the holiness of his royal seat,—and then the full burst of praise from the multitude of happy souls that go up to his gates. There is a regular succession in the themes of this series, that finds its close in that well-known call to praise, “All people that on earth do dwell.” Once more: we find an interesting series from Psalm cxlv. to the end of the book. There unmingled praise begins, and prayer has ended. Each successive Psalm is a fresh burst of praise, and of nothing else,—as if we were now arrived in the upper region, where the trumpeters 'saluted Christian with ten thousand welcomes from this world,' and where they keep continually sounding with melodious noise, in notes on high, as if heaven itself was come down to meet them.' Indeed, the final Psalm seems to be meant for creation at large, when every thing in heaven and earth, in the seas, and under them, shall ascribe glory, glory, glory to the Lamb. We might have noticed the Songs of Degrees in like manner; but to open up that series would require considerable space; it is so plain, yet, at the same time so ample. The observing of the place held by a Psalm in the series may occasionally cast new force into it, and even elucidate obscurities. And even where there is no such series to guide, a proper appreciation of the vastness of the language used, along with what hints as to the time may be in the bosom of the Psalm itself, may often lead us to a far more correct view of the object of a Psalm than we could otherwise have reached. The 24th Psalm is exceedingly ennobled if understood to be not simply a hymn for Christ's ascension to the right hand of God, but also a hymn intended to be used yet on his ascending the throne of this renovated world. It is thus we see why it began, The earth belongs unto the Lord,' v. 1. It is thus also, we see the proper strength of Psalm 104th in its magnificent sketches of nature. We must see it throughout as bending forward to the state of the New Earth. 6 Aspice convexo nutantem pondere mundum Terrasque, tractusque maris, cœlumque profundum; But we have entered on a boundless field. We must be content at present with merely casting our eye on these many scenes. They are full of interest, even though it be only subsidiary points which they suggest. We close with observing that it is not without design that the book began with the state of earth, and its two classes of inhabitants,-depicted the walk of the Man of sorrows through that earth, -gave us glimpses of his crown of glory,-unfolded many of the royal records,-traced the steps of the favoured ones who stand around him, and then, as the book drew near its close, broke forth more and more into the tone of praise,-continuous praise,-till Halle lujah,' repeated in a thousand notes, is left sounding on our ear, When we come to the close of the Apocalypse, we find there the 'Alleluia,' (chap. xvi.) that rings through the temple, psalms sounding in the upper sanctuary. So that we have been conducted unwittingly onward to the suburbs of new Jerusalem. We close the Book of Psalms amid praises,-amid Hallelujah,'-that cross the threshold of the gate of the city, and come into the ears of the Lord of sabaoth. And when afterwards we get the gates of the celestial city opened to us, forthwith we hear therein, Alleluia,' and then again, Alleluia,' and are joining the praises of the guests at the marriage supper of the Lamb. ART. V.-1. An Address to the Members of St Jude's Congregation, Glasgow. By the Rev. CHAS. POPHAM MILES, B.A., Presbyter of the Church of England. Glasgow: David Bryce. 1844. 2. Reply to Bishop Russel; a Second Address to the Members of St Jude's. By the Rev. C. P. MILES, B.A. Glasgow: Bryce. 1844. 6 6 Ir is just ten years ago since the person who now calls himself Bishop Russel published a history of Scottish prelacy, which he modestly designated a history of the Church in Scotland.' In it he showed himself not only a thorough-going partizan of Prelacy, but a would-be apologist of Popery. Speaking of the Popish Church, he remarks, (vol, i. p. 279,) the leading articles of faith, as well as the warrant on which these are established, were transmitted through a channel which, though occasionally polluted by the adhesion of grosser matter, conveyed entire the doctrines and ritual of the present ages. Again, he tells us, in the same place, that through the medium of this body, (Popish prelates) so often made the subject of calumny and reproach, have descended to modern times the knowledge of divine truths, and also the spiritual authority by which the more sacred offices of religion are administered.' Again, he speaks of the Reformation as the revolt which was headed by the Saxon monk.' (Vo. i. p. 164. Such statements as these scattered thickly throughout his history, coupled with his thorough Pelagianism, and hostility to evangelical truth, prepared us beforehand for many of the events and scenes which have taken place in connection with the exercise of his prelatical authority. Those who read the writings of Dr Russel in 1834, could not be greatly surprised at what has taken place under his episcopal supremacy in 1844. A thorough Puseyite, and perhaps something more, he has been signalizing himself of late as his brother, Prelate Terrot, did about two years ago, in the case of Mr Drummond; and as his northern brother, the Pope of all Scotland, did towards Sir William Dunbar. It was certainly the Edinburgh Prelate (Terrot) who led the way in this crusade against evangelical religion. It was he who first set himself to crush' one of his inferior clergy, and in crushing him, to extinguish every thing like life within his diocese. But his victim withdrew beyond his reach, and he got nothing but the shame of defeat for his pains. More reckless and fool-hardy, if not more courageous, Primus Skinner hastened to the rescue, and took the field against evangelical religion, but with no better success. Hurling his curse against Sir W. Dunbar, he pretended to cut him off from the mystical body of Christ.' Contempt and ridicule were all his recompense. The object of his vengeance quietly disowned such authority, and pursued his own path in peace, smiling, doubtless, as he heard the mimic thunder of the Vatican exploding in the distance, himself unhurt. It was a scene worthy of the middle ages. A minister of Christ prefers his conscience to his Church, and his Bible to his bishop. Straightway the old man rises from his episcopal throne, full of anger, and meditating sharp revenge. He seizes the mimic thunderbolt, imported from the Vatican, and kindled at its altar, and launches it in impotent fury against the offending minister, as if to consume him in its flames But alas! the anticipated effects follow not. A shout of derision rises from every corner of the land at the ludicrous picture of the magnanimous Prelate, with his weapon brandished aloft, as if to exterminate a kingdom. And all that accrued to the Scottish Episcopate from this miserable mimicry of Rome, was the thorough exposure of their ecclesiastical impotence, and their bitter hostility to the word of the truth of the gospel.' In vain, however, have Terrot and Skinner stormed, and blundered, and been disgraced. For scarcely had the Aberdeen anathema ceased to echo in our ears, than Bishop Russel takes his place upon the stage, uttering the same language, pursuing the same course, if peradventure the author of the history of the Church in Scotland,’ may be more successful than his fellows. The Rev. C. P. Miles of St Jude's, Glasgow, is the third victim to the insatiable rapacity of prelatical persecution in Scotland. It would occupy too much space to enter into the minute details of this case. Mr Miles has published 'An Address to the Congregation of St Judes,' (in answer to a pamphlet of the bishop,) from which we extract the following summary of the case. "We now briefly review the leading points connected with my present position. 1st, I entered Scotland in ignorance of the real nature of Bishop Skinner's proceedings towards Sir William Dunbar; 2dly, I soon investigated every particular incident belonging to this subject, and was convinced that a minister of God-a brother presbyter of the Anglican Church has been unjustly and shamefully condemned and advertised from one end of the earth to the other; 3dly, I discovered no appearance, on the part of the proper authorities, of a desire or intention to rectify the glaring and intolerable evil; nay, the reverse truth was manifest in the fact, that here and there exertions were made to give practical validity to the excommunication; 4thly, I examined the law, both statute and common, and found no legal reason why the pulpit of Sir William Dunbar should not be occupied by a presbyter associated with the Scottish Episcopal Church; 5thly, I considered the position of the Rev. Baronet, as being under the sentence of excommunication, and easily perceived-as, indeed, who would not perceive?-that the sentence is illegal, contrary both to common and statute law, and is not therefore binding on the conscience of any member of the church; 6thly, I weighed with caution each contingency that might arise, were I to venture on a public testimony against the unjust sentence, by preaching for the persecuted clergyman, aud concluded that, if I remained longer silent, I should be actuated rather by the love of self or the fear of man, than by a regard for truth and the liberty of God's children. Accordingly, on the 16th of June, that is, as soon as circumstances admitted, I proceeded northwards, not without prayer for heavenly wisdom and supernal strength, and, by holding full and official communion with Sir William Dunbar, I demonstrated that, whilst the law is to command respect, a pious minister of the Lord Jesus is not to be insulted and separated from his brethren by an arbitrary violation of the law! "At this period I had projected no further movement. Indeed, I was unprepared, from ignorance of the half-concealed character of Scottish Episcopacy, to have entered on the struggle upon any other ground than that of the iniquitous oppression of the Rev. Baronet. Since my visit to Aberdeen, the discovery was made, that the Scottish Episcopal Church, IN HER DOCTRINES, is as closely allied to the Church of Rome as she is emulous to imitate her pretensions to priestly despotism. My convictions increased as I advanced in the research: the letters from Bishop Russel, instead of winning or convincing, repelled me further from his communion, until, at length, every iota of respect was dissipated." Pp. 73, 74. The bishop has again taken the field, in company with Charles James' of London, whose Puseyite propensities are now displaying themselves without a veil. To this second address of the Edinburgh Prelate, Mr Miles has replied, and there the controversy in the mean time rests. Mr Miles has withdrawn himself from the Scottish Episcopate, disclaiming its authority, and denouncing the thorough Popery of its doctrines, and the anti-christian spirit of its discipline. The facts of the case, then, may be very briefly summed up, and the whole amount of the crime presented in a single sentence. Mr Miles preached in a chapel not in connection with the Scottish Episcopal Church. This was the only charge that could be brought against him-the highest misdemeanour of which he could be accus ed; and we learn from the bishop himself, that this is the full extent of the irregularity which he is set upon avenging; for when summoning Mr Miles to answer for his conduct before the Diocesan Synod, Dr Russel informs him, you will be charged with officiating irregularly in a place of worship not recognised by the Scottish Episcopal Church, and having refused to listen to my entreaties to abstain from such courses. Nothing is said of canons broken, or bishops insulted. Nothing is said of Sir William Dunbar as under a deed of excommunication, or his chapel as interdicted. Nothing is said of discipline contemned, and mutiny in the ranks. No Scripture is quoted. No sin is charged. With the most sincere desire to aggravate the dereliction of the accused, as far as he can venture, the very worst that his bishop dares to allege against the late incumbent of St Jude's, Glasgow, is just this, that he, a presbyter of the Church of England, preached for another presbyter of the Church of England, according to all the forms of the Church of England, in a building out of the Scottish Episcopal communion. Not to speak of the motive that has evidently been at work here, but only of the amazing folly displayed, most assuredly Dr Russel has committed a two-fold blunder. He has blundered in having instituted such proceedings as those against Mr Miles at all; and then he has blundered in the choice of a reason whereby to justify them. Either ought he to have let alone altogether the late minister of St Jude's,—which any one not infatuated would have gladly done, or if resolved to sacrifice him, he ought boldly to have charged him, under the canons, with the perversion of all order, by the professional intercourse he insisted on maintaining with an excommunicated individual. As the case stands, the dignified prelate of Glasgow has neither had courage to assume a right position, nor ingenuity to defend a wrong one. We trust, therefore, that he may not be at all discomposed, should his only reward for persecuting a clergyman, against whom he does not even propose to substantiate the breach of any law, or the violation of any order, be astonishment at his weakness, and triumph in his failure, on the part of all who are acquainted with the facts. We cannot but add, at the same time, that we should have liked had Mr Miles replied to him in a tone, and by a line of argument, that breathed less of the shackled Churchman. It is well enough for Episcopalians to insist upon the use of their idolized liturgy in their own places of worship, even were it a Presbyterian minister who officiates; but to demand that their formularies should be paraded even in a Presbyterian church, ere they will condescend to preach there, is alike offensive and superstitious. It strikes us, however, that Mr Miles has not risen above this folly, but that, had the bishop asked no more, he would willingly have pledged himself to the use of the liturgy, as the imperative condition of all ministerial intercourse. |