place between bishop Jolly and myself, on Sunday last, the 24th instant [June]. . . . . Tell him [bishop Walker] I am dying, getting weaker and weaker; and I trust to his taking care that things are so managed at the ensuing synod, that the principles of the church may be preserved entire, and in no way infringed upon 1.""

IN 1826, A MR. CRAIG, who disturbed the peace of the church for several years, attempted to introduce the low Calvinistic and anti-catholic views of the sacrament of baptism, contrary to the uninterrupted teaching of the reformed catholic church of Scotland. On this important occasion, bishop Jolly published "A Friendly Address to the Episcopalians of Scotland on Baptismal Regeneration; shewing that it is the doctrine of Scripture, of the earliest and purest Christian Antiquity, and of the reformed Episcopal Church, as expressed in its Liturgy; attention to which is earnestly recommended, as the best guard against the dangerous deviations of modern times." This tract was followed by "Observations on the Sunday Services," published in 1828; and in 1831 he published "The Christian Sacrifice in the Eucharist, considered as it is the Doctrine of Holy Scripture, embraced by the Universal Church of the first and purest Times, by the Church of England and by the Episcopal Church in Scotland." The bishop had devoted a long life to the studies of his profession. The whole range of theology was open to him, but the scriptures in their original languages, and the writings of the fathers, were his familiar food;-these he had thoroughly digested. The result is partly exhibited in his valuable work on the Eucharist; of which one of the most learned divines of the age remarked, that "it reminded him so forcibly of the writings of the ancient fathers, that he could often have imagined that they were still speaking." Bishop Jolly "had lived with God and himself, and he died on the morning of the Feast of St. Peter, with none but God and good angels to witness his departure." His character " was formed upon the model of the primitive saints, not as being the result of studious imitation, but the fruit of the same principles cherished with a like earnestness and simplicity of purpose, and developed through the same means. It was the character so formed and exhibited that attracted to bishop Jolly a degree of reverence and affection which it is the lot of few men to enjoy. Few, indeed, have deserved to be so reverenced and beloved. The spirit of primitive and apostolic piety seemed

1 Bishop Walker's Life of Bishop Jolly, 15-17.

to be revived in him. . . . . He was a living example of the intrinsic beauty and attractiveness of religion, as it may be developed through the church system. It might, perhaps, be easy to find a divine as deeply learned, but seldom can the name of one be recorded who so thoroughly imbibed and exemplified the spirit of the blessed saints, whose works and history were the subjects of his study 1."

IN EVERY sphere of life a good man is a blessing to society. The light of his christian and holy conversation so shines before men, that they see his good works, and, with Divine help, they may follow his good example, to the glory of God. Although it is but a limited circle in which even the most exalted can move, yet the greatest or the least of men may be the minister of good to those within the influence of their example, either in the domestic circle, which they may fill with christian light, or in the world around them, which may be attracted by their holy conversation. The reformed catholic church of Scotland has such a pattern of the christian's course in bishop Jolly, who taught, by his example, that the righteous man is entirely God's workmanship in Christ, whom he is bound to glorify in his body, which is the temple of the Holy Spirit. Although, with the exception of the treatises already mentioned, bishop Jolly carried all his theological learning to heaven, yet he left a bright example to the church, of humility, ardent piety, holiness of life, and self-denial. Next to the example of christian obedience and holiness, which he so eminently exhibited, his short treatises will furnish the sincere churchman with the true catholic doctrines of the two sacraments; and they will teach him to avoid the dangerous heresies of cons- or transubstantiation, on the one hand, and the no less presumptuous heresy on the other, that the sacraments are mere shadowy rites and ceremonies-dead ordinances, without spiritual reality in them.

1 Mr. Cheyne's and Bishop Walker's Lives of Bishop Jolly, prefixed to his Friendly Address and Sunday Services,-and the Notice of his Death,

556

CHAPTER LXXXII.

PRIMACY OF THE RIGHT REVEREND JAMES WALKER, D.D. BISHOP OF EDINBURGH,

AND

PRIMUS SCOTIE EPISCOPUS.

1838.-Diocese of Moray.-Confirmations.—A national synod—preliminaries— revision of the canons-canon forty.-Cathedral of Caithness.-Christ Church, Glasgow.-Dr. Bell's school, Leith.-Trinity Church, Edinburgh.-Church Society-bishop Walker's address.-Bishop of Ross and Argyle.-Bishop of Glasgow.-Dean of Edinburgh.--Mr. Ramsay's sermon.-Commemoration of the rebel Assembly of 1638.-1839.-Diocese of Ross-voluntaries— their riotous conduct.-Church at Alloa-at Frasersburgh.-A bursary.— Church at Kirkcaldy.-Church Society-report-resolutions.-Bishop of Ross, Mr. Montgomery's, the dean of Edinburgh's, and other speeches.-Pastoral letter. -Auchterarder.-Parish of Lethendy. Parish of Marnoch. 1840.Queen's marriage.-Bishops' address.-Death of bishop Gleig.-Act to remove disabilities from the church.-Christian Knowledge Society.-Church in Banff. -Diocesan synods.—Trinity College. New congregations. - St. Paul's, Aberdeen.-Church Society-bishop of Glasgow's speech.-Strathbogie.— Parish of Marnoch. 1841.- Dalkeith. - Dumfermline. - Glasgow.— Aberdeen.-Death of the primus-character.-Remarks.

1838.-ON THE DEATH of the last bishop of Moray, that diocese was reunited to Ross and Argyle, a measure that had been agreed upon at the episcopal synod held in Edinburgh on the 9th of August, 1837, and with bishop Jolly's own full consent. There were at that time only four congregations in the diocese of Moray, none of which were numerous; Inverness, which had been united to Ross, on account of bishop Macfarlane's residence, and his being the incumbent of St. John's Church there, now reverted to the diocese of Moray. The clergy petitioned the primus for permission to elect a bishop for their now vacant diocese; but the resolution of the synod was carried into effect. The united dioceses elected the Rev. Charles