left envy and strife to mark their footsteps-having everywhere, in expounding their "principles and position," declaimed in fiercest and most unscrupulous invective against everything which made Britain venerable and attractive in the memories of her expatriated children— her legislature, her laws, her judges, her civil courts, her landed proprietors and established clergy, as having all been opposed to Christ and his cause they return in triumph, and give thanks in their assemblies for all they have been privileged to accomplish! They write their "Impressions of America," and record with satisfaction their loving intercourse with the Slave-States and their clergy, but groan with tender conscience over the Synod of Canada; and, like Mr. Lewis, stereotype their grief that such a man as Dr. Cook of Quebec, "wants moral earnestness!" It is unnecessary to dwell longer upon this sad picture-the evil done cannot now be rectified. Dr. Burns of Toronto has found out his mistake too late; in vain has he attempted to get his Church to retreat from the position which he himself helped her to occupy in reference to the Slave States; but which he now finds to be injurious to his own position in Canada. Future evil, however, may be averted-the sad consequences of the late schism may be lessened, by the Free Church and her adherents simply doing their own work, and permitting their fellow Christians to do theirs without insult or molestation. This is all we demand. Recruit from the enemy, and not from other regiments in the king's army. Proselytise from a world lying in darkness, and not from Christian churches; and if they do so, we shall wish them, in all sincerity, God speed! But, in the meantime, this "agitation against the Free Church," (as it is termed by the "Guardian" and "Witness,") coming as it does from America, is only what she deserves for her sins committed beyond the Atlantic: and if she is innocent of the charges made against her; if they are, as she alleges them to be, " uncalled for and unrighteous," and "prompted by sectarianism;" then upon her own shewing, will the justice of her retribution be the more palpable, and her sufferings, though comparatively slight, be only such as in a severer form she unmercifully inflicted upon others.

THE FREE CHURCH IN THE HIGHLANDS.-No. I.

REFUSAL OF SITES.

MR. EDITOR,-You have often urged me to give you an account of the state and actual workings of the Free Secession Church in the Highlands; and while I feel that this is a task attended by very many dithculties which it is almost impossible, in present circumstances, to surmount, I will endeavour to set before you, from time to time, such narratives of the manifestations of Free Churchism, as will give you an accurate, though not an adequate notion of its tendencies and its effects among the primi

tive population of the mountains. And I promise you to set down no fact, but such as is abundantly authenticated. I promise you neither "to extenuate, nor to set down aught in malice." The subject is, indeed, far too solemn-as deeply affecting both the temporal and eternal interests of a large portion of our countrymen, to be treated otherwise than very seriously, and with a deep sense of responsibility.

As to to the nature of Free Churchism, taken in the general, and as a whole, while I profess not to describe it, I yet think that the Highlands presents a more correct view of its actual tendencies than any other portion of the country. For, in the North especially, it reigns triumphant-the great mass of the population are its adherents, and there, undoubtedly, is its stronghold, as far as numerical strength goes. There is no expression of public opinion to check its movements. It is Free and uncontrolled. The people yield a blind and unquestioning obedience to the commands of their spiritual leaders, and they are possessed of that deep enthusiasm which gives intensity to every feeling, and energy to every movement. The true nature of Popery is to be much better seen in Ireland than at Oxford, or Oscot: and the true nature of Free Churchism manifests itself much more clearly in the North Highlands than in Edinburgh or Glasgow. There it not only has full scope for its operations, but it has an utter void in regard to literature and religion, to fill up-it has a chaos to remodel, and from the effects which it produces there, may its designs, its capabilities, and its true nature be very fairly deduced.

But to judge right of what it does, and may do, in the North Highlands, it would be necessary to go back, for many years, in the history of that country-to know the physical and moral peculiarities of the people-their ignorance, coupled with gloomy superstition, and great ardour of feelingtheir poverty, their dependence on superiors-while, owing to the total revolution in the state of society, for the last hundred years, this feeling of dependence was severed from its natural object-the head or chief of the clan, and had not yet found an adequate substitute-had found no acknowledged nor secure resting place. Society in the North Highlands is certainly in an unsettled, unformed state-is, to use a common phrase, in a state of transition: and he who will not bear this in mind, will find it difficult to account for the eagerness and joy with which the Free Church, denouncing the existing order of things, and professing to innovate with a bold hand, was universally hailed in the North. Further, to understand aright the present state of religious faction there, it must be borne in mind, that at a comparatively recent period, the sectarianism of clan reigned there, with unlimited and all-subduing strength-manifesting an intenseness of hatred, and leading to dark deeds of vengeance which, in the south, you will find it difficult to realize; and it must be observed, that this sectarianism has now been transferred to, and engrafted on religious faction, in which new situation, I grieve to say, it manifests undiminished, perhaps, increased bitterness and rancour.

The limits of a letter, however, are too narrow to permit even an outline of the historical sketch to which I advert; and to come to something more definite, let me call your attention at once to that part of the conduct of the Free Church which is, at present, most conspicuously before the public eye. I mean its doings in regard to the "Refusal of Sites." This is a matter which has afforded a fertile theme for declamation and exaggeration-with which she endeavours to move the whole kingdom, and threatens to subvert the foundations, and to remodel the whole framework of our social system. It has been a most profitable subject to her, enabling her to draw largely on the sympathies of the tender-hearted, and on the purses of

the opulent-though I must say, her claiming charity on this score reminds me of the practice of those hard-hearted women, who are so frequently to be seen exposing tender infants, during the most inclement weather, in the crowded thoroughfares of our cities, to draw upon the charity of the passersby-sacrificing the comfort, and even the lives of the children to their own rapacious desire of money.

But to turn to the facts-it may be said, that throughout the Highlands generally, the Free Church has, in the matter of Sites, shown an eager desire to overthrow the Establishment, but little or no concern for the real accommodation of the people. You know, as well as every one does, who throws his eye over a map of the Highlands, that the parishes there are frequently of immense extent-sometimes 40, sometimes 50, and even 60 miles long by 30 or 40 miles broad. In such wide districts, it is evident that there must be hundreds of people so remote from the Parish Church, as to be completely excluded from it, and to whom a house of worship, situated at an accessible distance, would he an invaluable boon. Has the Free Church ever made provision for these outcasts? In no one instance that I ever heard of, has she done so. She insists on raising her altar immediately against the altar of the Established Church, and has refused sites which were abundantly convenient and suitable, apparently for no other reason than because they were not in the close vicinity of the Parish Church, Such conduct looks more like that of a selfish and vindictive faction, than that of a Christian Church, anxious to supply the spiritual wants of a truly destitute country.

The Free Church, however, asserts that she has a full right to sites for Churches, schools, and minister's dwelling-houses, wherever she chooses to set them down, and that the landowners who refuse to comply with her demands, are guilty of injustice, of persecution, and of the direst cruelty. Now, the assertion that any society, clerical or secular, who are destitute of any acknowledged constitution who spurn with contempt all mutual terms and engagements-who proudly refuse to give any pledge or security as to the practices they may pursue-have an indefeasible, unchallengable right to as much of the property of any man in Scotland as will enable them to establish a settlement thereon-this assertion is so extravagant that it is marvellous indeed to find any man maintain it. If the Free Church have really this right which they claim, then every other sect in the world must be equally possessed of it. Socinians, Papists, Mahomedans, and Pagans, are entitled to the same privilege; and if this be the case-if a British landowner be compelled to dispose portions of his property for the furtherance of Mahomedanism, or idolatry, his tenure is not an enviable one. Further, if a man be obliged to give as much of his land as the Free Church thinks necessary for enabling her to carry out her purposes, I conceive that, on the same grounds, she is entitled to as much of his money as she may pronounce indispensable for herself. On the grounds laid down by her she may command the land, the wealth, the influence of any man in the kingdom, as far as she chooses to stretch the demands of her conscience; and this is a conclusion which very few in the kingdom would wish to see established. To use an expression frequently quoted by her orators. I would say, that "property has its duties as well as its rights," and I consider it the bounden duty of every proprietor to enquire well to what purpose the property he gives away is to be applied-whether to a good or an evil purpose. If he give it to advance a cause that is dishonouring to God, and injurious to man, or if he give it without due enquiry, he sins deeply before God, and must to him give an account. But if he withhold his countenance from a cause that is truly good, he also sins, and must give an account.

This leads me to what I consider the true and the common-sense view of the question—a view borne out by religion, and by reason, namely, that the Free Church must, like all other petitioners, prove her claims to be founded on justice, before she can insist on their being complied with-that she must enter court, and shew that her system is fitted to do good ere she can demand the land, or the money of any man in Britain. I conceive that in as far as her objects are Christian, she is entitled to places of worship. But if, in the Highlands, it can be shewn that her members are doing most unchristian work-proclaiming the watchwords of a sect instead of the saving truths of the Gospel-bringing the ministry into contempt by employing in it men utterly unqualified in regard both to education and to character-opposing the progress of learning by denouncing the only schools where it is taught, sowing broad cast over the land the seeds of discontent and rebellion, by speaking evil of dignities," causing enmity, strife, confusion, and every evil work, by railing bitterly against all who differ from them-if this can be shewn, then in that case they have no right to any countenance, or aid from any man who is a Christian. Assuredly they have not, merely as "Free Seceders," a right to sites for Churches or for schools. In order to establish that right they must shew that their objects are good, and give some security that they will continue to do what is good. But this, as far as I know, is what they uniformly refuse to do-nay what they scout with scorn when proposed to them. I aware that they hold themselves out to be the "National Church of Scotland," and probably they think that the standards of that venerable body afford a sufficient guarantee for their good conduct, and respectability. But, besides the absurd arrogance of this assertion, the propounding of which, to any well-informed man, is an insult to his understanding-if it could be believed by any one, it would so far rebut their claims, for, if they do act according to the standards of the National Church of Scotland, why build places of worship in the immediate neighbourhood of those which confessedly belong to that Church? The argument destroys itself.

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The views of Sir James M. Riddell of Ardnamurchan, Bart., as expressed in a letter to Mr. Spiers, published in a pamphlet on the "Refusal of Sites," (John Johnstone, Edinburgh, 1846.) appear to me very sound and satisfactory on the subject; and I beg to call your attention to it. He says, “I feel it due to my principles very respectfully, but, at the same time, fearlessly and firmly to assure you, that I must observe a great change in the conduct and language of some of the influential leaders in this great movement. I must know that the person and authority of the sovereign are honoured and obeyed-that obedience to the laws is enforced-that a regard to social order and Christian charity are inculcated by precept and example on the part of the clergy-that the Law of God is taught as the rule of life to all classes, and further, that countenance is withdrawn, and for the future withheld from illiterate laymen who assume the part of teachers, before I can conscientiously dispose any portion of my land, which I hold under a solemn responsibility for the good of others, to promote the object for which it has been asked."

It is not easy to shew anything objectionable in these sentiments. It is not easy to conceive a letter written throughout in a more Christian spirit than the letter of which the above quotation forms a part: nor is it easy to find either in Highlands or Lowlands, a proprietor whose conduct, in regard to the promotion of education and religion has been more liberalwhose views are more enlightened, or whose character is more exemplary. Yet the Free Church denounce him as a persecutor, and Mr. Begg, in his "Notes of a Tour through the Highlands," is positively shocked at his

audacity in daring to refer, in a letter to his tenantry, to the solemnities of the judgment-seat, and the all-seeing eye of God. The conduct of the Free Church in all that regards Sir James Riddell, and Ardnamurchan, has been extraordinary, and I must say discreditable in the extreme.

They requested permission to erect a tent on his property near Strontian. The permission was granted, on the conditions that the ministrations of the Established Church service should not in any respect be interfered with, “and that no meetings should be held on the farms of Anaheilt or Scotston (two farms in the immediate vicinity of the Church) during the hours of Divine service in the Established Church at Strontian."

These were not rigorous terms, yet after being accepted of for a few days, they were rejected as incompatible with the freedom of the Free Secession Church and because they were prevented from hooting and yelling at the members of the Established Church, as has been done in some places, or casting mud and stones at them as in other places-because they were not left perfectly unfettered to do what they chose, they left the shelter of the tent, and preferred assembling on the "bleak and stormy shore-I would not say that these people worship God in spite," but they look very like it. The terms offered and rejected you will see fully set forth at p. 9 of the above pamphlet.

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Their attempts to make out a strong case in their favour in Ardnamurchan, afford as remarkable an instance of cool brazen effrontery as any thing I have ever witnessed, and set truth and candour alike at defiance.

In the petition which they last year presented to Parliament on the subject in question, it is said that the district of Ardnamurchan, of which Sir James Riddell is proprietor, contains a population of 8000 souls, the great part of whom adheres to the Free Church. Such is the substance of the statement. Immediately on its appearing, Sir James wrote a letter to Dr. Macfarlan of Greenock, then Moderator of the Free Assembly, stating that the population of Ardnamurchan and Strontian-the whole population on his estate, amounted to no more than about 3000, and that of that number about 2000 belonged to the Established Church, while only 1122 were adherents of the Free Church.

Notwithstanding this letter, Dr. Buchanan of Glasgow boldly declared before the Free Assembly at Inverness, that, in reference to the above petition, care was taken to exclude every case but one which could not admit of discussion even upon matters of minute detail." There seems to have been no investigation instituted. The assertion once made must be boldly maintained; for if it should be admitted that the Free Church might possibly be wrong, there was an end to her vaunted plea of infallibility. She must be subjected to a process of trial and examination like other Churches. If it should be proved that, in such an important matter as an application to Parliament, the Free Church had actually been guilty of glaring and gross exaggeration in so palpable a thing as figures, she might come to be regarded with distrust and suspicion-a thing not for a moment to be endured. Therefore she must not retract but reiterate her assertion at all hazards. It has been reiterated in two pamphlets published on the refusal of sites; one already referred to, the other published in 1845; and, strange to say, it is coolly asserted there that "Sir James is evidently mistaken," (p. 12;) and, perhaps, stranger still, it is declared that the number of the population is 8,579, (p. 12;) and Sir James's own letter is quoted to prove the strength of the Free Church on his property. At p. 6, footnote, it is said that Sir James denies the statement as to numbers: "He, at the same time, adınits that there are 1,122 members' of the Free Church in the district.