meet with in the world, as to the nature of their respective occupations, the answer is too often anything but satisfactory. All have their engagements; all, even the most indolent, have something which they imagine occupies them. But when the question is proposed-"What is your occupation?" from how few, comparatively, have we the comfort of receiving the reply-"I am occupied about my Father's business!" Now let us take a brief review of some of the various occupations in which different individuals are engaged. there is for strenuous exertion in the discharge | of our important duties! what need of earnest prayer for the grace of God, that we may be faithful in the employment of our talents, and that God would establish the work of our hands upon us!" Who among us can say, "I may sit down and comfort myself with the idea that I have nothing to do?" Who can say, "I have gained wealth sufficient to entitle me to spend the remainder of my days, whether many or few, in comparative ease and indolence?" Who can be entitled to look upon himself as an idle, inactive pensioner upon the bounty of God; called upon 1. Look at the man whose whole time is to exert himself neither for his own benefit taken up in the accumulation of earthly nor for that of others? Who, in a word, can riches and possessions; and ask him what is assert, "I have nothing to do but to think of his occupation? He will tell you of the lamyself, and to say to my soul, Take thine bour and fatigue which he has undergone, in ease, eat, drink, and be merry?"" Is this to search of his much-loved idols; of the anxiety employ the talents which a gracious God has with which he has followed out his plans, and entrusted to us, as he would have them em- the eagerness with which he has seized upon ployed? Is this the life which should be every opportunity whereby he might increase spent by him who ought to be, and is ex- his treasures, and add one possession after pected to be, occupied incessantly in pro- another. He will speak of the sleepless moting the welfare of his fellow-men, the nights and toilsome days he has passed in glory of his God, and the salvation of his pursuing his favourite schemes for acquiring own soul? Is this, in fact, to follow the worldly wealth: he will boast how "early he example of him who, in reply to those that has risen, and how late taken rest"-how inignorantly would have diverted him from the dustrious and pains-taking he has been, in orhigh and holy object for which he came into der to gain the darling object which he has all the world, uttered the gentle rebuke-" Wist along had in view; and then, with pride and ye not that I must be about my Father's self-satisfaction, he will point to his hoarded business" (Luke ii. 49)? My brethren, treasures and ample possessions: "This," he there is not one of us who is privileged, if will say, "is the fruit of my labour and inprivilege it can be called, to be idle; idle, industry; these are the well-earned gains to the midst of so much occupation as our great Master has put into our hands. Nay, there is not one of us who can be idle. Man is by nature an active being. If the body be disengaged, the mind will be at work; and, if that mind be not occupied in the service of him whose service is indeed the most perfect freedom as well as the most exalted privilege, there is one who will soon give it an occupation. For, to adopt a sentiment which, although originally addressed to the feelings of children, it would be well if some ❝ older growth" would lay to heart "Saten finds some mischief still of an Having thus seen that each of us has, or is intended to have, an "occupation," let us proceed, II. To enquire into the nature of this occupation with respect to different classes of individuals. As I have already observed, altogether unoccupied we cannot be if the service of God does not engage our attention, the service of Satan will. But when we come to enquire of the several classes of individuals whom we the acquisition of which I have so long devoted myself; such and such are the objects in which I have been occupied, and these are the results of my occupation; I have worked hard, and laboured long, and I am rewarded for it-I am now a rich man!" True; such a man has laboured long, and worked hard; and he has obtained his reward too. But for what has he laboured? Has it been "for that meat which endureth unto everlasting life?" What work has he performed? Has it been the work of him who sent him into this world, that he might "work out his own salvation with fear and trembling?" Alas! no. All the labour which he has expended has been upon "the meat which perisheth." All the work which he has wrought has been but vanity, the result of which will be that sorrow of the world which worketh death.” Talk to such a man of the "pearl of great price:" speak to him of "the unsearchable riches of Christ;" tell him of that "inheritance which is undefiled, and that fadeth not away," reserved in heaven for the faithful servants of God; and you talk to him about what he does not understand. His whole life has been devoted to the 66 god of this world;" his thoughts have been entirely taken 2. Look again at the man whose thoughts and time are engrossed with the pursuit of worldly ambition and consequence; and ask him what is his occupation? He will answer that his great object is to get himself a name upon earth-to shine conspicuous among his fellow-men, and to excite the envy and admiration of the world by his superior power and greatness. Speak to such a man of the "honour that cometh from God only;" remind him of the high dignity which attaches to a child of God and heir of heaven; point him to the crown of glory which the Lord, the righteous judge, shall give to them that love his appearing; and you speak upon subjects in which he feels no interest. No; his heart has been set upon the pomps and vanities of this transitory world: he has "loved" and sought "the praise of men more than the praise of God." His ambition has been to gain earthly distinctions, rather than to secure the favour of him, to "bear whose cross" is the highest distinction that sinful man can aspire to. In these pursuits he has been occupied, and the fruits of his occupation have been-what? Perhaps to secure the passing breath of popular applause; perhaps to excite the envy and incur the hatred of those who, in running the same race, have not been so successful as himself; but more probably not even this nothing but disappointment and misery and shame! O, my brethren, they who set their hearts upon this world's distinctions, while for them they sacrifice the favour and approbation of their Judge, make but a sorry exchange. Truly may they be said to grasp at a shadow, and so lose the reality. "Them that honour me," says God, "I will honour; and they that despise me"-however high they may stand with the world-" shall be lightly esteemed" (1 Sam. ii. 30.) 3. Look, once again, at the man whose whole time is devoted to earthly pleasures and sinful enjoyments, and ask him "what is his occupation." His course of life answers for itself. You see him busied in the frivolous and unprofitable amusements of the world, and eagerly pursuing its vanities and follies; or you behold him revelling in sen suality and intemperance, indulging without restraint in drunkenness, fornication, and every species of luxury and excess. The hours that should be devoted to the faithful discharge of those duties which belong to that state of life unto which it has pleased God to call him," are wasted in the gratification of his carnal lusts and sinful appetites. The time which ought to be spent in the service of God, and the care of his never-dying soul, is willingly given up to the service of the world; and all serious reflection, both as to time and eternity, is drowned in one continued course of riotous mirth and joy. And what is the consequence? What is the profit resulting from such an occupation as this? In the more exalted stations of life you see fortunes squandered, time wasted, health ruined, all sense of decency lost, and evil multiplied in the world by the force of bad example. In the lower ranks of society you witness families impoverished; the wife of his bosom, and the children which ought to be the objects of his tenderest love, left either to suffer under pining want, or to sorrow under unavailing grief; the comforts of home, of his own fireside, exchanged for the noisy revelry of the ale-house, and in every case, all feeling of reference and regard for divine things deadened, or totally extinguished. "There is no fear of God before the eyes" of such men as these. My brethren, is this an exaggerated picture of the effects resulting from such an occupation? Go, and look into those haunts of iniquity, where men meet together only for the purpose of showing how far they can debase themselves, and drive from their minds all sense of shame, all feeling of religion; and then visit the houses of such characters, and see what is passing at their homes; and the facts will speak for themselves. Well may it be asked of such men, in the impressive words of the apostle, "What fruit have ye in those things whereof ye have cause to be ashamed? for the end of those things is death" (Rom. vi. 21). But now, go and ask the Christian "what is his occupation." His very looks will almost give an answer to the question before his words can utter it. The calm expression, the peaceful composure, which dwells in that man's countenance, so different from the anxious and feverish glance of the mere follower of this world, informs you at once in what he has been occupied-it is "about his Father's business." But hear him speak for himself: he will tell you that, before he was acquainted with God, he knew not what happiness was; that while he was destitute of an interest in Christ he was an outcast, as it were, from the abode of peace. | He had sought it in the world, it is true, but he found it not. He once thought it was to be met with in the scenes of earthly pleasure and vanity, but it always eluded his grasp. Now, however, that he has tried the ways of religion, now that he has devoted himself to the service of God, he has learnt by happy experience that "all her ways are indeed ways of pleasantness, and her paths are peace: he will tell you, that "in keeping of God's commandments there is great reward:" he will tell you, that he finds religion to be the very balm which he requires; that the statutes of the Lord are the joy of his heart; that the sabbath is to him "a delight, the holy of the Lord, honourable;" that the house of God is a place whither he always goes with gladness, and from which he always returns with a blessing; that in the practice of temperance, honesty, charity to man, and devotion to God, he experiences a pleasure which all the vain delights of the wicked could never bestow, and of which the world cannot deprive him. "This," he will say, "this is my occupation, and these are the happy fruits of it; I have tried God, and I have not found him a hard master; I have put his promises to the proof, and not one of them has failed; I now know that he is able to do exceeding abundantly above all that I could ask or think.' In his blessed service, therefore, through divine grace, will I be occupied henceforth and for ever." My brethren, let this occupation be yours. Some of you, it may be, have followed a very different service; you have tried what the world can do for you; you have made full proof of the alluring prospects which it held out; you have had your run of its pleasures and follies; and what have you found them to be, but vanity in the enjoyment, and bitterness in the result? Others, possibly, may be of a different character; an undecided class of persons, of whom, although nothing glaringly bad can be said, yet it is impossible to speak well; a set of individuals who are neither one thing nor another. You, although not openly giving yourselves up to the service of sin, are still not fervent in the work of the Lord. You are leading an useless, idle, unmeaning life; endeavouring to compromise between God and the world; afraid to enlist altogether on the side of sin, yet too slothful to exert yourselves in the cause of God. Now what answer can such persons give when the searching question is proposed to them-" What is your occupation?" Surely by those who thus lead at life neither honourable to themselves nor profitable to their fellow-men, nor conducive to the glory of their God and Saviour, nothing can be looked for but the sentence-"Cast ye the unprofitable servant into outer darkness; there shall be weeping and gnashing of teeth"(Matt. xxv. 30). May all, however, be brought to a better state both of feeling and action. Seriously let us reflect that we have each a work committed to us, which we must neglect at our peril. Frequently let us bring to mind the important inquiry, as addressed to us by God himself" What is your occupation?" What has it been hitherto? Has it been such as to edify ourselves, and "adorn the doctrine of God our Saviour?" And let us not forget that the period of our occupation will not last for ever. To some of us it must be short-to all its termination is very uncertain. On the young, especially, I would urge the serious truth, that this occupation cannot commence too early. Seek at once to be occupied in your heavenly Father's service; for be assured that wherever your lot may be cast, whether in joy or in sorrow, in health or in sickness, in the abode of gladness or in the house of mourning, there is but one occupation that can afford you any real peace"Acquaint yourselves with God, and be at peace, thereby good shall come unto you" (Job xxii. 21). May each of you, brethren, be enabled, through the aid of the Holy Spirit, so to give yourselves to him who bought you with his blood, "to be a peculiar people unto himself," that, when the close of your earthly occupation draws nigh, you may be enabled to exclaim, somewhat in the language and spirit of your Saviour" I have glorified thee on the earth; I have finished the work which thou gavest me to do. And now, O Father," receive me into that glory which thou hast prepared for them that love thee, before the foundation of the world (John xvii 4). MY SCOTTISH TOUR. No. XIII. EPISCOPACY-VI. ITS PRESENT STATE. into six dioceses-1, Edinburgh; 2, Glasgow; 3, THE Scottish episcopal church is at present divided Aberdeen; 4, Moray, Ross, and Argyll; 5, Dunkeld, Dunblane, and Fife; 6, Brechin. Each of these is under the government of a bishop, who does not, however, always necessarily reside in his diocese, although the chapel of which he is incumbent is regarded, for the time as forming part of that diocese: thus the bishop of the second diocese resides in Leith; of the fourth, in Fife; of the fifth, in Aberall advantageous to the interests of the church. deenshire-an arrangement which does not appear at The bishops in the Scottish episcopal church, or, as they now designate themselves-on what ground or by what authority I presume not to say-"the bishops of the reformed catholic church" (a designation the import of which, I confess, I do not fully comprehend) are elected by the clergy of their several dioceses, according to the mandate issued by the primus. This mode of election is a necessary result of their not being connected with the state, and might lead to cabals; though in no instance, to the best of my knowledge, has it done so. In America, however, we know it has led to direful consequences; that it has caused dissensions and differences to arise, most detrimental to the peace of the church and the furtherance of true religion. Though not justly amenable to the charge of Erastianism, I must confess myself so opposed to voluntaryism in all its proteus shapes, whether on this side or the other side of the Atlantic, that I regard the union of church and state as indispensible to the temporal as well as spiritual prosperity of a nation. often not that of a common labourer, while the chapel was often a mean thatched building, of ver y inferior description, and far from suitable as a place of Christian worship." I quote the words of a circular now in my hands. Meanwhile the burgher and antiburgher and relief meeting houses rose certainly not tastefully, yet substantially. This at the expense of labouring mechanics: and the emissaries of Rome have not been idle in their erection of suitable edifices; for they have gone upon the principle of erecting a mass house to collect a congregation, and not waiting for a congregation, and then erecting a mass house. The incomes of the bishops were also wholly inadequate for their respectable maintenance. This was a serious evil, and one which has not been remedied as it ought. I know instances where persons living in the highest style grudged their yearly rent of a few pounds for the best pews in the chapel situated in their locality, and yet piqued themselves on being strict and staunch episcopalians. But, whatever episcopacy there might be in the head, as if there had there would have been no unwillingness to support a very poor and very deserving man, and to furnish to others the mean of attendance on divine ordinances*. The congé d'elire in the appointment of our bishops-for appointment it is-may doubtless have been abused, and led to the improper exercise of minis-suredly there could be but little grace in the heart; terial patronage; I feel assured however, that the peace and welfare of the church would be much endangered by the introduction of another system. All popular elections in matters ecclesiastical must lead to pernicious results. Experience has demonstrated that at such elections there has been as much perjury, bribery, corruption, and intemperance, as ever presented themselves in an election for any civic office. The bishops are supreme administrators of the canon law, each in his own diocese. Collectively they form a court called the episcopal synod; of which one of their number, with the title of primus, is president. To this court, which meets annually, appeals may be made from the decisions of the several bishops, and its decisions are final. The supreme legislative authority is vested in the general synod. This court consists of two chambers-an upper, in which the bishops sit alone; a lower, consisting of deans and delegates, one of each class being sent from every diocese. Deans are presidents of all diocesan meetings of the clergy in the bishop's absence, and are nominated by the bishop. No canon can be enacted or abrogated without the assent of both these chambers. General synods are held only at such times as the bishops think expedient; four such having been held in the present century. The lowest class of church courts are the diocesan synods, which meet annually, and consist of the bishop and instituted clergy of each diocese. In these, bye-laws may be framed for the diocese only, subject to the revision of the next general synod; and it is in diocesan synods that the bishop sits as judge in all cases of discipline. The other members of the synod must in such cases hear the evidence, and give their opinions seriatim; but the decision of the bishop is the judgment of the court, subject to an appeal to the annual episcopal synod. In the early ages of the Scottish church, one of the bishops held a presidency with the title of "Primus Scotorum Episcopus." St. Andrew's was not erected into an archbishopric until the reign of James III., nor Glasgow until that of James IV. After the revolution, on the death of the archbishops, the ancient office was restored. The primus is chosen by the majority of the bishops, his chief privilege being that of convocating and presiding over them. Notwithstanding the known fact that a vast portion of the landed property in Scotland is in the hands of episcopalians, and that as a body the members of the church are very wealthy, comparatively little was done either for the proper remuneration and support of the clergy, or for the due celebration of public worship. Adverting more particularly to the northern dioceses-the remark does not apply to the southern, where many splendid chapels are erected-"the minister's very precarious pittance was "That an ungodly world," says Mr. Woodward, "should pass over and neglect the messengers of him who came to save it, however to be deplored, can neither surprise or startle the well instructed mind. 'If the world hate you,' says that blessed Saviour, 'ye know that it hated me before it hated you.' That men should pay with grudging calculation for services which they do not value, is strictly natural, and in full consistency. Hence, the popular cry for what is termed a cheap religion. Hence if a man devote his time and talents to the bar, to arms, to medicine, to public business, or to the finer arts, the general sense and feeling are, that in all these instances the labourer is worthy of his hire; while, if equal zeal and equal gifts are employed in the offices of the sanctuary, and in the service of the altar, there is an almost universal cry of shame,' where it can be proved that the ambassador from God to man receives even the half of what would be considered fair remuneration in any secular calling. It is no less my firm persuasion, that the parsimony with which so many are disposed to pay for religious services (I say religious services-for the most worldly-minded will heap their offerings on the altars of superstition; they will freely spend their money for that which is not bread, and dearly purchase the most flimsy counterfeits of religion), it is, I repeat it, my firm persuasion that all this parsimony is resolvable into a practical contempt for sacred things-a spirit which rates the ministrations and the counsels of the clergy below even the miserable stipends it would allot them. It is then, as I have before observed, quite accountable and strictly natural that an ungodly world should pay with a niggard hand for what they do not want, and where they feel there is no value received. To such it would be fruitless to urge the example which this scripture with so much simplicity holds forth." In some measure to palliate these evils, two societies have been instituted. The Scottish Episcopal Fund in 1810, the object of which is to provide official incomes for the bishops, independent of what they may receive as incumbents of chapels—for generally According to a statistical table of thirty-two incumbencies, published in 1840, the annual income of one minister was 41., distance to be travelled 18 miles; of another, nothing certain; of another, uncertain; of another, 13., twelve miles to be travelled through bad roads; of another, 261., forty miles to be travelled on pastoral duty, roads bad, and heavy tolls. I believe that such appalling facts were till lately unknown, not merely to the bishops and clergy of the united church of England and Ireland, but to the episcopalians of Scotland generally. + "The Shunamite," by rev. H. Woodward. speaking they all minister to congregations. At the ti ne of its formation, there existed no association for th relief of the necessities of the inferior clergy; this object was also incorporated into the purposes of the fand; and, by its constitution, at least one-half, and not more than two-thirds of its annual income must be divided among the bishops, the remainder being dispensed among the more necessitous clergy. The annual allowance from this fund has been, until the year 1840, only 627. to five of the bishops, and 118. to the bishop resident at Edinburgh, and from 10l. to 20l. to a small number of clergymen recommended by the bishops. ter. The Scottish Episcopal Church Society took its rise from the Gaelic Episcopal Society, instituted in 1831, for the supply of the church in the Gaelic districts, but which was found to be of too restricted a characIts nature may be best explained by the 40th canon, enacted in a general synod, held in Edinburgh in 1838 :-" Whereas in the primitive church, and by apostolic order, collections were made for the poorer brethren, and for the propagation of the gospel, it is hereby decreed that a similar practice shall be observed in the Scottish episcopal church. Nor ought the poverty of the church, nor of any portion of it, to be pleaded as an objection, seeing that the divine commendation is given equally to those who from their poverty give a little with cheerfulness, and to those who give largely of their abundance. For this purpose a society, called the Scottish Episcopal Church Society, shall be formed; the objects of which shall be-1st, to provide a fund for aged or infirm clergymen, or salaries for their assistants, and general aid for congregations struggling with pecuniary difficulties; 2ndly, to assist candidates for the ministry in completing their theological studies; 3rdly, to provide episcopal schoolmasters, books and tracts for the poor; 4thly, to assist in the formation and enlargement of diocesan libraries. To promote these important purposes, a certain day shall be fixed upon annually by every diocesan synod, when a collection shall be made in every chapel throughout the diocese ; and the nature and object of the society, in reference to the existing wants of the church, shall be explained to the people." It must be matter of regret that this latter institution has departed from its original object, and, by voting a considerable portion of its funds to the former, has acted in direct contrariety to the original intention of its founders and early supporters. The sum of 3157. was so voted during the last year. Now by what authority was this done? Certainly it was not in accordance with the objects above stated; and such breaking of good faith with the original subscribers must, 1 fear, act most prejudicially to the best interests of the society. Not less than one-half of this sum so voted must go to the bishops, of course to the impoverishment of the poorer brethren *. It never was intended in the first instance, that such a grant should be made. I speak from unquestionable authority on this point; I cannot but regret this circumstance. Let it not be supposed I would grudge the Scottish bishops larger incomes, independently of what they receive from their congregations or from other sources— very far from it. I think a permanent fund should be raised forthwith; end, with all the episcopal wealth in Scotland, such a fund might easily be accumulated for providing them with a respectable maintenance: more they do not require-their situation does not demand it; but to this surely they are fairly entitled. With the following remarks I fully and entirely agree; they apply to the Scottish episcopal quite During the last year the society has been enabled to raise the income of 82 incumbents to 901. Had he sum referred to not been alienated, their incomes might have been raised to very nearly 90!. as much as to the American :-" Reflecting churchmen will feel it to be their duty and privilege to support the episcopate, at least in competence. To dole out with a parsimonious hand a pittance that will barely supply his necessities, and leave him pennyless and dependent, is neither generous nor scriptural. A bishop is to be given to hospitality, and the church should furnish him with the means. As a scholar he must make himself acquainted with the passing literature of the day; he must lay in stores of theological and biblical knowledge; he must keep up an extensive correspondence with the holiest and brightest luminaries of the church, so that he may be able to lay before the clergy of his diocese the best methods for promoting the spiritual interests of the people committed to their charge. All this will require aid, and a diocese alive to its best interests will take care not to be deficient on this point *." My only object in making the foregoing remarks, is merely to advert to the fact that the Episcopal Church Society had deviated from its original object; and to express a hope that its future grants will be made in accordance with its original objects, and that it will be enabled to put episcopacy in Scotland in an entirely new position. That episcopacy has advanced, and is rapidly advancing in Scotland, is a fact of which its adversaries are fully aware. The style of the chapels in the southern division, and their increase in number, powerfully illustrate this fact; and monthly we hear of proposals for the erection and partly endowing new places of worship. This is peculiarly gratifying; still there is one circumstance in connection with the present state of episcopacy in Scotland to which I would refer, namely, the apparent want of accommodation provided for the lower orders-and I speak with especial reference to large towns; and let Edinburgh illustrate the remark. In the new town of Edinburgh there are five episcopal chapels; but where are the poor to be found? In three out of these the answer would be-nowhere! There is not the free sittings for the poor of the community; there may be the golden cross over the communion table, too often vulgarly and erroneously termed the altar t, but there is not the cross seat in the middle and side aisles; there is not that blending together of different ranks which adds such a charm to the worship of the church of England, be it in city or in village; and, in the cele• Philadelphian Episcopal Recorder. + I have heard it frequently stated, that it matters but little if any whether the term altar or communion table is used; I think a vast and important doctrine depends upon it. "As Christianity has no temple, so she has no victims; no need, therefore, nor any place for sacrificial ministers. It follows that there can be no altar' in the English church, in the proper sense of that term. Alms and oblations' are placed upon the communion table, and presented unto God; but not offered souls and bodies,' is a moral offering; to which that word is up in any sacrificial sense: and the offering of ourselves, our therefore applied only in an analogical sense. It will be found accordingly, that our communion service has no hint of a sacrifice, literal or commemorative, as offered then and there; but the church instructs her members that the Lord's supper was instituted for the continual remembrance of the sacrifice of the death of Christ (Church Cat.) If the sacrifice were, in any sense whatever, enacted at the time, the term remembrance' would have been misemployed by our reformers."-(See the "National Church of England, &c., by rev. Robert Eden, M.A., minister of St. Mary's Chapel, Lambeth, c.)-The church of England, in fact, never, to the best of my knowledge, applies the word altar to the communion table. In fact, she seems to be peculiarly careful that the term should not be used. In the Scottish episcopal church it is different. In the communion office of that church, which according to canon xxi., is "to be held of primary importance-to be used at all consecrations of bishops and at the opening of all general synods-the word altar is employed. The Scottish episcopalians, therefore, probably are warranted, with their view of the subject, in their general use of the term: but the church of England and Ireland entirely repudiates it. I cannot but raise my voice most solemnly against the erroneous views-erroneous in my opinionconcerning the sacraments of baptism and of the Lord's supper, which have appeared in several publications of the Scottish episcopal clergy. |