miracle, could they have heard of the scale on which our modern
contributions proceed for the purposes of missions to barbarous nations,
of circulating the Scriptures, (whether through the Bible Society,
that is the National Society, or Provincial Societies,) of translating
the Scriptures into languages scarcely known by name to scholars, of
converting Jews, of organizing and propagating education. Towards these
great objects the Scottish clergy had worked with energy and with
little disturbance to their unanimity. Confidence was universally felt
in their piety and in their discretion. This confidence even reached
the supreme rulers of the state. Very much through ecclesiastical
influence, new plans for extending the religious power of the Scottish
church, and indirectly of extending their secular power, were
countenanced by the Government. Jealousy had been disarmed by the
upright conduct of the Scottish clergy, and their remarkable freedom
hitherto from all taint of ambition. It was felt, besides, that the
temper of the Scottish nation was radically indisposed to all intriguing
or modes of temporal ascendency in ecclesiastical bodies. The nation,
therefore, was in some degree held as a guarantee for the discretion
of their clergy. And hence it arose, that much less caution was applied
to the first encroachment of the non-intrusionists, than would have
been applied under circumstances of more apparent doubt. Hence, it
arose, that a confidence from the Scottish nation was extended to this
clergy, which too certainly has been abused.

In the years 1824-5, Parliament had passed acts 'for building additional
places of worship in the highlands and islands of Scotland.' These
acts may be looked upon as one section in that general extension of
religious machinery which the British people, by their government and
their legislature, have for many years been promoting. Not, as is
ordinarily said, that the weight of this duty had grown upon them