were on most
friendly terms with the leading clergy of the Established Church. Every
consideration was shown to them by such men as Bishop Sandford, Dr.
Morehead, Rev. Archibald Alison, Rev. Mr. Shannon, and others. There was
always service in the Episcopal chapels on the National Church communion
fast-days. No opposition or dislike to Episcopalian clergymen occupying
Presbyterian pulpits was ever avowed as a great principle. Charles
Simeon of Cambridge, and others of the Churches of England and Ireland,
frequently so officiated, and it was considered as natural and suitable.
The learning and high qualities of the Church of England's hierarchy,
were, with few exceptions, held in profound respect. Indeed, during the
last hundred years, and since the days when Episcopacy was attacked
under the term of "black prelacy," I can truly say, the Episcopal order
has received far more severe handling in Episcopal England than it has
received in Presbyterian Scotland. I must think, that in the case of two
churches where the grounds of _resemblance_ are on points of spiritual
importance affecting great truths and doctrines of salvation, and where
the points of _difference_ affect questions more of government and
external order than of salvation, there ought to be on both parts the
desire at least to draw as closely as they can the bonds of Christian
charity and mutual confidence.

I believe it to be very painful to Scotsmen generally, whether of the
Established or the Episcopal Church, that the Presbyterian Church of
Scotland should be spoken of in such terms as have lately been made use
of. Scotsmen feel towards it as to the Church of the country established
by law, just as the Anglican Church is established in England. They feel
towards it as the Church whose ministrations are attended by our
gracious Sovereign when she resides in the northern portion of her
dominions, and in which public thanksgiving was offered to God in the
royal presence for her Majesty's recovery. But more important still,
they feel towards it as a church of which the members are behind no
other communion in the tone and standard of their moral principle and
integrity of conduct. They feel towards it as a church which has nobly
retained her adherence to the principles of the Reformation, and which
has been spared the humiliation of exhibiting any of her clergy
nominally members of a reformed church, and, at the same time, virtually
and at heart adherents to