ERRATUM THE author regrets an unfortunate blunder in the account of Anne, Duchess of Buccleuch and Monmouth. The child, who in a fit of passion threw a flat iron at her new-born brother, was Lady Anne Livingstone, Countess (unhappily) in her own right, and ancestress of the Earls of Errol. The story is in the first volume of Chambers's Edinburgh Magazine taken from the London Literary Gazette, where it is declared to be authentic. CAMEO XXI.-SACHEVERELL RIOT (1710-1714) CAMEO XXII.—THE PEACE OF UTRECHT (1710—1713) CAMEO XXIII.—THE ENDS OF TWO REIGNS (1713-1715) CAMEO XXVI.—BUBBLES-FRENCH AND ENGLISH (1718-1722) CAMEO XXVII.-PETER AND CHARLES (1718-1724) . . CAMEO XXXV.— CAMEO XXXVI.—THE GEORGIAN COLONY (1724-1744) . . CAMEO XXXVII.—WHAT CAME OF JENKYNS' EARS (1738—1741) CAMEO XXXVIII.-PRO REGE MARIÂ THERESIA (1740–1743). OUR last Cameo ended with the Restoration; we have now to review the events that led to the Revolution and we must begin with the perse cution of the Covenanters in Scotland. Generally crime and evil are plainly before us, so that we know where our sympathies should be ; but in Scotland for more than twenty years the cause of the true Church was espoused for motives in which worldly expedience had the chief share, and supported by hateful means. Oppression, cruelty, and guilt, exaggerated perhaps, but still existing in large measure, were used in her name by her most unworthy members, and constancy, patience, and purity were on the side of the schismatics, who were thus persecuted, as they had too much reason to believe, for righteousness' sake. It is somewhat of a renewal of the feeling with which the strife with the Huguenots in the former century is regarded; but there we have not the same personal feeling, and the errors of the persecuting Church are acknowledged, whereas in Scotland the cruelties were committed in behalf of our own Church, though with no participation from the English prelates and clergy, who probably were hardly aware of their extent. Scotland was still a separate kingdom, and there was little communication. CAMEO I. No Bishopno King. CAMEO I. Re-establish ment of the Church of Scotland. 1661. The predominant feeling after dwelling on the history of these times is wonder at the manner in which the Church in Scotland, thus founded, and thus supported, still survived, cleared herself from pollution, and became a truly fruitful and glorious Church. "Not a religion for a gentleman," was the judgment of Charles II. upon Presbyterianism, and certainly the Scots had done their best to disgust him with it by their severity, half-conscientious, but quite as much tyrannical. And Charles had inherited his grandfather's belief in the saying, "No Bishop, no King," and believed that oligarchy in the Church was closely connected with oligarchy in the State. The Presbyterians themselves believed that he thought Bishops, being of his own choosing, and likewise lords of State, would not reprove him for his vices, like the sturdy ministers of the second order; but in this they were somewhat prejudiced, for his choice of the Episcopate, and his respect for their rebukes, were the best features in his character; although when he did not improve, they could not coerce him, as the Scots' minister had done in the days of Argyll and Douglas. Such conscience as he had, as well as taste, sense of expediency, and such desire of retribution as his easy nature could admit, were all averse to the Presbytery and Covenant. James Sharp saw that the cause was lost, and so reported. Moreover, the Estates of Scotland, in their first fervour of loyalty, repealed en masse the whole of their Acts since the year 1633, and then, under the guidance of the Lord High Commissioner, Earl of Middleton, an Act was passed on the 27th of May, 1661, for the restitution and re-establishment of the Church by Archbishops and Bishops. Meantime, as has been previously said, there was a consecration of Bishops in London to fill up the vacant sees, and the next year, at the Parliament of Glasgow, Government insisted on the expulsion of all ministers not admitted by their diocesans, though Episcopal Ordination and the Liturgy were as yet not required. Upon this 350 ministers quitted their benefices, and ordained clergy were presented in their stead. The people were in no mood to take these ejections as the English had done. In almost all the English parishes the Episcopal clergy belonged to "the good old times," and were connected by the elder folk with all the remembrances of their youth. Many had been driven out and were joyously welcomed home again after a time of distress and confusion, and there could hardly have been a place where the Liturgy was not welcomed by some one as an old friend. In Scotland however the ministers had come in as lawful possessors, and had seemed to have every right to their kirks and manses, so that their eviction could not but be viewed as an act of tyranny. Their flocks clung to them, following them to private houses or hill-sides; and when the new incumbent arrived, he was met with tears, and |