"extortion," and hence are the enemies of all true religion. Let their ignorant, slavish supporters, in Council or out of it, say what thing they will. Fiat justitia, ruat cælum. Let justice triumph, even although the highest of these stars should fall. Sic itur ad astra; i.e. the way to heaven is by the law of truth, not as relative, but as absolute. Hence magna est veritas, et prevalebit; i.e. great is truth, and it shall ultimately prevail, let sceptics say what they will. Even the trials of Muir, Palmer, and Gerald would have been ignored in England by virtue of her constitutional law. It was principally in matters of religion that her judges and bishops often erred-as exemplified by the bishops' thumbikins and iron boots,-hence the murder of John Brown, the young Guthrie, and the good Argyle! Is law (truth) absolute, or only relative? Is it one thing at Modern Athens and another thing at papal Rome? Or was it ever one thing at ancient Athens and another thing at Lacedæmon? or was it one thing at Carthage and another at old Rome? or take as a last example, is it one thing in free Italy and another in enslaved France? It is so relatively, but still only in part, after all. Why so? Truth in itself is not relative, but absolute; i. e. all and all. Truth in part is in everything, else no created thing could possibly exist. Hence give even the devil his due. The very devils believe, while many men do not even tremble! "Art thou come hither to torment us before the appointed time?" Hence all nations go to war. They never can, even as relatives, agree. Hence there is no peace to this wicked world. Are not the nations like to the raging sea, which is ever casting up the worst portions of the aristocratic elements, so called mire, and the vilest portions of the ochlocratic masses, so called dirt? (See Isa. lvii. 20, 21.) But blessed be God that there is ONE who even alone (Ps. xlvi. 10) can rebuke the war-cry of the peoples as easily as when on earth he rebuked the tempestuous winds and raging sea of Galilee, by simply saying, “Peace, be still, and immediately there was a calm!" Oh blessed day when he shall make all wars to cease unto earth's utmost ends! (Ps. xlvi. 8, 9; Isa. xxiv. 1, xxvi. 20.)

Relativity is one cause of all disunion. Absolute truth alone is peace. If all national laws were truth, i.e., just, all would constitute one universal brotherhood! Hence that angelic song, Glory to God in the highest! Why so? He is the absolute One. Glory to God, let us reply. Why so? For there shall yet be peace on earth and among men good will! "But not so fast," say the sceptics, "ye have heard it said of olden time, 'An eye for an eye, and a tooth for a tooth '"' (Lev. xxiv. 20). But "I say unto you, No." Hence the secularist's logical conclusion, viz., Moses told a lie! To this I reply, Do not judge so hastily in a matter of so great importance, seeing that there is involved in it two universal truths, i. e. the very existence of the universe, and consequently the very being and moral attributes of God! But first, what said Moses? Ver. 22, Ye shall have one manner (kind) of law as well for the stranger as for one of your own country; for I am the Lord your God!

Was truth in this instance only relative? No, i. e. it was absolute, hence eternal and unchangeable! Why then did Christ condemn and nullify it? My answer is, he never did any such thing. His "no" had not the least reference to abstract justice. What is justice? It is a universal truth, i. e. a necessary law, hence binding, without exception, on all intelligences. Just vengeance, as well as all power, is mine, said God, hence no one has this power unless it be given to him. God gave this power to Noah under a special and restricted law

-blood for blood. So also he delivered to Moses one just rule for all, as respected just vengeance, i. e. “ measure for measure," an eye for an eye, a tooth for a tooth! And was this unjust? No, verily. God first gave to man this power, i. e. to avenge, hence he had the right to withdraw it when it pleased him. Men had greatly abused, and still abuse, that right which had been so delegated to them, and who in his senses can deny this universal truth? Hence said Jesus to his disciples, "Resist not evil," Matt. v. 39. Why so? I am your Master and your Lord, i. e. I am absolute, i. e. I am your true God as well, He that hath seen me hath seen the Father. I and my Father are one! Hence blessed are the meek, for they shall inherit the earth and delight themselves in the abundance of peace. Hence said Paul, Dearly beloved, avenge not yourselves, but rather give place unto wrath, "for vengeance is mine, saith the Lord;" ye are not qualified to exercise this right in all its just and absolute plenitude, therefore my command is, If thine enemy hunger, feed him; if he thirst, give him drink; for by so doing ye shall heap coals of fire on his head. Be not overcome of evil, but overcome evil with good! This is love according to the law of the absolute. Hence justice still remains as a part of the absolute whole, i. e. it is even as a part an eternal, unchangeable, and hence a universal truth. But why do all men violate this new command of Christ? Simply because few out of the many have assured faith? our depraved nature cannot thole or brook it, yet still even one grain of faith in the absolute is omnipotent, hence it could "remove mountains," even the walls of Jericho fell before it. It of old subdued all things by suffering all things. See Hebrews xi., and yet all these having only received a good report through faith, received not the promise (specified in Heb. x. 37), God having provided some better thing for us, the church (see Jeremiah's good things to come), that they without us should not be made perfect in the flesh. Their spirits had already been made perfect, Heb. xii. 23. As respects the men of the world, Noah's law is still the same. The sword of the magistrate is not to be unsheathed in vain. Hence Christ's new law did not extend to or ignore the province of the civil magistrate, without whom society, as constituted by man's disobedience, could not possibly exist. Hence magistrates are still "a terror to evil doers, and a praise and a reward to those who do well." Why so? Because the very many have no faith at all! There is a very general confusion in men's minds on this simple point. They have failed to distinguish betwixt things that are essentially different. Did not Christ say, Render unto Cæsar the things which are (still) Cæsar's, &c. Hence that intolerance in every church as well as in every state, which is exemplified to the full in old mother Rome! Ah! has she not "many daughters"? What right have we as a church to judge them that are without. God judges them (by the sword), said Paul. The church only judges those who are within its pale. And how so? I would that those (of you) who trouble you were cut off (i.e. excommunicated, i.e. simply separated), hence, said Paul, put away from among you every wicked one, i.e. deliver him over to the power of Satanic kings, for even their harsh government (arbitrary will) can teach even a wicked man that it is a bad thing so to blaspheme this heavenly gift of love to man, that ye might be a new lump—leavened not by the spirit of wickedness, but with the spirit of the eternal Absolute. This do, and by so doing ye shall fulfil the new law of Christ. This is that perfection I am seeking to attain to, but, alas, I am still imperfect after all; so said the good St Paul. No marvel that Hennell and Renan have said of Jesus, "No man

before, or since, ever spake as that man." Why then, O Mansel, sayest thou that all knowledge of the truth is only relative? Even in physical science there are two kinds of knowledge-the absolute and the relative. That which is crooked may seem to have been made straight, but it never is so absolutely, do what we can. Even place a stick in a pool, and it will not appear so straight as it really is. This is caused by a certain law. But still, after all, a straight line is the straightest, i. e. shortest betwixt any two given points; it not only seems so, it absolutely is so.

no lie is

In moral science we find the same distinctions. Some things only seem to our conceptions to be just or true, in the conflicting circumstances of the case; that is, they appear only relatively so; but a lie is a lie all the world over; of the truth." Of the moral Absolute, as well as the physical, we never have a doubt. We think it, yea, we must think it, say what we will, hence Leibnitz's test of Absolute truth.

THE SABBATH.

Truth is absolute, hence imperative. I will now exemplify it. My father was an elder under Dr Brunton, Dr Andrew Thomson, Mr Wilkie, and Dr Muir as well; hence he taught me to observe the Sabbath; he even checked and chided me when he observed me sliding on one fast day. My master one Saturday commanded me to attend on him next day. He said it was a work of necessity, hence I said it was my duty to obey. He, on that Sabbath morning, desired me to post his ledger to his dictation (the book-keeper was from home). I sat one hour in perfect misery. The High Church bell began to toll; it was calling all men to prayer. I could not thole or brook this longer, hence I laid down my pen and said, Please, sir, if this was a work of necessity, I would cheerfully do it ; but it is no such thing; I therefore dare not do it; please, sir, be so good as to let me go. His face reddened, and yet he calmly said, "Well, Robert, you may go." I thanked and left him. My conscience in a moment was relieved. I went into Professor Brown's church, for it was at my right hand in the old Parliament Square. The sermon was first-rate. The text was "Never man spake as this man.' I went home both pleased and edified; in the evening I composed a short sermon out of it. It had been my turn to read a discourse as a member of the Philadelphian Society, which met in the late Rev. John Sime's house, in Windmill Street. No discussions were allowed, but that rule did not prevent private remarks, hence I overheard one say, "It is the best we have heard this night." Ah! little did he know that it was a plagiarism. The fact was, I had done them "brown," by not acknowledging Brown. He was then professor of rhetoric. All are in some respects plagiarists. They can only be detected when they copy a passage without quoting it. I had not copied Brown; I had only stated his sentiments in my own words. This society was one of two, and I lived to see every member (twelve in number) settled in life. One became minister of St George's, Glasgow (Dr Smyth); others became parish ministers elsewhere; several became ministers of the U.P. Church, and three were sent as missionaries abroad. M'Farlane, Parlan, and Tait still survive. Brydon was once, like me, a writer's clerk, but he afterwards became a parish minister in Dumfriesshire. The Rev. John Sime, who was our leader, had been also a writer's clerk. Literary societies are exceedingly valuable to young men. It was this feeling that induced me to aid the late John Baird, latterly minister of Yetholm, and his brother

Andrew, afterwards of Coppersmith, in founding the Plinean Society, at whose meetings I often met with Drs Simpson and Reid (professors), Murray, lecturer on chemistry, &c. The celebrated George Thomson, afterwards M.P., once took part in our debates.

I afterwards turned my attention to Adam Smith's "Wealth of Nations.” Hence I was led to project and institute the Scottish Union Insurance Company, in order to drive out the English offices, and "keep our own fish-guts for our own sea maws." (See Appendix.) The same notion also led me to project a Scottish Union Bank, in order to compete with the Bank of England. I fixed the capital at five millions. The only public Banks were the Royal, British Linen, Bank of Scotland, and the Commercial. I considered that the latter was too limited in its partnership to be a permanent institution. I succeeded in establishing the Insurance Company, but failed in my project, i.e. the establishment of a great national bank. The late William Ritchie, who was one of the proprietors of the Scotsman, and Alexander Goldie, W.S., each started opposition schemes. The three had to be merged into one, and hence arose the "National Bank of Scotland." It, like the Scottish Union, had nearly exploded before it was formally constituted. William Ritchie called a meeting of the subscribers, that he might secure to himself the agency. He said that Provost Henderson had promised to confer that office on him. I supported and vindicated Provost Henderson, and insisted that William Ritchie's motion was premature. The right of election, I said, lay with the directors, after they themselves had been duly appointed. The meeting unanimously adopted this resolution. At parting, Provost Henderson gave me his hand, and said, "I owe you a day in harvest." He never fulfilled his promise-death intervened! The contention betwixt my friend William Ritchie, and Alexander Hutchinson, S.S.C., had been too keen. It ended in a challenge, given and accepted. The ground was never measured off-the police interfered-" Gentlemen, our duty, at least, is clear!" The example of the "National" was followed by others, hence the Union, Clydesdale, Western, Edinburgh and Glasgow, City of Glasgow, &c., and long after, the "Exchange," by Duncan M'Laren. I held shares in the Edinburgh and Glasgow. One day I called on the manager (Thomson), and said to him privately, "Why have you refused to discount the bill of Mr -?" I added, "He is a large shareholder, and, moreover, his shares are free." He answered, “The truth is, he is not one of our regular customers, and we had no cash to spare!" "I see now," said I, "that you are in a plight; but I can suggest a remedy. Extend your base by issuing a number of guaranteed shares, say five per cent.; if you cannot do more than this, your business is not worth one fig. The Bank of England," I added, "depends more on her capital than on her proprietory. Do this, and you will soon outstrip all other minor banks." The Manager replied, "What you have suggested is not only good, but it is better than any thing that has been as yet suggested." I saw at a glance that the Bank was in a fix. "Go," said the manager, "to Sir William Johnston, and tell him if he will consent, I will to-day submit your proposition to the Directors." Sir William heard me to Amen, and then said, "We are not in want of money!— we have plenty of money." I said, "Good day," turned on my heel, and left. I instantly called on my broker, sold my shares, and advised a friend to do the same. "Ah!” said I, "there is something rotten in the state of this Denmark.” The shares shortly after rose £5 per share! I was not displeased, for I could

then say that the purchaser was no loser by me. My friend said I had acted too hastily; No, said I, if the Chairman and Manager differ, i.e. cannot go hand in hand, depend on't no good will ever come of it. The bank ended with a total loss! My small loss was to me a great saving after all.

I could expose similar errors by exemplifying the deplorable finale of the Exchange (rotten) Bank of Edinburgh. It perished not by miscalculation, but by mismanagement and misdirection. The directors themselves were the bank's BEST, as well as its WORST customers! For special reasons I must refrain from saying who was to blame for gross maladministration. I at least was saved from a heavy loss, not by selling, but by buying. I bought largely in, at £8 per share, and the bank's final dividend ultimately reached nearly £20! I thus got out with little loss, not by quessing, but by just calculation. "One cause depends on another," said Seneca, "and the course of all things, public and private, is only a long connection of providential appointments. There is a great variety in our lives, but all tends to the same issue. Nature may use her own bodies as she pleases, but a good man has this consolation, that nothing perishes which he may call his own! What must be shall be; and that which is a necessity to him who struggles is little more than choice" (so also said St Paul) to him that is willing: "It is better to be forced to any thing; but things are easy when they are complied with." But I think that I hear my kind critic saying, what has all this shere egotism to do with philosophy? Is philosophy not a guide to conduct? If not, it is no philosophy at all. But I have a just reason for this degression. Our City Exchequer, like the Exchange Bank, had got into a fix. Treasurer Duncan M'Laren had counselled an Act of Bankruptcy. I protested, and proved that the City Exchequer was full, and that no such dishonouring act was necessary. I even proposed a scheme by which, on the Treasurer's own shewing, the clergy could be paid their stipends, and yet the obnoxious stipend-tax itself would be abolished. The treasurer then pamphleteered me, saying, "Ask any one who, among the civic councillors, have the vilest tongues, and he will answer, Johnston (now bailie), Ritchie, and Deuchar. Ask another, and he will name the same three men, although he may not keep to the same order!" There was more malevolence than truth in this, and I now appeal to my kind reader, to say whether it was fair or just, in our "crack" calculator, to declare in print that I was so great a fool that I knew not even the first principles of arithmetic, i.e. I could not, as he said, distinguish any difference "betwixt gross and net profit!" If I did not know it, he at least made me feel it, that's clear. "I said in my haste," said David, “that all men were liars!" No marvel that our City Treasurer charged me as being guilty of said crime. however, vindicated myself, and proved that the Treasurer was the guilty one. "Give a dog a bad name, and hang him ;" so it happened in my case. Large printed bills on our walls proclaimed that I was not only a Tory, but also both a knave and a fool; hence many men believed it! Egotism! If I had not, in this preface, and in separate historical tracts as well, vindicated my good name, who, even among you, my very dear friends, would care one fig either for me, my philosophy, or my religion?

POVERTY AND AFFLICTION.

I,

"The poor ye shall have always," and yet, said David, I have never seen the righteous forsaken, nor his seed begging their bread! While I was a visitor of the destitute sick," I had officially under my charge, in succession, every dis