of the scene. The calamity came on the people quite unexpectedly. Strong parties for each district, furnished with faggots and other combustibles, rushed on the dwellings of the devoted people, and immediately commenced setting fire to them, proceeding in their work with the greatest rapidity, till about three hundred houses were in flames. Little or no time was given for the removal of persons or property-the consternation and confusion were extreme-the people striving to remove the sick and the helpless before the fire should reach them-next struggling to save the most valuable of their effects: the cries of the women and children, the roaring of the affrighted cattle, hunted by the dogs of the shepherds amid the smoke of the fire, altogether composed a scene that baffles description. A dense cloud of smoke enveloped the whole country by day, and even extended far on the sea. At night, an awfully grand but terrific scene presented itself—all the houses in an extensive district in flames at once. I myself ascended a height about eleven o'clock in the evening, and counted two hundred and fifty blazing houses, many of the owners of which were my relations, and all of whom I personally knew, but whose present condition I could not tell. The conflagration lasted six days, till the whole of the dwellings were reduced to ashes or smoking ruins. During one of these days, a boat lost her way in the dense smoke as she approached the shore, but at night she was enabled to reach a landing place by the light of the flames.”

This was in the year 1814, during the time of the Duchess Countess of Sutherland. The plan was completely successful. The country was cleared, and the poor Highlanders were driven to the sea-coast. And all this happened in our times, and on British ground! We know not how to express our feelings, when merely reading the account of such flagrant injustice.

As might be expected, the poor people of Sutherland were by no means bettered by their removal to the sea-coast. The benefit was all on one side. Our space is limited, or we might set before our readers pictures of distress, not of an isolated but wide-spread character, sufficient to make the hardest melt. The pastures might yield the duchess plenty of mutton; but the poor Highlanders reaped little profit from their fisheries. If the factors could but have received a patent for clearing the sea of its fish and bringing them to the coasts, as they had before for clearing the land and bringing the poor farmers, there would not have been so much wretchedness consequent on this cruel

measure. But fishes have more freedom than men, in many cases, and are not so easily caught. As far as the Highlanders were concerned, their removal was an endless cause of misery. They exchanged an occupation to which they were accustomed for one to which they were strangers; sufficiency for want; comfort for woe. To this day the effects of the clearing are felt --and felt bitterly, in the county of Sutherland.

But, it may be said, this is an old story, and had better be buried in oblivion: under the mild rule of the present Duke it is to be hoped that ample reparation will be made. Would that it were so! The generous Highlanders would willingly forget the past, if they had but the prospect of comfort and peace and the undisturbed possession of their rights. What is the fact? The present Duke seems desirous of confirming the impression amongst the people of Sutherland that the English family is bent upon oppressing and degrading them. The Duchess Countess cleared the Highlands of their tenants; the Duke wishes to clear the Highlanders of their religion. It is not his sovereign will and pleasure that his subjects in feof should worship God according to the dictates either of their own consciences or his; but according to the standard of the residuary Scotch Kirk, as explained and enforced by her ministers. A dissenter himself in his own county Sutherland, he will not permit any to imitate his example. He forbids the granting of any sites whatsoever for the building of Free Churches, or for manses for free-church ministers; and by so doing he hopes to put down the present movement in favour of evangelical truth. He thinks the people may be wearied and harrassed into submission-may eventually be cleared of their religion. And tales of woe and injustice are continually reaching our ears now, which convince us that the people of England have yet-even yet-much to do for the relief of the oppressed. There is a signal flaw in our scheme of religious toleration." defect in the proprietary laws of the land which requires rectifying. May the agitation of the question in and out of parliament be the means of delivering the people of Sutherland from cruel oppression!

66

There is a

The price of the pamphlet, from which we have obtained the preceding facts, is very small; and we therefore hope that our readers will help it on to a wide circulation.

Jamaica: its past and present state. By James M. Phillippo, of Spanish Town, Jamaica; twenty years a Baptist Missionary in that Island. London: Snow, 1843.

This is another of those remarkable modern books which contain the practical evidence of the truth of Christianity. It takes its place naturally side by side with the volumes of Williams and Moffat, and is fraught with an interest as deep as that which pervades those charming publications. Since "the Acts of the Apostles," more delightful narratives of the success of the Gospel have not appeared.

We are deeply indebted to Mr. Phillippo for the present work. "Compelled by illness," as he tells us in his preface, "to leave behind him his scene of arduous but happy toil," he has employed his pen nobly in recording what he has seen of the work of God in Jamaica. We think his "lack of service" in Spanish Town amply supplied by the service which he has thus rendered to the cause of Christ at home.

We cannot give our readers an adequate idea of the varied contents of the book. It furnishes us with a history of Jamaica from the period of its discovery by Columbus down to the present time- —a history well related and full of exciting incident. The painful story of the African's wrongs is relieved by the recital of heroic deeds and christian labours; and the negro character and mind rise in our estimation in proportion as they become developed by the influence of Christianity. The progress of the cause of emancipation is clearly sketched out, in simple language, and by one who watched it in the very scene of its advance to consummation. But, above all, are we favored with an insight into the workings of christian principle on human character in the most adverse circumstances. We see the slave rising far above his master, in all that dignifies and ennobles, long before the chains fall off him; we see the new free-man commencing his career, not as a degraded being who has to elevate himself by gradual processes to a level with his outward position, but as one fully prepared to pursue with a holy ambition the onward march of liberty. A more interesting and successful experiment could not be made, as to the power of gospel truth to elevate man in the most discouraging of all circumstances, than that which this volume records.

We recommend all who can afford it to purchase the volume for themselves, assured that it will amply repay them.

THE

INDEPENDENT MAGAZINE.

FEBRUARY, 1844.

THERE IS LIFE IN IT YET!

Who can doubt this respecting the principle we advocate, and for the sake of asserting which we are willing to expend any amount of labour? In religious voluntaryism we glory as a truth at once scriptural and vital—a truth towards the obscuring of which there are many tendencies in human nature, but which will show itself and display its inherent might in proportion as genuine religion increases amongst men. Indeed the extent to which, and the outward embodiments by which, this principle is exhibited, may be said to be the measure and exponent of the true religion existing in the world. Spontaneity, or (to use a new word lately introduced into the vocabulary of ecclesiastical controversy) willinghood is the very soul of the religious life. Apart from this, religion is a mere name: below or beyond this, religion is a mere form. "If there be first a willing mind”—is the scriptural condition of every religious action. No devotion, no service, no sacrifice, is acceptable that fails in securing the enlightened and hearty concurrence of the human will. Fashionable religion-numerical religion-profitable religion-easy religion-respectable religion-state religion-all these are shams and shows for baby minds and baby hearts reserved for the derision of human manhood: and the time is coming when the world will wonder at the infantile ignorance and weakness with which it has submitted to the impositions of a fashionable and state-paid priestcraft.

D

man;

There is life in voluntaryism yet. Hitherto it has been the life of endurance; and this is not to be despised. When we remember how much vital godliness is opposed to the natural how widely spread and deeply rooted the coercive principle has been amongst the European nations for centuries; how neutralizing the presence and influence of a fashionable, nominal, and established form of christianity upon those who have been of "willing mind" in matters of religion; we ought to wonder at the power of self-endurance and perpetuation exhibited in the voluntary principle. To be able to live-when the frame is delicate, and the atmosphere unhealthy, and disease and death are rife, is no mean thing. Let us gratefully acknowledge the grace that has watched over and sustained the lifereligion of our land, amidst so many sources of religious mortality!

But a new era is coming on. Voluntaryism is about to exhibit a new phase. Repression has increased strength. The attitude of opposition has roused up feelings of resistance. The attempt to trample underfoot has stimulated the nerves and given new circulation to the blood. Voluntaryism awakes from its dormancy, and puts on strength-it becomes conscious of power-it rises from the couch of slumber to reflect, and feel, and desire, and do.

Not satisfied with the pulpit alone, it will have the school; not satisfied with the Sunday school, it will have also the dayschool. It seeks to train the whole life. Voluntaryism does this not in words alone, but deeds. By tens, by hundreds, and by thousands of pounds, willingly devoted to purposes of education, it does this.

And a conference is to be called!-a conference of all the voluntaryism of the land! The heart, at least, is alive, and is beating a summons to the whole body. A more healthy circus lation has commenced, and the hour of indolent, self-indulgent repose is fast passing away. In due season, we have no doubt, the entire body will both move and act. The brain begins to think, and feel, and resolve. Surely, all these are proofs that there is life-active life—in the voluntary principle yet!

We are glad to see that the Patriot has joined the Nonconformist in calling for a conference. We make our boast of having spoken in favour of it ever since October last.