nings Taylor well says: "The effort on the part of friends of the Church of England to place the ministers of the Church of Scotland in the category of dissenters was exceedingly injudicious."

The Imperial Act, placing the Church of Scotland on the same footing as the Church of England, was a compromise that the latter agreed to. But the concession came too late. Had a pact been made at an earlier period between these two churches, the Clergy Reserves might have been kept intact much longer. The disruption of the Church of Scotland in this country took place in 1844, and the ministers going out, being denied a continuance of the allowance which they had been receiving while in the Church, soon joined with the other denominations that were opposed to endowments. Their influence turned the scale against the continuance of special privileges to any church or churches in Canada. An attempt was indeed made in 1841 to save the fund for religious purposes by the process known in Great Britain as "the levelling-up process." All Protestant churches whose principles would allow them to receive aid from the Government, were offered a share in the Clergy Reserves, and amongst others the Presbyterian Church in Canada that had been constituted by those who had separated from the Synod in connection with the Church of Scotland. Their opposition, however, could not be thus bought off. The agitation was continued, and so in 1854, the Clergy Reserves were "secularised," that is, the proceeds of the sales of the reserved lands were handed over to the several municipalities to be expended as they chose, vested rights being held sacred as in the Imperial Act of 1840. These rights were commuted with the several churches, as was doae in the case of the Irish churches; and thus originated the fund called the "Temporalities Fund" in the "Presbyterian Church in Canada" to-day.

The experiment of Pitt to reproduce Episcopacy here, with bishops in the Legislative Council or Upper House, in order to promote loyalty to the crown, failed, and is not likely to be repeated, the mixture of races and creeds making it impracticable, even if it were desirable. And it is found that we are wonderfully loyal without the preserving salt of dominant Episcopal influence.

CHAPTER XXIII.

HON. JAMES LESLIE,-CAMPBELL SWEENEY, ROBERT SWEENEY, CAMPBELL SWEENEY, Jr.—Dr. Caldwell—D. P. Ross—William Pkddie—Colin Mcdougall—John Jamieson—Charles Tait—Francis Hunter, Sr. Francis Hunter, Jr.—J. C. Grant—James Scott—James Logan— William Suter—Roderick Mackenzie—Kenneth Walker—Thomas Ross—James Court—Benjamin Workman—Alexander Workman William Workman—Thomas Workman—John Dougall—George

Johnston—Archieald Ferguson.

Lieut.-Colonel, the Hon. James Leslie, J.P., was the son of Captain James Leslie, 15th Regiment of Foot, who was Assistant Quarter Master General to the army of General Wolfe, at the capture of Quebec. He could trace his descent from Royalty through the Earl of Rothes and the Stuarts of Inchbreck, in the Mearns, the latter family deriving from Murdoch, Duke of Albany, grandson of Robert the second.

Mr. Leslie was born at Kair, Kincardine, Scotland, 4th September, 1786, and educated at the Grammar School, Aberdeen, and afterwards at Marischal College and University of Aberdeen. He came to Montreal in 1808, and commenced business on his own account. The firm was known as James Leslie & Co., and in after days as Leslie, Starnes & Company, Hon. Henry Starnes being his partner. They were wholesale grocers and general merchants. Mr. Leslie's connection with the St. Gabriel Street Church began immediately on his coming to the city. In 1809, he purchased pew No. 22, which formerly had been the property of Patrick Robertson, merchant, brother of James and Alexander Robertson, already mentioned. He was