incommoding each other, as it could be only used as a place of preaching, not having an organized church among them. This plan lasted but a short time, the Irish preacher gave up the ministry and commenced the practice of law. Although this left the house of worship clear to Mr. Le Grand and his friends, party animosity was carried to such a height that he judged it expedient to give up preaching in Winchester, and confine himself exclusively to Opeckon and Cedar Creek churches.

The friends of Le Grand and of the revival, who lived in Winchester, had to attend his preaching at Opeckon; while his enemies would not hear him at all.

Mr. Le Grand was by this means completely freed from further molestation, and he exerted all his influence in furthering the revival in the bounds of his two organized churches, where he had not a single opponent. He was almost incessantly employed in preaching, and conducting prayer meetings, in the different neighborhoods around. Scarcely a family was to be found in which one or more of its members had not become subjects of the revival, and in many instances, every adult member of the family. This work continued to spread for several years without any manifest abatements, with this difference only, that after a while, there were fewer awakenings, evidently because there were fewer subjects to work upon. The additions of new members to the church, soon more than doubled the old members.

Mr. Le Grand had now made up his mind to accept the call from Opeckon and Cedar Creek congregations, and become their pastor, and having made known this determination to his Presbytery, preparations were made for his ordination, which took place at Briery, by the Presbytery of Hanover, April 2d, 1791.

Mr. Le Grand, having now settled down as the pastor of a particular charge, discontinued his removal from place to place, as heretofore, and confined himself closely to the duties of his office, and lived in peace and quietness among a thriving and prosperous charge for many years.

In about three years after his location he became united in marriage with Margaret Holmes, an accomplished young lady,

and a member of Cedar Creek Church, by whom he had two sons and three daughters.

Mr. Le Grand was now about to pass through the severest affliction which had ever befallen him. Mrs. Le Grand's health had become very feeble and declining for some months, and after the birth of their youngest child, she was removed by death, leaving her husband with five young children, without a mother to take care of them. He was wonderfully supported by the consolations his religion afforded him, but after awhile he found that he was utterly incapable of managing such a family, with its many cares and anxieties.

His own health began to fail very perceivably, and gloom and melancholy, to which his constitution had always had a strong pre-disposition, gathered about his mind; all which united, unfitted him for the duties of his office. He broke up house-keeping; distributed his children among their friends and relations; and commenced travelling for the recovery of his health and spirits.

After travelling for a year or two and finding his health not in the least recruited, he resigned the charge of his congregations. A deep melancholy settled upon him, from which he was only partially relieved at times. He continued travelling, and preaching only occasionally as his health and spirits would admit, for some years, seldom visiting his former congregations, which now had another minister, the Rev. Andrew Shannon.

A travelling and solitary life became so irksome and comfortless to him that he made propositions of marriage to a very estimable and pious lady of Charlotte County, with whom he had been long acquainted, Mrs. Paulina Read, the widow of Major Edmund Read, who, after some deliberation, accepted the offer. This lady had no child, and was possessed of a large fortune and a comfortable home of her own, and as he had a family of five children, and she many relations, a marriage contract was entered into, by which she made over to him a considerable portion of all her personal property, reserving her home and real estate to herself, to dispose of as she thought proper. He, with the most of his children, resided with her upon her estate in Charlotte County. But as this was in the bounds of the pastoral charge of the Rev. Clement Read,

Mr. Le Grand had no church that he could take charge of as a pastor; and as his health was still very delicate, he only preached about in vacant districts, at intervals. At length an arrangement was made with Mr. Clement Read and his people, for Mr. Le Grand to preach regularly at one of the three places of preaching which Mr. Read supplied, as his assistant; but this did not last long, a jealous rivalry arising because a preference was manifested by some of Mr. Read's members, and for peace's sake it was dropped, and Mr. Le Grand ceased to preach in the bounds, except when invited.

The farm and its appendages where he formerly resided, in the bounds of Cedar Creek, were reserved by Mr. Le Grand as his own right; these he disposed of and managed as he pleased, as a separate concern. It was while he was attending to business of this kind that he was taken sick, and lay for a considerable time ill at Major Hugh Holmes', in Winchester, the brother of the first Mrs. Le Grand. Letters were written to his family in Charlotte, and Mrs. Le Grand arrived eight or ten days before his death, which occurred in October, 1814.

He was buried in the Presbyterian burying-ground in Winchester. His exercises and state of mind during his sickness. were very much such as might have been expected from the life he had lived; calm, peaceful, and resigned, except occasionally a transient cloud from his native gloomy temperament might overshadow him for a few moments. "Mark the perfect man, and behold the upright, the end of that man is peace.'

Thus lived, and thus died, one of the best and most successful ministers of the gospel Virginia ever produced. His labors had been more extensive in spreading the revival than any other agent employed in the work; the sinners who were convicted and converted under his preaching, and the number of hopeful additions to the different churches, were more numerous than could be ascribed to any one else. Yet he died while comparatively a young man, in the midst of life. His age at his death was about 46 years.

It is to be lamented that the afflictions of his latter years, accompanied by his want of health and depression of spirits, should have so far eclipsed the brilliant career of the earlier years of his ministry. And it is equally to be lamented, that

he became so much involved in worldly cares and perplexities after his second marriage, as seriously to mar his own peace and comfort. But his course was short. He lived fast; and did much in a little time. "I heard a voice from heaven, saying, Blessed are the dead who die in the Lord, from henceforth: yea, saith the Spirit, that they may rest from their labors; and their works do follow them."

ARTICLE IV.

1. The Ministry and Worship of the Protestant Episcopal Church. By Rev. MONTGOMERY SCHUYLER, Rector of St. John's Church, Buffalo. "Prove all things. Hold fast that which is good." 1 Thess. v. 21. Buffalo: Phinney & Co., pp. 228.

2. The Church: Its Ministry and Worship. Being a reply to the recent work of Rev. M. Schuyler, A. M., on the same Subject. By M. LA RUE P. THOMPSON, Pastor of the First Presbyterian Church of Buffalo, N. Y. "He that is first in his own cause seemeth just: but his neighbor cometh and searcheth him." Prov. viii. 17. Buffalo: T. & M. Butler, pp. 335.*

WE do not propose noticing the above named works any further than as they refer to a particular topic which has interested us.

This controversy originated with the republication by the Rector of St. Paul's Church, Buffalo, of Dr. Hook's tract on the Three Reformations; prefaced by the editor with some of the usual high and dry amenities towards Christians of other denominations. Dr. Thompson shortly after preached an installation sermon on the Office of a Bishop; and printed it with an appendix in which he replied to Dr. Shelton's preface.

* We consider the part of this Article relating to the "Charge” as interesting and ingenious, and as such commend it to our readers, but are not quite prepared, as we are in relation to the part on the "Ordination," to adopt it as our settled opinion. EDITORS.

Upon this, Rev. Montgomery Schuyler preached and printed a series of discourses on the Ministry and Worship of the Protestant Episcopal Church. Mr. Schuyler felt impelled to precipitate his "poor abilities" into the field, in consequence of Dr. Thompson's "most reckless attack on Episcopacy." To this the aforesaid "reckless" assailant replied in the vigorously reasoned and written book, announced above.

It is difficult to keep one's temper in view of the very vulgar claims of high church Episcopalians, a vulgarity which in multitudes of instances proceeds from sheer ignorance. But in this case we have no disposition to be severe upon a feeble opponent, though it is mere literary justice to say in regard to any thing like criticism of the learning, logic and composition of Mr. Schuyler's book, le jeu ne vaut pas la chandelle.

Dr. Thompson, without much pretence to original investigation, has gone over the whole scripture argument for Episcopacy in a thorough and manly way. His real antagonist is not the "Rector of St. John's Church, Buffalo;" nor even the Rector's "beloved diocesan;" but Dr. Onderdonk, from whom whatever there is of force in Mr. Schuyler's book, is borrowed. Dr. Thompson's explosion of the foolish story, so long current among Episcopal writers, of John Calvin's having wished to introduce an episcopacy like that of the English Church, is of the most satisfactory kind.

Into every re-hash of the episcopal controversy, the question of Timothy's ordination enters of course. We propose at present giving only a brief view of the argument; and that as introductory to an examination of the "prophecies that went before" on Timothy: or what may be called Timothy's 66 charge."

The two passages affecting the question of Timothy's ordination are these:

1 Tim. iv. 14. "Neglect not the gift that is in thee which was given thee by prophecy, with the laying on of the hands of the Presbytery."

2 Tim. i. 6. "Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on of my hands."

It is admitted on all hands that these two passages refer to