at this date were a Synodal address, 11 September, 1866, 'The Ministry of the Church Historically Considered,' which contains matter afterwards worked up and enlarged in his 'Outlines of the Christian Ministry,' published in 1872, and a sermon preached just before the Lambeth Conference and repeated at the re-opening of Chichester Cathedral, after the rebuilding of the spire, 14 November, 1867. Of the Charge of 1866, which contained much interesting historical matter, Major Hugh Scott of Gala, then editor of the 'Scottish Guardian,' writes (26 September) to the Bishop's daughter: 'There is a general agreement it is his most telling Charge. In fact it nearly exhausts the branch of the subject, and I hope he will not be deterred by the obstacles in his way; for, if he cannot accomplish the work under the Providence of God, no one else can.' The sermon entitled 'Euodias and Syntyche: the Scottish Church in its relation to the Church of England' is full of the historical knowledge, and clear and fair statement of historical facts, which I often regret was not used by the Bishop for the composition of a book of larger volume than any that proceeded from his pen. He would have done admirable work as a university professor of Church history, not perhaps from very minute insight into personal character, but from the fairness and accuracy of his exposition, his broad view of the tendency of ecclesiastical movements, and the scholarly treatment of all that he handled.

The sermon in question was, as its title implies, an exhortation to the sister Churches in England and Scotland to be of the same mind in the Lord (Ep. to Philippians, iv. 2). In this sermon he well draws out the great misfortune of the absence of anything like popular consent on the part

It should no doubt be Euodia and Syntyche, as it is in the Revised Version of Philippians, iv. 2, as he notices in his reprint in Public Appeals, ii. 555 note. The names are both female.

of Scotland to the consecrations of 1610 and 1661 and the association of the Church with arbitrary power, especially in the hands of the Stuarts.

In the same period (1865–6) falls a correspondence with Principal Tulloch of St. Andrews, which was collected by the Bishop, with some remarks of his own, under the title, A Plea for Justice to Presbyterian Students of Theology and to the Scotch Episcopal Church.' It took occasion from the admissions of Dr. Tulloch himself with regard to the confession of faith, of Dr. N. Macleod in regard to the observance of the Christian Sabbath, and of Dr. R. Lee in respect to Liturgical worship, to point out that Presbyterian students had also been unfairly treated in regard to the evidence in favour of Episcopacy (p. 35). It deals particularly with the testimonies of Hooker and Leighton and with Tulloch's statement of them and estimate of them in an address to his students. Incidentally the Bishop rather strongly blames Leighton for pusillanimity in retiring from a position where his presence was much needed (p. 13). The correspondence brought out amongst other things Tulloch's willingness to allow Episcopacy to be an Apostolical institution and one of great practical utility. The Bishop replied that it was also as scriptural as infant Baptism, the observance of the Lord's Day, or the doctrine of the Trinity (p. 51). This controversy would seem to have laid the foundation of the friendship which afterwards existed between them. He seems to have met not only Principal Tulloch, but Dr. R. Lee and other leading men of that group when on a visit to Mr. R. Skinner, Incumbent of the Episcopal church at St. Andrews in March 1866.

Side by side with these general efforts in the cause of Reunion, or rather of temperate statement of our position accompanied by a growing insight into the strength of the other side, was an attempt on the Bishop's part to use the

occasions of the changes in educational policy, which were going on in Scotland as well as in England.

A few words on the history of popular education in Scotland may not be out of place, as the main facts ought to be in the minds of all who take a practical interest in the welfare of that country. Scotland, though in earlier days not so forward as England in some of those matters which conduce to social comfort, has been far in advance of the sister kingdom in the matter of elementary and middle-class education, and has long brought her own type of university training within the reach of boys of all classes. The movement began by an Act passed in 1496 in the reign of James IV. Ever since 1567 it has been closely connected with religion. The First Book of Discipline' had declared the policy that a school should be planted in every parish and endowed out of the patrimony of the Church. But, though the credit of the policy lies with Presbyterians, the inception of practical efforts in its execution may be largely set down to Archbishop Spottiswoode and the Assembly of 1616 in the reign of James I. of England and VI. of Scotland. An enabling Act of 1633 gave certain powers to the Bishops to found schools, which were being acted upon by the clergy when the Civil War broke out. In 1646 the first Act was passed to make such schools imperative, but it was unfortunately repealed at the Restoration. In 1696, however, to the great honour of the country, the policy, thus pursued for exactly two centuries under many drawbacks and difficulties, received its crown in the Act for Settling of Schools' (Acts of William III. s. vi. c. 26)-an encouragement to those statesmen and social reformers who may be tempted to

1 See Dr. John Cunningham, Church History of Scotland, ii. 198 foll., ed. 2, 1882.

2 See W. Stephen, History of Scottish Church, ii. 217, 234, &c. 1896.

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despair, when the cross currents of politics, time after time, thwart their good desires and obstruct their progress. By this it was enacted that the heritors or landed proprietors should found a school, and provide a house and salary for the master, in every parish. Scotland therefore has had a very long start of England, both in theory and practice, and she has profited accordingly. What an advantage this has been to its strong young men, often of humble parentage and small means, but endowed with aspiring genius or dogged perseverance, is evident when we consider the very large proportion of Scotsmen who have filled positions of trust, both public and private, in every district and in almost every corner of the world-wide British Empire.1 The long and intimate connection of this education with religion has been also no small factor in the honourable and trustworthy character of these men, even when they have in later days revolted from the narrow limits imposed upon their hearts and consciences by the form in which religious instruction was imparted.

But no one looking at the Shorter Catechism,' which is the chief instrument of such instruction in Scotland, from the standpoint of a broader theology, could be satisfied with it or fail to wish to see it altered in some respects. When we ask ourselves why law-abiding and sober-minded Presbyterians in our colonies, such as Canada and New Zealand, are often so impatient of permitting or encouraging religious instruction in our elementary schools, we naturally regard their feeling as in some degree a reaction from the system with which they were familiar at home. In some cases, especially when they belong to the Free Church or other dissenting bodies, they are doubtless affected by

The reader may be glad to be reminded of the effective handling of this topic by Lord Macaulay in his speech on education in 1847. See his Speeches, pp. 481-483, Lond. 1854.

the principles of Vinet, and wish absolutely to separate religion from any association with State control-a strange hallucination and practical inconsistency on the part of those who would compel parents to confide the whole formation of character during school-hours to agents of the State without taking any guarantee as to their religious character. In other cases they may be jealous of the activity of clergy and teachers of the Church of England, who are honourably distinguished in many countries for a zeal in education which is not possessed by all ministers of religion. But reaction from the Shorter Catechism' would seem the most potent influence of the three, and this not only on account of its character but on account of the means used to enforce its being learnt. Is it a fact,' asked the chairman of the Royal Commission of 1864-5 when examining Dr. R. Lee-' Is it a fact that the "Shorter Catechism" is taught more by whipping than any other branches of instruction?' 'Much more,' replied Dr. Lee, 'because it is much more difficult to learn than anything else that man can conceive' ('Life,' ii. p. 93). The mental association of the 'tawse' with the first principles of religion is not only not desirable, but is in some cases little short of disastrous.

It was natural, therefore, that the Bishop of St. Andrews should wish to take advantage of the 'Parochial Schools Act' of 1861 (24 & 25 Vict. cap. 107) to attempt something in the way of an improvement in religious instruction, especially as it seemed probable that Episcopalian schools would be largely affected by it and perhaps absorbed into the general system. By that Act the hold of the Esta

As a matter of fact there has been little change in the Diocese. In 1861-2 there were eight day schools belonging to the S. E. Church, with 634 pupils in average attendance. In 1894 there were nine, with 1,309 scholars of the same character.