the details of the past. When a thing was done he did not usually worry himself about it, or finely balance his own motives, or the share which he had with others in producing a particular result. He had a very genuine and healthy piety, an untroubled faith, and an unbroken confidence in the beliefs and convictions which he had partly inherited and partly embraced. Religious doubt, such as is now floating about us, was probably unknown to him. Nor does he ever seem to have experienced that attraction to the Roman position, much less to Roman ways and usages, which men as strong as himself have been known at certain moments to feel. His mind, though logical, well-trained and full, and with a great capacity for historical judgment, and aided by an admirable memory, was not readily engaged by questions which concern the philosophical side of religion, or eagerly occupied about its more mysterious aspects. He was naturally on the look out for sympathy, and keenly appreciated it from whatever quarter it came, and he was exceedingly anxious to be fair and moderate in his judgments, but he did not enter very easily and fully into the views and feelings of other thinkers. Occasionally, too, his perception of the folly or weakness of those with whom he was dealing was allowed to express itself too frankly in epigrammatic phrase or telling antithesis. He was then apt to take things too seriously, and to betray a certain lack of humour. This apparent severity gave a wrong impression of his character and accounted for some of the opposition which he met with, especially where he yielded to an almost youthful impetuosity. No doubt, too, his long experience as a schoolmaster intensified the critical instincts of his nature, and made him ready to express disapproval and to try to set things right, when a man more used to policy and to weigh consequences would have asked himself whether it was necessary to emphasise

and enlarge upon his disagreement in public. But generally, and more markedly as he mellowed with age, he took a large, serene and public view of things, believing that time and good sense would work men round to views which he supposed to have the strong balance of historical experience and reasonableness in their favour. A character and disposition of this kind, controlled by a clear and quiet conscience, enabled him to bear opposition, suffering, and disappointment, and to go on with hopefulness, where many a softer or more self-conscious man would have been thoroughly beaten and out of heart.

CHAPTER II

THE DIOCESE AND THE BISHOP

'Manus ad clavum: oculus ad cœlum.'1

The Diocese of St. Andrews, Dunkeld, and Dunblane-Character of Episcopacy in Scotland-Early history of the three Sees-Historical interest of the united Diocese and attractiveness of the district-Strong points of Presbyterian organisation and Scottish character--Its attraction to Bishop Wordsworth-General conception of his duty-Three principles adopted by him-His progress in the movement towards reunion.

THE united Diocese of St. Andrews, Dunkeld, and Dunblane is in more than one respect the most eminent in Scotland. Not only does it represent the primatial see and two others of great dignity, but it contains within its boundaries 'the fairest portion of the Northern Kingdom.'

Before we consider its natural beauty and attractiveness a few words will not be out of place as to the historical interest attaching to the Diocese; and I shall endeavour to consider it not merely as the sphere of labour to which the subject of this memoir was called, but also in connection with the great task to which he specially applied himself and the difficulties he experienced in it. In order to understand the circumstances of a Scottish Bishop's life it is well always to remember the general outlines of the history of episcopacy in that country, which differ

This motto, which is in English 'The hand to helm: the eye to heaven,' is regularly inserted in the Bishop's almanacks from 1857 onwards up to 1874, sometimes with the addition of a sentence of Scripture. From 1875 onwards he wrote it, 'Oculus ad cœlum: manus ad clavum,' with a reference see Bishop Sanderson, ii. 93.' Sanderson writes it so. The words are on the grave at St. Andrews: see p. 280.

widely from those with which we are familiar in England. It has been asserted, and I believe with correctness, that the growth of the parochial system in Scotland was more rapid than it was in England. The growth of Dioceses, on the other hand, was very much slower and less systematic, though this was not from want of an Episcopate. The members of the order of Bishops, as distinct from the Presbyterate, seem indeed usually, if not always, to have been sufficient for the wants of the people, and from time to time we have evidence that, even in early ages, they formed a numerous body. They had, as elsewhere, a dignity and a certain class of duties which were reserved to them alone. But they did not, as elsewhere, form centres of unity, or possess the authority of Diocesan Bishops with mutually exclusive jurisdictions. The centres of unity and authority were rather the Abbats or heads of monasteries, who might possibly be Bishops, but were generally, like their chief, the Abbat of Iona, only Presbyters.2 In the latter case the Bishops were subordinate members of the corporation, or they might apparently be living unattached, possessed of Episcopal dignity, but with no settled jurisdiction.3

Whatever may have been the case in the south, where the successors of St. Ninian (circa A.D. 360-432) in Galloway may have obtained, at an early period, some kind of

1 Sir John Connell, On Tithes (Edinb. 1815), i. p. 46, quoted by C. J. Lyon, History of St. Andrews, i. p. 44 (Edinb. 1843), a book in which I have found much that is valuable.

2 See on this subject generally George Grub's Ecclesiastical History of Scotland, vol. i. chaps. x. 'The Ecclesiastical Government of Iona,' and xi. The Doctrine and Ritual of the Scottish Church during the Primacy of Iona.' Cp. e.g. p. 152: There was no Diocesan Episcopacy; properly speaking, no Episcopal rule at all. Each abbot was the head of his own monastery, and over all was the successor of St. Columba, the Primate of the Picts and the Scots.'

3 Even in later days the Bishop of the small Diocese of Brechin was a kind of appendage to the Abbey of Arbroath rather than an independent Prelate.

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jurisdiction, there appears to have been no attempt at Diocesan Episcopacy to the North of the Clyde and the Forth till a very much later date. It was not till the beginning of the tenth century that we find a Bishop residing at St. Andrews, emerging suddenly in alliance with the newly-risen power of the Kings of the Scots.

The notices of a Pictish primacy at Abernethy-about seven miles S.E. of Perth -are too shadowy to be more than just referred to in passing. For our present purpose it is enough to remember that about the middle of the ninth century Kenneth MacAlpine, King of the Scots, absorbed into his dominions the southern kingdom of the Picts and transferred the primacy of the Abbat of Iona to the Abbat of Dunkeld (A.D. 849). About fifty years later Constantine III. and Kellach the Bishop-possibly in consequence of a recent raid by the Normans on Dunkeld-entered into a solemn compact to observe the laws and discipline and rights of the Church. This act, which has been compared to the signing of Magna Charta in England, took place at Scone, near Perth, in the year 906, on a hill henceforth called The Hill of Faith.' This act was not improbably connected with the transference of the Primacy from Dunkeld to St. Andrews 2-Kellach being the first Bishop

Cp. the monuments of the 'praecipui sacerdotes' at Kirkmadrine in Wigtonshire. St. Mungo or Kentigern at Glasgow, the contemporary of St. Columba circa A.D. 600, appears to have had no definite successors. The first Bishop of Glasgow was John Achaius, A.D. 1115-47.

2 The Rev. Rob. Keith (Hist. Cat. of the Scottish Bishops down to 1688: Edinb. 1824) gives seven different forms of the succession. The following entry (describing the circumstances referred to in the text) in the Chronicon Pictorum, No. 83 (printed in the Appendix to John Pinkerton's Enquiry into the History of Scotland preceding the Reign of Malcolm III. [1056], vol. i. 493), is one of the landmarks of Scottish Ecclesiastical History: 'Constantinus fil. Edii tenuit regnum xl annis. Cujus tertio anno Normanni praedaverunt Duncalden, omnemque Albaniam. In sequenti utique anno occisi sunt in Fraith heremi Normanni. Ac in vi. anno Constantinus rex, et Cellachus episcopus, leges, disciplinasque fidei atque jura ecclesiarum evangeliorumque, pariter cum Scottis, in Colle Credulitatis, prope regali civitate