meetings; they were no longer to have power to increase and decrease the number of stalls at their pleasure; in fact, the initiative in the government of the institution was to be no longer theirs. They were to act strictly under the Bishop, whose powers therefore were largely increased; he was to be no longer passive and merely sanctioning or vetoing what came up to him from the Chapter. He was to be the ordinary president of the Chapter; he was to initiate all business there; he was to have the power of proceeding against the members of the Chapter for insubordination &c., and of making new laws or altering the Statutes, provided he obtained a two-thirds majority. regards the Clergy of the Diocese, they were to be so connected with the Cathedral that, the patronage of the Chapter having been done away, the five oldest Presbyters in the Diocese were always to be invited to become Prebendaries. Thus every school of thought would have an opening. As for the Scottish Communion Office, though he would not interfere with its actual exclusive use, yet it must not stand on the formal Statutes of the Cathedral that any Canonical Service, such as the English Office, was to be constitutionally excluded.

The Bishop was able to carry this constitution by reason that the body of Presbyters in his Synod was still exactly divided-the half who had supported his election being opposed to any recognition of the Cathedral, while the other half, who had opposed him, supported it. These latter, therefore, needed and welcomed his influence and authority in order to obtain for it a regular position in the Diocese. His wise use of this opportunity was of great advantage to him at the commencement of his Episcopate, and gave fair promise for the future. The Cathedral became a Diocesan institution, and as such is now well established and successful; but curiously enough the formal ratification of the act of the Diocesan Synod, which should have been given by the next General Synod, was never asked for in 1862 and cathedrals attained no Canonical status in Scotland generally until 1890.

Coincidently with the acceptance of the constitution certain minor changes were made in the ritual at the Bishop's suggestion, and about the same time two new Canons were appointed to take the place of those who had gone out of residence, one of whom (Rev. J. R. Sellar) was specially to undertake the educational work of the choir school. The Bishop was enthroned at St. Ninian's on St. Matthew's Day, 21 September, 1853, and preached a sermon suitable to the day- St. Matthew an Example to Scotland'-in which he specially tried to move Episcopalian landowners to dedicate their sons to the ministry of the Church. The sermon also contained a warning to the Cathedral clergy to be careful not to give offence by disloyal innovations, a hint which at that time they might be expected to take in good part. Both parties had made sacrifices, and for a time it seemed that it would be possible for the Bishop's great gifts as a preacher to find a sphere of exercise in a Church where beauty of worship and a high standard of devotion were also manifest, so that the ideal excellence of the Church might be exhibited before the world in something like completeness. Here for five years (1854-1858) he constantly preached, and here he held Diocesan Synods and Visitations, including both clergy and laity, and this annually on two consecutive days.

The actual building of St. Ninian's was at this time. and for many years afterwards only a fragment of Mr. Butterfield's design, consisting of the choir, dwarf transepts, and one bay of the nave, and was capable of containing a congregation of about 350 persons. It was high in proportion to its length, and the chancel was raised above the nave, and thus it already exhibited some of the dignity and impressiveness which the completed interior certainly possesses. It stands in the north-west corner of the city, near the infantry barracks and on the Dunkeld

road. The only other Episcopal church was St. John the Baptist's in Princes Street, towards the south-east of the city, and therefore almost as far as possible from the Cathedral, and so placed as not to interfere with its congregation. It was natural that this name should be chosen in a city which in early days was usually called St. John's town or St. Johnston, but now that the old church in the centre of the city-where Knox preached the iconoclasm which was so speedily put in practice-has recovered its ancient name, there is some danger, perhaps, of confusion. A school chapel close to the Central Railway Station was also built by my uncle's instrumentality in 1868, and has our family motto, 'VERITAS,' over the principal entrance. It is now no longer used for Divine service.

The residence at Rose Terrace, Perth, with a mention of which this chapter began, was not of long duration. It included, however, an important annual event-the second regular Diocesan Synod. This took place on the anniversary of his enthronisation, St. Matthew's Day (21 September, 1854), and was followed on the next day by the Visitation, at which laymen attended, and at which he took occasion to deliver his Primary Charge.

This Charge, the first of a series of important deliverances, contained a considerable amount of matter bearing on the subject of Reunion with Presbyterians, and in particular a recognition of the reality of their Baptism, which the Bishop held to be valid though irregular. In this admission he was dissociating himself from his pre

In 1849 the congregation of St. John's, Perth, was reunited to the Church after a separation of nearly fifty years. My uncle, then Warden of Glenalmond, desired that the two congregations should be moulded into one, and published a pamphlet on the subject, A Call to Union. See Annals, ii. 66 foll. But neither party would combine with the other. The new St. John's Church was consecrated by Bishop Trower, of Glasgow, acting for Bishop Torry, in 1850.

decessor, Bishop Torry, and the general policy of the nonjurors, and making the first and most essential step in the advances which he was so much drawn to extend in later years. The Charge was, like nearly everything he wrote, carefully composed and guarded in its language, and well fitted to conciliate all parties of Churchmen as things then were in Scotland. It not only showed, as might have been expected, both classical and patristic learning, and a considerable acquaintance with the treatment of the subject by Anglican divines, but it also exhibited a true insight into the particular difficulties of the situation. The reader will gather its character from a few extracts, and will then be ready to consider a little more at length the special point to which his attention has been called.

It may, I think, be said without exaggeration that the clergy and people of a Christian Church have rarely met together for mutual counsel and encouragement under circumstances of deeper and more anxious moment than those in which we, my brethren, are now assembled. In a Diocese which comprehends the ruins of one Archi-Episcopal and two Episcopal sees, we have held our Synod, and now hold our Visitation for the first time, in a corner of a Cathedral which is still but half completed, but which, as it is the fruit of the first attempt that has been made to erect such an edifice in this country for upwards of three hundred years, so it can scarcely fail to cheer our desponding hearts with brighter and more hopeful thoughts. Ourselves but a small and feeble remnant: the Laymen of us representing, indeed, the possessors of more than half the soil, but not more than a hundredth part of the population of the three Dioceses; the Clergy representing in less than twenty unendowed Incumbencies the two hundred parishes and upwards, in which our forefathers ministered, reduced to struggle with difficulties of all kinds; and meanwhile having too much reason to fear that every effort which we may make to recover our lost ground, as it cannot fail to provoke the spirits of evil, and the enmity of an ungodly world, to increased hostility, so it must tend to aggravate and increase our trials, unless we are careful LIBRARY

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to proceed in the faith and fear of God, with the utmost prudence and discretion, with the wisdom of the serpent, no less than the harmlessness of the dove (p. 6).

In his treatment of the relation of the Episcopal Church to Presbyterians he starts with the maxim of Cicero (de Orat. ii. 82) Ad consilium de Republica dandum, primum est nosse Rempublicam: ad dicendum vero probabiliter (primum est) nosse mores civitatis,' which he paraphrases In order to give good counsel concerning the Church, our first and most indispensable care must be to know the Church. To plead the Church's cause with a good prospect of success, it is essential that we should know and consider well the character of the people among whom we live, and with whom we have to deal.' He then proceeds with the following wise and conciliatory words:

No one, I think, can doubt that there are elements in the Scottish character which hold forth the promise and exhibit the capacity of producing fruits of holiness, richer and more mature than those which at present are commonly perceived amongst us; but it is no less clear that there are also other elements in the same character, as it now exists, which raise more than ordinary impediments to the reception of certain portions of the Apostolical system (subjected as that system has been to so much unworthy treatment on the part both of friends and foes); and which must be taken into account with the utmost tenderness and forbearance if we desire to follow the example of the great Apostle, who scrupled not to become all things to all men, that he might by all means save some' (p. 12 foll.).

In treating of the validity of Presbyterian Baptism, he naturally follows Hooker and Bingham, and the general consent of Anglican divines, in doing which he was in company with Bishop Forbes, of Brechin. He notices the dissent of the nonjurors, and the remarkable fact that

1 See his Explanation of the Nicene Creed, ed. 2, p. 299, Oxf. 1866, and cp. Rev. Warwick Elwin, The Minister of Baptism, pp. 275 foll. Lond. 1889.