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our own Church in the first and most learned period of its liturgical efforts, and substantially too with the Old Catholics. I do not myself, as a student of Liturgies, believe that the relative position of these different parts of the prayer of consecration is very important in itself, or that the presence of any particular one of them was, according to primitive usage, considered to be absolutely necessary. I have considered the evidence on this subject at some length in a book on 'The Holy Communion.' But as a Bishop of the Church, and as interested in the question of Reunion, I feel very strongly that anything which makes for external agreement is of the greatest possible practical importance: and that the Scottish Office as it stands is unnecessarily angular.

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I do not think that I can conclude this subject better than by giving the reader the Bishop of St. Andrews' own words in which he sums up his final judgment on the Scottish Office taken from his last note-books.2

1. I cannot pretend to be an enthusiastic admirer of the S. C. Office. Still less can I join in ascribing any exorbitant share of merit to our Scotch Church in regard to it. The feature which gives to it its distinctive value-viz. the Invocation —was derived from the first English Reformed Prayer Book.3

2. In regard to the Office itself, in my opinion the praise has been extravagant, and the blame has been extravagant. If we are to follow the guidance and the records of antiquity (as we claim to follow them in other matters), it would seem desirable to have a form of Consecration more full than that of the English Office, including a more formal presentation of the elements and a direct invocation of the Holy Spirit. On the other hand, we cannot suppose that the simpler scriptural record which the English Office is content to follow is insufficient. There seems

1 Pages 132-152, ed. 2, 1892.

2 MS. Note-books, iii. 38, v. 6, 7, 21.

3 See Neale's Life of Bishop Torry, pp. 209 and 316, for the Bishop's opinion on this point.

little room for extravagant feeling on either side, and still less for vaunting and contending for the S. O. as a badge of nationality, considering that the sources from which it was immediately derived were mainly English, and little can be pleaded as Scotch except the unhappy alteration of 1764 in the Consecration Prayer, which the American Church has wisely avoided; and no less wisely, in my opinion, has preferred the English Order in the arrangement of the several parts of the service. I have no sympathy with the frame of mind which would magnify matters of that sort into the importance of fundamental verities and would expose the Church to continual turmoil and dissension on their account. There was nothing in our Lord's conduct upon earth to indicate a desire to lay stress upon such formalities, but much to the contrary.

3. In my opinion the Church will not be doing right, or acting fairly by its members as a whole, if it consents to alter the present canon without an alteration in the Office itself. It is idle and untrue to allege the example and authority of our Brethren in America in behalf of the Office until we have done what they have had the wisdom to do by altering the phrase introduced unadvisedly and with no Synodal Authority in 1764, which gave reasonable offence, and rather takes from than adds to the real value of the Office.

After leaving Muthill the Wordsworths removed, at Whitsuntide 1855, to Birnam Cottage, just outside Dunkeld, near where the present Bishop for a time resided. It was in a beautiful, but rather relaxing situation on the banks of the Tay. The Bishop's work here no doubt led greatly to the growth of the Church in Dunkeld in after years. The congregation then met in an upper room over a stable, but in June 1857 he had the happiness of seeing the first stone of the present excellent church laid.

The Synod of 1855 was held at Perth on 28 August, the chief subjects discussed being the 'Diocesan Association for Church Purposes,' the practice of Baptism by immersion, which was insisted upon by Mr. G. H. Forbes contrary to

the Bishop's judgment, and the admission of Irvingites to Communion. The Diocesan Association was a large scheme, but one of its objects, the endowment of the Bishopric to the extent of fully £500 a year, was attained chiefly by the energy of Lord Rollo, the Bishop's constant friend and ever ready host.

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The family were driven from Birnam Cottage by sickness, and spent the winter, as was often the case, in visits to Burghclere and Winchester, while the Bishop composed his lectures on Unity and the Christian Ministry,' which were delivered next year with considerable success at Edinburgh, Forfar, Perth, and St. Andrews. These lectures were never published, but large portions were used in his 'Outlines of the Christian Ministry,' published in 1872.

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The Bishop left Birnam Cottage shortly after Easter 1856 (April 1), and about Whitsuntide took up his abode at Pitcullen Bank, on the East of Perth, which was his home till the spring of 1858. He had been longing for a home for some three years, and wrote in his pocket almanack at Birnam: When wilt thou come unto me? I will walk in my house with a perfect heart.' These years had been years of considerable anxiety and discomfort, which he bore with his usual faith and patience. He was now able to have his family again about him, a society in which he took great delight, and to enjoy once more the use of his valuable library, of which he had been deprived for this period. The Synod and Visitation were held at St. Ninian's 26 and 27 August, and appear to have been of a very satisfactory character to all present. The Charge, like that of the previous year, contributed materials to the 'Outlines of the Christian Ministry.' At this point the 'Annals' unfortunately cease.

It should be noticed that in this year (October 1856) the question of the relation of Trinity College to the Church

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was finally settled. 'The College was dissevered from the

Diocese of St. Andrews and made a Peculiar under the jurisdiction of the College of Bishops, the Bishop of St. Andrews still consenting to hold the necessary Confirmations when requested by the Warden.' 1

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In the same year the Bishop reprinted an article which he had contributed to the Scottish Ecclesiastical Journal' under the title of Papal Aggression in the East; or, the Protestantism of the Oriental Church,' which contains some valuable extracts from the answer of the Patriarchs of the East to the Letter of Pius IX. of 1848. The Oriental letter was sent to him by Mr. Wm. Palmer. The reason for this publication at this time was the existence of rumours of the establishment of Roman Catholic Dioceses and Bishops in Scotland: an event long in contemplation which actually took place in 1877.

As the next chapter is occupied chiefly with controversy, I may mention here that in October 1858 the Bishop moved into his final home at Perth, the Feu House, of which he took a lease of nineteen years. He made it a delightful residence. He had, I may remark, great taste in architecture and in the laying out of grounds and gardens, the result of which is now conspicuous at Glenalmond. He thought it necessary to plan a terrace walk wherever he made his abode-a predilection which other members of the family, beginning with William Wordsworth, and including my father, have shared with him. At the Feu a broad walk of smooth-mown turf, which he designed, under overshadowing trees, was his constant resort for a daily 'constitutional.' To a man of his temperament these plans and improvements were a great relief in the midst of the controversies which we have now to describe.

1 See Gordon's Scotichronicon, vi. 395.

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The Eucharistic controversy-Bishop Forbes's Primary Charge (August 1857)-Its connection with the controversy in England-Previous works of Pusey and Keble-Summary of Forbes's Charge: the Presence, Adoration, Sacrifice; Scottish Office-Part taken by Bishop of St. Andrews reserved and laborious, and tending to united action-The Charge discussed in the Episcopal Synod-Agitation-Three Bishops' Declaration - Clerical and Lay Addresses-Keble's Letter to the Primus-Publication of Mr. Cheyne's Six Sermons' (February 1858) prevents a settlement Their aggressive character-Presented to Bishop Suther: his attempted restriction-Synodal Letter of 27 May, 1858, drafted by Bishop of St. Andrews and signed by all but Bishop Forbes-Comments on it-The Bishop's explanatory letter to Sir A. Edmonstone-R. Palmer's Opinion '-Bishop Trower's Pastoral'-Keble's 'Considerations'-Mr. Cheyne suspended at Aberdeen (August 1858)-Bishop of St. Andrews' 'Notes on the Eucharistic Controversy': summary of them -Pacific Charge of 1858-Mr. Cheyne's first appeal-Death of Rev. Wm. B. Barter-His character-Mr. Cheyne's obstinacy-His second trial (May 1859), appeal, and sentence (November 1859)-His restoration (1863).

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Rupture between the Bishop and the Chapter of St. Ninian'sHistory of their relations-Bishop's view of his position in the Cathedral -Mr. D. Chambers's 'Opinion '-Perth Cathedral School - Announces his withdrawal (May 1859)-More outspoken Charge of September, 1859-Eastward Position given up-Pamphlets of Mr. Humble and Mr. Lendrum.

I have chosen this motto as one which applies generally to the subject of this memoir, not as thinking that truth lay absolutely on his side. My own judgment is given at the end of the chapter.

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