suggestion, and issued a most "liberal and satisfactory "order, cancelling the objectionable regulation.

From the consideration of the various questions affecting the spiritual and temporal welfare of the army in India, the Bishop proceeds to express his views of the duty of the Church towards the Europeans and Eurasians who fill minor, but still important, positions in that complicated organisation which distinguishes the official life of India. Education for the children of this "large and increasing community," opens up, in his estimation, the most promising field of usefulness to the clergy. "It is my hope and prayer," he says, "that as the school ought always to follow the Church, so an episcopate which conferred on India the blessing of so many new Churches as Bishop Wilson's, may be succeeded by one in which some progress is made in the kindred work of establishing schools."

The Bishop thence, by an easy transition, takes up the third subdivision of his subject, and proceeds to review the present and future prospects of the Church in its missionary relations to the various races of which the native population of India is composed. Two classes of these countless myriads of heathen appear to him to be the most hopeful; and the theory of extremes meeting finds here another practical illustration. The highest and the lowest in the social scale of India-those who have drunk deep at the fount of European literature and science, and those to whom the term "civilised" can scarcely yet be applied-are alike, in his judgment, the most susceptible of Christian influences. The educated natives of Bengal are, as the Bishop well observes, "in everything except Christianity fast becoming European." They adopt European dress, imitate European habits and manners; they assert their title to share in the councils of the empire; and they aspire to the highest dignities, which the various offices in the English system of administration throw open to talent and energy. Although, as a Christian and as a man, the Bishop appreciates to the full the peculiar temptations which beset a path marked by so many incentives to arrogance and pride, he nevertheless fails not to recognise, in the spirit of a philosopher, the normal operation of those laws which govern national progress. He says:-" Viewing their present condition as a whole, we see that it is in accordance with the laws by which God's providence has guided other nations. Our Bengali fellow-subjects are walking in the path by which men of the western world have walked before them: civilisation, refinement, learning, political activity, material improvement, law

and order; above all, the sight of a government conducted with scrupulous integrity, and with a most real and conscientious intention to promote the welfare of the governed, are, I fully believe, the appointed preparation for the gospel messengers to go before the face of the Lord, and to prepare His way, to sweep away from India's past all that is vile and polluting, and to absorb into a happier and holier future whatever remains of beauty and greatness." And the Bishop is justified in his estimate of the transition period through which the native mind of "Young Bengal" is now passing, by various signs which prove that the educated natives are already seeking for some more positive and substantial basis of their faith than their own negative philosophies can afford, and are indeed anxious to quench their thirst for a better knowledge from some other fountain than the secular literature of Europe alone. Already the native author of a pamphlet on "Our Wants; or a suggestion of remedies for the removal of the moral, social, intellectual, and physical evils of Bengal," has not hesitated to avow his conviction that the growth of intemperance and of other vices among his countrymen is due to the fact that the "boys are taught to learn the higher branches of literature and science, but are not instructed in any book of morals." He then proceeds to record his belief that the time has come when the precepts of Jesus should "at once be made a class-book in the Government and aided schools." Towards native education the Government of India are at present affording most material help. Under the auspices of Sir Charles Trevelyan this important subject has been again brought prominently forward, and considerable impetus has been given to its advancement by the fact that, as the financial member of the Council, he has announced, on authority, that Government will be prepared "to devote to education supplies almost unlimited from the surplus of the imperial revenue." Indeed, education appears to all those who have any practical experience of missionary work in India to be the most promising instrument in the Church's hand for the regeneration of the native races, and to offer the greatest encouragement to success in moulding on a Christian model the impressible character of the rising generation of Hindus. It is also satisfactory to find that the importance of female education, especially in relation to the social status of the Hindu woman, and her gradual elevation from those degrading influences which have hitherto kept down her intellectual and moral character, is widely leavening the mass of the more enlightened Hindu society. Nor are the followers of Mahomet in

Bengal slow to give corresponding proof of intellectual life and activity. A Mahometan commentary on the Bible is now being published by the "Principal Sudder Ameen of Ghazeepore,” which has for its principal object the refutation of Bishop Colenso's criticisms on the Pentateuch. And other signs are not wanting to prove that the Mahometan, partly, perhaps, in jealousy of the progress made by the Hindu in intellectual culture, and partly acted upon by the inscrutable law of progress which appears to be stirring to its depths the native mind of whatever race, is awaking from his long mental torpor, and is rousing his impulsive energies for a mighty struggle with ancient prejudices and traditions. Like the watchman of old on his lofty tower, the Bishop can take a wide survey of the vast mission-field lying at his feet; and is quick to note how the dusky warriors there marshalled before him are preparing to rebel against the dominion of those powers of evil by which they have been so long enthralled, and, it may be, are hastening the time when they shall exchange their iron bondage in the chains of error and superstition for a higher and a happier allegiance beneath the banner of the gospel of Christ. The Bishop concludes this portion of his subject by supplying some statistics of the numerical increase in the clergy of his diocese during the four years of his episcopate. In that period he has admitted 22 persons to priest's orders, and 24 have also been ordained deacons. A steady increase has also been going on in the number of candidates, as is shewn by the fact that, at the ordination in January 1859, only 5 candidates presented themselves, as compared with 12 in March 1863. Five natives are included in the ranks of those then admitted to the ministry in Bengal, which now consists in the aggregate of 203 clergy, the corresponding number in 1859 being 134. The two great Missionary Societies of the Church have also extended their operations in the diocese during the same period-the number of clergy in connection with the Society for the Propagation of the Gospel having increased from 15 to 25, while those of the Church Missionary Society, who were then 44, are now 50.

But the picture thus drawn in detail by the Bishop of the present condition of the Church, would not be complete were we to omit the general outline of the impressions produced on his own mind by the experience gained in the course of his visitation. And this review of the present political situation will best be given in his own graphic language :

"In that vast space, extending over 33 degrees of latitude and

16 of longitude, we have seen Affghans, Sikhs, Hindustanis, Bengalis; the Indo-Tartaric races of Burmah, Assam, and the Tibetan · border; Malays; even Chinese, Gonds, Kôls, and Sonthals-tribes who were in the country before the Aryan conquerors descended from the Hindu Koosh: all stirred by contact with English civilization, all gazing with amazement on changes already effected, and silently expecting changes yet to come. The beginning of this long series of journeys almost coincided with the end of the mutiny, the delivery of my first charge having followed hard upon the solemn day when we offered our thanksgivings to our Heavenly Father for the blessings of peace. These four years have wiped out almost all outward traces of the great catastrophe which preceded them. When we entered the North-west Provinces in 1859, we gazed everywhere upon ruined bungalows, unroofed churches, old Sepoy lines burnt or dismantled, and preparations for permanently occupying the country with a European force. When we returned from Central India in 1863, all these signs of past suffering had passed away; stations and churches were restored, great engineering works (which will remove from us the reproach of leaving no trace of our power in India) were completed; a smiling garden, graceful architecture, crosses stamping the Christian's hope on scenes of great tribulation; and an august religious ceremony, softened and purified even the memories of Cawnpore. But though the outward signs of the mutiny have. been effaced, we cannot doubt that it has left a deep and lasting effect on India, and that we have to provide for a state of things which will differ in many ways from that dealt with by our predecessors in the ministry. It would be interesting, had we time to enter upon the subject, to trace the political and social changes, and still more the changes in men's feelings and habits, which have resulted from the mutiny. Some indeed are patent. In one sense, it has strengthened the English hold on India, for its suppression has amounted to a virtual re-conquest. In another sense, it has loosened it; for we hear more than we used to do of dislike to the country, of longing for home, of weariness and disgust at all things Indian. Again, it has completely shaken up society, it has rooted out many prejudices, it has not only destroyed much that was decaying and waxing old, but has also, I trust, sown the seeds of renovation."

(To be continued in our next.)

DISABILITIES OF THE SCOTTISH EPISCOPAL CLERGY. WE have to record with great satisfaction the introduction into the House of Lords of a bill for the removal of the "disabilities," as they have been called, which affect our Scottish ordained clergy. The bill has been framed under the guidance of eminent Eng. lish lawyers, and is commended to the acceptance of Parliament by the Duke of Buccleuch.

Proposed to their suffrages by one so respected as His Grace, founded on claims so moderate, and yet so just and irresistible, we can hardly doubt that it will be accepted and passed into law by both Houses of the Legislature.

While, however, the matter is still under discussion, it may be well for us to remind our readers and the public generally of the facts which must determine the decision to be arrived at in this

case.

In the first place, then, it must be borne in mind that these "disabilities" affect simply the power of Scottish ordained clergy to hold preferment in the South. They cast no slur whatever on their orders or spiritual character. A clergyman ordained by a Scottish bishop may preach, administer the Sacraments, and do all things competent to his order in England. If it is added that this is only by the special license of the bishop, we must protest against this enactment being held in any way to create a real difference between them and their English brethren. For, properly, no stranger clergyman from another diocese has any right to officiate within the jurisdiction of a bishop without his leave. And so we cannot complain of this part of the enactment, nor plead for its repeal, except in so far as it requires the renewal of that license in the case of Scottish clergy after every second Sunday. There will no longer be any need for such a limitation, when the relief now sought for has been granted.

Secondly, it must be remembered that these "disabilities" were originally imposed for purely civil and political reasons. They bore on the ministrations of the Episcopal clergy first of all, in Scotland only, and did not in any way hinder their passing into England, and there being recognised and beneficed. So it was from the year 1746 down to 1793. In the latter year, they were removed by Act of Parliament, so far as they affected the clergy performing the duties of their office in Scotland; but owing to personal misunderstanding and ill-will on the part of the then