the opinions and practices of the Church of
Rome. English people, in speaking of the Established Church of
Scotland, seem to forget how much Episcopalians are mixed up with their
Presbyterian fellow-countrymen in promoting common charitable and
religious objects. For example, take my own experience: the
administration of a very valuable charitable institution called the
Paterson and Pape Fund, is vested jointly in the incumbent of St.
John's, Edinburgh (Episcopalian), and the two clergymen of St.
Cuthbert's (Established) Church. Even in matters affecting the interests
of our own Church we may find ourselves closely connected. Take the
administration of the late Miss Walker's will, and the carrying out her
munificent bequest to our Church, of which I am a trustee. Of the nine
trustees, two are Episcopalians residing in Scotland, one an
Episcopalian residing in England, and six are Presbyterians residing in
Scotland. The primary object of Miss Walker's settlement is to build and
endow, for divine service, a cathedral church in Edinburgh; the edifice
to cost not less than L40,000. The income arising from the remainder of
her property to be expended for the benefit of the Scottish Episcopal
Church generally. A meeting of trustees was held, November 25, 1871, and
one of the first steps unanimously agreed upon was to appoint the
Bishop-Coadjutor of Edinburgh, who is a trustee, to be chairman of the
meeting. There is no doubt or question of mutual good feeling in the
work, and that our Church feels full and entire confidence in the fair,
honourable, candid, and courteous conduct of the trustees to whom in
this case will be committed weighty matters connected with her
interests.

At one of the congresses of the English Church it has been said, and
well said, by Mr. B. Hope, that he and his friends of the High Church
party would join as closely as they could with the members of the
Romish Church who have taken common cause with Dr. Dollinger, "looking
more to points where they agree, and not to points where they differ."
Why should not the same rule be adopted towards brethren who differ from
ourselves so little on points that are vital and eternal? The principle
which I would apply to the circumstances, I think, may be thus stated: I
would join with fellow-Christians in any good works or offices, either
of charity or religion, where I could do so without compromise of my own
principles. On such ground I do not see why we should