one denomination is stronger than another. In article Twentytwo, section B, it is fixed "that the religious denomination" of a new school seeking aid for building purposes, must be "suitable to the families relied upon for supplying scholars ;" a requirement apparently reasonable enough, but issuing in the great number of places of the kind named, to the advantage of the Episcopalian denomination, which, under the name and consequent influence of the Established Church, is usually the most important sometimes the only denomination with a building. I confess that as now I review these conditions, they seem very unobjectionable; and but for the extreme sensitiveness of our body-a sensitiveness I in no sense condemn per se-might have been, and still may be, accepted by any churches or persons who wish to provide suitable education for the working classes. I think, however, that this sensitiveness is unnecessarily excited, when caused by the "Revised Code." It is within the power of any of us, with a good case in hand, to apply for and to obtain Government aid both in the erection and maintenance of a day school, to have it inspected by a competent and unobjectionable person, and to enjoy all the satisfaction a successful school can afford, without the slightest offence to our religious feelings, the slightest infringement of our religious liberty. Testimony to this effect may be obtained from various dissenting churches, now and for some time in receipt of State money.

Some of us may be resident in places where the Episcopalian Church has "taken the lead," where, according to present legislation, only one school will be aided by Government, and that school connected with the Episcopalians. In such circumstances, a conscience clause has been provided to meet the religious difficulties of dissenting families.

For the complete statement of this matter, I beg to epitomize a portion of the evidence given by Mr. R. W. Lingen, before the Select Committee on Education, which sat from 13th Feb. to 5th July, 1866 (last year):

The conscience clause is applied in those cases where a school has to be provided for a population which contains Church people and Dissenters, where the promoters of the school are Church people, and where Dissenters will have to use the school in connection with Church people. There are two forms of conscience clause,-one has been in use for many years past, and another has been suggested in the correspondence with the National Society.

When a conscience clause is suggested to the promoters of any school, both these clauses are brought under their notice, and they are told that they may adopt either of them. The old form

runs thus:- "And it is hereby declared that the instruction at the said school shall comprise the following branches of learning, namely, reading, writing, arithmetic, geography, Scripture history, and (in case of girls) needle-work; and it is hereby further declared that it shall be a fundamental regulation and practice of the said school that the bible be daily read therein, and that no child shall be required to learn any catechism, or other religious formulary, or to attend any Sunday-school or place of worship to which respectively his or her parents, or other person having the custody of such child, shall on religious grounds object; but the selection of such Sunday-school and place of worship shall, in all cases, be left to the free choice of such parent or person, without the child's thereby incurring any loss of the benefits and privileges of the school, the trusts whereof are hereby declared."

The alternative form, as proposed in the correspondence between the Committee of Council and the National Society, is this :- "The said committee shall be bound to make such orders as shall provide for admitting to the benefits of the school the children of parents not in communion with the Church of England, as by law established; but such orders shall be confined to the exemption of such children, if their parents desire it, from attendance at the public worship, and from instruction in the doctrine or formularies of the said church (or as the case may be), and shall not otherwise interfere with the religious teaching of the scholars as fixed by these presents, and shall not authorize any other religious instruction to be given in the school."

Of course in such trust deeds as are drawn up by Episcopalians, the religious teaching is to be under the superintendence of the parochial clergyman, with appeal to the bishop; and Mr. Lingen says that the conscience clause of the National Society, which clearly implies such superintendence and appeal, is the clause most commonly selected by promoters of schools. A large amount of evidence has been given respecting the unsatisfactory working of a conscience clause, especially in Wales and other places where Dissenters are more numerous than Churchmen. A considerable amount of evidence is also published as to the harmonious and successful operation of the clause; and it is admitted that in some places where Dissenters have originated, still sustain, and manage schools, a conscience clause is requisite for the protection of Episcopalians.

A candid review of this matter will lead to the opinion that in all denominational schools, in districts where one body is supreme, the minority are in considerable danger of unfair treatment, and that the danger is rather increased than lessened by

the fact that the impartial, not to say the generous, interpretation and application of the clause depends entirely upon a clergyman. Here, then, is a topic of great importance, the arrangement of a conscience clause free from objection, or its total abolition by insistance upon purely secular instruction in schools aided by Government. To attain either of these ends there is no reason why a church, or a society, or an individual should stand aloof from the offer of aid made by the GovernAccept aid, and you are in no worse position to agitate for improvement, nay, as I think, you are in a much better, for there must be gain of leverage in all familiarity with the working of a system we desire to amend. Reject, ignore, and decline to touch that system, and you lose vantage ground of a most valuable kind. This question of the conscience clause, however, does not affect, and need not alarm, those who are in a position to make a fair and sufficient independent claim to Government aid. Such I repeat can have that aid and the inspection it implies on terms which are inoffensive and equitable.

The next consideration which has had very great weight with me, is the boon provided of careful, competent, and regular inspection by men set apart for the purpose.

I look upon this inspection as the chief advantage in the Government system. For what does it secure? In respect of school curriculum-unity, intelligence, and suitableness of organization and modes of study. In respect of teachers-careful training for their work, and whatever stimulus can be obtained by examination, certificates of ability and success, and payment by results. In respect of scholars-constant responsible supervision, and enforcement of regular attendance under reasonable and proper penalties and rewards, as suggested by competent examination by inspectors.

Can these results or any approaching to them be affirmed as characteristic of any other system devised and sustained by voluntaryism? I believe not. It has always appeared to me that every unsuccessful system of education arranged by voluntaries has ended in defeat and vexation, from the lack of unity of purpose, methodical arrangement, and permanent inspection, and some just method of payment by results. Congregationalists have seldom failed in a worthy object for want of funds. The willinghood of the body has been sufficiently prompt and productive; but the administrative care and sustained organization necessary to make the gifts of that willinghood really profitable have fallen signally short.

That there is no inherent necessity for this, I admit. But there is the fact proved, as I think, by the history of our educational action.

No department of effort demands such well-considered and unfailing attention as that of the instruction of the young in day schools, and unless there be authoritative, continuous, and reliable supervision of teachers and pupils, a creditable or successful system of day school education cannot be maintained.

Another consideration has been the difficulty experienced by many of our churches in obtaining the necessary funds to carry on day schools alike creditable to themselves, acceptable to the population, and able to hold their own against competitors aided and inspected by Government. Indeed, I need not confine this consideration to churches of very limited resources. It is an acknowledged fact that there are few independent, that is unassisted schools which will compare favourably in organization, appliances, teaching-power, and educational facilities generally with their rivals under inspection.

The reason is too apparent to need statement beyond what I have already made; and there is a well-grounded fear, nay, a presentiment almost reaching to a conviction, that all schools which are not aided and inspected by Government will grndually lose influence, attractiveness, and, indeed, the confidence of the labouring population.

To these considerations I now add another of a purely denominational kind, viz., the probable effect of continued refusal to accept State aid upon the influence and success of our body. Sustained as the refusal has long and conscientiously been by an opinion that the secular instruction of the masses is not the real duty of religious sects, it is being confronted by the fact that Dissenters are being driven to undertake that education by the absorbing action of the Episcopalian body. While still not accepting nor undertaking it as a natural dutythe logical outgrowth of a truly spiritual system—they are compelled to it by self-defence, if not by an instinct of self-preservation.

On this point Mr. Joseph Bowsted, one of her Majesty's Inspectors of Schools, gave the following evidence to the Select Committee on the 17th April, 1866-Report p. 153:

"3041. (Question by Mr. Bruce.) What have you found to be the state of feeling in Wales towards education conducted upon strictly Church principles ?'

"Undoubtedly, with the Nonconformists, Church schools are very unpopular and very much distrusted; I have found that to be the case universally among Nonconformists.'

"3042. Upon what alleged grounds?'

"I think that they allege that the object of Church schools is really solely to bring back the children to the Church; they do not think that the real object is the instruction of the people.

In fact, some years ago, that was laid down as a kind of principle by some representatives of the Church party. I believe the Bishop of St. David's made a great speech in which he represented that it was no use to attempt to get back the present generation, but that they must plant national schools everywhere, and instil Church principles into the children, and so get hold of the next generation.

"3043. Do you think that the expression of those opinions alarmed the Dissenters?'

"It alarmed the Dissenters very much, and in fact was one of the great causes which induced them to cease to be mere voluntaries in education, and a great number of them look immediately to asking for government aid, and promoting British schools with great enthusiasm."

Assisted by superior educational facilities, Government prestige, and the money which is obtained by the Established Church with comparative ease from the national exchequer, it need not be a matter of surprise that the Episcopalian clergy endeavour to make up for lack of religious power by educational power, and to realise from the latter what they feel themselves incompetent to secure from the former. Unfortunately for us, the appeals they can thus make reach the masses sooner, and come home to them with much more force, than do those of a purely religious kind. With the exception of a small minority, always behind, always impassive, always in the sewers of social life, the working classes will buy at the best markets. Education, like bread, or beef, or calico, will sell precisely in proportion to its quality; and if Episcopalians can bring the best article into the market, they will get both the custom, the fame, and the influence, which successful trade always brings. It may be, therefore, that those who have endeavoured, and honourably endeavoured, to carry out the principles of a severe and consistent willinghood, will be compelled to alter their conduct by a force which has grown to be irresistible, although never acknowledged to be legitimate, and not now in any sense palateable. Perhaps fear of the future, real, pressing, and indeed salutary, may induce acceptance of a course of action hitherto repudiated with indignant contempt.

Were there time on such an occasion as this, I could accumulate reasons of policy for the acceptance of State aid and inspection, but not without going into details of school discipline, uninteresting to many, and of quite secondary importance. If, however, a further examination of the present state of the whole question should decide our denomination still to refuse to have anything to do with Government in educational matters, I can only suggest the following alternative course :