«
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A CHARGE
DELIVERED TO THE
CLEEGY AND CHUECHWARDENS
OF THE
DIOCESE OF WORCESTER,
AT HIS PRIMARY VISITATION,
IN AUGUST, 1862,
BY
HENUY, LOED BISHOP OF WORCESTER.
PUBLISHED BY REQUEST.
LONDON :
T'.KT.L AND DALDV, 18G, FLEET STREET.
MDCCCLXir.
LO>rDON :
rP.lNTED BY R. CLAY, SON, AND TAYLOR,
BREAD STREET TULL.
SfiLF
URL
A CHARGE,
ETC.
My Reverend Brethren of the Clergy,
AND MY Brethren of the Laity,
I HAVE looked forward with feelings
of lively interest to the opportunity which I
enjoy of meeting you upon this occasion. Cir-
cumstances, over which I had little or no control,
prevented me from holding a Visitation last year;
and though I should have been glad to meet
you sooner, the delay has given me the advan-
tage of becoming better acquainted with the
diocese before meeting you than I was a year
ago. During the interval, I have had the oppor-
tunity of seeing many of the clergy, and of the
laity, and of acquiring some knowledge of the
diocese by personal observation in particular
places ; but I rejoice that the present occasion
l)rings me face to face with all who bear Church
office in it, whether clerical or lay ; and I hope
that our present meeting may be tlie foundation
of much pleasant and profitable intercourse
hereafter.
a2
20GG988
4
To you, gentlemen Clmrchwardens, I desire
to offer my best thanks for the services yon are
rendering in tlie important office whicli lias
been entrusted to you. There are many duties
in the Church which the law wisely commits
to the care of laymen, because the clergy are
thereby relieved from unnecessary labour, and
the work is, in fact, better done than it would
be, if it were entrusted to persons who have been
admitted into Holy Orders. The care of the
fabric of the church and of the burial-ground,
the provision of things necessary for the cele-
bration of Divine service, the safe custody of the
goods of the church, the assignment of sittings
to the parishioners, the preservation of order and
good behaviour in the time of Divine service —
these, and other like offices, requiring, it will
be readily seen, great attention and judgment,
are wisely committed by the law to lay church-
wardens. I need not remind you that there are
many other offices in which the lay members of
the Church may be of essential service in every
parish, and which, though not imposed by any law
other than the law of Christian charity, are often
cheerfully undertaken by laymen, and performed
with good effect. I refer to such things as the
superintendence of schools, the management of
clubs by which the poor are encouraged in habits
of economy, the visitation of the sick and afflicted,
/
6
the organization and conduct of societies for
religious and charitable objects, things in which
the hands of the clergy are very much strength-
ened by the co-operation and counsel of the laity.
Hapjiy is the parish in which the clergy and
laity work together in such good offices, encou-
raging one another to fulfil the law of Christ.
I rejoice to know that the diocese of Worcester
affords many examples of such parishes, and of
laymen in all ranks of society, who exert them-
selves to discharge the obligations of the law
of Christian charity ; by whose kind and ready
help the clergy are set free from occupations
which would otherwise engage much time, and
are enabled to devote themselves to their special
duty of setting forth God's true and lively word,
and rightly and duly administering His holy
sacraments.
In reference to the duties of the lay members
of the Church, I will only venture further to
express an earnest hope that the men of rank
and station in our several parishes wall not be
slow to undertake the duties of churchwardens ;
for it is not easy to estimate too highly the
service which may be rendered to the Church
by the conscientious, intelligent discharge of the
functions of that honourable office.
To you, my Reverend Brethren of the Clergy,
I desire to olfer my best thanks for the many
6
expressions of regard with which, on my coming
into the diocese, I was greeted by you. I should
be insensible indeed to some of the best feelings
of our nature, if I were not deeply touched by
your kind and hearty welcome. May God give
me grace to prove myself worthy of your con-
fidence, and of the favour with which your
kindness will lead you to regard my efforts to
discharge the duties of a high and anxious
office.
I entered upon the work, to which the pro-
vidence of God has called me, not without a
deep sense of its importance, and of the almost
overwhelming responsibility of the person to
whom it is committed, nor without the con-
sciousness of personal infirmity, in some respects
greater than ordinary, which sometimes made
me look at it with fear and trembling. But I
did not dare to decline it, because the path of
duty seemed to lead me to it ; and I felt that, if
only I could prove myself a faitliful minister of
the Master whom I serve, there is no other work
to which I could devote myself so high, so holy
and so worthy of the best efforts of all the
powers we have. I determined, not without
much hearty prayer that God would strengthen
me to fulfil the determination, to give myself
wholly to the work, to devote to it for the short
remainder of my life such strength and ability
as God may give me, to seek henceforth no other
occupation, to know no other pleasure than to
make full proof of my ministry, and to do faith-
fully and himibly the work which lies before me.
I have found by experience that the great secret
of success in all work is, to have in view a single
object and to take pains in aiming at it. If I
know myself, I am sure that when I undertook
the office of a Bishop I had in view a single
object then more entirely than ever I had in
my life before ; I was resolved to take pains,
and I ventured to cherish a good ho]3e, founded
on the sure Word of God, that His blessing
would not fail to attend one who commits his
way unto Him.
I like to recall these thoughts, because I feel
that they are good and wholesome, and that they
assist me to keep in view the object at which I
desire to aim. I venture to express them to you
on this occasion, because, if they represent, as I
believe, the thoughts with which you yourselves
have entered upon and are trying to do the work
of your ministry, the expression of them will
not be without interest or advantage to you. I
rejoice to think that we may thus encourage one
another in our ministry. As you will allow me
to express my sympathy with you in your desire
to approve yourselves faithful servants of your
Lord, so let me ask for your sympathy with me
in the same desire ; let me beg you to give me
always the benefit of your prayers on my behalf ;
let me claim credit at your hands for upright
and pure intentions ; let me ask your favourable
allowance for shortcomings, from which with
the utmost care and diligence I cannot hope to
be altogether free.
When I first came into the diocese I naturally
looked for information to the answers, which the
law requires all Incumbents to return in every
year to questions addressed to them by the
Bishop, in order that the substance of such
answers may be transmitted to her Majesty in
Council. I was surprised to find that in many
instances either no answer at all was returned, or
the information sent was not sufficiently com-
plete. In the spring of 1861, when the answers
were required for the year 1860, there were no
less than fifty -four benefices from which no return
was made. In the spring of the present year no
less than forty Incumbents have failed to send re-
turns for the year 1861. This failure, on the part
of some of the clergy, to comply with the require-
ments of the law is of no small importance ; for
it prevents the Bishop from obtaining sufficient
knowledge of the circumstances of the several
parishes in his diocese, and puts him in the
wrong position of being unable to furnish the
particulars which the law requires him to send to
9
her Majesty in Council. I feel tliat it is only-
necessary to call attention to the matter in order
to insure greater readiness to conform with the
provisions of the law in sending the requii'ed
answers.
I am glad to take this opportunity of mention-
ing a work, from which I have derived much
valuahle information ; I mean the Worcester
Diocesan Church Calendar, which has now been
published in each of two consecutive years.
Great care has been taken by the editors to make
it as complete and accurate as possible ; and
they accept gratefully from any quarter addi-
tional information or suggestions for improve-
ment. It is their aim to " render the Calendar a
manual of Church progress and general informa-
tion, which every clergyman and layman in the
diocese may find a correct book of reference." I
venture to recommend the work to the support of
the inhabitants of the diocese, because I know
that similar pulilications have been highly ap-
preciated in other dioceses, and I believe that it
will be found to be of general interest and value.
To the churchwardens, as I have already
observed, belongs the care of the fabric of the
church and of the churchyard and of the
internal church-fittings and ornaments ; and I
wish to take this opportunity of asking their
attention, and the attention of the clergy who
10
are frequently called upon to take a leading part
in such matters, to the provision of the law,
which requires that no material alteration or
addition should be made to any church or
churchyard or to the internal church furniture
and ornaments wdthout a faculty obtained
from the Bishop's Court. The duty of inquiring
into and deciding upon such alterations and
additions is thrown by the law upon the Bishop's
Court ; and if the sanction of that Court be not
obtained, the persons making the alterations or
additions may be compelled to restore the build-
ing or the churchyard to its former state at their
own cost. It is found that the authority of a
tribunal like the Bishop's Court, removed from
all local feelings and prejudices, is of great
service in preventing the recurrence of abuses
from which our sacred buildings have suffered
damage in former times, and in assisting the
persons who undertake such works by enabling
them to settle all disputed questions.
With the object of rendering applications to
the Bishop's Court more simple and inexpensive,
the Chancellor of the Diocese published last year
a new set of rules to be observed in the grant of
faculties, and a revised table of fees, by which
the cost of the proceeding is reduced as low as
possible. T trust that in the case of all contem-
plated alterations or additions in future, except
11
ordinary repairs, no work will be done until a
faculty has been obtained ; or, at least, until the
question has been submitted to the Bishop,
whether or not a faculty should be applied for.
The subject of fees in this and in all other
ecclesiastical proceedings was brought before me
by some of the clergy in different parts of the
diocese, and received my best attention in the
early part of last year. With the cordial co-
operation and goodwill of the Chancellor and
other ofiicers of the Bishop's Court, which I am
glad to take this opportunity of acknowledging
in public, I have been able to make a considera-
ble reduction in the charges for letters of Holy
Orders, for curates' licences, for the consecrations
of chui'ches and churchyards, and for licences of
marriage. It is my earnest desire, knowing as I
do the difficulty in many cases with which the
money for paying such charges is found, that no
persons should be employed in any case whose
services are not wanted, that the money paid
should be only for work done, and that no more
should be required than is enough to secure the
services of competent men to do the business
well.
I had the pleasure, last year, of holding a
series of Confirmation services in a considerable
number of parishes, cliiefly in the county of
AVarw'ick. I have this year also held similar
12
services in several of the churches in the town
of Birmingham. The devout behaviour of the
candidates in every instance without exception
afforded me much gratification, because I am
satisfied that such behaviour was the result of
careful preparation and instruction, by which
the candidates were made to feel the meaning
and the importance of the service. I desire to
congratulate the clergy on this good fruit of their
labours, for serious impressions made at the time
of life at which candidates usually conie for
confirmation are not easily obliterated after-
wards ; and we may reasonably hope that, by
the grace of God, such impressions may have
permanent effect among our people in the fruits
of a holy and religious life.
In regard to the admission of candidates into
Holy Orders, it has appeared to me that two
general ordinations in every year are not suffi-
cient for the wants of the diocese; and I have
made known my intention of holding three ordi-
nations in every year in future. The times
which seem most convenient for the purpose
are the second Sunday in Lent, Trinity Sunday,
and the Sunday after the Ember Days in De-
cember. I trust that the arrangement which
fixes these times will be found to satisfy the
wants of the clergy, and render unnecessary any
application for private ordinations, or for letters
13
dimissory. I wish it also to be understood
that, as a general rule, every person ordained on
the title of any cure must luidertake to remain
in his curacy two full years at least from the
time of his ordination.
The returns made by Incumbents for trans-
mission to the Queen in Council show that, in
several instances, persons are employed in the
diocese as curates Avho have not received any
licence from the Bishop. It is my duty to call
the attention of the clergy to this circumstance,
and to request that, except in special cases where
permission may be given, no one be allowed to
officiate regularly in the diocese until he has
received a licence. Unless this rule be observed
it is impossible to avoid cases, which bring great
scandal on the Church, of persons officiating
as ministers who are not duly qualified, or
who are liable to ol3Jection on the ground of
previous bad character. If the law of the
Church be observed we have security enough,
but we cannot be safe without using the pro-
tection with which the law supplies us. Before
a curate can be licensed, he must produce to
the Bishop his letters of Holy Orders; he must
be provided with a testimonial of sound doc-
trine and correct manner of life for a period
of three years from three l)cneficcd clergymen,
whose testimony is guaranteed by their respective
14
Bishops ; he must subscribe the thirty-niue
Articles, and the tliree articles of the thirty-sixth
Canon; he must declare his intention of con-
forming to the Liturgy, and take the oaths of
allegiance and supremacy, and of canonical obe-
dience. All these securities are wanting when
a person is allowed to ofiB.ciate in any parish
without the Bishop's licence.
I do not, indeed, object that a reasonable time
should be allowed for a person to officiate without
a licence, in order that the proposed curate and
the incumbent may become acquainted with each
other, and ascertain whether they have sufficient
similarity of views and opinions to justify them
in thinking that they may work happily together.
But, as soon as that point is settled, it is im-
portant that application should be made to the
Bishop for his licence without delay. Until the
licence has been granted, the curate has no proper
position in the diocese, the incumbent himself
may have been deceived, the congregation in
which the curate ministers has no sufficient
security for his fitness for the office which he
assumes, the good order of the Church is broken,
and the risk incurred (which, alas ! in some sad
instances has been shown by the event to be real)
of holy offices being profaned by unfit hands.
Upon the Bishop lies the responsibility of
takincr care that no one be licensed to officiate
16
who is not duly qualified. Upon him, too, tlie
law has laid the responsibility of protecting the
rights of the incumbent on the one hand, and of
the curate on the other. He feels entitled to
claim the confidence of his clergy, both incum-
bents and curates, in the exercise of such respon-
sibility as a solemn trust.
Among; the manv excellent institutions which
I find established in the diocese for religious
and charitable purposes, I venture to recom-
mend to your particular attention, my brethren
of the clergy and of the laity, the two Chui'ch
Extension Societies for the respective arch-
deaconries of Worcester and Coventry. One of
these societies, the Church Extension Society
for the archdeaconry of Coventry (excluding,
however, it should be observed, the town of
Birmingham, which, in common with other large
towns, requires special measures to be adopted),
has been in active operation, as you are aware,
for a period of eleven years. The other was
established recently, in the autumn of last year,
taking its origin from a society of many years'
standing but more limited in its objects, the
Diocesan Church Building Society, which was
instituted at Worcester in the year 1836.
The objects of these two societies have special
interest for the inhabitants of their respective
arclideaconries, and special claims upon thoir
16
support at this particular time. Great efforts
are now being made in almost every diocese,
stimulated l3y the manner in which the funds
at the disposal of the Ecclesiastical Commis-
sioners are distributed, to rescue the parochial
system of the Church of England from the state
of inefficiency into which it has been allowed to
fall in many parishes, and to place it upon a
sound and good foundation. The subdivision of
large and populous parishes, the provision of
sufficient church accommodation for the people
in every district, of a house of residence for the
minister and of a competent maintenance for
his family, are works of urgent necessity for the
practical efficiency of the parochial system of
our Church. Nothing can be more perfect than
the theory of this parochial system, nor could
any plan be devised better adapted for the reli-
gious teaching and training of the people. If
only we could make the actual state of things in
our parishes correspond with the theory ; if the
district in which a minister is placed is not too
large for the care of one man, if there is sufficient
church accommodation for the people, if there is
a suitable house of residence for the minister,
and endowment enough to relieve him from
anxiety about the maintenance of his family, no
system could be better suited for training the
people in the practical use of the blessed Gospel
17
of our Saviour. AYc should want only to get the
right sort of men for our parish ministers, men
Avell acquainted witli the Gospel themselves,
earnest in teaching it to others, and willing to
devote themselves entirelv to the cure of the
souls of their parishioners, and nothing would be
more promising than the hoj)e of leavening the
whole mass of society in England with the prin-
ciples of true religion.
The Ecclesiastical Commissioners for England,
being now in the receipt of large sums in every
year, which it is their duty to distribute to the
best advantage in relief of the most pressing
wants of the Church, are prepared to make
grants towards better provision for the cure of
souls in our parishes, on condition that such
grants are met by benefactions from other
sources.
It rests, therefore, with the inhabitants of the
parishes themselves, and of the archdeaconry or
diocese in which they arc situated, to take the
first step towards providing for these wants.
The remark of the Apostle seems applicable to
us in this respect, " If any provide not for his
" own, and specially for those of his own house,
" he hath denied the faith, and is worse than an
'' infidel." We look -naturally and justly to the
inha])itants of the places where the want is felt,
to do what they can to supply it by their own
B
18
exertions. If you know by sad experience tlie
evils of the want of proper spiritual superinten-
dence in a parish, because it is too large or too
populous for the care of a single minister, or
because there is no parsonage house, or because
the income of the minister is so small that he is
always anxious how to find the means of living,
you must do what you can to help yourselves
and those who are connected with you, before you
ask the help of others. Our landowners, our
occupiers of farms or houses, our clergy them-
selves, the patrons of our benefices, ought to be
the first to come forward and do what they can
to supply the urgent needs of those in whose
spiritual welfare they are interested; and if in
any of our parishes, by the goodness of God, such
wants are not felt, the law of Christian charity
obliges those who have the means to look not
only on their own things, but every man also on
the things of others. I cannot help regarding
the whole diocese in this respect as one body in
the Lord, of which " the members should have
" the same care one for another ; and whether
" one member suffer, all the members suffer with
" it ; or one member be honoured, all the mem-
"bers rejoice with it." To supply the spmtual
wants of the several parishes in the diocese is a
home duty, which ought to find ready acknow-
ledgment in the hearts of all who are bound
19
together in one diocese by a holy tie of brother-
hood.
When I regard what has been done in this
respect in other dioceses, I cannot help feeling
that, whatever has been done in particular
parishes by the benevolent exertions of those
who are locally interested in them, the inha-
bitants of the diocese of Worcester upon the
whole have not done so much to promote the
practical efficiency of the Church in it, as might
have been expected from their great resources. '
In illustration of this, let me cite the case of
the neighbouring diocese of Lichfield, with
regard to which I am able to give figures which
may be relied upon showing in some degree
what has been done in it for the better endow-
ment of poor benefices.
In the distribution of the funds at the disposal
of the Ecclesiastical Commissioners which was
made in the spring of tlie present year, it
appeared that thirty-one offers of benefactions
were made from the diocese of Lichfield, amount-
ing to £19,116. The Commissioners were able
to accept twenty of these offers, and made grants
to meet them to the amount of £11,913. Prom
the diocese of AYorccstcr only eleven offers were
made, amounting to £0,313 ; the Commissioners
accepted five of them, and made grants to meet
them to the amount of £3,217.
b2
20
A comparison of the diocese of Worcester
witli some other dioceses, in the distrihntion of
the funds of the Commissioners, would show
similar results.
The machinery which has heen used for the
purpose in the diocese of Lichfield is similar to
that of our own two Church Extension Societies.
There is a Diocesan Church Extension Society,
one of the objects of which is the better endow-
ment of benefices under £200 a year. But in
addition to the Diocesan Church Extension
Society, I am informed that a fund, called the
Poor Benefice Eund, has been recently esta-
blished in each of the three archdeaconries of
the diocese. It is intended by the promoters of
these funds that £200 should be annually granted
out of them to as many benefices under £200 a
year as the state of the funds allows, on condition
that in each case the grant be met by a benefac-
tion of the same amount from local sources. If
the £400 thus raised be carried to the Church
Extension Society, the funds of that society
allowing it, £200 more will be added to the sum.
The £600 can then be offered to the Ecclesi-
astical Commissioners ; and if the benefaction be
accepted by them £600 will be added, so that
the parish which has raised £200 will have
in return £1,200 for the increase of the endow-
ment of its poor living.
21
I am not prepared to say that it is desirable to
establish at once in each of onr two archdeacon-
ries a fund having the same simple object of
increasing the endowments of poor benefices.
Perhaps it will be better at present to try simply
to give increased effect to our Church Extension
Societies already in existence. I mention these
funds chiefly to show what may be done by the
inhabitants of a diocese to take full advantage
of the help to be obtained from the Ecclesiastical
Commissioners. But it cannot be wrong that
I should ask you, one and all, my Reverend
Brethren, to make known in your several parishes
the wants of the diocese in regard to the better
endowment of poor livings, and to bring the
claims of our Church Extension Societies pro-
minently to the notice of your people. I desire
to recommend that a collection be made, after a
sermon, in every church of the diocese on one
Sunday in every year, at the time which the
minister mav consider most convenient, in
aid of the Church Extension Society for the
archdeaconry in which the church is situate.
An opportunity will thus be given to every
member of every congregation to offer what he
can give to this good work. Those who have no
silver or gold may give at least their prayers.
If help is not wanted in any man's own parish,
he may enjoy the luxury of doing good io
22
others, looking upon himself not as an isolated
individual, or a single member of a single con-
gregation, but one of a family bound together in
one diocese by a holy tie of brotherhood.
But, though I have asked you to regard in the
first instance the tie of brotherhood, of which I
speak, as uniting us together in one diocese,
I need not say that the bond which joins Chris-
tians together is not, in fact, restricted to such
narrow limits. The communion of saints is co-
extensive with the Church of Christ ; and every
member of the Church, as such, is entitled in
case of need to our sympathy and help. You
will not think that I am asking too much ii
I call your attention also, in addition to our
Diocesan Church Extension Societies, to those
wider fields for the exercise of Christian love
which are to be found in Home and Foreign
Missions.
I have ah'eady mentioned the town of Birming-
ham as requiring, in common with other large
towns, special measures with regard to Church
Extension. There is, in fact, no more serious
difficulty with which the Church of England has
to deal at the present day than the question of
bringing the ministrations of the gospel practi-
cally and fully within reach of the masses of
people who are collected together in large towns.
T he parochial system, which is the glory and
23
boast of our Church, seems almost to break down
and to fail in this instance. The size of some of
our town parishes is so large, the number of in-
habitants in them so great, the provision for the
support of the clergy and for accommodation in
churches and schools so inadequate, that it seems
almost a desperate undertaking for the clergy to
administer the Word of Life to those who are
nominally under their charge, or even to teach
them the elementary principles of Christian faith
and practice. Personal communication between
the clergyman and his parishioners is in many
cases impossible ; at least, communication of such
frequent and intimate character as is wanted to
make him acquainted with their spiritual con-
dition individually, and to give him the oppor-
tunity of doing anything effectual to help them.
In many of our large towns and widely extended
parishes there is real danger lest the people
should sink into a state of practical heathenism,
because of the insufficiency of the means with
which the Church is working. Several excellent
societies have been established, and are in active
work, to aid the system of our Church in large
towns. I need not particularize them further
than by saying that their objects may be com-
prcliendcd under the general name of Home
Missions. It would be well if the claims of some
one or more of these societies were brouiiht before
24.
the congregation in every cliurcli from year to
year, so as to excite an interest in the object of
Home Missions, and to give every one an oppor-
tunity of contributing something to it.
And what I thus say of Home Missions I
would say with regard to Poreign Missions also.
Let the claims of our excellent Missionary So-
cieties, which are seeking to sjiread the gospel
among our countrymen abroad and among the
heathen, be brought at least once a year before
the notice of every congregation. I am sure that
they who try the experiment will not find the
people less disposed to give in aid of Poreign
Missions, because they have already contributed
something in aid of Home Missions or of our
Diocesan Church Extension Societies. It is a
remarkable fact, that of the two classes of reli-
gious societies, which have for their object Home
and Poreign Missions respectively, each class has
risen in prosperity at the same time and by the
same degrees as the other. The Church Build-
ing Society, the Church Pastoral Aid Society,
the Additional Curates' Society, the Scripture
E^eaders' Society, have risen and become great
together with the Society for the Propagation of
the Gospel and the Church Missionary Society.
The growth of these two classes of societies has
been almost equal. Each seems to act upon and
to stimulate tlie other. I call this fact remark-
25
able, not as if it ought to excite surprise (for, iu
truth, when we think about it, it wouki be
strange if it were not so), but because it is a fact
worthy to be remarked, and deserves the special
attention of all who are called upon to advocate
the claims of relii^ious and charitable institutions.
There is, in fact, but one root from which spring
the efforts made by Christians in aid of all such
societies ; I mean the root of Christian charity,
lying deep in the heart of every one whose soul
has been quickened into life by faith in the glo-
rious gospel of our Saviour. And as faith works
by love, so the exercise of love reacts on faith »
You cannot take a surer way to awaken among
yoiu' people a personal interest in the gospel than
by engaging their sympathy with the labour of
those who try to extend the blessings of tlie
gospel, whether among their own countrymen
or among the heathen. If the principle of
Christian charity be well founded, the more fre-
quently you appeal to it the more readily is the
appeal answered. As the Christian follows on icy
know the Lord, and advances towards ripeness
and perfectness of age in Christ, the more quick
is his sense of what our Lord expects and requires
every Christian to be doing, "Go ye into all the
world, and preach the gospel to every creature."
If I venture, then, to recommend an organised
system of collecting money in every parish for
26
religious objects, I have regard not only to tlie
want of money for such objects, but also to the
means of quickening sj)iritual life among your
people. Christian charity, springing from Chris-
tian faith, is twice blessed : it blesses him who
gives as well as him who takes. " Give," said
our Lord, " and it shall be given unto you ; good
*' measure, pressed down, and shaken together, and
'' running over, shall men give into your bosom."
In the archdeaconry of "Worcester I find that
a society was set on foot in the year 1859 with
the view of uniting all the parishes of the arch-
deaconry in a common effort for the promotion
of the Missionary operations of the Church at
home and abroad. The object of the Missions
Aid Association was not to collect money for any
new purposes, but to establish a system by which
every clerical member of the Association should
collect yearly in his parish, either after sermons
or otherwise, funds in aid of at least one society
for Home purposes (diocesan or general) and
likewise of one society for Foreign Missions, the
selection being made by himself. I desire to
express my hearty approval of this Association,
and to recommend the two reports which it has
issued to your favourable notice.
I T\dsh that I could ask you, my Reverend
Brethren, to receive my congratulations on the
result of the long-continued discussion of the
27
Hevised Code of regulations, issued by the Lords
of the Committee of the Privy Council on
Education.
The discussion itself may he said to have been
to a certain extent satisfactory, inasmuch as it
showed how deep and widely- spread is the interest
felt by our people in the education of the children
of the independent poor. It cannot fail, also,
eventually to produce good fruit, because it fixed
attention upon the principles which ought to
govern as well the conduct of the managers of
schools intended for such children as the adminis-
tration of the funds intrusted by Parliament to
the Committee of Council for their benefit.
But I fear that the form in which the Revised
Code of regulations has at last been issued will
have failed to gain the approval of a large number
of persons who have devoted much time and
thought to the question, and who have brought
to the consideration of it the fruit of long-con-
tinued experience in the management of schools.
In many places, where the education of the
childi'en of the poor has been carried on hitherto
successfully, it will be found, I fear, that the
maximum grant which a well-conducted school
can oljtain from the Committee under the
present Code is less than what the school has
ol)tained before, and less than sufficient to enable
the managers to pay tlieir way. It will be; I'clt,
28
also, by some that the amount of aid whicli may
be claimed on behalf of scholars in regular
attendance for the general good conduct of the
school, well and fairly tested, is less than it should
have been, in proportion to the sum whicli may
be claimed upon the result of the examination
of the scholars in reading, writing and arith-
metic.
When the Revised Code was first published in
July, 1861. I could not help feeling some alarm,
lest, if the regulations of that code were put in
force, the element of religious teaching in
schools assisted by Parliament would come to
be undervalued in comparison with the purely
secular elements of reading, writing and arith-
metic. I had rejoiced at the language used with
regard to the element of religious teaching by
the Queen's Commissioners in their very valu-
able report which was said to be the basis of
the new code of regulations. " There is strong
" evidence," they say, " that it is the deliberate
" opinion of the great majority of persons in this
" country that it is desirable to secure the reli-
*' gious character of popular education;" and
again, it is " beyond all doubt, that the great
" body of the population are determined that
" religion and education must be closely con-
*' nected." It was satisfactory to find them
saying that for this reason among others " the
29
" leading- principles of the present system arc
" sound, that thev have shown themselves well
*' adapted to the feelings of the country, and
" that they ought to be maintained." It was
satisfactory, also, to hear from the Vice-President
of the Committee of Council on Education,
when stating in the House of Commons the
intentions of the Committee in framing the
Eevised Code, that there would be " no proposal
" to make any change in the religious character
" of the schools." And yet, when the Revised
Code was issued, I could not satisfy myself that
no such change would follow from it ; for, when
the assistance to be obtained from the Com-
mittee of Council is of such vital importance
that schools cannot be kept in existence if it be
largely diminished or withdrawn, I think it to
be impossible that the chief attention of the
manacrers and teachers should not be devoted to
those elements of teaching upon which the grant
of the Committee is made to rest. If all the
assistance to be derived from the Committee of
Council be made to depend upon reading, writ-
ing and arithmetic ; if the failure of the scholars
to pass an examination in any one of these
elements of instruction would diminish the grant
by one-third, and failure in all three would cause
the grant to be withdrawn entirely; then read-
ing, writing and arithmetic, acquired in such a
30
form as could be tested by examination, must be
the main things to which the attention of the
teachers would be given. I am sure that great
efforts would have been made by the managers of
Church of England schools in general to give
the prominence which it deserves to the element
of religious teaching. But it could not have
been expected that such efforts would succeed so
well, when the whole weight of the help of the
Committee of Council was carried to the side of
the secular elements of teaching, as when they
derived from that assistance some encouragement
and favour.
After careful consideration of much that has
been said and written on the subject, I cannot
think that such apprehensions were altogether
unfoujided. The remarks upon the religious
element of teaching made by one, who served the
Committee of Council for many years as a School
Inspector, are entitled to attention. Mr. Grant,
the Rector of Hitcham in Suffolk, in a pamphlet
entitled " Remarks on the Revised Code," says :
• — " We may depend upon it that we shall pay
" dearly for improvement in the elements, if it
'• is at the cost of the intelligence, reflection
" and mental activity produced under our pre-
" sent system, if it comes to be supposed that
" reading, writing and arithmetic, constitute
" education. And in the injury from the com-
31
petition of the elementary subjects, I think
that religious knowledge will suffer in common
with all other liigher teaching. Those who
have vindicated the Revised Code from this
charge have stated that in Church schools the
examination in religious knowledge stands as
it did before. And this is true as far as the
examination itself is concerned ; but other cir-
cumstances are not the same. Before, the
Inspector's verdict on religious knowledge
went very far in his estimation of a school.
This Avas well known to the teachers ; con-
sequently, there was no point about which
they took more pains. But, under the Revised
Code, nothing will be gained by the examina-
tion being good, provided it escapes censure.
The teacher's temptation will be to spend his
time and strength on subjects which will pay,
and to be content with passing muster in every-
thing else. He will lose his pride in the excel-
lence of the religious examination. No doubt
the clergy may be trusted to take care that
religious instruction is not neglected; but
they can hardly expect to do as much with
the weight of Government influence against
them, as with it in their favour. The clergy
cannot teach religious knowledge entirely
themselves. Many have scarcely leisure for
school- work at all ; many have no aptitude
32
" for the work or experience in it. It is on
*' the school teachers we must depend for the
" staple of religious teaching ; and, conscientious
" as I helieve them to he, I cannot think they
" can he expected to do as much under the new
" system as the old."
I have thought it right to take the oppor-
tunity, which I now enjoy in the presence of
many managers of schools, to mention the appre-
hensions which I felt, hecause, though the danger
is to some extent removed hy the changes which
the Revised Code has undergone, the regulations
of the present code are not altogether free from
it. The course of discussion seemed to show that
such danger was not in general sufficiently re-
garded. Arguments were used in favour of the
doctrine, that the secular elements of reading,
writing and arithmetic, are all with which the
Committee of Council have any real concern ;
and that, if the money granted hy Parliament
he distrihuted on that principle, the element of
religious teaching may be left to he cared for hy
other means. The influence of such aroruments
may he felt hereafter in the discussions which
yet await us ; and it is well that the advocates
of religious education should be prepared, and
be on their guard against them.
But though I think that the new code of
regulations is in this respect somewhat liable
33
to objection, I am far from thinking that, in
other respects, it is worse than that for which
it has been substituted. It seems to me, for
instance, a great improvement upon the former
system that all grants in aid henceforth are to
be paid directly to the managers of schools, while
the salaries of masters certificated after March 31,
186 i, and of pupil-teachers admitted after June 30,
1862, are to be left in the discretion of the ma-
nagers, to be regulated by the laws of supply
and demand. The masters and teachers will
thus be placed in their proper position of subor-
dination to the managers; and the Committee
of Council will be relieved from the care of a
number of minute details which required unceas-
ing attention and the employment of expensive
and inconvenient machinery.
After all that has been said, however, upon
the subject of education, one question remains to
be considered, which the Ueport of the Queen's
Commissioners and the discussion on the Ilevised
Code have brought prominently into notice, but
which it cannot be said that anything cfi'ectual
has yet been done to settle. The Uoyal Com-
missioners stated it to be one of the cliief failures
of the system by which tlie money granted liy
Parliament was distri])uted, that it did not touch
the districts vvhicli most require assistance. The
Committee of Council, in issuing the Ilevised
34
Code, professed their desire to make the distri-
hution more general ; but I think that no one,
who has considered the question, can believe that
by the new rules this object has been in any way
accomplished.
Small parishes and parishes placed under dis-
advantageous circumstances are unable to profit
by the aid offered by the Committee of Council,
because they cannot fulfil the conditions upon
which the Committee think it right to insist.
"We are told by the Hoyal Commissioners that,
in the year 1860, 917,255 children were on the
books of schools in receipt of annual grants
from the Committee of Council. There were
also 675,155 children in public schools of the
class for which the grants were intended but
which derive no annual advantage from them.
In private schools, also, it is estimated that there
were 573,536 children of the class for which the
annual grants are intended, but who derive no
benefit from them ; so that, on the whole, in
round numbers the annual grants in 1860 pro-
moted the education of about 920,000 children,
whilst they left unaffected the education of
1,250,000 others of the same class ; or, to look
at the same thing in another way, the number
of unassisted public schools was 15,952, while
the number of assisted public schools was only
6,897.
35
It will be seen from these statements that the
evil, for which a remedy is sought, is of large
extent. A great number of parishes is alto-
gether shut out from assistance, while their
inhabitants contribute, as taxpayers, to the fund
out of which the money in aid is taken. And
the burden of conducting the education of the
poor in such parishes is "mainly supported,"
say the Commissioners, " by excessive individual
" sacrifices on the part of the clergy" ; for "it
" is extremely difficult," they add, " to maintain
" a good school under a master in a population
" below five hundred without a very undue pro-
" portion of the expense being thrown upon the
" clergyman."
It is not easy to see in what way the difficulty
may be overcome which stands in the way of
extending the assistance of the Parliamentary
grant to small and destitute places ; but it is
obvious, I think, that when attention has been
called to it some efi'ort must be made to meet it.
A resolution, intended to meet the case in some
degree, was moved in the House of Commons in
the course of last session, and rejected only by a
small majority. There is reason to think that it
Avould have been carried if the House had not
felt that the introduction of new matter into the
scheme for distributing the Parliamentary grant
would have seriously embarrassed the Committee
c2
36
of Council in tlieir operations after the ample
discussion to wMcli the Eevised Code bad been
submitted.
I cannot leave the subject of education with-
out expressing the gratification with which I
read the very valuable Report of the Royal
Commissioners on the state of popular education
in England. Every one who desires to promote
the education of the children of the independent
poor must rejoice at the facts stated by the Com-
missioners respecting the progress of popular
education in recent years. We may feel honest
pride in the number of children now in course of
education, in the goodness of the instruction
which they receive, in the moral and religious
effects of education which have become apparent
in the manners and habits of the people. But I
cannot refrain from expressing my satisfaction
also in the fact that the Church of England has
not been wanting in the work of education
among the poor. No less than eighty per cent,
of the means of such education has been pro-
vided by the members of the Church of England.
And if the Church of England, as a body, has
not been wanting, much less have the ministers
of the Church failed to show their sense of the
importance of the duty. The exertions made in
the cause of education by the clergy are beyond
all praise. Not to speak of time and thought
St
i<
37
giyen abundantly to the management of schools,
their actual contributions in money far exceed
those of any other class of men. " It has been
" repeatedly noticed by the school inspectors,"
say the] K-oyal Commissioners, " and it is our
" duty to state that, as a class, the landowners,
" especially those who are non-resident (though
there are many honourable exceptions), do not
' do their duty in the support of popular educa-
tion ; and that they alloAV others, who are far
" less able to afford it, to bear the burden of
" their neglect." It appeared from a calculation
made by one of the Assistant Commissioners
that out of the subscriptions raised for the sup-
port of 168 schools in rural districts, while the
average contribution of a landowner was £5 6^.,
and that of an occupier ISs. 6d., that of a clergy-
man was no less than £10 10s. " The heaviness of
" the burden borne by the clergy," say the Com-
missioners, " is imperfectly indicated even by
" such figures as these. It frequently happens
" that the clergyman considers himself responsible
" for whatever is necessary to make the accounts
" of the school balance ; and thus he places
" himself towards the school in the position of
" a banker, who allows a customer habitually to
" overdraw his account. He is the man who
" most feels the mischief arising from want of
" education. Between him and the ignorant
38
" part of his adult parishioners there is a chasm;
*' they will not come near him, and do not nnder-
' stand him, if he forces himself upon them.
' He feels that the only means of improvement
' is the education of the young ; and he knows
' that only a small part of the necessary expense
' can be extracted from the parents. He begs
' from his neighbours ; he begs from the land-
' owners : if he fails to persuade them to take
' their fair share of the burden, he begs from
' his friends and even from strangers, and at
' last submits most meritoriously and most gene-
' rously to bear not only his own proportion
' of the expense, but also that which ought to
' be borne by others."
I have read this statement, my Reverend
Brethren, with unfeigned joy and pride. You
know well enough how true it is. I see every-
where in the diocese of Worcester proofs of its
accuracy. I cannot refrain from expressing to
you my gratification, and begging you to accept
my most cordial thanks.
I desire, also, to take this opportunity of
expressing my thanks to the clergy for the
communications which I received from them,
through the Rural Deans, respecting the Bill
which was brought into the House of Lords last
year for the amendment of the law relating to
Ecclesiastical Dilapidations. I was enabled to
39
obtain from tlie promoters of the Bill the consi-
deration of many valuable suggestions which I
thus received. A Bill, improved in many-
respects, was presented to the House of Lords
by the Archbishop of Canterbury at an early
j)eriod of this year's session, and was referred to
a select committee. But in consequence of the
subsequent illness of tlie Archbishop and the
late period at which the Bill was returned by the
committee, no further proceedings were taken on
it. It must be considered, however, that by
what has taken place some effectual progress has
been made towards a settlement of this impor-
tant matter-
The question of altering the law with regard
to Church-rates has been before the Houses of
Parliament almost uninterruptedly for a period
of thirty years. I venture to mention it, not
with the view of saying anything that may tend
to the solution of a much-vexed question, but
simply to express my satisfaction that, notwith-
standing many proposals made, no solution of
the question has been arrived at yet, and my
earnest hope that nothing may be adopted in the
way of a compromise between opposite opinions
without due deliberation. The mere facts, that
an alteration of the law regarding Church-rates
has been urged with so much pertinacity on the
one hand and resisted with so much dctcrmina-
40
tion on the other, that so many different pro-
posals for a settlement of the controversy have
been made, and that Done of them has received
the approbation of the Legislature, are enough to
show that the questions involved at present are
of much deeper significance than a hasty con-
sideration of them seems to indicate. Those who
wish to abolish Church-rates and those who
strive to retain and to enforce them are alike
aware that something more is in question than
the means of providing for the maintenance and
repair of churches, and for the expenses of the
celebration of Divine Service ; that more impor-
tant matters are, in fact, at stake, which touch
the connexion of the Church of England with
the State and the existence of a National Eccle-
siastical Establishment. In this point of view it
is not too much to say that some of the most
important principles are involved in the issue
which can ask the attention of good patriots and
Christians.
No one can have observed with care the action
of the Church of England during the time for
which the question of Church-rates has been in
agitation, and have failed to see how much
additional hold she has gained during that time
upon the conscientious convictions and affections
of the people. In the diocese of Worcester, as in
other dioceses, the fact has become abundantlv
41
evident in the improved tone of manners and
habits of society, in the increased number and
activity of our associations for religious objects, in
the erection and restoration of churches, in the
growing regard of our people for the ordinances
and ser^dces of religious worship. We are glad
to know that the causes which have produced
this happy result are still in operation, and we
do not doubt that, with the blessing of God, the
Church of England will continue to go on and
prosper, binding the hearts of our people to her
and securing their affections because they are
satisfied that she is built upon the rock of truth.
It is, then, to me, at least, a cause of gratitude
and joy that we have escaped a settlement of the
question of Church-rates in the way of compro-
mise before the Church of England, reviving from
the torpor by which she had been long oppressed,
was able to show the strength of her claims upon
the respect and affections of the people. If the
ministers of our Church will go on in the way
in which I am thankful to say that, as a body,
they are walking, showing forth the value of her
ministrations in their personal conduct and in
their teaching ; if the wisdom of our legislators
can find the means of giving to our Church a
wider scope and greater practical eflicicncy ; and
if the facilities whicli the law may give arc
supported by the liberal contributions of those
42
who have the means of giving ; if we can thus
succeed in laying a deeper and wider foundation
for attachment to our Church, in setting up her
towers, ill lengthening her cords, and strengthening
her stakes ; if we can satisfy our people that the
principle of a National Established Church is
good, that the connexion of the Church of Eng-
land with the State is of essential advantage to
hoth bodies, I cannot help thinking that the
question of Church-rates will sink down into its
just proportions as a simple question how to
provide funds for the maintenance of sacred
buildings, and for the expenses of the celebration
of Divine worship. If we can reduce the question
to this, there will be no difficulty in settling it ;
men will press forward and give gladly of their
abundance, aye and out of their deep poverty, to
pay the trifling cost of ministrations, from which
they feel that they reap the benefit of inestimable
blessings.
If this view be correct, the true way to fight
the battle of Church-rates is to try to make the
majorities in our vestries good Churchmen.
Whatever tends to enlarge the bounds of the
Church and to strengthen her hold on the afiec-
tions of the people is a step gained for the
maintenance of Church-rates. In dii-ecting our
efforts to this end, let us cherish a good hope of
success ; at least, let us not say that our efforts
43
have failed until we have continued them a little
longer. The time is yet short since the better
energies of the Church of England have been
roused, and a due sense of their responsibility
with regard to Church extension awakened in
her members. Much will depend, as I have said,
on the lives and labours of the clergy, by which
our congregations may be brought to feel the
value of the ordinances of the Church, and to
hunger and thirst for the bread and water of
life which are to be found in them. But some-
thing, also, seems to be required in the way of
legislation to supjoly defects, to remove impedi-
ments, to promote the practical efficiency of the
Church, and, if possible, to extend her influence
over some who hold themselves aloof.
There is no more serious question at the pre-
sent day for the consideration of those who
feel the responsibility of their position as mem-
bers of a National Established Church than
to determine whether any, and, if any, what,
changes are required in the laws by which our
Church is governed, and by what means such
changes may be best arranged and settled. Are
there matters in the system of our Church
which call for alteration and amendment, not
with the view of attracting those who are now
without our pale, but because in our own good
judgment such alteration and amendment are
u
desirable ? Are there, again, other matters, in
which, though we may well rest satisfied with
what we have, yet, when we look at the position
of a National Established Church and the
scruples of some who at present dissent from
her, alterations may be safely made with the
view of comprehending some who are without,
so as to leave them without excuse if they still
continue to refuse communion with us ? Is it
possible, without any sacrifice of principle, to
make the Church of England, in a greater
degree than she is at present, what we desire
her to be, the Church of a united people ? Are
we, who readily give our unfeigned assent and
consent to all that she prescribes and teaches,
justified in resisting every change which may
be desired by those who conscientiously dissent
from her discipline or doctrine? If it is un-
reasonable to expect to satisfy those who require
nothing less than the separation of Church and
State, is it hopeless to remove some grounds of
scruple from the minds of good and earnest men,
who sincerely desire that the State should be
blessed by its connexion with the Church, and
that the Church should be supported in her high
vocation by the material aid which the secular arm
can give her ? If we try to remove honest scruples
in one direction, shall we by so doing excite
fresh difficulties in another ? If by giving
45
greater freedom and enlarging her bounds on
one side our Cliurcli be made to compreliend
some who now stand aloof from her, is it certain
that we shall not, by that very process, draw
closer her limits on the other side and drive
away from her communion some who are now
attached and faitliful members ? If it is hope-
less, as it is l)y the confession of all, to extinguish
dissent entirely, so to frame our laws and formu-
laries and tests of membership as to satisfy the
judgment of every thinking man, are we now
in possession of that precise form which, having
regard to the maintenance of essential truth,
we think to be fitted for comprehending the
greatest number ? Is it our best course, after
all that can be said, to rest content with what
we have, tolerating all dissent, respecting and
loving in each particular form of dissent what
is worthy of respect and love in it ; but holding
fast our own form of sound words, lest, in the
attempt to alter it, we should risk the loss of a
clear enunciation of truth and the creation
of fresh divisions in a body which, whatever the
tlieoretical anomalies of its constitution and
laws, does, in fact, comprehend a large number
of men of independent minds, who look' at
religious truth from dilferent points of view ?
I cordially agree with those who think that
the consideration of such questions as I have
4G
mentioned ought to be approached with great
solemnity and caution. But they are questions
which the circumstances of the present time
loudly call on us to answer; and no one can
avoid returning to them some answer, at least in
his own mind, who regards the preservation and
the extension of the Church of En^iand as a
solemn trust committed to her members.
And if the need of Church legislation be ad-
mitted, as I presume it must be by every one in
regard to some matters, a question of no less
difSculty remains as to the means by which such
legislation may be best accomplished. I desire
to speak with all respect of the labours of those
who have taken an active part in reviving the
sessions of Convocation and in discussins^ the
various questions which have been brought for-
ward in it. But, whatever the value of Convo-
cation as giving opportunity for discussion and
debate (though many will entertain grave doubts
as to the value of such an opportunity, when
discussion and debate can lead to no practical
result and every member of the body may travel
into whatever field he pleases), it cannot be main-
tained, I think, that the Houses of Convocation
supj3ly the machinery for legislation which can
be used in the present day with practical advan-
tage. Our occasions require something more
simple, more efficient, more fully representing
47
the National Established Church, more deserving
and more possessing the confidence of the people,
than the cumbrous machinery of several inde-
pendent Provincial Convocations.
During the present session of Parliament an
instance has been given, one among many which
are constantly recurring, of the need of some
system better than what we have at present for
conducting the legislation which afPects the
interests of the Church and of the clergy. A
Bill was brought into the House of Commons
(which, however, was rejected upon the third
reading) for the relief of persons in Holy Orders
declaring their dissent from the doctrine or dis-
cipline of the Church of England. It seems ob-
vious that some opportunity ought to be given to
the clergy of taking part in the discussion of
such a proposal, and in the preparation of a
measure for altering the law in matters by
which their interests are peculiarly affected.
The clergy, however, being excluded from the
House of Commons, no such participation is
possible. The measure is originated and dis-
cussed and settled by laymen until it reaches
the House of Lords, where the presence of the
Bisliops gives the only security which the country
can have (and that at too late a stage of proceed-
ing) that tlie attention of the clergy has been
directed to it. I am far from claiming for the
48
clergy the exclusive prerogative of legislation in
Church matters. On the contrary, I think that
in all such legislation the co-operation of laymen
is very much to he desired. But I cannot he
satisfied that measures affecting the Church and
the clergy in very important points should l)e
dealt with hy the Legislature without opportunity
previously given for their discussion and prepara-
tion hy some hody in which the clergy should
hold a place of influence and power.
Before leaving the suhject of Church legis-
lation I may take the opportunity of calling
attention to a Bill which was hrought into the
House of Lords in the present session of Parlia-
ment, entitled. An Act to amend the Acts of
Uniformity. The main ohject of the Bill was to
relieve persons put into any ecclesiastical henefice
from the necessity of declaring their assent and
consent to the Book of Common Prayer. The
Bill recited the declaration also imposed by the
Acts of Uniformity, not only upon persons put
into any ecclesiastical henefice hut upon persons
licensed to any cure of souls whatever, that they
will conform to the Liturgy of the United Church
of England and Ireland as it is now hy law estab-
lished ; and proposed to enact that nothing in the
Act should affect any provision of the said Acts
of Uniformity requiring any person to subscribe
the said declaration, or to procure a certificate
49
that lie had so subscribed, or to publicly read
such certificate and declaration.
The effect of the proposed law would thus have
been to sanction by the authority of Parliament
a distinction between the outward public use of
the Prayer Book by the beneficed clergy and
their private opinions and belief respecting it.
It would have gone to weaken the authority of
the Prayer Book as a test and standard of doc-
trine, and to destroy the confidence of the people
that the teaching of their appointed ministers
would be in hearty and conscientious agreement
with the Liturgy they use.
It would have been cause for great regret if the
proposed Bill had received the sanction of the
Legislature. It is true that, independently of the
Acts of L^niformitv, the Canons of our Church
require that every person, on his admission to
Holy Orders as well as on his being licensed to
any cure, should willingly and from his heart
subscribe before the Bishop a declaration that
the Book of Common Prayer and of Ordering of
Bishops, Priests and Deacons, containeth in it
nothing contrary to the Word of God, and that
it may lawfully so be used, and that he himself
will use the form in the said Book prescribed in
pul)lic prayer and administration of the Sacra-
ments and none otlier. But, not to dwell
upon the loss which would be sustained by the
50
Church upon the withdrawal of the Parliamen-
tary recognition of the binding force of our
Liturgy upon the clergy, it should be observed
that the declaration which the Bill proposed to
abolish is required to be made, not before the
Bishop but " openly and publicly in church
before the congregation;" and upon an occasion
when the person making it is not about to under-
take the temporary cure of souls as a stipendiary
curate, but to enter upon a benefice with a life-
long tenure. I cannot think it inexpedient or
unnecessary that, whatever pledge may have been
taken at other times, upon such an occasion at
least as the admission to a benefice the newly
appointed minister of a parish should be called
upon to express openly in the face of the congre-
gation among whom he is to minister his assent
to the substance of the Liturgy which he is about
to bind himself to use.
It may be that the form of words in which
that assent is required to be given is justly open
to objection. The times in which we live are
happily different from those in which it was
framed ; and if we had to compose the form
anew, we might find words sufiicient for the
purpose yet less exacting than the expression
of " unfeigned assent and consent to all and
" everything contained and prescribed in and by
*' the Book of Common Prayer."
51
If, ho-wever, good men feel conscientious scru-
ples, it is not easy to see how they could have
been removed by the proposed Act, unless it had
been followed up by other measures. No high-
minded, honest minister of the Church could
declare his intention of conforming to the
Liturgy, unless he could also give to it his
unfeigned assent. His scruples as to the truth
of the substance of the book, or as to the rules
prescribed for the use of it, could not have been
removed by the Avithdrawal of one declaration,
while the other was allowed to remain in force.
It is said, for example, that some of the Hubrics
or rules prescribed by the Book of Common
Prayer are obsolete and impracticable. Conscien-
tious men have been troubled by scruples, whether
they ought to express their unfeigned assent or
promise to conform to a book in which such
rules are found. It would give little relief to
such jiersons to be told that they need no longer
express their assent to what is prescribed, but
that they must still promise to conform to what
they believe to be inexpedient or impracticable.
I acknowledge, in its full force, the dilhculty
which arises from the existence of such rules,
thougli I believe that difficulty to have been in
many cases much exaggerated. It applies
C(|ually to both the declarations imposed by the
Acts of Uniformity. There is no way, as far as
52
I can see, of getting rid of that difficulty, other
than by revising and altering the rules upon
which the difficulty arises. No other course can
bring the relief which is desired and make those
who have felt the difficulty, whether among
the ministers of our Church or among those
who are about to enter into the ministry, not
only ready to declare their intention of conform-
ing to the Liturgy, but glad to exj)ress their
unfeigned assent to it also. It is much to be
wished, as I have already ventured to remark,
that some means should be found of bringing
about in a safe and satisfactory manner such
changes in the matters to which I have referred,
as the long disuse of Church legislation may have
made desirable.
The Bill to which I have called your atten-
tion was withdrawn from Parliament on the
motion for its second reading, on the ground that
more time than the promoters of it had given
was wanted for the consideration of a measure
of so much importance. There was, however, a
general understanding that the matter would not
be allowed to sleep, and there can be no doubt
that some of the questions to which the pre-
sentation of the Bill gave rise will be brought
forward again and pressed upon the Legislature
for solution. In the mean time it was con-
sidered that what had been said would have the
53
efFect of callinsf the attention of the country to
the subject and draw forth the expression of
matured opinion on it.
I have thought it right, my Reverend Brethren
and my Brethren of the Laity, to take advantage
of the opportunity, which I now enjoy, to express
my opinion on some of the many matters of
interest which occupy our attention at the pre-
sent time.' The remarks which I have made may
meet with more or less acceptance among you ;
but, whatever the result in this respect of the
words that I have spoken, let me be permitted,
before we separate, to suggest one thought for
our reflections, in which I have no doubt that all
of us will cordially agree. Meetings such as these
ought not to be allowed to pass away as mere
formal assemblies for the transaction of ordinary
business. We ought to use the precious oppor-
tunity to encourage one another in the way of
godliness, to strengthen ourselves against dis-
couragements, to gather fresh resolution from
mutual counsel and sympathy to go on our way
rejoicing, prepared to do our duty in that state
of life into which it has pleased God to call us.
" Occupij till I come " is the watchword and
motto whicli I would ask you to adopt, and the
recollection of which I would try to leave behind
me. How full the mind of St. Paul was of this
idea we may sec plainly in his writings. " Watch
54
" tliou in all tilings," is his counsel to Timothy,
" endure aflSictions, do the work of an Evange-
*' list, make full proof of thy ministry. Por I
" am now ready to he offered, and the time of my
" departure is at hand ; I have fought a good
" fight, I have finished my course, I have kept
*' the faith. Henceforth there is laid up for me
" a crown of righteousness, which the Lord, the
«' righteous Judge, shall give me at that day ;
" and not to me only, hut unto all them also that
" love his appearing." " Pight the good fight of
" faith, lay hold on eternal life, whereunto thou
" art also called, and hast professed a good pro-
" fession hefore many witnesses. I give thee
*' charge in the sight of God, who quickeneth all
" things, and hefore Jesus Christ, who hefore
" Pontius Pilate witnessed a good confession, that
" thou keep this commandment, without sj)ot,
" unrehukahle, until the appearing of our Lord
'' Jesus Christ." " The grace of God that hringeth
salvation hath ajjpeared to all men, teaching
' us that, denying ungodliness and worldly lusts,
we should live soherly, righteously and godly
" in this present world, looking for that hlessed
'' hope and the glorious appearing of the great
" God and our Saviour, Jesus Christ."
" Ocmqyy till I come. ^^ The thoughts which the
words suggest are applicahle to all of us, whether
ti
ti
55
lay members or ministers, wliether office-bearers
in tbe Church of Christ or simply members of
the congregation, who have come to Avitness our
meeting and to join in the holy service by which
we try to ch^aw doA\Ti a blessing on it. We are,
one and all, occupying some post of duty; one
and all intrusted with talents to be employed in
our Master's service, whether those talents lie in
the possession of rank and office, or simply in
our natural gifts and endowments, by which we
exercise influence over others in the ordinary in-
tercourse of life. Our trust is only for a time ;
our occupation will be at an end when our Lord
comes, and shall command His servants to be
called unto Him that He may know " hoAV much
every man shall have gained by trading." We
knoAV not hoAV soon that account may be called
for ; the day of our death is to us practically the
day of our Lord's coming ; and it is the merest
truism to say that our life in every case is but as
a vapour, so soon passeth it away and Ave are
gone. " There is no device or knowledge in the
grave whither thou goest."
By us, my Reverend Brethren, avIio are intrusted
Avith the office of ministering in the Cliurch of
Clirist, the value of these considerations cannot
be overrated. The coming of our Lord Jesus
Christ is an event to Avliich avc ought to bo
m
looking forward with unspeakable joy. Let us
try to keep it constantly in view as we occupy
the office to which His grace has called us.
The time would not allow me, even if I wished
to do it, to represent to you the views which I
hold of your duties and my own with reference
to one another, and with reference to the laity
among whom we are called to minister. Suffice
it to say that I regard the tie which binds to-
gether a bishop and his clergy, or the clergy
with one another, as a bond of union, one of the
most holy and agreeable of which we have ex-
perience. If you and I are earnest in our work,
we shall iind in mutual respect and sympathy a
source of strength and confidence and most
abundant joy. "There are diversities of gifts,
" but the same spirit ; and there are differences
" of administrations, but the same Lord ; and
" there are diversities of operations, but it is the
" same God, which worketh all in all." There
should be no schism in such a bodv ; but " the
" members should have the same care one for
" another ; and whether one member suffer, all
" the members suffer with it ; or one member be
" honoured, all the members rejoice with it."
Differences of opinion there must be in every
society of earnest thoughtful men, or there could
be no vigour of life in independent action. If
57
we tried to exclude from our intercourse and
communion every one who did not hold exactly
the same opinion as ourselves upon matters of
religious interest, our society would degenerate
into a narrow sect, and those who shut them-
selves up within it would be in danger of falling
a prey to the sin of spiritual pride. There is
room enough in the Church of England for many
difiPerences of opinion, while we all hold the head ;
there is nothing in such differences of opinion
which ought to prevent those in wdiom they are
found from acting together in one holy bond of
brotherhood, all loving our Lord Jesus Christ in
sincerity, all trying to prepare and make ready
His way by turning the hearts of the disobedient
to the wisdom of the just. If we look only at
our differences of opinion, and not at the many
points in which we cordially agree and at the
great work, mth which we are put in charge, of
fighting against the common enemy, we shall
waste our time and strength in fretting against
each other, and expose ourselves to the just con-
demnation of unprofitable servants. You and I,
my Keverend Brethren, can only hope to do our
work effectually by encouraging and helping one
another, by endeavouring to keep the unity of the
Spirit in the bond of j)cace, by joining together
in all good works with one heart and one soul,
E
58
each and all of us living close to God, praying
without ceasing, acting always under the guid-
ance of the Holy Spirit in thought, word and
work, for "it is not by might, nor by power, but
1)y ray Spirit, saith the Lord of Hosts."
LONDON: R. CLAY, SON, AND TAYLOR, PRINTERS. BREAD STREET HILL.
A CHARGE
DELIVJSRED TO
THE CLERGY AND CnURCHWARDENS
OF THE
DIOCESE OF WORCESTER,
BY
HENRY, LORD BISHOP OF WORCESTER,
AT HIS VISITATION IN JUNE, 1865.
iloiilron,
RIVINGTONS, WATERLOO PLACE ;
TIITNITY STKEET,
Camlbrrtgr.
lbU5.
HKIH STREKT,
y many as being worse than the evil which it is
proposed to lessen ; partly from what I cannot
help thinking an exaggerated and unreasonable
apprehension of the miscliief that would follow from
ij 2
20
any alteration of the Prayer Book ; and partly from
a disinclination, witli which I profess entire concur-
rence, to lose the opportunity of using the comfort-
ing words to which I refer in cases where they may
be well applied.
The question is full of difficulty, and it cannot be
said, after much discussion of it, that there appears
to be any general agreement among Churchmen
respecting the solution to be adopted. I have
mentioned it only because I did not like to be silent
in public upon a question about which I am some-
times called to give advice in private.
In the mean time, until some change is made, I
can only express my opinion that the law of our
rubric in this respect cannot be violated without
serious consequences to the offender. If those
whose dutv it is to enforce the law neoiect or
I o
refuse to do so, I have too great respect for the
majesty of law to think that the power mth which
they are entrusted will not be transferred to other
hands, or that means will be wanting to redress the
grievance.
I received with great regret in the course of last
year a copy of an Address presented to the Arch-
bishops and Bishops of the United Church of Eng-
land and Ireland by the Committee appointed at a
meeting held in Oxford. It appeared to me not only
that the alarm which suggested the Address and
the Declaration by which it was accompanied, was
21
without sntticient foundation, but that the course
taken by the meeting and by the Committee was a
precedent full of danger.
The Committee were appointed "to draw up a
statement setting forth the clear and consistent
teaching of the Church of England and Ireland on
matters upon which such clearness and consistency
of teaching have been gravely questioned ;" that is,
as I understand it, to set forth the authoritative
teachinsf of om' Church in a new Article ' ' for the
avoiding of diversities of opinion and for the estab-
Hshing of consent touching true religion."
However worthy of approval the substance of the
Ai"ticle might be, and however laudable the motives
by which the distinguished men who allowed them-
selves to be put upon the Committee were actuated,
I cannot help thinking that the course taken by a
body of clergymen so appointed in drawing up a
statement for such a purpose and collecting signa-
tures to it as an Article of belief from presbyters
and deacons in Holy Orders of the Church of
England and Ireland, is contrary to the polity and
laws of the Church and realm of England. The
result, also, would seem to show that the reason
alleged in justification of the course so taken had
no sufficient foundation in fact. There does not
appear to have been any need of such a step " in
order to reassure the lay members of our Church of
the faith of their clergy." The imputation thereby
22
cast upon the faith of the clergy does not seem to
have had any sufficient warrant ; nor was the
stigma deserved which was felt by many to be
thereby unavoidably placed upon those who, for
various reasons, might decline to sign the state-
ment. It is satisfactory to be assured by the
authors of the Declaration that some thousands of
the clergy were deterred from signing it, not by any
doubt as to the faith of the Church of England or
their own, but by reason of its form and circum-
stances.
It is not to be wondered at that the alarm which
gave occasion to the appointment of the Committee,
and which was provoked by a recent Ecclesiastical
Judgment, should lead the persons who felt it to
regard with suspicion the Court by which that
judgment was pronounced and to criticize with
severity its constitution and proceedings. A great
deal of such criticism has been put into circulation,
and objections have been raised against the Court
of Final Appeal from Ecclesiastical Courts in Eng-
land, many of them, no doubt, expressed in lan-
guage which few among us would hesitate to call
exaggerated. I cannot bring myself to believe that
the arguments are of any great weight which have
been urged against the constitution and functions
of that Court, or that the course of its pro-
ceedings has been such as to render it unworthy
of the confidence of Churchmen.
23
It is easy, no doubt, for any one to suggest
improvements, but the suggestions which have
occurred to me after much thought upon the
subject relate only to matters of comparatively
small importance, and do not touch the main
points of the constitution and functions of the
Court or the principles which the Judicial Com-
mittee have laid down for the government of their
proceedings. I have at least much confidence in
saying that none of the suggestions, which have
come to my knowledge, for altering in essential
points the mode of finally determining appeals in
ecclesiastical causes are free from various objec-
tions.
I am one of those who accept heartily the settle-
ment of the laws of our ecclesiastical polity which
was made at the time of the Reformation of the
Church of England. It would not be easy to rate
too high the importance of the two statutes for the
restraint of appeals passed in the 24th and 25th
years respectively of the reign of King Henry the
Eighth. They were, perhaps, the most important
of all the measm-es taken in that eventful reign for
defining the constitution of the Church and realm
of England ; and have been most beneficial in their
operation, not (mly as rescuing us from the do-
minion of a foreign ecclesiastical power, but also
as settling the relations of our Clergy to the civil
power. " The supreme authority of kings," writes
24
Hooker, "is no otherwise intended or meant than
to exckide partly foreign powers and partly the power
which belongeth in several unto others contained
as parts mthin that politic body, over which those
kings have supremacy .... Where the king hath
power of dominion, or supreme power, there no
foreign state or potentate, no state or potentate
domestical, whether it consist of one or of many,
can possibly have, in the same affairs and causes,
authority higher than the king."
"Under dominion of infidels," again he WTites,
" the Church of Christ and their Commonwealth
were two societies independent : in those com-
monwealths where the Bishop of Rome beareth
sway, one society is both the Church and the
Commonwealth." "If it were not so," he writes
in another place, "the name of the Church in a
Christian Commonwealth must be restrained to the
Clergy, excluding all the residue of behevers, both
prince and people." "But," he proceeds, "the
Bishop of Rome doth di^dde the body into two
divers bodies and doth not suffer the Church to
depend upon the power of any civil prince or
potentate. Within this realm of England the case
is neither as in the one, nor as in the other of the
former two ; but from the state of pagans we differ,
in that with us one societv is both the Church
and Commonwealth, which with them it was not ;
as also fi'om the state of those nations which sub-
25
ject themselves to the Bishop of Rome, in that
our Church hath dependency upon the chief in our
Commonwealth, which it hath not under him. In
a word, our estate is according to the pattern of
God's oTVTi ancient elect people, which people was
not, part of them the Commonwealth, and part of
them the Church of God, but the selfsame people,
whole and entire, even both under one chief
governor, on whose supreme authority they did
all depend."
The supremacy of the Cro^vii in all causes and
over all estates of the realm, whether they be
ecclesiastical or civil (Art. 37), is defined by our
laws in many particulars, in nothing more exactly
than in the exercise of "judicial authority higher
than others are capable of." All causes, the know-
ledge whereof appertaineth to the spiritual juris-
diction of the realm, are to be adjudged and
determined within the king's jurisdiction and
authority (24 Hen. VIII. c. 12) in such courts,
spiritual and temporal, of the same as the nature
of the case shall require ; and all appeals from such
courts are to be carried to the king's majesty, to
be determined by him finally in the manner which
the laws prescribe.
I take it for granted that no one among us
entertains any doubt about the wisdom of thus
vesthjg the supreme judicial authority in tlie
Crown, whatever difference of ()j)inion may arise
2G
as to the advice by which the Crown is to be
governed. There must be no court for the trial
of ecclesiastical causes which does not admit of
such appeal to the Crown.
Now, when I consider the hmits within which
the functions of the Judicial Committee are exer-
cised and the principles by which they have
determined that their proceedings in regard to
questions of doctrine shall be governed, I am at
a loss to represent to myself the construction of a
Court more fitted for its purpose, or more worthy
of the confidence of those who are interested in
its judgments. The distinguished men who have
taken part in the proceedings of the Court have
determined that it is no part of its functions to
declare the doctrine of the Church of England.
They have taken pains to state with the greatest
clearness and precision that they are bound to
regard the doctrine of the Church as sufficiently
declared in the WTitten formularies which the law
has sanctioned. Whatever may be the decision
of the Court of Final Appeal, or of any other
Ecclesiastical Court upon a question of disputed
doctrine, the litera scripta of the Thirty-nine
Articles and of the Book of Common Prayer
remains the sole test of the soundness of doctrine,
the sole authorized rule by which the teaching of
the clergy must be governed. "■ This Court," we
are told, " has no jurisdiction or authority to settle
27
matters of faith or to determiue what ought m
any particular to be the doctrine of the Church of
England. Its duty extends only to the considera-
tion of that which is by law estabhshed to be the
doctrine of the Church of England upon the true
and legal construction of her Articles and for-
mularies." " Our province," the Committee say,
"is on the one hand to ascertain the true con-
struction of the Articles of religion and for-
mularies referred to in each charge according to
the legal rules for the interpretation of statutes
and wiitten instruments ; and, on the other hand,
to ascertain the plain grammatical meaning of the
passages wliich are charged as being contrary to
or inconsistent with the doctrine of the Church,
ascertained in the manner we have described."
If this be a true statement of the functions of
the Court of Final Appeal (and I must say for
myself that I accept it heartily as the only defini-
tion of those functions which can give sufficient
security either to the clergy, whose teaching may
Ije called in question, or to the laity, whose right
it is to know the authorized tests of doctrine), I do
not see what objection can be brought with reason
against the constitution of the Court to which
such duties are committed. For the legal con-
struction of written documents, for the exposition
iuid interpretation of law, for the protection of the
just riglits of persons against whom criminal
28
charges, involving temporal pains and penalties,
are brought, we require the services of judges^
regularly trained in the profession of the law and
accustomed to administer justice. The Judicial
Committee of Privy Council always commands the
services of such men, the most distinguished in
their profession that the country has. Their im-
partiality in judgment, their breadth of view, the
maturity of their experience, their sldll in esti-
mating the force of arguments, the pains with
which they devote themselves to the cases brought
before them, are beyond all criticism and merit
universal confidence.
The Judicial Committee of Privy Council com-
mands also, in happy mixture with others, the
services of Ecclesiastics of the highest rank, whose
long acquaintance with theology and with the dis-
tinctive teaching of the Church of England gives
weight and value to their counsel. It is satisfactory
to know that there never has been a judgment on
a question of disputed doctrine, in which all the
ecclesiastical members of the Court have been on
one side and a majority of lay members on the
other.
It has been proposed by some good friends of
religion and of the Church, that, as it is the
special province of the Clergy to make themselves
acquainted with doctrine, it would be well to sub-
stitute for the Court of Final Appeal in matters
29
touching doctrine a body of spiritual persons,
whose duty it should be in any case that may
arise to declare the doctrine of the Church of
England and advise the Crown accordingly.
Others, again, are of opinion that the Court of
Final Appeal, howeTer constituted, should take
into consideration in matters touching doctrine not
only the WTitten formularies, established by statute
law, but what has been called the common law of
the Chm-ch also ; that is, as I understand it, a
system of doctrine, not expressed in om* Articles
and Book of Common Prayer, but to be found
current iu the teaching of members and ministers
of the Chm-ch, handed do^m b}^ a sort of tradition
fi'om one age to another.
I cannot help sajdng that I think both these
suggestions are practically full of danger, and that
the adoption of either of them would bring conse-
quences eventually which none would deplore more
than those who have proposed them. It appears
to me to be matter for great joy that we have had
no body of persons since the Reformation armed
with authority to declare from time to time the
doctrine of the Church of England. If there is
one thing more than another to which, under God,
we owe the permanence of our Church and the
consistency of teaching of its ministers, it is the
enactment of law which prescribes written formu-
laries as the sole test of soundness of doctrhie and
30
the sole rule of teaching for our clergy. The
maintenance of this principle hy the Judicial Com-
mittee of Privy Council inspires me with confidence
in their judgments. The organization of our
Church would be a rope of sand without it.
The course of inquiry, which recent legal pro-
ceedings have rendered necessary, has brought
into prominent light, no doubt, the fact that neither
our code of Thirty-nine Articles, nor our Book of
Common Prayer, nor the two formularies taken
together, provide a complete body of doctrine em-
bracing all the points on which the ministers of
the Church find occasion to instruct their people.
Our Articles of Religion were composed at a critical
period of the religious history of the country, " for
the avoiding of diversities of opinions, and for the
establishing of consent touching true religion;"
but they treat mainly of subjects which were then
in controversy, and touch lightly or not at all other
matters of opinion and of faith, about which, as
the sixth Article says of the Canon of Holy Scrip-
ture, there had not been at that time "any doubt
in the Church." Our Book of Common Prayer
was set forth to establish " one uniform order of
common service and prayer and of the adminis-
tration of Sacraments, rites, and ceremonies," be-
cause it had been found (13 & 14 Car. II. c. 4)
that ' ' nothing conduced more to the settling of the
peace of the nation, nor to the honour of our
31
religion and the propagation thereof than an uni-
versal agreement in the puhlic worship of Almighty
God." But, though the teaching of our Book of
Common Prayer upon points of doctrine is of the
greatest value and therefore rightly made binding
upon our Clergy, it is obvious that such teaching
was not within its main purpose, nor intended to
represent a perfect summary of Christian doctrine.
" There maybe matters of doctrine," say the Judicial
Committee, " on wliich the Church has not given
any definite rule or standard of faith or opinion ;
there may be matters of rehgious belief on which
the requisition of the Church may be less than
Scripture may seem to warrant ; there may be
very many matters of religious speculation and
inquiry on which the Church may have refrained
from pronouncing any opinion at all."
I confess that when the defects, as some may
consider them, of our authorized formularies were
thus brought into prominence, I was not free from
apprehension of the consequences. It seemed as
if on some important points, about which no ques-
tion had arisen heretofore, our clergy had no suffi-
cient guide, and our laity no sufficient security for
the soundness of the teaching of their ministers ;
as if some great effort ought to be made, by the
creation of authority for the purpose, to supply
what is lacking and to complete what the want
of foresight of our Reformers allowed to remain
32
imperfect. Further consideration, however, has
made me satisfied with the continuance of the
circumstances in this respect under which our
Church has prospered. When I see what the
points of doctrine are on which our Church has
given a clear decision, whatever may be the defect
in her rules of teaching from a complete system, I
am persuaded that the ministers who assent to
our Articles and our Prayer Book, honestly adopt-
ing the doctrine found therein as the rule of their
opinions and of their faith, and honestly setting
forth that doctrine in its fulness to their people,
cannot go far wTong in things about which the
Church either has expressed no judgment at all
or has expressed it in terms so doubtful that those
who have to interpret her formularies abstain from
speaking positively.
In what I have said about the Court of Final
Appeal I have tried to consider its constitution and
functions, in connexion with the judicial supre-
macy of the Crown, on general principles, without
reference to the particular case of the recent judg-
ment by which discussion has been provoked.
The examination of that case, however, does not
bring to my mind any doubt as to the general
conclusions to which I have been led.
The inadequacy of the judgment, indeed, may
be fairly admitted if it be held to relate to the
whole volume of "Essays and Eeviews," or the
whole of either of the two essays, of which pcirts
were brought before the Court. But when we
inquire into the facts we find that the Judgment
related neither to the whole volume nor to the
whole of either essay. The Committee speak,
almost in a tone of complaint, of the unsatisfactory
way in which the case was brought before them.
"We are not at liberty," they say, "to take into
consideration for the purpose of the prosecution
the whole of the essay of Dr. Williams, or of the
essay of Mr. Wilson. A few short extracts only
are before us, and our Judgment must by law be
confined to the matter which is therein contained."
And again, "We desire to repeat that the meagre
and disjointed extracts, which have been allowed
to remain in the reformed Articles, are alone the
subject of our Judgment. On the design and
general tendency of the book called "^Essays and
Re\dews,' and on the effect or aim of the whole
essay of Dr. Williams, or the whole essay of
Mr. Wilson, we neither can nor do pronounce any
opinion." It is not possible that any candid per-
son should fail to appreciate the spirit of these
remarks, which seem to intimate that, if the whole
case of the prosecutors had been brought before
the Court, the result might have been different.
I feel it equally impossible to find fault with
the principle by whicli the Court was guided,
in accordance wiili llic iiicjcifiil c)iaract<'i- of all
c
34
our criminal judicature ; and which, while it allowed
the accused persons to hring from other parts of
their writings passages in explanation, confined the
accusers strictly to the passages alleged as criminal.
I cannot help thinking that much of the dissatis-
faction which has been expressed at the result of
the proceedings, and much of the criticism to which
the Court of Final Appeal has been made subject,
would have been directed with greater justice
against the constitution and proceedings of the
Court from which the appeals were brought,
or against the course taken by the prosecutors,
which prevented the Court of Final Appeal from
considering the whole case.
It cannot be denied, however, or concealed that
the questions raised by these unfortunate prosecu-
tions carry us far beyond the particular writers and
particular bSoks against which they were directed.
The right and duty of free inquiry in matters of
religion, the application of our natural powers of
mind and conscience to the things of Grod and
heaven, the use of reason and intellect in things
spiritual, the ground and proper limits of faith :
subjects like these are discussed with freedom, and
the thoughts of inquiring men are fixed on them
with great and increasing interest.
I will not say that there is no cause for ap-
prehension as to the result of this general move-
ment, for those who think freely on such subjects
35
will tliiuk boldly ; and there may be danger, lest
through want of discernment of the necessary
limits, within which it has pleased God to confine
our knowledge of spiritual and religious things
(jxvpLOTrXacTLa tcou iypcoaixepcov icrrl m ayvoov^(.va),
or through want of submission to those necessary
limits, or of that chastening of mind and heart,
which practical religion gives, men may go astray
and suffer shipwreck, flying from supposed or real
difficulties into blind superstition on the one hand
or into equally blind infidelity on the other. But,
wliile fully acknowledging the existence of ground
for such apprehensions, I cannot help looking on
the movement also with feelings of interest and
hope and joy, because I am sure that all such
inquiry, properly conducted, tends to elicit truth ;
and I am glad that worthy subjects should occupy
the minds of men in an age when there is too
much reason to fear the enervating effects of
unprecedented wealth and means of luxury of
living.
I feel strongly that it is not the part of the
Clergy to discourage free inquiry or to deprecate
the application of the best natural powers of mind
to the investigation of questions of spiritual and
rehgious interest. " What harm," said Cranmer,
" can gold catch in the fire, or truth in dis-
cussion ?"
If, indeed, I wore in d(>ul)t, or liad any niis-
(j 2
36
gmngs about the claims of revealed religion to our
devout acceptance, I might, perhaps, think it con-
sistent "s\dth good policy and prudence to try to
stifle inquiry and to persuade men to take for
granted what might be found unable to stand the
scrutiny of intelligent investigation. But, because
a long life of thought, in which I thank God that
I have enjoyed more than usually favourable op-
portunities of thought, has satisfied my inmost
spirit that the claims of revealed religion, as pro-
fessed and taught in the Church of England, are
of unimpeachable validity, I cannot think it con-
sistent with good pohcy and prudence, or Tvdth the
due dignity of truth, to deprecate the free inquiry
of intelligent and educated men, or to cast the
ready stigma of mfidelity upon every statement
which appears to go beyond accustomed limits.
It will be an evil day for the Church, and if
for the Church then for the realm, of England, —
an evil day, I mil venture to say, for the interests
of morality and religion every where (for the posi-
tion taken in the world of thought and letters by
our Divines has gained respect for the Church of
England every where), if the clergy of our Church
do not show themselves equal to the occasion, if
our ranks are not recruited by men of well-trained
powers of intellect, if w^e do not prepare ourselves,
one and all, as w^e have opportunity, with a due
sense of the importance and responsibility of the
37
work, to lead the religious thought of men of
education and intelligence.
There will always be, no doubt, men of per-
verse minds, actuated by immoral or self-indulgent
motives, who take pleasure in handling sacred
things with a ^^dsdom which is earthly, sensual,
devihsh, —
&eo\6yos Se Tras /cat 6 juupiats Kr)\lai Trjv xfjv^rju
cTTty/xaTtas.
The opposition of such men seems to be part
of the necessary discipline of life to try the faith
and patience of believers. But there are many
others, — we must expect the number of them to
increase daily, — who seek honestly for truth, who
think it a duty, as well as a right, to prove all
things, holding fast indeed that whereunto they
have attained, but ever climbing higher. There
is in many cases a yearning after accurate and
perfect knowledge in spiritual things, beyond what
it is given to us to reach, which yet is not to be
altogether condemned, because it is to our feeling
of dissatisfaction at imperfection and inaccuracy
that our progress in all knowledge is to be traced ;
and the providence and grace of God will not be
slow in satisfying honest inquirers that, whatever
our attainments in spiritual things, it is not given
to us, in our present state of being, to see more
than through a glass darkly nor to know any
thing but ill part.
38
A contest seems to be thus always going on in
the world between reason and faith. The question
occurs continually to thinking men, " What am I
to find out and learn by the use of thought and
intellect ? Where am I to submit myself and
believe upon the credit of authority which I am
bound to trust ? " To some persons it seems as if
the principles of reason and faith were essentially
antagonistic to each other. Others, taught by
larger experience and deeper wisdom, are satisfied
that there is no necessary antagonism between
them ; that in minds of the highest order each
principle may have its full scope for exercise in its
own province without interfering with the other ;
and that the war, which appears to be always
going on between them in the case of every person,
is, in fact, a part of the discipline by which the
providence and grace of God are preparing us for
immortality.
In times of active intellectual effort the apparent
contest between reason and faith is brought into
greater prominence. We must take it into account
and prepare ourselves to meet it.
It will be accepted, perhaps, as a true statement,
if we say that for every person at every moment of
his life the provinces of reason and faith in the
things of religion are distinct ; that the line which
separates them could be drawn with precision by
the hand of unerring wisdom; that every one of
39
us does practicall}' draw such a Hue for himself,
and that the process of drawing that hue con-
tinually is one of the great tasks of conscience and
duty, which cannot be evaded, and which make
our moral life what it is, responsible and anxious.
If you try to draw a Hue, sharp and hard, which
shall separate from each other the pro\dnces of
faith and reason for all men at all times, you will
find the task impossible. No such line can be
drawn, because with regard to some things the
position of the separating line is different for
different persons placed in different circumstances,
and for the same person at different times of
hfe.
A class of things may indeed be marked out on
one side or the other, with regard to which clear
lines may be dra^Mi for all persons at all times,
shutting up the one class entirely ^ntliin the pro-
vince of faith, and the other entu-ely within the
pro\'ince of reason. I refer to such doctrines of
Revelation as the Trinity of persons in the God-
head, the Incarnation of our blessed Lord, His
Atonement, His continual prevailing Intercession,
the doctrine of the two Sacraments of Grace, the
past and present action of the Holy Spirit on the
minds of faithful men. If it be granted that the
book, in which such doctrines are found, is the
Word of God, and that the doctrines have been
rightly gathered from it, nothing can be more
40
contrary to reason than to try to subject them
to the examination of the intellect, and to carry
reason into a region where it has no scope for
exercise. However clear it may become to us, as
we nse these doctrines, that they are in harmony
with the facts and circumstances of human nature,
and wonderfully adapted to the ends of spiritual
discipline, it may be said with confidence that
they lie altogether beyond the province of reason ;
that our intellect and mind and heart are to be
employed simply to apprehend and use them ; that
they are to be received by faith (o-eySacr/xaTt /cat
(TLyy), in the spirit of a little child, which says,
" Speak, Lord; for Thy servant heareth."
Other things again may be mentioned which lie
as clearly witliin the province of reason for those
who have the means and opportunity to exercise
thought upon them. What ground have we for
thinking that the book we call the Bible is the
Word of God ? Have we in that Book, as it is now
in use, the pure text of what the sacred authors
WTote ? Are we able rightly to understand the
languages, now dead, and to translate them into
our own language for popular use, so that those
who read our translation may learn the real mean-
ing of what was written ? Can we draw from the
Books of Holy Scripture, written as some pai'ts of
them appear to be for occasional and temporary
purposes, a clear consistent system of doctrine.
41
which we may express in Articles of Faith '? Ques-
tions such as these, and innumerable others might
be added, are obviously subject to the application
of the natural faculties with which the goodness of
God has blessed us. To men of high intellectual
attainments they seem to he altogether within the
province of reason. Every man, according to his
opportunities, is bound to investigate and exercise
thought upon them ; though by large numbers
among us, owing to the lack of qualifications and
opportunity, the answ^ers to such questions must be
accepted in faith upon the credit of those who give
them.
There seems thus to lie between the line wiiich
shuts up the pro"vance of faith on one hand and that
which limits the pro\dnce of reason on the other a
field of greater or less extent for different persons
or for the same person at different times of life, in
which the question is continually agitated, ' ' What am
I to find out by searching, and where am I to rest
content in the quietness and confidence of faith?"
The task of considering such questions is difficult
and anxious. To those, who through the grace of
God have been brought to ripeness and perfectness
of age in Christ, occasions wiien the task must be
undertaken occur but seldom. The anxiety and
difficulties of early years and of less ripe experience
of the w^ays of God with men have been succeeded
by settled convicti(ms and principles which l)ring a
42
crown of glory to the aged head, and make the
path of the just as the shming hght which shineth
more and more mito the perfect day. To the young
and inexperienced, however, the difficulty is often
trying. It occurs over and over again on many
important occasions. It cannot be overcome with-
out severe struggles ; nor can the anxiety of return-
ing an answer to doubtful questions be relieved
without much prayer and thought and study,
supported by the encouragement of wise and faith-
ful counsel.
It is the high and joyful office of the Ministers
of religion to supply such counsel. They have not
only to convince the gainsayers and to build up
believers, but, what is perhaps far more difficult, to
relieve the anxieties of earnest inquiring men, to
help them in their perplexities, that they may have
a clear conscience and find the right path and go
on their way rejoicing.
Among the questions of religious interest, upon
which the minds of men are jfixed, I need not say
that the question of the Divine authority of the
Bible has created the liveliest apprehensions in the
hearts of men of simple faith. All other questions
sink into insignificance compared with that which
touches the security of the foundation upon which
we have been accustomed to rely. We have been
deeply pained and shocked at what men have said
and written of the Bible. It is impossible to
43
abstain from condemning with indignation the
irreverent hingnage with which efforts have been
made to shake the faith of behevers, or the self-
confident arrogant tone of statements respecting
the historical truth of Holy Writ, wliich, never of
more than doubtful authority, the progress of dis-
cussion has shown to be unfounded. The questions,
how^ever, which have been raised respecting the
authority of the Bible, have taken a deep hold of
the minds of thinking men ; and if no satisfactory
answer be given to them, the discussion of them
may die aw^ay, but a spirit of uncomfortable doubt
will linger where all ought to be full of hght and
It has been said that our Church does not speak
with sufficient clearness about the authority of Holy
Writ ; and some colour is supposed to be given to
the statement by the Judgment in the recent prose-
cutions to which I have referred. And yet to one
who weighs what is said upon the subject in our
Articles of lleligion and in our Book of Common
Prayer it would seem to be abundantly clear that
our Church declares the Volume, which we call
the Bible, in its integrity, comprehending all the
Canonical Books of the Old and New Testaments, to
be the Word of God, and that it uses those books
throughout to draw from them as Articles of Faith
things necessary to salvation.
Our Churcli does not indeed lay down any
44
cloctriiie about the way in which the several writers
of the sacred Books were enabled to communicate
the Word of God : nor does it declare what use is
to be made of Holy Writ for any other purpose
than the regulation of religious faith and duty.
But our authorized formularies seem to me to
express a clear judgment that the whole Bible is
the Word of God, and that Christians are bound to
use it in what relates to faith and duty as an
authority from which there is no appeal.
In the Twentieth of our Articles of Religion the
terms, " God's Word written," " Scripture,"
"Holy Writ," are applied clearly to the Volume
comprehending all the Canonical Books.
In the ordination of a deacon the candidate is
asked, "Do you unfeignedly believe all the Canonical
Scriptures of the Old and New Testaments ?"
In delivering the Bible to a candidate for the
priesthood the Bishop is directed to say, "Take thou
authority to preach the Word of God."
Can there be a doubt whether the Church, which
uses such language and imposes such conditions,
does thereby declare the Bible in its integrity to be
the Word of God ? Those who say that the Bible
contaitis the Word of God seem to use such lan-
guage to imply that the written words may be
separated into two parts, one which expresses the
mind and will of God, and another which is simply
the utterance of the human writer and out of which
45
notliing can be gathered respecting religious faith
and duty. Our Church makes no such admission,
but requires her ministers to take the whole volume
and to use it to instruct the people in matters of
faith and duty.
I have always thought that the teaching of
Hooker, than whom no writer of our Church is
more worthy of confidence, is correct when he
represents our Church as maintaining the suffi-
ciency and completeness of Holy Scripture unto
the end for which it was instituted. Speaking of
those who " desire to enlarge the necessary use of
the Word of God further than soundness of truth
will bear," he says that they are '' drawn into
sundry great inconveniences."
"We comit those things perfect," he writes,
" which want nothing requisite for the end whereto
they were instituted. As, therefore, God created
every part and particle of man exactly perfect,
that is to say, m all points sufficient unto that
use for which He appointed it, so the Scripture,
yea, every sentence thereof, is perfect, and wanteth
nothing requisite unto that purpose, for which God
delivered the same." " Two opinions there are,"
he writes in another place, " concerning sufficiency
of Holy Scripture, each extremely opposite unto
the other, and both repugnant unto truth. The
schools of Rome teach Scripture to be so unsuffi-
cient, as if, except traditions were added, it did
46
not contain all revealed and supernatural truth,
which absolutely is necessary for the children of
men in this life to know that they may in the next
be saved. Others, justly condemning this opinion,
grow likewise unto a dangerous extremity, as if
Scripture did not only contain all things in that
kind necessary, but all things simply, and in such
sort that to do any thing according to any other
law were not only unnecessary, but were opposite
unto salvation, unlawful and sinful. Whatsoever
is spoken of God or things appertaining to God
otherwise than as the truth is, though it seem an
honour, it is an injury. And as incredible praises
given unto men do often abate and impair the
credit of their deserved commendation, so we must
likewise take great heed lest, in attributing unto
Scripture more than it can have, the incredibility
•of that do cause even those things, which indeed
it hath most abundantly, to be less reverently
esteemed."
If we have recourse to Holy Scripture for things
for which it was not instituted, expecting to find in
it infallible information upon such things, we use it
for a purpose for which we have no warrant, either
in the statements of the sacred writers themselves
or in the teaching of our Church, and we ought
not to be disappointed if our expectation is not
realized. But when we go to it, as we ought, for
our rules of faith and duty, both the teaching of
47
our Church and the statements of the sacred
^\Titers themselves lead us to expect to find
throughout the whole of it the expression of
the mind and will of God. We cannot separate
the Dimie from the human element in it if we
would ; nor can we say of any part of the Bihle
that it will not contribute, under God, to make us
wise unto salvation. "Be it," says Hooker, " that
together with the principal necessary laws of God
there are sundry other things wTitten, whereof we
might haply be ignorant, and yet be saved. What !
shall we hereupon think them needless ? shall we
esteem them as riotous branches wherewith we
sometimes behold most pleasant vines overgrown ?
Surely no more than we judge our hands or our
eyes superfluous, or what part soever, which if our
bodies did want, we might, notmthstanding any
such defect, retain still the complete being of men.
As, therefore, a complete man is neither destitute
of any part necessary, and hath some parts whereof,
though the want could not deprive him of his
essence, yet to have them standeth him in singular
stead in respect of the special uses for which they
serve ; in like sort, all those waitings which contain
in them the law of God, all those venerable Books
of Scripture, all those sacred tomes and volumes of
Holy Writ, they are with such absolute perfection
framed that in them tliero neitlier Avanteth any
thing, the lack where(jf might deprive us of life,
48
nor any thing in such wise aboundeth that as being
superfluous, unfruitful and altogether needless, we
should think it no loss or danger at all if we did
want it." "Let us not think," he writes in
another place, " that as long as this w^orld doth
endure, the wit of man shall be able to sound the
bottom of that which may be concluded out of the
Scripture."
The minds of many have been agitated and dis-
turbed of late by alleged improbabilities and errors
to be found in the Bible in matters of history and
science. Theories have been ingeniously invented
against received opinions about the authorship of
certain Books. Some have not hesitated even to
assert intentional fraud in the composition and
circulation of parts of the Old Testament, the
authors of such assertions and theories, however,
betraying an amount of credulity which might sur-
prise us, if we did not know that no persons are so
credulous as those who make it their business to
overthrow the faith of others.
It is certain that many of the alleged errors and
improbabilities have vanished upon examination,
or at least have been showTi to be exaggerated ;
that, though our hopeless want of information of
particulars in occurrences of remote date prevents
us from solving completely some of the puzzles
that have been proposed to us, enough has been
said about them to satisfy us that, if we had fuller
49
information, solutions would be ready ; that the
theories and assertions that we are asked to believe
are far less worthy of credit than the opinions
which they were framed to destroy and upon which
the Church heretofore has been accustomed to rest
in quiet faith.
Considerations such as these have not failed to
remove apprehensions and to reassure perfect faith
in Holy Scripture as the Word of Grod on the part
of those who have had time and opportunity to
dwell upon them. But if after all it should be
made to appear that the treasure of the Word of
God has come to us in earthen vessels, that the
wi'iters who were honoured by being chosen to
convey it to us were men of hke passions with our-
selves, fallible in small matters of history and
science, and not infallibly directed in such tilings,
though guided by the Holy Spirit into all truth in
matters of religious faith and duty, I can say for
myself that the discovery would bring me no dis-
comfort. If such imperfections, as have been
alleged, could be proved to exist, they would weigh
only as the dust in the balance when the scales are
filled with things necessary to salvation ; they would
not shake for an instant the hold "with which I grasp
the principles of faith and duty that I gather from
the Bible. The direct proof by which my judg-
ment has been convinced of the authority of the
whole Bible as the Word of God, would persuade
D
50
me to hear and receive it with meek heart and due
reverence, even though the objections raised by men
of perverse minds against the exactness of its record
in small matters of history and science had not met
with the contradiction by which they have been
overthrown, or though they had been of far greater
weight than their authors can justly claim for them.
It is to me the cause of great joy that the minds
of many well -instructed scholars in this country are
turned at the present time to the critical examina-
tion and interpretation of the Bible. I anticipate
the best results from the labours of able men
engaged in such inquiries. It is the office of the
Clergy, above other men, to take part in such
studies, or at least to make themselves acquainted
as much as may be wdth the results of such inquiries
conducted by other persons, that they may find out
and make clear to those among whom they minister
the real meaning of what our blessed Lord has
caused to be written for our learning.
Let it be our study, my Reverend Brethren, to
maintain as well in practice as in theory the healthy
principle of Protestant Theology, which lays open
the Bible to the intelligent examination of all
inquners, and urges all men to search the Scrip-
tures according to their means and opportunities,
remembering each his own personal responsibility to
the Master, before whom he standeth or falleth, for
his opinions and his conduct.
51
I have detained you, my brethren, at too great
length ; but so many things occur to me to be
said, and on so many subjects, that it is not easy
to be brief. Yom* kindness will forgive me for
trespassing so long upon your patience. You will
bear with me, also, if in what I have said I have
expressed opinions different from what you have
been led to form for yourselves. It is always
with imfeigned regret that I find myself opposed
in opinion to any among the clergy or laity of the
diocese, who give attention to public questions of
religious interest ; but the occasion seems to re-
quire that I should both form and express opinions
upon some of the many matters of interest wliich
occupy the minds of Churchmen.
I turn with great relief to one tliought, in con-
clusion, in wliich w^e shall all agree, touching the
main end and aim of all that we are doing. If
the busy w^orld in which we live be, as it has been
w^ell said (Basil, Hex. Hom. i.), — \pvx(ov XojlkCjv
htha(TKaK.el.ov koI 9eoyvoicrla 1 -1 T Extension.
nnpro^ang churches, and oi buildnig new
churches in places where the increase of the popu-
lation has outstripped the church accommodation
provided for them.
Permanent work like this gives cause for great
joy, because we may reasonably hope that tlie
10 A CHAEGE.
good resulting from it will continue and bear
fruit long after we are gone, who now see it and
have tlie privilege of taking part in it. They who
help in such work may rejoice in thinking, not
only that they are thereby providing for the
immediate pressing wants of our people, but that
they are also leaving a monument behind them to
show to future generations that they are not
ungrateful for the blessings which we have
enjoyed in the rich legacy of our forefathers,
who left us substantial buildings and spared
no cost or trouble in fitting them for the holy
uses to which they are devoted.
AYould that the example set by some liberal
and pious persons among us were more generally
followed, that we might at length see some per-
ceptible progress made in overtaking past neglect,
and in filling the great void which remains to be
occupied by the means of grace in the wide areas
of our country parishes and among the crowded
populations of our seats of trade and commerce.
In reviewing what has been done during the
past three years I cannot, however, con-
ceal from myself that the work of church
building and church restoration has received a
serious check in the growth of a feeling of dis-
trust, which even they who see no ground for
it cannot fail to have observed in the minds of
many persons. Is it quite certain, we are asked.
A CHARGE. 11
that the buildings to which we are invited to con-
tribute will be used for the purpose that we wish
to see accomplished ? AVill the ministers and
members of our Church to whom these buildings
will be committed devote them in good faith to
the uses of the reformed and pure service, which
we have been wont to regard as characteristic of
that Apostohcal branch of the Church which is
estabhshed in this kingdom ?
The distrust of which I speak has found ex-
pression in the Diocese of Worcester as in other
places ; and unless we can succeed in showing
that it does not rest on any good foundation, we
must expect to see the work hindered which we
have at heart, and to which heretofore the good-
ness of God has not denied His blessing.
Now I do not hesitate to say on the part of the
Clergy and Laity in general of the Diocese of
"Worcester (and, if I may venture to speak on the
credit of sources of information open to public
use of persons beyond my own immediate sphere
of work and knowledge, I would add, on the part
of the Clergy and Laity of the country in general),
that the feeling of distrust of which I speak can-
not be shown to rest on any good foundation,
I do not speak without good means of knowing
the truth of what I say, wlien I profess myself
persuaded that tlie great body of the Clergy with
whom it is my joy to be associated as a fellow-
12 A CHARGE.
worker in the Diocese of Worcester, are firm in
their allegiance to the Church in which they
minister ; that they live and do the work of their
sacred calling under an abiding sense of the jDro-
mise made at the most solemn moment of their
lives to give their " faithful diligence always so to
minister the doctrine and Sacraments and the
discipline of Christ, as the Lord hath commanded,
and as this Church and realm hath received the
same."
The accusation implied by the feeling of dis-
trust of which I speak ought not to be lightly
made. If it cannot be shown to rest on any good
foundation, it ought to be dismissed at once from
the minds of those who have been led to entertain
it. Persons who claim for themselves, and with
good reason, liberty to hold their own opinions
on points which our Church has either not de-
termined, or spoken so as to leave considerable
room for variety of opinions within clearly defined
Hmits, ought not to deny the same liberty to
others, who keeping themselves fairly within
such Hmits have been led to somewhat difi'erent
conclusions.
No Church which encourages the use of inquiry
and reason, as is the boast of the Church in which
it is our privilege to minister, can expect or desire
to shut up every point of doctrine drawn fi'om
Holy Writ within such narrow limits as to leave
A CHARGE. 13
no room for persons who cannot see every thing
fi'om one point of view to join heartily together
under the same Lord and Master in a common
course of action against the powers of evil.
I do not know that I can turn to better account
the opportunity of our meeting than by asking
the attention of my hearers to one or two of the
many points upon which questions have been
moved, and respecting which misapprehension or
ignorance has supplied nourishment to the feeling
of distrust which I wish to combat.
To most of my hearers the remarks which I
may make will perhaps only answer the purpose
of reviving the recollection of well-known truths.
The re\aval of such recollections, however, is no
unworthy object ; and those among us who do
not seem to require it will at least pardon the
intrusion, if the blessing of God shall guide what
I say to the better instruction of our younger
brethren, the removal of misapprehensions, the
reassurance of the doubtful, and the binding us
all together more closely than heretofore in unity
of spirit and in the bond of peace.
At a time when the minds of thoughtful men
are turned with more than usual in- The Lord's
terest to questions of religious faith it ^"pp^"'-
was to bo expected that the Sacrament of the
Lord's Supper would occupy the chief place of
attention.
14 A CHARGE.
No Christian can fail to see in tlie Lord's Supper
*' the crown of pubhc ser\dce and the most solemn
and chief work of Christian assemblies."
It was around the doctrine of the Lord's
Supper that the chief battles were fought, which
issued in the separation of our National Church
from communion with the Church of Rome ; and
it is in the doctrines now held and taught re-
specting it by the Latin and Greek Churches, with
a tenacity which admits of no compromise, that
we find now the most impassable barrier which
separates us from them.
It might be supposed that the discussions re-
specting the Lord's Supper, which took place in
England and on the continent of Europe in the
sixteenth century, had exhausted all that could
be said about it ; and whoever will take the
trouble to examine those discussions will find
good reason to believe that the supposition is well
founded. Hardly any thing can be added to the
arguments on either side of the many questions
which were then in agitation.
The distinguished men to whom we are in-
debted for the compilation of our Formularies at
that time were well acquainted with the con-
troversy in all its branches. They took part in it,
armed with all needful learning, and strengthened
by such earnestness of belief and of purpose, that
they did not count their lives dear unto them, if
A CHARGE. 15
only they could succeed in establishing as the
settled creed of our Church doctrines which they
held to be of vital moment.
It is not possible for us, looking back upon the
controversies of that time, to consider the For-
mularies which we now use with so much profit,
without pajdng a large tribute of admiration to
the conspicuous wisdom by which those eminent
men were guided.
The more frequently and the more carefully
I consider in particular the " Order of the Ad-
ministration of the Lord's Supper " with which
our Book of Common Prayer supplies us, and the
first part of our Homily, " Of the Worthy Receiving
and Reverent Esteeming jof the Sacrament of the
Body and Blood of Christ," having regard to the
questions which have been and are in agitation,
and to the differences of opinion which must
always be found in the minds of earnest men upon
subjects of holy mystery, the more I am led to
admire the wisdom of our Reformers in steering
clear of difficulties, in avoiding unnecessary offence,
in setting forth the truth plainly and firmly for
the apprehension of our communicants, yet with
all tenderness for the opinions of those who do not
openly oppose it.
The main principle upon wliich they proceeded
is well known, and the trntli and vahu^ of it are
universally acknowledged. " Before all other
16
A OHAEGE.
things," says our Homily, " this we must be sure
of especially, that this Supper be in such wise
done and ministered, as our Lord and Saviour did
and commanded to be done, as His holy Apostles
used it, and the good Fathers in the Primitive
Church frequented it." We are to be guided by
the actual teaching of our Lord and His Apostles,
preserved to us by the Church, as the keeper of
Holy Writ, and by what the careful study of early
records can ■ discover to have been the actual
practice of the Primitive Church.
Nothing at first sight would seem to be
simpler than the account of the institution of
the Lord's Supper in the four passages of the
New Testament in which it is recorded. When,
however, we come to dwell upon the words
of the three Evangelists and of St. Paul with
the long, deep, earnest thought invited by the
subject, the busy mind proposes many ques-
tions, to which, while the subtle wit of some
would persuade them that they have found an
answer, the patient experience of " holy and
humble men of heart " has long since convinced
them that in sober truth no answer can be
given.
They " which of human and corrupt curiosity,"
is the language of the Proclamation concerning
the irreverent talkers of the Sacrament, set forth
by King Edward the Sixth in the first year of his
A CHARGE. 1/
reis^n, " hatli desire to searcTi out such mysteries
as lieth hid in the infinite and bottomless depth
of the wisdom and glory of God, and to the which
our human imbecility cannot attain .... ofttimes
turneth the same to their own and others de-
struction by contention and arrogant rashness,
which simple and Christian affection, reverently
receiving and obediently beHeving, without farther
search, taketh and useth to most great comfort
and profit."
Our first impression respecting the simplicity
of the doctrine of the Lord's Supper after all is
right. " The way of holiness " is plain and easy,
by which we draw near to God in it. " The
unclean shall not pass over it;" but "the way-
faring men, though fools, shall not err therein,"
if only they will cease to " search and strive
unreverently," and content themselves with doing
simply what our Lord has plainly told us.
" Jesus took bread, and blessed it, and brake
it, and gave it to His disciples, and said, Take,
eat ; this is My body. And He took the cup, and
gave thanks, and gave it to them, saying. Drink
ye all of it ; for this is My blood of the New Tes-
tament, which is shed for many for the remission
of sins."
In obedience to our Lord's command we try to
do as our Lord has told us. His ministers in our
Church take bread, and bless it, and break it, and
18 A CHARGE.
give it to His disciples. Tliey take the cup like-
wise, and give tlianks or bless it, and distribute
it to tlie faithful.
We, the Ministers to whom this office is com-
mitted, believe, and we teach our people to believe,
that as our Lord's faithful disciples severally eat
the broken bread and drink the cup of blessing,
they do verily and indeed eat the flesh and drink
the blood of our once crucified, but now risen and
exalted. Saviour. " To such as rightly, worthily,
and with faith receive the same, the bread, which
we break, is a partaking of the body of Christ ;
and likewise the cup of blessing is a partaking of
the blood of Christ " (Art. 28). We have in the
Lord's Supper, as our Homily teaches, " com-
munion of the body and blood of the Lord in a
marvellous incorporation, which by the operation
of the Holy Ghost, the very bond of our con-
junction with Christ, is through faith wrought in
the souls of the faithful, whereby not only their
souls Hve to eternal life, but they surely trust to
win their bodies a resurrection to immortality."
All would be well if they who present them-
j^g^j selves at this holy feast, bearing in mind
Presence. ^hc words of Hookcr (Book V. c. Ql),
that " this heavenly food is given for the satisfy-
ing of our empty souls, and not for the exercising
of our curious and subtle wits," would " more give
themselves to meditate with silence what we have
A CHARGE. 19
by the Sacrament, and less to dispute of the
manner how." Let those who enjoy not, dispute ;
let us who enjoy, dispute not.
If men go on to ask what is the exact effect
upon the bread and wine of the act of blessing,
by which they are prepared for the reception of
the faithful ; what is the manner of the presence
of the body and blood of our Lord in the Holy
Supper; what is precisely the connexion of the
outward visible sign of the Sacrament with the
inward spiritual grace ; — nil temere definimus, says
Bishop Andrews. Our Church does not presume
to speak with the authority of definition upon any
such questions, though she supplies us with many
safeguards against manifest and acknowledged
errors which have prevailed respecting them.
" Transubstantiation," says our twenty-eighth
Article of Religion, " or the change of the sub-
stance of bread and wine in the SujDper of the
Lord, cannot be proved by Holy AYrit; but is
repugnant to the plain words of Scripture, over-
throweth the nature of a Sacrament, and hath
given occasion to many superstitions;" and, in
order to guide our thoughts into a safer channel,
it is added, " The body of Christ is given, taken,
and eaten in the Supper only after an heavenly
and spiritual manner. And the means whereby
the body of Christ is received and eaten in the
Supper is faith."
[{ 2
20 A CHAEGE.
Again, in the twenty-ninth Article of Rehgion
it seems to me that our Church has provided a
simple test of great value for trying the truth of
theories which pretend to explain the manner of
the presence of the body and blood of our Lord
in His Supper. Is the presumed presence such
as to allow that " the wicked and such as be void
of a lively faith" may be "partakers of Christ,"
the theory cannot be true in which that presence
is asserted. Such persons are "in no wise par-
takers of Christ." When they "carnally and
visibly press with their teeth " what is given to
them, they eat and drink nothing but " the sign
or Sacrament of so great a thing."
The Sacrament of the Lord's Supper consists
of tivo parts. The bread and wine in themselves
do not constitute the Sacrament ; they are
throughout the service the outward visible sign.
The inward spiritual grace is not to be sought in
them, though they are " the means " whereby
that grace is given. " The bread and cup,"
writes Hooker, " are His body and blood, because
they are causes instrumental upon the receipt
whereof the participation of His body and blood
ensueth." " Signum quidem est signum," wi'ites
Calvin in his Commentary on the tenth chapter
of the First Epistle to the Corinthians (verse 3),
" substantiamque suam retinet. Sed quemadmo-
dum ridiculi sunt Papistse, qui nescio quas meta-
A CHARGE. 21
morplioses somniant, ita veritatem et figuram
quas Deus coujunxit separare non est nostrum.
Coufundunt Papistse rem et signum. Divellunt
signa a rebus profani homines, Suenckfeldius et
similes. Nos mediocritatem servemus ; hoc est,
teneamus conjunetionem a Domino positam sed
distinctam, ne quod unius est proprium in alterum
perperam transferemus."
Wisely, however, as oiu* Church abstains from
defining any thing respecting the effect of the act
of consecration upon the bread and wine in the
Lord's Supper, there are plain indications in her
teaching that it is not to be held for nothing.
Having regard, it Avould seem, to the Divine
authority of our Lord for the act itself of blessing,
to the significant words of St. Paul, " the cup of
blessing which we bless," still more perhaps to
the remarkable words of our Lord spoken after
the act of blessing, " this is My body," " this is
My blood of the New Testament ;" having regard
farther, no doubt, to the solemn warning of St. Paul
addressed to those who eat and drink unworthily,
our Church will not have the consecrated bread
and wine treated like ordinary food. Slio directs
them to Ijc regarded by all with reverence, bo-
cause they have been solemnly devoted to very
holy uses. She gives scope at least for tlie
opinions of those wlio set a very higli vnlno on tlie
act of consecration, jnid will nol ulluw micIi jxt-
22 A CHAEGE.
sons to be regarded on that account as unfaithful
members of her communion.
She declares, indeed, that by the act of kneeling,
which she enjoins upon all receivers of the Holy
Sacrament, " no adoration is intended, or ought
to be done," to the sacramental bread and wine
there bodily received, because they " remain still
in their very natural substances, and therefore
may not be adored." But she directs the minister
to " reverently place upon the Lord's table what
remaineth of the consecrated elements, covering
the same with a fair linen cloth." And at the end
of the service, while whatsoever remains of the
bread and wine unconsecrated the curate is to
have for his own use, " if any remain of that
which was consecrated, it shall not be carried out
of the Church, but the Priest and such other of
the communicants as he shall then call unto him
shall immediately after the blessing reverently eat
and drink the same."
The minds of pious men can never be all in
perfect accord upon such questions as the effect
of the act of consecration upon the bread and
wine in the Lord's Supper. There are many
questions like it in the province of theology,
though none perhaps which are in any degree
equal to it in interest and importance.
Think of the solemn dedication of land or build-
ings to holy uses; of the imposition of hands at
A CHARGE. 23
Confirmation ; of the offices of the Ordination of
Priests and the Consecration of Bishops, by which
they are set apart for ever to the performance of
holy fimctions.
The consideration of such things cannot be free
from mystery. The questions which arise about
them are to be handled with reverence ; they give
large scope for faith and for such exercise of
reason as well agrees with faith. Whoever would
attain to right conclusions about them must ab-
stain fi'om hasty judgments ; must allow their full
weight to the opinions of pious men who have
spent time and thought upon them ; must give
himself much to prayer, and open his heart and
mind to the teaching of the Holy Spirit.
Among the questions of religion which have
been lately moved amono* us none per-
•^ . ^ . ^ TheSacri-
haps has given rise to greater misappre- ficeofthe
1 • T 1 • 1 IT- Enchiirist.
hension and perplexity than the doctrine
or theory of the sacrifice in the Lord's Supper.
The opinions are well known which are held
and professed by the Church of Rome respecting
it. The Article concerning the Lord's Supper in
the Creed of the Council of Trent, as set forth in
the Bull of Pope Pius the Fourth, requires the
following profession : " Profiteor in Missa ofi'erri
Deo verum, proprium et propitiatorium sacri-
ficium pro vivis et defunctis ; atque in sanctis-
simo Eucharistiae Sacramento esse vere, realiter
24 A CHARGE.
et substantialiter corpus et sanguinem una cum
anima et divinitate Domini nostri Jesu Cliristi."
It is plain that the thirty-first of our Articles
of religion was intended to be a protest against
this doctrine. " The offering of Christ once made
is that perfect redemption, propitiation and satis-
faction for all the sins of the whole world, both
original and actual; and there is none other satis-
faction for sin but that alone. Wherefore the
sacrifices of Masses, in the which it was com-
monly said that the Priest did offer Christ for the
quick and the dead, to have remission of pain
or guilt, were blasphemous fables and dangerous
deceits."
True, moreover, to their principle of bringing"
back the teaching and the services of our Church
to the pattern set forth in Holy Scripture and in
the practice of the Primitive Church, our Re-
formers took pains to represent the Lord's Supper,,
not as a sacrifice offered upon an altar, but as a
feast provided for a company of persons at the
Lord's table.
At the end of our " Order of the Administra-
tion of the Lord's Supper" are two Rubrics, full
of meaning, directing that " there shall be no
celebration of the Lord's Supper, except there be
a convenient number to communicate with the
Priest according to his discretion." " And if there
be not above twenty persons in the parish of dis-
A CHARGE. 25
cretion to receive the Communion ; yet there shall
be no Communion except four, or three at the
least, communicate with the Priest.
Again, in the Office for " The Communion of the
Sick " it is directed that " three or two at the
least " shall communicate ^ath him : and in the
Rubric at the end of the service provision is made
for the case when the Sacrament of Christ's body
and blood cannot be received by the sick man
for lad' of company to receive with him, in the com-
forting words by which the Curate is directed to
instruct him, " that if he do truly repent him of
his sins, and stedfastly believe that Jesus Christ
hath suffered death upon the cross for him and
shed His blood for his redemption, earnestly re-
membering the benefits he hath thereby, and
giving Him hearty thanks therefore, he doth eat
and drink the body and blood of our Saviour
Christ profitably to his soul's health, althougli
he do not receive the Sacrament with liis
mouth."
These rules and directions intimate in a manner
not to be mistaken that the main idea which tlie
compilers of our Church Services wished to set
forth respecting the Lord's Supper is that of a
feast for a company of persons at the Lord's tal)k\
The Priest must not celebrate the Tjoi-d's Su])])er
by himself nlone, as if he were offeT-iiig a sncrifico
to God, ;il which it was n iiiMlfci- of" iiKliHi'rcncc,
26 A CHARGE.
with regard to the effect of the act of service,
whether or not other persons were present
at it.
It is observable that throughout the course of
our " Order of the Administration of the Lord's
Supper " there is not to be found a single word or
expression giving encouragement to the notion
that there is in the act of worship any presenta-
tion of a sacrifice resembling in the remotest de-
gree that of which the Church of Rome imposes
the belief upon her members.
In the two well-known passages where the word
sacrifice occurs the ideas are altogether different.
In one of them we are taught to pray that God
would accept our " sacrifice of praise and thanks-
giving," according to the direction of the Apostle
in his Epistle to the Hebrews (xiii. 15). In the
other we are led to offer and present " ourselves,
our souls and bodies, to be a reasonable, holy and
lively sacrifice" unto God, according to the direc-
tion of St. Paul in his EjDistle to the Romans
(xii. 1).
Moreover they who read our ser\dce carefully
will discover many passages apparently designed
to call away the thoughts of the worshippers from
any supposed sacrifice of propitiation in the service
itself, and to fix them on the One Sacrifice, once
offered, after which there remaineth no more sacri-
fice for sin. Our Lord Jesus Christ was given "to
A CHARGE. 27
suffer death upon the cross for our redemption,"
and " made there, by His one oblation of Himself
once offered, a full, perfect and sufficient sacrifice,
oblation and satisfaction for the sins of the whole
world." The Sacrament, or service, which our
Lord " did institute, and in His holy Grospel com-
mand us to continue," is not any reiteration of the
sacrifice once offered, but " a perpetual memory of
that His precious death."
It is not to be denied, however, that from the
time of the Reformation downward writers on
theology, of whom the Church of England is
justly proud, have not hesitated to represent the
Lord's Supper as containing — over and above the
two sacrifices which I have mentioned of praise
and thanksgiving, and of the bodies and souls of
the worshippers — a sacrifice, representative, or com-
memorative, as it is termed, of our Lord's death;
and it is contended by such writers that, although
no sanction may be given to the notion by the
words'of our service, it is not in any way opposed
to what we find there written.
Used as the term has been by the writers to
whom I refer, and taken along with the explanations
and interpretations whicli they have given of the
use of it, far be it from :iiiy of us to assert that
the word sacrifice is not admissible, or tliat tlioy
who set gi'eat value on it, aTid would resist
strf'Tiumisly every persuasion to disconl iniic the
28 A CHARGE.
use of it, are not thoroughly faithful and loyal to
the Church in which they worship.
May it not be said that upon every occasion
when we offer prayer and praise to our Heavenly
Father in the name of our Saviour we do in fact
plead before the throne of grace the sacrifice of
atonement, for the sake of which our worship is
accepted ? How much more, then, do we represent
and commemorate our Lord's death in that most
holy service, where not only do we offer in our
Lord's name with more than usual solemnity the
sacrifice of praise and thanksgiving and the sa-
crifice of our souls and bodies, but the faithful are
privileged so to draw near to God as to eat the
flesh and drink the blood of His dear Son, whereby
we dwell in Him and He in us. Surely upon such
occasions if ever is set forth evidently " imago et
solennis repraesentatio illius sacrificii VkacxTiKov,
quod Christus cum sanguinis effusione obtulit in
cruce ^"
Considering, however, the necessity which the
writers who most delight to use the term have
felt for guarding it by explanations ; considering,
also, the gross abuse of it which is sanctioned and
enjoined by the Church of Rome, I cannot help
expressing my regret that the term, " Sacrifice of
' Zanchius, quoted by Laud, Conference with Fisher,
sect. 3.5.
A CHARGE. 29
the Eucharist," should continue in use among us,
because it gives rise unavoidably to misrepresenta-
tions and misconceptions of the teaching of our
Church, and is calculated seriously to mislead
those who, relying on the authority of deservedly-
respected names, are led to adopt and use the words
without sufficient caution. I would rather say with
Hooker, whose judgment on all disputed points is
seldom or never wrong, " Sacrifice is now no part
of the Church ministry" (Book 5, c. 78).
After much careful search and study of the
subject I profess myself unable to find in the
words of Holy Writ, or in any inferences which
can be fairly drawn therefrom, any sufficient
authority for the use of the word Sacrifice, as
apphed specially to the act of service in the Lord's
Supper. The student of the New Testament is
famihar enough with the words, " breaking of
bread," " the Communion," "the Lord's Supper;"
but we look in vain for any expression intimating
that a sacrifice is then offered ; and it is observa-
ble that the word itself (Trotetre) on which so much
undue stress is sometimes laid, and the argument
from the use of which has been so often refuted,
is not to be found at all in the accounts given
by St. Matthew and St. Mark of the institution of
the Sacrament.
The word Sacrifice, as applied to the Lord's
Supper, in fact is altogether of Ecclesiastical
30 A CHARGE.
origin, having been brouglit into use, indeed, in
very early days, as soon, perhaps, as the middle
of the second century, but at a time when " old
recollections attached to the Jewish Church had
still their effect on the views and vocabulary of
the early Christians."
We are indebted to the researches of Dr. Water-
land, than whom no more competent inquirer ever
applied himself to such a task, for a comprehensive
and accurate review of the opinions of early
Christian writers on the subject. " The service
of the Eucharist," he says", "on the foot of ancient
Church language, is both a true and a proper
sacrifice, and the noblest that we are capable of
offering, when considered as comprehending under
it many true and Evangelical sacrifices. First,
the sacrifice of alms to the poor and oblations to
the Church. . . . Secondly, the sacrifice of prayer.
. . . Thirdly, the sacrifice of praise and thanks-
giving. . . . Fourthly, the sacrifice of a penitent
and contrite heart. . . . Fifthly, the sacrifice of
ourselves, our souls and bodies. . . . Sixthly, the
offering up the mystical body of Christ, that is.
His Church ; or, rather, it is coincident with the
former, excepting that there persons are consi-
dered in their single capacity, and here collectively
in a body. . . . Seventhly, the offering up of true
converts or sincere penitents to God by their
* Review of the Doctrine of the Eucharist, ch. 12.
A CHARGE. 31
pastors. . . . Eighthly, the sacrifice of faith and
hope and self-humihation, in commemorating the
grand Sacrifice and resting finally npon it. . . .
These, I think, are all so many true sacrifices, and
may all meet together in the one great complicated
sacrifice of the Eucharist. Into some one or more
of these may be resolved, as I conceive, all that
the ancients have ever taught of Christian sacri-
fices or of the Eucharist under the name or notion
of a true or proper sacrifice."
After an elaborate examination in detail of the
works of particular writers, from Clement of
Alexandria to Augustine, he adds : " They will all
be found constant and uniform in one tenour of
doctrine, rejecting all material, corporeal, terrene,
sensible sacrifices, and admitting none but spiritual,
such as I have mentioned." And again : " The
Fathers well understood, that to make Christ's
natural body the real sacrifice of the Eucharist,
would not only be absurd in reason, but highly
presumptuous and profane ; and that to make the
outward symbols a proper sacrifice, a material
sacrifice, would be entirely contrary to Gospel
principles, and at the same time degrading the
Christian sacrifice into a Jewish one, yea and
making it much lower and meaner than the Jewish,
both in value and dignity. The right way, there-
fore, was to make the sacrifice spiritual ; and it
could be no other upon Gospel principles."
32 A CHARGE.
At the risk of wearying my hearers, for at the
present time the point is one of more than usual
importance, I venture to add one other testimony
of value from the pen of Archbishop Sharp to the
opinions of early Christian writers on the sacrifice
of the Eucharist.
" We do not deny," he writes \ " that the whole
Office of the Communion, as it is ordered in our
Liturgy, and as it is performed by us, may be
called a Sacrifice ; nor do we scruple to call this
service the Christian Sacrifice by way of eminency,
because we find the ancient Fathers frequently so
styling it. But then it is only upon these three
accounts we give it that name ; and upon exami-
nation it will be found that it was for the same
reason and in the same notions that it was so
called by Antiquity. First of all, in this service
we bring our offerings to God for the use of the
poor. . . . We do also offer up in the most solemn
manner our prayers for ourselves, and our inter-
cessions for the whole Church ; our praises, like-
wise, and our thanksgivings ; and, lastly, ourselves,
our souls and bodies : all these we ofier up as a
sacrifice to God, and in the sense of Antiquity they
are a main part of the Christian Sacrifice. But
then, thirdly, to complete the Christian Sacrifice,
we offer up both the aforesaid oblations or sacri-
fices with a particular regard to that one Sacrifice
' Sermons against Popery, vol. vii., Sermon 11.
A CHARGE. 33
of Christ which He offered upon the cross, and
which is now Hvely represented before onr eyes in
the symbols of bread and wine. That Sacrifice of
His we now commemorate before God. We plead
the merits and the virtue of it before Him; and for
the merits and by the virtue whereof we have the
confidence to offer up unto God the two fore-named
sacrifices and the confidence to hope thev shall
be accepted. And in this sense we will not deny
that we offer up even Christ to His Father ; that
is, we commemorate to God what His Son hath
suffered; we represent to Him the inestimable
merits of His passion, and we desire God, for the
sake of that, to be at peace with us, to hear our
prayers and accept our oblations, . . .
" In these three things consisted the whole of the
Christian Sacrifice, as it was held by the primitive
Fathers. They first offered to God of their sub-
stance ; then they offered their prayers and their
praises ; and, at the same time, they commemo-
rated to God the death and sacrifice of Christ, by
the merits of whicli they hoped and they prayed
that both their oblations and themselves miglit be
accepted. . . . This is the whole of the Christian
Sacrifice, as the Ancients understood it ; and if
the Church of Rome would be content with sucli
a sacrifice as this, I know nono that would oppose
them. . . . But the Romanists have invented a
new sacrifice, whicli Clirisf never instituted, wliicli
c
34 A CHARGE.
the Apostles never dreamt of, wliicli the primitive
Christians would have abhorred, and which we, if
we will be followers of them, ought never to
join in."
The object would not be attained which I have
in view in calling the attention of my hearers to
the question of the sacrifice in the Lord's Supper,
if I did not mention, however briefly, the attempt
made in the early part of the last century to in-
troduce tlten for the first time into the belief of
members of the Church of England the doctrine
of a material sacrifice, carefully distinguished from
what is spiritual, in the Lord's Supper.
The excellent writer Dr. Waterland from whose
works I have already quoted, and who Avas raised
up by the providence of God into the first rank of
those who then resisted the novel doctrine, does
not hesitate to condemn by reasons drawn, as he
says, from Scripture, from Antiquity, and from
the nature of things, the " strange lengths and
unwarrantable excesses " to which it led its
author.
The theory put forth by the author of " The
Unbloody Sacrifice " has never met with favour
from any but a small body of adherents in the
Church of England. I am persuaded that it has
few supporters, if any, at the present day. I
should not however do justice to my sense of the
gravity of the questions involved, if I did not take
A CHARGE. 35
this opportunity of expressing my conviction that
the doctrine of a material propitiatory sacrifice in
the Lord's Supper by the offering of the bread
and wine after consecration, however qualified by
words which seem to have been contrived ingeni-
ously to darken knowledge, has no real foundation
to rest upon ; and that it cannot fail to lead those
who adopt it into superstition and a total miscon-
ception of the nature of the office of the Ministers
of Christ and Stewards of the mysteries of God
(1 Cor. iv. 1).
The belief of such a doctrine would rob the
members of the Church of Christ of the greatest
of all their pri\'ileges, that we should have, one
and all, " immediate access to the true expiation,
and not be kept as it were at a distance from
it by the intervention of secondary sacrifices or
secondary expiations \"
In speaking of the Lord's Supper I have called
attention to the main principle which
^ ^ The Primi-
was kept in view by our Reformers of tive
. . Church.
the sixteenth century, that is to say,
regard to the written Word of God in the Bible,
and to the teaching and practice of the Primitive
Church.
There was no argument wliich they urged more
often or with greater confidence than that, in
departing from the doctrines and practices of the
* Wateiland, Appendix to Cliais*^ of 1738.
r- 2
36 A CHARGE.
Churcli of Rome, they were returning to tlie
original faith of the Gospel and to the original
forms of Christian worship, " ad priscorum tem-
pornm rationem," " ad primordia atque initia tan-
quam ad fontes rediisse."
Zeal for the supreme authority of Holy Writ is
the most plain and undoubted characteristic of
the Church of England. " Holy Scripture," she
tells us, " containeth all things necessary to salva-
tion." The three Creeds " ought thoroughly to
be received and believed, for they may be proved
by most certain warrants of Holy Scripture."
" It is not lawful for the Church to ordain any
thing that is contrary to God's Word written ;"
and "as it ought not to decree any thing against
the same, so besides the same ought it not to
enforce any thing to be believed for necessity of
salvation." Things ordained by General Councils
" as necessary to salvation have neither strength
nor authority unless it may be declared that they
be taken out of Holy Scripture." " The Romish
doctrine concerning purgatory, pardons, worship-
ping and adoration as well of images as of relics,
and also invocation of saints, is a fond things
vainly invented and grounded upon no warranty
of Scripture, but rather repugnant to the Word of
God." " Transubstantiation, or the change of the
substance of bread and wine in the Supper of the
Lord, cannot be proved by Holy Writ, but is re-
A CIIAKMIE. 37
pugiiant to the plain words of Scripture." Tradi-
tion and ceremonies " may be changed according
to the diversities of countries, times and men's
manners, so that nothing be ordained against
God's AA^ord." Every Priest and every Bishop
before admission to his office must profess that he
is " persuaded that the Holy Scriptures contain
sufficiently all doctrine required of necessity for
eternal salvation through faith in Jesu Christ ;"
and that he is determined " to teach nothing, as
required of necessity to eternal salvation, but that
which he shall he j^ersuaded may be concluded and
proved by the Scripture."
The force of these repeated assertions of the
supremacy and sufficiency of Holy Scripture in
all essential points of doctrine is not to be mis-
taken. But our Church does not refuse to avail
herself, nor deny to the members of her com-
munion the benefit of the authority in many
particulars of the teaching and practice of the
Primitive Church.
The Christians who lived next after the Apostles'
days supply to us valuable, I may say neces-
l Kary, liel}). We learn from them how to interpret
some passages of Scripture which seem obscure.
Tlieir wnLiiigs are uiir only source of authority
for some customs and ])i'actices and rites of
Divirif "Worsliip, wliicli the Church Tl'niversal has
;M|(>))tc(l i'lvMii llicni. Al)(i\c ;ill, wcdcprMul upon
38 A CHARGE.
tliem for our knowledge of the Canon itself of
Holy Writ, and for the transmission of the several
books of inspiration for the use of after ages.
" We believe the holy Canon of the Bible," wrote
Archbishop Cranmer in his " Confutation of Un-
written Verities," " because that the Primitive
Church of the Apostles and eldest writers and
next to their time approved them in their
Register, that is, in their vontings, which partly
saw them and partly heard them of the Apostles ;
and more receive we not, because these old Fathers
of the first Church testify in their books that
there was no more than these required to be
believed as the Scripture of God."
" Here you have," says our Church in tLe
Preface " Concerning the Service of the Church "
prefixed to our Book of Common Prayer, " an
Order for Pra3^er and for the reading of the Holy
Scripture, much agreeable to the mind and pur-
pose of the old Fathers." In the service of Com-
mination, to be used on the first day of Lent, a
desire is expressed for the restoration of such
godly discipline as was " in the Primitive Church."
"It is a thing plainly repugnant," says our
Twenty-fourth Article, " to the Word of God and
the custom of the Primitive Church to have public
prayer in the Church or to minister the Sacra-
ments in a tongue not understanded of the
people." In the preface to the form and manner
A CllAEGE. 39
of Ordinations we are told that " it is evident
unto all men diligently reading the Holy Scrip-
tures and ancient authors that from the Apostles'
time there have been these orders of ministers in
Christ's Church, Bishops, Priests and Deacons."
We act upon the authority or at least strengthen
ourselves by the precedent of the Primitive Church
in making Sunday, rather than Saturday, the day
of weekly rest and public worship, in the practice
of Infant Baptism, in the " solemn, ancient and
laudable custom in the Church of God, continued
from the Apostles' times" (Canon 60) of Confirma-
tion, in the adoration of our Lord Jesus Christ by
Divine worship, and in the refusal of all such wor-
ship to the Virgin Mary or any other creature.
In many such things, to use the words of Arch-
bishop Laud % it may be " somewhat difficult to
find the collection out of Scripture only, . . . but
the tradition being apostolical led on the Church
easily to see the necessary deduction out of Scrip-
ture." "And this," he adds, "is not the least
use of tradition to lead the Church into the true
meaning of those things which are found in Scrip-
ture though not obvious to every eye there."
One instance among many that might be urged
as worthy of remark, of the principle of regard to
Antiquity by wliich the final settlement of the
Formularies of our Clmrcli was governed, is !(» be
' Conference with l-'islier, sci-i. I .'>.
40 A CHARGE.
found iu tlie Article on Baptism now numbered
as the Twenty-seventh of our Articles of Religion.
In the Articles proposed as the standard of doc-
trine in 1553 we read " the custom of the Church
to christen young children is to be commended
and in any wise to be retained in the Church."
In the form finally settled in 1571, as we now have
it, the phrase stands thus : "The Baptism of young
children is in any wise to be retained in the
Church." A^Tiy? Not because such is the custom
of the Chm^ch, — it might have been a custom of
unknown or late origin, — but " as most agreeable
with the institution of Christ."
"Ad primordia atque initia tanquam ad fontes,"
I repeat, is the motto of our Church, as we gather
it from her Formularies,
TO Tov Kr]pvyfjiaTO
under licence for Divine service for the conve-
nience of those who cannot go far from home ;
increase in the nmnber of services ; greater
solemnity and care in conducting them ; more fre-
quent communions ; more assiduous pastoral visit-
ing from house to house, as well of the whole as
of the sick ; greater withdrawal of the clergy from
secular business, and more entire devotion of them-
selves to the. spiritual care of their people ; schools
built and enlarged for the elementary education of
the young, better teaching provided in them, more
pains taken with the religious element of such
education, improvements of system in the conduct
of Sunday schools, together with the frequent
use of special Sunday services for children. All
these things fill the heart of a bishop wdth joy,
and lead me to congratulate the clergy and laity
of the diocese upon the plain evidence of good
that is going on amongst us.
Ordinations.
The number of persons admitted into Holy
Orders as deacons for cures in the diocese during
the last three years has been 122, a little larger
than the number (114) admitted in the three
preceding years.
Of these persons ninety-six w^cre graduates,
twenty had obtained certificates of residence and
instruction in theological colleges, and six were
literates.
A Chars'e.
^)
A system of preliminary examination of candi-
dates for Holy Orders has been commenced tins
year, under the management of a council consist-
ing of the Divinity Professors of the University of
Cambridge, elected representatives of the theo-
logical faculty of that University, and the examin-
ing chaplains of certain bishops who are willing
to take advantage of the system.
It is hoped that the institution of a general
examination for all dioceses in such subjects as test
the intellectual and literary qualifications of candi-
dates may tend to raise the level of attainments
among our clergy generally, and act beneficially
also on theological colleges by supplying a stan-
dard, external to themselves, to stimulate and
direct the studies as well as to test the proficiency
of their students.
I have not hesitated to express my cordial ap-
proval of this effort, and to undertake to recognise
the results of this preliminary examination in my
admission of candidates for Holy Orders.
I am glad to know also that the Council of
Queen's College, Birmingham, have adopted the
Cambridge preliminary examination of candidates
for Holy Orders as the final examination for
students in the theological department of that
college.
Confirmations.
The number of persons confirmed in the diocese
during the last three years has been 17,510, con-
A Charge. 7
siderably less than the number (20,180) confirmed
during the three years immediately preceding the
visitation of 1871, and this notwithstanding a
large increase in the number of churches in which
services of confirmation have been held.
I am glad, however, to bear testimony to the
general good preparation of the candidates, so far
as a bishop has the means of judging from the
behaviour of those who are presented to him. If
the increase in the number of churches in which
confirmations have been held has not increased
the number of candidates, it has promoted beyond
all doubt the efficiency of the services, and has at
least given me the opportunity, which I value
greatly, of more frequent and intimate communi-
cation with the clergy and people of the places
visited.
Church Extension.
The work of building new churches, and of
enlarging and improving the accommodation in
old churches, has gone on with undiminished
vigour during the last three years. Besides the
reopening of our cathedral, which we have all
witnessed with great joy, I have attended a great
number of services in all parts of the diocese to
celebrate the completion of such good works ; and
always with increasing admiration of the style and
character of the work done, as well as of the cheer-
ful self-denying efforts of the clergy and others in
defraying the cost of it.
8 A Charge.
I desire to express my hearty thanks to all who
have laboured to originate or carry forward such
pious and charitable works.
I desire also to use this opportunity to commend
to the more liberal support of all the people of
the diocese the three Church Extension Societies
which have been established for the archdeaconries
of Worcester and Coventry and for the town of
Birmingham respectively. The funds placed at the
disposal of these societies are very inadequate and
altogether unworthy of the resources of the people
among whom their work is done. When we con-
sider the great encouragement given by these
societies to all local efforts for the increase of church
accommodation, it is not too much to expect that
every parish in the diocese should do something in
every year, whether by a parochial association or
by a collection in church, for the benefit of one or
other of these three societies.
Action of the Ecclesiastical Commissio7iers.
One of the greatest difficulties of our Church in
the present day is to supply sufficient church
accommodation and sufficiently frequent church
ministrations in our large towns.
Another difficulty, which is felt far more severely
and more generally than many of us think, is the
want of sufficient provision for the maintenance
of the clergy in poor benefices.
A Charge
i>'
Great encouragement is given to local effort for
the supply of these two great wants by the Eccle-
siastical Commissioners in their wise administration
of the funds entrusted to them.
They offer endowments, to the amount of 2001.
a year in every case, to a limited number of new
churches in every year, to which districts shall
have been legally assigned containing a population
of not less than 4,000 persons. They offer also
grants to a large amount in every year to meet
benefactions given for the better endowment of
poor benefices, whether in the way of perpetual
annuities or by the provision of houses for the
residence of the clergy. Our diocesan societies do
what they can to help applicants for such grants ;
but, owing to the small amount of funds at their
disposal, we are not able to take full advantage of
the benefits which the Commissioners offer.
Elementary Ediicatmi.
The elementary education of the young in their
several parishes can never fail to be an object of
vital interest to our people ; and it has been clearly
proved by ample discussion of the subject that, in
the judgment of the great body of the nation, no
instruction is worthy of the name of education
which does not comprise, as one of its main
elements, the teaching of religion.
I am sanguine enough to believe that the pros-
lo A Charge.
pects of good education for our children were never
so hopeful as they are at the present time. Praise-
worthy efforts have been made in all parts of the
diocese to provide sufficient school accommodation
for the children of the poor, and to improve the
teaching. The Elementary Education Act, 1870,
has produced, among other things, the result of
bringing a large number of voluntary schools
Tinder Grovernment inspection. In seven years
before the passing of that Act the average number
of schools yearly seeking Government inspection
for the first time with a view to annual grants
was 492. In the year immediately preceding
August 31, 1872, there were no less than 1530.
Tins submission of our voluntary schools to Go-
vernment inspection seems to me to be a great
gain ; for though it is true that the efficient teach-
ing secured by such inspection relates only in the
first instance to secular instruction, yet it is certain
that such efficiency of teaching affects greatly the
intellectual capacity of the children, and prepares
them for efficient teaching in subjects of religion
also.
But the measure which above all others has
given life and force to the religious teaching in
our schools has been, beyond all question, the
appointment of paid diocesan inspectors, who
go from place to place to examine the children,
and test the teaching of religion in the schools
they are allowed to visit, recommending good
A Charge. ii
systems of instruction, advising tlie managers and
teachers, and encouraging the pupils. " Money
could not be more reproductively spent in the
interest of religious education," writes the Church
Inspector of training colleges in his last Report,
" than in payments for diocesan inspection.
What the English Church owes already to the
staff of diocesan inspectors appointed in the last
two or three years it would be difficult to esti-
mate." We have been singularly fortunate in
this diocese in having secured for the inspection
of our schools in religious knowledge the services
of two gentlemen, not only fully competent for
the work entrusted to them, but who have so
commended themselves to all by the wisdom of
their counsel, and by their skill and diligence, that
their visits are looked forward to with pleasure by
managers and teachers and pupils, and are uni-
versally acknowledged to be of great value. The
number of schools visited by our diocesan in-
spectors in the year ending August 31, 1873,
was 547, belonging to 308 parishes. A comparison
of the results of inspection in that year and in the
preceding year sliows that, whereas, in the first of
the two years, out of 499 schools inspected, 133
were declared to be good ; in the second year, out
of 547 schools inspected, no less than 247, or fully
one half of the whole number, were found worthy
to be classed as good. Again, whereas, in the
first year, 208 schools, out of 409, were classed as
12 A Charge.
inferior in religious knowledge ; in the second year
only sixty-five, out of 547, were found to deserve
that character. " No school," the inspectors say,
" has been accounted to be good, unless the requi-
sites as to Holy Scripture, the Catechism, and the
Liturgy have been creditably fulfilled." The great
improvement thus happily found to have taken
place is due, in the opinion of the inspectors, to
the adoption of a regular system of iristructioii,
diligently maintained during the first hour in the
morning attendance, by means of which the subjects
prescribed in the diocesan syllabus are satisfactorily
prepared.
The annual examination of pupil teachers forms
another part of the work done by the diocesan
inspectors, upon which it would be difficult to set
too high a value. My brethren of the clergy,
and other managers of schools, will allow me to
ask their attention to the great need which is
found to exist for the more adequate instruction of
pupil teachers in religious knowledge. While the
candidates who passed the examination last year
were arranged in three classes of excellent, good,
and fair, it was found that no less than eighty-
nine out of 449, or 20 per cent., failed altogether
to pass the examination.
The Church Inspector of training colleges reports
a similar result in his examination of candidates
for admission, who have been chiefly pupil teachers.
Out of 1800 persons examined in 1873, no less than
A Char ore. 13
318, or 17f per cent., failed to satisfy the examiner.
He speaks, however, hopefully of the effect of
annual examinations of pupil teachers in religious
knowledge throughout their five years' course by
diocesan inspection. " If only," he writes, " we
can sustain this system of paid diocesan inspection,
we shall soon cease to hear that the religious attain-
ments of our young teachers are retrograding."
"We cannot be too continually reminded," he adds,
" that the religious effect of our schools depends
twentyfold more on the religious character of our
teachers, than on the greater or less amount of
time which the exigencies of a national system
may allow to be devoted to directly religious
lessons. A really Christian man will turn out
really Christian children, however cramped he
may be by what is called or miscalled the religious
difficulty."
At the date of the last Report of the Committee
of Privy Council on Education (June 30, 1873),
the number of School Boards in the diocese of
Worcester was seven — five in municipal boroughs
and two in country parishes, all such School Boards
having been formed at the request of the inhabi-
tants. It is satisfactory to know that in all these
cases, except the town of Birmingham (which has
gained an unenviable notoriety in this respect),
the Boards have adopted, as a thing of primary
importance, the teaching of religion in all schools
under their direction. The course of instruction
14 A Charge.
includes at least the study of the Bible, with such
simple explanations of its language and allusions
as shall make its meaning intelligible to the young,
power being reserved, of course, as the Education
Act requires (and yet a power which we are told
is hardly ever put in use), for the withdrawal from
such study of any children whose parents object to
their receiving this elementary knowledge of our
common faith.
The eifect of the action of School Boards in
country parishes generally remains yet to be seen ;
for owing, it would seem, to the great pressure of
work in the Education Department of the Privy
Council, School Boards have not yet been esta-
blished in those parishes which, for various rea-
sons, have not been able to fulfil the requirements
which the Education Act imposes. It is probable
that there will not be many such School Boards in
the diocese of Worcester, though there are places
of importance where, whether from past neglect, or
from the indifference or inability of the people to
help the education of their poorer neighbours,
nothing but the establishment of a School Board
will avail to make sufficient provision for the
purpose. In every such case the minister of the
parish will, no doubt, be placed at a disadvantage,
as he labours to train the young persons of his
cure in the ways of piety and virtue. All dis-
tinctive Church teaching being excluded from the
Board school, he must direct his attention to the
A Charge. • 1 5
greater efficiency of his Sunday school. He must
provide short Sunday services, such as the law
now permits, for the special use of children. He
must encourage home teaching by the parents,
and avail himself of opportunities to aid and
supplement their efforts.
Hitherto our task of duty, for clergy and laity
alike, in the matter of elementary education has
been clear. We have everything to encourage us
in following that clear path of duty. We need
not distress ourselves by trying to look too far
into the future. Let it suffice for me to express
the conviction that no faithful member of our
Church, whether lay or clerical, can ever cease to
regard the religious education of the 3"0ung as a
thing of first importance. Come what may here-
after in regard to Government aid for schools,
no effort will be spared by many among us, at
whatever cost of self-denial, to maintain good
schools where religion may be taught, as we have
learnt to know and value it, and to encouraa'e the
children of our poor neighbours to come and take
advantage of it.
Recent Legislatioit.
Since the time of my last visitation several Acts
of Parliament have been passed affecting tlie action
and welfare of the Church of England. The In-
cumbents' Resignation Act, 1871, and the Dean
and Canons' Kesignntion Act, 1872, will afford
i6 • A Charge.
welcome relief to many who feel themselves un-
able to discharge the duties of office with efficiency
and satisfaction. The Bishops' Resignation Act,
1869, which was only a temporary measure, has
been continued still, as a temporary measure, for
three years from the end of the session of 1872.
I presume that na one, looking at the acknowledged
duties of a bishop in the present day, would con-
tend that no provision of a permanent character
is wanted to facilitate the resignation of bishops,
though it seems that the Legislature has not been
able to settle with satisfaction to itself the condi-
tions under which bishops, yielding to the pressure
of infirmity or age, should be permitted to resign
their office. Five cases only have as yet occurred
in the diocese in which incumbents have taken
advantage of the provisions of the Resignation
Act.
The Ecclesiastical Dilapidations Act, 1871, has
laid the foundation of permanent and great good.
The process of putting the Act in operation will,
no doubt, show the need of amendment in some of
its provisions, but the benefits to be derived from
it directly and indirectly are great and obvious.
An accurate account will be kept in the Diocesan
Registry of the buildings belonging to every bene-
fice. Secure provision has been made for the
maintenance of them in good repair, and oppor-
tunities are given for improvements in the way of
alteration or removal.
A Charge. 17
The personal attention which I have been able
to give to every case has satisfied me that the
diocese has been fortunate in the selection by the
archdeacons and rural deans of two very compe-
tent and painstaking' surveyors. No case has
occurred in which I have had occasion to put in
force the provision of calling in a second surveyor,
and in almost every case the report has been con-
firmed without alteration or objection. In sixteen
cases the buildings have been inspected at the
request of the incumbents. In fifty-eight cases the
surveyors have inspected upon vacancies, and in
no less than twenty cases of vacancies, alas ! there
were no buildings for inspection.
Besides the Prayer Book (Table of Lessons)
Act, 1871, further effect has been given to the
recommendations of the Commissioners appointed
by the Crown, in 1867, to inquire into all matters
relating to the course and conduct of public
worship, by the Act of Uniformity Amendment
Act, which received the royal assent July 18th,
1872.
My brethren of the clergy are aware that much
practical help has been given them by the pro-
visions of this Act. A shorter Order for Morning
or Evening Prayer is thereby authorized to be
used on any day except Sunday, Christmas Day,
Ash Wednesday, Gl-ood Friday, and Ascension
Day. Upon any special occasion, approved by the
ordinary, a special foim of service, approved by
B
1 8 A Charge.
the ordinary, may be used, provided that there be
not introduced into such service anything, except
anthems or hymns, which does not form part of the
Holy Scriptures or the Book of Common Prayer.
An additional form of service is authorized for
Sundays and holy-days in any church in which are
also said on the same day the Order for Morning
and Evening Prayer, the Litany, and such part of
the Order for the Administration of the Lord's
Supper as is required to be read on Sundays and
holy-days if there be no Communion. Provision is
also made for the use, as separate services, if
occasion requires it, of the Order for Morning
Prayer, the Litany, and the Order for the Ad-
ministration of the Lord's Supper, with or without
Communion.
I have readily given my assent to the use of
special forms of service for special occasions which
have been submitted to me, as also to additional
forms of service for Sundays, but I have not
thought it consistent with the intention of the Act
to issue any such forms by way of recommendation
by authority.
An Act of great importance wag passed in the
last Session of Parliament for the constitution of
a Supreme Court of Judicature, to which appeals
in ecclesiastical causes in the last resort are to be
referred hereafter. Her Majesty's Court of Ap-
peal constituted by that Act, when sitting as an
ecclesiastical tribunal, is to be composed of such,
A Charge. 19
and so many of tbe judges thereof, and is to be
assisted by such assessors, being arclibishops or
bishops of the Chnrcli of England as Her Majesty
may, by any general rules made with the advice
of the judges of the said court or any five of them
(of whom the Lord Chancellor shall be one), and
of the archbishops and bishops who are members
of Her Majesty's Privy Council, or any two of
them (and which general rules shall be made by
Order in Council), may think fit to direct. Power
of objectiug to such general rules is given to each
House of Parliament during forty days, for which
it is provided that the said general rules should be
laid before it.
In days when, as at present, almost every
person considers himself competent for the work
of legislation, it is not to be supposed that the
constitution of any court of appeal, however
formed, should escape hostile criticism. I will
content myself with saying that, in my judgment,
the tribunal so to be constituted as the highest
ecclesiastical court of appeal is worthy of entire
confidence, and such as ought to insure the ready
submission and respect of all who may be affected
by it. The province of such a court being, as is
well understood, not to settle matters of faith or
determine what ought to be in any particular the
doctrine of the Church of England, but simply to
consider what is by law established to be the doc-
trine of the Church of England upon the true and
B 2
20 A Charge.
legal construction of her articles and formularies,
it is satisfactory to know that we [shall have the
decision pronounced by judges the most distin-
guished in ability that the country has, trained
in the profession of the law, and accustomed to
administer justice, assisted also by ecclesiastics of
the highest rank, whose long acquaintance with
theology and with the distinctive teaching of the
Church of England give weight and value to their
counsel.
Let us hope that the judgments of such a court
may be received with due submission, and that at
least we may be spared in future the pain of hear-
ing remonstrances urging persons in authority to
abstain from acting upon the decisions of our
courts, or of witnessing open acts of disobedience
on the part of those who ought to be the first to
set an example of obedience to others.
The Reformation of the Church of England.
It will not have been forgotten by my hearers
that a remarkable memorial was presented last
year to the Archbishops of Canterbury and York,
signed by more than 60,000 lay members of our
Church, many of them persons whose opinions are
entitled to great respect. The memorialists de-
clared their sincere attachment to the doctrines,
order, and ceremonies, as generally set forth in
the Articles and Liturgy of our Church, and their
A Charge. 21
resolution to retain unchanged the distinctive
truths that were restored to us at the Reformation.
Referring- to recent decisions of the Supreme
Court of Judicature in ecclesiastical causes with
regard both to the ceremonial prescribed and to
the doctrine maintained by our Church on the
subject of the Lord's Supper, the memorialists
appealed to the Archbishops, and through them
to all other rulers of our Church, to use all faithful
diligence to banish and drive away all erroneous
and strange doctrines contrary to Grod's Word,
and both privately and openly to call upon and
encourage others to the same.
In the reply of the Archbishops, they represent
that there is without doubt cause for the appre-
hension of real danger in the desire of a consider-
able minority, both of clergy and laity, amongst
us to subvert the j^rincijjles of the Reformation. The
Archbishops add that they feel justified in ap-
pealing to all reasonable men, whether the very
existence of our national institutions for the main-
tenance of religion is not imperilled by the evil of
which the memorialists complain.
It is matter of grave moment that such alarm
should be expressed by the Archbishops of our
two provinces, whose position gives them the means
of extensive acquaintance with what is going on.
My own experience in the comparatively limited
sphere of the diocese of Worcester leads me to
think that the minority among us, whether clergy
2 2 A Charge.
or laity, who are trying to subvert the principles
of the Reformation, is very far from being con-
siderable ; though I am by no means inclined to
undervalue the danger of such an effort, however
small the number of persons who are engaged in
making it. As far as my means of observation
and inquiry extend among professing members of
the Church of England in this diocese, I am happy
to believe that the great mass of our people, both
clergy and laity, is strictly loyal to the principles
of the Reformation, and that they are prepared to
contend earnestly for the faith, as our fathers of
the sixteenth century have restored it to us.
Private Confession and AdsohUion.
The Archbishops, in their reply, also make
mention of a petition then recently presented to
the Convocation of the Province of Canterbury by
483 clergymen, in favour, among other things, of
what they call Sacramental Confession.
My attention was called to that petition by reso-
lutions passed at a public meeting in Birmingham,
in which the petition was represented to be a most
reprehensible attempt to undo the great work of
the Reformation, and by urging in particular the
introduction of the Romish doctrine and practice of
sacramental and auricular confession, and sacer-
dotal absolution, to cause a serious danger to the
Church and State of England.
A Charge. 23
The petitioners prayed, as my hearers will be
well aware, that provision may be made for such
changes in the Order for the Administration of
Holy Communion as may bring the service into
closer accordance with the ancient Liturgy of the
Church of England, and particularly with the
service contained in the first Prayer Book of
King Edward the Sixth ; for the reservation of the
Blessed Eucharist ; for the use of unction with con-
secrated oil in Holy Baptism and Confirmation, as
well as in the Visitation of the Sick ; for the edu-
cation, selection, and licensing of duly qualified
confessors ; and for other things of a like tendency.
In my reply to the Chairman who presented the
resolutions, it w^as impossible that I should not
express my agreement with the meeting in con-
sidering the petition, in which such things were
asked for, as an attempt to undo the great work of
the Reformation of the Church of England. I took
advantage of the occasion also to point out what
appears to me to be the true position of our Church
with regard to the systematic use of confession and
absolution in private, a practice which, in the
present day, as well as in the sixteenth century, is
calculated to move, more perhaps than any other
practice which was deliberately laid aside by our
Reformers, the aversion and indignation of the
people of this country.
1 believe that the practice which the petitioners
thus seek to revive is unknown to a very large
24 A Charge.
majority of the clergy of the Church of England,
and that instances are rare indeed where, under a
faithful ministry which duly sets forth the necessity
of repentance and the forgiving mercy of our
Heavenly Father in the Gospel, any demand is
made by well-instructed members of the Church for
such private confession and absolution as are im-
posed on all its members by the discipline of the
Church of Eome.
Grod forbid that it should be supposed that the
Church of England does not allow and even encou-
rage the most free and full communication in all
spiritual matters between a minister and his
people ; that it should not be regarded as the duty
of every minister of our Church to fulfil the vow
of his Ordination by using both public and private
ministrations and exhortations, as well to the
sick as to the whole within his cure, as need shall
require and occasion shall be given ; to put in use
at such times the power with which his sacred
office invests him of declaring and pronouncing,
with the authority of a Divine commission, the
absolution and remission of sins to all who truly
repent and unfeignedly believe the holy Gospel,
and by '^ comfortable words " of Holy Writ to
bind up the broken-hearted, to comfort those who
mourn, to give unto them beauty for ashes, the oil
of joy for mourning, and the garment of praise
for the spirit of heaviness.
The practice which our Reformers rejected, and
A Charge. 25
which the great body of our clergy and laity at
the present day condemn, has nothing in common
with such private ministrations as our Church
encourages. It is built upon the assumption
which underlies the doctrine of the Sacrament of
Penance in the Church of Rome, that sin after
baptism cannot be forgiven, except upon private
and personal absolution, after confession, by a
priest. It encourages exaggerated and false
notions of the power committed to a priest by
ordination. It cannot fail to be demoralizing,
as well to the persons who make the required con-
fessions as to the priest who hears them. It tends
to fatally mislead those who are encouraged to
adopt it, by leading them to look for direction
more to weak and fallible men than to the ever-
present ministrations of the Holy Spirit, and by
substituting a routine of enumerating offences
before man, without any adequate contrition, in
place of that deep prostration of soul, which
shrinks from human observation, before One unto
whom all hearts are open, all desires known, and
from whom no secrets are hid.
The true principle of our Church, in the matter
of private confession and absolution, is best seen
by comparing the more ancient formularies with
what was finally adopted afterwards.
The Liturgy of the Use of Sarum, wliicli was
generally adopted before the Reformation, con-
tained in the ol'lice for Holy Communion no forms
26 A Charge.
of general coDfession and general absolution, such
as were introduced into the Prayer Book after-
wards, the confession and absolution of the com-
municants having been already done in private.
The Ten Articles (1536), and the Booh of the
Institution of a Christian Man (1537), put forth by
authority in the reign of King Henry the Eighth,
as true statements of the religion of the Church
of England, represent confession to a priest to be
necessary to attain certain faith respecting Grod's
mercy and goodness. " The people may in no
wise contemn this auricular confession, which is
made unto the ministers of the Church, but they
ought to repute the same as a very expedient and
necessary mean, whereby they may require and
ask this absolution at the priest's hands ....
to the intent that they may thereby attain certain
comfort and consolation of their consciences."
" The absolution given by the priest was instituted
of Christ to apply the promises of God's grace and
favour to the penitent."
An important step for the discouragement of
private confession and absolution was made in the
first Prayer Book of King Edward the Sixth
(1549), by introducing in the office for Holy Com-
munion forms of general confession and general
absolution in the same words as those in use at
present.
In the exhortation to Holy Communion, more-
over, in the same office, the person whose con-
A Charge. 27
science is troubled is invited to come to the priest
and confess, and open his sin and grief secretly,
that he may receive comfort and absolution of the
priest as of the minister of God and of His Church,
" requiring such," it is added, " as shall be satis-
fied with a general confession not to be offended
with them that do use to their further satisfying
the auricular and secret confession to the priest :
nor them also which think needful and convenient
for the quietness of their own consciences particu-
larly to open their sins to the priest, to be offended
with them that are satisfied with their humble con-
fession to Grod and the general confession to the
Church."
A further step for the discouragement of private
confession and absolution was taken in the second
Prayer Book of King Edward the Sixth (1552), by
introducing the general confession and absolution
in the services for daily Morning and Evening
Prayer, whereas in the first Prayer Book the
Lord's Prayer formed the commencement of each
service.
Moreover, the Prayer Book, as then revised and
as it now stand s, has made important changes in
the exhortation of the Communion ofiice. The
passage defending the use of auricular and secret
confession to the priest is omitted. The word
priest is changed into minister of God's Word.
For the words, " confess and open his sin and grief
secretly," are substituted the words, " open his
28 A Charge.
grief." The words, " receive comfort and abso-
lution of ns as of the ministers of God and of the
Church," are changed into, " by the ministry of
God's Holy Word receive the benefit of abso-
lution."
In the exceptional case of sickness the Order for
the Visitation of the Sick directs, that if the sick
person feel his conscience troubled with any
weighty matter, he shall be moved to make a
special confession of his sins ; and that the priest,
after such confession shall absolve him, if he
humbly and heartily desire it, in a specified form
of words. It is to be noted, however, that whereas
the first Prayer Book contained the direction that
" the same form of absolution shall be used in all
private confessions," in all subsequent editions of
the Prayer Book this direction is omitted ; such
omission intimating, it would seem, that all other
private confessions of sin than in time of sickness
were abolished, or that the use of the specified
form of absolution is to be restricted to the case for
which it is provided.
" It standeth with us in the Church of England,"
writes Hooker, " thus ; the minister's power to
absolve " (that is, as he takes pains to interpret the
force of " private ministerial absolution," to " de-
clare remission of sin," not to make, as the Ro-
manists say, but to declare innocent) " is publicly
taught and. professed. The Church not denied to
have authority either of abridging or enlarging
A Charge. 29
the use and exercise of that power. Upon the
people no necessity imposed of opening their
transgressions nnto men, as if remission of sins
otherwise were impossible, neither any such opi-
nion had of the thing itself as though it were
unlawful or unprofitable, save only for those incon-
veniences which the world hath by experience
observed in it heretofore. And in regard thereof
the Church of England hitherto hath thought it
the safer way to refer men's hidden crimes unto
God and themselves only ; howbeit not without
special caution for the admonition of such as come
to the Holy Sacrament, and for the comfort of
such as are ready to depart the world."
Gradual Progress of the Reformation.
It cannot have escaped the notice of those who
have read the writings of persons who make it
their business, as it is said, to " subvert the princi-
ples of tlie Reformation," that they are wont to
refer for the teaching of the Church of England,
not simply to the formularies now authorized by
law, our Articles, our Book of Common Prayer,
and, though of less weight, our homilies and
canons, but to other documents and formularies
also of earlier date, such as our courts of law no
longer recognise. Such writers refer continually,
for example, to the first Prayer Book of King
Edward the Sixth as still representing tlie doctrine
30 A Charge.
and usages of the Church of England . They quote
the formularies of faith put forth in the reign of
King Henry the Eighth as still expressing the
mind of our Church since the Reformation has
been comjDleted. Some desire to go back even
further still, and admit the authority of the false
doctrine and ceremonial puerilities of the Liturgy
of the Use of Sarum. Persons are found amongst
us prepared to contend that from the time of the
Ten Articles of 1536 downwards there is " a con-
tinuous identity " in the theological statements put
forth from time to time by the Church of England,
that whatever apparent opposition there is in them
is only an opposition of words, that a sound
Church, like that of England, could not send forth
any doctrinal statements which are inconsistent
with the doctrine of the Church universal, and
that we are to look at the whole series of such
documents and formularies as the real standard of
doctrine in the reformed Church of England.
To any one who will take the trouble of com-
paring the documents and formularies put forth
in the early stages of the Reformation with our
authorized formularies of the present day, it will
be abundantly evident that this theory of " con-
tinuous identity " is altogether without foundation.
If the question were not too serious for levity, it
would be sufiSciently amusing to observe the diflS-
culties against which the maintainers of this theory
have to struggle. The truth is, that a careful
A Charge. 31
examination of the series of documents in question
shows a continual change, not indeed uniformly in
one direction, for the minds of men in those days
of trouble were swayed by many motives, but a
change leading upon the whole gradually to the
position in which the Church of England has been
finally established. The documents and formu-
laries of our Church, put forth after our breach
with the Court and Church of Eome, can only be
regarded properly as a series of efforts to get rid
of error and make sure the ground of truth. The
eves of those who undertook the work, one after
another, were opened only by degrees. Unless we
adopt the theory of an infallible Church, all the
statements of which at all times are necessarily
true, the process of good reformation in eccle-
siastical matters, as in all other things, must of
necessity be slow. If anything is to be found of
what is human in the enunciation of doctrine and
in the arrangements of discipline, by which a
national church is ordered, what one generation
of men establishes in these respects must always
be open to revision by other generations after-
wards. Happy they who like ourselves seem to
have reached a safe landing place, where we may
make a firm stand and rest and be thankful.
" After it had pleased God," writes Archbishop
Cranmer, " to show unto me by His Holy Word a
more perfect knowledge of His Son Jesus Christ,
from time to time as I grew in knowledge of Him
32 A Charge.
by little and little I put away my former igno-
rance, and as God of His mercy gave me light, so
through His grace I opened my eyes to receive it,
and did not wilfully repugn unto God and remain
in darkness."
A review of the several stages through which
the reformation of religion in the Church of Eng-
land passed may be made to serve two important
purposes. It will satisfy the careful inquirer that
the result obtained, having been brought about
by cautious care and wisdom, is of very great
value; and by the comparison of doctrines and
usages accepted at different times, it supplies plain
proof of the status and principles of our Church as
finally established.
" Nothing can argue more strongly," wrote the
late Professor Blunt in his History of the Refor-
mation, " the sound and sober principles upon
which the Reformation proceeded than its gradual
advance. It was not, we find, without patient
investigation and the successive abandonment of
every false position, as it proved itself to be
such, that it ultimately attained the strong
ground from which it has never since been dis-
lodged."
Our present position also is made clear by look-
ing, as well at what was from time to time delibe-
rately rejected, as at what has been finally kept
and is now positively stated.
It will not be without interest or use at the
A Charge. 33
present time to point out one or two particulars in
which the gradual advance of the Keformation is
worthy to be noted.
The First Prayer Book of King Edzvard the Sixth.
It is often argued by those who seem to prefer
the doctrine and ritual of the first Prayer Book of
King Edward the Sixth to what we have in our
present Prayer B ook, that the Act of Parliament
which prescribed the use of the second Prayer Book
commends the first Book as " a very godly Order,
agreeable to the Word of God and the Primitive
Church, very comfortable to all good people
desirous to live in Christian conversation, and most
profitable to the estate of this realm." It is stated
also truly that the same Act describes the divers
doubts for the fashion and manner of the ministra-
tion of the service which had arisen, as due rather
" to tlie curiosity of the minister and mistakers,"
than to any other worthy cause.
It is, however, to be noted that the Act also
describes the new Book of Common Prayer as set
forth not only " for the more plain and manifest
explanation thereof," but also "/or the more perfec-
tion of the said Order of Common Service in some
places where it is necessary to make the same
prayers and fashion of service more earnest and
fit to stir Christian people to the true honouring
of Almighty God." The Book, also, is said to have
c
34 -^ Charge.
been " faithfully and godly perused, explained, and
made fully perfect.
A close examination of the two Books shows
many important differences, indicating a clear ad-
vance in the second Book, from what the Church
rejected, towards the doctrine and usages which
were finally determined. The second Book, for
example, leaves out what had been retained in
the first Book as to the reservation of the conse-
crated bread and wine in the Holy Communion ;
together with the direction for the celebration of
Holy Communion and all prayers for the dead at
funerals. It leaves out, also, all that seemed to
give colour to the doctrine of a sacrifice in the
Lord's Supper, and to that of a mysterious change
in the elements of bread and wine consequent
upon consecration.
Fasting Communion,
Another instance of the gradual advance of the
reformation of religion in the Church of England
may be observed in the usage of receiving the
Holy Communion fasting.
It is well known that great stress is laid upon
this usage by the Church of Rome. In answer to
the question in the Catechism of that Church,
"What is required of us when we receive the
Blessed Sacrament?" one part of the answer to be
given states that " We must be fasting from mid-
A Charge. 35
night." " This," it is said, " is a law of the
Church." " The rule is very strict ; you must not
take anything to eat or to drink, neither food, nor
drink, nor medicine, after twelve o'clock at night
exactly, if you are going to Communion in the
morning. If you chauce to forget and take food,
you must put off your Communion to another day."
" You need not, however," it is considerately added,
" have any scruples about cleaning your teeth or
rinsing your mouth ; even if you were to swallow
a drop of water unintentionally in that way, it
would not interfere with your Communion, because
it would not then be taken as food or drink."
The Booh of Necessary Doctrine and Erudition^
prepared by the Convocation of Canterbury, and
published by King Henry the Eighth in 1543,
declares it to be a law of the Apostles and the
Universal Church, being moved with the Holy
Spirit, " that the Sacrament of the Altar should
always be received of Christian people when they
be fasting, and before they receive any bodily
sustenance, except it be in case of sickness or
necessity," and that, too, it is remarked, "although
Christ, at the first institution of the Sacrament,
did consecrate and give it to his disciples at supper,
after they had eaten the Paschal Lamb."
Our present Articles of Religion and rubrics
and canons are silent upon the subject. No allu-
sion whatever is made to the practice of fasting
before Communion in our Order for the Adminis-
c 2
2,6 A Charge.
tration of the Lord's Supper. No particular time
of day is fixed or recommended for the service by
authority, though until recently the practice was
almost universal of administering the Lord's
Supper at the conclusion of the Morning Prayer.
The necessary inference from this silence leaves
our clergy at liberty to administer the Holy Com-
munion at any time of day which may be thought
most conducive to edification, and leaves every
member of our Church also at liberty whether or
not to attend the Lord's Supper fasting.
To many persons the long preceding service of
Morning Prayer is a most welcome introduction to
Holy Communion, leading the thoughts heaven-
ward, and preparing us for the highest point of
devotion in the Lord's Supper. By others the
most profitable time is found in the early morning,
when the spirits are refreshed by sleep, and before
the pressure of the daily distractions of earthly
care and business. Nor should we hesitate, I
think, to administer the Holy Communion in the
evening when occasion seems to require it, as in
large towns, the occupations of family life leaving
no other time so free for the enjoyment of quiet in
devotion. Many who have tried the practice of
evening Communions have often assured me that
the effect of them is highly beneficial, and that the
loss of them would be felt, especially by the poor,
as a great and irreparable evil.
My reverend brethren will allow me to say
A Charge. 37
that I think all these considerations should be duly
weighed in fixing the number and times of ad-
ministration of the Lord's Supper. The people of
our parishes have a right to such opportunities of
attending the Lord's Supper as, after full considera-
tion of personal and local circumstances, appear
most conducive to edification. We individually
have no right to close what the authority of our
Church has left open. If any of us would repre-
sent it to be a law of our Church to receive the
Holy Communion fasting, we are stating what the
truth does not warrant. If we would say that
the taking of Holy Communion without fasting
is a sin, we are giving countenance to a grievous
error touching one of the great points of difference
between our Church and the Church of Rome ; an
error founded on a totally wrong view of the
nature of the Lord's Supper, and of the process by
which the faithful communicant eats and drinks
our Lord's body and blood in it ; an error which
obscures the purely spiritual character of that
process, and at least favours the notion of such
carnal eating and drinking as our Lord condemns
in the sixth chapter of St. John's Gospel.
There is no merit or advantage in receiving the
Holy Communion fasting, other than what may
arise from the effect of fasting upon our power
of apprehending spiritual things more clearly and
firmly than after eating. To some persons the
haljit of fasting undoubtedly gives such power.
38 A Charge.
With others, it is well known, the effect is of an
opposite character. Fasting diminishes their power
of apprehending spiritual things, and so tends to
mar the effect of the service of the Lord's Supper.
" Whether ye eat or drink, or whatsoever ye do,
do all to the glory of Grod." Let the dictates of
common sense prevail to persuade the faithful
Christian to take food, or to abstain from food,
before Holy Communion, in such manner and
degree as may best make the body a good servant
to the spirit in our endeavour to apprehend that
for which we also are apprehended of Christ Jesus.
Non-com7nunicating Attendance at the Lord's
Shipper.
I desire to call the attention of my hearers to
one other matter in which the gradual progress of
our Reformation is worthy to be noted.
The most prominent mark which distinguishes
the practical observances of religion in the Church
of Rome from those of our own Church is the rule
of hearing Mass. "The Mass," we are told by
Roman Catholic writers, " is the very soul of all
Catholic worship and devotion." Sundays are to
be kept holy, says the Catechism of the Church of
Rome, " by hearing Mass and resting from servile
works." " The Mass," we are told, " is not a form |
of public prayer. You do not go to Mass to join '.
in the words which the priest is saying, but to take •
A Charge. 39
part in the action which he is doing. The essence
of hearing Mass is devoutly to join with the priest
in his intention of offering sacrifice You
can hear Mass well by making use of any prayers
you like You may be at a distance, not
able to hear a word, and yet you may join in the
sacrifice in the most perfect manner."
The Book of Necessary Doctriiie and Erudition,
in the time of King Henry the Eighth, refers to
the custom then prevalent, by saying of the Holy
Communion, " whensoever they receive this Sacra-
ment themselves, or be present when it is ministered
or used, as S23ecially in the time of Mass."
The first Prayer Book of King Edward the
Sixth not only allows, but seems to require the
people to hear Mass. The rubric at the end of
the service Icr " the Supper of the Lord and the
Holy Communion, commonly called the Mass,"
directs every man and woman " to hear and be
at the Divine Service in the parish church where
they be resident, and there with devout prayer or
godly silence and meditation to occupy them-
selves ; " and again, another rubric after the
offertory sentences in the same service directs " so
many as shall be partakers of the Holy Communion
sliall tarry still in the quire " (which it seems the
people entered to offer to the poor man's box " near
unto the high altar ") " or in some convenient jDlace
nigh the quire .... all other that mind not to
receive the Holy C(mimunion shall depart " not —
40 A Charge.
out of the churcli but — " out of tlie quire, except
the ministers and clerks."
In the second Prayer Book of King Edward
the Sixth, as in all subsequent editions of the Book
of Common Prayer, this last mentioned rubric is
omitted ; but it is to be observed, that in all these
editions the rubric which had directed the people
to "offer to the poor man's box" is changed into
one directing the churchwardens or others to
" gather the donations of the people and put the
same into the poor man's box," or " bring it to
the priest to be put upon the Holy Table."
Moreover, the second Prayer Book of King
Edward the Sixth, as well as the Prayer Book of
Queen Elizabeth, in 1559, directs the curate in his
exhortation at the time of Holy Communion to
reprove the people for standing by " as gazers and
lookers of them that do communicate," and not
being themselves partakers. Such persons are
told rather to depart and give place to them that
be godly disposed.
In the Prayer Book of 1662 this part of the
exhortation is omitted ; and it is no unfair assump-
tion to suppose that the reproof was no longer
needed, because the custom of non-communicating
attendance had then ceased.
So long, it would seem, as the ministration of
the Lord's Supper was regarded as a sacrifice
offered by the priest, the people were encouraged
to come to witness what was done, but not ex-
A Charge. 41
pected to communicate. Hearing Mass was a duty
binding every member of the Church at all times,
as it is now regarded in the Church of Rome. But
when in the course of the reformation of religion
the service of the Lord's Supper was brought back
to its original use, as a communion of the faithful
at Grod's board, there was no reason why any but
communicants should be present at it.
Although our Church has forbidden the celebra-
tion of the Lord's Supper by the priest alone,
directing that there shall be no celebration except
there be a convenient number to communicate with
him, we have no positive order forbidding the
presence of non-communicants. It may even be
admitted that the structure and order of our
service are still such as to allow the presence of
non-communicants. And yet the natural sense
of propriety has not failed to prevail among us,
to which the exhortation of the Prayer Books of
1552 and 1559 appealed. Persons who do not
intend to communicate have abstained from coming
to the administration of the Lord's Supper ; or if
the service of the Holy Communion followed im-
mediately after other service, they have habitually
departed out of the church before the bread and
wine were consecrated.
The revival of the practice of non-communicating
attendance at tlie present time can only be regarded
as favouring notions of the Lord's Suj^per which
our Reformers deliberately rejected, and so far
42 A Charge.
an attempt to undo the great work of the Reforma-
tion of religion which it has been the glory of our
Church and nation to accomplish.
I have called the attention of my hearers to the
questions of fasting Communion, and of non-com-
municating attendance, because they are of much
practical importance at the present time ; and it is
desirable that the true principles of our Church
respecting them should be seriously considered.
But it is easily seen that matters of this kind, in
common with many observances of Ritual which
now seriously threaten the peace and welfare of
our Church, have their origin in doctrines respect-
ing the Lord's Supper, which from the point of
view in which our Church regards them must be
said to be erroneous.
It would be of little use to correct errors in the
" manner of ceremonies " if the " matters of faith "
from which they spring are left ujoon a wrong
foundation.
In his Defence of the True and Catholic Doctrine
of the Sacrament of the Body and Blood of our
Saviour Christ, Archbishop Cranmer writes re-
specting superstitious ceremonies and usages :
" The rest is but branches and leaves, the cutting
away whereof is but like topping and lopping of a
tree, or cutting down of weeds, leaving the body
standing and the roots in the ground. But the
very body of the tree, or rather the roots of the
weeds, is the Popish doctrine of transubstantia-
A Charge. 43
tion, of the Real Presence of Christ's flesh and
blood in the Sacrament of the Altar, as they call
it, and of the sacrifice and oblation of Christ made
by the priest for the salvation of the quick and the
dead. Which roots, if they be suffered to grow
in the Lord's vineyard, they will overspread
all the ground again with the old errors and
superstitions."
The signers of the petition to which I have re-
ferred have the courage to state three doctrines in
jDarticular as "in exact accordance with the for-
mularies of the Church of England."
1. The Real Presence of our Lord and Saviour
Jesus Christ in the Holy Communion under the
form of bread and wine.
2. The adoration due to Him there present.
3. The sacrifice which He there ofi'ers by the
hands of His priest to the Divine Majesty.
It may assist my readers to test the accuracy of
this statement of " exact accordance " if I mention
the conclusions to which I have been led respecting
it by a review of the gradual progress of our Re-
formation in these particulars.
The Sacrifice of the Mass.
In the Liturgy of the Use of Sarum we find, as
might be expected in a service used before the
Reformation, a full expression of the doctrine of
the sacrifice in the Holy Eucharist.
44 -^ Charge.
In the Canon of the Mass, as it is called, imme-
diately after the consecration of the bread and
wine the priest offers in the name of himself and
of the people unto the Most Excellent Majesty of
God a pure host, an holy host, a host immaculate,
the holy bread of eternal life and the chalice of
everlasting salvation.
He prays that Grod would vouchsafe to look
with propitious and serene countenance, and to
accept them as He was pleased to accept the gifts
of His righteous servant Abel, and the sacrifice
of the patriarch Abraham, and that which His
high priest, Melchizedek, offered to Him, a holy
sacrifice, a spotless victim.
He prays further that Almighty Grod would
command these things to be carried by the hand of
His holy angel to His altar on high in the sight
of His Divine Majesty.
A considerable interval is then allowed to pass
before the communicant partakes of the conse-
crated elements.
Again, immediately upon retiring from the
service the priest is directed to pray in a loud
voice before the midst of the altar, " Let the per-
formance of my homage be pleasing to Thee,
Holy Trinity ; and grant that this sacrifice which
I unworthy have offered up in the sight of Thy
Majesty may be acceptable to Thee^ and through
Thy mercy be a propitiation for me and all those
for whom I have offered it."
A Charge. 45
In the first Prayer Book of King Edward the
Sixth it is directed that immediately after the conse-
cration of the bread and wine, the priest should
offer a prayer of oblation as follows : " We Thy
humble servants do celebrate and make here, before
Thy Divine Majesty, with these Thy holy gifts,
the memorial which Thy Son hath willed us to
make .... entirely desiring Thy Fatherly good-
ness mercifully to accept this our sacrifice of praise
and thanksgiving .... And here we offer and
present unto Thee, Lord, ourself, our souls and
bodies, to be a reasonable, holy, and lively sacrifice
unto Thee .... and although we be unworthy
through our manifold sins to offer unto Thee any
sacrifice, yet we beseech Thee to accept this our
bounden duty and service, and command these
our prayers and supplications by the ministry of
Thy holy angels to be brought into Thy holy
tabernacle before the sight of Thy Divine Majesty."
The difference between this prayer and the
prayers in the Use of Sarum is sufficiently obvious,
as a first great step in the Reformation of the
service.
The Communion then follows, as in the Use of
Sarum, after a considerable interval.
In the second Prayer Book of King Edward the
Sixth remarkable changes are made, wliich have
been kept througli all subsequent editions, and are
still found in our present Prayer Book.
Tlie word " Mass," which had been retained as
4-6 A Charge.
the title of the service in the first Prayer Book, is
to be found no longer. The Commmiion is made to
follow immediately after the consecration of the bread
and wine, no oblation or prayer of any kind being
interposed between the consecration and the Com-
munion. When all have communicated, the elements
of bread and wine having been consumed^ the priests
and people say the Lord's Prayer ; and then fol-
lows the prayer of oblation, as it may be called,
in which we find no longer any mention of the
memorial, as in the first Prayer Book, celebrated
and made with Grod's holy gifts before His Divine
Majesty. Our Church retains only the sacrifice of
praise and thanksgiving, and the reasonable, holy,
and lively sacrifice of our souls and bodies.
Moreover, whereas in the prayer of consecration
of the first Book the priest is directed to say that
our Lord has commanded us to celebrate a perpetual
memory of His precious death, and to pray that
our merciful Father would, with His Holy Spirit
and Word, vouchsafe to bless and sanctify His gifts
and creatures of bread and wine, that they may be
unto us the body and blood of His most dearly
beloved Son Jesus Christ ; we have in the second
Book, and in all subsequent editions, a direction for
the priest to say that our Lord has commanded us
to continue a perpetual memory of His precious
death, and to pray that we, 7'eceiving our merciful
Father's creatures of bread and wine, in remembrance
of His death and passion, may be partakers of His
A Charge. 47
most precious body and blood. In the form of
delivery also of the consecrated bread and wine,
the new words are added : " Take and eat this in
remembrance," " Drink this in remembrance."
The memory of our Lord's precious death is to
be in the heart and mind of the communicant,
not in any supposed memorial offered to the
Divine Majesty.
Could anything show more plainly than this
short review of comparison the present principle
of our Church respecting the sacrifice in the
Lord's Supper ?
The Real Objective Presence.
Let us apply the same process briefly to the
doctrine of the Real Objective Presence.
In the Sarum Liturgy, immediately before com-
municating the priest is directed to pray privately,
holding the host with both hands, to God the
Father, who willed that His only begotten Son
should descend for us to this lower world, and take
our jiesh^ " which I unworthy^'' he is told to say,
inclining towards the host, " Aere hold in my hands.'''
He is also to say to the body, bowing down before
reception, "Hail through all eternity, most holy
flesh of Christ .... may the body of our Lord
Jesus Christ be to me, a sinner, the way and tlie
life." Likewise, before communicating himself in
the blood, he is to say to the blood with great
48 A Charge.
devotion, " Hail throngli all eternity, heavenly
beverage."
The Ten Articles of 1536 and the Book of the
Listitution of a Christian Man, require all bishops
and preachers to " instruct and teach the people
committed unto their spiritual charge, that they
ought and must constantly believe that under the
form and figure of bread and wine, which we
there presently do see and perceive by outward
senses, is verily, substantially, and really con-
tained and comprehended the very self-same body
and blood of our Saviour Jesus Christ, which was
born of the A^irgin Mary and suffered upon the
cross for our redemption ; and that under the same
form and figure of bread and wine the very self-
same body and blood of Christ is corporally, really,
and in the very same substance exhibited, distri-
buted, and received unto and of all them which
receive the said sacrament."
The Book of Necessary Doctrine and Eruditio7i
(1543) teaches the same doctrine. "In this most
high Sacrament of the altar the creatures which
be taken to the use thereof as bread and wine do
not remain still in their own substance, but by
the virtue of Christ's word in the consecration be
changed and turned to the very substance of the
body and blood of our Saviour Jesus Christ."
In the first Prayer Book of King Edward the
Sixth the terms Body and Blood are no longer
applied to the consecrated Elements, but they are
A Charge. 49
called respectively " the Sacrament of the Body of
Christ," and "the Sacrament of the Blood." "Then
shall the priest first receive the Communion in both
kinds himself .... and when he delivereth the
Sacrament of the Body of Christ, he shall say to
every one these words, The body of our Lord
Jesus Christ, which was given for thee, preserve
thy body and soul unto everlasting life. And the
Minister, delivering the Sacrament of the Blood,
and giving every one to drink once and no more,
shall say, The blood of our Lord Jesus Christ,
which was shed for thee, preserve thy body and
soul unto everlasting life."
In the second Book further and remarkable
changes were made in this matter. The words
" Sacrament of the Body " and " Sacrament of the
Blood" are no longer applied to the consecrated
Elements. " Then shall the Minister first receive
the Communion in both kinds himself .... and
when he delivereth the bread, he shall say. Take
and eat this in remembrance that Christ died for
thee, and feed on Him in thy heart by faith with
thanksgiving. And the Minister that delivereth
the cup shall say, Drink this in remembrance that
Christ's blood was shed for thee, and be thank-
ful."
In the Prayer Book of 1559, and in all subse-
quent editions, the words bread and cup have been
retained ; but the addresses made by the minister
to the communicants combine the forms used in
P
50 A Charge.
both the first and second Prayer Books of King
Edward the Sixth.
I ask again, could anything show more plainly
than this short review of comparison the position
gradually taken by our Church with regard to the
doctrine of the Eeal Objective Presence in the
Lord's Supper ? " Transubstantiation," says our
Church, finally, in the 28th Article of Religion,
" or the change of the substance of bread and wine
in the Supper of the Lord, cannot be proved by
Holy Writ ; but is repugnant to the plain words
of Scripture, overthroweth the nature of a sacra-
ment, and hath given occasion to many supersti-
tions. The body of Christ is given, taken, and
eaten in the Supper only after an heavenly and
spiritual manner, and the mean whereby the body
of Christ is received and eaten in the Supper is
faith." And so the rubric at the end of our
Communion Office : " The Sacramental bread and
wine remain still in their very natural substances,
and therefore may not be adored, for that were
idolatry, to be abhorred of all faithful Christians.
And the natural body and blood of our Saviour
Christ are in heaven and not here, it being against
the truth of Christ's natural body to be at one
time in more places than one."
My hearers will pardon me for quoting a
passage upon this highly important subject from
the writings of one who had studied it through all
his mature life with the most entire self-sacrifice
A Charge. 51
and love of truth, and to whom the Reformed
Church of England owes a larger debt of gratitude
than to any other person. In a letter written to
Queen Mary six months before his martyrdom,
Archbishop Cranmer thus expresses his last ripe
judgment on the question. Having described the
doctrine of the Church of Eome (which, he says,
" hath neither truth nor comfort ") as representing
that there are two bodies of Christ, one natural in
heaven, another in the Sacrament which "goeth
into the mouth with the form of bread, and
entereth no further than the form of bread goeth,
nor tarrieth no longer than the form of bread is
by natural heat in digesting, so that when the
form of bread is digested that body of Christ is
gone ; and forasmuch as evil men be as long in
digesting as good men, the body of Christ by their
doctrine entereth as far and tarrieth as long in
wicked men as in godly men." " It seemeth to
me," he proceeds to say, " a more sound and
comfortable doctrine that Christ hath but one
body, and that hath form and fashion of a man's
true body, which body spiritually entereth into
the whole man, body and soul; and though the
Sacrament be consumed, yet whole Christ re-
maineth and feedeth the receiver unto eternal life
if he continue in godliness, and never departeth
until tlie receiver forsake Him. And as for the
wicked, they have not Christ within tliem at all,
who caniKjL he where Belial is. And this is my
n 2
52 A Charge.
faith, and, as me seemetli, a sound doctrine accord-
ing to God's Word, and sufficient for a Christian to
believe in that matter."
Loyalty to the Church of England.
My reverend brethren will not mistake my
meaning if, in the clear view of the teaching of
our Church in these matters, I venture to remind
them of the promise made by myself and them at
the time of our Ordination to give our faithful
diligence always so to minister the doctrine and
sacraments and discipline of Christ, as this Church
and realm hath received the same according to the
commandments of Grod ; and of the declaration
also solemnly made by every person licensed to
officiate in sacred things. " I believe the doctrine
set forth in the Thirty-nine Articles and in the
Book of Common Prayer to be agreeable to the
Word of God ; and in public prayer and adminis-
tration of the sacraments I will use the form in the
said Book prescribed, and none other, except so far
as shall be ordered by lawful authority."
How can such promise and declaration be held
consistent with teaching and practices of which we
now and then hear with pain, and for which it
must be said that there is no authority whatever
in our formularies or in the prescribed form, even
if they are not actually contrary to what is
ordered? The patience of pious and intelligent
members of our congregations is sorely tried by
A Charge. 53
such teaching and practices. Demands are loudly
made upon persons in authority to repress them ;
and if existing powers are insufficient for the
purpose, to ask from the Legislature of the country
such addition to those powers as may be enough
to meet the evil.
Many things, moreover, in the conduct of public
worship are left to the discretion of the officiating
minister, in the reasonable hope, no doubt, that
such discretion will be wisely used with regard to
personal and local circumstances in every parish.
If it be found that every now and then the
minister of a parish uses his discretion unwisely,
and takes advantage of his position to alter esta-
blished customs and press his own views offensively
upon an unwilling peoj^le; or that he persists
either in doing what the law forbids or in leaving
undone what it orders, I see no cure for such
faults of lawlessness or indiscretion other than
by fresh legislation to shut up within narrower
limits the discretion allowed to the clergy indi-
vidually, to make the law of our rubrics so plain
and simple that it cannot be mistaken, and to pro-
vide more prompt and easy means of securing
obedience to what the law has ordered.
Reports heard on all sides seem to show that in
the opinion of the great body of our people the
occasion for such legislation has now fully come.
I wish I could persuade myself that our existing
processes for legislation in ecclesiastical matters
54 ^ Charge.
were such as to promise a result deserving the
good will and confidence of all our people.
In the meantime some measure at least seems
to be urgently required for putting an end to open
and persistent violations of plainly declared law,
without recourse to the cumbrous and costly pro-
cesses of our existing Church Courts.
If I may venture to speak of the measure which
is now under consideration in Committee by the
Upper House of Parliament, I would say that the
progress already made in amending the first Draft
of the Bill before them is encouraging and satis-
factory. The appointment of a single Ecclesiastical
Judge, of high position and attainments, for the
determination in a summary way of questions con-
cerning the regulation of Public Worship in all
Dioceses throughout the kingdom, is a welcome
change from the present practice.
If, further, the area can be limited within which
such questions may be brought for judicial deter-
mination; and if a power of discretion can be
reserved for the Ordinary to prevent the unneces-
sary raising of questions even within that area,
I am sanguine in the hope that a measure may
receive the sanction of the Legislature which shall
deserve general confidence, and enable the bishop
to assume his proper position of a shepherd to the
flock of Christ, both clergy and laity ; to " be so
merciful that he be not too remiss, and so minister
discipline that he forget not mercy " ; and while
A Charge. 55
armed with authority " to correct and punish such
as be unquiet, disobedient, and criminous " within
his diocese, " to maintain and set forward, as much
as shall lie in him, quietness, love, and peace
among all men."
The appointment of a single Ecclesiastical Judge
for the determination of questions concerning
Public Worship may be further hailed as a first
step of no inconsiderable importance in the long-
needed reform of our Ecclesiastical Courts in
general.
Our present Articles of Religion and Book of
Common Prayer have kept together for a long
time in one Church body a large number of persons,
earnest in religious faith and practice, who dififer
greatly from one another in their views on many
points of detail. It would be fatal to the happi-
ness and welfare of our country to break up this
bond of union. In matters of religion it is not
possible for thoughtful men to arrive at precisely
the same conclusions upon all things. Indepen-
dence of thought and judgment is the very thing
which gives value to the faith and opinions of
earnest thinkers. It would not be possible to
maintain a National Church, in a country where
such independence of thought and judgment is
regarded as the common right and duty of all,
without allowing considerable latitude of opinion
among its members and ample scope for the exercise
of moderation and forbearance.
56 A Charge.
In administering the ecclesiastical affairs of the
large diocese of Worcester, comprising a body of
laity and clergy whom long and affectionate inter-
course has led me to esteem as of high mental
culture and earnest pious feeling, I have thought
it a duty paramount above all others never to lose
sight of this need of moderation and forbearance
in every question that comes before me, so as to
preserve as much as possible the sacred principle
which, in my judgment, lies at the root of all our
social happiness and national prosperity — I mean
the national recognition of religion, including the
maintenance of a National Church among us.
My brethren of the clergy will bear with me
when I say that I think the same principle of
moderation and forbearance and regard for the
views of persons who differ from themselves in
some things, ought to prevail with them, each in
his own parish, in discharging the duties of the
sacred office with which they are entrusted. The
minister of a parish has no right, if I may so sjDeak,
to take advantage of his position to press his own
peculiar views, whether in matters of ritual or
doctrine, exclusively upon his people. He must
not indeed fall short of or go beyond what our
Church and realm have ordered, but within those
limits he must be prepared not to " abuse his power
in the Gospel," but be made all things to all men
that he may by all means save some.
A Charge. 57
The National Church.
It is not an unimportant sign of the times that
persons are to be found who speak lightly of the
disestablishment, as it is called, of the National
Church of England ; that is, as I understand the
term, of setting free the Church, on the one hand,
fi^om the control of Parliament, and of relieving
the State, on the other hand, from all care about
religion. I persuade myself that no one can
regard the agitation of such a question without
alarm, who is sufficiently well informed of the
history of our country in time past, and the pre-
sent relations of Church and State among us, or of
what is going on at the present time in different
parts of Europe. You cannot find an instance in
any other country since the beginning of the
Church of Christ on earth, where Church and
State are more happily bound together by innu-
merable ties. Our fathers in days of old, and
more particularly in the dangerous and difficult
time of the Reformation, having wisely proved all
things in this respect, we have only the compara-
tively easy task of holding fast that which is good.
" Fortunati nimium, sua si bona norint^^ may be
said of all theorists who would break the ties of
Church and State asunder, whetlier Churclimen
from a vain conceit ot" tlic blessedness of eccle-
siastical supremacy, or men void of all religion,
58 A Charge.
who grieve that the State should he troubled by
the quarrels of ecclesiastics.
The establishment, as it is called, of our Church
was not enacted at any definite time that can be
named. It dates from the very introduction into
this country of the knowledge of the Gospel.
Eeligion has been always, as we are proud to
think, part and parcel of the common law of
England. Eead the history of our country in the
records of its national acts, or in the lives of men
in public and in private who represent it faithfully.
Read the series of our Acts of Parliament from
the earliest date downwards, (and it is, perhaps,
in this series of Acts of Parliament that we find
the history of the nation most truly pictured,) and
you will find the principle of a national recog-
nition of religion in a National Church running
like a thread through the whole life of the nation.
You cannot tear out this thread without making
our body politic and social bleed at every pore.
If you could succeed in the effort, it requires no
great foresight to see that the England of the
future will be a very different country from the
England of the past. I believe that no persons
would in the end regret the result more than those
among us who sigh for greater liberty of action
for the Church set free from State control, or who,
dissenting from Churchmen in some particulars of
doctrine and discipline, have really at heart the
prevalence of our Lord's kingdom in the Grospel.
A Charge. 59
Study of the Word of God.
When I regard the difficulties and distresses by
which our Church appears to be embarrassed, and
think of the part which we of the clergy indivi-
dually should take in overcoming the evil, my
thoughts recur irresistibly to what seems to me
the one great source of relief and cure, so far as it
is permitted by the great Author of our faith that
the evil of dissensions should be cured, — I mean the
devout, patient, candid, simple study of the Word
of God in Scripture.
I call to mind my own profession and promise
at the most solemn moment of my life, upon which
I look back from time to time with feelings of
overpowering interest. I professed myself per-
suaded, when the holy office of a bishop was
committed to me, that the Holy Scriptures contain
sufficiently all doctrine required of necessity for
eternal salvation through faith in Jesus Christ ;
and I promised by Grod's grace, out of the same
Holy Scriptures to instruct the people committed
to my charge, and to teach or maintain nothing as
required of necessity to eternal salvation but that
which / shall be persuaded may be concluded and
proved by the same.
I promised further by the help of Grod to faith-
fully exercise myself in the same Holy Scriptures,
and call upon God by prayer for the true under-
6o A Charge.
standing of the same, so as I may be able by them
to teach and exhort with wholesome doctrine, and
to withstand and convince the gainsayers.
My reverend brethren will permit me to remind
them that they, one and all, as many as have been
admitted into the holy order of priests, have pro-
fessed the same persuasion, and have made the
same promise. They have, one and all, undertaken
to endeavour themselves, the Lord being their
helper, to be diligent in prayers and in reading
the Holy Scriptures, and in such studies as help to
the knowledge of the same, laying aside the study
of the world and the flesh.
The experience of my brethren will have told
them that no one can have followed the course thus
pointed out, of " daily reading and weighing of the
Scriptures," drawing all his cares and studies that
way, and continually praying to Grod the Father,
by the mediation of our Saviour Jesus Christ, for
the heavenly assistance of the Holy Ghost, without
finding that he has been thereby saved from many
troubles, that he has waxed riper and stronger in
his ministry, that he has learnt to distinguish in
matters of religion what is Divine from what is
human, that he has ceased to attach importance
to the ecclesiastical things, which are of men, in
comparison with what the Scriptures tell him is
undoubtedly of God.
When our minds have been vexed by dwelling
on matters of controversy in Divine things, where
A Chars'e. 6i
t>
wisdom is darkened by many words, who has not
felt the rehef of going back to the source of all
truth in the Bible, and there reading with a single
eye the words of inspiration, seeking to discover
nothing in them but the meaning of their Divine
Author, found that meaning clear, so that the way-
faring man, though a fool, need not err therein ?
The records of antiquity in our creeds are dear to
us. The vestiges of primitive practice in matters
of ritual, so far as they can be found in sources
worthy of credit, are full of interest and value.
But " Holy Scripture containeth all things neces-
sary to salvation," and the creeds themselves are
to be received and believed only " because they
may be proved by most certain warrants of Holy
Scripture."
The lay members of our Church have long
enjoyed what the most devout among them justly
regard as a privilege of inestimable value, the free
use of Holy Writ. They will never consent to
give up this privilege. They will continue to read
the Bible and to use it, with such aid as the clergy
give them and for which they will be abundantly
grateful, as the foundation upon which to build
their faith and from which to draw rules for the
government of their daily life and practice.
You, my reverend brethren, in your several
parishes may lead your people freely, if you give
them reason to think that your teaching and ritual
are, as our Church directs, in accordance with the
62 A Charge.
Word of God. You may lead them by precept
and example in the way of holy living, into deep
reverence for the things of Grod, into self-denying
practical exhibitions of Christian love. But you
would never succeed, if you were disposed to make
the effort, in leading the intelligent piety and
common sense of English Protestants to be satisfied
with a ritual which they are persuaded is out of
harmony with the spiritual lessons of our Lord
in Holy Writ, or to believe doctrines which our
Reformers rejected, and which our Church has not
hesitated to condemn in one important particular
as " blasphemous fables and dangerous deceits."
It is distressing to know that the attention of
Churchmen, both ministers and people, has been
long fixed, far more than it ought to have been, on
things of comparatively small importance in reli-
gious matters. Bitterness and wrath and anger and
clamour and evil speaking have prevailed among
us with regard to such things, where we ought to
have seen nothing but the fruits of the Spirit in
love, joy, peace, longsuffering, gentleness, goodness,
faith, meekness, temperance. The things which
are of earth have occupied us all, clergy and laity
alike, more than the things which are of heaven.
We have spent too much time and thought upon
things ecclesiastical, which are of men, to the
neglect of the things of God, which long and
patient study would have persuaded us may be
concluded and proved by the Scripture.
A Charge. 63
When you and I, my reverend brethren, shall
have come to the end of our day of labour (and
there are many among my hearers who, like
myself, cannot be far from it), the silver cord
being almost loosed, and the golden bowl near its
breaking, how deep will be our regret if, upon the
review of what we have done, we shall have reason
to think that we have preached ourselves more
than the Lord Jesus ; that we have claimed for the
minister what belongs to the Master only ; that we
have led our people away from the Rock of Ages
to trust in the " dangerous deceits " of superstition,
away from the thing signified in the Sacraments to
the sign, away from the fountain of living waters
in the Gospel to the broken cisterns of man's
devising, which can hold no water ; that we have
not used our ministry exclusively and fully for the
high and holy purpose for which it was entrusted
to us, to raise our people into higher life, to prepare
the way of the Lord by making the crooked
straight and the rough ways smooth, to train the
young, and to guide the old in the paths that shall
lead them to everlasting life ! " It is one stratagem
of the arch-enemy of mankind," writes Bishop
Sanderson " (and when we know his wiles we may
be better able to defeat him) by busying men of
great and useful parts in bye matters of lesser con-
sequence, to divert them from following that unwni
necessariwii which should be the main in all our
endeavours, the beating down of sin, the planting
64 A Charge.
of faith, and the reformation of manners. Contro-
versies, I confess, are necessary, the tongues neces-
sary, histories necessary, philosophy and the arts
necessary, other knowledge of all sorts necessary
in the Church ; for truth must be maintained,
Scripture phrase opened, heresy confuted, the
mouths of adversaries stopped, schisms and novelties
suppressed. But, when all is done, positive and
jwactic Divinity is it must bring us to heaven ;
that is it must poise our judgments, settle our
conscience, direct our lives, mortify our corruptions,
increase our graces, strengthen our comforts, save
our souls."
A CHARGE
DELIVERED TO
THE CLERGY AND CHURCHWARDENS OF
THE DIOCESE OF WORCESTER
iat Iji'ss (ITiiJitcitioii 111 lime, 1877
BY
HENRY, LORD BISHOP OF WORCESTER
RIVINGTONS
WATERLOO PLACE, LONDON
#)ifort anU tJlambn'tJgc
MDCCCLXXVII
My Reverend Brethren of the Clergy
AjStd my Brethren of the Laity, —
5
The occasion of meeting the clergy and
churchwardens of his diocese in visitation in the
seventeenth year of his consecration cannot fail to
suggest serious thoughts to a bishop.
How have I spent the sixteen years, during
whicli I have been permitted to work in my
heavenly Master's service ? How have I behaved
myself in the Church of Grod ? How have I exe-
cuted the office, whereunto I have been called ?
How far have I fulfilled the promises made at my
admission to that office ? Have I instructed the
people committed to my charge, as opportunity
enabled me, out of the Holy Scriptures ? Have
I faithfully exercised myself in the same Holy
Scriptures, and called upon God by prayer for the
true understanding of the same ? Have I been
ready, with all faithful diligence, to banish and
drive away all erroneous and strange doctrine,
contrary to God's word ? Have I shown myself
in all things an example of good works unto others,
denying all ungodliness and worldly lusts, and
living soberly, righteously, and godly in tliis pre-
A 2
4 A Charge.
sent world ? Have I maintained and set forward,
as mucli as lav in me, quietness, love, and peace
among all men ? Have I been faithful in ordain-
ing ? Have I shown myself gentle, and been mer-
ciful for Christ's sake to poor and needy people,
and to all strangers destitute of help ? Have I
fed the flock of Christ committed to my care with
a faithful and true heart, and ruled them prudently
with all my power ?
I do not doubt that similar questions occur to
you, my brethren of the clergy, as you attend the
visitations of the Bishop from time to time, when
our thoughts are carried back to the past uj)on
each occasion in review of what has been done by
us since our last meeting.
May our heavenly Father give us grace to
profit by such reflections ! May He give us also
a larger measure of strength hereafter to perform
what at our ordination we professed a good will
to do ! May He accomplish in us the good work
which we trust that He then began, that we
may be found "perfect and irreprehensible at
the latter day ! "
I have often regretted that the office of order-
ing priests and deacons in our Church cannot law-
fully be used on any other day than a Sunday or
holy day, when the clergy for the most part are
unable to attend the service, because they are
occupied by duties in their own cures. I am
accustomed to welcome every time of Ordination
A Charge. 5
as a most wholesome opportunity for calling to
mind the duties of ministers in our Lord's Church,
and for fixing our thoughts upon the solemn
promises, with which it is ordered that the office
and work should be undertaken. I am persuaded
that the clergy also would welcome the services
of Ordination in the same spirit and attend them
gladly, if the times could be so arranged as not to
interfere with their own parochial duties.
In looking back upon the time passed since my
last Visitation no thought presents itself more
readily to my mind, as always upon former occa-
sions of the same kind, than that of gratitude for
the kindness and goodwill with which my minis-
trations in the ordinary work of a bisho^D have
been welcomed. I have no greater joy than to be
of use in giving counsel, whether to the clergy or
the laity, in the several parishes of the diocese ;
to help in solving doubts or removing difficulties
in cases whore tlie experience of many years, and
the advantage of seeing things habitually from a
point of view which reaches beyond the limits of
a single parish, may enable a bishop of long
standing in (jfiice to find his way to right con-
clusions. I am grateful at the recollection of
mnny instances in which such offers of service
iiavc been well received. 1 count them ;imong
tlie greatest comforts with which llie mercy of
our heavenly Father has blessed my life and made
it li;ii)py.
6 A Charge.
Cathedral Services.
It was provided by an Order of the Queen in
Council, May 23, 1844, that in every cathedral
church, in v^hich any plan for the preaching of the
honorary canons therein shall be agreed upon
by the dean and chapter, with the consent of the
visitor, every honorary canon appointed in the
same church shall conform to such plan, provided
that he shall not be required so to preach more
than once in any year.
Since the happy event of the completion of the
restoration of our cathedral the dean and chapter
have proceeded to put in force this order ; and I
have had great satisfaction in giving my consent
to plans proposed by them for the preaching of the
honorary canons at the services, which have been
held with good effect on every Sunday evening
throughout the year in the cathedral. While
persons living in the city of Worcester and its
neighbourhood have thus the advantage of hearing
preachers from all parts of the diocese, it may be
hoped that the tie which connects the clergy in
general with our cathedral will be strengthened,
and the idea which represents it as the mother
church of the diocese be more fully realised.
Ordinations.
The number of persons admitted into holy orders
as deacons in the diocese, during the last three
A Charge. 7
years, was one hundred and twenty-one, of whom
ninety-two were graduates, twenty-one had ob-
tained certificates from theological colleges, and
eight were literates.
The corresponding numbers in the three years
preceding the last Visitation were : ninety-six
graduates, twenty from theological colleges, and
six literates.
I have also admitted into priest's orders during
the last three years nine persons who had been
ordained deacons in other dioceses.
Confirmations.
The number of persons confirmed during the
last three years was 18,811; a considerable in-
crease upon the number (17,510) confirmed in the
three years preceding the last Visitation.
Elementary Education.
I need not remind my hearers that the subject of
elementary education has occupied a large share of
public attention, as its great importance merits,
since our last meeting.
I ventured in the year 1874 to express the
opinion that the prospects of good elementary
education ibr our children liad never been more
cheerful than they were at that time. If that
ofiinion was well founded, I think we may say
8 A Charcre
i3
that the prospects are still more fall of hope at
present.
The Elementary Education Act, 1876, has done
much to encourage us. Having been prepared by
Her Majesty's Government with careful attention
to the working and results of the Act of 1870,
and amended after long and exhaustive discussion
in Parliament, it has made many steps in
advance towards the right solution of many ques-
tions in the great problem of national education,
some of which are to a great extent new to our
experience.
I need not recount to you, who are all more or
less acquainted with them, the provisions of the
Act in detail. It may suffice to remind you of
the provisions for the payment of school fees by
the guardians of the poor in every parish for the
children of indigent parents, who are not paupers ;
of the power given to school attendance com-
mittees to enforce attendance at school ; of the
provisions made for indirect compulsion by for-
bidding the employment of children in any sort of
work under certain ages, and except on certain
conditions ; of the inducements offered for regular
attendance by the promise of free education ; and
finally, of the more liberal scale of grants offered to
schools supported by voluntary contributions.
These provisions of the recent Act have made
the prospects of good elementary education hope-
ful, and have strengthened the hands of those who
A Charcre.
'
be expected that in course of time tlie effort will
fail, and that the teaching of our children must he
done altogether in rate-supported schools.
A question of great interest and imjiortance
arises upon this state of things. What relation
should Church people, who value the teaching of
religion as the most essential part of elementary
education, try to form for themselves with rate-
supported schools ? It is beyond doubt, as I have
said, that the elementary teaching of all the
children of the poor in some parishes, and of large
numbers of children in other parishes, must be
conducted in rate-supported schools. It is certain
also, that, while school boards are forbidden to
allow the use in their schools of any religious
catechism or formulary which is distinctive of
any particular domination, the spirit of the Acts
of Parliament, under which they exercise their
powers, implies or assumes that some religious
teaching is to be provided in all schools. Ought
not we, who have at heart the teaching of religion,
to give all the help we can to those school boards
who wish to encourage such teaching, and try to
give effect to their efforts in that direction by the
same means which we have found useful in schools
supported by voluntary contributions ?
The diocese of Worcester has found reason to
value the system of inspection of schools by officers
appointed for the jjurpose, as a most efficient instru-
ment for the encouragement of religious teaching .
A Charge. 1 1
such SA^stem including periodical examination of
pupil teachers and scholars, with the adjuncts of
prizes and certificates of proficiency.
I count it a happy thing that from the beginning
of this system of inspection in the diocese our
boards of education for the two archdeaconries
have recognised the duty of not denying the bene-
fit of insjDCction to any public elementary school
within their limits. Our diocesan inspectors are
ready, at the request of any school board, to
examine its schools in religious knowledge. The
pupil teachers in board schools, and the children
taught in them, are admitted to our prize-scheme
examinations instituted for the encouragement of
religious learning.
It is satisfactory to learn, from the Report issued
in 187G by the Church Inspector of Training
Colleges, that " in an increasing number of cases,
school boards are anxiously making provision for
the religious teaching of their children and pupil
teachers. Overtures are being made to the courtesy
of diocesan inspectors, or to any other available
agency for the purpose." " Let us do all we pos-
sibly can," he adds, " to meet such overtures. We
none of us like board schools as well as we like
voluntary schools ; but they are a necessity
wherever the voluntary system fails. Let us then
be wise in our generation, and loyally make the
very best of them."
I cannot leave the subject of elementary educa-
12 A Charge.
tion without taking the o23portuiiity to ex2:)ress
my regret that the diocese of AVorcester should
present an instance, conspicuous above otliers, of a
school board refusing to recognise in its schools
any kind whatever of religious observances or
religious teaching. The School Board of Bir-
mingham, taking advantage of the omission from
the Elementary Education Acts of any provision
for religious observances or religious teaching, and
disregarding, as it appears to me, the spirit of the
Acts in this particular, has professed its determi-
nation to separate religious instruction altogether
from secular instruction, and to apply the teaching
in its schools to secular subjects only.
Not to mention the difficulty (may I not say the
impossibility) of giving any instruction whatever,
worthy of the name, in many necessary subjects
without some recognition of the Glreat Being,
" whose never failina; Providence ordereth all
things both in heaven and earth," I cannot re-
gard with other than painful feelings the practice
of bringing together large numbers of children for
the education which is to fit them for the duties
and responsibilities of life without taking advan-
tage of the opportunity to encourage at least some
liabits of piety by elementary lessons of religion
and the use of simple forms of prayer.
I am inclined to think that in the teaching of
all our elementary schools we are apt to aim at
too high results ; and the remark applies as well
A Charge. 13
to tlie religious as to the secular teaching of our
children. The proper work and office of ele-
mentary education are to be found, not so much
in storing the mind with facts, or imparting the
knowledge of theories which admit of question, as
in the process of instilling principles, of developing
the natural powers, of laying a good foundation
upon which the future acquisition of knowledge
may be made to rest.
Let us hope that at no distant day the School
Board of Birmingham will take a view of the
question of religious teaching more in accordance
with the feeling which is almost universal in the
country, and not deny to the children taught in
its schools the inestimable advantage of turning
their attendance there to profit, by learning such
elementary religious lessons and acquiring such
habits of piety as may lead them in after life to
act upon those princij)les of religion, which are
" the only sure stay of a well-ordered common-
wealth."
Incumbents Resignation Act.
Since the passing of the Incumbents' Resigna-
tion Act, 1871, fourteen incumbents in the diocese
have taken advantage of its provisions.
Great relief has thus been given to clergymen
whose advanced age or infirmities made them no
longer able to bear without pain the responsi-
bilities of office; and the several parishes in which
14 A Charge.
they ministered have derived corresponding ad-
vantage from the succession of new incumbents.
It is obvious, however, that the provisions of
the Act cannot be apphed to benefices of small
annual value, of which, alas ! the diocese still pre-
sents many instances, where the whole revenue
is miserably inadequate for the support of one
incumbent. It is worthy of consideration whether
the need of retiring pensions in such cases might
not be met by some diocesan fund established
for the purpose, or by extending the objects of the
societies formed in the two Archdeaconries for the
relief of widows and orphans of clergymen, and
of such clergymen as are disabled by age, sick-
ness, or infirmity.
Ecclesiastical Dilapida lions.
Upon the occasion of my last Visitation I ven-
tured to say that the Ecclesiastical Dilapidations
Act, 1871, had laid the foundation of permanent
and great good.
My experience in the last three years has fully
confirmed this opinion ; and the personal attention
which I have given to the working of the Act in
every case has satisfied me that its provisions,
in the main, deserve great commendation.
From the commencement of operations under
the Act to the end of the year 1876 I issued
one hundred and four final orders for benefices
inspected upon vacancies.
A Charge. 15
In six of these cases only it was found necessary
to alter the amounts of the estimates made by the
surveyors ; in four of these the estimates were
increased, and in the remaining two they were
diminished ; and in every case it was found prac-
ticable to obtain a result satisfactory to both
parties without calling in a second surveyor. It
is worthy of mention, also, that in the case where
the estimate of dilapidations was larger in amount
than any other with which I have had to deal
the representatives of the deceased incumbent
thought fit to tell me that, after testing the
report and estimate of the diocesan surveyor with
care, and with the assistance of a builder and
surveyor employed by themselves, they were satis-
fied that nothing had been excluded, or inequit-
ably included, and that they considered the cost
of the necessary repairs to be estimated at a proper
amount.
It will be remembered that in the last session
of Parliament a Select Committee of the House of
Commons, appointed " to inquire into the opera-
tion of the Ecclesiastical Dilapidations Act," re-
ported their opinion that it had failed in many
respects to accomplish the object for Mdn'cli it was
enacted, and that some legislative alteration is
needed to remove the well-grounded complaints of
a large body of the clergy.
The Committee further recommended that the
whole question of" dilapidations should be met by
1 6 A Charge.
a system of annual contributions from each bene-
fice, proportioned to the state of repair and value
of the buildings by a periodical survey, which may
be conducted by a surveyor at a salary ; and that
the management of the whole should be remitted to
the Board of Governors of Queen Anne's Bounty.
Whatever may be the defects of the system
established by the present Act, I think it is not
difficult to see that the system proposed by the
Committee would be far worse, and that the
alterations recommended would be inefficient and
injurious.
To my mind, the idea of a Board of Commis-
sioners in London undertaking to keep in repair
all the buildings upon all the benefices in England
and Wales, and to regulate the contributions of
the several incumbents year by year, so that no
one should pay more than is needed for the main-
tenance of his own particular buildings, seems to
exceed the wildest flights of fancy.
No principle appears to me more sound than
that, when the tenant of any ecclesiastical build-
ings is put in possession of them in a state of good
repair at the beginning of his incumbency, he
should be required to deliver them up to his suc-
cessor in the same condition. The provisions of
the Ecclesiastical Dilapidations Act, 1871, are
based upon this principle. It is required that
upon the occasion of every new incumbency all
the buildings should be put in good repair. The
A Charge. 17
sum of money needed for the purpose is a debt due
to the new incumbent from his predecessor. It is
plain that the prospect of being able to obtain
payment of this debt should be regarded as a
necessary element of consideration in determining
the question of undertaking the cure. The new
incumbent takes the benefice with his eyes open to
the responsibility of putting the buildings at once
into good repair ; and he has no one but himself
to blame afterwards, if, at the end of his incum-
bency, he finds himself liable for a large amount
of dilapidations.
It may be useful to consider in one or two
points of comparison the difference between the
system, or rather want of system, which prevailed
before 1871, and that which has been established
by the present Act.
Before 1871 there was no sufficient security that
the buildings of a benefice should be protected
from falling gradually into ruin. Instances of
such neglect have been, in fact, of no infrequent
occurrence. The present Act makes it imperative
that, at least upon the occasion of every change of
incumbency, all the buildings should be put in
good repair.
Before 1871 there was no security that the
persons employed to assess dilapidations in any
case were sufficiently acquainted with the law of
the subject, or sufficiently conversant with the
details of the work of building. The Act of 1871
B
1 8 A Charge.
commits the office of surveyor to one or more
persons in every diocese, chosen by representatives
of the clergy with special reference to the work
entrusted to them, and with a fixed scale of rates
of payment for their services. The constant em-
ployment of these surveyors in the work of assess-
ing dilapidations cannot fail to make them well
acquainted with the law which governs dilapida-
tions, and to give them experience in estimating
the cost of the work that they may order.
Before 1871, again, there was no sufficient
security that the money paid for dilapidations by
the representatives of the outgoing incumbent
was spent in doing the substantial work, for
which the payment was required. The present
law provides that the money should be paid to the
Governors of Queen Anne's Bounty, and be re-
tained by them until they shall be certified that
the work ordered has been done to the satisfaction
of the surveyor by whom the necessary repairs
were specified.
Before 1871, also, it may be added, the costs of
litigation in the matter of dilapidations were often
very large, while under the present law, by pru-
dent management and care, cases of dispute may,
in general, be settled satisfactorily at little or no
expense.
It is important to bear in mind that the law
which governs the amount of dilapidations has
not been altered by anything contained in the
A Charge. 19
recent Act. Surveyors acquainted with their
business have little difficulty about it. The courts
of common law have long since laid down, in cer-
tain well-known cases, the general principles by
which the amount of dilapidations should be
settled. It does not seem practicable or prudent
to go beyond such principles in further defining
particulars by positive enactment, or to attempt
to construct a catalogue of details which may
suffice for all cases ; though it may perhaps be
worth consideration, if the subject should again
occupy the attention of the Legislature, whether
some standing commission or tribunal might be
established, open to appeal from all parts of the
country, and armed with authority to settle sum-
marily questions of fact or law which might be
brought before it.
Cases of apparent, or perhaps real, hardship
must be expected to arise in changing from a state
of things, in which much was uncertain, to a system
of strict law. An incumbent, for example, may
have taken possession of his benefice without any
account of dilapidations, and without the exj^ecta-
tion of being obliged to put his buildings into good
repair, and now find himself at last compelled to
do so. In many such cases the hardship might be
removed or mitigated by a judicious use of the
power given to the Governors of Queen Anne's
Bounty, to grant loans, to be repaid in a definite
term of years.
B 2
20 A Charge.
The Act of 1871 has, no doubt, placed great power
in the hands of the bishop, whether wisely or not
it is not for me to judge. I can only say for
myself, that in the exercise of such power I have
never failed to bear in mind the responsibility
attached to it, nor to weigh well the circumstances
of every case, with regard to that responsibility,
before the issue of the final order. If the Legis-
lature should think fit to entrust this power to
other hands, it will not be the part of the bishop
to complain of the relief thus given him.
Considering the stringency of the present law, a
stringency of which I must profess ray belief that
it is no more than what is just, and which I am
persuaded that the Legislature will not consent
to relax, my brethren of the clergy will allow
me to remind them of the prudence of attending
to all repairs in time. Do not put off till to-
morrow what ought to be done to-day. Try to
prevent the need of a large outlay in repairs here-
after by timely attention to small defects at pre-
sent.
Ecclesiastical Legislation.
Besides the Elementary Education Act, 1876,
several measures affecting the Church have received
the force of law since our last meeting.
In 1874, a useful Act was passed by Parliament
to facilitate the rearrangement of archdeaconries
and rural deaneries in any diocese.
A Charge. 21
In the same year was passed the Public Worship
Regulation Act, of which, alas! we have heard
much during the last two years. That some pro-
vision was needed for the objects which that Act
was intended to accomplish, cannot, I think, be
doubted by anyone who duly considers the consti-
tution and circumstances of the Church of England,
and the necessity of securing obedience to the
rules, by which the law of the realm has ordered
that public worship in our churches should be
governed.
In the year 1875, the provisions of the Bishops
Resignation Act, 1869, which was then expiring,
were made perpetual.
A further step was taken also by the Ecclesias-
tical Fees Act, 1875, to settle the long pending
questions respecting fees payable to the officers of
ecclesiastical courts, and to persons employed by
bishops in the transaction of official business. It
is much to be desired that these vexatious questions
should be promptly and finally settled upon the
only satisfactory and intelligible principles, that all
useless form of procedure should be abolished, that
necessary forms should be simplified, that no
more officers should be employed than are wanted
for the work required to be done, and that no
higher remuneration should be given to them than
is sufficient to secure the services of well-instructed,
able men, and to pay them liberally for what
they do.
2 2 A Charge.
I should welcome gladly the enactment of a
provision which was proposed at first in the Eccle-
siastical Offices and Fees Bill, 1876, but afterwards
withdrawn by the promoters of the Bill, for the
formal admission to office of a churchwarden at the
meeting- of the vestry where he is appointed, or,
in case of his absence, by the archdeacon of the
archdeaconry, or rural dean of the rural deanery,
in which the parish is situated.
A provision of this nature would be of great
practical convenience to the several parishes of the
diocese, and to the gentlemen who are good enough
to undertake the office of churchwarden.
In the year 1875, and again in 1876, Acts of
Parliament were passed for establishing new
bishoprics, one of St. Alban's, and another of
Truro.
It is encouraging to learn that large sums of
money have been contributed for the foundation of
these bishoprics by persons who wish to give
greater efficiency to the ministrations of the Church
of England. A Bill, brought in by Her Majesty's
Government, is now also under the consideration of
Parliament for the foundation of four other new
sees in the most populous parts of England. If
this Bill should receive the sanction of the Legisla-
ture, there is reason to believe that funds may be
found without any considerable delay to give effect
to its provisions.
I am not aware that any strong wish has been
A Charge. 23
expressed in the diocese of Worcester for a re-
arrangement of the limits by which the diocese is
bounded. In reply to an invitation, with which I
was honoured, to express my opinion upon the
subject, I ventured to suggest for consideration, if
any change were contemplated, the plan of re-
storing the boundaries of the diocese, as they were
before the rearrangement made in the year 1837;
with the addition, however, of those parishes in the
county of Worcester which now form part of the
diocese of Hereford.
It appears to me, that if the diocese of Lichfield
were relieved, as is proposed in the Bill now before
Parliament, by the transfer of the county of Derby
to the new see of Southwell, and further relieved
also by the transfer to the diocese of Hereford of
those parts of the county of Salop which now form
part of the diocese of Lichfield, it might be desir-
able to revive the see of Licl^eld and Coventry,
as before 1837, the archdeaconry of Coventry being
included in it.
The severance of the archdeaconry of Coventry
from the diocese of Worcester, if it were done
during my tenure of the see, would, indeed, be a
great and real grief to me, for it would break my
official connection with a large number of persons,
both clergy and laity, whom the experience of
many years has taught me to regard with feelings
of strong affection, and with whom my intercourse
has been to me a source of unmixed pleasure.
24 A Charge.
Personal feelings, however, must not be allowed to
prevail against any proposal for increased efficiency
in Church work ; and I comfort myself by the
thought that it is more than probable that the
change, if approved by those who have the power
to make it, will not take effect while I am permitted
still to labour in my heavenly Master's service.
I must add, also, what I have often taken occa-
sion to say, that in my opinion a much more
pressing want of our Church than the creation of
new sees is to be found in the better endowment
of benefices of small income, both in town and
country. The patrons of such benefices are often
sorely tried in finding suitable persons able and
willing to undertake the cures ; and the hardships
endured by the clergy in them, and endured for
the most part with fortitude worthy of all admira-
tion, are frequently the cause of great distress to
those who have the opportunity of becoming ac-
quainted with them.
The Appellate Jurisdiction Act, 1876, has at
length settled the constitution of the Court of
Final Appeal in ecclesiastical cases.
Rules made by the Queen in Council, in pur-
suance of the provisions of that Act, have provided
that while the Archbishops of Canterbury and
York, and the Bishop of London, sitting in rotation
each for one year, shall be ex officio assessors of the
Judicial Committee of Privy Council on the hearing
of ecclesiastical cases, the other bishops shall
A Charge. 25
attend also as assessors, sitting in rotation, four
together, for one year. No ecclesiastical case is to
be heard by the Judicial Committee unless three at
least of the five ecclesiastical assessors are present
at the hearing.
I must beg the attention of my hearers once
more, as on former occasions, to the circumstance
(for it cannot be too often or too well considered),
that the province of the Judicial Committee in
hearing ecclesiastical cases is not to settle matters
of doctrine, or rules for the conduct of public
worship, or to determine what ought to be the
doctrine of our Church, or our rule of public wor-
ship in any particular ; but simply to declare, upon
the true construction of her formularies, what has
been already established by the law of the realm
to be the doctrine or rule of public worship of the
Church of England.
Ecclesiastical Judgments.
The present year will be remarkable for what
we may hope to be the final settlement of the two
vexed questions of the vestments to be worn by
the clergy in the administration of the Lord's
Supper, and the position to be taken by the
minister in consecrating the elements of bread and
wine.
It has long been felt by many, who take different
views of these questions among themselves, that
26 A Charge.
the decision given by the Judicial Committee of
Privy Council in the case of Hibbert v. Purchas
could not be considered satisfactory or final, inas-
much as the arguments of counsel were heard on
the side of the promoters of the suit only.
We have now had the advantage of a decision
given after the full hearing of counsel on both
sides by a court consisting of ten judges, aided by
the advice of the Archbishop of Canterbury, and
four other episcopal assessors. No more compe-
tent body of persons could be found to deal with
the many intricate matters of fact and law which
the solution of the questions involves, so as to
make clear what has been prescribed or is allowed
to the ministers of the Church of England.
The Court admitted the force of the objection
that in the case of Hibbert v. Purchas the Judicial
Committee had not the advantage of an argument
by the defendant's counsel on the points in ques-
tion. They allowed, further, that in proceedings
which may come to assume a penal form a tri-
bunal, even of the last resort, ought to be slow
to exclude any fresh light which may be brought
to bear upon the subject. They were thus led to
consider themselves at liberty to examine the rea-
sons upon which former decisions of the Judicial
Committee were arrived at ; and if they should find
themselves forced to dissent from those reasons,
to decide upon their own view of the law.
After an argument, stated by the Court at
great length, and apparently embracing all the
A Charge. 27
considerations proper to be taken into account in a
case of great difficulty — an argument which I do
not hesitate to describe as one of the most able,
clear, and convincing that I have ever studied upon
any subject — the Judicial Committee decided that
it is not lawful for the officiating minister in a
parish church to wear the vestments known as an
alb and a chasuble during the service of the Holy
Communion.
They decided, further, with regard to the posi-
tion of the minister while consecrating the ele-
ments of bread and wine, reversing in this respect
the decision of the Committee in the case of
Hibbert v. Purchas, that no offence is committed
by the minister standing at the middle of the west
side of the Communion table, provided he so place
himself that the people may see him break the
bread and take the cup into his hand.
The minister is to order the elements " standing
before the table ; " words which, say the Com-
mittee, would be fully satisfied by his standing on
the north side and looking towards the south ; but
which also, as the tables are now usually, and in
their opinion lawfully, placed, authorise him to do
these acts standing on the west side and looking
towards the east. After this the minister must
stand so that he may, in good faith, enable the
communicants present, or the bulk of them, being
properly placed, to see, if they wish it, the break-
ing of the bread and the performance of the other
manual acts mentioned. lie must not interpose his
28 A Charge.
body so as intentionally to defeat the object of the
rubric and prevent this result.
I hope, as I have said, that the decision now-
given will set at rest these questions among
us for ever. When I think of the high hopes
for time and for eternity which well-instructed
Christians cherish, of the never-ceasing warfare
which the ministers of our Lord in His Church are
bound to wage against the powers of selfishness
and sin in themselves and in the people over
whom they are put in charge, and of the constant
need of thought and effort for the successful pro-
secution of this warfare, so that when we have
done all that we can in this respect we must con-
fess ourselves to be unprofitable servants, I cannot
help feeling humiliated and distressed that these
miserable questions of ritual should have been
allowed to occupy so much time and thought, and
draw away the attention of many from the pur-
suit of the one thing needful.
I should have been glad to be altogether silent
upon a subject which has excited much angry
feeling, if I did not feel that so much misappre-
hension prevails respecting it, and that the ques-
tions which arise upon it and the issues involved in
the right solution of those questions are of so
much vital importance to the religious and social
and political welfare of our people, that it seems
imperative upon a bishop, on an occasion like the
present, not to refrain from expressing the conclu-
A Charge. 29
sions to which full consideration may have guided
him respecting it. I refer to the case in the
diocese of Rochester, where the incumbent of a
benefice has been encouraged to refuse compliance
with an order of the Court of Arches inhibiting
him from the performance of official duty in con-
sequence of his persistence in the use of certain
observances of ritual which have been declared to
be illegal.
I feel that I should be justly liable to the charge
of neglect of duty, if I did not express my great
regret and grief at an act, which seems to me to
deserve grave censure, of open defiance of the
High Courts of Justice, to whicli the law of the
realm has entrusted the interpretation of our
rubrics for the regulation of public worship, and
the duty of maintaining discipline and order.
" Whosoever," says our thirty-fourth Article of Reli-
gion, " through his private judgment, willingly and
purposely, doth openly break the traditions and
ceremonies of the Church, which be not repug-
nant to the Word of God, and be ordained and
approved by common authority, ought to be re-
buked openly, (that others may fear to do the like,)
as he that offendeth against the common order of
the Church, and hurteth the authority of tlie magis-
trate, and woundeth the consciences of the weak
brethren."
Nothing, in my opinion, can justify acts of
open defiance to lawful authority on the part of
3© A Charge.
ministers of the Church, except a command to do
things which are plainly inconsistent with, or to
abstain from doing things which are plainly re-
quired by, allegiance to our Lord in His kingdom
of heaven, which is not of this world, and in
which it is our task of effort to " lay hold on
eternal life."
The law of the realm has imposed conditions to
be observed by the ministers of the Church of
England in their use of our churches, and in their
enjoyment of the endowments belonging to them.
The ministers themselves must have received epis-
copal ordination ; public worship is to be con-
ducted in our churches according to the order
prescribed in our Book of Common Prayer ; the
teaching of our ministers is not to be contrary to
the Articles of Religion, which have been sanc-
tioned by the Legislature, for the avoiding of
diversities of opinion, and for the establishing
of consent touching true religion.
If anyone, seeking the office of minister in the
Church of England, is of opinion that he cannot
conscientiously comply with these conditions ; or if,
having been admitted to the office of minister, and
having thereby expressly undertaken to comj^ly
with them, he finds, on experience afterwards, that
he cannot honestly continue such compliance, I do
not see what course is open to him other than to
cease from seeking or to retire from office.
The laws of our country do not prevent anyone
A Charge. 31
who thinks he has a vocation for the purpose,
from teaching other doctrines, or conducting public
worship according to any other form, provided that
no offence is thereby committed against moraHty
or good order ; but teaching which is contrary to
our Articles of Religion, and forms of public wor-
ship which are inconsistent with the true meaning
of what is prescribed in our Book of Common
Prayer, must not be supported by the endowments,
or be allowed in the buildings, which the law of
the realm has secured for the use of the Church
of England.
It is obvious that the governing power of the
country cannot permit the law, when it has been
once clearly ascertained, to be broken with im-
punity. If existing means are not sufficient, the
Legislature will provide others for the enforce-
ment of obedience. Every member of our com-
munity may use all lawful and honourable means
for getting our laws amended, and the constitution
of our courts of justice altered ; but so long as
they remain, it cannot be left to the choice of any
individual or society of persons holding office to
determine whether or not they will comply with
what is ordered.
I am aware that the opinions which I thus ven-
ture to express respecting acts of non-compliance
with the law in things ecclesiastical do not find
favour or acceptance with all the members of our
Church ; and among the persons who reject such
32 A Charge.
opinions, may be some whom I am now address-
ing, and to whom, notwithstanding differences of
opinion, I am bound by ties of affectionate regard
and honour. Such persons think that resistance
to the decisions of our courts of justice and to the
enactments of statute law is a duty, because they
consider that the courts, to which the law of the
realm has committed the interpretation of our
formularies and the decision of doubtful questions,
■ are not constituted as such courts ought to be ;
and that the Legislature does not sufficiently
regard the voice of the clergy in making the laws
by which our Church is governed.
I can only say for myself that such persons take
a very different view from that to which I have
been accustomed of the constitution of the Church
of England, and of its relation to the supreme
power by which the realm is governed.
The Church, of which they have formed to
themselves an idea, and whose rights they are
anxious to uphold, is not the body, to the office of
ministering in which I professed at my ordina-
tion that I thought myself truly called " according
to the will of our Lord Jesus Christ and the due
order of this realm."
Much of the misapprehension which prevails
upon the subject seems to me to arise from the
notion of a supposed "compact between Church
and State," as between two independent bodies
competent to make terms of treaty with one
A C/mro-e
i>
another, by virtue of wliicli the ministers and
members of the Church, as such, are free from the
ordinary HabiHties of subjects to the supreme
governing power. Ingenious theories of such a
compact have been invented by clever writers, who
undertake to describe its nature and conditions ; of
which, however, it may be sufficient to say that
they have no foundation of fact whatever to rest
upon.
Whatever may have been the case in times
before the sixteenth century, when the Church of
England acknowledged allegiance to a foreign
power, as its spiritual head, who claimed the right
of treating with the temporal head of the State on
behalf of its subjects, and demanding for them
exemption from the exercise of temporal jurisdic-
tion, it cannot be seriously contended that any
foundation for the supposed compact has existed
since the time ^ when it was solemnly declared and
enacted, that '* the sovereign is the only supreme
governor of this realm, as well in all spiritual or
ecclesiastical things or causes as temporal ; " and
tliat " no foreign prince, power, state, or potentate
hath, or ouglit to have, any jurisdiction, power,
superiority, pre-eminence, or authority, ecclesias-
tical or spiritual, within this realm."
Ever since the time when this memorable decla-
ration was enacted the supremacy of the Crown
and Legislature of the reahn over all persons and
' 1 lOlizabcth.
C
34 A Charge.
things, ecclesiastical or civil, has been without
question. The voice of the governing power in
Parliament has prescribed the conditions under
which our churches are to be used, and the quiet
enjoyment of their endowments to be permitted to
our clergy.
The student of history, moreover, who looks
back to the times before the Reformation, will
not fail to find that there never was at anv time
real foundation for the theory of a compact
between the Church of England and the State, by
virtue of which the ministers and members of the
Church were free from the ordinary authority of
the sovereign governing power.
Before the conquest of England by the Normans
it is well known that there was no distinction in
point of jurisdiction between things ecclesiastical
and things temporal. All questions, ecclesiastical
or civil, were determined in courts, where eccle-
siastical and temporal judges sat together to
administer justice. The separation of ecclesiastical
from temporal jurisdiction was first made by King
William the Conqueror, who assigned to the re-
spective courts, each deriving its authority from
himself, their proper sphere of action.
History records that in subsequent times eccle-
siastical jurisdiction, independent of the sovereign
governing power of the realm, was occasionally
usurped by the Church and Court of Rome with
more or less success ; as when, in the time of the
A Charge. 35
Conqueror himself, foreign legates or commis-
sioners were sent to England to hear and determine
ecclesiastical causes ; or, as in the time of King-
Henry I., when the Popes claimed the donation
and investiture of bishoprics and other benefices ;
or, as in the time of King Stephen, when they in-
sisted upon the right of appeal from English courts
of justice to the tribunals of the Court of Rome ;
or, as in the time of King Henry II., when they
claimed the entire exemption of the clergy from the
cognisance of the temporal power ; or, lastly, as in
the reign of King John, when they filled up the
measure of usurpation by pretending to take the
crown off the king's head, and compel him to accept
liis kingdom as a gift from the Court of Rome.
None of these measures of usurpation, however,
in whatever degree successful for the moment,
were permitted without remonstrance. The ancient
rights of sovereignty in the realm were upheld not-
withstanding. They were formally asserted and
confirmed by Parliament, in the reigns of King
Edward HI. and King Richard II. The Statutes
of Provisors then enacted were framed as well to
abolish the wrongful usurpations of a foreign
power, as to confine the ecclesiastical courts of the
kingdom within their proper province, and to put
a stop thenceforth, as it was su})posed, fi)r ever to
all that might be attempted " in })rejudice and dis-
herison of our lord the king and of his ci'own,
and <»r all the people of his said realm, and to (lie
r 2
36 A Charge.
wounding and destruction of the common law of the
same realm at all times used^
The true theory of the constitution of the
Church of England, and of the relations between
Church and State, " according to the due order of
this realm," was finally stated in words, which
have been readily accepted from the time of their
being adopted to the present day, in the pre-
amble of the Statute " for the Restraint of
AjDpeals," in the reign of King Henry YIII.
" By divers sundry old authentic histories and
chronicles it is manifestly declared and expressed,
that this realm of England is an empire, and so
hath been accepted in the world, governed by
one supreme head and king, having the dignity
and royal estate of the imperial crown of the
same ; unto whom a body politic, compact of all
sorts and degrees of people, divided in terms and
by names of spirituality and temporality, been
bounden and owen to bear, next to God, a natural
and humble obedience ; he being also institute
and furnished by the goodness and sufferance of
Almighty God, with plenary, whole, and entire
power, pre-eminence, authority, prerogative, and
jurisdiction, to render and yield justice and final
determination to all manner of folk, resiants or
subjects, within this his realm, in all causes, matters,
debates, and contentions happening to occur, in-
surge, or begin, within the limits thereof." ^
1 24 Henry Vlll. c. 12.
A Charge. 2)1
The same principle is fbiuid clearly expressed
ill the thirty-seventh of our Articles of Religion,
where it is said that " the Queen's Majesty hath
the chief power in this realm of England, and
other her dominions, unto whom the chief govern-
ment of all estates of this realm, whether they be
ecclesiastical or civil, in all causes doth appertain ;"
and the prerogative thus assigned to the Crown is
further explained by identifying it with that
which is said to be seen "to have been given
always to all godly princes in Holy Scripture
by God Himself, that they should rule all states
and degrees committed to their charge by God,
whether they be ecclesiastical or temporal, and
restrain with the civil sword the stubborn and
evildoers."
The governing power and legislature of the
realm have never departed from the principle of
this supremacy. It has been found consistent with
the preservation of the just rights of the Church of
England, and with full security to its ministei-s of
ample scope and liberty to exercise the spiritual
powers with which they are invested by commission
from their heavenly Lord and Master. It has been
the source of invaluable blessings in the religious
and social and political welfare of our people.
Long may the principle of this supremacy be
permitted to flourish and maintain its ground
among us; and loyal and hearty the submission of
our ministers and people \o it. Long may it
38 A Charge.
continue to be tlie proud boast of our country, that
our kings and queens are nursing fathers and
nursing mothers to the Church in their dominions.
Long may we enjoy the blessing of a legislature
not indifferent to the religious welfare of the
people, determined to maintain Christianity as part
and parcel of the law of the land, guarding the
application of the fabrics of our churches and of
their endowments to their proper uses, securing
both in the teaching of the ministers of the Church
and in the services of public worship the " form of
sound words," which the voice of the nation in
Parliament has deliberately sanctioned.
It is a relief to turn from the consideration of
things which are often the occasion of strife ; and
say a word or two in conclusion about matters
upon which there is little or no difference of
opinion among us, and which stir the inner sj^rings
of high thought which flow within us in our
happiest moments.
We are apt, in questions of religion, to attach too
much importance to small things, and to be quick
in struggling for the ascendancy of our own views
about them ; not considering how few and simple
are the really fundamental and necessary prin-
ciples of the Grospel, with which its ministers
ought always to be strengthening and nourishing
their own souls and the souls of the people among
whom they labour.
We live in an age when the work of the wise
A Charge. 39
providence of God in the so-called processes of
nature is laid open to the apprehension of inquirers
with greater clearness and certainty of knowledge
tlian at any former time ; and there is nothing-
more obvious to those who have prosecuted such
inquiries with success, or who have made them-
selves acquainted with the results of the investiga-
tions of other persons, than the simplicity of the
principles and processes by wliich the natural
world is governed.
The experience of men of science has made it
abundantly clear to them that the order of nature,
as we call it, is simple. What is complicated in
theory is not true. The laws by which the
natural world is governed are few in number and
of sublime simplicity. The discovery of truth in
such matters is made by getting rid of compli-
cations. In proportion as we advance in know-
ledge we are satisfied that the truth is plain and
simple, and capable of being expressed in few
words.
I think that what is thus proved to be true in
natural things may be said of spiritual things also,
and of the processes and work of our heavenly
Father in dealing with the souls of men in matters
of religion. All elaborate theories are unworthy
of our confidence. The discovery of truth is made
in spiritual things, as in natural things, by clearing
away the complications of the growth of error.
In proportion as we make progress in our know-
40 A Charge.
ledge of Divine things their simpHcity becomes
apparent to us. The laws by which the souls of
living men are governed, in the system of love and
mercy which the Grospel has established, are plain
and simple, and capable of being expressed in few
words.
Who, that seeks for the knowledge of the truth
of Divine things in the Word of God in Scripture,
can fail to be struck by the evidence of this sim-
plicity, as he reads the short, yet full and pregnant
sentences, in which the whole Gospel seems to be
enunciated continually in many passages of the
teaching of our Lord and His Apostles ?
Think of " the word of faith " which St. Paul
preached : " If thou shalt confess with thy mouth
the Lord Jesus, and shalt believe in thine heart
that God hath raised Him from the dead, thou
shalt be saved ; " ^ and again, " I delivered unto
you first of all that which I also received, how that
Christ died for our sins according to the scriptures ;
and that He was buried, and that He rose again
the third day according to tlie scriptures ; " ^ and
again, when he describes the practical life and
conversation of Christians, " I am crucified with
Christ : nevertheless I live ; yet not I, but Christ
liveth in me : and the life which I now live in the
flesh I live by the faith of the Son of God, who
loved me, and gave Himself for me." ^
The knowledge thus made clear to us of the
^ Eom. X. 9. M Cor. xv. 3, 4. =* Gal. ii. 20.
A Charge. 41
simplicity of the laws by which our heavenly
Father governs the souls of men in the Gr0S23el
should be allowed to have its full practical effect
upon us. It should comfort our own hearts with
peace. It should arm us with forbearance in deal-
ing w4th other persons.
In the midst of the confusion of conflicting
opinions upon questions of religion, and of doubts
and difficulties which the busy minds of men
are always stirring, how reassuring the thought
that there is one thin thread, held out in mercy
by our heavenly Father's love, to guide the steps
of all who take advantage of it to eternal life.
While we lay hold of this thread firmly and follow
as it leads us, may w^e not satisfy ourselves by
undoubted signs that others, who differ from us in
many matters of opinion, are holding it firmly
also, and trusting it for guidance to the same
bright home on which our hopes are fixed? and
shall not our persuasion in this respect urge us to
hold out to them the right hand of fellowship, and
do all we can to help them ?
The wisdom of all experience in the things of
religion teaches us to bring into as simple a form
as possible the necessary terms of union in " every
particular or National Church ; " while we hold
fast first principles, not to insist upon things which
fairly admit of question ; to refuse to raise into a
place of too great prominence things of secondary
importance; to accustom ourselves to think iind
42 A Charge.
talk mncli about the few main truths which the
faithful hold in common, and little about the
things on which our opinions differ ; to banish
and drive away contentions about minor matters,
which are always apt to be irritating in proportion
to their insignificance. If we would really con-
tent ourselves with maintaining things essential, it
would surprise many an ardent polemic in his
hours of quiet thought to see how few and simple
such things really ai'e, and how large is the
growth of non-essential matter, which has been
allowed to grow up in controversy around the
truths which make men wise unto salvation.
We have reason to rejoice, in the present day,
that questions of religion are allowed to occupy
a large share of the attention of thinking men
among us, because, however slow the process, we
cannot doubt that the honest inquirer will at
length discover truth. We see, it is true, on the
one hand, faith unworthy of the name, such as
verges upon superstition, resting on no foundation
with which reason can be satisfied, or demanding
that the things of the Spirit shall be made subject
to the cognisance of our senses. We see, on the
other hand, a spurious philosophy rejecting faith,
and refusing to take into sufficient consideration
the higher faculties and affections of human nature,
which, by the very laws of their being, are not,
nor can be, subject to the dominion of sense. But
if there is one thing more than another upon
which, under such circumstances, it becomes the
A Charge. 43
ministers of the Grospel to dwell, and direct the
attention of their people to it, in order to show
the true character of real faith, it is the power of
tlie Gospel practically upon the hearts and lives of
those who submit themselves to it.
No one of unprejudiced judgment can withstand
the argument of a consistent, holy life. We say,
without fear of contradiction, that in proportion as
the main simple doctrines of the Grospel are put in
active use by the believer (apart from the accre-
tions which have been allowed to grow up around
them), the world of living men would present the
picture of heaven upon earth. Righteousness,
peace, and joy would flourish and make us happy.
What will not love to Christ, and love to man for
Christ's sake, enable those who are urged by these
principles to do and suffer? Can it be, we say,
that the teaching is erroneous which produces such
results ? that, however mixed with error in minor
matters, there is not a pure source of truth from
wiiich these results are seen to flow ? The teacher
miist have come from God, in whom we put our
faith, and whose lessons we try to communicate to
others.
My reverend brethren will allow me to draw
their attention to one remark, suggested by this
thought, in reference to the question of ritual in
religious service.
We are accustomed to say that all teaching of
morality, if it is to be sufficient and effective, must
be based upon religion. We rest onr hopes of
44 A Charge
training tlie young in the ways of virtue upon the
opportunities which we have of instructing them
in the principles of reh'gion, and of accustoming
them to take part in the work of prayer and
praise in acts of pubhc worship. Our belief and
our practice in this respect are beyond all question
right, but the converse of the proposition demands
attention also. As we estimate the strength and
value of principles of morality by their connection
with religious observances and teaching, so may
we form a just opinion of the soundness of reli-
gious training by the moral effects which are seen
to follow from it. It is an undoubted fact that the
exact observance of forms of religion, however perfect
the theory of such forms, does not of itself ensure
personal holiness in either ministers or people. The
world is full of instances of the want of neces-
sary connection between the observance of forms of
religious service, and the morality which approves
itself to an enlightened conscience. There is no
sadder page in the history of the outward Church
of Christ than that which describes the entire
want of effect every now and then, among large
masses of people, of forms of religious observances
upon the hearts and lives of those who use them.
And yet this sad page of history is full of warning
to wise men. The routine of religious services, if
it does not quicken and stir the soul, may harden
it and lead to evil. You may have perfect choirs,
a, faultless intonation, frequent celebrations of the
Lord's Supper, a ritual adapted, as you think, with
A Char (re. 45
consummate skill to im})ress the mind with rever-
ence ; and yet all these things may be found, in
many a sad instance, co-existent with careless or
immoral living on the part of priests and people.
The ministers of the Gospel should never cease
to hold these sad facts of warning before their eyes.
It is their task of duty above all things to be
teachers of righteousness. Their efforts, to be suc-
cessful, must be directed to awaken the conscience,
to instruct the mind and heart. Ritual in religious
worship is only a means to an end. The "true
worshipping" of God, as our incomparable Litany
reminds us, is to be found in " righteousness and
holiness of life." Let not that which should be
our help in devotion, be allowed to become a
substitute for it. Let not the vital growth of
holy living be hindered by a lifeless observance
of forms, by which in their original intention it
was designed to be encouraged.
" I like Epictetus' counsel well," wrote Arch-
bishop Bramhall, " that the sheep should not brag-
how much they have eaten, or what an excellent
pasture they do go in, but show it in their lamb
and wool."
Let me add one word, in conclusion, for our
mutual comfort and encour;igement, as we look at
the end of our faith, to which we are all ap-
proaching.
It cannot be, in the course of nature, that we
sliould all meet again at another Visitation.
Before the prescribed time of three years shall
46 A Charge.
have passed away many of us will have ceased
from our labours, and our places will have been
filled by others. Let us look firmly for "that
blessed hope and the glorious appearing of the
great Grod and our Saviour Jesus Christ." The
time is at hand for many of us, when we shall no
longer see through a glass darkly. Mysteries will
be unfolded to us, which the conditions of human
nature now prevent us from looking into ; the
mystery of the incarnation, the mystery of our
Lord's atonement, the mystery of the Lord's
Supper, the mystery of life in Christ quickening
the souls of believers in this world, the mystery
of the spiritual body, and of life in the open pre-
sence of our Lord for ever. All these things of
mystery, which a vain philosophy, conversant only
with things which are to perish with the using,
counts as foolishness, but of which the eye of faith
sees clear intimations in the history of the human
race from the beginning ; ^ and which the ex-
perience of life in Christ confirms to the ap2:)re-
hension of believers with convictions which cannot
be shaken ; all these things of mystery, I say, will
be revealed plainly for our never-ending adoration,
when this corruptible shall have j)ut on incor-
ruption, and death shall have been swallowed up
in victory.
* fivpioi (TTjfiavTopts, KiiTciyyfXeis, fToipaaTui. Trpodipopoi, di'co^ef e/c
Kara^oXrjs Koapov 8i (pyoiv, dta Xoyuiv, irpop.rji'vovTfi, TrpocpriTfvoi'Tfi.
— Clem. Alex.
A CHARGE
DELIVERED TO
THE CLERGY AND CHURCHWARDENS OF
THE DIOCESE OF WORCESTER .
m \A% Vm^Xxm ttt Sunct 1880
BY
HENRY, LORD BISHOP OF WORCESTER
RIVING TONS
WATERLOO PLACE, LONDON
©jcfocli anD CambtiDgc
MDCCCLXXX
My Reverend Brethren of the Clergy
AND MY Brethren of the Laity, —
5
I think myself happy in being permitted to
meet vou once more in Visitation, and to have
the opportunity of expressing my grateful thanks
for the considerate kindness with which my minis-
trations have been received in the diocese during
the past three years.
Difficult and anxious questions have not failed
during that time to present themselves for con-
sideration ; as, indeed, might have been expected,
and I may almost say a matter of course ; for
neither any clergyman in his parish, nor any
Bishop in his diocese, can hope to be free, in these
days, from the pressure of questions which try our
faith and patience and test the integrity of the
principles upon which our ministerial work is
founded.
I look back, however, with joy upon tlio time
passed since my last Visitation, because tlie retro-
spect brings l^efore mc the satisfaction of having
witnessed much good \vork done, together witli the
pleasure of much kindly intercourse with clergy
and laity in tlic discharge of official duty. 1 feel
A 2
4 A Charge.
that in every parish of a large diocese I have kind
and encouraging friends, who are always ready to
give their Bishop a hearty welcome ; who are
willing also to overlook shortcomings, and give
him credit at least for upright intentions, even if
they find themselves obliged to regard the con-
clusions to which he may have been led in parti-
cular cases, as founded upon a wrong judgment.
I look forward, also, to the future of ministerial
work in our Church with joyful hope, because I
think I see many encouraging signs of a good
foundation for such hope in the disposition and
relations of ministers and people to each other. We
have long had reason to admire the earnest zeal of
our clergy and the spirit of devotion to their sacred
work, which has seemed to grow together with
the growth of difficulties under which their work
has been carried on ; and though in some cases
zeal may have outrun discretion and given rise
to the adoption of new and unauthorized obser-
vances in the conduct of divine service, is there not
a more general consent now than heretofore among
our clergy to repress extravagance, and seek to
win the confidence of their people by avoiding all
things which needlessly give offence ? Am I mis-
taken in believing that there is less estrangement
from one another than heretofore, among persons
who have been accustomed to look at the things
of religion from different points of view ; less
pertinacity among us in insisting every one upon
A Charge. 5
the correctness of his own views and con-
demning others ; a more fervent charity, which
shows itself in makins; us look not onlv on our
own things, but every man also on the things
of others ? Is there not, also, a deeper and
more widely spread feeling of indignant shame
among Churchmen, than heretofore, at the in-
stances, happily few in number, in which obedience
to constituted authorities has been refused ? and
may we not regard the prevalence of such feeling
as some sort of guarantee that the great body at
least of our clergy are determined to maintain
the supremacy of law and order, as the best safe-
guard of the liberty which they enjoy far more
than the clergy of any Church in Christendom, and
most fruitful in promise of success for the holy
work to which they are devoted ?
'J'he review of diocesan work for the last three
years, which the occasion of a Visitation seems to
call for, is not without encouragement.
Confirmations.
The number of persons confirmed in the last
three years was 21,381, a considerable increase
above the number (18,811) confirmed in the three
years preceding the last Visitation ; that number
itself, also, showing an increase above the number
(17,510) confirmed in the three years then pre-
ceding.
6 A CJiai'ge.
When we consider the great jDains now taken
in preparing candidates for confirmation, and of
which their behaviour at the time of the service
seems to give ample proof, this result must be
deemed satisfactory. Consideration, however, of
the returns from the several parishes supplying
candidates shows that in many cases the number
presented is not in due proportion to the popula-
tion ; and that in town parishes particularly the
number of male candidates ought to be made to
show a large increase.
Ordinations.
The number of persons admitted into holy
orders as deacons in the diocese during the last
three years was 122 ; of whom seventy-six were
graduates, thirty-two had obtained certificates
from theological colleges, and fourteen were
literates.
The number of deacons ordained in the diocese
during the three years preceding the last Visita-
tion was 121 ; of whom ninety-two were graduates,
twenty-one had obtained certificates from theo-
logical colleges, and eight were literates.
I have also admitted into priest's orders during
the last three years twelve persons who had been
ordained deacons in other dioceses.
The figures show that, while the whole number
of persons admitted into deacon's orders for
A Charge. 7
curacies in the diocese was nearly the same in
each of the two successive periods of three years,
the number of graduates was considerably less
in the latter period than in the former, while the
number of candidates from theological colleges
and of literates has proportionately increased.
If this result mav be taken to show that candi-
dates for holy orders are less disposed than
formerly to seek for education at our universities,
or that graduates of our universities are less
disposed than formerly to apply for admission
into holy orders, the fact in either case is much to
be regretted.
Theological colleges, however well supplied with
teaching power, and with whatever care conducted,
can never supply the place of the training given
at our universities. Long and intimate acquaint-
ance with the University of Cambridge enables
me to say, with confidence, that to those who have
been disposed to take advantage of the teaching,
a large and able staff of teachers of theology has
for many years presented an unrivalled oppor-
tunity for the acquisition of knowledge of divine
things, while the simultaneous culture of other
branches of learning has not only supplied valu-
able information, but has strengthened and
prepared the mind for successful work of whatever
kind in the years of after life. Add to this
consideration that of the mixture in the same
university or college of students intending to
8 A Chars^e
i>"
pursue different walks in life, each class of such
students giving out and receiving influence from
the others ; and you cannot fail to regard it as a
thing of great importance that our universities
should continue to be, what they long have been
with the happiest results, the schools of training
for our clergy, sending out continually a supply
of men qualified to command influence and win
respect from all sorts and conditions of men, as
they do the holy work with which they are put in
trust.
We are sometimes told, indeed, that men of
liberal education are less inclined than formerly
to seek admission into holy orders in our Church ;
that there is a growing indifference to religion,
or disbelief, which prevents many of our men of
cultivated minds from adopting, as the main work
of their lives, the study of divine things, or the
active labour of the pastoral care of parishes.
There may be some foundation for this remark
in the actual circumstances of our social life at
present ; though one may be excused from asking
whether a similar lack of interest in what requires
serious and patient work is not j)erceptible in
many of our young men with regard to other pro-
fessions also. An old man may be pardoned for
being " laudator temporis acti," but I cannot help
thinking that in days gone by, when the so-called
amusements of life were not allowed to occupy so
much time and thought during the process of
A Ckarpe.
^>
education in schools and colleges, more serious
Adews of the duties and responsibilities of life pre-
vailed in early years, and our young men accus-
tomed themselves more to look forward to hard
work in a good cause as the happiest and most
worthy occupation for which they could prepare
themselves. My brethren of the clergy at least,
who have had experience of the work of the
ministry, will not be slow to acknowledge and
avow that no work can be happier, more worthy
of the best efforts of the most hip-hlv cultured
minds, more attractive or more satisfactory than
the work of a minister in the Church of England.
Church Building and Restoration.
After w^hat had been done in the diocese in the
course of previous years in the way of building
and restoring churches, we might, perhaps, have
escaped blame if we had little to show of the same
work accomplished since the time of our last meet-
ing in Visitation.
I rejoice, however, to say that the good work
has not languished. There has been no lack of
effort, nor failure of success in what has been
attempted. AVhat has been done in former years
seems rather to have acted as a spur and incentive
to zeal in further efforts. During the year 1879
in particular, 1 liad the happiness of consecrating
more, and more worthy, new churches, and of
I o A Charge.
witnessing tlie completion of more numerous and
larger works of restoration than in any former
year of the time for which I have had the privilege
to serve as bishop.
The new church at Milverton, built and endowed
for the use of a new parish by the pious liberality
of one family ; the new churches at Rugby, at
Upton-on-Severn, at Wribbenhall, at Suckley ; the
beautiful little church at Winderton in the parish
of Brailes, built at the sole expense of one whom
it was my privilege to admit not long ago into
holy orders ; these buildings will remain monu-
ments, as well of the piety of the time in which
we live, as of the skill of the accomplished archi-
tects who planned them, and of the sound, endur-
ing work of the builders to whom the execution of
the plans was entrusted.
The long-continued and heavy depression of
trade has prevented the Church Extension Society
of Birmingham from adding one to the list of
churches consecrated in last year. The ever-in-
creasing wants of that great town, with its suburbs
growing in every direction, seem to demand the
formation of at least one new parish in every
year, with its own church and endowment and
machinery for bringing the ministrations of reli-
gion within easy reach of the crowded population,
among whom, it is to be feared, many are perishing
for lack of knowledge. Let us hope that the
hands may be strengthened of those who are trying
A Charge. 1 1
to meet the evil ; and that the revival of trade
may awaken fresh zeal in showing honour to the
Griver of every good and perfect gift.
It would occupy more time than that for which
I dare to ask your attention, if I attempted .to
describe in detail the improvements and enlarge-
ments and restorations of old churches which
last year witnessed. But I cannot refrain from
expressing my satisfaction at the completion of
the restoration of the remarkable church of Brailes,
which has at length rewarded the unwearied self-
denying efforts of the vicar, continued through
many years of unexampled perseverance. The
names of many other churches in which good
work was brought to completion in last year, will
occur to those who hear me ; the churches of St.
Jude, St. Matthias, and Bishop Ryder in the town
of Birmingham, Fenny Compton, Packington,
Preston Bagot, Reddal Hill, Shenington, Solihull,
Tardebigge, and St. Clement's in the city of
Worcester. In all these cases and in many others,
where progress has been made, though the work
is not yet finished, I feel that I do not err in
saying that the whole diocese joins me in thanking
those who have spent time and thought and money
on the work, and in congratulating them upon
the success with which their efforts have been
rewarded.
1 2 A Ckaro-e,
opportunity from time to time of giving as God
has given to iiim, and the poorer members of our
congregations may have the satisfaction of showing
their interest in the work, and feel that they are
taking part, no matter how small, w^ith others in
supporting a system from which their children are
deriving benefit of inestimable value.
In looking at the accounts published in the
last five years by the Boards of Education for
the archdeaconries of Worcester and Coventry, of
funds available for the promotion of religious
education in our schools, I find the balances
remaining from the donations of former years
continually decreasing. In the archdeaconry of
Coventry, the Diocesan Inspection Fund, adminis-
tered by the Church Extension Society, may be
said to be altogether exhausted ; and tlie annual
income from subscriptions is far from being
sufficient to defray the necessary payments. In
the archdeaconry of Worcester, though the pro-
spect of our being obliged to diminish or dis-
continue the usual payments is not so alarmingly
immediate, yet the steady decrease of the balance
in the hands of the Board of Education calls for
the serious attention of those who desire not to
see the system of diocesan inspection languish.
In speaking at the last Visitation on the subject
of elementary education, I expressed my regret
that the School Board of Birmingham, taking-
advantage of the omission in the Elementary
A Charo-e.
"
The second Act to wliicli I refer, " The PuLlic
Health (Interments) Act, 1879," has excited
inucli interest, and may perhaps be found of great
service in avoiding or settling disputed questions.
The text itself of the Act is brief, consisting
of only three sections ; but inasmuch as it is to
be construed as one with " The Public Health Act,
1875," and also incorporates "The Cemeteries
Clauses Act, 1847," it embraces man}^ important
regulations and provisions respecting the burial
of the dead.
No occasion for putting the Act in force has yet
been found in the diocese of Worcester ; and it
is probable that proceedings under it may disclose
the need of further provisions respecting the
functions of the clergy in jDlaces where it is
adopted ; but we may hope that a favourable
opportunity is given by the measure, which those
who seek for peace will not be slow to take
advantage of, for putting an end to controversy.
The Act gives facilities for the provision of
ground for burying the dead in any parish or
part of a parish, or district comprising two or
more parishes or parts of parishes. It treats
the subject of the burial of the dead mainly as
a, sanitary measure and without reference to the
question of the religious rites with which burials
should be honoured. The wants of the members
of all and every religious denomination are to be
provided for. The ground assigned for the use
A Charge. 2 7
of members of the Cliurcli of England is to be
consecrated according to customary forms, if sncli
consecration be deemed desirable. In sucli cases
a chapel is to be built and a chaplain appointed.
Or the ground may be left without consecration,
with liberty for the members of every religious
denomination to bury their dead with their own
accustomed form of service.
The Burial Acts of former 3'ears have long-
since made similar provision for the burial of the
dead, whether members of the Church of England
or not; and in almost all large towns and ^Dopulous
places advantage has been taken of these Acts to
provide cemeteries sufficient for the wants of the
inhabitants. "The Public Health (Interments)
Act, 1879," seems intended to accomplish the same
result for all parishes and places, whether in town
or countrj^, without the costly machinery of Burial
Boards, and with many improvements in procedure.
I confess that I have never consecrated part of
a cemetery provided by a Burial Board without
pain in observing the hard line of separation,
which divides the portion assigned to the use of
members of the Church of England from that
which is devoted to the burial of other persons,
and imposes the necessity of erecting two chapels
for the use of the respective classes of mourners
in the preparatory service. I cannot lielp looking
forward witli interest to what may be the ultimate
effect of the recent Act in effacing this line of
2 8 A Charge.
^>
separation. Is it a vain hope that the time may
not be distant when we may have in every dis-
trict, whether parish or part of a parish, or com-
bination of parishes or parts of parishes, burial-
places for our dead, open to common use ; every
such burial-place far removed, perhaps, from our
churches and places of divine worship, provided
with its one building for preparatory services ;
the ground no longer divided into separate por-
tions, with reference to different religious creeds,
but open, under due superintendence, to the use of
all inhabitants of the district alike, every one
having the right to be buried by his own minister,
and according to the religious rites of the com-
munion in which he lived ?
If the Act of 18v9 be wisely administered, I
cannot help looking forward with hope to such
a result in future. I should have been glad if our
old churchyards, surrounding our parish churches,
could have been kept for the use to which they
have been hitherto devoted, the burial of the dead
according to the rites of the Church of England ;
thougli I am far from being alarmed at the evil
which is anticipated by many from the provision
of the Bill now before Parliament for authorizing
Christian and orderly services to be conducted by
others than ministers of the Church of England.
But at least let the new provision for burials
which the state of a large number of our old burial-
grounds will render imperative at no distant date,
A Charge. 29
Le such as " The PubHc Health (Interments) Act"
seems to urg-e ns to adopt, or at least gives ns the
liberty of making.
The law of the land has secured effectually one
great object which the act of consecration has
alwaj^s been deemed to accomplish, the perpetual
appropriation of the ground to the sacred purpose
to which it is devoted, free from profane and com-
mon uses. May we not rightly consider every
particular grave, in which the body of a departed
friend is placed, to be consecrated by the service
which we use in burying it; and may we not look
forward with joyful hope to the unspeakable com-
fort of realizing to ourselves henceforward more
fully than we have hitherto done in our course
and order of lunial that " communion of saints"
which embraces many who, though now differing
from us in forms of worship, and not able to see
divine things altogether as we see them, are yet
really a part of the Body of Christ, and will be
recognized as such by Him hereafter, when we see
Him as He is ?
Ecclesiastical yttdgments.
The last two years have been remarkable for
the conflict of opinion among eminent men in
judgments delivered in courts of law upon ecclesi-
astical cases.
Important questions have been raised respecting
30 A Charge.
the proper mode of proceeding in the Court of
Arches after the issue of monitions in cases of
disobedience to the law ; and also respecting the
right interpretation of words used in " The Clergy
Discipline Act, 1840," to declare the power or
duty of a Bishop when complaint against a
person in holy orders is brought before him.
The eminent judges who have had to deal with
and decide these questions have differed in opinion.
It is our part to accept with deference the final
decision of the supreme tribunal in each case, and
to submit ourselves to it as the best result which
the fallible minds of men enable us to attain.
The discussion of difficult questions by men of
well-exereised, quick intellect, accustomed to weigh
the force of evidence and to elicit truth from the
arguments of conflicting advocates, has at least
the advantage of throwing light upon many
collateral subjects in the matters brought before
them. While we follow with interest the courses
of thought which seem to have guided eminent
judges through the several stages of each case
to the final decision, we feel that much valuable
matter has been accumulated, and at least a
good foundation laid for a satisfactory result if
occasion should arise for legislation in the future.
We must take it for granted at present, though
the supreme tribunal of the House of Lords has
not yet given final judgment in the case, that the
Archbishop's Court of Arches may proceed at any
A Chares.
b'
time to judgmeut "upon a monition previously
issued without the institution of a new suit.
We must also take it for granted, and here the
final decision has been pronounced from which there
is no appeal, that the Clergy Discipline Act of
1840 allows a Bishop full and complete discretion
to determine whether or not proceedings should
be taken under that Act against a person in holy
orders upon the complaint of any party that he
has offended against the laws ecclesiastical.
It will be a happy result of this last-mentioned
decision if it has the effect of restorino- to our
o
Church in some degree the character of an
Episcopal Church, from which there is reason
to lament that, in some respects, it has in recent
times considerably departed. The claims ad-
vanced in favour of the Convocations of clergy,
summoned at the same time with Parliament,
together with some sad instances of the persistent
and entire refusal of submission on the part of
clergymen to episcopal control or counsel, have
made many thinking persons doubt whether our
Church deserves the name of Episcopal, as inter-
preted by the law and practice of early days, and
suggest that some other title for its form of
government would be more appropriate ; if, in-
deed, it be not, as unfriendly critics say, a body
in which every officiating minister considers
himself at liberty to put his own interpreta-
tion upon the laws by which ho professes to be
32 A Charge.
governed, and to do tliat wliich is right in liis
own eyes.
Happy, I repeat, will be the result of the recent
judgment of the House of Lords, if it disposes
us, laity and clergy alike, to acknowledge in the
Church of England the true character of an Epis-
copal Church, in which it shall he the high task
and office of a Bishop, involving, no doubt, the
gravest responsibility and requiring entire free-
dom from all but the purest motives, to counsel,
guide, and control the clergy over whom the
good providence and grace of his Heavenly
Master have been pleased to place him. " The
Bishop is the person," it was well said by one of
the eminent judges who delivered their opinions
in the House of Lords, " who above all others
has the means and opportunity of knowing the
character and conduct of an offending clergyman,
the condition and circumstances of his j^arish,
and the probable motives of those who charge the
offence ; and above all, whose position may enable
him to interpose admonition and advice, which
may render recourse to the law unnecessary."
Good will it be for the stability of our Church,
for the peace and order of our parishes, and for
the spiritual welfare of our people in every place,
if the recent judgment be accepted and acted upon
heartily by clergy and laity alike, when it affirms
it to have been the intention of the Legislature in
1840, to "confide the discipline of the clergy to
A Charge. 3 •»
v3
the good sense and good faith of the Bishops, upon
whom in the earlier history of the Chnrcli the
task of correction exclusively devolved."
Revision of the Prayer-book,
The question of the revision of our Book of
Common Prayer has been long under discussion,
and has occupied the earnest attention of many
thoughtful persons.
After much consideration I seem to have satis-
tied myself that there are valid reasons wliy the
attempt to revise should not he made at present.
The revision of the Prayer-book cannot stand
alone. It involves the necessity of revising other
distinctive formularies of the Churcli of England.
The course and process of revision may have
serious effect upon the relations between Churcli
and State, and go to alter the hnppy position in
which they now stand to each other.
Our Prayer-book has been foimd for a great
number of years a bond of union for Churchmen
who hold different views upon many matters of
Church polity and doctrine. Ever since the time
when our Legislature determined that there should
be one form of divine worship in the churches of
all our dioceses and one set of Articles, binding all
our clergy, " for the avoiding of diversities of
opinion and for the establishing of consent touch-
ing true religion," there has been at least outward
34 -^ Charge.
union among members of the Cliurcli of England,
the effect of which has been of great vahie. Some
at least of the services in our Prayer-book — I
would instance in particular " The Order of the
Administration of the Lord's Supper, or Holy
Communion " — have been framed with such ex-
quisite skill and temper as to win the ready
acceptance of men of different minds, so that as
we worship together in the same church, and use
the same form of words, we feel that, notwith-
standing many differences, we are really one in
heart and spirit in the main matters of religion.
It would be no light thing to destroy or disturb
this union. Those who are eager to enter upon
the work of revision should be urged to look
forward at the things of the future and try to
represent to themselves in the view of far-reach-
ing consequences what further and remote effects
may follow.
Perhaps there is not one person among us here
assembled who does not think that in one or more
particulars our Prayer-book might be amended.
If we could only get other persons to see the
matter as we do (and every person, of course,
thinks his own view right), the difficulty would
disappear ; we should remove what gives offence
and enjoy thereafter a more perfect form of service
at which no one could be troubled.
The difficulty, of course, consists in the very
diversity itself of views, which prevails among
A Charge. 35
lis. When we try to meet one objection, we at
once raise others. What some of us think of
little value or wrong and at least open to cor-
rection, others arc prepared to contend for as
embodying a capital truth, the omission of which
would be an error in any revised edition of the
Prayer-book.
The time may come, and perhaps must be
expected, in the good providence of our Heavenly
Father, when the revision of our Prayer-book, in
common with other measures affecting the Church,
^vill be forced upon us. Let us hope that the day
is yet distant. Let us, at least, not take part in
hastening it by eager desire of change. Let us
be content to live and work together, heartily and
loyally within the limits of our accustomed forms
of service. The bond, which unites us, will
suffer a severe strain if we allow ourselves to be
divided into parties, each striving for the mastery,
each prepared to push its own views to extremes
without allowing place for others. Without
humility, self-distrust, forbearance, and compre-
liensive charity our tie of union must be broken ;
and great may be the calamity which the breach
will bring upon us.
It iTiny be remembered that a Bill was prepared
and presented to Parliament in the session of last
year under the name of " An Act to Provide
Facilities for the Amendment from lime to time
of the Kites and Ceremonies of the Church of
England."
36 A Charge.
The Bill proposed to give to tlie Aiclibisliops
iind Bishops and clergy of the provinces of Cantei-
bury and York, in their Convocations, power to
prepare from time to time, for the acceptance of
the two Houses of Parliament and of the Queen
in Council, schemes for such alteration in and
additions to the rubrics and directions contained
in the Book of Common Prayer, as may seem to
them to be required.
I cannot help expressing my alarm at the
prospect of any such measure being adopted. If
I could think it possible that the sanction of the
Legislature should be given to it, I should be
distressed for the future of the Church of England.
It is worthy of remark that, while the title
of the Bill purports to limit the eilect of it to
rites and ceremonies, the Bill itself proposes to
extend the powers of legislation committed to the
Convocations of the clergy so as to embrace the
provision of such " additional services and prayers
to be used in public worship" as may seem to
them to be required. And, in fact, it is obvious
that what is presented under the simple form of
an amendment of a rite or ceremony, or the
alteration of a rubric, may involve serious and
vital changes in matters of faith and doctrine.
It would greatly surprise me to find that our
Houses of Parliament are willing to divest them-
selves of the power which they have always
possessed and exercised, at least since the time of
A Charge, 3 7
tlie Eeformation of the Church of Eno-land in the six-
teenth century, to initiate if necessary and at least
to discuss freely and fully all questions of legislation
in things ecclesiastical, and content themselves
hereafter with the bare province of simply approving
or rejecting what may be laid before them.
If such extraordinary and novel power of
initiating changes in our Book of Common Prayer
is to be committed to any body of persons armed
with authority for the purpose, a serious question
would arise in the minds of many whether the
Convocations of the clergy as now constituted and
proceeding according to their accustomed forms,
are in truth the bodies to which matters of such
vital interest can be prudently committed. AYould
it be well that, in framing schemes for the approval
of Parliament, the lay members of our Church
should be altogether shut out from consultation ?
Would it be well that the door should be thrown
open to agitation " from time to time," as the Bill
proposes, without ceasing ? Would it be well to
give occasion to perpetual controversy in our Con-
vocations respecting disputed questions, as each
party in turn struggles to gain ascendancy and
obtain the sanction of the Legislature for its own
ideas, not unfrequently perhaps magnifying mole-
liills into mountains, and urging as the subject
'
future ; for in regard to all the work that our
Heavenly Father has given us to do, the time is
short. We ought to be about our Father's business ;
the night cometh when no man can work.
There has been little during the last three
years to mark the ministrations within the diocese
of the Bishop and of the clergy in their several
parishes with any special interest.
Confirmations.
The number of Confirmation services in the
years 1880-1882 was 182, the number in the pre-
ceding three years having been 166. The number
of persons confirmed in tlie same three years was
22,852, the number in the preceding three years
having been 19,559.
Ordinations.
The number of persons admitted into deacon's
orders during the years 1880-1882 was 124, the
number in the preceding three years having been
122. Of the persons so ordained in the last three
years 92 were graduates, 24 had obtained certificates
after residence from theological colleges, and 8 were
literates ; the corresponding numbers in the pre-
ceding three years having been 76 graduates, 32
from theological colleges, and 14 literates. Of the
92 graduates, also, 82 had obtained degrees at tlie
A Char (re.
old Universities of Oxford and Cambridge, whereas
only 64 such graduates were admitted into deacon's
orders in the years 1877-1879.
These figures may be considered satisfactory as
showing, so far, at least, as the diocese of Worcester
is concerned, that the number of candidates for
holy orders coming from our old universities is
increasing. I regard this circumstance, I say, as
satisfactory, because I am convinced that the best
education of candidates for holy orders is still to
be found in our ancient seats of learning.
It is well knowm that many important changes
have been made recently in the constitution of our
colleges and in the provisions for teaching in the
Universities of Oxford and Cambridge. It was my
happy privilege to take part in the protracted work
of the Parliamentary Commission appointed in
1877, to which was entrusted the duty of framing
new statutes and ordinances for the constitution
and government of the University and colleges of
Cambridge.
The Universities' Tests Act of 1871, which
provided that persons taking lay academical
degrees should not be required to subscribe any
formulary of faith, and which thus opened the
studies and honours of the Universities to all
persons alike, whether members of the Church of
England or not, had rendered inevitable some
revision of the statutes of the universities and
colleges, which had Ijecn framed on the principle
6 A CJiarge.
that the benefits offered by them should be open
to acquisition by members of the Church of England
only.
The method and means of such revision were
provided by the Universities of Oxford and
Cambridge Act, 1877 ; and I readily undertook to
serve on the Commission thereby appointed for the
University of Cambridge, in the hope of giving such
help to the work as my long and intimate know-
ledge of the affairs of the University enabled me to
offer.
The results of the action of that Commission are
generally known. The fellowships and headships
of colleges are no longer restricted to persons in
holy orders. The colleges are required to con-
tribute out of their corporate revenues to the
provision of more efficient university teaching.
Fellowships, no longer tenable for life without the
requirement of active work, are made available for
helping forward young men in professions or
business for a limited term of years, or for pro-
viding permanent spheres of active work within the
university.
But what most persons whose knowledge of the
past history of our old universities leads them to
regard them with reverence and affection, will con-
sider of very material importance, the quasi -domestic
character of our colleges is preserved. Provision is
made in every college for the maintenance of divine
service in chapel according to the rites of the
A Charge. 7
Chiu'cli of England, as well as for the religious
instruction of members in statu pupillari who
belong^ to the Church of Enoiand.
The number of Professors of Divinity, for whom
adequate endowment is provided, has been increased
from four to six ; and other provisions for teaching
are made, which seem to promise in the University
of Cambridge a school for traininq; candidates for
holy orders as complete and efficient as could be
wished.
It would surprise me greatly if our Churchmen
are not prepared to take advantage of these benefits,
I should despair of the future of the Church of
England if our candidates for holy orders and our
clergy are found to be slow in competing with
laymen in the paths of literature and science, and
are not prepared to take possession of our old
colleges with all their hallowed memories, and hold
them firmly and turn them to the best advantage
in support of our religion. It would be an evil day
for our Church if the ranks of our clergy ceased to
be recruited from the long-acknowledged sources of
the old colleges of Oxford and Cambridge. He
would be an evil counsellor who would urge our
youth, ardent, as we hope to see them, in the cause
of Christian truth, to retire from general com-
petition, and take refuge in other institutions of
recent date in the fond hope of more assured safety
in places where none Ijut men who think precisely
with ourselves may find a home for study. My
8 A Charge.
hearers will allow me to repeat the conviction,
which I have often expressed before, that, notwith-
standing all the changes wliich have been made,
our ancient universities and our ancient coUeo-es are
still the places above all others where the highest
education of our clergy can be best accomplished.
Elementary Educatioji.
The system of inspecting and examining
elementary schools in religious knowledge has been
continued with success throughout the diocese during
the last three years by the able inspectors to whom
the duty is entrusted.
It is satisfactory to mark the improvement
which has been found to take place gradually in
the attainment of religious knowledge by the children
of our schools from the commencement of the
system of examination by paid inspectors. ' It
appears from their last report that in the year
1882 out of 658 schools inspected, the number of
children examined in them having been 66,054, no
less than 466 were found worthy to be called
excellent or good, while only five deserved the
character of indifferent or bad.
It is satisfactory also to observe that, out of
32 Board Schools examined in religious knowledge
by our inspectors, 18 were found worthy to be
classed as excellent or good.
My brethren of the clergy are well aware that
A Char (re
i>
tlie attainment of religious knowledge sufficient to
pass a good examination in Scripture history or the
elements of Church doctrine does not necessarily
imply such impressions upon the hearts of the
learners as are the foundation of growth in holiness,
and give the promise of a consistent Christian life.
It is the province of the clergy themselves, aided
largely, as we thankfully acknowledge, in many
instances by the teachers of our schools, to turn the
acquisition of religious knowledge to its proper use
of supplying spiritual nourishment to the learners,
and to take advantage of opportunities to this
effect. I need not say that I truly sympathize
with the clergy and with the teachers of our
schools in their efforts in this direction, and wish
them heartily God speed.
CJmrch Building and Restoi^ation.
The last three years have brought me many
occasions for attending services of thanksgiving on
the completion of works of restoration and enlarge-
ment and rebuilding of churches. Work of this
kind, which has been going on now continually
for many years in the diocese of Worcester, has
given me real pleasure. We have shown ourselves
not unworthy guardians of the sacred buildings
which the piety of our fathers has entrusted to our
care. But though our work in this direction has
been unce;ising and sound and good, and we of this
lo A Charpe.
^>'
generation have the satisfaction of committing the
custody of our churches to those who come after us
in a much better condition than that in which we
received them, there is still need of further effort.
There are still to be seen amongst ns, here and
there, churches and chapels of ancient date, much
needing repair, and which, local resources being
insufficient to meet the demand, still call for help
from places beyond their own parochial limits.
The shifting character of our population, also,
in many parts of the diocese, the migration of the
inhabitants of our towns to new dwellings in the
suburbs, the sudden collection of large numbers of
people in divers places, brought together for pur-
poses of manufacture or trade or commerce, give
rise to many anxious thoughts, and present strong
claims for help in providing fresh means of spiritual
guidance and instruction. New churches must be
built to supply pressing needs in such cases, new
parishes formed, new schools erected, and means
found for the support of the living agents and
ministers by whom the necessary spiritual work is
to be accomplished.
In many of our large country parishes, also, the
want is sorely felt of chapels or licensed rooms in
which the means of grace may be brought within
easy reach of persons living at a distance from their
parish church, and who from age or infirmity or
unavoidable home engagements are much hindered
in their use of the means of grace, and may almost
A Char ox. 1 1
be said in some cases to be perishing for lack of
knowledge.
I rejoice to know tliat the claims for help, to
which I thus refer, are not without acknowledg-
ment on the part of many pious and benevolent
persons in the diocese, and that great and success-
ful efforts have been made in many places to
overtake past neglect and supply our long-felt
wants.
Let me be pardoned for mentioning in particular
the large town of Birmingham, as giving occasion
at the present time for many anxious thoughts. While
the population in some of the parishes in the centre
of the town has been recently much diminished,
the number of persons residing in the suburbs in all
directions has increased so rapidly as to defy all
ordinary efforts to provide them with the means of
grace and suitable appliances for divine worship.
We have not been able (alas ! for the love of many
has grown cold) to take advantage, as we ought to
have done, of the offer of the Ecclesiastical Com-
missioners, which they still renew from year to year,
to endow new parishes with incomes of £200 a
year as soon as suitable cliurches shall have been
built and consecrated, and districts, containing not
less than four thousand persons, shall have been
legally assigned to them.
1 2 A Charge.
Diocesan Collections.
It will be recollected that in the autumn of last
year I addressed a letter to the several incumbents
of the diocese uroinor that the claims of societies
established ivithin the diocese for religious purposes
should be pressed upon the attention of their con-
gregations and collections made in church at least
once in every year in aid of one or more of such
societies in a regular and systematic manner.
It appeared to myself and to others, by whose
counsel I was guided, that it would be well to
name a particular Sunday in the year on which
such collections should be made throuQ^hout the
diocese, and I ventured accordingly to propose that
the last Sunday in the month of January should be
chosen for the purpose.
I acknowledge with grateful pleasure the ready
response which has been made generally to my
request ; and I hope and believe that the funds of
our excellent societies for church extension, for the
promotion of elementary religious education, for the
maintenance of the system of diocesan inspection
of schools, and for the increase of the endow-
ments of poor benefices will thus be largely and
permanently increased.
I venture to repeat what I said in my letter
of October, 1882, that no parish in the diocese
nuMit to be content without one Church collection
A Charge. 1 3
at least in every year in aid of one or more of our
diocesan societies. If tlie sum collected in any
parish is small, as it must be necessarily in some
parishes, a very good purpose at least is answered
by directing the attention of the people to the work
that is going on around them ; and it must not be
forgotten that great works are in fact accomplished
by the accumulation of a large number of small sums
contributed from different sources through a wide
extent of country.
It has been represented to me that in some well-
organized parishes the adoption of the day named
for Church collections would interfere with a long-
established system of offertories, which has been
found to work well and to be acceptable to the
people. I desire to allow its full weight to the
argument thus urged, and am well content that in
such cases the existing system of offertories should
not be disturbed, and that some other day in the
year should be chosen for our diocesan societies.
But I look forward with hope to the future, when
advantage may be taken of circumstances to change
existing systems in this respect, and we may at
length have the satisfaction of knowing that the
whole diocese is making united effort on one and
the same day to give effectual support to the
machinery by which the spiritual wants of our
parishes may be supplied where help is needed.
14 A Charge.
Agricultural Distress.
The depression which has prevailed extensively
throughout the country of all interests connected
with agriculture has occupied our attention painfully
during the last three years. Owners and occupiers
of land have suffered heavy losses, and in many
cases the 'consequent distress has been severe.
Our clergy, perhaps, may be said to have suffered
more than other persons, because even under favour-
able circumstances of farming there are peculiar
difficulties attending their life ownership of land
which prevent them from turning it to the best
advantage.
It will be remembered that an effort was made
in the early part of last year to relieve some of the
most pressing cases of distress among the clergy in
the diocese of Worcester, who were suffering serious
loss of income from the reduction or failure of the
rent of glebe land. A considerable sum of money
was collected by liberal contributions of benevolent
persons for the purpose, many of such contributions
being, in fact, made by persons who were suffering
themselves from the same cause.
I desire to take this opportunity to express my
grateful thanks, as well to the kind donors as to
the several rural deans of the diocese, the com-
mittee, and the secretaries, who devoted time and
thought to the work of collecting information and
A CJiarQ;e. i S
distributing the money entrusted to them after
careful consideration of the details of the cases which
were brought before them.
It has not been thought desirable or practicable
to adopt the same plan of relief in the present year,
thouQ-h there is reason to fear that the extra-
ordinary financial difficulties of the clergy are by
no means at an end, and that help is still much
needed. It must be left to private benevolence to
supply in particular cases such help as the cir-
cumstances require, and as the resources of those
who are acquainted with the facts enable them to
ofi"er.
I have said that even under favourable circum-
stances of farming the management of land by the
clergy, who have only a temporary or life interest
in it, is subject to peculiar difficulties. It is not to
be expected that the clergy in general should have
sufficient knowledge of the subject. They cannot
always find agents on whom they may safely depend
for counsel. They ought not to devote to it the
time which is urgently needed for the higher tasks
of duty. They have at best only a life interest in
the tenure.
The consideration of these difficulties leads me
to think that it would be well to take advantage of
opportunities, as they may occur from time to time
under favourable circumstances, to put the possession
of glebe land into the hands of laymen, and to
invest for the benefit of the clergy the moneys
1 6 A Charo^e. ♦
obtained from the sale in other well-secured funds,
such as present arrangements of business offer in
abundance.
Revised Version of the New Testament.
Since the last occasion of our meeting we have
had full opportunity of becoming acquainted with
the revised version of the New Testament, published
by the Universities of Oxford and Cambridge, in
May, 1881, after much careful labour of a committee
of learned men, and proposed for general accept-
ance.
I presume that no one among us would hesitate
to say that great thanks are due to the able scholars
who undertook the task for their unwearied, patient
care in the consideration of many difficult questions
relating as well to the sacred text of the original
Greek, as to the words in which the sense of it
should be translated into English. And yet I think
that few who are sufficiently conversant with such
questions, and who have duly weighed the merits of
our existing authorized version, would be content
that authority should be given to substitute the re-
vised version instead of it for use in our churches.
There are not a few matters, concerning as well
the determination of the Greek text as the English
version, upon which it was necessary that the
revisers should come to some conclusion, and yet
upon which it appears to the minds of many com-
A Char ere. 1 7
potent scholars, perliaps even to some of tlie revisers
themselves, that they have not succeeded in arriving
at the truth. The result could not have been
different, perhaps, when in every case of doubt tlie
decision was required to be made by a majority of
votes of the persons then present, out of a large
body of men of differently trained minds and of
different degrees of attainment in the higher walks
of scholarship. We may perhaps venture to say
without offence that we miss in many passages of
the translation that accurate knowledge of both the
Greek and English languages which, rejecting the
mere literal translation of one word by another,
seizes the idiom and spirit of both languages at once,
and conveys to the English reader the very meaning
which the words of the original were intended to
convey to the Greek reader of the sacred volume.
Neither may we forget that in the course of their
labours the revisers drifted very far away from
the resolution of the Houses of Convocation, which
originated their undertaking and which recom-
mended a revision of the authorized version " in all
those passages where ylain and clear errors,
whether in the Greek text originally adopted by the
translators or in the translation made by the same,
shall on due investigation ])e found to exist."
We may accept the version with gratitude as a
v.'ilunble, and in many respects trustworthy, com-
mentary on our sacred books, and an important
step towards such perfect rendering of Holy Writ
1 8 A Charo-e.
i3
into our own tongue as the attainments of modern
scholarship can produce ; but we cannot, I think,
consent that our own remarkable version, remark-
able as well for its permanent real merit, as for its
production at the time when it was first published,
should be displaced by the revised version from
the position which it has held long and deservedly
in the affections of our people.
Diocesan Conferences.
It may be remembered that in the spring of the
year 1881, an address was presented to me by a
considerable number of clergy of the diocese, asking
me to consider whether the time had not arrived for
a conference of clergy and laity to be held periodi-
cally for the consideration of Church matters.
I received that address with the most profound
respect ; but after full consideration of the experience
of an Episcopate of many years duration, and of the
results of such conferences in other dioceses, as far as
the knowledge of such results can be gathered from
published reports, I was not able to satisfy myself
that the advantages which the signers of the
address anticipated would really be obtained.
It is right to add that I was strengthened in my
opinion by communications from some of the clergy
who declined to sign the address when it was
pressed upon them.
The difficulty appears to me insuperable of
A Charge. 19
devising any method of seeming sucli general
attendance of the laity as would invest the resolu-
tions of the proposed conferences witli the respect
due to the opinions of the clergy and laity of the
diocese upon ecclesiastical questions. The danger
seems to me to be real and great that the opinions of
those persons, who might be good enough to assume
the responsibility of representing the laity of the
diocese in such conferences, may be regarded l^y the
world at large as the opinions of a small ecclesiastical
party, rather than the deliberate judgment of the
whole lay body. I cannot think that the lay
members of the Church of England in any diocese
will accept the resolutions of a conference as the true
expression of their opinions until means are found to
give them collectively by competent authority a
voice in selecting the persons by whom resolutions
should l)e passed.
I regard with g-reat satisfaction the meetino^s
which we are accustomed to hold periodically in our
two archdeaconries for the management of the aftairs
of our diocesan Church societies. They give much
and welcome opportunity for mutual counsel and
co-operation. I am grateful for the large attendance
of members, and for the patient and often protracted
consideration of the matters brought before them ;
and so far as the interests of the diocese in Church
matters are concerned, it seems that we need wish
for nothincj further.
If in the desired conferences it is proposed to
20 A Ckarfre.
&>
travel beyond the affairs of the diocese into the
region of controverted questions of general Church
policy, and so to form a kind of organized debating
society, rather than a practical working body
addressing itself to actual home wants, I do not see
what other result can be expected to follow than
what is, alas I too plain in the Church and world at
large in this restless age, that the minds of men
should be turned away from high and holy work
into the barren field of controversy, that men should
forget the apostolic maxim to study to be quiet
and to do their own business, that brotherly love
should cease to hold the first place among us as the
most essential principle of Christian conduct.
I hardly need say that the difiiculties, which
seem to me to prevent our giving to the proposed
conference a truly representative character, apply
with no less force to the Central Council of Diocesan
Conferences which has commenced its sittings in
London for the general discussion of questions of
ecclesiastical interest, with the view of guiding the
deliberations of provincial councils. An additional
difficulty may perhaps, in the view of some, be
found to attend the gathering of this Council in the
circumstance that the order of Bishops is altogether
excluded from it. I can hardly suppose that the
resolutions of a body so constituted will be considered
to deserve the respect and confidence of Churchmen.
In view of the difficulties which I have men-
tioned, and in the earnest hope of finding some
A Charge. 2 1
i)
solution of sucli difficulties, urged, moreover, by a
strong sense of the need of some properly constituted
Church body which might be entrusted with
authority to consider and determine from time to
time such ecclesiastical matters as misrht be sub-
mitted to it, I joined not long since with others in
a petition to the Queen, that her Majesty would be
graciously pleased to issue a royal Commission to
inquire and report upon the best method of creating
a lay body of members of the Church of England,
which may, in conjunction with the Convocations of
Canterbury and York (duly reformed and combined
for that purpose) prepare and submit to Parliament
from time to time such measures as they may deem
best calculated to promote the well-being and in-
crease the efficiency of the Church of England.
If such a Church body could be satisfactorily
formed and entrusted with the proposed authority
and functions, it might be hoped that the Legisla-
ture would be content to commit to it the absolute
determination of many matters of detail, the settle-
ment of which, as questions arise from time to time,
is of much importance to the well-being of the
Church, but for which it can hardly be said to be
desirable to seek the action of Parliament. Let me
mention, for instance, such matters as the selection
of lessons from Holy Writ to be read in churclies,
or amendment of the Lectionary, which, notwith-
standing recent legislatif)n on tlio sulijoet, many of
us perhaps think is still urgently needed ; together
2 2 A Charge.
with other measures, for which Bills are now pend-
ino- in Parliament, and to the full discussion and
satisfactory settlement of which it is hopeless to
expect that Parliament can give attention.
First Prayer-book of King Edward VI.
Addresses have been presented to me from
various parts of the diocese expressing alarm, not
unmixed with indignation, at the proposal, which is
said to have been made deliberately and in public,
to ask the sanction of the Legislature for the use
in our churches of the first Prayer-book of King-
Edward VL, alternately with our own Book of
Common Prayer.
I am not surprised that such alarm should be
felt and expressed by persons who have studied the
course and progress of the Keformation of religion
in England, and who have duly considered the
nature and effect of the proposed alternate use.
Nothing is more obvious to the readers of
history than the gradual progress of the Keforma-
tion of religion in England, as showing the sound
and sober principles on which it was conducted.
*' It was not," wrote the late Professor Blunt, of
Cambridge, " without patient investigation, and the
successive abandonment of every false position, as
it proved itself to be such, that our Reformation
ultimately attained the strong ground, from which
it has never since been dislodged." This gradual
A Charge. 23
progress may be traced conspicuously in sucli things
as the system of private Confession and Absolution,
the use of Fasting-communion, and non-communi-
cating attendance at the Lord's Supper, the Sacrifice
of the Mass and the real objective Presence.
Having regard to the gradual progress of refor-
mation distinctly to be traced in these and other
matters, we may be excused for thinking that there
is more than meets the eye at first sight in the
proposal to bring into use again in our churches the
Prayer-book first put forth by authority in the
reign of King Edward VI.
There is to be found, no doubt, in that Prayer-
book much that distinguishes it from Service-books,
such as that of the use of Sarum, which were pre-
viously adopted in England, as w^ell as from books
which are now in use among the adherents of the
Church of Kome. We have in it, for example, for
the purpose, it would seem, of discouraging the
practice of private confession and absolution, the
introduction in the ofiice for Holy Communion of
forms of general confession and general absolution in
the same words as those in use with us at present.
Wc have in it words commendatory of those who,
not tliinking it needful or convenient for the
quietness of their own consciences particularly to
o])en their sins to the priest, are " satisfied with their
liLimlile confession to Cod and the general confession
to the Church." We have in it the designation of
the feast instituted by our Loi'd as " Tiic Siij>ikm'
24 A Charo^e.
of the Lord and the Holy Communion," though
still with the addition of the words "commonly
called the Mass." We have the direction that,
while the words of consecration of the bread and
wine are spoken, there shall be no elevation or
showing of the Sacrament to the people. We have
the ver}^ significant direction, in opposition to the
old doctrine of the sacrifice of the mass, that after
the consecration of the bread and wine, the priest
should ofter the sacrifice of prayer and thanks-
giving and the reasonable, holy, and lively sacrifice
of ourselves, our souls and bodies, as our bounden
duty and service. Moreover, the terms Body and
Blood are no longer applied to the consecrated
elements, as of old, but they are called respectively
" The Sacrament of the Body of Christ," and " The
Sacrament of the Blood." We have, also, the
sisrnificant direction of the rubric at the end of the
*' Ofiice for Holy Communion," — significant, I mean,
in regard to the old custom of private Masses, — that
there shall be no celebration of the Lord's Supper
except there be some to communicate with the priest
that ministereth.
It is right here to call attention, in connection
with the first Prayer-book of King Edward VI.,
to the " Ordinal, or Form and Manner of Making
and Consecrating of Archbishops, Bishops, Priests,
and Deacons," though the Ordinal was not printed
at first as part of the first Prayer-book, but was
issued separately ; for I presume that those who
A Charge. 25
wish to restore tlie use of the first Praver-book
would desire the restoration of the Ordinal also ;
and there is perhaps no formulary or document
which marks more clearly the essential difference
between the office of ministers of the Church of
Rome and the functions of ministers of the Church
of Eno'land.
The words addressed by the ordaining Bishop
to candidates for the office of priest according to
the use of Sarum and in the Church of Rome
generally were, " Accipe potestatem offerre sacri-
ficium Deo, missam que celebrare tam pro vivis
quam pro defunctis." In the Ordinal of 1549 these
words are replaced by, *' Take thou authority to
preach the Word of God and to minister the Holy
Sacraments in this cono-reo-ation where thou shalt
be so appointed/'
The use of the Church of Rome prescribed what
is called " the tradition of the Instruments ; " that
is, the delivery of the chalice with wine and water
and of the paten with bread for the candidate to
touch. The Ordinal of 1549, retaining this tradi-
tion of the instruments, adds to it the delivery of
the Biljle. It adds also, in almost the same words
as wc use at present, an address to the candidates,
in which their office is described as that of " mes-
sengers, watchmen, and stewards of the Lord," and
which urges them " to teach and to prcmonish, to
feed nnd prrjvido for the Lord's family, to seek for
Christ's sheep Ilia I arc disperse*! abroad and for
26 A Charo-e.
^
His children that are in the midst of this naughty
world, that they may be saved through Christ for
ever."
But our reformers of the sixteenth century, who
built up under God the Church of England, though
they had thus made great progress in the second
year of the reign of King Edward VL, did not
consider the first Prayer-book and Ordinal then
published perfect. There were things contained
in those documents and things omitted from them
which, in the opinion of Churchmen of that day,
made revision necessary, and the Church of England
in later days has ratified their judgment.
To take the case, which I have last mentioned,
of " The Form and Manner of Ordering of Priests,"
the Ordinal of 1549 retained "the tradition of the
instruments ; " that is, the delivery of the cup and
paten for the candidates to touch. Subsequent
revision has abolished this ceremony, and retained
the delivery of the Bible only. i\nd every one
who is conversant with the teaching of the Church
of Rome in the present day, and still more with the
opinions of Roman Catholic writers of the sixteenth
century, is well aware that the ceremony was not
abolished without reason. The "tradition of the
instruments " was held to be an essential process in
*' The Form of Ordaining Priests." No ordination of
a priest was valid without it. It was then considered,
and I believe that in the Church of Rome it is still
considered, the ordinary means of conveying the
A Charge. 27
grace wliich shall empower the newly ordained
person to oflfer the sacrifice of the Mass and to
administer the Sacrament of Penance. Unless the
" tradition of the instruments " had been duly
observed in his ordination, no one could convert the
bread and wine of Holy Communion into the very
Body and Blood of our Lord, or effectually remit or
retain the sin of penitent confessors.
May we not say, my brethren, with confidence
that it was necessary to revise the Ordinal of 1549
so as to abolish a ceremony wliich was supposed to
give such powers. If the ceremony should now be
restored to our Prayer-book, would not the restora-
tion give occasion to the belief that the effects
attributed to it were restored also, and that the
ofiice and work of a priest in the Church of England
arc the same as what the Church of Eome believes
to be committed to her ministers ?
It would be tedious to describe in detail the
many other particulars in which the formularies of
1549 have been amended by revision; but the
matter is of so much importance in view of the
wish that has been expressed to revive the use of
those formularies, that I crave the indulgence of my
hearers in calling attention to one or two of them.
The words " commonly called the Mass " were
struck out of the title of the " Service for Holy Com-
munion," as calling to mind a form of service which
differs fundamentally from the rite of floly Com-
munion as tlie Church of Euiilaiid understands it,
28 A CJuiTi^e.
^3
and a name which, more than any other, has excited
the alarm and indignation of Protestant Cliristians.
The passage in the exhortation to Holy Communion
was struck out also, which offers an apology for the
use of auricular and secret Confession to a priest.
TJie word " priest " itself, as used in connection
with spiritual counsel, is changed into " minister of
God's Word." Instead of the words " confess and
open his sin and grief secretly," we have simply the
words, " open his grief." The words " receive com-
fort and Absolution of us as the ministers of God
and of the Church," are changed into " by the
minister of God's Holy Word receive the benefit of
Absolution."
In the exceptional case of sickness, for which the
Order for " the Visitation of the Sick " provides a
specified form of words of Absolution, the first
Prayer-book of King Edward VI. contained the
direction, that " the same form of Absolution shall be
used in all private Confessions." In all subsequent
editions of the Prayer-book this direction has been
omitted ; the omission intimating, it would seem,
either that private Confession of sin and private
Absolution at other times than that of sickness were
to be discontinued, or, at least, that the use of the
specified form of Absolution was to be limited to the
case for which it was provided.
Important differences are observable between
the Prayer-book of 1549 and our own Prayer-book
throughout the " Service for Holy Communion." In
A Charge. 29
our own Prayer-book, as we know, the Communion
or partaking of the bread and wine is made to
follow immediately after the Consecration of tlie
elements, no Oblation or prayer of any kind being
interposed between the Consecration and Com-
munion. The prayer of oblation does not succeed
until all have communicated and the bread and
wine have been consumed. Our ser^dce thus makes
it plain that the Church does not direct or encourage
her ministers and people to offer any other sacrifice
at the time of Holy Communion than that of praise
and thanksgiving and the reasonable, holy, and
lively sacrifice of ourselves, our souls and bodies.
The first Prayer-book of King Edward VI., on
the other hand, interposes the prayer of Oblation
between the act of Consecration and the Communion ;
and directs the j^riest to pray in the prayer itself of
Consecration that our merciful Father would bless
and sanctify his gifts and creatures of bread and
wine, that that they may he unto us the Body and
Blood of His most dearly beloved Son, Jesus Christ.
All subsequent editions of the Prayer-book have
taken care to avoid the ambiguity with regard to the
error of transubstantiation, which might be supposed
to attach to these words, l)y removing tliem from
the prayer, and directing the priest to pray instead
that we receiving our merciful Father's creatures of
hread and wine in remembrance of His Death and
Passion rnay he partakers of His most blessed
Body and Jilood. In the form of delivery, again,
30 A Charge.
of the consecrated bread and wine, new words have
been added : " take and eat this in remembrance " ;
" drink this in remembrance." The memory of our
Lord's precious Death is to be in the heart and mind
of the communicant, not in any supposed memorial
offered in sacrifice to God. The words " Sacrament
of the Body " and " Sacrament of the Blood," which
are found in the Prayer-book of 1549, as applied
to the consecrated elements, are now no lons^er in
use ; the Minister being directed simply to deliver
the Bread and the Cup to the communicants, urging
them to eat and drink in remembrance of our Lord's
Death, to feed on Him in their hearts by faith, and
to be thankful.
Add to these considerations the circumstance
that the word Altar is found no less than seven
times in the rubrics of the first Prayer-book,
whereas it has been carefully excluded from all
subsequent editions, and the word Table has been
substituted for it, in conformity with the uniform
teaching of our Reformed Church respecting the
Sacrament of the Lord's Supper ; that both in the
Communion Service and in the " Order for the Burial
of the Dead " of the book of 1549 it is directed that
prayers be offered for the dead, whereas our Church
now is at least silent about such prayers ; that at
the Communion of a sick person, or even at the
service of open Communion in church, the priest
was directed in 1549 to reserve part of the sacra-
ment of the Body and Blood for the use of some
A Charge. 3 1
other sick person, if need be, on tlie same day, and
carry it and go and minister the same ; that he was
directed to anoint sick persons with oil, if they
desired it ; and that the rubric at the end of the
office for Holy Communion declares it to be " con-
venient that the people commonly receive the Sacra-
ment of Christ's body in their mouths at the priest's
hand," whereas in subsequent editions it is directed
that the minister shall deliver it to the people into
their hands.
Whoever duly considers the diffi3rence between
the first Praver-book of Kins; Edward VI. and our
own Prayer-book in these and many other similar
particulars, and duly considers also the undoubted
principles of the Church of England as they are to
be found in our Articles of Peligion and other
sources of information, will be at no loss to learn
why the first Prayer-book was considered to require
amendment, and why those who value the principles
of the Church of Enoland would rec^ard the brinoino;
back of that Prayer-book into common use as a step
in the way of undoing the Reformation and reviving
extravagant errors in doctrine and ritual, from wliich
we have been rejoicing for the last three hundred
years that the piety and courage of our forefathers
availed to set us free.
Church Cottrts.
An address was presented to me in the early part
of the year 1881 by several of the clergy of the
32 A Charge.
diocese, for whom I entertain the most sincere
affection and respect, in which they expressed tlieir
present distress and anxious concern for the interests
of the Church in this land, occasioned by then
recent painful circumstances both in the diocese of
Worcester and elsewhere, and their desire to return
to constitutional action between Church and Realm
as provided for and guaranteed at the time of the
Reformation and by the Reformation statutes.
I had no hesitation in expressing my concur-
rence with the signers of the address in their desire
with regard to any matter in which it can be shown
that the constitutional action referred to has been
really departed from. I have always regarded the
settlement of the laws of our ecclesiastical polity in
the sixteenth century as the safeguard of the
liberties of the Church of England in the matters to
which they relate, and the true exponent of the
duties of loyal subjects.
It is obvious, however, that the first step to be
taken in the way of return to such constitutional
action between Church and Realm in any matter in
which it may be supposed to have been departed
from is to learn what was really the nature of the
constitutional action then settled ; and I apprehend
that with regard to such knowledge much misappre-
hension and uncertainty may be found to prevail
among us.
An important step in this direction has been
taken, as you are aware, by the appointment of a
A Charge. 33
Eoyal Commission in answer to an address to the
Queen presented by the House of Lords, " to inquire
into the constitution and working of the Ecclesias-
tical Courts as created or modified under the Refor-
mation statutes of the 24th and 25th years of King
Henry VHI., and any subsequent Acts."
It is understood that the Royal Commissioners
have held many and protracted sittings. The result
of their deliberations will be welcomed with pro-
found interest. We may hope to obtain from their
report, if not the benefit of recommendations for
fresh legislation on the subject, at least the advantage
of such accurate information as may lead to a
general better understanding of the real position of
affairs, and may have effect in removing doubts and
correcting errors and persuading ready obedience
to the authority of the laws which govern us.
Ecclesiastical Legislation.
The time since I last had the opportunity of
addressing you has not been distinguished by any
Acts of ecclesiastical legislation further than the
Act for the amendment of the law of burial, a Bill
for which was then before Parliament, and subse-
quently became law in the autumn of 1880.
I ventured to say in my address of that year
that I was far from being alarmed by fear of tlie
evil which was anticipated by many from tlie pro-
vision of authorizing Christian and ordeily siijvices
34 ^ Charge.
to be conducted in our cliurchyards by other than
ministers of the Church of England.
I think the result has proved that such fear did
not rest on any adequate foundation. I am not aware
-of any instances in the diocese of Worcester where
undue advantage has been taken of the permission
given to them by persons professing not to belong
to the Church of England, or where such persons
have sought to use their power to the annoyance of
our clergy.
Moreover, the Act has brought welcome relief to
the clergy by allowing them to use the Burial
Service of our Church, if need be, in unconsecrated
ground ; and also to use in certain cases, when it is
thought desirable, such other forms of service, con-
sisting of prayers taken from the Book of Common
Prayer and portions of Holy Scripture, as may be
prescribed or approved by the Bishop.
But though the Legislature has not added much
to our statute book during the last three years
affecting the Church and clergy, the attention of
Parliament has been invited to many important
questions by persons submitting Bills respecting
them. Some such questions have been raised year
after year persistently, and are still pending before
Parliament. I allude to such measures as the Bill
for regulating Burial Fees, the Bill for the establish-
ment of Church Boards, the Bill to amend the law
relating to the Sale of Patronage, the Bill to
facilitate the admission to office of Churchwardens
A Charge. 35
and Sidesmen, the Bill for altering the Statutes of
Cathedrals, the Bill for amending the law relating
to Pluralities, and Bills for amendinof the " Church
Discipline Act," and the " Act for the Regulation of
Public Worship."
The introduction into Parliament of these and
other measures affecting the Church and clergy
shows at least that the attention of our Legislature
and our people is directed with lively interest to
such matters. I need not here repeat what I have
already ventured to say about our processes of
legislation for the Church. Let me content myself
with saying that, while we seem justified in looking
forward to the future with hope, it is well that
Churchmen should be on their guard and watch the
progress and course of events with care.
The Church of the Fidure.
The occasion of our meeting has led me, not
unnaturally, to turn my thoughts to the past, and
to commend to my hearers such reflections upon
the occurrences of the last three years as may be
suggestive and useful with regard to future conduct.
But a few remarks, perhaps, will not be considered
out of place, referring more directly to the future.
No one can have paid attention to what is
passing around us, and made himself acquainted
with prevalent ideas about religion, without many
anxious, and I may say painful, thoughts about the
36 A Charge.
progress of Christianity and tlie Chiircli in future.
It is difficult not to believe that changes are
imminent, which may seriously affect the interests
of our people ; for the influence of religion is felt
of necessity through all our domestic and social and
political relations, and spreads itself wide on all
sides. Perhaps there never was a time when the
thoughts of earnest men were fixed more intently
and intelligently on questions of religion. Full and
free inquiry is demanded ; and we may rest assured
that nothing will be allowed permanently to main-
tain its ground, which cannot stand the test of
such inquiry.
Let me adduce one instance in illustration. Our
most esteemed writers of the Church of England,
following in the footsteps of the Reformers of the
sixteenth century, have been accustomed to appeal
to the records of what is called Primitive Chris-
tianity, as an unquestionable source of authority in
matters of ritual and doctrine. When men first
awoke, as it were, from indolent acquiescence with
accustomed teaching and observances, and cast
away the burden of misleading ritual and false
doctrine which had growTi to an intolerable amount
in times of mediasval darkness, nothiug seemed
more obvious than the wisdom of going back to the
records of the early days of Christianity, when it
might be supposed that the false doctrines and
practices, which it was sought to cast away, had no
existence. And in most cases our Reformers had
A Charge. 37
an easy task to show the comparative novelty of
much that was found most open to objection.
Subsequent and recent investigations, however,
go far to show that the records of the early days
of Christianity do not supply us with ground on
which we may altogether build with confidence.
Competent scholars, who have applied themselves
to the task of examining such records, and have
made themselves familiarly acquainted v/ith them,
speak in notes of warning. And, indeed, it does not
require any large amount of learning to perceive,
upon even a cursory perusal of such records, how
immeasurable is the distance between the produc-
tions of writers in the Ante-Nicene or sub- Apostolic
age and the books which we are accustomed to
hold in reverence in the Canon of Holy Scripture.
The great debt which we owe to men of the
sub-Apostolic age, it would seem, is not to be
estimated by the value of the writings which they
themselves have left behind them, but rather by the
jealous care with which they applied themselves to
fix and preserve the Canon of Holy Scripture. We
owe them, indeed, great and earnest thanks, but
our thanks are due chiefly for the unwearied
patience with which they examined the writings in
common use among Christians, and carefully sepa-
rated tlie Canonical books from those which did not
deserve the name, and so delivered to a. grateful
posterity the true record of what ought to be the
foundation of Christian faith .lud duty.
38 A Chai'ge.
No Christian can value too highly the office and
work of our fathers of the sub-Apostolic age in this
respect. No Christian can be too grateful for the
treasure they have thus bequeathed to us. But
the gratitude, with which we thus regard their
labours, must not urge us to forget the caution
with which a sound and exact criticism warns us to
accept their writings.
The late Professor Blunt, of Cambridge, who
had studied the writings of the authors of the sub-
Apostolic age with more than usual diligence, and
who was remarkable among men for accuracy of
observation and expression, has left on record his
opinion that " old recollections attached to the
Jewish Church bad still their effect on the views
and vocabulary of the early Christians." The care-
ful reader of these early writings will find numerous
instances where the germ of doctrine or ritual, for
which there is really no foundation in the un-
doubted records of Holy Writ, has served as the
source of subsequent errors which, though easily
detected in their full development afterwards, lay
concealed in the words of the unsuspecting authors
of the evil.
And indeed, the need of caution and distrust of
which I speak ought not to surprise us if we duly
consider what the authors of our truly Canonical
books tell us of the abundance and growth of error
in their own day, whether of ritual or doctrine. If
such errors in their own time required from the
A Charge. 39
apostles contimial repression and reproof, should it
be considered a strangle tliingr if error is found to
prevail occasionally when the guiding hand of
apostolic inspiration ceased ta act ? Ought we to
put implicit trust in all that we find in writings
of fallible men, who had no longer the benefit of
unerring truth to guide them ?
Look at the Epistle of St. Paul to Timothy, in
which he bids him to " charge some that they teach
no other doctrine " than what St. Paul himself had
taught ; showing clearly thereby that so-called
Christian teachers were then to be found who
taught such other doctrine. Hear him when he
declares that some had " turned aside from charity,
out of a pure heart and of a good conscience and of
faith unfeigned, unto vain jangling, understanding
neither what they say nor whereof they affirm."
And, again, that some, "having put away a good
conscience, concerning faith had made shipwreck ; "
and, again, that some did not "consent unto whole-
some words, even the words of our Lord Jesus
Christ, and to the doctrine that is according to
godliness."
Consider, again, the words of St. Paul to Titus,
" There are many unruly and vain talkers and
deceivers, especially those of the circumcision, whose
mouths must be stopped, who subvert whole houses,
teaching things that they ought not." Consider
the statements of St. Paul in his Epistle to the
Corinthians respecting the abuses which had grown
40 A Charge.
up with regard to the Lord's Supper. Consider
what he says to the Galatians of persons who were
then preaching " another gospel," different from
what he had preached ; of persons who troubled
the Galatians, and would "pervert the Gospel of
Christ ; " of persons who were trying to " bewitch "
the Galatians that they should not " obey the
truth " ; of persons who, " having known God, or
rather being known of God, were turning again to
the weak and beggarly elements," whereunto they
desired again to be in bondage, and were observing
" days and months and times and years."
If doctrines and practices, which our sacred
writers condemn, were to be found among so-called
Christian teachers in their days, is it to be supposed
that such errors ceased altogether when the authority
of the apostles, which had been used to repress
them, was withdrawn ? Ought we to accept and
adopt without much jealous caution whatever of
ritual or teaching men of the sub-Apostolic age have
left us ?
The true conclusion to be drawn from the con-
siderations which I venture to urge seems to persuade
us that, in our effort to shake off the undoubted and
obvious errors which the tract of time and the
incurable ignorance and infirmity of fallible men
have allowed to gather round our religion, we must
not be content to stop short of the fountain head.
We cannot set our feet with full confidence on any
ground but that which has been laid for us by our
A Ckaroe. 41
Lord Himself and His apostles. We must go back
to the beginuing, and try to learn, with all the
resources which the most enlightened thought and
patient labour can command, what it was that our
Lord Jesus Christ Himself taught, and what it was
that He authorized and enabled His immediate
apostles to teach also. The labours of many com-
petent critics and scholars are trying to put us in
possession of this treasure : what are really the
lessons to be gathered from our Lord's own teach-
ing ; how far did He adopt and sanction and con-
firm the religion prevalent among the Jews at the
time of His sojourn upon earth ; how far did He
declare the shadow of o-ood thino-s, which that
religion set forth, abolished by the revelation of the
substance ; how far did He condemn and forbid the
erroneous teaching of those who then sat in Moses'
seat ; what did He teach Himself and authorize
His apostles to teach respecting the One God and
Father of all, respecting Himself as the Son of
God, respecting the Holy Spirit, respecting the
kingdom of God, which He came and lived on earth
to open ; what is the true interpretation of the
words of Holy Writ upon these and other subjects
of immeasurable interest, having regard to the well-
known character and meaning of Eastern modes of
thou^lit and lani^uafxe.
We look with eager interest upon many, and
not unsuccessful, efforts whicli liave Ixicii made thus
to put us in a position to sec and hear our Lord as
42 A Charge.
those amoDo; whom He lived and taught could see
and hear Him. The Church of the future, may it
not be said, at least in our own country, must be
made to rest on the result of strict investigation of
such things. Upon no other conditions can we
hope to retain the allegiance of men of thoughtful
and pious and earnest minds, who will not consent
that their knowledg-e of Divine thino;s should rest
on any but what commends itself to them as a safe
foundation.
It is often contended (and the persuasion is
very common among us) that persons who have
cultivated the power of reason by pursuits of
scientific research are thereby unfitted for the
examination of questions of religious truth, and are
indisposed to accept the teaching of Divine things
which requires faith. I think that many illustrious
instances, which might be cited, of the happy union
of real science and real faith should prevail with us
to deny this contention. I am disposed, on the
contrary, to look with hope on the prospect of our
men of science becoming the best and true sup-
porters of the Church of the future. Such persons
know better than others, if they have really suc-
ceeded in deserving the name of men of science,
what are the limits which divide what is true from
what is false. They have learnt and see and feel a
little of the mysterious secrets of nature and of life.
They are qualified above other men for adoration of
the Infinite and the Eternal ; and if the Holy Spirit
A Charge. 43
of God once touch their hearts, they are qualified
above other men for devout submission to the
teaching of the Word of Grod and for the practical
exhibition of the graces of Christian charity and
patience. " Is there nothing in the study of
science," asks a writer of our own day, who com-
bines in his own person the highest attainments of
science with the most devout Christian faith,
*' which may have a not merely innocuous but
even beneficial influence in rchgious matters ? I
think there is in more ways than one, but time
would not permit of my referring to more than one.
In the study of the phenomena of nature there is
one quality which is pre-eminently called into
exercise, and that is truthfulness. The investigator,
who wishes to be successful, must be on his guard
against prejudice, and hold his mind ready to
receive fresh indications of truths hitherto unper-
ceived. And is not this what should be our
attitude as rco;ards Divine truth ? New lio-ht will
break in upon us from time to time, if we seek after
truth and keep our minds honestly open to its
reception. This requires patience and effort ; and
there is sometimes a temptation to take a short cut
to truth by throwing one's self into the arms of
some party or school of thought, instead of borrowing
from all alike that which to the honest seeker after
truth appears to be good and sound, and rejecting
that which appears to l)c false ; tlius proving all
things, and holding fast that which is g(jod. This
44 ^ Charge.
honesty of mind, wliich leads to the recognition of
that which is good in all parties and to the
avoidance of party spirit, is, I believe, fostered by
scientific study."
My brethren of the clergy will allow me, before
I end what I wish to say, to make one practical
recommendation respecting the ministrations of their
sacred office. The recommendation indeed applies
to the laity of our several parishes as well as to
the clergy, but it rests mainly with the clergy to
give it practical effect.
Do not be led away by the prevailing fashion
of the day, to give more importance than they
deserve in your ministrations to matters eccle-
siastical and ritual in comparison with what is
spiritual and moral.
The teaching of our I^ord and His apostles in
the record of Holy Writ embraces very little of
what may be called ecclesiastical or ritual. It
deals mainly with what affects the hidden man of
the soul in things moral and spiritual, as they
govern the inner life and the outward conduct.
AVe can gather very little from what our Lord and
His apostles said and did about forms of Church
government or observances of ritual in worship. It
seems to be of obvious purpose and design that
great liberty should be allowed to Christians in
these respects. Such things are not the essentials
of Christian faith and duty. Diff'erent bodies of
Christians in different places, or persons of different
A Charge. 45
Labits of mind, formed by the specical circumstances
in which they have been severally j^laced, may
arrive at different conclusions and adopt different
forms without offence. The one Church or Body
of our liord may comprehend them all. There are
many folds for the sheep of our Lord's pasture.
*' It is not necessary," says our Church in her 34th
Article of Religion, " that Traditions and Ceremonies
be in all places one, or utterly like ; for at all times
they have been divers, and may be changed accord-
ing to the diversities of countries, times, and men's
manners, so that nothing be ordained against God's
word."
But in regard to what is spiritual and moral the
case is widely different. The teaching of our Lord
and His Apostles here utters no uncertain sound.
It is clear, precise, definite, abundant. These are
the weighty and essential matters upon which the
people justly look to the ministers of the Church
for guidance and instruction. These are the things
which the clergy are bound to press upon the
attention of their people, in season and out of
season ; leaving things ecclesiastical and ritual as
much in the background as our Lord and Ills
apostles have left them; applying themselves wholly,
as our Ordination Service urges, to doctrine and
exhortation taken out of the Holy Scripture ; draw-
ing all t]i(;ir cares and studies this way ; and
continually praying to Clod the Father, by tlie
mediation of our only Saviour Jesus Christ, for the
46 A Charge.
heavenly assistance of the Holy Ghost, that by
daily reading and weighing of the Scriptures, they
may wax riper and stronger in their ministry, and
so endeavour themselves from time to time to
sanctify the lives of them and theirs, and to fashion
them after the rule and doctrine of Christ, that
they may be wholesome and godly examples and
patterns for the people to follow.
There cannot be a greater mistake, or one more
fatal to the unity in which the followers of our
Lord ought to be joined together, than to attribute
to His Church as essentials things which in truth
belong to it only as accessories, which may be
adopted or altered or rejected according to circum-
stances without offence. Some outward organiza-
tion, and the observance of some forms, no doubt,
are necessary for the " body of faithful men " in
every place, whether house, or parish, or country ;
but it would be a grievous error to ascribe to such
outward organization, whether of Church govern-
ment or of ritual, the properties of inviolability and
permanence which belong only to the spiritual body
of which it is the framework.
Our Lord's Church in its essence is divine. Its
constitution is fixed by its Heavenly Author, and is
unalterable. The " members of Christ," who com-
pose the body of the Church, are joined to their
Lord by one and the same tie. It is animated and
actuated by one Spirit. But the outward organiza-
tion of the Church is an accessory or accident. It
A Charge. 47
may be framed, to a great extent, in any particular
place by human intelligence and effort ; and, if
occasion arises, what has been so framed by man
may be altered by man, provided that in such out-
ward organization, whether original or amended,
nothing be ordained that is " contrary to God's
Word written."
Holy Connmtnion.
I should not be true to my convictions if I did
not take this opportunity to say a word of warning,
perhaps the last for which an occasion like the
present may be given me, upon a question which
appears to me of supreme importance at the present
time among us.
No one acquainted with the elementary prin-
ciples of the Reformation of the Church in England,
and with the history of the times in which that
Reformation was originated and carried through its
several stages and completed, can fail to see that
difference in views and usages respecting the service
of Holy Communion is the main mark of distinction
between our Church of Enoland as it now stands
and what all who value the Reformation believe to
be the corrupt doctrine and practices of the Church
of Rome.
Our clergy, above all men, ought never to lose
sight of the fundamental difference between the
Church of England and the Church of Rome in the
48 A CJiarge.
matter of the priesthood. It is certain that tlie
great body of our people, whether sufficiently well-
informed themselves of the nature of this difference,
and of the reasons on which it is based, or only
receiving their convictions on the subject by tradition
from their fathers, have never ceased to regard the
distinction as fundamental.
It is the office of the priest of the Church of
Kome to "offer Christ in sacrifice for the living and
the dead ; " or, as it is sometimes expressed, to
" consecrate and offer in sacrifice the true body of
Christ."
The Church of England has repudiated the notion
of such sacrifice and commits no such office to its
ministers. It authorizes its priests to "preach the
AVord of God, and to administer the Holy Sacra-
ments." It instructs them to bless or consecrate, as
we call it, the bread and wine with such devout and
solemn ceremonial as we believe to have been in use
at the beginning, when the authority of the Apostles
ordained "a collective participation in the Lord's
Supper," as the great feature of Christian worship,
and the chief bond " by which the first Christians
were joined to the Apostles, and to one another, and
to a unity in Christ."
Whoever looks closely and intelligently at the
doctrine and usage of the Mass in the Church of
Rome on the one hand, and at the doctrine and
practice of the Church of England in the adminis-
tration of Holy Communion on the other, cannot
A Charge. 49
fail to be satisfied that, so long as such doctrines
and usages are maintained, union between the two
Churches is impossible. If persons are to be found,
professing to be members of our Cliurch, who say
that they do not see the impossibility of such unioji,
it is difficult for unprejudiced persons, who regard
simply the real meaning of accustomed forms and
words, not to attribute such views to that obscurity
of conscience which seems to ensue in the persons
who hold them upon continued opposition to
authorities which they profess to obey, and forced
interpretation in their own sense of the formularies
which they are content to use in the services of the
Church of Eno-land.
Let my brethren of the clergy pardon me if I
venture to warn them, with all the earnestness
which the occasion of our meeting warrants, against
the use of words in public or private teaching which
may mislead their hearers in this important matter.
Let your utterances be bold and clear, marking in
distinct outline the truth which you are bound to
teach. Do not let it be possible for simple folk who
hear you to have difficulty in distinguishing what
you say from the teaching of the Church of Kome
in wliat our Church calls a " dangerous deceit." Use
all diligence to guard your people against what our
Eeformers justly considered the most monstrous
error into which the weakness of superstitious or the
craft of designing men has led astray the faith of
the simple.
E
50 A Charge.
I am unwilling to end what I wish to say with
words which may sound harsh in the ears of some
of us, though a strong sense of duty compels me to
offer a note of warnino; ao-ainst what seems to me a
real danger. Let me rather take up the saying of
our Lord's beloved disciple at the close of his long
life of labour in his heavenly Master's service, a
saying in entire harmony with the feelings which I
have studied to cultivate towards all my brethren,
Avhether clerical or lay, in the diocese of Worcester,
and which I have reason to hope (and I say it with
the deepest gratitude) are not without some cordial
]-esponse towards myself. " When St. John tarried at
Ephesus," we are told, "to extreme old age and
could only with difficulty be carried to the Church
in the arms of his disciples, and was unable to give
utterance to many words, he used to say no more
at their several meetings than this, ' Little children,
love one another.' At length," Jerome continues,
"the disciples and fathers who were there, wearied
with hearing always the same words, said, ' Master,
why dost thou always say this V * It is the Lord's
command,' was his worthy reply, ' and if this alone
be done, it is enough.' "
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