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JACOBI RUSSELL

Episcopi Eliensis Noni Quinquagesimi

NAT. DIE APS. XXX. A.D. MDCCCXX.
DEC. DIE OCT. XXIV. A.D. MDCCCLXXXV.

<i* Requieseat in pace. >i*

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JACOBI KUSSELL

Episcopi Eliensis Noni Quinquagesimi

NAT. DIE APE. XXX. A.D. MDCCCXX.
DEC. DIE OCT. XXIV. A.D. MDCCCLXXXV.

►i< E.equie!3cat in pace. >h

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PREFACE.

The following Notices, Records, and Sermons have been
reprinted from the Guardian.

One and all of them seemed so truly appreciative of our
dear Bishop's real character and life and work that I have felt
anxious without delay to gather them together and place
them in a more convenient form in the hands of all the
Clergy of the Diocese, as well as of the Members of the
College which he founded and loved in life, and for
whose permanence he munificently provided at his death.

Such is the accumulated debt of gratitude which I owe
to him as a Father in God, as an instructor in dogmatic
truth, as a guide and counsellor iu the resolution of
manifold perplexities, and as a personal friend of the
teuderest sympatliy and aifectiou, that I hasten to do
something to give expression to the feeling that is ui^pcr-
most in my mind.

H. M. L.

College, Ely, November 5, 1885.

2043712

«it fWcmonam, t\\t Btsho^) of (B\v,

The late Bishop of Ely was born at Henley-ou-Thamcs, April 30,
1820. His father was a ho2i-merchant in the Borough, of an
Isle of Wight family. He was nnsuccessfnl in business, and
died at a comparatively early age, leaving a widow and an
only son. The future Bishop received his early education at
homo. In his tenth year he went to Merchant Taylors'
School, then under the erticiont headship of the Rev. J. W.
Bellamy (father of the present President of St. John's), a
sound scholar, a high-toned Christian, and an excellent
discip'inarian. Here he remained till 1838, when, being
superannuated, he was elected to a Parkin Exhibition at
Pembroke College, Cambridge, where he commenced residence
in the October term of that year. A timely legacy from a relation
gave him the means of jiroceeding to the University, which
had long been an object of almost hopeless attainment. The
late Bishop of London (Jackson) was fond of telling how, during
his early connection with Henley, he had been consulted by two
ladies of straitened means, mothers of boys of no ordinary
promise, how to obtain University education for their sons.
" One of those boys," he would conclude, " is now Sir Henry
Maine, of the Council for India, the other the Bishop of Ely."
There was nothing remarkable about the Bishop's school
career. He was naturally inert, not to say indolent, and
suffered (as to some extent he did through life) from an unduly
low estimate of his own powers. At that early age he had not
learnt to believe in himself, and he allowed other boys, far his
inferiors in intellectual power, to outstrip him in the race. But
the real genius that was in him from time to time manifested
itself in a happy translation, an original rendering of a passage,
or some answer to a question demanding thought, which
surprised his teachers as well as his schoolfellows, and
evidenced native power far above the average. Though
not remarkably diligent in school work, he was at all times
a devourer of books ; few lads of his age were more inti-
mately acquainted with English literature of the best type, both
in prose and poetry, including a large amount of fiction. He
very early attempted poetical composition himself, and it was
no small surprise to his companions to discover that their quiet
and somewhat lethargic schoolfellow was actually an author, and
had published a volume of poems. The little book, entitled
The Pilgrim, Memory, and other Poems, was printed by sub-
scription, and was at least equal to the common run of

schoolboy verse. He had no very intimate friends at school.
Always a pleasant companion, with something above the
average to say, and an excellent story-teller and therefore
generally liked, he lived a life very much apart. School
games there were none at Merchant Taylors' at that time, for
there was no playground. The intercourse of the boys Avas
thus limited to the time passed together in school hours, and the
opportunities of forming school friendships were but scanty.
Woodford left school, therefore, a lonely spirit, and went up to
the University with school companions, it is true, by whom he was
deservedly liked, but without any very intimate friend. But these
companionships, in the closer intercourse of college life, ripened
into friendships of the deepest and truest kind, lasting through
life. But even at college he was not a mt.u of many friends. Ilis
circle was a limited and select one, but when he loved, he loved
with all his heart. His University career narrowly missed being
a failure. He did but little during his freshman's year. He
depreciated himself so thoroughly that he took it for granted
that an ordinary " pcU" degree was all that he could aspire to.
But the examination at the end of that year awoke higher aspira-
tions. Dr. Guillemard, the present vicar of Little St. Mary's,
Cambridge, was then Fellow and Classical Lecturer of his
college, and took p&vt in the freshmen's examination. He
was so much struck with the power shown in some parts of
Woodford's papers that he sent for him, and finding that he was
aspiring only to a " pass," told him plainly that he would be
doing injustice to himself if he did not read for Honours. This
may be said to have been the turning-point in his life. He began
to feel his powers ; to believe in himself, and to resolve to be
true to himself. His line was Classical, and he chose his private
tutors wisely. He read with Dr. 'Woodham, of Jesus, the first
Latin scholar of his day at Cambridge, and the brilliant Charles
Kann Kennedy, brother of Dr. Kennedy, of Shrewsburj'^, then
Fellow of Trinity. Both were men of discernment, who saw
that with all his deficiencies in scholarship and scantiness of read-
ing their pupil was no ordinary man, and they directed his studies
in the way best suited to develop his intellectual powers, as well
as to improve his scholarship. His old schoolfellow, the Rev. J.
Power, afterwards Master of their common college, gave him
mathematical tuition. It was never anticipated that he would
obtain a high degree. His previous inadequate preparation,
joined to the virtual loss of his first year at college, and a some-
what slow rate in reading his subjects, forbad such a hope. His
place in the class-lists, however, was more than respectable. He
obtained a good Double-Second, being a Senior Optime, and a
Second Class Classic in 1812, the brilliant year when Professor
Cayley was Senior Wrangler and Justice Denman and the late
Professor Munro headed the Classical Tripos. It was during
Woodford's freshman's year that the " Cambridge Camden
Society " — better known in later years as " the Ecclesiological

Society" — sprang into being at the call of the late Jolm Masm
Neale and Prebendary Webb, of St. Andrew's, Wells-street, and
speedily began to exercise a powerful influence not only over the
architecture of our churches, to improve which was its original
object, but over their ritual arrangement, their ornaments, and
the services celebrated in them. Up to that time the Oxford
movement had scarcely stirred the decorous orthodoxy of the
sister University. No leading men had adopted its tenets, and
its voice was not heard from any pulpit, either that of the
University church or any of the parish clinrches. The earnest
Evangelicalism awakened by Charles Simeon was still in the
ascendant where any warm religious life existed, having as its
chief exponents the late Professor Scholefield, at St. Michael's,
and Canon Cams, Mr. Simeon's curate and successor at Trinity
Church, who still survives. But though disregarded by the
seniors, the Oxford Tracts were eagerly read by younger members
of the University, and, together with Newman's sermons and Dr.
Pusey's devotional works, were beginning to make their influence
felt. The new architectural society, starting on the principle
that a church was not a mere building to be criticised
according to certain rules of art, and discussed archieologically,
but a house of God erected for His praise and glory ; not a mere
preaching house, but a place for the worship of His people, and
for the administration of His Sacraments with every becoming
adjunct of dignity and beauty, all its ritual leading up to
the Celebration of the Holy Eucharist — became a gathering place
for the young High Churchmen of the University, where con-
genial spirits could meet and be sure of sympathy. Of these the
future Bishop of Ely was one. His own religious training, chiefly
domestic, had been of the sound old Anglican sort, and from this,
though he grew sensibly and his views developed with time and
experience, he never swerved. His mind was thus ripe for receiving
the higher development of the Oxford school. All his inherited
convictions, as well as his natural tastes, found scope among his
new associates, and his connection with the Camden Society had no
small influence in shaping his after-course. The president of the
society from its beginning was the late Archdeacon Thorp, of
Bristol, then Fellow and Tutor of Trinity. Woodford became
known to the Archdeacon as a member of the society. Farther
intercourse gave Thorp a high opinion of his powers, and on the
occurrence of a vacancy in the teaching staff of the then " Bishop's
College " at Bristol — a Church of England proprietary school,
started nnder the auspices of Bishop Monk, to impart a true
Church education, of which the Rev. Henry Dale, now rector of
Wilby, Northants, was the head master, occupying the collegiate-
looking building at the head of Park-street, adjacent to the Blind
Asylum — on the filling of which Thorp was consulted, he at once
recommended Woodford. The recommendation was accepted,
and he received the appointment, which he held for three years —
from 1842 to 18-45. As soon as he was of suiEcient age he was

ordained to the curacy of St. John the Baptist's, Bristol,
of which church the late Canon Barrow, chaplain to Bishop
Monk, was the incumbent. Here he speedily made his mark.
Almost from the first day of his curacy he began to exhibit
those great powers as a preacher by which his name became so
widely and so favourably known. We believe that his first sermon
was preached in St. John's Church — which was speedily restored
under his auspices— on the text, a rather bold one for so young
a man, Job i. 7, " And the Lord said unto Satan, Whence comest
thou?" &c. It made a great effect on his hearers. There are
those who can remember the marvellous sermons delivered by
him, before he became generally known, to a scanty morning
congregation of shopkeepers and decent poor, evidencing
as much careful preparation and concentrated thought
clothed in magnificent language, as if he had been called to
address a congregation of the highest intellectual power and
critical judgment. One such sermon on the text, " The
kingdom of heaven is at hand," developing the truth of the
nearness to us of the spiritual world, after many years dwells in
the memory of those who heard it. Notwithstanding Woodford's
shyness and unobtrusive modesty, he began to find himself
called to take a position which he had little anticipated. He
became a power almost from the first. His sermons attracted
the attention of the intelligent citizens of Bristol, and drew
large congregations wherever he went. His opinion was
asked, his co-operation solicited, his advice taken in a way
which would have been very detrimental to any young man of
less self-distrust and simplicity of character. He speedily became
a leading power on the High Church side, as opposed to the
feeble, woi-n-out Evangelicalism then prevalent in Bristol.
When the Bristol Chiu-ch Union was formed he became an
influential member, especially in committee. He was not a
frequent speaker, but always an inflneutial one. One who knew
hiin well at this time says, " His real j)Ower with us lay in that
gift of throwing himself into the feeling of his opponents, which
was innate in him, and which through life made him so valuable
in council. He grasped eveiy side of a question and gave every
opinion its due weight. He then gave his own views modestly, but
decidedly." Through Canon Barrow he was introduced to Bishop
Monk, who soon grasped his real greatness, and, while his life
lasted, never ceased conferring on him marks of his regard and
esteem. On the erection of a new church for the colliers at
Coalpit-heath, near Bristol, he was appointed its first incumbent.
Here he remained three years, 1845-1818, labouring earnestly
among the rude and ignorant population, elevating the character
of their worship, and planting the seeds of true Churchman-
ship where it had been previously entirely unknow_n. Always
fond of the work of education, and eminently successful in it,
he here continued to take private pupils, an occupation he
had begun at Bristol, and which he carried on until his removal

to Leeds in 1868. No one was ever more snccessf nl in secnring
the love and reverence of his pupils, most of whom havo
continued his attached friends through life. With all his
great kindness he was a strict disciplinarian, and on one occasion
on a wilful repetition of an act of insubordination, he sent the
whole of his pupils to their homes, only receiving them back
again on the assurance that the rules of his household would bo
strictly adhered to. It may surprise some to learn that
Swinburne, the poet, was one of Woodford's pupils at
Bristol, and that after leaving him he had as his tutor the
present Bishop of Chester, then working in his country parish
at Navestock. After three years' work among the colliers —
who, he used to say, were good churchgoers in summer, but
deserted him in the winter, finding " Bethel a deal warmer "
than the draughty new church — he himself being obliged to
get licence of non-residence and remove to Frenchay, through
the incurable inconveniences of his media3val parsonage, where
he used humorously to say " the chimneys were constructed for
driving all the smoke into the rooms and letting none go up " —
Woodford was removed by Bishop Monk to St. Mark's,
Lower Easton, a suburb of Bristol. Here he gathered a
large congregation, and his church became known as the
centre of sound Church teaching for the whole neighbour-
hood. The service also, though little would be thought
of it now, was of a more ornate character, and the choral
music was of a higher type, than was then customary.
A surpliced choir, embroidered altar-cloths, and other acces-
sories now customary raised the cry of " Popery." This he soon
lived and worked down, while his bold and vigorous preaching,
displaying more fire and animation in delivery than in later
years, obtained for him the sobriquet of " the Lion of
St. Mark's." The St. Mark's dedication anniversaries
gathered round him all the well-known Churchmen of the
day, among whom he was an ever-growing power. At
Easton Woodford remained with ever-increasing influence for
seven years. In 1855 the country living of Kempsford, near
Cirencester, fell vacant. It was at once offered by Bishop Monk to
Woodford, and as readily accepted by him. The siispicion with
which he was at first received by the farmers and other leading
inhabitants, who had been told that he was a "Tractarian"
and a " Romaniser," soon disappeared under the influence of
his genial wisdom and consummate tact, and opponents wore
converted into hearty supporters. They all helped forward the
restoration of their grand old parish church, wliich raised it to
the position of one of the finest village churches of the county,
of which and of their vicar they were deservedly proud. From
the day of its reopening — a day never to be forgotten by those
who were present — his farmers, and all his parishioners,
were heart and soul with him. Harvest festivals were still
things of the future, but he made a point of taking part in the

old-fasliioned harvest homes, when possible after a service hold
in church, and he was instrumental in putting these festivals
under proper restraint and raising their whole tone. The parish
was admirably worked and organised, with daily service and
weekly Celebrations. He built a small church in a hamlet of
Kempsfoi-d, where his extempore sermons to the rustic congrega-
tion were no less stirring than those to a more educated
audience, yet completely on a level with their capacities. But
the iiarish, much as he learnt to love it, was not congenial to
Woodford. The loneliness of the country was oppressive to
him. He shrank from the solitary walks across the fields,
regarding horses and cows as things to be feared, and having
no knowledge of or pleasure in rur&l sights and sounds. He
had, however, a great love for flowers, and his garden at Kemps-
ford was a source of continual delight to him, as his fernery at
Ely was in later years. He had great influence over the boys
and young men of the village, that most difficult class, from
whom he had a goodly roll of communicants, who would always
come to their vicar for counsel in any difficulty, whether in
things temporal or spiritual. It was remarked of him through
life that he was never too busy to give time to those who came
to him for counsel or sympathy. He was conspicuous for what
has been happily termed " dignified leisurcliness ; never in a
hurry ; always glad to be interrupted," and for his " unselfish
peacemaking patience." His unwearied kindness in respect of
individuals was very mai'ked and productive of very beneficial
results.

• The removal to a rural parish, though in some respects
unfavourable to the exercise of his great powers as a leader
of men, and otherwise not to his taste, proved to have a
most important bearing upon his future career. Kempsford
lay not far from the borders of Gloucestershire, within a short
distance of the south-western portion of the diocese of Oxford.
The advent of so distinguished a jjreacher was a most welcome
event to all neighbouring parsons. His services were in constant
requisition for great Church occasions, when a sermon of more
than ordinaiy attractiveness was desii'cd. In this way a con-
nection was formed between him and the late Bishop Wilberforce,
which, it cannot be doubted, led step by stejD to his subse-
quent advancement. We believe that Sir George Prevost was
the link that brouglit the two together, and that it was at the
little church of Filkins, in Bradwell parish, that Bishop
Wilberforce first became acquainted with his future chaplain and
trusted friend, and that the first of many journeys to be taken
together was a drive to the Swindon station. As the readers
of his biography will have noticed, there was probably no preacher
of whom the Bishop had so high an estimate, and there were
very few for whom he had a warmer regard or in whom he
confided more entir-ely. He was appointed by him to deliver
lectures at Cuddesdon as Preelector of Theology, and he became

his examining chaplain, which office he held till the Bishojj's
death. He was also mado by him an honorary Canon of
Christ Church Cathedral. At Cnddesdon he learned to know
and love the present Bishop of Lincoln, Dr. King, who, it is
interesting to record, was his guest in Dover-street at tlio tinio
of his consecration as Bishop WordsvTorth[s successor last Sfc.
I\Iark's Day. As a counsellor he was found by Bishop
Wilberforce, as by all who have consulted him, one of tlio
soundest advisers. For he had that true Church instinct by
which he at once intuitively saw the right course, from which
no considerations of expediency could divert him. While resident
in Gloucestershire the vicai'uge of Kempsford was the con-
stant place of resort for all Churchmen when any ecclesiastical
difficulties arose, and, as one of the leading laymen of tho
county has said, however perplexed they came, they went away
with every doubt cleared up, and their line of action made
plain. It was only natural that when a proctorshijj in Con-
vocation for the diocese became vacant Woodford was chosen to
fill it. This he necessarily vacated on becoming vicar of Leeds,
but he soon became a member of the Northern Convocation, and
remained such with ever-growing influence till his elevation to
the Episcopate. When the elevation of Dr. Atlay to the sec of
Hereford in 1868 placed the vicarage of Leeds at the dis-
posal of the Crown, the late Lord Beaconsfield, then Mr.
Disraeli, as Premier advised her Majesty to offer it to tho vicar of
Kempsford. The oifer had been previously made to Mr. Disi-aeli's
neighbour in Buckinghamshire, Woodford's fellow-chaplain, the
late Canon Lloyd, of Chalfont St. Giles (who had previously
declined the see of Grahamstown on its first establishment),
who, having refused it as not being young enough for the jDOSt,
at Bishop Wilberforce's snggestion named Woodford to the
Premier. It is needless to say that his mode of administra-
tion of that large and important parish fully justified the
selection.

On his appointment to this important charge the new incum-
bent, finding that the parishioners of Leeds had been accus-
tomed to the title in their vicars, though utterly careless of any
such distinction himself, obtained the degree of Doctor of
Divinity from the Archbishop of Canterburv, the only practicable
mode of obtaining it except after a very considerable delay. The
five years spent by Dr. Woodford at Leeds, he often said, were
the happiest of his life. Though entirely imknown at Leeds
when first appointed, exceiDt as Bishop Wilberforce's chaplain
and an eloquent preacher, it was not long before he mado a deep
and lasting impression upon the laity — at first, by the wonderful
simplicity of his character, his unostentatious mode of life, the
exquisite charm of his manner and conversation, and afterwards,
when he became known as a worker, by his power of organisa-
tion and the pi'actical wisdom of his methods. His tact in deal-
ing with men of different views from himself was wonderful.

Never seeming to oppose, he would insensibly lead them to his
own way of thinking, and would thus eventually often bring
them to propose, almost as their own suggestions, the very things
he desired. This exquisite tact in dealing with those differing
from him was one of the late Bishop's leading characteristics.
It is remembered how at Kempsford by his judgment and
winning manner he speedily got the farmers over to his side,
and so managed matters that the proposal for a surpliced
choir, then a very new thing, actually came from one who
was at first inclined to oppose him strenuously. High as
the standard of the services in Leeds parish church had long
been, he sensibly raised it, and by the depth and earnestness
of his preaching, characterised by sound Churchmanship with
all that is most vital and true in Evangelical religion, he
gathered immense congregations, numbering 3,000 at least,
not only from his own district, but from every part of the
town, including a large number of men, mechanics, factory
hands, as well as of the upper classes residing in the
suburbs, who, attending their own district churches in the
morning, flocked to the old mother church in the evening, Sunday
after Siinday. He soon became Rural Dean, in Avhich ofiBce he
exercised a most wholesome influence over the clergy of the
deanery, especially in harmonising differences and helping
adherents of oppjosiug schools of thought to understand and
symj^athise with each other. While firm and unmovable in his
own Church j^rinciples, he was ever ready to enter into the
feelings and opinions of others, his great object being to
promote real unity of spirit, and to help all to realise that
they formed one body under one Head. With this view he
organised schemes of Lenten sermons in the churches of
the deanery, thus bringing men of different schools of thought
together, and set on foot ruridecanal conferences of clergy and
laity, in addition to the regular Chapter meetings. Wise,
prudent, and cautious in action, he never displayed any timidity
or yielded in any way to popular clamour. He always went to
the root of everything on which he had to decide, and when he
had once made up his mind nothing would move him. The
religions education of the children of all classes had in him an
unflinching and laborious advocate. When in 1870 a year of
grace was given to voluntary schools in applying for building
grants, he put himself at the head of the movement, and by
personal canvass, with the addition of Government aid, he raised
lOjOOOL for the erection of new Church schools. Hewas alsolargely
instrumental in founding large middle-class schools for both
sexes in connection with the parish church, which are now more
than self-supporting. We may add that during his vicariate
the first Mission in Leeds was held at the parish church,
followed subsequently by two general Missions throughout
Leeds. When, on the sudden death of Bishop Wilberforce, in
1873 — felt by him as a crushing personal sorrow — Dr. Woodford

was elevated to the Ei)iscoi);il bench, the reyrefc was universal,
not only in Leeds but tliroughout Yorkshire. Addresses were
presented by the clergy of all parties in tlie Church, as well as
by the Sunday-schools, classes, the Church Institute, and many
others. The laity raised nearly 1,000L for a service of plate,
suitable in his new dit:cnity for the table of one who, though
simple almost to austerity in his own daily life, was ever given
to hospitality. The news of his recent death excited wide-
spread sorrow, indicating the deep hold the memory of all that
tlieir late vicar was, and all that he did, still retained on the
warm-hearted Yorkshiremeu.

We must not omit to mention that on the death of Bishop
Cotton the see of Calcutta was earnestly pressed upon him.
Bishop Wilberforce, however, dissuaded him, telling him ho was
wanted for the home Episcopate. Wilberforce, who never
missed an opportunity for a joke, drew an amusing picture of
" Old Woodford outside an elephant." It was one of that great
prelate's many disappointments that he did not live to see an event
which he so earnestly desired — which indeed was brought about
by his own sudden death. It was no matter of surprise when,
on the occurrence of this lamentable event in 1873, Mr. Gladstone
resolved that the vacancy made on the Episcopal bench should
be filled by the vicar of Leeds. It is an open secret that if
Bishop Harold Browne had preferred to remain at Ely, Dr.
Woodford would have been called to succeed his dear friend and
patron at Winchester. As it proved, Ely was the see vacated, and
he was chosen to fill the Episcopal throne which his lamented death
has once again left empty, to the intense sorrow not only of the
clergy and laity of his diocese, but of all sound Churchmen
throughout England. His health had been for some time slowly
but surely failing, and his strength, which had long been at a low
ebb, was overtaxed by the delivery of his Charge at his recent
Visitation. He caught cold ; congestion of the lungs set in ; the
heart became affected, and at 7 a.m. on Saturday, the 24th ult ,
he calmly fell asleep without pain and without fear. He was
laid to rest in his own cathedral on Friday, the 30th. " Requiescat
in pace."

A general outline of the main features of Bishop Woodford's
fruitful Episcopate — the Diocesan Fund— the Visitation of his
cathedral after an interval of nearly a century and a half— the
Theological College, built at his own cost, and other good works —
was given by ns last week. One department of his work, and that
one of the most important, remains to be mentioned, his Ordina-
tions. These were always invested with the utmost solemnity and
dignity. A priest who had been present on many such occasions
in other dioceses remarked, after having been at Ely, that he had
never really seen an ordination before. He was one of the first
Bishops to separate the examination from the ordination by an
interval of some weeks, giving up the two days before lajdng-on
of hands to devotional exercises, with a daily Celebration, and

in addition to his own address and charge, a sex'ies of addresses
and meditations, given on each occasion lay one carefully selected
priest, to secnre continuity of thought. His private interviews
with the ordinands were most helpful. Not a few young deacons
have testified that in these they had been taught to understand
dogmatic truth bettor than ever before, and had been relieved of
doubts and difficulties. Before a man was ordained priest he
always made him answer carefully in writing this question,
" What difficulties from within and from without have you yourself
experienced in the exercise of your ministry?" The answer was
for his eye alone. His undeviating rule was never to ordain
literates, and on the same principle he sanctioned the rule of
the Principal of the college to confine it to graduates. He felt
that nothing could be more disastrous to the Church than to
lower the standard of literary qualification for the ministry.
Under the shadow of a great University he felt he must insist
on a degree.

In his intercourse with his candidates for orders, as well as in
his addresses to his clergy, he used to dwell on the paramount
necessity of dogmatic teaching, and exhorted them to found their
practice on a doctrinal basis. He greatly lamented the subjective
chai-acter of so many modern sermons, with their continual
appeals to the feelings rather than to the understanding. In
almost, if not quite, the last published utterance of the Bishop
of Ely, the Introduction to Dr. Luckock's Footprints of the Son
of Man, he dwelt with regret on the fact that the sermons
preached to our congregations are almost exclusively hortatory,
and suggested the doubt "whether the constant listening to
addresses whose sole object is to awaken the conscience and
move the afi'ections does not tend in some degree to defeat its
own object," enforcing the need of supplementing such
preaching by regular expository instruction on Holy Scripture,
such as that supplied in these or similar volumes. The
need of regular dogmatic teaching, and exposition of Scripture
from the pulpits of our churches, was a subject on which
ho was never weary of enlarging as one of the chiefest wants
of the age. E. V.

The Funeral.

The last week of October, 1885, has been a marked one in
the annals of the Church of England. It is hardly probable that
ever before in her history the same week should have witnessed
the funeral of two of her diocesan Bishops, one of the Northern
and one of the Southern Province, and the consecration of one
to take the place of a third over whom the grave has but recently
closed. Its occurrence between the funerals of the Bishop of
Manchester and of the Bishop of Ely imparted a more than
common solemnity to the cei'emony which took place last

Wednesday in Westminster Abbey, and it must have been felt
that no better prayer could be offered for the newly consecrated
prelate than that ho might be a follower of those who, however
widely differing in many things, were alike in simplicity of life,
singleness of aim, earnest devotion to duty, and a lofty contempt
of everything*- which many estceni greatly, compared with the
exercise of their Ejiiscopal office for the highest and most
lasting good of the dioceses committed to their charge, for the
glory of God, and the benefit of the souls of men. It is no mean
glory to the Chnrch of England to have produced two such Bishops.
It is no light sorrow to have lost them — may we not say ? — the
promatare victims of their abundant and untiring labours.

The funeral of the Bishop of Ely in all its surroundings pre-
sented as marked a contrast to that of the Bishop of Manchester
as the characters of the men themselves. The one laid with a
simple service in the quiet country churchyard which was the
true home of his affections, to which, amid the din and turmoil
of his busy episcopate — much as he enjoyed its ceaseless activity —
liis heart was ever fondly turning ; amid humble country folk and
rural scenes such as it was the fond dream of his life he might
end his days in, no longer the Bishop, but once more the
country parson : the other, with all the pomp of surpliced pro-
cessions and stately ceremonial, put to rest in the ancient
cathedral, of which he was so justly proud, surrounded by the
monuments of his predecessors in the see, all telling of the con-
. tinuity of that Chnrch which was to him the token of Christ's
Presence in the land, and the greatness of its jDast history.

It is a cause of sincere congratulation that the Home Secretary
felt himself enabled to grant the request of the Dean and
Chapter that the body of the deceased prelate might be interred
in his own cathedral. The permission, however, was given with
the proviso that an empty grave was to be found. No new
grave could be excavated. Happily, an unoccupied vault was
discovered in the chapel of Bishop West, at the east-end of the
south choir aisle, and in this the interment took jDlace on Friday
last. This chapel, as many of our readers will remember, is an
elaborate example of the very latest period of Gothic, with much
tinge of Renaissance in the details, erected as his own mortuary
chapel by Bishop Nicholas West c. 1534, corresponding to the
equally gorgeous chapel of Bishop Alcock on the northern side
of the choir. Here Bishop Sparke had been buried in 183G.
The newly tenanted grave is on the south side of the cha^jel
immediately tinder Bishop West's recessed monument.

The body of the deceased prelate was placed, awaiting burial,
before the altar of the domestic chapel of the palace, itself in
its costly restoration and adornment, its painted windows,
mosaics, frescoes, and stall work, a monument of his refined
taste and liberality. Two candles were kept burning beside
the coffin ; this was of the ancient shape, resembling the face
of a wedge, and without the suggestive shoulder corners.

It was made in iinesfc panelled oak, with brass mountings and
furniture. Kunning nearly the entire length was a massive cross,
with " Calvary " at foot, the inscription at the base, in Old
English, being — ■

" Requiescat in pace."
On either side the nave of the cross and immediately above its
transepts are the Ely arms (three crowns) and the deceased
prelate's arms (3 leopards' heads with fleur de hjs proceeding
from their mouths), on the left hand and right hand respectively.
Immediately beneath the transept of the cross were four neat
rectangular plates, two on the left and two ou the I'ight
respectively. Those on the left read : —
" Jacobus Russell,
Natus die Apr. xxx.

A.D. MDCCCXX."

Those on the right read : —

" Episcopus Elieusis
nonus quinquagesimus,
decessit die Oct. xxiv.

A.D. MDCCCLXXXV."

Below these plates were the mitre and pastoral staff, on the left
and right resi^ectively. It was of the old ecclesiastical shape,
with straight sloping sides, as seen in ancient sepulchral
slabs, designed by the late Bishop's pupil and dear friend of
many years and chaplain, Rev. H. F. St. John, and carried
out by Messrs. Hart. It was covered with a gorgeous crimson
velvet jDall, designed by Mr. Kemp, and worked at Clewer,
bearing " Jesu Mercy " on scrolls. Bishop Woodford had a
great dislike to the prevalent extravagant use of flowers at
funerals, as tending to disguise the solemnity of death, and
obscure its real character as the punishment of sin. There-
fore, although many floral wreaths and crosses were sent by
private friends and public bodies, only one, the gift of the
household of the palace, was allowed to be placed on the
coflin. Two bunches of rosebuds also lay there, one sent by
the venerable Canon Carter by one of the Sisters, the other
by the widow of the late C. Longuet Higgins, of Turvey Abbey.
The other floral offerings were ranged round the chapel
of interment, in the niches and other ornamental recesses.
Of these two deserve special notice as those which it was felt
would have been most highly valued by the late Bishop — a truly-
magnificent wreath of white flowers from the churchwardens of
his former church at Leeds, and one from the Ely branch of tho
Church of England Working Men's Society, of which he had
been one of the most earnest supporters.

There was a Celebration of Holy Communion in the palace
chapel at 8 a.m., at which Canon Luckock celebrated, and the
private friends and Theological College students Avere present.
The funeral ceremony commenced at 2.30 p.m. The jDrocession
left the palace, headed by about seventy members, present and

past, of the Theological College which had been fonnded by
the Bishop, and erected entirely at his cost, in surplices. The
bier followed, with the coffin covered by its rich pall,
accompanied by the Bishop's six chaplains, Dr. Luckock,
Canons Evans and Paget (of Christ Church, Oxford), the
Eevs. H. F. St. John, V. II. Stanton, and J. Watkins, as
pall-bearers. Canon Evans, the Bishop's domestic chaplain
and constant companion, caring for him and ministering to
him with all the devoted affection of a Son, preceded the
coffin, carrying the pastoi'al staff vested in crape. Dr. Luckock
followed the bier. The non-official mourners followed, including
the Bishop's relatives, Mr. Melville Woodhouse, and other
members of the Woodhouse and Applcton families, his old school
friend. Precentor Venables, the venerable Sir Charles Anderson,
Archdeacon Pott, the Dean of St. Paul's, Dr. Baker, Major Hare,
Dr. Chadwick, Mr. R. Bickerton Turner, the Rev. F.J.Wood, the
Bishop's secretary Mr. J. B. Lee, Mr. Malcolm Sutherland Grosme,
&c. The procession was met at the west door of the cathedral by
the Dean and Canons (Archdeacon Chapman being absent through
recent bereavement). Honorary Canons, Precentor, and other
members of the cathedral body, and proceeded up the nave, the
choir chanting the opening sentences to Croft's setting. The
mourners were followed by the Chancellor of the diocese (Dr.
Brunei), the Registrar (Mr. W. J. Evans), the Bishop's medical
attendants (Dr. Latham and Mr. S. 0. Harris), the Master (Dr.
Searle), tutor (the Rev. C. H. Prior), and Dean (the Rev. E. J.
Heriz Smith) of the Bishop's college (Pembroke), and the Bishop's
butler, John Couling, his faithful servant for more than thirty
years. Then succeeded the attendant Bishops, including, in
addition to the Bishop of Winchester, the late Bishop's prede-
cessor in the see, who officiated, his Cuddcsdon friend the Bishop
of Lincoln, the Bishops of Nova Scotia and Colchester, and
Bishop Tozer. The Bishop of Newcastle was, to his deep regret,
prevented being present by having to preside at his diocesan
conference. Letters were also received, expressing their sorrow
at their enforced absence, from the Bishops of Lichfield, Peter-
borough, and St. Albans, as well as from Dr. Liddon. The Bishop
of Carhsle was represented by his son, the Rev. L. Goodwin.
The Lord Lieutenant, Mr. J. A. Hardcastle, M.P. for Bury, the
Chief Constable of the Isle, and the Adjutant of the Militia
followed the Bishops. The next in order were the representatives
of the University of Cambridge, comprising the Vice-Chaucellor,
Dr. Ferrers, Master of Caius, Heads of houses, the President of
Queens', the Masters of Clare, Corpus, Jesus, Magdalene,
Peterhouse, St. Catharine's, St. John's, Trinity Hall, and
Selwyn; Professors Westcott, Hort, Churchill Babington,
Gayley, Creighton, Liveing, Lumby, Stokes, Drs. Guillemard
and Luard, members of the Council, &c. Such a representation of
the University was singularly perfect in all its departments, and
was a memorable testimony to the respect and affection entertained

for the late Bishop by the body to whom he was so intimately
known. Then succeeded the clergy of tho diocese, numbering
close upon 300, in surplices, headed by the Rural Deans, nearly all
of whom were present ; the magistrates of the Isle of Ely, and
the chairman of the local board of health, with nearly the
whole of that body, succeeded ; then came other members of
the University, and the long line was closed by members of the
Church of England \Vorking Men's Society. Among the
mourners who did not join tlie procession but awaited the bier
in the presbytery were Miss and Miss Jane Appleton, Miss
and Miss L. Woodhouse, Mrs. Luckock, and the domestic
servants from the Palace. The long nave was lined on
Ijoth sides with the inhabitants of Ely and the vicinity, by
whom the late Bishop was regarded with much affection,
and others. Tlie numbers witliin the cathedral were estimated
at 3,000. On reaching tho screen the large body of surpliced
clergy, with the exception of tlie Bnral Deans, took their places
under the lantern, and while the closing sentence was being
snng— " The Lord gave and the Lord hath taken away, blessed
be the name of the Lord" — the coftin, attended by the chaplains,
mourners, cathedral clergj', Rural Deans, and students, entered
the choir, and the service proceeded. The two Psalms wei'e
snng to chants by Battishill and Crotch. The Lesson was read
in a remarkably clear voice by Dean Merivale, and while
the congregation sot, the six Chapbuns remained standing
round the bier. Tho Lesson was followed by Spohr's anthem,
" Blest are the departed." The coffin was then borne to the
grave, passing into the south aisle through the archway of Bishop
de Luda's monument. To avoid unseemly confusion in so
limited a space it was wisely ruled that none but the cathedral
clergy, choir, and mourners should accompany tho coffin to the
grave. Bishop West's Chapel reached, the coffin was lowered,
with its single wreath on its lid, the choir chanting the anthem,
"]\Ian that is born of a woman," to Piircell's music. The
service was read at the gi'aveside by the Bishop of Winchester.
At the words, " Earth to earth," &c., earth was cast npon the
coffin by all the six Chaplains kneeling at the side of the grave.
Before leaving the grave Bishop Jlaclagan's hymn, " Now tho
laboui'er's task is o'er," was sung to Dr. Dykes's pathetic tune.
The Blessing was given, and a return was made to the choir,
the Dead March in Saul was played, and the procession
returned in the same order to the west door during the singing,
as a recessional, of the Bishop of Bedford's hymn, " For all Thy
saints who from their labours rest," with its closing "Alleluias,"
so nobly set by Mr. Barnby. After the close of the service
persons desiring to see the grave were permitted to do so in
small parties to avoid crowding. The whole of the arrange-
ments for the ceremony were well planned, and were carried out
with the most perfect smoothness, and with all the solemnity
appi'opriato to the occasion. The day was, hajjpily, calm and

fiuo, the snu shining brightly on the white-robed procession as
it advanced up the long nave vpith striking effect.

THE ELY DIOCESAN THEOLOGICAL COLLEGE.

The most permanent visible memorial of the late Bishop of
Ely, caloulated to perpetuate his name and the memory of his
Episcopate to many future generations, is the Theological
college erected by him for his diocese. The history of the
college possesses peculiar interest at the present time. It is as
follows. On the late Bishop's consecration, the Rev. W. M.
Hoare, who had been a Cnddesdon student at the time that the
Bishop was in the habit of delivering courses of lectures as
Theological Prelector, snggestod to him the desirability of
founding a second Cnddesdon for the eastern counties, in' the
vicinity of Cambridge, as that was of the sister University. As
a nucleus of the necessary fund Mr. Iloare offered the Bishop a
snm of about 1,000Z. in the name of himself and certain friends.
The snggestion was heartily welcomed by the Bishop, who
always deeply felt the imjDortance of a period of more direct
preparation for holy orders, removed from the distractions
of the University, where old habits might more easily
be broken off, and the spiritual life be fostered by a
stricter rule, and larger opportunities of devotion. A
canonry falling vacant about that time the Bishop at once
offered it to the Rev. H. M. Luckock, late Fellow of Jesus, who
was then vicar of All Saints', Cambridge, and Hebrew and
Divinity Lecturer at his own and King's Colleges, on the
nnderstanding that he should become the fu'st principal of
the proposed college, and it was accepted. In I87G the work
was begun by Canon Luckock with three stndents. The number
soon increased, and a house was taken near the west end of the
cathedral as a temporary home. Its numbers continuing to
grow, the Bishop in 1879 resolved to erect a permanent building
for the college. The whole expense of this he took on himself,
reserving the 1,000Z. already mentioned for the necessary furni-
ture. In May, 1881, the college buildings were dedicated
with a striking ceremonial, in which a very large immber of
diocesan clergy and laymen took part. It may be remembered
that the opening sermon was preached in the cathedral by i hB
Bishop of Carlisle — formerly Dean of Ely — -who predicted a,
great future for the new college. As the number of students
continued to increase, the Bishop decided on the completion of
Mr. St. Aubyn's design by the erection of the sonthern block.
This was brought to a close in 1884, greatly to the improvement
of the architectural effect of the building. The college, as now
completed, supplies accommodation for twenty-one students,
with chapel, library, dining-hall, and rooma for college officers,

The sum given by the Bishop from his own resources to the erec-
tion of the college, together with money placed in the Principal's
hands for the assistance of deserving students who might be
unable to afford the cost of a year's training, has amounted to
not less than 10,000Z. Two bequests of 1,000/. each have been
left to him for the college, one by the Bishop's old friend
Mr. C. Ward, of Bristol, and one by an anonymous donor, for
the study of Liturgiology. These the BishoiD made the nucleus
of an endowment fund, and he has by his will secured the
permanence of the college by making it his heir, after the pay-
ment of a few legacies. The Bishop gave regular courses of
lectures to the students, in whom he ever manifested a most
affectionate individualising interest. How warmly this feeling
was reciprocated on their pavt was manifested by several costly
gifts, especially the east window of the chapel, and the carved
oak panelling of the dining hall ; and those who were pi'esent at
the annual gathering in Jiine last will probably never forget the
enthusiasm with which their founder was received when he rose
to speak. To many it will abide as a jileasaut memory of their
last meeting.

THE LATE BISHOP OF ELY.

Ojie of the saintliest px'olatos of our later Englisli Cluircli
passed to liis rest on Saturday morniug last. Bisliop
Woodford recalled more almost tliau auy of his couteinporaries
the imago of the best of the Caroliue Bishops. Unmarried,
making his chaplains his family, liis household was simplicity
itself ; ho cared nothing for what are accounted the natural
and suitable shows and accompaniments of liigli rank, very
little for its comforts ; his life, with no profession of
asceticism, was, as regards his care for luxuries or oven
conveniences, as austere as a soldier's on service. It was not
that lie condemned and put away from him tlie usual refine-
ments and ornaments of modern ways of living ; tliey had
no attraction for him ; they did not belong to the work to
whicli his heart was given. The gentlest, kindest, tenderest
of friends, ho did not see or mark the difference between his
own "phiiu living " and what others thought necessary and
lawful for health, or station, or enjoyment. The old watch-
word. Pro Deo et Ecclesid, was for him a sufficing one for
what lie wanted, for the employment of his time, for tho
aims of his life.

He was a man of very largo and generous as well as very
devout mind ; but he had embraced in all its depth and
greatness the idea of the Cliristian Church as tlie embodi-
ment and instrument of God's purposes for mankind ; and
tliis conviction governed and directed his Theological judg-
ments and his practical decisions. Ho was an unwavering
and a fervent Churcliman, a very serious and real thinker on
mural subjects ; ho was convinced that only on the lines of
tho teaching of the Church, in its fulness and its f ruitful-
ness, could the standard of a true and high morality among
his countr^'uien be reached and maiutainctl ; and further,
tliat only on tlie ancient and unln-okeu faith, as to tlio offices
and gifts of the Church, could revealed religion hope to
maintain itself amid the " strife of tongues." As a Church-
man, he was uncompromising. Anything that threatened
the creed of the Church, anything that ran counter to its
spirit and temper, as sliown in its language and immemorial
usages, roused his indignation and resistance ; anything that
seemed to trench on its rights, or ignore its essential
character as a religious society, and that a divinely con-
stituted one, ho was prepared to oppose to tlie uttermost.
But it was no polemical or quasi-political opposition. For
him that had no attraction. His mind was a judicial one ;
where he differed, he was singularly patient, and singularly
just. He had no great faith in controversy, though ho was

ready for it, and could state his own position with great
force of reason and persuasiveness. But he saw that tlie
interests of so divine a thing as he believed the Church to be,
needed much more than intellectual victories. It was by
the earnest exhibition of its profound truths, and the mani-
festation of the pi'actical temper, moral and spiritual, which
corresponded to them, that the hearts of men, for whom
these truths were intended, must be reached.

And to this, in i^rivate and in public, with his familiar
friends, and in his uninterrupted and laborious pi'eachin"',
his ministry as a Bishop was devoted. To him the Churcli
was the Church of the Crucified, as it was also the Church
of the Risen and Ascended Lord ; and tlie consciousness of
his Master's perpetual Presence, and of all that followed on
Avhat his Master had done, was ever with him. It gave
depth, and largeness, and solemnity to his Theology ; it gave
earnestness and conviction to his sermons. And it also gave
great calmness and repose to his ways of teaching. With
his oratorical gifts, he might easily have taken a much more
prominent place than he did. But he had his diocese to
attend to, and to that he attended. It was to his dioceso
that he spoke if he had anything of special importance to
say. Weighty as his opinion and his words were, when he
had to address himself to cpiestions of general importance,
he did not seek, though he did not refuse, such occasions.
He had learned from his dear friend Bishop Wilberforce
what a Bishop may be to a diocese. Perhaps he may have
thought, too, from the same example, that work outside of it
may easily become too absorbing.

It was said, at the time of Bishop Wilberforce's death, tliat
it was the memory and the loss of Bishop Will^erforce which
prompted the appointment of one whom he so valued to tlie
see of Ely. If it was so, this is not the least of what we owe
to Bishop Wilberforce. The late Bisho]) of Ely has been a
power in the Cliurch, in all that is most vital and genuine
and profound in religion, which is hardly known to tliose
who saw only that unpretending modesty which was the
outward aspect of his devout and deep humbleness of mind.
Little seen in the great world, yet to those about him, to those
Avhora he called to help him in his work, he showed a character
which represented to them a jjattern, whicli never disap-
pointed tliem, of true and holy living, and which inspired
them with continual gratitude, reverence, and a tender
devotedness. Such a man is more than merely a Bishop who
lias done his work well. He is a proof of the reality and
power of goodness, which lasts and has its force when the
source from. which it came is unknown. R. W. C,

IN MEMORIAM— J. 11. ELIENS.

noble brow, with tlionf;lits of liigh import
So lately filled, hath Death indeed his seal

Set upou thee, and checked the pulse's powers
For ever bnsicd for the Church's wealH

Yea, all is still. Imaginative force —

That flashed in measures in thy boyhood's days,

And m maturer years could hold entranced
The thronging multitude vrith upturned gaze :

Sound judgment — on -whose duly weighed decrees
The great and simple would alike depend :

Strong sympathy — whose magic won thy foes,
And held in ever tight'ning bonds each friend.

Zeal for thy God — Oh, who shall tell how far
The faith now shining brighter through the laud

llath owed its kindlmg to thy words of power,
Its stronger burning to thy fostering hand?

A mains^Dring wert thou, hidden in the works
Of the great timepiece of the Church on earth ;

Wheel within wheel depending on thy strength,
Unwav'ring firm endurance thy true worth.

Thou watchful shepherd, the Good Shepherd's Voice
Doth bid thee enter now' His Heavenly Fold ;

Thou faithful soldier, at thy Captain's call.

Follow His Footsteps through the streets of gold.

To rest His sweet Voice calls. Now shalt thou lie

In peaceful contemplation at His Feet,
Dwelling in mysteries, till, all transformed

By Light Divine, thou art for glory meet.

Prayer jvas thy strength ; Communion with thy Lord
In His veiled Presence on His Altar Throne :

Prayer the prevailing weapon thou wilt wield
For us who still beneath our burthen groan.

Tlion art not gone beyond our spirit's ken,

Though this world's shadows hide thee from our eyes :
One Lord, one Faith — and one all saints on earth

With those who rest in sunny Paradise.

We hear " the whispers of the coming end ; "
The Church's final conflict draweth nigh ;

God's unseen armies muster. Fight we then.
And share with them and thee the victory.
Feast of All Saints, 1885. S. C.

Sermon by the Bishop of Lichfield.

The Bishop of LjcTi/ie/cZ, in preaching the University sermon at Cam-
bridge, on Sunday week, made the following reference to the Bishops
of Manchester and of Ely. The subject of the sermon was " Responsi-
bility for the Gifts of God." The Bishop said — In speaking to-day
on such a subject as this, it is impossible to forget two greatly gifted
men, but with great diversity of gifts, who within the last few days
have passed away from us. I, at least, cannot be silent about them —
my brothers in the Episcopal office, and my personal friends.

Bishop Eraser was in every way a remarkable man— a man of
high intellectual power and of great moral force. Even his outward
appearance could not fail to attract the attention of all who saw him —
his strong-built frame, his firm step, and erect carriage were all
characteristic of the man himself. For he was in every sense a strong
man ; as firm in his purpose as in his step :■ as upright in his character
as in carriage. And that bright open face, thoughtful and serious,
yet ever ready to relax into a genial smile, was the true index of an
open and generous heart, and of the large sympathies which were
not inconsistent with strong convictions. Of his scholarshijo I do
not venture to speak ; his Theological opinions and attainments it is
not my part to criticise ; but his devotion to duty and his earnest-
ness in his work are known and read of all men. Few men in our
day have had a firmer hold on public attention. All his utterances
were eagerly looked for and very frequently I'eported by the public
press. His manliness and courage gave him a great influence over
men of the world ; the busy men of his own cathedral city as well as
the men of leisure in the great metropolis. Everywhere he was
followed by crowds who hung on his lips. But this practical flattery
failed either to lower his aim or to weaken his utterance. He was
ever the fearless preacher of righteousness, and was almost jealous of
all other teaching which might seem to draw men aside from the
eifort after a godly, righteous, and sober life. Such was the man
whom Manchester has lost, and even those who least understood him,
even those who most differed from him, must feel that the Church,
and the world are poorer because he has passed away.

And what shall I say of your own dear Bishop ? My valued,
loved, and honoured friend ; gone from us only yesterday ; gone to
the haven where he would be. You know as well as I the beautiful
simplicity of his character, a simplicity without weakness, which
attracted all who knew him, and, above all, those who knew him
best. He was not a man to take the world by storm, and
yet all his utterances were high-toned and weighty — worthy to be
remembered long after more startling and brilliant words shall
have died away into oblivion. His modesty and caution, born of
humility, restrained him from i-asli or even ready judgments. He
was not a man to be popular in the ordinary sense of the word ; he
mixed too rarely with the world, and was little conversant with its
ways. But his afi'eetionate gentleness and the beautiful truthfulness
of his character endeared him to all who came to know him. His entirely
unselfish character prompted the munificent generosity which he
showed not only to individuals but to public institutions. The Theo-
logical College of this diocese owes to him a vast debt of gratitude for
his loving care and his abundant benefactions. As a preacher many of
you knew him far better than I, but it always seemed to me that his
sermons were powerful and original, and deeply interesting to those
who had ears to hear. His religious convictions were definite and

strong. No man could say witla fuller truth, "I believe n one
Catholic and Apostolic Church." No man could more lovingly
admire the holy order, the high lineage, the primitive teaching, the
noble history of the Church of Christ. But he was no discontented
dreamer, idly asking, " What is the cause that the former days were
better than these?" vainly lamenting the irrecoverable past. His
whole heart and his whole life were given to that pure branch of the
Church to which he especially belonged.

To that Chui-ch his loyal allegiance was firm and true. He knew
(as he taught us in Selwyn College three years ago), he knew wherein
its great stxeugth lay. He was keenly alive to some of the difficulties
and disadvantages attaching to its position in the present day, but
he loved it with his whole soul, and one of his latest utterances was
to enforce the value and importance of the place which it holds in
relation to the State, and to urge the necessity of its maintenance as
the National Church.

By nature timid and sensitive in an exceptional degree, he was
never wanting in moral courage or in patient endurance, and in the
closing hours of his suffering life these qualities only rose into ampler
exercise. When the near approach of his end was made known to
him, he accepted the issue with a calm trust and simple faith, and,
like his JMaster, his face was steadfastly set to go to Jerusalem.

Such were the two distinguished men whom the Church of
England mourns to-day. Diverse in their gifts, they were one in
their aim, and in the great principle of their lives. Each of them
as he had received a gift so he sought to minister the same for the
good of others, as a good steward of the manifold grace of God.
With each the supreme purpose of life and of work was that God in
all things might be glorified through Jesus Christ.

And now they rest together in the Paradise of God. Now they
walk before God in the land of the living. To-day, we doubt not,
they take sweet counsel together in the inner sanctuary of the
House of God.

May we not, then, anticipate in our thoughts and in our prayers
the teaching of the holy festival of the coming weekF May I not ask
you now to rise up and join with me in the prayer for All Saints'?

Sermon by the Bishop of Ijincoln.

The Bight Rev. Dr. King (Bisliop of Lmcoln) preached on
Sunday in Ely Cathedral the following sermon : —

" If any man speak, let bim speak as the oiaules of God."— 1 Peter iv. 11.
Or as the Revised Version renders it —

" It any man speak, speaking as it were oracles of God."

The object of this exhortation is given in the words which imme-
diately follow, " that God in all things may be glorified through
Jesus Christ, to Whom be praise and dominion for ever and ever.
Amen." Such words might well be chosen as an antiphou or motto
for the great festival which the Church keeps to-day, the festival of
All the Saints ; for it has ever been, and ever must be, the one
supreme aim and desire of the saints to do all for the glory of God
through Jesus Cln-ist our Lord. " I have set God always before me "
would be a common watchword of the saintly life.

To-day, then, we feel again encompassed by the great cloud of
witnesses ; the spirits of just men made perfect, of men and women,

of loys and girls, of all lands and all ages, wIjo once, like onrselvee,
•were living many of then: outwardly common toiling lives on this
damp earth Lelovr, but who have now been drawn np above this
lower world by the power of the Sun of Righteousness, and surround
us to-day as a cloud of witnesses, invisible indeed for the pr'csent, but
most surely our own in the communion of saints.

And yet this seems to manj* of us to be too far off, and we long to
know more of the saintly life, and what it would be like if it were
in the world now.

In a book very recently published on the Life in the English
Church from the year IGGd to IJli, the statement is made that the
hagiology of the Church of England has yet to be written. Eomanists
and all classes of Dissenters, it is said, have celebrated their worthies
far more fully than we have done ; but our silence has not been for
lack of material, rather from a superabundance of it. We seem from
whatever cause to need some more clearly marked footprints on the
heavenly road.

We need the record of the lives of some who have followed in the
saintly band nearer to our own time, and who have fought the good
tight and kept the faith against such enemies as we ourselves must
encounter in our daily life. With great gi-atitude then, as an
opportune gift many of us read the words which spake of him,
towards whom our hearts and thoughts are turned to-day, as " one of
the saiutliest prelates of our later English Church." " One of the
saintliest," it is the very word that we needed to-day, to bind the
present with the past ; to assure us of the oneness of the Body of
Christ ; to help us to make this festival of All Saints a fresh incentive
to a holy life, proving to us that the saintly life is still possible.

Bear with me, then, brethren, if I try to arrest yonr attention for
a few moments on one or two of the characteristics of the life of
him whose loss we mourn to-day, though we think of him in the
eujojment of the brighter vision of the faithful departed. First,
then, not indeed in order of importance, but as running through his
whole life and reaching back to the days of his boyhood, I would
mention diffidence — a constant mistrust of self ; a shrinking from
putting himself forward; on many occasions being thrust into a
prominent position by others — though, when once there, speaking out
his convictions boldly, and always acquitting himself with power.
Such a combination of diffidence with power was perhaps the natural
mark of a man who had the gift of a certain genius rather than of
gi'eat scholarship or great learning. It surprises us at first, just as
Ave were surprised to hear from the saintly Gordon that he was con-
stantly afraid, not indeed of death, but for the results of what he
might be empowered to do ; for a genius is conscious of a power, yet
of a power which he has not acqnired and of which he can hardly give
account. However that may be, such diffidence, such mistrust in self,
is certainly a mark of true saintly life. The saints are ever thought
more highly of by others than by themselves ; they are better, so to say,
than they know how to be ; their language is marked by the surprise of
the saved, " When saw we Thee sick or in prison and came unto Thee? "
Such was the case with James Enssell Woodford as a schoolboy,
asan undergraduate, as a priest, and as a Bishop. A list of names
might easily be given of men in the foremost ranks who looked to
hipi for great things, for which all the while he thought himself
miserably unfit.
But if diffidence is a mark that can be placed as early as any in

ovJoi'of time, confiJeuco in the power of tlio tratli sboulJ cortaiuly
he given a more jjromiuent place in determining his whole chanieter.
The mistrust of self was balanced by a firm trust in God. We fancy
we have heard liim preach from tlio text, " C), set mo up upon tho
rock tliat is liiglier tlian I ;" and it would be characteristic of his
whole life. The truth was to him above all things real and precious.
This reality of the truth gave him an intense realisation of the
unseen worh^ and its ))Ossible nearness — the awf uluess of death and the
mystery of the new life beyond ; this for many years was so real as to
make him shrink from the outward accompaniments of death, and
from the act of dying — from the idea of a grave and its loneliness,
so that it was a vvish of his whole life to lie, not in a churchyard,
but in a cathedral, where people would be about and worship going
on. It was a matter of great thankfulness to those who were
privileged to watch by him in his last moments to see how entirely
tho lower fear passed away, so that he appeared to be able to con-
template death in perfect peace and calmness.

It was a matter for thankfulness, too, that his wish (so unlikely
in former yeai's to have been realised) should at the last have been
granted him; and so he rests in his own cathedral, hard by one who,
like himself, believed and loved the Catholic Faith.

It follou-ed to him from this clear realisation of supernatural truth
that he was a devoted Churchman ; both as a parish priest and as a
Bishop this was a distinguishing feature of his life — devotion to tho
work of the Church as the great instrument of God for tlie regenera-
tion of mankind, as the divinely constituted society in which man
individually would liud his intended perfection, as being the kingdom
of our Lord and Saviour Jesus Christ. This seemed to us to be the
great power of his preaching; he spoke as the bearer of divine
utterances ; he brought us into the presence of the truth, and
made us- feel that the truth was something real, independently of
man's apprehension of it or opinions about it. It was this which
made the pauses in his sermons so effective, because they were pauses
after the statement of dogmatic truth. A friend has mentioned to
us the effect of one of bis sermons still remembered after many
years, which he concluded after a pause of five or six seconds with
the words — " We have no more." He had brought his hearers into
the presence of the truth, and there he would leave them.

It was this intense realisation of the truth which gave such a
peculiar magnificence to his utterances, and which left the impi-es-
sion not so much of the memory of a well-turned sentence or of a
clever argument, as of the awfulness of a truth brought very near.
It was this that Sunday after Sunday gathered together some three
thousand persons of all ages and classes into the parish church at
Leeds, and made his Leeds vicariate perhaps the most vigorous and
the happiest time of his life. It was certainly this same confidence
in the power of the Christian faith which caused him to make tho
foundation of a Theological college a chief work of his Episcopate.
To this in his lifetime he gave no less than 10,000?., and this on his death
he left his heir. The Theological college might indeed be regarded as
a representative of himself, for it would suggest exact Theology, but
Theology in relation to life — young life full of sympathy and affection.
This clear realisation of the ti-uth, this devotion to the Church as
the Body of Christ, gave lijm an absolute tenacity of principle.
Never would he sacrifice in the slightest degree any matter of
principle to expediency, or to stop a popular cry ; not that his own

firm hold upon the truth made him wanting in sympathy for others ;
quite the contrary. A large-hearted, generous sympathy for those
■who diifered from him was a marked feature in his character.
Definite in his own, he was tolerant of other people's views so long as
they were in their own way doing real work for God.

At no time perhaps was the influence of this definiteness together
with sympathy more apparent and effective than at the ordination.
All were impressed with the solemnity, reality, and devotion of the
Bishop and those who were with him ; and many were there brought
ultimately into fuller relations with the truth than they had known
hefore. Neither did the realisation of the higher truth make him
indifferent to what might be called lower things, provided they had
a relation to the higher. Thus to him the love of the beautiful was
most real, not so much in nature, perhaps, as in art. Poetry and
music were to him a source of great delight ; a grand chorus would
move him to tears. The beautiful side of worship was a real charm
to him. Church architecture, sculpture, painted glass, all gave him
an intense interest.

But with all this he preserved in himself a singular simplicity, a
disregard, indeed, for personal comfort and ease, a kind of natural
vinintentional austerity, which, together with his appreciation of the
beautiful, was a precious protest against that spurious kind of pagan
culture which would make "life the end of life, and our whole
nature a complex medium of reception towai'ds the vision of our
actual experience." It was consistent with his firm hold upon
objective truth that he saw the necessity of urging the younger
clergy to be careful to preserve a due proportion in their teaching
between instruction and exhortation. He feared the latter often
predominated ; it was for this reason that on this vei'y day, twelve
months ago, he commended in a Preface that work on St. Mark's
Gospel, Footprints of the Son of Man, for which not only this diocese
but many others must be deeply grateful. The same intuitive
perception of this, the splendid value of objective truth, led him to
dislike any exaggeration of the subjective side, whether in hymns or
devotions. For himself, the Devotions of BisTiop Andreives were his
constant companion, and few things are more touching than to note
the reality with which he used these, striking out the names
in the Intercession which did not apply to him, and writing on the
margin Easton, Kempsford, Leeds, letting Ely remain in the text,
as used by Bishop Audrewes himself.

But it is time to close these imperfect remarks on the charac-
teristics of this simple but truly saintly life. We must, however,
mention one other — his great affectionateness, wo might say his play-
ful humour, his boyish playfulness ; if you will, his sense of fun. In
this he was like St. Hugh of Lincoln, who is described as being full
of talk, and joj'ousuess, and fun, verhorum urlianitate facetus, and
for the same reason, because his mind and heart w^ere fixed on the
unchanging eternal joys. This gave him a peculiar inward security
and joyfulness of mind — continue cordis hilaritate et mentis
securitafe iocunclus. This affectionateness was offered freely to all,
but especially to all those who helped him in the one work of his life,
building up the Church of God. The attendance at his funeral
showed this. " The representation of the University," it was said by
one most competent to judge, " was singulai-ly perfect, and was a
remarkable testimony of affection for the Bishop." There were the
chief representatives of the diocese and county and city— others more

simple but not less sincere — liis old servant, after thirty years of
unbroken service, the carpenter from Lis country village in Glouces-
tershire, many from the town of Leeds, his old pupils, his former
curates, his devoted and inseparable cliaplain, members of the Church
of England Working Men's Society — to which he was the first
Bishop to hold out a friendly hand — all these and many others were
evidences of that deep affection which strove to win the love of those
with whom he worked, that he might teach them the faith and attach
their hearts to God. Have wo not here then, brethren, what at the
beginning we said we needed, something that might form part of the
hagiology of the Church of England, the unworldly life, living and
working in our modern busy world?

And what are the lessons we shall learn from it ? To have more
trust in God, to be watchful to preserve in this practical age — this
age of benevolence and working for the people — a conscientious ex-
position of the truth independently of any passing phase of public
opinion. To be tenacious, indeed, of the truth, but yet to regard
" Theology rather as a divine life than a divine knowledge ;" to
believe in the unapparent capabilities of the people, to desire their
perfection, to desire to make them saints, to work in and with and
for the Church of Christ as being the divinely appointed society in
which the head and heart and will of man will find their highest per-
fection and satisfaction. To be ready to love one another with a more
martyr-like, Christ-like love — a love that is pi-epared for self-sacrifice
in any form, because we judge, if Christ so loved us, we ought
also to lay down our lives for the brethren. And if this
seems too simple, too ordinary to enable us to take our place in
the noble band of those whose memory we recall to-day, let us
remember that our Lord and Master chose for His own
forerunner not one endowed with gifts to do extraordinary and un-
common things — " John did no niiracles, but all things that John
spake of this Man were true." To be loyal to the truth as it is in
Jesus, to witness to Him in our daily life, to be ready to witness to
Him if He ask for it, by a martyr's death — this is to follow in the
footsteps of the saints. This is the pathway in which ho whom we
mourn to-day has left footprints for us to follow. On this pathway,
Iwe patiently persevere, we believe we shall meet him again, and
know that he is not lost, but only gone befoi'e.

>h-

^hc f3vopo$cb ilcln dlhuriii of §t. |ohn'0,
Cabcui)isli J,bcnuc, Cambvibgc.

Dear Sir,

We are taking steps towards erecting a District Church
in this rapidly increasing Suburb of Cambridge. Seeing that
the population of this District now exceeds 500 and several
new houses are being erected, we are very anxious that pro-
vision should be made, nt once, for its Spiritual needs ; and, as
the Parish Church is too far distant for most of them to attend,
the only remedy appears lo be to build a Church in the midst of
this new district

You will see hy the annexed letters that f)ur scheme has
the warm approval of the Lord Bishop of the Diocese and the
Archdeacon of Ely.

AVe have, just now, a capital opportunity for securing
Land, sufficiently large for Church, Parsonage and School, right
in the centre of the District, and we should be deej)ly grateful if
you would kindly send us a small donation ?

We are, Dear Sir,

Very faithfully yours,

AVALTEP BECK, Vicar of Cherry Ilinton,

Chairman, \
JOSEPH CLAEK, Station Road,

Hon. Treasurer, \^ Executive
J. H. FLATHER, M.A., Emmanuel College, Committee.

J. JENKIN, Cavendish Avenue,

J. G. ELWORTIIY, Rock Road, Se.retaru, '

LETTEPtS FROM BISHOP iND ARCHDEACON.

I. Letter from the Rnjld Reverend the Lord Bishop of the ]

Diocese.

November 6, 1891.
Dear Mr. Beck,

I am glad to hear yonr Committee propose to erect a
new Church in the Parish of Cherry Hinton, and I think they are
wise in at once taking steps to secure a site large enough for Church,
School and Parsonage. I enclose a subscription, and trust that you
will succeed in your endeavours, as that part of the Parish promises
to increase rapidly in population.

Yours very sincei-ely.

ALWYNE, ELY.

II. Letter from the ARCnDEACON OF Ely.
The College, Ely,

November, 11, 1891.
My Dear Caxox Beck,

I wish I could have been present at the Meeting in
Cavendish College to consider the spiritual and educational needs of
the fast-growing neighbourhood near the Hills Eoad. The generous
and enthusiastic feeling shewn on the occasion augurs well for the
fulfilment of your own earnest desire to obtain the necessary site and
buildings. Church, Parsonage and School. Of course the first building
to be erected is the Church, so as to provide conveniently suitable
means of Divine Worship for the hundreds already settled in this
new district of your Parish, and for the increasing numbers sure to be
added as new houses spring up in the streets and avenues laid out for

building From what I know of those who have so readily

come forward to help in the good work, I can have no doubt of a
successful issue. May the Divine Blessing go with this new effort to
strengthen and advance the Kingdom of our Lord and Saviour in
Cherry Hinton and close to Cambridge.

With every kind wish,

Believe me,

Yours very sincerely,
W. EMERY,

Archdeacon of Ely.

GENERAL COMMITTEE.

The Eev. the M jester of Peterhouse (chairman).

The Right Eev. the Lord Bishop of Ely.

The Venerable the Archdeacon of Ely.

The Eev. the President of Queens' (Rural Dean).

The Lord Lieutenant of Cambridgeshire.

The "Worshipful the Mayor of Cambridge.

The Eev. the Master of Corpus Christi College.

The Eev. the Principal of Eidley Hall.

The Eev. V. H. Stanton, D.D., Ely Professor of Divinity.

The Eev. J. E. B. Mayor, M.A., Professor of Latin.

The Eev. A. J. C. Allen, M.A., late Fellow of Peterhouse.

The Eev. H. B. Beodham, M.A., Clare College.

The Eev. F. H, Chase, M.A., Principal of the Clergy Training

School.
Mr. J. H. Flather, M.A., Emmanuel College.
Mr. Eb. Bird Foster, J. P., Cambridge.
Mr. Jos. Clark, Cambridge.
Mr. C. J. Clay, Cambiidgo.
Mr. F. F MuUett, Cambridge.
Mr. Walter Hicks, Trinity College.
Mr. H. Drake, St. John's College.
Mr. A. J. Pitkin, St. Jolui's College.
Mr. J. Jenkin, Cherry Hinton.
Mr. Alf. Jones, Trumpington House.
Mr. H . H. Emson, Cherry Hinton.
Mr Thnn Prti "■ l Ynvrl. H i ii j H" '""
Mr. I. G. Elworthy, Cherry Hinton.
Mr. J. E. Marsh, Cherry Hinton.
Mr. A. Kett, Cambridge.
Mr. E. Kett, Cambridge.

The following donations have been contributed and promised.

The Bishop of Ely

Dr. Camjjion

Dr. Perovvne

Archdeacon Emery

Canon Beck (Vicar of Cherry Hinton)

C. J. Clay, Esq. . .

Rev. A. J. C. Allen

J. Jenkin, Esq. . .

Miss Filliiigham

J. Clark, Esq. . .

Eev. H. Hall

Eev. C. Butler . .

Eev. F. H. Chase

W. Hicks, E,';q. . .

F. Mullett, Esq.

Mr. and Mrs. Walker (Strathmore) .

Mr. J. G. Elworthy

Mr. Gvoves

Miss Ward

Mr. Drake

Messrs. Foster's, Mortlock's, and the
Banks have also kindly promised to receive donations.

s, d.

.. 15

.. 10

'2,

'.'. 1

London

and County

(vuaif**u

t^.i if

THIRD EDITION.

THE AGKICULTURAL DEPRESSION

AND

THE SUFFERINGS OF THE CLEKGY.

E. E. PROTHERO,

FELLOW OF ALL SOULS' COLLEeE, OXFORD.

REPRINTED PROM "THE GUARDIAN.

London :
GUARDIAiJ" OFFICE, 5, BURLEIGH STREET, STRAND.

1887.

Price Sixpence, Post-free.

THE AQRICULTURAL DEPRESSION

AND

THE SUFFERINGS OF THE CLEKGY.

E. E. PROTIIEEO.

FKLLOW OF ALL SOULS COLLEGE, OXFORD.

REPRINTED FROM "THE GUARDIAN."

London :
"GUARDIAN" OFFICE, 5, BUKLEIGII STREET, STRAND.

1887.

CONTENTS.

Preface pp. i. — iv.

Letter I. The general effect upon clerical incomes

of agriciiltural depression pp. 1 — 7

Letter II. The effect upon the titheowner pp. 8 — 18

Letter III. The effect upon the glcbeowner pp. 19 — 31

Letter IV. The relief of the titheowner pp. 32 — 41

Letter V. The relief of the glebcowner pp. 42 — 52

PREFACE.

— .}< —

At the close of last year I acccjitcd an ofEcr from the Editor
of the Quardian to inquire into the effects on clerical incomes
of the prolonged agricultural depression. The results of my
inquiry arc contained in the following five letters.

These so-called letters are really articles. The abstract form
and want of local colour are due, partly to the ditRculty of
investigating the private liabilities of men in the rank of the
rural clergy, partly to the necessity, when information of this
character was obtained, of avoiding the identification of the
informant. The ground on which the pledge of secrecy was
in one case exacted was significant enough in its latent
meaning — "If names were divulged it might injure my credit."

It is not suggested that all clergjTnen have in an equal
degree suffered from the agricultural depression. The inquiry
was mainly confined to the counties of Northampton,
Huntingdon, and Essex, and the borders of Nottingham,
Leicester, Lincoln, North Warwick, and Buckingham, the
districts in which the prolonged depression Avas known to have
produced its most disastrous results.

Even in these counties only general statements are possible,
owing to the varying circumstances of different benefices and
different localities.

Clergymen who are titheowners onlj', in counties unaffected
by anti-tithe agitation, have, at the worst, passed from the
enjoyment of ease to the practice of economy ; they have lost
their margin of comfort.

Clergymen who are titheowners in counties upon which the
anti-tithe agitation has taken a firm hold have been compelled
to make remissions vai'ying from 10 to 25 per cent, upon the
existing value (90 per cent.) of the tithe rent-charge. Their
income has already di-opped from the 112 of twelve years since :
it is also reduced by arrears. But in case they refuse to make
abatements they lose their incomes altogether.

Clergymen whose income is derived partly from tithes and
partly from glebe, and whose benefices arc situated in a
county into which the anti-tithe agitation has spread, are still
woi'se off. They sustain a double loss. Tlieir tithe is reduced,

or refused, and they are obliged to take whatever reut they can
get from their glebes.

But the clergymen -who have suffered most heavily are those
whose income is exclusively derived from glebe. If they let
their land, the rent falls 33 to 50 per cent. Those who have
been compelled from inability to find tenants to farm their own
land have lost their rent and their lorivatc cajiital as well. I
only encountered a single instance in which glebeowners
farming their own land would not have been, but for private
means or friendly assistance, literally and without metaphor,
starving.

Upon the results of my inquiry two general questions scorn
to arise — (1) what immediate measures of relief are possible?
(2) What is to be the ultimate fate of tithe rent-charges and of
glebe-lands?

Speaking generally on a subject which is treated in detail
in my letters, I have come to these conclusions : —

1. As to Tithes. — As a temporary relief the payment of tithes
must be undertaken by the landlords ; but the only final solu-
tion of the tithe diiEculty is, I believe, their compulsory
redemption,* a course which I venture strongly to advocate.

2. As to Glebes. — A gradual sale, wherever reasonable offers
can be obtained, is advisable. An immediate sale, forced on by
panic, will glut the market with land ; the proceeds of such a
sale at present prices would realise little more than tho
aictioneer's charges. Meanwhile the legal impediments by
which glebeo^^"ner3 are hampered in the development of their
land can be, and ought to be, at once removed. No legislative
change will remove the personal and professional difficulties
under which clerical landlords must inevitably labour. But
they may be niodilied. For a discussion of this part of the
subject the I'eader is referred to the third and fifth letters.

The difficulty which is experienced in filling up vacant glebe
livings may be partially and temporarily met by further
amendments of the Pluralities Acts giving increased powers to
Bishops to throw livings together.

For the immediate distress of glebeowners the following
api)ears to me the most efficacious form of relief. I do not
put the scheme forward as one of those many devices for

* 111 (Itsoribing: Mr. Kydu's schcmo (Fourth Letter) I only advocate its
pririciiilo -namely, eoiiipiiLsory i-«k-mi)tioii )py co-operatioii between the land-
loriL< aud the Govcnimeut.

111.

raising money whicli thrcaton to tnra the year of Jubilee into
a year of tribulation.

Globoowners have sunk a lai-ge amount of private capital in
the inii)rovcment of their lands, for the repayment of which
they have no security and on which they receive no intci-est.
Again they have charged their glebes with heavy loans raised
for the same purpose from Land Improvement Companies. If
the land is unlet the premiums fall into arrear, and the com-
panies or their assignees are compelled to foreclose. By
this process two livings have been already disendowed, and
the same fate hangs siisponiled by a hair over several
midland county beneficos. All the possible increase on the
present value of the land is for ever lost to the Church.
Ag.iin, clergymen in more i^rosperous times incurred charges
to Queen Anne's Bounty for building houses ; these charges
now hang like millstones round their necks. Again, pensions
were granted to retiring incumbents under the Incumbents'
Resignation Act, which were calculated upon the old value
of the living, but which have now become wholly dispro-
portionate. The result of the loss of private capital and of the
incidence of these annual fixed charges is that, as their incomes
fall, clei'gymon are compelled to sell, pledge, or drop their life
insurances, and thus to leave their families wholly unpro-
vided for.

In the foregoing paragraph are summed up some of the most
disastrous results to the Church and the clergy of the agricul-
tui'al dei^rossion. Is there anj' remedy? I should jiropose that
a fund be raised for the purpose of redeeming the charges
held by Land Improvomeut Companies and, in cases where the
charge was reasonably incurred, by Queen Anne's Bounty, and
extending the period over which is to be sj)road the rejiaynient
of principal and interest. The relief to individuals would bo
great and immediate ; and the Church would escajje the danger
of being disendowed through foreclosure of mortgages. The
income or, if a sufficient sum were raised, the surplus might bo
devoted towards the following purposes : — 1. In case of the
death or resignation of globeowners, who have sunk jirivato
capital on their glebes in structural improvements or improve-
ments of so permanent a nature as drainage, compensation
should be offered to them, or their representatives, and a
charge be taken upon the benefice for the repayment (jf t!i3
amount, principal and interest. 2. An amendment of the
Incumbents' llesignation Act seems imminent ; a sliding sc ilc

IV.

and minimum income for the real incumbent will be fixed. But
no amending Act can be retrospective in its operation. In the
case of pensions settled before the imiDending amendment, the
real incumbent m.ight be paid the difference between the sum
which he pays for the fixed pension and that which he would
pay under the sliding scale. 3. The abandonment or the
mortgage of life insurances is the most lamentable result of
agricultural depression. A clergyman becomes unable from
diminution of professional income to keep up his insurances ;
the society might on the security of his policy give that
temporary aid which often is all that is required ; or, if from
the same cause he was forced to drojJ the policy, and the case
were one of genuine distress, the society might deal more
leniently with the vendor than any {jublic comijany which has
to consider the interests of its shareholders. I need not
indicate the many forms such leniency might assume.

What sum of money would be required for this task? In the
diocese of Peterborough alone upwards of 50,000L of priv-ato
capital has been sunk in the imjirovement of glebe, and an
equal amount has been raised for the same purposes by charges
from Land Improvement Companies. Of this latter sum a
considerable portion has been now jiaid off. It is probable that
loO,OOOl. would go a long way towards redeeming all the land
improvement charges throughout the country. It is to be
remembered that great mineral wealth in the shape of iron-
stone is to bo found under the glebes in Northants j in some
instances this source of wealth is untouched owing to a
dead-lock between the Ecclesiastical Commissioners and the
patrons. If legislation facilitated the development of the
minerals under glebe-lands throughout the county, a sum
could bo raised which, supplemented bj- private subscriptions,
and applied as I have indicated, would confer an inestimable
boon on the distressed clergy. The work of redeeming land
charges might be effected piecemeal : it might be commenced
even with l,000i. If once the society were launched it would
float of itself, and, as a Clerical Land Im^arovement Company,
would prove an invaluable means of removing the stigma of bad
farming which not unfairly lies on glebe-lands. AVith its aid
glebes would become more lettable and more salable.

II. E. Prothero.

I.— THE GENERAL EFFECT UFON CLERICAL INCOMES
OF AGRICULTURAL DEPRESSION.

At the present day it is impossible to regard the lot of landlords
who depend for their incomes solely on their rents as altogether
enviable. Their social position has ceased to be exceptionally
dignified or secure. Among the many illusions which the
experience of the nineteenth century has removed, none has
been more rudely dispelled than this unsubstantial dream of the
felicity of the landlords. The idyllic sqnire has taken his place
with the Arcadian shepherd as the most unreal of poetic
fictions. But the public mind is unsatisfied without an ideal of
pastoral happiness. In the absence of other competitors the
country clergyman has been selected to play the part. The
delusion gathers strength, fostered by the misrepresentations of
agitators and encouraged by the silence of the clergy them-
selves, that the parsons during the past ten years have
enjoyed a comfortable shelter on the lee-side of the storm.
It is admitted that lay landlords have lost at least a third
of their rents, and tenant farmers a large portion, if not the
whole, of their working capital ; but it is assumed that incum-
bents continue to receive their revenues from laud, little, if at
all, diminished in amount by agricultural distress. Incumbents
ai-e held up to public condemnation as extortioners who squeeze
blood out of stones, as sleeping partners in a losing business,
as drones who paralyse the energies of farmers, and cripple
the resources of landlords, by drawing from the land, without
risk or anxiety, comfortable fixed incomes which can only bo
paid out of the caisital of working agriculturists.

It is at least an open question whether the connection of the
clergy with the land is desirable in the best interests both of the
Church and of the nation. Life tenancies and fixed money pay-
ments charged upon the land are necessarily incumbrances to
agriculture. On the advantages or inconveniences of rent-
charges or glebe lands I shall have something to say hereafter ;
nor is it my present purpose to discuss the amount of truth
contained in the complaint against clerical landlords. The
point upon which I am now insisting is that the connection of
the clergy with the land has created a widespread discontent,
and that this discontent is in a largo measure due to the
impression that the clergy have neither borne their fair share of
agricultural distress, nor done their i;tniost to raise the burdens

tinder whicli lauded interests have collapsed. This feeling is fed
from many other sources, such as the covetonsness ■which the
possession of land always engenders in the landless, or the con-
viction that it is impossible for the clergy to be good landlords.
But leaving out of sight all other sources of discontent except
the belief in the immunity and the apathy of the clergy, it is
manifest that judgment cannot safely bo permitted to issue
against the parsons by default, that it is not only just but
prudent to lay the true facts before the public, and that both the
sufferings of the clergy and the peculiar conditions by which, as
agriculturists, they are hampered, are too little known or too
generally ignored. It is with this object that the present inquiry
has been instituted. The investigation has been principally
confined to the dioceses of Peterborough, Ely, St. Albans,
Lincoln, and Oxford ; but the area has been considerably
extended by the information of well-known and experienced land
agents, whose wide business connections have made them
acquainted with other ports of the country. The result of tlie
inquiry shows that, in the first place, so far from enjoying any
immunity from agricultural loss, the clergy have suffered as
acutely as any other class ; and that, in the second place, their
great and self-denying efforts to meet the agricultural crisis have
been thwarted by impediments from which lay landlords and
tenants have been long relieved. They have a claim on sympathy ;
they have also a claim for redress.

The prudence of raising the question can hardly be challenged.
Agricultural distress has reached such a point of depression
that it is no longer wise to conceal the sufferings of the clergy.
If the turning-point in the lane wore reached, it might be possible
to keep silence ; but the turn is still out of sight. If agriculture
is indeed passing through the tail of the storm there is a terrible
sting in the tail. Wheat continues to pour into the country at a price
with which English farmers cannot hope to compete ; barley cann )t
begrownwith profit ; stock still shows a dowuwai'd tendency ; few
farmers are able to make their rents. At a fat-stock market
held within the last fortnight in the midland counties the highest
prices which were realised ranged from 101. to 121. lower than
those of 18S5 ; and while 40^. was the selling price of prize animals
last year 301. was the largest sum paid in 1S8G. Money has been
made in inferior beasts which have turned out well ; it has
been lost over the higher class. On Lord Exeter's Burghley
estate fourteen tenants have recently given notice to quit ;
other Northants landlords, like the Duke of Buccleuch, Lord
Lilford, Sir Frederick Eobinson, and Mrs. Stopford Sackville,
are hardly in a better position. On the heavy laud districts of
Essex much land fell out of cultivation after the wet seasons
of 1879, 1880, 1881 ; most of it has siuce been brought back

into somo sorb of oocupation ; bat it is often let for snch
grazing value as it produces, or is held ou at nominal
rents by tenants who arc only bound to continue to cultivate
and to pay the outgoings. The area of corn cultivalion,
if the price of horses affords any indication, is rapidly
contracting. Farm horses, which in 1882 fetched 35L a
piece, arc now sold for 10/. In some portions of the
country farmers are leaving the sinking ship at any sacrifice,
throwing up their farms, and realising what they can get. Six
working horses, old, but serviceable and good, were offered six
weeks since in Peterborough market at 30/. As yet agricul-
tural labourers have suffered comparatively little. But farmers
can no longer afford to employ an adequate amount of labour.
If nothing is done to relieve depression, hundreds of agricultural
labourers will this winter be turned off to swell the starving and
desperate mass of the uiiemplojed which fringes the borders of
our glittering civilisation. Meanwhile all the profits of agricul-
ture'are passing into the hands of the butchers and the bakers.
The price paid by the consumer is wholly disproportionate to
the sum paid to the producer. It was suggested to me by a
gentleman of considerable agricultural experience that if
the Government fixed week by week the price of bread
and meat ou a fluctuating scale determined by the selling
Y>ri(ie of wheat and stock, together with an allowance of
a fair profit for middlemen, they might not only reduce the
price of meat and of bread for tlie consumers, but impose a
small import duty on foreign produce. Agriculture has reached
so low a level in this country that in many districts it is almost
an expiring industry. Under snch circumstances the most rigid
economists might defend the imposition of an imjiort duty,
provided that it cau be accompanied by a cheapened loaf and a
cheapened joint.

The present state of agriculture is a formidable danger to the
Ijroperty of the clergy. In moments of popular panic somebody
is always hanged, and the victim who is dragged to the lantern is
generally innocent. Necessity knows no laws ; in stormy times
the Church is a convenient Jonah for all political parties. Too
many statesmen appear to think tiiat the violation of established
and fundamental laws is an evil of less magnitude than a
political inconsistency or an avowed change of opinion. Men
will driveacoach-and-four tlirougli a hundred Acts of rarliameut
sooner than bate one jot of their economical theories. It may
be at once conceded that a pressure so severe as the present
agricultural distress demands that the land should be as free as
possible from all incumbrances. IJut until the clei-gy are pl;ic(Ml
in the same position as lay landlords and lay tenants, they luive
not received fair play or enjoyed the same oiiportuuitics o

Jjiuft- their duty by the laud. To force on a comiDulsory sa e
of glebo lands would at the present moment rain parochial
endowments; snch a step could only be justified, if it were
proved that the clei'gy, enjoying the same advantages as other
landlords, neglected the duties and accepted only the privileges
which belong to property. An inquiry into the effects on
clerical incomes of agricultural depression necessarily widens
out into an investigation of th6 peculiar conditions of clerical
laud-holding and a survey of the different schemes put forward
in the interests either of the clergy or of agriculture. The result
of the whole will, I venture to think, evoke widespread
sympathy for the hardshijis of the clergy, establish a conclusive
case for the extension to the parsons of advantages already
conceded to lay landlords and tenants, and possibly incidentally
suggest some reasons why legislators should hesitate before
proposing or sanctioning hasty schemes for dealing with tithe
rent-charges or glebe lands.

So far I have insisted only on the worldly prudence of
bringing before the public the sufferings which the country
clei'gy have undergone in consequence of agricultural depres-
yion. No one esteems a soldier who brags of his exploits, or
values a parson who boasts of his virtue. Perhaps a layman's
experience of the conduct of the clergy under peculiarly trying
circumstances may help the public to do more justice to a class
which is tonguetied in its own defence by the highest motives of
self-respect.

Within the last sis years the clergy have had the opportunity
of showing to the world an example of patient endurance of
suffei-iug. AVitnesses examined before the Duke of Richmond's
Agricultural Commission described the position of glebeowners
as " deplorable ;" since that date their position has steadily
deterioi-ated. Yet their hardships have been borne without
complaint, in silence, and with quiet dignity. The preservation
of self-respect has been their sole reward. But when patience
itself, as I have endeavoured to show, becomes the source of
misrepresentation, it has been pushed beyond the point where
it ceases to be a virtue. Many landlords have shown a most
practical and generous sympathy with their suffering neighbours.
They have taken the glebe lands into their own hands, have
l^aid the full rent to the parson, and borne the loss themselves.
But it is only the wealthiest squires and men who enjoy an
income derived from another source than land who can afford to
make such sacrifices. The relief, great thongh it has been, is
necessarily so partial as only to touch the fringe of the distress.

Many persons form as false an impression of the lives of the
country clergy as our ancestors conceived of the conditions of
j)astoral felicity. Strephon or Corydon in Chelsea china are as

much like the real shepherd as Old Leisure feeling his apricots
on a sunny wall resembles the modern country parson. Tho
different aspects which tho same place may assume convoy tho
lesson of the two aspects presented by clerical life. In spring
or summer a prettily built parsonage, with fields sloping down
to a bright stream, approached through cool lanes redolent with
wild flowers, and resonant with the song of birds, is attractive
enough. When the sun shines it is a pleasnre to feel that you
are six miles from tho railway station ; even the village street
looks so quaint and picturesc[ue and its inmates so cheery that
it seems impossible fur the clergyman ever to desire to exchange
any extra-parochial thoughts. Visit the same place in the
winter after flonudcring through lanes ankle-deep in mud, with
a leaden sky overhead, and a north-east wind chilling to tho
bone or driving a sleety rain into your face. The only signs or
sounds of life in the deserted dripping village street are the
beery steam which issues from the public-house, the wail of
some half-fed child, or the shrill scold of an angry wife ;
the stream has made an ague-exhaling lake within a few
feet of the windows of the parsonage, and it cuts tho
inmates off from their nearest neighbours by a flood which
runs knee-high across the road. Outsiders are far too ready to
forget that there are two sides to clerical life in the countiy,
both in its material and in its spiritual aspect. Many men feel
capable, when the snn shines, of a burst of momentary
enthusiasm ; but they shrink from the constant discharge of
duty which often consists in a monotonous I'ound of wearisome
details.

All the temporal advantages of the clerical profession are, at
least in the midland counties, entirely removed. The clergy feel
the pinch of poverty, not, perhaps, in its acutest form of actual
hunger, but in the loss of all those so-called luxuries which in
their ijosition and surroundings are really necessaries. First
came inconvenience from delay and uncertainty in receipt of
income ; then the humiliating necessity of asking for credit ; then
the certainty that rents would not bo paid ; then the pressure
of creditors and the refusal to give further credit ; then the
expenditure of private capital and the mortgage of life insur-
ances ; then the application to friends. The house and its
surroundings are ill-adapted to a constantly narrowing income.
The outdoor establishment is reduced, the garden cannot bo
maintained, the horse and carriage are sold. The same process
is followed indoors. Servant after servant is discharged till not
one is left ; then follows the careful husbanding of fuel, tho
severest practice of domestic economy, even the disjiosal of
books, furniture, and apparel. Sons are withdrawn from school
or college, daughters are obliged to go out as governesses ; life
insurances are sold, pledged, or allowed to drop. Sometimes

au effort is made to obtain jiupils; Init the connecticu of the
clergyman with school or college has expired, and pupils are
hard to get; if they are found, the hard-worked, dispirited
parson doubles his labours and the home circle is invaded by
strangers. More often than not no pupils can be obtained, and
then begin the ghastly struggle to maintain appearances and
the secret grapple with i^ositivo want. The clergy have long
had to deal with poverty as their only neighbour ; it has now
become their own constant and unwelcome guest. Yet all
the while, at very heavy personal sacrifices, the clergy have
clung to their posts. The Church services must be maintained,
and the curate's salary is paid by au incumbent who envies his
subordinate his salary, and would gladly, if it were possible,
step down in the clerical ladder. No one will give more than
the parson, and the clergy are still obliged to head subscriptions
to schools and local objects ; the wants of the sick poor have
still to bo met by soups and jellies and clothing. The farmers
cannot afford to give alms, but the parson out of his scanty
pittance must supplement the offertory with larger donations
that its recipients may not suffer by its diminution. The
parson is often the only man of education or refinement in the
parish ; he cannot seek the society of his friends, for he has no
means of locomotion ; he cannot solace himself with books, for
he can no longer afford to buy them, or even to subscribe to a
libi-ai-y ; he cannot, like the squire, shut up his house and leave
the neighbourhood. He has no fellow-sufferer with ■whom he
can compare notes ; the farmers may understand his loss, but
their well-meant sympathy is often expressed with excruciating
frankness; the labourers grumble that he cannot employ them
as he used, and is less able to minister to their wants. Yet, as
has been said, the clergy have not only clung to their posts, but
borne their heavy trial with an uncomplaining dignity Avhich is
worthy of their noble calling. Every temporal advantage of
their position is disappearing ; little remains to encourage the
parson in a life which has always had more than its usual share
of disappointment, except his faith and the sense of sacred
duties conscientiously performed. It may be that the resnlt
will be to purify and elevate the character of the country clergy.
If so, the refining process will ultimately raise their position and
extend their influence, bat meanwhile the furnace is exceeding
hot.

This is no fancied or exaggerated picture of the sufferings
of the country clergj'. In its entirety it is true only of indi-
viduals ; but, if the clergy were not possessed of private
means, it would hold good almost universally of glebeowners
in the midland counties. It is upon those clergymen whose
incomes are derived solely from land allotted in lieu of
tithe, that the blow has fallen with the greatest severity.

Bnt the tithe rent-chargcvs have also suffered heavily. Their
losses are by no means confined to the natural results of the fall
in the corn averages. If this were all, they would have no
ground for complaint. They have experienced diflietdty where
none has been experienced by lay impropriators in obtaining
payment of tithes. In many cases it is impossible to coUeefc
tithes at all, and arrears have accnmnlated for several years,
the greater part of which are irrecoverable. In other cases the
clergy have only obtained payment by consenting to a reduction
of from 10 to 25 per cent., a course in which they are, in my
opinion, ill-advised : any readjustment of the tithe rent-charge
should be effected by Parliament and be general in its operation.
But as compared with glebeowners, even ecclesiastical tithe
rent-chargers have been in clover. Of all the classes interested
in agriculture, whether landlords, tenants, or labourers, the
losses of the glebeowners have been by far the most severe.

In the succeeding letters I propose to deal in detail with
the effect of agricultural depression on tlie incomes of clerical
tithe rent-chargers and glebeownei's, to give instances and
statistics in support of my conclusions, and finally to discuss
the various schemes which have been proposed for the relief of
clerical distress.

II.— THE EFFECT UPON THE TITHEOVVKEE.

In my first letter I endeavoured to show how strong and
widespread an impression was growing up that the parochial
clergy are evading their fair share of agricultural loss, or barely
touch with their little fingers the heavy burden which has
crushed the landed interests. Because the clergy have been
patient, long-suffering, and silent, it is supposed that they are in
no distress. Under such circumstances they can no longer afford
to hide their losses or to conceal their self-denying struggles to
do their duty both by the land and their profession. The con-
dition of many of the country parsons, and especially of the
glebeowners, is disastrous, if it is not absolutely ruinous ; no
one who investigates the facts can continue to believe that they
either enjoy immunity from agricultural distress, or refuse to
extend a hand to sinking tenants. I hope to show that the
clergy as a body are bearing an equal, and sometimes an
excessive, share in the general calamity, and that, in the face of
legal impediments, by which no other class of agriculturists is
hampered, they are striving at the cost of heavy self-sacrifices
to meet the unexampled diSiculties of their present position.

In this second letter I propose to deal with the clerical tithe-
owners, to show bow their incomes have been affected by
agricultural depression, and to discuss the honesty of the anti-
tithe agitation. From the nature of the subject and the very
varying circumstances of different localities, only general state-
ments are possible. Cases must necessarily occur in which many
of my remarks cease to be applicable or require large modifica-
tions.

It is possible that at the present moment titheowners, both
lay and ecclesiastical, are suffering less than ordinary owners or
occupiers of land. Though this seeming inequality is, in the
case of clerical titheowners, with which alone I am concerned,
more apparent than real, it is aggravated by political agitation
and exaggerated by the results of the almost universal arrange-
ment which renders occupiers liable for the tithe rent-charge.
A popular feeling has been created against tithe which is with
diflScnlty removed. Farmers themselves believe that they pay
the tithe out of their own reduced capital ; they see that the
present value of the charge is disproportionate to the prices
they themselves receive for corn ; and they naturally resent the
payment. In point of fact tenant farmers have as little to do
with tithe as they have with the land-tax ; they are merely its
transmitters, the conduit pipes through which landowners pay

it to titheowuei'S. The Tithe Coiniiiut;itioii Act of 18liG trciita
the tithe as a landlord's charge, a charge upon the land, and not
a burden upon its produce. Landlords cannot be acquitted of a
large share of the blame for the present resistance to the prt j-
ment of tithe.

The area over which the anti-tithe agitation extends widens
rapidly. In Wales the payment of tithe is a burning question.
Yet, agriculturally, there is less reason for the agitation in Wales
than in England. The tithe is generally less than in this country :
and the Welsh farmer, till within the last two or three years,
weathered storms which wrecked hundreds of English tenants.
In the Principality the agitation is stimulated by political causes
and fomented by Dissenting ministers and the proprietors of
vernacular newspapers. It does not fall within my province to
discuss the character of a local movement which is directed less
towards relief from an agricultural grievance than towards the
disestablishment and disendowmcnt of the Church in Wales
In the English counties the movement is more purely agri-
cultural, though even here it often assumes a political aspect.
Before the pressure of agricultural distress commenced, no
opposition was made to the payment of tithe ; and it is therefore
to this cause that the present agitation is mainly due. Drowning
men clutch at straws ; farmers welcome any prospect of relief
from the disbursement of cash ; many are sincerely convinced
that they pay tithes not as part of, but in addition to, the rent.

If the only remedy proposed for the present agitation is that
the tithe should be paid by the landlords farmers will scarcely
be satisfied. They paid the tithe while it was rising ; now that
it is falling they are told that it will be undertaken by landlords.
Kesistance to tithe is spreading rapidly in England ; it is
encouraged for their own purposes by political tramps ; it is
even in some instances supported by landowners. Along the
Welsh borders, in Monmouthshire, Herefordshire, and Cheshire,
opposition has already made considerable progress. In Kent
the Extraordinary Tithe Redemption Act of 188G (49 and 50
Vict., c. 54) has diminished the unpopularity of one form of
tithes, though it cannot be said to have satisfactorily settled the
question. But ordinary titheowners have also encountered great
opposition in the collection of their tithes. Tithes in Kent are
extremely high ; and the incongruities, especially in such districts
as Romney Marsh, exceptionally great. Rich pasture which makes
the rent pays a modus of Is. ; and arable land on the other side
of the hedge, which is often a dead loss to the farmer, pays a
tithe of 12s. an acre. The difference arose from the difficulty
experienced in taking a tithe of grass ; the titheowner accepted
a customary payment called a mochis decimandi in lien of his
tenth. These arrangements were left untouched by the

Tithe Commissioners in 1836. ricmissions hnve been
made on many estates, and by many clergymen, of 10 and 15
per cent. In all abatements, or claims for abatement, tlie
reduction is made not upon the par value, but upon the 90 per
cent, -which represents the present value of the tithe rent-charge.
In Hampshire farmers demand a reduction of 25 per cent, on
the tithe ; their demand has not been acceded to, and at Andover
they have opened a subscription list to i-esist any action taken
for the recovery of the charge. In Essex large arrears have
accumulated tlirough the unwillingness of titheowners to apply
the cumbrous and unpopular means of enforcing payment which
the law provides. Considerable sums have been altogether lost
to titheovvnors through the operation of the Statute of Limita-
tions, or through the land falling out of cultivation ; in many cases
payment has only been obtained on the condition of abatements
of from 10 to 20 per cent. At the present moment a general
tithe war is imminent in the county. Reductions of 20 per cent,
have been asked by the tenants of Ilatlield Broad Oak and of
Great Bardfield. In both cases the titlieowners, Trinity College,
Cambridge, and Guy's Hospital, have refused to make the
reduction claimed. The Essex Chamber of Agriculture recently
resolved that a revaluation and reapportionment of the tithe
was rendered imperatively necessary by the depreciation of
land and the value of its products. Elsewhere in the cast of
England, in Lincolnshire, Norfolk, and Suffolk, there is but little
opposition to the payment of tithe. In the midland counties
scarcelyany difficulty has been experienced in the collection of the
money ; this class of property is comparatively rare ; the persons
interested in resistance are few and scattered. Yet, even in
these favoured districts, abatements have been asked and given
of from 5 to 15 per cent. Agricultural depression and political
agitation combine to make the country as inflammable as touch-
wood. If once resistance takes a hold on a county it will spread
like wildfire. Yet, apart from the political question with which
the movement is associated, and apart from the advantages of
emancipating the land from all fixed charges, no thinking man
reasonably acqnaintcd with tlie nature and history of tithes can
sympathise with the anti-tithe agitation or uphold its justice.

I have said that at the present moment titheowuers, both lay
and clerical, are perhaps bettor off than other landlords. The
rent-charge payable this year is possibly more than the tithe-
owner would realise if he still continued to take a tenth of the
gross produce of arable and ])astnrc land. In any such com-
parison the amount of produce which is wasted in removing and
housing a tenth taken in kind must be considered. The tithe
rent-charge may be more than the tifchoowner -would have
realised under the old system; it is iirobably not so much as

the lauiUord would have lost. Even if it were conclusive!}'-
proved that the tithe rent-charger now enjoys the best of the
bargain, and that the diniinntion in the value of liis share of the
produce, as shown by the tables, docs not equitably represent
the share which he ought to bear in the diminished value of the
total produce, it by no moans follows that his share in the
general burden is disproportionately small.

In the first place, tithoowuers are still receiving their shares,
hitherto unpaid, of previous prosperity ; at the time they profited
loss by the increment than any other agricultural class ; their
profits are, from the nature of an income which is calculated on
averages, spi'ead over several years. In the second place,
although war may in the interval send corn np to famine prices,
tithoowners will continue for the next seven years to suffer
from the recent period of distress. So long as the existing
arrangements are maintained for the payment of tithes between
landlords and occupiers both these considerations introduce an
ajiparent element of injustice into the position of tenant farmers
If a farm changed hands the farmer who rents in bad times is
paying tithes which are abnormally high owing to profits reaped
by his predecessor. Even this appearance of injustice could not
exist if landlords had acted up to the spirit of the Commutation
Act of 183G. Neither the profits nor the losses of titheownora
are immediate ; both are spread over a considerable period of
years. Many other considerations must be borne in mind in
estimating the amount of the clerical titheownors' share in the
general burden. Large arrears are accumulating, the amount
of which is not adequately represented upon the books, because
large sums are now irrecoverable ; considerable abatements have
been made, varying from 5 to 20 jier cent. ; tracts of land
have fallen out of cultivation, upon which tithe ceases to be
payable ; rates fall with increased severity upon tithes in
proportion as the assessment value of farms decreases with the
reduced rental. Lastly, clerical incomes are subject to pecu-
liarly heavy deductions for the payment of curates and the
conduct of divine service, the repair of chancels, the support of
schools, the maintenance of local clubs and societies, and the
administration of charities. This last class of professional out-
goings may be almost regarded as absolute charges upon the
income of the clerical titheowner ; the money which they repre-
sent is spent in and for the benefit of the parish ; and the burden
falls with greater weight upon the parson in consequence of the
increase in the surrounding poverty.

Figures are generally misleading ; but they render abstract
statements more concrete and definite. The total value of tithe
rent-charge, as commuted and apportioned in 183G, is in round
numbers four millions. Of this three-fifths, or 2,400,000?., are in

possession of clerical iucuiiibcnts. From this sum may be
deducted 5 per cent, for collection (120 000^.), 10 per cent, for
the fall in 1886 from the par value (24O,O0OL), 10 per cent, for
rates and taxes (240,000Z.), 5 per cent, for arrears, abatements,
and other losses (120,000Z.). The net value of the rent-charge
received by clerical titheowners is, therefore, 2,400,000 —
720,000L=1,G80,000Z. From this sum must be deducted 20 per
cent, for the almost absolute charges which fall upon parochial
incumbents. The sum which represents the real value to the
parsons of the tithes may be estimated at 1,G80,000Z. —
33G,000Z.=1,341,000Z. The two doubtful figures, the 5 per cent,
for arrears, &c., and the 20 per cent, for clerical outgoings, are
probably considerably below the mark ; and it may be doubted
whether the ultimate value to incumbents of the tithe greatly
exceeds a million pounds a year.

In estimating the losses of landowners and tenants one
standard by which the loss is measured is the selling value
which their respective i^roperties previously possessed. If the
same test be applied to tithes, the loss will be far greater than
the amount at which it has been calculated above. Thus the
selling value of a tithe rent-charge twelve years ago was 125 per
cent. If the loss of the titheowner is measured by the difference
between 125 per cent, and the present par value of 90 per cent.,
7ninus 5 per cent, for arrears, &c., it represents a loss of 40 per
cent. Sir James Caird estimated the agricultural loss last year
as compared with ten years ago as follows : — Landlords, 30 per
cent. ; tenants, 60 per cent. ; labourers, 10 per cent. The rela-
tive positions of the losers will probably remain much the same
in 1886-7. Upon this scale titheowners raise the average of loss
in their class ; among landlords at least they are bearing an
equal share of the burden. In comparison of their 40 per cent,
loss Avith the 60 per cent, loss of the tenants clerical titheowners
are entitled to pray in aid the heavy deduction of 20 per cent,
which is made from their incomes for parochial purposes.

In discussing the advantages of the redemption of tithes it
must be remembered that the income of the incumbent is the
only income which is and must be spent in and for the parish.
From this point of view the testimony of M. de Lavergne as to
the effect of the abolition of tithes in rural districts of
France is not without its value : —

" Cette suppression des dimes a cu en realite bien inoins
d'importance qu'ou le croit. La charge a ete deplac^e non

detruite Le clerge y a perdu en tout une vingtaine de

millions de rovenu ; mais croit-on que cette somme les contribuables
I'avaient gagnee? Je ne serais pas hien emharrassS si j'avais d
designer dans notre budget actuel, non pas vingt millions, mats
cent, moins utilement dipens4s dans Vinter&t des campagnes que le
produit des a7iciennes dimes. D'uu autre cote, la rente du sol s'est
accrue en general du montant des dimes et les cultivateurs, propre-

ment dits, a I'exceptioii de ceus qui etaient propri^taiies, u'out ricu
gagne." — {Econornie Rurale, &c., p. 8, ed. 4, 1874.)

If the question of tithes is regarded from the broadest point
of view of national interests, is it absolutely certain that the
nation would gain by their so-called abolition? History might
be searched in vain for an instance in which the plunder of
Churches put a penny into the pockets of the jDeople.

I have said that the question of tithes is really one between
landowners and titheowners ; and I have endeavoured to show
that the arrangement into which tenants enter to ])ay tithes
introduces an apparent element of unfairness. On the other
hand, it must be I'emembered that the farmer has hired his farm
with the full knowledge of the amount of the rent-charge, sub-
ject only to the fluctuations in the septennial averages, and that
for the last few years the fluctuations have been continuously
downward and to his advantage. The farmer has assumed the
responsibility for the tithe, against the interest of the tithe-
owner, and against the policy of an Act of Pai-liameut. So long
as the arrangement was to his advantage he remained silent ;
now that it has turned against him he complains, and often
honestly, of the incidence of the charge. In 18G8 the tithe
rent-charge was only worth 100/. 13s. ; but the actual value
calculated on the price of corn for that year was 125L
Did the farmers think it necessary then to pay the difference?
Will they, supposing that a war sends up prices, think it their
duty, if they are now granted abatements, to pay the tithe rent-
charges calculated upon the prices of corn in each single year of
agricultural prosperity? The titheowner did not profit to the
natural extent by the " piping times." It is hard that he should
now be asked to share in the loss when he was never offered a
share in the gain.

Many objections are taken to tithes. Some of them aro
wholly frivolous. It is difficult to suppose the statements that
tithes raise rents or lower wages to be seriously entertained.
Half the land in England is tithe-free. In Northants, for
instance, there is scarcely any tithe. Are wages higher in this
county or rents lower? Do farmers who rent tithe-free farms
pay more to their labourers than their neighbours who occupy
land subject to tithe? Does a yeoman, farming his own land
tithe-free, give higher wages than those who pay both tithe and
rent? Neither do tithes raise rents. A B rents a farm of 100
acres at 11. an acre. It makes no diifereuce to him whether, if
his laud is tithe-free, he pays the whole rent to the squire, or, if
it is subject to tithe, 18s. to the squire and 2s. to the parson for
every acre in his holding. The farmer's position is exactly that
of a London householder, who, in addition to his rent to the
lessor, pays a ground-rent to the ground landlord. A house islet

to A B for 2o0l. ; it; cannot make an atom of difference to him
whether he pays oOl. of this rent as gronnd-rent to the gronnd
hmdlord, or pays the whole rent to the landlord, who himself
satisfies the claim of the owner of the soil. Other objections
})ossess greater weight. But the Act of 1836, by wliich the tithe
was commuted and apportioned, lias been for lialf a centnry
treated as a final settlement of the question. Land has been
bought and sold and tithes have changed hands upon this under-
standing. It is perilous to tamper with tlio security of property.
But, subject to this general caution, it may remove misconcep-
tions if some of these objections are examined.

It is said, for instance, that titlieowners are better off under
the rent-charge than they would be if they continued to take
tithes in kind. Such a comparison is difficult to institute ; it is,
in fact, impossible, because it is inconceivable that modern
notions of proiaerty could coexist with the practice of taking
tithes in kind. Men often talk as if corn was the only produce
which affects the question. But in all cases in which the pro-
visions of the Act were not superseded by voluntary agreements
the method adopted took into consideration the gross value of
tithes in kind of the produce of meadow, pasture, and arable
land, of the tenth pig, the tenth cock of hay, the tenth
pail of milk, the tenth fleece, the tenth egg, the tenth calf, the
tenth lamb, as well as the tenth sheaf of wheat, barley, or oats.
The average annual value of all tithes paid in kind during a
period of seven years was ascertained, and the amount, subject
to certain deductions within a specified margin, was taken as
the sura to be paid as a permanent composition on the lands of
the parish. The sum thus ascertained and fixed was then
commuted into a corn rent. The sum was divided into three
equal parts, and respectively apportioned to wheat, baidey, and
oats at the prices per imperial bushel of 7s. O^d. for wheat,
3s. Hid. for barley, and 2s. 9J. for oats. The quantity of corn
was fixed by the purchasing power of the sum which was tlie
ascertained annual value of the produce in kind ; the money
henceforth to be paid by way of rent-charge varied with tbo
value of the fixed quantity of wheat, barley, and oats. The
result of this system is that, in order to compare the relative
positions of titheowners in 183G and in ISSG, it is not sufficient
to ascertain the different values of corn, but the present value
of all produce in kind on which tithe was then payable must be
estimated. Farmers often claim that the corn rent was fixed at
Protection, not at Free-trade, prices ; but it is obvious that at
the prices of to-day the purchasing power would be increased,
and the fixed quantity of com apportioned to the land would be
larger. .Similarly it is complained tliat the tail corn is not now
taken into account in estimating the septennial averages. But

in 1836, if tail corn had been incladed in the estimate, the titho-
payer wonld have suffered, becaase the fixed quantity which the
money would have purchased wonld have been increased. A
more valid objection seems to be that oats and barley, from
their cheaper prices and larger quantities, have exercised an
nndne prepoudei-ance in the calculation of the averages. While
wheat fell enormously, barley and oats till recently made their
old prices, and thus negatived the effect upon the averages of
the fall in wheat. If railway rates and other charges for tlio
carriage of corn swell the prices on which the averages are
calculated, a case is established for a change in the method of
ascertaining the amount of the tithe rent-charge. This is an
innovation which the Act of 183G did not contemplate. Cut,
subject to this possible exception, for half a century sales have
been determined, contracts entered into, bargains struck, valua-
tions made, on the system established by the Tithe Commuta-
tion Act. Tenant farmers are not really concerned in tlio
ailjustiiicnt of the tithe rent-charge, and, as between tithe-
owners and landowners, who are the only persons concerned,
the buidowucrs have enjoyed the best of the bargain.

As between landowners and titheowncrs it must be remembered
that since 183o rents have nearly doubled ; before the Com-
mutation Act a tenth of tliis increment would have gone to the
titlieowner. Sir James Caird clearly shows how the Act has
operated to the detriment of tithoowuers. The effect of the
Act was to prevent the clergy progressing in material resources
in proportion to the advance of land improvement. Whether or
not this was the intention of the Legislature, tlie result cannot
be considered unfair since titheowners do not in any way
contribute to agricultural progress. Since 1830—

" The land rental of England has risen 5l» per cent., and all that
portion of the increase which previous to 1830 would have gone to
the Church has gone to the landowners. ... A tenth of that
would not, however, by any means adequately represent the_loss_ to
the Church and the gain to the landowners; for tlie tithe in kind
was the tenth of the gross produce which was equal to much more
than a tenth of the rent of arable land. In 183G the money value of
the tithe, as compared with tlie land rental, was as 4 millions to 33.
In 1876 the tithe was still 4 millions, but the land rental had risen
to 50. If the old principle of participation had continued, the annual
income of the Church would have been 2 millions greater than it
is."— (The Landed Interest, p. 133, Fourth Edition, 1880.)

In another respect Sir James Caird shows that landlords have
prolited at the expense of the Chnrch. Near largo towns land
has increased in value 100 per cent. : —

"It v/as never contemplated," writes Sir James, " that the land-
owners should thus obtain tlie whole growing value of llie land
without leaving any part of it for the support of religion " (p. 13o).

The alliance of landowners with tenants in tho anti-tithe

agitation s, ia my opinion, sltort-sighted, if it is not actually
dishonest. Laudownei'S bonght their laud at a less price because
it was subject to tithe ; they never purchased or acquired the
rent-charge ; it can be no grievance for them to pay what never
belonged to them ; it is no hardship not to receive interest on
capital which they have not invested. Their successors inherit
what their predecessors bought, neither more nor less ; they are
in exactly the same position with respect to the charge, neither
better nor worse. The alliance is foolish, because the confisca-
tion of tithe will necessarily shake the security of every form of
property. It may be true that tithes are sacred to purposes,
while private property is sacred to persons ; but the various
forms of property are so inextricably connected that a blow
which is struck at one inevitably wounds the whole. The
security of all property would be endangered if a form of pro-
perty, which is the oldest in the country, were diverted from
objects which are ex hypothesi useful and beneficial to purposes
of a different if not antagonistic nature. The alliance
ia foolish for two other reasons. If "abolition" meant
that for the future no one should pay tithes, landlords
would receive a present of the amount. The nation might gain
indirectly by the unrestricted ownership of the land. But it is
absolutely inconceivable that in the latter end of the nineteenth
century a proposal would be made to enrich landlords with a
pecuniary benefit of so large an amount. Whatever is done
with tithes they will not be in this sense abolished. They will
bo exacted by Church Property Commissioners instead of
parsons ; the new collectors will not be hindered by any conflict
of duties in their appeal to the law ; no grace will be allowed ;
and every facility will be given to Government officials to
enforce payment. Landlords assuredly will be no gainers if the
right to tithes is transferred from the clergy to an all-powerful
machine which knows no mercy and allows no pica for delay.
Again, if the clerical tithe rent-charge is transferred to secular
uses, what argument can be pleaded for the retention of lay
impropriations? Tithes in the hands of laymen are the proceeds
of the dissolution of the monasteries, of endowments which
enabled monastic establishments to be schools, penitentiaries,
asylums, and poor-houses. There is no pretence for asserting
that the original purposes of the donors are fulfilled. The same
cannot be said of parochial endowments ; the country clergy
still perform the duties for the performance of which parochial
tithes were originally appropriated. No distinction can be
drawn between tithes paid to the clergy and tithes j^aid to lay-
men, except that the former earn them, while the latter do not.
To most minds both forms of property are equally inviolable.

But lay tithes, if any degree of comparison in their sanctity as
property can be admitted, are infinitely more open to attack.

From what has been said it will, I hope, be conceded that
clerical titheowners are neither apathetic nor relieved from
agricultural distress. The tenant farmer is not really concerned
with the solution of the question ; and it is obvious that the
clergy have every right to demand that the landlords should
carry out to the very letter the spirit of the Tithe Commutation
Act of 183G. The present position of clerical titheowners
is painful to the extreme. They are dependent on bankrupts
for their broad. Their position as spiritual advisers is
seriously compromised when they at the same time appear as
creditors pressing struggling tenants for payment of tithe. The
dilemma is one in which the clergy ought not to be placed ; it
is one which the law never intended them to occupy ; it is one
into which landlords and tenants have thrust them for their
mutual advantage. Many suggestions have been made in the
interests of agriculture, or of the Church, or of the landlords,
or of tenants for the redemption of tithe. Tlie wholesale con-
fiscation of tithes is a proposal which is not likely to bo seriously
entertained ; it is put forward by its advocates on the principle
which prompts a dealer to ask twice as much as he intends to
take. I reserve the discussion of the projjosals which may bo
considered as really before the country for my final letter.

Meanwhile the position of the clergy is peculiarly painful.
Their incomes are small ; the claims upon them are already large,
and are increasing under the pressure of agricultural distress.
To many of them reductions or remissions mean sheer want, or
the abandonment of one or more of their spiritual agencies. It
is infinitely to their credit that they have preferred to starve
themselves rather than the Church. The loss of income con-
sequent on the fall of the averages means the difference
between comparative comfort and a struggle to make both ends
meet. The clerical titheowner is at the same moment called
upon to exercise a more abundant charity : he, as it were, buys
want out of the labourer's cottage by offering her a home in his
own house. This is the opportunity which is seized to demand
from the clergy a further reduction in their already narrowed
incomes. The alternative which is presented to them in many
parts of the country is the absolute refusal of any tithe at all.
The temptation to secure some payment by granting abatements
is necessarily great ; in many cases their credit is pledged and
they are themselves pressed for payment. So, again, the con-
dition of the tithepayer is, as they well know, disastrous ; the
tithe may be the last straw which will break his back. Between
want at home and want abroad, how ought they to act? The
clergy are, in my opinion, most ill advised if they grant abate-

ments of the tithe It is their obvions duty, by the benefice
■which they hold, as well as by a Church which still has a future
before it, that they should maintain the income undiminished.
They may have a legal right to make reductions ; but they have
not, in my opinion, any moral right. When once they have
collected the tithe, their duty by the benefice is performed ; they
may do what they like by their own. rnblic policy co>idcmns
reductions of the tithe; it has nothing to say to the most
unbounded exercise of private cliaritj'. Whatever is to be done
for tlie adjustment of the tithe question should be done by an
Act of Farlianicnt, generally, and once for all.

III.— THE EFFECT UPON THE GLEBEOWNER.

Anciently all the land of the country hclJ by laymen was
subject to the obligation of paying tithe. Unless a special
exemption could, be proved there was no lawful discharge from
the duty. But at the present day half the land in England is
freed from tithe rent-charge ; in some districts it is scarcely
known. Under theEnclosurc Acts, which weresonumei-ousattho
close of the last and the commencement of the present century,
lands were assigned to the clergy in lieu of tithes. The value of a
tenth of the produce was commuted, not in a corn rent, but in
land. Perhaps, in the strictest sense of the word, the lands
thus allotted are not glebes ; but it is to the lauds which were
given to the clei'gy instead of tithes that I refer throughout
the following remarks. In the Midland counties, and especially
in the dioceses of Peterborough and Ely, very little ecclesiastical
property is held in tithe rent-charges. Clerical incomes are almost
entirely derived from the rental or other profits arising out of
glebe-lands.

It has been said that as compared with glebeowners tithe-
owners are now in clover. On the other hand, in times past,
glebeowners benefited to the full by the increase in the amount
and the value of agricultural produce, which within fifty years
doubled the rental of land. The effect of the Tithe Com-
mutation Act was to dejirive titheowners of their proportionate
share in this increment. Titheowners derive from the land the
limited profits, and ought now to suffer the limited losses, of
rent chargers ; glebeowners enjoyed the natural profits, and now,
as I hope to show, suffer more than the corresponding losses, of
landowners. The incomes of glebeowners swelled enormously
by the exchange of tithes for land in the "piping times" of
rural prosperity. The fortunate Midland incumbent not only
possessed the moral advantages of his professional jDosition ; he
also enjoyed the social prestige and the country pleasures which
wore the monopoly in the far-off days of agricultural felicity of
the landed squirearchy. A complete revolution has been accom-
plished ; the scale of the glebcowner's prosperity has kicked
the beam.

To the incumbent the possession of land has often become an
iutolerable burden which alienates his parishioners, narrows the
sphere of his influence, clogs and impedes him in the adequate
performance of his clerical duties. It identifies him with the
farming interest, to which in many rural districts the majority
of his parishioi>ers g.re opposed. If he lets his glebe farms he

enters oa the delicate relations of a landlord towards distressed
tenants. In these days every farmer is more or less in arrear or
difficnlty. The door of a debtor is closed in the parson's face
whether he knocks as a minister or as a creditor. Appeals for
rejjairs and improvements are made to him in his capacity of
clergyman, of which he woald hear nothing if ho were a lay
squire. IIovv can he preach charity and mercy to his tenants,
when he has instracted his solicitor to distrain or given them
notice to quit their holdings? How, on the other hand,
is he to live if he does not get his rent? If he shows
indulgence to a struggling tenant, whose moral character
is praiseworthy, he not only loses money himself, but he injures
the labourers. When farmers fall into difiiculties, they cannot
employ sufficient labour. The " wet and dry " man curses the
parson for his leniency ; but the moment a tenant is dismissed,
ho is the first to make a personal application to the clerical
landlord of the parable of the unmerciful servant. If the
incumbent farms his land himself, he is obliged to keep on lazy
or bad workmen, because he knows that no man whom he dis-
charges will ever again darken the doors of his church. From
first to last he is obliged to set off against his certain loss as a
landlord the possible spiritual benefit which ho may confer on
his tenants and his servants. He is perpetually impaled on the
horns of a dilemma ; if he exercises forbearance he injures
himself and his land; if he enforces his rights he loses his
sijiritual influence. With him it is a case of " Heads you win,
tails I lose." He is certain to lose his income or his popularity —
or both. I have said nothing of the mental anxiety and ceaseless
worry of farming business. The land must at least distract his
attention, if it does not end by absorbing his interests.

The Legislature has wisely set its face against the modern
revival of Parson Trulliber. Much of the enthusiasm of the
older race of clergy was spent upon the due rotation of crops.
In the beginning of this century an Archdeacon visited a church-
yard which he found cultivated for barley. Turning to the
rector he said, in a tone of severity, " This must not occur
again." " Oh, dear no !" returned the bucolic rector, "it will
be turnips next year." An Act passed in the present reign
shows the desire of the Legislature to direct the enthusiasm of
incumbents into more professional channels than those of
farming or of trading. But the Committee of Convocation upon
Clerical Incomes, and those of the clergy who have accepted the
report of that body, are, in my opinion, entirely mistaken in
their reading of the statute in question (1 and 2 Victoriae, c. 106,
ss. 28-31). But whatever is its true construction it plainly
intimates the intention of the Legislature to prevent the
incumbent sinking his clerical duties in his farming propensities.

Oil the ineaniug of the statute 1 shall have soniethiiig to say in
my final letter. At present it is sufficient to point out that the
examples of the past, the policy of modern law, and the expe-
rience of the present coincide. They cleai-ly indicate that the
extension, or, indeed, the continuance, of the system of clerical
farming, which is a necessary but deplorable result of recent
agricultural depression, is prejudicial to the best interests of the
parochial clergy.

As I have before said, gleboowners have not murmured
against their reverse of temjioral fortune, however much they
may regret its indirect effect upon their spiritual influence.
Mere repining is as useless as it is unmanly. The craving for
sympathy, if publicly expressed, produces a complete revulsion
of feeling, or at the most excites a pity which is largely mingled
with contempt. The clergy have preferred to maintain silence
respecting their heavy losses and deprivations. No well-wisher
to the Church would desire to drag to light the private affairs
of the parochial clergy, or to parade their misfortunes in the
hope of exciting compassion. Self-respect would reject an}'
expression of sympathy, aroused by such means, as little short
of insult. But many reasons render it prudent that the truth
should be told respecting the effect upon their position of recent
agricultural depression. Two will suffice. First, a false con-
struction has been placed upon their silence, sometimes in ignor-
ance, often by design ; secondly, the peculiar difficulties by
which glebeowners are impeded in the cultivation of their land
are not only misunderstood or ignored, but imperatively require
removal.

In these days of highly spiced literature local colour and vivid
description are almost essential to force and effect. General
statements are by comparison flat and spiritless. The tempta-
tion is great to indulge the public taste by painting with a full
brush and warm glow of colour telling scenes of clerical poverty.
The material is abundant, the pigments bright and varied. But
I venture to think that I shall best meet the wishes of those
who have given me information if I continue to treat the subject
in the style rather of the parti grisdtre than of the 2)a?-/i
flamboyant. Description and local colouring may, and probably
must, lead to the identification of places and of persons.
Abstract statements possess at least one advantage — tiiey
preserve the incognito of those who have only given informa-
tion on the distinct understanding that names shall not bo
directly or indirectly divulged.

I propose in the following letter to illustrate the extent to
which glebeowners have suffered from the prolonged agricultural
depression, and to indicate one of the chief reasons which
has caused the blow to fall upon them with exceptional

severity. The fuller treatment of this latter part of the subject
I reserve for mj fiual letter.

The present position of glebeowners is disastrous and often
ruinous. Attention has been frequently called to their con-
dition. Witnesses examined befoi-e the Duke of Eicbmond's
Agricultural Commission described it, even in the early years of
the present depression, as " deplorable ;" it was made the
subject of an inquiry by committees appointed at diocesan
conferences in the dioceses of Ely, Norwich, Peterborough,
and possibly elsewhere ; upon petition of the Eural Deans
in the diocese of Petei-borough, a committee of Convocation
was nominated in Slay, 1884, " to consider the present state of
the law as affecting incumbents dependent for their incomes on
land." Finally, a return is before nie which shows the deprecia-
tion which has taken place between 1880 and 1886 in the net
value of all the livings in Episcopal patronage in one of the
midland dioceses.

The committee appointed by the Diocesan Conference of
Peterborough in 1881 received 336 returns from the clergy
within the diocese, representing 49,629 acres of glebe lauds.
They reported that " 9,873 acres were in the hands of seventy-
nine clergy from inability to find tenants ;" and that " glebe
rents had generally undergone a reduction of about 25 percent."
The committee of Convocation nominated by the Prolocutor
in May, 1884, issued its report in March, 1885. They received
nearly 500 returns from benefices in the dioceses of Ely,
Peterborough, St. Albans, and Salisbury. The general result of
the inquiry showed that glebe lands had depreciated in value
" from 43 per cent, of the previously received income from this
source in the archdeaconry of Huntingdon to more than 25 per.
cent, in the least affected districts." Finally, the above-men-
tioned return of the depreciation within the last six years of the
value of the livings in Episcopal patronage includes nearly 100
benefices. Some of these livings are town parishes; others
have been augmented by Queen Anne's Bounty, the Ecclesiastical
Commissioners, or the Diocesan Society. The I'emaining thirty-
four parishes show a reduction of rather more than 25 i^er cent,
between the net value in 1880 and in 1886.

But the reduction in rent, heavy though it is, by no means
covers the whole of the loss which the clergy have sustained.
In 1881 197 clergymen in the diocese of Peterborough made
returns of having spent from 1870 to 1880 (in round numbers)
75,000Z. on the improvement of farms and buildings. Of this
total sum, 38,000?. was raised by loans from Queen Anne's
Bounty or land improvement companies. The remaining
37,000L was pi'ivate capital, sunk in the land without a shadow
of security for the jn-incipal, and with but slight prospect of any

interest on the investment. In 1885 the Committee of Convoca-
tion reported that private capital to the extent of more thaa
50,000^., had been invested in the globes, witliout any securitj^ by
the inenmbonts of the diocese of Peterborough alone. If the
ratio which existed between the two sums in 1881 were adequately
maintained, the private capital was met by a similar sum raised
upon loan. There is every reason to believe that considerable
sums have been spent from private sources in the two years
which have elapsed since the committee of Convocation issued
their report. Thus, in addition to a reduction of rent whicli in
1881 varied between 43 per cent, and 25 per cent., the incomes
of gleboowners are diminished by annual charges for interest
and repayment of loans to the amount of 50,000L, and are at the
same time lessened by the almost entire loss of interest upon
private capital of the same amount.

Two years have elapsed since the returns were made to the
committee of Convocation, and the interval has rather witnessed
a deterioration than an improvement in agricultural prospects.
More private capital has been expended and more money
charged upon livings for the interest and repayment of loans.
Eents continue to require reduction, and glebe-lands are still
unlet. But these considerations by no means exhaust tlie whole
of the globeowner's loss. It is a serious matter that his rental
steadily falls, while the charges upon his income increase and
his private capital dwindles. But it is not everything. Heavy
arrears of rent have accumulated which have been totally lost,
together with the taxes paid upon them in advance. Other
arrears are still nominally recovei-able at law, but the
payment cannot be j^ractically enforced, because the tenant
has lost his cajDital and there is nothing worth a dis-
traint. If the glebe farm has been let, the incumbent has
probably incurred the expenses both of the landlord and of the
incoming tenant. As landlord ho has paid the quitting tenant
compensation for unexhausted improvements; he has also been
compelled to take to the valuations as if he were himself the
incoming tenant. If he is fortunate enough to relet his land,
the new tenant altogether ignores the valuation, and probably
demands to occupy the land rent-free for the first six months of
liis tenancy. Still more unfortunate is the lot of the incumbent
who has his glebe thrown upon his hands. If he farms the land
himself, he probably takes to it in bad condition, iowl and
impoverished ; consequently he must expend more labour
upon the soil in order to recover it, and ho does so
at a thno when stock or farm prodnce is falling in price.
It is no light matter for a life tenant to borrow capital and stock
a farm. lie is a bold man who does so without experience and
without the security which every tenant now enjoys for tinex-

lianstecl improvements. He is an exceptionally lucky man if he
does not lose Lis capital as well as his rent. But what is he to
do? If he does not let or cultivate his glebe he must either
resign or starve. In some cases an incumbent was saved from
this last fate by a subscription among his neighbours. But
such generous interpositions are necessarily rare.

There is every reason to believe that the year 188G will prove
the most disastrous of the series of ruinous seasons. The country
has not yet appreciated the full extent of the mischief of the
prolonged agricultural depression. Many farmers are holding
on in hope of a turn, with exhausted capital, employing less and
less labour, unable to prevent their land from becoming year by
year more foul and poverty-stricken. If the turning-point is
not yet reached, if farmers have not yet touched bottom, more
and more land will be thrown up, or heavier reductions of rent
will be required. Mr. C. S. Read's gloomy prognostication seems
entirely warranted by facts, that if tenant-farmers continue to
lose at the rate at which they have recently lost, there will not
in the nest ten years be one tenant-farmer left in the country.
The bare existence of most of the globeowners is bound up with
the revived prosperity of tenant-farmers.

Sometimes the income of livings has been so reduced that it
has entirely disappeared ; it is swallowed up by charges for the
repayment of loans and other outgoings. Sometimes rents have
altogether ceased because incumbents have allowed their glebes
to fall out of cultivation sooner than face the loss which they
would inevitably incur as farmers. In two cases even the land
itself has gone, and the benefice has been wholly disendowed.
In Bedfordshire a land improvement company was compelled
to foreclose its mortgage and sell the glebe in order to recover
its money. Similarly in Cambridgeshire the glebes of the
benefice were charged with a loan advanced for drainage and
farm buildings. Rents fell ; arrears of the annual payments
accumulated ; finally, the company, or its assignee, sold the
land in order to repay its loan. At this moment on a
glebe in Lincolnshire a similar crisis is approaching. The
glebe consists of 374 acres. The old rental was G801. It is
subject to a charge of 223Z. to a land improvement company.
The land is unlet ; all the payments are in arrear ; and there is,
apparently, no alternative but the sale of the whole or part of
the glebe. Under such circumstances it is not surprising that
in many parishes it is difficult to provide for the spiritual needs
of the people, or that many glebeowners do not obtain bread
and cheese from their benefices, or that the description given in
my first letter holds good in its entirety of some clerical
landlords. All that was said respecting the almost absolute
charges which fall upon clerical titheowners applies with equal
force to glebeowners. They are obliged to occupy houses built

in better times aud uot tulapted for narrow iueomes ; to l^ecp in
repair the chancels of churches reared at no penurious scrutiny
of nicely calculated less or more, to maintain the iirovision for
divine service, to head local subscriptions, to dispense an
abundant charity. Their incomes wane and their professional
outgoings wax each successive year of their distress. Mean-
while rates fall njjon them with increasing severity, mocking
their position by their assessment upon an income which they
have long ceased to receive.

Naturally glebe livings arc diflicnlt to fill, when the incumbent
has to draw upon his private income for the privilege of per-
forming his spiritual duties. As a dignified ecclesiastic said to me,
" I have to hawk about my livings in the advertisement columns
of the newspapers." One so-called benefice has remained vacant
for three years. The proper form of advertisement for a glebe
living in the midland counties would be — "Wanted, an expe-
rienced farmer, with capital and in holy orders, to take a farm
of 500 acres, with rectory attached." More than once I heard
the expression, " If I had not private means I should starve."
Nor was this a figure of speech : it represents a grim fact.

Before illustrating by examples the effect of agricultural
depression upon the incomes of glebeowners, let me advert to
a point which has impressed me forcibly. It is the immense
difficulty of collecting accurate and clear statistics which shall
be unmistakable in their effect. The return of Episcopal
patronage, to which I have before alluded, is a case in point.
Upon its results it might be argued that rjlehe-livings have only
depreciated 25 'per cent. There is nothing in the return to
support this conclusion. It must be remembered that there has
been no good agricultural season since 1874, and that, if
the depreciation had been calculated on the last twelve years,
instead of the last six, the amount would be far greater. Also,
there is no return to show whether the income of these livings
is derived wholly from glebe or wholly from tithe or from both ;
or whether the value has been increased by such windfalls as
sales of land to railways, or wayleaves to ironstone com-
panies — accidents which do not affect the question of the
effect of agricultural depression, but which have saved
several glebe incumbents from comparative ruin. Also
it is often almost impossible to estimate the net value
of a glebe-living at any one moment of time. If the land has
been in hand for a year, or has been relet on the condition that
for six months it should be rent-free, or an arrear has accumu-
lated, or a sum is given back which varies every year in amount,
what figure is to be returned? No single column will give
even an approximate idea of the value. Some figure must bo
set down ; the figure chosen is generally the ratable value of

tlie laiul, though possibly a third of the amount has not been
realised. Finally, the figures do not in othei- respects appear
to be absolutely reliable. I visited five of the parishes included
in the retarn, and took down from the lips of the incumbents,
or have since received in their handwriting, independent
accounts of the very heavy losses which they had sustained and
were still sustaining in the period covered by the ofiicial return.
In two out of tlio five parishes the official return did not
disclose the facts which had been made known to mo.
Probably the incumbents, weary of making returns, repeated
as the net value in 18SG the net value of six years before.
I also compared a large number of returns which I had obtained
personally with those made to CrockJ'orcV s Directory for 1885.
In seventeen cases the printed returns gave no hint of losses
which, as compared with the income of 1871-, ranged from 30 to
70 per cent. Probably some of the printed returns may have
been corrected in the Directory for ISSO. But they were equally
misleading when they were made in 1885. Doubtless to furnish
returns is not the most important duty of clergymen, even in
the case of publications which are recognised as semi-official
Btatenieuts of the endowments of the Church. Yet reticence
seems here to be carried beyond the limits of prudence. Even
land-hunger might be sated by a feast upon facts. The other
day I read in a pamphlet published by the Liberation Society
that it loas notorious that the returns made hy the clergy of the
value of their benefices ivcre 25 per cent, helow their real value.
It is impossible to rebut the charge by a]ipealing to the accuracy
of Croclcford's Directory ; and practical men might say that the
accusation served the clergy right.

Many of the examples which I now proceed to give are
extreme instances of the effects of agricultural depression. I
do not wish it to be supposed that the condition of the glebe-
owncra is universally so disastrous. Some of the cases show a
reduction in rental of from 80 to 90 per cent. ; others show a
loss, not only of the entire rental, but of private capital besides.
The cases cited of losses sustained from inability to find tenants
fairly represent general results. But the effect of agricultural
depression is less uniform where tenants have been obtained.
So far as I have been able to Judge the actual depreciation in
the average rental of glebe livings between 187-1 and 1886
varies from 33 per cent, to 50 per cent., or between one-third
and a half. Taking the glebes wliich arc tlu'own on the hands
of their owners with those ■which have been let at reduced
rentals, the depreciation may be estimated at between a half
and two-thirds upon the previous rentals. But, as I have
before said, the mere reduction of the rental does not at all
represent the actual loss sustained.

III niMiiy instances g'lcbcowners luivo been conipi.'lk'(l to luko
tlieir farms into their own hands, cither from inability to h't
their farms, or from the rapid impoverishment of the land by
mined tenants. In such cases glebeowners have lost heavily.
(1) The annual value of a benefice, calculated upon an average
of six years ending in 1878, was 502Z. 5s. 9d. For the six years
ending in 1885 the following were the receipts : —
For allotments, orchard, rent of small fields, fees, tithe

rent-charge, &c £680 5 8

Receipts from farm o,2SG (> 8

Valuation of stock, tenant right, &e l,Cfil l-'J II)

£7,028 G 2
Total expended upon farm iu six years £7,l7-i 1 <5

Balance £153 4 8

Average income for the last six years £75 H> i'

The glebe farm was valued as if it were an ordinary farm ; but
no incumbent can cl?Jm tenant-right in unexhausted improve-
ments ; therefore the total profits must be reduced by the item
included in the valuation for tenant-right. (2) The glebe lands
of a second benefice consisted of 250 acres of good " red " land ;
105 acres are pasture, and 145 arable. In 1874 tlie land, whicli
is described as "some of the best iu the county," and lies con-
veniently close to two railway stations, was let in two farms at
a rent of 21. an acre. In 1881 both farms fell vacant. The
incumbent, at a cost of 1,500?., drained the land, repaired the
farm buildings, reroofed barns, and built sheds. Everything
was done to put the land in a letable condition. But since
1881 the farms have been unlet ; no reasonable offer has
been received. Consequently the glebe is farmed by the
incumbent at an annual loss which this year will probably
amount to 2001. (3) The average net income of a third benefice,
calculated on the seven years ending in Christmas, 1879, was
1,005L, deducting landlord's rates, &c., only. The income was
derived from a glebe of 700 acres, consisting in about equal pro-
portions of good red land, inferior red land, and poor cold land.
Iu 1882 the whole of the glebe, with the exception of about
30 acres let in allotments, was thrown on the parson's hands in
an impoverished condition. From 1882 to 1885 inclusive he
cleared expenses, but made nothing for rent. In 1886 he knows
that his income will be " nil " ; possibly his books will show
a loss of from 1001. to 200L During the period 1882 to
1886, 5,6501. have been expended in working the glebe.
(4) The balance-sheet of a fourth glebeowner shows the
following results. The acreage of the glebe is 235 acres, with
a considerable proportion of stiff heavy clay. It is farmed by
the incumbent, who took to the land in a very foul and exhaust d
condition. He has a good bailiff working under his supervision.

He has sniik a considerable sum of money in improvements,
althongh neither he nor his rei^resentatives can make any claim
for tenant-right. For the year 1885 the profits amounted to
1-iJ, Gs. GJ. But if the rent is placed on the debit side (250L),
the accounts show a loss for the year of 2'3ol. ISs. Gd. (5) In a
fifth case the glebe consisted of 130 acres of useful land, within
a ring fence, and advantageously situated. The land was robbed
by two successive tenants, and finally thrown upon the parson's
hands in an exhausted condition. The glebeowner is a man
of considerable experience in high-class farming. But the times
have been too much for him. lie has sunk 1,000Z. of private
capital ; he has received no interest \ipon the principal, and he
has no security, as has been 2:)ointed out, for his investment; he
has of course received no rent. This year, after six years' work,
the accounts for the first time meet — without rent or interest
(careful accounts have been kept). The best stock has been bred
ou thefarui ; the best labourers are employed, and interested in
their work by a modified system of co-operative farming. The
glebeowner has failed to farm with profit because the land had
to be reclaimed from the deplorable condition in which it was
left at a heavy expense and in the midst of falling prices. These
instances might be multiplied. They afford a fair sample of
the results where incumbents have been compelled to farm their
glebe-lands for themselves. Probably scarcely one has farmed
arable land at a profit in 1886 ; the yield of corn is bad, and the
prices of cereal produce low ; cattle of all sorts are making poor
prices ; and sheep alone give the farmer an absolute profit. Without
private means it is obvious that, in the last four instances, which
are samples drawn almost at random from a host of examples,
iucumbents could not afford the luxuiy of parochial duties ; not
only would they be unable to meet the heavy calls which are
made on clerical incomes, but they would literally and without
metaphor starve.

The alternatives to farming at almost certain loss are to
accept any offer that is made for the land, or, if it is impossible
to let the glebe, to allow it to fall out of cultivation. In one
case the timely expenditure of private capital has saved the
land. A glebe farm consisted of 500 acres of strong land,
requiring careful drainage and attention. In good years it had
])een let at a rental of 1,000Z. a year. In 1880 the present
glebeowner found the land in a very neglected condition. Of
the 500 acres, 300 were gx-ass, forty-five arable, fifty nominally
arable, but really uncultivated, and a mass of twitch and
weed. Forty-five acres were laid out in allotments, two-thirds
of which were out of cultivation. The present incumbent
was fortunately a man of practical experience, possessed of
private means, and accustomed to the management of land.

2!)

He has seeded down about sixty acres of lii.s arable laud,
and now only thirty acres out of 500 arc arable. Ten acres
are laid oat in allotments, and forty acres arc kept in liand,
which could be let without dilticnlty at 30s. an acre. AVitli the
exception of these forty acres all his land is let. Two farms
consist of 130 and 120 acres respectively ; the remaining- eight
are let in small holdings of from fifty-six to four acres. The
incumbent has expended l,500i. on the improvement of the
globe. The rent of 4f)0 acres is iJOOl. in 1S86, not counting GO/.,
the estimated rental of the land, in hand. Uiion the old rental
there is a loss of 3-iOiI. a year. But there can be no doubt that, had
the incumbent not been a man possessed of experience and
capital, the loss would have been infinitely greater. " It is
almost certain," saiil the glebeowner, " that unless I had been
in a position to make this outlay tVe glebe would have bcfomo
comparatively valueless."

In many instances the rental of glebe farms has dwindled
almost to nothing. Tliose who have obtained tenants are
scarcely better off in point of income than those whose laud is
unlet. (1) A benefice consisted of 123 acres of glebe, 10 pasture,
the rest arable. In 1875 the rent was 2201. a year. For the
seven years ending in 1885 the average income of the clergyman
was 45Z. gross, or, deducting a charge to Queen Anne's Bounty,
25/. (2) A second living was, in 1880, of the net v.alue of 445/.
The income was derived from a glebe of 283 acres. Now, inl88(),
the net value of the living, after deducting rates and taxes, tenths,
and a charge to Queen Anne's Bounty for the repair of tlio
chancel and for farm buildings, is 28/. a year. (3) A thiril
clerical income is derived from the rent of 240 acres, chieliy
arable, let in two farms and eight acres laid out in allotments.
In 1880 the land was let at an average rental of 32s. an acre.
For three years the two farms were thrown on the parson's
hands. During that period he had, at past seventy, to turn
farmer and cultivate the lanil himself. Not only did he lose the
rent but nearly 1,000/. of private capital. Now, in 188(J, the
laud is lot at 15s. an acre. But the glebe is now charged with an
aunnal sum for principal and interest on a loan raised for drainage
purposes of 22/. ; and this year the incumbent was obliged to
give back to one of his tenants 27/. 10s. Thus the living which
in 1880 was worth 381/. has now dropped to 180/.— 22/.—
27/. 10s =130/. lOs. (4) In a fourth case the income of a
family living in private patronoge is derived from a glebe of
474 acres of strong wheat-growing land which is now compara-
tively worthless. A thousand pounds has been expended within
the last twelve years upon the improvement of the glebe. In
1874 the gross rental was 905/. and the net value G41/. In 1886
the gross rental was 304/. and the net value 130/. (5) In a
fifth case 328 acres of glebe land was formerly let at a rent of

oOSZ. ; the average rental for the last three years was 1S8L
On this glebe the incamnbet has expended 8001. of private
money. (6) Another benefice consisted of 411 acres of glebe
land. The former rental was 578?. 10s. The present rental
received is only 17!'/. ; the ratable value of the land is 240?., but
it has not been realised. If tlie incumbent ^vcre asked to make
a return of the value of this benefice he would probably return it
at the ratable value for the vacant land plus the rent actually
received for the land occupied by tenants. But the result would
obviously be misleading. The living, it may be added, is
charged with the annual payment of 158?. 10s. Thns the rent
actually received covers the annual charge and leaves a margin
of 20?. 10s. (7) The gross annual value of a benefice consisting
of 589 acres formerly realised 1,100^. a year. In 1886 the rental
has fallen to 771?. The net value of the living now amounts
only to 274?. More than 3,500?. has been invested in the
improvement of the land from private sources, if that can be
called an investment, which jiays little or no interest and offers
no security for the principal. (8) Another living consists of
150 acres formerly let at 318?. The farm is now vacant, and it
is offered at 25s. an acre. If this rent could be obtained, it
w^ould show a reduction of 130?. The living is subject to a
chai'ge to Queen Anne's Bounty of 64?. a year.

These instances will safiice to illustrate the terrible deprecia-
tion in the value of glebe livings which has resulted from
l^rolonged agricultural depression. Some glebeowners have
escaped the full effect of the storm, because their land is accom-
modation land or possesses a sporting value, and thus the old
rental has been maintained. Others, again, have not snfi'ered in
proportion to their neighbours because a part of the income of
their benefice consists of tithe rent-charge, or has been
augmented by the proceeds of sales of land to railways, or of
wayleaves over the glebe granted to ironstone companies. But
where an incumbent is solely dependent for his income on the
rental or the produce of glebe farms, and where the land is heavy
and possesses no exceptional value which raises it oat of the
category of purely agricultural districts, his jjosition is one of
disaster if not of ruin. He has felt in an acute form the pinch
of poverty. He lives without servants, without fires, without
books, and on the food of an ordinary labourer. The per-ccntage
of the loss sustained by glebeowners exceeds that of ordinai'y
landowners, and as a rule they have less to fall back upon and arc
less able to afford the diminution of income. Any jn-actical man
who considers the iicculiar disadvautuges under which incumbents
labour in the manngrment of their land would expect their
losses to be exceptionally severe. The blow was unexpected ; it
found glebeowners wliolly unequipped for the coming struggle;

their land was ill-drained, inadeqaatoly provided with farm
buildings, and so highly rented and held on so insecure a tenure
that it attracted only the worst class of farmers. From
ignorance of agricultural matters the clergy are generally bad
landloi'ds. Even when incumbents are well versed in rural
affairs, the uncertainty of their interest in the laud not only
deprives them of the best stamp of tenants, but robs them of the
ordinary inducements which stimulate landlords to improve
their estates. An incumbent enjoys only a life interest in hi-5
glebe ; he does not know or care for his successor ; he docs not
do his duty by his family if ho makes a large outlay of private
capital upon land which passes at his death to strangers. He
Las not even the ordinary incentives or the moderate security
of tenant-farmers ; he is under no obligation to farm the glebe
in a husband-like mauner ; neitlicr he nor his representatives
are entitled to claim compensation for unexhausted iin])i-ove-
meats. It is frequently said that glebes are a standing ro|iroach
for their bad farming to the rural economy of the country. If
the charge is true, a considerable part of tJio blam;' aLLachr-s to
the Legislature. This portion of the subject I n-siMvc- (ov my liiial
letter, when I shall venture to suggest some h^gal changes in the
position of globeowners, which may assist them to hold their
own with ordinary landlords.

IV.— THE BELIEF OF THE TITHEOWNER.

Tifche rent-charges and glebe lands arc assailed from many
different points. Objections may be urged against the first
which do not apjsly to the second. Yet both forms of property
may be attacked on the common groand of religion and of
agriculture. One group of assailants rallies round the banner of
Disestablishment and Disendowment. One division of this
party, waiving the question of property which is involved, urges
that i^arocliial endowments are public property in the same
absolute sense as the produce of the taxes ; the other assorts,
without any violation of legal principles, that all property devoted
to tlie maintenance of religion may be, and ought to be, appi'o-
priated by the nation, because the purpose to which it is
dedicated is obsolete, if not mischievous. Either section of this
party would be content to preserve tithe rent-charges, and to
apply their proceeds to secular objects. With this side of the
attack I do not propose to deal.

The second point of view from which glebe lands and tithe
rent-cliai-ges are assailed is that of the agriculturist. In the
interests of farming the only objection to the tithe rent-charge
is not its object, but its existence. It is said that the tithe
rent-charger is a sleeping partner, and the glebeowner a hybrid
landlord who is over-indulgent to bad tenants and rarely helps
those who are disposed to improve their holdings ; neither is, in
fact, in a position to do his duty by the land. This chai-ge is
in the main true. On general grounds it is eminently desirable
that the land should be freed from all fixed charges, so that its
use and occupation may be absolutely free and unrestricted.
Similarly it is essential that owners and occupiers of land should
enjoy ample security for their outlay of capital, and should
feel the strongest inducements to develop to the utmost the
resources of the soil. Agriculture demands the removal, as
far as possible, of fixed charges secured upon land, and the
general substitution of full ownership for limited life-interests.

Both the temporal and spiritual interests of the clergy seem
to demand that their incomes should be derived from another
source than land ; a revenue derived from land is at the present
day neither dignified nor secure. A fluctuating, uncertain income,
greatly diminished by the expenses of collection, subject to
large deductions for bad debts, extracted after long delays, and
often at the cost of bitter irritation, from the pockets of distressed
parishioners is in many respects a less desirable revenue than
a stipend smaller in amount but punctually paid, a stipend

which is subjected to no delays, difficulties, or expenses of col-
lection, a stipend which never fluctuates or remains in abeyance.
Ask the parochial clergy — whether the tithe rent-chargers of
Wales and Essex, or the glebe-owners of the midland counties —
which they would prefer, and you would receive but one
answer.

The higher interests of the Church seem to me to point in the
same direction. It is desirable that clerical incomes should be
disengaged from the land, not only because the possession of
land by the few always awakens envy in the less fortunate
many, which militates against the acquisition by the clergy of
moral influence ; nor is it desirable merely because agri-
culturists as well as clergymen have pecuniary reasons for
complaining of the existing state of things. The presence
of a resident landlord, like the clerical tithe or glebe owner, in
every parish is a public advantage which cannot bo ignored ;
but whatever be the form assumed by parochial endowments,
severance from the land, not removal from the parish, is con-
templated. The question, thus limited, must be determined on
wider grouds. Agriculture is a matter of national interest ;
the welfare of a people in a large measure depends upon its
prosperity. It is important that the land should produce the
largest possible quantity of food, and employ the largest possible
amount of labour. It is still more essontial to give every
reasonable facility to the free development of the labouring
classes which are engaged in the cultivation of the soil. If
the connection of the clergy with the land limits its productive-
ness and hinders its social utility, the position which the Church
occupies is one of antagonism to the interests of the nation.

If any change is contemplated in the existing relations of the
clergy to the land, one thing is imperatively necessary in the
interests of the Church and of the nation, as well as of the
classes more directly interested. If useful work is to bo done
the general policy must be from the first determined. Parlia-
ment ought to be prepared with its final answer to the questions
whether the land is ultimately to be freed from tithe rent-
charge, or whether such limited ownerships as those of glebe-
owners are to be continued. Until these questions are answered
every patch which is put in the existing system will only make
the rent worse. We have already had an illustration of the
uselessncss of tinkering at reforms; the Extraordinary Tithe
Act will not hold water, but is already found to require further
alteration. The same Act also affords a warning of the
manner in which the interests of the clergy may be whittled
away in a series of compromises in which they always
occupy the position of the weaker party. So long as legislation
drifts aimlessly on, blown hither and thither by the capricious

gasts of the popularis aura, we may contemplate as certain the
accumulation of a mass of useless Acts, no sooner framed than
they arc ameudcLl, modified, or repealed, ^vhich will involve the
whole question in an intricate knot that only the knife can
disentangle. In whose hand is that weapon likely to be placed?
Will passion or reason guide the stroke? If, on the other hand,
the policy is settled, changes maybe made gradually and wilh
mature consideration. Kor will the Church or the country
really suffer from delay. Less loss will be inflicted by tho
maintenance, in all its details, of the existing system than
would inevitably result from hasty, ill-considered legislation.
Some irnmediuto I'elief may b(! admiiiisLered to distress; many
of the agricultural and clerical objections to titlio rent-charges
or glebe lands as they exist arc capable of removal, or, at least,
of hirge diminution.

In tliis letter I propose to deal with tithe rent-charges, and
in my next, and last, with glebe lands. In each of them 1 shall
offer some suggestions on the two questions which arise on
both divisions of the subject — (a) What immediate changes
are desirable or practicable? (b) What onght to be the ultimate
goal towards which legislation should be directed?

As I previouslj^ pointed out, landowners have profited largely
at the expense of titheowners. They have derived considerable
benefit both directly and indirectly from the Tithe Commutation
Act of 1836. Every invention which increases or cheapens
production diminishes the amount of tho charge ; they are able
to develop to the full the resources of the soil without con-
sidering the increased tax of the tithe ; they have gained, and
rightly gained, the whole increment which has within the last
half-century resulted from agricultural progress. In all these
respects, as well as many others, the Tithe Act has worked
fairly and has promoted agriculture. But when tho tithe-
owner gave up his claim to share in the increased profits
of the land what was his quid pro quo ? He took a
fixed rent-charge instead of a tenth of tho produce,
on the understanding that he would be relieved from the odium
and unpopidarity which his existing relations with the occupiers
necessarily produced. The contract has been performed on the
one side, for the landowner has been enriched at the expense of
the titheowner ; it has not been performed on the other, for the
titheowncr is still placed in the un[)lcasant relation towards the
occupier from which the Legislature intended that he should bo
relieved. How has this one-sided result been produced? By
an arrangement between the landowner and the occupier,
entered into for their mutual advantage without the consent of
the titheowner, often against his will, and always against hi?
interest. Yet this arrangement between landlord an 1 tenant

persevered in throughout pi-osperous seasons, is now made the
excuse to bring pressure to bear upon the titheowner to waive his
legal rights. A correspondent of a leading London daily paper
vcarns the clergy against swelling the cry that the reut-eharge
should be levied upon the landlords, lest that class bo turned
from friends into foes. Every one is aware that landed interests
have suffered heavily by agricultural depression ; and the
clergy, who have in countless instances received sympathy, aid,
and encouragement from their squires, are probably the
last people who would wish to add to the burdens of
landlords. But if landowners have all along paid the
tithe, if they have only used farmers as the transmitters
of their money, there can be no additional burden in the
resumption by the real paymaster of his legal obligation.
Many landlords have already accepted the duty, which has
always remained theirs, of paying the tithe themselves
directly. Higher interests arc at stake than those of money.
The continuance of the present arrangement imperils the stability
of the Church as well as of the fundamental principles of pro-
perty. Compulsion is an ugly word ; but, if landowners will
not voluntarily accept their legal position, they must bo com-
pelled to do so.

It is, I think, plain that the tithe rent-charge must be paid by
landlords not mediately, but in the first instance. It is a fluc-
tuating payment dependent on septennial averages. If the
average was triennial, as has been proposed by the Essex Chamber
of Agriculture, or even if it was computed annually, the
aggregate payment in a series of years is necessarily the same.
The landowner is a permanent holder of land ; the farmer a
temporary occupier. It does not concern the permanent holder
whether the tithe rent-charge is calculated on a septennial or
triennial average, or even whether it is annually computed ; to
him it will be the same thing in the long run. But the inci-
dence of a septennial avei'age may affect temporary occupiers
injuriously. If the payment of the tithe is resumed by the
landlord, nothing need be said respecting the redemption of
small tithes in towns ; they will be paid in a lump sum by the
landlord instead of being collected in driblets with great diffi-
culty and at considerable expense from a number of small
struggling occupiei'S. For the same reason the various sugges-
tions for fixing a new period for the average need scarcely be
considered. Many high agricultural authorities urge that the
charge should vary with the prices of each year. The present
state of foreign politics seems to render such a change detri-
mental to the interests both of titheowner and tithepaycr. War
would raise prices rapidly and lai'gely ; they v. oald fiuctuate
quickly. Not only Ayonld the titheowner's income be unsettled, but

the sudden rise and fall would introduce a gambling element into
farming -which would be altogether disastrous. The experience
of agriculturists in the first twenty years of the present century
condemns any such change by its appalling record of ruin and
bankruj^tcy.

So far, then, the only change proposed is that tithe should be
paid directly by the landlord. The result of the proposed change
will be advantageous to both the clergy and the landlords,
who are really the only parties concerned in the question. The
clei'gy will be at length relieved from the false position in which
they are jjlaced towards the tenant farmer, and a fruitful source
of misconception and hostility will be checked at the spring.
The landlord will be in a better position to judge of the length
of tether which he can safely allow to his tenant. At the
present moment parsons can distrain for two years' arrear of
tithe, and their claim is a first charge upon the land. Many
landlords, if the occasion arose, would be unpleasantly surprised
by finding that the farm produce on which they calculate an
security for rent is subject in the first instance to the parson's
claim for two years' arrears of tithe. Again, landlords will be
better able to calculate what remissions of rent they may
reasonably grant. At the pi'esent moment a farmer can play off
landlord against parson, demand reductions from the one because
he has to make a payment to the other, and often obtain abate-
ments from both.

The shajie which the present agitation has assumed is the
demand for a recommutation of the tithe rent-charge. Here,
again, the bargain made between landlords and tenants for their
mutual advantage has plainly inspired the cry. But in any
discussion of the principles of the Commutation Act of 1S3G it
must be borne in mind that that arrangement was sanctioned
by the Legislature, that it is confirmed by reiterated Acts of
Pai'liament, supported by hundreds of legal decisions, acted
upon in innumei'able sales and transfers of land, ratified by
every purchase of tithe rent-charges, strengthened by repeated
and undisputed acts of ownership. In all dealings with land for
the last half-century the bargain made in 1S3G has been regarded
as permanent. Bound it have grown up the vested interests
and the reasonable expectations of fifty years. Changes cannot
be lightly made in the terms of a bargain, thus made and
ratified, solely on the ground that it is disadvantageous to a
class which is not one of the parties to the original contract,
nor even concerned in its pi-esent eifect. To transfer the pay-
ment of tithes from tenants to landlords will postpone the
question which is ultimately at issue ; it will not bring
about a final settlement. Similarly, any readjustment of
the averages can only prove a temporaiy expedient. It is
alleged that the present mode of calculating tlie averages

is rmfau' I)Cc:vuso no account is taken of inferior wheat, wliich
docs not come into the market, but is consumed by stock, or
because the average is kept abnormally liigli owing to the excess
of barley and oats over wheat, upon which it is calculated. Other
objections may be urged against the principle adopted in 183G,
which are more or less true and weighty. But as between
titheowner and landowner, it is confidently submitted that these
questions are immaterial. Existing landowners have, with few
exceptions, acquired or inherited their projierty subject to the
arrangement then made : the bargain struck between the two
parties has greatly benefited the tithepayer ; many of the con-
siderations which agitators seek to introduce into a new
arrangement would, if entertained in 183G, have operated to
the disadvantage of the landowner. If it can be proved that the
prices of corn on which the averages are calculated include rail-
way and loading dues, a case is shown for change ; this artificial
increase in price was never contemplated in the original
bargain. But, except in this instance, there does not exist, in
ni}' opinion, any ground for the demand for recommutatiou.

The agitation which the landlords' arrangement has fostered
will be used to pare dowai the interests of the clergy ; when this
has been effected by a recommutation the agitation Avill
recommence ; the first step in legislation will shortly be followed
by another Act compelling landlords to redeem the diminished
charge. On the other hand, it is possible that the present agita-
tion against tithe is artificial, and that if the payment is trans-
ferred from the tenant to the landlord it would gradually
disappear. So, again, it is possible that the future will not bo
so bad as the present. On these points there may bo wide
discrepancies of opinion : I can only state my own conviction
that nothing short of a complete redemption of the tithe will
ever permanently settle the questions which tithe rent-chargo
has always raised.

The issue really is whether the tithe rent-charge, which is,
iu fact, a first mortgage on the land on which it is payable,
should be permanently redeemd once and for all. There can,
I think, be no dispute that the removal of this fixed money
payment secured upon the land is demanded in the interests of
agriculture. No doubt agriculture prospers best when capital
is free. The ai-gument equally applies to the land-tax or any
other form of charge secured upon land. Some of my readers
may be familiar with Carleton's Farm Ballads ; if so, they will
remember " The Mortgage : " —
" We worked tin-ough spring and winter, through summer and

through fall,
But the mortgage worked the hardest and steadiest of them all ;
It worked on nights and Sundays, it worked each holiday;
It settled down amongst us and it never went away.

Whatever we Iccpt from it seemed almost as tlieft ;

It watclied us every minute and it ruled us right and left.

The rust and blight were with us sometimes and sometimes not ;

The dark-browed, scowling mortgage was for ever on the spot.

The weevil and the cutworm, they went as well as came ;

The mortgage stayed for ever, eating hearty all the same.

It nailed up every window, stood guard at every door ;

And happiness and sunshine made their home with us no more.

Worm or beetle, drought or tempest, on a farmer's land may fall ;

But for first-class ruination, trust a mortgage 'gainst them all."

Allowing for some poetic exaggeration, these verses express
the paralysing effect upon farming of fixed charges upon land.
A mortgage produces the same effect iu England as Mr.
Carleton found that it worked in America. It must be
remembered that tithes are not more an obstacle to agriculture
than any other form of mortgage ; yet, though tithe rent-
charges differ in no material respect from the land-tax, and
though neither are properly a charge upon tenant farmers, the
latter have conceived a widespread, deep-rooted, and ineradic-
able objection to tithe rent-charge. Looking to the tendencies
of modern legislation, will any shifting of the incidence of the
charge diminish its unpopularity ? Will it be possible to convince
tenant farmers that the charge does not raise rents, or labourers
that it does not lower wages? I venture to think that, in some
form or other, the redemption of the tithe rent-charge is, sooner
later, inevitable. On the details of any proposal there must
necessarily be great differences of opinion. Titheowners and
tithepayers are not likely to agree offhand upon the number of
years' purchase, or the compulsory nature of the clauses.

By far the best and most equitable scheme for the redemption of
the tithe rent-charge is that put forward by Mr. Kyde, past presi-
dent of the Surveyors' Institution. It will be found in the Trans-
actions of the Society, Vol. XIX., part iii., pp. 57 to 95. He assumes
that the average ' ' price of corn for any seven years in the future will
not approximate more closely to the average price of the years
1828 to 1835, upon which the rent-charge was original!}^ based,
than 90 per cent." He proposes to redeem the whole rent-
charge at tbis figure. In other words, the sum with which he
deals is at par value 4,000,000L ; but it is reduced by 10 per
cent, to represent the present fall in the averages, and 15 per
cent, for the cost of collection and rates and taxes to 3,000,000^
Three-fifths of this sum is owned by parochial incumbents, the
remaining two-fifths being in the hands of impropriators. The
whole of this sum of 3,000,000?. is to be compulsorily redeemed
by the landowners " at twenty years' purchase, or G0,000,000L ;
but it is proposed to borrow the sum of 75,000,000Z. (being the
amount of twenty-five years' purchase)." The balance of
15,000,000?. is to go to augment the purchase money of
parochial tithes to twenty-eight and a half years' purchase.

The result to the clerical titlioovvner will be a net and certain
iucomc, paid quarterly, of 8GI. a year, in lieu of his present
uncertain income of 100/. a year. Mr. Hyde relies on the
cumulative power of money at compound interest when regularly
invested by amual payments to recoup the principal in forty-
seven years. At the end of that period^

"Wo shall have not ouly the land made of the value which land
andtithe runt-chargo together uow possess, but wo shall have in
addition to that 7o millions of pounds sterling created by the thrift
enforced by the Redemptiou Act."

Tlie scheme is one which deserves careful attention.

Mr. Hyde's plan is, of course, open to objections. It may be
said, for instance, that the redemption at [)0 per cent, is unfair.
No doubt the average value of the charge since 183G has been
3 per cent, above par. Eut it is obvious that the average of the
next seven years, unless a great war shouhl in the interval tem-
porarily raise prices, will witness a reduction even upon the ilO
per cent, of 188G. Nor is it likely that tlie present generation
will witness any material rise in the price of corn. The full
resources of India are yet undeveloped ; but already she can
throw vast quantities of corn upon the home market at prices
which defy English competition. A formidable objection was
suggested to mo by Mr. Smith Woolley, another past President
of the Sui-veyors' Institution, that the scheme, if carried into
effect, will make the clergy Government stipendiaries. But it
is submitted that this objection is more formidable in theory
than in fact. The clergy are already represented as salaried
servants of the State, and, though the statement is absolutely
erroneous, it is largely credited ; also no relation into vt'hich the
clergy are brought with the Government is so detrimental to
their interests as their present dependence upon poverty-stricken
parishiouers. Another objection is that it is hard to compel
landlords, whose land is their ruin, to buy up a further interest
in land. Men are often compelled to seU in the interests of the
public; have they ever before been compelled to buy .i^ Land-
lords may urge that it would be equally just to compel the
titheowners to buy out the landowners ; no doubt numbers
would be glad to sell. On this point it is only fair to say that
Mr. liyde's scheme holds out large advantages to the landlords
which would begin to accrue from the moment that the scheme
of redemption is set in operation : —

"It will," says Mr. Ryde, "place it out of the power either
of the titheowner or the landowner to object to the price paid
for the rent-charge if the same rate of interest which is
represented by the purchase-money is charged to the landlord
for the loan. For instance, supposing the price to be paid for a
rent-charge of lOOL a year to bo twenty years' purchase, or 2,000Z.,
it is proposed to charge the landowner during the continuance of
the loan 5 per cent.— that is, WQl. a year— interest upon tlie

principal. The lanJowiier will pay lOUL a year iiitcresi instead of
lOUL a year rent-charge, for a period not exceeding fifty years, after
which time there will be nothing to pay. lie will derive an
immediato beneiit from the fact that, iu lieu of a fluctuating rent-
charge, he will have a fixed and terminable one. He will Lave
acquired the exchange upon a 5 per cent, calculation, whereas,
eventually, it will become to him a 3 per cent, property. That will
be accomplished iu this way. In any estimate of the salable value
of his laud the amount of net rent is that which is capitalised. A
farm worth, say, GOO/, a year, but subject to lUOf. a year tithe rent-
charge, is only of the value of oOQl. a year net. This at thirty years'
purchase is 15,000?. When the tithe rent-charge is removed the net
value will be 600L a year, and the capital value 18,000?. The
increase in value being 3,000/., the price which it is proposed to
charge for this increase is 2,000?. There is, therefore, a gain to the
landowner of 1,000?. in capital value without any payment for it.
That is not the only gain which the landowner will maUe. His land
will daily become more valuable as time passes by. The value of
the land will continue to increase in anticipation of its being freed
from the rent-charge, and after a few years have passed away that
increase will become very material."

If the tithe rent-charge is to bo redeemed, the financial
arrangements of Mr. Eyde's scheme ajipear to be admirably
v^'orked cat. By co-operation between the Government and the
landowner it is plain that the titheowner's interests could be
equitably adjusted, the land relieved from the burden of the
rent-charge, a vexed question permanently solved, and a great
increase made to the agricultural capital of the country by the
compulsory thrift which the scheme entails. It may be asked,
Why distinguish between parochial and impropriated tithes?
Why pay for the former twenty-eight and a half years'
purchase and for the latter only twenty years' purchase? The
reasons are sufficiently obvious. The clergy as a body earn
their tithes, except in the opinion of those who are opposed to
the maintenance of any religion whatever. Again, the tithe
rent-charge represents gifts to the parochial clergy or to
monastic and conventual establishments ; it represents an
endowment for spiritual ministrations as well as an endowment
for what may be called State purposes of education, maintenance
of paupers, &c. The first endowment was given to the i^arish
priest, the second to the monk and nun. Parochial tithes were
given to the parish clergy to perform divine service, to practise
hospitality, to instruct the jjeople in religion by precept and
example. They were never given to the poor, uncouth,
unlearned parish priest to vie with the regular clergy in the
maintenance of schools, workhouses, asylums, penitentiaries.
On the other hand, it is incontrovertible that monastic endow-
ments, now partially represented by tithe rent-charge in the
hands of impropriators, were partly bestowed for these objects.
In the case of the jDarochial clergy the will of the " pioua

founder" is still carried out, if not verbally, at least in close
accordance with the " cy prd^ " doctrine ; but in the case of the
lay imiiropriators the original jiurpose of the tithe is wholly
disregarded. This difference in origin and in application is not
urged in defence of anti-tithe agitation. On every existing
principle of the law of property tithe rent-charges seem to me
inviolable. Bat I only insist upon the diilerence in order to
explain the distinction drawn between tithes in the hands of the
clergy and tithes in the hands of laymen.

v.— THE RELIEF OF THE GLEBEOWNBR.

Agricultural distross lias fallen upon the glebeowners -with
exceptional severity. The extraordinary losses which they have
experienced are not due to any inferiority of their land. The
parcels of which their glebes are composed are often extremely
scattered ; they are generally situated at an inconvenient
distance from the village. But in quality the soil is often some
of the best in the parish. Y/hen the Enclosure Acts were passed
the heavy lands, which before the general introduction of roots
and before the recent agricultural depression were most highly
valued, rarely fell to the lot of the parson. He was apportioned
the lighter lands which fringed the edge of the common
field. The parson in fact got the rind of the cheese. Bat
the rind is now worth more than the inside; it is only the
light lands that make the rent. Distance and Avant of compact-
ness are thus compensated by the character of the soil. How,
then, are the exceptional losses of glebeowners to be explained?
Because glebeowners have been placed at a great disadvantage
in the management of their land, personally, professionally, and
legally.

The clergyman is generally ignorant of rural matters. The
son of a country squire may be hopelessly plucked for the Army
or his " Little-go ;" but when he succeeds to his estate he knows
somethiug of the management ef landed property ; he
has imbibed his knowledge as it were with his mother's
milk. The parson, on the other hand, may be a brilliant
scholar, or a profound theologian ; but he knows nothing
of farming or of farmers. When he is called to the
management of landed property he refreshes his memory
with the Georgics, perhaps heaves a gentle sigh of regret that he
had studied the " De Officiis" instead of the " De Re Rustica,"
and enters with a light heart on a diHicult profession in which
science without practice is a frequent cause of ruin. lie soon
finds that he jnust buy his experience, and the necessity comes
upon him at an age and under circumstances when he can ill
afford so expensive a purchase. Very often he is as unreason-
able as he is ignorant. Accustomed to be infallible in the
pulpit,, he forgets that he may blunder in the farmyard. He is
generally too poor a man to meet energetic tenants half-way in
improvements. Even if he has the means he neither possesses
the requisite knowledge nor feels the ordinary stimulus to
lay out money upon the land. He does not know when to extend
a helping hand, or when to give a notice to quit ; he lets one

tenaufc run too long ; he pulls up another too short. Uneasily
conscioQS that his knowledge is limited, he mietnkes suspicion
for caution ; he is parsimouioua where he should be generous,
a spendthrift when he ought to be a miser. He is not in the
same position as an ordinary landlord. His children cannot
inherit the glebe lands. Not only is he a life tenant, but ha
does not know his successor. ITis duty to his family prevents
him from laying out private capital to benefit a stranger.

The personal disadvantngos of glebeowners are increased by
professional and legal difficulties. I have already spoken of the
dilemma on which glebeowners are perpetually inipalo'd, and
the risk which they always run of losing their income or
their popularity, or both. He is disinclined to be strict in
enforcing agreements lest he should quarrel with his parish-
ioners ; at the same time he cannot afford the risk of having
his land unlet. But in other ways the clergyman is pro-
hibited by his profession from fair competition with lay
farmers. If he farms himself he is forbidden by law to buy or
sell in public markets. At a sale of stock he cannot punch a
beast in the i-ibs with his own clerical fist ; samples of wheat or
barley must not be drawn from the clerical pocket. On every
sale or purchase he has practically to pay commission. If he
buys, he must make his bargain by deputy, and the bailiff is
known as the parson's man ; if he sells, the auctioneer puts up
his stock as the jmrson's beasts. He is less well served by his
men. The master's eye is more than ever necessary in fai-ming.
In some districts, for instance, of Northants the able-bodied
men have been drafted into the iron-stone works ; those who
remain are idle, lie-about fellows, who only work by compul-
sion. The quality of the agricultural labourer has universally
deteriorated. Everywhere he works less hard, and is less
generally useful. The employer is only master on Saturday
night. No clergyman can afford the time to be always with his
men, and, if he is not, the wages are not earned. If the glebe-
owner lets his farm he does not attract the best class of tenants.
Many farmers deserve every consideration for their honourable
efforts to keep their engagements ; but to give them a chance of
farming successfully they demand a large outlay of capital in
buildings, drainage, and improvements. They know that glebe-
owiiers are, as a rule, unable to afford the expenditure, and for
this and other reasons they do not compete for glebe
farms. Consequently parsons are very often compelled to
fall back upon inferior tenants. Numbers of farmers
merely skin and rob the land by improper cultivation, and
then thi'ow up their holdings. Farming to leave has become
a profession. A midland county land-agent overheard an alter-
cation between an outgoing and incoming tenant. "Don't tell

me," said the outgocr, " how I ought to leave a farm. I've left
five in seven years, so I ouglit to know something about it." The
lii"st victim of these chevaliers of agi-icultural industry — these
so-called farmers who live by their wits — is the parson. Before
the yearly tenancy has expired he bitterly regrets his bargain.

When the agricultural depression commenced glebe lands were
often wholly unprovided with farm-buildings, for they had been
let to men who farmed them with other lands ; they were
neglected by tenants who left the glebe without manure, or
allowed it to become foul, and robbed the parson to pay the
squire ; they were ill drained ; the rents were screwed np to
the head ; the amount of arable land was out of all proportion
in comparison with the scanty pasture ; many of the tenants
were men of straw, who went down at the first breath of the
storm ; others who were more substantial men were ruined
because the glebeowner did not know the exact moment when
to assist his tenant or had not the requisite capital to give a
helping hand. For the last twelve years agriculture has been a
struggle against odds ; what chance has the glebeowner had of
improving the position in which the commencement of the
depression found him?

The law puts the finishing touch to the glebeowner's diffi-
culties. But, judging from the report of the committee and
the resolutions upon it which were agreed to by the Lower
House, Convocation seems to exaggerate the legal impediments
by which the glebeowner is encumbered. Convocation holds
that no spiritual jjerson "licensed to perform the duties of any
ecclesiastical office" may farm more than eighty acres of land
without the consent of the Bishop. The point is of some
importance, as in the midland counties some Archdeacons have
acted in accordance with the opinion expressed by Convocation.
The question turns upon the meaning of 1 and 2 Yict., c. 106,
ss. 28-30. The 28th section forbids any spiritual person,
beneficed or performing ecclesiastical duty, " to take to farm for
occupation hy Imiiself hy lease, grant, ivoi'ds, or othericise for term
of life or of years, or at will," above eighty acres of land without
the consent of the Bishop. The words quoted are the governing
words of the section. Glebeowners who cultivate their own
glebes, squire parsons who cultivate their own demesnes do not
take land to farm under a lease, grant, or any other written or
verbal contract ; they do not occupy their own lands as tenants for
terms of life or years or at will. The section cannot therefore be
directed against glebeowners or squire parsons. What, then, is
its meaning? It applies only to the clergy as tenant-farmers;
its object is to prevent clergymen from farming on a large scale
by forbidding them to rent, as tenants, more than eighty acres
of land without the consent of the Bishop. The two following

sections support this construction. Section 29 forbids spiritua
persons, ijtter alia, to buy and sell for profit or gain. Section
30 provides that it shall not be deemed to bo illegal trading if
spiritual persons buy or sell for gain or jirofit cattle, &c., neces-
sary for the occupation, &c., of any glehe, demesne lands, or other
lands or hereditaments ivhich may be lawfully held and occupied
by such spiritual person. In other words, so long as spiritual
persons do not buy or sell in person in any market, glebeowners
farming their own glebes, squire parsons cultivating their
demesnes, or clergymen who have rented land in compliance
with section 28 may buy and sell for profit or gain, so far as
is necessary for the proper cultivation of the soil.

In several other legal points I differ with all respect from
the opinions expressed by Convocation. The law with regard
to emblements or way-going crops does not appear to me to be
correctly stated. Convocation also doubts whether the severed
produce of glebes held in hand, such as corn in stacks or hay
in ricks, is the property of a resigning incumbent, or, if the
benefice is vacated by death, of the representatives of a deceased
incumbent. Nothing short of express words in a special statute
will, in my opinion, divest incumbents or their representatives
of rights of property universally enjoyed.

Apart from doubtful points, there are indisputable difficulties
which the law has imposed on glebeowners in the successful
development of their land. The Agricultural Holdings Act, for
instance, confers upon one class of tenants security for
unexhausted improvements, which is not enjoyed by life-
tenants in the peculiar position of glebeowners. I havo
described the condition of glebe farms at the commencement of
agricultural depression. A bold and well-timed expenditure of
capital upon the land saved many private landlords from ruin ;
they were justified in the outlay because they knew that their
families would inherit the benefit of the cajjital ; similar
expenditure was even more urgently needed upon glebe farms ;
but was the outlay justified when only strangers benefited? A
few years pass, and the principle whicli would confer upon glebe-
owners the required security is granted to ordinary tenants.
Tenant farmers are now entitled to compensation for unexhausted
improvements. But the glebeowncr can claim nothing from his
successor even for structural improvements. He may have
erected at his own private cost farm buildings where none
existed before ; out of his private capital ho may have built
farm-houses and cottages. These buildings may be absolutely
necessary ; without them the land would fall out of culti-
vation. Yet he receives no compensation ; probably he
or his representatives may be further mulcted for dilapi-
dations upon buildings which he has given as a free

gift to his successor. Still less can the glebeownei- obtain
compensation for drainage, or for a long course of liberal
farming, for bones, chalk, clay, artificial manure, or feeding-stufEs
consumed on the holding. The Legislature has admitted that
the maxim, " Qnicquid plantatur solo accedit solo," is absurd in
its application to tenants ; it compensates the tenant for the
additional value which his enterprise and capital has bestowed
upon his land j it has practically conceded that without this
compensation agriculture cannot be snccessfully practised.
Yet for the unfortunate glebeowner the Legislature retains
in all its vigour this obsolete maxim ; and legislators denounce
glebe farms as a standing reproach to English agriculture. It
penalises the clergy by an excessive handicap, and sneers
because they are last in the race. Shall we apportion the
blame? How many of the assailants would have done what
the abused class of glebeowners have done? It is no slight
proof of the public spirit by which glebeowners have been
animated, that they have sunk so much private capital in the
land — an outlay which cannot benefit their children, an outlay
for which they have no security, which yields the smallest and
most uncertain interest, and which by the operation of the
Dilapidation Acts is often the source of farther loss. The
majority have struggled, though their loss was certain and
immediate, to keep the land going and to restore it to better
condition. Another circumstance renders this outlay still
more unselfish. In ordinary tenancies there exists an implied
contract to cultivate in a husband-like manner. The tenant-
farmer is open to a counter-claim on the part of the landlord
for a bz'each of this implied covenant. No such contract
exists between an incoming and outgoing incumbent. If the
land is allowed to fall out of cultivation the outgoing incumbent
incurs no liability to his successor.

While the Agricultural Iloldings Act thus dangles before the
eyes of the glebeowner a security which his tenant enjoys, but
from which he himself is debarred, the Act has in another
respect proved an unmixed evil to the parson. Not only does
it refuse to relieve him of the millstone round his neck, but
it hangs a fresh weight thereon. In all contracts with
regard to the land it arms the tenant-farmer with a weapon
which makes him master of the situation. Suppose a living
changes hands. The new incumbent goes to the tenant, and
says, " Well, Mr. A., I suppose j'ou will go on on the old terms."
" Oh, dear, no," says the farmer, " I want a reduction of so
much per cent, on my rent, and such and such improvements."
" I can't do it," replies the parson. "Very well," retorts the
farmer, " then I throw up, and bring my claim for unexhausted
improvements against you." If the parson refuses to

yield to such pressure he pays a heavy bill for improvements
in which he never benefited ; the farm is thrown ou his hands ;
he risks its being unlet. Suppose that he has not obtained a
tenant when the former occupier leaves. He has, as landlord,
to pay compensation ou some of the twenty-three improvements
of the Agricultural Holdings Act; he is lucky if he escapes
litigation with an opponent who is advised by a speculative
attorney and is prepared to go bankrupt if the law decides
against him. Against this pressure sees. 29 and 39 of the Agri-
cultural Holdings Act afford no adequate protection or relief.
The glebeowner has also to take to the valuations as if
ho was the incoming tenant. At the end of three or six
months he finds a tenant ; the latter pooh-poohs the valuation,
refuses to take to the fallows which the former tenant set off
against his rent, and probably demands to hold the farm for
nothing during the first half-year of the tenancy.

Already the long-continued agricultural depression has made
the Act comparatively valueless. It was framed to encourage
capitalist farmers who were eager to lay ont money on their
holdings. Where are they now, and where is their capital? The
boon is extended too late. It is like the cheap loaf offered to
artisans who cannot earn wages. What will be shortly required
is an Act to deal with small, not large farmers, with men who
have little money of their own, rather than with capitalists.
The probable outcome of the distress will be a large increase of
small holdings, and the practical disappearance of the middle-
sized farm of from 150 to GOO acres. The eye and hand of the
master or the capital of the machine-owning farmer will alone
overcome the difficulties of existing conditions. If the prophecy
proves correct, there is some hope that the position of the
glebeowner may be considered ; he will no longer stand alone.
The Agricultural Holdings Act of 1883 is framed, so far as the
glebeowner is concerned, in the expectation that the tenants
will effect improvements. On many glebe farms more pasture
is urgently required. But laying land down to grass is au
expensive process ; glebe tenants cannot find the money. So
again by breaking up middle-sized farms into smaller holdings
glebe lands might be let. But here again a large expenditure is
required, and the small farmer cannot afford the outlay. lu
both cases the glebeowner would, I believe, sink his private
capital, supposing him to possess it. But if he does, he is
absolutely without any security for his investment. Who can
expect poor men to face the risk ?

Uu ^. has been done to remove the stigma of bad farming
which rests upon glebe-lands ; but much remains to be done.
Large sums of money, raised by charges or out of private caiu'tal,
have been expended ou farms and buildings, biit a considerable

amount has been wasted through the inexperience of the clergy
and the operation of the Dilapidation Acts. If the clei'gy had
8pent as much on their land as they have on their houses they
would be in a better position. Yet in this respect they have
only imitated the example of their lay brethren, who have over-
built themselves in every part of the country. The money is
gone ; the living is charged with the repayment ; it is useless to
dwell on what might have been. The Bishops exercised no
efficient control over loans from Queen Anne's Bounty ; they
have now become more careful. It is eminently desirable that
the Bounty-office should imitate the example of the Eccle-
siastical Commissioners and send round an officer to inspect and
approve the work which is done. The principal impediments
which now exist to the development of glebe lands are the
inexperience of glebeowners, the insecure tenure which glebe
farms afford to tenants, the want of any security for unexhausted
improvements as between outgoing and incoming incumbents.

The inexperience of clergymen in the management of land
might be met by the emjDloyment of agents. It may bo
objected that if the land will not support the owner it will not
afford a living to the owner and an agent. But I venture to
think that in nearly all cases a practical agent would deal
more wisely with the land than an inexperienced and often
unreasonable parson. Lawyers are not the best class to whom
the management of i^roperty can be intrusted ; yet it is to
country solicitors, if anywhere, that the clergy generally turn.
Again, it is not necessary to employ as an agent a man who is
so full of work that he only takes a cursory glance at the land
with his left thumb in his Bradahaiv and his right hand on the
rail, and his right foot on the step of his dogcart. What is
wanted in each archdeaconry is a sensible, practical, and expe-
rienced farmer, who will give both the glebeowner and the
tenant sound advice, and who can spare the time to inspect the
condition of every part of the glebe at least twice a year. In
these hard times it would not be difficult to find farmers of high
standing among their brethren who, for a per-centage on the
rents, would undertake a practical supervision of the land.

The insecure tenure of glebe farms might be obviated by
joining patrons with incumbents as lessors. On the other hand,
tenants are in these days shy of taking leases. A lease is too
often only a protection to the tenant ; it cannot be enforced
against them. Yet probably the best tenants of glebe farms
vv'ere to be found on family livings, where it was supposed that
the arrangements of one incumbent would be respected by his
successor. Undoubtedly insecurity of tenure lowered the class
of glebe tenants. At the present moment farmers exaggerate
the insecurity in order to obtain reductions of rent. If care

was taken such a lease as that indicated might meet this
difficulty. Some step should be taken in the direction of
increased security, for not only in times of prosperity is the
objection sni-e to be revived, but in the pi-esent crisis it is
repeatedly used against glebeowners.

But the chief obstacle by which glebeowners are imjDcded is
the want of compensation for unexhausted improvements.
On the one hand, incoming incumbents should be able to
claim against their predecessors compensation for neglect of
glebe lands ; on the other, outgoers should be able to claim from
their successors compensation for unexhausted improvements.
The outgoer should stand towards his successor in the double
relation of a tenant to a landlord and of a landlord to a tenant.
He should enjoy the benefits and incur the liabilities of the
Agricultural Holdings Act. At the same time care must be
exercised that no improvements are claimed which are not
absolutely necessary or indisputably useful. For this pm-pose the
assistance of an experienced surveyor is essential ; and such
an officer might well unite his functions as a check upon
extravagance with his duties as a guide to inexjDerience.
Whatever legislation is framed to confer upon incumbents
security for their unexhausted improvements might well
contain clauses clearing up all doubtful points, such as the right
of incumbents to embleinents on lands which they hold in their
own hands. At the present moment an incumbent who resigns
his benefice is not entitled to growing crops, because he deter-
mines his interest in the estate by his own act. The existing
law can hardly be considered in a satisfactory state. A Bill
dealing with many of these and kindred topics has, I believe,
been framed by the Archdeacon of Oakham.

The amount of the loans charged upon clerical residences and
glebe lands is very large. The utmost difficulty is experienced in
paying the annual premiums out of falling rents. No reasonable
objection can be made to the rate of interest payable to
Queen Anne's Bounty. But, in view of the continued depres-
sion, it is desirable that the Loans Extension Act of 1881, which
expired in 1884, should be revived, and power given to throw
the repayment of loans over a longer period in order to reduce
the amount of the annual instalments. I have already quoted
instances in which land improvement companies have foreclosed
their mortgages. Two livings have been thus disendowed. The
recent Act prohibiting ecclesiastical lands from being charged
under certain circumstances with money for improvements does
not, of course, affect charges already made. Large tracts of
land may, therefore, be sold away from the Church at a heavy
sacrifice. Can nothing be done to prevent this? A recurrence
of this loss can only be prevented by a redemption of the loans.

Eesoui'cea exist -wbioh raiglifc be utilised for this purpose,
especially iu the diocese of Peterborough, where the danger ia
most urgent. Though the surface of glebe lauds yields no profit
the subsoil is often of enormous value. Ironstone exists in
large quantities at from 3ft. to 12ft. from the surface. At
present this mine of wealth is unworkcd, owing to
conflicts between the Ecclesiastical Commissioners and the
patrons of the benefice. It would be easy to raise sufficient
money from this source to take up the Land Improvement
Charges, and thus to save for the Church the advantage of
any prospective improvement iu the value of the land. Another
fixed charge which hangs like a dead weight round the necks of
the clergy, whether glebeowner or titheowuer, is the liability
incurred under the Incumbents' Resignation Act. The gross
iucomo of a living derived partly from tithe partly from glebe
in 1870 was 759L Gs. 9d. Out of this a jieusion was payable to
the late incumbent of 2-15L In 18SG the gross income has
fallen to 5971. Ss. lOd. ; but the pension remains the same. The
nett value of the living has fallen from 397^ Ss. 4d. to
2±0l. Is. Id. Thus the pension now exceeds the nett income of
the incumbent, who is responsible for the care of the parish,
and for whose benefit the endowment is intended. Tho
committee of Convocation recommended that the Incum-
bents' liesiguation Act should be " amended so as (1) to
provide that the charge should not exceed one-third part
of the net revenue actually received for any one year ; and
(2) to secure a reserved minimum for the incumbent who is
responsible for the actual duties of the cure." Sucli a change
appears to be not only expedient but equitable.

The points to which I have alluded by no means exhaust the
changes which might be made to mitigate the sufferings of the
clergy, and to give them the same chances of developing the
resoui'oes of the soil that are already enjoyed by tiie rest of tho
comuumity. The question of rates is one upon which I have no
time or space to dwell. This is a grievance Mhich the clergy
share with all owners and occupiers of land. But I take the
opportunity of expressing my thanks to the llev. A. C. Dicker
and others for the information upon the subject which they
have kindly placed at my disposal. I hope I may bo able on
some future occasion to turn it to account.

There remains the larger question. What is to be the ultimate
fate of clerical glebe lands? Are they to remain in the hands of
the clergy? Arc they to be transferred to the Ecclesiastical
Commissioners? or are they to be sold ? If the latter course is
pursued are patrons to have the right of pre-emption? or ia the
land to bo sold to the highest bidder? Vv'^ith these questions
must also be considered the proposal to sell the glebes fq
allotment purposes.

I am well aware of the iinportanco of the secular side of the
position of the clergy, and of the value of inaiataining ia each
parish an iudependeut landowner. I also recognise the pos-
sibility of a steady increase in the value of huid. Yet on the whole
1 think that the interests of the Church, the clergy, and the
nation would be best served by the diseutanglemeut of clerical
iucotnes from the soil. If this li, for the sake of argument, con-
ceded, I propose very briefly to consider the various schemes
•which bave been suggested to effect the change.

The tendency of modern agricultural legislation sets strongly
against the accumulation of large properties in single hands.
It is still more opposed to the tenure of land by corporations.
The proposal to transfer globe lands to the Ecclesiastical Com-
missioners appears to be in fatal conflict to these tendencies.
The advantages to the clergy would be great, but, apart from
the expenses and difficulties of management, any scheme which,
contemplates the accumulatiou of large estates in the hands of
corporations can hardly be considered as practicable.

It would be unjust on the part of the Legislature to compel
the sale of Church lands at the pi-esent moment. The largo
quantity of land thrown upon the market, the compulsory
nature of the sale, the low prices of agricultural produce all
combine to render the policy of a forced sale in the
highest degree prejudicial to the interests of the Church.
If the land is to be sold at all, it must be offered gradually
and without compulsion. It is impossible to suppose that the
value of land has been permanently reduced ; in course of time
it will most certainly revive. To sell in a panic is simply
financial suicide. There is force in the arguments which
are used to obtain for patrons a right of pre-emption ; but the
object of a sale is to improve the position of the rural
clergy. To this consideration it appears to me that the
claims of patrons must yield. If a clergyman finds a
buyer at a fair price, fixed by a competent valuer, he
ought, in my opinion, to be able to convert his land into
Consols. Incumbents would most easily obtain iacreased
facilities for the sale of glebe lauds if they were placed in the
position of tenants for life under Lord Cairns's Settled Estates
Act. This was in fact the principle of a Bill introduced into
the House of Commons in 1885, to which the names of Mr.
Courtney and Mr. Ince, Q.C., were appended. The Bill, which
l^roposed inter alia to give increased facilities for the sale of
Church lands, was subsequently dropped. But the principle on
which it proceeded seems to deserve the support of Churchmen ;
it has already received the sanction of a committee of Convoca-
tion, though additional restrictions on the power of sale were at
phe same time rightly recommended.

There remains the proposal to sell glebes for allotment grouuils
The scheme betrays some ignorance of the condition of rural
liarishes. Most parishes are fully provided with allotments ;
sometimes the supply is greater than the demand. If allotment
labourers are encouraged to become tenant-farmers, their troubles
at once begin. Allotments are invaluable, so long as the
labourers consume their own produce. But in the market thoy
cannot compete with large farmers, except where their proximity
to a town affords a ready sale for garden stuff. If all the
lands which in these letters have been treated as glebes are to be
included in the sale, the larger portion is unsuitable for the
pui-pose from its distance from the village. In this case the Bill
must contain a clause giving the Government the monopoly of
laying out allotments, for, in more than one instance, the labourers
have thrown up their old allotments so soon as they obtained more
convenient tracts. If, on the other hand, only glebes proper are
to be sold, the proposal is grossly unfair to glebeowners.
Very often it is only the attraction of the land near the village
which enables them to let their remote and scattered parcels.
Take away the glebe proper, and the best chance of finding
tenants for glebe lands will be gone.

In concluding my letters I beg to express my thanks to the
number of clergymen who have kindly rendered me assistance,
and whose letters I have in many instances unavoidably left
unanswered. I also received valuable aid from many landlords ;
also from Mr. Smith Woolley, of South CoUiugham, Newark ;
Mr. Castle, of the firm of Messrs. Field and Castle, of Oxford ;
and Mr. Peter Turves, of Huntingdon. I must also acknowledge
my special obligations to the Bishop of Peterborough and the
Ven. Archdeacon of Oakham, without whose advice and assist-
ance I should have been unable to collect any real informatioa
respecting the effect of agricultural de^jressiou on the incomes
of the clergy.

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oTbc position of lltemlrcrs of tijc C^'uitb of ^iiglan^
in a College hi tbc Enibersiti) of Cambritrgc.

A. LETTER

ADDBESSED TO THE

RIGHT REVEREND THE LORD BISHOP OF ELY

JOHN SPICER WOOD, D.D.

PREsrDKNT or ST. JOHN's COLLEGE, CAMBRIDGE.

Cambridge :
DEIGHTON, BELL AND CO.

LONDON: G. BELL AND SONS

1882.

CIj« ^ositioiT of gt^mkrs of ilj^ Cljurclj oi ^itiglantr
in a College in tlje ^iiibxrsitiJ oi Cambribgc.

A LETTER

ADDRESSED TO THE

RIGHT REVEREND THE LORD BISHOP OF ELY

JOHN SPICEE, WOOD, D.D.

PRESIDENT OF ST. JOHN's COLLEGE, CAMBRIDGE.

DEIGHTON, BELL AND CO.

LONDON: G. BELL AND SONS

1882.

St. John's College, Cambeidge,
March 24, 1882.

My Lord,

I trust that I shall not be thought guilty of presump-
tion, if I take leave to address your Lordship on a subject
which may well be thought to have peculiar claims upon the
attention of one who is at once a Bishop of the Church and
the Visitor of the College of which I am a member. I desire
to bring under your Lordship's notice, and under the notice,
if it may be, of others whom it may concern, the position in
which, by the operation of the Universities' Tests Act of 1871,
in conjunction with the statutes of the College, whether those
that were in force at the time that Act was passed or the
revised statutes which have already received the sanction
of the Commissioners and are now before Parliament, members
of the Church of England are placed in this College, and I
believe also in other colleges in the two universities of Oxford
and Cambridge.

The subject is one which seems as yet to have attracted
little or no attention. Much has indeed been said and written
about the state and prospects of religion in general, and of the
Church of England in particular, and the dangers to which
they are exposed in these universities. But that which con-
stitutes by far the greatest peril of all has been passed over
without any notice whatever, so far as I have observed. For
there surely can be no greater peril to the Church of England
and to religion, than that the Church herself should delibe-
rately abandon the foundations on which alone she can rest as
a Christian Church, should abdicate her sacred functions in
relation to her members, and should allow them, without even
so much as a word of remonstrance on the part of her bishops,
her priests, or her laity, and even with the active assistance of

some of them, to be transferred to societies which it is an
outrage on the name of Christ to regard as in any way en-
titled to represent His Church. And this is what the Church
of England is now doing in these colleges.

The Governing Bodies of colleges, I need not remind your
Lordship, are no longer, in law, composed exclusively, as they
were before the passing of the Act of 1871, of members of the
Church of England; and they are every year coming to be
more and more, in fact, composed indiscriminately of men of
any or of no religious profession whatever, chance-medleys of
churchmen, dissenters and unbelievers. Yet to such bodies
has been entrusted ever since that Act was passed, and is still
under the revised statutes to be entrusted, the entire
control, without any limitation whatever, of the religious
instruction and the religious discipline, and with only
the most trifling limitations, of the religious worship of all
members of the Church of England who are residing in
these colleges. All alike, old and young, fellows and under-
graduates, priests and laymen, are placed, in all that concerns
the exercise of their most sacred rights and the discharge of
their most sacred duties as members of the Church of Christ,
wholly at the mercy of these bodies, now alien to the Church
of England, alien to the Church of Christ. And the Church of
England, at large, in the persons of her bishops, her clergy
and her laity, looks on in stolid indifference, while the rising
generation of fellows of colleges who may still desire to cling
to their ancient mother, even when she proves herself, as
alas ! she so often does prove herself, the stepdame rather than
the nursing mother of her sons, and the flower of the Church's
youth, and they who should be the future hope of her clergy,
are brought under the yoke of this shameful, this antichristian
bondage.

I have no intention to intrude upon your Lordship any
question as to the changes in the conditions of admission to
fellowships, or of retention of them, which were effected by
the Act of 1871, or will be effected by the revised statutes
of colleges when they shall have come into force. I take

it for certain, that for the future every member of a
college, from the Master downwards, and therefore every
member of its Governing Body, will be perfectly free to reject,
not only the doctrines and discipline of the Church of England,
but all religious faith whatsoever. It is only to the portentous
powers in relation to religion, so far as members of the Church
of England are concerned, which have now become vested in
these bodies, notwithstanding these changes in their constitu-
tion, and are, under the revised statutes, to be vested in them
in perpetuity, that I desire to direct attention.

According to the preamble of the Act of 1871, its purpose
was to remove disabilities " under jDroper safeguards for the
maintenance of religious instruction and worship." It was, I
presume, with a view to provide some such safeguard that,
after it had been enacted that all disabilities on the score of
religious profession should be removed, the Act went on to
provide as follows :

"Nothing in this Act shall interfere with or affect, any
further or otherwise than is hereby expressly enacted, the
system of religious instruction, worship, and discijDline which
now is, or which may hereafter be lawfully established in the
said universities respectively, or in the colleges thereof, or any
of them, or the statutes and ordinances of the said universities
and colleges respectively relating to such instruction, worship,
and discipline."

Now it may well be that members of Parliament in either
House, profoundly ignorant as they were, with the very rarest
exceptions, of the nature and constitution of the bodies with
which they were dealing, may have thought that by this clause
they were providing some real safeguard. In reality, so far as
members of the Church of England are concerned, the safe-
guard was wholly illusory. Since the year 18(i0, when new
statutes were imposed upon colleges by the Commission
which was appointed by Parliament in 1856, saving that
Morning and Evening Prayers were to be said every day
in the college chapel, according to the order of the Church
of England, except for some grave cause to be approved

by the Master and Seniors, there was absolutely no system
whatever established in this College, or I believe in other
colleges, which was not wholly dependent on the will and
pleasure of the Governing Body. It had been the policy of
that Commission to sweep away entirely the definite system
of worship, of instruction, and of discipline in accordance with
the system of the Church, for which all previous statutes of
colleges had made provision ; and under the pretext that their
Governing Bodies must of necessity be composed exclusively of
professed members of the Church of England, and must there-
fore be under all possible obligations, legal and moral, to
refrulate such matters in accordance with the order of the
Church, to invest them with absolute power in the regulation
of them. The Act of 1871 having for its express object the
removal of all restrictions in respect of religious profession in
the case of fellows of colleges, and therefore of members of
their Governing Bodies, the only effect of this clause is to
recognise, and by recognising to confirm, the right of the
Governing Bodies, though now no longer composed exclusively
of members of the Church, to exercise as against members of
the Church of England the same powers in respect of religious
worship, religious instruction, and religious discipline as by the
statutes of 1860 they were empowered to exercise when they
were exclusively composed of members of the Church. And both
by the Act itself and by the statutes which have received the
sanction of the Commission, the powers of the Governing Body
as asfainst members of the Church have even been extended.

It may be necessary to enter into some detail in order to
shew the full extent of the powers with which this body is
thus entrusted in this College.

In the first place, then, the Governing Body has now, and is
to have for the future, entirely in its own hands the appoint-
ment and removal of the persons who are to conduct the Divine
Service, to preach, or to celebrate the Holy Eucharist iu the
college chapel. Previous to the year 1860 it had no such
power. But since the statutes of that year came into force
there has not been a single member of the College in Holy

Orders, from the Master downwards, who has had any right
whatsoever, except such as the Governing Body might choose
to give him de die in diem, to discharge any of his sacred
functions in the college chapel. This was surely a very large
power indeed to be given to the Governing Body, even when it
was to be composed exclusively of members of the Church. It
is absolutely intolerable that it should be handed over to a
Governing Body composed indiscriminately of men of any or of
no religious profession. It is one of the grave abuses of the
English Church — an abuse the range of which has been very
largely extended by the Universities' Tests Act — that persons who
are outside the pale of the Church should have right of patron-
age in her parishes. But in these cases the patron's power
expires when once his presentee has received institution from
the Bishop. He has no power to remove him, or to withdraw
from him the emoluments of his office, or to interfere with him
in any way in the discharge of his duties. Whereas in a
college as now constituted, not only does the Governing Body
appoint and remove at pleasure the person who is to officiate
in the college chapel, and determine, equally at its pleasure,
whether he shall have any stipend or not, but no one so ap-
pointed can officiate at all in the college chapel except under
such rules and regulations as the Governing Body may choose
to lay down.

For in the next place, the Governing Body is empowered to
" make such regulations as it may deem expedient for the due
celebration of Divine Service, and for the due maintenance of
religious worship and discipline ; " and the Deans are required
to " give effect to such rules and regulations as may from time
to time be made by it." This, again, is a power which was not
possessed by the Governing Body, except within very narrow
limits, before the year 1860 ; and it gives to this body, in effect,
the entire control of everything relating to the services in the
college chapel. Under cover of it the Governing Body claims
and exercises the right to determine all those variable matters
in the conduct of Divine Service which in a parish are regu-
lated by a duly ordained minister of the Church. On its

members, and on them alone, it depends not only whether
services are to be said or sung, whether they are to be plain or
choral, whether hymns are to be used or not, and if used, what
they are to be, whether sermons are to be preached or not, and
who are to preach them, but even to suspend the services alto-
gether when they please. Nay, more, the Governing Body
claims and exercises the right to determine all matters relating
to the administration of the Sacrament, whether it shall ever
be administered or not, and if it is administered, how often and
under what conditions. These, again, were surely large powers
to be entrusted even to a body composed exclusively of members
of the Church, powers which elsewhere in the Church are
entrusted only to the Church's own ordained ministers, in sub-
ordination to the Bishop. It is intolerable that such powers
should be entrusted, as against members of the Church, to men
not one of whom shall be under any obligation, legal or moral,
to have any regard in the exercise of his powers to the doctrine
or discipline of the Church. The possession of such power,
taken in conjunction with the power of appointing and remov-
ing at pleasure those who are to officiate, not only degrades the
clergy who take service under them to the position of " tame
Levites " in the hands of the members of the Governing Body,
but places the whole body of members of the Church of England
in the college practically at their mercy in all that concerns
Divine Worship.

These are powers which the Seniority as reconstituted by
the Act, and the Council as constituted by the revised statutes,
take over from the Seniority as constituted by the statutes of
1860. But as if the Governing Body, by being thrown open
indiscriminately to persons who are aliens and enemies to the
Church and to religion, were thereby rendered all the more fit
to regulate the religious worship of members of the Church,
the Act of 1871 went on to enlarge its powers of interference
in this respect, and the Commissioners appointed to revise the
statutes have still further extended them.

For whereas the Governing Body, so long as it was composed
exclusively of members of the Church, whatever other powers

it might possess, liacl no power to tamper with the services as
they stand in the Prayer Book, the Act of 1871, which for the first
time removed all religious restrictions, went on to provide that it
should be " lawful for the Visitor of any College, on the request
of the Governing Body thereof, to authorise from time to time
in writing the use on week-days only of any abridgement or
adaptation of the Morning and Evening Prayer in the chapel of
such college instead of the order set forth in the Book of
Common Prayer."

Now, the only thing that can be said with any certainty
with regard to this clause is that it makes distinct provision for
enabling members of that " unevangelical alliance " of church-
men and separatists and misbelievers and unbelievers which is
to constitute the Governing Body of the future, to lay the
Prayer Book from time to time on their dissecting- table to be
cut and carved by them to suit their own purposes, and then
imposed, thus mutilated and most probably stripped of all
definite doctrine, on the young and untrained members of the
Church who will constitute almost the whole body of those who
will be affected by such changes, as if it had the sanction of
the Church.

Even if itcould beexpected thattheauthorisationof theVisitor
would in all cases be sought for any changes that might be made
in the substance of the services, the services themselves must first
have undergone the manipulation of this unhallowed conclave;
and though in the case of this College the Visitor is a Bishop
of the Church, the Visitor of a College is not now in all cases
of necessity so much as a member of the Church, any more than
the members of a Governing Body are. But in reality the
Visitor's authority will ordinarily be assumed to be given unless
some one or other of the very few persons who have the right,
be found also to have the determination, to invoke his inter-
ference. The great mass of those who will be affected by such
changes have no right of appeal whatever. The Governing
Body, so long as it does not make suddenly any very startling
change, will practically have the power, and having the power
must be expected to exercise it, to modify and mould the daily

services in accordance with whatever may be the predominant
sentiments of its members. For it is not in the nature of such
a body not to exercise powers which it legally possesses. Ifc is
to be expected rather that it will stretch its powers to the
utmost, and be constantly encroaching on the rights of those
who are made subject to it. And when members of the Church
have once recognised the right of such a body to regulate their
religious affairs, they have deprived themselves of all reasonable
ground of complaint if it should exercise its right without any
regard to the doctrines or the ordinances of the Church.

But while Parliament thus enlarged the powers of the
Governing Body in relation to the services of the college chapel,
the Commission in its revision of the statutes has still further
extended its powers in relation to those who are to officiate
in the services. By the revised statutes (c. 38) it is provided
that the Council " shall appoint .... some one or more ^persons
to act as chaplains, and shall, if necessary, provide stipends for
these persons from the revenues of the college ; " and further,
that " sermons shall be preached in the college chapel at
such times and hy such 'persons as the Council may direct."
Thus in future the persons who are to be appointed to discharge
these important functions, besides being wholly dependent on
the good pleasure of the Council for their appointment, their
removal, and their maintenance, are not required to be persons
in Holy Orders, not even to be persons in the communion of
the Church. They may be open and avowed separatists from
the Church, open and avowed depravers of her doctrine and her
discipline, nay, even open and avowed unbelievers in Christ or
in God. Nor, if these statutes are to be imposed upon the
College, would any one have any right to complain if a Council
which is to include among its members persons of any or all
of these classes should use the powers entrusted to it to
appoint such persons to discharge these sacred functions. And
he must be a very sanguine person indeed who can imagine
that the law, as at present administered, would furnish any
effectual means of preventing such an appointment.

It is possible that even as the law now stands there may be

nothing to prevent the appointment of a layman to preach, or
even to conduct Morning and Evening Prayers, in a college
chapel. And it may be, too, that no principles of the Church
of England or of the Church of Christ would be violated if a
layman in the communion of the Church were appointed to
preach, or even to say Morning and Evening Prayers, provided
he received his commission to do so from the recognised au-
thorities of the Church. But it is a widely different thing
when the power is given to appoint any " person " whatsoever,
without any limitation, to a body composed, so far as religious
profession is concerned, of any persons whatsoever, to a body
which has not, and cannot have, any authority of the Church.
It is said, I believe, that the statutes are worded as they are in
this respect in view of the possibility of the law being so altered
before long as to admit of laymen officiating in churches gene-
rally. One might have hoped that if the Commissioners, two
of whom were bishops of the Church, thought it worth while to
exercise a little forethought with regard to a possible contin-
gency of this kind, they would at least have had some fore-
thought also as to the position of members of the Church
imder not merely a contingent state of things, but under a
change which has already been made in the constitution of
the body to which by their statutes they are making them
subject. But in point of fact, what we have to expect from
new statutes drawn up in such terms as that to which I have
drawn attention, is that they will be regarded as in themselves
sufficient authority, in point of law, for doing away with all
restrictions in regard to the persons appointed to officiate, at
least in college chapels.

Thus far with regard to the powers entrusted to the Govern-
ino- Body of the College in the regulation of the services in the
college chapel and of the ministers thereof. I pass now to the
powers given to it in respect of the religious instruction of
members of the Church who are in statu pupillari. And here
we are met by a new enactment altogether. By the Act of
1871 it is enacted that " the Governing Body of every college
subsisting at the time of the passing of this Act in any of the

said universities shall provide sufficient religious instruction
for all members thereof in statu pupillari belonging to the
Established Church." I presume it is intended that by this
description members of the Church of England should be
understood, though the term "Established Church" is unknown
to the authoritative documents of the Church, or known only
to be condemned if used as a distinctive term, and though this
very Act and the statutes which are founded upon it are in-
stituting a new syncretistick " establishment," to take the place
of the Church of England in these colleges. But however that
may be, no college has yet, I believe, taken any steps to give
effect to this enactment. Now, however, the Commissioners
are seeking to compel colleges to act upon it by embodying
it in the revised statutes and making provision for carrying it
out. In the revised statutes of this College is a provision in
these terms : " The Council shall appoint some one or more
persons to give religious instruction to members of the College
in statu pupillari who belong to the Established Church."

Now what has been said already with regard to the appoint-
ment of "persons" to act as chaplains and to preach in the
college cliapel applies with equal, nay with greater, force in
regard to this enactment. For there is not in this case even
the restriction, illusory as I am persuaded even this will prove,
which is involved in what is supposed to be the general law
in relation to consecrated chapels. It is not required that this
religious instructor should be in Holy Orders. It is not re-
quired that he should have aiiy commission to teach derived
from any Church authority. It is not required that he should
be in the communion of the Church. It is not required that
he should be so much as a Christian by profession. And as
regards the instruction to be given, it is not required that it
should be in harmony with the doctrine and discipline of the
Church. And if it were, such requirement would be useless,
when, in case of question, there is no authority to determine the
question but a " Council " composed indiscriminately of persons
of any or no religious profession. A strange council, indeed,
to claim the authority of a council of the Church and decide

what is to be taught as the doctrine of the Church ! A ready
instrument in the hands of a majority of the Council for im-
pressing from time to time upon the minds of the younger
members of the Church who resort to these colleges for their
education, and impressing as if they were the doctrines of the
Church of England, whatever may be the notions in relation
to religion which may be predominant in the chance-medley
of religionists which may constitute the Council for the time
being.

Lastly, the Governing Body of the College is empowered by
these revised statutes, as it was by the statutes of 1860, to
" make such regulations as they may deem expedient for the
due maintenance of religious discipline."

Previous to the year 1860 the religious discipline of a
college was a well-defined system, founded on the laws of the
Church, and prescribed by the statutes of the college, to be
observed as matter of obligation by the fellows and scholars
who constituted the college in the proper sense of the term,
and only binding in a subordinate degree on those persons in
statu piqnllari who are commonly called pensioners. The
Commissioners of 1856 swept away all this statutory system,
and placing the fellows of the college under such obligations
only as arose out of their own deliberate profession of being
bond fide members of the Church of England, empow^ered
them, under the restraint of such obligations, to enforce upon
other members of the college such a system of religious dis-
cipline as from time to time they might deem expedient. The
fellows of colleges have now secured their own release from all
religious obligations whatsoever. And yet the fellows of this
College are seeking to procure by statute for a Governing Body,
which is to be a committee of themselves, the power both to
impose upon those members of the Church who are in statu
pupillari, under the name of religious discipline, any obliga-
tions which they may think fit, and to dispense with those
rules of discipline which the Church herself has laid down, and
even to debar both fellows and undergraduates, at their plea-
sure, from all opportunity of observing them within the precincts

of the College. It is doing no injustice to a religious system
which rests on such foundation to pronounce it nothing less
than an '' organised hypocrisy." And wide indeed may we
expect the " wide reign of hypocrisy " to become, if such is to
be the system in which the future clergy of the Church are to
be trained, as being the system of the Church of which they are
members.

It is difficult to say precisely what does and what does not
come under the head of religious discipline, and the more so
where the power is mainly exercised in dispensing with the
Church's rules of discipline in regard to her own members, or
obstructing the observance of them. But I can at least state
something, founded on a long experience, as to the powers
which are actually claimed and exercised by the Governing
Body of a college in this respect.

This body, then, though itself outside the Church's pale,
will claim and exercise, in the name of religious discipline,
the right to prescribe to members of the Church in statu
pupillari what services, and how many, they are to attend in
the college chapel, and this without any regard to what may be
the Church's own discipline in the matter. It will claim and exer-
cise the right to determine whether fellows of the college who are
in Holy Orders shall be allowed to observe in the college chapel
the discipline prescribed by the Church in respect of communi-
cating in the Blessed Sacrament, and whether, indeed, any
members of the college, fellows or others, shall have any oppor-
tunity of communicating at all, or if they have, how often it
shall be, and under what conditions. It will claim and exercise the
right, though it be in entire violation of the Church's own order,
to require that any persons who choose to offer themselves shall
be admitted to the Holy Communion, though they are known
not to be confirmed, nor to have any desire to be confirmed, nay
not even to be baptised. It will claim and exercise the right to
prescribe that young men shall read the lessons in the chajjel
services, though it be known that they are not members of the
Church, not baptised, not even believers in Christ or in God.
It will claim and exercise the right to determine on what

conditions testimonials for Holy Orders shall be given, and its
members may even sign testimonials to the effect that the can-
didate for Holy Orders has not to their knowledge maintained
anything contrary to the doctrine and discipline of the Church,
though they themselves may be open depravers and repudiators
alike of its doctrine and its discipline. And when the religious
instructor shall have been palmed off upon the members of the
Church in statu pupillari, they will claim, I presume, and
exercise, in the name of religious discipline, the right to compel
those for whose benefit he is supposed to be appointed to attend
the instructions which he may give.

Such, my Lord, is the system of government — I will not
desecrate a name which is inseparably bound up with the most
sacred of all names by calling it a system of Church government
— under which the members of the Church of England are now
placed in this College, and are for the future to be placed, in all
that concerns the exercise of their most sacred rights and the
discharefe of their most sacred duties as members of the Church.
Such are some of the powers — some, I say, for where all is made
to depend, mediately or immediately, on the Governing Body,
and nothing can be done without its intervention, it is impos-
sible by any mere enumeration of particulars to convey an
adequate conception of the full extent of the powers which such
a body may legally exercise ; — such are some of the powers en-
trusted, as against members of the Church, to a Seniority of nine or
a Council of thirteen, as the case may be, in which the churchman
is to sit down in unhallowed conclave with the separatist, the
heretick, the unbeliever, the Jew, it may be, or the apostate
priest, to determine from time to time what shall be the
religious worship, the religious discipline, or the religious in-
struction of all members of the Church in this College. Such
is the position, shameful and degrading beyond all parallel in
the history of the Church of Christ, to which, ever since the
Act of 1871 was passed, all members of the Church in this, and
I believe in other colleges, have been reduced by law, to which
bishops from without and priests from within have been lending
all the aid in their power to reduce them in fact, and which the

Commissioners by their statutes, which are now before Parlia-
ment, propose to entail in perpetuity on all future members of
the College who shall have the misfortune to be members of
the Church of England.

It may help to a due appreciation of this system if we
consider what would be the case if a similar system were to
be adopted in all that relates to the Church and her members
in the several parishes of your Lordsliip's and of other dioceses.
Let it be supposed, then, that when the system of School
Boards was first instituted. Parliament had been pleased to
enact that there should be a School Board for every parish,
constituted in respect of religion as School Boards are now
constituted. And to make the parallel more complete, let it
be supposed that these Boards were either close corporations,
the vacancies in which should be filled up by co-optation, or
committees of such corporations. Suppose that to such Boards
Parliament had given the entire control, not only of the secular
instruction of all the young people of every parish, but also
sjjecifically of the religious instruction of all those between the
ages, say, of eighteen and five-and -twenty who were members
of the Church of England, while those who were not members
of the Church were exempted from their control; that they
were empowered to determine what should be the nature of
the instruction to be given under the name of religious instruc-
tion to these members of the Church, and to appoint and
remove at their pleasure the " persons " who should give this
instruction, persons of any or of no religious profession being
alike eligible for this purpose. Suppose further that the regu-
lation of all matters connected with Divine Service and the
administration of the Sacraments in the parish church were
placed in the hands of these School Boards, with no other
limitation but that the daily services must be either those
which are prescribed in the Prayer Book or some abbreviation
or adaptation of them which should be authorised by the
nearest magistrate it may be in a country parish, by the
mayor in a borough, by the bishop, perhaps, in a cathedral
city; that the office of the incumbent being abolished and

its revenues confiscated to the purposes of the School Board,
the Board should be required to appoint from time to time
some one or more " persons " to act as chaplains, with no
requirement even that these " persons " should be in Holy-
Orders, or even members of the Church, and should, if neces-
sary, provide stipends for these persons out of the revenues of
the Board ; that the chaplains so appointed should hold
office entirely at the pleasure of the Board, and should be
allowed to officiate in the parish church only under such
rules and regulations as the Board should choose to make
from time to time ; and that the sermons that should be
preached in the parish church should be preached only at
such times and by such "persons" as the Board should direct.
Suppose, finally, that the Board was empowered to enforce,
under penalties, the attendance of all those young men at the
services and sermons and instructions thus directed, unless
they, or their parents on their behalf, claimed exemption for
them on the ground that they were not members of the
" Established Church " ; to determine when, if at all, and under
what conditions any person should be admitted to receive the
Holy Eucharist in the parish church ; and, generally, to make
any regulations which they might deem expedient for the due
regulation of what they might regard as religious discipline,
not only with regard to those young men, but with regard, in
many respects, to all members of the Church residing in the
parish.

Now the system which I have been supposing to be applied
to the government of the Church in a parish is in every single
feature precisely that under which all resident fellows of this
College who are members of the Church of England, priests or
laymen, and all members of the College who are in statu
pupillari, are now placed, and if these iniquitous statutes are
to become law, are for the future to be placed. There is ab-
solutely no difference whatever in the cases, but in one single
particular, and this particular it is which constitutes at once
the peculiar peril of our position here as churchmen, and the
peculiar responsibility of those who were fellows of the College

when this system first began to steal its insidious way into
our midst. It is this. In the case which I have supposed
the Board wliich is to exercise the functions of the Council
comes into existence from the very first a colluvies gentium
in respect of religious profession ; whereas in our case provision
is made for the gradual intrusion, into -a body which at first is
composed exclusively of members of the Church, of an alien
element, which shall slowly, it may be, and insidiously, but
surely and inevitably, work its way into power under the
apparent shelter of the Church, which all the while it is under-
mining, and under the fostering care of members of the Church,
lay and clerical, without whose help such a system could never
have been brought into operation at all, and could not even
now be sustained in operation for a moment, but out of whose
control it must, in the very' nature of things, very soon pass
altoorether.

Now in the system of the English Church a college in either
of the universities has always been dealt with as holding, in
relation to its members, the same position as a parish holds
in relation to those who are residing in the parish. It has been
regarded, in fact, as being itself a Church, in the narrower sense
of the term, one of the constituent bodies, the combination
of which makes up the Church in the larger sense. It is the
only sphere within which the Church has made any provision
for the exercise, on the part of her members residing in the
college, of any of their sjiiritual rights or the discharge of any
of their spiritual duties as members of the Church of Christ.
It is in the chapel of their college alone that they have ever
had any right to worship, in it alone that they have ever had
any right to receive the Holy Eucharist. It is on the clergy
of their college alone that they have ever had any claim for
any spiritual ministrations, from them alone that they could
ever claim to receive religious instruction, at their hands alone
that they could ever claim the benefits of religious discipline.
In the parishes of the town we are but strangers, kindly
received, it may be, if we go to their churches or seek the
ministrations of their clergy, but received only as strangers.

We Lave no right to a place in their churches, no claim on
the services of their clergy. We are therefore no better than
outcasts in religion when the Church abdicates her sacred
functions and allows them to be handed over to a body which
it is a desecration of the name of Christ to recognise as repre-
senting His Church. It is, indeed, no more than the sober
truth to say that, as things now are, when members of the
Church come within the walls of a college, they are placed
outside the pale of the Church of England, outside the pale
of the Church of Christ. Church of Christ, Church of England,
as an organised body, there is none in a college as now con-
stituted. The place of the Church is occupied, all her functions
usurped, by a body which rests upon foundations and is or-
ganised on principles which are altogether alien to those on
which the Church of Christ was planted and organised by her
Divine Head.

I fail to see, my Lord, how a system of worship, of instruc-
tion, of discipline which rests only on such authority as this
can have any claim on the allegiance of any member of the
Church of England, of any member of the Church of Christ.
I fail to see how any member of the Church of England to
whom it is not a matter of indifference that the Church of
which he is a member should part company with the Church
of Christ, can accept such a system for himself or consent to
take any part in the administration of it. I fail to see how
any person in Holy Orders, who regards himself as having a
Divine commission to minister in the Church of Christ, can
take service in sacred things under a system of government
which is false, as this is, to the very fundamental principles of
the Church in which he holds his commission. Above all, I
fail to see how any one with any sense of responsibility to the
Church of England, as being the Church of Christ in this land,
can take any part in compelling those members of a college
in statu pupillari, who are members of the Church of Eng-
land, to accept such a systein of government in all that
concerns their rights and duties as members of the Church, as
being the system of the Church of which they are members.

When a system of government in respect of religious
worship, religious instruction, and religious discipline claims
the allegiance and is forced on the acceptance of members of
the Church, they have surely a right to expect that such
system shall be founded on the principles and be in accordance
with the order of the Church of which they are members.
Let it be considered, then, what this system really is, when
regarded in relation to the recognised principles of the Church
of England, which we have been accustomed to believe are no
other than the principles of the Church of Christ.

The Church of Christ, whether the term be understood in
its widest or in its narrowest sense, and whether regard be had
to its ordinary members or to those who are admitted to office
and administration in it, is, in its very essence, " a congrega-
tion of faithful men," of believers in God and Christ. This,
according to a definition which we, at least, who are members
of the Church of England are bound to accept, however it may
be overlooked in the present day by many who allow their
minds to be so sophisticated by fictions of a National or an Estab-
lished Church as to let the Church of Christ pass altogether
out of their sight, is the very primaiy condition to be satisfied
by any body which shall claim to represent to us the Church
of Christ. Further, we have been accustomed to believe that
the Church of England claims not only to rest on this founda-
tion, the rock on which alone the Church's Divine Founder
declared that He would build His Church, but to follow in
its superstructure lines of order and government which are not
of merely human ordinance but of Divine Institution, and
transmitted to her from Christ and His Apostles in common
with the whole Church of Christ throughout the world. And
accordingly it has hitherto been a recognised principle of the
Church of England, not only that no man could be regarded
as a member of the Church who was not baptised on profession
of faith in Christ, or who deliberately renounced such faith,
but that none should be admitted to offices of administration
in the Church who were not themselves amenable to the
doctrine and the discipline of the Church, and were not ad-

mitted to such offices in accordance with the Church's own
divinely ordained order.

But here we have now, in these colleges, since the Act of
1871 was passed, governing bodies constituted, the very charter
of whose existence is that their members shall be free to reject^
at their pleasure, not only the doctrine and discipline of the
Church of England, but even that faith in Christ and in God
which lies at the very foundation of the Church of Christ, and
without which there can be no Church at all ; bodies which
by their very constitution, by the primary conditions of their
existence, are not " congregations of faithful men," not com-
posed of persons baptised into the faith of Christ, not composed
of persons who own any allegiance to the doctrine or discipline
of the Church of England, but chance-medleys of believers and
unbelievers, of baptised and uubaptised persons, of men who
may be in the communion of the Church, and of men who
may be in any and every stage of alienation from and hostility
to the Church of England or the Church of Christ. And yet
by the same Act by which these bodies were for the first time
constituted under these conditions of membership, and by the
revised statutes which are to consolidate and perpetuate their
powers, these bodies are erected, by the former, it may be,
through inadvertence, by the latter deliberately, into the sole
Governing Bodies of the Church of England in these colleges.
Their members are made the supreme rulers of the members
of the Church of England in all that concerns the exercise of
their spiritual rights and the discharge of their spiritual duties
as members of the Church of Christ. As against the members
of the Church they are invested with powers which are
virtually absolute in all that concerns religion, powers greater
than those which the Church entrusts to her own commissioned
clergy. Every function of the Church in respect of govern-
ment, of discipline, of worship, of instruction, is made over to
them. Each of these bodies is palmed off upon us as if it were,
within the sphere of the college whose Governing Body it is, the
very "persona" of the Church, the sole representative of her
office in relation to her children,

It is not merely some new abuse, some new disorder, some
new anomaly in the Church that we have here to deal with.
It would be no light matter, if it were no more than this. There
are surely abuses, disorders, anomalies enough already in the
Church of England to tax the patience and try the faith of those
who would fain believe that, in spite of all, she is still the
Church of Christ in this land. What we have here to deal
with is an entire subversion of the very foundations on which
alone a Christian Church can rest. That which, in what-
ever degree it has hitherto found place in the Church through
the guilt and the neglect of her rulers, has always hitherto
been recognised as nothing short of a scandalous abuse, a
shameful disorder, an indefensible anomaly, is now taken up
through these colleges into the very system of the Church, and
made to be, so far as they are concerned, her normal condition
of existence, her sole legitimate order, her constant and per-
manent use, even though the Church herself, as a divine order
of things, perishes in the using of it. We have here the
deliberate establishment, in the name of the Church of England
and under the shelter of her authority, of a power which is not
of the Church, which is not Christian, and yet in all spiritual
things shall claim the allegiance and be lord of the conscience
of all who are members of the Church in these colleges ; the
deliberate intrusion of the misbeliever and the unbeliever into
the very sanctuary of the temple of God. For the first time,
I think I may safely say, in the history of the Church of
England, in the history of the Church of Christ, is a system of
government deliberately intruded upon the members of the
Church, which within the sphere of its operation dislodges the
Church from the rock of faith on which she was planted by her
Divine Founder, and commits her to the ever-shifting quick-
sands of opinion of the members of a merely secular association;
which dissociates her members utterly from the divine order
of government which she has inherited from all past ages of the
Church, and brings them under a form of government which,
as applied to members of the Church of Christ in respect of
religion, is nothing short of antichristian ; which severs her yet

living members, as they come under its malign influence,
from the living Body of Christ, and binds them in unhal-
lowed bonds to a dead and noxious body, which is intruded
into the place of that living Body, — so to be cast abroad
on the wide waters of misbelief and unbelief, which our
bishops are never weary of telling us are now seething around
the Church and threatening to engulf her, and to be dragged
down into their depths, unless they themselves shall have the
strength and the resolution to break the fatal bonds. And it
is at what has hitherto been as the very heart of the Church,
in the places from which she has been wont to draw her fresh
life-blood, in the colleges to which the flower of her youth and
the future hope of her clergy have been accustomed to resort,
that this system has been established. And bishops from with-
out and priests from within seem quite content to have it so,
and to do all that in them lies to make the Church at large
believe that this system is in reality the Church's own divinely
ordained system, still as in times past in operation among us.

What conception of a Church, we may well ask, what of the
relation in which the Church of England stands to the Church
of Christ, do the bishops expect that they who are taught to
regard such a system as this as the system of the Church of
England shall carry away with them from these colleges ?
What machinery could be better devised, on what stage erected
with more surety of success, for making the transition smooth
and easy from the Church of England, as she still claims to be,
the pillar and ground of the truth in this land, to that Church
of the future, dear to the heart of many modern disciples of the
late Dr. Arnold, which whenever it comes before us in
" questionable shape," is seen to bear on its front the unmis-
takeable marks that it is none other than a veritable reign of
antichrist, a National Church so called, in which it shall be
matter of indifference Avhether there be one Lord, or one Faith,
or one Baptism, or even one God and Father of all, provided
only that there be one Nation ? What right will bishops or
clergy, or laity have to complain, who shall have allowed such
a system to grow up in our midst, if, ere another generation be

passed away, the young men whom they shall themselves have de-
coyed, or allowed to be decoyed, into these houses of antichristian
bondage should go forth from them prepared to become the
very Janissaries of the false prophet into whose hands they
have been given for tribute ? It must surely have been in
unconscious irony, in tacit recognition of the real nature of the
system which they were establishing in this College, that the
Commissioners by whom the statutes of colleges have recently
been revised, while carefuUy removing from the statutes of
this College every restriction which could bar the election to
its mastership of an open and avowed atheist, should neverthe-
less have retained in those statutes the requirement, once in
strict harmony with the purpose for which the College was
originally founded but now become immeasureably profane,
that the person so elected, be he who or what he .may, shall be
admitted to his office by being installed in the chief place in the
college chapel. Fit symbol, indeed, of the reign, already begun
in these colleges, of the man of sin who, being what he is,
nevertheless " sitteth, as God, in the temple of God, shewing
himself that he is God."

And it is at the very time when Parliament itself is shaken
to its centre by the shock of the controversy about Mr.
Bradlaugh that the statutes by which the abomination of deso-
lation is thus to be set up in perpetuity in these colleges are
laid before Parliament. The members of a great political party,
not without the strong sympathy of many of their ordinary
opponents, are profoundly scandalised by the intrusion into the
House of Commons of one who makes no secret of his atheism.
And yet the members of the same party are looking on, ap-
parently with entire indiiference, while statutes are lying on
the table of the House by which, if they are allowed to become
law, misbelievers and unbelievers of every kind will be intruded
by Parliament into the very sanctuary of the Church of Christ,
and invested in perpetuity with the legal right to regulate at
their will the religious worship, the religious instruction, and
the religious discipline of all members of the Church of England
who are residing in these colleges.

But we can hardly be surprised that ordinary members of
Parliament should shew so little sense of consistency if the
bishops of the Church look on and take no heed, or even turn
aside to help in imposing this monstrous yoke upon their
fellow-members of the Church of England. The Primates and
some bishops of the Church can join in a mild remonstrance
against the admission into Parliament of persons who refuse to
acknowledge that there is a God. But during all the years
that the unbeliever and misbeliever have been stealing into
fellowships in these colleges, w^hich carry with them the pos-
session of these portentous powers in relation to the Church,
neither the Primates nor any of the bishops have taken any
steps to protect the members of the Church against the intrusion
of such men into the government of the Church, or even so much
as remonstrated against it. And two bishops, as members of
the Commission, have made themselves distinctly responsible
for the drafting of the statutes by which such men are to be
confirmed in the possession of these powers in perpetuity. Are
we really to believe that it is a greater scandal that an atheist
should be admitted into the House of Commons than that he
should be intruded by Parliament, with the help of bishops,
into the government of the Church of Christ ?

Surely, iny Lord, it is vain and worse than vain to protest
against the admission of atheists into Parliament, and then
quietly to acquiesce in the intrusion of such persons into the
government of the Church, nay, even take part in intruding
them. It is idle and worse than idle for churchmen to profess
to be shocked that a man should play fast and loose with the
sacred sanction of an oath, and then play a part themselves in
the "organised hypocrisy," which I dare to affirm that the
religious system of colleges now is. It might, indeed, seem
ludicrous, were it not rather matter for the gravest indignation,
that fellows of colleges, having procured their own exemption
from all the religious obligations which were designed to attach
to them in these colleges, should now be seeking, as they are
seeking by means of the revised statutes, to secure to them-
selves the power to impose, notwithstanding, even under legal

penalties, any obligations they may think fit, under the name
of religion, on those who shall be members of the Church of
England. But it is not of those who may reject the doctrine
and discipline of the Church for any of the countless forms of
misbelief and unbelief that are current in the world that we
have any right to complain, if, under the pretext of abolishing
religious tests, they have procured for themselves and now seek
to secure such monstrous rights of interference in the govern-
ment of the Church, and if, having such rights, they should use
them to their full extent, either to " liberalise " the Church of
England, as it is called, and strip her of all distinctive doctrine
or discipline, or to tide over for a time that " moral interregnum "
which begins to stare men in the face when they go about to
establish a kingdom of righteousness which shall not be a
kingdom of God.

The real responsibility for allowing such statutes to be
imposed upon these colleges, if, as seems only too probable,
they are to be imjoosed upon tiiem by law, must rest solely
upon the Church of England herself in the persons of her
bishops, her clergy, and her laity, to whose supine indifference —
to say nothing of the active aid of some from whom the Church
had a right to expect better things — it is due that the mis-
believer and the unbeliever gained a footing in the government
of the Church in these colleges in the first instance, and are
now establishing their hold in perpetuity. And the real re-
sponsibility for giving effect to this system of government, by
which the Church of England is started on a path which is not
the path marked out by our Lord for the Church of Christ to
tread, and once started must ever diverge more and more from
her divinely appointed course, must rest on those heads and
fellows of colleges, whether laymen or in Holy Orders, but
above all on those in Holy Orders, who choose to accept it for
themselves, to serve as its ministers, to join with aliens and
enemies of the Church in the administration of it, and to im-
pose it, as the system of the Church, on the young men who
are helpless in their hands. But responsibility must surely rest
in even a larger measure on the bishops, who are the divinely

appointed rulers of the Ghurcli, if their voices are not heard,
or heard only to be speaking smooth things and prophesying
deceits, when the Church is drifting on the quicksands, and
their hands are not seen at the helm, or seen oidy, as has
unhappily been the case in some recent instances, to be steer-
ing her into the midst of them. The most fatal wounds of the
Church are ever the wounds wherewith she is wounded in the
house of those who should be her chiefest friends.

Parliament by the Act of 1871 created — for it was in
reality a new creation — governing bodies of colleges which,
for very obvious reasons, were even more unfit to have the
regulation of the religious affairs of members of the Church of
England, unless it were for the express purpose of demoralising
and disintegrating the Church, than any casual collections of
the same number of men could have been. But whatever
ulterior objects some of the promoters of this measure may
have had, there is no reason to suppose that members of Parlia-
ment of either House, with perhaps a few exceptions, had any
other object in view but to open, as they conceived, to all
classes of her Majesty's subjects, certain posts of honour and
emolument which had heretofore been in exclusive possession
of members of the Church of England. And if, when this
measure was in progress, the archbishops and bishops of the
Church had used their high vantage-ground as Lords of Par-
liament to press upon Parliament, with aught of the unanimity
and urgency with which, but two or three years after, they
pressed upon it a measure of most evil omen for the Church,
the necessity of providing that the governing bodies of
colleges, which by that measure were to be opened indiscrimi-
nately to persons of any or of no religious profession, should no
longer have any right or power to interfere in the regulation of
the religious worship, the religious instruction, or the religious
discipline of members of the Church, or at least that no mem-
bers of these bodies should have power to interfere unless they
were members of the Church, it is difficult to believe that Par-
liament would have refused to listen to them. Such a
provision as this was the only " safeguard " for members of the

Church which could be of any real value. There were ample
precedents for such a provision even in cases where only the
external affairs of the Church, and not its internal administra-
tion, were concerned. And when so momentous a change was
made in the constitution of bodies which had always from
their very foundation been most intimately associated with the
Church, and under their latest statutes had been invested with
almost absolute powers in the regulation of religious matters,
on the ground of their being composed exclusively of members
of the Church, it was so obviously just and equitable that such
provision should be made, that one may be excused for believ-
inor, until better instructed, that Parliament would have
assented to it, if proposed by the chief rulers of the Church.
But instead of this I fear it must be admitted that it was
due mainly, if not entirely, to the action of the bishops,
whether acting of their own motion and sharing the ignorance
of ordinary members of Parliament as to the real constitution
of these colleges, or at the instigation of members of colleges,
whose " corporate selfishness " too often forbids them willingly
to part with any power which they have once possessed, how-
ever unfit to possess it they may from altered circumstances
have become, that Parliament imposed upon colleges " safe-
guards," so called, in regard to religion, which, so far as the
members of the Church are concerned, are only safeguards in
the sense in which fetters and manacles are so, safeguards which
serve no other purpose but to ensure that the limbs shall not
have free play, and must at any cost be cast off, if the whole
body is not to be paralysed.

There may, then, be some ground for thinking that the
position in which the Church and her members have been
placed in these colleges since the Act of 1871 was passed, has
been the result rather of the ignorance and inadvertence of the
legislature than of its deliberate intention. But if the statutes
which are now lying before Parliament are to become law, no
such excuse can be pleaded. Deliberately and of set purpose
as the Commissioners have swept away every restriction which
might possibly have ensured that some members of the Govern-

ing Body in this College must always be persons in Holy
Orders, as deliberately have they, by their revised statutes,
placed in the hands of this Governing Body all and more than
all the powers, with regard to the government in all sacred
things, the religious worship, the religious instruction, and the
religious discipline, of members of the Church, which a Seniority
composed only of members of the Church ever possessed, more
even than the Act of 1871 itself gave. When this Commission
was appointed, as a sequel to the Act of 1871, being appointed
as it was when a political party was in power which makes
large professions of superior attachment to the Church, it
might reasonably have been expected that its members would
have received instructions to look into the bearing of the
changes introduced by that Act upon the position of members
of the Church in colleges, to redress whatever wrong might
have been done them through ignorance or through inadver-
tence, and to provide against it for the future. Such wrong
could hardly have failed to be done under any circumstances
when so entire a reversal of the constitution of colleges was
made as that which was made by the Act of 1871 ; and the
wrong that was in fact done under that Act was done almost
in the most aggravated form that was possible. Whether it
fell within the scope of the instructions given to the Commis-
sioners, or whether it was open to them, in any way, to redress
the wrong, it is not for me to say. But when, being instructed
to have regard in any changes they might make to the main
design of the several founders of colleges, they were able to
" read into " this instruction, as they have done in regard to
this College, a permission to set aside the last remaining traces
of a regard for the main, not to say the sole, design of the
Foundress, it is difficult to believe that their hands were so
straitly tied that they must needs deliberately confirm and
even enlarge the powers which Parliament had indirectly, and
perhaps unintentionally, given to the governing bodies of
colleges, as against members of the Church. Yet this is what
a Commission has done which includes among its members two
bishops of the Church. It is hard to see in what respects we.

who are members of the Church, are better off for the presence
of these bishops on the Commission than we should have been
if the two members for Northampton had been in their place.
And they at least would not have cast that glamour over the
eyes of men which gives to bishops a prodigious power for evil
when they " interpose the unsullied sanctity of their lawn "
not to arrest but to sanctify wrong-doing.

Perhaps even now, if the bishops could be induced to put
the matter fairly and fully before Parliament, Parliament might
be induced to redress the wrong, so far as it results from its
own action, if these results are not what Parliament itself
intended ; and these statutes, so far as they place the entire
control of all that relates to the religious worship, the religious
instruction, and the religious discipline of members of the
Church of England, in the hands of governing bodies which
are so manifestly unfit to be the depositaries of such power,
might be disallowed. But it cannot be expected that Parlia-
ment should do anything to help the members of the Church, if
they do not care to help themselves, or that members of Parlia-
ment should trouble themselves about the divine order of the
Church, if her bishops and clergy are willing to sacrifice it
rather than face in time any difficulties there may be in main-
taining it. Churchmen are only too prone to comjDlain of Par-
liament, of dissenters, of unbelievers, of I know not whom,
when in reality they have only themselves to thank for what
befalls them.

When the Act of 1871 was passed, it was still open to the
governing bodies of Colleges then in existence, composed, as
from the very necessity of the case they then were, of men who
by their own profession were honct fide members of the Church
of England, and in no inconsiderable degree of persons in Holy
Orders, to abstain from bringing this system into operation in
matters relating to religion. It was open to every member of a
governing body to decliue to bear any part in putting such a
system into force ; open to every fellow of a college in Holy
Orders to decline to take service under it ; open to every fellow,
whether lay or clerical, to decline to accept its ordinances for

himself ; open alike to governing bodies to decline any longer to
impose, and to every fellow to decline to take part in imposing,
upon the younger members of the college, who were members
of the Church, obligations in respect of worship, of instruction,
or of discipline, which could thenceforth rest only on the autho-
rity of a body which had and could have no claim to represent
the authority of the Church, in whose name, nevertheless, those
obligations should be imposed. It was open to heads and
fellows of colleges who were members of the Church — and
whatever may be the case with those who do not profess to
regard the Church as anything but a purely civil institution, it
was surely the only course open to those who profess to have
any regard for what are sometimes called Church principles — •
to hold altogether aloof from a system by which for the first
time in the history of the Church of England, in the history of
the Church of Christ, the whole administration of the Church
was transferred to bodies which, I do not scruple to say, as I
have said before, it is an outrage on the name of Christ to
regard as representing His Church. It was open to them by
voluntary action, under the sanction of the Bishop within the
limits of whose diocese, if not within his diocesan jurisdiction,
the college should be situated, to organise a system of worship,
of instruction, and of discipline which should have been in
harmony with the system of the Church of which they are
members, and should have enabled them to retain in her com-
munion those younger members of the Church who should be
committed to their care. It was open to the bishops of the
Church to have given such encouragement and sanction to such
a system as should have secured to it the confidence of the
great mass of the members of the Church, who now, in hope-
less ignorance of the utter hollowness and falsity of the ground
on which we stand, commit their sons and their friends to a
system from which, if they knew it as it really is, they would
shrink with abhorrence. But it was not open either to the
members of governing bodies to put such a system in operation,
or to fellows of colleges in Holy Orders to take service under it,
or to members of colleges, lay or clerical, to accept it for them-

selves, still less to have anything to do with forcing its accept-
ance upon others, or for bishops to give it their sanction and
encouragement, and yet not be held responsible for imposing
upon the members of the Church of England, as if it were
indeed and in truth the Church's own system, a system of
government which is false to the very first principles, subversive
of the very foundations, of the Church of Christ.

But heads and fellows of colleges who are members of the
Church have taken this responsibility upon them, and bishops
have encouraged them to do so. Setting aside the very charter
of the Church's existence as a Church of Christ, they have
started on its insidious way, and are now sustaining, this false
and treacherous system. And so it comes before the world in
the first instance in the name and with the apparent authority
of the Church of England, wears for a while her livery and
even flaunts itself in her latest fashions, and has religious ser-
vices, held in consecrated chapels and conducted by duly
ordained priests, which, for the present, differ but little from
the services of the Prayer Book, and are even tricked out to
appear, in the strange jargon of the day, " bright and hearty "
services. And simple folk who never think of looking beneath
the surface, coming to these colleges and seeing that to all ap-
pearances things are going on as they were before, think that
after all there has been no serious change in their constitution.
And yet all the while the ground is hollow beneath our feet,
and the foundations of this specious fabrick are slowly but
surely slipping away from under us. They who build on these
foundations can rear no other city but a city of confusion, though,
seen throusjli that dim haze of a vao^ue religiousness which is
fast settling down upon the Church, it may seem, for a while, to
the ignorant and the unwary, to be a veritable City of God. But
no City of God, no Church of Christ, is here. Neither consecra-
ted building, nor particular forms of worship, nor the service of
duly ordained priests, nor yet all these combined, can constitute
a Church, where the congregation of faithful men, organised in
accordance with the ordinance of Christ, is wanting. And such
congregation is wholly wanting here. Faithful men there are,

but they are not an organised body. An organised body there
is, but it is not a body of faithful men, still less of men organised
in accordance with the ordinance of Christ. Yet such a body it
is that now claims to stand in the place of the Body of Christ,
a veritable antichrist, to all members of the Church of England
in a college.

There are those, I am aware, who, with that singular
incapacity for facing unpleasant realities which seems to be a con-
genital weakness of members of the English Church, cherish the
fond delusion that there will always be on the governing body
of a college a majority of members of the Church, or that,
failinef this, those who are not members of the Church will leave
the conduct of religious matters to those who are. Surely never
was delusion more groundless. What reason indeed can there
be for expecting, when once the change in the conditions of
admission to fellowshij)S shall have had time to produce its full
effect, that the governing body of a college shall be composed
in any larger proportion of professed members of the Church
than any other society formed under similar conditions, a muni-
cipal corporation, for instance, or a school board, or a gas
company ; or that it shall be, any more than these would be if
entrusted with like powers, under the influence, in matters
relating to religion, of those of its members who are members of
the Church, when all its members will have equal rights of in-
terference, and they who are not members of the Church, having
such rights, will assuredly have the very strongest inducements
to use them for the purpose of moulding the Church to their own
notions of what it ought to be ? The plain truth of the matter
is that societies such as these, when once they come to be com-
posed of persons elected solely for literary or scientifick qualifi-
cations, must be expected from the very nature of the case,
under the conditions of modern life, to be composed in even
larger proportions than any other purely secular societies, if not
of persons who are distinctly attached to some one or other of
the many sects that are separated from the Church, yet of
persons who shall sit loose to the doctrines and the discipline of
the Church and even to all religious faith. And from any of

these it is as vaiu to expect that they will abstain from inter-
fering in the religious affairs of members of the Church, if they
have the legal right to interfere and can promote objects of
their own by doing so, as it would be childish to complain of
them for so using rights which churchmen themselves shall have
given them. But indeed it is altogether a new and a most porten-
tous conception of the Church of Christ, and of the Church of Eng-
land, which makes her government a mere game of hazard, at
which the members of the Church shall sit down with the alien and
the enemy to make stakes of the sacred trust which their Lord
has committed to their charge, and gamble away the inheritance
not of themselves alone but of all those younger members of the
Church who are entrusted to their care.

" It is vain in logick and even demoralising in practice," if
I may adojjt the language of a distinguished statesman on a
somewhat kindred matter, that bishops and clergy and laity of
the Church should think that they can acquiesce in the intro-
duction of such a system into these colleges and not be
responsible for committing the Church of England at large to
principles which strike at the very foundation of her claims
to be regarded as a Christian Church. There is surely enough
in the present condition of the Church of England to warn us
that she cannot admit false principles into her system with
impunity, even when they seem only to touch the hem of her
garments, and do not, as these do, poison her life-blood. The
slighted logick of the closet only too often finds its sure
avenger in the inexorable logick of results ; and the Church is
even now reeling under the results which have followed on her
rulers' disregard of the principles of the Church of Christ in
her government in matters not to be compared in importance
with those which are here in question. And yet while Church-
men are seeking and scarcely knowing how to find a remedy
for the evils and embarrassments which have been entailed
upon the Church by the neglect of her true principles on the
part of past generations of Churchmen, they are allowing
a system to come into existence before their eyes, and are even
helping it to the birth, which violates the very fundamental

principles, sets aside the very primary conditions, of her
existence as a Church of Christ. Bishops and clergy in Convo-
cation can see that Parliament, constituted as it now is, is
wholly unfit to interfere in the regulation of the affairs of the
Church, though its interference, from the very nature of the
case, can only be remote and occasional in its operation, and
does not supersede the government of the Church by her own
divinely ordained ministers. Yet bishops and clergy in Convo-
cation look on with placid unconcern while the whole
government of the Church in spiritual things, down to the
minutest points of detail, is transferred in these colleges to
bodies which are already as open to avowed atheists, to say
nothing of others who are alien or hostile to the Church, as ever
Parliament can become, and while the present generation of heads
and fellows of colleges is handing on not only the temporal,
but the spiritual charge which was entrusted to them, as
members of the Church of Christ, for the service of the Church
and the furtherance of the Christian faith, to another genera-
tion which shall know neither Church, nor Christ, nor God, by
them to be used, if they choose, in the service of antichrist and
for the subversion of the Christian faith. Can we wonder that
statesmen should take so little heed of churchmen when they
complain of the violation of the Church's principles, if they
themselves shew so little regard even for the very first prin-
ciples of the Christian Church ?

I have the honour to be,
My Lord,

Your Lordship's most obedient Servant,

J. S. WOOD.

To THE Right Reverend the Loed Bishop of Ely.

}. PALMER, PEINTER, JKSUS LANI', CAMBRIDGE.

RESULTS OF APPEALS

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e. NOBUAN AMD 80N, PBINTKKS, MAIDBN LANE, COVENl (iAKU£N.

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OF APPEALS TO THE ECCLESIASTICAL COURTS IN
RITUAL CASES.

The number and importance of the points, upon which the
Church Association has been instrumental in obtaining au authori-
tative declaration of the Law applicable to the Church of England,
will best be judged of by examining them in a connected form ; and
thus all parties interested can readily ascertain what is the Law
ou tiiese hitherto controverted points.

The Council have endeavoured throughout the contest to avoid
all irritating remarks, although sometimes under considerable pro-
vocation. They reprint an article from the monthly Intelligencer
which best expresses their views and aspirations.

"The final report of the Eoyal Commissioners on Eitual has
justified in a remarkable degree the policy adopted by the
Church Association. It will be remembered, that when the pviblic
mind was in a state of considerable agitation on account of the
novelties introduced into the mode of conducting Public Wor-
ship, and the resumption by some of the clergy of costumes and
ornaments, which were supposed to have been finally banished
from the Church ot'Euglaud, the opinions of eminent Counsel
were taken by the leaders on each side of the controversy, which
by their diversity on several material points, tended rather to
increase than allay the excitement that prevailed. It was at
this time that the late Mr. R. C. Ilanbury addressed a letter
to the Times, which resulted in the appointment of a Committee,
whose able and energetic exertions induced the Government to
advise Her Majesty to issue the Eoyal Commission on Eitual.
The proceedings against the Incumbent of St. Alban's had then
been commenced, and some strong endeavours were made to
induce the Church Association to suspend proceedings, and to
abandon all attempts to obtain an authoritative legal decision on
the points at issue, until after the Commissioners had made their
report.

" This was a trying moment for the Council of the Church
Association ; but, anticipating the long delay, which has actually
occurred before the publication of the Eeport, and fearing tiiat,
"whatever that Eeport might be, there would be the utmost diffi-

culty in inducing tlie Government to introduce any new measures
into Parliament, the Council decided, that their duty remained
unaltered to persevere in the necessary steps for obtaining the
decision of the Judicial Committee.

" The final Eeport has at length appeared, and we may confi-
dently assert that, but for the legal proceedings which the Church
Association have conducted at very great expense, no solution
of the points at issue would have ever been arrived at, and the
Church of England would have been torn in pieces by con-
flicting parties, each of whom would have insisted that the law
was on its side.

" There is every reason to believe that, before the close of the
present year, every disputed point on Eitual will have received a
final and authoritative decision. It would be presumptuous for
the Church Association to assume tliat the decision will be in
their fiivour on every point; but the immense advantage of
having ascertained the actual condition of the law on these
matters will assuredly be acknowledged, when each party shall
have had suflicient time to reflect on the duties imposed on them
by the removal of all doubt and uncertainty on the questions so
long at issue."

ELEVATION OF THE PATEN AND CUP ABOVE THE HEAD.

The sanction of the Court refused to any unnecessary elevation
whatever.

The Lord Chancellor (Lord Hatherley), in delivering _ the
Judgment of the Privy Council, on December 4th, 1869, said —

" It is most desirable, and their Lordships are all of opinion, that it should be
distinctly understood, that they give no sanction whatever to a notion that
any elevation whatever of the Elements, as distmguished from the mere act of
removing them from the Table, and taking them into the hand of the Mmister,
is sanctioned by law. It is not necessary for then- Lordships to say more (but
most undoubtedly less we cannot say) than that we feel nothing has taken place
in the course of this cause, that can possibly justify a conclusion, that any
elevation whatever, as distinguished from the raising from the tal)le, is proper
or is sanctioned."— JwcZgnient Privy Council, Martin v. MachonocUe, Law Reports,
Privy Council Appeals, Vol. iii. part 1, 1870, page 63.

Alluding to the acts complained of at St. Albans, Lord Chelms-
ford, in delivering the Judgment of the Privy Council, Nov. 25th,

1870, said—

" It appears then, that the practice is, that, upon the officiatmg clergyman
reaching the solemn words of institution in the Prayer of Consecration, he
drops his voice so as to be nearly inaudible ; a bell begins to toll ; that he
then elevates (not the paten but) a wafer, and replacing it upon the communion-
table, bows his head down towards the table, and remains for some seconds m
this position; that he then elevates the cup, and replacing it on the table bows
do\vn as before, after which the administration of the elements commences.' . . .

" Now, the conclusion to be drawn from this statement of facts is, that Mr.
Mackonochie having determined to yield the merest literal obedience to the
precise letter of the monition, had resolved that neither he nor his curates
should elevate the paten or the cup above their heads during the Prayer of
Consecration; but in consequence of the difficulty of keeping to the exact degree
of elevation intended, the officiating clergyman, unconsciously and uninten-
tionally, elevated the wafer and the cup to the extent mentioned in the afh-

davits. Bat if Mr.Mackonochie has been (as he admitted), carefully scanning
the monition and the Order in Council to see how he could keep exactly within
them, and has been acting vapon his understanding "that legal judgments should
be interpreted according to their letter," he has no right to complain of the
letter, if the monition is applied against him, and he is made accountable for an
actual non-compliance with its terms, whatever his intentions to obey it may
have been. The act of elevation to the prohibited degree was witnessed; the
secret intention could not be known. That the elevation charged took place
during the Prayer of Consecration appears from the evidence of Mr. Mackouo-
chie, That the raising of the wafer and of the cup takes place after the words of
institution in each kind; consequently, the wafer, at least, must be raised as the

Prayer is proceeding

" In the attempt to satisfy his conscience, and to shelter himself under the
narrowest literal obedience to lawful authority, Mr. Mackonochie has been a
second time foiled. Upon the former occasion their Lordships, after expressing
their opinion judicially that the monition had been disobeyed, did not think it
necessary to do more to mark their disapprobation of Mr. Mackonochie's course
of proceeding than by directing tiiat bo should pay the costs of the application.
Upon this repetition of his offence tlieir Lordsliips think that tlicy ought to pro-
ceed further. They therefore declare that Mr. Mackonochie has not complied
with the monition in respect of the elevation of the paten or wafer, nor as
abstaining from prostration before the consecrated elements. And they order,
that he be suspended for the space of three calendar months from the time of
notice of the suspension, from all discharge of his clerical duties and offices, and
the execution thereof— that is to say, from preaching of the Word of God, and
administering the Sacraments, and celebrating all other clerical duties and
offices ; and, further, that he pay the costs of this application."— JwiZsrmeni 0/
Privij Council, Ma/t-tin v. Mackonochie, Law Journal Beioorts, Ecclesiastical
Cases, Vol. xl. part 4, April, 1871, p. 5 to 7.

ELEVATION OF CHALICE.

The Rev. John Purchas was charged, " that while reading the prayer for the
' whole state of Christ's Church Militant here on earth,' you stood with your back
to the people, in front of the middle of the holy table, and while reading the
word ' oblations,' as a religious ceremony took up the chalice, then being on
the said holy table, and elevated it above your head."

The Dean of Arches pronounced such elevation to be illegal. — Judgment of
Court of Arches, Elphinstone v. Purchas, Law Reporis, Ecclesiastical Courts,
Vol. iii. part 1, 1869-70, p. 109.

ELEVATION OF OFFERTORY ALMS.

" The Rev. John Purchas was charged that he, during the Communion
Service as officiating minister, after receiving the alms contributed at the
offertory, elevated the same, and then, placing the same for a moment on the
holy table, did forthwith remove the same and hand them to an acolyte or at-
tendant, who took them away and placed them on the credence table, instead of
suffering the same to remain on the holy table."

The Dean of Arches said,

I admonish Mr. Purchas to abstain for the future from doing or sanctioning
the acts so charged. — Ihid. p. 100.

PROSTRATION OR KNEELING DURING THE PRAYER OF

CONSECRATION.

The Lord Chaucellor (Lord Cairus), deliveriug the judgment
of the Privy Council, Dec. 28th, 1868, said—

The evidence remains that the Respondent, after commencing the prayer of
consecration standing, paused in the middle of the prayer, knelt down, inclining
or prostrating his head towards the ground, and then, rising up again, con-
tinued the prayer standing.

In order to bring the conduct of the Respondent on this head to the test 01

ecclesiastical law, it is proper now to turn to the Rubric of the order of the
administration of the Holy Communion

The Rubric before the prayer of consecration then follows, and is in these
words :

" When the priest, standing before the table, hath so ordered the bread and
wine that he may with the more readiness and decency break the bread before
the people, and take the cup into his hands, he shall say the prayer of conse-
cration as follows."

Their Lordships entertain no doubt on the construction of this Rubric, that
the priest is iuteuded to continue in one posture during the prayer, and not to
change from standing to kneeling, or vice versa ; and it appears to them equally
certain that the priest is intended to stand and not to kneel. They think that
the words " standing before the table" apply to the whole sentence ; and they
think this is made more apparent by the consideration, that acts are to be done
])y the priest before the people as the prayer proceeds (such as taking the paten
and chalice into his liands, breaking the bread, and laying his hands on the
various vessels) which could only be done in the attitude of standing.

This being, in their Lordships' opinion, the proper construction of the Rubric,
it is clear that the Respondent, by the posture, or change of posture which he
has adopted during the prayer, has violated the Rubric, and committed an
offence within the meaning of the 13th and 14th Charles II., cap. 4, sees. 2, 17,
24, taken in connexion with the 1st of Elizabeth, cap. 2, and punishable by
admonition uuder sec. 23 of the latter statute.

It was contended on behalf of the Respondent, that the act complained of was
one of those minute details, which could not be taken to be covered by the pro-
visions of the Rubric ; that the Rubric could not be considered as exhaustive
in its directions

Their Lordships are of opinion, that it is not open to a minister of the Church,
or even to their Lordships in advising Her Majesty as the highest ecclesiastical
tribunal of appeal, to draw a distinction in acts, which are a departure from or
violation of the Rubric, between those which are important and those which
appear to be trivial. The object of a Statute of Uniformity is, as its preamble
expresses, to produce " an universal agreement in the public worship of
Almighty God," an object, which Mould be wholly frustrated if each minister,
on his own view of the relative importance of the details of the service, were to
be at liberty to omit, to add to, or to alter any of those details. The rule upon
this subject has been already laid down by the Judicial Committee in " Wester-
ton V. Liddell," and their Lordsliips are disposed entirely to adhere to it : "In
the performance of the services, rites, and ceremonies ordered by the Prayer-
Book, the directions contained in it must be strictly observed ; no omission and
no addition can be permitted." ....

On the whole, their Lordships are of opinion that the charge against the
Respondent of kneeling during the Prayer of Consecration has been sustained,
and that he should be admonished, not only not to recur to the elevation of the
])aten and the cup as pleaded in the 3rd article, but also to abstain for the future
from kneeling or prostrating himself before the consecrated elements during the
Prayer of Consecration, as in the same article also pleaded. — Privy Council
Judgment, Martin v. Mackonochie, Lcuiv Eejjorfs, Privy Council A]ppeal Cases,
Vol. ii. 1867-9, pp. 381 to 385.

Lord Chelmsford, in the judgment of the Privy Council, Nov.
25th, 1870, said—

The remaining charge to be considered against Mr. Mackonochie is, his sanc-
tioning kneeling or prostration before the consecrated elements during the
Prayer of Consecration. Their Lordships (as already mentioned) having upon
the former occasion, when Mr. Mackonochie was charged with disobedience to
the monition, decided that the genuflexion, which he practised, amounted to
kneeling. Mr. Mackonochie, with the same object which he has always had in
view, to pay only the closest literal obedience to the monition, gave notice to
his curates, that he intended thenceforth to bOw withput bepdlng the knee at
the part of the Prayer of Consecration where h6 had previously knelt. This

intention he and his curates carried out, according to the description given
in the affidavits, hy bowing down towards the table after replacing the wafer
upon it, and remaining some seconds in that position : and adopting the same
course with respect to the cup. Mr. Macl^onocliie stated that upon some of
these occasions his forehead may liave touclied the table, but that this was no
part of the act of bowing, his object being merely alow bow. Their Lordships
do not regard a reverential bowing in the light of an act of prostration, a.s con-
tended for by the learned counsel for the appellant ; but the posture assumed
and maintained for some seconds by Mr. Mackonochie is certainly not a mere
bow, but a humble prostration of the body in reverence and adoration. Their
Lordships consider that the charge against Mr. Mackonochie of sanctioning
prostration before the consecrated elements is therefore fully proved. — Privy
Council Judgment,* Martin v. Mackonochie, 25 Nov., 1870, Law Journal
Reports, Ecclesiastical Cases, Vol. xl. part 4, Api'il, 1871, p. 7.

LIGHTED CANDLES.

The Lord Chancellor (Lord Cairns), delivering the judgment of
the Privy Council, Dec. 23rd, 1868, said—

The facts, therefore, on this part of the case, appear to be that the Respon-
dent uses two lighted candles during, with reference to and as an accompani-
ment of, the Communion service, and not for the ordinary purpose of giving
light, and that these candles are placed on a ledge of wood which is placed on
the Communion-table.

The Dean of the Arches seems to have considered, that all the practices com-
plained of before him, including this use of lighted candles, were ceremonies.
The Respondent, in the argument of his counsel at the bar, appeared to prefer
to treat the question as one of ornament, and Mr. James said he considered the
lighted candles " part of the symbolical decoration of the altar."

If it were necessary to decide which of these views is correct, their Lordships
would feel disposed to agree with the Dean of Arches that, however candles
and candlesticks may per se be looked upon as a part of the furniture or orna-
ments of the church, taking the word ornaments in the larger sense assigned to
it by this Committee in " Westerton v. Liddell" {Moore, p. 156 ), yet the light-
ing of the candles and the consuming them by burning throughout, and with
reference to a service in which they are to act as symbols and illustrations, is
itself either a ceremony, or else a ceremonial act forming part of a ceremony,
and making the whole ceremony a different one from what it would have been,
had the lights been omitted

There is a clear and obvious distinction between the presence in the church
of things inert and unused, and the active use of the same things as a part of
the administration of a sacrament or of a ceremony. Incense, water, a banner,
a torch, a candle and candlestick may be parts of the furniture or ornaments of
a church : but the censing of persons and things, or, as was said by the Dean of
Arches, the bringing in incense at the beginning or during the celebration, and
removing it at the close of the celebration of the Eucharist, the symbolical use
of water in baptism, or its ceremonial mixing with the sacramental wine ; the
waving or carrying of the banner ; tlie lighting, cremation, and symbolical use
of the torch or candle : these acts give a life and meaning to what is otherwise
inexpressive : and the act must be justified, if at all, as part of a ceremonial law.

If the use of lighted candles in the matter complained of be a ceremony or
ceremonial act, it might be sufficient to say that it is not — nor is any ceremony
in which it forms a part — among those retained in the Prayer-book, and'it
must therefore be included among those that are abolished ; for the Prayer-book,
in the preface, divides all ceremonies into these two classes ; those which are
retained are specified, whereas none are abolished specifically or by name, but
it is assumed, that all are abolished which are not expressly retained.

* Similar Judgment in Court of Arches, Elphinstone y. Purchas.

As to the argument, that the use complained of is at most only part of a cere-
mony, their Lordships are of opinion that, when a part of a cei-emony is changed,
the integrity of the ceremony is broken, and it ceases to be the same ceremony.

It remains to be considered whether the use of these two lighted candles can
be justified as a question of " ornaments" according to the definition of that term
already referred to. It was in this sense that the argument for the Respondent
appeared to ])refer to regard them ; and the learned Judge of the Arches' Court
also, although, at the earlier part of his judgment, he had stated that the
matters complained of before him must be considered as " ceremonies," appears
ultiinntely to have applied to the use of the lighted candles the law or Rubric as
to ornaments.

The Rubric or note as to ornaments, in the commencement of the Prayer-
book is in these words : —

" And here it is to be noted, that such ornaments of the church and of the
ministers thereof, at all times of their ministration, shall be retained and be in
use as were in this Church of England, by the authority of Parliament, in the
second year of the reign of King Edward VI."

The construction of this Rubric was very fully considered by this Committee
in the case of" "Westerton v. Liddell" already referred to ; and the propositions
which their Lordships understand to have been established by the judgment in
that case may thus be stated :

First. —The words " authority of Parliament" in the Rubric, refer to and mean
the Act of Parliament 2d and 3d Edward VI, cap. 1, giving Parliamentary
effect to the first Prayer-book of Edward VI., and do not refer to or mean canons
or Royal injunctions, having the authority of Parliament made at an earlier
period. — {Moore, Special Beport, p. 160.)

Second. — The terra " ornaments" in the Rubric means those articles the use of
which in the services and ministrations of the Church is prescribed by that
Prayer-book. — (16 id. p. 156.)

Third. — The term " ornaments" is confined to these articles. — {Ihid. p. 156.)

Fourth. — Though there may be articles, not expressly mentioned in the
the Rubric, use of which would not be restrained, they must be articles which are
consistent with, and subsidiary to, the services ; as an organ for the singing, a
Credence-table from which to take the sacramental bread and wine, cushions,
hassocks, Si.c. — (lhid. p. 187.)

In these conclusions, and in this construction of the Rubric, their Lordships
entirely concur, and they go far, in theLr Lordships' opinion, to decide this part
of the case.

The lighted candles are clearly not " ornaments'' within the words of the
Rubric, for they are not prescribed by the authority of Parliament therein men-
tioned—namely, the first Prayer-book ; nor is the injunction of 1547 the
authority of Parliament within the meaning of the Rubric. They are not sub-
sidiary to the service, for they do not aid or f;icilitatc — much less are they
necessary to— the service ; nor can a separate and indejjendent ornament, pre-
viously in use, be said to be consistent with a Rubric which is silent as to it,
and which by necessary implication abolishes what it does not retain.

It was strongly pressed by the Respondent's counsel, that the use of lighted
candles up to the time of the issue of the first Prayer-book was clearly legal;
that the lighted candles were in use in the Church in the second year of Edward
VI. ; and that there was nothing in the Prayer-book of that year making it un-
lawful to continue them. All this may be conceded, but it is in reality beside
the question. The Rubric of our Prayer-book might have said : those ornaments
shall be retained which were lawful, or which were in use in the second year of
Edward VI., and the argument as to actual use at the time, and as to the weight
of the injunction of 1547, might in that case have been material. But the
Rubric, sjieaking in 1661 more than one hundred years subsequentlj^ has, for
reasons, which it is not the province of a judicial tribunal to criticise, defined the
class of ornaments to be retained by a reference, not to what was in use de facto,
or to what has lawful in 1549, but to what was in tlie Church by authority of
Parliament in that year; and in the Parliamentary authority, which this Com-

mittcc has held, and which their Lordships hold to be indicated by these words >
the ornaments in question are not found to be included.

Their Lordships have not referred to the usage as to lights during the last
three hundred years; but they arc of opinion, that the very general disuse of
lights after the Reformation (whatever exceptional cases to the contrary might
be produced), contrasted with their normal and prescribed use previously, affords
a very strong contemporaneous and continuous cxposiiion of the law upon the
subject.

Their Lordships -will, therefore, humbly advise Her Majesty, that the charges
as to lights also has been sustained, and that the respondent should be
admonished for the future to abstain from the use of them, as pleaded in these
articles. — Privy Council Judgment, Martin v. Maclconochie, Laio B^;iiorts, Priv^
Council A^pecd Cases, 1867-9. pp. 3S6 to 392.

INCENSE.

The Dean of Arches, in delivering judgment, March 28, 1868,
said —

The charge against The Kev. A. H. Mackonochie as to the use of incense is
twofold; and is as follows:

(a.) " That he used incense for censing persons and things in and during
" the celebration of the Holy Communion, and permitted and sanctioned such
" use of incense."

This mode of using incense had been discontinued before tbe institution of
the suit.

(h.) •' That he unlawfully used incense in and during the celebration
" of the Holy Communion, and permitted and sanctioned such unlawful use of
" incense." ....

It (incense) certainly was in use in the Church of England in the time of
King Edward the Sixth's first Prayer Book. The visitation articles of Cranmer
as to forbidding the censing to certain images, &c., supplies one of the proofs of
this fact. On the other hand the use of it durmg the celebration of the Eucha-
rist is not du-ectly ordered in any prayer book, canon, injunction, formulary, or
visitation article of the Church of England since the Reformation

It is not, however, necessarily subsidiary to the celebration of the Holy Com-
munion, and it is not to be found in the rubrics of the present Prayer Book,
which describe with considerable minuteness every outward act, which is to be
done at that time.

To bring in incense at the beginning or during the celebration, and remove
it at the close of the celebration, of the Eucharist, appears to me a distinct cere-
mony, additional and not even indirectly incident to the ceremonies ordered by
the i3ook of Common Prayer.

Although therefore it be an ancient, innocent, and pleasing custom, I am
constrained to pronounce that the use of it by Mr. Mackonochie, in the maimer
specified in both charges, is illegal and must be discontinued. — Judgment of thd
Court of Arches, Martin v. Mackonochie, Laiu Reports, Ecclesiastical Cases,
Vol. ii. 1867-9, pp. 211-215.

The Rev. John Purchas, was charged, " That he used incense for censing per-
sons and things, and for other purposes, as a matter of ceremony, in and dnring
the celebration of the Holy Communion, and also in and during other parts of
Divine Service, and thei-e permitted and sanctioned such use of incense."

The Dean of Arches admonished Mr. Purchas to abstain for the future from
doing or sanctioning the acts so charged. — Judgment, Court of Arches, Elphin-
stoyie V. Purchas, Law Reports, Ecclesiastical Courts, Vol. iii. part 1, 1869-70,
pp. 99 to 101.

The said Rev. John Purchas was charged : '> That he did cense or permit
to be censed, during Divine Service, the crucifix, j^laced and standing on the
holy table or narrow ledge.

The Dean of Arches admonished Mr. Purchas to abtain for the future from
doing or sanctioning the acts so charged. — Ihid. pp. 99 to 101.

MIXING WATER WITH THE SACRAMENTAL WINE
USED IN THE ADMINISTRATION OF THE HOLY COMMUNION.

The Dean of Arches, in delivermg judgment, Feb. 3, 1870, said,
" I admonish Mr. Pnrchas to abstain for the future from, during the celebration
of the Holy Communion and as part of the ceremonies thereof, mixing water
with the sacramental wine used in the administration of the Holy Communion,
and permitting and sanctioning such mixing and the administration to the
communicants of the wine and water so mixed." — Extract, Judgment Court of
Arches, Elphinstone v. Purclms, Ihid. pp. 100, 101.

The Lord Chancellor, Lord Hatherley, delivering the judgment of the Privy
Council, Feb. 23, 1871, said,

Their Lordships now proceed to the 16th article, which charges that, on a
certain day, the defendant " administered wine mixed with water instead ofmne
to the comnnmicants at the Lord's Supper." The learned judge in the Court
below has decided that it is illegal to mix water with the wine at the time of
the service of Holy Communion ; but he decides, that water may be mixed
with the wine " ptroyidcd that the mingling be not made at the time of the
celebration." ...

Their Lordships are unable to arrive at the conclusion that, if the mingling
and administering in the service water and wine is an additional ceremony, and
so unlawful, it becomes lawful by removing from the service the act of mingling
but keeping the mingled cup itself and administering it. But neither Eastern
nor Western Church, so far as the Committee is aware, has any custom of
mixing the water with wine apart from and before the service.

As to the second question, the addition of water is prescribed in the Prayer-
book of 1549; it has disappeared from all the later books, and this omission must
have been designed. . . . These directions make it appear, that the wine has
not been mingled with water, but remains the same throughout. If the wine
had been mingled with water before being placed on the table, then the portion
of it, that might revert to the curate, would have undergone this symbolical
mixing, which cannot si^rely have been intended

As the learned judge has decided that the act of mingling the water with the
wine in the seiwicc is illegal, the private mingling of the wine is not likely to
find favour with any, whilst the former practice has prevailed both in the
East and the West, and is of great antiquity, the latter practice has not
prevailed at all ; and it would be a manifest deviation from the Rubric of the
Prayer-book of Edward VI. as well as from the exceptional practice and
directions of Bishop Andrewcs. Upon this 16th Article, however, whether it
be more or less important, their Lordships allow the appeal, and will advise that
a monition should issue against the defendant. — Extract, Privy Council Judg-
ment, Hehhert v. Ptirchas, Law Joiimal Pei^orts, Ecclesiastical Cases, Vol. xl.
part 6, Jime, 1871, pp. 49, 50.

VESTMENTS.

Cope at Morning or Evening Prayer.

Albs with patches called Apparels.

Tippets of a circular form.

Stoles, of any kind whatsoever, whether black, white, or co-
loured, and worn in any manner.

Dahnatics. Maniples.

The Dean of Arches, delivering judgment, Feb. 3, 1870, said,

It is unlawful, theiefore, for Mr. Purchas to wear or autliorlze to be

worn, a C(ipe at morning or at evening prayer ; albs with patdics called
apparels, tippets of a circular form, stoles of any kind whatsoever, whether
black, white, or coloured, and worn in any manner ; dalmatics and maniples,
which latter ornament, it appears from the evidence, was worn on one occasion
by one of the officiating clergymen, though it does not appear that Mr.
Purchas wore one himself. As to the girdle and the amice, it is not proved
that Mr. Purchas wore them or sufl'ered them to be worn. — Extract from Judg-
ment in Court of Arches, Elpliinstone v. Purchas, Laic Reports, Ecclesiastical
Courts, Vol. iii. part 1, 1869-70, p. 94.

The Chasuble. — Tunics or Tunioles. — Albs.

The Lord Chancellor, Lord Hatherley, in delivering Judgment, Feb. 2.1, 1871,
said,

The charges, wliich arc the subject of thi« ajipeal; arc that tlic rcspou'lcnt iias
offended against the statute law and the constitutions and canons ccclciiastical,
... by himself wearing and sanctioning and authorizing the wearing by other
officiating ministers, whilst officiating in the Communion Service, and in the
administrations of the Holy Communion in tlie said church, a vestment called a
chasuble, as pleaded in the 36th article ; and by himself wearing, and causing
or suffering to be worn by other officiating clergy, when officiating in the Com-
munion Service in the said church, certain other vestments called dalmatics,
tunics or tunicles, and albs

We find it convenient to adopt the order followed by the learned Dean of the
Arches, and to examine first, the charge of wearing and causing to be \\orn,
a chasuble, tunics, or tunicles and albs in the celebration of the Holy Com-
munion.

It is necessary to review shortly the history of the Rubric, usually known as
" the Ornaments-Rubric," which governs this question.

The first Prayer Book of King Edward VI. 1549, contains the following
Rubric at the beginning of the Communion office: —

" Upon the day and at the time appointed for the ministration of tlie Holy
Communion, the priest, that shall execute the holy ministry, shall put upon him
the vesture appointed for that ministration, that is to say, a white albe, plain,
with a vestment or cope, and where there be many pi-iests or deacons, then so
many shall be ready to help the priest in the ministration as shall be requisite,
and shall have upon them likewise the vestures appointed for the ministry, that
is to say, albes with tunicles."

In the second Prayer Book of Edward VI. (1552) this was altered, and it
was ordered, that the minister " shall use neither albe, vestment, nor cope, but
being archbishop or bishop he shall have and wear a rochet, and being a priest
or deacon he shall have and wear a surplice only."

The Prayer Book of Elizabeth (a.d. 1559) provided, that " the minister at
the time of the communion, and at all other times of his ministration, shall use
such ornaments in the church as were in use by authority of Parliament in the
second year of the reign of King Edward VI, according to the Act of Parlia-
ment set in the beginning of this book."

This Committee has already decided (Liddcll v. Westerton), that the words
" by authority of Parliament in the second year of the reign of King Edward
VI." refer to the first Prayer Book of King Edward VI.

The Act of Parliament set in the beginning of Elizabeth's book is Queen
Elizabeth's Act of Uniformity, and the 25th clause of that Act contains a pro-
viso, " that such ornaments of the Church and the ministers thereof shall be
retained and be in use, as was in this Church of England by authority of Parlia-
ment in the second year of the reign of King Edward VI, until other order
shall be therein taken by the authority of the Queen's Majesty, with the advice
of the Commissioners as appointed and authorised under the Great Seal of
England, for causes Ecclesiastical, or of the Metropolitan of this Realm."

The Prayer Book therefore refers to the Act, and the Act clearly contem-
plated further directions to be given by the Queen, with the advice of Com-
missioners or of the Metropolitan

In the year 1564 appeared the Advertisements of Elizabeth. They make order
for the vesture of the minister in these words : — " In the ministration of the Holy
Communion now in cathedral and collegiate churches, the principal minister shall
use a cope, with gospeler and epistoler agreeably ; and at all other prayers to be
said at the said Communion Tabic to use no copes but surplices. That every
minister, saying any public prayers or ministering the Sacraments or other rites of
the Church, shall wear a comely surplice with sleeves, to be provided at the charge
of the parish." (Cardwell, Doc. An. I, 396.)

These Advertisements were very actively enforced within a few years of their
publication. An inventory of the ornaments of 150 parishes in the Diocese of
Lincoln, A.D. 1565-1566, has been published by Mr. Edward Peacock; and it
shews, that the chasubles or vestments and the albs, were systematically defaced,
destroyed, or put to other uses, and a precise account was rendered of the mode
of their destruction. Proceedings took place under Commissions in Lancashire
in 1565 and 1570; in Carlisle in 1573 and following years, when "vestments
seem to have disappeared altogether." (Eev. J. Eaine, " Vestments," London,
1866). There is no reason to doubt, that all through the country commissions
were issued to enforce the observance of the Advertisements within a few year's
after they wei'e drawn up.

These, then, are the leading historical facts, with which we have to deal in
the difficult task of construing the Rubric of Ornaments. The vestment or
cope, alb, and tnnicle were ordered by the first Prayer Book of Edward VI.
They were abolished by the Prayer Book of 1552, and the surplice was sub-
stituted. They were provisionally restored by the statute of Elizabeth, and by
her Prayer Book of 1550. But the injunctions and the Advertisements of
Elizabeth established a new order within a few years fi'om the passing of the
statute, under which chasuble, albe and tunicle disappeared. The canons of
1603-4, adopting anew ihc reference to the Rubric of Edward VI, sanctioned
in express terms all that the Advertisements had done in the matter of the vest-
ments, and ordered the surplice only to be used in parish churches. The revisers
of our present Prayer Book in 1662, under another form of words, repeated
the reference to the second year cf Edward VI, and they did so advisedly, after
attention being called to the possibility of a return to the vestments. . . .

Their Lordships think that the defacing and destroying, and converting to
profane and other uses of all the vestments now in question, as described in the
Lincoln MS. published by Mr. Peacock, shew a determination to remove utterly
these ornaments, and not to leave them to be used hereafter when higher Ritual
might become possible.

In order to decide the question before the (Committee, it seems desirable first
to examine the effect of the Church legislation of 1603-4. The 14th Canon
orders the use of the Prayer Book without omission or innovation, and the
80th Canon directs that copies of the Prayer Book are to be provided, in its
lately revised form, and, by implication, the Ornaments-Rubric is thus made
binding on the clergy. Canon 24th directs the use of the cope in cathedral and
collegiate churches upon principal feast days, " according to the Advertisements
for this end, anno 7 Elizabeth." Canon 58th says that " every Minister saying
the public prayers, or ministering the Sacraments or other rites of the Church,
shall wear a dscent and comely siu-plice with sleeves, to be provided at the
charge of the parish." There can be no doubt, that the intention here was not
to set up a contradictory rule, by prescriliing vestments in the Prayer Book and
a surplice in the Canons which give authority to the Prayer Book. It could
not be intended, in recognising the legal force of the Advertisements, to bring
back the things which tlie Advertisements had taken away: nor could it be
expected, that either the minister or the people should provide vestments in lieu
of those, which had been destroyed, and accordingly no direction is given with
regard to them. The provisions of the Canons and Prayer Book must be read
together, as far as possible ; and the Canons upon the vestm-e of the ministers
must be held to be an exposition of and limitation of the Rubric of Ornaments.
Such ornaments are to be used as were in use in the second year of Edward VI,
limited as to the vestments by the special provisions of the Canons themselves ;
and the contemporaneous exposition of universal practice shew, that this was^

regarded as the meaning of the Canons. There does not appear to have been
any return to the vestments in any quarter whatever

i3ut whether this be so or not, their Lordships are of opinion, that as
the Canons of 1603-4, which in one part seemed to revive the vestments,
and in another to order the surplice for all ministrations, ought to be con-
strued together; so that the Act of Uniformity is to be construed with tlie two
canons on this subject, which it did not repeal, and that the result is, that the
cope is to be worn in ministering the Holy Communion on high feast days in
cathedrals, and collegiate churches, and the surplice in all other ministrations.
Their Lordships attach great weight to the abundant evidence, which now exists
that from the days of Elizabeth to about 1840 the practice is unifbrndy in ac-
cordance with this view ; and is irreconcileable with either of the other views.
Through the researches that have been referred to in these remarks, a clear and
abundant expositio contemporanea has been supplied, which compensate:] for the
scantiness of some other materials for a Judgment.

It is quite true, that neither contrary practice nor disuse can repeal the
positive enactment of a statute, but contemporaneous and continuous usage is
of the greatest efficacy in law for determijiing the true construction of obscurely
framed documents. . . .

Their Lordships will advise Her Majesty, that the defendant Mr. Purcbas lias
ofi'ended against the Laws Ecclesiastical in wearing the chasuble, alb and tunicle;
and that a monition shall issue against the defendant accordingly. — Extraxt from
Privy CoimcilJudgment, Hehbertv. Pur chas, Law Journal Reports, Ecclesiastical
Cases, Vol. xl. part 6, new series, June, 1871, pp. 39 to 48, 50.

WAFER BREAD.

The Rev. John Purchas was charged with using " wafer bread, being bread
made in the special shape and fashion of circular wafer instead of bread such
as is usual to be eaten," and with administering the same to the communicants.

The Lord Chancellor, Lord Hatherk;y, in delivering Judgment, Feb. 23, 1871,
said,

It is at least worthy of notice, that when Cosin and others at the last revision
desired to insert the words making the wafer also lawful, these words were
rejected.

But their Lordships attach greater weight to the exposition of this Rubric
furnished by the history of the question. From a large c>-illection of Visitation
Articles, from the time of Charles II., it is clear that the best and purest wheat
bread was to be provided for the Holy Communion, and no other kind of bread.
They believe, that from that time till about 1840 the practice of using the usual
wheat bread was universal.

The words of the 20th Canon, to which the Visitation Articles refer, point
the same way. The churchwardens are bound to supply " wheaten bread,"
and this alone is mentioned. If wafer bread is equally permitted, or the special
cakes of Edward VI.'s first Book and of the injunctions, it is hard to sec why
the parish is to supply wheaten bread, in cases where wafers are to be supjilicd
by the minister or from some other source. And if wafers were to be in use, a
general injunction to all churchwardens to supply wheaten bread would be
quite inapplicable to all churches, where there should be another usage.

Jpon thewhole, their Lordships think, that the law of the Church has directed
the use of pure wheaten bread, and they must so advise Her Majesty.— Extract,
Privy. Council Judgment, Eeihert v. Purchas, ibid. pp. 50,51.

Eells — Agnus Dei in wrong part of Service.

The Rev. John Purchas was charged with having " caused a small bell to be
rung divers times during the Prayer of Consecration in the service of the Holy
Communion, such ringing being simultaneous and connected with the conse-
cration of the elements, and with the elevation of them, as in the preceding
Articles mentioned."

" And also with having caused to be said or sung, before the reception of the
elements and immediately after the Prayer of Consecration in the Communion

Service, the words or hymn or prayer commonly known as ■ The Agnus,' that is
to say: — ' O Lamb of God that taketh away the sins of the world, have mercy
on US;' which said words are appointed to be said only as a part of the said
hymn or prayer at the conclusion of the said service, namely, after the reception
of the elements by the communicants is completely ended, and after the Lord's
Prayer and the other prayer then appointed and the Gloria have been said, and
immediately before the final blessing."

On both points the Dean of Arches said,

I think these articles are substantially proved ; and that in these circum-
stances the additional rites or ceremonies must be considered as illegal, on the
principle of the decision in Martin v. Mackonochic ; and I accordingly admonish
Mr. Purchas to abstain from the use or sanction of the particular rites and cere-
monies so cliarged for the future. — Extract Jiidgment Cowt of Arches, Elpliin-
stone V. PurclMS, Law Reports, Ecclesiastical Courts, Vol. iii. part 1, 1869-70,
pp.98, 99.

Sign of the Cross. — Kissing the Gospel Book.

"The Rev. John Purchas was charged, That during the saying of the
Apo.'>tles' creed and Nicene creed, and at the pronouncing of the Absolution
in the order for Holy Communion, and at the giving of the elements to the
communicants, and duriug the pronouncing of the Benediction, after the sermon,
and on certain other occasions, when about to mix water with the wine, and
when about to consecrate the same, you, being then the officiating minister, made
the sign of the cross by the appropriate gesture for that purpose, the same being
intended as and constituting a ceremony.''

" And further that you being present, and responsible for the due performance
of Divine Service during the Communion Service, directed, caused, or permitted
and sanctioned a certain clergyman then assisting you in the performance of
Divine Service by reading the Gospel for the day, to kiss the book from which
he read the Gospel, such kissing of the book being intended as and constituting
a matter of ceremony, the said book, during such reading of the Gospel, being,
in a ceremonial manner, held before him by a deacon or attendant."

The Dean of Arches said,

The ruling of the Privy Council in the case of Martin v. Mackonochie, with
respect to the kneeling of the priest dm-ing the Communion Service, seems to
me to apply to the acts of devotion complained of in these articles, which I must
therefore pronounce illegak — Ibid.ip. 108, 109.

Leaving the Holy Table uncovered on Good Friday.

The said Kev. John Purchas, M-as charged, that "on Good Friday, 1869,
when there was no administration of the Holy Communion, caused or permitted
the holy table to be and remain during Divine Service without any decent
covering, such as is enjoined and required by the 82nd Canon of the Church."

The Dean of Arches said,

The leaving of the holy table wholly bare and uncovered during Divine Service
is, I believe, a practice without warrant from primitive use or custom; but it is
certainly contrary to the 82nd Canon, which governs this question, and is there-
fore illegal. — Hid. p. 107.

POSTURES.

Standing in front of the Holy Table with back to the people
during the Prayer of Consecration.

The Lord Chancellor, Lord Hatherley, in delivering the Judgment of the
Privy Council, Feb. 23, 1871, said,

It remains to consider part of the 17th article of charge, which sets out that
the respondent during the whole of the prayer of consecration at the Holy
Communion " stood at the middle of that side of the holy table, which, if the
said holy table stood at the east end of the said church or chapel (the said
table in St. James's Chapel, in fact, standing at the west end thereof), would be
the west side of such table, in such wise that you stood between the people

and tiie said holy tabic, with your back to the people, so that tlic people could
not see you break the t)read or take the cup into your hand." The learned
judge deals with this charge very briefly, believing it to have been settled
by the judgment in Martin v. Mackonochie. He says, " I must oliscrve,
tluit the Rubric does not require the people should see the breaking of the
bread, or the taking of the cup into the priest's hands; and if it did so pre-
scribe, the evidence in this case would establish that all the congregation could
see him take the cup into his hand, and some of them at least could see him
break the bread." The Rubric on this point is this: " When the priest, standing
before the table, hath so ordered the bread and wine, that he may with the niore
readiness and decency break the bread before the people, and take the cup into
his hands, he shall say the prayer of Consecration, as followeth." Their lionl-
shrijs are of opinion that these words mean that the priest is so to stand that
the people present may see him break the bread and take the cup into his hands;
although the learned judge is right if he means to say that the mere words do
not speak of seeing.

Their Lordships think, that the evidence of the wtness Vcrrall, which there
is no reason to doubt, proves that "generally the congregation coubl not see"
the breaking of the bread, because the respondent had his back turned to thcin.
As regards the cup, the witness said that they could see him take the cup into
liis hand, but being asked further, he says, "I could tell he was taking the cup
into his hand." This is consistently explained by supposing, that the witness
and others could see a certain motion of the respondent, which from their know-
ledge of the service and from the subsequent elevation they were sure was the
taking of the cup into his hands. It would probably be impossible in any posi-
tion so to act, that all the congregation could sec or that all should be unable to
see; but we take it as proved, that the greater part of the congregation could
not see the breaking of the bread or the act of taking the cup into the hands.

The facts being established, their Lordships proceed to consider the question
itself. In default of argument on the respondent's side, they have been some-
what aided by a large mass of controversial literature, which shews how much
interest this question excites, and which has proliably left few of the facts un-
noticed.

The Rubric upon the position of the table directs, that it shall " stand in the
boly of the chitrch or in the chancel, where morning and evening prayer are
appointed to be said." This is the same as the Rubric of 1552, 155'.), and 1604,
excepting the verlial alteration of are for be. It goes on, "And the priest
standing at the north end of the table, shall say the Lord's Prayer with the
Collect following." The table is a moveable table. By the injunctions of Queen
Elizabeth (Cardwell, Uoc. Annals I., p. 210) it is ordered, " that the holy table
in every church be decently made and set in the place where the altar stood,
and there commonly covered as thereto belongeth, and as shall be appointed by
the visitors, and so to stand, savuig when the Commimion of the Sacrament is
to be distributed ; at which time the same shall be so placed in good sort within
the chancel, as whereby the minister may be more conveniently heard of the
conmiunicants in his prayer and ministrations, and the communicants also more
conveniently and in more number communicate vvith the said minister. Anfl
after the Communion is done from time to time, the same holy table to lie placed
where it stood before." If this custom still prevailed of bringing the table from
the east and placing it in the chancel, the two Rubrics would present no diffi-
culty. The priest standing on the north side as directed by the one, would also
be standing before the table, so as to break the bread before the people and take
the cup into his hand as required by the other. No direction was given for a
change of position in the Prayer of Consecration in the second book of King
Edward VI., but only a change of posture in the words, " standing u]i." But
before the time of the Revision of 1662, the custom of placing the table along
the east wall was becoming general, and it may fairly be said that the i-evisers
nmst have had this in view.

The following questions appear to require an answer, in order to dispose of
this part of the case: what is meant by the "north side of the table ? " What
change, if any, is ordered lij the Rubric before the Prayer of Consecration ?
And what is the meaning of " before the people" in that Rubric ?

As to the first question, their Lordships are of opinion that " north side of
the table" means that side, which looks towards the north.

They have considered some ingenious argmnents intended to prove, that
" north side" means that part of the west side that is nearest to the north. One
of these is, that the middle of the altar before the Reformation was occupied by
a stone or slab called mensa consecratoria and sigillum altaris, that the part of
the altar north of this was called north side, and that to the south of it was
called the south side. Without enquiring whether English altars were generally
so constructed, which is to say the least doubtful, their Lordships observe that
in the directions for the substitution of a moveable table for the altar and for
its decent covering, and its position at various times, there is no hint, that this
is to revive this peculiarity of the altar which it replaced; and they do not
believe, that the table was so arranged or divided.

Another argument is drawn from the Je^\dsh Ritual. On offering sacrificea
before the Lord, the altar was to be sprinkled with the blood, and a red line was
drawn across the altar to mark the heightat which it should be sprinkled; and
it is argued that the line being only in front, the priest must have stood in front
in order to see it and be guided by it. But on the other hand the line probably
went all round the altar, and the sprinkling was applied to all the sides. And
even if the fact was rightly stated, it would be impossible to allow an argument
so remote and shadowy to supersede the plain sense of a direction so clear in
itself. When the table was placed in the body of the church or chancel, the
priest or minister was to stand on the north side of it, looking south.

When it became the custom to place the table altarwise against the east wall,
the Rubric remained the same. And there are many authorities to shew, that
the position of the minister was still upon the north side or end, facing south.
It is only necessary to cite a few. Archdeacon Pory (1662), in his Visitation
Articles, says, " The minister standing, as he is appointed, at the north side or
the end of the table when he celebrates the Holy Communion." In the dispute
between the Vicar of Grantham and his parishioners (1627), Bishop Williams
plainly shews, that whichever way the table was to stand, which was the matter
in dispute, the position of the minister was on the nortli. "If you mean by
altarwise, that the table shall stand along close by the wall, so that you be forced
to officiate at one end thereof (as you may have observed in great men's chapels),
I do not believe that ever tlie Communion tables were otherwise than by
casualty so placed in country churches." He also says, " I conceive the altera-
tion was made in the Rubric to shew which way the celebrant was to face."
(Heylin, " Coale from the Altar," and Williams, " Holy Table.") Heylin says,
quoting the Latin Prayer Book of 1560, "I presume that no man of reason
can deny, but that the northern end or side, call it which you will, is 2^0'i'S
septentrionalis, the northern part." ('' Coale from the Altar.") When Bishop
Wren was impeached in the House of Lords, a.d. 1636, for consecrating tlie
elements on the west side of the table, he answered that he stood on the north
side at all the rest of the service except at the Prayer of Consecration. "He
humbly conceiveth it is a plain demonstration, that he came to the west side only
for the more convcnieucy of executing his office, and no way al all in any super-
stition, much less in any imitation of the Romish priests, for they place them-
selves there at all the service before and at all after, with no less strictness
than at the time of consecrating the bread and wine." Nicholls (Commentary
on Common Prayer, published 1 7 lu), Bennett (Annotations on Book of Com-
mon Prayer, 1708) Wheatley (Rational Illuslrations of Common Prayer, 1710),
confirm the view, that, when the table was placed cast and west, the minister's
position was still on the north.

Their Lordships entertain no doubt whatever, that when the table was set at
the east end the direction to stand at the noi'th side was understood to apply
to the north end, and that this was the practice of the church.

It will be convenient to consider next, what is the meaning of the words
" before the people," in the Rubric before the Consecration Prayer. Nicholls
observes — "To say the Consecration Prayer (in the recital of which the
bread is broken) standing before the table, is not to break the bread before the
people, for then the people cannot have a view thereof, which our wise Refor-
mers, upon very good reasoning, ordered that they should." That stress was

laid on this witness of the people of the act of brca<ving, appears by other pas-
sages; for example, Udall says — "We press the action of bieakiii<:; tlie bread
against the papist. To what end if not that the beholders ini;^lit tliercby he
led unto the breaking the body of Christ." (Communion Comeliness, l(i41.)
Wheatley says—" Whilst the priest is ordering the bread and wine he is to
stand before the table ; but when he says the prayer he is to stand, so that
he may with more readiness and decency break the bread before tlie people,
which must be on the north side. For if he stood before the table, his body
would hinder the people from seeing, so that he must not stand there, and, cdu-
sequently, he must stand on the north side, there being in our present Rubric
no other place for the performAnce of any part of this office."

Their Lordships consider, that the defendant, in standing with his back to
the people, disobeyed the Rubric in preventing the people from seeing the break-
ing of the bread.

The north side being the proper place for the minister throughout the Commu-
nion office, and also whilst he is saying the Prayer of Consecration, the question
remains, whether the words "standing before the table" direct any temporary
change of position in the minister befoie saying the Prayer of Con.'^ecration ?
This is not the most important but it is the most difficult question. One
opinion is that of Wheatley, quoted above, tiiat the Rubric sends the priest to
the west side of the table to order the elements, and recalls him lor the prayer
itself. This, however, would be needless if the elements were so placed on the
table, as that the priest could, " with readiness and decency," order them from
the north side, as is often done.

It would also be needless in any ease, where the Communion table wns placed
in the body of the church or in the chancel with its ends east and west. And
though this position is not likely now to be adopted, the question is whether
that was the law at the time this Rubric was drawn. Now the Rubric prescribes,
that the table shall stand " in the body of the church or in the chancel where
morning and evening prayers are appointed to be said ;" and there are two
cases, which occurred in 1633, those of Crayford (Cardwell, Doc. Annals, ii.
226) and St. Gregory's London (Ibid. ii. 237), which shew that the table, though
placed at the east end, might be moved lor convenience' sake and under com-
petent authority. This, too, is the view of Bishop Wren in 1636 (Ibid. ii. 2.')2)
" That the Communion table in every church do always stand close under the
east wall of the chancel, the ends thereof north and south, unless the ordinary
gave particular directions otherwise." Should the table be placed with its end's
east and west, it would be absurd to enforce a rule that the priest should go to
the west end to order the elements, seeing the north side would be in every way
more convenient.

Upon these faets their Lord.ships inclinii to think, that the Rubric was pur-
posely framed so as not to direct or insist on a change of position in the minister,
which plight be needless; though it does not direct a change of posture from
kneeling to standing. The words are intended to set the minister free for the
moment from the general direction to stand at the north side, for the special
purpose of ordering the elements; but whether for this purpose he would have
to change the side or not is not determined, as it would depend upon the position
of the table in the church or chancel, and on the position in which the elements
were placed on the table at first. They think, that the main object of this part
of the Rubric is the ordering of the elements; and that the words " before the
table " do not necessarily mean '• between the table and the people," and are
not intended to limit to any side.

The learned judge in the Court below, in considering the charge against the
defendant, that he stood with his back to the people during the Prayer of Con-
secration, briefly observes " the question appears to me to have been settled by
the Privy Council in the case of Martin v. Mackonochic." The question before
their Lordships in that case was as to the posture and not as to the position of
the minister. The words of the judgment are : "Their Lordships entertain no
doubt on the construction of this Rubric" [before the Prayer of Consecration]
" that the priest is intended to continue in one posture during the prayer, and
not to change from standing to kneeling, or vice versa ; and it appears to tliem

equally certain, that the priest is intended to stand and not to kneel. They
think that the words ' standing before the table' apply to the whole sentence ;
and they think this is made more apparent by the consideration, that acts are to
be done by the priest before the people as the prayer proceeds (such as taking
the paten and chalice into his hands, breaking the bread, and laying his hand
on the various vessels) which could only be done in the attitude of standing."

This passage refers to posture or attitude from beginning to end, and not to
position with reference to the sides of the table. And it could not be construed
to justify Mr. Purchas in standing with his })ack to the people, unless a material
addition were made to it. The learned judge reads it as if it ran, " They think
that the words standing before the table apply to the whole sentence, and that
before the table means between the table and the f>eoj)le on the west side." But
these last words are mere assumption. The question of position was not before
their Lordships ; if it had been, no doubt the passage would have been con-
ceived difterently, and the question of position expressly settled.

Upon the whole then, their Lordships think, that the words of Archdeacon,
afterwards Bishop, Cosm in a.d. 1 627 express the state of the law, " Doth he
[the minister] stand at the north side of the table, and perform all things there;
but when he hath special caiise to remove from it, as in reading or preaching
upon the Gospel or in delivering the Sacrament to the communicants, or other
occasions of the like nature." (Bishop Cosin's Correspondence. Part I, p. 106.
Surtees Society.) They think that the Prayer of Consecration is to be used at
the north side of the table, so that the minister looks south, whether a broader
or a narrower side of the table be towards the north.

It is mentioned that Mr. Purchas' chapel does not stand in the usual position;
and that, in fact, he occupied the east side when he stood with his back towards
the people. If it happened, as it does in one of the Chapels Eoyal, that the
north side had been where the west side usually is, a question between the letter
and sph-it of the Rubrics would have arisen. But the defendant seems to us to
have departed, both from the letter and the spirt of the Rubrics ; and our advice
to Her Majesty will be, that a monition should issue. to him as to this charge
also. — Judgment oj Privy Coimeil, Hehbert v. Purchas, Law Journal Pieports,
Vol. xl. part 6, of new series, 1 June. 1871; Ecclesiastical Cases, pp. 51-55.

Standing in front of the middle of tbe Holy Table with back
to the people while readiug the Collects next before the
Epistle.

The Rev. John Purchas was charged that " you directed, sanctioned, or
permitted a certain other clergyman, tlien oftidating for you, in the presence of
vou, the said Rev. John Purchas, to read the collects next before the Epistle for
the day in tlie Communion Service, standing in front of the middle of the Holy
Table, with his back to the people; and that on a certain other occasion you, the
said John Purchas, read such collects yourself, standing with your back to the
people."

The Dean of Arches said,

As to this charge the proof is, that both Mr. Purchas and the assistant clergy-
man on the several occasions stood before the Holy Table witli their backs to
the people. It is not proved that the assistant clergyman, on the occasion men-
tioned, stood before the people. The rubric, which governs the position of the
minister at this period of the service, is the one preceding the Lord's Prayer at
the beginning of the Communion Service : — '• And the priest, standing at the
north side of the table, shall say tlie Lord's Prayer, with the collect following,
the people kneeling ; " and, after the interval of the Ten Commandments, the
rubric enjoins the priest " to stand as before." I am aware that learned persons
hold that these words, -'the north side," mean "the north side of the table's
front," and possibly they do so ; but, in the absence of any argument before
mc to this effect, I think I must take the prima facie meaning of the rubric, and
consider it as the north side of the whole table ; and upon this ground I must

decide against Mr. Purchas upon this Article. — Judgment oj Ct. of Arches,
Elpliinstone v. riircluis, Laiu Eejports, Ecclesiastical Courts, Vol. iii. part 1,
1869-70, p. 110.

Standing at the foot of the Holy Table with back to the people,
while reading tlie Collects after the Creed at Evening Prayer.

Standing with back to the people, while reading the Epistle.

The Dean of Arches said,

Two charges are contained in that part of the 19th Article to which I have
not as yet referred :

(a) " And that ... on Sunday evening . . . , you, the said Rev. Jolin
Purchas, did . . ., while reading the collects following the creed, stand in front
of the middle of the Holy Table at the foot of the steps leading up to the same,
with your back to the people: "

(h.) "And that . . . you, the said Eev. John Purchas, directed, sanctioned, or
permitted the Epistle in the Communion Service to be read in your presence by
a minister standing witli his back to the people."

The Dean of Arches gave the following decision —

The first offence appears to me plainly contrary to the rubric; and the second,
though perhaps not governed by any positive order in a rubric, is obviously
contrary to the intent of the Prayer Book, the Epistle not being a prayer ad-
dressed to God, but a portion of the Scriptui"es read to the people. — Ihid. pp.
110, 111.

Gospeller attended by Acolytes and a Crucifer with Crucifix,
while reading the Gospel.

Te Deum, sung at the Communion Table, immediately after
Evening Service, with Crucifix and banners about the
minister.

The Dean of Arches said,

The following Articles, which I have grouped together, contain charges
against Mr. Purchas for using, during the time of, or so immediately connected
•with, the prescribed services, as to be practically undistinguishable from it; rites
or ceremonies other than and additional to those prescribed in the Book of
Common Prayer : —

" V. That . . . you, the said Rev. John Purchas, caused a group of acolytes, or
attendants, to stand or kneel round you, and a person called the crucifer to stand
by the side of you, bearing a crucifix or gilt cross, with the figure of the Saviour
thereon, as a matttcr of ceremony during the reading by you, the said Rev.
John Purchas, of the Gospel in the Communion Service ; that on certain other
occasions . . ., the ' Te Deum ' being on each of such occasions sung as a part of
evening service immediately after the evening prayers, in the said church or
chapel of St. James's, Brighton, aforesaid, the congregation remaining in the
said church or chapel during the singing thereof, you, the said Rev. John Pur-
chas, during the singing thereof, caused the said crucifer, with his said crucifix,
and the bearers of banners, to stand holding the same as a matter of ceremony
near to you, the said Rev. John Purchas, and in front of the holy table."

I think these Articles are substantially proved ; and that in these circum-
stances the additional rites or ceremonies must be considered as illegal, on the
principle of the decision 'n Martin v. Mackonochie ; and I accordingly admoni.sh
Mr. Purchas to abstain from the use or sanction of the particular rites and cere-
monies so charged for the future. — Ihid. pp. 97 to 99.

PROCESSIONS.

A Procession, immediately before or after Service, singing a
hymn, and composed of — Thurifer, carrying and swinging in-
cense ; Crucifer, with Crucifix ; Acolytes, with lighted candles ;
Deacons or others with banners ; Choristers, dressed in red
and white ; Cerenioniarius, in cassock and cotta, with, blue
tippet ; Eulers of the Choir, in copes ; Clergy, in copes.

Palms, Lighted Candles and Crucifix, carried in procession at
and as a Ceremony connected with Divine Service.

Blessing of, and giving to the people, Palms on Palm Sunday.

The Dean of Arches said,.

There are various charges relatirsj^ to particular kinds of processions organised
by Mr. Piu-chas in his church, which I will now deal with ; they are to be found
in the following articles : —

" IV. That you, the said Rev. John Purchas, on several occasions, . . . imme-
diately before, but at the hour appointed for the commencement of tlie prayers
appointed to be read at morning and evening service respectively, and vAthout
any ij-ealc or interval, and as connected with and being the beginning of and a
part of the rites and ceremonies of 'public worship on the said several occasions,
in the presence of the congregation then assembled in the said church or chapel
of St. James's, Brighton, for the purpose of hearing divine service, formed, or
caused to be formed, a procession composed of a thurifer carrying an incense-
vessel containing incense, swinging the same; a crucifer bearing a crucifix, or a
large cross, with a figure of the Saviour thereon; two acolytes, or boys dressed
in red and white, with red skullcaps on their heads and bearing lighted candles;
several deacons, or other persons, bearing one or more silk banners, with a cross
or other device embroidered on each of such banners; divers choristers dressed
in red and white; a person, called a cerenioniarius, in cassock and cotta, with
blue tipppet; two persons, called rulers of the choir, in copes; you, the said Rev.
John Purchas, and the other officiating ministers of the day, in copes: that the
procession so formed proceeded round the said church or chapel of St. James's,
singing a certain hymn, being No. 100 of the hymns contained in a book called
' AA'ords of the Hjmnal Noted,' or some other hymn from the same book; and
that, immediately on the return of each of such processions on each of the said
several occasions to the choir, the prayers for the day were commenced ; and
that on a certain other occasion, to wit, on Sunday, February the 28th, 1869,
immediately after the benediction at evening service, and ivithout any break or
interval, and as connected ivith and forming the conclusion of and part of the
rites and ceremonies of p)ublic worship, formed, or caused to be formed, a like
procession to the one immediately hereinbefore mentioned, and proceeded there-
with round the said church, singing as aforesaid in the presence of the congre-
gation assembled."

" XIV. Tliat you then," — that is, afler doing certain acts, which fall under
another category, and which I will consider presently, — '-formed or caused to
he formed a procession consisting of a thurifer with his incense-vessel containing
incense, the crucifer with a large crucifix, acolytes or boys with lighted candles,
the person called ceremoniarius, an assistant minister, and you, the Rev. John
Purchas, in a cope, followed by several members of the congregation each with
a lighted candle; that the procession so formed proceeded round the interior of
the said church or chapel singing; that thereupon afterwards j'ou, the said Rev.
John Purchas, took off your cope, and wea.ing a white alb with gold stole and
chasuble, proceeded to the Communion Table and, after being yourself censed,
commenced the Communion Service, during the reading of which the congre-
gation extinguished their candles. That after the collect and epistle had been
read the said candles were, during the reading of the Gospel, again lighted and
were then again extinguished; each of the Acts in this article hereinbefore set
forth, being of the nature of and intended by you as and constituting a religious
ceremony."

" XXVI. That yon, the said Rev. John Purchas, in the said church or chajiel
of St. James's, Biij;hton, aforesaid, on the ISunday next before Easter, March
the 21st, 1869, at Morning Service, and during or immediately after the conclu-
sion of morning prayer, and before the commencement of the Communion (Ser-
vice, sprinkled or caused to be sprinkled ■with so-called holy water, and blessed
or consecrated, or caused to be blessed or consecrated, and censed, or caused to be
censed, divers palm branches then laying on a table placed near to the Connnu-
nion Table, and that after the said morning prayer was concluded you caused
the said pahn branches to be distributed to yourself and to divers other clerks
in holy orders, to persons of the choir and members of the congregation then
and there present in the said church or chapel ; and that yoti. then caused to he
/ormecJ 0. procession in the said church or chapel, Avith a crucifix borne before
it, and consisting of the thurifer, choristers, priests, and others, which said pro-
cession then proceeded round the interior of the said church or chapel, chaunt-
ing, and elevating the said palm branches, and accompanied with lighted
candles ; and that on ihe return of the procession the Communion Service was
immediately commenced and proceeded with, the whole taking place in the
presence of the congregation then assembled to hear Divine Service as a part
of Divine Service, and as a ceremony connected therewith, without break or
intermission."

It appears to me from the evidence, that these particular processions have
been so conducted as to constitute a further rite or ceremony in connection with
the morning and evening service, and in addition to those prescribed by the
rubrics for those services. I must therefore, placing them under this category,
pronounce them illegal. — Ihid. pp. 95-97.

Blessing of, and giving to the people, Ashes on Ash Wednesday,
Candles on the day of the Purification of the Yirgin Mary
(Candlemas Day).

The following charges were made,

" XIII. That you, the said Rev. John Purchas, did, on Ash Wednesday, at
morning service, immediately after the conclusion of the Commination, and be-
fore Commencing the Communion Service (you being then the officiating minis-
ter), proceed, as a matter of ceremony in connection with the Divine Service of
the day, to take from the holy table a certain vessel, previously placed thereon,
filled with a black powder being or resembling ashes ; and did then bless or
consecrate the same, and did then rub a portion of such powder on the foreheads
of certain persons, members of the congregation, who then knelt before you for
that purpose (to wit, certain other clergymen then present, the person called the
ceremoniarius, a person called a ruler of the choir, and certain acolytes, or
boys) ; and did further then publicly invite any other members of the congrega-
tion to come forward for the like purpose ; after which, none others having
come forward, the Communion Service was commenced and proceeded with."

" XIV. That you, the said Rev. John Purchas, on the day of the Purifica-
tion of the Virgin Mary, in the morning, and when no artificial light was
necessary during the performance of divine service, to wit, while the Litany was
being read, censed or caused to be censed, afterwards sprinkled or caused to be
sprinkled with holy water, or water previously blessed or consecrated, a number
of candles then placed and being on a small table close to the Communion
Table, and that you then, after the Litany was finished and before the com-
mencement of the Communion Service, lighted the said candles and distributed
them to divers members of the congregation, who then, by your direction or
sanction, held up the same so lighted."

The Dean of Arches said,

I think these Articles are substantially proved ; and that in these circum-
stances the additional rites or ceremonies must be considered as illegal, on the
principle of the decision in Martin v. Mackonochie ; and I accordingly ad-
monish Mr. Purchas to abstain from the use or sanction of the particular ritea
and ceremonies so charged for the future. — Ihid. pp. 97-99.

Candles lighted when not wanted for the purpose of giving light,
and used in any of the ways following — Carried on Candlemas
Day and "Whit Sunday ; used at reading of the Gospel ;
placed on the Communion Table or on a ledge over it, and
seeming to be part of it, or about or before the Communion
Table, either during the Communion Service or other parts
of the Morning Service ; Paschal light at Easter.

The specific charges were,

" X. That you, the said Rev. John Purchas, in the said church or chapel of
St. James's, Brighton, aforesaid, on divers occasions .... used lighted candles
on the holy table or communion tabic (or on a ledge immediately over the said
table, and appearing and intended to appear part thereof), during the celebration
of the Holy Communion, as a matter of ceremony, and at times when such
lightetl candles were not wanted for the purpose of giving light, and permitted
and sanctioned such use of lighted candles."

" XI. That you, the said Kev. John Purchas, on Christmas day 186S, on the
day of the Purification of the Virgin Mary, Februaiy the 2nd, 1869, and on
Easter Sunday, 1869, used lighted candles standing on and about and before
the communion table during the performance of other parts of the morning
service than the Communion Service, as a matter of ceremony, and when they
were not wanted for the purpose of giving light. That you also during the
whole of Divine Service on Easter Sunc'ay, 1869, kept a very large lighted
candle, called a paschal taper, placed and standing towards the south side of
the communion table, as a matter of ceremony, and when it was not wanted
for the purpose of giving light. That you also, at various times, during the
performance of Divine Service (to wit, on Sunday morning, November the 1st,
1868 ; Sunday morning, March the 21st, 1869, and AVhit Sunday, May the
16th, 1869,) caused acolytes, or attendants, as a matter of ceremony, to bear
about, move, set down, and lift up various lighted caudles when the same were
not needed to give light."

The Dean of Arches said,

I admonish Mr. Purchas to abstain for the future from doing or sanctioning
the acts so charged in these articles. — Ihid. pp. 99-101,

Notices of " High" Celebrations.

Notices of Feasts not directed by the Church to be observed.

The charge was as follows: —

" That you. the said Rev. John Purchas, in the said church or chapel of St.
James, Brighton, aforesaid, on Sunday morning, November the 1st, 1868, jiub-
licly during the performance of Divine Service, that is to say, at the conclusion
of the Nicene Creed, gave notice that on the morning of the next day there
would be a ' high celebration of the Holy Eucharist' at eleven o'clock." ....
and that you, on the same day, after the sermon, gave, or caused to be given,
notice that on the next Friday, 'being the Feast of St. Leonard,' there would be
a celebration of the Holy Eucharist at eleven o'clock ; and that on Sundav, the
8th of November, 1868, after the Nicene creed, you gave notice that the' Holy
Eucharist would be celebrated on Wednesday, ' being the Feast of St. Martin ;'
and on Friday, being the ' Feast of St. Britius.' And that on Sunday morning,
January the 31st, 1869, after the Nicene creed, you gave notice that ' on Tuesday
next, being the Festival of our Lady, there would be a high celebration of the
Holy Eucharist at eleven o'clock in the morning.' "

The Dean of Arches said.

The Prayer Book does not warrant, in my opinion, this particular mode of
announcing that the Eucharist will be celebrated. According to the rubric,
after the Nicene Creed notice is then to be given of the Communion, and ac-
cording to the rubric after the Church militant prayer, " When the minister
" giveth warning for the celebration of the Holy Communion . , . , after the
" sermon or homily ended he shall read the exhortation following." It appears

to me that the epithet " high" has no sanction from the rubric, and, though
perhaps in itsoltnot very material, cannot legally be used.

It appears from the evidence, that at different times notices were given that
the feasts of St. Leonard, St. Martin, and St. Britius would Ijc observed. The
rubric, after the Nicene creed, directs that " the curate shall declare unto the
" people what holy-days or fasting days are in the week followiug to be ob-
" served." Mr. Purehas is not charged with having violated the law by omitting
to give notice of these holy-days or fasting days, but by having given notice of
holy-days, which the church has not directed to be observed. I think the holy-
days, which are directed to be observed, are those, which are to be found after
the preface of the Prayer Book, under the head of " A Table of all the Feasts
" that are to be observed in the Church of England throughout the year.'' The
feasts of St. Leonard, St. Martin, and St. Britius are not among these; I there-
fore think the notices of them were improper, and I must admonish Mr. Purehas
to abstain from giving such notices for the future.— (Eariracf from Judgment,
Arches Court. Elj^hinstone v. Purehas, Ihicl. pp. Ill, 112.)

Notices of Mortuary Celebrations.

Interpolation of a Prayer, while reading the Communion
Service after the Collect for the Queen.

Epistle and Gospel, not in the Prayer Book, read at a Mortuary
Celebration.

Ceremonies on admission of an Acolyte or Choir Boy immediately
before Service.

The charges were : —

" That you, the said Eev. John Purehas, in the said church or chapel
of St. James's, Brighton, aforesaid, on Sunday, March the 14th, 18G9, at
evening service, and immediately on the conclusion of your sermon, gave
notice that on the next day there would be ' a mortuary celebration for the
' repose of a sister at eleven o'clock;' and that on Monday morning, March the
15th, 1869, while performing Divine Service in the said church or chapel,
namely, while reading the Communion Service, immediately after the collect
for the Queen, and before the Epistle, you interpolated and said the following
words, that is to say:—' O God ! whose property is ever to have mercy and to
' forgive, be fiivourable unto the soul of this Thy servant' (thereby meaning the-
soul of the deceased person for whose repose the said mortuary celebration was
made), ' and blot out all her inicjuities, that she may be loosed from the chains
' of death and be found meet to pass unto the enjoyment of life and felicity
' through Jesus Christ our Lord. Amen.' After which, 1 Thess. chap, iv.,
verse 13 to verse 18, was read as the Epistle, and the rest of the service was
proceeded with, John chap, vi., verse 37 to verse 40, being read as the Gospel "
—(p. 40.)

" That you, the said Rev. John Purehas, in the said church or chapel
of St. James's, Brighton, aforesaid, on Whit Sunday evening, May the
16th, 1869, at the usual hour for, and immediately before, the commence-
ment of evening prayer, and in the ])rcsence of the congregation then assembled
to hear Divine Service, made, received, or admitted a new acolyte or choir boy,
by causing him then to kneel on one of the steps before the holy table, aiid
reading some words or sentences out of a book, and making the sign of a cross
over him, and putting into his hands a candlestick with candle, and afterwards,
in like manner, putting into his hands decanters or glass bottles of wine and of
water, those actions collectively being intended as and constituting a religious
rite or ceremony."

The Dean of Arches said,

I think these Articles are substantially proved ; and that in these circum-
stances the additional rites or ceremonies must be considered as illegal, on the
principle of the decision in Martin v. Mackcnochie; and I accordingly admoni.sh
Mr. Purehas to abstain from the use or sanction of the particular rites and cere-
monies so charged for the future. — Ibid. pp. 98, 99.

Metal Crucifix, uot part of architectural decorations, on or
in. apparent connection with the Holy Table, and seeming
to be part of its furniture, covered and uncovered cere-
monially and bowed to by the Minister.

The charges were : —

"That you, the said Rev. John Purchas .... placed or caused to be placed
upon the Holy Table, or on a narrow ledge resting thereon or connected there-
with, or fixed immediately above the same, so as to appear to the congregation
to be in contact or connection with the Holy Table, a large metal crucifix with
a figure of the Saviour thereon (the same being intended for a ceremonial or
religious purpose, and not being a part of the architectural decorations of the
church, but being placed on such ledge with the object and intention of being
made to appear a part of the furniture of the Holy Table); and that you, on the
said several occasions, allowed the same so placed to remain there during the
performance of Divine Ser\'ice, and during the celebration of the Holy Com-
munion. That you, the said Rev. John Purchas, also, during Lent, having
covered, or caused to be covered, the said crucifix so placed on the Holy Table
or narrow ledge as aforesaid, with a white veil striped with a red cross, allowed
the same to remain on the said Holy Table or narrow ledge so covered during
the performance of Divine Service. That you also afterwards (to wit, on Easter
Sunday, March the 28th, 1869^, having previously removed, or caused to be
removed, such veil, kept the said crucifix during Divine Service so uncovered;
the circumstance of the said crucifi.x; being so kept covered and uncovered, being
intended as and constituting on each of the said occasions a ceremonial and
symbolical observance during and connected with such Divine Service."

" That you, the said Rev. John Purchas did immediately before and during
the performance of Divine Service bow and do reverence to the said crucifix."

The Dean of Arches said,

I think I am bound to conclude from the evidence before me. unimpeached as
it is by any other testimony, and in the absence of any explanation, that the
crucifi.K has been introduced into or connected with the performance of the ser-
vices prescribed by the Prayer Book, so as to constitute an additional rite or
ceremony. And I must admonish Mr. Purchas to abstain from the practice com-
plained of in these Articles. — Ihid. p. 105.

Eigure of the Infant Saviour with lilies over the credence table
at Christmas.

Stuffed Dove over the Holy Table on Whitsun-Day.

The charges were : —

" That you, the said Rev. John Purchas, on the occasion of a celebration of
the Holy Communion at iMidnight on Christmas Eve, the 2-ith of December,
1868, placed or caiised to be placed, on a shelf just above the credence-table in
the said church, a modelled figure of the infant Saviour, with two lilies on
either side, the same being so then placed as a part of the ceremonial of the
service of that night, and which was subsequently removed; and that on Whit
Sunday, May the 16th, 1869, you ])laced or caused to be placed, in the said
church or chapel, above and hanging over the holy table, a figure, image, or
stuffed skin of a dove in a flying attitude, and kept the same so placed during
Divine Service, the same being so then placed and kept as a part of the ceremo-
nial of the service."

The Dean of Ai'ches said,

I think the result of the evidence is that these figures, having regard to th6
time and the services during which they were brought in and removed, being
also emblematic in their character, were ceremonially used upon the occasions
referred to, and that, according to the judgment in Martin v. Mackonochie, they
were therefore illegal. — Ihid. p. 107.

Crucifix or Imacfe of o'lr Lori oa the Cfosg aad Images of the
Virgin Mary and St. John on the reredos.

The Registrar of the Consistoruil Court of Exeter, ia delivering Jud^-
ment, on the oth May, 1871, said, it would b3 presumptuous in the Court to come
to any otlier conclusion than that the crucifix, or other images not on monu-
ments or painted windows, is not a lawful decoration in a church. The Court
does not consider the placing of other images on each side of the figure of our
Lord on the Cross, called in the pleadings a Calvary, renders the said figure of
our Lord so placed less unlawful. Such figures were often so placed on the
rood lofts, which were ordered to be rennved. The object of tlic law was to
prevent " peril of idolatry," which at least would not bo lessened by such
figures being placed in an attitude of adoration beside the figure of our Lord.
The Court accordingly grants a license of faculty for the i-emoval of the cruci-
fix or image of our Lord on the Cross, and the other images, from the reredos of
Lynton Church, and condemns Thomas Baker and William Taylor in the costs
of these proceedings, — Extract Judgment, Consistorial Court, Exeter, bth May,
1871.

INDEX.

•PAGE.

Agnus Dei :

Interpolation of, illegal . . . . . . .11

Ashes :

Blessing, and giving to the people on Ash Wednesday, illegal . 19

Acolyte :

Or Choir Boy ceremonies on ad^mission of, illegal . . .21

Bells :

Rung during Consecration Prayer illegal . . .11

Candles :

Lighted when not wanted for pm'pose of giving light illegal pj). 5,6, 20

Blessing of, and giving to the people on Candlemas Day, illegal . 20

Used at reading the Gospel illegal . . . . .20

Paschal taper at Easter illegal . . . . .20

Cross :

Sign of, by Minister at times during service illegal . . .12

Crucifer :

With Crucifix illegal . . . . . . .17

Crucifix :

Metal, on Holy Table covered and uncovered ceremonially, and bowed

to by the Minister, illegal . , . . . .22

Elevation

Of Elements illegal ....... 2

Of Paten or Wafer illegal . . . . . .2

Of Chalice illegal ....... 3

Of Offertory Alms illegal ...... 3

Dove :

Stuffed, on the Holy Table illegal . . . . .22

Peasts :

Notices of, not directed by the Church, illegal . . . .20

Figure :

Of the infant Saviour with lilies over Credence Table illegal . - 22

21
21

20
21

18
IS

PAGE.

Gospeller :

Attended by Acolytes illegal . . . . . .17

" High" Celebration :

Notices of, illegal . . . . . . .20

Incense :

Used for censing persons and things during tlie Celebration of the

Holy Communion illegal .....
Used for censing during Divine Service illegal .
Used for censing the Crucifix illegal ....

Kneeling :

Before the consecrated elements illegal

Kissing

The Gospel Book illegal .....

Mortuary Celebration :

Notices of, illegal ......

Epistle and Gospel read at, illegal ....

Notices :

Of " High" Celebration illegal ....

Of Mortuary Celebration illegal ....

Palms :

Lighted Candles, and Crucifix carried in procession illegal
Blessing of, and giving to the people illegal

Postures illegal :

Standing in front of the Holy Table with back to the people during

the prayer of consecration . . . . • .12

Standing in front of the Holy Table with back to the people while

reading the Collects before the Epistle . . . .16

Standing at foot of the Holy Table with back to the people while

reading the Collects after the Creed at Evening Prayer . .17

Standing with back to the people while reading the Epistle . .17

Processions :

Illegal ......... 18

Prostration :

Before the consecrated elements illegal . . . .3

Eeredos, Crucifix and Images on :

Illegal . 23

Table, Holy :

Leaving uncovered on Good Friday illegal . . . .12

Te Deum :

Interpolation of, after Evening Service, with Crucifix and Banners,

illegal . . . . . . . .17

A^estments :

Cope, Albs, Apparels, Tippets, Stoles, Dalmatics, Maniples, illegal . 8
Chasuble, Tunics, Tunicles, Albs, illegal . . . .9

Wine:

Administration of, Mixed with Water during the Service illegal . 8
Mixed with Water before Serv'c: illegal . . . .8

Wafer Bread :

Administering to communicants illegal • . . .11

ABSTRACT OF POINTS DECIDED IN THE
ECCLESIASTICAL COURTS.

In the " St. Alban's Case."
Martin v. MaeJconocliie.

Mr. Ma<3konocliie was charged with the following four offences
against the laws ecclesiastical, on all of which the Court i^rououuced
his practices to be illegal.

1. The elevation during or after the Prayer of Consecration in

the Order of the Administration of the Holy Communion of
the paten and cup ; and the kneeling or prostrating himself
before the consecrated elements.

2. Using lighted candles on the Communion-table during the

celebration of the Holy Communion, when such caudles
were not wanted for the purpose of giving light.

3. Using incense in the celebration of the Holy Communion.

4'. Mixing water with the wine used in the administration of the
Holy Communion, during the celebration of the Communion.

In the " Purchas Case."

Elphinstone afterwards Helhert v. PiircJuis.

Mr. Purchas was charged with wearing vestments and adopting
ceremonies, all of which, as noted below, were pronounced illegal by
the Court.

Tesffnenfs.

5. Cope at Morning or Evening Prayer.

6. Albs with patches called Apparels.

7. Tippets of a circular form.

8. Stoles, whether black, white, or coloured.

9. Dalmatics at the Communion Service.

10. Maniples worn by the Ministers.

11. The Chasuble at the Communion Service.

12. Tunics or Tunicles at the Communion Service.

13. Albs.

Ceremonies.

14. Ceremonial mixing water with the wine at the Holy Communion.

15. The Administration of "Wine with which Water has been mixed

previous to the Service.

16. The administration of AVafer Bread at the Holy Communion.

17. Elevating the paten and cup during the Prayer of Consecration.

18. Kneeling and prostration during the Prayer of Consecration.

19. The use of sanctus and sacring bells rung during the Prayer of

Consecration.

20. Agnus Dei, sung after the Prayer of Consecration and before

the Communion of the people.

21. Sign of the Cross, made by the Minister at the Apostles' and

Nicene Creeds, Absolution in the Communion Service, giving
of Sacrament to the people. Benediction, mixing the Chalice
in the Service, Prayer of Consecration.

22. Kissing the Gospel Book before reading the Gospel.

23. Standing with back to the people and elevating the cup while

reading the Prayer for the Church Militant.

24. Elevation of the Oifertory Alms, and removing them to the Cre-

dence table instead of suffering them to remain on the Holy
Table.

25. Leaving the Holy Table uncovered on Good Eriday.

26. Standing in front of the Holy Table with back to the people,

while reading the Prayer of Consecration.

27. Standing in front of the middle of tlie Holy Table with back

to the people, while reading the Collects next before the
Epistle.

28. Standing at the foot of the Holy Table with back to the people,

while reading the Collects after Creed at Evening Prayer,

29. Standing with back to the people, while reading the Epistle.

30. Gospeller attended by Acolytes and a Crucifer with Crucifix,

while reading the Gospel.

31. Te Deum, sung at the Communion Table, immediately after

Evening Service, with Crucifix and banners about the
minister.

32. A Procession, immediately before or after Service, singing a

hymn, and composed of — Thurifer, carrying and swingmg
incense ; Crucifer, with Crucifix ; Acolytes, with lighted
candles ; Deacons or others with banners ; Choristers, dressed,
in red and white ; Ceremoniarius, in cassock and cotta, with
blue tippet ; Eulers of the Choir, in copes ; Clergy, in copes.

33. Palms, Lighted Candles, and Crucifix, carried in procession at

and as a Ceremony connected with Divine Service.

34. Blessing of Palms and giving them to the people during Divine

Service on Palm Sunday.

35. Blessing of Candles and giving them to the people during Divine

Service on the day of the Purification of the Virgin Mary
(Candlemas Daj?), Ashes on Ash Wednesday, and Palms on
Palm Sunday.

36. Candles lighted when not wanted for the purpose of giving light,

and used in any of the ways following, during Divine Service,
— Carried on Candlemas Day and Whitsun-Day ; used at
reading of the Gospel ; placed on the Communion Table
or on a ledge over it, and seeming to be part of it, or about
or before the Communion Table, either during the Com-
munion Service or other parts of the Morning Service ;
Paschal light at Easter.

37. Incense, used for censing persons or things or burnt cere-

monially, in or immediately before Divine Service and as
subsidiary thereto.

38. Notices of High Celebrations and of Feasts not directed by the

church to be observed.

39. Notice of Mortuary Celebration — and Interpolation while

reading the Communion Service, after the Collect for the
Queen, of a Prayer, Epistle and Gospel, not in the Prayer
Book, read at a Mortuary Celebration.

40. Admission of a Choir Boy, with certain ceremonies, immediately

before Service.

■11. Metal Crucifix, not part of architectural decorations, on or in
apparent connection with the Holy Table, and seeming to be
part of its furniture, covered and uncovered ceremonially
and bowed to by the Minister.

42. Censing the Crucifix.

43. Pigure of the Infant Saviour with lilies over the credence-table

at Christmas.

44. Stuff"ed Dove over the Holy Table on AV hitsun-Day .

In the " Lynton Case."

Biddell V. Baker and Taylor.

CoisrsisTOEiAL Court, Exetek.

45. Crucifix or Image of our Lord on the Cross, and Images of the

Virgin Mary and St. John on the reredos, declared unlawful.

To be obtained at the Office of tlie Church Association, 14, Buckingham
Street, Strand, W.C. Price 2d each.

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CORRESPONDENCE

AND OTHER DOCUMENTS

BELATING TO THE

POSITION OF THE CELEBRANT AT
HOLY COMMUNION.

(REPRINTED BY PERMISSION.)

LONDON :
THE ENGLISH CHURCH UNION OFFICE,

11 BURLEIGH STREET, STRAND, W.C.
1871.

PREFACE.

The letters and papers contained in this Pamphlet
are the result of that portion of the Judgment of the
Judicial Committee of the Privy Council in the case
of ' Hebbert v. Purchas ' which deals with the position
of the Priest during the Prayer of Consecration, and
of subsequent occurrences referrible to that Judgment.
They are now collected and reprinted, not in any
spirit of party warfare, but in the earnest hope, and
with the hearty prayer, that they may, if candidly
studied, conduce to the glory of Almighty God, and
the peace and prosperity of His Church. The Editors
are certain that the cause of truth and godliness can
but be advanced by the free, but reverent, discussion
of a question which lies very near to the consciences
of so many devout members, clerical and lay, of the
Church of England.

Novemhe7\ 1871.

CONTENTS.

Page

I. The Place of the Priest at the Prayer of Consecration, by A. J. B.
Beresford Hope, Esq., M.P. for the University of Cam-
bridge (from the 'Guardian' of March 1, 1871) . . 7

II. The Purchas Judgment and the Laity, by the same (from the

'Guardian'of May3, 1871) 10

ni. The Bishop of Oxford and three Churchwardens of Buclringham

1. The three Churchwardens to the Bishop . ... 15

2. The Bishop's reply to the three Churchwardens (dated

July 31, 1871) 17

3. Mr. Small to the Bishop (dated August 2, 1871) . . 18

4. The Bishop to Mr. SmaU (dated August 4, 1871) . . 19

lY. Strictures on the foregoing Correspondence, by John Gellebraud
Hubbard, Esq., of Addingtou Manor (dated August 16,

1871) 19

V. The Bishop Metropolitan of Calcutta on the position of the Cele-
brant (from tiie Preface to his Charge delivered March,

1871) 24

VI. The Bishop of Carlisle on the Purchas Judgment (dated May 31,

1871) 23

VII. Case and Counsel's Opinion on the Purchas Judgment , . 29

CORRESPONDENCE AND DOCUMENTS,

ETC.

THE PLACE OF THE PRIEST AT THE PRAYER
OF CONSECRATION.

By a. J. B. Hope Beresfoed, Esq., M.P.

Sir, — I desire to bespeak your attention to tlie portion of
the judgment of the Judicial Committee in ' Hebbert v.
Purchas,' which refers to the position of the Priest at the
Prayer of Consecration. The prelates and judges who sat on
that Committee must be well aware, from the lifelong interest
which they have taken in the affairs of our Church, that the
practice of the Priest standing during the Prayer of Conse-
cration in front of the Holy Table is no part of that series of
ceremonies which has come into such prominence and created
so much disturbance during these late years under the ill-
chosen appellation of ' Ritualism.' It is a practi-ce which can
be shown to have existed all through the Reformed Church of
England, while its more general and continually spreading
adoption dates from the earliest days of that- Church revival
which already numbers nearly forty years. Those who adliere
to it, both clergy and laity (for it is as dear to hiymen as to

priests), act from the conviction fortified by study that the
position of the Priest in front of the Holy Table is the natural
interpretation of the rubric, continuously witnessed to in the
Reformed Church of England, and as they believe recognised
by the Privy Council in ' Martin v. Mackonochie.' But they
attach a peculiar value to the position, because they feel that
it most completely realises the Christian idea of the minister of
our Lord and Saviour standing forward as the prceses of the
congregation to offer up their devotions before the Holy Table
at the supreme moment of the highest act of worship. Eccle-
siastical history from first to last proves to them that this
position is emphatically and alone the one consistent with the
uniform tradition of the Catholic Church — undivided and
divided — from the earliest ages till now, and that it is, and ever
has been, the usage both of the separatist bodies of the East
and of those Protestant communities of the Continent which
preserve a liturgical framework of worship. With every desire,
therefore, on their part to treat with respect a Judgment of the
Privy Coimcil, they cannot but feel that the formal prohibition
of this position — which has gone on so long unrebuked by
many of our Bishops, and encouraged by some of them — would
be a fresh breach of Christian unity and a fresh obstacle to
any truthful reunion. The only variation in the ancient
position of the celebrant of which they had a trace in Church
history is that in the early basilicce the priest would stand on
the far side of the altar, facing the people. But in that use, as
in the practice of later ages, the central position of the
celebrant was invariably observed.

I feel that I am not violating the confidence of the living or
of the dead if I mention an incident which occurred during the
sittings of the Ritual Commission. The question had arisen
there of some alteration in the rubric intended to embody the
views which have now been enunciated in the recent judgment.
Thereupon the chairman, Archbishop Longley, rose, and after
premising that his own practice and feelings were adverse to

the central position of the Priest, emphatically stated that it
was adopted by so many of the clergy that any attempt to limit
it would produce ' exasperation.' This was a strong word from
one so mild and courteous as Archbishop Longley, and I noted
it at the time. It produced its effect in the Commission, and
the question was not again raised. In the spirit of the Arch-
bishop's warning, I contend that it is the duty of all who love
our Church, and who desire to live and die in her service, to see
that this exasperation shall not break out.

I recognise but one way to check it ; and tliat is, that the
rulers of the Church, while leaving to Mr. Hebbert and his
friends their triumph over Mr. Purchas, should not make any
attempt to give vitality to this prohibition in the case of other
churches. If they should, unhappily, embark on such a cam-
paign, they will inevitably light the flame of lamentable discord
through the land. It is not in human nature that the nume-
rous clergymen who observe, and the more numerous laity who
cherish, the observance as the practice in all times of the Uni-
versal Church, as in their deliberate judgment most conform-
able to the rubric, and as recently established by the Privy
Council, should at once turn the whole current of their con-
victions and alter their procedure in a matter intimately bound
up with their most sacred devotional feelings. The hardship
will be greater, because they have never thought of enforcing
their practice on others. All they have ever desired has been
to be left in peace to observe the highest ordinance of religion
in what they consider the way most agreeable to the doctrine of
Christ.

A. J. B. Beresford-Hope.

II-

THE PUECHAS JUDGMENT AND THE LAITY.
By A. J. B. Beresfoed-Hope, Esq., M.P.

Sir, — I addressed you shortly after the Judicial Committee
had reported upon the case of ' Hebbert v. Purchas,' upon the
grave consequences mth which that document was fraught.
Everything that has since occurred has proved that I was not
an alarmist, and that I did not exaggerate. At the present
stage of the excitement, after the Kemonstrance of nearly 5000
clergy has been presented, and after the prayer of Mr. Purchas
for a rehearing has been rejected, I must trouble you with some
reflections upon a side of the question which has been too much
overlooked in the many letters which the discussion has pro-
duced. The interest of the laity in the subject is a matter
which must be faced and answered before the clergy can pro-
perly decide upon their future conduct. The party among the
laity which values the realities of Sacramental "Worship is as
compact and as well defined as the corresponding one among
the clergy ; and it would be little less than immoral for the
latter to commit themselves to any definite action without con-
sidering the feelings of the lay worshippers. Tliat term com-
prises persons of every station in life and of every variety of
means, professions, intellect, and taste ; but in the main it
divides itself into two great divisions — those of middle age and
above, and those below. The former division are persons who
have passed in years of consciousness from the less to the more
complete type of worship, and who accept it after trial of bQtli
kinds ; but the younger generation is to a great extent com-
posed of those to whom the higher type is the natural and
regular one, whose earliest recollections of childhood are mixed
up with it, and to whom any sudden and vital alteration would
be the severest moral shock. I am the more careful to make

this distiuction because the Bench of Bishops being, like the
Judicial Committee, men of middle or later life, may be apt to
overlook a circumstance of great practical value in determining
the right course under present circumstances. I speak of
higher and lower, of more or less complete, type of worship,
for I decline to accept the plausible pretext that, with that much
larger portion of High Churchmen to whom the use of vest-
ments is unknown, the only practical difference growing out of
the late decision will be the position of the Priest during the
Prayer of Consecration. I heartily recognise the fact that the
validity of the Sacrament is not affectefl by the Priest's position
— as little would it be affected by the Priest wearing a shoot-
ing-jacket instead of a surplice. The Speaker might preside in
the House of Commons in a wideawake and an Ulster. But in
this world of matter as well as mind, externals have an import-
ance wholly independent of their intrinsic value. In this par-
ticular case I fully believe that the prevalence of the north-
end position has been for generations a great popular drawback
to the due appreciation of the Holy Mysteries. The persons
who have managed the recent prosecutions had no idea of staking
time and money upon so narrow an issue as a mere question
between north and west; and the judgment of the Court, from the
unhappy technical and unsympathetic form which it assumed,
would, if silently accepted, have had results far wider and more
calamitous. I do not hesitate to affirm that these results
would have been the practical discouragement of the great
truth of Sacramental Worship, for which so many of the laity as
well as of the clergy have through long years been contending,
as the mainstay of their devotional life. They have learned to
sum up and concentrate their devotions in the " perpetual mem-
ory ' of Christ's ' one oblation of Himself once offered,' as the
crowning act of their public worship, to which common prayer
and praise, reading of Lessons, Litanies, and sermons, all tend.
In this great act of worship they are naturally jealous that all
things should be done ' decently and in order.' In particular

they have learned to appreciate how congruous with Christian
antiquity, and with the circumstances of the action itself, it is
that the Priest, when he makes and blesses the Great Oblation
standing before them as their representative, and before the
Lord's Table as God's minister, should do so in the one position
and posture in which he can represent both characters. They
have also, by an impartial investigation of our present rubrics,
attained the conviction that the one rubric on which the ques-
tion has since 1662 turned can only have any other interpreta-
tion by a very forced construction ; and their study of English
ecclesiastical history has proved to them that, — whereas the posi-
tion of the Priest at this part of the service was a subject of
contest during the century and more of fermentation through
which the Eeformed Church of England had to pass before it
settled down — this very rubric was at the last settlement framed
by the very man who stands out in history as the defender of the
position to which they cling. Such were the feelings with which
High Churchmen waited to hear how the Judicial Committee
would handle that portion of the Dean of Arches' judgment which
pronounced that, in accordance with the ruling of the Committee
in a former case, Mr. Purchas acted in conformity with the rubrics
when he consecrated before the Holy Table. If the Committee
had confirmed the Judgment of the Court below, no one of the
persons whom that decision would have comforted would have
dreamed of forcing compliance on any one to whom the prac-
tice was distasteful. But the Committee might have been
unable to accept the ruling of the Dean of Arches, and it might
have taken a course which we have now learned from their own
months, when they rejected the application for the rehearing,
that even they can recognise. They might, as Sir John Taylor
Coleridge has pointed out in his pamphlet, have considered
what was ' expedient,' and, under what seemed to them the diffi-
culties of the case, have abstained from pronouncing any opin-
ion. This result would have quite contented High Churchmen,
and left the locus standi of the other side unaffected. But

even if the Judicial Committee bad felt themselves constrained
to look, not to expediency, but to the summum jus, and liad
accompanied their decision with some words of sympathy for
that large array of some of the most devoted members of the
Church whom they must have known that they were wounding
in the tenderest place, there would have been a basis for those
friendly explanations winch mitigate even where they cannot
cure. Instead, we found what, with tlie highest personal re-
spect for the members of that Committee, I must designate as
a condemnation of what certainly is the general practice of the
universal Church, hard and unsympathetic in tone, incomplete
and perfunctory in its treatment of the broad historical bearings
of the questions, and yet finding time, as if in irony, to stop
and play with a fanciful analogy from the Jewish altar, casually
discovered in some recent pamphlet, and ending with Mr. Pur-
chas's penal condemnation in costs.

I have now ver}^ earnestly to petition the clergy, in what
they may hereafter do, to be very considerate for their flocks.
* The law is the law, and must be obeyed,' is what we shall
probably hear ; and as an abstract proposition it meets with my
absolute assent. I should be unworthy of my position of a
law-maker if I did not uphold it. But latet dolus in gene-
ralihus. The law is the Statute Law of tlie land, and lias to be
obeyed in all the fulness of every minute provision of every Act
of Parliament. So in matters ritual, ' the law' means the Act
of Charles II., of which the Prayer-book is a schedule. The
late decision of the Privy Council neither professes nor has any
power to make any new law, but only to explain one portion of
that schedule. The * law is to be obeyed' in the regulation of
worship, just as miich or as little now as it had to be obeyed six
months ago. I therefore demand from every man, prelate,
dignitary, priest, or layman, who has since the Purchas Judg-
ment suddenly woken to a sense of the stringency of the law,
to relax no efforts to secure that ' all Priests and Deacons are
to say daily the Morning and Evening Prayers eitlier privately

or openly, not being let by sickness or some other urgent cause;'
to enforce recognition both 'of all the Feasts that are to be
observed in the Church of England throughout the year,' and
of the ' vigils, fasts, and days of abstinence to be observed in
the year ; ' and by remonstrance, and, if unsuccessful, by recourse
to the lawful authorities, to provide that at the time of Com-
munion the Priest shall say the words of delivery to each com-
municant, and in general to carry out in their completeness all
the directions contained in the Prayer-book. Those who wish
to stamp out that venerable usage of the Priest's position— on
which it is possible, without disrespect, to believe that Cosin
was as likely to have been right as the Judicial Committee —
will have justified their claim to enforce passive obedience by
appealing to the moral stringency of law, when they show an
equal zeal on behalf of other provisions of the Church's ritual
system, which are as plain as tlie point involved in the late
decision is, from their point of view, uncertain. Until they do
so, they stand liable to a charge of partisanship which it will be
difficult for them to rebut, while the question of the Priest's
position inevitably takes its place in that long list of varying
usages, at which the wise toleration of our age is contented to
connive. This connivance is the price of maintaining the esta-
blishment of -the Church in its material amplitude; but it has
also a religions value as a concession to devotional preposses-
sions, which may, without danger to the common faith, be
allowed to indulge in varying manifestations in accordance with
the feeling-s of individual sympathisers.

The demand upon any clergyman's conscience to alter his
practice in deference to the distinct majesty of law is in the
presemt ease the slightest which can be conceived. The danger
of distressing and disturbing those lay-worshippers who seek
their souls' constant food at the table of the Lord is the greatest.

A. J. B. Beresford-Hope.

IIL

THE BISHOP OF OXFORD AND THREE CHURCH-
WARDENS OF BUCKINGHAM.

1. The Three Churchwardens to the Bishop.

To the Bight Reverend Father in God the Lord Bishop of

Oxford.

The humble Memorial of the undersigned Churchwardens of
the parish of Buckingham in the county of Buckingham, —

Shovveth that the parish church of Buckingham, in the
county of Buckingham and within the diocese of your lordship,
has been duly consecrated and dedicated to the purpose of
divine worship, and the Rev. William Foxley Norris of Buck-
ingham is the Vicar of the said parish.

Your memorialists are parishioners and inhabitants of the
said parish and personally resident therein, and they severally
are in the habit of attending divine service in the said church.

That the Reverend William Foxley Norris has been and is
in the habit in his said church during the prayer of conse-
cration in the order of the administration of the Holy Com-
munion of standing during the whole of the prayer of conse-
cration on that side of the communion-table which, if the said
table stood at the east end of the said church, would be the
west side of such table in such wise that he stands between the
people and the said table, so that the people cannot see him
break the bread or take the cup into his hand.

That the said Reverend William Foxley Norris is in the
habit of standing in front of the communion-table with his back
to the people during the communion service in the church when
directed by the rubric to stand at the north side of such table.

That the said Reverend William Foxley Norris, in the said
church on Good Friday last, when there was no administration
of the Holy Communion, caused or permitted the communion-

table to be and remain during divine service bare and without
any covering.

That the several acts, practices, and ceremonies above men-
tioned are Unlawful additions to and variations from the form
and order prescribed by the Acts of Uniformity and the Book
of Common Prayer, and the constitutions and canons ecclesias-
tical, and have respectively been decided to be illegal in and by
the judgments of tlie ecclesiastical courts made and pronounced
in that behalf.

That complaints have been made to the Reverend William
Foxley Norris of the above-mentioned practices, and he has
been reminded of their illegality and requested to discontinue
them, but notwithstanding, he still continues to carry on and
exercise the acts and practices above complained of, and in con-
sequence thereof some of the inhabitants and parishioners of
the said parish are precluded by conscientious motives from
attending divine service and from partaking of the Holy Com-
munion, and many others who continue to attend divine service
find their consciences much vexed, and the spiritual profit and
advantage to their souls lessened and impaired by reason of
such acts and practices.

Your memorialists believe that very many of the parishioners
and inhabitants of the said parish object upon conscientious
grounds to the acts and practices above mentioned.

Your memorialists therefore humbly pray your lordship that
the Reverend William Foxley Norris, his curates, and all other
clerks or persons assisting in the performance of divine service
in the said church, may be monished and ordered to discontinue
the practices, acts, and ceremonies above mentioned ; and that
your lordship will be pleased make such further order in the
matter for enforcing the discontinuance of such practices, acts,
and ceremonies as your lordship shall think fit.

And your memorialists will ever pray, &c,

(Signed) Henry Small,

James Harrison,
William Sowerby.

2. Tlie Bishop^ 8 Reply.

Cuddesdon Palace, Wheatley, Juhj 31, 1871.

Dear Sir, — I have given my best attention to the memo-
rial which you have sent me, praying me to issue a monition to
the Vicar of Buckingham, in respect of certain variations from
the order of divine service prescribed by the Act of Uniformity.
It has been necessary for me to consider it in connexion with
other complaints which I have received. Immediately after the
publication of the Judgment in the case of ' Hebbert v. Purchas,'
I was requested to monish a clergyman of the diocese in respect
of additions to, and variations from, the order of the rubrics in
the Book of Common Prayer, especially of the introduction in
the Communion Service of an unauthorised vestment — the
academical gown. I declined, after careful consideration of
that complaint, to interfere.

It appeared to me to be inexpedient to enforce, or attempt
to enforce, rubrical conformity in isolated cases, of which com-
plaint happened to be made, unless I had been prepared to
require throughout the diocese virtual uniformity in all respects.
The result of endeavours to enforce uniformity in former times
did not encourage me to make this attempt ; nor could I have
made it without doing some violence to principles of toleration
which have long: been familiar to me. I must at least have
been assured that the general feeling and opinion of Church-
men approved such a course, before I could persuade myself to
adopt it. These are general considerations ; the case you have
brought before me has further difficulties peculiar to itself.
The present Vicar of Buckingham is a clergyman of high
character, moderate opinions, and strict fidelity in the dis-
charge of his spiritual functions. I know few clergymen, even
in this diocese, more conciliatory in conduct and more generally
esteemed. It would be repugnant to all my notions of a
Bishop's duty to single out such a clergyman for censure, while

the negligent and careless, for such unhappily are to be found,
provoke no observation, and incur no attack.

I have til ought it due to your office as the churchwarden of
an important parish to enter into some of the reasons which
prevent me from acceding to the prayer of your memorial. Had
I come to a different conclusion, I should have desired some
expression of opinion from the other churchwardens and from
the principal parishioners before J complied with its request. —
I am, dear Sir, yours very faithfully,

H. Small, Esq. J. F. OXON.

3, Mr. Small to the Bishop.

Buckingham, 2nd August, 1871.

My Lord, — I beg to acknowledge the receipt of your
lordship's letter of the 31st ultimo in reply to the memorial
signed by myself and two other of the churchwardens of this
parish, which I propose to publish with the correspondence.

If your lordship, in the instance cited in your letter, refers
to the use of the academical gown as a preaching vestment, I
can quite understand your lordship refusing to monish one of
your clergy to abstain from such use, as it has never been
decided to be illegal ; but I entirely fail to see the bearing of
this upon the present case, as your lordship will have noticed
that all the acts complained of in the memorial have been
declared to be illegal, one by the Court of Arches and the
others by the highest Court of Appeal in Ecclesiastical Causes
in this realm.

One of the clergy of your diocese sets the law at defiance,
and your lordship refuses to interfere. Could the most bitter
opponents of our Church desire it otherwise? — I have the
honour to be, my Lord, your lordship's obedient servant,

Henry Small.
To the Lord Bishop of Oxford,

4. The Bishop^s Reply.

Cuddesdon Palnce^ August Ath, 1871.

Dear Sir, — I write, in reply to your letter, to say that
I shall not object to the publication of our correspondence, if
it is published entire.

Whether the use of the academical gown would be pro-
nounced illegal, I must decline, in view of the remarkable
conflict of recent judgments in such matters, to pronounce.
I feel less difficulty in saying that the introduction of a
vestment, unknown to the rubrics, in the middle of a service,
is a variation from and addition to the order of that service,
in the plain meaning of the words. Whether any number of
legal decisions will secure absolute uniformity in these things,
as I have already said, I greatly doubt. That the treatment
which such questions receive in the arena of a law court is
unfavourable to Christian charity, and to the growth of
spiritual religion, I have no doubt at all. — I remain, dear sir,

yours very faithfully,

J. F. OxoN.

IV.

With reference to the foregoing Correspondence, Mr. Hubbard
addressed the following Letter to the Editor of the * Buck-
ingham Express ' : —

Addington Manor, IQth August, 1871.
Sir, — I regret to see by your two last numbers, not only
that some inhabitants of the town of Buckingham are dissatis-
fied upon a few points connected with divine service at the parish
church, but that letters have been published representing the

Vicar of the parish as one * who sets the law at defiance,' and
exciting public disapprobation against the Bishop of the diocese
' for refusing to interefere.'

In our free country it is futile to expect that men differ-
ently trained, and differing in mind and disposition, should not
differ in opinion even where unanimity is most to be desired,
as touching the public service of Grod. An enlarged experience,
and, above all. Christian charity, will, however, teach men
that where the law is silent or dubious, and they cannot agree,
they may *bear and forbear,' while each retains his own opinion
of what is best.

Into a mere conflict of opinions I should not desire to enter ;
but it is possible that your correspondents have considered the
subject on which they address you from one side only, and that
reasons may exist which, if duly weighed, might induce them
to qualify the conclusions they have expressed.

To call any man a ' law-breaker,' a 'defiant of the law,' is to
apply to him a term of reproach : yet the gravity of the re-
proach depends upon the position of the maker of that law.
The Law of GTod is supreme, and its infraction admits of no
extenuation. The knowledge of Grod's Law is given to us by the
Church, and the Church's law ought to be, and as Churchmen
believe — in all essentials — is, in harmony with the law of God.
The law of the State — a power ordained by Gfod — ought to
harmonise with the laws of Grod and of His Church, and it
binds the consciences of its subjects, unless it contravenes the
supreme authority of the Divine Law. When this happens, the
subject of the State, however loyal, if he be a Christian, has no
option but to become a ' law-breaker,' and it has been as law-
breakers of this character that God's people in all ages have
vindicated by constancy and suffering, even unto death, their
fidelity to Him who is Lord of all.

Plainly, therefore, if the Legislature or any judicial Court in
England, by the enactment or interpretation of a statute, were to
impose on clergyman or layman obligations irreconcilable with

bis faith ia or his duty to God, he would be bound to defy the
law — to be a ' law-breaker.'

But no such conflict of secular and spiritual authority con-
fuses the question raised by your correspondents touching the
position of the celebrant at the Communion Service during the
Consecration Prayer.

Mr. Purchas's practice was to say the Consecration Prayer
' standing before the table,' and looking eastward. A complaint
of his eastward position was carried by appeal from the Arches
Court to the Privy Council, and by them declared to be illegal.

But Mr. Purchas had no counsel and made no defence in
either court, and the decision thus given by the Privy Council,
although valid as against Mr. Purchas, is powerless as a declara-
tion of the law in any other case. The reason for botli these
consequences is obvious. Mr. Purchas, or any other clergyman
similarly accused^ could not be allowed to escape a conviction
by refusing to defend himself. Other clergymen subjected to
the same charge could with no justice be convicted upon the
precedent of a decision given at the close of a trial in which
evidence and argument were lavishly supplied, — but upon one
side only. Eminent counsel consulted upon the force of the
decision in the undefended case of Mr. Purchas have given as
their opinion, ' that the decision may be questioned . . and
that the decision will not be considered conclusive in a new
case.'

Learned jurists, moreover, declare that the Purchas decision
is not only not laiv, but is directly at variance with the
Mackonochie decision, whicli is laiv. In that earlier case the
Privy Council, after a trial elaborately argued upon both sides,
decided that ' Mr. Mackonochie had violated the rubric by
kneeling instead of standing during a part of the Consecration
Prayer,' and they grounded their decision upon the words —
' When the priest standing before the table;'' which, they say,
apply to the whole sentence. The Priest, therefore, ' for the
ordering of the elements ' taking the posture ' standing,'' and

the position * before the table,'' can change neither posture nor
position until the conclusion of the Consecration Prayer.

The Committee of the Privy Council who tried Mr. Purchas
allege that in the Mackonochie case, the ^ posture^ and not the
'position ' was in question : that is quite true, but the rejoinder
is, that the construction of the rubric, which fixes the celebrant
in a, '■ standing'' posture, and so precludes his ^ kneeling,^ equally
precludes his * walking.'' Once let the minister * stand before
the table' looking east (as he is in some clmrches assumed
legally to do by Mr. Purchas's judges), and it becomes impos-
sible for him consistently with the rubric, as interpreted in the
Mackonochie case, to leave that side of the table, until he re-
leases himself by completing the Consecration.

Law cannot contradict itself, and as the decision in the
Mackonochie case was law, the utterly contrarient decision in
the Purchas case is not law.

Your correspondents have drawn invidious comparisons be-
tween the course pursued by the Bishop of Oxford and that
taken by the Bishop of London and by the Primate. The
Bishop of London's subsequent utterances were naturally in
agreement with the judicial decision, to which he was a party ;
a decision which we are bound to believe was arrived at most
conscientiously, but which may be fairly questioned, seeing that
Wheatley and Nicholls, neither of them great authorities, and
differing widely in their views of Eucharistic ritual, are cited as
the main supporters of the conclusions of the court, and seeing
that the present state of the law is gummed up in words written
by Archdeacon Cosin in 1627 — when the rubric upon which
the whole controversy turns was not in existence.

The Archbishop of Canterbury is quoted as saying, * that
every person in a responsible position is bound to see that the
law is obeyed :' But does this refer to the recent judgment as
law ? If so, it is quite consistent with the respect and defer-
ence due to the office and persons both of the Primate and of
the Bishop of London to believe that they had not appreciated

the legal contradictions and practical confusion wliicb would
result from an attempt to apply generally the monition issued
against Mr. Purchas personally.

Another case may arise in which the question of the position
of the celebrant at Holy Communion may be thoroughly argued
on both sides, and may receive a solution, fortified not only by
all legal requisites, but by the fulness and fairness of treatment
which will command intellectual approval. I am far from
undervaluing the blessing of uniformity in public worship.
The strength of the Church depends not only on her members
sharing in the same faith, but on their being able heartily to
unite in the celebration of divine worship in any of her conse-
crated buildings. The irreverence and neglect of former years,
and the arrogance and self-will of recent times, have between
them wrought lamentable divisions in the Church, and startling
discrepancies in her public services ; and one cannot but wish
that, so far as the enforcement of the Church's laws can avail,
their action should be invoked in the cause of uniformity. But
to do this successfully requires consummate wisdom and perfect
impartiality.

We may all help the desired result if, while we strive fop
unity, we keep the path of charity ; and as regards the special
object of this letter, we shall, I trust, all rejoice to feel that
there is positively, in no sense, any cause for regarding the Vicar
of Buckingham as a ' law-breaker,' or the Bishop of Oxford as
an abettor of lawlessness.

I am, sir, your obedient servant,

J. G. Hubbard.

PEEFACE TO 'A CHARGE DELIVERED TO THE
CLERGY OF THE DIOCESE OF CALCUTTA AT THE
VISITATION IN MARCH 1871.' By Robert Milman,
D.D., Bishop of Calcutta, Metropolitan in India and
Ceylon.

Dear Brethren in Christ, — I must apologise for the delay in
the transmission of my Charge delivered in March last. There
was one important return which I had hoped to obtain before I
printed it ; but as this is not likely to be ready for some time,
I have thought it better to make no further delay. I feel,
indeed, that the hurry of events has already outrun much that I
had said. Nevertheless, I have concluded to print the Charge
exactly as I delivered it, as I understand that there has been
some doubt as to one or two of my expressions. The judgment
against Mr. Voysey has been given, and on his refusal to retract
Deprivation has followed. His conduct since seems thoroughly
io have confirmed the necessity of the sentence.

The Judgment against Mr. Purchas has also been delivered
since I spoke to you in the Cathedral. The defendant unfor-
tunately had no counsel. Yet a re-hearing of the case has been
refused. Whether the same decision would be again arrived
at on the last point, — the position of the Clergyman in cele-
brating the Holy Communion — I am not sure. It seems to me
that the ruling on this point is contrary to the plain meaning of
the rubric. I mean with relation to the word ' before.' I
should hardly think it possible that it can be enforced in
another case, and I cannot come to the conclusion that this
particular decision will be a permanent precedent. I do not
wish unnecessarily to enter into the question further. It does
not appear to me a matter of great importance, except as to the
treatment of a rubric apparently of the plainest meaning. I

am, of course, aware of the contrary arguments, and I have
read the Judgment twice carefully ; but while they would pro-
duce considerable uncertainty, and prevent imposing the direc-
tion as a necessary rule, they seem to me inconclusive against
such a definite rubric as that of which I am speaking.

May God in His mercy deliver us from all strife and party
spirit, and hasten on the day of His grace and the reunion of
all His people in Christ Jesus.

VI.

THE BISHOP OF CAKLISLE ON THE PURCHAS

JUDGMENT.

The Bishop to Chancellor Burton.

Rose Castle, May 31, 1871.

Dear Mr. Chancellor, — I have lately received from the Dean
of Chichester a copy of a document entitled ' A Eemonstrance
addressed to the Archbishops and Bishops of the Church of
England on occasion of the Report of the Judicial Committee
of the Pi'ivy Council in re Hebbert v. Purchas.' As I observe
that your name is amongst the signatures to this important docu-
ment, and as the presence of your name must of necessity add
much to the weight of the Remonstrance both to my mind and
throughout the diocese of Carlisle, I think it right, and I am
quite sure you will not object, that I should address to yourself
the remarks which I may deem it necessary to make.

In the first place, let me say that I regard the presence of
your name amongst the signatures as a sufficient proof that
there is no intention on the part of the remonstrants of exhort-
ing the Bishops to set law at defiance. You would be the last
person to approve of so improper a course : and although such

an interpretation has in some quarters been put upon the
Remonstrance, and although I am constrained to grant that
some of the language used might be interpreted so as to carry
such a meaning, still I am convinced that this is not what is
intended, and that if this had been the intention, you, at least,
would never have given the sanction of your name to a pro-
ceeding so entirely contrary to all sound principles of Church
government.

I will explain what I understand to be the meaning of the
Remonstrance.

I perceive that the remonstrants confine themselves entirely
to one point — namely, ' the position of the minister during the
Prayer of Consecration at the Holy Communion.' With regard
to this one point the remonstrants trust that the Bishops will
abstain from acting upon the decision of the Judicial Com-
mittee of Privy Council. By their language I conceive that a
prayer is conveyed to the Bishops, not to. take any active part
in enforcing conformity to the law as now declared : I conceive
that the remonstrants desire that, inasmuch as many rubrics
which are plain in their meaning are nevertheless broken, and
yet no notice is taken by the Bishop unless his interference is
specially invoked, so the rubric concerning the position of the
minister during the Prayer of Consecration should be deemed
one of those which may be regarded as not requiring a hard and
iron conformity.

To this general view of the case I am quite disposed to
assent; indeed, I should have considered the course which I
have now indicated as the only, wise and practicable course,
even if it had not been pressed upon me by the remonstrants.
Supposing a complaint brought before me by persons entitled
to make the complaint, I must deal with it upon its merits ; but
I am certainly not disposed to adopt any extraordinary proceed-
ings for the purpose of enforcing the rubric in question in a
manner which I do not think it right to adopt with regard to
other rubrics which are clear in their meaning.

I am the more disposed to take this course for the followino-
reason. It is very difficult, in a question which concerns
position or posture, to be quite sure that a rubric has been
broken. The highest Court of Appeal has decided that Mr.
Purchas has, by his conduct, broken the rubric; but it would
have to be shown that any clergyman against whom a com-
plaint was made had done what Mr. Purchas has done, in
order to make Mr. Purchas's condemnation apply to him : and
I think I am not wrong in saying that this demonstration would
not always be quite easy; and it is conceivable that the whole
course of prosecution and trial which has been gone through in
the case of Mr. Purchas might be necessary in the case of
another clergyman against whom the same kind of complaint
was made.

If we compare that portion of the late judgment which
refers to the position of the minister with that which refers to
the vesture to be worn by him, we shall perhaps see this point
still more clearly. The question of the legality of the vest-
ments ordered in the First Prayer-book of King Edward YI.,
upon which legal authorities were much divided, has now been
definitively settled, and it is ruled that those vestments may
not be worn. It appears to me that there can be no question
as to what is the duty of the clergy in this matter, and no
doubt whether in any given case the law has been infringed or
not : the assuming the Edwardian vestments, or those which
are supposed correctly to represent them, is an act of a clear
overt character which can scarcely admit of two opinions. This,
however, is not quite the case with regard to position : for
example, suppose that there are two clergymen at the Lord's
Table, is it unlawful for the clergyman on the south side to
take any part of the service ? The Epistle is almost always
read from the south side, and not unfrequently the Prayer for
the Church Militant, and several other portions of the service ;
yet no standing on the south side of the Lord's Table is
recognised, either by the Prayer-book or by the judgment.

In truth, there seems to me to be almost an impossibility
involved in the attempt to make written rules which shall hold
in all cases, without the help afiforded by the interpretation of
custom ; and I confess that I regret exceedingly that in the
recent prosecution and judgment the case of the vestments,
which was really doubtful, and concerning which many persons
were in great uncertainty, was mixed up with the question of
the position of the minister during the Prayer of Consecration.
I could have wished that this smaller matter had been left to
local taste or local tradition.

So far as the diocese of Carlisle is concerned I need not
tell you, Mr. Chancellor, that the judgment does not very
nearly affect us. Whatever may be our faults and breaches of
rubric, they are not greatly in the direction indicated by the
practices of Mr. Purchas, which have been now condemned.
Nevertheless fifty clergymen of the diocese, if my reckoning be
correct, have signed the Remonstrance ; and it is due to them,
perhaps also to the more numerous body who have not signed,
that I should explain what my views on this subject are, and
what my conduct is likely to be.

On the whole, my desire is to interfere as little as possible.
Where unrubrical practices have crept in, I would trust to the
clergy, now that attention has been pointedly called to the
subject, to reform their practice in accordance with the direc-
tions of the Prayer-book, bearing in mind, however, that
charity is greater than rubrics, and that one of the first con-
siderations in every parish is to keep the unity of the spirit in
the bond of peace. Above all, I would take this opportunity of
expressing my most earnest hope that the clergy will not be led
by the excitement of the times to give to these rubrical matters
an importance which does not belong to them : I do not deny
that innovations may be mischievous, and that they may even be
undertaken with the purpose of bringing about ends which most
of us would consider deplorable; but after all we must remember
that we owe much of our improved decorum and decency of

worship to innovators who were strongly condemned some years
ago, and that in the nature of things forms and ceremonies are
not, and ought not to be, matters of the very highest moment.

To me the great question is, whether a clergyman preaches
the Grospel in his Church, and acts out the Gospel in his parish :
and if he does these things I do not think it is wise to examine
too carefully the spot which he occupies, and the direction in
which he looks, when he celebrates the mysteries of our faith. —
I am, dear Mr. Chancellor, yours faithfully,

Harvey Carlisle.
To the Worshipful Chancellor Burton.

VII.

CASE AND COUNSEL'S OPINION ON THE PURCHAS

JUDGMENT.

{Referred to in Mr. Hubbard's Letter,^. 21.)

The following appeared in the leading journals : —

HEBBERT v. PURCHAS.

Sir, — We are desired to forward to you herewith a copy of
a case recently submitted by us to the Solicitor-General, Mr.
Manisty, and Mr. Bowen, in reference to the late decision of the
Judicial Committee of the Privy Council in the case of Hebbert
V. Purchas, together with a copy of the opinion thereon.

We also send an extract from the shorthand writer's minutes
of what took place at the late unsuccessful attempt to secure a
re-hearing of this case on the 26th ult., which will be found to
corroborate the views entertained by those eminent counsel.
We are, Sir, your obedient servants.

Few and Co.

2 Henrietta Street, Covent Garden,
May 16, 1871.

CASE.

With this Counsel will receive a copy of the Judgment of the
Judicial Committee of the Privy Council in the case of Hebbert
V. Purchas.

It will be seen that the Judgment prohibits certain proceed-
ings in the public Services of the Church of England as against
the Prayer Book and Canons, and the Act of Uniformity ; and
that it orders monitions to be addressed to the defendant pro-
hibiting him from repeating the acts so alleged to be in breach
of the laws of the Church.

A considerable difference of opinion is entertained as to
whether the decision of the Court is in 'personam, or in rem,
and whether the merits of the judgment can be questioned and
the self-same points re-discussed in a fresh case if brought
before the Court in the instance of another clergyman perform-
ing all or any of the acts recently observed by Mr. Purchas, and
condemned by the judgment in question, such as the vestments
and the position of the celebrant at the Prayer of Consecration
in the Service of Holy Communion.

We content ourselves with presenting the bare question for
the consideration of counsel, without attempting to refer them
to the great cases on the point, as it is necessary to ascertain
the law on the point with the least avoidable delay.

Counsel will therefore please consider the foregoing pro-
position and advise thereon in consultation.

OPINION.

We are of opinion that the decision in the case of ' Hebbert v.
Purchas' may be questioned; and that the same points which
were involved in, and decided by it, may be reconsidered in the
case of any other clergyman against whom proceedings may

hereafter be taken. At the same time it cannot be doubted but
that the decision is an authority which every Committee of the
Privy Council will respect, though they may not consider
themselves absolutely bound by it.

Having regard to the peculiar circumstances under which
the decision in ' Hebbert v. Purchas ' was arrived at, and the
nature and character, as well as importance, of the questions
involved in it, we think it may reasonably be expected that the
decision will not be considered conclusive in a new case.

John Duke Coleridge.
H. Manisty.
Charles Bowen.

Extract from Shorthand Writer's Notes.

The Solicitor-Greneral : All I propose to do is to draw your
lordships' attention to what I venture to call the direct verbal
contradictions between the utterances of the Supreme Court of
Appeal, and to point out to your lordships that the Supreme
Court of Appeal has now the means of reconciling them. I do
not mean to say that the Supreme Court of Appeal cannot or
may not reconcile them ; all I say is, that there stand apparent
contradictions ; and as long as those contradictions stand apparent
it is surely a ground upon which the Church at large may claim
to be heard, and have a right to put in a claim that there should
be some more distinct examination of how it is that these judg-
ments of equal authority, and pronounced, as I venture to think,
in one sense at least, upon exactly the same points, are to be
followed by persons desirous of obeying that which has been laid
down by the highest tribunal as the law.

Lord Cairns : That question might be raised in another case.

L O N D O X :

Stkanoewats and Walden, Printers. 28 Castlo St. Leicester Sq.

ALPHABETICAL LIST OF THE SIGNATURES

TO A

RE MION S TE AN CE

ADDRESSED TO THE

ARCHBISHOPS AND BISHOPS

OF THE

CHURCH OF ENGLAND

ON OCCASION OF THE REPORT OF THE JUDICIAL COMMITTEE
OF THE PRIVY COUNCIL IN RE HERBERT v. PURCHAS.

LONDON :
SOLD BY MESSRS. JAMES PARKER & Co., 377, STRAND.

1871.

THE

EEPOET OF THE JUDICIAL C0:MMITTEE OF THE
PEIVY COUNCIL IN ''HEBBEET v. PUECHAS."

"TO THE ARCHBISHOPS AND BISHOPS OF THE CHUIICH

OF ENGLAND.

"We, the undersigned Clergy of the Churcli of England, hereby offer
our solemn llcmonstrance against the Decision of the Judicial Committee of
the Privy Council in the Case of ' Hebbert v. Purchas.'

"Without referring to all the points involved in this Judgment, we
respectfully submit the following considerations touching the Position of the
Minister during the Prayer of Consecration at the Holy Communion : —

"1. That the Eubrics affecting this particular question having been
diversely observed ever since they were framed, the Judicial Committee has
given to these Rubrics a restrictive interpretation condemnatory of a usage
which has continuously existed in the Church of England, and has for many
years widely prevailed.

" 2. That this Decision is opposed to the comprehensive spirit of the
Reformed Church of England, and thus tends to narrow the Church to the
dimensions of a sect.

"3. That this restriction will press very unfairly upon a large body of
Clergy who have never attempted, by resort to Law or otherwise, to abridge
the liberty of those whose practice differs from their own.

"4. That the rigorous enforcement of a Decision so painful as this is to
the consciences of those whom it affects might involve the gravest con-
sequences to a large number of the Clergy, and lead to results most disastrous
to the Established Church.

" On these grounds, although many of us arc not personally affected by
the Judgment, we earnestly trust that j'our Lordships will abstain from
acting upon this Decision, and thus preserve the ancient liberty of tlio
Church of England."

March 8th, 1871.

Alphabetical List of the Clergy ivho have signed the above

Remonstrance.

Abbot, Bradley, m.a., Vicar of Christ Church, Clapham, SuiTey.
Abcly, Albert Channing, m.a., Curate of Lmslacle, Leighton Buzzard.
Abraham, Charles John, d.d., Bishop, Coadjutor to the Bishop of Lichtiold.
Abney, Edward Henry, b.a., Riu-al Dean, Vicar of St. Alkmmid's, Derby, and

Domestic Chaplam to Lord Belper.
Acland, C. Lawford, m.a.. Royal Grammar School, Colchester.
Acock, Edgar Moiton, m.a.. Chaplain of Christ Church and of Magdalen College,

and Assistant Master in Magdalen College School, Oxford.
Acton, John, m.a.. Vicar of Iwerne Minster, Dorsetsldre.
Adam, George Robert, m.a., 23, Chester Terrace, S.W.

Adams, Cadwallader Coker, m.a., Vicar of Anstey, and of Sliilton, Warwicksliire.
Adams, Dacres, m.a.. Rural Dean, Vicar of Bamptou, Oxon.
Adams, Daniel C. Octavius, m.a., iVnstey, Coventry.
Adams, E. Cay, m.a.. Rector of Hawkchurch, Dorset.
Adams, Edward Richard, b.a.. Vicar of Biscot, near Luton, Beds.
Adams, George Hill, b.a.. Cm-ate of Northfield, near BLrmingham.
Adams, Hemy Cadwallader, jr.A., Vicar of Dry Sandford, Berkshire.
Adams, Richard, m.a.. Rector of St. Stephen's, Hidme, Manchester.
Adams, W. Fulford, Incumbent of Little Faringdon, BerksMre.
Adams, William Pigott Cay, b.a.. Curate of Fenny Stratford, Bucks.
Adamson, Edward Hussey, m.a.. Vicar of St. Alban's, Heworth, Durham.
Adamson, William, m.a.. Incumbent of Winster, Cimiberland.
Addenbrooke, Edward, b.a.. Perpetual Curate of Smeth\\ick, Staflbrdshire.
Addison, William Geo. Sinclair, m.a.. Vicar of Hartpiuy, Gloucestershire.
Agassiz, Rodolph, m.a.. Cm-ate of Swepston, near Ashby-de-la-Zouch.
Ainger, George Henry, d.d., Hon. Canon of Carlisle, Vicar of St. Bees, and

Principal of St. Bees Coll., Cumberland.
AinsUe, iMexander Cohin, m.a., Preb. of Wells, and Vicar of Corf e, near Taunton.
Ainslie, Robert, m.a., Preb. of Lincobi. Rm-al Dean, Vicar of Great Grimsby.
Aixy, William, m.a.. Rural Dean, Vicar of Keysoe, Bedfordshii-e, Rector of

Swineshead, Himt, and Domestic Chaplain to the Duke of Manchester.
TVitken, James, m.a., Incmubent of Chorlej-Avood, Rickmans worth.
Aitkens, Charles Haughton, m.a., Vicar of Aylsham, Norfolk.
Alder, Heni-y Robert, m.a., Somersham, late Dean of Capeto\\Ti.
Aldersey, John, b.a., Cm-ate of Kirkland, Cumberland.
Alderson, Frederick Cecil, m.a., Rector of Holdenby, Noi-thampton.
Aldliam, Harcom-t, b.a.. Vicar of Stoke Prior, near Bromsgrove, Worcestershii-e.
Aldham, Vernon Harcom-t, m.a., Cm-ate of Old Windsor, Berkshii-e.
Alexander, Harvey, b.a., Rector of Stoke Rivers, Devon.
Afford, Clement, m.a., Curate of Willesden, Middlesex.
Alinglon, Alan Marmaduke, m.a.. Rector of Benniworth, Lincohisliii-e.
Alington, Charles A., b.a.. Rector of Mucton and Vicar of Bm-well, near Louth.
Alison, Laughton, S. Margaret's Home, East Grinstead.
Allen, Edward, m.a.. Rector of Holy Trinity, Salford, Manchester.
Allen, Edward, Tiverton, Devon.

Allen, Francis Edwin, ji.a., Incum. of St. Giles, Knowle, Chard, Somerset.
Allen, George Samuel, m.a.. Rector of St. Michael's, Manchester.
Allen, John, b.a.. Curate of St. George's, Barrow-in-Fm-ness, Lancashii-e.
Allen, John, m.a.. Vicar of Lancaster.
Allen, John C, m.a,, Bournemouth.

AUen, Thomas Watson, b.a., Curate of All Saints. Warwick.
Allen, William Maxey, :\[.a.. Vicar of Shouldham, Norfolk.
Alley, Fred. Augustus, b.a., Cm-ate of East Lavington, Wilts.

A 2

Alleyne, Arthur Osborne Gibbcs, Rector of St, Edmund's, Exeter.

AUfree, Francis Ralph, b.a., Ciu'ate of Keystone, Hiints.

AUott, Henry Hepworth, m.a., Curate of Polesworth, Warwickshii-e.

AUsopp, Rd. Winstanley, ll.b., Curate of Colesliill, Berks.

Alsop, James Richard, b.a., Vicar of Acton Trussell witli Bednall, near Stafford.

Alston, Edward Constable, m.a., Rector of Bennington, Suffolk.

Amphlett, Martin, m.a.. Rector of Church -Lench, near Evesham.

Amps, James Heniy, b.a., Gunnislake, Ta\'istock.

Anderson, Charles Cuyler, Curate of ICnowlton, Kent.

Anderson, Ebenezer, b.a.. Rector of Manston, Dorset.

Anderson, Fortescue L. M., b.a., St. Baldred's, North Berwick, East Lothian.

Anderson, Frederic West, m.a., Curate of St. Mark's, Surbiton, Siu'rey.

Anderson, James Richard, b.a.. Rector of Felbrigge with Metton, Norfolk.

iVnderson, John Dauncey, ji.a., Rector of Thornton Watlass, near Bedale, Yorks.

Anderson, Matthew, m.a., Vicar of Buckland, near Dover, Kent.

Anderson, T., m.a.. Incumbent of Pokesdown, Christchurch, Hants.

Anderson, Thomas William, Curate of Dennington, Suffolk.

Anderson, Wm. Paley, b.d.. Vicar of Winsford, Somerset.

Andrewes. Nesfield, b.a.. Curate of Slinfield. Sussex.

Andrews, Percy, m.a.. Curate of ^^^litchurch, Salop.

Andrews, William, m.a., Vicar of Kelsterne, near Louth.

Angel-Smith, Francis A., m.a.. Minor Canon of the Cathedral, and Rector of

St. Peter with Holy Cross, Canterbuiy.
Annand, A. W., b.a.. Vicar of Roade, near Northampton.

Anson, Hon. Adelbert John Robt., m.a., Rural Dean, Vicar of Sedgely, Stafford.
tVnson, T. Architel, m.a.. Rural Dean, Rector of Longford, Derbyshire.
Anstey, Chas. Chr., m.a.. Rector of St. Levan, near Penzance.
Anstey, Chas. Alleyne, m.a.. Vicar of Coggcs, Witney, Oxon.
Anstey, Henry, 31. a., Vicar of St. Wendron, Helston, Cornwall.
Anstice, J. Ball, m.a., Vicar of Hungerford, and Incumbent of Denford, Berks.
Anstis, Matthew, m.a., 44, Gloucester Square, Hyde Park, London.
Anstiss, George WilHam, m.a., Curate of Dudley, Worcestei'shire.
Antrobus, George, m.a., Vicar of Beighton, Derbyshire.

Appleton, John H., m.a., Incum. of St. Mark's, Stapleliold, near Crawley, Sussex.
Appleton, Robert, m.a., Staplefield, near Crawley.

Apthorp, George Eras., m.a.. Cm-ate of Birdsall, Dom. Chap, to Lord Middleton.
Archbold, Thos, m.a.. Master of the Middle Class School, Biu'gh, near Boston.
Archer, William John Bellew, Vicar of Churcliill, Somerset.
Arden, George, m.a.. Rural Dean, Vicar of Duusford, near Exeter.
Arkwriglit, George, m.a., Rector of Pencombe, Herefordshire.
Armiield, Henry Thomas, ji.a., Minor Canon of the Cathedral and Vice Prmeipal

of the Diocesan Theological College, Salisbury.
Armitage, Joseph Ackroyd, m.a.. Rector of St. Philip's, Wliitwood, Yorksliire.
Armistead, Thomas Bell, b.a.. Burton, Westmoreland.

Armstrong, Alfred Thos., m.a.. Perpetual Curate of Ashton-upon-Ribble, Lancasiure.
Armstrong, Beuj. John, m.a., Vicar of East Dereham, Norfolk.
Armstrong, Jolm, Rector of Wallsend. Northumberland.
Armstrong, .John Hopkins, si.x.. Curate of St. INIary's, Reading.
Armytage, North Green, b.a., St. Ninian's Cathedral, Perth.
Arnold, B. North, d.d.. Vicar of Caverswall, Staffordshire.
Arnold, Frederick Montagu, m.a., Kingston-on-Thames.
Arnott, A. Philip, -"Nt.A., Curate of St. Matthias, Stoke Newington. Middlesex.
Arnott, Samuel, m.a., Vicar of Clirist Church, Tm-nham Green, Middlesex.
Artliur, Tliomas, Chaplain to Medway Union.

Arthur, William Lihon, b.a.. Curate of St. Paul's, Truro, Cornwall.
iVrrowsmith, Robert, >r.A., Vicar of Stoke with Walsgrave, near Coventry. '

Ash, Jarvis Holland, ]>.<■. l.. Tun])rid^c Wells.

Ash, Rifihartl Robert Driinmiond, m.a.. Vicar of Cocldng, Sussex.

Ashe, Hiilcot, Ourate of Waspertou, Warwick.

Ashe, James William, Vicar of Garton in Holderness, Yorkshire.

Ashfield, Edmund Wodle3% ji.a.. Vicar of Felmersham, Betlfurd.

Ashley. G. E.. Ji..\., !), Denmark Terrace, Brightou.

Ash^\'cll, Arthm- Rawson, .ai.a., Canon Residentiary of Chichester Cathedral, and

Principal of the Theological College.
Asliworth, Arthur Howard, m.a., Vicar of Nether Wallop, Hampshii'e.
Asliworth, F. G. E., b.a.. Grammar School, Wimborne.
Asshetou, Richard Orme, m.a., Rector of Bilton, W^arwickshire.
Astley, B. B. G., ji.a., Incumbent of Merevale, Atherstone.
Astley, Richard, b.a.. Rector of Perran-Uthnoe, Cornwall.
Aston, Edward Albert Henry, b.a.. Cm-ate of Kingsclere Woodlands, Hants.
Athawes, John Thomas, m.a., Kennington, Sm-rej'.
Atkinson, Arthur, ji..\,, Vicar of Audlem, Chesliire.
Atkinson, Cliarles Slingsby, b.a., Rector of Harswell, Yorkshii'c.
Atkinson, George Willdnson, m.a.. Incumbent of Culgaith, Cumberland.
Atlunson, James Augustus, m.a., Rector of Longsight, Manchester.
Atldnson, INIilcs, b.a., Cm-ate of St. John the Baptist, HiUme, Manchester.
Atldnson, Miles, m.a.. Vicar of Harewood. near Leeds, Yorkshire.
Atkinson, Nathaniel, m.a.. Cm-ate of Great and Little Hampton, Worcester.
Atldnson. Richard, ji.a., Vicar of Cockerham, Lancashii-e.
Atkinson, Thomas, b.a., Cm-ate of Colesborne, Gloucestersliii-e.
Atkinson, Tliomas, m.a.. Curate of Hillingdon, Middlesex.
Aubrey, Henry George Windsor, b.a.. Rector of Hale, Hants.
Auchmuty, Arthur C, m.a., Cm-ate of Broad Blunsden. W^ilts.
Auchmuty, Samuel Forbes, m.a., Rector of Broad Blunsden, Wilts.
Auchmuty, Samuel Forbes Frederick, m.a.. Curate of Oddington, Gloucestershire.
Austen, Joseph Mason, m.a., Vicar of Worsthorne, Lancashire.
Austen, Samuel Cooper, m.a., All Saints, Boyne Hill.
Austin, Edward, m.a.. Vicar of Broad Hempston, Devon.
Autridge, Francis Charles, m.a.. Chaplain R.N.
Avery, James, b.a.. Honiton.
Awdry, Charles Hill, m.a.. Vicar of Seagi-y, Wilts.
AjTisley, D. C. INIiu-raj^, m.a., Great Brompton, Hereford.
Ayre, J. W., m.a.. Vicar of St. Mark's, North Audley Street, London.
Babb, George, ji.a., Vicar of Asterby and Cawkwell, Lincolnshire.
Baber, John George, m.a.. Cm-ate of Thorverton, Devon.
Babington, iVi-thur, m.a., Rector of Wanlip, Leicester.shii-e.
Babington, Basil Blogg, b.a., Minor Canon of Bristol Cathedral.
Backhouse, William Remington, b.a.. Curate of Tostock, Suffolk.
Bacon, James Henry, b.a.. Vicar of Stallinborough, Lincolnslui-c.
Bacon, John Mackenzie, b.a., Curate of Harston, near Cambridge.
Baddeley, Joseph Jeremiah, m.a.. Vicar of Meare, Glastonbury.
Badeley, Charles, Curate of Mautby, Norfolk.

Badeley, John Joseph, b.a.. Curate of St. Mary's, Hiihne, near Manchester.
Bagge, Philip Salisbm-y, m.a.. Rector of AValpole St. Peter. Norfolk.
Bagot, Charles Walter, m.a.. Chancellor of the Diocese of Bath and Wells, Rector

of Castle Rising, Norfolk.
Bagot, Frederic, d.o.l.. Prebendary of Wells, Rector of Harpsdcn, Oxon.
Bagot, Hon. Hervey Charles, m.a.. Rector of Blithtield, Staffordshire.
Bagshawe, Francis Lloyd, m.a.. Curate of St. Mary-the-Less, Lambeth, Surrey.
Bailey, Granville Rowe, b.a.. Curate of Madeley, Staffordshire.
Bailey, Hy., d.d.. Warden of St. Augustine's College, Hon. Canon of Canterbury.
Bailey, James Sandford, m.a., Clifton Ten-ace, Brighton.
Bailey, James, Curate of St. Mary's, Wolverhampton.
Bailey. John Hopkins, jf.a.. Vicar of White Notley, Essex.

Bailey, Thomas John, b.a., Rimnymede House, Brighton.

Baillie, Alex. Huntley Robertson, m.a.. Rector of Angersleigh, Somerset.

Baillie, Hon. John, m.a., Canon Residentiary of York, Rural Dean, Rector of

Elsdon, Northiunberland.
Bail}', Johnson, m.a., Vicar of St. Luke's, Pallion, Sunderland.
Baiubridge, Hemy Pearson, b.a., Curate of Thornton Dale, Yorkshii'e.
Bainbridge, Thomas, b.a.. Curate of Battleiield and Uffington, Salop.
Baines, John, jr. a., Vicar of Little Marlow, Bucks.
Baird, Samuel Bawtree, ji.a., Curate of Stanway, near Colchester.
Baird. William, m.a.. Chaplain to Earl Beauchamp, and Vicar of St. Barnabas,

Homertou, Middlesex.
Baker, C. W. H., Curate of Hackney. Middlesex.

Baker, Fred. Augustus, ji.a.. Rector of Christ Church w. St. Ewen's, Bristol.
Baker, Frederick Walter, m.a., Brighton.

Baker, Geo. Rodney Trimwell, m.a., Vicar of Newington, nr. Sittingbourne, Kent,
Baker, Hugh Lefroy, m.a., Curate of Langton, near Malton, Yorkshire.
Baker, Hugh Ryves, m.a.. Curate of St. Michael's, Woolwich, Kent.
Baker, Robert Lowbridgo, jr. a., Rector of Wilcote, and Vicar of Ramsden, Oxon.
Baker, Sir Henry Wilhams, Bart., m.a., Vicar of Monkland, Herefordsliire.
Baker, Robert, m.a., Vicar of King's Walden, Herts.

Baker, Robert James, jr. a.. Rector of Hinton-on-the-Green, Gloucestershire.
Baker, Robert Sibley, b.a.. Rector of Hargrave, Northants.
Baldwin, E. C, Curate of Waddesdon, Bucks.
Baldwin. G. W. H. de C, Shrewsbury.

Ball, Charles Richard, m.a.. Vicar of St. Pauls, Peterboi'ough.
Ball, Frederick Joseph, b.a.. Cm-ate of St. ,Tolin's, Kennington, Surrey.
Balleine, John James, b.d., Incumbent of St. Simon's, Jersey.
Balls, Robert Hany, m.a.. Rector of Beaworthy. Devon.
Balmer, Edward Liddell, ji.a.. Curate of St. Giles', Oxford.
Baty, Joseph, m.a., Rector of Falmoirth, Cornwall.
Bamforth, John. Curate of Marston, Oxon.

Bamplield. J. R. Mc Wilhams, b.a., Curate of IMenheniot, Cornwall.
Bamplield, Robt. Lewis, jr. a.. Vicar of West Anstey, nr. Dulverton, North Devon.
Bampton, John B.. b.a.. 4-2. Marine Parade, Dover.
Baucks, Gerard, b.a., Vicar of Cobham, Surrej*.

Band, Chas. E., m.a.. Rector of Combe Raleigh, Vicar of Sheldon, Honiton, Devon.
Band, Chas. Edward, b.a.. Rector of Tjangton-onSwale, Northallerton, Yorksliii'e.
Banister. James Dawson, Vicar of Pilling. Lancashire.
Banister. E. D.. Curate of Pilling. Lancasliire.
Bankes, Frederick, n.n., St. Helen's College, Southsca.
Banks, Robert John, jr. a., Vicar of AVomersley, near Pontefract. Yorkshii-e.
Barber, iilfred, Ciu'ate of Thornhill, near Dewsbury.

Barber, Edwd., jr.A., Cur. of Radley, Berks, Assistant Master in Radley College.
Barber, Robert Chantry, b.a.. Curate of Butcombe, near Wrington, Somerset.
Barclay, Jolm, Jr.A., Hon. Canon of Chester, Rural Dean, Vicar of Runcorn.
Barff, Albert, jr.A., Vicar of North Moreton, Berks.
Bai-ing-Gould, Sabine, jr.A., Rector of East Mersey, Colchester.
Barker, C. A., Domestic Chaplain to the Marquis of Queensberrj% and Cm-ate of

Chesterton, Staflbrdshire.
Barker, C. R., 22, Meredian Place, Clifton, Bristol.

Barker, Frederick, m.a., Minor Canon, Cm-ate of St. Michael & St. Olive, Chester.
Barker, John Ross, b.a., St. James', Enfield Highway.
Barker, Robert, ji.a.. Curate of Beaconsfield, Bucks.
Barker, Thomas F., jr.A., Rector of Thornton-in-the-Moors, Cheshii-e.
Barker, William, Curate of Long Bennington with Foston, Lincolnsliire.
Barlow, Charles Henrv, jr.A., Vicar of Willaston. Cheshire.

Barlow, George Hilars Philip, m.a.. Vicar of St. I'hilip'ti, Sydeiiliam, Kent.

Barlow, Robert H., m.a., Curate of Newbold, Cliestcrlield.

Barniby, James, b.d.. Principal of Bishop Hatfield's Hall, Durham.

Barnard, Henry John, m.a., Preb. of Wells, Ptural Dean, Vicar of Yattou, Somerset.

Barnard, William Henry, jr. A., Knole, Sevenoaks.

Barnardiston, Arthur, Vicar of Metheriufjham, Lincolnshire.

Barnes, Brooke Cremer. ji.a.. Curate of Hawkhurst, Kent.

Barnes, George, ji.a., Incumbent of St. Barnabas, Bethnal Green. London.

Barnes, J., 18, Delamere Crescent, W.

Barnes, William, b.d.. Rector of Winterbournc Came, Incumbent of Whiteouibe.

Barnett-Clarke, Charles W., m.a.. Vicar of Cadmore End, Oxford.

Bai-nett, James Lewis, m.a., York.

Baron, John, m.x.. Rector of Upton Scudamore, Wilts.

Barrett, James M., b.a., Vicar of St. Peter's in Eastgatc, and Chaplain to the

Union, Lincoln.
Barrett, Alfi-ed, d.d., Carshalton House, Surrey.

Barrett, Tuffnell S., m.a.. Vicar of St. George's, Barrow-in-Furncss, Laucasliii-e.
Barry, Robert, m.a.. Rector of North Tuddenliam, Norfolk.
Barrow, John Simeon, m.a., Vicar of Rogate, Sussex.
Barter, Henry, m.a.. Vicar of Shipton-under-Wj'chwood, Oxon.
Barter, John H. C, Curate of All Saints, Cheltenham.

Bartholomew, Christopher Churcliill, m.a., R. Dean, Vicar of Cornwood, Devon.
Bartholomew, Charles Willyams Marsh, b.a.. Rector of Gljonpton, Oxon.
Bartholomew, Wm. H., b.a., Cornwood Vicarage, Ivybridge.
Bartleet, Lionel B., St. John's, Leonard-on-Sea.

Bartlett, Frederick Augustus, Perp. Curate of St. Olave with St. Giles, York.
Bartlett, J. E. P., Curate of Belmont, Durham.
Bartlett, John Spencer, m.a., St. John's College, Hurstpierpoint.
Bartlett, Philip, m.a., Curate of Weybridge, Surrey.

Bartlett, T. Bradford, B.A.,Rec. of Roosdown, Devon, Cur. of Stocklinch, Somerset.
Barton, Henry James, m.a., Hon. Canon of Peterborough, Riu-al Dean. Rector of

Wicken, near Stoney- Stratford.
Barton, Henry Nowell, m.a.. Rector of St. Ervan, St. Issy, Cornwall.
Barton, James, m.a.. Vicar of Hadley, Wellington, Salop.
Barton, J. Warner, b.a., Vicar of Stramshall, near Uttoxeter, Staffordshire.
Barton, Miles C, b.a., Curate of Holy Trinity, Maidstone. Kent.
Barton, Mordaunt, b.a.. Curate of Wicken, Northamptonshire.
Barwell, Arthur Henry Sanxay, m.a.. Vicar of Southwater, Horsham, Sussex.
Barwis, William Cuthbert, jr. a., Vicar of Hoylandswaine, near Barnsley.
Batchelor, Fred. Thomas, Rector of Jacobstow, near Stratton, Cornwall.
Batchelor, John, Manningford Bruce, Marlborough.
Bateman, Hugh Wilson, b.a.. Vicar of Whitstable, Cantcrbiuy, Kent.
Bateman, Stafford, b.a.. Vicar of South Scarle w. Girton and Besthorpe, Notts.
Bateman, Wm. Fairbairn, b.a.. Curate of Castle Rising, Norfolk.
Bathe, Stephen Brown, ji.a., St. Michael's, Coventry.

Bathurst, F., ji.a., Hon. Canon of Ely, Rural Dean, Vicar of Diddington, Hunts.
Batt, Narcissus George, ji.a., Vicar of Norton w. Lenchwick, Worcestershire.
Battersby, WUliam, ji.a., Bom-nemouth.
Batty, Robert Eaton, ji.a., Birkenhead.

Baugh, Thomas, ji.a., Vicar of Catherington, Horndean, Hants.
Baxendale, Richard, ll.b., Vicar of St. John the Evangelist, Maidstone, and

Domestic Chaplain to the Earl of Romney.
Baylee, Joseph Tyrrell, ji.a., Incimibent of Holy Trinity, Bu'kenhead, Cheshire.
Bayley, Charles James, b.a.. Cm-ate of Swintou, Lancashire.
Bayley, J. Arden, b.a.. Chaplain to the Forces, Pembroke.
Bayliff, Thomas L.. ji.a.. Vicar of Albury. Bishop Stortford, Hertfordsliire.

Baj'liss, W. Wyke. m.a., Vicar of Milton, Portsea, Hauts.

Bayly, Chas. Henville, ji.a., Rector of Stratton St. Michael, Norfolk.

Bayly, Thomas, m.a., Sub-Chanter of the Cathecli'al, Vicar of St. Sampsons, York.

Bayne, Thomas, Vera, m.a., Senior Censor of Christ Church, Oxford.

Baynes, Charles Alexander, b.a.. Curate of Lyndliurst, Hants.

Baynes, Donald, b.c.l., Thruxton Rectory, Andover, Hants.

Baynham, Ai-thur, m.a., Rui'alDean. Vicar of Charlton, near Marlborough, Wilts.

Baynham, John Francis, m.a., Rector of Charlton by Dover, Kent.

Beadel, Frank, b.a.. Curate of Leven, near Beverley, "Yorkshire.

Beadon, Hyde Wyndham, m.a., Hon. Canon of Bristol, Rural Dean, Vicar of

Latton, near Cricklade, Wilts.
Beadon, Richard a'Court, m.a., Prebendary of Wells, and Vicar of Cheddar and

WiveUscombe, Somerset.
Beale, Edward Hill, m.a., Cui-ate of Warminster, Wilts.
Beale, Seaman Curteis Tress, m.a.. Vicar of St. Michael's, Tenterden, Kent.
Beales, J. Day, b.a., Rector of West Woodhay, Berks.
Beanlands, Charles, m.a.. Incumbent of St. Michael's, Brighton, and Chaplain to

the Earl of Crawford and Balcarres.
Beard, Thomas, b.a., Rector of Stokesby with Hen-ingby, NorfoUi.
Beattie, Jolm, b.a.. Chap, and Master of Cooper's Almshouses, Egham, Surrey.
Beaufort, Daniel Augustus, ji.a.. Rector of Warburton, Cheshii-e.
Beaumout, Francis jNIorton, m.a., Rector of East Farndon, Northants.
Beaumont, Thomas George, m.a.. Rector of Chelmondiston, SuflbUi.
Beck, Edward Josselpi, m.a., Rector of Rotherhithe, Surrey.
Beckett, J., Curate of Wirksworth, Derbyslxire.
Beckett, WiUiam Thomas, m.a.. Rector of Ingoldesthoi-pe, Norfolk.
Bedford, Henry, lu.d., Frome Selwood, Somerset.
Bedford, Joseph, Maunuigford, Marlborough.
Bee, Jolm, B^ector of Cluist Church, Jarrow, Dmham.
Beeby, James, Cni'ate of Ringley, near Manchester.
Begbie, Alexander George, b.a., St. Matthias, Stoke Newington.
Beilb3% G., m.a., Cm'ate of Holy Trinity. Bordesley, Warwickshii'c.
Belcher, BrjTner, m.a.. Vicar of S. Gabriel's, Pimlico, London.
Belcher, Thomas Waugh, ji.a., ji.d.. Cm-ate of St. Faith's, Stoke Newington.
Belgrave, Charles William, ini.a.. Rector of North Kilworth, Leicester.
Bell, Ai-thur L' Argent, m.a.. Cm-ate of Manea, Cambridgesliire.
Bell, George Edward, b.a.. Cm-ate of Long Preston, Leeds.
Bell, John, m.a.. Rector of Brmgton with Bythorn. Himts.
Bell, Jolm, Vicar of INIatterdale, Pemith, Cumberland.

Bellairs, Stevenson Gilbert, m.a.. Rector of Goadby Marwood, Leicestershu'e.
Bellamy, A. P., m.a., W3aidham Place, Plymouth.
Bellett, George, ji.a.. Rector of Whitbourne. near Worcester.
Bellliouse, Albert Turner, ji.a., Vicar of Abie, Yorksliire.
Bellman, Edmund, b.a.. Stoke, Ipswich.
Belloii, W., B.A., Curate of Wyberton, Boston.

Belson, W. E., m.a., Prepetual Curate of Rhodes Middleton, Manchester.
Benbough, J., Curate of Matherne, near Chepstow, Momnoutlisliire.
Bence, John Britton, s.c.l., Henbmy near Bristol.
Bendyshe, Richard, ji.a.. Ham, Wilts.

Bengough, Edward Stewart, ji.a.. Curate of St. Thomas-the-Martyi', Oxford.
Benham, WiUiam, Vicar of AdcUngton, near Croydon, Sm-rey.
Benison, William B., m.a., Vicar of BalsaU Heath, near Birmingham.
Bennet, Edward Kedington, d.c.t,.. Rector of Cheveley, Cambridgeshire.
Bennett, Alexander Sykes, ji.a.. Curate of St. Peter's, Bournemouth. Hants.
Bennett, Ah'red Morden, ji.a., Perp. Cm-, of St. Peter's, Bournemouth, Hampshire.
Bennett, Frederick Hamilton, ji.a., Perp. Cm-, of Freeland, Eynsham. Oxon.
Bennett, George Spencer Leigh, b.a.. Curate of Weedon, Northants.
Bennett, Henry Leigh, ji.a.. Vicar of Thorpe. Sm-rey.

1»

Bennett, Hugh, m.a., JJural Dean. Vicar of IClinlcy Castle, Wnvcostcrshire.

Bennett, John William, Ji.A., Markshall Bectoiy. Kelvetlen, Essex.

Bennett, Simeon H., Vicar of Tockwith, Yorkshire.

Bennitt, William, m.a., Rector of Bletchley, Bucks.

Benson, Henry, it.A., Vicar of Weald, Sevenoaks, Kent.

Benson, Martin E., m.a.. Rural Dean, and Rector of Ringwould, Kent.

Benson, Percy George, b.a.. Vicar of New Bolingbroke, Lincohishire.

Benson, R. G., Rector of Hope Bowdler, Salop.

Benson Rd. Meux, jr. a.. Student of Christ Church, Oxon.

Bent, Fred. Chas. Howard, m.a.. Rector of St. Peter's. Thetford, Norfolk.

Bentley, Chas. Edward, b.a.. Cm-ate of St. Mary-le-Cr}'pt, Gloucester.

Bentley, Robert, b.a., Curate of Bromyard, near AVorcester.

Benwell, Henry, m.a.. Master of the Grammar School, Horncastle.

Beresford, John G., m.a., Rector of Bedale, Yorkshire.

Beresford, William, Curate of St. Alkmund's, Derby.

Berkeley, George Campion, m.a., Vicar of Southminster, Essex.

Berners, H. A., m.a.. Rector of Harkstead, Suffolk.

Berry, Charles Alfred, Curate of Christ Cluu'ch, Lee, Kent.

Best, William Edward, b.a.. Curate of Aston, near Birmingham.

Betham, Charles Jepson, ji.a., Rector of Brettenham, SulioUi:.

Bettison, AVilliam .Tames, b.a.. Vicar of Harwich.

Bewsher, Francis WilUam, ji.a., Vicar of Birtley, Chestcr-le-Strect, Durham.

Beynon, Frederic W., Curate of Lindridge, Tenbury.

Be3-non, John, Vicar of Witston, Monmouthshire.

Beynon, John Middleton, m.a., Curate of St. David's, Exeter.

Bickerdike, John, .m.a., Vicar of St. Mary's, Leeds.

Bickmore, Charles, d.d., late Incumbent of Christ Church. Leamington.

Bickncll, Clarence, b.a,, Curate of St. Paul's, Walworth, Surrey.

Bickuell, John, m.a., Vicar of St. Saviour's, Highbury, Middlesex.

Bigg, T. F., Curate of St. Giles, Reading, Berkshire.

Bigg. Lionel Oliver, b.a.. Curate of Albury, Surrey.

Bigge, Henry John, ji.a., Rector of Rockingham, Northamptonshire, & Rural Dean.

Bigge John Frederic, ji.a., Vicar of Stamfordliam, Northumberland.

Biggs, J. Hcsketh, m.a., Vicar of Eatington. Warwick.

Biggs, Louis Coutier, ji.a.. Rector of West Chickercll, Dorset.

Bilhug, Robert Phelps, ph.d., Hd. Mas. of the Gram. School, South Petherton,

and Curate of Knowle St. Giles, Somerset.
Bingham, Fansha\ve,M.A., Cm-ate of Ringwood, Hants.
Bingham, S. H., b.a.. Curate of King-Stanley, Gloucestershire.
Bingham, William Philip Strong, m.a.. Chaplain of the County Gaol, Devizes.
Binney, John Ersldne, ji.a.. Curate of Hmigerford, Berk.shiro.
Binyon, Fred., ji.a.. Vicar of Bm-ton in Lonsdale, Yorkshire.
Birch, Chas. Geo. Robert, ll.ji., Rector of Brancaster, Norfolk.
Birch, Wickham Montgon^er3^ ji.a.. Vicar of Launceston, Cornwall.
Bird, Christopher, b.a.. Vicar of Chollerton, near Hexham.
Bird, George Garnons, ji.a.. Vicar of Christow, near Exeter.
Bird, Godfrey, ji.a.. Rural Dean, Rector of Great Wigborougli, Essex.
Bird, Godfrey J., Rector of Illington, Norfolk.

Bird, Samuel William Eldertield, ji.a., Curate of St. James, Plymouth.
Bird, W. Warren, b.a., Bloxham.
Birley, Henry Hornby, m.a.. Rector of Cranfield, Beds.
Biscoe, Henry Treweeke, b.a., Cm-ate of Brighstone, Isle of Wight.
Biscoe, William, ji.a.. Rector of Exliall, with Wixford, Warwickshire.
Bishop, Francis, ji.a.. Curate of W^alkern, Buntingford, Herts.
Black, Charles Ingham, b.a.. Vicar of Bm-ley, Otley, Y^orkshire.
Black, W., Curate of Mouldsham, Essex.
Black, William Faussett, b.a.. Rector of Newcluu'ch, Warrington, Lane.

Blackburn, Robert, :m.a.. Rector of Selham. Sussex.
Blackburn. Tliomas, b..ai.. Curate of Greenliitlie, Kent.

Blackbiu-ne, Foster Grey, m..v.. Deacon of the Cathedral, and CiU'ate of St. Os-
wald's, Chester.
Blacker, MaxweU Julms, 3[.a. 121, St. George's Road, London.
Blackmore, Richard Wliite, m..a... Rector of Donliead St. Mary, Wilts.
Blagden, Alfred John, ji.a., Vicar of Newbottle with Herrington, Durham.
Blagden, Henry Charles, m.a.. Vicar of Milcomb, Banbiuy. Oxon.
Blagden, Henry, ji.a.. Vicar of Hugheuden, Bucldughamshire.
Blagg, M. W.,Pokesdown, Hants.
Blau-, Alex., Curate of Sherbm-n, Yorkshii'e.

Blaii-, Geo. Alex., b.a., Cui-ateof St. John's, Middlesborough, Yorkshire.
Blake, Henrjr Bunbuiy, b.a.. Rector of Hessett, Siifibllv.
Blake, William, m.a.. Rector of Wetheral and Warwick, Cumberland.
Blakelock, R., Junior, m.a.. Red Hall, Leeds.
BlakeAvay, Bennett. Ciu-ate of St. Mary, South Shields, Durham.
Blaldston, Douglas Yeoman, b.a.. Curate of Toft, vrith Caldecote, near Cambridge.
Blakiston, Ralph Milbiu-n, b.a., Cui-ate of St. Peter's, Plymouth.
Blaldston, Robert, m.a., Curate of St. Jolm's, Nottingham.

Blanchard, Henry Dacre, m.a.. Rector of Middletou-on-the-Wolds, Beverlej'.
Bland, Edward Davison, m.a.. Vicar of Kippax, Yorksliii'e.
Blencowe, Edwd. Everard, b.a.. Vicar of Stow Bardolph \vith Wimbotsham.
Blenldnsopp, Ed^^in Clennell Leaton, m.a., Rector of Springthoi-pe, Lincoln.
Blew, William John, m.,\., 16, Warwick Street, Pall Mall.
Bhgh, Hon. Henry, Incumbent of Nettlebed, Oxford, and Rui'al Dean.
Bhnk, Heniy Simpson, Curate of Pembroke.
Bhss, James, m.a.. Vicar of St. James', Plymouth.
Bhss, John Worthington, b.a.. Rector of Betshanger, Kent.

Bhss, WiUiam Blowers, m.a.. Rector of Wicken Bonant, Bishops Stortford, Essex.
Blonifield, Alfred, m.a., Vicar of St. Matthew's, City-road, London.
Blomfield, George James, m.a., Rector of Norton-sub Hamdon, Somerset.
Blood, Howell, m.a., Wethersfield, Braintree.
Bloxam, Jolm Rouse, d.d.. Vicar of f pper Beeding, Sussex.
Bloxliam, Richard Rowland, m.a.. Rector of Harlaston, Staffordshire.
Bhmdell, Thomas B. H., m.a.. Rector of Halsall, Ormsldrk, Lane.
Blunt, Alex. Colvin, M.A.Rector of IMillbrook, near Southampton.
Blmit, Hemy AVilfi-id, b.a., Ciu-ate of Gainsborough, Lincolnslm-e.
Blunt, James St. John, m.a., Vicar of Old Wmdsor, Berks, Chaplain to Her Majesty.
Blunt, Walter, ji.a.. Rector of Bicknor, near Maidstone, Kent.
Blyth, Edward Hamilton, m.a., Incmnbent of St. Sa%-iom-'s, Croydon, SiUTey.
Bljiili, Frederic Cavan, m.a., Ciu'ate of Kew A\'ith Petersham, Surrej".
Blythe, Alfred T., m.a., Vicar of Scai'cliife, and Rector of Upper Langwith, Derby.
Blytlunan, Arthiu', m.a., Rector of Shenington, near Banbiuy.
Boddington, Thomas Fras., m.a., Vicar of Wroxham, near Norwich.
Bode, George Cowling, m.a., Cui-ate of Great Barrington, Gloucestershire.
Bodily, Hemy James, Colchester.

Bodmgton, Alfi'ed, b.a.. Vicar of Marchington and Marcliington Woodlands.
Bodington, Charles, Incumbent of St. Andi-ews, Wolverhampton.
Bod3% Bernard Rd., m.a., Ch. to the Union, and Cm-, of Woldngham, Berks.
Body, George, b.a.. Rector of Kh-kbA'-IMisperton, Yorkshii-e.
Boissier, Peter Hemy, s.c.l., Cm-ate of Barcheston, Warwdckshii'e.
Boggis, Thomas, m.a.. Rector of Sampford Spiney, Horrabridge, Devon.
Boggis, Wm. R. T., b.a., St. Alban Lodge, St. Leonards-on-Sea.
Bogle, Michael James, b.a., Mall, Clifton, near Bristol.
Bokenham, Clifton, b.a.. Second Master of Grammar School, Huntingdon.
Boldero, Hemy Kearney, b.a., Rector of Grittleton, Wilts.
Boldero, Jolm Simon, m.a., Vicar of Amblecote, Staffordsliii'e.

Boiling, Edward James, m.a.. Rector of Little Cressingham, Norfolk.

Bobiey, Edward Wm., m.a., Vicar of Sketty, near Swansea, Glamorganshire.

Bolton, J. D., Vicar of St. Denys, Portswood, Southampton.

Bolton Richard Knott, b.a., Rector of Newbold, Chesterhcld,

Bond, Charles Watson, m.a., Incumbent of Hanley, Staflbrdshire.

Bond, Fred. Hookey, ji.a., Head Master of the Gram. School, jMarlborough.

Bond, John, b.a., Curate of Milboiuuie St. Andrew with Dewlish, Dorset.

Boniface, T., b.a., Ciu'ate of Waddesdon, Bucks.

Bonnett, Stephen, b.a.. Vicar of Woodmancott with Popham, Hants.

Bonnox', Richard Bomior Maurice, ji.a., Dean of St. Asapk.

Bonsejs Wilham, b.a.. Curate of New Sleaford, Lincolnshire.

Bonus, Edward, m.a., ll.m., Rec. of Hulcott, and Cm-ate of Buckland, Bucks.

Boodle, Adolphus, ji.a., Vicar of Little Addingtou, Northants.

Boodle, John Adolphus, m.a.. Curate of West Mailing, Maidstone.

Boodle, Rich. Geo., m.a., Curate of Mells, Somerset, Domestic Chaplain to the

Earl of Limerick.
Booker, Charles Frederick, m.a., Rector of Stanningley, Leeds.
Booker, J. K., m.a., Curate of St. Giles, Reading, Berkshire.
Booker, Samuel Briddon, m.a.. Priest Chaplain of St. Mary's, Warwick.
Booth, John, b.a., Ciu'ate of Haydor with Kelby, Lincolusliii-e.
Booty, Charles S., b.a.. Curate of Haclaiess, near Scarborough.
Boraston, Gregory Bu-cb, m.a., 17, Lansdowne Place, Cheltenham.
Borissow, Louis, m.a., Curate of Bucldngham.
Borland, Robert Spencer, m.a., Curate of Rownhams, Hants.
Borradaile, Abraham, m.a.. Incumbent of St. Mary's, Tothill Fields, Westm.
Borradaile, V. G., Cm-ate of St. Mary, Soho, London.
Borrow, Henry John, m.a., Rural Dean, Rector of Lanivet, Cornwall.
Borrow, Wilham, ji.a., Vicar of Hcigham Green, Bury St. Edmunds, Sidl'olk.
Boscawen, William Henry, b.a., Rm-al Dean, Rector of Marchwiel, Denbigh.
Bosworthick, W. Charles, Curate of St. Thomas, Launceston.
Botham, George William, ji.a., Curate of Shelton, Staffordshire.
Boucher, John Sidney, m.a., Carnarvon.
Boultbee, R. Moore, b.d., Bath.

Bourke, Cecil Fredk. Joseph, ji.a., Rector of Middleton Stoney, near Bicester.
Bourne, Geo. Hugh, b.c.l.. Head Mast, of St. ^Viidrew's Coll.,Cbardstock, Dorset.
Bouverie, Edward, ji.a.. Chap, m Ordinary to Her Majest3^ Preb. of Sarum, and

Vicar of Coleshill, near Faringdon, Berks.
Bowden, Charles E., ji.a., Curate of Coatham, nearRedcar.
Bowen, Charles, ji.a., Rector of St. Mary's, Chester.
Bowen, Cra\\'ford Townshend, Rector of Bolam, near Darlhigton.
Bowen, Jeremiah, b.a., Rector of Walton Lewes, NoifoUi.
Bowen, John, Rector of Henry's Moat, Haverfordwest, Pembrokeshire.
Bowers, Geo. Henry, b.a., Cm-ate of Boxley, near Maidstone, Kent.
Bowles, Hemy Matthew John, ji.a.. Rector of St. Aldate's, Gloucester.
Bowles, Samuel James, ji.a.. Rector of Beaconsfield, Bucks.
Bowles, Thomas, ji.a., Ciu'ate of All Saints, Clifton, Bristol.
Bowman, Charles Hem-j% b.a., Cm-ate of Welshpool, Montgomeryslurc.
Bowmar, H., m.a., Curate of Korby Muxloe, Leicestershke.
Box, WiUiam George, ji.a.. Cm-ate of St. James, West Brom-nich.
Boycott, William, jim., Curate of Wheatacre Bm-gh, near Beccles.
Boyd, C, M.A., Cm-ate of Newbury, Berkshu-e.
Boyd, John Wm., ji.a., Curate of St. Peter's, Canterbm-3'.
Boyd, Wm. Fred., ji.a.. Head Master and Chaplain of the Grammar School and

Hospital, Clipstone, Northants, and Cm-ate of Weston.
Boyle, J. T., Incmnbent of St. Saviour, Bridge of AUan.

Boyle, William Skinner, ji.a.. Cm-ate of St. Luke's, Tor Mohun, Torquay, Devon.
Boys, Charles, ji.a., Rector of Wing, Rutlandshire.

Boys. H. J., li.A.. Curate of Hunstanton, Norfolk.

Boys, Herbert Arnold, ^r.A., Chaplain at Patras, Greece.

Boys, Wm. Jas., m.a., Fellow of King's Coll., Cambridge, Vicar of East Molesey.

]3rackenbmy, E. B.,m.a., Minor Canon of Bristol Cathedral.

Bradford, Charles William, m.a., Vicar of Cliffe Pj-pard, "Wilts.

Bradley, James Chesterton, b.a., Ptec. of Sutton nnder Brails, Gloucestersliire.

Bradley, Robert H. Augustus, m.a.. Chaplain to H.M. Printing Office, London.

Bradshaw, John Boyle, b.a., Cui'ate of Oswaldtwistle, Lancashire.

Bradshaw, William, m.a., Curate of Ellesmere.

Bragge, Charles Albert, b.a., Vicar of Hatton, Warwick.

Braithwaite, Fred., Sexton and Clerk in Orders of St. Marylebone, London.

Braithwaite, William, m.a., Proctor for Ai-chdeaconry of Cleveland.

Bramah, Henry Salkeld, Incumbent of St. James-the-Less, Livei-pool.

Brame, John, m.a.. Travelling Sec. of the Additional Ciu'ates' Society, Warrington.

Brameld, George William, m.a., \'icar of East Markham, w. West Drayton, Notts.

Bramley, Henry, m.a., Piector of St. Paul's, Exeter, and Rural Dean.

Bramley, H. R,. m.a., Fell. & Tutor of Magdalen Coll., Oxford, Vicar of Horspeth.

Bramley, Richard, m.a.. Cm-ate of Carrington, Cheshire.

Bramston, John Trant, m.a., Assistant-Master of Winchester College.

Brancker, Heniy, m.a.. Vicar of Thursley, near Godalming, Surrey.

Brancker. Peter Whitfield, m.a.. Rector of Scruton, near Bedale, Yorkshire.

Brandt, Herbert. Curate of St. Andrew's, Deal.

Brathwaite, Francis G. C, 23. Osnaburgh Street. London.

Brathwaite, Francis R., 23, Osnabm-gh Street, London.

Bray, Edward, b.a., Cui-ate of Kingston, near Lewes, Sussex.

Bray, Thomas William, Cimite of Brigg.

Bree, Herbert, .m.a., Vicar of Brampton, near Huntingdon.

Brehaut, Thomas Collings. b.a., Chaplain of the Gaol, Guenisej'.

Brent, Percy, b.a., Curate of Braintree, Essex.

Brereton, Charles, b.c.l.. Assist. Master of the Grammar School, and Rector of
St. Mary's, Bedford.

Brereton, John Lloyd, b.a., Cui-ate of St. Mary's, Barnsley, Yorkshii'c.

Brereton, Randle B., m.a., Rector of StifFkey, Norfolk.

Breton, Edward Rose, m.a., Rector of Charmouth, Dorset.

Brett, Francis Henry, m.a., Rector of Carsington, Derbj^shire.

Brett, George Russell, b.a.. Rector of Thwaite St. Mary, near Bungay.

Brewin. George, b.a., Perp. Curate of Wortley, near Sheffield, Yorkshire.

Brewster, Waldegrave, ji.a., Rector of Middleton, Lancashii'e.

Brewster, Waldegrave, b.a.. Cm-ate of Berriew, Montgomeryshire.

Brice, H., b.a.. Curate of Bishop's Lydeard, near Taunton.

Brickwood, William, b.a., Vicar of Totternhoe, Beds.

Bridgeman, Hon. Geo. Thos. O.. m.a.. Rector of Wigan, & Hon. Chap, to the Queen.

Bridges, Alex. Henry, m.a.. Rural Dean, Rector of Beddington, Sm-rey.

Brierley, George Henry, Cm-ate of Trinity Church, Southport, Lancashire.

Brierley, Joseph Henry, :m.a.. Cm-ate of Presteign, Radnorsliire.

Briggs, James, m.a.. The Homestead. Richmond, Surrej'.

Bright, Fred. Augustus, Curate of Windennere, Westmoreland.

Blight. WiUiam, n.D., Canon of Christ Chm-ch, and Regius Professor of Ecclesi-
astical History in the University of Oxford.

Brigstocke, Martin Whish, Ji.A.,Curateof xVlbrighton, near Shrewsbmy.

Brinckman, Arthur, Curate of All Saints, Margaret-street, London.

Bristow, Richard Rhodes, m.a.. Vicar of St. Stephen's, Lewisham, Kent.

Bristow, Whiston Timothy, b.a., Vicar of St. James, Isle of Graine, Kent.

Brockwell. John Cornthwaite, ji.a.. Vicar of Owston, near Doncaster.

Bromage, James Gosling, b.a.. Curate of Eastham, Tenbiuy, Worcestershii'e.

Bromehead, A. C, Newbold House, Chesterfield.

Bromehead. John Nowill, Curate of "NMiissonsctt-cmn-Honiingtoft, NorfoUi.

Bromcheacl, William Crawford, m..v.. Chaplain at Calcutta.

Bromley, Francis, ji.a., Vicar of St. Ann's, Newcastle-on-T3'ne.

Brooke, C. Edward, St. John's, Kennington.

Brooke, Joshua Ingham, m.a., Rector of Tliornhill, near Dewsbury, Yorkshire.

Brooke, Thomas, m.a„ Perpetual Curate of Brooklands, Cheshii-e.

Brooke, WiUiam, m.a., Curate of Ropsley, Lincolnshire.

Brookes, James Bom-ne, b.a.. Curate of Gazeley, Suliblk.

Broome, Edmund, jr.A., Curate of Ta3mton, Oxford.

Brougham, Matthew Nixon, m.a.. Vicar of Cury and Gunwalloe, Cornwall.

Brown, Frederic, m.a.. Vicar of Barnard Castle, Durham.

BroAvn, H., m.a., Isle of Cumbraj.

Brown, James Edward, b.a.. Ciu-ate of Eddlesborough, Bucks.

Brown, John James, b.a.. Vicar of St. Mattliew's, Silksworth. near Sunderland.

Brown, John, b.a.. Rector of Kirk Andrews upon Eden with Beaumont, Cumb.

Browm, John, b.a.. Curate of St. Saviour's, Everton. Liverpool.

Brown, J. INI., Pentrich, Derby.

BroMii, Meredith, Bournemouth.

Brown, Micliael, b.a., Curate of Tonnohun with Cockington, Devon.

Brown. R. C. Lundin, m.a., Vicar of Lineal with Colemere. near EUesmere, Salop.

Brown, W. R. H.. Curate of South Cove. Southwold, Sufiblk.

Browne, Alfred, m.a., Heme Vicarage. Kent.

Browne, A. T., m.a., Boughton Aluph, Ashford.

Browne, Edward Slater, m.a.. Vicar of Savernake Forest, Wilts.

Browne, Geo. Forrest, b.d., Rector of Ashley, near Newmarket, and late Fellow of

St. Catherine's College, Cambridge.
Browne, Geo. Osborne, ji.a., Vic. of Shire Oaks, Notts, Chap, to the Earl of Lucan.
Browne, John Geo. Colton, -m.a.. Vicar of St. James', Dndley. Worcestershire.
Browne, R. H. Nisbett, ;3(i, Inverness Road, Bayswater, Middlesex.
Browne, Sidney Stanswick, Frindsbury, Rochester.

Browne, Valentine John Augustus, Curate of St. Mary-le-Tower, Ipswich.
Browne, Wm. Sainsbury, m.a., Rector of Stanton Prior, near Bristol.
Brownrigg, John Studholme, b.a.. Rector of Moulsoe, Berkshire, and Domestic

Chaplain to the Duke of St. Albans,
Bruce, David, sla.. Hon. Can. of Durham, and Vicar of Merringtcm, Dur]mra.
Bruce, T. R., Chaplam of the Wharfedale Union, Carlton, Giiiseley, Yorks.
Bruce, Wm. Henrv, b.a.. Ciu-ate of Braintree, Essex.
]>rumell. Edward, b.d.. Rural Dean. Rector of Holt, Norfolk.
Brunskill, Joseph, Incimibent of Swindale, Penrith.
Bryan, Wm. Bryan, jr.A., Vicar of Haigh, near Wigan, and Domestic Chaplain to

the Earl of Crawford.
Bryans, E. de Villars, b.a., Curate of St. Mary's, Shrewsbury.
Bryant, W. F. INIinister of the Iron Church, "Tyndall's Park, Westbtuy-on-Tryni.
Bryett, James Theodore Sheldon, :\i.a.. Cm-ate of Tor Molum, Torquay, Devon.
Bnchanan, James Robert, Vicar of Heme, Kent.
Buchanan, Thos. Boughton, m.a.. Rector of Great Wishford, Wilts, and Chaplain

to the Bishop of Salisbmy.
Buck, Richard Hugh Keats, m.a., Rur. Dean, Rec. of St. Dominick. Cornwall.
Buckell, William, Curate of Market Hnrborougli.

Buckertield, F. Flenchman, m.a., Rur. Dean, Rec. of Collingbom'ue Duels, Wilts.
Buckeridge, A. N., m.a., Bath.
Buckland, Samuel, :m.a. Vicar of Great Torringtou, Devon, and Domestic Chaplain

to Lord Harris.
Buckland, William John, :m.a.. Vicar of Hankerton, Wilts.
Buckle, Edward ^"alentine, ji.a., Vicar of Banstead, near Epsom, SiuTey.
Buckle, John, ji.a.. Vicar of Stretton Grandison, Herefordshii-c.
Buckle, William, ji.a., Vicar of Canon Frome, Herefordshire.
Buckley, Felix John, ji.a.. Cur. of Fugglestonc witli ]>omerton, near Salisbury.

Buckley. Jolm Wall, m.a.. Vicar of St. Mary's, Paclclington, Middlesex.

Buckley, Jos. m.a., Rec. of Sopworth, Wilts, Vic. of Badminton, Glouc.

Buckley, Wm. Edwd., m.a., Riu'al Dean, Rector of Middleton Cheney, Northants.

Bucldey, Wm. Lewis, b.a., Rec. of Ashbiuy, Devon.

Buckmaster, E., b.a.. Curate of Heuley-on-Tliames, Oxon.

Biickmaster, John North, b.a., Ramsgate.

Bucknill, George, m.a.. Vicar of High Ercall, Salop.

Buckston, Rowland German, m.a.. Vicar of Sutton-on-the-Hill, Derbyshire.

Buckwell, Wm. Blackwall, ji.a.. Curate of Littleover, Derby.

Budd, Joseph, Vicar of West Somerton, Norfolk.

Budge, Heniy Simcoe, b.a.. Curate of St. Neot's, Himts.

Bulkley, Edward, m.a.. Vicar of Kingsclere-Woodlands, near Reading.

Bull, Henry Charles, b.a.. Vicar of St. James', Wigan, Lancashii'e.

Bull, H. Dawson EUis, 3I.a., Rector of Borley, Essex.

Bull, Thomas Williamson, >r.A., Houghton, Hampshii'e.

Bullen, John Allan, m.a.. Vicar of Keyham, Devonport.

BuUer, Anthony, m.a.. Rector of St. Mavj Tavy, Devonshu'e.

BullerWiUiam Edmimd, m.a., Rm-al Dean, Preb. of Wells, Vicar of Over Stowey,

Somerset, and Commissary in England to the Right Rev. Bishop Tozer.
BuUey, Frederick, d.d., President of Magdalen College, Oxford.
BuHivant, Henry Everard, m.a.. Vicar of Lubenham, Leicestershire.
Bullivant, Henry, b.a.. Incumbent of Lower Whitley, Dewsbury, Yorkshire.
Bulhvant, John Hamilton, m.a., Vicar of Pytcliley, Northamptonslui'e.
Bullock, Frederick, b.a.. Vicar of Colyton Rawleigh, Devon.
Bullock, Frederick, b.a., St. Leonards-on-Sea.
Bullock, George Martin, b.d.. Vicar of Chalfout St. Peter's, Bucks.
Bullock, John Frederic Watkinson, m.a.. Rector of Radmnter, Essex.
Bullock, Richard, :m.a.. Vicar of Barrow-npon-Humber, Lincolnsliire.
Bullock, Thomas Harrison, ji.a., Warbiu'ton Rectory.
BuUocke, Henry Bawden, m.a., Rector of St. Mary's, Triu-o, Cornwall.
Bullocke, Henry, b.a., Curate of Moreton-in-the -Marsh, Gloucestershii-e.
Buhnan, George Robert, :si.x., Chaplain of the County Prisons, Diuiiam.
Bulman, Job George, m.a., Cui'ate of Coatham, near Redcar.
Bulwer, Henry Earle, m.a., Cm-ate of Kidhngton, Oxon.
Bumstead, James, m.a.. Vicar of Glodwick, Oldliam, Lancashire.
Bunting, Anthon3% b.a., Chap, of the Union and Curate of St. Martin's, Leicester.
Burbidge, Edward, b.a.. Curate of Wanninster, Wilts.
Bm'd, Alfred, m.a.. Curate of Little Missenden, Bucks.
Biu-d, Charles, :\r.A., Vicar of Shirley, near Birmingham.
Biu'd, Frederick, ji.a,. Vicar of Cressage, Shrewsbury.
Bm'd, Percy, m.a.. Vicar of Tidenham, near Chei^stow.
Biu'ge, Milward Roden, m.a., Wanhp, Leicester.
Bm-ges, Ward Travers, m.a.. Curate of St. Michael's, Shi'ewsbiuy.
Biu'gess, John Hiigh, Vicar of Bm-ford-with-Fulbrook, Oxon.
Burgess, Robert, m.a.. Vicar of Radclifte-on-Trent, Notts.

Bnrgess, Samuel, b.a., Head Master of the Gram. Sch. Guilsborough, Northants.
Burgess, W., Assistant Curate of St. Michael's, Manchester.
Biu'kitt, Wm., m.a.. Vicar of Leeds, near Maidstone, Kent.
Burldtt, Wm. EsdaUe, b.a., Rector of Buttermere, Do\vnton, Wiltshhe.
Biu'land, Morris B. Harris, ji.a., Curate of Newent, Gloucestershire.
Biuni, Robert, m.a., FeUow and Tutor of Trinity College, Cambridge.
Burn-Murdoch, Jas. MacGibbon, :\r.A., Per. Cm-, of Riverhead, Sevenoaks, Kent.
Bm-nard, Arthiu- Cliichester, b.a.. Curate of Combe Keynes and Wool, Dorset.
Biu-ne, Thomas, Rector of Norbmy, Salop.

Burnett, Wm., m.a., Preb. of Chichester, Rural Dean, Vicar of Boxgrovc, Sussex.
Burney, Alex. D'Arblay, m.a.. Curate of St. John the Baptist, Bathwick. nr. Bath.
Biu'ney, Chas., :\i.a., Hon. Can. of Rochester. Vicar of St. Mark's, Siu'biton.

Burney, Henry, .m.a., Riir. Dean, Rec. ofWavendon, NeAvport Paj^nell, Bucks.

Bimiey, Hy.Bannerman,:M.A.,Preb.ot' Wells Cath., Vic. of Norton St. Philip, Somerset.

Biu-ns, AVilliam Henry, m.a., Rector of St. James', Manchester.

Burnside, J(jhn Charles, Cm-ate of Rivenhall, Witham, Essex.

Burrcll, Richard, si.x. Vicar of Stanley, Wakelicld, Yorkshire.

Burridge, Thos. Waters, ji.a.. Ret. Chap, to the Forces, Cm-, of Folkestone, Kent.

Burrongh, John, m.a.. Head Master of the Grammar School, Kirkham, Lane.

Burrow, James Joseph, h.a.. Curate of JNIiles Platting, near Manchester.

]^urrow, John, b.d.. Cm-ate of Ilfracomho, Devon.

Burrows, Charles Hubert, b.a.. Chaphdu of New College, Oxford.

Burrows, Henry Maiden, Curate of Little Hereford, near Tenhury.

Burton, Clias. Jas., m.a.. Chancellor of the Diocese of Carlisle, Vic. of Lydd, Kent.

Burton, Hy., ji.a., Rur. Dean, Vicar of Atcham, and Rec. of Upton Cressett, Salop.

Burton, Henry Viveash, b.a.. Vicar of Tunstall, Lancashire.

Bush, James, m.a.. Rector of Ousby, Cumberland.

Bush, Paul, ji.A., Rector of Duloe, Cornwall.

Bushby, W. B., Dalkeith.

Busheil, W^illiam Done, m.a.. Assistant Master in Harrow School.

Bussell, John Garrett, m.a., Preb. of Lincobi, Rural Dean, Vicar of Newark, Notts.

Butcher, John Henry, b.a.. Curate of Bucklaud-in-the-Moor, Devon.

Butler, Charles Ewart, ji.a.. Curate of Aspley Guise, Wobm-n, Bedfordshii-c.

Butler, Daniel, ji.a.. Rector of Great Chart, near Ashford, Kent.

Butler, Samuel Johnson, m.a., Vicar of Penrith, Cumberland.

Butler, Thomas, b.d., Rector of Theale, Berks.

Butler, William Jas., b.d.. Rural Dean, Rector of Tubney and Appleton, Berks.

Butler, William John, ji.a., Rm-al Dean, Vicar of Wantage, Berks.

Butt, Jas. Acton, ji.a.. Chap, of the Three Coimties Asylum, near Arlesey, Beds.

Buttemer, Robert Durant, m.a.. Regent's Park, MiEbrook, Southampton.

Butterworth, Albert Nelson, b.a., Vic. of Saltorsford-cum-Kettleshuhne, Cheshire.

Buttress, Allan, .m.a., 10, Lorimer Square, Walworth.

Buxton, Harry John Wilmot, m.a., Milton next Gravesend.

Byrne, John Rice, m.a.. One of H.M. Inspectors of Schools.

Byron, Hon. WilHam, m.a.. Rector of Stoke Talmage, Oxford.

Byrth, Stewart, m.a., Incumbent of Seacombe, near Birkenliead.

Cadman, C, Curate of Birkenshaw, Leeds.

Cadogan, Edward, m.a.. Vicar of Walton d'Ei\dle, Warwickshire.

Caffin, Chas. Smart, ji.a.. Vicar of Broadway, Worcestersliire.

Caffin, George Benjamin, b.a., Vicar of Brimpton, Berks.

Caffin, George Crawford, m.a.. Rector of Ripple, near Deal.

Caldicott, John Wm., m.a.. Head Master of the Grammar School, Bristol.

Calvert, Charles G., b.a., Vicar of St. IVIary the Vii-giu, AViggenliall, Norfolk.

Cameron, Archibald Allen, ji.a.. Vicar of Hurst, near Reading.

Cameron, Donald, ji.a., Eardisley, Hereford.

Cameron, Jonathan Henry Lovett, m.a.. Vicar of Shoreliam, Kent.

Camm, Jno. Brooke Maher, m.a.. Inc. of Monkton Wyld, near Bridport, Dorset.

Cammack, John Caparn, Curate of Shinclifte, Durham.

Campbell, Duncan, m.a.. Rector of Pentridge, Dorset.

Campbell, John Archibald Legh, .m.a., Vicar of Helpston, Northamptonshire.

Campbell, William Fraser, m.a.. Curate of liarley, Hei-ts.

Campbell, Wilham Pitcairn Alexander, :m. a. .Vicar of Almeley, Herefordsliire.

Campbell, William, m.a.. Assistant Master in Uppingham School.

Campion Chas. Heathcote, b.a.. Rector of Westmeston, Sussex.

Campion, W. M., d.d., FelloAv of Queen's College, Rm-al Dean, and Rector of

St. Botolph, Cambridge.
Cancellor, John Henry, m.a.. Curate of Ash, Surrey.
Candy, Herbert, ji.a.. Second Master of the Grammar School, Ottery St. Mary,

Curate of Wliimple, Devon.

Caue, Alfred Granger, i;.a., Curate uf St. Switliin's, Jjincnln.

Canney, Edward, Curate of St. Luke's, Marylebone, London.

Capam, Wm. Barton, :m.a., Vicar of Draycot, near Weston-super-Mare, Somerset.

Capel, Artlnu" Douglas, b.a.. Curate of St. Mary the Less, Cambridge.

Cai)el, George Marie, b.a., Rector of Passenham, North amptonsliirc.

Capel, Wm. Forbes, Hon. Secretary to the Central African Mission.

Capell, Horatio Bladen. Curate of Bedminster.

Cardale, Edward Thomas, Rector of Ucldield, Sussex.

Carew, John Warrington, :m.a., Rector of Clatworthy, Somerset.

Carey, Charles, m.a.. Rector of Kingweston, Somerset.

Carey, Tupper, m.a.. Rural Dean, Rector of Fitield Havant, and Vicar of Ebbes-

borne Wake, Salisbury.
Cargill, E., b.a.. Curate of Bentham. Lancashire.
Cargill, James Dudley, b.d., Head blaster of the College Grammar School,

Southwell, Notts.
Cargill. Robert John, m.a.. West Felton, Salop. ^
Cariss, Walter Henry, b.a.. Curate of Scalby. Scarborough.
Carlisle, John Herdman, m.a., Ashfield, Settle, Yorkshii-e.
Carlos, E. S., b.a., Ciu-ate of St. Lawrence Jewry, and JNIathematical Master at

Christ's Hospital, London.
Carlyon, Edward, b.a.. Rector of Dibden. Hants.

Caiiyon, Fredk., m.a., Rector of Levcriugtou, Cambs.. Chaplam to Bishop of Ely.
Carpenter. George, m.a., Chadlington. Enstone, Oxon.
Carpenter, Jolm, Boscombe, Bomiiemouth.
Carr, Charles, b.a.. Rural Dean, A'icar of Whitworth. Durham.
Carr, Henry Bjme, m.a,, Rector of "NVlricldiam, Durham.
Carr, James Haslewood. m.a.. Rector of Broadstairs. Kent.
Carroll. Thomas, m.a.. Cm-ate of Stone. Kent.
Carte, T. S., m.a., Assistant Master of lung's College School.
Carter, Eccles J., m.a.. Vicar of Kingston, Somerset.
Carter, Edward Nicholl, Vicar of Heckmoudwike, near Leeds, Yorkshire.
Carter, George, ji.a.. Rector of Compton Beauchamii. near Faringdon, Berkshire.
Carter, John, b.a.. Vicar of Sutton St. James, near Hull, Yorkshire.
Carter, John Edward, b.a., Rector of Castle Eaton, near Fauford, Gloucester.
Carter, Thomas, m.a.. Vicar of Littleborough, Rochdale. Lancashire.
Carter, Thomas Thellusson. ^i.a.. Hon. Canon of Clmst Church, Oxford, and

Rector of Clewer, Berks.
Carter. William David, m.a.. Stand, Lancashire.
Cartman, John, Curate of Biu'kenshaw, near Leeds.
CartAvright, Charles, Rector of Bradlield with Rushbrook. Suffolk.
Cartwright, Frederick William, Rector of Ajaihoe, Northants.
Cartwright, T. E., m.a.. Vicar of Braiutree, Essex.

Cartwright. William Henry. yi..\., Rural Dean, Rector of Butcombe. Somerset.
Cams. William, b.a.. Curate of Holy Trinity, Gainsborough, Lmcohishu-e.
Cary, Ofliey Heniy, m.a.. Head Master of the Grammar School, Wan-ington.
Car}-, James Walter, i>.d.. Vicar of St. Paul's. Southampton.
Casey. George Edwards Comerford, b.a.. Curate of St. 5lary-le-Wigford, Lincohi.
Casej', Henry Ernest, b.a.. Rollesby. Norudch.
Cass, William Anthony, Vicar of St. Michael's, Wakefield.
Cassan, Algernon W., m.a.. liinloch Moidart, Strontian, N.B.
Casson, Eden Voase, b.a.. Cm-ate of Hurst, Lancashii'e.
Caswall, Robert Clarke, ini.a.

Cattley, Pdchard, ji.a.. Minor Canon of Worcester Cathedral.
Causton, Charles Purefoy, .m.a.. Rector of Stretton-on-the-Fosse. Warwickshire.
Causton. Edward Atherton, b.a., Curate of St. Giles". Camberwell, Surrey.
Causton, Francis Jarvis, b.a.. Curate of Abmgdon, Berkshire.
Cave-Browne-Cave, ibnbrose Sneyd, b.a.. Rector of Stretton-en-le- Field. Leicester.

Cave, Robert Ha3-nes, m.a., Rector of Lydt^atc. Neu'inarkct, Sullblk.
Cave, Vernej^ C. B., m.a., All Saints Hospital, Eastbourne.
Cavell, Robert Corrj', Vicar of Binliam, near Holt, Norfolk.
Cayley, Reginald Artliiu', m.a.. Rector of ycampton, Lincolnshii'e.
Cazenove, Jobn Gibson, m.a.. Provost of the College, Cunibrae, N. B.
Chadwick, Edward, m.a., Vicar of Tliornliill Lees, near J)ewsbiiry, Yorkshire.
Chadwick, Joseph Wni., :m.a.. Curate (jf St. Margaret'.s, Toxteth Pai-k, Liverpool.
Chafy-Chafy, W. K. W., .m.a., Ciu'ate of Stratford-ou-Avon, Warw-icksbire.
Chalmers, James Albert, .^i.a.. Head Master of Grammar School. Spalding.
Chamberlain, Frederick To^vaishend, m.a., Curate of Hawardcn, Flintshire.
Chamberlain, James Slade Fibster, jj.a., Curate of Vresthoughton, Lancashire.
Chamberlain, Thos., m.a.. Vicar of St. Thomas's, Student of Christ Church, Oxford.
Chamberlain, T. Fibster, m.a., Hon.Can. of Manchester, Vicar of Limber Magna,Linc.
Chamberlin, Thomas Chamberlin Bigsby, m.a., Vicar of North "NVheatley, and

Rector of Saundb)', Notts.
Chambers, John Charles, .m.a., Vicar of St. Mary's, Soho, London.
Chambers, Oswald Lyttelton, b..\., Licumbent of Hook, near Howdeu, Yorkshire.
Chambers, William P'rederic, m.a., Vicar of North Kelsey, Lincolnshire.
Champerno^^^le, Richard, m.a.. Rural Dean, Rector of Da rtington, Totues, Devon.
Chandler John. :\i.a., Vicar of AVitlcj', Surrey, and Rural Dean.
Chanter, John Mill, m.a., Rural Dean, Vicar of Ilfraccjmbe, Devon.
Chaplin, Ayrton, m.a.. Vicar of East and West Looe, near Liskeard.
ChapUu, Edward Morland, ji.a.. Rector of Chilton, Berks.
Chaplm, William, b.d.. Incumbent of Stavele3^ Kendal. Westmoreland.
Chapman, Arthur Thomas, im.a., Fellow of Emmanuel College, Cambridge.
Chapman, Edward Martin, b.a.. Rector of Low Toynton.
Chapman, George, jj.a., Curate of St. James the Less, Jjiverpool.
Chairman, Richard, m.a.. Rector of Normanton, near Crrautham, Lincolnshire.
Chapman, AVilliam, Cm-ate of Henlej^-on-Thames.
Chappel,EldonVaughan,M.A., Vicar of East Orchard, Dorset.
Chappel, William Pester, m.a., Rector of Camborne, Cornwall.
Charters, Robert Hy., m.a., Head Master of the Grammar School, Gainsborough.
Chater, Daniel SutclifFe, b.a.. Vicar of Blackawton, Devon.
Chave, Edward Wm. Tanner, d.d.. Vicar of St. Amies, Wandsworth, Surrey.
Cheales, Hemy John, m.a.. Vicar of Friskney, Lincolnsliire.
Cheere, Edward, Vicar of Little Drayton, Salop.

Chell, George Russell, b.a.. Vicar of Kneesall, near Ncwark-on-Trent, Notts.
Chell, James, Vicar of St. Paul's, Bury, Lancasliire.
Chell, William, b.a.. Curate of St. James', Rochdale, Lancashire.
Cherrington, Arthur Orlando, Curate of St. Peter's, Newcastle-ou-Tync.
Chesshire, Hum2:)hrey Pountney, m.a.. Vicar of Stratton St. Margaret, Swindon.
Chesshire, John Stanley, ji.a.. Cm-ate of Hampton Lucy, near Warwick.
Chester, Thos. Henry, :\i.a. Vicar of St. Hilda's, South Shields, Durham.
Che3aie, P., Edinburgh.

Cliichester. Arthiir Manners, b.a.. Vicar of St. Clement, and of St. Mary, Sandwich.
Chichester, Richard, m.a., Kector of Drewsteignton, Devon.
Chidlow, Charles, b.a.. Curate of Sealand, Flintshire.
Cliild, Alfred, ji.a., Rector of Rotherlield, near Tunbridge Wells.
Child, Alfred, b.a.. Curate ofBarnesley, near Cirencester.
Child, W. Humphrey, ji.a., Curate of Tenbury.
Chippendall, WilUam, b.a., Curate of Burton Latimer.
Chirol, A., m.a., Cm-atc of Sedgeley.

Cholmeley, Chas. Humphrey, ma. , Vic. of Dinton with TefTont Magna, nr. Salisbury.
Cholmeley, Robert, d.d., Vicar of Findon, Sussex.

Cholmeley, Waldo, m.a.. Rector of South Walsham, St. Mary's, Norfollc.
Christie, Charles H., b.a.. Curate of All Sahrts, Margaret Street, St. Marylebone.
Christie, James, m.a., Incimibent of St. Congan's, Turriff

CliiU'ch, Charles Marcus, m.a.. Sub-dean, and Prebendary of Wells, Principal of

tlie WeUs Theological College, and Vicar of Dulverton, Somerset.
Chiu-ch, Richard Wm.. m.a., Rector of Wliatley, Somerset, and Chaplain to the

Bishop of Salisbury.
Chiu-ch, S. C, Tetbury";

Church, WilUam Montagu Hig.ginson. Rector of .tUvescott. Oxfordshire.
Chiu-cliill. Smith, m.x.. Rector of Boughton. Norfolk.
Chm-chyard, O., b.a., Vice-Principal of Training College, York.
Churton, Edward, m.a.. Prebendar}' of York, iVi-chdeacon of Cleveland, and Rector

of Crayke, Yorksliire.
Chiu-ton, Edward ToT\aison, Vicar of Ganton, Yorksliire.
Churton, Heniy Norris, m..\.. Cui'ate of East Retford, Notts.
Churton, Wm. Ralph, :m.a., Hon. Canon of Rochester, Fellow of King's College,

Cambridge, Curate of St. I\Iaiy-the-Great, Cambridge, and Examining

Chaplain to the Bishop of Rochester.
Cu'cuitt, Richard Wilham Perry. Cm-ate of Ringwood, Hants.
Clark, G. Nesse, b.a.. Rector of Saxelby. Leicestershu-e.

Clark, Thos. Hurapluis, m.a.. Warden of St. Lucy's Home of Charity. Gloucester.
Clark, Wm. Robmson, m.a., Riu'al Dean, Prebendary of Wells, and Vicar of St.

JNIarjr ]\Iagdalene, Taunton.
Clarke, Adam, b.a., Rector of St. James, Longton, Staffordsliire.
Clarke, Charles, b.a.. Curate of Langley Fitzurse, Chippenliam.
Clarke, Charles John, :m.a.. Curate of Newland, Gloucestershii-e.
Clarke, Charles Leopold Stanley, b.o.l., Preb. of Chichester, Dom. Chap, to the

Earl of Egmont, Rural Dean, and Vicar of Lodsworth, Sussex.
Clarke, C. Pickering, m.a., Curate of St. Martm-in-the-Fields, London.
Clarke, Henry, m.a.. Rector of Rokeby, Barnard Castle, Durham.
Clarke, James Sanderson, m.a.. Vicar of Goudhm'st, Kent.
Clarke, Jolm Erskine, m.a., Prebendary of Lichfield, and Incumbent of St.

Andrew's, Litchurcli, Derby.
Clarke, John William, ji.a., Rector of Compton Basset, Wilts.
Clarke, Robert Douglas Leonce, b.a.. Curate of WiUesborough, Kent.
Clarke, Samuel., m.a., Incmnbent of Sambrook, near Newport, Salop.
Clarke, Samuel Clulds, m.a.. Head Master of the Grammar School, and Vicar of

St. Thomas by Laimceston, Cornwall.
Clarke, Samuel Thomas, m.a., Kents Bank, Newton in Cartmel.
Clarke, William, :m.a.. Vicar of Wiugham, Kent, Chaplain to tlie Dowager

Countess of Ripou.
Clarke, William Wilcox, ii.A., Vicar of North Wootton, Norfolk.
Clarkson, Townley Lebeg, m.a.. Rector of South Ehnham, St. James', SuiTolk.
Clayton, Edward Ffariugton, :m.a.. Rector of Ludlow, Salop.
Clayton, Louis, m.a.. Curate of St. James' End, Northampton.
Cleather, George Ellis, m.x., Vicar of Churton, Wilts.

Cleather, George Pai-ker, m.a., Preb. of Sarum, and Vicar of Aldbom-ne, Wilts.
Cleaver, Euseby Digby, m.a., Cm*ate of All Saints, Margaret Street, London.
Cleaver, Wm. Hy., m.a., Ciu-ate of St. Mary Magdalen, Paddington, Middlesex.
Clegg, John, m.a.. Rector of Toddington, Beds.

Clements, WUham Frederick, Cm-ate of Northfleet, Gravesend, Kent.
Clifford, Jolm, m.a., Shrubliill House, Box, Chij)penham.
Clifton, Alfred, m.a.. Vicar of Yardley Wood, Worcestershire.
Close, Robert Shaw, b.a.. Vicar of Ivh-kby Ravensworth, near Kiclimond, Yorks.
Close, Robert Welles, b.a.. Curate of Aldbom-ne, Wilts.
Clowes, Albert, m.a.. Cm-ate of Cofton Hackett, Northlield, Worcestershii-e.
Clutterbuck, Francis Capper, b.a.. Assistant Chaplain of the Gaol, Lecturer of

St. George's, and Curate of Great Yarmouth, Norfollv.
Clutterbuck, Heni-y, m.a., Rm-al Dean, Vicar of Buckland Denliam, Somerset.
Clutterbuck, -James Charles, m.a., Rural Dean. Vicar of Loni:^ Wittenham, Berks.

Cluttcrbuck, Lovenzo, m.a., Cxirato of Bi'cilou, Wurcestersluru.

Cluttcrbuck, Itolxut Hawley, Vicar of St. Pliilip's, Clerkenwell.

Glutton-] Jrock, Tliomas Henry, A^icar of Ode Pitcha)-(1, Hcreiordshii-e.

Coar, Charles John, m.\.. Chaplain to the Forces, Canterbury.

Coates, Arthur Tonihne, b.a,, Vicar of Percy, Tynemouth, Northumberland.

Coates, llobert Patch, m.a., Rural Dean, Vicar of Darenth, Kent.

Cobb, William, m.a., Vicar of Shoulden, Kent.

Cobbe, I-Iemy, jr. a., Rector of Milton Bryant, Bedfordshire.

Cobbett, R. S., m.a., Curate of St. Mary's, Twickenham. Middlesex.

Cobham, Claude Delaval, m.a., b.c.l., Deer Park, Honiton.

Cochrane, Jas. Henry Dickson, m.a., Vicar of Cheadle-Hiilme, near Stockport.

Cockajaie, Thomas Oswald, m.a., Lee.

Cockin, Charles Edward, b.a., Ciu-ate of St. Mary's, Kingston-on-Hull, Yorksliii-e.

Codd, Alfred, m.a., Vicar of Beaminstor, Dorset.

Codd, Edward Thornton, m.a.. Vicar of Bishop's Tachbrook, Warwickshire.

Coddington, Charles WiUiam, m.a.. Curate of St. Olave, Buiy St, Edmunds.

Coen, Jolin Creagli, b.a., Curate of Witney, Oxon.

Coker, Cadwallader, ji.a., Rui-al Dean, Rector of Shalstone, Bucks.

Colborne, Hon. Graliam, m.a., Rector of Dittisham, Devon.

Coldwell, Clement Leigh, m.a.. Vicar of Clee St. jNIargaret's, and of Tlopton
Congefoi'd, Ludlow, Salop.

Coldwell, Charles Simeon, b.a., Curate of St. Matthew's, City Road, London.

Coldwell, George Henry Herbert. Curate of St. JudeV.., Jiristol.

Cole, Francis E. Baston, b.a.. Vicar of Pelynt, Cornwall.

Cole, George Lamont, m.a., Vicar of Thorn St. Margaret, Somersctsliire.

Cole, George WiUiam, b.a.. Cm-ate of Kirkby Lonsdale, Westmoreland.

Cole, Jolin Frederick, Aberdeen Terrace, Lower Clapton.

Cole, Thomas Henry, 31. a.. Chaplain of St. Luke's Hospital, London.

Coleman, William Hobday, b.a.. Cm-ate of Himgerford, and Head Master of

Westfield House School, Hixngerford, Berksliire.
Coleridge, Edward, m.a.. Fellow of Eton College, Vicar of Mapledurham, Oxon.
Coles, Edward Norman, Rector of Battlesden Avith Potsgrove, Beds.
Coles, James Stratton, m.a., Preb. of Wells, Rm-al L)ean, Rector of Shcpton

Beauchamp, and Vicar of Barrington, Somersetshire.
Coles, Jeffries Wm., b.a.. Chap, of the Bedminster Union Workhouse, LougAshton.
Coles, Vincent Stuckey Strattcm, b.a., Cm-ate of Wantage, Bca-kshire.
Coley, James, m.a.. Vicar of Cowley, Oxon.
Colmg, Richard James, b.a.. Rector of Chillenden. Kent.
Collard, Edwin Curwen, Vicar of Alton I'ancras, Dorset.
CoUett, Henry Pyemont, b.a.. Vicar of Islington, Norfolk.
Colher, Thomas Grey, b.a., Curate of St. George's, Camberwell, Sm-rey.
Collin, Joseph, Rector of Streethall, Essex.
Collings, P. B. M.A., Vicar of Sturry, near Canterbury.
Colhngwood, Robert Gordon, m.a., Vicar of Irtou and Drigg, Cumberland.
Collins, G. W., Penistone, Yorkshire.
Collins, John Ferdinando, m.a.

Collins, Joseph William, b.a.. Vicar of St. Jolm the Baptist, Eastover, and Chap-
lain to the Union, Bridgwater, Somerset.
Collins, Richard, m.a.. Vicar of St. Saviour's, Leeds.
Collins, WUHam, Vicar of Great Linstead, SuffoUc.

CoUis, Jolm Day, d.d., Hon. Canon of Worcester, Vicar of Stratford-upon-Avon.
CoUis, T. Sandys, Curate of St. Paul's, Knightsbridge, Middlesex.
CoUison, Frederick Wm. Portlock, b.u.. Rector of Marwood, Devon.
CoUison, George Vaux, b.a.. Cm-ate of Dulas, Herefordshu-e.
Colson, Charles, m.a.. Vicar of Great Hormcad, Herts.
Colvill, John Bm-leigh, b.a., Chaplain of the Royal Berkshii-e Hospital, and Coimty

Gaol, Reading.
Colviu, John Win., m.a.. Minister of St. .iVncli-ew's, Great Yarmouth. Norfolk.

B 2

Colj-er, John Edineacles. b.a., nectov of Fenny Drayton, Leicester.

Comber, Charles Thomas, b.a., Curate of St. Mary's, Truro, Cornwall.

Comber, J., St. Margaret's, Aberdeen.

Comjison, Edward Bate, b.a.. Vicar of Hillesley, Gloucestershire.

Comi^son, John, Vicar of Great Wyrley, Walsall, Staftbrdshire.

Compton, Berdmore, jla.. Kector of St. Paul's, Coveut Garden. London.

Compton, Daniel Goddard, m.a.. Vicar of Wroxton, near Banbury, Oxon.

Compton, John, Rural Dean, Rector of Minstead, Hants.

Compton, Lord Alwyne, si.a., Hon. Canon of Peterborough, and Rector of Castle

Ashby, Northamptonshire.
Compton, Paulet Mildmay, b.a.. Rec. of Mapperton, and of Witherstone, Dorset.
ComjTis, George Thomas", b.a.. Vicar of Sidbury, Devonshire.
Comyns, George Yonge, b.a.. Curate of Teignton Regis, near Ne\vton Abbot.
Conder, John, Curate of St. Anne's, Wandsworth, Siu'rey.
Coney, Edward Cecil, b.a.. Incumbent of Bui'tle, Somerset.
Coney, Thomas, ji.a.. Chaplain to the Forces, Chatham.
Congreve, George, Vicar of Frankby, Cheshire.
Connor, W. H., .ai.a., Priest Chaplain, Stratford-upou-Avon.
Conybeare, J. W. E., b.a., East Molesey.
Cooke, ALfi-ed William, l.l.b., Bighton.

Cooke, Geo. J. Fred, m.a., Curate of Orchard Portman, Somerset..
Cooke, George Robert Davles, b.a., Funtington Vicarage. Chichester.
Cooke, Geo. Theophilus, b.d.. Fellow of Magdalen College,Vicar of Becldey, Oxon.
Cooke, Henry Pennant, m.a., Vicar of Nuneham Coiu-tney, Oxon.
Cooke, Henry Salkeld, b.a.. London.

Cooke, Jolm Russell, b.a.. Cm-ate of Preston, near Faversham. Kent.
Cooke, Robt. Herbert, b.d., Cheltenham, late Fellow of Sidney College, Cambridge.
Cooke, Samuel Haj', jr. a.. Rector of Northbovu'ne, near Deal, Kent.
Cooke, William, m.a., Hon. Canon of Chester.
Cooke, Wni. Harris, b.a., Vicar of St. Sa-viour's, Norwich.
Cookson, Cliristopher, b.d., Vicar of Dallington, Northampton.
Cookson, Edward, m.a., Rector of Kirkby Thore, Westmoreland.
Cooley, Wra. Lake Johnson, ji.a.. Incumbent of Rennington, Alnwick.
Coombes. Edwin, m.a.. Curate of Kinson, Dorset.
Coombs, Charles, b.a.. Vicar of Sutton-on-Plym. Plymouth.
Cooper, Alfred, b.a.. Cm-ate of Horbur}^ Wakelield, Yorks.
Cooper, E., b.a., Brighton.

Cooper, Henry, ji.a.. Rector of Nunnington, Yorks.
Cooper, Jas. Hughes, ji.a.. Rector of Taqiorley, Cheshrre.
Cooper, Joseph, Cm-ate of East Wretham, Norfolk.
Cooper, Robert Jernipi, b.a.. Vicar of Fylingdales, Yorks.
Cooper, Samuel Lovick Astlej', ji.a.. Rector of Croxton, Cambridgeshire.
Cooper, Thomas, m.a.. Curate of Clayton-le-Moors, Accrington, Lancashire.
Cooper, Thos. John, m.a., Perp. Curate of Staveley, near LTlverston. Lancasliire.
Cooper, Thomas Lovick, m.a.. Rector of Mablethorpe St. Mary, Lincolnsliire.
Cooper, Walter, b.a.. Curate of Garstang, Lancashire.
Cooper, William, b.a.. Rector of Rippmgalo. Bourne, Lmcolnshiro.
Cooper, Wm. Riclvford Astley, m.a.. Vicar of Froyle, Alton, Hants.
Copleston, Reginald Edward, ji.a.. Vicar of Edmonton. Middlesex.
Copleston, Wm. James, m.a.. Rural Dean, Rector of Cromhall, Gloucestershii-e,
Corbet, Athelstan, m.a.. Rector of Adderley, Salop.
Corbet, Rowland Wm., jr. a.. Rector of Stoke-upon-Terne, Salop.
Corbett, John Reginald, Curate of Barldng, Essex.
Corbett, Richard Alfred, b.a., Curate of Charlton, Kent.
Corfe, Ai-thur Anstruther, u.x., Cm-ate of Sherrington, Wilts.
Corfe, Arthur- Thomas, ji.a.. Rector of Stockton, Wills,
(.'orfe, Charles John. b.a.. Chaplain H.IM.S. "-Inconstant."'

Corfield, Walter Brown, Curate of Caver.swall, Stafibrdsliirc.

Corker, Geor<?e Win. m.a., Cliaplain to the Earl of Uuiiiney, and Vicar of Feuuy
Stratford, Buckinghamshire.

Corlett, Jolni, Her JNIajesty ,s Chaplain, St. John's, Isle of Man.

Cornish, Robert Kestell, m.a.. Vicar of Landkey, Devon.

Cornish, Sidney William, d.d., Vicar of Ottery St. Mary, Devon.

Cornwell, Thomas Charles Brand, jr. .v., ^'icar of Gcddington, and Incumbent of
Newton, near Kettering, Northants.

Corrance, Charles Thomas, m.a.. Vicar of Parham w. Hacheston, SiiHolk.

Corrance, Hemy Francis, m.a., Ciu'ate of Barkby, Leicestershii'e.

Corser, Richard Ividston, m.a., Cm-ate of Stand, near Manchester.

Corvan, J. II., Curate of Barton-on-Humber.

Corj% lidwaid Wm., ji.a.. Vicar of IMeldreth, Cambridgeshire.

Cosens, Wm. Reyner, m.a.. Vicar of Dudley, Worcestershire.

Cosser, Walter Maude, m.a.. Vicar of Titclitield, Hants.

Cotes. Dig!)}' H., Curate of St. Thomas, Stockport, Cliesliire.

Cotterill, Charles, Master of the Grammar School, Brigg, Liiicolushii-e.

Cotton, Benjamin, b.a.. Rector of Rocliford, Essex.

Cotton, Wm. Charles, m.a.. Vicar of Frodsham, Cheshire.

Coulson, John Edmond, m.a., Vicar of Ijong Preston, Yorkshii'e.

Coulton, Richard, Curate of Syerston with Elstun, Notts.

Coiu'tier, Fredk. Wm. Hall, m.a., Curate of Folldngham, Liucolnshii-e.

Com-tne}', H. C, Rector of Wolverton, Warwickshire.

Coiu'tney, Stanley T., Temple BalsaU, Ivnowlo, Warwicksliire.

Cowan, James Galloway, ji.a.. Vicar of St. John's, Hammersmith.

Cowie, B. Morgan, b.u., Minor Canon of St. Paul's, Vicar of St. Lawrence Jewr}-.

Co^vl3land, Robert, m.a.. Rector of Weeford with Hints, Stalfordslhre.

Cowpland, Wm. Epworth, b.a., Acton Beauchamp, Bromyard.

Cox, C. W., B.A., Curate of Coggeshall, Essex.

Cox, Frederick, m.a.. Vicar of Upper Winchendon, Bucks.

Cox, Fred., Curate of St. James's, Curtain Road, Shoreditch, London.

Cox, James Bell, m.a., CiU'ate of St. Margaret's, Toxtutli Park, Ijiverpool.

Cox, Joseph Mercer, m.a., Fellow of Corpus Christi College, Cambridge, and

Curate of St. Andrew's, Wells Street, London.
Cox, Thomas, m.a., Rector of Norton juxta Twycross, near Atherston.
Cox, Thomas Charles, Curate of Alvechurch, Worcestershii'e.
Coxeter, W. A., b.a.. All Saints School, Bloxham.
Coxon, Mark, Rector of Heswall, Chester.
Craig, John, m.a.. Vicar of LeamingtonPriors, WaruicksliirL-.
Crake. A. D., b.a.. Second Master of All Saints School, lUoxliam.
Crallan, Thomas Edward, m.a., Cucklield, Sussex.
Cranbrook, James, b.a., Curate of Amington, Tamworth.
Cranmer, J. S. G., d.d., Finchley Park, Whetstone, Middlesex.
Crate, Eustace Henry, m.a., Cm-ate of Abberton, Essex.
Craufmil, Alexander Henry, m.a.. Oriel, Oxford.

Crawley, Henry, m.a.. Rector of Stow-Nine-Cluu'clics, Northamptonshire.
Crawley, Thomas William, m.a., Rector of Heyford, Northampton.
Cree, Edward David, m.a.. Vicar of Holy Trinit3^ Upper Tooting, Surro}-.
Cree, John Adams, b.d., Vicar of Great Marlow, Bucks.
Cree, Thomas George, is.a.. Curate of Great Marlow, Bucks.
Creed, Henry Keyvvorth, Rector of Chcdbm-gh, Suftblk.
Cresswell, Oswald Joseph, m.a.. Rector of Hanwortli, Middlesex.
Cresswell, Richard Henry, m.a., Curate of Christ Church, Clapham, Surrej-.
CressweU, Robt. James, m.a., Cm'ate of Eastover, Bridgewater, Somerset.
CresvveU, Samuel Francis, b.d.. Principal of the High School, Diiblin.
Cripps, Jolm Marten, jr. a.. Rector of Great Yeldham, Essex.
Crisford, Alexr. Thomas, ji.a.. Vicar of Great Slielford, Cambridge
Croft, James Halls, jr. a., Vicar of Timberscorabe, Somerset.

Crofts. Christoplior. si.x.. Hond Master of Qnoen Elizabetli's Grammar School,
Sevenoaks, Keut, and Chaplain to Lord Buckhnrst. '.' ■■■■to''

Crofts, John David Macbride, m.a., Head Master's Assistant of Queen Elizabeth's

Grammar School, Serenoaks, and Cm-ate of lliver Head, Kent.
Croisdale, John, Incumbent of East Ramton, Durham.
Cross, Edgar Herman, ji..\.. Curate of St. Margaret's, Canterbury.
Cross, George Fen\^'ick Bromi, b.a.. Curate of hartley Green, near Biimingham.
Cross, John, Rector of I\Iursley, Bucks.
Cross, Joseph, b.a.. Curate of liishop's Hatfield, Herts.
Cross, Silas, b.a., Westley- Waterless, Newmarket.
Crosse, Charles Henry, m.a., Jesus Lane. Cambridge.

Cruickshank, Edw. Robt.. b.a.. Cm-ate of Donhead St. ..\jicb-ew, near Salisbury.
Cruilcshank, H. C. B., Horspath Vicarage, Oxford.
Criunp, C. C, Ilfracombe.

Crump, James Benjamui, m.a.. Curate of St. Clement, Spotland, Rochdale.
Cubitt, Charles, m.a., Cm-ate of Great Bourton, near Witney, Oxon.
Cudhi?, Pender Hodge, w.a.. Curate of St. Marychurch, Devon.
Cmnby, WiUiam, m.a.. Vicar of Beadnell, Bambrough, Northumberland.
Cimiiug, Joseph, Curate of Weston in Gordano, Somerset.
Cumming, Arthur Henry, Ciu-ate of Great Bedwyn, Wilts.
Cunimings, Charles James, m.a., Rector of Cheadle, Chesliire.
Cimdy, Henry George, m.a.. Rector of Miserden. Gloucestershii-e.
Cmrningham, Albert Henrj% b.a., Cm-ate of Heniield, Sussex.
Cimrdngham, Francis Macaulay, m.a., Rector of Witne}% Oxon.
Cunningham, William L., Cm-ate of Bj^ker, Northmuberland.
Cunnjmghame, Hugh Robert jf.a., Ripon.
Cuj)];)age, Robert Jackson, b.a.. Cm-ate of Burnley, Lancashire.
Cmi-ej^ Robert Arthm-, m.a., St. Andrews, Holborn.
Currie, James, m.a., Vicar of WestLa-^dngton, Midhurst, Sussex.
Cm-ties, Thomas Arthur, m.x.. Cm-ate of Newbold Pacey, Warwickshire.
Cm-tis, Edward, Curate of Newhigton, Surrey.
Curtler, Thomas Gale, m.a.. Vicar of Barbourne, Worcester.
Curwen, E. H., Cm-ate of Grasmere, Westmoreland,
distance, Arthm- C.,b.a., Curate of Aldridge.
Custance, G. i\I., b.a., Rector of Colwall, Hereford.
Cuthbert, George Seignelay, b.a., Clifton.

Cutts, Edw. Lewes, b.a., Sec. of the Add. Cm-ates' Society, 7, Wliitehall. London.
Dalby, James Bartlett, b.a.. Curate of Ne-\A-port Pagnell. Bucks.
Dale, Lawford WiUiam Torriano, m.a.. Vicar of Cliiswick, Middlesex.
Dale, R. F., m.a.. Assistant Master in Westminster School, London.
Dalison, John Beauvoii-, m.a.. Rector of Upwell, near Wisbeach.
Dalton, Richard, :m.a.. Rector of Kehnarsh, Northampton.
Daltry, Tlios. Wm., ji.a.. Curate of Madeley, Newcastle, Staffordshire.
Daman, Charles, :si.a., Churcli House, Wmdsor.
Dampier, W. J., ji.a., Coggeshall Vicarage, Essex.
Dampier, Wm. Norris. b.a., fl, St. George's Terrace, Brighton.
Danby, Samuel, b.u. Vicar of Weston-])y-Welland, with Sutton Bassett, Northants.
Dand, James John, b.a.. Vicar of Chevingham, Warkworth, Northumberland.
Daniel, Henry To^^Tiley, m.a.. Rector of Treswell, near Retford.
Daniell, George Fredk., m.a., Vicar of Aldingbourne, Sussex.
DanieU, John Jeremiah, late Vicar of Langley Fitzurse, nr. Chippenham, Wilts.
Danks, William, b.a.. Curate of Ml Saints, Cheltenham.
Darb}^, Henry, Oxford.

Darby, Wareyn William, b.a.. Rector of Shottisham, SuffoUc.
Darling, Frederick, m.a., Hartfield, Sussex.

Darnell, Wm., m.a., Vic. of Bambrough, Northmnb., Chap, to Duke of Buccleuch.
Dart, John, St. Peter's College, Peterborough.
Darwall, Leicester, b.a., Vicar of Ciiggion, Alberbuiy, near Shrewsbury.

Pashwood. Cioorgc Fvodk. Lons', J-^-. Curate of Cotgravo, Notts.

Daubeny, John, m.a., Chan, of the Cathedral, Piin. of Theological Coll., Salisbnrj'.

Daunt, Edw. Sj-nge Townsend, ^^.A., Vie. of 8t. Steplien's by Launceston, Cornwall.

Daunt, Robert," .m^v.. Incumbent of St. Matthew's. Newcastle on Tyne.

Daveney, Thomas Beevor, m.a., Curate of East Ham, Essex.

Davenport, James, m.a., Vic. of Weston -upon- Avon, and Rec. of Welford, niouc.

Davidson, Archibald Thos., h.a.. Curate of St. ]iartliolome-\v's, Sydenham, Kent.

Davidson, Jonas Pascal FitzwiUiam, m.a.. Vicar of Chipping Sodl)ury, Glouce.stcr.

Davidson, Madgwick George, b.a., Curate of St. Barnabas, Oxford.

Davies, Alfred, Vicar of St. Michael at Thorn, Norwich.

Davies, Alfred Wilham Wickhani, s.c.l.. Curate of Haigh, Lancashire.

Davies, D. Geo., m.a., Dixton, Monmouth.

Davies, George Irving, m.a.. Rector of Kelsale-with-Carltou, Suflblk.

Davies, Huson Sjdvester, m.a., Curate of Highway and Foxham, near Chippcnliam.

Da^aes, Jolm David, :\i.A.,Re(^ of Lhunnadock and Cheriton, Glamorganshire.

Davies, John Evan, ]\r..\., Rector of Llangclynin, near Dolgcdley, Merionethshire.

Davies, John Lewis, Rector of Llangjniog, Mongomeryshire.

Davies, John Silvester, ji.a., Vicar of St. Mark's, Woolston, Southampton.

Davies, Richard Williaiu Tayne, :\i.a., Archd. of Brecon, Preb. of St. David's, Rector

of Llangasty Talyllyn, Brecknockshire.
Davies, Robert Powell, b.a., Cm-ate of Old Cleeve, Somerset.
Davies, Thomas Owen Silvester, late Curate of the Parish Church, Brighton.
Davies, Thos. Lewis Owen, m.a.. Vicar of St. Mary Extra, Southampton.
Da^•ies, Wm. George, Chaplain of the County Lunatic Asylum, Abergavenny.
Davis, Edmund, m.a.. Perpetual Cur. of Longtown and Llanfaino, Herefordshire.
Da^'is, Frederick, Mastci- of the Collegiate School, Northtleet, Kent.
Davis, James Wallworth, Curate of St. Peter's, Runcorn.
Davis, John William, jf.a., Vicar of Loppington, Salop.
Davis, Samuel H., Kingston Seymour, Somerset.
Davis, Thomas John, b.c.l., Hazelwood, Torquay.
Davis, Frederick, Walgi-ave, Nortliamptonsliire.
Davison, John Robert, m.a., Vicai- of Moseley, near Birmingham.
Davy, Archibald, b.a., Penketh, Warruigtou.
Davys, Owen William, m.a.. Rector of Wheathampstcad, Herts.
Dawson, Ambrose Pudsey, jj.a.. Vicar of Clayton, Yorkshire.
Dawson, Richard, ji.a., Vicar of Sutton Benger, Wilts.
Dawson, WiUiam, m.a., Rector of St. John's Clerkenwell, London.
Dawson, William, ji.a., Curate of Owston, Lincolnshire.
Day, George, ji.a.. Curate of Wcnsley, Yorkshire.
Day, Henry Josiah, m.a.. Rector of ]3arnsley, Yorkshire.
Day, Hermitage Charles, m.a., Vicar of BredJiurst, near Chatham, Kent.
Day, T. T., d.d.. Master of Grammar School, Abbots' Bromley, Stalfordshire.
Daymond, Chas., m.a.. Minor Canon of the Cathedral, and Princi])al of St. Peters'

" Training College, Peterborough.
Deacle, Edward Leathes Young, ji.a., Precentor of Chester Cathedral.
Deacon, George Edward, m.a.. Vicar of Leek, Staffordshire.
Dean, Edmmid N., Vicar of liJussage, Gloucestcrsliire.
Deane, Arthur INIackreth, ji.a., East Mardcn, Sussex.
Deane, George, m.a., Rector of Bighton, Hampshire.
Deane, Henry, b.d., Fellow and Tutor of St. John's College, Oxford.
Deane, William, ji.a.. Rector of Hintlesham, Suffolk.

Deane, Wm. Edward, ji.a.. Curate of St. Matthew's, Upper Clapton, Middlesex.
Deane, William John, ji.a., Rector of Ashen, near Sudbury.
Deans, Joseph, b.a., Rural Dean. Vicar of Melboiu-ne and CheUaston. near Derby.
Debaiy, Thomas, ji.a.. Vicar of Hathcld Peverell, Essex.
De Brisaj^ Henry Delacour, ji.a., Vicar of Tettenhall, Staflordshii-e.
De Bui-gh, Robert Sill, m.a.. Vicar of West Drayton, Middlesex.
De Castro, Fras. Wm. ji.a.. Rector of iViley, near Coventry.

Deck, Alfred, m.a., St. Andi-ew's. Minley Manor, Hants.

Deed, John George, Curate of Hemel Hempstead, Herts.

Deedes, Cecil, m.a., Chap, of Ch. Clmrch, Cm-, of St. Philip and St. James, Oxford.

Deedes, Gordon Fred., m.a.. Vicar of Haydor, Lincolnshire.

Deedes, Lewis, m.a.. Rector of Bramheld, Hertford.

Deeley. Albert Hy., b.a.. Curate of St. George's, Barrow-in-Furness, Lancashire.

Deey, Alfred Wilhani,M.A., f.r.a.s.. Rector of Hartley Mandit, and Vicar of West

Worldham, near Alton, Hants.
De Gex., George Frederick, m.a., Vicar of Christ Church, Frome, Somerset.
De Mowbray, J. H. T. M., Curate of Caistor, Lincolnshire.
Denison, George Anthony, m.a., Prebeadary of Wells, Archdeacon of Taunton, and

Vicar of East Brent, Somerset.
Dennett, Richard, Barningham Rectory, Suffollv.
Dent, Chas., b.a., late Cm-ate of Biirford, Oxford.

Denton, WilHam, m.a... Vicar of St. Bartholomew, Little Moorfields, Cripplegate.
Dernier, Edward Couduitt, m.a.. Second Master of St. Andrew's College, Bradtield,

Berkshire, and Fellow of St. John's College, Oxford.
De Salis, Henry Jerome Augustine Fane, m.a.. Rector of Fringford, Oxon.
De St. Croix, Henry Charles, b.a.. Curate of Longbridge, Deverill, Wilts.
Devenish, James Aldridge, Curate of Morvali, Cornwall.
Devon, Edward Beachcroft, b.d.. Fellow of St. John's College, Oxford, and Vicar

of Northmoor. Witney, Oxon.
Dew, Edward Parker, m.a., Rector of Breamore, Sahsbury.
Dickins, Thos. Bourne, l.l.b.. Vicar of All Saints, and Chaplain of the County

Lunatic Asylum, Warwick.
Diclduson, A. B., Curate of Throckmorton, Fladbury.
Dickinson, Charles John, Vicar of Bodmin, Cornwall.
Dickson, Robert Bruce, b.a., Curate of Coleshill, near Amersham, Bucks.
Dickson, Wm. Richard, m.a.. Vicar of Lamborne Woodlands, Hungerford, Berks.
Dimock, James Fras., m.a.. Prebendary of Lincoln, Rector of Barnborough, Notts.
Dix, Edward, b.a., Truro, Cornwall.

Dix, Henry Wood, b.a.. Vicar of Sliilton, near Faringdon, Berkshire.
Dixon, Ai-thur, m.a.. Vicar of St. Stephen's, Devonport.
Dixon, John Holmes, m.a., Rector of Linkenholt, Hants.
Dixon, Robert Watson, m.a.. Minor Canon, CarUsle.
Dobson, John, B.A. , s.c.l., Cm-ate of Elton, Hereford.
Dodd, Frederick Sutton, si.a., Curate of Woriield, Staffordshire.
Dodd, Henry Philip, m.a., Ramsgate.

Dodd, Henry Russell, b.a.. Vicar of Stretton, near Warrington.
Dodds, Henry Luke, m.a.. Vicar of Glenn Magna, Leicestershire.
Doke, Richard, Ptcctor of Great Addington, Northants.
Dolbeii, Charles, b.a.. Rector of Spernall and Ipsley, Warwickshire.
Dolling, James Ratclilfe, m.a., Ptector of Hinton St. George, Somerset,
Dolphin, John Maximilian, b.a.. Vicar of Coddington, Notts.
Domvile, Charles Comj^ton, m.a., '2, St. Leonard's Place, Exeter.
Donaldson, Alexander Melbourne, Curate of Farmhorough, near Bath,
Donaldson, Augustus Blair, m.a., Craig-EUachie, Banlfslm-e, N.B.
Doran, John Wilberforce, m.a., St. Alban's, Manchester.

Douglas, Alexander, m.a.. Incumbent of St. John the Baptist, Bathwick, Bath,
Douglas, Archibald James, Vicar of j\Iathon, Worcestershire.
Douglas, Herman, m.a., Vicar of Great Sandall, Yorkshire.
Douglas, Hon. Arthur Gascoigne, b.a.. Rector of ScaldweU, Northants.
Douglas, Hon. Henry, m.a., Rector of Hanbm-y, Worcestershire.
Douglas, James Wescomb, b.a.. Curate of Yate, Gloucestershire.
Douglas, James, b.a., Cm-ate of Kirkby Misperton, Yorks.
Douglas, James John, b.d., Chaplain to the Earl of Airlie, Korriemuir, N.B^
Douglas, Philip, Incumbent of Thrumptou, Notts.

Douglas, Stair, m.a., Rural Dean, Canon of Chichester, Vicar of Fuutington, Sussex.
Douglas, Wm. Frederick, m.a., Rural Dean, Rector of Scrayingham, Yorks.
Douglas, Wm. Willoughby, m.a., Hon. Can. of Worcester, Rural Dean, Rector of

Salwarpe, Worcester.
Douton, Charles George, m.a., Vicar of Riggieswatle, Beds.
Dover, James WiUiam, m.a.. Vicar of Wilmcote, near Stratford-on-Avon.
Dover, Thomas Birkett, b.a.. Curate of St. John's, Kennington, Surrey.
Dowdeswell, Edmund Richard, b.a., Curate of Bushley, near Tewkesbury.
Dowding, Townley Ward, m.a.. Rector of St. Peter's, Marlborough.
Dowle, Tliomas, b.a.. Curate of Fromc.

Dowling, Barre Beresford,M.A.Rectorof]>ro\vnCandoverChilton-Candover. Hants.
Downes,Jolm, m.a.. Rector of Hannington, Northauts.
Downing, Henry, ji.a.. Vicar of St. Mary's, Kingswinford, Stan'oi'dshire.
Downing, Henry Edward, s.c.l.. Rector of Wells, Norfolk.
Dowson, Henry, M.A., Tintern Grove, Southampton.
Dowty, George, Curate of St. Leonard's, Shoreditch, Loudon.
Doyle, James B.. ll.b., Ridgway, Plympton.
Drage, Charles, m.a.. Rector of Westerheld, near Ipswich.
Drake, Edward Tyrwhitt, m.a., Rector of Amersham, Bucldnghamshirc.
Drake, James Thomas, Vicar of the Dicker, Hurst Green, Sussex.
Drake, John, b.a., Rector of Great and Little Wratting, Suffolk.
Drake, Thomas, m.a.. Vicar of Mountsorrel, and Head Master of the Grammar

School, Barrow-upon-Soar, Leicester.
Drake, Thomas Rumf, m.a., Vicar of St. John's, Clapham, Surrey.
Drake, William Thomas TjTwhitt, m.a,. Rector of Bedfield, Suffolk, and Curate of

Great Gaddesden, Herts.
Draper, William Henry, b.a., Edgett Rectory, Aylesburj'.
Drew, Andrew Augs. Wild, m.a., Incum. of St. Michael's, Nunhead, Pecldiam.
Drew, Charles Edward, b.a., Curate of St. Ives, Hunts.

Drew, Geo. Smith, m.a., Rector of Avington, Curate of Itcliin Abbas, Winchester.
Drew, Josias Henr3^ m.a.. Vicar of St. Marj^'s, Strood, near Rochester.
Drewe, James, m.a., Curate of Hinton Charterhouse, near Bath.
Drewe, Wm. Ball, m.a.. Vicar of Longstock, Stockbridge, Hants.
Drought, Alfred Charles Albert, b.a.. Curate of Edmonton, ]\Iiddlesex.
Drummond, Arthur Hislop, b.a.. Curate of Long Compton, Shipston-on-Stour.
Drummond, Morton, m.a., Vicar of Wookey, Somersetshire.
Drummond-Haj^ Frederick, b.a.. Vicar of RoUeston, Notts.
Druiy, Benjamin Joseph, Vicar of Rudgwick, near Horsham, Sussex.
Drury, George, m.a., Curate of Thorpe, near Chertsey, Sim-ey.
Dry, WilUam, m.a.. Rector of Whitchurch, near Monmouth.
Du Boulay, Francis, jni.a.. Rector of Lawhitton, near Lauucestou.
Du Boulay, Francis Houssemayue, im.a.. Rural Dean, Rector of Hcddington, Wilts.
Du Boulay, Henry Houssemayne, ji.a.. Vicar of Sithney, Cornwall.
Du Boulajr, J., B.A., Curate of Stoiu'bridge, Staffordshire.

Du Boulay, Wm. Thomas, m.a.. Vicar of St. Mary's, West Brompton, Middlesex.
Du Buisson, Edmund, m.a.. Vicar of Breinton, Hereford.
Du Cane, AKred Richard, m,a.. Vicar of Rostherne, Cheshire.
Duckett, William, u.n., Cheveley, Newmarket.
Dudley, F., b.a., s.c.l.. Curate of South Banbury, Oxfordsliii'e.
Dudley, Henry Thornton, b.a.. Curate of Sodgley, Staffordshire.
Dudley, Samuel George, m.a.. Curate of Barton Stacey, Hants.
Duffield, Henry George, b.a., .Curate of St. Gabriel's, Pimlico. London.
Duggan, William Bottomley, b.a., Curate of St. Paul's, Oxlbrd.
Dugmore, Ernest Edward, b.a., Curate of St. Peter's, Vauxliall, Surrej'.
Dumbleton, Edgar Norris, m.a.. Vicar of St. Paul's, Truro, Cormvall.
Dun, James, b.a., St. Ninian's Cathedral, Perth.
Dunbar, Charles Gordon Gumming, Curate of All Saints, Lambeth. Surrey.

2C>

Duucan, Francis, >r.A., llectoi- of West Chclboronsvli. Uovsotshire.

Duncan, James, m.a., Cm-ate of Christ Cluu-ch, St. Paucras. London.

Duncan, John, m.a., Vicar of Cahie, Wilts. ^

Duncombe, Hon. Augustus, d.d., Dean of York.

Duncombe, William, m.a., Rokelee. Thetford. Norfolk.

Duncombe, Wm. Duncombe Vander Horst, m.a., Assist. Vic. Choral of Heref. Cath.

Dmidas, Charles Leslie, b.a.. Cm-ate of Cookliam Dean, Berkshire.

Dnnlop, Henry Robert, Curate of Winlayton, Newcastle-on-Tyne.

Dunn, James, b.a., Curate of All Saints, Clifton, near Bristol.

Dmm, John Woodham, m.a.. Vicar of Warkworth, Northumberland.

Dimn, Robert, Grammar School, Honiton. .

Dunn, Robert, m.a., Rector of Hmitsham, Devon.

Dimn, Tliomas, m.a.. Curate of Mii-held, Yorkshire.

Dmm, William, m.a.. Incumbent of North Gosforth, Newcastle-on-TjTie.

Dunster, Henry Peter, m.a.. Vicar of Woodbastwick, Norfolk.

Dmiwell, Fras. Henry, b.a.. Vicar of Hensall with Heck, near Selby, Yorkshire.

Du Port, James Mourant, m.a.. Vicar of Mattishall, Norfolk.

Du Pre, Henry Ramus, b.a.. Rector of Shcllinyford, Berks.

Dupuis, Edward John Gore, b.a.. Conduct of Eton College, Berkshire.

Dupuis, Geo. Jn., m.a.. Rector of Worplesdon, Surrey, Vice Provost of Eton College.

Durell, J. v., m.a.. Rector of Fulbourne, Cambridgeshire.

Du Rieu, Wilham Marsden, b.a., Curate of St. Barnabas, Pimlico, London.

Durrant, Reginald Norman, m.a.. Vicar of Arreton, Isle of Wight.

Dm-st, John, m.a.. Vicar of St. Peter's Mountergate, Norwich.

Durst, William, jr.A., Cm-ato of Crondall, Hants.

Du Sautoy, Francis Peter, b.d.. Rector of Ocldey, near Dorking, Sm-rey.

Du Sautoy, William, m.a.. Vicar of Trinity Church, Taimton, Somerset.

Dj^er, James Hardwick, b.d.. Vicar of Gt. Waltham, near Chelmsford.

Dyke, Edwin Francis, b.a.. West Wickham, Kent.

Dykes, Jolui Backhouse, m.a.,Mus. D., Vicar of St. Oswald's, Dm-ham.

DjTiiock, Francis Douglas, m.a.. Curate of Lynton, Devon.

Eagles, John King, b.a., Vicar of Hill Farrance, Somersetsliire.

Eagieton, Charles James, m.a.. Vicar of Flimwell, Sussex.

Earee, Robert 13., Curate of Moseley.

Earle, Richard Bethell, Vicar of Edingley, Notts.

Earle, Robert Henry, ji.a., Rector of Kencott, Oxon.

Earle, Walter, :s[.a., Assistant Master in the Grammar School, Uppingham.

Earle, Wm. James, m.a., Second Master of the Grammar School, Uppingham.

Earnshaw, John Wm., m.a.. Incumbent of Bii-kenshaw, near Leeds, Yorks.

Eaton, Alfred EdxA'in, b.a.. Curate of Ashbourne, Derbyshire.

Eaton, Thomas. 3!.a.. R. D., Can. of Chester, and Rec. of West I&by, Cheshire.

Eaton, Walter Frederick, m.a., Curate of Ringwood, Hants.

Ebsworth, Algernon Frederick, b.a., Cm-ate of Snenton, Notts.

Ebsworth, George Searl, m.a.. Vicar of Croxton Kerrial, Leicestershii'e.

Eckersley, James, b.a., Victoria Road, Darlington.

Eddie, Richard, m.a., Rector of Broughton-Sulney, Notts.

Eddowes, Jolm, m.a.. Vicar of St. Judc's, Bradford, Yorks.

Eddi-upp, Edward Paroissien, m.a.. Prebendary of Salisliury, and Vicar of BremliiU,

near Calne, Wilts, late Principal of Salisbury Theological College.
Eden, Arthur, m.a.. Vicar of Ticehurst, Sussex.

Eden, Charles Page, ji.a., Prebendary of York, and Vicar of Aberford, Yorlc.
Edge, William John, si.x., Vicar of Benenden, Kent, and Chaplain to the Earl of

Westmoreland.
EdgeU, J.,Cm-ateof Uggeshall, Suftblk.
Edgell, Wilham Charles, m.a.. Rector of Uggeshall, Suffolk.
Edison, Edward John, m.a., Rector of Stock mth Ramsdcn-Belhonse, Essex.
Edman, Edward Hudson, m.a.. Incumbent of Muker, near Riclimond, Yorks.

•,'V

EclmoiKlfioii. James, b.a., Curate of Clirist Church, Leeds.

Edwardos, David, m.a.. Assistant Master of St. Jolin's CoUejcre, Hurstpierpoint.

Edwards, A., Curate of Daftou.

Edwards, Antliony Ambrose, Vicar of All Saints, Leeds.

Edwards, Edward Justin J. G., m.a., Preb. of Lichfield, Vicar of Treutham.

Edwards, Frederick Stephen, Curate of St. James', Wedncsbiuy, Staflbrdsliire.

Edwards, Henrj', s\..\., Grammar Scliool, Wrexliam.

Edwards, Henrj^ Thomas, b.a., Vicar of Llanbeblig with Carnarvon.

Edwards, John, late Viear of Prestbur}', Gloucestershire.

Edwards, Lanibart Campbell, ji.a., Harrow I'ark, Middlesex.

Edwards, Wilham Walter, m.a., Rector of Cardeston, Saloji.

Eedle,Edwd.,:M.A.,Preb. of Chichester, Rural Dean,Vicar of South Bersted, Sussex.

Egerton, Philip R., b.c.l.. Master of All Saints' School, Bloxham, and Curate of
Hcmpton, Deddington, Oxon.

Egerton-Warburton,Geoffre3% b.a.. Curate of Leigh-on-Mendip witli \'obster.

Eichbaiim, F. A. G., Cuddesdon.

Eland, Henry George, m.a.. Vicar of Rcdminster, Somerset.

Eld, Jas. Plen., b.d.. Fell, of St. Jolin's Coll., O.^brd, Vicar of Fyfield, Berks.

Elder, WilHani Alexander, b.d.. Curate of Banham, Norfolk.

Eldrid, Edwin Norton, Cuckfield.

Eldridge, Jolni Adams, m.a., Vic. of Bishop Wilton, near Pocklington, Yorkshire.

Elgie, Walter Francis, ji.a.. Curate of Otterbourne, near AVinclu'ster.

Eliot, Charles John, m.a.. Curate of St. Chad's, IJaiigerston, Loudon.

Eliot, W. N. G., B.A., Curate of St. Mary's. Hull.

Elkin, W. H., Curate of Towednaek, Penzance.

Elkington, J. J., Curate of St. Mary's, Solio.

Ellacombe, Henry Thomas, jr. a.. Rector of Clyst St. George, Devon, and Domes-
tic Chaplain to the Earl of Harrmgton.

Ellacombe, Henry Nicholson, m.a., Vicar of Bitton, near Bristol, Gloucester.

Ellershaw, Henry, b.a.. Vicar of Mexborough, Yorks.

Ellerton, John, m.a.. Vicar of Crewe Green, Barthomley, Cheshire.

Elliot, Fred. Roberts, M.A., Incumbent of the Lodge, Salop.

Elliot, George, ji.a., Cui-ate of Stainby-with-Gunby, Lincolnshire.

EUiot, Wm. H., m.a.. Vicar of Sockburn, and Incumbent of High Worsall, Yorks,

Elliot, William, :ii.a.. Vicar of Cardington, Salop.

Ellis, Conyngham, m.a.. Vicar of Cranbourne, near Windsor, Berks.

Ellis, Hon. William Charles, jni.a.. Rector of Bothal, Northumberland.

Ellis, James Francis, Vicar of Pocldington. York.shire.

Ellis, John Henry, m.a., Vicar of Brill, Buckingharasliire.

ElKs, John Smith, b.a.. Vicar of Witton-le-Wear, Durham.

Ellis, Joseph, b.a.. Vicar of Wilsden, near Bingiej', Yorkshire.

Elhs, J. S., Ciu'ate of BedtUngton.

Ellis, P. Constable, ji.a.. Rector of Llanfairfechan, Bangor.

Elrington, Charles Richard, m.a.. Rector of West Quantoxhead, Somerset.

Elrington, Robert Bisset Fenwick, m.a.. Vicar of Lower Brixliam, Devon,

Elsdale, Daniel T. W., M.A.,]Mis. Cur. of St. John's Mission. Kennington, Surrey.

Elton, Edmund, m.a.. Vicar of A\^heatlpy, Oxon.

Elmn, Hastings Philip, b.a.. Curate of Hehnsley, Yorks.

Elwin, Whitwell, b.a.. Rector of Booton, Norfolk.

Empson, Arthur John, b.a.. Rector of Eydon, Northamptonshire.

Empson, AVilliam Henry, m.a.. Vicar of Wellow, Hants.

Emra, William Henry Atldnson, b.a.. Curate of Maplediu-ham, near Reading.

England, Thomas, m.a.. Rector of Nortli Lew, Devon.

English, John Francis Hawker, d.d.. Vicar of Brentwood, Essex.

English, Wm. Watson, ji.a.. Vicar of Great WoUaston, near Shrewsbury.

Enraght, Richard William, b.a., Ciu-ate of St. Paul's, Brighton, Sussex.

Ensor, Frederic, Rector of Lustleigh, Devon.

Erriiigton, John Pdchard, m.a., Pairal Dean, Vicar of Ashburne, Derbysliire.

Escott, George Sweet, m.a., Vicar of Barnwoocl, near Gloucester.

Estcourt, Edmund Hiley Bucknall, sua., Rector of Eckington, Chesterfield, Derby

Etheridge, Sanders, ji.a., Rector of Haslemere, Siu-rey.

Evans, Alifred Bowen, d.d., Rector of St. Mary-le-Strand, Loudon.

Evans, Arthur Robertson, m.a.. Curate of Leeds, Yorkshire.

Evans, Charles John, m.a., Rector of Ovingtou, Thetford, Norfolk.

Evans, Daniel, Vicar of Corris, Merioneth.

Evans, D. P., Curate of Borth, Cardiganshire.

Evans, David, Rector of Bala, Merionethshire.

Evans, Fitzwilliam, Eriswell Rectory, Brandon.

Evans, Evan Joel, Mitchel Troy Rectory, Monmouth.

Evans, Evan Henry George, Rector of Stradishall, Suffolk.

Evans, Heury James, m.a.. Assistant Master of Charterhouse School, London.

Evans. John, ji.a.. Vicar of St. JMary's, Grassendale. near Liverpool.

Evans, John J., Rector of Cantretf, Brecon.

Evans, John Amphlett, b.a., Godolphm School, Hammersmith.

Evans, John David, m.a., Curate of Sheltou, Staff ordshii-e.

Evans, John Myddleton, m.a.. Curate of l^itsford, Northants.

Evans, John Owen, b.a., Curate of Maentwrog, Merionethsliire.

Evans, Joseph Glover, m.a., Rector of Rudford, Gloucestersliire.

Evans, Leonard Henry, b.a.. Curate of Wolstanton, Stoke-on-Trent.

Evans, Richard, Culford House, Bury St. Edmunds.

Evans, Tliomas, St. Peter's, Bayswater.

Evans, Thomas Simpson, ji.a., Vicar of St. Leonard, Shoreditch, London.

Evans, Thomas Saunders, m.a.. Canon of Durham, and Professor of Greek in

Durham UniversitJ^
Evans, Turberville, b.a.. Vicar of St. James, Curtain Road, Shoreditch, London.
Evans, William Howell, m.a.. Curate of Brougliton, Hawarden, Flintsloire.
Evans, WiUiam Studdert, b.a., Vicar of UUey, Yorkshire.
Evauson, Cliarles, m.a.. Vicar of St. Andrew's, Moutpelier, Bristol.
Everard, Edward John, Ji.. 4., Rector of Tormarton, Gloucestershire.
Everard, Sahsbury, ii.A., Hon. Canon of Norwich, Rural Dean, Vicar of SwafTham,

w. Tlu'exton, Norfolk.
Evered, Ehvin Everard John, b.a.. Vicar of St. Mary Magd., Harlow, Essex.
Evered, Everard Robert Fountam, b..\.. Vicar of Soutli Darley, Derbyshire.
Everest, William Fred., b.a.. Chap, of the Cornwall County Gaol, Bodmin.
Everett, Thomas Marsh, b.a., s.c.i... Assistant Vicar Clioral of Hereford CathetU'al.
Eversfield, S., m.a., Vicar of Sneyd, Bursleni, Stalfordshire.
Every, John James G., b.a.. Retired Chaplain Royal Navy.
Every, Nicholas Thos., ji.a.. Vicar of St. Kew, near Wadebridge, Cornwall.
Ewen, Edward, m.a., Cui-ate of Walter Belchamp, near Sudburj'.
Exton, Francis, ji.a., Vicar of Aukborough, Lincohishire.
Eyre, Henry Taylor Williamson, b.a.. Curate of Woolborough, Devon.
Eyton, Robert William, ji.a.. Little Chart, near Asliford, Kent.
Faber, Francis Atkinson, b.d.. Rector of Saunderton, Bucks.
Fagan, C. C. T., b.a., Shrewsbury.
Fagan, George Hickson Urquhart, m.a.. Prebendary of Wells, Rural Dean, Rector

of Rodney Stoke, Somerset.
Fagan, Henry Stuart, m.a., Vicar of St. Just in Penwith, near Penzance,
Fau'bairn. Adam H., m.a.. Vicar of Knowl Hill, near Twj'ford.
Fairbank, R, W., Curate of Rugely, Stafibrdsliire.

Fairclough, Wm. Henry Hutchinson, b.a.. Curate of St. Mary's, Lichfield.
Fau'les, Septimus, Rector of Lurgashall, Sussex,

FaithfuU, George, jni.a.. Rector of Llanwenarth, near Abergavenny, Monmouth.
Falcon, J., Curate of Lenliam, Kent.

Falkner, Thomas, m.a.. Vicar Choral and Librarian of York Minster.
Fahvasser, John Frederick, m.a., Curate of Puddletrenthide, Dorset.

Faiicoiirt, William, b.a., Cui'ate of NeAvbottle, Durham.

Farbrotlier, Alfred, b.a., Ciu-atc of St. IMark's, Kenniiigton, SmTey.

Farbrotlier, F. 11., b.a., Cui'ate of Hubne. Manchester.

Farebrother, Thomas, m.a., New Walk, Leicester.

Farman, Samuel, m.a.. Curate of St. JNIartiu's, near Colchester.

Farmbrough, James Cooper, s.c.l., Curate of Spernall, Warwickshire.

Farmer, James, s.c.l., Curate of Croft, near Hincklej% Leiccsterslure.

Farquhar, Edward Mainwaring, b.a.. Cm-ate of Devizes, Wilts.

Farrow, John Rotherford, b.a., Yicar of Pdccall, Yorks.

Farthhig, George Lax, m.a., Curate of Tottenliam, Middlesex.

I'aulkner, Hemy Bayntun, im.a.. Vicar of Budbrooke, Warwickshire.

Faussett, Godfrey, b.il, Glentall Lawn, Cheltenham.

Fawssett, J. B.. b.a.. Curate of Stafford.

Fawssett, Richard, m.a , Rec. of Smeeton Westobj', Kibworth Beauchamp.

Fayrer, Robert, b.a.. Curate of BUckling with Erpingham, Norfork.

Feai'n, Herbert Matthew, b.a.. Vicar of Arkesden, Essex.

Fearnsides, William, Vicar of Harley Wood, Todmorden, Lancashii'e.

Fearon, Arthur, Curate of Kenn, Devon.

Fearon, Daniel Rose, m.a., Yicar of St. MarA'church, Devon.

Fearon, Thomas Henry Bro-\vne, b.a., Curate of Stoke-on-Trent, Staffordshire.

Feather, George, Curate of Newchurch Kenyon with Bury Lane, nr. Warrington.

Featlierstonliaugh, Walker, m.a.. Rector of Edmondbyers, Blackliill, Durham.

Feetham, William, m.a.. Rural Dean, Vicar of Pem-hos, Momnouthsliire.

Feilden, Henry Arbuthnot, jr. a., Llandulas, Abergele.

Feilden, Oswald Mosley, m.a.. Incumbent of Welsh Frankton, near Oswestry.

Feilding, Hon. C. W. A., ji.a., Rural Dean, Rector of Stapleton, Salop.

Fellowes, Henrj^ John, m.a., Rector of Over Wallop, Hants.

Fellows, Spencer, Rector of Pulliam, Norfolk.

Fenton, Francis James Crosland, b.a.. Curate of Nuthurst, near Birmingham.

Fenton, John Kirkby, b.a.. Rector of Caldecote, Warudck.

Fenton, Thomas, m.a., Vicar of Ings, Kendal, Westmoreland.

Ferrers, Norman M., m.a., Senior Fellow and Tutor of Caius College, Cambridge.

Ferris, Arthur Harry, b.a., Vicar of Charlestown, near St. Austell, Cornwall.

Fessey, George Fred, b.a.. Rural Dean, Vicar of Redditch, Worcestershire.

Festing, George Arthur, m.a., Yicar of Clifton, Ashburne, Derby.

Festing, John Wogan, m.a.. Curate of Christ Chiu'cli, Westminster, and Hon. Sec.

of the Universities' Mission to Central Africa.
Few, Charles Edward, ji.a., St. Marks, Lewisham.
Ffinch, Matthew Mortimer, b.a., Northfleet, Kent.
Ffoulkes, Henry Powell, m.a.. Canon of St. Asaph, Archdeacon of Montgomery,

and Rector of Llandyssil, Montgomery.
Field, Augustus, m.a., Yicar of Pool Quay, Welshpool, Montgomery.
Field, Edmund, ji.a., Fellow and Sen. Chap, of St. Nicolas' Coll., Lancing, Sussex.
Field, John Edward, b.a.. Curate of St. Ann's, Bridlington Quay.
Field, Thomas, b.d.. Rector of Bigby, near Brigg, Lincolnshire.
Field, Walter, m.a.. Vicar of Godmersham, Kent.
Fielding, Cecil Henry, b.a., Curate of Littleborough, Rochdale.
Fielding, George Hanbury, m.a.. Curate of Ragland and Llandenny, ]\Ionm.
Fiennes-Chnton, Henry, jr. a., Chaplain to the Duke of Newcastle, and Yicar of

Hawthorn, Fence Houses, Durham.
Finch, George, si. a.. Curate of Chichelej', Bucks.

Finch, Thomas, b.a.. Chap, of the Northumberland County Gaol, IMorpeth.
Finch, Thomas Ross, m.a.. Rector of St. Mary's, Stafford.

Fincher, Joseph GuiUemard, Incumbent of St. Peter's, Sea View, Ryde, I. of W.
Fincher, J. M., Curate of St. Paul's, Brighton, Sussex.

Fish, J. L., ji.A., Rector of St. Gabriel Fenchiu'ch w. St. Margaret Pattens. Lond.
Fish, John. Jr. a., Ashworth, Lancashire.

Fisher, C. E., m.a., Rector of North and South Stoke, Lmcohislure.

Fisher, Edward Robert, ji.a.. Curate of Walch-on, Sussex.

Fisher, George Ruggles, ji.a., Chaplain to the Forces, Aldershot.

Fisher, George William, m.a., Assistant Master of the School, Shrewsbury.

Fisher, Harry Charriugfton, m.a.. Rector of Bessingham, and Inc. of Sustcad, Nfk.

Fisher, John Turner, b.a., Incumbent of Hessenford, St. Germans, Cornwall.

Fisher, Thomas Ruggles, Rector of Listen, Essex.

Fiske, Robert \\niite, m.a.. Vicar of North Leigh, Witney, Oxon.

Fitton, Fred. Chambers, m.a.. Cm-ate of Holy Trinity, Winchester.

Fitz-Gerald, Frederick A. H., m.a.. Vicar of Weybread, Suffolk.

Fitz-Gerald, John, m.a.. Vicar of Camden Town, St. Pancras, Middx.

Fitz-Gerald, William George, Vicar of Bridgwater, Somerset.

Fitz Herbert, Richard, b.a., Curate of Ej-nesbm-y, Hunts.

Fitz Herbert, James, m.a., Curate of Eaton Socon, Bedfordslure.

Fitz Wygram, Fitzroy Jolin, b.a., Incmn. of St. James', New Hampton, Middx.

Fixsen, Jolui Frederick, m.a.. Vicar of Ugborough, Devon.

Fleming, iVi-thm' '^^"iIlis, Domestic Chaplam to Lord Heytesbary, iUfred Terrace,

Upper Holloway.
Fleming, Sydney Hall, Curate of Sharnbrook, Beds, and Domestic Chaplain to

the Marquis Townshend.
Flemjaig, Francis P.,ij,.d., Lawi'encekMc, Ivincardinesliire, N.B.
Fletcher, Henry Mordaunt, m.a., Vicar of Christ Church, Derry Hill, Calne, Wilts.
Fletcher, James, m.a., late Vicar of Cubbington.
Flint, WiUiam Charles Raffles, M.A., Vicar of Sumiingdale, Berks.
Flood, Fred., m.a., Master of the Grammar School, Aslibm-ton, Devon.
Flower, Walker, Cm-ate of S^^^Ilgheld, Kent.

Floyd, Charles Greenwood, m.a., Rector of South Runcton, near Downham, Norfolk.
Flynn, Edward Hamilton, m.a., Cm-ate of St. Chad's, Haggerstone, London.
Foot, Jetfery Robert, b.a.. Vicar of Hanbiuy, Staff ordslm-e.
Foote, John Ancbews, m.a.. Curate of St. Mary Magdalene, Paddington.
Forbes, Ai-thur Eraser, b.a., 2!J, North Audley Street, London.
Forbes, John Eraser, b.a.. Curate of Chalfont St. Peter, Bucks.
Ford, Alfred W., Cm-ate of Sutton-on-Plym, Phnnouth.
Ford, Charles Henry, m.a., Vicar of Bishopton, Dm-ham.
Forster, Francis, m.a.. Curate of JMonmouth.

Forster, Henry Brookes, m.a., Hon. Canon of Gloucester, Rector of Cola Rogers.
Fort, Richard, m.a.. Vicar of Coopersale, Epping, Essex.
Fortescue, E. B. Knottesford, ji.a.. Provost of Perth.
Fortescue, H. J., m.a.. Curate of Kidderminster, Worcestersliire.
Forward, Edward, ]5.a., Curate of Longparish, Hants.

Foster, Albert Joliu, m.a.. Curate of St. Mary Magdalene, Taunton, Somerset.
Foster, Charles George, ji.a.. Curate of All Samts, Warwdck.
I'oster, H., b.a.. Assistant Master in Malvern College, Worcestershire.
Foster, John, m.a.. Rector of Foxearth, and Dom. Chaplain to the Earl of Sefton.
Foster, John Smith, Vicar of Wivelsfield, Sussex.
Foster, Ivingsman Baskett, Rector of Dowsby, Lincolnsliire.
Foster, Robert, m.a.. Vicar of Burpham, Sussex.
Fountame, Henry Thomas, b.a.. Cm-ate of Huyton, Lancashire.
Fountaine, James, m.a., Assistant Master of the Grammar School, Guildford.
Fowle, Thomas Welbank, ji.a.. Vicar of St. Luke's, St. Marylebone, London.
Fowle, Wm. Henry, b.a.. Vicar of Melverton, Somerset.
Fowler, Charles Augustus, m.a.. Rector of St. Margaret's, Canterbury.
Fowler, Edward Thos. Straton, b.a.. Vicar of Cotmanhay, Ilkeston, Derbyshire.
Fowler, Henry, m.a.. Chaplain to the Union Workliouse, St. Albans.
Fowler, Hugh, m.a.. Head Master of the Cathedral Grammar School, Gloucester.
Fowler, Joseph Thomas, m.a.. Vice Principal of Bishop Hatfield's HaU, Durham.
Fowler, Ptobert, M.A. , Grosvenor House, Timbridge Wells.
Fox, Joseph Hamilton, Vicar of Padiham, near Burulcy, Laucasliix'e.

Fox, Octavus, m.a., Rector of Kniglitwick with Doddoiiliam, Worcester.

Fox, Willuuii, B.A., Curate of Stanton by Dale, Derby.

Fox, Wni. Henry, m.a., TIdxendale, York.

Foy, Wni. Henry, Belsize Park, Hanipstuad, Middlesex.

Franipton, James, St. Ann's, Willenliall, AVolvcrliampton.

Frampton, AVilliam Charlton, m.a., liector of Moreton, Dorset.

France, George, m.a.. Rector of Brockdish, Norfolk, Dorn. Chap, to Earl of Errol.

Francis, C. D., Vicar of Tysoe, Warwickshire.

Francis, Herbert O., b.a., Cm-ate of St. Mary's, Chatham, Kent.

Francis, John, m.a.. Curate of Newcastle, ]3ridgeud. Glamorganshire.

Francis, John Loveband, b.a., Ciu-ate of I'oltimore with Huxliam, Devon.

Francis, Wm. Francis, Curate of Great Snxliam, near Biuy St. Edmimd's.

Eraser, James, b.a.. Curate of Orpington, Kent.

Eraser, Wm. Fredk. Chambers Sugden, Chaplain of the Coimty Gaol, Maidstone.

Freeling, George N., m.a., Fellow and Chaplain of Merton College, Oxford.

Freeman, F. E., m.a., Vicar of Puddletowii, Dorset.

Freeman, Frederick, m.a.. Vicar of Musbmy, Helmshore, Manchester.

Freeman, J., b.a.. Curate of Loughborough, Leicester sliire.

Freeman, Philip, m.a.. Archdeacon and Canon of Exeter, Vicar of Thorverton.

Freeman, Robert Marriott, b.a., Licumljent of High Leigh, Kiiutsford, Cheshire.

Freeman, Wm. Henry, m.a., Burlingham, Norwich.

Fremantle, S. J., Senior Student and Tutor of Cluist Chiu'ch, Oxford.

Freer, Wm. Thomas, m.a.. Rector of Houghton-on-the-Hill, Leicester.

Freer, Wm. Haughton, m.a.. Rector of Secldngton, Warwicksliire.

French, Frederic, m.a., Rector of Worlingworth with Southolt, Suffolk.

French, Henry Day, m.a.. Cm-ate of East Locldnge, Berkshii-e.

French, Fred. A. W., Cm-ate of Tutton-on-Plym, Pl^inouth.

French, Robert Jackson, Perpetual C^m-ate of Flockton, near Wakefield, Yorks.

French, Samuel, b.a.. Curate of Thurmaston, Leicestershii-e.

Frere, Edward Hanbmy, b.a., Rector of Horham, Suflblk.

Frere, Edward Tudor, b.a., Curate of Harpenden, Essex.

Frere, Herbert, m.a., Ditchingham.

Frere, William John, b.a.. Cm-ate of Rugeley, Stall's.

Frcshfield, John Minet, b.a.. Rector of Stanton-by-Dale-Abbey, Derbysliire.

Freshney, Frederick, m.a.. Vicar of Sludbrook, Lincolnshii-e.

Frewer, Henr3% m.a.. Sen. Assist. Classical Master of the Grammar School, Bristol.

Friend, Martin T., b.a.. Cm-ate of St. Lawrence, Pteading, Berkshii-e.

Frith, Edward Blackstone CockajTie, u.a.. Cm-ate of Welshpool.

P'rith, James, :ii.A., Curate of Bisley, Gloucestershire.

Frost, John Dixon, b.d., Vicar of St. Paul's, Winchmore Hill. Edmonton.

Frost, William Mumford, b.a., Rector of Dry Drayton, near Cambridge.

Fry, James Henry, b.a., Curate of Castle Hedingham, Essex.

Fryer, F. W., m.a.. Assistant Master of St. John's College, Hurstpierpoint, Sussex.

Fidford, John Loveband Langdon, ji.a.. Cm-ate of Woodbm-y, Devon.

Fulford, Jolui Loveband, m.a.. Vicar of Woodbm-y, Devonshii-e.

Fuller, Alfred, m.a., Rector of West Itchenor, Sussex.

Fuller, Clias. Jas., m.a.. Minister of St. Mary the Virgm, Primrose Hill, London.

Fuller, Charles J., Vicar of Ovingham, Northimiberland.

Fuller, Harry Albert, m.a., Walton Vicarage, near Stafford.

Fuller, Morris J., m.a.. Rector of Lydlbrd, Incumbent of Prince To■\^^l, Dartmoor.

Furley, Edward Mainwaring, m.a.. Cm-ate of St. Mark's, Cobiey Heath, Herts.

Fm'neaux, Wm. Duckworth, m.a., Rector of Berkley, near Frome, Somerset.

Furnival, James, m.a.. Rector of Tockenham Wick, Wilts.

Fmse, Charles Wellington, m.a.. Rural Dean, Vicar of Staines, IVIiddlesex, and
Chaplain to the Bishop of Oxford.

Fj'ffe, Hem-y, m.a.. Hove, Brighton.

Gainsford, George, m.a., Incumbent of Holy Saviom-'s. Hitcliin. Herts.

.S2

Gaisford. Thomas Amyas, >r.A., is, Beaumont Street, Oxford.

Gale, James, b.a.. Vicar of Urswick, near Ulverstoue.

Galland, Basil Aithur, m.a., Ciu'ate of South Ormsby ^vitll Ketsby, Lincoln.

Galton, John Lmcoln, m.a., Chaplain to Lord Roden, Rector of St. Sidwell's, Exeter.

Gamlen. Charles, ii.a., Curate of All Saints, East Clevedon, Somerset.

Gammell. James Stewart, ji.a.. Vicar of Outwood, Wakefield.

Garde, John Fry, m.a.. Vicar of St. Patrick's, Isle of Man.

Garde, Thomas Hugh, b.a., Curate of Chippenham, Wilts.

Garde, T. J., b.a., Torquay.

Gardiner, Edward J., m.a., Curate of Stowe, Bucks, and Chaplain to the Duke of

Bucldngham and Chandos.
Gardiner, George Edward, ji.a.. Curate of Cole Orton, Leicestershu'e.
Gardner, Charles E., Oxford.

Gardner, Herbert, m.a., Hanbury Place, Handsworth, Birmingham.
Gardner, James Cardwell, b.a., Ciu"ate of Wardley-cum-Bilton.
Gardner, Jas. G., b.a., Cui'ate of Burgh Marsh with Winthoi'pe, near Boston.
Gardner, John Ludford, St. Andrew's Home Mission, Edinl)urgh.
Gardner, John, ll.d.. Rector of Skelton, Marske-by-the-Sea, York.
Gardner, William, b.a.. Vicar of Orpington, Kent.
Garnet, Henry EU, m.a., Vicar of Lydgate, Rochdale, Lancashire.
Garnett, E. P., b.a., Cuddesden.

Garratt. Charles Foster, m.a., Vicar of Little Tew, Enstone, Oxfordshii'e.
Garratt, Sudlow, m.a.. Curate of Antony, Cornwall.
Garrett, Frank, jr. a., Cm'ate of LanUvery, Cornwall.
Garrett. W. T., Crake Hall, Bedale, Yorkshire.

Garrow, Edward WilUam, m.a.. Rector of Bilsthorpe, near Ollerton, Notts.
Garry, Nicholas Thomas, m.a.. Vicar of St. Mark's, Lakenham, Norwich.
Garvej', Charles, ji.a., Vic. of Manthorpew. Londonthorpe, Grantham, Lincoln.
Gathercole, INIichael Augustus, Vicar of Chatteris, Cambridgeshire.
Gatrill, James Matcham, Horbuiy Parsonage, Wakefield.
Gawn, John Douglas, b.a., Curate of Sutton Maddock, Salop.
Gaye, Charles Hicks, m.a., Rural Dean, Rector of St. Matthew, Ips\^'ich.
Gaze, John Pellew, m.a., Rec. of Brooke, and Cur. of Mottistone, Isle of Wight.
Gazeley, R. Court, m.a., Rector of Wayford, Somerset.
Gem, Chas. Henry, b.a.. Cm-ate of Penrith, Cumberland.
Gent, Robert Abraham, ji.a.. Cm-ate of Overton, near Marlborougli.
George, Philip Edward, m.a.. Curate of St. John the Baptist, Bathwiek, Bath.
Gepp, Henry John, b.a., Fellow of New Coll. Oxford, Cm-ate of Dorking, Surrey.
Gepp, Nicholas Parker, b a., Curate of Great Henn3^ Essex.
Germon, Nicholas, m.a.. Vicar of Broomiield, Taunton, Somerset.
Gibbons, George Buclanaster, b.a.. Vicar of Werrington, near Launceston.
Gibbs, John Lomax, ji.a.. Vicar of Clifton Hampden, near Abingdon.
Gibbs, Joseph Games, ji.a.. Vicar of Seafield, near Witney.
Gibbs, William Cobham, b.a.. Curate of Abingdon, Berkshire.
Gibson, Edward M., Curate of Freshwater, Isle of Wight.

Gibson, H. xVtkinson, m.a., Vic. of Lonsdale, nr Leighton Buzzard, Bedfordshire,
Gibson, Jolm, m.a.. Rector of King's Stanley, Gloucester.
Gibson, John Henry Asliley, m.a., Curate of St. Paul's, Brighton.
Gilbanks. Geo. Fred., ji.a., Incumbent of Beeston, near Leeds.
Gilbert. John Bellamy, m.a.. Rector of Cantley, Norfolk.
Gilbert, Richard, si.a.. Vicar of Guestwick, Norfolli:.
Gilbert, WiUiam, m.a.. Vicar of Chearslej% near Aylesbmy.

Gilbert, Wm. Henry Long, m.a., Chaplain of the House of Correction.Wandsworth.
Gilbertsou, Lewis, b.d.. Fell, of Jesus Coll., Oxford, Rec. of Braunston, Northants,
Gilderdale, John Smith, m.a., Minister of All Samts, Dresden.
Giles, Edwin, m.a.. Vicar of Hewelsfield, Gloucestershire.
Giles, John Harold, r.a.. Curate of St. Paul's, Bedminster. Bristol.

;3.3

Giles, Robert, b.a., Vicarof Horncastle, Lincolnshire.

Gill, Francis Turner, m.a., Vicar of Wariield, Berkshire.

Gill, William, Vicar of Ugtliorpe. near Whitby, Yorkshire.

Gillett, Edward Alfred, m.a., Curate oi Citvershani, Oxon.

Gillett, Gabriel Edwards, m.a., H(jn. Canon of Teterljorough, Pairal Dean, and

Rector of AValtham-on-the Wolds, Leicester.
Gillham, Thomas Wheeler, Vicar of Liddington, Rutland.
Gilliat, Edward, jr. a., Assistant INIaster in Harrow Scliool, Middlesex.
Gilling, John Charles, m.a., Vicar of St. jMark's, Roslurville, Gravesend, Kent.
Gillington, J. Maiu'ice, m.a.. Chaplain of the Brookivood Lunatic Asj^lum, burrey.
Gilhnan, J., b.c.l., Wandsworth.

Gipps, Fred., m.a.. Vicar of Corbridge, near Hexham, Northumberland.
Giraud, Plenry A., m.a.. Chaplain of King's College Ho.spital, and Assistant

Chaplain of the Chapel Ptoyal, Savoy, London.
Gladstone, David Thomas, m.a., Rector of Loddington, Northants.
Gladstone, Stephen Edward, m.a.. Curate of St. j\Iary tlie Less, Lambeth, SuiTey.
Glaister, William, m.a., r,.c.L., Curate of Suuthwell, Nolls.
Glanville, Henry Carew, m.a., Rector of Shcviocke, Cornwall.
Glanville, John Usher, jj.a., Ciu-ate of St. Martin's, Worcester.
Glascodine, Richard William, m.a., Curate of Reyuoldston, Swansea.
Glascott, W. E.

Glasspoole, Richard Davies, ji.a., 1(U, Marylebone Road, N.W.
Gleadow, Thomas Littlewood. m.a., Rector of Frodeslo}', Shrop.shire.
Glencross, Ernest Henr^-, Curate of Lanreath, Cornwall.
Glencross, James Hickes, 15. a., Rtcctor of Holland, Cornwall.
Glennie, Jolm David, m.a., Vicar of Croxton, near Eccleshall, Stafibrd.
Glossop, G. Goodwin Pownall, m.a., Rur. Dean, Vic. of Twickenham, Middlesex.
Glover, George, m.a., Enmore Green, Dorset.

Glover, O.. r.u.. Fel. of EmmanCol. Cam., Rec. of Emmanuel Ch., Loughborough.
Glover, William Henry, b.a.. Rector of Thorndon, Sult'olk.
Gtyn, Henry Thomas, b.a.. Rural Dean. Rector of IMclbury Abbas, Dorset.
Gljame, H., m.a., Hon. Can. of St. Asaph, Rur. Dean, Rec. of Hawarden, Fliutsh.
Godber, J. H.. Notthigham.

Goddard, Wilham Ward, .ai.a.. Curate of Rognor.
Godley, Edward Richard, Curate of Helston, Cornwall.
Godsell, George, Jt.A.. Incumbent of St. Andrew's, Plaistow, Essex.
Going, John, jla.. Vicar of St. Paul's, Walworth, Surrey.
Goldie, Charles Dashwood, m.a.. Vicar of St. Ives, Hunts.
Goldney, Adam, m.a.. Vicar of ICast Pennard, Somerset.
Goldney, H. Nelson, m.a., Southborough, Timbridge Wells.
GoUghtly, T. Gildart, m.a.. Rural Dean. Rector of Sliipton Moyn, Gloucester.
Gooch, John, m.a.. Head Master of the Grammar Sclmol, Reigate, Surrey.
Good, Charles Patten, m.a., Vicar of Ecclesh^U, Staftordshire.
Good, John Henry, b.a.. Curate of Walford, Herefordshire.
Goodacre, Alfred Randolph, b.a.. Curate of St. Mark's, North Audley-streot.
Goodacre, Francis Burgess, m.d., Rector of Wilby with Hargham, Norfolk.
Goodacre, Frederick Wilham, .m.a.. Curate of St. Sepulchre, Nnrthainpton.
Goodacre, Robert Henry, Vicar of Ipstones, Staffordshire.
Goodacre, William W., b.a.. Curate of ^ilphington, Exeter.
Goodlake, Thomas William, m.a.. Rector of Smndon, near Cheltenham, Glouc.
Goodman, John Parsons, m.a., Rector of Keystone, Hunts.
Goodrich, Bartlet George, b.a., Rector of Hardmoad, Bucks.
Goodridge, Henry Painter, b.a., Chaplain of H.AI.S. "Invincible."
Goodmn, George Septunus, m.a.. Vicar of Hardley, near Lodden, Norfolk.
Gordon, Charles Osborne, ji.a.. Vicar of Mayland, Essex.
Gordon, Cosmo Spencer, b.a., Mcar of Messing, Essex.
Gordon, Edward, :\r.A., Vicar of Atwick, near Hull.

Gordon, E. W., m.a., 11, Norfolk Crescent, Bath.

Gordon, Henry Doddridge, m.a., Vicar and Sinecure Rector of Harting, Sussex.

Gordon, Osborne, k.d., Hector of Eastliampstcad, Burks.

Gordon, Kichard Wake, m.a., Cimite of Holy Trinity, Gosport, Hants.

Gordon, Robert Augustus, isi.a., Rural Dean, Rector of Barley, near Royston, Herts.

Gore, Charles Frederick, ji.a., Vicar of Edenbridge, Kent.

Gorham, Henry Stephen, Curate of Bearsted, near Maidstone.

Gorman, Thomas MuiTay, m.a., Oxford.

GornaU, James, Vicar of St. John's, Chaddertou, Oldham, Lancasliire.

Goslett, Edward Maynard, b.a., ll.u., Rector of Colby, Norfolk.

Goss, J., 31. A., Minor Can. of Hereford Cathedral, Vicar of St. John's, Hereford.

Gothard, George, b.a.. Curate of St. Peter's, Derby.

Gough, R. H. L., M.A., Curate of Houghton-le- Spring, Durham.

Gough, Walter Henzcll, b.a.. Curate of Holy Trinity, Halstead, Essex.

Gould, William, m.a.. Ayot Bury, Wehvj^n.

<TOulden, Alfred B., Curate of St. Peter's, VauxliaU, Lambeth, Siu-rey.

Govett, J. L., Burnham.

Govett, John Clement, Rector of Shepperton, Middlesex.

Grafton, Charles C. Oxford.

Grafton, Aiigustus William. M.A. , Prebendary of Wells Cathedral, Vice Principal

of the I'heological CoUege, Wells, and Vicar of Henton, Somerset.
Graham, Hemy John, m.a.. Vicar of Ashampstead, Berks.
Graham, H. L., Bishop's Frome, Herefordslure.
Grain, Charles, m.a.. Rector of Wacton, Norfolk.
Grant, Alexander, m.a.. Rector of Manningford Bruce, Wilts.
Grant, Jos. Brett, b.a.. Vicar of Oxenhope, Bradford, Yorkslme.
Grantham, George Peirce, b.a., St. Saviour's Vicarage, Leeds.
Granville, Roger, Curate of Hewish and Merton, Devon.

Graves, John, f.r.g.s.. Incumbent of Underbarrow, Milnthorpe, Westmoreland.
Graves, John, Rector of Bradcnham, Bucks.
Gray, Alfred, b.a., Cm-ate of St. Albans, Herts.
Gray, Chas., m.a., Hon. Canon of the Cathedral and Chaplam to the Bishop of

Ely, Rural Dean, and Vicar of East Retford, Notts.
Gray, Charles Edward, ji.a.. Vicar of Skipwith, Yorks.
Gray, Frederick Ilenr}', m.a.. Rector of Hockhlfe, Beds.
Gra3', George Robert, ji.a., ^"icar of Inkberrow, Worcestersliire.
Gray, James Black, b.u., FeUow of St. John's College, and ^'icar of St. Philip

and St. James', Oxford.
Gray, John Durbm, m.a.. Vicar of Abbotsley, Hunts.
Gray, Walter Augustus, si. a.. Vicar of Ai-ksey, Yorkslui'e.

Gray, Wm. Ai-thur Gordon, b.a.. Cm-, of Walpole St. Peter & St. Edmund's, Norfolk.
Gray, Wm. Francis, ji.a.. Rector of Faringdon, Devon.
Grayling, James, Curate of Little Chart, Kent.

Graj'stone, Arthur Com-ad, si.a.. Vicar of Sutton-upon-Trent, near Newark, Notts.
Grear, Wm. Theopliilus, ji.a., Vicar of Godolpliin, near Hayle, ComwaU.
Grcatheed, John, y,.\., St. John the Evangelist, Cowley, Oxl'ord.
Greatorex, Edward, ji.a.. Precentor of Durham Cathedi'al.
Greaves, Hemy Ley, b.a., Ciu'ate of Stanton by Bridge, Derb3^ «
Greaves, John iUbert, m.a., Ciu'ate of Swinford, Leicestershire.
( rreen, Charles, sr.A., Chaplain to the Forces, Dover.
Green, Charles, Vicar of St. Mark's, MiLLfield, Sunderland, Durham.
Green, Eldred, b.a., Curate of Trinity Chtu'ch, Bridgwater, Somerset.
Green, George Clark, m.a., Vicar of Modbury, Devon.
Green, Henry, m.a.. Rector of Upton St. Leonard's, near Gloucester, and Domestic

Chaplain to the Bishop of Gloucester and Bristol.
Green, James, b.a.. Vicar of St. Jolm's, Stanhope, Durham.
Green, James Spurgeon. si.x.. Rector of Witton with Brundall. Norfolk.

Greon, John Fowler, m.a., Vicar of Trodinglon, near Tewkesbury.

Green, John Henry Bakewell, m.a., Hector of Nonnanton-hi-IIeath, Leic.

Green, Josephus Henrj^ m.a., Chaj). to tlie House of Cor., Southwell, Notts.

Green, Kichartl Elmg, js.a.. Second Master of the ]3rewers' Scho(;l, Lontlon.

Green, Robert Gambler, b.a., Curate of Foxearth, Essex.

Green, Sidney Faithorne, b.a., Kector of Miles Platting, near Manchestor.

Green, Thomas Lingard, m.a.. Curate of St. Gi'egor}^ with St. Peter's, Sudbur^'.

Green, V. T., Curate of Bloxham. near Ijanbury, Oxon.

Green, Wilham Frederick, m.a.. Curate of Colkirk, Norfolk.

Greene, Carletou, b.a.. Cm-ate of High Wycombe, Bucks.

Greene, Edward, Curate of Christ Church, Luton, Beds.

Greene, Henry Burnaby, ji.a.. Vicar of Longparish, near Whitchurch, Hants.

Greene, Joseph James, b.a.. Curate of Biu'well, Cambridgeshire.

Greenliill, Wm. lUdge, ji.a.. Cm-ate of Hawldnirst, Kent.

Greenhow, Edward, .jun., Vicar of Newton-upon-Ouse, Yorkshire.

Greenly, J. Prosser W., m.a.. Curate of Laverstock. Wiltshire.

Greenslade, Wm., m.a.. Vicar of Stoke-mider-FIamdon, Somers(!t.

Greenstreet, Fk. Waters, m.a., Incumbent of All Saints, Winterbourne, nr. Bristol.

Greenstreet, Octavius Pechell, :\i.a.. Cm-ate of Leigh, near Malvern.

Greenwell, Nicholas, b.a.. Vicar of St. Barnabas', Holbeck, Leeds.

Greenwell, Wilham, m.a.. Vicar of Horton, Northumberland.

Greenwood, George, m.a., Chaplain of St. Thomas' Hospital, Southwark.

Greeves, Henry, Curate of Selby, Yorkshire.

Gregory, ^Vi-thur Thomas, b.a.. Rector of Trusham, Devonshire.

Gregory, Edmund Ironside, m.a.. Precentor of Bristol Cathedral.

Gregory, Francis Maundy, m.a., Vicar of St. Michael's, Southampton.

Gregory, Henr3% m.a.. Vicar of Asthall, and Head Master of the Grammar

Sciiool, Witney, Oxfordsliire.
Gregory, J. H.,

Gregory, Maze William, m.a.. Vicar of Great Doddington, Northants.
Gregory, Robert, m.a.. Rural Dean, Canon of St. Paul's, and Vicar of Sf . ]\I;nv

the Less, Prince's-road, Lambeth, Surrey.
Greig, David, jr. a.. Rector of Addington, near Winslow, Buckinghamsliire.
Greive, William Thomas, m.a., Vicar of Cohibrook, Bucks.
Grenside, Frederick Ralph, b.a.. Curate of Skipton, Yorkshire.
Grenside, Ralph, ji.a.. Rector of Over Whitacre, Coleshill, AVarwickshiro.
Grenside, William Bent, m.a.. Vicar of Melling, near Lancaster.
Gresley, Wm., jr. a., Preb. of Lichlield, Vic. of Boyne Hill, nr Maidenhead, Berks.
Greswell, Richard, b.d., Worcester College, Oxford.
Grey, C. F., Curate of Sheen, Staftbrdshire.
Grey, Hon. Francis Richard, sr.A., Hon. Canon of Durliam, and Rector of

Morpeth, Northmiiberland.
Grey, Frederic Thomas, Curate of Birstwith, Riplej', Yorl^hire.
Grey, Hon. Juo., m.a., Hon. Can. of Dm-ham, Rec. of Houghton-le- Spring, Durliam.
Grey, William, m.a., !), Haldon Terrace, Momit Radford, Exeter.
Grier, Richard Macgregor, m.a.. Vicar of Rugeley, Staffordshire, and Rural Dean.
Griffith, Charles Arthm-, m.a.. Rector of Bermck St. John, Wilts.
Griffith, Charles B., m.a.. Curate of Pattis\\ick, Essex.
Griffith, Hem-y Thomas, m.a.. Vicar of Felmingliam, Norfolk.
Griffith, James, m.a.. Cm-ate of Llangattock, Brecon.
Griffith, Joseph W., b.a., Jesus College, Oxford.
Griffith, Robert Chas. Fras., b.a.. Cm-ate of Richmond, Sm-rey.
Griffith, Thomas Henry, b.c.l.. Vicar of Hornchurch. Essex.
Griffith, Thomas Llewellyn, m.a.. Rector of Deal, Kent.

Griffith, Thomas Thompson, m.a., Min. Can. and Prec. of Rochester Cathedral.
Griffiths, Edward, Rector of Llanmartin w. Wilerick, Newport, IMonmouthshire.
Griffiths, Frederick Pelliam, Curate of St. Stephen's. Lemsham. Kent.

Grifliths, William, m.a., Vicar of St. Nicholas, Birmingham.
Grigson, Edward, b.a.. Curate of "West Bromwich, Staflbrdshire.
Grigson, Wm. Shucldbrth, m.a.. Curate of St. Andrew's, Wolverhampton, Staffs.
Grimley, Horatio Nelson, m.a., Head Master of the Gram. School, Sldpton-in- Craven.
Grindle, Edmund Samuel, m.a., Ciirate of St. Paul's, Brighton.
Grindle, Henry Augustus Louis, ji.a.. Vicar of St. Peter's, Devizes, Wilts.
Grindle, Walter Smith, Curate of St. Gahriel's, Pimlico. London.
Grindrod, WiUiam, m.a.. Minor Canon, and Curate of St. Oswald's, Chester.
Grinstead, Charles, b.a., Curate of Newbury, Berkshii'e.
Grisewood, Harman, m.a., Cuddesden.

Grogan, George WilUam, ji.a.. Vicar of Somerton, Somersetshire.
Grove, George, Vicar of Llanweuarth, Monmoiithshire.
Groves. John, Curate of Hej^vood. Manchester.

Grueher, Charles Stephen, b.a.. Vicar of St. James', Hambridge, Curry Pdvell.,
Gnmdy, Geo. Fredk., m.a.. Head Master of the Gram. School, Pdsley, near Derby.
Grundy, Thomas rjchard, .m.a.. Curate of Marldon, South Devon.
Guard, John, m.a.. Hector of Langtree, Devon.
Gueritz, Mamerto, jj.a.. Vicar of Colyton, Devon.

Guest, Geo. Wm. m.a., Min. Can. of York Minster, and Rec. of All Saints, York.
Guille, George De Carteret, m.a., Piector of Little Torrington, Devon.
Guillemard, Wm. Henry, d.d.. Vicar of St. Mary-the-Less, Cambridge.
Gulhver, Edward Hale, b.a.. Curate of Stratford-on-Avon, Warwickshire.
Guinness, Ptobt., m.a., Vic. of South Banbury, Chap, of the Banbury Union, Oxon.
Gunning, Peter, m.a.. Rector of Inwardleigh, Devon.
Gm-ley, George Marsh, Vicar of Blanchland, Northimiberland.
. Gurnliill, James, b.a.. Curate of Hornsea, near Hull.
Gutch, Chas.,B.i)..Fell.of Sidney Sussex Coll. ,Camb., Inc. of St.C3'prian,Marylebono.
Gutteres, Frederic Emanuel, b.a., Curate of Upliill, Somersetshire.
Gwatkin, Thos., m.a , Second Master of St. Mary and St. Nicolas School, Lancing,
Gwjni, James Bevan, m.a.. Curate of Llanvrechva, Monmouthsliire.
Gwpi, P. Preston, Rector of Little Brandon, Norfollv.
GwjTi, Richard Hamoud, b.a.. Rector of South Repps, Norwich,
Gwynn, Tliomas, m.a., Marlow Place, Great Marlow, Bucks,
Gwynne, G. E., Stanningfield Rectory, Bury St. Edmimds.
Hackman, Alfred, jr. a.. Precentor and Chaplain of Christ Church, and Vicar of

St. Paul's, Oxford.
Haddan, Artluu" West, b.d., Hon. Canon of Worcester, and Rector of Barton-on-

the-Heath, Warwickshire.
Hadow, George R., b.a.. Curate of Harpenden, Herts.
Hagreen, Charles Sedley, b.a.. Second Master of the Cathedral School, and Curate

of Pipe, Hereford.
Haigh, Henry, :vi.a.. Rector of St. Maurice, Winchester.

Haines, Samuel Charles, M.A..Mniister of St. Matthias', Earl's Court, Kensington.
Haldane-Chinnery, J. R. A. H., All Samts, Edinburgh.
Hale, Pliihp, :\i.a., Head Master of the Grammar School, paventry.
Hales, George, ll.b.. Vicar of Birstwith, Ripley, Yorkshire.
Hales, William Atherstone, m.a.. Vicar of Bosley, Congleton.
Hall, Alleyne Hall, b.a., Curate of Bexley, Kent.
Hall, Ambrose William, m.a., AValton on "the Hill, Surrey.
Hall. Arthur C. A., Oxford.

Hall, Bracebridge Heming, m.a.. Vicar of Stapleford, near SaUsbury,
Hall, Edmund, m.a., Rector of Myland, Colchester, Essex.
Hall, Edward Duncan, ma., Rector of Coin St. Denis, Gloucester,
Hall, F. D., B.A., Eardisley, near Hereford.

Hall, Frederick, m.a.. Chaplain of St. Peter's Sisterhood, Ivilburn.
Hall, George, .m.a.. Minor Canon of Ely, Vicar of Chettisham, Ely.
Hall, Humplirey Farran, b.a., Chaplnin of Hidi Legh, Knutsford, Choshir*,'.

Jlall, James Melville, u.a.. Curate of Kemerton, near 'iVnvkosbuly.

Hall, J. E., Ji.A., Cleveland Terrace, Hyde Park, London.

Hall, ,]()]m. Incumbent of St. Philip, Pjatlersea, Surrey.

Hall. Thomas Hepworth, m.a., Punstone Hall, Pontcfract, Yorkshire.

Hall, Wm. David, m.a., Fellow of New College, Oxford, Vicai- of Lea, Gloucester.

Hall. Wm. J., M.A., Min. Can. of St. I'aul's, Rector of St. Clement's, Eastcheap.

Hallam. John W., Rec. of Manton. and Chap, of the Gaol. Kirton-in-Liudsey, Line.

Hallen, William, b.a., Vicar of Holywell, Northampton.

HaUiwell, John Elton, b.a.. Curate of Freeland, Oxon.

Hallward, John Leslie, se.a.. Rector of Gilston, Herts.

Hallward, John William, m.a., Weymouth.

Hallward, TIios. Wm. Onslow, ji.a., Rector of Fritteuden, nr Staplcliurst, Kent.

Plambrough. W. E., Vicar of Hajes, Middlesex.

Hamilton, Arthur Hayne, b.a.. Rector of St. Mary Arches, Exeter.

Hamilton, Gavin C, Lougbridge Deverill.

Hammond, Baldwin, m.a., Curate of Gaer Hill, Bath.

Hammond, Charles Edward, m.a., Fellow and Tutor of Exeter College, Oxford

Hammond, Frederick Anthony, b.a., Tjauriston House, Dover.

Hammond, Joseph, ll.b., Vicar of St. Maiy at Elms, Ipswich.

Hammond, Robert, m.a.. Curate of St. I'aul's, Bi'ighton.

Hamond, Henry, b.a.. Rector of Widford, near Ware, Hertfordsliire.

Hamond, Peter Francis, m.a., Vicar of South Mimms, nr Barnet. Middlesex.

Hampshire, William Knowlton, ji.a.. Curate of St. John's, Torquay,

Hampton, John, m.a., Sub-Warden of St. Micliad's, Tenbury, Worcester.

Haiibury, Hubert Henry, Curate of Ticehm-st, Sussex.

Hanbury-Trac3% Hon. Alfred F. Algernon, b.a.. Curate of Cowleigh, WestlNIalveru,

Hancock, John, b.a.. Vicar of Haslebury Plucknett, Somerset.

Hancock, Thomas, Curate of St. Stephen's, Lewisham, Kent.

Handley, Edward, m.a., Curate of Baltonsborough, Somerset.

Hannah, J. J., Curate of Paddington.

Hansard, Septimus, m.a.. Rector of Betlmal Green, London.

Hanson, Hesketh, m.a.. Curate of St. Botolph, Cambridge.

Harding, A. G. H., Curate of Lower Brixham.

Harding, George Shipton, m.a., Vicar of Clicswardine, Salop.

Harding, John T., ji.a,, Pentwj'n, Monmoulli.

Harding, John Wingfield, Rector of Chilton, Sulfolk.

Hardy, Henry Haistwell, m.a., Rector of Horlield, Bristol.

Harington, Edward Templer, ji.a.. Vicar of Axmouth, Devon.

Harman, John, m.a.. Vicar of St. James', Enfield Highway, JNIiddlesex.

Hai"per, Edward James, b.a.. Curate of Chieveley with Oare. near Newbury.

Harper, Robert, .ai.a.. Head Master of the (Trammar School, Dudley, Wore.

Harries, Gilbert Chas. Fdk., ji.a., Rector of Gellygaer, near New]iort, jNb^mnouth.

Harris, Geo. CoUyer, :m.a., Preb. of I'^xetcr. Vicar of St. Luke's, Torquay, Devon.

Harris, Henry, Assistant Master of St. Saviour's School, Shoreham, Sussex.

Harris, Henry Thomas, Llangiiinder Rectory, Crickhowell.

Harris, Philip S., m.a.. Master of Lord l^eycester's Plospital, Warwick.

Harris, Thomas, jr.A., (late Dean of Honolulu,) Duplin, Perth.

Harris, William, m.a., 10, Walton Place, London, S.W.

Harris, William Henry, m.a.. Curate of Elford, near Lichfield.

Harrison, Alban Henrj^, b.a., Curate of Bredhurst, Kent.

Harrison, Alfred, Curate of St. Julian's, Norwich.

Harrison, Christopher Robert, b.c.l.. Vicar of North Currj-, near Taimton.

Harrison, E. D., b.a., Cui'ate of Clewer, Berkshire.

Harrison, Henrj-, sr.A., Vicar of Kilndown, Goudhurst, Kent.

Harrison, James, Curate of Bambm-gh.

Harrison, Jasper NicoUs, m.a., Vicar of Langharne, Carmarthenshire.

Harrison, John NcAvman, jr. a.. Vicar of Rcigatc, Surrey.

Harrison, Joseph, b.a.. Vicar of St. John's, i>ethnal Green.

:]8

Harrison. Joseph, Curate of Alverthorpe, near Wakefield.

Harrison, William Anthony, m.a., Yiear of St. Anne"s, South Lambeth, Surrcj'.

Harrison, Wm. Estcourt, m.a., Vicar of Stiu'ton, Nottinghamsliu-e.

Harrison, Wm. Hemy, b.a., Curate of Newland, Great Malvern.

Harston, Edward, m.a., Alta Vista, Paignton, Devon.

Hart, Richard, b.a.. Vicar of Catton, Norfolk.

Hartley, Charles, ji.a.. Rector of Stocking Pelhani, Herts.

Harvey, Charles Gilbert, m.a.. Vicar of Calverhall, Salop.

Harvey, Charles Wigan, m.a.. Curate of Standon, Herts.

Harvey, E. George, b.a.. Vicar of MuUion, near Helston, Cornwall.

Harvey, Fred. Burn, m.a., Rector of Cheddington, Rucks.

Harvey, George Tyson, m.a.. Priest- Vicar of Lincohi Cathecbal.

Harvey, Herbert, ai.A., Vicar of Betley, Staflbrdshire.

Harvey, Ricliard, Vicar of Sarisbury, Hampshire.

Harvey, William Hugh Peyton, Curate of Batheaston, Bath.

Harwood, Thomas Eustace, m.a., Ciu'ate of Old Windsor, Berks.

Haslam, Charles Edward, b.a., Rector of Blore Ray, near Ashbourne.

Haslewood, Ashby Blair, ji.a., Rector of Mavesjai Ridware, near Rugelej'.

HasleAvood, Dickens, ^^.A., Vicar of Kettlewell, near Skipton, Yorks.

Hasluck, James George Edward, m.a., Rector of Little Sodbury, Gloucestershire.

Hassells, Charles Stephen, :m,a.. Trinity College, Oxford.

Hastie, Henry Hepburn, b.a.. Vicar of Great Chishall, Essex.

Hastings, Warren Burrows, m.a., Rector of Ludford, Market Rasen, Lincolns.

Hathway, Wm. Joseph, b.a.. Vicar of St. Botolph, Lincoln.

Haughton, G. D., b.a., Bath.

Hautenvilh', Rawdon William, m.a.. Rector of Walton, Somersetshii-e.

Haverlield, W. R., m.a., Bath.

Havergal, Francis TebJjs, m.a.. Minor Canon of Hereford Catliedi-al.

Haviland, Arthui- Coles, m.a., Rector of Lilley, Herts.

HaA^land, (ieorge Edward, m.a.. Rector of Warbleton, Sussex.

Haviland, John, m.a.. Rector of Fladbury, Worcester.

Hawes, James, ji.a., late Theological Lecturer at St. Bees.

Hawes, Langdon, m.a., Curate of Luddesdo^^^l, Kent.

Hawkes, Richard Henry, jr. a.. Curate of St. James, Tonbridge Wells.

Hawkins, Bradford Robt. John, h.a.. Vicar of Eyton, Leomhister, Herefordsliii-e.

Hawkins, C. H., m.a., Assistant-Master and Chaplain of Winchester College.

Hawkins, Charles Frederick, 5[.a., Curate of East Brent, Somerset.

Hawkins, Edward Wm., ji.a.. Fellow of Pembroke College, Oxford, and Rector

of Rmgshall, Suffollv.
Plawldns, Henr3\ m.a.. Chaplain of the County Lmiatic Asylum, Colney Hatch.
Hawkms, Henry Beauchamp, m.a.. Vicar of Lytliam, Lancasiure.
Hawkins, Herbeit Samuel, .m.a.. Rector of Beyton, SulTolk.
Hawkins, James Benjamin Head, :\i.A., Curate of Ilminster, Somerset,
Hawluns, Joseph Beauchamp, n.i>., British Chaplain at Baden-Baden.
Hawksley, J. W. L. W. Dowies, ^\.x., Vicar of Par, near St. Austell, Cornwall,
Hawley, Edward, m.a.. Vicar of Worksop, Notts.
Haworth, William. ii.A., Vicar Choral of York Minster.
Hawtaync, W. G., Vicar of Whitton. Middlesex.
Hawthorn, Roscoe, b.a.. Curate of Clapton, Thrapstone, Northants.
Haydon, William, ji.a.. Vicar of Midhurst, Sussex.

Hayes, Edward, m.a.. Perpetual Cm-ate of St. Martin's, Mai-ple, Chesliii-e.
Hayes, H., Ciu-ate of Little Heath, Essex.
Hayes, Thomas, m.a., Vicar of Bracewell, Yorkshke.
Hayes, Thomas, jun., m.a.. Cm-ate of Scrajdngham, York.
Hayes, Wdham, Vicar of Stockton Heath, near Warrington.
Hajnies, Edward Cragg, b.a., Empson ViUa, Goole, Yorkshire.
Haynes, Robert, m.a.. Vicar of Stowey. Somerset.

Hayter, Charles i'l-otl., .ai.a., \'i('ar ni Claybrooke. J^iitlorworth.

Hayter, George Goodenough, .m.a.. Rector of Burnliam Sutton w. Overy, Norfolk.

Hajiion, George, ji.a.. Rector of Niton, Isle of "Wight.

Hayward, Frederick Lawson, li.c.r... Rector of Tunstall, Suffolk.

Hayward, Henry Rudge, im.a.. Rector of Lydiai-d MiUicent, Swindon, Wilts.

Hazeldine, Frederick, m.a., Clifton, Bristol.

Headeach, Albert Workman, m.a.. Curate of Todmordeu, Lancaslm-e.

Headlam, Artliur Wm,, m.a., Incumhent of Wliorlton, near Darlington, Durham.

Heale, Edmund Marldiam, b.a., Rector of YelUng, Huntingdon.

Heale, James Newton, m.a., Rector of Addington, near Maidstone.

Heai^s, George Walter, b.a., Leeds.

Hearle, G. W., Curate of St. l\Iatthew, Ardwick, Manchester.

Hearn, Henry Tliomas, b.a.. Curate of Havant, Hants.

Heani, Micliael Elijah, b.a.. Rector of Martm, Lmcolnshu'e.

Hearn, Thos. John, m.a., Rural Dean, Vicar of Roxwell, near Chelmsford, Essex.

Heath, Charles, ai.A., Perpetual Curate of Ward End, Birmingham.

Heath, Edward, b.a., Ciu-ate of St. James, Wedncshury, Stafi'ord.shire.

Heath, John Moore, m.a., late Vicar of Enlield.

Heath, Joseph, ji.a.. Vicar of Wigtoft, Lincolnshii'e.

Heathcote, Gilbert Vy\-j^an, Rector of West Deeping, Lincolnshire.

Heather, William, ll.d.. Vicar of Dilwyn, near Leominster.

Heaton, Chas. Wilson, b.d., Fell, of Jesus Coll., Oxford, Rector of Aston Clinton.

Heatoii, Henry Howard, m.a.. Cm-ate of East Horndon, Essex.

Hedgeland, Philip, ji.a., Prehendary of Exeter and Vicar of Penzance.

Heigham, Arthur Liuzee Chatterton, b.a.. Vicar of Newport Pagnell, Bucks.

Helder, Eras. WilUam, Curate of St. James', Enfield Highway, Middlesex.

Hele, George Selbj-, m.a., Bishopsteignton. Devon.

Helme, Robert, :\r.A., Vicar of Leverstock Green, Hemel Hempstead, Herts.

Helps, WilUam S., b.d.. Curate of Christ Church, Clapham, Siu'rey.

Hemming, Wm. Spcnce, m.a.. Rector of Rayne, Essex.

Hemsworth, Aug. Barker, b.a.. Rector of Bacton, Suffolk.

Henderson, Henry Glass, Incumljent of Holy Trinity, Shoreditch, London.

Henderson, James Henry, :*i.a., Rector of St. Mary Stoke, Ipswich.

Henderson, Thomas Julius, m.a.. Vicar of Soixth Benlleet, Essex.

Henliam, James Larkiu, m.a., Exeter.

Hemiiker, Rowland. Vicar of Caiildon and Waterfall, near Ijeek.

Hensley, Lewis, m.a., RiU'al Dean, Vicar of Hitchin, Herts.

Henslow, Leonard Ramsey, sua.. Rector of Zeals Green, Bath.

Hepher, John, Vicar of St. John the Baptist, New Town. Leeds.

Hepple, Matthew. m..\.. Curate of Warkworth. Alnwick, Northumberland

Hepple, Richard Joseph, Curate of Hanlnuy, Worcestershire.

Herbert, A., Chilton Rectory, Steventon.

Herbert, E. Otway, St. John's, Crowborough, Sussex.

Heron, George, m.a.. Rnral Dean, Moore, Warrington.

Herbert, George Wilham, m.a.. Vicar of St. Peter's, Lambeth. Sm-rey.

Hemaman, J. W. D.. ^r.A., Inspector of Schools, Malvern Link.

Herringham. Wm. Walton, 3r.A., Rector of Hawksworth, Notts.

Hervey, George, m.a.. Vicar of St. Augustine's, Haggerstone, London.

Hervey, Thomas, m.a.. Rector of Colmer, near Alton, Hants.

Hesloj), Edwd.Wm., m.a.. Rural Dean, Rector of Thornton Dale, near Pickering.

Heslop, Gordon, ji.a., Cvxrate of Cossall, Notts.

Heslop, John Wallis, Vicar of Weaverthoi-pe, Yorkshire.

Hetling, Frederick Thomas, m.a.. Rector of Testerton, Norfolk.

Hetling, George Hilhouse, Assistant Curate of Holy Trinity, Winchester.

Hewett, John, jf.A., Vicar of Babbacombe, Torquay, Devon.

Hewett, John Prowse, m.a.. Rector of Norton Fitzwarren, Somerset.

Hemtt, James John, b.a., Consular Chaplain, Madeu-a.

Hewitt, Thomas Swinton, m.a.. Vicar of Laysters, Herefordshu'e,

Hext, Jolm Hawkins, m.a. Vicar of Teiguton llegis, Devon.

Hey, Kobert, b.a., Curate of Farnsiield, Notts.

Heysham, John, ji.a.. Rector of Lazonby, Cumberland.

Heygate, Thomas Edmund, m.a., Vicar of Sheen. Staflfbrdshire.

Heygate, William Edward, m.a.. Rector of Brighstone, Isle of AVight.

Heywood, Henry Robinson, m.a., Vicar of Swinton, near Manchester.

Hichens, Baron, Ottershaw, Cliertsey.

Hichens, T. S., m.a.. Vicar of Guilsborough, Northants.

Hick, James Watson, u.u.. Rector of Byer's Green, Bp. Auckland. Durham.

Hickes, Heathiield Weston, m.a., Rector of Cranford, near Hounslow.

Hicldey, John George, b.d.. Rector of Street, Somerset.

Hicks, James, ij.a.. Vicar of Piddletrentliide, Dorset.

Hignett, Harry Alfred, ini.a.. Incumbent of Rmgway, Cheshire.

Hill, Edward, jm.a., Rector of Little Langford, Wilts. *

Hill, Edward, m.a., Rector of Sheering, Essex, and Rural Dean.

Hill, Edward James, m.a., Riu-al Dean, Rector of Panlield, Essex.

Hill, Edward, im.a.. Rector of Great and Little Woolstou, Bucks.

Hill, F. C. E., Curate of St. John's, Walworth.

Hill, George, jr. a., A^icar of St. Winnow, Lostwithiel.

Hill, (leorge Frederick, Vicar of Repps, Norfolk.

Hill, Henry Thomas, m.a., Rural Dean, Prebendary of Hereford, Rector of

Felton, and Vicar of Preston Wynne, Herefordshire.
Hill, Herbert, m.a.. Head Master of the Free Grammar School, Warwick.
Hill, John Edward, isi.A., Vicar of Welshjiool, ]\Iontgomery.
Hill, John Richard, m.a., Oxford.

Hill, Jolm Stanley, m.a.. Curate of Whittington, Chesterfield.
Hill, Reginald Pyndar, ji.a.. Rector of Bromsberrow, near Ledbury, Hereford.
Hill, Ricliard, m.a.. Rector of Timsbury, Somersetshire.
Hill, Richard Humphrey, d.c.l.. Precentor and Hon. Canon of Bangor, and Head

Master of Magdalen College School, Oxford.
Hill, Walter Blackford, Curate of West Harnliam, Wilts.
Hilliard, John Ashby Stafford, b.a., Rector of Little Wittenham, Berks.
Hilliard, Jcseph Stephen, ji.A., Vicar of Christ Church, Ealing, Middlesex.
Hills, Wm. Jetferys, m.a.. Vicar of Coolvliam Dean, Maidenhead, Berkshii'e.
Hnton, Alfred G., m.a.. Vicar of Westbury, Buckingham.

Hilton, Francis Kercheval, ^r.A., Fellow oi' St. Nicolas College, Lancing, Sussex,
Hilton, Louis Kercheval, b.a., Ciu'ate of St. John's, Newbury, Berkshire.
Hinchclifi'e, William, Leeds.

Hind, Joseph Smithard, d.c.l.. Incumbent of Cramhngton, Noiilmmberland.
Hinde, C. L. M., b.a., Ciu'ate of St. Barnabas, Bristol.
Hinde, Wm. Henry Fitz-Simou, m.a., Vicar of Flamstead, near Dunstable.
Hinder, Wm. Henry, Curate of St. Gregory the Great, Canterbury.
Hindson, Jolm Hutchinson, b.a., Curate of Thornhill, near Dewsbur}-, Yorkshire..
Hingeston-Randolph, F. Chas., m.a.. Rector of Ringmore, Devon.
Hinxman, Charles, Rector of Barford St. Martin, Wilts.

Hirst, T., M.A., Minor Canon and Rector of St. Martin with St. Paul. Canterbury.
Hitchcock, Harry W., St. Stephen's, Tunbridge Wells.
Hitchcock, Wm. Henry, m.a.. Curate of Dartington, Totnes, Devon.
Hoare, Erjiest V., m.a.. Vicar of Falfield, Berkeley. Gloucestershire.
Hoare, John Wm. Deaue, b.a., Curate of St. Alban's, Rochdale, Lancashire.
Hoare, Richard Wliitehead. 15. IMilford Place, A'assal Road, North Brixton, S.W.
Hobson, W. F.. jr.A., Chaplain of Alms Houses, Faversham.
Hsbson, Wm. Leonard, Stahiton Vicarage, Stockton.

Hoclvin, Frederick, ini.a.. Rural Dean, Rector of Phillack and Gwithian. CornwalL
Hockin, H., Curate of St. Paul's. Bedford.
Hodges. G. B., 91, Great Russell Street, W.C.
Hodges, George Samuel, b.a.. Vicar of Wiiigates, Bolton, Lancashira.

Hodges, James, m.a., \'icarof Sliippoii, Abingdon, IJerks.

Hodges, John Julius, ii.A., Rector of Onibury, near Ludlow.

Hodges, Wm., Vicar of Elsecar, near Barnsley, Yorkshire.

Hodgkin, Joseph, Incumbent of Treales, Kirkham, Lancasliire.

Hodgkinson, G. Langtou, m.a., Vicar of Holy Trinity, Gainsboro'. Liacolnsliire.

Hodgkinson, Robert John, m.a.. Assistant Master of Uppingham School.

Hodgson, lieilby Porteus, b.a., Vicar of Hartburn, Northumberland.

Hodgson, Henry William, ji.a.. Rector of Ashwell. Herts.

Hodgson, James, ji.a.. Vicar of Bloxham, Oxon.

Hodgson, James Fras., Vicar of Hutton Longvilliers, Staindrop.

Hodgson, John Dryden, .^i.a., Rural Dean, Mcar of Groat ]>edA\Tn, Wilts.

Hodgson, J. E.., m.x., Scawby Vicarage, Rrigg, Lincolusliire.

Hodgson, Robert, b.a., Curate of Stoke-on-Trent, Staffordshire.

Hodgson, W. C, m.a.. Rector of Swcpstou with Snareston, nr AshIi3--de-la-Zouch.

Hodgson, Wm., m.a.. Vicar of Swindon, near Wolverhampton.

Hodson, Charles Edward, b.a., Cm-ate of St. James, De^■onport.

Hodson, George Hewitt, ji.a., Vicar of Enfield, Middlesex.

Hodson, G. Heber Frodsham Elton, b.a.. Per. Cur. of iNIichael Church, Somerset.

Hodson, Henry Edward, b.a., Cm'ate of Denstone, Staflbrdsliire.

Plodson, J. S., D.D., Head Master of St. Andrew's Coll., Bradlield, Reading, Berks.

Hogarth, George, m.a., Vicar of Barton-upon-Hmnber. Lincolusliire.

Hogg, George Robert, b.a.. Curate of Hungerford, Berks.

Holbrooke, Fred. George, m.a.. Vicar of Portslade. Rector of Hangleton. Sussex.

Holbrow, Thomas, b.a., Licumbent of Coleford, Gloucestershire.

Holden, Harrington, Wm., Curate of Grasby, near Brigg.

Holden, Henry, d.d., Hon. Can. of Durham, Head JMasterof the Cathedi-al School.

Holden, Jas. Sliuttlewortli, m.a.. Rector of Ashton-upou-Trent, Derbysliire.

Holden, Oswald M., m.a., Curate of St. INIary's. Ivingawinford, near ])udley.

Holden, Philip Melanthon, Rector of Upminster. Essex.

Holdich, Chas. Walter, is. a.. Curate of Cottesbach. Leicestershire.

Holdmg, John, Cm-ate of Trinity Cluirch, Warrington, Lancashire.

Hole, Chas. Henry, jr,A., Fellow of Worcester College, Oxford.

Hole, Henry Tubal, ji.a., Curate of St. John's, Weston, Bath.

Hole, Samuel Reynolds, m.a., Vicar of Caimton, Notts.

Hole, William Brassey, m.a.. Vicar of St. Luke's, Maidenhead, Berks, Rural Dean.

Holland, C. D., Vicar of Mundluim, Sussex.

Holland, "William, b.a.. Rector of Huntinglield, Suffolk.

Hollingworth, Henry, m.a.. Fellow of King's College, Cambridge.

Holloway, Edward Jolm, m.a., Curate of Clehonger, near Heref(n-d.

Holme, Thos. Redmayne, m.a.. Vicar of St. James', Whiteha^'en, Cuml)crland.

Holmes, Chas. Richard, m.a., Vicar of All Souls, Haley Hill, Halifax, Yorkshire.

Hohnes, Edward Molloy, ll.b.. Rector of ]Marsli Gibbon, near Bicester.

Holmes, George Gorham, B.i)., Fellow of St. John's College, Cambridge, and

Vicar of Holme-on-SpahUng Moor, Yorkshire.
Holmes, Henry Comber, b.a.. Curate of East Retford, Notts.
Hohnes, John Garraway, jr. a.. Curate of Wandsworth, Surrey.
Holmes, James Roberts, ji.a.. Little Stateuboro', Sandwich. Kent.
Holmes, William, Cm-ate of Bishop's Sutton. Somerset.
Holt, Edward Kaye, m.a.. Rector of Sancton, Yorksliire.
Holt, Robert, m.a.. Vicar of Hillesden, near Buckingham.
Holthouse. Chas. Scrafton, m.a., Vicfir of Helidon and Catesby, near Daventry.
Hombersley, Willi-am, m.a.. Vicar of Normacot, near Lougton, Staflbrdshire.
Home, John, b.c.l.. Rector of Bradley, Redditch, Worcestershire.
Homfray, AVatkiu, ji.a.. Rector of W\'st Retford, Notts.
Honej', Chas. Robertson, ji.a.. Curate of St. Lawrence, Reading, Berkshire.
Hook, Cecil, b.a.. Curate of All Saints', Cliichester.
Hook, W. F., D.D., Dean of Chichester, and Cluiplain in Ordinary to the Queen.

1-2

Hook. Walter, m.a., Hector of VVooUavington witli Gratiham. near Petworth.

Hooke, Samuel, Curate of Wiinbotsham, Norfolk.

Hookins, Philip, b.a.. Vicar of Great Barford, Oxford.

Hoole, Win. Sx^ooner, m.a., Vicar of Briercliffe, Burnlej-. Lancashire.

Hooper, Jetfery, Rector of Llanwern, and Curate of Nash, Momnouthshire.

Hooper. Richard, m.a., Vicar of Upton and Aston Upthorpe, Berks.

Hope, C. Alexander, b.a., Curate of Drayton with Hellesden, near Norwich.

Hope, John, m.a., Caldicot, Chepstow.

Hope, Wm. m.a.. Vicar of St. Peter's, Derby. Chaplain to Earl Ferrers.

Hope, Sackett, ji.a., Chaplam of Queen's College, Cm-ate of St. Cross, Oxford.

Hopgood, Joseph Bartholomew Davey, Curate of Lannarth, Redruth, Cornwall.

Hopkms, Frederick, Holdenhurst, Hants.

Horan, J., Curate of Hayward's Heath, Sussex.

Hordern, Joseph Calverley, r.n., Vicar of Kirby Grmdalyth and of Sledmere, York.

Hore, Alexander Hugh, m.a., Chaplain to the Forces.

Horman, Duhamel, B.A., Curate of St. Paul's, Southampton.

Hornby, Edward James Geoffrey, M.A., Hon. Canon of Manchester, Rector of

Bury, Lancashire, and Rural Dean.
Hornby, Robert, m.a.. Vicar of Bayston-Hill, ShreAvsbuiy.
Hornby, Robert Wm. Bilton, d.d., Clifton Garth, York.
Home, F. E., b.d.. Rector of Drinkstone, Suffolk.

Horner, Francis D'Alby, m.a.. Cm-ate of Masham mth Kirkby Malzeard, Yorks.
Horner, Godfrey John, si.x.. Curate of Rilstone, Yorkslih-e.

Horner, John Stuart Llippeslcy, m.a., Preb. of Wells, Rector of Mells, Somerset.
Hornibrook, Samuel, b.a., Curate of Holy Trmity, Maidstone, Kent.
Horsburg, Wilham, b.a.. Incumbent of St. Elwyn, Hayle, Cornwall.
Horsfall Thomas Middlebrook, m.a.. Curate of St. INIartin's, Liverpool.
Horsley, John William, Curate of Witney, Oxon.

Hort, Fenton John A., m.a.. Vicar of Great AVj'mondley with St. Ippolyts, Herts.
Hoi-ton, George William, Vicar of Wellow, Somerset.
Horwood, Edward Russell, ji.a.. Vicar of All Saints, Maldon, Essex.
Hose, Henry Judge, ji.a., Curate of St. Peter's. Derby.

Hose, John Christian, b..\.. Curate of St. Saviom-'s, South Hampstead, Middlesex.
Hose, Thomas Charles, m.a.. Rector of Roydon. near Diss. Norfolk.
Hoskins. Edgar, m.a, Curate of All Saints, St. ^Marylebone, London.
Hosmer, A. H., ji.a., Pau.

Hoste. James Richard Philip, is.a.. Vicar of Dorking, Surrey.
Hotchkin, Robert Charles Herbert, :m.a.. Rector of Thunblebj', Horncastle.
Hotham, Henry John, m.a.. Senior Fellow and Senior Dean, Trin. Coll. Camb.
Hotham, William Francis, m.a., Rector of Buckland, Sm-rey.
Houblon. Thomas .-Vi-cher, m.a., Rector of Peagemoro, Berks.
Houghton. Edward Thomas, b.a.. Curate of Holy Trinit}-, Malvern, AVorcester.
Houseman, John, jr. a.. Cm-ate of Holywell, Northants.
Housman, Joseph BrettcU. :m.a.. Curate of Wethersficld, Essex.
How, WiUiam Walsham, sua.. Hon. Canon of St. Asaph, Rural Dean, Rector of

Wliittington, Salop.
Howard, Hem-y Howard Nimmo, ji.a., Cm-ate of Kettering, Northants.
Howard, Francis George, m.a., Curate of Grantchester, Cambridge.
Howard, John, Curate of Blotjeld, Norfolk.
Howard, Richard Henry, ji.a.. Sough ton. Flintshire.

Howard, Robt., m.a.. Provost of St. Peter's College. Incum. of Rawdon, near Leeds.
Howard, Wm. Watlien, m.a., Curate of Basingstoke, Hants.
Howe, John, m.a.. Vicar of Knowle, near Birmingham.
Howell, George, Rural Dean, Rector of Llangattock, Crickhowel.
Howell. Hinds, i\i.A., Hon. Canon of Norwich, Rural Dean, Rector of Drajion

with HeUesdon, Norfolk.
Howell, WiUiam, Vicar of Lower Chapel, Brecon.

Howes, George Plumptre, m.a., Ciirate of Chelmsford, Essex.

Howlett, Piobert, u.a.. Vicar of Hopton by Lowestoft, Suffolk.

Hownian, George Ernest, ji.a., Hon. Cauon of Bristol, Hector of Baruesley,

Gloucestershire, and Master of St. Nicholas' Hosj)ital, Saruiu.
Hoyland, John, m.a.. Vicar of Felldrk. Yorkshu-e.
Hoysted, Charles Wm., m.a,, Curate of Dursley, Gloucestershire.
Hoysted, J. D., b.a., Rector of Bradenstokc, near Chippenham.
Hubbard, Thomas, m.a., Vicar of St. John's, Newbury, Berks.
Hudleston, J. H., m.a.. The Mount, Shrewsbuiy.
Hudson, Albert, m.a., Vicar of Holy Trinity, Bingley, near Leeds.
Huff, Edmimd, b.a,. Hector of Little Cawthorpe, near Louth, Lincolnshire.
Hughes, Annesley Paul, m.a., Rector of Bucknall, Horncastle, Lincolnshire.
Hughes, Augustus, ji.a.. Student of Christ Clmrch, Oxford, Curate of Winterslow.
Hughes, David, b.a.. Curate of Llangelj-nin, Merionethshire.
Hughes, David, b.a., Curate of Great Sandall, Yorkshire.
Hughes, Henry Erskine INIackenzie, m.a., Curate of Worksop. Notts.
Hughes, Henry Philip Wm., ll.d.. Vicar of Llanstadwel, Pembrokeshii-e.
Hughes, John, b.a.. Curate of Dolgelly, Merionethshire.
Hughes, John, Vicar of Pontlottjai, Glamorganshire.
Hughes, John, Vicar of Tydweiljog, Caniarvonshire.
Hughes, John Edward, b.a., Curate of Weston, near Runconi, Chesliire.
Hughes, Nathaniel Thomas, m.a., Vicar of St. Edmund's, Northampton.
Hughes, Richard James, b.a., Grammar School, Newark-on-Trent.
Hughes, Robert Vaughan, m.a.. The Wyelands, near Cliepstow.
Hughes, Thomas Jones, m.a.. Rector of Llanbedr Dyffryn, Clwyd, Denbigh.
Hughes, Thomas Morris, Cm-ate of Clifton Campville, Staffordsliii'e.
Hughes. T. H. CecU, b.a., Vicar of Powick, Worcester.
Hughes, AVilHam, m.a.. Rector of Llanllj^nvi, Carnarvonslui'e.
Hugo, Thomas, m.a.. Rector of West Hackney, Middlesex.
Hulbert, Wm. Alfred, Curate of Hackney, Middlesex.
Hull, John Winstanley, b.a.. Vicar of North Muskham, Notts.
Hull, Richard, b.a., Rector of LTpper Stondon, Bedfordshire.
Hull, Robert Bevan, b.a.. Curate of Middlcstown, Wakefield.
Hull, William Balljniian, ji.a.. Curate of St. Peter's Mountergate, Normch.
Huhne, William, m.a., Rector of Brampton Abbotts, Herefordshii-e.
Humble, Heniy, m.a., Canon of St. Ninian's, Domestic Chaplain to Lord Forbes.
Humble, Michael Maughan, b.a., Rector of Sutton, Derbyshire.
Humplu-ey, Wm. Toplcy, Vicar of East Stockwith, Gainsborough, Line.
Hunt, Henry Warwick, m.a.. Rector of Steppingley, Beds.
Hunt, James, b.a., Vicar of Northmoor Green, Somerset.
Hunt, John WUliam, Incumbent of St. James's, Kingston-upon-Hidl.
Hunt, Richard Wm. Treen, b.a.. Rector of Byton, near Presteign, Herefordsliire.
Hmit, Robert Shapland, m.a., Incumbent of Mark Beech, Edenbridge, Kent.
Hmit, Thos. Henry, :m.a.. Vicar of Badsej' and of Wickhamford, near Evesham.
Hunt, Wm. Thorley Gignac, ji.a., Vicar of Prestwood, Great Missenden, Bucks.
Hunter, Alexander, ji.a.. Vicar of Tanworth, Warwickshire.
Hunter, Andrew Johnston, b.a., Curate of Christ Church, Luton, Beds.
Hmiter, J. W., Dundee.

Hunter, Joseph, m.a.. Curate of St. ^Vndrew's, Newcastle-upon-Tyne.
Hmitiug'ford, George Wilham, m.a.. Vicar of Littlemore, Oxou.
Himtington, George, m.a., Rector of Tenby, South Wales.
Huntley, Osmond Currey, :Nr.A., Scarborough Terrace, Torquay.
Hurdon, John Nott Dyer, b.a., Curate of Salcombe, Devon.
Hurle, Robert Gleadowe, b.a.. Curate of Liddiard Tregoz, near Swindon, Wilts.
Husband, Edward, Curate of Folkestone, Kent.

Hussey, Arthur Law, m.a., Peterley House, Great Missenden, Bucks.
Hussey, H. Walford, b.a., Cm-ate of Salehurst, Sussex.

Hussej', William Law, m.a., Hou. Cauoii of Manchester, and Rector of Ring-
stead, Norfolk.

Hussey, Eyre W., :m.a., Vicar of Lyneliara, near Cliippenliam, Wiltsliii'e.

Hutcliiugs, Robert Sparke, Rural Deau, Vicar of Alderbiiry, near Salisbury.

Hutcliings, Wm. Hy., m.a., Sub-AVardeu of House of Mercy, Clewer, Windsor.

Hutcliins, Wm. H., b.a, Rector of SaltHeetby All Saints', Louth, Lincolushu'e.

Hutcliius, W., M.A., Abbey House, Essex.

Hutchinson, Benjamin, Vicar of St. ISIichael's, St. Albans, Herts.

Hutcliinson, Charles Hemy, m.a., Vicar of AVestdean, Chichester.

Hutchinson, Charles Pierrepont, m.a.. Vicar of Forton, Gosport, Hants.

Hutcliinson, Francis Edmmid, b.a., Vicar of Tisbm-y, Wilts.

Hutchuison, Henry John, Vicar of Brompton with Snauiton, near Scarborongh.

Hutchinson, Thomas, ji.a., Vicar of Ditchling, Sussex.

Hutchinson, Thomas, ji.a., Vicar of Kimbolton w. Middleton, Herefordsliii-e.

Hutchinson, William, ji.a., Vicar, and Master of the Grammar School, Howden.

Hutcliinson, William Hilton, Rector of Welney, Norfolk.

Hutton, F. P. B. N., m.a.. Vicar of St. James, West Bromwich.

Hutton, Henry Wollaston, ji.a.. Priest Vicar of Lincoln Cathedi'al.

Hutton, Robert Rossiter, >r.A.. Rector of Cliippiug Barnet, Hertfordshire.

Hutton, Vernon WoUaston, b.a.. Vicar of Snenton, near Nottingham.

Hutton, WilUam, m.a., Mcar of Beetham, near IMihithorpe.

Hutton, Wyndham jNIadden, Vicar of Lezayre, Isle of Man.

Hyde, Charles Frederick, m.a., Vicar of Dilton Marsh, Westbmy, Wilts.

Hyde, William Henry, Curate of AVest Hackuey, Middlesex.

Hjnie, Charles AVright Noble, Jt.A.. A'icar of Bierley, near Bradford.

Ibbotson, Edmiuid, Ciu'ate of Dorchester, Oxon.

lies, J. H., M.A., Preb. of Lichfield, R. Dean, Rect. of St. Peter's, Wolverhampton.

lUing-^vorth, Edward A., Chaplain to the Middlesex House of Correction.

Ima<re, AV. T., M.A..A"icar of AVickham Market, SuffoDc.

Inge, Francis George, m.a., Cm-ate of Aberford, Yorksliire.

Inge, John Edward Alexander, b.a.. Rector of Athehngton, Suffolk.

Inge, Jolm Robert, m.a., A'icar of Seamer, Yorkshire.

Inge, AVilliam, m.a., Cui'ate of Crayke, Durham.

Ingle, John, m.a., Rector of St. Olave's, Exeter.

Ingles, David, b.a.. Frogmore End, Boxmoor.

Ingram, Arthur John, b.a., Cm-ate of St. Marj'-le- Strand, Westminster.

Ligram, Heiu-y JManning, m.a.. Under Master of AA'^estminster School.

Ingram, Hugh, m.a.. Student of Christ Chm-ch, Oxford.

Ingram, Rowland, ji.a.. Rector of Great and Little EUingham, Norfollc.

Ligram, AA'illiam Clavell, :m.a., A^icar of Ivii'k jMichael, Isle of Man,and Chaplaui
to the Bishop of Sodor and Man.

Imnan, Edward, m.a.. Curate of AA^ilton, Wilts.

Ii-l)y, George Powell, m.a.. Incumbent of St. James', Clapton, Middlesex.

Ireland, AA'^Uliam Stanley De Courcy, m.a., A'icar of Chalford, Gloucestershii'e.

Iremonger, Frederick Assheton, m.a., Alcar of Bullington with Tufton, Hants.

Iremonger, Thos. L., b.a.. Vicar of A\''herwell, and of Goodworth-Clatford, Hants.

Irons, AVm. Josiah, d.d., Preb. of St. Raid's, Rural Dean, Rector of Wadingham.

Irvine, James, m.a., A'icar of Leigh, Southport, Lancashire.

Ir-s-ine, Matthew H.. AVestbourne, Emsworth, Hants.

Irwin, John, :m.a., A'icar of St. Marj^'s, Ber\\ick-on-Tweed.

Isaac, Edward AMiitmore, m.a.. Curate of Buclde}-, Hawarden, Flintshire.

Isaacson, James, m.a., A'icar of Kirk Fenton, near Tadcaster, Yorksliii-e.

Isliam, Robert, Rector of Lamport, Northants.

Ive, Sunon, m.a.. Cm-ate of St. Sa\dour's, Aberdeen Park, London.

Ivens, AVilliam Edmunds, b.a.. Curate of Hursley, Hants.

Ives, Robert J., Cm-ate of Clewer, near AVindsor.

Izard, Percy PluUipson, b.a., A^icar of Emery Down, Hants.

Izotl, Thomas, Master of the Grammar Scliool, Hoiiiton, Devon.

Jackson, Arthur Gregory, Cimite of St. Peter's, Wolverhampton.

Jackson, Charles Bird, m..\.. Vicar of Northwood, Stoke-upon-Trent.

Jackson, Edmund Frederick, Wells, Norfolk.

Jackson, E. D., All Saints, Marple, Cheshire.

Jackson, Francis George, m.a., Chaplain to the DoAvager Countess of Ellesmcre.

Jackson, Frederick, m.a., Hector of West Lj'un, Norfolk.

Jackson, George, b.a.. Curate of Middleton, Manchester.

Jackson, George, ji.a., Chaplain of Haslar Hospital, Hants.

Jackson, George E., Longden, Staffordshire.

Jackson, 11., b.a., Ruan Kectory, Helston.

Jackson, Henry Marshall, m.a.. Chaplain of H.M.S. •' Hector," Southampton.

Jackson, John, m.a.. Curate of lung's Sutton, Northants.

Jackson, John Charles, m.a., Head Master of the Church of England School,

Hackney, IMiddlesex.
Jackson, Joseph, b.a.. Curate of Berwick St. John. Wiltshire.
Jackson, Joseph IMafshall, Ptector of Bow Brickhill, Bucks.
Jackson, William. m.\.. Curate of Cauldou and Waterfall. Stafford.
Jackson, William Henr3% m.a.. Vicar of Chesterton, Staffordshke.
Jacob, Edgar, is.a., Curate of Witney, Oxon.
Jacob, James John, m.a.. Vicar of Horningsham, Wilts.
Jacques, Kinton, ji.a.. Vicar of Westhoughton, near Bolton-le-Moors.
Jacson, W^illiam Shallcross, Warden of Trhiity Hospital, Cluu, Salop.
Jamblin, Kobert, Precinct, PLOchester.
James, Edward, m.a., Piector of Peakirk, Northants.
James, Edward PJiys, b.d.. Vicar of Llangollen, Denbighshire.
James, James Caddy, ji.a.. Rector of Sedgeberrow, AVorcester.
James, Moorhouse, m.a., Vicar of Bedford, near Manchester.
James, Octavius, m.a.. Rector of Kirkhaugh, Northumberland.
James, Richard Lee, ll.b,. Vicar of Watford and Incumbent of Oxhey, Herts.
Janvrm, Francis William, ji.a.. Vicar of Great Toller, Dorset.
Jarvis, Charles Edwin, b.a.. Rector of Hatton, Lincolnshire.
Jayne, Francis John, ji.a.. Fellow of Jesus College, Oxford.
Jebb, John, d.d.. Canon of Hereford, Rector of Peterstow, near Ross, Hereford.
Jeffcoatt, T., m.a., Barston.

Jeffcock, John Thomas, ji.a., Vicar of Wolstanton, Staffs.
Jefferies, Edward, n.\., Rector of Grasmere, Westmoreland.
Jefferson, F. R., Curate of Bruighurst, Leicestershire.
Jefferson, Joseph, b.a.. Vicar of North Stainlcy, Ripon, Yorkshire.
Jeffreys, Henry Antliony, ji.a., Vicar of Ilawldiurst, Kent, and Student of Christ

Church, ()xf()rd.
Jelf, George Edward, ji.a., Vicar of Blackmoor, Alton, Hants.
Jenkin, E. Alfred, ji.a.. Rector of Tregynon, Newton.
Jenldn, John Fothergill, ji.a.. Curate of Rochdale, Lancashire.
Jenkins, John David, b.d., Fellow of Jesus College, Oxford, Vic. of Aberdare, Glam.
Jenkins, John Rees, ji.a., Vicar of Llanvrechva, Monmouthshire.
Jenldns, William James, ji.a.. Rector of Fillingham, Lincolnshire.
Jenk3'ns, Richard, b.a., Curate of Washington, Durham.
Jenner, Edmund, Rector of Catton, York.

Jennings. Henry, ji.a.. Vicar of Walton and Incmiibent of Beswick, Yorksire.
Jerdein, Charles, m.a., Rector of Gayluu'st with Stoke Goldington, Bucks.
Jermyn, E., b.a.. Student of Christ Church, Oxford.

Jermyn, Hugh Willoughby, ji.a.. (late Archdeacon), Vicar of Barking Essex.
Jerrard. Fred. Wm. Hill, ji.a.. Rector of Long Stratton, Noil'dk.
Jervis, W. H. E. R., Vicar of Compton Abdale, (iloucestershir..'.
•lesson, Henry, Curate of Great Wyrley, near Walsall.
Jcudwine, William. Vicar of Cjiicholey. Newport Pac^ue], l>ucl;s.

Jobenis. Charles Henry, :\i.a.. Curate of St. Luke's, Leek, Staftbrdsliire.

Jolms. Bennet Geo., m.a.. Chap, of School for the Indigent Blind, Southwark, Siu*r.

Jolmson, Ambrose James, b.a., Curate of East Raynham, Brandon.

Johnson, Fred. Pigot. m.a.. Vicar of Floore, near Weedon, Northants.

Jolmson, Hemy Frank, i.L.n., Vicar of St. James's, High "NVych, Sawbridgeworth.

Jolmson, John Edward, jr. a.. Vicar of St. Jude, Sheffield.

Johnson, John L., Long Stratton.

Johnson. Peveril, b.a., Curate of Leasingham, Lincolnshire.

Jolmson, Robert, m.a.. Vicar of Chislet. near Canterbury.

Johnson, Robert "\^'^illiam. m.a., Vicar of Pack-\vood, Henley in Arden.

Johnson, Stenning, b,a., Rural Dean, Minor Canon of Chichester, and Vicar of

Rumbold's AVyke, near Cliichester.
Johnson, Samuel Jenlcins, b.a.. Rector of Upton Helions, Devon.
Johnston, William Boys, m.\.. Vicar of Hoo, Kent.
Johnstone, Charles Henry, b.a., Vicar of Coalpit Heath, Bristol.
Johnstone, Jas. Alexr. Maxwell, m.a.. Curate of All Saints, Stand, nr. Manchester.
Jollye, Albert Palmer, Ciu'ate of Brockdish, near Harleston.
Jones, Alexander George, b.a.. Vicar of Morton Jeffries, near Hereford.
Jones, iimbrose, m.a.. Vicar of Stanuington, near Morpeth, Northumberland.
Jones, Ansell, Ciu'ate of Northallerton.

Jones, C. A., b.a.. Curate of Stoke -nitli Walsgrave, near Coventry.
Jones, David, Curate of Gelli, Llandigai, Bangor.

Jones, Denis Edward, Ji.A.j'Rector of St. John's, Stamford, Lincobishire.
Jones, Edward Enoch, b.a., Curate of Sliipston-on-Stoiu-, Worcestershire.
Jones, Edward Thomas, Curate of Llannor, Carnarvon.
Jones, George, Vicar of Chapel Hill, and Chai}lain of the Union, Chepstow.
Jones, George A., ll.d.. Vicar of Mossley, Lancasliire.
Jones, G. Arthur, Llanegryn, Merioneth.

Jones, George Wowen, 31. n.. Vicar of Long Grove, Herefordshire.
Jones, Henry, Curate of Great Ilford, Essex.

Jones, Hemy, m.a.. Rector of Llanj'chan, near Ruthin, Denbighshire.
Jones, Hemy, m.a.. Vicar of Osmotherley, Yorkshii-e.
Jones, Henry, m.a.. Chaplain of Tremadoc, Carnarvonsliire.
Jones, Henry David, m.a.. Incumbent of St. Mary's, Aberdeen.
Jones, H. W., St. Margaret's, Aberdeen.

Jones, James Davenport, b.a.. Curate of St. Phihp's, Hulme, Manchester.
Jones, Jolui, m.a.. Vicar of Reepham, Lincolnshire, and Rural Dean.
Jones, John, Rector of LlangAvm, Denbighsliire.
Jones, John Balmer. m.a.. Vicar of St. Ives, Cornwall.
Jones, John Richards, Rector of St. Bride's, Netherwent, IMonmouthslui-e.
Jones, J. S., Curate of Maiden and Chessington, Sm-rey.
Jones, John Cartwright, m.a.. Rector of Sheltou, Notts.
Jones, Lewis Usk, Rector of Llangasty-Talj'lljTi, Brecon.

Jones, Philip Sydney Pryce, Ciu-ate of Rampisham with Wraxall, nr. Dorchester.
Jones, Richard, Rector of Llanj'pother, Merionethshire.
Jones, Richard, m.a.. Vicar of Llamdhangel Traethan, Merionethshire.
Jones, Robert, Curate of Denbigh, St. Asaph.
Jones, Theophilus, m.a., Vicar of Brixton, Devon.
Jones, Thomas Henry, 31. a., Wyggeston's Hospital, Leicester,
Jones, Thomas, Curate of Tremeirchion, Flintslm-o.
Jones, Thomas Henry, m.a., Wyggestons' Hospital, Leicester.
Jones, Timothy, m.a.. Rural Dean, Vicar of St. Margaret's, Leicester.
Jones, Walter. Curate of Great Glemliam, Suffolk.

Jones, Wm. Hy., m.a., f.s.a.. Rural Dean, Vicar of Bradford-on-Avon, Wilts.
Jones, Wm. West, b.d.. Fellow of St. John's College, Vic. of Simimertown, Oxford.
Joplin, Fredk., m.a.. Rector of Boulge mth Deliach, SuflbUc.
Jordan. Joseph, b.a.. Vicar of Gailey cum Hatherton, Staffordshire.

Jourdain, Francis, m.a., Incumbent of Dcrwent, Derbyshire.

Jowitt. Jolm Henry, m.a.. Vicar of St. Mark's, Holbeach, Lincolnshire.

Joy, Samuel, m.a.. Hill Top, Ambleside.

Joyce, Fras. Hayward, jr.A., Piural ]3eau. Vicar of Harrow-on-the-Hill, Middlesex.

Joycei James Wayland, .m.a.. Prebendary of Hereford, Rector of Burford, (Third

Portion), Shropsliire, and Examining Chaplain to the Bishop of Hereford.
Joyner, PL, k.a.. Curate of Farington, lierkshire.

Jubb, Henry, b.a. ix.b., Pairal Dean, Mear of Dunham, Nottinghumshire.
Jukes, iVndrew Lewis, b.a.. Curate of Wellingborough, Northants.
Jukes, William Malone, Incumbent of Ennerdale, St. Bees, Cumberland.
Jupp, Charles. Curate of St. Nicholas, Newcastle-on-Tyne.
Kane, James I'ercy, m.a., Curate of St. Pauls, Brighton, Sussex.
Kant, WilUam, ji.a. ll.b.. Rector of All Samts and St. JuHans, Norwich.
Kay, William Henry, m.a., Curate of St. Peter's, AVolverhampton, Staffordshire.
Keate, John Charles, m.a.. Rector of Hartly Wespall, Hants.
Keating, Wilham, m.a., 53, NorfoUc Square, W., London.

Kebbeh Carston Dirs, b.a., Vicar of Smamiell with Hatherdeu, ^Vndover, Hants.
Keble, Thomas, ]!.d.. Vicar of Bisley, Gloucestershire.
Keble, Thomas, jun.. :\i.a., Cimite of Bussage, Gloucestershire.
Keddlc, Samuel Sherren, .m.a.. Curate of Whnborne Minster, Dorset.
Keeluig, William Graham, m.a., Cui-ate of Edmonton. Middlesex.
Keene, Benjamhi Ruck, b.a.. Vicar of Ncwent, Gloucestershire.
Kelly. IMaitland, Tavistock, Devon.
Kemble, Edward, isr.A., Vicar of Yeadon, Yorks.

Kemble, Nicholas F. Y., m.a.. Vicar of Hesket-in-the-Forest and of Armathwaite.
Kemp, Godfrey George, b.a., FeUow of Pembroke College, Cambridge.
Kemp, Henry, m.a.. Rector of Kyre Wyard, Worcestershire.
Kempe, Alfred Arrow, b.a., Rector of Wexham, Bucks.
Kempe, George Henry, ji.a., Rector of Bicton, Exeter, and Domestic Chaplain to

Lady RolLe.
Kempe, J. W., Curate of St. Oswald's, Durham.

Kempe, James Cory, b.a. , Preb. of Exeter, Rector of Huish and Merton, Devonshii-c.
Kempe, John Heniy, Cm-ate of Merton, Devon.
Kempe. Reginald C, ai.A., Niton, Isle of Wight.

Kempthorne. Robert Thomas, Curate of St. John's. Bury, Lancasliire.
Kendall, Edward Kaye, .m.a.. Vicar of St. Mark's, Notting Plill, Kensington.
Kendall, Herbert Peter, m.a., Grammar School, Hampton Lucy, Warwick.
Kendall, Jno. Hutton Fisher, Perp. Cur. of St. Matthew-'s, Holbeck, Leeds, Yorks.
Kendall, Walter AVilliam, m.a., Vicar of Birch, Middleton, Manchester.
Kennedy, Lancelot Studdert, Rector of Newdegate, Smxey.
Kent, Alfred, m.a.. Vicar of Coin St. Aldwyu, Fairford, Gloucestershire. -
Kent, Frederic, m.a., British Chaplain at Pau.
Kerr, George Rutland, :m.a.. Vicar of Hopton, Yorks.
Kerry. Charles, Curate of l\ittenliam, Surrey.
Kerry, William, m.a.. Vicar of St. Jude's, Bristol.
Kershaw, Edmund Diclde, m.a., Lamington, Biggar, Scotland.
Kershaw, Henry, Vicar of Greenhow, Yorkshire.
Kershaw, John Albert, b.a., Nordelph Parsonage. Downham, Norfolk.
Kettle, Henry Francis. Curate of St. Mary's, Paddingtou, Middlesex.
Kettle, Robert, 3i. a.. Little Bardtield, Braintree.
Kewley, Joseph William, b.a.. Rector of Thorpe, Derbyshire.
Kewley, Thos. Rigby,M.A., Travelling Secretary for the Additional Cui'ates' Society.
Ke_>Tner, Nathaniel, b.a.. Curate of Bingham, Notts.
Keys, Wells William, m.a.. Rector of Clifton, near Penrith.
Kidd, Philip Chabert, m.a.. Rector of Skipton, Yorkshire.
King, Bryan, m.a.. Vicar of Avebmy, Wilts.
I^g, Edward, b.a., Curate of Launccston. Cornwall.

King, Edward, ji.a., Rural Dean, Hon. Canon of Clirist Church, Vicar of Cuddes-
don, and Principal of the Cuddesdon Theological College, Oxon.

King, Edward George, :m.a., Hebrew Lecturer of Sidney Sussex Coll., Cambridge.

King, James Carleton, 3i.a.. Vicar of Bury, Sussex.

King, Patrick, 4, VauxhaU Bridge Ptoad, Westminster.

King, Richard, b.a.. Chaplain of the Lunatic Asylum, Prestwich, Manchester.

King, Richard Henry, ji.a.. Rector of Little Glemham, Suffolk.

King, Thomas, ji.a.. Vicar of Little Malvern, Worcestersliire.

King, Wallver, :m.a., Rural Dean, Rector of Leigh, Essex.

King, William Francis, b.a.. Curate of Ashburne, Derbysliire.

King, William Wilson, b.a.. Rector of Fleet Marston, Bucks.

Kingdon, H. TuUy. :\r.A., Curate of St. Andrew's, Wells Street, London, late Vice
Principal of Salisbiuy Theological College.

Kingsbury, Thomas Lack, 31. a.. Chaplain to the Marquis of Aylesbury, Pei-petual
'"Curate of Easton Royal, Pewsey, Wilts.

Kingsibrd, A. Godfrey. Curate of Atcham, Salop.

Kingsford, Frederick Wm., m.a.. Vicar of St. Thomas', Stamford Hill, Middlesex.

Kingsford, Hamilton, m.a., Vicar of Stoulton, near Worcester.

Kingsmill, Henry, m.a., Rector of Buxted, Sussex.

Kirby, Henry William, m.a.. Vicar of Nunkeeling, near Bewholme, Hull.

Kirby, Henry W., Cm-ate of Lustleigh, Devon.

Kirby, Richci. Heighway, 3i.A.,Perp. Cur. of Haverthwaite, Ulverstone, Lane.

Kirby, Reginald Rivers, ji.a.. Vicar of Hadlow Do^ni, near Uckfield, Sussex.

Kirk, Charles, m.a., Aden, Bombay.

Kirk, Thomas, m.a.. Master of the Grammar School, Wrexliam.

Kirkpatrick, Richard Carr. m.a.. Incmnbent of St. Augustine's, Kilburn, Middlesex.

Kirwood. Robert, Rector of Chester-le- Street, Durham.

Kissack, Edward William, b.a.. Incumbent of St. Jude's, Ramsey, Isle of Man.

Kitcat. David, ji.a.. Rector of Weston Birt witli Lasborough, Gloucestershire.

Kitcat, John, m.a.. Vicar of Swallowlield, Berkshire.

Kitehin. Francis, jj.a., 10, Victoria Street, Aberdeen.

Kitchingman, John. Vicar of St. Clary's, Wolverhampton, Staffordshire.

Kitson, Edward E. Blake, m.a.. Chaplain to the Forces, Woolmch.

Kitson, John Francis, m.a.. Vicar of Antony, Cornwall.

Klamborowski, Leonard, Ciu-ate of Ovington with Tilbury, Essex.

Knapp, Thomas Lloyd, m.a.. Curate of St. Mary's, Hulme. near Manche.ster.

Ivnight, John Wallcer. -M.a., Vicar of Wasliington, Sussex.

Knight, Thomas, b.a., Rector of Ford, near Berwick-on-Tweed.

Knight, Thomas Henry, ji.a.. Broadhays House. Honiton.

Knipe, Christopher, Vicar of St. Clement's. Terrington, Norfolk.

Knipe, James J. R. Leigh, m.a.. Birmingham.

Knowles, Charles, m.a.. Rector of Winteriugham, Brigg, Lincohishire.

Knowles, Jolm Lambert, m.a., Minister of St. Peter's, Bushey Heath, Herts.

Knox, Robert Augustus, m.a., Rector of Shobrooke, Devon.

Kvnaston, Walter Charles Edward, m.a., Hardwicke Hall, Shropshire.

Kyngdon, G. T. B., Cirrate of DawUsh, Devon.

La Barte, William WMte, m.a.. Curate of St. John's, Newdniry, Berkshire.

Lacli Szyrma, Wladslaw Somer\ille, m.a.. Vicar of Carmuenellis, Cornwall.

Lacon, Edmund, b.a., s.c.l.. Cm-ate of Watford, Herts.

Lacon, Frederick, b.a.. Rector of Headless Cross, Warwickshire.

La Fontaine, William, b.a.. Curate of St. James'. Accringlon, Lancashire.

Lagden, Richd. Dowse, b.a., Rec. of Stock Gayland & Chap, of the Union, Sherborne.

Laing, J. Fenwick, Curate of Walsall, Stafibrdshire.

L-aing, William, m.a., Rector of St. Martin's, Colchester, Essex.

Lake, William Charles, d.d.. Dean of Durham.

Lamb, Edwd., m.a.. Chap, to the Duke of Portland, and Curate of Worksop. Notts.

Ijamb. Jolm, ma.. Senior Fellow of Caius College. Cainliridge.

Lamb, Matthias Mawsoii, m.a.. Rec. of Widford, Glonc, witli Swinljrouk, Oxford.

Lamb. Thomas Davis, s.c.l., late Rector of West Haclmey.

Lambert, Greville H., 13. a., Clantield, near Farinp;don.

Lambert, William Hemy, m.a., Hector of Stoke Editli, Herefordsiliire.

Lamotte, F. Lagier, m.a., 21, Denmark Terrace, Brighton.

Lampen, John, .^i.a.. Rector of St. John's, near Devonport.

Lampet, W. E. L., Vicar of Great Rardtield, Essex.

Lance, William Henry, Curate of Thurlbear, ^^•ith Stoke St. Marj', Somerset.

Landon, E. H., .ai.a., Madeira.

Lane, Albert Grant, ll.d.. Lower Easton, Bristol.

Lane, Charlton George, b.a.. Rector of Little Gaddesden, Herls.

Lane, Ernald, jr.A., Fellow of All Souls' College. Oxford, and Rector of Leigh, Staffs.

Lane, Francis, m.a., Rector of Whissonsett, Norfolk, Chap, to the Duke of Leeds.

Lane, G. P., m.a.. Curate of Great Gransden, Hunts.

Lane, John Reynolds, m.a.. Vicar of Roxby with Risby, Lincolnslm-e.

Langdale, Geo. Aug. m.a.. Vicar of Compton with Up Marden, near Petersfield.

Langford, A. W. H., b.a.. Curate of Euston, Sufiblk.

Langford, Edwd. H}^, b.a., Rec. of JNIarksbuiy, and Vic. of BrisUngton. Somerset.

Langford, Edward John, b.a., Curate of St. Jolin's, Eastover, Bridgwater, Somerset.

Langhorne, William Henry, m.a., Curate of St. Gabriel's, Pimlico, London.

Langley, Thomas, b.a.. Rector of Ganarew, near Ross, Herefordshire.

Langley, Wilham, ji.a.. Curate of Wymondham, near Oalvham.

Langshaw, Thomas, Ciu-ate of Hodnet, Salop.

Langstaff, George William, m.a.. Rector of Dalham, near Newmarket.

.Lanphier, W. H., Vicar of Long Compton, Warwickshire.

Lascelles, Rowley, b.a., Vicar of St. Thomas, Elson, ^Mvcrstokc, Hants.

Latham, John Larking, m.a.. Vicar of Lydden, Kent.

Laugharne, T]ioma.s Robert Jolm, ."m.a.. Curate of Laugliarnc, Carmartheushii-e.

LaughUn, E. J., m.a., Curate of Willingham, Cambridgeshire.

Laurence, George, m.a.. Curate of Cromer.

Laurie, Jas. Wm. ]3orthwick, b.a.. Cm-ate of St. Peter's, Swinton, near Manchester.

Law, Ai'thur, b.a.. Curate of Christian Malford, Chippeuliani.

Law, Arthur James, b.a.. Curate of Eltham, Kent.

Law, Frederick Henry, m.a.. Rector of Croft, near Darhngton.

Lawford, Chas., m.a.. Vicar of Winterborne Stoke & Berwick St. James', Wilts.

Lawrance, Walter John, :m.a.. Rector of St. Alban's, Herts.

Lawrence, A. C, Rector of Whittington, near Cheltenham.

Lawrence, John Algernon, ll.b., Curate of Crewkerne, Somersetshire.

Lawrence, Philip Newman, m.a.. Curate of St. Philip's, Ilulme, Manchester.

Lawrence. Richard Gwynne, b.a.. Vicar of Tong, Shifl'nal, Salop.

Lawson, Fredericlc Pike, m.a., Nortliampton.

Lawson, Jolm Ancram, b.a., s.c.l.. Curate of Tenb3% Pembi'okeshii'e.

Lawson, Robert, m.a., Rector of Upton-on-Severn. Worcester.

Lawson, Robert, i!.a.. Curate of Walton-iu-Gordano.

Lawson, William De Lancej', M.a., Hon. Lecturer of Training College, Fishponds.

Lawson, WilHam Lipsett, m.a.. Vicar of Lynton, Devonsliire.

Lea, Wm.,M.A., Hon. Can. of Worcester, and Vic. of St. Peter's, Droitwich, Wore.

Leach, John, m.a., Curate of St. Mark's, Lakonham, Norwich.

Lear, Francis, m.a., Precentor and Can. of Salisbury, Rector of Bisliopslon, Wilts.

and Dom. Chaplain to the Bishop of Salisbury.
Ijcaver, Henrj' Cozens, :\[.a.. Rector of Pen Selwood. Somerset.
Leaver, Tay, m.a.. Curate of Epping, Essex.

Ledward, Charles Edward, b.a., Ciu-ate of North Petherlmi. Somerset.
Ledward, William Jellicorse, Curate of St. James', Barrow. Lancashire.
Lee, Edward Henr^-, b.a.. Rector of Boughton Bleau, Kent,
Lee, Frederick George, d.c.l., Vicar of All Saints. Lambeth, Siuxey.

Lee, Philii) Henry, m.a., Rector of Farnliani, Dovsetsliii-o.

Lee, J. B., Senior Assistant Master. Bedford School.

Lee, Stanlake. b.a., Rector of BrouG;liton TS'ith Bossington, Hants.

Lee, Thomas Jones. .^r.A., Vicar of Christ Chiu-ch. Luton, Beds.

Leefe, John Ewbank, :\i.a., Incumbent of Cresswell, near Morpeth, Northumb.

Lees. Thomas, m.a.. Incumbent of Wreay, Carlisle.

Le Feuvre, PhUip Alfred, >r.A., Jersey.

Lefroj', Anthony Cottrell, m.a.. Vicar of Longdon, near Tewkesbmy.

Le Geyt, Charles James, m.a.. Vicar of St. Matthias', Stoke Newington, Middx.

Legg, William, m.x., Ciu'ate of Salt-wood, Hjiihe, Kent.

Legge, Alfred Ai-tlmr Kaye, :\r.A.,Vicar of St. Andrew's, Wigan, Lancashire.

Legge, Augustus George, b.a.. Vicar of North Ehnham, Norfolk.

Legge, Hon. Augustus, m.a., Vicar of St. Bartholomew's, Sydenham, Kent.

Legh, John Robert, m.a., Vicar of Astley, Shrewsbury.

Leighton, John, .-^r.A., Assistant Master of the IMUitary and Civil Department of

Cheltenham College.
Leighton, AV. Allport, b.a., Shrewsbury.

Lemon, Thomas WilUam, b.a., Ciu'ate of Stoke Damerel. Devon.
Le Mottee, WiUiam, m.a.. Vicar of Helion Bmupstead, Essex.
Lempriere, Daniel Matthew. :*i.a.. Chap, of the Hospital and Piison, Jersey.
Lempriere, W., Chaplain of Rozel Chapel, Jersej-.
Lendrum. iVlexander, m.a.. Curate of Warbiu'ton, Cheshire.
Lemiy, Christian, d.])., Pmkueys Green, Maidenhead.

Lenny, Henry Stokes Noel, m.a.. Curate of Crowthorne, near Wokingham, Berks.
Leonard, Francis Burford, m.a., Rector of Kemeys Inferior, Monmouthshire.
Leonard, W. S., b.a.. Cm-ate of Marshwood, Bridport.
Lepard, Samuel Campbell, b.a.. Curate of St. Martin's, Canterbury.
Lesh, Edward, m.a., Incmnbent of Selside, near Kendal, Westmoreland.
Leslie, R. Joshua, Curate of Tathwell, Lincolnshire.
Lester, Lester, s.c.l.. Presbyter of Wimborne ^Minster, Dorset.
Lethbridge, A., Nettlebed, Henley-on-Thames.

Lethbridge, Elford Copland, ji.a., Vicar of W^est Thurrock, Romford, Essex.
Leverett, John, m.a., Curate of Balsall Heath, near Birmingham.
Lewington, A. L., Head Master of St. Michaels Grammar School, Reading.
Levtds, Daniel, Vicar of Llangorsc, Breck.
Lewis, David, m.a., Rector of Trefnant, Denbigh.
Lewis, Evan, m.a., Rui'al Dean, Rector of Dolgelley, Merioncthslm-e.
Lewis, J. Clarke, m.a., Rector of Alverdiscott, Devousliii-e.
Lewis, Lewis, m.a., Rector of Denbigh.
Lems, R., m.a.,

Lewis, W. A. H., m.a., Vicar of Upper Gonial, Staflbrdshire.
Lewthwaite, George, m.a., Adel, Leeds.

Lewty, Thomas Cooper, ji.a.. Vicar of Roulston, Lincolnsliii-e.
Ley, Augustin, m.a., Sellack, Herefordshire.
Ley, Richard, st.a., Stewarton Lodge, Bournemouth.
Lias, John James, m.a.. Minor Canon of Llandaff Cathedral.
Liberty, Nathaniel, Curate of Holy Trinity, Brompton.
Liddell, Hon. Robert, m.a.. Vicar of St. Paul's, Kjiightsbridge, London.
Liddon, Henry Parry, d.d., d.c.l.. Canon of St. Paul's, London, Leland Professor

of Exegesis, Oxford.
Light, John, n.n.. Vicar of All Saints, Notting Hill, Middlesex.
Lightfoot, Nicholas Francis, m.a., Rector of Islip, Northants.
LUly, Peter, ji.a., Vicar of St. Mary's, Collaton, Paignton, Devon.
Lindsay, Heniy, m.a., Rector of Kettering, Northants.

Lindsay, James, m.a.. General Preacher in the Diocese of Gloucester and Bristol.
Lindsay, William John Coussmaker, b.a., Rector of Llanvaches, near Newport.

Monmouth, and Chaplain to the Earl of Crawford and Balcarres.

Liutield, R. P., ij.a., Curate of Elton, near Buiy, Lancashire.

Lingarcl-Gutliric. 1\. R., ji.a., Taj'bank House, Dundee.

Linklater, Uobert, m.a., Beckeuliani.

Liusldll, John Anthony Pearson, b.a., Picctor of Beaudesert, Warwickshire.

Lintott, Joseph Cooper, Curate of St. Mark's, Kennington. Surre3^

Lipscomb, Edwin Francis, Curate of Holy Trinity, Coventry.

Lipscomb, Frederick, m.a., Yicar of Frogmore, St. -Vlban's, Herts.

Lipscombe, Charles H., Ptector of Temple Ewell, Kent.

Lister, John Moore, m.a.. Curate of St. Martin's, Scarborough, Yorkshii-e.

Litler, Joseph Bellot, m.a., Vicar of Llantrissent, Newport, Monmouth.

Little, Charles Hardy, b.a.. Curate of Clewer, near Windsor.

Little, Geo. Savile Lumley, b.a. Rec, of Kenlej', ifc Incum. of Buildwas, Shropshire.

Little, Thomas, b.a., Ptector of Princes llisborough, Bucks.

Little, Thomas Palling, m.a., Yicar of l^auutlej^ and of Oxcnhall, Gloucester.

Little, Wm. Jno. KJaox, m.a.. Curate of Turmeston, Bucks.

Littledale, Chas. Edwd., :\i.a., Vicar of St. Giles in the Wood, Torrington, Devon.

Littledale, Richard Frederick, ll.d.. Ill, Ladbroke Grove, London. W.

Livingston, Thomas Gott, :m.a., ]Muaor Canon of Carhsle Cathedral.

Livius, WilUam Grintield, m.a., Curate of Ilfracombe, Devon.

Lloyd, A. T., b.a.. Curate of Cholsey, near Walhngford.

Lloyd, D. Lewis, b.a.. Curate of DolgcUy, Merionethshire.

Lloyd, Franfds LI., b.d., Yicar of Aldworth, Berks.

Lloyd, G., Yicar of Gresley, Staffordshii-e.

Lloyd, Henry Robert, m.a., Rector of Clilfe-at-Hoo, near Roclicster, Kent.

Lloyd, lorwertli Grey, b.a., Cm-ate of Chffe-at-Hoo, Kent.

Lloyd, ]\Iorris, Vicar of Llaneltyd, Dolgelly, Merionethsldrc.

Lloyd, Thos. Bucknall, ji.a., Preb. of Lichfield, and Vic. of St. Mary's, Shrewsbury.

Lock, Campbell, n.A.., Curate of Whitwell, Isle of Wight.

Locke, Edward, Curate of Methwold, Norfolk.

Lodge, A., B.A., Rector of Holy Trinity, Wavertree, near Liverpool.

Lodge, Samuel, m.a., Rm-al Dean, Rector of Scrivelsby, Lincolnshire.

Lomax, Charles Henry, Cm-ate of St. Cross, Clayton, Manchester.

Lomas, Holland, b.a.. Incumbent of Walton Breck, near Liverpool.

Long, Charles Edward, ji.a., 8, Mall, Clifton.

Long, Charles Hamilton Kellett, b.a.. Curate of EccleshaU, Staffordshire.

Longden, William George, m.a., Fellow of Queen's College, Cambridge.

Longsdon, Henrj^ John, ji.a., Yicar of Seacroft, near Leeds.

Longfield, Charles, Cm-ate of Hanley Castle, Upton-on- Severn, Worcester.

Lonsdale, Jolm Gylby, m.a.. Canon of the Cathedi-al and Examining Chaplain to

the Bishop of Lichfield, Yicar of St. Mary's, Liclilield.
Lord, F. B., Rector of Farmborough, near Bath.

Lorimer,J.H.,M. A., Vice-Principal of Collegiate School, CroslaudMoor,Huddersfield.
Loring, Ai-thur, m.a.. Cm-ate of Honiton, Devon.

Lory, H. C, Retired Chaplain Royal Navy, Curate of St. David's, Exeter.
Lott, William Bucldand, m.a., Rural Dean, and Rector of Barton ]\Iills, Suffolk.
Low, Jno. Low, jr. a.. Cm*, of Forest with Harwood, Middleton-in-Teesdale, Durham.
Lowder, Chas. Fuge, m.a., Vicar of St. Peter's, St. George's in the East, London.
Lowder, William Henry, jr.A., Vicar of Alvanley, Cheslm-e.
Lowe, Edward Clarke, d.d., Ilead Master of St. John's CoUege, Hurstpierpoint,

and FeUow and Vice Provost of St. Nicolas College, Lancing, Sussex.
Lowe, Charles Benjamin, m.a., Rector of Tydd St. Mary, Lincoln.
Lowe, Edward Henry, b.a., Cm-ate of Long Melford, Suffolk.
Lowe, George, b.a., Vicar of Upper Ottery, Devonsliire.
Lowe, Jolm M., Yicar of Abbot's Bromley, Staffordshire.
Lowe, Julius Conran, m.a., Minor Canon and Sacrist of Durham Cathedral.
Lowe, Richard Lomas, m.a., Vicar of Bradley, Staffordshu-e.
Lowe, Thomas, b.a.. Incumbent of All Saints, Bolton, Lancaster.

Lowe, Thomas, ji.a.. Rural Dean. Vicar of Willingdon, Sussex.

Lowenberg, W. J., b.a.. Cm-ate of Holy Trinity, Bingley, Leeds.

Lowndes, Edward Spencer, m.a.. Curate of Liidlow, Salop.

Loj'd, Lewis Haigh, ji.a.. Rector of Abington, Northampton.

Luard, Henry Richards, m.a.. Fellow of Trinity College, Registrar of the Univer-

sity, and Vicar of St. Mary the Great, Cambridge.
Lucas, Charles, b.a.. Rector of Filb)-, Norfolk.
Lucas, C. H., Rector of Edith Weston, Rutland.
Lucas, W. O., B.A., Assistant Master in Uppingham School.
Lucas, William Henry, m.a., Rural Dean, Vicar of Sopley, Hants.
Lucej^ Ebenezer Curling, m.a.. Vicar of St. Maigaret's-at-Clifte, Dover, Kent.
Luckman, WUliam J. Grant, ji.a., Chaplain of St. John's Hospital, Bath.
Luckock, Herbert Mortimer, jr. a., late Fellow of Jesus College, and Vicar of All

Saints', Cambridge, and Chaplain to Lord Carington.
Luckock, Reginald Mortimer, m.a.. Curate of St. John's, Hammersmith, Middx.
Lucy. John, Ji.A., Rector of Hampton Lucy, and Vicar of Charlcote, Warwicksliii-e.
Jjufiman, Thomas, b.a.. Curate of Stoke Prior, near Bromsgrove, Worcester,
liuke, William Henry Colbeck, jr. a., Rector of Elmswell, Suflblk.
Lukis, William Collings, jr.A., Rector of Wath, near Ripon, Yorks.
Lumb. Henry, jr. a., Rector of Kirkbride, near Wigton, Cumberland.
Jjumley, William Faithful, Curate of St. Edmund, Northampton.
Lunn, John Rol)ert, B.n., Vicar of ]\Iarton with Grafton, Ousebm-n, Yorks.
Luscombe, Alex. Popham, b.a., Vicar of Harburtonford, near Totnes, Devon.
Luscombe, F. P. Epworth, b.a., Vicar of Arminghall, Norfolk.
Luscombe, Richard James, ji.a.. Vicar of Moorhnch, Somersetshire.
Lutt, Edward Kellord, ji.a.. Vicar of Harmston, Lincoln.
Luxmoore, Charles Coryndou. ji.a.. Vicar of Fawley, Berkshire.
Lyall, F. J., ji.a., ]Miuister of St. Luke's, Derb}-.

Lyall, William Hearle, m.a., Rector of St. Dionis Backchurch, London.
Lynde, Timothy Gascoigne, Curate of Christ Church, Westminster, London.
Lyttelton, Hon. Albert Victor, ji.a., Curate of Hillingdon, Middlesex.
Maberly, Thomas Astley, ji.a.. Rural Dean, Vicar of Cucktleld, Sussex.
Macartney, Sidney Parkyns, ji.a., Curate of Thorverton, Devon.
INIacaulaj', John Heyrick, ji.a.. Rural Dean, Vicar of Highbridge. Somerset.
Macaulay, Sam. Heyrick, b.d.. Rector of Hodnct, Shropsliu'c.
MacColl, Malcolm, ji.a. t.r.s.l.. Chap, to Lord Napier, Rector of St. George's,

Botolph Lane.
MacColl, Malcolm, ji.a., Ciu'ate of St. Giles', Camberwell,
Macdonald, A. J. N., Edinburgh.

Macdougall, James, ji.a.. Vicar of Hanney, Wantage, Berks.
Mactarlane, AVilliam Alexander Comyn, ji.a., s.c.l., Ciu'ate of St. Giles', Oxford.
Macfarlane, William Charles, m.a. Vicar of Dorchester, Oxon.
Machen, J. E. Jones, Llanthewy Rectory, Caerleou, Monmouthshire.
Mackarness, George Richard, ji.a.. Rural Dean, Chaplam to the Bishop of Oxford,

Vicar of Ram, Stafibrdshrre, Fellow of St. Nicolas College, Lancing, Sussex.
Mackenzie, Geo. Wm. Russell, Vicar of Coton ui the Elms, nr. Burton-on Trent.
Mackrcll, Robert, b.a.. Curate of Tormarton, Gloucestershire.
Maclagan, AVm. Dalrymple, ji.a., Riu'al Dean, and Rector of Newington. SuiTcy.
McCallan, Jolm Ferguson, ji.a., Licunibent of New Basford, Notts.
McCaroghei-, John Ommaney, ji.a., Prebendary of Chichester, Rector of Nuthiirst.

Sussex, and Chaplain to tlic Duke of Richmond.
McCheane, James Henry, ji.a.. Incumbent of Holy Trinitj', Leeds.
McCririck, T. W. ji.a.. Cm-ate of Haigh, Lancashire.
McDougall, Francis Thomas, d.c.l., {late Bishop of Labuan,) Archdeacon of

Huntingdon, and Vicar of Godmanchester, Hunts.
McDowall, Robert Scott, ji.a.. Curate of Powerstock. Bridport, Dorset.
McDowell, John Ramsav, ji.a.. Head IMaster of the Grammer School, Bath.

i)o

Madarlaue, James Duncan, m.a.. Itural Dean, llectoi- of Staveley, Derbysliii-e.

Macfarlane, E. i\I., Curate of Staveley.

McGachen, Nicholas H., b.a., Rector of St. George the Martyr, Canterbmy.

McGill, John, Vicar of Stoke Ferry, Norfollc.

McKeau, Wm. S., Curate of Bentham St. ]Margaret's,^ncar Lancaster.

McKenzie, Douglas, m.a., Curate of St. Mary's, Wolverton, Bucks.

Maclean, Hippisley, M.A., Prebendary of Lincoln, Riu-al Dean, Vicar of Caisto-r.

Macnamara, Henry, b.-\., 10, Tay-square, Dundee.

Macnamara, Thomas Binstead, m.a.. Cowes, Isle of Wight.

McNair, Henry Bingham, i!.a.. Curate of Hampton Lucy.

Maconcchy, James, m.a.. Vicar of All Saints, Paddington.

Macpluiil.'Edmd. AVhittingstal St. INIaur, m.a., Ptector of Plumpton, nr. Towcester.

Macy, y. H., Pvector of Oxhill, Warwickshire.

Madan, James Russel, m.a., Warminster.

Madan, Nigel, m.a., Vicar of Polesworth, Warwickshire.

Maddison, Ai-thur Roland, ai.A., Curate of Friskney, Lincohishire.

Mahon, Geo. A., jla., Vic. of Vobster and of Leigh-upon-Mendip, Somerset.

Main, Thos. John, m.a.. Professor in the Royal Naval College, Portsmouth.

Maine, Lewin George, m.a., Vicar of St. Lawrence, Reading, Berks.

Maitland, Herbert Thomas, b.a.. Curate of Rotherhithe, Sui-rey.

Majendie, Artluu', Rector of Elvetham, Hants.

Majendie, Severne A. A., m.a.. Domestic Cliaj)lain to the Duke of Buccleuch.

Major, Seymour Edward, Incumbent of Etall, Northmnberland.

Malcolm, H., b.a., St. Mary's, Dumblane.

Maiden, A. W. Peasemore, Newbury, Berks.

Maiden, Bingham Sibthorpe, b.a.. Vicar of Sheldwick, Kent.

Male, Arthur Somery, m.a.. Rector of More, Salop.

Male, Christopher Parr, m.a.. Vicar of Cotes Heath, Stone, Stafford.

Male, Edward, m.a., Oxford.

Malet, Wm. Wyndham, Vicar of Ardeley, near Buntingford, Hertfordsliire,

MaUm, Alfred, m.a.. Curate of Dummer, Basingstoke, Hants.

Malim, Arthur Warcup, Peasemore, Newbury, Berks.

Malleson, Edward, m.a.. Vicar of Baldersby, Yorkshire.

Maltby, Brough, ji.a., Vicar of Farndon, Notts., and Rural Dean.

Manclarke, Richd. Palgrave, m.a., Inciunb. of St. James", Barrow in Furness, Lane.

Mandale. Blain, m.a.., Vicar of Bishop's Itchington, near Leamington.

Mangin, Samuel Wareing, b.a.. Vicar of St. Columba's, Haggerston, London.

Manley, John Jackson, m.a., Datchet, near Windsor.

Mann, Charles Noel, b.a.. Vicar of St. Issey, near Wadebridge, Cornwall.

Mann, W. M., b.a.. Curate of Bobbington, Statibrdsliire.

Mamiers, Otho Augustus, b.a.. Rector of Hawnby, and Incumbent of Old Byland.

Manning, Douglas G., Priest-Vicar of Wells Cathedral.

Manning, F. J., d.d., Head jMaster of Trinity Church School, Springfield.

Manning, George Wilham, Rector of Little "Petherick, Cornwall.

Mansell, Heniy, Curate of Porthleven, Cornwall.

Mansell, Wm. Simnan, Curate of Nether and Over Seale, m-. Ashby-de-la-Zouch.

Mansfield, Edward, b.a.. Incumbent of Highnam, Gloucester.

Marah, Wm. Hennessey, Vic. of Little Compton, Moreton-in-tlie-Marsh.

Marcus, Lems, m.a., Vicar of St. Paul's, BunliiU-row, London.

Mare, Wm. Salmon, m.a.. Vicar of Bramham, near Tadcaster, Yorkshire.

Margetts, B. H., Cui-ate of Pickhill, Yorkshire.

Marrett, Edward Lawrence, m.a., Vic. of Lesbury mth Alnmouth, Northumb.

Marriuer, George, Bloxliam Grove, Oxon.

Marriner, Francis, Curate of Clapham, Lancaster.

Marriott, Charles, b.a., Ciu'ate of St. Jude, Moorhelds, Sheffield.

Marriott, Fitzherbert Adams, m.a., Vicar of Chaddesley Corbet, Worcestershire,

Marriott, Harvey, m.a.. Assistant JNIaster of the Grammar School, Leeds.

Marriott, Henry Spelman, ji.a.. Rector of Wilby, Suflblk.

MaiTiott, John, m.a.. Vicar of Hythe, near Southampton.

Man-iott, Walter Henry, b.a., Curate of Fishponds, near Bristol.

Marsden, Jonathan "NVm., Curate of Glutton, Somerset.

Marsden, Wm. Green, b.a., Cm-ate of St. John's, Hammersmith, Middlesex.

Marsh, Riclid. Wm. Bishop, m.a., Vicar of Plaistow, Essex.

Marsh, Theodore Heniy, m.a., Piector of Cawston, Norwich.

Marshall, George, m.a., llui-al Dean, and Vicar of Pirton, Oxon.

Marshall, Henry James, m.a., Vicar of Bettws, Montgomery.

Marshall, James, b.a., Curate of St. Paiil's, Alnwick, Northumberland.

Marshall, J. H., m.a., Curate of Rotherfield, Sussex.

Marshall, Peter, b.a., Rector of St. John Baptist, Hulnie, Manchester.

Marshall, Robert Manning, ji.a., Rector of Hedenham, Norfolk.

Marshall, Thomas Outram, b.a.. Curate of Frome Selwood, Somerset.

Marsham, Hon. John, m.a., Rector of Barton Seagrave, Northants.

Marsland, George, m.a.. Rector of Beckingham, Lincolnshire.

Marstou, Edward, ji.a., Rector of Holy Trinity, Chester.

Martin, Charles, m.a., Warden of St. Peter's College, Radley, near Abingdon.

Martin,' George, d.d., Vicar of St. Breward, Cornwall.

Martin, Glanville, b.a.. Vicar of Halwell, Devon.

IMartm, Hezekiah, b.a., Vicar of Thatcham, Berksliii-e.

Martin, John, m.a., Vicar of St. Andrew the Great, Cambridge.

Martin, Richard, Rector of Challacombe, Devon.

Martin, Walter Willasey, m.a., Cheltenham.

Martin, Wm., b.a., Licumbent of St. Mark's and Curate of St. John's, Coventry.

Martin, William Eycott, m.a.. Vicar of West Farleigh, near IMaidstone.

Martjaa, John, b.a.. Curate of WetAvang -n-ith Finber, Yorkshire.

Martj-n, Wm. Waddon, b.a., Rector of Lifton, Devon.

Marvin, Wm. Harry, ji.a., Rector of Higliam Gobion, and Vic. of Hexton, Beds.

Marwood, Geo. Willis, m.a.. Curate of Laniarsh, Essex.

Maskery, Edward James, b.a., Ciu-ate of Morpeth, Northumberland.

Maskew. H. E., m.a.. Chaplain to the Forces, Newbridge.

Mason, Erasmus Valentine, m.a., Vicar of Dornej', nr. Windsor, Berkshire.

Mason, Ibbott Alfred, b.a., Curate of St. Mary's, Plaistow, Kent.

Mason, Jackson, Vicar of Pickhill, Yorksliii'e.

Mason, James, Leicester.

Mason, Jolui, b.a., Vicar of Fir Tree. Darlington, Durham.

Mason, Joseph, m.a., Licumbent of East Tytherley, Hants.

Mason, Peter Hamnett. m.a., Fellow of St. John's, College, Cambridge.

Mason, Ulric Collins, b.a., Cm-ate of Staveley, near Wakefield.

Mason, William, late Vicar of Normanton.

Mason, William, m.a.. Cm-ate of Bigbury, Ivybridge, Devon.

Massey, Jolm Cooke, m.a., Curate of South Normanton, nr.Alfreton, Derbysliii'e.

Massey, Thomas Hacket, Rector of Faringdon, Hants.

Massingberd, Francis Charles, ji.a., Chancellor of Lincoln Cathedral, Rector of

Soutli Ormsby, Lincohisliii-e.
Master, George Streynsham, ji.a., Rector of West Dean, Wilts.
Masters, Allan Smith, Camer, near Gravesend.
Masters, William Caldwell, b.a., Cm-ate of Long Marston, Herts.
Mathews, William Arnold, ji.a.. Vicar of Laughton, Lincolnsliii-e,
Matson, R., Cm-ate of Falmouth.

Matthews, John. Vicar of luiowstone w. Molland, Devon.
Matthews, Richard Brown, m.a., Vicar of Shalford, Surrey.
Matm-in, Charles Gabriel TreA\anan, b.a.. Cm-ate of Richmond, SiuTey,
Maude, Francis Henry, Vicar of Holy Trinity. Ipsmch.
^laughan, James Slade, Curate of Allingtou, Wilts.

]\laug]ian, Jolin Avcliibald C(>llinL;\v(j()(l. ,ai.a.. Vicar ol' Micldey, Northumlierland.
Maugluui, William Moiiand, Curate oi' Holt and Littlf ^VitIey, \\\)rtx'stershirc.
Maiile, William, ii.a., Rector of Eyuesbury, Hmits.

Maunsell, (leorge Edmund, m.a., iteotor of Thorpe IMalsor. Nortliamptoushiro.
Maurice, l-'rederick Denison. si.x.. Professor of Moral I'liilosophy, and Incumbent

of St. Edward's, Cambridge.
Maxwell, Henry G., Wyddiall, lUmtingford, Herts.
May, Edward John, d.d.. St. Andrew's, Hastings.
May, James. >r.A. Worthing Sussex, laic Vicar of Timsbury.
May, John, Woodside, Ivirley, Reading ; late Vicar of Ugbort)Ugh.
Mayer, J. H., Vicar of Wold Newton, Yorkshii'e.
Maylicw, C, Winclifield.

Mayne, E. O., Vicar of Strood, near Rochester.
Mayne, Jonathan, b.a., Vicar of St. Catherine's, Gloucester.
Mayo, Charles Herbert, b.a., Curate of Eolke and North Wootton. Dorset.
Mayo, Ed\\'ard, Curate of Tresco, Scilly Isles.

Maj'o, Herbert Harman, b.a.. Curate of Tresco and Bryher, Scilly Isles.
Mayo, Theodore, si.a., Riverdale, J>orking.

Mayo, William, m.a., Rector of Eolke, and Vicar of North Wootton, Dorset.
Mayor, Charles, ir.A., Curate of W^aveudon. Bucks.
Meade, Charles John, b.a.. Curate of St. George's, Camberwell, Surrey.
Meade, Hon. Sidney, Rector of Wylye, Wiltsliire.
Meara, Plenry George Jeplison, 1!.a.. Curate of Buckingham.

Medd, Artlmr Octavius, b.a.. Vicar of Amble Avith Hauxley, Acklington. Nthmbd.
Medd, George Tate. Curate of Harrietsham, near jMaidstone.
Medd, Peter Goldsmith, m.a., Fellow of University Coll. Oxford, Rector of Barnes,
Medland, William, m.a.. Curate of St. John's, Newbury, Berks.
Medley, George Rowland, js.a.. Rector of St. Nicholas, Colchester.
Medwin, Thos. Rea, m.a.. Head Master of Grammar School, Stratford-on-Avou.
Meeres, Horace, m.a., Vicar of Bradwell with Kclmscott, Oxon.
Mellish, William .John, m.a., Vicar of Orston with Thoroton, Notts.
Mellor, Thomas Vernon, m.a.. Rural Dean, Vicar of Idridgchay, AVu'ksworth,
Mellor, W. J., b.a., Rector of Colwick, Nottingham.

MeMUe, Wilham James, b.a., Rector of Ashton inMakerfield, Lancashire.
JMehille, W^illiam Rylance, m.a., Rector of Matlock, Derbyshkc.
]\Ienteath, Eras. Hastings Stuart, b.a., Mcar of Thorp Arch, near Tad(;aster, Yorks.
Mercer, John Eras., b.a.. Curate of Rockingliam, Northampton.
Mercer, Thomas Warren, :\r.A., Vicar of North Allerton, Yorksliire.
Mercier, .Jerome .John, Curate of Hanwell, IMiddlesex.
INIeredith, -John, Curate of Llanfairfechan.

Meredith, .Jolni, Curate of Marston St. Lawrence, witli Warlcworth, Northants.
Mereweather, John Davies, b.a., Ijritish Chaplain at Venice.
Merriman, Henry Gordon, d.d.. Plead IMaster of the Grammar School, Guildford.
Merriman, Joseph, m.a.. Head IMaster of the Surrey County School, Cranleigh.
Merriman, William Henr}^ Robert, jr. a.. Curate of Shapwick, Bath.
Mertens, Ered. Mountenaj' Dhs, m.a., Eellow of St. Nicolas College, Lancing, and

Head IMaster of Ardingley College, Sussex.
Messenger, John Earnham, ji.a.. Curate of Pitton and Farley. Wilts.
Metcalfe, John, m.a.. Vicar of Holy Trinity in Micklegate, York.
Metcalfe, Wallace, m.a., Vicar of St. Andrew's, Illvetshall, Bungay, Suffolk.
Meugens, Allan George Munro, b.a.. Curate of Dudley, Worcestershire.
Meynell, Henry, :m.a.. Vicar of Denstone, Staffordshire.
Michell, William, m.a.. Vicar of Chantry, Erome, Somerset.
Michell, AVilliam Philip, b.a., Cur. of Carhampton cum Rode Huish, Somerset.
Micklethwaite, A. J., St. Michael's, Shorcditch, London.
Middlemist, Robert, ji.a.. Mathematical Master at Harrow School.
Milburn, William, Vicar of Redcar, Yorkshire.

3Iiltlmay, C. Armulell St. John. m.a.. 1 lector of Long Marston. York, Rm-alDean.

Mildmay', Carew A. St. John, m.a.. Archdeacon of Essex, Rector of Chehnsford.

Miles, Henry Hu^h, m.a.. Rector of Chfton, Beds.

Miles, Lomas, m.a.. Rector of Coreley. Salop.

Miles, Robert, o.a., Rreb. of Lincoln, Rector of Bingham, Notts.

MiUard, Fredk. Mania, m.a., Rector of Othani, Kent.

IMillard, James Elwin, d.d , Vicar of Basingstoke, Hants.

Miller, C m.a.. Curate of Harlow, Essex.

Miller, Edw., m.a.. Vicar of Butlers Marston, "Warwickshire.

Miller, Francis Wykeham, bi.a., Clifton.

MUler, George, m.a., Vicar of Radway, Warwickshire.

MUler, Henry W., b.a.. Curate of Chilton Foliatt, Wilts.

Miller, Williiun Coase, Curate of St. Luke's, Kentish Town, London.

Miller, William Sanderson, m.a., Radway Grange, Warwickshire.

Millner, Thos. Darnton, ll.u.. Vicar of Armin, Howden, Yorkshire.

Mills, Alfred Wilson, m.a.. Vicar of St. Erth, Cornwall.

Mills, CecU, Ji.A., Rector of Barford, near Warwick.

Mills, Robert Twyford, m.a., Rector of Halse, Bishop's Lydeard, Taunton.

INIilman, William' Henry, m.a., Minor Canon of St. Paul's, Rector of St. Augustine

and St. Faith, and Librarian of Sion College, London.
Milne, Henry, m.a.. Rector of Letchworth, Herts.
Milner, Walter Hebdeu. New Wliittington, Chesterlield.
MUiier, William, m.a., Rector of St. Gabriel's, Hulme, Manchester.
]\Iilward, Henry, b.a., Preb. of Wells, Rural Dean, and Vicar of Paulton.
Minchin, Harry Holdsworth, ji.a., Vicar of Woodford-Halse, near Dav entry.
Mitchell, Henry, m.a., Vicar of Bosham, Sussex.
Mitchell, J. W., Vicar of Leadgate, Durham.
Mitchell, John Francis, t;.a., St. Marychurch, Devon.
Mitchinson, John, d.c.l.. Head Master of tlic King's School, Canterbury, and Fellow

of Pembroke College, Oxford.
Mobeiiy, Henry Edward, m.a.. Assistant Master of Winchester College.
Moberly, Robert Campbell, n.A., Student of Christ Church, Oxford.
]\Ioilhet, J. L.. :>LA., Rector of Abberley, Worcestershire.
Molesworth, William Nassau, m.a., Vicar of St. Clement's, Rochdale.
Mohneux, A. E., Ilagley, Stourbridge.
jMolony, Chas. Walker, Curate of Seaton with Beer, Devon.
]\Iolyneux, George Christian, Curate of Harlaston, Staffordshire.
Molyneux, John Charles, ll.b.. Cm-ate of Litcham, Norfolk.

Molyneux, John WilUam Henry, m.a.. Vicar of St. Gregory with St. Peter, Sudbury.
Moncrief, A., b.a.. Curate of Chalfonf St. Peter, Buclcs.

Moncreiff, Rt. Chichester, b. a. , Cvu'ate of Cubley, and Marston Montgomery, Derbysh.
Monk, Herbert, Ciu-ate of St. Peter's. Newton-iu-Makcrlield, Lancashire.
Monkhoxise, A. W., m.a.. Curate of Lami)ort, near Northampton.
Mom-o,Hugh, b.a., 11, Chester Place, Regent's Park, London.
]\Ionro, Roi)ert. b.a., Winterbournc, Bristol.

IMonsell, John Samuel Bcwley, l.l.d., Rural Dean, Rector of St. Nicholas, Guildford.
"Monson, Thomas John, m.a., Rector of Kirby-under-dale, Yorks.
Montefiore, Thomas Law, ji. a. .Rector of Catherston Lewiston, Dorset,
]\Iontgomery, AViUiam Hugh, b.a.. Curate of Hodnet, Salop.
Montriou, Ed\\in Carvick, m.a., Reading.

Moon, Edward Graham, ji.a.. Rector of Fetcham. Leatherhead. Surrey-.
Moor, Frederick, b.a.. Curate of Cliipping Sodbury, Gloucestershire.
Moor, John Frcwen, m.a., Sion Place, Bath.

Moor, John Frewen, jun. jr. a.. Vicar of Ampfield, near Romsey, Hants.
Moore, Albert, m.a.. Curate of Westbury, Wilts.

Moore, Alfred Edgar, b.a.. Vicar of Horlcstow, Barton-on-Humber, Lincoln-
IMoore, Corbet Metcalfe, b.a., Vicar of All Saints. Cheltenham.

Moore, Edward, b.d.. Principal of St. Edmund's Hall. Oxford, and Reetur of

Gatcombe, Isle of Wiglit.
Moore, l^lwiird, ^\.\., Pairal Dean, Hon. Cnnon of Canterlmry Cathedral.
Moore, Edward, m.a.. Prebendary of Lincoln, Yicar of Spa UUiil;-, Einrohishire.
Moore, Edward Marshani, .^r.A., Curate of Ashburne, Derby«liirc.
Moore, George, si. a., Curate of Ripley, Derbyshire.
Moore, Henry Dodwell, m.a.. Vicar oJ' Honington, near Grantliam.
Moore, James Henry, :m.a., Vicar of Cluford, near Frome, Somerset.
INIoore, John Leach Mitchell, b.a.. Curate of Garboldisham, Norfolk.
Moore. John, n.x.. Rector of Kilverstonc. near Thetford, Norfoll;.
Moore, John Walter, m.a., Rector of Hordley, near Ellesmerc, Shropsliire.
Moore, Peter Plalhead, m.a.. Incumbent of Chadkirk, Chesliii'e.
Moore, Philip II., Tyne. Complain to Seamen.

Moore, William Thomas, m.a.. Vicar of St. John de Sepulchre, Norwich.
Morcom, W^m. Genn, m.a., Vicar of I>ittle Grimsby, and Curate of L(Hit]i, Lincoln.
Mordaunt, O. m.a.. Vicar of St. ^Micliacl's, Handsworth.
Morgan, Arthur Middlemore, m.a., Truro.
Morgan. David, Curate of St. John and St. ]\Liry's, Brecon.
JNIorgan, Edmund Henry, jr. a.. Fellow of Jesus College, Cambridge.
IMorgan, PI. T., m.a.. Chaplain of Cuddesdon Theological College, O.^^on.
Morgan, Henry David, b.a.. Curate of St. Paul's Warwick.
Morgan, James, b.a.. Curate of Thornhill Lees, Yorkshire.
Morgan. James Morrison, Dom. Chap, to the Earl of Cork and Orrer\-, and Vicar

of Daltou in Furness, Lane.
Morgan, John, b.a., Vicar of Llandudno, Carnarvousluro.
Morgan, John, m.a.. Curate of Rochdale, Lancashire.
Morgan, M., jr.A., St. Peter's Parsonage, Peterhead, N.B.
Morgan, Richard Turnill, b.a., Curate of West Hide, Herefordshire.
Morgan, Wilham Lewis, m.a., Incumbent of Ovenden, Y(n-kshire.
Morice, Charles, b.d.. Vicar of River with Guston, near Dover, Kent.
Morland, Anthony Thomas, b.a.. Curate of Christ Church, Frome, Somerset.
Morley, A., m.a.. Great INIarlow, Bucks.

]\Iorley, David Benjamin, Vicar of Hales with Hecldngham, Norfolk.
Morley, Geo. Bentley, m.a.. Fellow of St. Catherine's Coll.. and Rector of Coton,

Cambridge.
Morrall, Cyrus, m.a., Plas l''olyn, Iluabon.
Morrice, William David, m.a., Preb. of Sarum. Rural Dean, Vicar of Longbridge

Deverill. Wilts.
Morris, Alfred George, b.a.. Curate of Fishponds, near Bristol.
Morris, Charles, b.a.. Curate of St. Giles', Durham.
Morris, George, m.a.. Vicar of St. Stephen's. Haggerston.
Morris, Henry, m.a.. Rector of Withcall, near Louth.
Morris, Theodore Joseph, .M.A.,^'icar of Hampton in Arden, Warwick.
Morris, Thomas Edward, m.a.. Rural Dean, Vicar of Caiieton, near Skipton.
Morrison, William, m.a.. Vicar of Midsomer Norton, Somerset.
Morse, Herbert George, :m.a.. Curate of St. Paul's, Walworth, Surrey.
Morson, James Collin Francis, :\i.a.. Head Master of the (irammar School,

Cowbridge, Glamorganshire.
Mortimer, Thomas Gwynne, ji.a.. Rector of Castle Bigh, Pembrokeshire.
Mortimer, William Basset, m.a.. Curate, Hounslow.

Morton, Edward Howard, m.a., Ptector of Tatterford with Tatterset, Norfolk.
Morton, William, m.a.. Rents Green, Worcester.

Mossman, Thos. Wimberley, b.a.. Rector of East and Vicar of West Torringtiui.
Moultrie, Gerard, m.a.. Vicar of South Leigh, Witney, Oxford.
Mountain. Armine Wale, m.a., Curate of Weasenham, near Brandon. Norfolk.
Moxon, Charles St. Denys, b.c.t.., Vicar of Hempton, Fakenliam, and Rector of

Pudding Norton, Norfolk.

Muckleston, Edward, m.a., Hector of Haseley. Warwicksliire.

Miilcaster, John Scott, ji.a.. Rector of Great Salkeld. Cumberland.

MiUes, Charles Marwood Speke, Vicar of Curry Rivel. Somerset.

Mulleus, George Oakmau, .ai.a., Rector of Chedzoy, Somerset.

Mullens, Richard Herbert, m.a., Yicar of Acton Turville, Gloucestershire.

^Nlulgi-ave, Earl of, b.a.. Curate of Lythe, Whitby, Yorkshire.

Muliins, George Henry, m.a., Assistant Master in Uppingham School.

Mullins, Thomas Patterson, b.a.. Curate of Ash, Sandwich, Kent.

Munn, George Shaw, ji.a., Rector of Madresfield, near Malvern, Worcester.

]\Iunro, x\lexander George, b.a., o, London Place. Folkestone.

Murdoch, A. D., Edinburgh.

Muriel, William C, b.a., Rector of Debden, Essex.

Miu-ray, Francis Henry, m.a.. Rector of Chislelmrst, Kent.

]\Iurray, Fredk. Richardson, Cm-, of Barrington and Shepton Beauchamp, Somerset.

JMurray, Frederick WiUiam, m.a.. Rector of Stone, near Dartford, Kent.

jNIurray, George William, m.a.. Vicar of Bromsgrove.

MiuTay, Jeflreys WilUam, m.a., Vicar of St. ]Mylor, near Falmouth, Cornwall.

Miu-ray, John, b.a.. Vicar of Lamborne, Berkslure.

Murray, Wilham, b.a., Curate of South Marston, Wilts.

Musselwhite, T. R., b.a., Vicar of West Mersea, Essex.

Musson, Francis, Cui'ate of Haley Hill, Halifax, Yorkshii'e.

Myers, Thomas, b.a.. Vicar of Westgate, near Darhngton.

]\Iynors, Edmund Basker^•ille, ^i.a., Rector of Ashley, near Tetbury.

Nairne, Spencer, m.a.. Rector of Hunsdon, Herts.

Nash, George, m.a., Vicar of St. Michael's, Louth, Lmcolu.

Nash, Nigel Fowler, :m.a.. Curate of Kempsford, Gloucester.

Nash, Robert Seymour, m.a.. Vicar of Old Sodburj^ Gloucestershire.

Naters, Charles John, Curate of Wrenthorpe, Wakefield.

Naylor, Christopher, si.x., Head Master of St. INIary de Cr^^pt Grammar ScIkjoI,

Gloucester.
Neave, Henry Lyttelton, m.a., Vicar of Epping, Essex.
Neblett, Augustus, Chaplam of Cauons' Ashby, Daventry.
Nelson, Hector, m.a.. Prebendary of Lincohi Cathedral.

Nelson, Hon. John Horatio, m.a., Rector of Belaugh, Vicar of Scottow, Norfolk.
Nelson, James P.. m.a., Vicar of Swilland, near Ipswich.

Netherclift, Thomas Mailin, b.a.. Chaplain of the Gaol, Northallerton, Yorkshire.
Nevile, Charles, :m.a., Preb. of Lincoln. Rural Dean, Rector of Fledboroiigh, Notts.
NeYile, Henry, b.a.. Rector of Wickenby, Lincolnshire.

Neville, Wm." Fred, m.a., Pi-eb. of Wells, Rural Dean, Vicar of Butleigh, Somerset.
Ne^ins, H. W., Curate of Titclifield, Hants.
Ne-\dns, William, Rector of INIhnngsby, Liacohisliii-e.
Newbold, Charles Hutchinson, ^''icar of All Saints, Hindley, Wigan.
Newbolt, Geo. Digbj-, b.a., Ptector of KJuotting aiul Souldrop. Bedford.
NcAvbolt, Wilham Charles Edmimd, :ii.a.. Vicar of Dyniock, Gloucesterslure.
Newdigate, ..Ufi'ed, m.a., Vicar of luik Hallam. Dcrl)yshu'e.
Newdigate, Charles John, m.a.. Rector of West Hallam, Derbysliire.
Newlovc, Richard, ^i..\., Hon. Canon of Ripon, Rural Dean, Mcar of Thorner, near

Leeds, and Chaplain to the Earl of Harewood.
Ne^vman, Francis Browne, m.a., Ciu'ate of Biuton Latimer, near Kettering.
Newman. Frederick WiUiam, m.a.. Vicar of New Mills, near Stockport.
Newman, Henry, m.a.. Curate of Wliittington, Gloucestershire.
Newman, John, :m.a.. Vicar of Worsbrough. Yorkshire.
Ne-\vman, Thomas Hemy, b.a.. Curate of Cheriton Bishop, near Exeter.
Ne-«Tnan, Wilham, b.a.. Rector of BarlaNdngton, near Petworth.
Newton, Alfred, m.a., Rector of Preston, near Ledbmy.
Newton, Henry, m.a., Inciunbent of Nabiu-u, York.sliii-e.
NeArton, Ne\vton, m.a., Assist. Master of St. Maiy and St. Nicolas School, Lancing,

Newton, Win. Anthony, ji.a., Cui'ate of St. John's, Notting Hill, Kensington.

Nicholas, George Davenport, m.a., Curate of Clewer, Berkshire.

NichoU, Edward P., :\r.A., Curate of Falmouth, Cornwall.

Nicholl, J. E., M.A., Yicar of Streathani, Rural Dean.

NichoU, Stephen Henry Fox, m.a., Kcctor of Llandough, Glamorgan.

Nicholson, James N., m.a., 11, Oxford Pioad, Ivilhuru.

Nicholson, Richard, m.a., Rector of Reeclungstoke, Wilts.

Nicoll. C. A. S., M.A., Curate of West Tytherly, Hants.

NicoU, Charles, n.A., Vicar of King's Sombom-ne, Stockbridge, Hants.

Niliill, Henry Daniel, b.a.. Vicar of St. Michael's, Shoreditch, London.

Noad, George F'rederick, d.c.l., Rector of Cold Norton, Maldon, Essex.

Noble. H. B., ll.d., St. Peter's in the Vallej-, Cheltenham.

Noel, Augustus William, m.a.. Rector of Stanhoc with Barwick, Norfolk.

Noel, Montague Henry, m.a.. Vicar of St. Barnabas', Oxford.

Noi-gate, Edward, b.a., Curate of Mileham. Norfolk.

Norman, James Cliarles, ji.a.. Vicar of Highworth, Wilts.

Norris, Charles, b.a.. Rector of Melton Constable, Vicar of Briston, Norfolk.

Norris, George Montgomery, m.a., Frostenden, Siiflbllv.

Norris, Wilham Foxley, m.a., Vicar of Buckingham.

North. Henry, Skipton.

Northej', Edward William, m.a., Vicar of Long Lane, Dcrbysliii'e.

Norwood, Curteis H., ji.a., Ciu'ate of Faversham.

Nowers, J. E. L. b.a., Boston Grammar School.

Noyes, Frederick Robert Halsey Herbert, b.a., Cm-ate of Tarporley, Cheshire.

Noyes, John Henry, ji.a., Riu-al Dean, Vicar of Ketton mth Tixover, Rutland.

Nugee, George, m.a., Rector of Widley, and Vicar of Wymering, Hants.

Nunn, Thomas Partridge, m.a.. Vicar of West Pennard, Somerset.

Nunns, Robert Augustin Lulve, b.a., Rector of St. Olave's, Chichester, and Vicar

of Appledram, Sussex.
Nunns, Thomas Jackson, m.a., Eliot Place, Blackheath, Kent.
Nutt, Charles, m.a., Torquay.

Nutt, Chas. Hemy, m.a., Vicar of East Harptrec, Somerset.
Nutt, John William, m.a., FeUow of AU Souls College, and Sub-Librarian of the

Bodleian Library, Oxtbrd.
Oak, Edward William, b.a.. Curate of Daltou in Furness, Lancashire.
Oakley, John, :*i.a.. Vicar of St. Saviour's, Hoxton.
Oakcley, William, ji.a.. Cm-ate of Penalth, Monmouth.
Oakes, WiUiam Frederick, Rector of Tibbertou, Salop.
Gates, John William, m.a., Clu-ist Cluu-ch, Oxtbrd.
Obbard, Augustus Newton, b.a., Curate of All Saints, Cambridge.
O'Donoghue, Francis Talbot, m.a.. Vicar of Walsden, near Todmorden, Lancashh-e.

and Domestic Chaplain to the Marquess of Westmeath.
Ogilvy, Charles William Norman, m.a., Rector of Barton-lc-Street, Yorkshire.
Ogle, Harman C, ji.a., Fellow of Magdalen College, Oxtbrd.
Ogle, James Ambrose, si.a., Rm-al Dean, Vicar of Sedgeford, Norfolk.
Oldacres, George, b.a., Cm-ate of Brighouse, Yorkshire.
Oldliam, D'Oyly William, b.a.. Cm-ate of Modbm-y, Devon.
Oldham, John Basil, ji.a.. Clerk in Orders of St. James', Westminster.
Oldham, J. Lane, m.a., Audley End, Essex, Chaplain to Lord Braybrookc.
Oldham, Jolm Roberts, m.a., Incumbent of Ottershaw, near Chertse3% Surrej*.
Oldham, Richard Samuel, m.a., Dom. Chaplain to the Earl of Elgin.
Oldknow, Jos., d.d.. Vicar of Holy Trinity, Bordesley, Aston, Birmingham.
Oliver, Charles Norwood, m.a.. Curate of Dunham, Notts.
Oliver, Geo. Wm., ji.a., Winterbrook. Wallingtbrd.
Oliver, Robert Bennett, m.a., Vicar of "Wliitwell, Isle of Wight.
Olivier, Dacres, m.a.. Rector of AVilton, near Salisbury.
Oli-^der, Hem-y Ai-nold, m.a., Rector of Havant, Hants.

Olver, Henry Haine, b.a., Port View, Haltash, Cornwall.

Ommaimey, Edward Aislabie, isr.A., Prebendary of "Wells, PiUi'al Dean, and Vicar of

Chew Magna, Somerset.
Ommanney, George Druce Wynne, m.a.. Cm-ate of Whitchm-ch, Somerset.
O'Neill, S, W., M.A., Mission House of St. John the Evangelist, Oxford.
Onslow, Charles, m.a., Preb. of Sanuii, Vicar of Holt, Dorset.
Openshaw, Thos. Wilhams, m.a.. Second Master of the Grammar School, Bristol,
Orde, W. Jocelyn Shafto, Vicar of Weston, near Stevenage, Herts.
Orgill, V. T., B.A., Second Master of the Grammar School, Ludlow, Salop.
Orme, James Bond, m.a.. Rector of Angmering, Sussex.
Omsby, George, Vicar of Fishlake, Yorkshire.

Orpen, Edwd. Chatterton, m.a.. Vicar of Dean Prior, near Ashbiu'ton, Devonshire.
Orr, Alexander, m.a.. Vicar of Salehurst, Sussex.
Orton, Owen, m.a.. Rector of Normanton on Soar, Nottinghamsliii-e.
Orton, WiUiam Pre\'ite, m.a.. Brassmgton Vicarage, Derbyshire.
Osborn, George Montagu, m.a.. Rector of Campton. Bedfordsliire.
Osborn, Montagu Francis Finch, m.a.. Rural Dean, Rector of Kibworth Beauchamp.
Osborne, Edward W., Curate of Highworth, Wilts.
Osborne, George, b.a., Curate of St. Marks, Victoria Docks, London.
Osborne, Riversdale Brinsley Godolpliin, Curate of Biiugton, Northants.
Osier, Wm. Alban, b.a., Ciu'ate of Wroot, Lincolnsliii-e.
Oswald, Henry MiuTay, m.a.. Vicar of St. Paul's, Almvick, Northumberland.
Oswell, Henry Lloyd, M.A.,A'^icar of St. George's, Shi-ewsbury.
Oswell, Wm. Henry, b.a., Shirbiu-n. Tetsworth.
Otter, John, m.a., 7, Montpellier Street, Brighton.
Ottley, Francis John, m.a.

Ottley, George Lethbridge, Rector of Lucldngton, Cliippenliam,, Wilts.
Ouseley, Sir Frederick Ai-thiu- Gore, Bart., m.a., mos. doc. Precentor of Hereford,

Professor of Music in Oxford, Warden of St. Michael's, Tenbury.
Owen, Edward, b.a.. Vicar of St. Peter's, Oldham, Lancasliire.
Owen, Hugh Davies, m.a., Vicar of Penmynydd, Anglesey.
Owen, Hmnphrey Edward, .mus.b.. Vicar of Leek, Lancasliire.
Owen, James Hughes, b.a.. Cm-ate of Great Marlow, Bvicks.
Owen, John, b.d.. Chaplain of the City Prison, Holloway, London.
Owen, Phihp, Cm-ate of PJiuddlan, Flintshire.

Owen, Theodore Montague Nugent, b.a.. Curate of Kettei-ing, Northants,
Owen, Thos. Maiuwai-ingB.B., B.A.,A11 Saints Clergy Ho., Castle Fields, Slu-ewsbury.
Owston, Francis, M.A. , Vicar of Pu'bright, Guildford, Surrey.
Oxenham, Francis N., m.a.. Cm-ate of Richmond, Sm-rey.
Oxlee, John, Rector of Cowsby and Vicar of Over SUton, Yorksliii-e.
Oxley, John Swaby, m.a., Vicar of Long Bennington, Lincolnshire.
Packe, Henry Vere, b.a.. Rector of Shangton, Leicestersliii-e.
Packer, Isaac George, b.a., Vicar of Thm-maston, Leicestershire.
Page, Henry Homer, m.a., Woolpit, Suflfolli.
Page, Robert Lay, m.a.. Cm-ate of Cowley St. John, Oxford.
Paget, Edward Heneage, m.a.. Vicar of Hoxne, Sufiblk.
Paget, Francis Edwd., m.a., Rm-al Dean, Rector of Elford, Staffordshu-e.
Pagiar, Edward Brandon, b.a., Wheathampstead, St. Albans.
Pain, A. R., Rector of Bm-y, Huntingdon.
Pain, Montagu, b.a., Oxford.
Paine, A. H., ji.a., Stoke Rectory, Market Drayton.
Palairet, Richard, si. a.. Prebendary of Wells.
Palmer, Charles Samuel, m.a.. Vicar of Eardisley, near Hereford.
Palmer, Feilding, m.a., Eastclifi', Chepstow.

Pahner, Geo. Herbert, b.a., Cm-ate of St. Margaret's, Toxteth Park, Livei-pool,
Palmer, George Horsley, m.a.. Rector of Mixbury, Oxon.
Palmer, Hem-y Carew, m.a., FcUow of Sidney Sussex College, Cambridge, Vicar of

Bowden Hill, Laycock, Wilts.

ralmcr, II. J., m.a., St. Columba's, Edinburgh.

Palmer, Henry Vaughan, Rector of St. Margaret's, York.

Palmer, P. H., m.a., Rector of Woolsthorpe, Grantliam.

Palmer, Rodney Drake, m.a.. Vicar of Broadway, Somerset.

Palmer, "William Henry, m.a., Curate of Moreton, Bagot.

Palmes, James, m.a., Rector of Escrick, near York.

Palmes, Wm.Lindsa}^ m.a., R.D., Vicar of Horn.sca AV.Long Riston, Yorkshire.

Pahnour, Walter Thomas, b.a.. Vicar of Fuhvood, near Preston, Lancashire.

Panckridge, J. Wm., m.a.. Curate of St. Thomas Charterhouse, London.

Panter, Frederick Downes, b.a.. Rector of Brettenham, Incum. of Rushford.

Pantin, John Wiclitf, m.a., Rector of Westcote, Gloucestershire.

Paramore, James Dunlap, m.a.. Curate of St. Barnabas, Homerton, Middlesex.

Park, Robert, b.a.. Cm-ate of Holy Trinity, Warton, Carnforth, Lancashire.

Parker, Arthiu- Townley, Jr. a., Hon. Canon of Manchester, Rural Dean, and

Rector of Biu'ulej', Lancashire.
Parker, Charles, m.a.. Vicar of Bodiam, Sussex,

Parker, Charles WilUam, m.a., Curate of Scdgeberrow, ■Worcestershire.
Parker, Edwd. m.a., Riu-al Dean, Rector of Great Oxendon, Northamptou.sliire.
Parker, Edward, Vicar of "Waddington, Ripon.
Parker, F. P., Curate of Stavcrton, Northants.

Parker, James Benjamin, m.a.. Curate of St. Saviour's, Hitchin, Herts.
Parker, John Webster, ji.a.. Mcar of St. Alban's, Rochdale, Lancashire.
Parker, Richard, m.a.. Rector of Wickham, near Fareham, Hants.
Parkin, Charles, Ji. a., Vicar of Lenham, Kent.
Parkin, Cliarles Inglewood, b.a., Brampton, Wangford, Suffollc.
Parminter, Henry, b.a.. Vicar of Humshaugh, near Hexham.
Parmiter, John, b.a.. Curate of Witham, Essex.

Panrell, Charles, m.a.. Incumbent of St. Margaret's, Toxteth Park, Liverpool.
Parr, John, ji.a.. Rural Dean, Vicar of Parkstone, Poole, Dorset.
Parr, Robert Henning, m.a.. Vicar of St. Martin's, Scarborough, Yorkshire.
Parrington, Matthew, m.a.. Canon and Preb. of Chichester, Rector of Fishbourne,

Sussex, and Principal of the Training College, Chichester.
Parrish, Henry Griffin, b.a., Curate of Uppingham, Rutland.
Parry, Howard Lewis, m.a.. Vicar of Clearwell, Glouc, and Dora. Chai)laiu to the

Dowager Countess of Dunraven.
Parry, Wm. Hemy, ini.a.. Curate of St. John's and St. Mary's, Brecknock.
Parson, W. H. Onslow, :m.a.. Curate of West Lavington, Sussex.
Parsons, Charles J., m.a.. Priory Leas, Folkestone.
Parsons, Frederick, b.d., Vicar of Selborne, Alton, Hants.
Parsons, Henry, ji.a., Rector of Sandliurst, Berks.
Parsons, Henry, ji. a. .Minor Canon of Llandaff Cathedral.
Parsons, John Tom-nay, m.a., Vicar of Much Dewchurch, Herefordshire.
Parsons, La^vrence John, m.a., ChaiDlain to the Forces, London.
Paske, T. J., b.a., Curate of Greeting St. Peter, and Battisford, Suffolk.
Partington, Thomas, m.a.. Vicar of St. John's, Netheriield, Sussex.
Partridge, William Edwards, b.a.. Rector of Horsendon, Vicar of Ilmer, Bucks.
Patch, Hubert Mornington, m.a.. Curate of St. Lulve's, Torquay, Devon.
Patchett, William, sr.A., Head Master of Ha worth Grammar School, Yorksliire.
Patchett, WilUam Henry, b.a., Rector of Sawley, Ptiiwn, Yorkshire.
Paton, George, Curate of St. Paul's, Ramsny, Isle of Man.
Patterson, James William, Torquay, Devon.
Patterson, R., Curate of Great Easton, Leicester.
Pattinson, William, m.a., Rector of Kirkbampton, Cmiiberland.
Pattison, James Balfour, Curate of Ijittle Marsden, Burnley.
Pattison, J. E., St. Stephen's Chapel, Sulby, Lsle of Man.
Paul, Frederick Bateman, South Lea, Truro.
Pauli, John, Vicar of Hednesford, Staffordshire.
Payne, Alfred, St. Bartholomew's, Brighton,

Payne, David Bruce, Vicar of St. George's, Deal.

Payne, John Lorenzo, Curate of St. John's, Bethnal Green, London,

Payne, Randolph, b.a., Curate of St. Paul's Church, Brighton.

Payne, William John, ii..\., INIarine Parade, Brighton.

Peach, Charles, m.a., Rector of Willingdon, Sussex.

Peach, Henry John, ji.a., Riu-al Dean, Vicar of Tutbury, Staffordshire,

Peake, George, m.a., Vicar of Aston, near Birmingham.

Peake, John R.,5r.A. Vicar of Ellesmere, Salop.

Pearse, Beauchamp, K. W., m.a., Rector of Ascot Heath, near Staines.

Pearse, George Wingate, m.a.. Rector of Walton, Bucks.

Pearse, John Gilberd, b.a.. Rector of iUlhallows-on-the-Walls, Exeter.

Pearson, AUeyne Ward, m.a., Vicar of Waterperry, Oxon.

Pearson, Arthur Charles, b.a., Ciu'ate of Northleach, Gloucestershire.

Pearson, Charles Buchanan, m.a., Preb. of Sariun, Rector of Knebworth, Herts.

Pearson, Christopher Ridley, m.a.. Vicar of St. James's, Tonbridge Wells, Kent.

Pearson, Edward, m.a.. Curate of All Saints, York.

Pearson, George Chas., jr.A., one of the Six Preachers of Canterbury Cathedral.

Pearson, George Frederick, m.a.. Minor Canon of Chichester Cathedral.

Pearson, Hemy Richard Storr, ji.a.. Vicar of Lythe, Whitby, Yorkshire.

Pearson, James Hugh, m.a., Cui-ate of Upton Scudamore, Wilts.

Pearson. John Garencieres, Vicar of St. Cuthbert's, Darlington, Diu'liam.

Pedder, Wilson, m.a.. Rural Dean, Vicar of Garstang, Lancashii-e.

Peel, Edmund, m.a., Vicar of Baldon, Oxon.

Peel, Francis William, m.a.. Rector of Burghwallis, Yorkshire.

Peel, Frederick, Cowleigh, West Malvern. Worcester.

Peirce, David Davies, b.a. Curate of Merthyr Tydvil. Glamorganshire.

Pellew, George Israel, b.a.. Curate of Putney, Surrey.

Pendered, Wm. Leeman, m.a.. Head Master of Haydon Bridge Grammar School.

Penfold, Edwd. Bainbridge, m.a., Cm-ate of Christ Ch., St. Pancras, London.

Pennethorne, Gregory Walton, m.a.. Vicar of Ferring, Sussex.

Penny, A., b.a., Ciu-ate of Hemel Hemstead, Herts.

Penny, Edward Gorton, ji.a., Perp. Curate of Rangeworthy. Gloucester.

Penny, Jolui, m.a., Rector of Cuxwold, Luicolnshire.

Penrice, Charles Berners. m.a.. Rector of Little Plumstead, Norfolk.

Penruddocke, John Hungerford, ji.a.. Vicar of South Newton.

Pentreath, Fredk.Pdchard, m.a.. Head Master of the Grammar School, East Retford.

Pepys, Herbert George, m.a.. Vicar of Grimley, Worcestershire.

Percival, Jas. Stanley, m.a., Curate of Brafield on-the-Green, Northampton.

Pereira, Henry W., Oxford.

Perfect, Henry Theodore, Vicar of Stanton Drew with Pensford, Somerset.

Perkins, Thos., m.a., Diu'ham School.

Perkins, Thomas Norwood, b.a.. Cm-ate of St. Peter's, Rochester.

Perring, Alfred Reginald, Incumbent of Embleton and Lorton, Cumberland.

Perring, Charles Augustus, Vicar of the 1st Part of Pattishall, Northants.

Periy, Samuel Gideon Frederick, :m.a., Vicar of Tottmgton, Bury, Lancasliire.

Perry, Thomas Walter, Brighton.

Pertwee, Arthur, m.a., Cm-ate of St. Margaret's, Leicester.

Peter, Robert Godolphin, m.a.. Rector of Cavendish, Suffolk.

Peters, Thomas, b.a.. Curate of Mitchel-Troy w. Cwnncarvan, Monmouth.

Phelps, Charles Martin, Curate of St. Paul's, Huddersfield.

Phelps, Edward Robert, b.a.. Curate of Old Windsor, Berkshire.

Phelps, Thomas Pranl^ard, m.a., Hon. Canon of Rochester, Rural Dean, Rector of

Ridle}^ near Wrotham, Kent.
Philipps, George, m.a.. Cm-ate of Winfrith-Newbm-g, near Dorchester.
Phihpps, Henry, m.a., PittviUe Lawn. Cheltenham.

Philipps, James E., m.a.. Prebendary of Sahsbm-y. and Vicar of Warminster.
Philips, R.. Chaplain of the Diocesan Training College, Salisbm-y.
Phillimore, GreviUe, m.a.. Rector of Henley-on-Thames. Oxon.

f)3

Phillips, A., Curato of Wiveliscombe, Sussex.

Phillips, Arthur, n.A., Curate of ]>ickciiliall, Somerset.

Philhps, Henry Frederick, m.a., Vicar of St. Peter's, Kochester.

Phillips, J. Rodney B.

Pliillips, S., Curate of St. Saviour's, South Hampstead, Middlesex.

Phillips, Sidney, m.a.. Vicar of Castle Pledingham, Essex.

Pliillott, Henry Wright, m.a., Rurul Dean, Ptector of Staunton -on -Wye, Praelector

of Hereford Cathedral.
Phillpotts, Arthur Archbold, ji.a.. Vicar of Harton, South Shields, Durham.
Phillpotts, Septimus Buller, ji.a., Fellow of King's College, Cambridge.
Pliilp, William PeUowe, Ptector of OlTliam. near Maidstone, Kent.
Philpott, Richard S., m.a.. Chaplain to the Duke of Hamilton and Brandon, Cm-ate

of Chewton, Mendip, Somerset.
PMlpott, Thomas Henry, b.a.. Curate of Tisbiuy, Wilts.
Philpott, T., m.a., Belbroughton, Stourbridge.

I'hipps, George William, m.a., Rector of Husband's Bosworth, Leicestershire.
Pickance, John Wilson, Colley Manor, Reigate.
Pickard, Wm. Jesse. Api)leford, Abingdon, Bucks.
Pickering, Henry Valentine, b.a.. Vicar of Brandestou, Suffolk.
Pidcock, Benjamin, b.a., Vicar of St. Luke's, Leek, Staffordshire.
Pidcock, William Hugh, b.a., Curate of Shipbourne, Kent.
Piercy, Frederick Wakefield, b.a.. Cm-ate of Leek, Staffordshire.
Pieritz, George Wildon, m.a., Oxford.
Pierson, Wm. Fred., b.a., Incumlient of Settle, Yorkshu-e.
Pigot, Edward, m.a., Rector of Whittiiigton, Ijancashire.
Pigot, John Tayleur, m.a., Rural Dean and Vicar of Fremington, Devon.
Pigott, Arthur James, b.a., Vicar of Uifington. and of Battlefield, Salop.
Pigott, Charles Francis C, m.a.. Rural Dean, Rector of Edgmond, Salop.
Pigott, G. 0. Smyth, Rector of Kingston Seymour, Somerset.
Pigott, George William, b.a,, Rector of Upton Magna, Salop.
Pigott, Wellesley Pole, m.a.. Rector of Bemerton, Wiltshire.
Pilditch, John, b.a., Curate of Walton, Clevedon.
Pinclmey, Robert, Rector of Hittisleigh, Devon.
Pinclmey, William John, b.a.. Curate of Ludlow, Salop.
Pincott, Edward L., ji.a.. Licum. of Brinkburne, Morpeth, Northumberland.
Piiicott, William Henry, Vicar of Bexley Heath, Kent.
Pinder, George, Hertford House, Bournemouth.
Pinhorn, Charles Avery, m.a., Cmate of Gillingham, Dorset.
Pinwll, Edmund, b.a., Curate of Horsmonden, Kent.
Pitman, Edward Augustus, B., b.a.. Cm-ate of Eynesbury, Hunts.
Pix, George Banestre, m.a., Rector of Caenby and Vicar of Saxby, Lincolnshire.
Pixell, Charles Henry Vincent, m.a., Incumbent of Skirwith, Cumberland.
Pixell, Henry, m.a., Milverton, Warwickshire.

Plater, Herbert, m.a., Head Master of the Grammar School, Newark.
Piatt, Herbert Edwjai, b.a., St. Leonard's-on-Sea.
Plenderleath, William Charles, m.a., Rector of Cherhill, Calne, Wilts.
Plow, Henry Anthony, b.d.. Rector of Bradley, Hants.
Plows, William, ji.a.. Cm-ate of Barnhara, near Thetford, Suffolk.
Plimier, Charles John, m.a., Vicar of Iford with I^ngston, near Lewes, Sussex.
Plummer, Matthew, :m.a.. Perpetual Cm-ate of Hcworth, Durham.
Pocock, John Carne, British Chaplain at Coblontz.
Pocock, Nicholas, m.a., 5, Worcester Terrace, Clifton, Bristol.
Poingdestre, George, m.a., Incumbent of St. Matthew's, Jersey.
Poland, Fredk. Wm., m.a.. Vicar of Paignton, Devon.
Polehampton, Edward Thomas Wm., si.x., Chaplain to Earl Powlett and Earl De

la Warr, and Rector and Vicar of Hartfield, near Tonbridgc Wells.
Polehampton, John, m.a.. Rector of Ightham, Kent.
Polley, A., Manningford, Marlborough.

rollock. James S , m.a., Curate of Holy Trinity. Bordesley. near Birmingham.

Pollock, Thos. Benson, ji.a.. St. Alban's, Bordesley, Birmingham.

Ponsonby, Frederick James, ji.a.. Piector of Brington, Northants.

Pontifex', Alfred, m.a., Eector of Yate, Gloucestershire.

Poole, Alexander, m.a., Yicar of Piyde, Isle of "Wight.

Poole, Alfred, m.a.. Vicar of Pm-brook, Hants.

Poole, George Ayliffe, m.a., Yicar of "NYelford, Northamptonsliire.

Poole, Henry J., Curate of Kingston, Somerset.

Poole, John Copeland, m.a., Ptector of Clay Coton, near Kugby.

Poole, Robert Blake, m.a., Curate of Durston, Somersetshire.

Poole, Robert Hemy, m.a.. Rector of West Rainton, Durham.

Poole, T. G. Barlow, m.a.. Curate of Bradford-on-Avon, Wilts.

Pooley, James, m.a.. Curate of Quainton, Bucks.

Pooley, Richard, Cui'ate of St. James, Benwell, Northumberland.

Popham, John Lej-borne, m.a., Prebendary of Salisbury, Rector of Chilton Folliatt.

Popplewell, J. Hearn, m.a.. Curate of Tenby, South Wales.

Portal, Geo. R., m.a.. Rector of Albiuy, Surrey. Dom. Chap, to Earl of Carnarvon.

Porter, Charles, ji.a., Yicar of Raimds, Northants.

Porter, C. F., m.a.. Incumbent of St. Amie's. Dropmore, nr Maidenhead, Berkshire.

Porter George, m.a.. Bishop's Stortford.

Porter, John Robinson, Yicar of Kniveton, Derbvsliii'e.

Porter, Reginald, m.a.. Rector of Kenn, Devon.

Porter, Pdchard Iljbetson, jr. a., Rector of Chipping Ongar, Essex.

Porter, William Carmichael, m.a.. Curate of Raunds, Northants.

Porteus, Beilby, b.a., Yicar of Edenhall, near Penrith.

Portman, Fitzhardinge B., m.a., Rni*. Dean, Rector of Staple Fitzpaine, Somerset.

Postlethwaite, John, ji.a., Wreaksend, Broughton in Fiu-ness.

Pott, Alfred, b.d.. Archdeacon of Berksliii-e, Hon. Canon of Christ Church, Yicar

of Abingdon, Berks, Examining Chaplain to the Bishop of Winchester.
Pott, Francis, b.a., Yicar of NortMll, Bedfordsliire.
Potter. Alfred, b.d.. Rector of Keyworth, Notts.
Potter, Chas. Augustus, m,a., Cm-ate of Ramsden Bellhouse, Essex.
Potter, James, b.a., Yicar of Ellington, Hunts.
Potter, Peter, Curate of St. John's, Chatham, Kent.

Potter, Wm., m.a., Hon. Can. of Norwich, Rur. Dn., Rector of Witnesham, Suffolk.
Potts, Joseph, B.A., jMathematical Master of the Grammar School, Worcester.
Poulden, James Bedford, m.a.. Curate of Do^^-ne St. Mar}*, Devon.
Ponlton, W. H., m.a.. Chap, of the Hosi^ital, Tut. in Queen's College, Binniugham.
Powell, Edward Amett, >r.A., Rector of Toft with Caldecott, Cambridgeshire.
Powell, Henry C, Provost of Inverness Cathedral.
Powell, James Baden, m.a., Powderham Castle, Exeter.
Powell, Jolm, B.A., Yicar of Hill, Deverill, Wanninster, AVilts.
Powell, Ptichmond, m.a., Rector of South Stoke, near Ai'undel, Sussex.
Powell, William Frederick, ji.a., Hon. Canon of Gloucester.
Powlett. Hon. Thomas Orde, m.a.. Rector of Wensley, Yorksliire.
PoAraall, Alfi-ed, m.a., Yicar of Trowse with Lakenham. NorAnch.
Po-(^mall, Assheton, m.a.. Rural Dean, Rector of South Ivilworth, Leicestershire.
Pownall, Chas. Colyear Bcaty, m.a.. Rural Dean, Vicar of jNIilton Ernest, Bods.
Powys, Francis Arthur, b.d.. Rector of Winterslow, near SaUsbury.
Powys. Thomas Arthm-, m.a.. Rector of Sawtry St. Andrew, Hmitingdonshire,
Pojmton, Fras. John, m.a.. Rector of Kelston, Somerset.

Poyntz, Nathaniel Castleton S., b.a.. Curate of St. Paul's, Bechninster, Bristol.
Poj'ntz, N., M.A., Cm-ate of St. Mary the Virgin, Soho, Westminster, ]\Iiddlesex.
Pratt, Charles Tiplady, b.a., Curate of Ca-\\i;liorne, near Barnsley.
Pratt, Philip Edgar, ji.a., Corfton Rector}-, Bromlield.
Pratt, Samuel, m.a.. Cm-ate of Clicllaston, Derby.
Prentice. Henry, ji.a.. Rector of Holdford, Somerset.
Prentis, Richard. Curate of Bcaminster, Dorset.

Prescot, Kenrick, jr. a., Vicar of Ponteland, Nortliiunberland.

Prescott, George Frederick, m.a.. Vicar of St. Michael's, Paddingtoii, Middlesex.

Prevost, Sir George, Bart, m.a., Archdeacon and Hon. Canon of Gloucester, Vicar

of Stinchcomb, near Dursley.
Price, Edmund, m.a.. Rector of Farnborough, Berksliire.
Price, James Mansel, m.a., Vicar of Cuddington, n.-.ar Aylesburj', Bucks.
Price, John, m.a., Rector of Stratton-on-the- Fosse, Somerset.
Price, Robert Morgan, Vicar of Filkins, Oxon.
Price, Thomas, m.a.. Incumbent of Sell}' Oak, Binningham.
•Price, Thomas, m.a.. Vicar of Prestatyn, Flintshire.

Price, Wm, m.a., Master of the Cathedral Schools, Chap, of Clu'ist Churcli, Oxford.
Price, WiUiam James, m.a.. Curate of Shelton, Staftbrdsliii-e.
Prichard, A. H., b.a, Curate of Stockerston, near Uppingham, Rutland.
Pi-ichard, Richard, b.d.. Rural Dean, Rector of Newbold-on-Stour, Worcester.
Prichard, William Henderson, Curate of St. Saviour's, Leeds.
Prickard, W. E., Vicar of Rhayader. Radnor.

Pridden, William, m.a.. Rector of West Stow with WordwcU, Suffolk.
Prideaux, Walter Cross, b.a., Cm-ate of Doulting, Somerset,
Piidmore, Edward Morris, m.a., Vicar of Breage and Germoe, Cornwall.
Prior, John Lawrence, m.a.. Rector of Lmby, Vicar of l\nppleTOck, Notts., and

Domestic Chaplain to the Earl of Rosse.
Probert, Edward, m.a., Hatfield, Herts, Chaplain to the Duke of Northumberland.
Proby, Wm. Heniy Baptist, m.a., Colyton, Devon.
Procter, Charles Tickell, m.a.. Vicar of Riclimond, SurreJ^
Protheroe, Edward Marsh, b.a.. Curate of St. SidweU, Exeter.
Prowde, John, b.a.. Curate of St. John's, Cleckheaton, near Leeds.
Prynne, George Rundle, m.a.. Vicar of St. Peter's, Plymouth.
Puckle, E., B.A., Rector of Alby, Norfolk.
Puckle, John, m.a., Hon. Canon of Canterbiuy, Rural Dean, and Vicar of St.

Mary's, Dover.
Pugh, David, b.a., St. David's, Lampeter.
Pugh, David, b.a., Curate of Llangynwyd, Glamorgan.

Pugh, Matthew, m.a.. Head Master of Rishworth Gram. School, nr. Halifax, Yorks,
Pugh, Thomas, b.d.. Curate of St. Sepulchre's, London.
Pullen, Henry William, m.a., Minor Canon of SaUsbury Cathedral.
Puller, Bernard John, b.a., Curate of Leeds, Yorkshire.
Puller, Fred. Wm. b.a., Curate of St. Paul's, Walworth, Surrey.
PulUblank, Joseph, m.a., Professor of Mathematics and Natural Philosophj' in

Queen's CoUege, and Cm-ate of Holy Trinity, Walton Breck, Liverpool.
Pulling, Frederick William, b.a.. Vicar of Pinhoe, Devon.
Pulhng, James, d.d., Master of Corpus Christi College, Cambridge, and Vicar of

Belchamp St. Paul's, near Clare, Suffolk.
Pulling, WiUiam, m.a.. Rector of Eastnor.

Purcell, WiUiam Henry D'Olier, b.a.. Rector of South Sydenliam, Devon.
Purdue, George, s.c.l., Vicar of East and West Challow, Wantage, Berks.
Purton, William, m.a., Incumbent of St. Anne's, WiUenhall, Wolvei-hampton.
Pusey, Edward BouTcrie, d.d., Canon of Christ Church, Regius Professor of

Hebrew, Oxford.
Pusey, Wm. Bouverie, m.a., Rector of Langley, Kent.
Puttock, Edward, Curate of St. James', Clapton, Middlesex.
Pyddoke, Edward, m.a.. Curate of Bisley, Gloucestei'sliire.
Pyemont, Samuel, d.d., Vicar of Whitwick, near Ashby-de-la-Zouch, Leicester.
Pyemont, Francis Samuel Pyemont, b.a.. Curate of Whitwick.
PjTU, WiUiam MiUs Parry, :m.a.. Vicar of Corsham, near Chippenham, Wilts.
QuenneU, Wm., m.a.. Head Master of the Grammar School, BrentAvood, Essex.
Qmck, Adrian Gustavus Devereux, b.a.. Curate of Skirbeck, Boston, Lincolnshii'e.
Quicke, Charles Penrose, b.a.. Rector of Ashbrittle, Somerset.

Quilter, Henry K., m.a., Vicar of Bilton, Yorkshire.

RadcUffe, John WUliam, m.a., 3, Lower Southernhay, Exeter.

Radford, Daniel, Curate of Emmanuel, Cambei-well.

Radford, Wm. Tucker Arimdel, m.a., RuralDean, Rec. of Down, m. Bow,N. Devon.

Raikes, Francis, m.a.. Rector of Carleton Forehoe, and of Crownthorpe, Norfolk.

Raine, James, m.a.. Prebendary of York, Fellow of Dm-ham University, and Rector

of AU Saints, Pavement, and St. Michael, SpiuTiergate, York.
Raines, Charles Alfi-ed, m.a., Vicar of St. Peter's, Ncwcastle-on-Tyne.
Ram, Edward, Curate of St. Peter, Mancroft, Norwich.

Ramsay, Andrew Clnysostom, b.a., Ciu-ate of St. Columba, Haggerston, London.
Ramsbotham, Thomas, 3i.a., Rector of Heywood, near Manchester.
Randall, James LesUe, m.a., Rm-al Dean, Rector of Newbmy, Berksliire.
Randall, Richard WUliam, ji.a.. Incumbent of AU Saints, Clifton, near Bristol.
Randolph, CyrU, ji.a.. Rector of Staple, near Wiiigham, Kent.
Randolph, Edward John, m.a., Prebendary of York, Rural Dean, and Rector of

Dunniiigton, Yorkshire.
Randolph, Francis, ar.A., Curate of Little Hadham. Herts.
Randolph, Herbert, ji.a.. Cm-ate of Ringmore, Ivybridge.
Randolph, John, ji.a.. Rector of Sanderstead, Surrey.
Randolph, Leveson CyrU, m.a.. Vicar of St. LiUie's, Lower Norwood, SiUTey.
Randolph, Wm. Cater, m.a,

Ransome, John Henry, m.a., Incimibent of Lmdale in Cartmel, Lancasliire.
Ransome, Vincent Fredk., m.a.. Cm-ate of Holy Trinity, Weymouth, Dorset.
Ratcliffe, Thomas, m.a.. Vicar of GodshUl, Isle of Wight.
Raven, John, m.a., 4, Upper St. Paul's Terrace, St. Leonards-on-Sea.
Raven, Thomas MilvUle, si. a., f.r.s.e.. Vicar of Crakehall, near Bedale, Yorks.
Ravenshaw, Thomas Fitzarthur Torrin, m.a., Rector of Pewsey, WUtsliire.
Rawdon, James Hamer, si. a.. Cm-ate of Great Yarmouth.
Rawle, Richard, ji.a.. Vicar of Tamworth, Warmckslxire.
RawUns, Charles, b.a., Vicar of Chaddesden, Derbysliire.
Rawlins, John Arthur, m.a.. Cm-ate of Charlcote, Warwickshire.
Rawlins, Thos. Saml. Eraser, m.a., Rector of CUfton CampviUe, near Tamworth.
Rawlinson, George, m.a., Camden Professor of Ancient History, Oxford.
Rawhnson, Hem-y Jolm, m.a., Cm-ate of Northchm'ch, Herts.
Rajanond, Charles Andrew, m.a.. Cm-ate of St. Mary- le- Tower, Ipswich.
RajTQond, Jolm INIajTie St. Clere, m.a., Belchamp Hall, Sudbmy.
Rajmiond, Oliver Edward, ji.a., Cm-ate of BiUmer, Essex.
Raynbird, Robert, m.a.. Rector of Wentworth, near Ely, Cambridgeshire.
Rayson, WUham, ji.a.. Minor Canon of Worcester Cathedral.
Read, A. P., m.a., St. James' CoUege, Clapton.

Read, George Preston, Ciu-ate of CIn-ist Church, Clapton, Middlesex.
Read, Stephen Gooch, m.a.. Rector of St. Mary mtli AU Saints, and Curate of St.

Andrew's, Barton Bendish, Norfolk.
Reade, Comj)ton, m.a.. Chaplain of Magdalen College, Oxford.
Reade, Cliicliester Arthur WeUesley, m.a., Cm-ate of Skej-ton, Norfolk.
Reade, WiUiam, si. a.. Cm-ate of Otterton, Notts.

Reaveley, Francis Fen■^^ick, s.c.l.. Rector of Kinnersley, Herefordshu-e.
Redliead, George Edward, b.a., Curate of St. Jude's, Bradford, Yorkshire.
Redliead, Theodore John, m.a.. Vicar of Redlynch, Sahsbmy.
Redhead, Thomas Fisher, d.d.. Vicar of Higher Bebington, Cheshire.
Reece, Richard Marsden, b.a.. Cm-ate of Kirkby-la-Thorpe wdth Asgarby, Line.
Reed, William, b.a.. Cm-ate of St. Mary Magdalen, Taunton.
Rees, Samuel George, m.a.. Rector of Wasing, Berks.
Reeves, Jonathan, Curate of Upper Beeding, Sussex.
Reibey, James H., Rector of Denbm-y, Devon.
Reid, Charles Burton, m.a.. Cm-ate of Hanworth, Middlesex.

fir

Remington, Reginald, ji.a., Melling, Lancaster.

Renaud, William, ji.a., Preb. of Sariim, Vicar of St. Thomas, Salisbury.

Reveley, Robert, b.a.. Curate of Cromliall, near Chipping Sodbury, Gloucester.

Reynolds, Edward, b.a.. Curate of Eckington, Derbyshu-e.

Reynolds, Jolm W., b.a.. Curate of St. Marj-^'s, Chatham, Kent.

Reynolds! W. F., m.a.. Chaplain of King s College. Cambridge.

Rice, Charles Hobbes, b.d.. Rector of Cheam, Surrey.

Rice, Richard, ji.a.. Vicar of Little liarrington, Gloucester.

Rich, Jolin, ji.a.. Vicar of Cluppenham, Wilts.

Richards, Edward Tew, Rector of Farlington, Hampshire.

Richards, Fredk. Jonathan, m.a.. Vicar of Boxley, near Maidstone.

Richards, Henry, b.d., Clifton, Gloucestersliire.

Richards, Henry, d.d., Vicar of Cleygate, Surrey.

Richards, John WUliam, ji.a.. Chaplain of St. Michael's, Bognor, Sussex.

Richards, Tliomas, ji.a., Rector of Hardwick, Northants.

Richards, William Henry, b.a., Vicar of Grays Thurrock, Essex.

Richards, William Upton, m.a., Vicar of AU Saints, Marylebone, London.

Richardson, Arthm* J., b.a , Cm-ate of Whitnash, WarwicksMre.

Richardson, Charles W. H., Littleworth, Faringdon.

Richardson, Frederick Henry, ji.a., Curate of St. Peter's, Northampton.

Richardson, Herbert Henley, m.a.. Domestic Chaplain to the Earl of Glasgow.

Richardson, John, b.a. Chaplain of the County Prison, Warwick.

Richardson, Piercy John, Curate of St. Pliilip's, Clerkenwell, London.

Richardson, Thomas, Curate of St. Sunon's, Bristol.

Richardson, W., Assistant Cui-ate, Dio. Winchester.

Richardson, Wm. James, b.a.. Incumbent of St. Thomas, Regent Street, London.

Richardson, William M., b.a.. Curate of Christ Chiu'ch, Wolverhampton, Stafford.

Ricliings, Frederic Hartshill. ji.a.. Vicar of Atherstone, Warmckshii-e.

Richings, Frederic Henry, b.a.. Vicar of Upton Snod.sbmy, Worcester.

Rickards, John Witherstone, m.a., St. Cyprian's, Marylebone, London.

Ricketts, Martin Henry, jt.a.. Vicar of Hatfield and Grendon Bishop. Hereford.

Ricketts, St. Vincent Fitzhardiuge Lennox, b.a.. FaMiolme, Bournemouth.

RiddeU, John Chas. B., ji.a., Hon. Can. of Canterbury, Rector of Harrietsham.

Rideout, Gilbert Adolphus, b.a.. Curate of Hullavington, Wiltsliii-e.

Ridgeway, Charles John, b.a.. Vicar of Trinity Church, Nortli Malvern,Worcester.

Ridgway, James, b.d., Hon. Canon of Christ Chm-ch, Principal of the Training

College, Culliam, Oxon.
Ridley, Henry Thomas, Vicar of Bruton, Somerset.
Ridley, William Henry, ji.a.. Rural Dean, Rector of Hambleden, Bucks.
Pddout, George, ji.a.. Rector of Sandhurst, Kent.

Ridsdale, Charles Joseph, b.a., Incmnbent of St. Peter's, Folkestone, Kent.
Ridsdel, Thomas. Curate of Sedgley, Staffordsliire.
Rigby, George Henry, m.a.. Cm-ate of Pembm-y, Kent.
Rigg, Thomas, b.a.. Incumbent of Flookbm-gh, near ]\Iilnthorp, Lancashii-e.
Rigge, WiUiam Postlethwaite, ji.a., Rector of Lee, near Hexham, Nortlumib.
Riky, Jolm Benjamin, m.a., Rector of Bagborough, Somerset.
Riley, John, Cm-ate of Colwall, Herefordshire.
Ring, Bartholomew, ll.d.. Chaplain of H.INI.S. "Indus."
Ripley, Horace Charles, m.a., Bmton Abbotts Vicarage, Oxon.
Risley, Wm. Cotton, m.a.. Cm-ate of St. Michael and All Angels, Paddington.
Ritson, William, b.a.. Curate of St. Peter's, Oldham, Lancashire.
Rivington, Luke, m.a., Stoke-upon-Tei-ne, near Market Dra5d;on.
Robarts, Charles Nathaniel, ji.a., Oxford.

Robbins, Jolm, d.d., Vicar of St. Peter's, Bayswater, Kensington, Middlesex.
Roberts, C. E. T., Newbury, Berks.

Roberts, Francis Alexander Randal Cramer, m.a.. Rector of Llandinabo, nr. Ross.
Roberts, George, Rector of St. John and St. Mary, Beechamwell, near Swafl'liam.

Roberts, Heniy, Rector of Ashton, Devon.

Roberts, John Lindfield, m.a.. Chaplain of tlie Cookham Union, Berkshire.

Roberts, John Llewellp, ji.a.. Vicar of Spratton, Northampton.

Roberts, K., Manningford, Marlborough.

Roberts, Reginald JolUffe, m.a.. Head Master of the Grammar School, Holt, Norfolk

Roberts, Richard, Vicar of IVIiltou Abbas, Dorset.

Roberts, Thomas N., b.a., Cm-ate of Westoe, South Shields.

Roberts, W., Northall Parsonage, Dunstable.

Roberts, William Masfen, b.a.. Curate of Upton-on-Severn, Worcestershire.

Robertson, Gordon, m.a.. Curate of Sherfield-on-Lodon, Hants.

Robertson, William Hemy, m.a., Minor Canon of Durham.

Robeson, Hemming, m.a.. Vicar of Forthampton, Gloucestersliii-e.

Robins, Arthur, m.a., Rector of Beaulieu, Southampton.

Robins, G. A., Rector of Bishopstone, Hereford.

Robinson, Alfred, b.a., Assistant Vicar Choral of Hereford Cathedi-al.

Robinson, Arthur Edward, m.a., (Fellow of New Coll., Oxford,) Chievely, Newbmy.

Robinson, Charles Edward Ricketts, m.a., Hon. Canon of Rochester, Rural Dean,

Vicar of St. John's, Torquay, Devon.
Robinson, Charles J., m.a., Hatfield, Herts.
Robinson, Francis Edward, m.a., Appleton Rectory, Abingdon.
Robinson, Francis Watson, b.a., Curate of Alton, Hants.
Robinson, Frederick, b.a.. Curate of All Saints. Wokingham, Berkshire.
Robinson, Frederic Sidney, m.a., Ai-chdeacon of D'Urban, Maritzburg, Natal.
Robinson, George, Curate of Allerton, Bradford, Yorkshii-e.
Robinson, George, b.a., Cui-ate of Stow-cum-Quy, near Cambridge.
Robinson, George Croke, m.a., Vicar of Benson, Oxfordsliire.
Robinson, George Walter, Vicar of Bannby-on-the-Marsh, Yorkshire.
Robinson, Hemy, m.a.. Curate of Kelloe, Durham.

Robinson, Hugh George, m.a., Preb. of York, and Rector of Bolton Abbey, Yorks.
Robinson, John, b.a.. Rector of Bowness, Cumberland.
Robinson, John Wilham. m.a.. Vicar of North Petherton, Somerset.
Robinson, Robert, m.a., Cossall, Notts.
Robinson, Thomas b.a.. Curate of Crookliam, Hants.
Robinson, Walter Croke, m.a.. Fellow of New College, Oxford, and Cm-ate of West

Bromwich, Staftbrdshire.
Robinson, Wm. Kay,M.A.,Head Master of the Gram. School, Wymondham, Lester.-
Robson, Fred., b.a.. Curate of Babbacombe, Torquay.
Robson, James Stuart, m.a.. Chaplain of Dockyard, Chatham.
Rodd, Charles, m.a.. Rector of Northill, Cornwall.

Rodwell, John Medows, m.a.. Rector of St. Ethelburga, Bishopsgate, London.
RodweU, Robert Mandeville, m.a.. Rector of High Laver, Ongar, Essex.
Rodwell, William Medows, Curate of Hanbm-y, Worcestershire.
Roe, Robt. Bradley, M.A., Rector of Melbury Osmond with Sampford, Dorset.
Rofie, Alfred Augustus, Cm-ate of St. Ives, Hunts.

Rogers, Herbert Goodenough, m.a.. Curate of St. Mary Magdalene, Taunton.
Rogers, J. C. Wamngton, b.a.. Cm-ate of Stom- Provost, Dorset.
Rogers, John Thomas, m.a., Curate of Bury, Lancashire.
Rogers, Reginald Welford, m.a.. Vicar of Cookliam, Berks.
Rogers, Thomas Percival, m.a.. Vicar of Batheaston, Somerset.
Rogers, W. Moyle, WooUand Parsonage, Blandford.
Rokeby, Henry R., Rector of Ai-tliingwoi-th.

Rooke, Fredk. John, m.a., Preb. of Salisbm-y, Rural Dean, Rector of Rampisham.
Roper, Thomas, m.a.. Vicar of Newborough, Staflbrdshire.
Rose, Edward Joseph, m.a.. Rector of Weybridge, Surrey.
Rose, Hyla Holden, m.a.. Vicar of Erdington, Birmingham.
Ross, Charles Sydenham, m.a.. Vicar of St. John's, Glastonbury, Somerset.
Ross, Charles Wellard. m.a.. Rector of Greetham. Lincohishire,

Hoss, DavitI, is. a., Curate of Laugton-on- Swale, Yorkshire.

Ross, George Goiild, m.a., b.c.i>., British Chaplain at Diei^pe.

Ross, James Coulthard, Curate of All Saints', Marylebone, Loniloii.

Rouse, Rolla Charles Meadows, m.a., Rector of Woodbridge, Suliolk.

Routh, John "William, m.a.. Rector of Tilehurst, Berks.

Routledge, Cliarles Francis, m.a., One of H.M. Inspectors of Schools.

Rowan, Robt. Sti-ettel, ji.a.. Vicar of St. James', Wardleworth, Rochdale, Lancas

Rowden, F., m.a., Fellow of New College, Oxford, and Curate of Chippenham.

Rowland, Charles B., m.a.. Curate of Lighthorne and Chesterton, Warwick.

Rowland, Edward, b.a.. Curate of Great Sandal.

Rowland, William John, m.a., Ciu-ate of Flushing, Cornwall.

Rowley, Henry, Dep. Sec. S. P. Cx., St. Tliomas', Oxford.

Roy, Richai'd Clarke, m.a., Vicar of Upton, near Gainsborough.

Royce, David, m.a., Vicar of Lower Swell, Gloucestershire.

Royds, Nathaniel, m.a., Rector of Little Barford.

Rudd, Thomas, b.a., Cui'ate of St. Hilda's, South Shields, Durham.

Ruddock, Mark Ernest, ]5.a., Ciu'ate of Fdchmond, Surrey.

Rudge, William Jolm, m.a.. Vicar of Stoven, near Waugtbrd, Suffolk.

Rumball, Charles, b.a., Vicar of Littlehampton, Sussex.

Rumsey, Henry Langston, jr. a., P'ellow of New CoUege, Oxford, and Curate of St.

Barnabas, Pimlico, London.
Rumse3^ John Williams, Vicar of Rolvenden, Kent.

Rumsey, Lacy Henry, m.a., Cur. of Brent Pelham with Fiu-neaux Pelham, Herts.
Rumsey, Robert Fredk., m.a., Asst. Master and Chaplain in St. Peter's College.

Radley, Berkshu'e.
Rush, Henry John, ji.a., Vicar of Rustington, Sussex.
RusseU, Alexander Benn, b.c.l., Rector of Laverton, Somerset.
Russell, Alfred Oliver, Curate of Westleigh, Leigh, Lancashii'e.
Russell, Edward James, b.a., Ciu-ate of Heywood, Manchester.
Russell, Harry Vane, m.a., Vicar of Biu'neston, Yorkshu-e.
Russell Henry, b.d.. Fellow of St. Jolm's College, Cambridge.
Russell, Henry Lloyd, Curate of the Church of the Annunciation, Chislehurst.
Russell John Fuller, b.c.l.,f.s.a.. Rector of St. Mary-the-Virgin, Greenhithe, Kent.
Russell, R., M.A., Ciu'ate of Barlcing, Essex.

RusseU, Richard Noiiis, m.a., Rm-al Dean, Rector of Beachampton, Bucks.
Russell, Sydenham Francis, m.a.. Vicar of Willesborough, Ashford, Kent.
Russell Thomas, m.a., Master of the Collegiate School, Westward Ho.
Russwurm, Alexander, b.d.. Head Master of the Grammar School. Portsmouth.
Rust, Cyprian Thomas, ll.b., Rector of Holy Trinity, Heigham next Norwich.
Rutty, Arthur Forster, b.a., Curate of Wolborough, JDevon.
Sabin, John Edward, m.a., Chaplain to the Forces, Dover.
Sadler, Michael P^'errebee, m.a., Preb. of Wells, Rector of Honiton, Devon.
Samsbury, Robert, Westcote, Dorldng.

Sainsbiuy, Sainsbury Langford, m.a.. Rector of Beckington with Standenvick.
Sainsbury, Thomas Ernest Langford, m.a., Curate of Beddington, Surrey.
St. Jolm, Hemy Fleming, m.a.. Cm-ate of Leeds, Yorkslm-e.
St. John, Mam-ice Wm. Ferdinand, ji. a., Vicar of Frampton-upon- Severn.
St. Leger, Edward Frederick, m.a., Rector of Scotton, Lincohisliire.
Salman, James Simpson, b.a.. Curate of Lastingham, Yorksliire.
Sahnon, Gordon, m.a., ViCar of Nmi Monkton, York.
Salman, William Senior, ji.a., Rector of Brougham, Westmoreland.
Sabnon, Edwin Arthur, m.a., Rural Dean, Vicar of Martock mth Load, Somerset.
Salmon, Robert Ingham, m.a.. Cm-ate of St. Michael's, Paddington, Middlesex.
Salt, George, m.a.. Vicar of St. George's, near Bristol.
Salt, Samuel, Licmnbent of Dresden, Longton, Staffordsliire.
Sainsbury, Augustus Pemberton, Vicar of Netley, Southampton.
Samson, Edward, Rugeley.

Sanders, William Skipsey, m.a,. Yicar of Hol_y Trinity, Gosport, Hants.
Sanderson, Edward Swinden, m.a.. Vicar of Burgh cum Winlhorpe, near Boston.
Sanderson. Rol)ert Edward, m.a.. Head Master of St. Mary and St. Nicolas School,

and Fellow of St. Nicolas College, Lancing, Sussex.
Sandford, Jolm, b.d.. Archdeacon of Coventry, Hon. Canon of Worcester, and

Rector of Alvechurcli, Redditch, Worcester.
Sandford, William, Rector of Crook, near Darlington, Durham,
Sandham, Henry MuUins, m.a.. Incumbent of St. John's, St. Marylebone.
Sandham, J. M., Rector of Hardliam, and Vicar of Cold Waltham, Sussex.
Saudilauds, Percival Richard Renorden, m.a.. Vicar of Denford-cum-Ringstead,

Northamptonsliii-e.
Sandon, William Hemy, Curate of East Dereham with Hoo, Norfolk.
Sangar, Benjamin Cox, m.a.. Vicar of Hythe, Kent.
Sankey, Edward Henry, b.a., Ciu-ate of Calne, Wilts.
Sankey, Fred. Wm., Cm-ate of Beighton, Derbyshire.
Sanliey, Richard Boyer, m.a., Cui-ate of St. Andrew's, Leicester.
Sapte, J. H., M.A., Rector of Cranleigh, Surre}'.

Saunders, Arthiu- Cardinal, m.a.. Vicar of Magor with Redwick, Monmouthshire.
Saunders. Copley Diggle, a.b., Rector of Tarrant-Hinton, Dorset.
Saunders, George Eveleigh, m.a. Rector of Mapertou, Somerset.
Savage, William, m.a.. Vicar of South Burcombe, near Salisbury.
Savory, Edmund, :\i.a.. Rector of Binfield, Berks.
Sawbridge, John Sikes, ji.a.. Curate of Rickinghall Superior, Suftblk.
Sawyer, William George, m.a., Vicar of Little JVIilton, Tetsworth, Oxou.
Saxby, Gavin F., ji.a.. Fellow and Tutor of St. Augustine's College, Canterbury.
Saxby, Stephen Henry, m.a.. Vicar of East Clevedon, Somerset.
Sayer, AVilliam Carlisle, m.a., Ciu-ate of Binfield, Berksliire.
Scarlin, Walter James, m.a., Cui'ate of Long Sutton, Lincolnslui-e.
Scarth, Henry Mengden,M.A.,Hon. Canon of Wells, Rector of Bathwick, Somerset.
Scarth, John, Vicar of Holy Trinity, Milton-next-Gravesend.
Scholefield, Arthur Fredk. Heber, b.a., Chaplaui of the Cemetery, Highgate.
Sclioleheld, Stuart Clement, St. Wilfrid's, Haylands, Ryde.
Scobell, George R., Vicar of Shaugh, near Tavistock.
Scot, Robert F., ji.a.. Rector of Farnborough, Hants.
Scott, Charles Perry, b.a.. Curate of St. Peter's, PimUco, London.
Scott, Charles Thomas, Rector of Shadingiield, Suflblk.
Scott, Douglas Lee, b.a., Ciu'ate of St. Clement's, Cambridge.
Scott, Frederick Thomas, m.a.. Vicar of Sibertswold, Kent.
Scott, George, m.a.. Vicar of Coxwold and Husthwaite, Yoi'kshii'e.
Scott, John, M.A., Vicar of St. Mary's, Ivingston-upon-Hull.
Scott, John Aubrey, b.a.. Rector of West Tytherley, Hants.
Scott, John Haigh, m.a.. Vicar of Frosterley, near Darlington.
Scott, Walter, Cui'ate of St. INIarks, New Brompton, Kent.
Scott, William, m.a., Vicar of St. Olave Jewy, London.
Scott, Wilham, Vicar of Exhall, near Coventiy.

Scott, Wm. Richard, m.a., (late Ai-chdeacon) Cm-ate of St. Martin's, Livei-pool.
Scriven, Charles, m.a.. Rector of Martmhoe and of Trentishoe, Devon.
Scriven, Hem-y Valentine, b.a., Vicar of Preston-on-Stour, Gloucestershire.
Scrivener, Frederick George, Ciu-ate of Newent, Gloucestersliire.
Scrivenor, Ai-thur, :m.a.. Vicar of Alvingham with Cockerington, Lincoln.
Scroggs, Sydney M., ji.a.. Cm-ate of Teignton Regis, near Newton Abbot, Devon.
Scudamore, William Edward, m.a., Rector of Ditchingham, near Bmigay.
Sculthorpe, Clement Fisher, ji.a., Vicar of Beoley, Worcestershire.
Sculthorpe, Henry C, b.a.. Vicar of Beeley, Derbysliire.
Scurfield, Robert Grey, b.a.. Cm-ate of St. John's, JBcdmrnster, near Bristol.
Seale, Frederick S., m.a., Vicar of North Otterington, Yorkshire.
Searle, William George, m.a.. Vicar of Oakiugtou, Cambiidgeshii-e.

Seaman. John Benwell, m.a.. Curate of St. Giles', Cambe^•^vell. Surrey.

Seaton, Abdiel, jr.A., Rector of Colton, Staffordshire.

Seaton, John, Yicar of St. John's, Cleckheaton, near Leeds.

Seaton, John Abdiel, .m.a., Ciu'ate of Clecklieaton, Normanton.

Sedgwick, John Edmond, m.a., St. Alban's, Manchester.

Seller, Henry Charles, b.a.. Vicar of Trull, Somerset.

Sellon, Edmond, ji.a., Caenvood, Chepstow.

Sellon, Wm. Edward, b.a.. Rector of Llangua, Monmouthshire, and Kentchurch.

Sells, Alfred, ji.a., 15, Cumberland Place, Southampton.

Selwood, John Binford, m.a.. Vicar of Shute, near Axminster, Devon.

SelwjTi, Congreve, Vicar of Welsh Hampton, Salop.

Selwyn, Edward John, ji.a.. Vicar of Bicldey, near Bromley, Kent.

Selwyn, William, m.a.. Vicar of Bromlield, Salop.

Senior, James, b.a., Rector of Blackford and Compton Paunccfout. Cast Cary.

Senior, John, Cm-ate of Abbenliall, near Ross, Herefordshire.

Sergeant, E. W., m.a.. Assistant Master of Winchester College.

Sewell, Henry, Curate of Leigh, Essex.

Sewell, Wm., b.a., Fellow of New College, Oxford, Ciu-atc of Freshwater, L W.

Seymour, Albert Eden, ji.a., Curate of ICidderminstcr, Worcester.

Seymour, Charles Fredk., Rector of Winchtield, Hants.

Sejanom-, Edward, m.a., Rector of Bratton Clovelly, Devon.

Seymoiu-, George Augustus, m.a.. Rector of Holy Trinity, Winchester.

Seymom-, Richard, m.a., Hon. Canon of Worcester, Rural Dean, and Rector of

Kinwarton, Alcester.
Shacldeton, Thomas, b.a., Chaplain of St. Martin's Home, Hereford.
Shadwell, Artluu* Thomas Whitmore, m.a., Rector of Laugton, Yorkshire.
Shadwell, Julius, b.a.. Rector of Washington, Durham.

Shakespear, Wyndham Arthm-, ji.a., Cm-ate of St. Mary Magdalen, Paddington.
Shand, George", m.a., Rector of Heydon, Norwich.
Shand, Thomas Henry Rodie, ji.a., Fellow of Brasenose College, Oxford, Vicar

of Old, near Northampton.
Shannon, Fred. Wm., b.a.. Rector of Quarrington, Lincohi.
Sharlaud, George Edward, Cm-ate of South Shields, Durham.
Sharland, George Thomas, Vicar of Spakhvick, lumbolton, Hunts.
Sharp, Heni-y Isaac, ji.a,. Vicar of Swavesey, Cambridge.
Sharp, John, m.a.. Perpetual Cm-ate of Horbury, near Wakefield.
Sharpe, Lancelot Albert, m.a.. Fellow of St. John's College, and Curate of St.

Barnabas, Pimlico, London.
Sharpe, Robert Napier, m.a., Vicar of St. Mai-y, Hundersfield, Rochdale, Lancas.
Sharpe, Thos. Wetherhed, m.a.. One of H. M. Lispectors of Schools, Beddington.
Sharpe, William Robert, ji.a., Vicar of St. Chad's, Haggerston, London.
Sharpies, Ai-thur, b.a., Incmnbent of Insldp, Preston, Lancashire.
Shaw, Charles J. Kenward, ji.a., Vicar of Ne^\'ington next Hythe, Kent.
Shaw, Morton, ji.a.. Rural Dean, and Rector of Rougham, Suffolk.
Shaw, Thomas Majoiard, b.a.. Cm-ate of Nutley, Sussex.

Shaw, William Francis, ji.a.. Chaplain of the Union and Vicar of Eastry, Kent.
Shaw, William Frederick, b.a., Cimite of Chedleton, near Leek.
Shean, Harry Shum. Curate of Westmeston vnth Chilttugton, Sussex.
Shebbeare, Charles Hooper, m.a., Vicar of Wykeham, Yorksliire.
Sheepshanks, John, ji.a., Vicar of Bilton, Yorkshu-e.
Sheepshanks, Thomas, ji.a,. Rector of St. John's, Coventry.
Shephard, John, ji.a.. Conduct of Eton College, and Curate of Eton, Bucks.
Shepherd, Francis Bui-ton, ji.a.. Rector of Margaret Roding.
Shepherd, William Robert, Curate of Morton-upon-Lugg, near Hereford.
Sheppard, Bernard Henry, b.a.. Curate of Shelton, Stallordsliii-e.
Sheppard, Geo. Edmd., ji.a.. All Saints Clergy House, Castle Fields, Shrewsbury.
Sheppard, Heiu-y Fleetwood, m.a.. Rector of Thm-nscoe, near Doucaster.

Sheppard. Thomas Henry, u.d., Fellow of Exeter College, Oxford.

Sherlock, Heniy, b.a., Vicar of St. James, Haydock, Lancashire.

Shickle, Charles William, b.a., 18, Rabv Place, Bath.

Shield, William, Incumbent of Dishforth and Marston-le-Moor, Yorkshu-e.

Shields, WiUiam Thomas, Rector of Thocki-mgton, Northumberland.

Shilleto, Jno. Hawtrey Rd., b.a., Cur. of St. Matthew's, Ai'dwick, nr. Manchester.

Shilleto, William, b.a., Incumbent of Goosnargh, near Preston, Lancaster.

Sliimield, W. H., Curate of St. Mary's, Barnsley, Yorksliire.

Slaipton, George, Vicar of Barlow, Derbysliii-e.

Shipton, Perceval Maiuice, s.c.l.. Rector of Halsham, Yorkshii-e.

Short, Jolui Holbeche, m.a., Vicar of Temple BalsaU, War^vickshire.

Shortland, Hemy Vincent, ji.a.. Rector of Twinstead, near Halstead, Essex.

Shiimpton, Henry, Curate of West Hackney, Middlesex.

Shufflebotham, Edwin Charles, Inc. of AVoodland, near Broughton-in-Fumess.

Shimi, Franck, Bath.

Shute, Hardwick, m.a., Wliitton, Hounslow.

Shuttleworth, Edward, m.a.. Vicar of Egloshayle, Cornwall.

Shuttleworth, W. S., Chaplain to Infinnary, Salisbiiry.

Siddall, Henrv, b.a.. Vicar of St. Ann's, Wan-ington, Lancashire.

Sidebotham, Wm. Thos., Cm-ate of St. George's, Campden Hill, Kensington, Middx.

Sidebottoni, Frederick Radclylfe, Rector of Yatton KeynaU, Wilts.

Sidebottom, Henry Francis, m.a.. Vicar of Sevenoaks, Kent.

Sidebottoni. Kingsford B., b.a.. Ciu'ate of Sevenoaks, Kent.

Sidgwick, John Benson, m.a., Vicar of Copley, near Halifax, Yorksliire.

Sidney, Charles Wilham Hemy Hmiiphrey, b.a., Vicar of Gooderstone,

Sillifant, Charles WiUiam, m.a.. Rector of Wear Gifford, Devon.

Simcockes, George Stavmton, m.a.. Chaplain to the Bishop of Moray, N.B.

Simcox, H. K., m.a., Curate of Bampton, Oxon.

Suneon, Algernon Banington, m.a.. Cm-ate of St. Thomas the Mai'tyr, Oxford.

Simeon, Pluhp B., North Moreton, Wallingford.

Simey, George, m.a.. Incumbent of Stuntney, Ely.

Simmons, Melmoth Arthm- Lintoi-n, b.a.. Cm-ate of Chew Magna, Somerset.

Simms, George H., The Newlands, Wliitmore Lane, Bu-minghani.

Simons, Wilham Charles, b.a., Curate of Bedminster. Bristol.

Simpkin, Thos. Henry, b.a.. Curate of Holy Trinity, Micklegate, Yorksliii-e.

Simpson, Arthm- Bar\^'ick, m.a.. Curate of Bexliill, Sussex.

Simpson, Frederick Robinson, b.a., Vicar of North Sudderland, Dm-ham. Sussex.

Simpson, Heni-y Winckworth, m.a., Preb. of Cliichester, Rector of Bexhill,

Simpson, J. C, b.a., Torquay.

Simpson, James, Rural Dean, Vicar of Ivirkby Stephen, Westmoreland.

Simpson, James Harvey, m.a.. Rector of St. Mark's, Bexhill, Sussex.

Simpson, John Curwen, b.a.. Barton Road, Torquay.

Simpson, Joseph, m.a., Vicar of Tilsworth, Leighton Buzzard, Beds.

Simpson, R. Barlow, High Wycombe, Bucks.

Simpson, Thomas Bom-ne, m.a., Vicar of St. Cuthbert's, Thetford, Norfolk-
Singleton, John Corbett, m.a., York.

Sketchley, Horatio Po\vys, m.a., "White Walton.

Skey, Frederic C, m.a.. Vicar of Weare, Somerset.

Skilton, William James, m.a.. Rector of St. Andrew's, Romford, Essex.

Skinner, Robert, Vicar of Lea Marston, near Bmningham.

Skipwith, Humberston, Rector of Hamstall Ridware, Staffordshii-e.
• Skipworth, Grey, m.a.. Second Master and Sub-W^arden of Oakham School.

Skiine, Harcom-t, b.a., Cm-ate of Sunbm-y, Middlesex.

Skrine, Wadham Huntley, m.a.. Vicar of Stubbmgs, near Maidenhead, Berks.

Slade, George Fitz- Clarence, m.a.. Vicar of Lewknor, Oxon.

Slade, James, b.a., Vicar of Little Lever, Bolton-le-Moors.

Slade, James John, m.a., Vicar of Nethcrtou, Dudley, Worcester.

Sladen, Edward Henry Mainwaring, m.a.. Curate of Alton Barnes. Wilts.

Sladen, Edward, m.a.. Curate of St. Andrew's, Deal, Kent.

Slater, Francis, m.a., Head Master, Grammar School, Sudbury.

Slater, Francis, b.a.. Curate of All Saints, Wigan, Lancashire.

Slater, Joseph, m.a.. Curate of St. Lam-ence, Southampton.

Slatter, James, a.J)., Vicar of Wonninghall.

Slatter, Jolm, m.a.. Vicar of Streatley, Berks.

Slatter, William, m.a.. Vicar of Imber, He^-tesbury, Wilts.

Slessor, John Henry, m.a.. Rector of Headbome Worthy, Hants.

Shght, Frederick Goode, b.a.. Curate of Bury, Lancashire.

Slocock, Frederick H., Curate of Hambleden, Bucks.

Slocock, Frederick, Curate of Warlingham, Surrey.

Slodden, Henry Thomas, m.a., Curate of Teddington, Middlesex.

Smallpiece, Albert, b.a.. Vicar of Nutley, Sussex.

Smallpeice, Jno., m.a.. Cur. of St. Bees, & Lecturer in St. Bees' Coll., Cumberland.

Smallwood, George Ai-thur, Curate of Caverswall, Staftbrdshire.

Smallwood, William John, ji.a.. Vicar of Claines, Worcester.

Smeaton, James Burn, m.a., Vicar of Hannington, Wiltshire.

Smith, Adam Clarke, m.a., Vicar of St. John's, Middlesborough, Yorks.

Smith, Alfred Charles, m.a.. Rector of Yatesbury, Wilts.

Smith, Alfred Fowler, m.a.. Head Master of the Grammar School, and Rector of

St. Mary's, Thetford, Norfolk.
Smith, Algernon Emerick Clementi, m.a.. Vicar of Coatham, nr. Redcar, Yorks.
Smith, Benjamin John, ji.a., Rector of Allcertou, Oxon.

Smith, Chas. Felton, m.a., Preb. of Exeter, Rural Dean, Vicar of Crediton, Devon.
Smith, Charles James Elises, m.a.. Assistant Master of Rugby School.
Smith, Charles John, m.a., Late Ai-chdeacon of Jamaica, Vicar of Erith, Kent.
Smith, Charles P., Cui'ate of Redditch.

Smith, Charles Wyatt, m.a., Inciunbent of Wahinersley, Bmy, Lancaster.
Smith, Clement, b.a.. Chaplain of the Grammar School, Guildford, Surrey.
Smith, Clement Ogle, si. a.. Rector of Shelfanger, Norfolk.
Smith, David, m.a., Shenstone.
Smith, Ebenezer, Chaplain of the Worldiouse, Liverpool.

Smith, Edgar, b.a., Cvu*. of Highgate, Middx. and Chap, to the Earl of Verulam.

Smith, Edward Herbert, b.a.. Rector of I*Qllamarsh, Derbyshh-e.

Smith, Edwm Trevelyan, m.a.. Vicar of Cannock, Staffordshire.

Smith, Francis, m.a., m.d., Chaplain at Buenos Ayres.

Smith, Francis Edward, m.a.. Rector of Hadstock, Essex.

Smith, Frederick, m.a., Binfield, Berks.

Smith, F. G. Hume, m.a., Incmnbent of Armley, & Lecturer of St. Peter's, Leeds,

Smith, Geo., b.d.. Master of King's Sch., & Chap. Priest of Ottery St. Mary, Devon.

Smith, George Edward, m.a., Vicar of Owston, near Bawtry.

Smith, Henry, m.a., one of H. M. Laspectors of Schools, Tattenhall, Chester.

Smith, Horatio Bolton, Newcastle, West Limerick.

Smith, Hy. Robt., m.a., Rui-al Dean, Perpetual Curate of Grange Cartmel, Lane.

Smith, H. W., Summertown, Oxford.

Smith, James Ind, m.a., Lee, Kent.

Smith, Jeremiah Finch, m.a., Riu'al Dean, Rector of Aldi'idge, Walsall, StafFordsh.

Smith, J. Newton, Bishopton, Stratford-on-Avon.

Smith, John Finch, m.a., Leavesden Asylmn, Herts.

Smith, Jno. Bainbridge, m.a., Rec. of Sotb3% and Vicar of Market Stainton, Line.

Smith, John Greenwood, b.a., Vicar of Cluist Church, Leeds.

Smith, John T., St. Jude's, Bradford.

Smith, Matthew, Curate of the Maiiners' Church, Hull, Yorkshire.

Sm.ith, Merton, m.a.. Curate of Newport Pagnell, Bucks.

Smith, Ofiiey, m.a., Rui'al Dean, Rector of Long Leadenham, Lincolnshire.

Smith. Reginalcl. :\r.A., Curate of NeA\'ton, near Sudbiuy. Suffolk.

Smith, Robt. Fdk., m.a.. Minor Cauou of Soutliwell, and Vicar of Halam, Notts.

Smith, Roger, m.a., Rector of Pljnnpton St. Maurice, Devon.

Smith, Rowland, m.a.. Vicar of Naziiig, near Waltham Abbey.

Smith, Samuel Edward, b.a., Vicar of Farnham, Yorkslui'e.

Smitli Thomas, Vicar of Ma^jperley, near Derby.

Smith, Thomas Ayscough. m.a., Vicar of Teubuiy, Worcester.

Smith, Thomas Jackson, Cm'ate of Atherton, Lancashire.

Smith, Thomas John, b.a., Ciu'ate of Preston, Uppingham.

Smith, Thomas "Woollen, m.a., Ciu'ate of Middletou, near Manchester.

Smith, Vincent, Cm-ate of St. Savrioui-'s, Hoxton, Middlesex.

Smith, WiUiam, m.a.. Principal of the Gloucester and Bristol Training, College,

Fishponds, Bristol.
Smith, William, m.a.. Vicar of Shadwell, near Leeds, Yorks.
Smith, William, b.a., Vicar of Bicldngton, Devon.
Smith, William Hart, m.a., Rector of St. Peter's, Bedford.
Smith, William Joseph, m.a., Assoc. Secretary of the Church Missionary Society,

Cui'ate of Hvmdleby and SpUsby, Lincolnslm-e.
Smith-Marriott, Hugh Forbes, m.a.. Rector of Horsemonden, Staplehurst, Kent.
Smitlie, Frederick, m.a.. Vicar of Churchdown, Gloucestershu'e.
Smithe, William Heniy, b.a., St. Stephen's, Devonport.
Smithwick, R. Fitzgerald, St. Luke's, Maidenhead.
Smyth, Arthiu', m.a., ll.b., Rminster, near Taunton.
Smyth, ChristoiDher, m.a.. Rector of Woodford, Northamptonshire.
Smyth, Cluistr., m.a., Rur. Dean, Vic. of Little Houghton cum Brafield, Northants.
Smji;h, George AVatson, m.a., St. Leonard's, Hastuigs.
Smyth, H. M., Westwood Road, Beverley.
Smyth, Saml. Buxton, b.a.. Mathematical Master of the Gram. School, Guildford,

and Curate of ShaUbrd, Surrey.
Smji;h, Vere Broughton, m.a., Cui-ate of Tmckenham, Middlesex.
Smythe, Patrick MiuTay, m.a., Hon. Canon of Worcester, Rural Dean, Rector of

Soliliull, War^\ick.
Smythies, Charles Alan, b.a., Curate of Great IMarlow, Bucks.
Snell, Henry Welsford, b.a.. Vicar of Ryai-bh, near Maidstone.
Snej)]), H. S., Vicar of St. Mary's, BUston, Stafford.
Snow, Benjamui, b.a.. Vicar of Biu'ton Pedwardiue, Lincolnsliii'e.
Snow, Henry, m.a.. Vicar of Bibiuy, Gloucestershire.
Snowden, Charles Crowe, m.a.. Vicar of Mitford, Northumberland.
Snowden, Edmund, b.a., Inciunbeut of St. Thomas', Huddersfield, Yorks.
Snowdon, Richard Kemplay, m.a.. Fellow of St. Nicolas CoUege, and Assistant

Master in St. Mary and St. Nicolas School, Lancing, Sussex.
Soanes, Clarence, St. John's College, Oxford.
Sockett, Henrj', b.a.. Rector of Sutton and of Bignor, Sussex.
Soden, Charles Wm., m.a.. Vicar of Kirk A\lielpington, Newcastle-on-Tyne.
Solbe, Charles Augustus, b.a., Chaplain to the Forces, London.
Soley, Tlios. Lems, m.a.. Rector of Lois Weedon, near Towcester, Northants.
Somerset, Hon. Plantagenet, b.a.. Cm-, of St. Mary & Holy Trin., Guildford, Sui'rey.
Sorrell, Joseph, Market Drayton, Salop.

Southey, Thomas Castle, m.a., Vicar of Newbold Pacej'. Warwickshire.
Southgate, Frederick, b.a.. Vicar of Northfleet, Gravesend, Kent.
Southwell, George, b.a., Riu'al Dean, Vicar of Yetminster, ni-. Sherborne.
Southwell, George Bull, b.a., Curate of Stockwood & of Yetminster with Clietnols.
Sowdeu, George, m.a.. Incumbent of Hebden Bridge, Halifax, Yorkshire.
Sowell, Charles Richard, b.a.. Vicar of St. Goran, Cornwall.
Sowerby, C. B., m.a., Beech Grove, Harrogate.
Sowerby, Walter James, m.a.. Vicar of Eltliani, Kent.
Spalding, Alfred Charles Clifford, Curate of Heatlilield, Sussex.

Sparling, Albert Sydnoy, Curato of St. John's, Olilliam.. Lancashire.

Spawlbrth, James, Curke of Bur^jh-lo-Marsh, Boston.

Speckling, David S., Incumbent of Hutton Ifoof, Westmoreland.

Spencer, Chas. Christopher, m.a., Rector of ]}enefield. Northants.

Spencer, Charles Vere, m.a., Rector of Wheatlield, and Curate of Adwcll. Oxon.

Spencer, Hon. Chas. Fredk. Octavius, m.a.. Vicar of Sutton, Isle of Ely, Cambridge.

Spencer, John WilUam, b.a.. Curate of Dendron, near Ulvcrston, Lancaster.

Spencer, Leigh, m.a., Vicar of Renhold, Bedford.

Sperling. John Hanson, ji.a., Rector and Vicar of Westboiirne, Sussex.

Spittal, John, m.a., Rector of St. iVndrew's, Leicester.

Spyers, Henry Ahnack, ji.a., Vigo House, Weybridge.

Squibb, G. M., b.a., Curate of Totteridgc, near Hatfield, Herts.

Squire, Graham Harvey, m.a., Rector of Sunningwell, Berks.

Stable, Samuel Montagu, b.a.. Curate of Calstone and Blackland, Dorset.

Stacldiouse, Jonathan Lett, Berkeley.

Stafford, Chas. Egerton Fiennes, m.a., Stoke Rectory, Market Drayton.

Staite, G. Herbert, Chap, of the Royal Lunatic Hospital and Barnes Convalescent
Home, Cheadle, Chesliii'e.

Stallard, A. G. B., m.a., Curate of Pcwsey, Wilts.

Stallard, George, b.a.. Vicar of East Grafton, Wilts.

Stallard, WilUam Henry, m.a., Vicar of Bolney, Sussex.

Stanley, Hon. Algernon Chas., m.a.. Curate of St. Mary's, Soho, London.

Stanning, J. H., m.a., Ciu-ate of Leigh, Lancashire.

Stanstield, Edmund, Curate of Donningtou, Cliichester.

Stantial, Thomas, d.c.l., Chatham House, Ramsgate.

Stanwell, Charles, m.a.. Fellow of St. John's College, Cambridge, and ^'icar of
Horningsey, Cambridge.

Stapylton, WilUam Chetwynd, ji.a., Vicar of Maiden, SmTe3^

Starey, WilUam, b.a., Ciu-ate of Wantage, Berks.

Starkey, AU'red, Curate of St. Martin's, Worcester.

Starkie, Henry Arthur, b.a., Rector of RadcUfie, Manchester.

Starky, Andrew Beauchamp, m.a., Vicar of Rowde, Devizes, Wilts.

Statham, Francis Kington, b.a.. Cm-, of St Peters, St. George s in the East, London.

Statham, Wm., b.a., Vicar of EUesmere Port, Chester.

Steel, Macdonald, m.a.. Vicar of Caerwent, Monmouthshu-e.

Steele, G., Ji.A.,One of H.M. Inspec. of Schools, Dom. Chap, to Duke of Marlborough.

Steere, Edward, ll.d.. Rector of Little Steeping, near Spilsby, Lmcolnshire.

Stenning, George Covey, m.a., Ciu-ate of Holy Trinity, Ryde, Isle of Wight.

Stephens, WilUam Henry George, b.a., Vicar of St. Jolin's. Darlington, Durham.

Stephenson, John George Rablah, ll.d., Principal of the CoUegiate School, Cam-
bridge House, Stratford-on-Avon.

Stephenson, WilUam, m.a.. Curate of Alverthorpe, Wakefield, Yorkshu-e.

Sterry, Francis, m.a., Rector of Poltimore, near Exeter.

Stevens, Henry Bingham, m.a., Rector of St. Mary's, Chatham, Kent.

Stevens, Richard Carolus, Curate of St. Savioiu-'s, Croj'don, SuiTey.

Steward, Chas. Holden, m.a., Rector of Standon, StalTordshii-e.

StiU, Robert Trevor, b.a., Melford, Haven.

StiU, John, Curate of St. IVIichael's, Lichfield.

StiUingtieet, Hy. Jas. Wm., m.a.. Rector of Hampton Bishop, near Hereford.

Stobart, Henry, m.a.. Rector of Warktou, Northants.

Stock, Edward Peche, m.a., Rector of Wi)idennere, Westmoreland.

Stockdale, Fk. Septimus, B.A.,Vic. of St. Peter's, Haven Street, Ryde, Isle of Wight.

Stockdale, Hemy. b.a.. Vicar of Bole, Notts.

Stockdale, Wm. Walter, Rector of Witchlmg, Kent.

Stocks, Jno. Edwd., m.a., Chap, of C. Church, Ciu'. of St. Philip and St. James, Oxon,

Stone, S. J., B.A., Cm-ate of St. Paul's, Haggcrstone, Middx.

Stonhouse, Arthur, b.a.. Vicar of Walford, Herefordshii-e.

Stopford, Fredk. Manners, m.a.. Rector of Tichmarch, nr. Thrapstone, Northants.

Storey, Edward Hyde, Holdfast, Uptou-upon-Severn.

Stork, John Hemy, m.a.. Curate of Colwick, near Nottmgham.

Story, Geo. Jonathan, 9, London Street, Paddington, (Cm-, of Ne-nington, SuiTey.)

Stott, Jonas, b.a., The Parsonage, Farndale, Kirby Moorside.

Stracey, Wm, Jas.. ji.a.. Rector of Buxton with Oxnead and Skeyton, Norfolk.

Street, Arthur Joseph, b.a.. Curate of Kemplej', near Ledbiuy.

Stretton, Henry, ji.a., Souierby, Lincoln.

Strong, William Arthiu", ji.a., Vicar of Ravensthorpe, Northants.

Strother, James Baxter, m.a.. Rector of St. Mary Steps, Exeter.

Stuart, Edw., ji.A.,Vic.of St. Mary Magdalene, Munster Street, St. Pancras, London.

Stuart, John Eras., Vicar of ICirton in Lindsay, and of Noiihorpe, Lincolnsliire.

Stubbs, William, m.a.. Fellow of Oriel College, and Regius Professor of Modern

History in the University of Oxford.
Sturges, Edward, ji.a.. Vicar of Great Milton, Oxon.
Style, Fredk. Ne'wton. b.a., Cui'ate of Addington, near Croydon, Surrey.
Suckling, H., Barnston, Notts.

Suclding, Maiuice Shelton, m.a., Rector of Shipmeadow, Suffollt.
Suclding, Robert Alfred John, Rector of Barsham, SutfoUi;.
Sugden, Ai-thiu- Maitland, ji.a.. Vicar of Mollington, near Banbiuy, Oxon.
Sullej', Joseph. Nottingham.

Smnner, Nathaniel HaUiwell, Curate of Nettleton, near Caistor, Lincobisliii'e.
Sutton, Augustus, m.a., Preb. of Lincobi, Rector of West Tofts, Norfolk.
Sutton, Fred. Heathcote, m.a., Vicar of Theddingworth, near Rugby.
Sutton, Robert, ji.a.. Rector of Slingfold, and Prebendary of CMchester.
Sutton, Robert Shuttleworth, ji.a.. Rural Dean, and Rector of Rype, Sussex.
Sutton, Walter Henry, ji.a., Bucknell, Salop.
Swainson, Charles, ji.a.. Cm-ate of Crick, near Rugby.
Swainson, Charles Litchfield, b.d.. Rector of Crick, Northamptonsliire.
Swainson, Edward Christopher, ji.a.. Rector of Wistanstow, Slirewsbury.
Swainson, John Grain D'Orge, m.a., 54, Albany Street, London.
Swan, Jolin Thomas Atkin, m.a.. Curate of Corsley, Wilts.
Swarm, Henry, ji.a.. Curate of St. Matthew's, City Road, London.
Swann, Johnson Fowell, b.a.. Curate of Hempstead, nr. Safiron Walden, Essex.
Swayne, John, m.a., Vicar of Clu-ist Chm-ch, St. Giles-in-the-Fields.
Swajme,Robt.Geo.,M.A.,Pi-ebendaryof Sahsbury, Rector of St. Edmimd's,Sahsbm-y,
Swayne. Wm. John, ji.a.. Curate of Wliiteparish, Wilts.
Sweet, James Bradby, ji.a., Vicar of Scalby, near Scarborough.
Swete. Henry Barclay, ji.a.. Fellow of Caius College, Cambridge, Ciu-ate of Tor

Mohun, Torquay, Devon.
Swete, William, ji.a., Meadowcroft, Reigate.

Sweeting, W. D., ji.a., Second Master of the Cathedral School, Peterborough.
Swinbm-n,Fred. Thos., ji.a.. Head Master of the Free School, and Vicar of St. Mary

the Virgin, Acock's Green. Yardley, Worcestersliii-e.
Swinny, George Hervey. b.a., Cm-ate of Abingdon, Berkshire.
Sydenliam, George, Vicar of Fanwell, Staffordshii-e.
Syers, Hemy S., ji.a., b.c.l.. Vicar of Syston, near Leicester.
Sykes, John Heath, b.a.. Rector of Billesley, and Vicar of Haselor, Warwick.
Sykes, WUliam, ji.a.. Chaplain to the Forces, Plymouth.
Sylvester, Edward T., Domestic Chaplain to the Countess of Cardigan, and Curate

of Deene, Northants.
Symns, John Edward, ji.a., Vice-Principal of the Proprietary College, Bath.
Symonds, Fred. Mmray, ji.a.. Curate of Chetnole, Dorset.
Symonds, George Edward, ji.a.. Vicar of Thaxted, Essex, and Rural Dean.
Tabraham, Robert, b,a., Assistant Mastei- in INIalvern College, Worcestersliire.

Tahourdin, Richard, b.a., Curate of Wylye, Wilts.

Talbot, E. S., M.A., Warden of Keble College.

Talfourd, William Wordsworth, m.a.. Rector of Winceby, Lincolnsliire.

Tandy, Geo. Mercer, b.a., Incumbent of Lowswater, near Whitehaven, Cunib.

Tanner, John WiUiam Newell, b,a.. Vicar of Antrobus, Great Budworth, Chcshii-e.

Tanner, Thos. Chas., ll.b., Vicar of Buiiescombe, Devon.

Tanner, Wm., Incumbent of Caterham Valley, near Croydon.

Tapijly, Fred., Forton, Gosport, Hants.

Tapson, James Jolm, Vicar of Hooe, Devon.

Tarbutt, Arthur Charles, m.a.. Incumbent of St. Peter's, Streatham, SiuTey.

Tai-butt, A. B., Cui-ate of St. Peter's, Streatham, Surrey.

Tasker, James, b.d.. Vicar of Trinity Church, Carlisle.

Tatham, Alfred, m.a., Mmor Canon of Southwell.

Tatham, Ailhur, m.a., Preb. of Exeter, Rec. of Boconnoc mth Broadoak, Cornwall.

Tatham, Francis H., m.a., Assistant Master in Westminster School, Middlesex.

Tamiton, Charles Edward, m.a.. Curate of Newland, Worcestershire.

Taimton, Frederick, m.a., Merton Rectory, Thetford, Norfolk.

Tayler, Henry Carr Ai-chdale, m.a.. Rector of Orwell, Cambridgeshire.

Taylor, Alfred Charles, b.a., Ciu'ate of Andover, Hants.

Taylor, C, b.a., Kirkheaton, Capheaton, Newcastle-on-Tyne.

Taylor, C. H., b.a.. Curate of Pidley, near Huntingdon.

Taylor, Charles Henry, b.d.. Vicar of St. Giles-on-the-Heath, Devon.

Taylor, Chas. James Fox, b.a.. Morning Reader of St. Paul's Cathedral.

Taylor, Charles Reeve, b.a., ll.b.. Curate of St. Peter's, Berhampstead, Herts.

Taylor, George, m.a.. Cm-ate of Guildford, Surrey.

Taylor, George John, m.a., Vicar of Wliite Colne, Essex.

Taylor, Henry Berkeley, m.a., St. Michael's, Wakefield.

Taylor, Isaac, m.a.. Vicar of Holy Trinity. Twickenliam, Middlesex.

Taylor, Joseph, m.a., Perpetual Cui-ate of St. Thomas, Stockport, Chesliire.

Taylor, John Robert Gleig, m.a.. Assistant Vicar Choral in Hereford Cathedal.

Taylor, J. W., Vicar of Little Marsden, WliaUey, Lancashire.

Teale, WiUiam Henry, m.a., Rui-al Dean, Rector of Devizes, Wilts.

Teale, WiUiam, m.a., Curate of St. Alban's. Manchester.

Tearle, Frederick, m.a., Vicar of Gazeley with Kentford, Sufiblk.

Teesdale, Charles Baker, m.a.. Rector of Lamarsh, Essex.

Temple, George Wm., m.a., Vicar of Blean, near Canterburj-.

Temple, Henry, m.a., Vicar of St. John the EvangeUst, Leeds.

Temple, Joseph Abbott, m.a., Ciu'ate of St. Ann's, Hoxton.

Templer, Henry Skinner, ji.a.. Vicar of Great Coxwell, Berks.

Tennant, W., m.a.. Vicar of St. Stephen's, Westminster.

Tennear, B. T. P., Vice-Principal of the Training CoUegc, Winchester.

Terrott, Charles P., m.a.. Vicar of Wispington, Lincolnshii'e.

Teny, Francis, m.a.. Chaplain at Ai-ley, near Northwich, Cheshire.

Tetley, J. G., m.a.. Curate of Badminster, Chippenliam.

Teulon, Josiah Sanders, m.a.. Curate of Beddington, Surrey.

Tew, E. L. H., b.a., Cui-ate of Earl's CoLue, Essex.

Thackwell, W. H., Chaplain of Alcester Workhouse.

Tliicknesse, Francis Hemy, m.a., Hon. Canon of Manchester, Rector of Brackley,

Noi-thants, and Chaplain to the Bishop of Peterborougli.
Thomas, D. G., m.a.. Chaplain at Tablej', Knutsford, Cheshu'e.
Thomas, DaAdd, Curate of Llanfair, Anglesey.

Thomas, Edmund, m.a.. Vicar of Colwinstone, Corbridge, Glamorganshire.
Thomas, Edward Hughes, b.a.. Curate of Hehdon, Northants.
Thomas, Henry, Hebden Bridge, Hahfax.
Thomas, John Harries, m.a., (late Archdeacon of Capetown,) Vicar of HiUingdon,

Middlesex.

Thomas, Robert, b.a., Grammar School, Caistor.

Thomas, R. J. H., b.d.. Rector of Hoclgeston, Pembroke, and Chap, to Lord Leigh.

Thomas, Wilham, Curate of C-mii.

Thomas, Wm. S., Curate of Thorn St. Margaret, near Wellington, Somerset.

Thompson, Arcliibald Douglas C, ji.a.. Rector of "Wormley, nr Hoddesden, Herts.

Thompson, Barnard Tyrrell, Curate of HollingAvood, Manchester.

Thompson, Christopher, Curate of St. Paul's, Brighton.

Thompson, Foster Jolm, b.a.. Curate of Acles, NorfoUj.

Thompson, Francis, l.l.b.. Vicar of St. Giles, Diu-ham.

Thompson, George, m.a.. Vicar of Leigh, near Sherboume, Dorset.

Thompson, Henry, m.a., Vicar of Chard, Somersetshire.

Thompson, Henry Bell, b.a.. Vicar of Tatworth, Chard, Somerset.

Thompson, John, ^r.A., Vicar of Patrick Brompton, Yorkshire.

Thompson, John Elijah, m.a., Vicar of Offton wath Little Bricett, Suffolk.

Thompson, Jos. Henry, m.a., Vicar of Datchet, Bucks.

Thompson, Wm. Oswell, m.a.. Vicar of Upton cum Chalvey, Slough, Bucks.

Thompstone, Ezra, Curate of St. John's, Hanley.

Thomson, George, Curate of Banstead, Epsom, Surrey.

Thomson, George O. L., b.a.. Second Master of St. John's College, Hurstpier-

point, and Fellow of St. Nicolas College, Lancing, Sussex.
Thornton, Charles, m.a., Vicar of Ba}^ord, near Hertford.
Thornton, George, m.a.. Vicar of Shanibrook, Beds.
Thorp, Charles, m.a., Vicar of Ellingham, Northumberland.
Thorp, Edward, b.a.. Curate of Bridg^vater, Somerset.
Thorp, Frederic, m.a.. Rector of Burton, Lincolnshire.
Thrupp, Edward, m.a.. Vicar of Feltham, Middlesex'
Thursby-Pelham, Augustus, :\r.A., Rector of Cound, Salop.
Thwayt,es, James, Rector of Calbeck, Cmnberland.
Thwaytes, Thomas, b.a.. Rector of Hajd;oii, near Aspatria, Cumberland.
Thynne, Ai'thur Barugh, m.a.. Cm-ate of Wilsford, Marlborough, Wilts.
Tidcombe, George H., b.a.. Vicar of St. Peter's, Hammersmith, Middlesex.
Tidswell, Samuel Waile, b.a.. Curate of St. Mark's, Surbiton, Surrey.
Tillard, James, m.a.. Cm-ate of West Malhng, Maidstone.
Tilt, James Watton, Cm-ate of Hej^wood, Manchester.
Timins, John Henry, ji.a., Vicar of West Mailing. Kent.
Tink, Charles Frederick, m.a., Vicar of Shej^ton Montague, Somerset.
Tinkler, John, m.a.. Vicar of Ai-kengarthdale, Yorkslm-e.
Tinling, George Douglas, b.a.. Cm-ate of Bedmhister, near Bristol'
Tireman, Fred. Stainton, m.a.. Vicar of Wilton, near Redcar, Yorkshii-e.
Tireman, W. W., m.a.. Rector of Bowers Gifford, Essex, and Rm-al Dean.
Todd, Edward Hallett, m.a.. Vicar of Aldsworth, Gloucestershke.
Todd, Ricliard Utten, m.a.. Curate of Longbridge Deverill, near Warminster.
Tollemachc, A. F., b.a., Haxrington, Northants.
ToUemache, Ernest Celestine, b.a.. Weem, Aberfeldy, N.B.
Toller, Hill, b.a.. Curate of Holy Trinity, Twickenham, Middlesex.
Tomlcins, William, ji.a.. Curate of Barford, War-nick.

Tomldns, WiUiam Smith, Vicar of Durston, Curate of Castle Carj-, Somerset.
Tomhns, Richard, m.a.. Chaplain of the City Gaol, Manchester.
Tomlins, Thomas Wm., b.a.. Curate of Alnwick, Northmnberland.
Tomhnson, Chas. Henry, m.a., Vicar of Drencliworth, near Wantage.
Tompkins, Richard Francis, b.a.. Vicar of Tortmgton, Sussex.
Tompson, Edward John, si.a.. Vicar of Denham, Suffolk.
Tompson, Reginald, m.a.. Cm-ate of Bucldngham.
Tonkin, John, St. Bm-ian, Penzance.

Tooke, Thomas Hammond, m.a., Rector of Monkton Farleigh, Wilts.
Tooth, Ai-thm-, ji.a.. Vicar of St. James', Hatcham, Deptford. Kent.

Tooth, Charles, m.a., Vicar of Granboroush, near Rugby.

Tooth, George Chinnery, ji.a., Vicar of Codsall, Wolverhampton.

Toppin, George Pilgiim, y\.x., Curate of Cattistock, Dorsetshu'e.

Tordiffe, Thomas, St. Michael, Worldngton, Cumberland.

Torr, Thomas Joseph, m.a., Curate of Dummer, near Basingstoke, Hants.

Torre, William Fox AVliitbread, ^i.a., Cnrate of Chislehnrst, Kent.

Totliill, Cliarles William Edward, Rector of Tedburn. Devon.

Tower, Charles, m.a., Succcntor of Salisbury Cathedi'al, Riu-al Dean, Rector of

Chilmark, Wiltshire.
Tower, Ferdinand E., ji.a.. Rector of Elmsthorpe with Earl Shilton, Leicester,

Fellow of St. Nicholas College, Lancing, Sussex.
Towle, Charles Sejnnour. b.a.. Cm-ate of Morpeth.
Towne, Ernest Josiah, b.a.. Vicar of Forcett, Yorksliii'e.
TowTie, Lyndhurst, B., Rector of St. George's, JMiddleton, Darlington.
Townsend, Thomas Jackson M,, b.a.. Vicar of Searby^\ith Owmby, Lincolnsliire.
Townson, John, ji.a.. Rector of Strensham, Worcester.
ToAvnson, Robert, m.a.. Vicar of Allithwaite, near Ulverston, Lancashire.
Toye, Joseph Theophilus. m.a.. Vicar of St. David's. Exeter.
Travis, James, b.a.. Grammar School, Sutton Valence. Staplehiu'st.
Trebeck, James John, b.a., Vicar of Annesley, Nottinghamshire.
Trendell, Wm. Henry. Organizing Sec. of the Curate's Augmentation Fund.
Trentham, Thomas B., b.a.. Vicar of North Pethenvin, near Laimccston.
Trevelyan, Edward Otto, m.a., 7, West Mall, CUfton, Bristol.
Trevelyan. George, m.a., Vicar of Stogimaber, Somerset.

Trevelyan, Wilham Pitt, Rector of Calverton, and Vicar of Wolvei-ton, Bucks.
Trevenen, Thomas John, m.a.. Curate of St. Barnabas', Pimlico. London.
Trevor, George A., m.a., 48, Queen's Gardens, Hyde Park West, London.
Trewman, Arthur Henry Peill, ji.a., Vicar of Bminster, Somerset,
Triggs, George Charles, Curate of Shoreditch, Middlesex.
Trinder, Daniel, m.a.. Vicar of Teddington, Middlesex.
Tripp, Francis, b.a.
TroUope, John Joseph, sr.A., Prebendary of Hereford, Vicar of Wigmore, and of

Leinthall Starkes, Hereford.
Trotman, Ai'thui' Lawrence, b.a.. Cm-ate of Warminster, Wilts.
Trott, J. T., St. Mary HaU, Oxford.

Trotter, Henry Eden, m.a.. Cm-ate of Bedminster, Bristol.
Trousdale, Robert, b.a.. Curate of Rosthorne, Cheshire.

Trow, Isaac Wm., b.a.. Cur. of St. Paul's, Boyne Hill, Maidenhead, Berkshu-e.
Trower, Ai-tluu-, m.a., Bury St. Edmund's.

Truell, W. H. A., b.a.. Rector of Chettle, near Blandford, Dorset.
Truss, William Nicholas, s.c.l., Chaplain of the House of Correction, Nether

Knutsford, Cheshii-e.
Trye, Reginald Edward, b.a.. St. James, Calderbrook.

Tucker, Fred. Henry, ll.b.. Rural Dean, Incumbent of Horrabridge. Devon.
Tucker, H. W., b.a., Oxford.

Tucker, Marwood, m.a., Rector of Widwortliy, Devon.
Tudor, Harry, m.a., Rector of Woolborough, Newton Abbot, Devon.
Tudor, Thomas Owen, ar.A., Incumbent of St. Thomas, Monmouth.
Tugwell, George, m.a.. Incumbent of Lee, Hfi-acombe, Devon.
Tunnicliffe, Matthew Walter, b.a., Cmate of Emley, Yorkshire.
Tm-nbull, Wm. Stephenson, m.a., Vicarof Penistoue,Incmnbent of Midliopc,York-

sliire, and Dem. Chap, to the Dulie of St. Albans.
Tm-ner, Charles, b.a.. Vicar of Grasby, Lmcolnsliire.
Turner, Charles Beresford, b.a., Vicar of North EHng, Hants.
Turner, Charles H., m.a.. Cm-ate of Godmanchester, Hunts.
Tm-ner, Charles Edgar, b.a.. Vicar of Egg Bucldand, Devon.
Tm-ner, Charles Stephen, m.a.. Vicar of Beech Hill, near Reading, Berks.
Tm-ner, John Bowman, :m.a.. Rector of Barford, Wymondham. Norfolk. '

Turner, John James, m.a., Wliittington, Oswestry.

Turner, John Richard, m.a., Vicar of Coaley, near Dnrsley, Gloucestershire.

Tm-ner, Joseph Kii-kby, b.a., Vicar of Stahnine, Lancashii-e.

Turner, Thomas, m.a.. Vicar of Norton, Gloucestersliire.

Turner, Vaughan Charles, Curate of Geddington, near Kettering, Northants.

Turner, WUliam Vlako, m.a.. Vicar of Hundleby and Spilsby, Lincoln.

Turnock, James Robert, m.a.. Vicar of St. Mary-at-the-Tower, Ipswich.

Turquand, Alexander Peter, m.a.. Vicar of St. Michael's, Ottery St. Mary, Devon.

Turton, Hemy Meysey, m.a., Cm-ate of Berkeley, Gloucestershire, and Domestic

Chaplain to Lord Fitzhardinge.
Tiu'ton, William Parsons, m.a., Licum. of Maplebeck and of Winkbourn, Notts.
Tute, John Stanley, b.a., Vicar of Marldngton. Ripon, Yorksliire.
Tweed, Hemy Earle, m.a.. Vicar of Coleby, LincolnshLre, late Fellow and Tutor

of Oriel College, Oxford.
Twigg, Richard, Rector of St. James, Wednesbmy, StafFordsliire.
T\vist, John James, m.a.. Curate of St. James's, Birch, Manchester.
Tyacke, Richard, b.a., Vicar of Padstow, Cornwall.
Tyacke, Richard Fredk. m.a.. Vicar of Lelant, Cornwall.
Tylden, William, m.a.. Vicar of Stanford, Kent.
Tylee, Mortimer, b.a., Rector of Ergham, Incumbent of Sewerby wth Marten,

and of GrindaU, Bridlington, Yorkshire.
Tyler, Charles Henry, m.a., Rector of Chelwood, near Bristol.
Tyler, Edward Octavius, m.a.. Vicar of Portbury, Somerset.
Tyrwhitt, Richard St. John, m.a.. Vicar of St. Mary Magdalene, Oxford.
Tyssen, Ridley Daniel, m.a.. Curate of Staines, Middlesex.
Uglow, Theodore Sebastian, b.a.. Curate of Dalton-in-Furness, Lancashire.
Underwood, William D., Vicar of West Wittering, Chichester, Sussex.
Upperton, Charles Stuart, Vicar of Ince, Cheshire.

Upton, Robert, m.a.. Vicar of Moreton-Say, near Market-Drayton, Salop.
Urquliart, Alexander Jolly, Curate of Gwythian, Cornwall.
Utterson, Ferris, m.a.. Curate of St. Alkmund's, Derby.
Valpy, John Montagu, m.a.. Vicar of St. John the Baj)tist, Nottingham.
Vander-Meulen, George Allen, b.a., Curate of Wilton, Salisbuiy.
Vassall, WilHam, m.a., Rector of Hardington Mandeville, Somerset.
Vaughan, Arthur C. Chambra, m.a., Incumbent of Featherstone, Curate of Green-
head Haltwhistle, Carlisle, and Incumbent of Lambley, Northumberland.
Vaughan, Chas. Lyndhiu'st, m.a., Incum. of Christ Chm-ch, St. Leonard's-on-Sea.
Vaughan, Edward Thomas, m.a., Hon. Canon of Peterborough, Rm-al Dean, and

Rector of Hai-penden, Herts.
Vaughan, Edward Thomas, b.a.. Curate of Langleyburj', Herts.
Vaux, James Edward, ji.a., Teigmnouth, Devon.

Vavasour, John Francis Stulceley, m.a., Curate of Ashby-de-la-Zouch, Leicester.
Vawdrey, Alexander Allen, m.a., Vicar of Mabe, Cornwall.

Venables, Edmund, m.a.. Canon of Lincoln, and Chaplain to the Bishop of London.
Veutris, Edward, m.a.. Vicar of Stow-cum-Quy, Cambridge, Chaplain of the

Cambridge County Gaol, and Domestic Chaplain to Lord St. Leonards.
Vernon, Evelyn Hardolph Harcourt, b.a., Pi'eb. of Lincoln, Rector of Cotgrave and

of Headon, Notts.
Vernon, Hon. Courtenay John, b.a., Rector of Grafton Underwood, Northants.
Vernon, Frederick, b.a., Curate of Maulden, Beds.
Vernon, James Edmund, m.a.. Vicar of Bicknoller, Somerset.
Vernon, John Eichard, m.a., Curate of Stogumber, near Taunton.
Vesey, Eras. Gerald, ji. a.. Rural Dean, Rector of All Saints, Huntingdon.
Veysey, Arthur, Ciu'ate of St. Mary's, West Brompton, Middlesex.
Vibert, John Pope, b.a.. Vicar of St. Peter's, Newl-\m, Cornwall.
Vicaiy, Edward John, Vicar of Berwick Bassett, Wilts.
Vickers, Randall W., Coatham, Redcar.

Victor, H. H., Boscombe Chine, liingwood.

A^idal, Francis Furze, b.a., Curate of Eton, Conduct, of Eton Colle.Gfe, Windsor.

Vidal, liobert Wellington, m.a.. Curate of JMarston Bigot, near Frome, Somerset.

Vigers, Duncan Firniin, m..\., Rector of Notgrove, Gloucestershire.

Vigne, Henry, m.a.. Vicar of Sunburj% Middlesex.

ViUiers, H. Montagu, m.a., Rector of Adisliam, Kent.

VilUers, William Richard, b.c.l.. Curate of Placcombe, Devon.

Vincent, Fredk. Augustus, b.d.. Rector of Ladbroke and Radboiu'ne, Warwick.

Vincent, John, m.a.. Rector of Jacobstowo, Devon.

Vincent, Thomas, m.a., Rector of Piisey, Berkshii'e.

Viner, Alfi-ed Wniiam ElUs, jj.a.. Vicar of Badg"\vortIi, Gloucestershii*e.

Viner, George Barber Peregrine, b.a.. Vicar of St. John Baptist, Enfield, Middx.

Vines, Thomas Hotchkin, b.a.. Curate of Little Comberton, Woi'cestershire.

Vizard, Henry Brougham, m.a.. Rector of Spetisbury with Charlton, Dorset.

Vize, John Edward, ir.A., Curate of Forden, near Welshpool.

Voules, T. Ai'thur, m.a.. Rector of Beer Crocombe, and of North and South

Bradon, Somerset, and Domestic Chaplain to Viscount Dillon.
Vyse, Granville Sykes Howard, m.a., Rector of Pitsford and Boughton, Northants.
Vyvyan, Henry, ini.a.. Vicar of Seaton, near Axminstei', Devon.
Waddell, W. Dudley, ji.a., Curate of St. Paul's, Bunliill Row, London.
Waddelow, Samuel Robinson, m.a.. Curate of Boiu'uemouth, Hants.
Wadlej--, Thomas Procter, m.a., Cleeve Prior, Worcestersliii'c.
Wacbuore, Henry Robinson, ji.a.. Vicar of All Souls, Hampstead, jMiddlesex.
Wagner, Arthur Douglas, m.a.. Chancellor of Chichester Cathedi-al, Incimibent

of St. Paul's and of St. Mary Magdalene, and of Ch. of Ajinunciation, Brighton.
Wainewright, Arnold W.. Rector of Iken, Saxmundliam, Suffolk.
Wainwright, L. S., Cku-ate of St. Peter's, Devizes,
Waithman, John Wilson, b.a., Curate of Skelton, Yorks.
Walcot, John, b.a., Rector of Ribbesford, Worcestertsliire.
Walcott, Mackenzie Edward Charles, b.d., Precentor and Prebendaiy of CMchester

Cathedral, Domestic Chaplain to Lord Lyons.
Wallbrd, C, m.a., Chaplain H.M. Indian Service, Bombay.
Walford, Heniy, m.a., Assistant Master of Hayleybmy College.
Walker, Arthur, m.a.. Vicar of Easton-in-Gordano, near Bristol.
Walker, Austm H., Cm-ate of Hebden Bridge, Halifax.
Walker, Charles, m.a., Connauglit House, Biighton.
Walker, C. J. S., b.a., Stonej' Croft, Livei-pool.
Walker, Frederick J., m.a., Rector of Eaton Hastings, Berkshire.
Walker, George, m.a., Vicar of Behbrd, Northumberland.
Wallver, George Alfred, ji.a.. Vicar of Chidliam, Sussex.
WaUier, John, m.a.. Vicar of St. Saviour's, Pimlico.
Wallier, John, Curate of Stockport, Chesliire.
Walker Jolni Russell, m.a.. Rural Dean of Manchester, Incumbent of Ringley.

Lancasliire, and Examining Chaplain to the Bishop of Cliichester.
Wallver, Joseph, m.a., Rector of Averham with Kelham, Notts.
Walker, Robert Holdsworth, m.a., Cm-ate of Bedhampton, Havant.
Walker, Sam. Masterton, jr. a.. Rector of St. Enoder, Gramponnd Road, Cornwall
WaUcer, Thomas Ancb-ew, si.a., Cm-ate of liilliam, Hull, Yorkshu-e.
Wallace, C. Stebbing, b.a.. Cm-ate of Monk's Eleigh, SuftbUi.
Wallace, John, ji.a., Chaplain of Magdalen Hospital, Streatham, Surrey.
Wallace, Robert James, m.a.. Incumbent of Hm-st Green, near Clitheroe.
Wallace, William, m.a., Incumbent of St. Luke's, Stepney, Middlesex.
Wallas, John, m.a.. Perpetual Curate of Crosscrake, Westmoreland.
Waller, Adolphus, m.a., Vicar of Hunstanton, Norfolk.
Waller, C. E., m.a., Vicar of Humberstone, Leicestersliii-e.

Waller, Robert Plume, m.a.. Vicar of St. Michael and All Angels, Bromley, Mdx.
Waller, William, m.a,. Vicar of Whittlesey St. Mary, Cambridgeshire,

Walmisley, Horatio, m.a.. Rector of Odd Rode. Cheshire.

Wah-ond, Francis Frederick, m.a., Vicar of Throwley, Kent.

Walsh, Augustus, :\i.a.. Curate of Shoreham.

Walsh, William Horatio, >r.A., Prebendary of the Cathedral, and Chaplain to the

Bishop of Lichfield, and Vicar of Alrewas, near Lichfield.
Walter, Walter W., m.a., Oldbury Lodge, Bishops Hull, Taunton.
Walters, Alfred Vaughan, b.a., Westgate, Winchester.
Walters, Charles, m.a.. Vicar of Wardington, Oxfordshire.

Walters, Chas. , m.a.. Chap. of Philanthropic Society's Farm School, Red Hill,Reigate.
Walters, H. L., 2, Waterden Crescent, Guildford.
Walters, John Vodin, ji.a., Rector of St. Martin's, Salisbmy.
Walters, Thomas, m.a., Vicar of Boyton, near Launceston.
Walton, Henry Baskerville, m.a., Vicar of St. Cross, Oxford.
Walton, John, Ciu'ate of Leigh, Lancasliire.
Walton, Joseph, m.a.. Vicar of Alveiihorpe, Wakefield.
Walton, Stanley, m.a.. Vicar of Fen Stanton, Hunts.
Walton, Tliomas Isaac, m.a., Rector of Ickleford, Herts.
Wanstall, Walter, b.a.. Curate of Snenton, Notts.
Warbixrton, Henry, b.a.. Rector of Sible Hedingham, Essex.
Warburton, Tlioraas Acton, d.c.l., Vicar of liliey, near Oxford.
Ward, Arthur Hawkins, b.a.. Chaplain of St. Raphael's Almshouses, Bedminster,

Somerset, and Domestic Chaj)lain to the Earl of Limerick.
Ward. Arthur Robert, m.a., Vicar of St. Clement's, Cambridge.
Ward, Charles, m.a.. Rural Dean, Rector of Maulden, Bedfordsliii'e.
Ward. Charles, m.\., Vicar of St. Nicholas, Ipswich.

Ward, Charles Bruce, m.a., Curate of St. Leonard's, Bilston, Staffordshire.
Ward, Chas. Cotterill, m.a., Head Master of Grammar School, Ljnnm, Cheshire.
Ward, George, m.a.. Rector of Mavis Enderby, near Spilsby, Lincolnshire.
Ward, George Sturton, ji.a., Tutor of Magdalen Hall, Mathematical Lecturer in

Wadliam CoUege, Censor of the Unattached Students, Oxford.
Ward, Henry, ima., Rector of St. Peter's, Aldwinkle, Northamptonsliu'e.
Ward, Horatio Nelson, b.a., Rector of Radstock, Somerset.
Ward, John Henry Kirwan, m.a., Ciu'ate of St. Mary's, Marlborough, Wilts.
Ward, John William, Vicar of Ruishton, Somerset.
Ward, Jolm Woollaston, b.a.. Cui-ate of Monk's Risborough, Bucks.
Ward, Joseph May, m.a.. Curate of St. Andi-ew's, Canterbury.
Ward, Wm. Harry Perceval, :m.a.. Rector of Compton-VaUence, Dorchester.
WardeU, Hemy, m.a.. Rector of Winlaton, Diu-ham.

Wardell, Henry John, m.a., Curate of the Chapel of Ease, Ramsgate, Kent.
Wardell, Wm. Henry, m.a.. Curate of Rocliford and South Fambridge, Essex.
AVardi'oper, H. T., Curate of Hartpuiy, Gloucesterslm-e.
Ware, Charles Cumberlege, m.a., Vicar of Astwood, Bucks.
Ware, Frederick Lloyd, m.a., Curate of St. Stephen's, LeAvisham, Kent.
W^are, Hy., im.a.. Rural Dean, Hon. Canon of Carlisle Cathedral, Vicar of Erkby

Lonsdale, Westmoreland, and Chaplain to the Bishop of Carlisle.
Ware, Henry Ryder, m.a., .54, Beaumont Street, Portland Place, W.
Ware, John Middleton, b.c.l., Rector of Ullings\vick with Little Cowarne, Herefd.
WarmoU, Sayer Stone, b.a., Rector of Sotterley, Siiffolk.
Warlow, William Meyler, b.a., MayhiU, Monmouth.
Warner, Charles, m.a.. Vicar of Chin, Salop.

Warner, Richard Edward, ji.a., Rector of Snitterhy, Lincolnshire.
Warren, Benjaniu John, m.a.. Curate of St. Mary's, Watford, Herts.
Warren, Charles, .^r.A., Vicar of Over, Cambridge.
Warren, Charles P'rere Stopford, b.a.. Curate of Over, Cambridge.
Warren, Edward Blackburn, m.a.. Vicar of St. Mary's, Marlborough, Wilts.
W^arren, Frederick Edward, m.a., FeUow of St. John's College, Oxford.
Warren, John, b.a., Rector of Bawdrip, Somerset and Rural Dean.

s:;

Warrcu, Jolm ]\Iatiivin, jr. a., Caralc of Lattoii, Wilts.

Warren, Jolm Shrapue, m..\.. Vicar of Langtoft, Lincobisliire.

Warren, Richard Peter, m.a., Vicar of Hyde, near Fordingbridge, Hants.

Warwick, Jolm Croft Bridges W., m.a.. Cur. of St. Peter's mtli Upton, Northants.

Wasey, Jolm Spearman, m.a.. Vicar of Compton, Berksliire.

Wasliboui-u, John R. A., m.a.. Fellow of St. Nicolas College, Lancing, Sussex.

Waterfield, Henry Brooke, b.a., Curate of Germoe, Cornwall.

Waters, Thos., m.a.. Stud, of C. Church, Oxford, Vic. of Maiden Bradley, Somerset.

Watherston, John, b.a.. Curate of Compton Paimcefoot, Castle Carey.

Watldns, Cliarles, Cm-ate of St. Maurice, Winchester.

Watldns, Jolm, b.a., Cm-ate of the Parish Chm'ch, Leeds.

Watson, Augustus Wm., Second Master of the Sm-rey County School, Cranleigh.

Watson, Charles, Vicar of PiufForth, Yorks. Chap, of the York County Hospital.

Watson, George, b.a., Rector of Sutton, near Roclrford, Essex.

Watson, George, m.a., Cm'ate of Lympstone, Devon.

Watson, George Bowes, m.a., Vicar of St. Neots, Hmits.

Watson, Henry George, m.a., Licimibeut of St. Leonard's, and Cur. of Tring, Herts.

Watson, Henry William, m.a.. Rector of Berkeswell, Warwickshire.

Watson, Jolm Sikes, m.a., Vicar of St. Gregory the Great, Canterbury.

Watson, John Theed, b.a.. Cm-ate of Woodford, Northants.

Watson, William, m.a., Vicar of Cotterstock, near Oimdle, Northants.

Watson, William PJchards, m.a., Rector of Saltfleetby St. Peter, Lincoln.

Watts, G. E., M.A., Albion House, Cheltenham.

Watts, Percival James, b.a.. Vicar of Nether Witton, Northumberland.

Waugh, James Charles, b.a., Curate of Wroughton, Wilts.

Wawn, Jolm Dale, Chaplam of Turners Hospital, and Vicar of Kirk Leatham.

Wearing, Timothy, Cm-ate of Otterburn, near Newcastle-on-Tyue.

Weaver, John Crowley, m.a.. Curate of Wantage, Berksliire.

Webb, Benjamin, m.a., Vicar of St. Andrew's, Wells Street, Marylebone, London.

Webb, George Augustus, m.a., Vicar of St. Paxil's, Warwick.

Webb, John Marshall, m.a.. Curate of Great Linford, Bucks.

Webb, Perceval, m.a., Curate of Cobham, Sm-rey.

Webb, Robert Chapman, m.a.. Vicar of Billericay, Essex.

Webb, William James, b.a.. Curate of Bradwell, Sheffield.

Webber, Wm. Thos. T., m.a., Incumb. of St. Johns the Evaiiglist. Holborn, London.

Webster, Frederick No-s\all, m.a.. Curate of Willin^^ton, Diu-ham.

Webster, John, :^i.a., Vicar of I-Qiig's Heath, Bmningham.

Webster, Montagu, m.a., Vicar of St. James', Hill, Sutton Coldfield, Warwick.

Webster, William, m.a., Clifton.

Weddall, Wm. Charles, m.a.. Curate of St. Margaret's, Leicester.

Wedgwood, Arthur, b.a.. Cm-ate of St. Mary. Redcliff, Bristol.

Welbm-n, Dale John, Curate of Aston Clmton, Bucks.

Welburn, Fredk. Wm., Cm-ate of Netherbury, Dorset.

Welbm-n, John Edward Brown, b.a., Curate of Jjutton, near Wisbech.

Welby, Philip James Earle, b.a.. Rector of Stroxton, nr. Grantham, Lincolnshire.

Welby, Walter Hugh Earle, m.a., Rector of Harston, Leicestersliire.

Welch, Andrew, Vicar of St. Mary Cray, Kent.

Welch, Hem-y Foster, Vicar of CUve, Shrewsbm-y.

Welch, WiUiam Fredk., ji.a.. Vicar of Stradsett and Stanford, Norfolk.

WeIluigs,Edwd.Penwarne, B.A.,Vicar of Stanford in the Vale, Faringdon, Berkshire.

WeUs, Asliton, West End, Winchester.

Wells, Eudo G., m.a.. Cur. of All Saints, Margaret Street, Marylebone, London.

Wells, Freeman, Mission Curate of St. Agatha, Shoreditch.

Wells, Harry Morland, b.a., Rector of Denton with Caldicot, Himts.

Wells, N. A., Tutbiu-y.

Wells, William Keys, m.a.. Rector of Clifton.

Went, J., High School, Nottingham.

Wesley, L. H. W., Cui-ate of Chiist Chiu-ch, St. Leonard's Hill.

West, Blair Hemy, b.a.. Curate of St. Ives, Cornwall.

West. C.Fk. Cimiber, B.i).,FeU. of St. John's Coll., Oxford, Vic. of St. Giles', Oxford. ^

West, Jolm, Rector of Aisholt, Somersetshire.

West, John Rowland, m.a., Vicar of Wrawby-with-Brigg, Lincolnshire.

West, Richard Temple, m.a.. Student of Cluist Chiu'ch, and Vicar of St. Mary

Magdalene, Paddmgton, jNIiddx.
West, Thomas John, m.a., Minister of St Mark's, Lewisham, Kent.
West, WUliam Hemy, m.a.. Curate of Figheldean, Sahsbiuy.
WestaU, Henry, Cm-ate of St. Mattliias, Kensington, Middlesex.
WestaU, WiUiam, m.a.. Cm-ate of Forebridge, Stafford, Cha}). to the Earl of Fife.
Westerman, Edward, b.a.. Vicar of Elton, Lancashu-e.
Wetherall, Augustus W., Rural Dean, Rector of Stonegrave, York.
Wetherall, Charles Maunsell, b.a.. Cm-ate of Haml^leden, Bucks.
WetheraU, Henry Rose, m.a.. Vicar of Standon, near Ware, Herts.
Wethered, Florence Thomas, m.a., Vicar of Hm-ley, Berkshii-e.
Whale, Thomas William, m.a.. Rural Dean, Rector of Dolton, North Devon.
WhaU, Wm., :ii.a.. Rector of Thurning and Little Gidding. Himtingdonshire.
Whalley, Richard Ambrose, b.a.. Rector of Gayv\'ood, Norlbllv.
Wharton, Joliii, Incmnbent of Stainmore, W^estmoreland.

Wharton, John W., m.a., Cm-ate of BathA\ick, Asst. Master of Sidney CoU., Bath.
Wheat, Clu-istopher Geo.,M.A.,Vic. of Milbom-ne St. Andrew, nr. Blandford, Dorset.
Wheeler, Geo. DomvUe, m.a.. Rector of Barcheston, Vicar of WoU'ord, Warwick.
Wheeler George Vincent, Curate of St. Nicholas, Droitwich, Worcestersliire.
Wheeler, H. N., m.a., Chai)lain to the Forces, Aldershot.
Wheeler, Thomas, Curate of St. Thomas's, Pendleton, Manchester.
WMgham, Lawrence Robert, Cm-ate of Ilfracombe.
Whish, George Tliomas, Clando^vn, Bath.

Wliish, Martin Henry, m.a.. Rector of Alderley. Gloucester.slm-e.
Whistler, Rose F., m.a., Rm-al Dean, Rec. of St. John's, Dketshall, Bungay, Suffolk .
Wliitaker, W^alter E., b.a., Cm-ate of Chislehm-st, Kent.
Whitby, N. B., Devon County School, West Buckland, Barnstaple.
Wliite, Darius James, m.a., Cm-ate of Sneyd, Staffordsliire.
White, Edmund Roger Main waring, m.a.. Vicar of Mendiesham, Suffollv.
Wliite, Francis GUbert. m.a., Yeaknpton, Plympton.
Wliite, George Cosby, m.a.. Vicar of St. Barnabas, Pimlico, London.
White, G. C, b.a., Walton in Gordano.

White, James, m.a.. Incumbent of Trinity Church, Woohrich, Kent.
White, James B., m.a., St. Stephen's, near Canterburj'.
AVhite, John, m.a.. Rector of Grayingham, Lincolnslme.
Wliite, John, Bishopsteignton, South Devon.
White, Joseph, Cm-ate of D^miock, Gloucestershire.
Wliite, Richard H., m.a.. Rector of Little Bardfield, Essex.
Wliitehead, Alfred, m.a.. Incumbent of St. Mary, Ramsgate. Kent.
Wliitehead, Charles Heni-y, Vicar of St. Paul's. Norden, Rochdale, Lancashii-e.
Whitehead, WiUiam C, m.a.. Vicar of Ravensthorpe, Yorksliire.
Whitelegge, Wilham, m.a., Hon. Canon of Manchester, Rural Dean and Rector of

St. George's, Hulme, Manchester.
Wliiteside, Stephen, m.a., Vicar of Shap, Westmoreland.
Wliitford, R. WeUs, ^r.A., British Chaplain at Leipsic, Saxony.
Wliiting, H. B., b.a.. Rector of Writhliugton, Somerset.
Wlutlaw, George, Clewer, Berks.

Wliitley, Thomas, m.a.. Vicar of St. Peter's, Newton-in-Makerfield, Lancashire.
Wliitmarsh, Edgar Dyke, m.a., b.c.l.. Curate of St. Marj^ Magdalen, Oxford.
'Wliittiiigton. Richard Thomas, Dedham, Colchester.
Whittaker, Robert, m.a., Vicar of Leesfield. Ashton-under-L^Tie.
Wliittingtou, H. F., b.a., Cm-ate of Nortliill.

Whittiugton, Heniy Gambler, b.a., Kegwortli, Leiceslersliire.

Whjdey, Edwd. Bower, m.a., Head Master of the Grammar School, reterboi'ough.

Wickham, J. D. C, b.a., Harrow.

Widdowsou, Thomas, b.a.. Head Master of the Grammar School, Kettering.

Wigan, Alfred, m.a., Rector of Luddesdown, Kent.

Wigan, Septhnus, m.a., Vic. of Christ Church, Tcttenliall Wood, Wolverhampton.

Wigan, William Leras, m.a., Vicar of East MalUng, Kent.

Wigston, William, a.m.. Vicar of llushmere St. Andrew, near Ipswich.

Wilberforce, Ernest Roland, m.a.. Chaplain to the Bishop of Winchester.

Wilberforce, William Francis, m..\., Vicar of Roj'ston, Barnsley, Yorks.

Wilcocks, Horace Stone, b.a.. Cm-ate of St. Peter's, Pljanouth.

WUd, John, M.A., Curate of Newark-upon-Trent.

Wild, Robert Louis, m.a., Rector of Hurstmonceux, Sussex.

WUde, Albert Sydnej% m.a.. Prebendary of Lincohi, Rural Dean, Rector of Louth,

Lincolnshire, and Chaplahi to the Bishop of Lincoln.
Wilde, Richard, m.a., one of H.M., Inspectors of Schools, Mirlield, Normanton.
AVilder, John M'Mahon, b.d.. Rector of Brandeston, Norfolk.
Wilduig. Charles James, Vicar of Upper iVi'lcy, Stafibrdshirc.
WUdman, Thomas, m.a., Garliestown.

Wilgress, George Fredk., m.a., Hebrew Lecturer at Cuddesdon College, Oxon.
Wilkie, Christopher Hales, m.a.. Curate of Sunninghill. near Staines.
WUldns, Arthur Drummond, m.a.. Vicar of Dewsbury, Yorkshu-e, and Riu'al Dean.
WUldns, Henry Robert, b.a.. Vicar of Farnsfield, Notts.

Wilkins, John Murray, m.a., Preb. of Lincoln, Rural Dean, Rec. of Southwell, Notts.
WiLkins, Richard, ji.a., Swanmore, Isle of Wight.
Willdns, Thomas Hodsoll, b.a.

Willdnson, Edward Abereroinbic, m.a., Vicar of Tudhoe, Durham.
Willdnson, Edward Gleadow, ji.a., Hornsea, Hull.

Wilkinson, Edward Walker, m.a.. Rural Dean, Vicar of Linton, Cambridgeshire.
Willdnson, George Howard, i\i.a., Vicar of St. Peter's, Pimlico, Loiiidon.
Willdnson, George P., ji.a., Vicar of Thornley, Wolsingham, Durham.
Wilkinson, Henry Marlow, m.a.. Curate of Bisterne, Ringwood, Hants.
Wilkinson, John, b.a.. Curate of Bodmin, Cornwall.
Wilkinson, John, jr. a.. The Lawn, Northwood, Salop.
Willdnson, John Bourdieu, jf.a.. Curate of St. Paul's, Wilton Place.
Wilkinson, John Farrar, m.a., Vicar of Flamborough, Yorksliire.
WiUdnson, John James, m.a., Pi,ector of Lanteglos with Advent, Cornwall.
Wilkinson, Matthew,D.u.,Preb. of Sarum& Vic. of AVestLavington,nr.Devizes,Wilts.
Willdnson, Michael Marlow Unifreville, m.a., Rector of Reepham-cum-Kerdiston,
Willdnson, Sheldon R., Cohibrook, Bucks.

Willdnson, T. B., b.d., FeUow of Corpus Christi College, Cambridge.
Willdnson, Thos. Hy., m,a.. Vicar of Leusden, Ashburton, Devon, I'c Rural Dean.
Willdnson, W., b.a.. Vicar of Sutton St. Michael's, Hereford.
Willdnson, Walter George, m.a.. Fellow of Worcester College, Oxford.
Wilks, W., Jr. A., Curate of Croydon, Surrey.

Willacy, Thomas Robert, b.a.. Curate of Holy Trinity, Southport, Lane.
WiUan, W. AValker, m.a.. Curate of St. IMichael's, Bromley-by-Bow.
Willcocks, E. J., Grammar School, Orford, Warrington.

WiUes, George Edward, b.a., Cui'ate of Aynhoe, Northants, and Clifton, Oxon.
Willett, Edmund Austen, m.a.. Spring Lawn, Rj^de, Isle of Wight.
Wniett, Frederick, m.a.. Vicar of West Bromwich, Staffs.
Willett, George, b.a.. Little Leigh, Northwick.
WilUams, Alfred, m.a,. Rector of Cuhnington, Salop.
Williams, A. V., m.a., Down Ampney Vicarage, Cricklade.
Williams, Alfred Henry, jr. a.. Rector of Alcester, Warwickshire.
Williams, Augustin, Rector of Icomb, Gloucester.
WilUams, Bemiett Hesketh, b.a.. Assist. Master in the Gram. School, Uppingham^

Williams, Edlcstoii K., b.a., Incumbent of Smallwood, Clieslui-e.

WUliams, Eclmimd Tiu-benille, ji.a. Knral Dean, Vicar of Calclicot, JMonmoutlisbire.

Williams, Edward P., b.a., Curate of St. Augustine's, Kilbima, Middlesex.

WiUiams, E. Osborne, m.a., Vicar of Llannor Denis, Carnarvon sliire.

Williams, Edward Stephen, m.a., Curate of East Dean', Salisbury, Hants.

WnUams, E. V., ji.a.. Cm-ate of St. Mark, ClerkenweU.

Williams, Frederick Mackenzie, ir.A.. Cm-ate of Cubnuigton, Bromfield, Salop.

Williams, George, b.d.. Vicar of PJiigwood, Hampsliii'e.

Williams, Harry Ai'chibald, b.a., Cm'ate of Dunsford, Devon.

Williams, Heniy, b.a., Bussage, Stroud, Gloucester.

Williams, Henry, b.a., Cm'ate of Kempston, Beds.

WUliams, Henry, ji.a., Vicar of Croxton, near Tlietford, Norfolk.

WiUiams, Herbert, m.a., Vic. of St. John's and St. Mary's, BrecoUj South Whales.

WiUiams, H. E., Dolwyddelen, Bangor, Carnarvon.

W'iUiams, Hubert Bi-jmier, AU Saints, Bojme HUl.

WiUiams, James, ji.a.. Vicar of CamberweU, Sui-rey.

WiUiams, John, b.d., ChanceUor and Hon. Canon of Bangor, Rural Dean, Rector

of Llanddeusant, of Llandegvan, and of Beaiimaris, iVnglesey.
Williams, John, m.a., late Assistant Chaj)lain of Middlesex House of Correction.
W^UUams, John, m.a.

WUliams, John, m.a.. Curate of Bmy, Lancasliii'e.
WiUiams, J. B. M., Cui'ate of Bettws, Montgomery'.
WUliams, LleweUjoi, m.a.. Rector of Dodington, Somerset.
W^iUiams, PliUip, b.c.l., and m.a.. Rector of Rewe, Devon.
Williams, Robert, Cm-ate of Trevdraetli with Llaugwyvan, near Bangor.
WiUiams, Robert, m.a.. Hon. Canon of St. Asaph, Rector of LlaufyUyn, JMont-

gomery. and Rmul Dean.
WiUiams, Robert Price, m.a., Rector of Scartho, Lincolnsliire.
WUliams, Robert.

WiUiams, Saml., b.a., Vic. of North & South Brewham, & of Redlyiich, Somerset.
WiUiams, Thos. J., M.A.,Rm-. Dean. Rec. of Waddesden (Third Portion) nr.Aj'lesbury.
WiUiams, Thomas Lockyer, b.a.. Vicar of Porthleven, Cornwall.
WiUiams, Wadham Pigott, b.a., Vicar of Bishop's HuU, Taunton, Somerset.
WiUiams, WUham, Curate of Penmorfa, Carnarvonslui-e.

WiUiams, Wm. Hy., m.a.. Head Master of the Gram. School, Amersham, Bucks.
WiUiams, W. S., Cm-ate of Festiniog, Carnai-vonsliii-e.
WiUiamson, iVi-thur, m.a., Curate of St. Peters, Pimlico, London.
WiUiamson, Joseph, m.a., Cm'ate of Selliuge, Kent.
WUUamson, Thomas Pjmi, Vicar of Little BricldiUl, Bucks.
WiUiamson, Thomas Pym, jun. b.a.. Vicar of Thelwall, near Warrington.
WiUimott, WiUiam, m.a.. Rector of St. Michael Caerhays, CornwaU.
WUlis, Alfred, Vicar of New Bromj)ton, Kent.

Willis, Charles Francis, m.a.. Rector of Letcombe Bassett, Berkshii-e.
WUhs, E. F., M.A., Vice Principal of Cuddesdon Theological CoUege.
WUlis, Frederick Augustus, ll.d., St. Leonard's-on-Sea.
WUlis, R. S., Broadwood, Satley, Darlington.
W^Ulis, Rowland, Cm-ate of Madley, Herefordshire.
WiUoughbj', Arthm- Henry, b.a,, Curate of Hessett, Suffolk.
WUlougliby, Hon. Chas. Jas. m.a., Rm-al Dean, Rec. of WoUaton mth Cossal, Notts.
WiUs, Charles, m.a.. Cm-ate of Ventnor, Isle of Wight.

AVills, WiUiam, m.a.. Vicar of Holcombe-Rogns, near Wellington, Somerset.
WUmot, Arthur Alfred, b.a.. Cm-ate of Ashburne, Derbyshire.
WUson, Alex., m.a., Vicar of Tottenham, Middlesex.
Wilson, Alfred, ji.a.. Cm-ate of Cobham. Surrey.
Wilson, Augustus C. H., Penistone, Yorks.

WUson, Beverley S., b.a.. Vicar of Duddo, Norham, Berwick-on-Tweed.
WUson, C. H., Vicar of Upavon, IMarlborough.

Wilson, Edward. Ditcliincflmm. Norfolk.

Wilson, Edward Synge, Curate <ji" Eulbock, Liucolnsliiro.

Wilson, Frederick, Yicar of Holy Trinity, Bury, Lancasliire.

Wilson, Freeman, b.a., Rector of East Horsley, near Ripley, Surrey.

Wilson, Henry James, ji.a., Curate of Buckland Denliam, near Frome. Somerset.

Wilson, Hy. Johnson, b.a., Vicar of St. Thomas', West Hyde, Rickmanswortli.

Wilson, James, m.a.. Vicar of Holy Trmity, Rotherliithe, Surrey.

Wilson, John, Curate of Alfreton.

Wilson, M. H., m.a.

AVilson, Phmipton Stravenson, ji.a., Vicar of West Pinchbeck. Eincohishire.

Wilson, Robert Francis, jr. a.. Prebendary of Salisbury, and Vicar of Rownhams,

near Southampton, and Chaplain to the Bishop of Salisburj'.
Wilson, Robert James, m.a.. Fellow of Merton College, Oxford.
Wilson, Robert Spedding, m.a.. Fellow of Brasenose College, Oxford.
Wilson, Thomas Charles, b.a.. Vicar of Kirkby Fleetham, Yorkshire.
Wilson, William, b.a.. Vicar of Desborough, near Kettering, Northants.
Wilton, Charles Turner, ji.a., Vicar of Foy, Hereford.
Wunperis, John James, Stamford Hill, London.
Windsor, Samuel Bampfylde, m.a.. Chaplain to the Forces, Sheffield.
Winnuig, Robert, jr.A.. Curate of Horncastle, Lincolnshu-e.
Winpenny, John, Rector of Yarum, Yorkshire.

Winser, Charles J., b.a.. Curate of Prince's Risborough, Buckinghamshii'e.
Winslow, Forbes Edward, m.a., Ciu-ate of St. Matthias, Stoke Ne-wington, Middx.
Winslow, Henry L., ji.a., Montpellier House, Twickenham.
Winslow, H. J. S., m.a., Curate of Holy Trinity, Wandsworth, Surrey.
Winslow, Jno. Lyndhurst, Curate of Holy Trmity, Wandsworth, Surrey.
Winter, George R., ji.a.. Rector of East JSradeuham, Norfolk.
Winter, J. B., b.d., 12, Horbury Crescent, Notting Hill.
Winterborn, Benjamin Thomas, b.a., Curate of Millbrook, Hants;.
Winterbottom, Edward, ];.a., Vicar of Allerton, Bywater, near Leeds.
Wintle, Frederic Thomas William, m.a.. Vicar of Maker, near Devonport, and

Chaplain to the Earl of Mount Edgcumbe.
Winwood, Henry Hoylc, m.a., 4, Cavendish Crescent, Bath.
Wither, William Henry Walter Bigg, b.c.l. and m.a.. Fellow of New College,

Oxford, and Rector of Hardwicke, near Aylesbuiy.
Witherbj^ Cornelius, m.a.. Vicar of St. Simon's, Bristol.
Witherby, Herbert, ji.a., Curate of Holy Trinitj% Hawley, Hants.
Withers, Bigland, Cm-ate of St. Paul's, Bury, Lancashire.
Witt, Samuel Turner, b.a., Curate of St. Stephen's, Westminster.
Witts, William Frederick. 5r..\., Chaplain of Uppingham School.
Wix, Joseph, b.a.. Vicar of Littlebury, Essex, Dom. Chap, to Lady Braj^brooke.
Wix, Robert H., b.a.. Assistant Master of St. John's College, Hurstpierpoint.
Wix, Richd. Hooker Edwd., m.a.. Vicar of St. Michael's, Swanmorc, Ryde.
Wodehouse, Algernon, m.a.. Rector of Easton, Hampshire.
Wodehouse, Constantino Griffith, Ctu-ate of Lr. Slaughter with Clapton, Glouc.
Wodehouse, Phihp Cameron, ji.a.. Chaplain at Hampton Court Palace, Middx.
Wollaston, Chas. Buchanan, m.a., Preb. of Chichester, Vicar of Felpham, Sussex.
Wollaston, John, Curate of Ogiej^ Hay, Staft'ordshire.
Wollaston, John Burton Thomas, Ciirate of Hednesford, Stafford.
Wollaston, Richard Gulston, Curate of St. John the Baptist, Kidderminster.
Wollaston. Wm. Monro, m.a., Ylcar of Morton, near Bicester, Oxon.
Wolston, Charles, ji.a., ll.b.. Rector of Torbryan, Devon.
Wood, Albert, Castlemorton, Tewkesbury.

Wood, Edmund Gough de Sahs. m.a.. Curate of St. Clement's, Cambridge.
Wood, Frederick John, m.a.. Senior Curate of St. Peter's, Leeds.
Wood, Henry Hayton, jt.a.. Rural Dean, and Rector of Holwell, Dorset.
Wood, John, ji.a., Ciu-ate of Wolvcrton, 13ucks.

Wood, John George, m.a., Belvidere. S.E.

Wood, John Spioer, d.d.. Fellow of St. Jolm's College, Cambridge.

Wood, Leonard Chas., b.a., PerpetnalCnrate of Great Singleton, Ivii-kliam, Lanes.

Wood, Mattliew, ,m.a., Vicar of All Saints and St. Lawrence, Evesham, Worcester.

Wood, Richard Nicholson, m.a., Assistant Curate of Street, Somerset.

Wood, Septimus G., b.a., Rector of West Keal, Lincolnshrre.

Wood, Saml. Theodore, m.a.. Assistant Master of the College, Newton Abbot, Devon.

Wood, T.W., Chap, to Sk E. A. H. Leclunere, Bt., Rliydd Court, Upton-on-Severn.

Wood, William, d.d.. Vicar of Cropredy, near Banbury.

Wood, William Spicer, n.u., Head Master of the Grammar School, Oaldiam.

Woodard, Nathaniel, d.c.l., m.a.. Canon of Manchester, Provost of St. Nicolas

College, Lancing, Sussex.
Woodcock, Charles, ji.a.. Prebendary of Salisbmy, Rural Dean, Warden of St.

Andi'ew's College, and Vicar of Chardstock, Dorset.
Woodcock, George Hemy. m.a.. Rector of Ratclitfe on the Wreak, and Chaplam

of the Union, Barrow, Leicester.
Woodcock, Thomas, m.a., Shelford, Notts.

Woodford, Adolphus Fred. Alex., b.a.. Rector of Swillington, Yorkshii-e.
Woodgate, George Stephen, b.a.. Vicar of Pembiuy. Kent.
Woodgate, Gordon, b.a.. Curate of St. Mary's, Dover, Kent.
Woodhouse, Charles Goddard, b.a., Incumbent of Minsterley, Salop.
Woodhouse, Edward, Dover.

Woodliouse, Fred. Chas., m.a., Rec. of St. Mary's, Moss Side, Hulme, Manchester.
Woodhouse, George Windus, 3i.a., Vicar of iVlbrighton, Shropshii-e.
Woodhouse, Hemy David, m.a.. Vicar of Huubleton, Woi'cestersliire.
Woodhouse, Ptichard, b.a.. Rector of Tugford, Salop.
Woodhouse, Thomas, St. James's, Hull.

Woodmason. Jas. Matthias, Perp. Curate of Buttermere, and of Wythop. Cumb.
Woodi-offe, Thos. Hemy, m.a., Vic. of St. Augustme's, South Hackney, Middx.
Woodward, Herbert H., b.a.. Curate of Wantage, Berkshu-e.
Woodward, John Pecldiam Skin'ow, b.a., Cnrate of Moulsham, Chelmsford.
Woodward, Matthew, m.a.. Vicar of Follvcstone, Kent.
Woodward, Richard Francis, m.a., Cui'ate of Bibmy, Gloucestersliire.
Woodward, Thos. Benjamin, b.a., Ciu'ate of Chaddesley Corbett, Worcestershire.
Wjoodward, William Alexander, Curate of Fauls, Salop.
Wooler, Wilhani George, Cm-ate of St. Cuthbert's. Durham.
Woollcombe, George, ji.a., Rural Dean„ Rector of Highampton, North Devon.
WooUcombe, Louis, m.a., Rector of Petrockstow, Devon.
Woolnough, J. B. Williams, m.a.. 4, Craven Villas, Ealing.
Woohner, Charles Edward Shii-ley, m.a.. Rector of St. Andrew's, Deal, Kent.
Wordsworth, John, ji.a.. Tutor of Brasenose CoUege, Oxford, Prebendary of the

Cathedi'al, and Chaplain to the Bishop of Lincoln.
Worgan, J. H., S, PitviUe Crescent, Cheltenham.
Worsley, Edward, ji.a.. Fellow of Magdalen College, Oxford, and Assistant Master

in St. Peter's College, Radley, Berkshii-e.
Wortham, Biscoe Hale, b.a., Cm-ate of St. Mary Magdalen, Paddington, Middx.
Wray, Cecil, 'si.a., Incumbent of St. Martin's, Liverpool.
Wray, Wm. Marcus, m.a., Chaplain R.N. Forton, Gosport.
Wreford, John, b.a., Cm-ate of Sunningdale, Berksliire.
Wrench, Frederick, m.a., StowtLng, Kent.
Wrey, Arthiu* Bouchier, m.a., Vicar of IMoi-val, Cornwall.
Wright, Francis HiU Arbuthnot, b.a.. Vicar of St. Stithians, Cornwall. ,
Wright, Henry Press, M.A. , (late Archdeacon), Chaplain to H.R.H. the Duke of

Cambridge, and Garrison Chaplain, Portsmouth.
Wright, John Howai-d Cressy, m.a.. Vicar of Wolferlow, Herefordshke.
Wrigiit, Henry Edward, b.a.. Rector of Vange, Essex.
Wright, Richd. Robert, m.a., Rector of Marham Chiu'ch, Cornwall.

Wright, Thomas Edge, Curate of Hawkshead, near Ambleside.

AVright, William Ball, h.a.. Curate of St. Augustine's, Haggerstonc, London.

Wrottesle}', AValter Francis, Curate of St. Peters, Bournemouth, Hants.

Wj'att, Arthur jMontagn, Rnr. Dn.,Vic. of Raglan and Llandenny, Monmouthshu'e.

Wyatt, John Ingram Penfold, m.a.. Incumbent of Hawley, Hants.

Wyatt, Robert Edward, ji.a., Vicar of St. Wilfrid's, Cuclcfield, Sussex.

Wyatt, William, m.a., Ciu-ate of Melton Ross, Lincohisliire.

Wyatt, Wm. Hindes, m.a., Preb. of Lincoln, Vic. of Melton Ross, Ulceby, Lincoln.

Wyld, C. N., JI.A., Cm-ate of St. Martin's, Salisbury.

Wylde, John, m.a., Cm-ate of Belbroughton, Stourbridge.

Wyld, Wm. Thos., b.d., Rm-. Dn., Rec. of Woodboro' & Blunsdon St. Audi"e\v, Wilts.

Wylde, John, m.a., Cm-ate of West Bromwich, Staffordsliire.

Wvlde, Robert, jj.a. Curate of Northfield, near Birmingham.

Wyiidham, Plugh Henry Wyndham, Curate of Stoke d'Abernon. Sm-rej'.

Wynne, G. H., Vicar of Wmterbourne Whitchiu-ch, near Blandford, Dorset.

Wyon, Walter James, ji.a., Precentor of Leeds, Yorkshu-e.

WyviU, Christopher Edward, m.a., Rector of Spemiithorne, ur. Bedale, Yorksliire.

Yalden. George, b.a., Alpliington, Devon.

Yard, Thomas, m.a., Hon. Canon of Peterborough, Rector of Ashwell, Rutland.

Yarker, William, b.a.. Rector of Ravenstonedale, Westmoreland.

Yarranton, A. J., b.a.. Curate of Tingxitli, Beds.

Yarranton. Thomas Cook, ji.a.. Vicar of WythaU, Alrechurch, Worcestersliii'e.

Yates, W., Ciu-ate of Bisley.

Yeld, Chas., b.a., Asst. Master of Gram. School. Cur. of St. INIatthew's. Nottingham.

Yeo, Charles Oldham, ji.a.. Vicar of Kexby, near Yorkshu'e.

Yeo, James Pearse, Vicar of Edenfield, Burj', Lancashu-e.

YoUand, Bartholomew S., ji.a.. Curate of Great Waltham, Essex.

Yonge, Denj-s Nelson, b.a.. Vicar of Broxted, Essex.

Yonge, Wm. Johnson, ji.a., Incmnbent of Rockburne, ur. Fordingbridge, Hants.

Yonge, Wm. Wellington, b.a.. Rector of Shottesbrook mth White Waltham, Berks.

Yoi-k, Samuel, ji.a.. Vicar of Fritwell, Oxon.

Young. Arthur, b.a.. Curate of Pembridge. Herefordsliire.

Young, Francis Drake, Curate of Hou'den, Yorkshu-e.

Young, Frederick Clement, ji.a., Rector of Chotwynd. Salop.

Young, Frederic John, ji.a., Rec. of South Milford, IMilford Junction, Yorkshire.

Yomig, James, b.a., Oswaldtwisle, near Accrington.

Young, James Gavin, ji.a.. Vicar of Hiu'sle}', Hants.

Yoimg, James Reynolds, ji.a.. Riu-al Dean, Rector of Wliitnash, Warwicksliii-e.

Young, Henry Savill, ji.a.. Curate of St. Giles's, Readmg, Berksliire.

Yoimg, James l^eter, ji.a., Ciu-ate of Great Grimsby, Lincolnshire.

Young, Samuel Wilderspin, ji.a.. Vicar of South Stainley, Yorkshire.

Young, Thomas Drake, ji.a.. Perp. Cur. of St. Matthew's. Long Sutton, Liucolnshii-c.

Young, William Henrv, ji.a.. Curate of Oving. Bucks.

TJie following names arrived too late for insertion in their proper order.

Abbott, W. G., B.A., Weston-super-Mare.

Addison, Frederick, b.a., late Vicfir of Clentor, Cumberland.

Bigg-Wither, Harris J., a.m., Worting Ptectory, Hants.

Binnej^ Doviglas B., m.a., Curate of Clifton, Hampden, Oxon.

Blatch, F. R.. b.a., Curate of St. Maiy's, Newington, Siu-rey.

Bowles, William, b.a., Ptector of Crost-udck, Norfolk.

Bruce, J. Andrew, 3i.a., Vicar of Iving's Sutton, Northauts.

Clark, F. Scotson, Mus. B., Brighton.

Cole, Edward P., b.a.. Curate of S. John's, Brighton.

Cotham, G. T., b.a.. Vicar of St. John's, Walworth.

Dutliie, Charles J., b.a., Chaplain of the Forces, Portsmouth.

Griffith, W. T. G., b.a.. Curate of Thornfalcon, Somerset.

Guilding, J. M., Vicar of Sowerby, Tliii'sk, YorksHre. " .

MayoAv, IMayow Wj^iiell, ji.a.. Rector of South Heighton cum Tarring Neville.

Mitchell, Oliver, m.a., Vicar of All Saints', NeA^angton.

Morgan, A. A., ji.a., Incimibent of S. .John's, Brighton.

Parrj^, William Warner, ii.A., Chaplain, Royal Na\y.

Poole, Edward, Curate of S. Mattliias, Chorlton on-Medlock, Manchester.

Saywell, Lemuel, m.a.. Curate of Ingoldmells, Lincolnsliire.

Wade, Thomas, m.a.. Cm-ate of St. Andrew's, Wells Street.

The following Clergj; have desired their names to be appended, although theg
cannot sign as Clergy of the Church of England.

Battersby, W. A., late Chaplain, Derry Chapel of Ease, Ireland.

Bedford- Jones, T., ll.d.. Rector of St. Alban's, Ottawa, Canada.

Comper, J., St. Slargaret's, Aberdeen. o'

Gammack, James. Incumbent of St. John Baptist, Drumlitliie, N.B.

Shone, S. AUen, Cm-ate of Gorey, County Waterford, Ireland.

The following names have been appended, with the several conditions specified'^

' Austen, Benjamin, Rector of Little Mongeham, Kent.

^Barnes, R.. m.a.. Vicar of Ardington, Berks.

^ Deane, Francis Hugh, b.d.. Rector of Staiuton-le-Vale, Lincolusliii-e.

* Harvey, WiUiam Wigan, b.d.. Rector of Bucldand, Hei-ts.
^ Mence, Richard, m.a., Vicar of Bocldeton, Worcestershii-e.

*■' PajTie, Edwd.,Vicar of Swalclifte, Oxon, R. Dean, & Hon. Canon of Christ Chm'ch..
' Raven, Vincent, m.a.. Rector of Great Fransham, Norfolli.
*Rees, Henry, b.a.. Vicar of Conway.
^Sanderson, Lancelot, m.a., Elstree, Herts.

* Stafi'ord, James Charles, b.d., late Vicar of Diuton, Wilts, sometime Rural Dean.
^Thomas, D.W., m.a., Rm-al Dean, Vicar of St. Ann's, Llandegai, Carnarvonshire..

1 Omitting the latter half of consideration 2.

- Omitting jjarts of considerations 1 and 2.

■^ Omitting the considerations.

^ Omitting consideration 1.

^ Exclusively on consideration 2.

s Omitting the introductory clause.

" Exclusively on consideration 1.

** Omitting considerations 1 and 4.

^ Approving of considerations 2 and 4.

[It was necessary to print the above List with so much haste that some minor
inaccm-acies in the description of the signatories may possibly have escaped
observation. For any such mistakes the Editors beg leave to apologize.
April 20th, 1871.]

ST. PAUL ON THE APPIAN WAY.

% S'tKknmx Utrcm.

BY THE

REV. CHARLES STANWELL, M.A.,

FELT-O'W OF ST. JOHN'S COLLEGE, OAMBRTDftF..

ITorXos aTTcVroXos 'Irjffov Xpiarov.

CAMBRIDGE:

DEIGHTON, BELL, AND CO.

LONDON: BELL AND DALDY.

1867.

ST. PAUL ON THE APPIAN WAY.

% ^aiamm 'Batm.

BY THE

REV. CHARLES STANWELL, M.A.,

FELLOW OF ST. JOHN'S COLLEGE, CAMBKIDGE.

IlaOXoj d7r6(rToXos 'Ir/croi) "Kpiarov.

CAMBRIDGE :

DEIGHTON, BELL, AND CO.

LONDON: BELL AND DALDY.

1867.

Cambritige:

PRINTED BY C. J. CLAY, Jl.A.
AT THE UNIVERSITY PRESS.

ST. PAUL ON THE APPIAN WAY.

Who hath not read, or tried to read, beneath
His outer lineaments, the heart of one
Strong in fixed purpose, and of constant mind.
Whom neither fear can shake, nor the false voice
Of siren ease lure from his thorn-strewn way?

Aye, when the grace of form and comeliness
Charms with a weakened spell, the spirit loves
To mark that inner beauty of the soul
Which writes its characters on rugged brows,
Or in the lines of suffering, or of death.

Therefore 'tis sweet, soldier of God, 'tis sweet
With thee, O brave Apostle, for awhile
To linger by the way, and, as thy path

2 ST. PAUL ON THE APPIAN WAY,

Leads ever onward to the sword and wreath,
The sword of pain, the unfading wreath of joy,
To muse o'er all thy heart, and mark thy brow,
In fancy, kindling, and thy features swept
By the swift-gathering winds that stir thy soul.

'Tis strange to one whom perils on the deep,
Through many a weary day and starless night,
With pitiless force have buffeted amain,
Once more to sail o'er calmest tracts of blue,
And, swayed on gentlest undulations, yield
To rapture of repose the o'er-worn frame:
And stransrer still to mark how all the scene.
Deformed by tempests, or in storm-clouds wrapt, —
Threat'ning with giant shapes amid the gloom, —
Puts off its terrors, and at once shine forth
Headland, and cape, and vine-clad height, and woods
That toss their arms of welcome, beck'ning on
To the fair haven where he fain would be.

And yet the tumult of the winds and waves,
The cruel wrath of tempests, and the teeth
Of rocky ledges, where the white foam seethes,
Are gentler oft than they who wait on shore: —
They tell a truer tale than whisp'ring woods,
And sunny skies : The fierceness of man's wrath.
And superstitious hate, eager for blood.
House 'mid the fairest haunts, for their abode
Lies deep within the heart. Though earth and heaven

ST. PAUL ON THE APPIAN WAY.

Murmur of peace, man's spirit mars the strain,
And dissonant passion breaks their harmony.

Methinks he knew, methinks he felt the power
Of voices saying, — 'Peace is not for thee:
Not yet 'tis thine, — the sweet tranquillity
Meet for the toil-worn ; — 0, not thine the home ^
Due to affection, and sweet hours of love; —
But rather, battling with the foes of Christ,
And loneliness, and anguish of the heart
For friends grown cold, forsaking their first love,
And cruelty, and chains, and bitter death.'

And yet, 'tis when the tempest loudest beats,
'Tis when the weaker fail for fear, that they,
God's chosen spirits, gird their loins anew,
And arm them for the conflict ; — on their eyes
Shines down the star of love from Him they serve,
And in their ears one voice of stirring might
Rings, crying, 'Be thou faithful unto death.'

Therefore, if calmer seas and clearer skies,
And airs soft-breathing, lent their gentle power
To soothe awhile the troubles of the past,
He yielded not to nerveless rest, nor asked
Ought save such respite as should lend him might
To strive unto the end, and, striving, die.

Ah ! passing sweet the touch of brethren's hands,

4 ST. PAUL ON THE APPIAN WAY.

And passing sweet the bent and gentle mood
Of the stern soldier. Honour to thy name.
Good Julius ! Be thy kindly courtesies
Writ ever in the book of God's remembrance.

And now farewell the sea ! Farewell the thought
Of rough barbarians, melted by the sight
Of innocence, unharmed by deadliest fangs,
And shielded by the present aid of God.
Farewell ! Except that in the voice of prayer,
And in the visions of an eager soul,
Forth-reaching to the future, ye shall dwell
As those on whom ere long the light shall shine.
By Apostolic benediction drawn
From its High source to gild your darkened way.

Farewell to Capuan halls, and Vesvian slopes
Hiding the secret of their fiery heart.
Lo, how the fabled streams, o'erhung by wands
Of willows, silvered by first breaths of spring,
Steal down into the valleys; past the home
Of the fierce Arpinate; and Formise now
Spreads a long curve to meet the ocean's kiss;
And now again vine-tendrils clasp the stones,
The valley deepens, and the gleaming crown
Of Anxur whitens on its dazzhng steep.

Once more the voice of comfort, and once more.
Heart-stirring tones of sympathy and love.

ST. PAUL ON THE APPIAN WAY.

O, though the voice of nature be right sweet,
Though all her thousand notes and myriad hues
Weave such a chain of harmony and grace.
To cheer the heart, and lift the drooping soul
With heav'nly utterances, there are hours
When nothing save the voice of man can thrill,
And nought beside the words of love can heal.
And nought save sympathy of man bring strength.

And if, perchance, among that little band
Shone forth a well-known face, or friendly clasp
Recalled the touch of other da^'s, and told,
With deeper pressure, gratitude of some
For gifts beyond the price of rarest gems,
What tongue may tell, what heart may know the power
A glance or touch might render in that day ?

Yes! thank thy God, brave spirit, thank thy God!
And in the thanking breathe the breath of strength!
Take all thine armour, for before thee soon
Shall spread the mighty city, Queen of worlds.
Crowned with the spoils of nations, yet ah me!
Slave to herself, worst tyrant, heaviest chain.

Methinks he notes not now the face of things:
What boots it? — when the thronging multitudes,
Dense and more dense, about his pathway grow.
What boots it? — for the past is now the past —
The glories, and the tyrannies, and crimes.

6 ST. PAUL ON THE APPIAN WAY.

That shed a momentary lustre down,
Or cast a baleful light on haughty Rome,
All, all are numbered with the things that were.
Aye! but in all that living host there dwells
The spirit of their fathers: lust, and pride.
And cruelty, and shameful scorn of weakness; — •
These are the foes of him who bears the name
Of Christ, — and most the foes of whom they sway.

Therefore the soul of him of Tarsus went
Forth on the wings of time, and strove to grasp
A distant day, when all the altered earth.
Shadowed by peace, and 'neath the tranquil reign
Of a new faith, should not alone be fair,
But harbour loving hearts, and spirits pure.

And yet, — '0 Lord how long!' The sadd'ning thought
Perforce came back; — for clearly might be read
That many a stubborn soul, and angry mind.
And many a spirit by superstition chained,
Lurked 'neath the front of those who came to gaze,
Or gazed in idle vacancy: 'tis hard
For one whose heart beats high with love to note
Hatred, or scorn, or pitiful contempt;
'Tis hard to seek an answer, finding none,
But finding cold repulse, or unbelief.
And obstinate rejection. — On the heights
That look upon Jerusalem had stood
The Son of God made man: and in His eyes

ST. PAUL ON THE APPIAN WAY.

Gathered the unwonted dews, as, Hke a scroll
Inscribed with words of flame, the bitter tale
Of sin, and soitow, and a nation's doom,
Unrolled itself before Him; and He cried,
*If thou hadst known, at least in this thy day.
The things belonging to thy peace!' I deem
That he who on the Appian way looked forth
O'er Rome's great city and its thronging hosts,
Albeit from him uncertainty's dark veil
Shrouded the truth, forbore not sigh or tear,
Wrung by sad auguries of bitter thought.

A soldier kindhng at the trumpet's note,
A warrior arming for his latest field,
A conqueror laurel-crowned with dying bi'eath, —
These be the themes that men are wont to love;
These be the themes on which the fabled Muse, —
Fabled, yet living in the unseen breeze
That sways the movements of creative power, —
Delights to crown with immortality.

'Tis well: There needs a more aerial flight,
A deeper rapture, and a purer heart.
To sing the nobler courage, and to hymn
The higher victories of heart and soul.

Therefore whate'er is sung is sung amiss,
Or sung unworthily. Awhile, perchance,
The glory of endurance, and the free

8 ST. PAUL ON THE APPIAN WAY.

Strong voice of him whom chains could not enslave

Cry in us for the meed of praise, but ah!

The pencil fails in an unequal hand,

And we must silently admire: and yet,

As one who, musing on the portraiture

Of some sweet picture, excellently fair,

Comes ever back again, and, gazing long,

Seemeth to draw into his soul the lines

Of majesty or beauty, till they rest.

Part of himself, engraven on his heart; —

And he too dreams that he may give them life; —

So one that loves the Apostle's voice, and loves

To tread in his unswerving path, is held

Oft by a longing to withdraw the veil

That hides him from the unthinking world, to say

'Lo, here he stood,' 'Lo, here he wept,' 'Lo, here

He felt the spell of sympathy, and here,

As the huge city spread before his eyes,

Albeit he knew the sword was sharp, and knew

The bitterness of bondage to the free.

E'en like his Lord he set his face, and drew

All steadfastly unto the destined end.'

And, lo, the stones are hallowed by his tread.
The martyr's pathway is of nobler name
Than path of any triumph, and the slave
Of Jesus Christ is most divinely free.

cambkidge: printed at the univeksity press.

THE ArOCALlTSE:

IS IT FOR THE INSTRrCTION 01' THE CHURCH OF GOI) ALONE?
IS IT A DESCRIPTION OF THE TIMES OF THE GENTILES?

AS si:t Fiurrii i.\

"THE APPROACHING END OF THE AGE,"
By H. Gii.vTTAN Guinness, f.r.g.s.

W. R. H.

JAMES CAHTEE,

aitJinr CH)ainbfVi3,

13, PATERNOSTER ROW, LONDON, E.G.

1892.

Price Six2}ence, Post Free.

THE APOCALYPSE :

IS IT FOR THE INSTRUCTION OF THE CHURCH OF GOD ALONE?

01!,

IS IT A DESCRIPTION OF THE TIMES OF THE GENTILES f

AS SET FOUTH IX

''THE APPllOACHING END OF THE AGE,"
By H. Gi;atta\ GrixxF.ss, f. r.g.s.

W. R. H.

JAMES CAETEH,

13, PATERNOSTER ROW, LONDON, E.G.

1892.

THE APOCALYPSE.

A WORK by H. Grattan Guinness, F.ii.G.S., has just come into
my hands for the first time. I presume it is the last,
edition (the tenth), and is dated 188G.

Having read as far as the concluding remarks, at page 465,.
I see the following :

" We invite Futurist expositors of the prophetic word, to consider
all the arguments on this subject which we have adduced, and either
to refute them, or to acknowledge their force. Prophetic discussion
and controversy are often feared and deprecated, because they have
in other days degenerated into strife, and occasioned separation
among brethren. These, however, are happily not necessary results
of searching the Scripture on this or any other topic, and they are
evils from which humility, and a real desire to discover the truth of
God, will effectually preserve sincere inquirers and students.

"We are strongly of opinion that the questions at issue betweeni
Presentist and Futurist interpreters of prophecy, should be both
patiently studied, and fully discussed."

As the author describes at page 95 the Futurist view, I will
quote his words so far as I can subscribe to them ; and I will
enclose in brackets any important additions which occur to me
I am obliged to adopt this method, for he puts me in singular
company; ignorant Fathers, dishonest Jesuits and other
Komanists, Protestants ashamed of the Eeformaiion, the
leaders of the " Brethren " generally, extreme parties, no two
writers agreeing what the symbols prefigure.

" The third, or Futurist view, which teaches that the prophetic
visions of Revelation, from chapters iv. to xix., prefigure events still
loholly future, and not to take place till just at the close of this dis-
pensation. This view gives the literal Israel a large place in the

4 THE APOCALYPSE.

Apocalypse, and expects a personal infidel Anticlirist avLo shall
bitterly opi>ress the saints for tliree years and a half, near the date of
the second advent, thus inter^treting tune, as well as much else in the
Apocalypse, literally.

"This view is in a certain sense the most ancient of the three, for
the primitive fathers agree in several of these latter points. In its
present form, however, it may he said to have originated at tlie end
of the sixteenth century, with the Jesuit Ribera, who, moved, like
Alcazar, to relieve the Papacy from tlie terrible stigma cast iipon it
])} the Protestant interpretation, tried to do so bj' referring these
prophecies to the distant future, instead of, like Alcazar, to the
distant j^^st- For a considerable period this view Avas confined to
Romanists, and was refuted by several masterly Protestant Avorks.
But of late years, since the commencement of this century, it has
sprung up afresh, and sprung up, strange to say, among Protestants."

"Why, " strange to say, among Protestants " ? Protestants
cannot want it for the purpose Eonie did, and surely the autboi-,
being a christian man, would own that whatever Protestants
got of Divine light they got by taking literally what the word
of God says. What a pity they stopped at that one magnificent,
emancipating item of justification by faith, when there were so
many others needing their attention !

But the author has not stated all that those hold who view
the portion of the Apocalypse after chapter iii. as yet future.
He has omitted, perhaps because he does not grasp it, that the
key of the position of what is held by christian men of this
century lies in the fact tliat the Apocalypse is stated by One
who styles Himself

'■Hi:' that livetli, and Avas dead : and, lieliold, I am alive for evenaore,"

as consisting of three grand sections, viz., 1st, the things
WHICH THOU hast SEEN, wdiich, bv their very nature, could not
be what John had not then seen, and must, therefore, be found
between verses 10 and 19 of chapter i. ; 2nd, the things that
APE, which could not be the previous section, neither could the}'
pass the lindt of the last vei-se of chapter iii., because the next
Averse —that is, verse 1 of chapter iv. — begins " After this "
(meta tauta), Avhicli is defined as the third section in the words
the things which shall be after these (meta tauta), which
is the only VA^ay to express wliat comes after the things that arc.

THE APOCALYPSE. D

'No possible logic of any school of thought can, as long as the
THINGS THAT ARE are in existence, give the things that are to
come after them a present existence, much less a ^?«6-^ one, (as
the author does), of interpretation.

This is the key-stone of the Apocalypse. It is not merely
the key-stone of a si/stem of interpretation, hut the Apocalypse
itself stands Or falls by its own words. Xot by the interpretation
of its words, but by the words themselves. Past, present, and
future cannot be other than past, present, and future ; whether
it be said concerning the purposes of Clod respecting the earth,
and given to Jesus Christ to make known to His servants, or
whether it be said of the nature of Almighty God Himself when
He calls Himself the " Is, and the Was, and AVho is to come."

In such a conjuncture what is a Protestant to do ? Believe the
Apocalypse and its revelation of the past, the present, and the
future, as stated by the very One on whose account the Ptevela-
tion is given ? or follow the author of " Progressive Revelation "
and " Progressive Interpretation," because he has found out, or
somebody else has found out, that God is as mathematically
exact in His management of the Solar system as He is in the
instinct wherewith He has endowed the honey-bee to construct
its cell in hexagons ? All that God does is wonderful. It does
not wait till our poor eyes see it to become wonderful. Different
effects are produced on different minds by the same things, but
surely the wonderful division into past, present, and future of
Revelation i. 19, far exceeds the wonders of the truly wonderfv.l
year of Messianic cycles. I am in no position to prove tlie
latter, although I take it in good faith as being correct as an
astronomer would make it. T have no such reservation about
Revelation i. 19. I have not to prove whether that be true or
not. I accept it as unreservedly as I do the statement that
" God so loved the world, that He ga^'e His only begotten Son,
that whosoever believeth in Him sliould not perish, but have
everlasting life." If I take such a scripture as being the
revelation of God's Son for everlasting life, why should I not
take, on the same absolute authority, whatever God may have
been pleased to write in His word on any other subject ? And,
let me say, His word, and what it says, has a totally different
effect on me to all the teachings of historv and science. Thri/

6 THE APOCALYPSE.

are deeply interesting, and, in a measure, important ; but they
are not intended to be authoritative, even if mathematically
correct. The word of God is. Suppose I were shut off from
history and science for forty years, and knew nothing at all but
what I had learnt from the Bible, will any christian man dare
to say I was to be pitied ? History and science confirm nothing,
any more than a miracle would, except to a person of no faith
or weak faith. The word of God, on the contrary, if it take
prophecy or any other form, gives me an interest in God's plans
and arrangements, which satisfy and gratify my renewed nature,
even if they never become history at all in my time. It is all
nonsense to think that the word of God wants any confirma-
tion. The moment it wants confirmation it has lost its hold ;
my faith is gone. It is absurd to say I believe in my friend's
honour in respect to the cheque he has given me, if I send over
to the bank to ask if he has an account there. And yet people
are always pushing the signature of Phocas, or some puppet of
the world's history, before you as such a wonderful confirmation
of scripture. If, as I firmly believe, not a sparrow falls to
the ground without our heavenly Father, I take it for granted
that all things are, if not directed, at least permitted by the
same Sovereign Euler. • The heavens do rule, " To the intent
that the living may know that the ^Nlost High ruleth in the
kingdom of men, and giveth it to whomsoever He will, and
setteth up over it the basest of men." Dan. iv. 17.

But what has this got to do with God choosing to give Jesus
Christ a revelation concerning Himself, that He might shew it
to His servants in the churches ? If you tell me that the church
and the world are identical, I know what you mean. I know
that, to you, they are so much alike that it is only a distinction
without a difference. But although you make me hang down
my head in shame and confusion of face to think that my
testimony for a crucified and risen Christ is, after all, no better
than that of a cruel or bloodthirsty heathen, yet I know that I
have given occasion for your statement, for I am conscious of
having once walked as the other Gentiles walked, and I stand
reproved by you.

Still, for all that, there is the church, as it exists in God's sight.
At any rate, there is one faithful Witness that has never betrayed

THE APOCALYPSE. 7

His trust. As Joseph preserved the hfe of his unworthy
brethren, so the Man that sits at God's right hand has been
true to the church, if the church has not been true to Him.
Christ is the head of the church : and Christ is the Saviour of
the body. If you are going to identify " the church " with
" the times of the Gentiles," you will have to put Christ in too.
Is He a Gentile ? I can quite understand my getting mixed
up witli them and their judgment if you separate me from my
Head (which, blessed be God, you'cannot) ; but how do you dare
to bring in Him by implication ? Salvation is of the Jews, and
in any case He is not a Gentile. But you must involve
Him if you identify the church with the times of the Gentiles.
He being the only faithful representative of it matters not ; you
cannot sever the Head from the body because you wish to wrest
the Kevelation from its legitimate purpose, and turn it into
an expose of the times of the Gentiles.

If I use such a hard word as " wrest," I have no wish to say
hard things of persons. The force or poiver that does these
things is stronger than the persons by whom they are done. The
author of the book under notice may be well known, and,
as I trust he is, an amiable cliristian gentleman who would not
knowingly wrest a scripture from what he believed to be its
right and just use any more than myself; but he is carried,
as I myself might be, by a force and power beyond his own
immediate personality. As persons, we lend ourselves ; or, as
scripture puts it, "his servants ye are to whom ye obey." But
I say that author or writer follows the leadings of that which
is not simpli/ himself. Having said this much to avoid anything
that might be deemed offensive, I say that to make the Book of
Kevelation tell the tale of the times of the Gentiles is to wrest
its meaning and intention. Not only is nothing gained by
turning the river of God's truth into a different channel, but a
very great deal is lost to souls, and mischief done to them.
Who can say how much of the scepticism and apostatizing
principles now so glaringly manifest in the present day may be
due to souls not having had their portion of meat in due season ?
Who can say how far the coming of the Lord may not have
been retarded by the church not being ready to meet the coming
One ? All, of course, is foreknown to our God ; but, for all that.

8 THE APOCALYPSE.

retarding influences may be at work. Israel does not recognize
her King when He presents Himself, and her day of blessing is
deferred nigh two thousand years, and the stranger and the alien
are let in to the choicest of the choice, even heavenly blessing.
Daniel prays, apparently without effect ; " but," says the Man
clothed in linen, " from the first day . . . thy words were heard,
and I am come because of thy words ; but the prince of the
kingdom of Persia withstood me one and twenty days. . . . But
I will shew thee that which is noted in the scripture of truth :
and there is none that lioldeth with me in these things but
Michael, your prince."

These statements from Dan. x. shew us that while Daniel was
afflicting himself, mourning, fasting, praying three whole weeks,
there was a hindrance going on outside during the whole of that
time, and not only so, but when that hindrance should be got
rid of, another would rise up {v. 20). And, after all, the
" scripture of truth " would have to be the base of operations ;
and " none holdeth with me in these things but Michael, your
prince." So, within and without the church, there is nothing
but hindrance from people not heeding what is noted in the
scripture of truth ; but, as I aver, they wrest them from their
true meaning, and thus (as Peter says, 2 Epis. iii. 16), because
there are some things hard to be understood, they that are
unlearned and unstable wrest them, as tliey do also the other
scriptures, to their own loss.

The same beloved apostle tells me to bewaPvE 1 1 pass the
word on to my beloved brethren, by whate^•er name they may
be called in this day of confusion, and under whatever phase
of the " things that are " they may be found ; Thyatira, Sardis,
Philadelphia, or Laodicea, I say, bewaee ! Lay aside these
dangerous deceits, and let us turn to what is " noted in the
scripture of truth."

The structure of the Apocalypse forbids it being applied
to the times of the Gentiles, as the Book of Daniel might
be. The Book of Daniel is not given to the church, but is
very distinctly given to Daniel's people, the Jews. Again,
the Apocalypse is not given to the Jew nor to the Gentile,
but very distinctly is it given to Jesus Christ, who sends His

THE APOCALYPSE. 9

angel to testify these things in the churches. It can nowhere
in the book be shewn that it is addressed to a single Jew,
or to a single Gentile. It is the sole and special heritage
of the church. " AVhat tliou seest, write in a book, and send it
unto the seven churchca which are in Asia." And,again,at the end,
in the passage referred to : "I Jesus have sent mine angel to
shew unto you these things in tlie churches." Hence it is a
special and privileged clmrch document ; not belonging to the
churcli alone, but to Jesus Christ, though He has been gracious
enough to communicate it to His servants through John.
Now, in tlie communication made there are three items : —

" What thou hast seen " (Christ).

"Things that are" (History of 7'churches).

" Things after these " (Prophecy).

Let it be carefully noted how these three items set before
the church are mutually related to each other, and that no
one of the three could be left out without spoiling the integrity
of the revelation.

1st. "That which thou hast seen"; viz., what is contained
between verses 10 and 18 :

" I was ill the Sjiiiit on tlic Lord's day, and heard beliind nie a great voice, as
of a trumpet, saying, I am Al[)lia and Omega, the First and the Last : and, AVhat
thou seest, write in a ]iook, and send it unto the seven churches which arc
in Asia ; unto ]!phesus, and unto Smyrna, and unto Pergamos, and unto
Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. And I
turned to see the voice that spake with me. And being turned, I saw seven
golden candlesticks ; and in the midst of the seven candlesticks one like unto the
8on of man, clothed with a garment down to the foot, and girt about the
paps with a golden girdle. His head and His hairs were white like wool, as
white as snow ; and His eyes were as a flame of fire ; and His feet like unto fine
brass, as if they burned in a furnace ; and His voice as the sound of many waters.
And He had in His right hand seven stars : and out of His mouth went a sliaiji
two-edged sword : and His countenance was as tlie sun shiueth in his strength.
And when I saw Him, I fell at His feet as dead. And He laid His right liaiid
upon me, saying unto me, Fear not ; I am the First and the Last : I am He that
liveth and was dead ; and, behold, I am alive tor evermore. Amen ; and have
the keys of liell and of deatli."

We need not stop to explain who the One that walks among
the seven candlesticks is, nor who the One who holds the seven
stars in His right hand. Every christian, of whatever shade of
thought, will own that it is Christ,. and Christ seen in His
relation to the seven churches.

A 2

10 THE APOCALYPSE.

2iid. " The things that are " are equally well known as the
seven churches seen in their time -state upon the earth, and
which, in fact, is the reason they are stated as seven, for in
the sight of God the church is one.

Now, the church without Christ, or Christ without the
cliurch, would be an absurdity. Christ without the churcli
would nullify the Cross and Pentecost. The church without
Christ would be a lifeless corpse.

3rd; " The things that are after the things that are." These
include all the prophetical part of the book. (Chaps, iv.-xix.)

And part 3 is as essential as part 1 and part 2. The very
object for which Scripture declares the church to have been
created, is that she should reign with her Lord and Master
Jesus Christ,

"To sit -with Me in My tliroiic, eviMi as I also overcame, and am set down
Avitli My Father in His throne." (Cha]). iii. 21.)

"Do ye not know that tlie .saints sliall jndge tlie world ? " (1 Cor. vi. 2.)
"Know ye not that we sliall judge angels ?" (1 Cor. \\. 3.)
" If we suffer, we shall also reign with Him." (2 Tim. ii. 12.)

It is therefore necessary, if Christ is to judge and reign, and
the churcli is to judge and reign with Him, that she should be
instructed in respect to those things in which she, with Him,
liolds such an important function, for this is His and her
joint reward. He has waited for her, and she has "kept the
word of His patience." The " prophecy of this book " is as
necessarv to the church's teacliing, as the " book of this
]^rophecy " is to her comfort and internal regulation. The
prophecy is her programme — her " agenda " of things tliat
must shortly be done, and whatever Mr. G. may be able to
see in the prophecy by the light of the sun and moon, the
church of God is not so foolish as to fritter away her
" Eevelation " into a thing of the past, and let the Papacy
appropriate and exhaust its effects. The church of God, by the
light of God's Spirit, sees what is in the near future of the
world's history, when she herself has parted company from
it. If Mr. Guinness looks at Pevelation by the light of the sun
and moon, and adapts its chronology to their movements, of
course he must say of them (703) :

" Our Futurist critics are an enigma to us ! They cannot be blind to
certain grand historical facts. No one can fail to see how exactly the

THE APOCALYPSE. 11

symbols of prophecy answer to these facts. Even Futurists admit
this, and yi't they deny that the syml)ols foretell the facts; and
assert — what of course can neither Ix- proved nor disproved — tliat
they foretell other future events ! "

No one denies what your light shews you. We see certain
coincidences which it would be ignorance, prejudice, or bigotry
to deny you the credit of setting forth ; but our light shews us
these things as yet to take place, simply because we are told
they follow "the things that arc" which "things that are" are
not yet ended, for the heavenly contingent has not yet been
"caught up," nor the earthly contingent "spued out." How
do you have the temerity to say that the question of future
events in the Apocalypse " can neither be proved nor dis-
proved," when we tell you that Christ speaks of them as
following the things that are, and that the things that are are
not yet terminated ? Say that " the things that are " are not the
church, or say that there is no church, or say that the church
is a thing of the past, caught up or spued out ; but do not say
that the things " after these " come before " the things that are,'^
when the scripture says they come after them. Futurists are
only men of like passions with yourselves, but they believe
it to be wisdom to take what God says, even if they cannot
prove it. You seem to find the exercise of your wisdom in
making scripture and history fit into one another.

I cannot help thinking that you make no distinction between
Providence and Prophecy. Of course, God knows the end from
the beginning, whether in pro^'idence or in prophecy. 1
know of no reason why He should not work His providential
dealings on prophetical lines. But providence and prophecy
are quite distinct, and have different ends in view. Prophecy
always supposes that man has failed in shewing forth Christ's
glory, and that the Spirit of God is maintaining it. Hence all
prophecy, more or less, runs on to the end, when that glory will
be more appropriately and manifestly displayed ; although
meanwhile, the faithful glorify Him by it while waiting.
But providence is God's ordering of the affairs of men to keep
them alive upon the earth, and to preserve them from the
devil, who does all the mischief in connection with providence.
(See Job.) 1 know of no reason why the great scheme of providence

12 THE APOCALYPSE.

during three hundred and sixty times seven years, should not
be carried on on the same lines on which prophecy has laid
down the last seven years of this world's crisis. The Presentist
can have his year-day, and the Futurist his year-year, fulfil-
ment ; only call things by their right names. Do not call the
past, fulfilled prophecy. Prophecy is the light shining in the
dark place until the day dawn. Say it is fulfilled, and you put
the light out. It is the same as if you ran your pen through
certain parts of Holy Writ. It is the light of day that will do
away witli the night-light of prophecy. I do not object to what
people may see in the seven times that passed over J^ebuchad-
nezzar, and which, as they call it his " insanity," I suppose
bears soniething of that character when extended on the
year-day principle ; but I do also see concentration indicated
from the outset, as well as expansion. I see expansion,
because I find that the principle started in the image is
considerably developed in subsequent visions, especially under
the four beasts of chapter vii. Then, chapter viii., developing
the Grecian Empire with force and rapidity, to sliew its expan-
sion into four smaller Powers. Tlien, when all the four great
empires have been set in motion, the Seventy weeks connects
the holy people with the last empire ; with its true Christ at
the early part, and with its false Christ at the latter part. It
only then needed chapters x. to xii. to fill up the details of
the latter part to carry the whole scheme to its conclusion, with
the true Christ triumphant. During the whole period of this
expansion, what people call "insanity" of chapter iv. is at
work. It may be that " insanity " is the right word, but what I
gather frt>m that scripture is that if man, created for God's
glory, does not act with conscience of what is due to Him, he
must 1)6 looked at and treated as a beast without conscience
until he knows better. I am not at all surprised, therefore,
if the same hand, God, who cares for oxen, lets the dew of
iieaven fall upon this 2,520 years' period, until the judgments
of the Crisis shall have brought recognition of God after a
human sort (Ezekiel xxxix. 21); and, as I have said, if this dew
of heaven, or rule of heaven, or kingdom of heaven, or kingdom
in mystery, or times of the Gentiles, or whatever other name it
may be called by in scripture, is conducted on the lines of the

THE APOCALYPSE. 13

jjrojphetic part of the Apocalypse, I should have no objection to
ofi'er to those who have light on that department. All I would
contend for is, that it is not prophecy proper that has been
fulfilled, for prophecy is for the time of the end. When the
stone smites the image on its feet, and the iron and pottery part
are broken to pieces, then was the iron, the pottery, the brass,
the silver, and the gold, broken to pieces togethek. (Daniel ii.
35.) Whatever may have happened previously was not
prophecy, for the spirit of prophecy is the testimony of JESUS.

But I have spoken of contraction as well as expansion. In
Daniel ii., iv.-xii. all relate to expansion or development of the-
great Gentile image ; but in chapter iii. I find all the power of
the image contracting or concentrating its power for the
purpose of exalting itself, and making all peoples, nations,
and languages fall down and worship itself. The great (lentile
image, in the person of its head of gold, makes an image entirely
of gold 60 X 6 cubits, and inaugurates it with pleasant sounds
from the Ijreath and fingers of man. Certain three Jews,,
however, utterly refuse, under the direst threats, to worship.
God is able to deliver, and He will ; " but if not, be it known
unto thee, king, that we will not serve thy gods, nor worship
the golden image which thou hast set up." It is a contest such
as we find in the crisis week, — death or the mark of the beast.
The king, in liis rage, orders the furnace to be made seven
times hotter than usual ; so hot, that the executants of the king
are slain by it. And with what result ? A fourth and divine
Personage is seen with these three Jews, who emerge from
the furnace, not only without one hair of their heads singed, but
the very smell of the fire has not passed on them. It is the
picture of the end.

I cannot find anything of this episode in 'Sir. Guinness's
book. Perhaps I may have overlooked it ; perhaps astronomy
does not lend its aid to sucli a small matter. To me, how-
ever, it is even more important than any cycle, lunar or solar,
or both combined. I find in it the true character of faith that
shall be found in the holy seed, when the beast and the
false prophet shall be in full play, with the full power, of
the devil at their backs. I find that the holy seed have got a
divine Helper, which is their Lord and mine. I find that the

14 THE APOCALYPSE.

holy seed may laugh at beast and false prophet when they
are in company with the Lord of the whole eartli. I find that
the beast and the false prophet shall be cast alive into the lake
that burnetii with fire and brimstone.

You mean the Pope and his clergy, says Mr. Guinness.

I mean nothing of the kind. I mean the beast and the false
propliet which Futurists read about between cliapters xiii.-xix.
of the Apocalypse. I am as fully conscious as any of the
fearful mischief that has been wrought by Satan in that which
answers to the Thyatiran church, identified as that church has
been with the world. I am not surprised that the principles
that have their complete development in the crisis week should
have their partial development in the great week of " times "
that have rolled by, and that the first half of that week of
" times " should have found its expression in the Jew being
o[»pressed by the Gentiles, and in its second half by the church
of God being oppressed by the Gentiles. It matters little as
to the spirit of the ruling power, whether it finds its expression
tlirough a Nebuchadnezzar or an Antiochus ; a Herod or a
Nero ; a line of Roman Emperors or a line of Itoman Pontiffs.
Its spirit is one and the same. Just as the fiery furnace, the
den of lions, the work of Titus, the work of the Inquisition,
the fires of Nero or the fires of Smithfield, are, one may say,
the work of one and the same spirit.

Grant therefore, if it be necessary, that in some way not
revealed in scripture, prophecy casts its refiection on the past,
as well as being a light in a dark place till day-dawn ; grant
that the workings of providence have had, in some way, in
which Futurists have not been instructed, such a reference to
prophecy as have caused certain indications of the closing days
to fall with a singular regularity in the events that have
transpired, and the aspirations of Mr. Guinness may stand.

" We are strongly of opinion that the questions at issue between
Pvescntist and Futurist interpreters of prophecy should be both
patiently studied, and fully discussed."

But let me be well understood. I say, "Grant therefore that
in some way not revealed," and " Grant that the workings of
providence, in some way in which Futurists have not been in-
structed," &c.

THE APOCALYPSE, 15

It is incumbent on Presentists to show us what autliority
they have in scripture for thus working backwards.

We Futurists have not only, as it appears to us, the authority
of scripture for always looking forward to what prophecy tells
us, but we think we have the consensus of the church in all
periods of its history, that prophecy luis this direction of future.
And if it can be shown that Presentists have good ground in
the scripture for the use they put it to, let them show it that
we may not shut our eyes to it. Our education has not led us
to this view. We have been brought up to trust God where
we could not trace Him. We have said, " Our times are in
Thy hand." We have looked upon tlie wonderful and astounding
events that have transpired in our little day, and we have
regarded them as we should the leaping lightning, or the rolling
tliunder, or the devastating hurricane; that providential handling
of the universe which is just wliat we sliould expect while CJod
is suspending His righteous judgments that His grace may not
be hindered. Grace reigns through righteousness, but if God
were to deal in open righteousness with the world at one and
the same time as He is showing grace, one set of His dealings
would stultify the other set.

At the risk of the charge of reiteration, let us look a little
further at the past, present, and future laid down in the
Apocalypse. While the Church is upon earth it must of
necessity be " the things tliat are." We know that it is, accord-
ing to 1 Thess. iv., to be caught up to heaven. It is not yet
caught up, and therefore it is still " things that are," and while
" things that are " exist, it is absurd to say that " things after
it " exist ; and still more absurd to say that the things that
have not yet come to pass have had their fulfilment, ^o one
denies tliat certain things have taken place since the Lord went
to heaven, which have a certain resemblance to tilings in the
Apocalypse, and it would be strange indeed if they did not ; for
the spirit of evil that finds its culmination in the week yet future
has been at work in the world all through history. In fact, there
is one evil spirit at work both in history and in the Crisis, as
there has been one spirit of truth which has been working in the
church, and which will depart ere the crisis ; for the very
object of the crisis is to give the devil full swing in the world, and

16 THE APOCALYPSE.

among men, who have given him every encouragement thereto :
directly, by doing as they like ; and indirectly, by not doing
God's will. As they have sown, so they must reap. Mr.
Guinness does not like to entertain a twofold aspect of history
and crisis.

"One system or other must be erroneous." (465.)

Not so. There may l)e some very remarkable things in the
times of the Gentiles. The year-day system as applicable to
those times may be absolutely correct, not merely as coinci-
dences, but as being the external principles at work in the
world, which have their full blossoming in the crisis week ; but
the lines on which the Futurist, as a rule, works, have another
scope and object. He is interested, not so much to know the
])lace that he himself occupies in the prophetic scheme, although
it is interesting ; but he has been told, and he believes it, and
feels it, and prefers it, that Christ, and Christ alone, should be
the object and end of all prophetic announcement : That the
rejected Man who got nothing should be the displayed Man who
is glorified in everything. Not, What shall we get ? but. What
shall He get ? Now, the scheme of Mr. Guinness does not touch
this. It is not that one supposes he does not love Christ. God
forbid that we should doubt it ; but I ask, Is it not the servant's
place to be anxious about his IMaster's interests and glory, to
the exclusion of aught else ? Very serious issues are involved
if I take an erroneous view, even of truth itself. All truth
centres round Him who is the truth, and not about His
servants. Am I to read my Bible as a man reads a newspaper ?
to run over it just reading those paragraphs that interest me,
and leaving all the rest ? Eeading, perhaps twice or thrice,
about mi/ salvation, my place in glory, Quy freedom from the toil
and worry and burden of this downstairs world, and looking
forward to the promised day when / shall be acknowledged
puUidy as one of the family, and take my place amid the ease
and freedom of the drawing-room ? I am ashamed of myself and
of my fellow-servants who are so out of order in these matters.
I say HE has not yet been 2nfMicly acknowledged ! and it is only
decent to wait till He gets His rightful place in this world's
economy. If He, for whom are all things and by whom are all

THE APOCALYPSE. 17

things, waits in patience the word from God the Father, let me
too maintain the waiting, expectant attitude also, and say,

"My times arc in Tiiy hand." (Ps. xxxi. 15.)

But I might be answered, " Who are you, to judge us ? "Who
are you, to accuse us of a rude pushing ourselves to the front ?
Who are you, to say we have not our Master's interests at heart
even more than you, although you are parading it and we are
not ? "

My dear fellow-servants, I reply, I can bear your heat. But,
you see, we are His witnesses, and other folks besides ourselves
are in question. It is not always the question of the wagging
of our own tongues among ourselves. Peter, James, John, are
not cut in one die, though all are gold. The mischief is that
we set other tongues wagging, other minds working, other
thoughts straying, other hopes taking wrong directions, if our
talk be not of the Master and His interests. If we are in any
sense shepherds (I am ashamed to use such a word in respect
to myself ; but I say, if in any sense this high term can be
applied to anybody in these last days), what about the sheep ?
Have they good, wholesome pasturage ? I mean pasturage
suited to their nature and condition. I do not mean artificial
abominations, but that food which God created for His creatures,
and which must be good because He gave it. And what is the
true food for God's people but the Bread that came down from
heaven ; Christ, the Wisdom of God and the Power of God ?
Am I so to attend to the few sheep committed to me in this
wilderness as to cause them to say, " Our souls loatheth this
light food " ? Give us political allusions, interesting anecdotes,
prophetical disquisitions ! Prophecy, like all other things, has
its use and its aljuse. Its use is to make my dull soul
cognizant of the exceeding honour and glory God is going to
put upon His Son. Its abuse is when it stimulates my natural
love of the marvellous, and occupies me with the course of this
world and not with Christ. And pray do not think that I say
this just to be scripturally correct, and, as such, to hold up the
finger at my brethren. I am as they are. I am as curious to
look into those wonderful and enchanting soli-lunar cycles as
they, and more especially when they expand int<^ the grand

18 THE APOCALYPSE.

Messianic Cycle. These things interest me amazingly, but I
lay them aside ; for my sober judgment, nay, I trust, the Spirit
of Christ, tells me that this is not my proper pabulum. I find
in scripture only three classes of men on tlie earth. One class
does not belong to it at all. Its charter and privileges were all
laid lefore the foundation of the world. Its life, hopes, and
throne are outside the world. It is in the world only hy
sufferance. Its Lord had a right, but it was disputed. We have
no right, disputed or otherwise. "What have I got to do with
the course of this world, who am neither Jew nor Gentile ?
Tlieir charter is from the foundation of the world, not hefore it,
as mine is. To them times and seasons belong, from Adam
down to the time when Christ delivers up the kingdom. Not
so the church ; it knows not Adam, whose son was Cain. It
knows not even Christ as its King, ivith whom it is to reign.
Eternity is its cycle. The church is to reign over the earth, not
as Israel, who reigns on the earth, and^is head of the nations,
having the supremacy which she lost during the times of the
Gentiles, and in fact never had to its full extent during the
reieiis of David and Solomon. When Christ shall be Kins;
over all the earth, Israel's territory will be greatly extended,
and instead of being not much larger than Wales, she will
be about 2| times as large as Great Britain and Ireland.
But the heavenly saints who reign with Christ during the
1,000 years occupy the heavenly places: no longer the abode
of Satan and his hosts ; no longer the sphere from whence
every influence of evil emanates, but, on the contrary, the
sphere from whence every influence of good is disseminated
for the benefit of Israel and the nations. So may be under-
stood the end of the second chapter of Hosea, where Jehovah
says that the heavens will be in communication with Him,
and the earth with the heavens ; that all the blessings of
the earth — corn, wine, oil— may respond to the seed of God :
one complete circle of blessing without a break, according to
the liberality of a God who delights in blessing largely.

There is a mischief, then, in distracting a heavenly saint
from his proper hope, which is Christ, and fixing it upon
transactions at the end of the age, as if he were waiting for
that. And I do not hesitate to say that the Book of Eeve-

THE APOCALYPSE. 19

lation is not of the same scope as the Book of Daniel. The
latter is written for God's people, Israel ; the former is written
for the church. There is no prophecy, that I know of, in
the same way w'ritten for Gentiles. Gentiles were never God's
people in the sense that the seed of Abraham and Isaac are.
The Gentiles came in by the way, partly to shew God's won-
drous grace, and to take out of them a people for His name ;
and partly to provoke Israel to jealousy. The church has
no prophecy, because it has no earthly future. The Gentile
has no prophecy, because it is never, under any circumstances,
a principal, but only a subsidiary object of God's dealing.
All prophecy, therefore, without exception, even what may
have reference to Gentiles, is given to the Jew. He and the
church are the only two with whom God is on terms by
virtue of His own covenant with Abraham and Isaac. I say
the church, because " If ye are Christ's, then are ye Abraham's
seed, and heirs according to the promise. (Gal. iii, 29.) Why do
I leave out Jacolj, in connection with whom alone, if with any
one, the Gentiles get blessing at all ? For the simple reason
that " To Abraham and his seed were the promises made. He
saith not. And to seeds, as of many ; but as of one. And to thy
seed, which is Christ." (Gal. iii. 16.) He that had received
the promises offered up his only begotten son, of whom it
was said that " in Isaac " shall thy seed be called. (Heb.
xi. 18.) Jacob represents the one in whom all the crooked
ways of Israel are dealt with ; the one who gets supplanted
by the Gentile, but maintains his name as Israel in the end,
by supplanting the Gentile. Crooked as he is, he is Abra-
ham's seed through Isaac (Christ) ; which the Gentile never
was, and never will be. " Not my people " is a Gentile desig-
nation which gave such mighty force to the term being written
upon Israel as well as to the same term applied to Gentiles,
out of whom God takes people, and makes them sons and
daughters according to grace. (2 Cor. vi. 16.)

Now I have made a statement about Eevelation which I
hasten to substantiate. I have said that the Book of Eeve-
lation is given only to the church. " What thou seest write
in a book, and send it to the seven churches which are in Asia."
(liev. i. 11.) "I, Jesus, have sent mine angel to testify unto

20 THE APOCALYPSE.

you these things in the churches" (Kev. xxii. 16.) Why is
the whole book put between these two statements ? Why
do verses 18, 19 (chap, xxii.) say that the book must be
taken as it stands ? That the prophecy must not be added
to, and that the book containing the prophecy must not be
taken from — shewing that the book itself and the prophecy
that is in it are two distinct things ? Why must you not
add Daniel or any other book to Eevelation prophecy ? Be-
cause, if you do, you throw it out of gear ; you destroy its
balance ; you make it of none effect; you turn its edge. What-
ever any other prophecy is to teach, this is to shew seven
churches what shall be after {jxera Tavra) seven churches have
come to their finality on earth. Prophecy must of necessity
be " things to come." " Things that are " is history, not
prophecy. The Holy Ghost's testimony is twofold. "He
shall take of the things of Mine, and shall shew it unto
you " ; and " He shall shew you things to come." The latter
is prophecy ; the former is not. Now the " things that are "
have not reached finality, inasmuch as the testimony has not
been finally rejected, and the church as a witness " spued out "
of Christ's mouth. Until it is (and something will have to
be done witli overcomers, for we may be sure they are not
spued out) " the things that shall be after these " cannot take
place. The person who holds this self-evident fact is dubbed
" a Futurist," whereas the person who dubs himself " a Pre-
sentist " will tell you not only that all the future has already
come to pass ! but he can give you the dates ; and, if you wish
it, he could astronomically give you the hour and the minute,
for all these things synchronize with the course of the sun
and moon ! I have before said I find these statements won-
derful, and I am not indulging in anything apart from serious-
ness when I say so ; but if you ask me to set aside the plain
word of God, as declared in the Book of Eevelation, I not only
get restive, but 1 would denounce as emptiness anything that
dares compete with it. Let the sun and moon stand still,
and the whole host of heaven be moved out of their places,
before the word of the mighty God who gave them all their
several orbits be displaced ! " By the word of the Lord
were the heavens made, and all the host of them by the

THE APOCALYPSE. 21

breath of His mouth " ; but the smallest revelation of His
Christ surpasses all.

But it may be said, If the things after the third chapter
of Eevelation have not yet begun to come to pass, how comes
it that we Presentists liave, by our soli-lunar interpretation,
been able to shew such results of coincidence as almost to
amount to the miraculous, if it is not the result of divine
ordering ? To this I reply, that I am told to obey, not to
speculate and then try to account for speculations. I have
shewn that the things "after" things that "are" do not require
semi-lunar observations, but are plain words addressed to " the
churches." (" Ye see not many wise are called.")

I have not got to account for speculations you have started.
I knoio who is the Faithful witness in the church of God, hut I
do not know (through God's grace) the mysteries of the harlot
church, and him who works them after his ov/n will. (2 Tim.
ii. 26.) I should be very sorry to say, unless the Word informed
me of it, that it was the God of Heaven who was regulating
the times of the Gentiles, so as to make the transactions of the
mystic Babylon fit in with the Apocalyptic visions. It does
not become me, to pronounce judgment on such a subject,
neither am I called upon to do so. The only way to keep out of
error is to say only what the Word plainly says, and to abstain
from saying what IT does not say. Satan can trip us up even
when we say what may be true in itself abstractedly, if it be not
"the truth" which is wliat the Spirit of truth leads us into, and
that because " the truth " is Christ. I should be very sorry to
think that Mr. Elliott and ]\Ir. Guinness were not dear to the Lord
as redeemed by His blood ; but if even Peter savours not of the
things of God, but the things of men, he is met by a prompt
'■ Get thee behind me, adversary !" Mr. E. interprets the seven
thunders as Papal bulls. {Horae Apoc. vol. ii. p. 119.) What
right has he to disclose what John is told to seal and not write?
Is he wiser than the Spirit of God, who had Plis reasons for
not telling us of the seven thunders, and yet giving us ample
particulars concerning seven seals, trumpets, and vials ? The
scriptures are by God's grace given us for heart and conscience
to be governed and regulated l^y, not to do with as we list, as
men have already done with the Son of man. Is nothing to be

A. 4

22 THE APOCALYPSE.

held sacred from a utilitarian age ? Is man to out-rival the
irtfulness of the fabled Prometheus, because he cannot wait
an answer by return of post? Daniel mourns and fasts for
three weeks, then waits three days, and then is found powerless
and with his face to the earth ere he is strengthened to receive
the communications concerning his people. Is this the attitude
of the men of this generation in their role of prophecy -mongers ?
Xo ; this is the inodern method :

" We are strongly of opinion that tiie questions at issue between
Presentist and Futurist interpreters of prophecy should be both
patiently studied, and fully discussed, both from the platform and
by the press,"

(I trust he docs not mean the newspapers !)
" with a view to their removal. One system or other must be
erroneous; surely it is not hopeless to discover which !"

Where is God in all this? Where the Spirit of truth?
Where the Master's honour? Is it really a "Eevelation of
Jesus Christ, which God gave unto Him, to shew unto His
servants " or not ? Am I to conduct my friends through Her
Majesty's private grounds, and give my opinions as to her
arrangements, without even asking her permission ? nay, more,
to show that her servants and those of her adversary hold views .
which must be erroneous because I hold the contrary ?

" Taken literally, the periods of symbolic prophecy are astronom-
ically nothing."

Very likely. More than very likely. If God chooses to
give a Pievelation of Jesus Christ; if Jesus Christ chooses to
employ an angel to go and show that Pievelation to His servant
John, with His own Personal instructions to John to write it
in a book to be sent to seven assemblies in Asia, who am I
that I should say, that if those assemblies, or whomsoever may
represent those assemblies, take what is written literally, they
are astronomically nothing ? Jesus Christ did not say they
were astronomically anything. The angel simply said :

"These sayings are faithful and true : and the Lord God of the holy prophets
sent Ilis angel to sliew unto His servants the things which must shortly be

ctoue.

THE APOCALYPSE.' 23

And then, to give stronger force, Jesus Himself says :

"Behold, I come quickly: blessed is he that keepeth the sayings of ths
prophecy of tliis book." (Rev. xxii. 6, 7.)

Why " shortly," if a year for a day is to be understood by
these servants? And how "shortly "if some 1800 j^ears are
to elapse before they are to come into force ? Whereas if I am
in heaven before they begin, they are " shortly " indeed.

Because, mark it well, Preseutists, as you designate your-
selves, " taken literally the periods of symbolic prophecy are
astronomically nothing." You are in the " Times of the
Gentiles," and astronomically you have got to wait possibly
31 years from 1892 ere the heavens will open according to
Eevelation xix., and "The Word of God" comes forth. We
Futurists, as you call us, still found among the " things that
are" have never astronomically been connected with our
absent Lord, but, on the contrary, His coming has been always
THE NEXT THING according to our hope. That hope has been
no juggle of words. There has been an avowed hindrance ;
we have always been told that there was, but we were told not
to be discouraged by it, but to keep ourselves "in the love
of God," and " in the patience of Christ." We have not
always been patient or intelligent, I admit ; still, we have had
to wait, and to comfort one another we have nourished our
immediate hope. From what you tell us, it niay be that the
"times of the Gentiles" cause the delay. They may have
to run out or not ; it does not affect us. We once were
Gentiles. (1 Cor. xii. 2.) We were in time past Gentiles
(Eph. ii. 11), but we are not so now; we are baptized by one
Spirit into one body (1 Cor. xii. 13), and in spite of the extra-
ordinary insinuations made by the author on pages 136-7, we
hold, not only that the church is in heaven during the whole
course of the apocalyptic judgments and God's dealings with
His Jewish saints on earth, but that the church, which is His
body, is also the bride, the Lamb's wife, ere the Lord appears,
in Eevelation xix.

In order to make the church pass through the apocalyptic
judgments (he would find them far more terrible than he now
so lightly estimates them), the author has to pass through some
processes of reasoning which, were he in subjection to the

24 THE APOCALYPSE.

teaching of the word of God, he would be preserved from. He
says, on page 134, of John :

"He was in exile for the word of God, and for the testimony
which he held, which expression therefore means Gh.ristianitij."

He knows very well that he ought to have written " which
in John's case means Chrisiianity." He knows perfectly well
that the word of God and testimony existed hefore Christianity,
and that it will exist after it. And if he is ignorant of the
latter, from unconsciousness that not Christ's presence on earth
only, but the Holy Ghost's also, constitutes Christianity, he
knows that " the disciples were called Christians first in
Antioch." But the reason that this illogical statement is made
is to fasten another upon it. He says :

" Under the fifth seal we catch a glimpse of a company of martyrs
Avho Avere slain ' for the word of God and for the testimony which
they held,' that is, for confessing their Christian faith, like John ;
they were slain because they were Christians."

Let us hear from the scripture itself how they express their
Christianity :

"How long, Lord, holy and true, dost Thou not judge and avenge oiu'
blood on them that dvvell on the earth ? "

Does the author really believe that this is the language of
Christianity ? If so, we may well use the Master's words,
" Ye know not what manner of spirit ye are of." (Luke ix. 55.)
It is as essentially the language of Israel to call for righteous-
ness as it is for Christians to call for grace.

" Lord, lay not this sm to then- cliarge,"

is the language of Christianity.

" Let God, arise, and let His enemies be scattered,"

is the proper language of the earthly people.

Then the author says :

" In chapter vii. we have presented to us a company in heaven,
unquestionably Cliristians also.

" In chapter viii. ' the prayers of all saints ' and ' the prayers of
the saints ' are mentioned ; now prayer ascends from suppliants on
earth, and ' saints ' in New Testament phraseology means Christians.
We have no right in the last book of the ISTew Testament to revert
to an Old Testament signification of this word."

THE APOCALYPSE. 25

No one but the author says they are in heaven. No one but
the author says they are Christians. Is the great tribulation out
of which the elder tells us they are come, in heaven ? Is
"before the throne the same thing as on the throne or within the
circle of the throne ? The question is raised by the elder with
John, and answered by the elder for the express purpose of
instructino' the author that these saved Gentiles are not in
the same category as those represented by the elder. If the
author grasped the structure of the Apocalypse, he could not
fail to see that in this wonderful book of judgment, wliich God
has, by Jesus Christ, put into the hands of Christians, He is
telling them of His direct dealings with themselves, with the
Jews, with the Gentiles, with the heaven-dwellers, with the
earth-dwellers, with the true church, with the false church,
with the devil, witli the beast, with the false prophet ; in fact,
with every possible class that can come under judgment. And
between the lines of His direct judgment He, in wonderful
parentheses, lets us know His 'purpose ere tiie things them-
selves come to pass in the direct dealings of the book. Hence
the opening of the fifth seal is a parenthesis, by which we
are informed that martyrs, using Israel's language, must wait
awhile, till other like martyrs are in existence ; but in the mean
time the white robe is an assurance to them that they are
accounted righteous. The blood of the Lamb is not mentioned,
because the cov'enant which God made with their fathers was
'based upon that blood ; " for without shedding of blood is no
remission." In the case of the sealing, under the next paren-
thesis, it is the same ; no blood is mentioned, because it is
involved in the promises made to the fathers. But in the case
of the Gentiles (always known by the terms nations, kindreds,
people, tongues) blood must be mentioned, because they are (as
Christians once Gentiles were) strangers from the covenants of
promise. (Eph. ii. 12.) Then, as to the parenthesis following the
sixth trumpet, there is the testimony of the little book, which has
to be made before peoples, nations, tongues, and kings. (Chapter
X. 11.) As to the two witnesses who make their testimony
during 12G0 days, and are slain, people, kindreds, tongues, and
nations looking on, and earth-dwellers making merry, all this is
subject of parenthesis. Then again, when the beast comes into

26 THE APOCAIYPSE.

the scene in chapter xiii., we get him exercising his blasphemy
against God, His name, His tabernacle, and heaven-dwellers, for
he cannot do anything else to those he cannot reach ; but to
those he can reach, viz., saints, he overcomes them. Kindreds,
tongues, and nations, he exercises power over them; earth-
dwellers, they fall down and worship him. Afterwards, in
chapter xiv., we get another instance of saved Jew and Gentile ;
of the first, 144,000 on Mount Zion (these are Icfore the throne),
and of the second, the everlasting gospel declared to earth-
dwellers, nations, kindreds, tongues, and peoples.

All these (so rapidly glanced over) the author masses indiscri-
minately together, and calls them " the church," and intimates
(page 137) that those who teach otherwise ought to be ashamed
of themselves for not " rightly dividing the word of truth " !

As I have said before, God forljid that doubt should be
thrown upon the author's being a sincere Christian man.
]\Iany passages in his book in the earlier pages are really
excellent. But, as he says (page 24),

"It is strange that many children of God are content to leave
this gTeat question an open one, and to continue in willing ignor-
ance on the suljject. And it is doubly strange that too many who
ought, as teachers of the truth, boldly to declare the whole counsel
of God, should 1)6 content to promulgate, through the entire course
of their ministry, views wliich they hold from education and from
habit,"

aided by astronomy,

"rather than as the result of research and of strong conviction,"

the result of God's word and Spirit and prayer,

" tliat they are tlte truth, views that they would be at a loss to
sustain by solid scriptural argument.

" And the views thus thoughtlessly imparted, and thoughtlessly
received, are yet firmly held ; for mental habits are strong. Tliat
which we liave always heard and sxipposed to be true, that which
most people appear to hold as true, assumes the authority of ascer-
tained truth in the mind, and the moment it is attacked, prejudice
rises in arms to defend it. The consequence is, that notwithstaml-
ing the late large and rapid increase in the number of those wlio
look for the coming of Christ as their own individual hope, and
as tlie next great event in the history of the Chm'ch, and of the

THE APOCALYPSE. 27

world, the majority of i^rofessing Christians, and especially those
■who have little leisure for reading and study, still retain the opposite
view, look for death personally, and expect the coming of Christ
to take place only at the end of the world,"

or at the end of the times of the Gentiles.
"Yet that coming is the grand iiKitive uniformly presented in the
New Testament to love, to obedience, to holiness, to spirituality of
mind, to works of mercy, to watchfulness, to patience, to moderation
and sobriety, to diligence, and to all other Christian graces." " 'That
blessed hope ' is essential to the production of the Christian character
in its perfection. What consolation it affords in bereavement and
affliction ! What holy restraint it is calculated to exercise in pros-
perity and joy, and what an incentive it supplies to exertion in the
christian M'ork and Avarfare,"

and what a refreshment to the heart of the blessed patient
Lord and Master to think that His waiting ones love Him,
are not discouraged at the length of the journey, and are
overjoyed at the thought that soon He shall see of the travail
of His soul, and shall be satisfied !

Kow, the above quotation from the author is really excel-
lent, and to the point ; and if parentheses have been added,
it is not in an unbrotherly spirit, but to shew where, in the
writer's heart, he believes the author's weak points lie. No
believer has any ground of boasting over his fellow-believer
that he should be puffed up for one against another. "For
who maketh thee to differ from another ? and what hast thou
that thou didst not receive ? Now if thou didst receive it, why
dost thou glory as if thou hadsi not received it ? " (1 Cor. iv.
G, 7.) The writer takes credit for nothing. It was intended
that the whole company should be the result of

"Goil, rich iu mercy, for His gi-eat love wherewith He loved us, even when we
were dead in sins, hath quickened us together with Christ (by grace we [Gentiles]
are saved), and hath raised us up together, and made us sit together in heavenly
places in Christ Jesus : that in the ages to come He might shew the exceeding
riches of His grace in His kindness toward us through Christ Jesus." (Eph. ii.
6,7.)

It is an ungracious and an uncongenial occupation to find
fault with another's labours — laljours very far greater than
any one who reads a book of 776 pages would suppose. Let
the writer leave other matter, on which a companion volume,

28 THE APOCALYPSE.

of an equal number of pages might be written, and briefly,
if God give ability, present a few remarks on the Aj)ocalypse
as given to the Church of God. But first a few preliminary
reflections.

Man is a compound being, created to be the exponent of
varied glories, and to be to the praise of Him. who called him
out of darkness into His marvellous light.

We have just used two symbols. Let us take the latter
and divide it into its primaries.

Man is a compound being. Intelligence, conscience, affec-
tions, must lie duly blended, and in due proportions, else light
will not be manifested.

An angel could not be so defined. Intelligence might be there,
for God is Light. Love might be there, for God is Love. But
conscience could not be there, for an angel has not sinned.

All that forms a man is found in " the scripture of truth."
An angel does not need the scripture. They do God's will,
" hearkening to the voice of His word."

Man or angel therefore, the Word of God is the food by
which eacli exist. It is, so to speak, the raison d'etre of their
existence.

The third verse of Gen. i. begins "And God 'said.'" The last
verse but one of Revelation informs us that " He which testi-
fieth these things ' saith.' "

If fallen man's word be taken as a guide, he can only as a
blind man lead the blind.

If renewed man's word be taken as a guide, he can only
point to God's word. Eenewed by it, he never can rise above
it, and therefore must appeal to it.

Even the Lord Jesus Himself as Man appeals to the scripture.
As God He is The Word.

Eenewed man therefore not only has no need to travel
outside the scripture of truth for the interpretation of God's
mind, but if he does so travel outside of it he gets into the
darkness.

The scripture of truth itself may be divided into three
primary parts : The things that have been, the things that are,
and the things that will be, after these.

That which is divine is known by threefold manifestation in

THE APOCALYPSE. 29

order to present to us oneness. Father, Son, Holy Ghost — one-
God.

Tliat which is divine, expressed manward, is known by four-
fold manifestation. Hence four gospels to present Christ.:
King, Prophet, Man, Son.

Daniel and John are both men upon \vhoni the choice title
of " Beloved " is stamped. To both were committed the secret.?-
of the future.

To Daniel was entrusted secrets concerning tlie Gentile and
the Jew.

To John was entrusted secrets concerning the church of God;
the Gentile, and the Jew.

Observe iiow in each case the Jew comes last. Why ?
Because, had he not failed, prophecy had never been needed
at all.

Prophecy is divine light, graciously bestowed tu ilhunine-
man's darkness till the day dawn.

When Israel's light waned, the Gentile kept order by divine^
appointment.

When under Gentile rule a voice was heard saying, " Arise,
shine ; for thy light is come, and the glory of the Loid is risen
upon thee." Alas ■ there was no response.

" The darkness shall cover the earth, and gross darkness the
people ; but the Lord shall arise upon thee, and His glory shall
be seen upon thee." Alas ! still no response.

" And the Gentiles shall come to thy light, and kings to the
brightness of thy rising." (Isaiah Ix. o.)
The church is formed.

No prophecy finds its fulfilment in itself. (See 2 Peter i. 20.)
The above has all of it to be repeated at the close of the times-
of the Gentiles. But where is the church ? Gone !

Daniel sees the future of the chosen people from the EARTH,
He is one of them. " Go thou thy way till the end be ; for
thou shalt rest, and stand in thy lot at the end of the days.""
(Daniel xii. 13.)

John sees the future of the chosen people from HEAVEN,
He is of it. " After this I looked, and, behold, a door opened
in heaven : and the first voice which I heard as it were a
trumpet talking with me [chap. i. 10]; which said. Come up

80 THE APOCALYPSE.

hither, and I will shew thee things which must be hereafter."
(Kev. iv. 1.)

John "in the Spirit" hears the history of seven churches
which are in Asia announced by sound of trumpet in the isle
that is called Patmos. (i. 9, 10.)

John receives an invitation to come up to heaven, also
announced by sound of trumpet, to be shown what must be
hereafter. Immediately he is "in the Spirit." (iv. 1, 2.)

John " in the Spirit " is carried by one of the angels, which
had the seven vials full of the seven last plagues, to a great
and high mountain, (xxi. 9, 10.)

John was talked to by this angel, showing that judgments
were all over, and he not touched by them, seeing he had been
in heaven all the time. (xxi. 9.)

John, on the great ami high mountain, sees the bride, the
Lamb's wife, under the symbol of that great city the holy
Jerusalem, descending out of heaven from God. (xxi. 10.)

John tells us that " the Clentiles shall walk by means of its
light " (see editors), " and the kings of the earth [all Israel] do
bring their glory " (see editors) " unto it " (xxi. 24), " and they
shall bring the glory and honour of the Gentiles unto it."
(xxi. 26.)

Let us recapitulate the above.

John on earth hears the seven-phased history of the church
on earth.

John IN HEAVEN sees the judgments on Israel, the Gentiles
and all the powers that have led them astray on earth.

John, on earth again, sees the church descending fPvOM

HEAVEN. •

Let us hear Mr. Guinness.

"So far from the church being actually and exclusively in heaven
at the commencement of the prophetic drama of this book, she ?'•>•
seen on earth during its entire course." (Page 136.)

Let us get to Scripture again.

" Unto the angel of the church ut' the Laodiceans write ; These things saith tlu-
Anieu, tlie faithful and true Witness, the beginning of the creation of God ; I
know thy works, that thou art neither cold nor hot : I would that thou wert
oold or hot. So then because thou art lukewarm, and neither cold or hot, 1
will spue thee out of My mouth. " (Kev. iii. 14-16.)

THE APOCALYPSE. '61

"To him tliat overcometli will I grant to sit witli Me iu My throne, even as I
also overcame, and am set down with My Father on His throne. He that hatii
an ear, let him hear what the Spirit saith unto the churches. After this (/xfro
Tavra) I looked, and behold, a door was opened in heaven : and tlie first voice
which I heard as it were of a trumjiet talking witii me ; Avhich said, Come up
hither, and 1 will sliew thee things whicli must be hereafter " {fiera Tavra).
(Rev. iii. 21, 22; iv. 1.)

Let us recapitulate the above.

In the seventh phase of the church it is spued out. But tlie
overcomer is granted a place with the faithful and true Witness
on His throne, as He overcame and sat down on His Father's
throne. After those things John is shown what shall be after
those things. But he is taken up to heaven to see them.

Now I want to ask Mr. Guinness: Is the church that "is
seen on earth during its entire course" (page 136) that which
is seen as spued out ? or that which is described as overcoming ?

If it is the spued-out part, how is it seen coming down out
of heaven from God ? (Chap. xxi. 10.)

If it is the overcomer part, why is it not seen on the throne
as promised, when things are occurring after its overcoming ?
(Chap. iii. 21.)

I will not leave any reader in suspense till Mr. Guinness
shall have answered the above. There is only one conclusion
that can be drawn therefrom ; and that is, that the spued-out
part merges in the judgments of the remainder of the book (vi.-
xix.), while the overcomer is taken up before those judgments
begin ; and the promise to the previous section (Philadephia)
confirms it : "I will keep thee from the hour of temptation
which shall come upon all the world to try them that dwell
upon the earth." (Chap. ii. 10.)

Fellow-Christian, — If you believe what has been advanced
up to this point, hold it fast, that no man take thy crown ;
for Jesus says He is coming quickly. You would find sorry
<'.omfort in soli-lunar cycles, if you were left behind to go
through a tribulation more dreadful than anything that has
ever yet happened to the sons of men. To find that (whatever
mercy God might be pleased to hold out to you as a Gentile,
and as such to deliver you from that great tribulation), you had
forfeited for ever all place with the church which is Christ's
body, the fulness of Him that fiUeth all in all ; would be sad

o2 THE APOCALYPSE.

indeed. Hub out the church ; and Mr. Guinness's book is, 1
take it, a very remarkable book concerning the end.

That Mr. Guinness's teaching involves you in the great tribu-
lation, let me point out to you from his book. Turn to page
136. After having said that the church

" is ^een on earth dia'ing its entire course " —

and he uses italics that you may not mistake his meaning— he

says,

" Shi' is .^een collectively uudcr various symbols, such a.s
The hundred and forty-four thousainl,
The two witnesses,
The sun-clad woman,
The armies of heav(Mi,
Tlie new Jerusalem,

and
Her members are seen severally
as 'the saints.'"

The armies of heaven and the Xew Jerusalem we need not
concern ourselves with. He cannot possibly mean that the
armies that are seen to come out of heaven are on earth at
the same time ; neither can we suppose that the Xew Jeru-
salem which comes down from God out of a iinv lieaven can
be seen on the old earth, after the said old earth has been
dissolved into its elements. So leaving these " symbols," which
I presume must have something they symbolize, let us consider

first :

The hundred and forty-four thousand.

This, as it comes before the two witnesses, must be the
144,000 of the seventh chapter.

Let us betake ourselves to " that which is noted in the scrip-
ture of truth."

" I heard the immber of them which were sealed : and there were sealed an
hundred and forty and four thousand of all tlie tribes of the children of Israel."
(Rev. vii. 4.)

This is the oddest possible "symbol" of "the church," especially
as each tribe is mentioned by name: Judah, IJeuben, (Jad, Aser,
Nephthalim, Manasses, Simeon, Levi, Issachar, Zal)ulon, Joseph,
Benjamin. If there are two things in the Acts and the Epistles

THE APOCALYPSE. 33

that stand in the strongest contrast to each other, the one being
the result of counsel heforc and the other from the foundation
of the world, it is the church and Israel. To take Israel, then,
in the most literal of all forms in which it can be described,
and to pretend that it is a " symbol " of the church, is to dis-
play before men how far the human mind can err from the
truth, to substantiate the creations of itself.

Hear Mr. CJuinness on symbols (p. 104) :

The system that says : " Babylon means Babylon must

be false. In the Apocalypse Babylon does not mean Babylon, nor
Jerusalem Jerusalem, nov a Ji'W a Jew, nov the temple the temple."

Now the above sentence is written for the purpose of slip-
ping in the words " nor a Jew a Jew." I will prove it presently.
Mr. G. inserts it honestly, I doubt not. But we need be careful
who is at our elbow when the pen is in hand.

In the Apocalypse, no doubt, "Babylon" is not the city
which bore that name, but refers to the vast system of which
tlie city was one expression. So likewise with Jerusalem.
1 >abylon was the metropolis of the devil ; transferred to Per-
j^amos when Babylon fell, and transferred from thence by
Attains III. to Kome, where it assumed its mystic form. Jeru-
salem, on the other hand, was the metropolis of God ; and as
.such, could stand for a heavenly or an earthly city, equally well
lo express either. So also the Temple, which represented [not
any of the five temples built in Jerusalem, so much as it
expressed] all that arrangement and disposing of things by
which God could be worshipped. Hence in the Holy Jerusalem
there is no temple as known before ; because God and the
Lamb have their rightful place as such.

But to introduce the false symliol :

"Nor a Jew a Jew."

Paul, dealing with the Jew in the sight of God, in Komans ii.,
tells him that the name of God was blasphemed among the
Gentiles by reason of his doing the very things which, as a Jew*,
he w^as a public testimony should not be done. What is the
use of this testimony, says the Holy Ghost, through the
apostle, if the one that you are to testify to, has to turn round
and set you right ? (Verse 27.) " For lie is not a Jew which

?A THE APOCALYPSE.

is one outwardly But he is n Jew [not a Christian]

which is one inwardly."

The above is brought forward by Mr. G. to support a state-
ment that our Lord takes from " Jew " its old literal meaning,
and confines it to a higher sense. (Page 106.) The statement
so supported, is one needing much support indeed. Let us look
at it.

Mr. G. says :

" There is . . the twice repeated expre.-;sion ' which say they are
Jews and are not, hut do lie.' The parties alluded to clearly were
literal Jews, but being unbelie^'ers, our Lord here denies to them
the name, thereby taking from Jew thenceforth its old literal
meaning, and confining it to a higher sense."

Suppose Mr. CI. were to say he was a " Futurist " ! [We know
he is not ; but,] strange to say, he would he a literal Futurist !
but being a " Presentist " in very truth, we should deny him
the name of Futurist, taking from Futurist thenceforth its old
literal meaning, and confining it to a higher sense (of Presentist ?) !

A writer must indeed be driven to straits when his examples
serve him in this fashion. He can reason well enough on points
that admit of reason, but the effort to prove black is white must
leave the best of reasoners in an undignified position.

We see now why " Jew " was so carefully placed between
two undoubted symbols. It was that he might come under the
grasp of the next sentence.

" These explanations and indications at the commencement of this
prophecy, are like a Divine warning against the error of taking these
Jewish emblems literally. In the Apocalypse they nuist uniformly
be interpreted as signs of other t/migs."

Mr. G. is not quite comfortable with the conclusion he has
come to, so he goes to justify his conclusion ; and thus falls
into the common misfortune of making bad worse.

He continues :

"In every part of Scripture it is the Spirit, and not the letter,
that is life and light giving ; how especially must this be the case iu
a part where the letter, that is the outward form and expression of
the truth, is so mysterious, so enigmatical, so unspiritual, as in the
Apocalypse." (Page 106.)

THE APOCALYPSE. 35

What ? The words dictated hy the Lord Jesus luispiritual ?
Mysterious and enigmatical they may be to one who sees
" hereafter " fulfilled before " the things that are " are concluded ;
but unspiritual they cannot be, either in outward form or inner
meaning. Smyrna — one of the instances quoted about Jews,
and Philadelphia, the other — both say : He that hath an ear, let
liim hear what the Spirit saith unto the churches ; and so
Ephesus, Pergamos, Thyatira, Sardis, and Laodicea. Besides,
John was in the Spirit before he could hear or see or write
anything about the churches. Again, he was ix the Spirit
when taken up to heaven to see transactions on earth. He was
IN the Spirit to see Mystery Babylon. In the Spirit to see
the Holy Jerusalem descend out of lieaven from God. Truly
we have a solemn instance here how a man who loves the Lord
Jesus, as many parts of his book testify ; can thus commit
himself, when he forces Scripture to take his teaching, instead
of getting his from it.

The employment of Symbols by the Spirit of God is a great
Ijoon to a spiritual mind. A hard literal fact, like a pointed
Hebrew word, is limited to one use and no other ; whereas in a
symbol I get the whole nature and system of a thing ; and the
Spirit of God can expand or contract its use to my heart, con-
science, or intelligence in a thousand different ways. Take
Babylon as a symbol, and Babylon as a literal city. As a
symbol, I get a vast system of iniquity, idolatry, priestcraft,
witchcraft ; in fact, every form in which deceit could be
instilled by the devil into the minds of men ; from the Flood,
down to the Alleluia of Eev. xix. 1, 2. But if I take Babylon
in a literal way, my mind travels to a broad-walled city on
the Euphrates, whose vast power was crippled by the Medes
and Persians in 538 B.C., and there it stops. The Spirit of God
may sometimes speak of one, sometimes of the other ; but He
expects me to have sufficient intelligence by His gracious
presence in me, to be able to discern whether symbol, or literal
use is intended. We have no difficulty in our ordinary
conversation in the use of symbol or literality. If I say a man
has come to the end of his tether, no one doubts that I mean
the exhaustion of his resources. But if I speak of a horse at
the end of his tether, every one knows I am speaking of a

36 THE APOCALYPSE.

literal rope which secures the animal to one feeding-ground.
If I refer to the modern Babylon, no one accustomed to the
language of ordinary literature would dream of any other place
than London. And if such a person said there was no Babylon in
these days, we should smile at his extreme simplicity, and cite him
as one not up to date. Mr. Guinness (page 102) speaks of the
meagreness of metaphor and allegory. It might be so if we
were to look for the identical hatchet that the savage said he
had buried. But it would have a fulness of meaning to one
who had tied before that same hatchet when its possessor was
-on the war-path. It is the ignorant who confuse symbols with
things symbolized. It is as John says in his Epistle, " I have
not written unto you because ye know not the truth, but
ijeeause you do know it." You must have got the truth of a
thing in you, before you know how to apply what is said about
it. What should I know about a Lamb in the Eevelation, did
I not know in my soul the virtues of the Lamb of God that
t-aketh away the sin of the world ? The very mention of the
word " Lamb " calls up before my mind the astounding virtues
•of redemption, whose wonders eternity will never be able to
exhaust. Meagreness in that word of four letters ! Why, the
workl could not contain the books that could be written on it !
Then, when I find it used in connection with seals, and not with
trumpets and vials ; it opens up a train of reflection as to the
55tayiug mercies of the first series of judgments, as compared
with the more severe trumpets, and the unsparing vials. It is
with a sigh of relief, after having lost sight of the Lamb during
the trumpets and the vials, the casting down from heaven of
Satan, and the uprising of the two beasts ; to find the blessed
Name once more standing at the head of the fourteenth
chapter. Of course, I know who He is, and far better than if
He said, as He will in chap. xxii. 16, " I, Jesus "; because under
the title "Lamb" I know what phase of His wondrous
attributes is in exercise. So, again, take the mighty angel
standing at the head of the 10th chapter. I know who He is,
though He is not seen as the Lamb. To faith He can never be
hid. (Mark vii. 24.) He may go to the coast of Tyre and Sidon ;
so into a house and would have no one know ; but a Gentile
woman will discover Him and get what she wants ; taking no

THE APOCALYI'.SE. 37

rebuff, but routing the devil on his own ground. And so it is
always. Flesh and blood does not reveal Him ; but the Father
knows Him, and He will take up a poor wretch out of a hot-
bed of idolatry, where " that woman Jezebel " came from, and
rejoice the heart of His Beloved in a weary land.

Symbols, therefore, are no sign of poverty of language, but
of overflowing richness of grace, which hide gigantic mysteries
from the wise and prudent, and reveal them unto babes. " Half-
civilized," if you please; wholly savage, if you will. What
matter ! If it seems good in the Father's sight to glorify His
Son thus, who shall stay His hand ? Who shall say, " What doest
thou ? "

But to take a plain designation like "Jew," "Israel;"'
" Hebrew," and make a symbol of it, is, as Job says, to " meet
with darkness in the daytime, and grope in the noon-day as in
the night." If I saw a veritable son of Japheth acting like a
son of Shem, with the Decalogue over his head, and standing at
a place Ice calls an altar, and usurping the place of Moses by-
speaking to the people " the words of this law "; what could I
say to him (if the law of the land permitted me to say any-
thing) ? Would it not be to this effect ? " You say you are a
Jew ? You are not. You do lie. The Lord will make you of
the synagogue of Satan if you take this false position in the
things of God. And the Lord will make some of those people
that you taught to cry, ' Lord, have mercy upon us, and incline our
hearts to keep this law,' to tell you the plain truth ; and yon
will have eventually to confess that the Lord loved those poor
people, and delivered them from your lies."

This would be far nearer the truth than the Lord " taking
from ' Jew ' its old literal meaning and confining it to a higher
sense."

But we must not refer to Philadelphia only. Perhaps,
though Mr. G. coupled the two texts together, his remarks
were written without the Smyrna text before him. We could
not have used the same words about the same evil-doers at
that earlier stage of the church's career. Smyrna gives us
the origin of that, which in Philadelphia is seen in full blow
There can' be little doubt that IrentTiUS, pious man as he was,
pressed unduly, what all the fathers at the beginning of the

38 THE APOCALVPSE.

second century were ripe for, viz., the exaltation of the bishop
and elder, no doubt wishing to reduce the laxity of the churches
to better order. But one has only to read between the lines of the
Acts and the Epistles to see that the devil was using Judaism to
nullify and destroy its total contrast the church, and to bring its
heavenly calling down to an earthly level. Philosophy and
heresy, no doubt, did much to corrupt the church, and lead
her to join hands with the world ; but the order of the clergy,
and all that belongs to it, is founded on the Jew's religion.
Many were persuaded then, as many have thought since, that
Christianity is a contimiation of Judaism, instead of being its
complete contrast ; and indeed the Epistle to the Hebrews was
written to shew its contrast : and that not by exhibiting one
force opposed to another force, but to teach the great truth that
all the wondrous types and shadows under which God was
pleased to open His mind to man were mystic, incomplete, and
unsatisfactory, until the great Antitype should come. That
then, Judaism, which had already waxed old, should vanish
away. The great effort of the adversary was first to destroy
the Antitype. Failing utterly in this, he tried to maintain and
sustain that which, in God's purpose, was to vanish away. The
Acts show us how relentlessly the Apostles of the church were
driven to prison and to death. After they were gone, grievous
wolves from without, and men speaking perverse things from
within ; very soon swamped the truth with Judaism and Baby-
lonianism (called Orientalism then). Judaism first did its
deadly work in Smyrna ; and Babylonianism, in its double form
of Balaamism and Xicolaitanism, in Pergamos ; thus preparing
the way for Jezebelism (which is Babylonianism in full blow), in
Thyatira. But Smyrna is our theme at present, and Judaism
its special form of corruption ; as any one may learn from
Bingham. (Antiq. Chr. Ch. vol. i. page 42.) He admits that the
common priesthood of believers is taught in the New Testa-
ment ; but that the Fathers, from the earliest times, formed
the church on the Jewish system.

What wonder then that He, " whose eyes are as a flame of
fire " (Eev. i. 14), tells John to write to the angel of the church
in Smyrna and say, " I know the blasphemy of them which say
they are Jews and are not, but are the synagogue of Satan."

THE APOCALYPSE. 39

Now can Mr. G. be right in saying (page 105, 6) :

"The parties aUuded to ck-arly were literal Jews, but being
unbelievers, our Lord here denies to them the name, thereby taking
from ^Jew' thenceforth its old literal meaning, and confining it to a
higher sense."

The Lord says, Synagogue of Satan. Is that a higher sense ?

Ah, Christian reader, and you, Mr. Guinness, among them ;
see how the evil influences that began so early, have continued
so late ! See how the springs of Christianity were poisoned so
early, and how the^virus still dements us all ! Do not think I take
any other ground than that of " a debtor to mercy alone," that I
was rescued from that system of error. Do not think I consider
any place higher than the dust adequate to any of us who have
contributed to bring Christendom to the fearful condition in
which it is found at this moment. We may well be looking for
the Lord to come and take us out of the awful confusion we
have brought the church into. We do not mend matters, nor
justify our own defections, byreviling the Harlot. We were called
to " shine as lights in the world, holding forth the word of life."
(Phil. i. 14.) Lights : not ordinary lights, but the same light
like unto a stone most precious that is given off by the Holy
Jerusalem that John saw descending out of heaven from God,
having the glory of God. The word is only used twice in the
Scriptures, and it shews thus what was expected of us. The
Harlot never could have had the footing she has, had we main-
tained the truth. Darkness cannot exist in the presence of
light.

This leaven of Judaism, then, is what is ruining the testimony
of devout and earnest men like Mr. Guinness and the late Mr.
Elliott. I may take up the words of the Preface (xv.) and say,

" With all earnestness and sobriety of mind they assure their
brethren that it is their deep conviction that this is the testimony
of sacred scripture ; yet

[they and]

multitudes of Christian teachers, without even taking the trouble

of examining into the subject, still preach the contrary

[of the scripture],

40 THE APOCALYPSE.

or imply it in tlieir preaching; not from well-grounded conviction of
its tnith, but from educational prejudice or mere force of habit. Is
this right"? (Jught not every minister of the Avord to study for him-
self the teachings of scripture until he is satisfied that he has attained
the truth on this momentous theme 1 "

From not being able to divest himself of this leaven of
Judaism, Mr. Guinness has written a great book which deflects
the hopes and interests of the Church of God into that nearly
finished sewer, " the times of the ( lentiles." It is a good thing
that "the Lord knoweth them that are His" (2 Tim. ii. 19), but
it is very much to be hoped that before the Lord makes the
selection of those who are to be caught up, " every one that
nameth the name of the Lord will depart from iniquity," else He
will say to such, " Depart from Me, all ye workers of iniquity,"
It is the same word that is used in liom. i. 18, of " men who hold
the truth in unrighteousness." We are accustomed, from the
polluted stream through which we struggle daily, to regard
" iniquity " as moral evil only; but this in Scripture is invariably
expressed as wickedness, and by the same kind of word that
designates the wicked one ; whereas iniquity is the religious
form of evil ; that speaks of preaching, or prophesying, or
casting out devils ; and yet, for all that, is disowned by
Him.

These are painful things to write about, but better now than
when too late. It is the truth that delivers from every form of
evil, and the truth consists in saying and doing what God says.
If the Lord, after hanging nearly six hours on the cross, was
yet solicitous that the one remaining scripture which expressed
His thirst, should not pass unnoticed ; what care does it behove us
to take, lest we elbow our own opinions into an effete Christen-
dom instead of the life-giving words of a life-giving God ! The
attitude of Jeremiah becomes us. He says to the Lord (xv. 16):
" Thy words were found of me, and I did eat them ; and Thy
word was unto me the joy and rejoicing of my heart." And
what says the Lord in reply ? (xv. 19) : " If thou take forth the
precious from the vile, thou shalt be as My mouth : let them
return to thee ; but return not thou unto them."

It is a solemn reflection that truth held in unrighteousness is
sure to dishonour the Lord, even where there may be no per-

THE Al'OCALYrSE. 41

sonal intention or wish to do so, Peter makes out his Lord to
be a stranger to Israel, by admitting that his Master paid
tribute ; but this is as nothing compared to the horror of say-
ing that " tlie prince that sliall come " is Messiah (page 713).
Messiah is cut off (I*rince though he is), and gets nothing.
Then the people of the I'rince that shall come, destroy the city
and the sanctuary. If the people of the Prince that shall come
were the Eomans, is the Prince that shall come other than a
Poman ? Was the Lord a Ponian ? How, indeed, can he that
makes a covenant for one week, and then in the middle of
the week breaks it, be the Lord ? Does our Lord break any
covenants ? Does He even make or confirm any ? The very
thought of such a thing is to upset the magnificent grace of
God, and to set up Judaism again on its own ruins, in order
to identify, at any cost, the heavenly church with the times
of the Gentiles ! Truly said the blessed One, " If another shall
come in his own name, him ye will receive." This false theory
receives him in advance, by making out the " desolator " to be
Messiah.

People may well ask (page 717) :

" Why are the Jews and Jeru.salem altogether excluded from Mr.
Guinness' tlieory ? "

Hear Mr. Guinness in reply :

" The answer is simple. They arc not excluded ; on the contrary,
they fill a very large place. The past history and future restoration
of the Jews occupy most prominent positions in the pages of inspira-
tion. But in })rophecies of events to take place during the course of
' the times of tlie Gentiles ' or present age, the Jews are to a large
extent overlooked. They are the natural branches of the olive tree,
but they are for the present 'broken off.' They knew not the day
of their visitation, and the kingdom of God is for tlie present taken
from them and given to others. P)lindness in part is happened to
Israel, until the fulness of the Gentiles be come in, and then all
Israel shall be saved. Hence the great antichristian power,
symbolized as 'the little horn,' and called the 'man of sin'; and
the eighth head of the beast, being the last form of Gentile power,
and belonging to these ' times of the Gentiles,' has little to do with
the literal Israel, or the literal Jerusalem, or the literal Temple."

42 THE APOCALYPSE.

Hear what is "noted in the scripture of truth" (Dan. xii. 1.)

" And at that time shall Michael stand up, the great prince that standeth for
the children of thy people : and there shall be a time of trouble, such as never
was since there was a nation even to that same time : and at that time thj'
people shall be delivered, every one that shall be found \M-itten in the book."

Hear the Lord Jesus on the same subject (Mark xiii. 19) :

" For in those days shall be affliction such as was not from the beginning of the
creation which God created unto this time, neither shall be. And except that
tiie Lord had shortened those days, no flesh should be saved : but for the elect's
sake, whom He hath chosen. He hath shortened the days. And then if any
man shall say to you, " Lo, here is Christ," or, " Lo, He is there," believe
him not ; for false Christs and false prophets shall rise, and shall shew signs and
wonders, to seduce, if it Avere possible, even the elect. But take ye heed :
behold, I have foretold you all things. But in those days, after that ti'ibulation,
the sun shall be darkened, and the moon shall not give her light, and the stars
of heaven shall fall, and the powers that are in heaven shall be shaken. And
tlien shall they see the Son of man coming in the clouds Avith gi-eat power and
glory."

In the above scripture the Lord describes, in the most
thrilling language, the terrors of that day of retribution for
Israel's wickedness. Mr. Guinness can discourse with " a light
heart " on " the future restoration of the Jews " —

" The Jews are to a large extent overlooked " —

and is so enamoured of " the times of the Gentiles," that he will
appropriate to them tribulation and everything connected
with it.

" It has little to do with literal Israel, literal Jerusalem, or literal
Temple."

What an infatuation ! first to confound the church of God
with " the times of the Gentiles," then to appropriate all Judah's
fearful sorrows into the times of the Gentiles. How cheap ' if
it is all nearly past. How dear ! if it has all yet to come, in
its concentrated form, within the compass of seven years. Do
not sneer at the shortness of the crisis period. Except those
days had been shortened, no flesh would have been saved. All
this is, like Mr. Elliott's interpretation of the end of Rev, vi., to
be the downfall of Paganism in the fourth century I All these
cheap estimations of God's dire judgments, by a system that
regards them as past ; take off that restraining influence on man's
wickedness that they were intended to exercise ; and cause men
to scoff and jeer at that, which they are informed can never

THE APOCALYPSE. 43

touch them, having had its fulfihiient years before they were
born !

The providential dealings of God during the times of the
Gentiles may, perhaps, have been framed on the lines of the
Apocalypse. God is Sovereign Euler, I know, and nothing can
happen without His permission. But the Book of Job shews
me at least this : that Satan can get that permission both as to
Job's property and person. I see no reason to doubt that he
wlio would travesty the bride of Christ by the harlot church
could also travesty the Apocalypse itself, so as to bring about
that fearful manifestation of himself as God. Satan is the god
of this age (2 Cor. iv. 4), and his function is to blind the eyes to
the light of the gospel of the glory of Christ. It is, therefore,
quite conceivable that he could so fashion the times of the Gen-
tiles on the lines of the Apocalypse, as to make men believe that
providential matters were prophetic fulfilments. As to solar and
lunar cycles, he is hardly likely to be ignorant of them ; seeing
the instruction he gave to the Egyptians and Babylonians ; and
that their idolatrous practices were all based upon the motions
of the heavenly bodies. The church of God (as such), refuses to
identify herself with these things under the sun ; seeing it is not
her sphere at all. She belongs to the heavenly places, where
Christ sits at the right hand of God ; a sphere where times and
seasons — solar, lunar, or stellar — have no place as time measurers.
I fully admit their wonderful character. If they are all that
Mr. Guinness says they are, and I see no reason to doubt it ;
they are far more wonderful than tliey liave received credit for ;
Ijut they can contribute nothing to God's truth, but, alas ! the
very reverse. If Mr. Guinncss's Christianity were not so
leavened with Judaism, he would never have allowed them to
take the immense place they have with him. The leaven of
Judaism has deadened and blunted spiritual perceptions as
to the high dignities and destinies of the church of God ; which
lie has, by means of times and seasons, degraded to the corrupt
level of the times of the Gentiles. I do not know any educa-
tional course so suitable to form a thorough " earth-dweller "
as the work of Mr. Guinness. On the other hand, the only
thing that will preserve one whose citizenship is in heaven, is
the pure word of God. I have to bear in mind that not only

44 THE APOCALYPSE.

did our Lord Jesns Christ give Himself " for our sins," but that
He might deliver us from " tliis present evil age " ; and that both
were " according to the will of God and our Father, to whom be
glory for ever and ever." Amen.

The few pages thus feebly presented, are but to call readers to
examine what they read by the word of God. A volume as
large as Mr. Guinness's might be written on the multiform
chain of error. But it is not good for writer or reader to engage
in these augean pursuits. We need 2:}ositive teaching concerning
the multi-coloured glories of our Lord Jesus Christ, whom we
are so soon to see face to face.

Note. — It was intended to give a rapid sketch of the Book of
Revelation, presenting its salient features ; but it would have been
difficult to do it justice within the limit of this pamphlet. Anj'
person interested in the divisions of the book will find them set
fortli in The Revelation of Jesus Christ* in the same order as in tlic
word of God, but detached, so that one may not Ije confused with
another. Interesting subjects, some from the Book of Revelation,
are put forth in a portable form in small booklets called " Prophetic
Series " from time to time, and are announced in a monthly
circular.

* The author publicly disavowfs eiiuilunieut direi-tly or iudiiectl}- from the
j^)ul:)]k'atiou of his own or any otliei- works on the momentous subject of the
Lord's return ; but anyone interested in the further jiursuit of sound literature
thereon, may obtain a list of works by persons known and unknown to the
author, and which have been carefully read l>y him, by sending stamped and
Addressed enveloj^e to the publishei', who himself has no interest beyond the
truth, and the per-ceutage by whicii })ublishers live. Should profit beyoud this
result, it will be employed to cheapen or extend the knowledge of the Lord's
return. The author need hardly say, that while approving and helping on the
dissemiuation of the .scri]>tiu'al views of others, he must in no wise be held
thereby to endorse them absolutely ; each reader needs to weigh be/ore God ail
ministry, irrespective of the ministrant. God's own icord alone being absolute! ij
i^jxc from error.

Plymouth : W. Brendon and Sos, Printers.

^ ■ ^

"<~»1"T^^^^"^^~""^

WINE :

AUTHORITATIVE DEFENCE IJF ITS USE.

N. -M.,

A GRADUATE OF CAMBRIDGE UN] VEKiSITY, AND A CLERGYMAN OF THE

Church of England.

"There Is scarcely oae good thing which may not be abused, and all,
when abused, are, by the simpler soi-t, blamed for the evil consequences."

LONDON :
EFFINGHAM WILSON, ROYAL EXCHANGE.

1873.

it:

WINE :

AUTHORITATIVE DEFENCE OF ITS USE.

N. — M.,

a graduate of cambridge university, and a cl.ergy>ran of tiik

Church op England.

"There is scarcely one good thing which may not he ahused, and all,
when abused, are, by the simpler sort, blamed for the evil consequences."

LONDON :
EFFINGHAM WILSON, ROYAL EXCHANGE.

1873,

WINE:

AUTHOEITATIVE DEFENCE OF ITS USE.

When the nations of antiquity attributed tlie first
use of Wine and strong drink, among men, to
the instruction of their gods, the}' showed, at least,
their invahiahle estimation of that whose orio-in
they thus thought to bo worthy of a divinity, or
whose discoverer they thus thought to be worthy
of deification. For whether these beneficent in-
structors were considered as emanations from the
Supreme, or mortals exalted to the rank of deities,
their worship may certainly be taken as expressing
the verdict of extended experience, and the grati-
tude of joyful humanity.

Noah, in the Sacred History, is the first whose
use of Wine is mentioned. Like Adam, Noah was
a tiller of the earth, and after the flood he did
what, doubtless, he had done before, — " he planted
a vineyard."^ He knew not only the culture of
the vine, but also the art of Wine-making ; for
" he drank of the Wine, " from his vine3^ard, " and
was drunken. " This is the first time the words
"Wine " and " drunken" are used in the Bible,
and, we must observe, they are defined by the cir-
cumstances which preclude the possibility of any

' Gen. ix. 20, 21.

ambiguity, either from uncertain usage, or from
dubious etymology: — " Wine " proceeds from the
" vineyard," and it makes men " drunken," — and
in these meanings these words continue thence-
forth to be used.

From the earliest times Wine has been asso-
ciated with religious worship, and its use, or dis-
use, has been apparently the mark of difference in
systems of religion. The disuse of Wine was pro-
bably at one time among the stringent rules of
oriental philosophy.^ If credit may be given to
the later authority of Plutarch, then the priests
of the Sun at Heliopolis never permitted Wine to
enter the temple of their god, and not till the
time of Psammetichus was Wine drunk by kings
or priests, or used in libations to the gods. And
for this disuse they had a reason in their religion :
Wine was supposed to l)e the blood of those who
fell in the war against the gods, and from whose
carcases, mingled with the earth, the vine was
produced.^ Of the Egyptian priests, we are told,
some altogether abstained from Wine, others used
it sparingly as possible. At certain times, as an
exercise of purity, they abstained from bread ; at
other times they mixed it with hyssop, which, they
said, diminished the strength of bread. Many
also abstained from the use of oil ; others used a
few drops to mitigate the taste of their vegetables.^

' Jablonski Pan. ^gypt. Lib ii. c. i. ^ pi^^^_ j^q j^ ^^ Qs.
^ Porphyr De Abstin. Lib. iv.

These ascetic practices were doubtless connected
with their secret theology as '•' counsels of perfec-
tion."

In direct and practical opposition to this
Egyptian system we have the writer of Psalm civ.
He tells us, his God brings food out of the earth
(ver. 15, &c.). Wine that maketh glad the heart
of man, oil to make his face to shine, and bread
to strengthen his heart; and, says he, ''I will
praise my God while I have my being." These
three things — Wine, oil, and bread — abhorred or
maltreated by the highest orders of the Egyptian
hierarchy, are by the Psalmist esteemed among
the greatest blessings.

That these opposite and conflicting systems
existed in early ages, may be assumed ; and this
seems to give a peculiar and notable significance
to the Sacred History in which, the second time,
Wine is mentioned. Abraham, returning from
his victory, was met by Melchizedek, who brought
forth bread and Wine, and, it is added, "he was
the priest of the most high God, possessor of
heaven and earth." (Gen. xiv., 18.)

The first priest of the true God whom the Bible
mentions brings forth bread and Wine to Abra-
ham, the father of the faithful, the first whom the
Bible mentions as " lie believed in the Lord."
The king of Salem and the wanderer from
Chaidea were of the same faith, and both used
Wine.

Apart from defiuite matters of religion, Wine
appears to have been a common Leverage among
the patriarchs. Lot, by calamity, separated from
social intercourse, has AVine in his cave, using it,
doubtless, as a comfort in his solitude.^ Isaac is
fond of " savourv meat." and ^Yitli it he has Wine
as its usual concomitant. He bestoAvs on his sou
the blessing, the gift of God, and it is "the fat-
ness of the earth, plenty of corn and Wine."- Xor
was Jacob forgetful of his father's benediction,
for, on his death-bed, he extended the blessing to
the son whom his brethren should praise, —
*• binding his foal unto the vine, and his ass's
colt unto the choice vine ; he v/ashed his gar-
ments in Wine, and his clothes in tJie blood of
grapes."^

If the kings and priests of ancient Egypt were
singularly abstemious, and wholly or in great
part abstained from Wine, it is certain that they
enforced no such abstinence on the rest of the
people. The Egyptians were generally a social
Wine -loving race, who studied carefully the art of
drinking. A large portion of their country was
*' a land of vines " ; much Wine also was imported.
In the corn -growing portion, where the vine
was not cultivated, we are told, they prudently
manufactured barley Wine as a comfortable sub-
stitute^ ; and this, says one who might well be an

' Gen xix, - Gen. xxvii., 28. " Gen. xlix.. 11.

' Herod lib. i. c. 77 ; Atlieuiei. lilx i. c. L'5.

aiitlioritv, was not much inferior to the AViue of
the vine/ Their conYivial character is incident-
ally seen in the account of Joseph's entertainment
of his brethren. He said, *'' Set on bread," — an
ancient formula, perhaps, but which then included
the apparatus of a feast, for they ate, " drank, and
were merry with him."- In our margin it is
'' drank largely ; " the word used is that in the
case of Noah ; it is, '' they drank, and were
drunken with him." We need not to suppose that
Joseph and his brethren were drunk in the worst
possible meaning ; nor need Ave to soften down
the meaning lest their conduct might be " highly
improper " to sickly morality.

In the religion or in the practice of the patri-
archs we find nothing to contradict even a fond-
ness for Wine. Certainly we see its unrestricted
use, and the civil, the priestly, or even the
fashionable rules of the wisdom of Egypt were
not, we may well think, violated by Joseph.
Still, deference must be given to erudition, and it
may be admitted that abstinence from Wine was a
part of, or associated with, the teaching of the
higher philosophy.

...On the establishment of the Hebrew nation
under Moses, the .'.'.vineyards which thou plantedst
not" were among the chief glories of their land.
Wine w^as esteemed among the best of God's
many good gifts to his favoured people. With an

' Liod. Sic. Lib. i. - Geu. xliii.

almost endless variety of expression, "Wine and its
parent became the symbols of all good things.
Peace, prosperity, benefits national or individual,
blessings spiritual or temporal, happiness and joy
in every form and kind, — all come under some
figure of the vine and its offspring. On the other
hand also, Wine enfeebled by mixture with water,
or made from bad vines, becomes the symbol of
misfortune, disaster, punishment, and every kind
of evil. The most mournful distress, expressed in
the most plaintive lamentation, is the loss of
'W'ine. " There is a crying for Wine in the
streets ; all joy is darkened ; the mirth of the
land is gone."^

This language plainly originated in the habits
of the people, and in the character of their country.
The Hebrews were proud of their vines, and fond
of their Wine ; and their country, as under God's
special blessing,- richly supplied to them the
means of their enjoyment. It was also " a land
of barlev." We know that the Hebrews took with
them many of the arts of Egypt, and among them,
we may be certain, that of making the famous
barley- wine.

In English we have no single word, in common
use, to express that class of common drinks usually
called *' intoxicating," neither had the Greeks,
nor the Eomans ; but the Hebrews had the word
shecar. which is retained in the Septuagint, and
Mb. xxiv. 11. -.DfcuL. .\i, 12.

ill the Vulgate, aiid wliicli, iii our version, is
usually rendered '' strong drink." This shecar is
the general name for all inebriating drinks,
whether made from corn, honey, fruits, or any
juices, and oiice,^ at least, it seems to include
Wine, from Avhich it is generally distinguished.
The ordinary beA'erages among the Hebrews appear
to have been Wine, vinegar of Wine, liquor of
grapes, strong drink and vinegar of strong drink.^

Whatsoever doubts, opinions, or dogmas, con-
cerning the use or disuse of Wine and strong
drink, might be in other sacred or social systems,
the language of the Law of Moses is clear and
decisive in this matter. The laws and institutions
of the Hebrews have no tendency towards ascetic
austerity ; they give no shelter to the opinion that
the soul is naturally oppressed by the body ; they
do not suppose that the emaciation of the body
invigorates the intellect, nor that any benefit
arises to the soul through the torment of its
earthly companion. Moses has no place for
'" counsels of perfection," for these are the inven-
tions of priestcraft to satisfy religious vanity, or
to shelter ardent hypocrisy. In the Law the
use of Wine and strong drink is not permitted as
an indulgence, nor is their disuse suggested as
promoting holiness.

On the contrary, the use of Wine and strong
drink is a positive precept, and the disuse, urged
Numb, xxviii, 7. Nuir>b, vi, 3.

and accepted as a general duty, is a distinct denial
of the divine sanction. If the excellence of the
ascetic practice was taught in the philosophy of
Egypt, then, that philosophy, Avhich ^Yas known to
Moses, is distinctly condemned and rejected by
him as the legislator of the HebrevvS.

The government established by Moses was, as
Josephns says, a Theocracy — the Lord was their
king. The tabernacle, or the temple, was the
king's house, and the things suitable for a house
were provided. There was the holy table, with
the dishes, the spoons, the bowls, and the covers.
The hre burnt on the sacred hearth ; the lights,
the candlesticks, and the snuffers were there also.^
Into this house, as into the house of the king,
provisions were daily brought by willing subjects.
Bread, wine, strong drink, the flesh of animals,
bullocks, sheep, goats, composed the food. And
on this food, thus supplied, the Lord of the house
himself fed,^ and with it also he fed his household.
And, guarding against a not uncommon derelic-
tion of duty, he forbade his servants to taste the
inebriating drinks while attending in his presence.^
Higher sanction than this cannot be given for the
use of the food ; and to condemn any portion of
this food as physically, or morally, deleterious to
the eater, is to condemn the conduct of him who,
by using, has sanctioned it.

1 Excd. xxxvii. lG-23. ' Mai. i. 12, Lev. vii. -28-34.

^ Lev. X. 0,

A generous hospitality was almost inseparable
from an Oriental household ; but the law of Moses
provided for a national hospitality — for national
feasts and festivities, most munificent, when the
highest and lowest, richest and poorest, met and
mingled in common hilarity, and every inhabitant
was called upon to rejoice. These feasts were
matters of express commandment ; they could not
be evaded In- those whose duty it vv'as to provide
them ; and, in them, not one single thing used in
the house of the Lord Avas either forbidden or
restrictively permitted. These feasts, thus en-
forced, were of certain tithes and iirst-fruits.
These, under defined conditions, were permitted
to be sold by their owners ; but the seller was
commanded, and, by the command, compelled
to spend the money — and these are the directions
for the spending : — " Thou shalt bestow that
money for whatsoever thy soul lusteth after ; for
oxen, or for sheep, or for wine, or for strong
drink, or for v,diatsoever thy soul desireth ; and
thou shalt eat them before the Lord thy God, and
thou shalt rejoice, thou and thine household."
"And the Levite, and the stranger, and the
fatherless, and the widow, shall come, and shall
eat and be satisfied."^

It seems too obvious to escape even the most
languid attention, that these feasts, and others
similar, could never have been instituted by any

■ ■ 'Dcut. xiv.

legislator who thought, or had any suspicion, that
the legally unrestricted use of Wine, and strong
drink, tended to social degradation ; nor could
these convivial meetings ever have been sanc-
tioned by any theologian, or philosopher, whose
system inclined to the opinion that Wine and
strong drink were the productions of evil. Nor
were these feasts, and this use of Wine and strong
drink, temporary institutions, adapted perhaps to
ruder ages, and to be modified, or finally removed,
by the progressive excellence of morality and civility.
They were a permanent and integral part of the
code and system of Moses, whose law was to
remain unchanged, and co-existent with the
Hebrew nation.

The opinions of men, great and wise as they
may be, may, sometimes, be not unreasonably
disputed ; and the example of their conduct may,
sometimes, be not injuriously rejected; but, in
the case before us, the whole of the Jewish polity
is involved ; the symbols of the temple, the
nature of the sacrifices, the whole civil fabric,
the very constitution of the nation, all require this
constant use of Wine and strong drink as essen-
tially interwoven with their existence. It is not,
therefore, required to seek minutely through
Jewish history for illustrations either of the use,
or the abuse of Wine, nor to attach any great
weight to the sayings of their wise men, either
blaming or praising ; the law required its use, and

to reject this use was to vilify the law, and to he
an outcast from Israel.

Thus in later times, when other teachers had
set themselves in the chair of Moses, when
traditions had heen manufactured, or introduced,
and when an assumption of ascetic holiness,
imitated from other systems, had hecome the
fashionable cloak for hypocrisy and deception,
still, even then, Rahbinical casuistry could invent
no evasion of the law in this matter. Misunder-
standing, or misrepresenting the character of his
vow, they were perplexed by the case of the
Nazarite. "If he drink," said they, " he violates
his vow, if not, he violates the law of the Tithes,
and the rules of the Passover. The solution must
be left for Elijah when he comes. "^

By the rules of the Passover four cups, and not
fewer, were prescribed for each person, even if
they had to be given to him from the fund for the
poor.^ These four necessary cups were of red
Wine, generous and potent, but there was no
restriction to this number. In their interval of
fasting, which was preparatory for the full enjoy-
ment of the feast, it was forbidden to drink water,
but Wine was allowed to allay any queasiness,
and to stimulate the appetite. During the meal
there was free indulgence, so says the Mislma,
" A man may drink as much as he likes between

^ Lightfoot Hor. Heb. in Luc. caji. i. 15.
- ]Mislina, Pe.sacli, c. x. i.

the first two glasses, but not between the third
and the fourth." And, says Maimonides,^ " the
reason why he is not permitted to drink between
the third and fourth cups is, to prevent drunken-
ness. For wine, taken during a meal, does not
inebriate, but without food it does." A special
provision was made for those who fell asleep
during the meal, and sometimes all the company
were thus overpowered. A fast for three days
appears to have been the penalty for great excess.^
Similarly, in the feast of weeks, or Pentecost,
and in the feast of tabernacles, or the harvest -
feast, there was universal rejoicing ; the whole
population of the land rejoiced, and enjoyed the
blessings of its fertility. The time and manner
of the feast of tabernacles made Plutarch say
that Bacchus was worshipped by the Jews.^ And
in their feast of Purim (Esther ix. 26), the Rabbis
o-ave authoritv to the excess which Plato ^ con-
ceded to the feast of the wine-giver, and which
Seneca' thought to be sometimes useful. Says
Buxtorf, "it is written, expressly in the Talmud, a
man is bound in the feast of Purim to be in-
ebriated so far as to be unable to distinguish
between ' blessed be Mordecai,' and ' cursed be
Haman'; and this precept, beyond all others, is
most studiously observed."*' It was, as the Jews

^ Comment, in Mishnam, Pesach, x. 7. - Buxtorf Synag. Jiid.

° Sympos. iv. 5. * Do legibus. vi. '' De Tranqnil. animi.

" Bynag. Jucl., cap. xxix.

thus remind us, at the banquet of Wine that
Esther obtained her request from the King ; but
the King's rule was wiser than that of the Eabbis
— for, ' ' the drinking was according to law, none
did compel, for so the King appointed" it.
(Esther i. 8.)

Among the many and strange aberrations of
the Jews from the laws and institutions of Moses
they do not ever seem to have entertained in any
great degree that system of oriental philosophy
which, we are told, so rigorously condemned the
use of Wine. Perhaps the influence of this philo-
sophy has been exaggerated, and its disciples over
numbered. The Magi — the mighty men of wis-
dom, are said to have abstained from Wine,^ — or,
at least, their higher orders abstained ; but when
Daniel the Hebrew was " chief of the magicians "
and '• over all the wise men of Babvlon," absti-
nence from Wine was neither his habit, nor part
of his official duty. (Dan. x. 3.) Certainly, in
their second captivity, the Jews had for mc^sters
a race of men not less convivial, nor less Wine-
loving than their former masters in Egypt.
Herodotus says of the Persians, "'they are very
fond of Wine and drink it in large quantities,"
but they had no libations in their sacrifices,- and
water only was used in the mysteries of their
great god Mithras."' The kings, however, who

^ Clem. Alex. Strom, iii. - Lib. i. 1.33,1:32.

Justin Martyr Dial, cum Tiyp.

protected the Jews iu restoring the worship of the
God of heaven in Jerusalem, knew that, by the
law of Moses, Wine was essential to this worship,
and, therefore, in their decrees Wine is expressly
granted for the sacrifices. (Ezra vi. 9., vii. 22.)
Whatsoever the Jews might else bring from Baby-
lon, it is certain that the sacrificial system of
Moses Avas not deserted, nor the character of his
feasts ; nor wei-e the principles of the ascetic
philosophy transplanted to Jud^a. The prophets
of the restoration promised that the vine should
again give her fruit ; and the blood of the grape
was again poured out before the Lord. (Hag.
ii. 19., Zee. viii. 12., Ecclus. 1. 15.)

Jesus the son of Sirach was not less esteemed,
it is said, than Solomon for his wisdom, — he says
that " the blood of the grape is one of the prin-
cipal things for the whole use of man*s life ; and,
wine is as good as life to a man ; what is life,
then, to a man without Wine ? for it was made to
make men glad." (Ecclus. xxxix. 26., xxxi. 27.)
In the prologue of this remarkable book, we are told
that it was translated from Hebrew into the Greek
tongue in Egypt, for those who were prepared to
live after the law. For in Egypt there was a sect
of his own countrymen who had in many things
forsaken the law of Moses ; Greek- speaking Jews,
who had adopted ascetic habits, after the manner
of some where they resided ; they abstained from
flesh, thev detested Wine, oil was a defilement,

they ate hyssop with then* bread. ^ But, ''Wine
is as good ashfe," says the son of Sirach, asserting
the truth of what the Psalmist had said before.

A sect essentially similar, but, in some respects,
mitigated and modified, flourished in Palestine
when the Saviour was born, in the reign of Herod,
by whom they were held in high honour. Josephus
gives a reason for this regal favour. The Essenes —
for this was their name — knew the means by which
men attain to foreknowledge, and they used their
art for the king.- This gift of prescience was sup-
posed to be the reward, if not the necessary con-
sequence, of abstemious devotion. The origin of
this sect is uncertain. It has been supposed that
it sprang from the Rechabites who, living in
Palestine, became a sort of proselytes, and re-
tained the custom of their ancestors in the desert.
For these were apparently descendants of the
Kenites, Scenite Arabs of Nabathaea, " with
whom," says Diodorus Siculus, "it is a law not
to sow grain, nor to plant any fruit-bearing plant,
nor to use Wine, nor to build a house. "^ And
this was not as some have, not wisely, supposed,
*' to preserve the purity of their morals," but, as
the historian tells us, to preserve their indepen-
dence. For they supposed that the settled pos-
session of the things thus forbidden would invite
attack, and diminish the love of freedom. Their

^ Philo, De Yita coutemp, ^ Autiq. xv. 10.

^ Diod. Sic. Lib. xix.

drink was milk, and ^Yild honey mixed with water,
a most potent drink when fermented ; and there
is no proof that even the Kechabites abstained
from aU inebriating Hquors. Josephiis says of
the Essenes, " They hve the same kind of Hfe as
they whom the Greeks call Pythagoreans ;" and,
according to Jamblichns, Pythagoras forbade his
disciples to drink AYine in the day-time, and it
was altogether forbidden to those who sought to
rise to the highest perfection in his philosophy,
which, as with the Essenes, included the power
of divination.^ It has been thought that John
the Baptist was educated in the school of this
sect, but there is no proof. Many, again, of the
Essenes are supposed to have been among the first
who embraced Christianity. This may have
been ; and in some degree we may, therefore, to
their presence in the Church, attribute the errors
which St. Paul rebuked and corrected,^ though
the extirpation was incomplete, and after ages
nourished what the enemy had preserved. Nor,
need we here to inquire why it was said of the
Baptist — "He shall drink neither Wine nor
strong drink." He founded no sect, his example
is not proposed for our imitation. If he came, as
some suppose, under the law of the Nazarite, then
according to the Kabbis, not all inebriating
liquor, but simply all from the vine was forbidden
to him. Strong drink made from dates, figs, &c.,

' Jamblic. De Vit. Pytliag. cap. xxi and xxiv. - Colos. ii. 21.

was free to him.^ The " strong drink " forbidden
in Num. vi. 3, is defined to be " old Wine,^ and a
TOW from A¥ine did not include " Wine " made
from other fruits than grapes.^ But, supposing
this decision to be wrong, the case of the Baptist,
hke that of Samson, is not for our imitation.
Tlieir a])stinence, in this matter, arose out of a
Divine and particular command, and to set them
as our examples would be, if nothing more, at
least a presumptuous and dangerous affectation.
We have no such command ; and, therefore, we
have no such duty. Nor have we the slightest
reason to suppose that the Baptist in his teaching
advised abstinence either from Wine and stroup"
drink, or from anything permitted or enjoined in
the law of Moses.

The Saviour, both by his recorded conduct and
his express words, separates himself at once, and
completely, from the practice of John and the
teaching of the Essenes. "John came neither
eating nor drinking ; the Son of Man came eating
and drinking."^ Again, — there was a marriage
in Cana ; Jesus was there with His mother and
His disciples ; the Wine provided for the marriage
was drunk up by the guests ; then, by the power
of Jesus, the water in six large waterpots became
Wine. " This beginning of miracles Jesus did in
Cana of Galilee, and manifested forth his glory. "^

^ Maimonides. cited by Carpzov. - Targ. Onkel in Kum. vi. 3,
^ Mislma, Nedarim. . ^ Matt, xi., 18. " John ii,

B 2

We veiy justly aitaeli great importance, special
and peculiar, to this presence of Jesus at the
marriage, and to this manifestation of His glo-
rious power. The Essenes abstained from mar-
riage, and discountenanced the use of Wine ;
Jesus, by His presence, with His disciples, conse-
crated marriage ; and by His first miracle sanc-
tioned not only the use, but the generous use, of
Wine. Thus, at once and completely. He, in the
strongest manner, repudiates the alleged doctrine
of the Essenes. Thus, by His first supernatural
act. He associates His teaching with the law of
Moses, and separates Himself, absolutely, from
the teachers whose followers, for any reasons,
abstained from Wine. Moreover, it must be
observed that this Wine of the miracle was not to
supply some piteous destitution, nor to alleviate
urgently oppressive sorrow; the guests had "well
drunk " when this " good Wine " was additionally
set before them. It is curious to observe how the
expositors, great and little, laboriously tell us, in
succession, that by "well drunk" we are not to
understand "drunk " or " inebriated," but "filled,"
"saturated," " satisfied," and so on, — words which,
when substituted, not much change the obvious
meaning. For, as in the Old Testament so in the
New — in both the first mention of Wine-drinkino-

has a definition in the circumstances. In this
case, the master of the feast, who, we must sup-
pose, was himself sober, plainly intimates that the

guests were, at least, begiiiuiug to feel the effects
of Wine ; they were in that condition when, either
through parsimonious deception or to prevent
dangerous excess, a weaker wine was usually
introduced. The conduct of the Saviour, for its
justification, requires no linguistic contortions,
nor have we any other moral standard than his
example. Our ascetic moralists would have
reversed the miracle, and changed the Wine
into water.

Neither in the conduct nor in the teaching
of the Saviour, in no part of His history, do we
find any indication of more than ordinary absti-
nence in food. His fast of forty days, superna-
tural in its character, still tells us that the
Tempter watches for the opportunity of physical
weakness.

The first miracle and the last actions of Christ
are, however, connected with Wine. The first
feast and the last supper have Wine in common.
By Wine He first manifested forth His glory, and
by Wine, as He ordained, we show forth His
death till He come again in His glory. In the
Christian communion Wine is essential, and he
who rejects Wine, as a thing detestable and to be
avoided, — a thing bad in itself and dangerous
in its use, — he, I say, separates himself from the
body of Christians ; he is expelled by the words,
"Drink; do this in remembrance of me." Can
a man drink thankfully from the cup whose

conteuts lie detesta ? Can he gratefully revive the
memory by means which his soul abhors ?

When we come to the acts and writings of the
Apostles, we find them not instituting new rules
of life in this matter, but enforcing the old.
Drunkenness is forbidden, as is all excess of appe-
tite. The drunkard is excluded from the benefits
of the Gospel, as are all w^orkers of iniquity.
But Wine and strong drink are not prohibited,
nor is their disuse even suggested, either as a
matter of common prudence, or as a religious
duty, or as a counsel of perfection. Nor, indeed,
could there be any such prohibition. For with
the sacred history of the Lord still fresh in me-
mory, with His living example as it were Ijefore
their eyes, with the Lord's supper as a central
religious rite, Wuie could be no more excluded
from the Church than from the institutions of
Moses. In both the use of Wine was prescribed
by indisputable and unchangeable authority.

It is surely reasonable to conclude that the rule
of the Christian life was not more abstemiouslv
rigorous than that which directed the selection of
officers in the Church. These, then, are the
laws.

i\. bishop must be given to hospitality, but not
given to Wine, — not one who tarries long at
Wine till he becomes quarrelsome. (1 Tim. iii.
3 ; Tit. i. 7).

So the deacon must be not given to much

Wiiie, — not giving himself to Wine, not devoted
to it. (1 Tim iii. 8.)

So the aged women, v/hose office it was to teach
to the yomig their various duties, were to be
'' not given to much Wine," — not the slaves of
Wine, not in its bondage. (Tit. ii. 3.)

The difference of the phrases used by the
Apostle may be of no great importance. Grades
of abstinence are not im^^lied, and there is no
approximation to teetotalisni.

To Timothy St. Paul says, •' Drink no longer
water, but use a little Wine for thy stomach's
sake, and thine often infirmities." (1 Tim. v.
23.) This is not a medical prescription of Wine to
be taken when required ; it is an absolute prohi-
bition of water-drinking ; and Wine is to be used
continually, and not as an occasional stimulant.
Nor can it be inferred that hitherto Timothy
had drunk only water ; and even if he had, he
was worse for it, and his continued use of it was
no proof of his wisdom.

When the apostles and elders met together at
Jerusalem, they decreed abstinence from meats
offered to idols, from blood, and from things
strangled ; ^ no restriction in drinks was ever laid
on the Jews, and none is laid on the Gentiles.

Yet these men, thus assembled, are, justly, by
us placed in the highest ranks of mortals ; they
were deficient neither in knowledge nor authoritv.

' Acts XV. 29.

They knew the dangers of indulgence, and the
efficacy of restramt ; but neither when assembled,
nor when teaching sej^arately did they ever restrain
what the law of Moses left free. They knew, also,
that in subsequent times men would arise in the
Church who would abuse their liberty, and who,
as lovers of pleasure, would make the Christian
feasts become the places of drunkenness and glut-
tony. They knew, also, that other men would
arise, who would restrain the Christian freedom,
and who by abstinence would aspire to perfection.

Now, these founders of the Church, thus inspired
and thus prescient, did not restrict meats which
excite gulosity, nor drinks whose excess brings
drunkenness ; but they did, most emphatically,
warn their hearers, and forewarn the Church
against the abstainers whose dogmas were " touch
not, taste not, handle not," — " abstain from
meats. "^

It is not a necessary part of my design to in-
quire concerning the disputes which arose about
the eating of things offered in sacrifice to idols,
but these, also, require some attention.

The Gentile converts to Christianity willingly
abjured the worship of the gods, but they w'ere not
equally willing to deny their existence. " We
know," says St. Paul, " that an idol is nothing in
the world — but this knowledge is not in every
man, — for some with conscience of the idol,
' Colos. ii. 21. T. Til... iv. 3.

believing the idol to liavc a real existence, eat that
which is offered to the idol." Thus the Christian
became entangled in the argument which we find
afterwards urged by Celsus. It was thus — every-
thing is committed to a demon, to whom it is
consecrated, and by whose influence it is impreg-
nated ; so that we cannot eat bread, or drink
Wine, in any way Avhatever, or taste fruits, or
even take a draught of water without eating and
drinking with demons.^ He, therefore, who knew
the idol to be nothing, might eat anything in any
place ; but this seductive example could not be
innocently imitated by the man of feebler know-
ledge, who still thought the idol to be what it was
said to be, or, at least, something of the kind.
This was not to build up, but to destroy the work
of God. The advice of the Apostle was, that they
who still had conscience of the idol, they who had
rejected idolatry, but who had not been induced to
believe the idol to be nothing, were to be treated
as ''weak," to be gradually strengthened by in-
struction. They had faith, but doubts mingled
with their faith, and it was the duty of the stronger
brother to deal tenderly with these doubts, till
augmented knowledge should expel them.

In the early Church, however, there were other
men who, from other motives and for other
purposes, raised disputes concerning meats and
drinks and abstinence. To discard marriage as

' Orig. cont. Cels. LiV>. viii,

degrading sensuality ; to strangle natural appetite
and afiectiou as essentially sinful ; to defy the
wants and demands of the body as the temptations
of evil ; to live remote in solitudej in deserts,
among rocks, and wild beasts ; to feed on the
coarsest and poorest food, fruit unripe, or herbs
uncooked ; to undergo excruciating torments, self-
inflicted ; — these, and the like of these, have widely
been esteemed as amon^ the means necessary and
most eitectual to sustain the intellectual life, to
elevate the mind to the sublimity of pure devotion,
and to unite the soul with the Supreme Deity.
These aspirants to divine perfection have, through
many ages, been contemplated with reverential awe
by multitudes who, however, had no irrepressible
desire to be more than partial imitators.

While the Apostles w^ere yet alive, the advocates
of ascetic devotion crept into the Church ; flesh
and Wine, generous and invigorating food, were
condemned, not because of the demons, but as
impediments to the divine life, as physically in-
compatible with purity of mind, and as the stimu-
lants of passions which overclouded and polluted
the soul. In this system St. Paul admits that
there was something wdiich seemed to be wise and
good. They " have," says he, ''a show of wisdom
in will worship and in humility;" — there is a
voluntary subjection to a severe and degrading
rule in ''neglecting the body " which many men
spend their foolish lives in pampering ; and they

'J7

are " not iii Miy lioiiour to tlie satisiyiug of tlio
flesh," they are things vvhich apparently cannot be
desired by any natural inclination as satisfying
self-esteem. Yet these humble and self-denying
ordinances were essentially inconsistent with
Christianity; they had the show of wisdom, of
humility, and of self-denial, but in reality they
were the offspring of fleshly minds puffed up by
vanity. '^ These men v/ere not the " weak " who
were to be received and treated tenderly and
lovingly; they were the introducers of foreign
elements contrary to the first principles of the
Gospel; they were the teachers of a "philosophy
falsely so called." The promulgators of this pseu-
donymous wisdom were not a few, and their fol-
lowers v/ere many. The following may stand for
instances : —

The Ebionites were an early sect of Jews who
adopted some of the teaching and more of the
phraseology of Christianity. They had an imita-
tion of the Christian mysteries, and instead of
Wine used only water. The Essenes, before, had
a somewhat similar rite ; and bread and a cup of
water were used in the mysteries of the Persian
Mithras, wdiose worship had been introduced into
the Eoman Empire, and from which the leaders
of sects in the Church took many of their opinions.
Wine was not offered to Mithras.

Saturninus, of Antioch, v/as the chief of a sect,
and he taught abstinence from flesh and Wine.

' Cuius;, ii.

Marcion, of Pontus, and Tatiaii, an Assyrian,
adopted the ascetic system, and used only water
in the Lord's Supper. Their followers were known
as Encratites, Hydroparastates, and Apotactites.
Others are also mentioned ; one Severus, espe-
cially, taught his followers that Wine was the
offspring of the earth and the devil, to whom he
also assigned the entire creation of woman, and
much of man. It would be too long to name all
that might be named who, among other things,
abstained from Wine, and denounced it as per-
nicious. One more must, however, be referred
to. Manes, or Manichseus, by birth a Persian,
compounded what he had of Christianity with
the system of the Magi, of whom he is said to
have been one. He divided his followers into
classes, and for the higher orders his rules were
rigorously abstinent. Wine was forbidden as a
thing horrible and detestable, the gall of the
power darkness, and a poison distilled from the
devil. Mahomet, as is well known, forbade the
use of Wine, though it has been disputed whether
the prohibition be absolute. He had, perhaps,
as much of Christianity as had some who took the
name, or who still take it ; and he gave a reason
for his prohibition of Wine, which may be of use
in my argument.

We have now to inquire how these renunciators
of Wine were treated by the early Church, and
my quotations shall have reference to this one
subject, — the use or disuse of Wine m religious

rites and as a domestic beverage. With the other
opinions of these abstainers we are not now con-
cerned. My assertion is that the use or disuse of
Wine, in the Eucharist, and as an ordinary drink,
was discussed by the primitive Church, and the
abstainers were pronounced to be in error.
It was not a subtle discussion of an obscure
matter ; it required no extended learning nor
singular attainments ; nor was it the conflict
of accidentally predominating factions. The
use of Wine was essential in the worship
prescribed by the Holy Scriptures, and, as yet,
these Scriptures were in the Church the supreme
authority.

And the reasons which made the use of Wine
and strong drink essential in the institutions of
Moses ; the reasons which made Wine essential
in the proper and prescribed administration of
the Lord's Supper ; the reasons which made the
Fathers of the Church, after the Apostles, eject
from their communion those who rejected the
use of Wine ; these reasons, accumulated, still
act with their original force, and make it the
duty of those who still beheve their Bibles to
repress, as they may be able, the modern resus-
citation of antiquated fallacies, and to rescue their
Book from the misrepresentations of those advo-
cates of a system vvhich, at best, had its origin
among deliriously religious dreamers, but which
has long been used as a covering of the worst
impostures.

Without attacliiug any imdne importance to
the canons and constitutions which are usuaUy
called Apostolical, it is certain they have, in the
question before us, a very high authority. Thus,
then, we read : —

" If any bishop, priest, or deacon, or any one of
the clergy, abstain from marriage, or fiesli, or
Wine, — not as restraining the appetite, but as de-
testmg the things, forgetting that ' all things
were very good,' and ' God made man, male and
and female,' but speaking evil of the work of the
Creator, — let him be thoroughly made right, or be
deprived of his office and cast out of the Church,
and the same for a layman." (Apost. Can. 51.)

" If any bishop, priest, or deacon, partakes not,
on festival days, of flesh and Wine, let him be
deprived, as having his own conscience seared,
and the cause of scandal to many." (Can. 53.)

" When you are invited to the funeral meals,
feast with good order. " * " Presbyters and
deacons of Christ, ye ought to be always sober.
* " '■■ We say this not that they should not
drink Wine, otherwise it would be to reproach
what God has made for cheerfulness, but that
they may not be drunk and disorderly. For the
Scripture does not say, ' Do not drink Wine ; '
but what says it ? — ' Drink not Wine to drunken-
ness,' " * * * and we say this not to the
clergy only, but also to every Christian. (Apost.
Constitut. lib. viii. 44.)
And here it may be observed that though the

ascetic system was early introduced into the
Church, and extended rapidly, yet the most rigo-
rous ascetics in communion with the Church
never rejected Wine as an object of disgust or
abliorrence, nor sought to exterminate its com-
mon, general use. On the contrary, we are told
that, lest their abstinence might be mistaken,
many who, for the sake of temperance, had not
for years tasted cheese, eggs, or Wine, relaxed
their rules, and partook of them to remove all
suspicion of scandal.^

These, then, were the laws of the early Church,
and they were generally obeyed ; Wine was not
used merely as a needful part of food, but for
relaxation, for enjoyment, for hilarity. No man
abstained from Wine as from a thing forbidden, or
of doubtful permission ; nor w^as abstinence from
Wine urged as a moral or social duty. It is not
necessary for us to make our conclusions from
passing allusions, incidental remarks, or obscure
inferences ; w^e have the writings of the most
famous teachers in the Church, and they speak of
this subject, fully, clearly, and decisively.

Clement of Alexandria was the illustrious head
of the famous school of catechumens in that citv.
He is not suspected of anv inclination to sensual
indulgence; in his work, " The Pc^dagogue," or
" Teacher," he treats of eating and drinking ; and
from him are the follov;ing extracts, exactly, or
with his meaning.

^ Balsamon^ Apost. Cau. 51.

" It suits divine studies not to be heavy with
Wine. Towards evening, about supper time,
Wine may be used, when we are no longer engaged
in more serious readings. Those who are old
may driuk more hilariously, warming harmlessly
the chilliness of age by the medicine of the
vine."

"It is fitting that some should use Wine as
medicine for digestion ; others for relaxation,
and diffusive enjoyment. For Wine in its first
effects makes a man more self-complacent, more
courteous to his companions, and more gentle to
his household, and more pleasant to his friends."

" Water and Wine are the works of God, and
the mixture conduces to health, for life consists of
what is necessary, and what is useful ; therefore,
with water which is necessary we must mix Wine
that is useful."

" The Scythians, the Celts, the Iberians, and
the Thracians, are war-like races, and are much
given to drunkenness, thinking that their mode of
life is happy and morally beautiful. But we, a
peaceful race, feast for the enjoyment of the thing,
not for the riot ; we drink the sober draughts
sacred to friendship, and our loving cups are, in
fact, what they are in name."

" In what manner think you our Lord drank,
when for our sakes he was made man ? Was it
shamelessly as we ? Was it not courteously,
decently, reasonably ? For, know well, he him-
self took Wine, for he himself was a man ; and he

blessed the Wine, saying, take, drink, this is my
blood, the blood of the vine ; he means, allegori-
cally. The Word ; shed for many for the remission
of sins,— the holy stream of gladness ; and, that
he who drinks should be discreet and moderate, he
plainly showed by what he taught at feasts ; for
he never taught affected by Wine. And that it
was Wine which was blessed he again showed,
sa5dng to his disciples, ' I will not drink of the
fruit of this vine till I drink it with you in the

t.'

kingdom of my father.' But, that it was indeed
Wine which was drank by the Lord, — he himself
speaks of himself when upbraiding the obduracy
of the Jews, and he savs, ' the Son of man came
and they say behold a gluttonous man, and a
wine-bibber, a friend of pubhcans.' Let this be
held firm and fast by us against those that are
called Encratites."^ Thus much may at present
suffice from Clement.

Chrysostom stands conspicuous among the
highest, and from him I take what follows : —

"This place (1 Tim. v. 23), — drink no longer
water, use a little Wine — is to be used against
those heretics who slander God's creation
{i.e. Wine) ; for if it had been among things for-
bidden, Paul would not have permitted it; he
would never have said ' Use Wine.' And not only
in opposition to the heretics is this place to be
used ; it applies also to the simpler sort of our own
brethren, who, when they see men misbehaving

^ Clem, Alex. Paed., Lib. ii.

themselves through drunkenness, do not blame the
men, but calumniate the fruit given by God, saying,
' Away with Wine ! ' Let us, therefore, say to these
men, ' Away with drunkenness ! ' For Wine is the
work of God, drunkenness is the work of the devil ;
the Wine makes not the drunkenness ; the profli-
gate excess makes the drunkenness ; therefore
blame not falsely the creation of God, but accuse
the madness of thy fellow- servant. By neglecting
to punish or to correct the sinner, thou wantonly
insultest the well-doer. When, therefore, we
hear certain men saying these things, let us stop
their mouths, for not the use, but the immodera-
tion makes the drunkenness."^

"Perhaps some one may ask, why was the vine,
a plant full of such evils, ever inti'oduced into
this world? Stop, man, do not utter what just
happens to be on your tongue. For the plant is
not evil, nor is the Wine wicked ; the evil is in
the improper use ; for these deadly sins are the
offspring not of Wine, but of the corrupted will,
and the profitable use of Wine is outraged by in-
temperance."

" Above all, think in your own mind where
Wine has become useful ; think, man, and
tremble. For by this Wine the essential purpose
of our salvation is completed. The initiated
know what is said." ' This seems to be enough
from Chrysostom.

In the early Church, the Wine of the Eucharist
^ Horn. I. ad pop. Antioc. ^ In cap. ix. Genes. Horn. xxix.

was generally mixed, it is said, with water ; but
the abstainers logically and consistently insisted
upon the use of only water unmixed with Wine.

Cyprian, the famous bishop of Carthage, has a
long letter to a friend against those who used only
water ; he eagerly contends for the mixture, but
prefers pure wine to pure water, and intimates
that a part of the meaning of the mixture was
taught by the miracle at Cana, the water repre-
senting the Gentiles flowing into Christ, and
transformed by the process. The following
abbreviated extracts from this letter belong more
directly to our present subject.

" When Christ says, I am the true vine ! surely
the blood of Christ is not water, but Wine ;
neither can his blood be seen in the cup, when in
the cup there is no Wine, by which the blood of
Christ is shown forth according to the Scriptures.
In Genesis, the history of Noah is prefigurative ;
he drank W^ine, and was drunken. As a type of
future truth, Noah drank not water, but Wine.
In Melchizedek, the same thing is prefigured ; he
offered bread and Wine, and our priest, Jesus
Christ, offered that very same thing. In the
blessing of Judah, where, when the blood of the
grape is mentioned, what else is set forth than
the Wine of the cup of the Lord's blood ? From
the Saviour's language, it is plain that the Loi-d's
Supper is not lawfully celebrated if there be no
Wine in the cup."

" In the Psalms, too, the Holy Spirit is not

c 2

silent, but mentions the Lord's cup, and saj'S,
' thy inebriating cup, how surpassingly good it
is.' Now the cup which inebriates is, surely,
mingled with Wine, for water cannot inebriate
any one. But the cup of the Lord inebriates just
as in Genesis Noah drinking Wine was inebriated.
But the ebriety of the Lord's cup and blood is not
precisely such as the ebriety of natural Wine. Yet
there is a comparison. As by common Wine the
mind' is set at liberty, the soul is relaxed, and all
sadness is thrown aside, so by drinking the blood
of the Lord and the cup of salvation, the memory
of the former man is cast away, there is an ob-
livion of the former natural life : and the sad and
sorrowful breast, oppressed by grievous sins, is
released from its mourning, and gladdened by the
joy of the Divine indulgence." So much from
Cyprian.-^

St. Augustine, in early life, was entangled in
the opinions of the Manichaeans, whom afterwards
he strenuously opposed. The subterfuges and
evasions of modern times are sometimes imita-
tions of the antique. We have now men who
proclaim themselves the advocates of temperance,
and we have "temperance societies," with whom
temperance means only restraint in drinking, and
in only one kind of drinking. The acquaintances
of Augustine affected the most severe austerity,
yet they contrived both to eat luxuriously and to
drink plentifully. Wine, they said, was the gall
Lib. 2. Ep. 3 Edit. Erasini.

of the devil, aud tliey, with an oxact detinition,
made Wine the inebriating juice of the grape ;
they therefore, without hesitation, used other pre-
parations of the grape and its juice. We need
not enter into their reasons ; they used, as
Augustine tells us, imitations of Wine, and placed
no restriction on the use of grapes. " What a per-
versity it is to think that Wine is the gall of the
evil principle, and yet to eat grapes to the full !
Was the gall essentially present in the vat more
than in the grape -berry ? " The argument is
adapted to their philosophy, which, practically, is
admitted by teetotalers as a part of their system ;
for it is said all food is deteriorated by keeping —
" from the moment the herb is gathered, or the
cluster of the vine plucked, the process of inju-
rious decay commences." ^ The coincidence is at
least curious. " There are many things," says
Augustine, "plucked from trees, or pulled up from
the earth, which are improved as food by Iceeping
them some time before use, as grapes, apples,
figs, &c. That Wine becomes purer and better by
age who knows not ? Nor is its finer flavour
increased, as you say, to overthrow the senses ;
it is of greater use in nourishing the body ; only
let there be moderation, which, in all things,
should bear sway. For the senses are disturbed and
disordered soonest, generally, by the fresher must,
so that, if it has remained any time in the vat, and
has in the least begun to work, if a man holds his

' Nott'b Lectures, iii.

head over it, the fumes will affect the brain and
make him senseless, — fatally, if rehef be not at
hand."^ The Manichasans, however, did not
drink must, not even when most freshly pressed.
Augustine himself always drank Wine.^

Irenaeus, Hippolytus, and Epiphanius — the
famous refutators of erroneous teaching — all have
express and formal arguments against those who
rejected Wine from the Eucharist and from com-
mon use. To these writers it is, however, not now
necessary to refer in ])articular instances. All
three were bishops ; all have been highly esteemed
as authorities, and their writings may, in a case
like this before us, be safely taken as expressing
the opinions, the practice, the teaching, and the
decisions of the Church in their own times, and in
times preceding.

But among the discoveries which make this
nineteenth century illustrious, we are invited to
reckon, as one of the most important, this : — the
Wine used by the patriarchs, commanded in the
sacred rites and national festivities of the He-
brews ; the Wine used in the Supper of the Lord,
and of necessary use in the Church, was a W^ine
which would not inebriate. This is the argument.
In the Scriptures, W^ine is praised and Wine is
blamed ; but it is impossible that the same thing
in the same state can be both praised and blamed,
therefore, there must have been two classes of

^ De MoriUus Mauich, lib. ii. c. xvi.
- Pubsidius, ill Vit. Aug.

Wines : one inebriating, the other not ; and the
Wine which would not inebriate is the Wine
sanctioned by Scripture.

Now, in the first place, it is a strange thing to
assume that the early Christian writers — the men
whom I have cited — knew nothing of this distinc-
tion of Wines, neither did their Wine-rejecting
opponents. We are asked to suppose that a liquor,
Wine, deleterious, pernicious, detestable, essen-
tially poisonous, was stealthily introduced and
substituted as the sacred symbol of the Christian's
life and his Sayiour's blood. If any man ever
knew the true character of Wine, and what should
be drunk in Christian feasts, we may think he was
St. Paul ; but he gave not the slightest intimation
that a wrong Wine, a Wine stimulating evil pas-
sions and destroying reason, had been substituted
or improperly adopted when he reproved the temu-
lent Corinthians.^ Yet we are to suppose that, in
his correction of the sin, he was silent concerning
the worst part of it ! These, and many similarly
strange, monstrous, and incredible suppositions,
we must make before this teetotal part of the as-
cetic system be admitted among Christians. But
there is another supposition which it is difficult to
reject — the supposition that the leaders, some or
many, of this ascetic revival, use arguments which
they know to be false in support of what they
believe to be true.

The etymological meaning of the Hebrew yayin,

'- 1 Cor. xi. 21, <i'c.

jain, or yin, as it may be variously sounded, is,
perhaps, too uncertain to be used in argument.
When the etymology of a word is known it should
be 23reserved in use, carefully as possible, for use
will always supply much, if not the most part, of
a word's full meaning ; — etymology should correct
and control use. This is certain in the matter
before us ; the word, and with it the thing signi-
fied, have been received in the nations of the three
languages whose use is to be our principal guide ;
— the ijaijin of the Hebrews is the ou-og (oinos) of the
Greeks, the viniuit of the Latins ; — it has spread
through the countries of Europe, and is our Eng-
lish IViiie.

The first time the word Wine is used in the
Bible there is, as we have seen, a complete,
practical definition in the circumstances ; he drank
of the Wine, he was drunken, he fell asleep, he
lay helplessly exposed. The quahty of the Wine
is cleai'ly expressed, and this (juality must be
included in the meaning of the word wherever it
occurs. Thus, in precise agreement with this
original definition, we have Varro, the learned
Roman, seeking in his native tongue, and deriving
vinum a vi — strength, or force. ^ Thus, follow-
ing the proper meaning, the Hebrew youth in
the Persian Court maintained, *•' Wine is the
strongest."^ Socrates, in Plato, half jocular,
perhaps, would derive the word oii'og from its
effects in making men ineaOai yo?!' txmv — to imagine

' Van'. JPe Ling. Lat. Lib. iv. •' I. Esdras iii.

they have a mind, i.e., " to think themselves
wise," when they are uot.^ Thus, the etymolo-
gist ; '' Wine, so caUed as the cause of winding,
wandering, self conceit, and arrogance; or from
01/.2) — to helj), support, delight, cheer, and invigo-
rate. Thus in Homer, " drink and be recruited,
for Wine greatly strengthens the weary."- The
derivations may be wrong, but they exclude all
reasonable doubt as to the quality of the thing
intended to be defined. Aristotle is exactlv to the
point ; he tells us that a preparation of the juice
of the grape which will not inebriate is in fact not
Wine.^

But, it is insisted, the same thing in the same
state cannot be praiseworthy and blameworthy,
i.e., having good and bad qualities together. Let
us see. Pliny, the naturahst, is often quoted by
our teetotal writers; he supplies them with various
kinds of Wine,— -some nominal. He writes, " of
Wine it may be justly said, there is nothing more
wholesome, nothing more useful for man ; nor
anything more hurtful if used out of measure." ^
Pliny speaks of the same thing, in the same state.

Eubulus, the Athenian Poet, introduces Bac-
chus himself as saying —

" Three bowls, no more, T mingle for the wise ;
One, for good health, first drunk ; tlie next I make
Saci'ed to love and pleasantness ; the third
Is for sweet sleep ; then, they whom I call wise,

^ Cratylus. - Etyrnol. Mag. sub voce.

" Meteorolog. LHj. i\. 'J., Prob. Sect. iii. ' Lib. xi^-. c. v.

Homewards betake themselves and thei'e repose.
But, if a fourth he mixed, it is not mine ;
Riot then rules, and brawling revelry
Calls for a fifth ; the sixth is quarrelsome ;
Blows and black eyes accompany the seventh ;
The eighth calls out for legal witnesses
To prove assaults ; the ninth is bitter rage ;
The tenth brings madness, and the drunken fools
Totter and fall in frenzied feebleness."^

It is the same "Wine, in the same state, which
produces this discordant train of consequences.
Panyasis, of Hahcarnassus, said —

" The best, the noblest, gift of Gods to men
Is Wine, if moderately drank ; if not,
The worst." -

Theognis, of Megara, says —

" Thee, Wine ! I partly laud, I partly blame ;
Thee, wholly, neither can I hate or love ;
Thou art both good and evil ; no wise man
Hath ever thee reproach'd, or freely prais'd."^

Mahomet ought to he, and he is, an authority
in this matter; — " They will ask thee concerning
Wine and lots ; answer, in hoth there is great
sin, and also some things of use unto men ; but
their sinfulness is greater than their use."^ It is
the same thing in the same state ; Mahomet, like
the rest of the world, who were no prophets, knew
nothing of the distinction of Wines, one good, the
other bad ; but he knew of Wine, the same thing
in the same state, useful and hurtful, and, he
determined, the hurtful predominated. The

' Athenseus Lib. ii. " Poet. Grrec. Min. Cantab, 1072.

^ Theog. 871. * Kovau c. ii.

sense, and Ccindid expression of the Arabian are
heavier than the huge sophisms of our Enghsh
teetotalers^; with him ^Ye might reasonably
dispute ; but reason is ahnost hopeless in refuting
what reason never maintained.

The wisdom of the son of Sirach says, '' show
not thy valiantness in Wine, for Wine hath
destroyed many. Wine, measurably drunk, and
in season, bringeth gladness of the heart, and
cheerfulness of the mind, but Wine drunken with
excess, maketh bitterness of the mind, with
brawling and quarrelling."^ Here, again, it is the
same thing in the same state ; it is as good as life,
and it maketh bitterness ; the use and the misuse
are defined by their physical effects.

And in the words of King Lemuel , which his
mother taught him, we have again the same
things in the same state, Wine and strong drink
to be refrained from, and to be freely used. It is
not for kings, and princes,— judges, — to drink, lest
they forget the law and pervert judgment ; but
let the Wine and strong drink be given to the
poor, the wretched, the sorrowful, — let them drink,
and forget their poverty and misery. Forgetful-
ness is the effect of the same thing in the same
state — both forget. It seems impossible to produce
a more cogent proof that in ancient times, as in
our own, this same one thing — Wine — in the
ordinary use of language, was both praised and
blamed, by its judicious or not judicious users, or

' Ecclus. xxxi. 27.

by men the wisest and the worst : or, by one man,
who knows the meaning of the name, and the
quahties of the thing. Men of "the simpler
sort," according to Chrysostom, blame the Wine
when they should blame the drunkard ; and he
blames the Wine whesn he should blame himself.
But we are told, and it is not the least of the
strange things told by our teetotalers, that, in
placing the praise or blame of Wine in its orderly
or in its excessive use, we separate it from every
other good gift of God to men.^ Even the experi-
ence of a child is enough to contradict this notion.
There is scarcely one good thing which may not
be abusedj and all, when abused, are, by the
simpler sort, blamed for the evil consequences.
Fire warms and burns, it invigorates or destroys.
And as Wine is said to signify both wrath and
favour, so, with greater certainty, fire is the
symbol of renovating as of destroying power.
Water, too, signifies things directly opposite, con-
solation and comfort, afflictions and troubles.

There is a word — tirosh — wdiicli we render " new
Wine," but which teetotalers tell us means
** vintage fruit," and which, they admit, is to be
reckoned among invaluable blessings, and this
very tirosh is by the prophet expressly said to
*' take away the heart." (Hosea iv., 11.) And it
seems as if teetotalism also takes away the heart,
and is not very beneficial to the head. They refer
to Prov. XX., 1 — '' Wine is a mocker, strong drink

^ Nott p. 42.

is raging," — and \Yliat then ? why, it is — "who-
soever is deceived thereby is not wise." The ill
effects are from the want of wisdom ; the decejjtion
is from the man's folly. And again — Prov. xxiii., 29
— " Who hath woe ? who hath redness of eyes ? "
why ! " they that tarry long at the Wine ! " We
have redness of eyes in the blessing of Jacob on
Judah, and the woe is the result, not of drinking
Wine in season, but of the long tarrying. Again,
ver. 31, — " Look not thou on the Wine when it is
red, when it givetli his colour in the cup ... at
last it biteth like a serpent," &c. Now, this is
very good advice, and such as might be expected
from the wise king who wrote to give subtilty to
the simple, to the young man knowledge and dis-
cretion ; but which never could have been given
by a man who knew that there was a . Wine pre-
scribed in the law, used in the Holy Sacrifices,
praised, it may be, in the song of his own father,
and by himself, as the drink of the wise ; a Wine
which was not a mocker, nor made red eyes, nor
bit like a serpent, but Vv^hich was exactly fitted for
the use of teetotalers. But Solomon, wdth all his
wisdom, knew nothing of any such Wine ; or, if
he did, he never recommended it.

But further, — leavened bread is fermented
bread — leaven is ferment — and all leaven, or fer-
ment, was excluded from the feast of unleavened
bread ; therefore, also, the juice of the grape,
leavened, or fermented, — thus, they are ready to
conclude, — was prohil)ited. The quibble lies in the

use of the word " fermentation." The ancients
had no such distinction as Wine fermented and
Wine not fermented, for '' fermentation " was not
used of Wine. Our philosophers distinguish fer-
mentation as vinous, acetic, and putrefactive ;
and our teetotalers are disposed to use fermenta-
tion only in the sense of putrefaction. But with
the ancients W^ine was not said ^^juovr — fermentare,
but Ktiv—fervere — to boil, to work as the raw juice
passed into Wine proper. No artificial prepara-
tion was necessarily introduced ; the juice of the
grape contained within itself all things essential,
and the process was considered as a natural
boiling, by which the juice purged itself; and the
feculent deposit possessed the property of causing
a similar boiling in the juices of other plants or
fruits not naturally fervent. Ferment was also
made from water and barley,^ and w^as used for
" raising " bread, and for the manufacture of
those strong drinks which, as Virgil sings, made
joyful the inhabitants of the regions of frost when
Wine had to be split with hatchets.^ Neither by
Greek, nor Roman, nor Hebrew, was W^ine in-
cluded among things fermented. By the trans-
mutation of the elements. Wine was, in fact,
considered as water which had passed through
the vine, and, by the process, become transformed
into the best of liquors, as water becomes " wort "
by passing through the " mashing-tub." Thus
Plato makes AVine the chief of the igneous juices,

^ Pliny, lib. xviii, c. xi. - Georg. iii., 379.

which are water strained from the earth through
plants, for it warms at once both the body and
the souL^ To reckon Wine among things leavened,
or fermented, as fermentation was miderstood by
the ancients, is an error ; it may be the offspring
of ignorance, though it has the features of a less
reputable family. The rule of the Jews was,
" whatsoever is composed of any kind of grain can
cause a transgression of the paschal laws," and
therefore, the Cutach of Babylon, the Sliecar of
the Medes, the Chometz of Edom, and the Zythus
of Egypt — all drinks made from grain — were
excluded ; but Wine was used, as before related.^

But our teetotalers remark, and bid us keep
their remark in mind, that, at the last supper,
the Lord made no mention of Wine. It was the
cup which the Lord gave, and the cup contained
the fruit of the vine. This is a very grave re-
mark, and we naturally look for the proper conse-
quence, — " The fruit of the vine is the grape ; "
but, unfortunately for our teetotalers, the Saviour
said, " Drink," and therefore we must assume
that it was not Wine, not fermented Wine, but
" the pure blood of the grape expressed from the
cluster."^

These men are thus continuallv talkino- as if a

V o

ripe, rich cluster were ever at hand ready to be
pressed, and the luxuriant juice were at once
drunk. And we have their books in which the
" Pompeian Bacchus " is smilingly pressing

> Plat. Timseus. - Mislina Pesachiin. » Nott. p. 52.

grapes with liis hands, and the juice is nicely
represented as falhng into a two-handled tankard.
Hear it, and wonder ! — the " Pompeian Bacchus "
is the patron of teetotalers ! No Bacchus ever
played such a trick, nor need we suppose it was
ever done by any man. There is no reason what-
ever to suppose that this pressing and immediate
drinking was ever a custom in anv coimtrv. The
whole fabric of assertion rests apparently on what
Pharaoh's butler is supposed to have done in his
dream ; and it might be as justly supposed that,
whenever the Pharaoh wished for Wine, a vine
immediately budded, blossomed, shot forth and
brought forth ripe grapes ; for all this was also in
the dream. ^ It is enough to suppose that the
cup was given to Pharaoh when its contents were
fit for drinking.

The vintage was in the autumn, the Passover
was in the spring, when there were no grapes.
The truth is, the " fruit or offspring of the vine "
was a common expression well known and well
understood; and it meant " Wine," the common
daily drink of the Hebrews, who, in this daily
use, before drinking, gave thanks to Ood and
said, " Blessed be thou who createst the fruit of
the vine." So says the Mishna. This was the
prescribed form for Wine, for fruit it was, "who
createst the fruit of the tree."^ Nor is the ex-
pression even a Hebraism. It is the same figure
when Wine is called " the child of the vine " by

^ Gen. xl. - Mishna, Berachoth.

Anacreoii,^ and '''son of the vine" by Pindar;"
or when tlie vine is called " the purple mother of
AVine " by Euripides,^ or " the mother of mighty
Wine," by Barry Cornwall. And generally any
fruit was the " offspring " of its parent tree.

" The blood of the grape "is an expression in
which our teetotalers say they find their unfer-
mented Wine. If they were right it would be no
great matter, for not " the blood of the grape,"
but Wine and strong drink are prescribed for use
by the law. But they are not right ; they are, as
usual, singularly wrong. The first place in which
"the blood of the grapes" is mentioned is
Gen. xlix, 11, in the blessing of Judah : — "He
washed his garments in Wine, and his clothes in
the blood of grapes." Wine and "the blood"
are plainly equivalent in meaning, or, if not, the
character of the Wine is defined in the next
sentence, "his eyes shall be red with Wine."
The next place is Deut. xxxii. 14 :' — " Thou didst
drink the pure blood of the grape ; " in the Sep-
tuagint, "Wine, the blood of the grape." Our
teetotalers would make fermentation equivalent to
pollution, or the blood would be impure if
fermented. But the truth is, that "pure," in our
version, as applied to this blood, means the blood
purged from all feculent admixture by this very
process of fermentation. The word translated
"pure" — chemer—ifi originally connected with
natural heat, the all-pervading fire ; thus it is
Od. ]. - Ncm. ix. 123. ^ Alccbt. 757,

used of pitch or bitumen, like Wine, one of the
igneous fluids^ produced by natural estuation,
boiling from the earth.

This chamar was apparently the Wine of kings ;
for it is never elsewhere mentioned as a common
drink, but as the drink or the gift of kings. This
is the Wine which is in the cup in the hand of the
Lord, the symbol of divine providence, filled with
the mixture of wisdom, which is poured forth in
blessings on the righteous, but the dregs are re-
served for the wicked. This is the Wine of the
vineyard planted and protected by the Lord.^ It
is the " blood of the grape " in its best condition,
purified, defecated by its natural powers, and fitted
for the use of those whom the Possessor of heaven
and earth delights to honour. Such were the
Hebrews in the song of Moses, and this Wine they
drank. The " blood of the grape " is an expres-
sion whose meaning is so obvious that explication
seems to be almost needless. Trees and plants
were spoken of as animals, or as other animals,
for all had life — a body, skin, flesh, blood, nerves,
veins, bones, marrow, and so on.^ Of course, the
various " bloods " used for drinks retained their
bodily names after their proper preparation for
drinking ; and the blood of the grape was still the
blood, when by spontaneous purification, as if
specially influenced by the beneficent deity, it
fitted itself for human use. That the " blood of

^ Plat. Timteus. - Ps. Ixxv. 9 ; Isaiah xxvii. 2.

'' Pliny xvi. 38.

the grape " was " Wine " is proved most dis-^
tinctly. " Wiue is good as life to a mau if it be-
druiik moderately," says the son of Sirach, in
c. xxxi. 27 ; and in c. xxxix. 26, of ten things,
as water', fire, iron, &:g. — "the principal things for
the whole use of a man's life," — one is " the blood
of the grape." The first book of Maccabees, c. vi.
34, is referred to by our teetotalers, but it makes
nothing for their purpose. We are there told, " to
the end that they might provoke the elephants to
fight, they showed them the blood of grapes and
mulberries." And suppose that this blood was
the raw, rough, juice newly pressed out — What
then ? Would it prove that the " pure blood "
prepared and fit for human drinking was the raw
juice ? It is supposed that this blood was shown
to the elephants by way of making them familiar
with the sight of human blood, that they might not
be frightened by it in the battle. But ''the Indian
who guided him " knew better the character of the
animal. The half-reasoning elephant is no teeto-
taler. His fellow mortal, the serpent, who also has
a reputation for wisdom, takes his Wine ; but his
head cannot bear much, he is easily intoxicated —
he ought to take the pledge. In the days of
Aristotle/ the elephant was noted for his ability
to drink wine hugely, and his descendants retain
the faculty, and love to use it. Says a popular
writer, "it is rather remarkable that the elephant
should be so fond of intoxicating liquors as to be

' Arisl. Hist. Animal, viii. 9.

D 2

induced by the promise of porter, beer, or spirits
to perform tricks whicli it would' otherwise refuse
to attempt.^

And here be it observed, that when teetotalers
appeal, as they often appeal, to the natural
sobriety of brutes, their appeal is fallacious.
Many animals are very fond of inebriating drink ;
and, doubtless, it would be in general use among
them if they knew how either to make or obtain
it. Man has the knowledge and means to satisfy
an appetite which is universal ; and it is equally
a part of his wisdom to fix the limits of indul-
gence. Every object of appetite has its seductive
influence, which may lead to excess and conse-
quent injury ; and it is the business of reason to
correct the irregular desires of the senses, which
may be towards an injurious abstinence as well
as towards hurtful excess. And among the means
for maintaining this moral rectitude, one is the
calling of things by their right names. The con-
fusion of names is from confusion of thought,
which in turn it augments, till vice and virtue
become as verbal playthings. Adopt, and strictly
apply, the methods of our teetotalers, and the
wildest songs of the drunkards would become the
solemn songs of the Wine-haters. "Plumpy Bac-
chus, with pink eyne," may have been an ancient
archbishop in scarlet, or a well-fed dean who had
Anacreon for his precentor. It might be made
more than dubious whether, in ancient times, any
' J. C. Wood, Nat. Ilibi. Vol i, p. 738.

53 .

real drunkenness ever existed ; for all the words
which we give as names to our Wine and strong-
drink meant, or may be easily supposed as
having originally meant, something, perhaps, very
nice, pleasant, and palatable, but " certainly not "
inebriating. And, indeed, these men seem to be
not unwilling to admit something like these sup-
posed transformations ; for, even gravely, we are
told, " The ancient Greeks and Romans furnished,
by their exemplary abstemiousness, a severe
rebuke to modern Christians. Their festivals
were schools of temperance and sobriety."^ We
may well stand amazed ; for of all the nations of
the world, none, perhaps, ever drank more than
the Greeks and Romans ! Even the severe
Lycurgus allowed each of his Spartans to drink
two dozen — twenty-four quarts — of Wine in the
month at the one public meal,^ and privately
there was no restriction. tSolon, the wisest of
Athenians, and Cato, the sternest of Romans,
indulged freely in Wine ; so says Seneca, the
most rigid of philosophers, who, from time to
time, recommends the wise example.^ To express
the habit of the Greeks, the Romans made and
used the word pergmxor — to spend day and night
in hard drinking — nor were they themselves more
abstemious ; the most repulsive, the most terrible
account of drunkards and drunkenness ever
written, is that by Pliny, of his own countrymen."*

' Nott, Lect. iv. p. 49. - Plutarcli Lycixrg.

3 Li], De Tranquil. Animi. ' lAh. xiv. 22.

The two Apostles, also, well knew, and have tolcl
us, what were the life, the habits, the morals of
these very nations whose " festivals " we are now
tolcl " were schools of temperance and sobriety."^

" The Wines used on these occasions were in-
variably mixed with water." Teetotalers lay
great stress on this fact, that the ancients mingled
water with their Wine, and apparently in very
large quantities. Now the ancients, in this
matter, knew more than these moderns, if these
really tell us what they know. '' Water is naturally
in all Wines, and most in the Wines of wet
seasons, of young vines, or of new vineyards ; and
these watery Wines soonest become sour. The
great point with the ancients was to get rid of
this watery portion, and their modes of procedure
sometimes made the Wines very thick.^ When
these Wines were matured by age, their consist-
ence, as well as their enormous strength, required
the use of water to make them drinkable."

"Moreover, Wine diluted with water more
readily produces intoxication than the pure Wine
would do,"^ and its drinking is followed by more
painful effects. This was known to the ancients,
as to the moderns, and Aristotle discusses the
whole matter.^ It w^as not, therefore, in attempt-
ing to be teetotalers that the ancients mingled
water with their Wine.

We are not to suppose that the Hebrews studied

^ Paul, Rom. c. i., 1 Pet. iv. 7.
^ Penny Cyclop. Ai't.Wine. '■^ Ibid. * Problem, Sect. iii.

the art of Wine-making so variously, deeply, and
anxiously as did the Greeks and Eomans.

Let it, however, be observed ; when the prophet
would express the physical, political, and moral
degradation of Judcca, he says, "thy Wine is
mixed with water. "^ Wisdom, in the Proverbs,
mingles her Wine, doubtless, as was the custom
of the country, with milk and honey ; Prudence
and Pleasure too mixed water and honey with the
Wine of the Greek; but neither Wisdom, nor
Prudence, nor Pleasure ever yet mingled drink for
^teetotalers.

A large portion of the early Church mixed water
with the Wine of the Eucharist. Thus also the
Pioman church now, — though the laity are not
permitted to taste of the mixture, a custom which
should be agreeable to our teetotalers, and vastly
augment in their estimation the profound wisdom
which issued the prohibition !

Many mystic reasons were given for this mix-
ture, — the Popish church gives two,^ — but no man
ever thought that it was to diminish the inebriating
power of the Wine, or to prevent drunkenness; and,
therefore, the fact affords no shelter for those men
who, however, would willingly use it, and, having
a drop of Wine in a cup of water, pretend to obey
the command which in fact they evade and repu-
diate.

The whole force of these men is employed in
attempting to eject, from the sacred rite of the

^ Isaiah i. 22. ^ Con. Trident. Sesa. xxii,

Christian Church, the Wine which ^Yas ordained
in the prefigurative rites of Moses, and which, when
the prefignrative use was completed, was resumed
by the Saviour to show forth his death till he
come. From the time of Moses to the present
hour, the thing and its name have been preserved
in holy usage ; but these men request us to disso-
ciate what God originally joined, and what his
Providence, through more than three thousand
years, has kept inviolably united. They ask us, as
Christians, to use a new thing under an old name,
and thus nominally to retain what, in fact, would
be rejected, and this in a sacred action. By in-
stinct, or bv art, these men know how learning
may be disgusted, and ignorance perplexed ; how
one man maybe persuaded to withhold opposition,
and another may be seduced into approval, when,
by means which neither can fully commend, some
vast social benefit is supposed to be attainable.
Few may be disposed to admit that " the end justi-
fies the means;" but another sophism, from the
same workshop, may find friends ; and many may
be not unwilling to suppose that a little, or much
less, error may be pardonably used in the correc-
tion of one greater ; the greater and the less being
assumed, or determined by delusive measures.

In the present matter that which is assumed to
be the greater is the prevalence of drunkenness, of
which the infallible cure is total abstinence from
inebriating liquors. That which seems to be the
less — a trivial error, if it be an error, is, in fact.

an assumption of knowledge in matters of morality
superior to that which, for the life of Christians,
gave written laws. This error, supposed to be
small, if it he an error, changes in fact, and by
changing destroys the essential meaning of that
sacred symbol, which, while it raises in the mind
the holiest and loftiest thoughts of things spiritual,
tells us also that the w\ants of the body are to
be recognized, and that there is a corporeal
gratification which is consecrated by the divine
wdsdom.

These men proclaim their system of total
abstinence as the grandest and most beneficial
discovery of this century, whether moral, political,
or physical ; as a revelation of a truth hid from all
preceding ages, but now^ made know^n as a law of
irresistible nature^ Only one kind of folk can be
deceived by this kind of language ; they are '' the
simpler sort,"' but they can understand in some
sense that " drunkenness is caused by drinking,"
as by cutting off the toe you efiectually cure the
corn. But this is the introduction of science, this
grandest, this most beneficial of all discoveries —
that is, "drunkenness is caused by drinking," is
"scientific," and it is to be classed with "the
Copernican system," wdiich ^vas once supposed to
be contrary to the Bible. Who then can disreg-ard
the decisions of science ? And it is singular how
these men wish to make the Bible talk their
"language of science," to gabble in their own

Nott. p. 84.

jargon, till some craftier conjuror comes with
more potential gibberish. For, in truth, this
grand discovery to which all things are to be bent,
under whose influence words must change their
meanings, and morality transform its laws ; this
mighty secret, " hidden for ages " is, at best, merely
the resuscitated apparition of defunct folly. No
new law has been discovered, neither in nature
nor in morals. Drunkenness, its causes and its
effects, physical and moral, have been long, as now,
well known ; and total abstinence from inebriating
drinks has long been praised, and practised.

We may admit that even in the days of Moses,
as in the days of the Apostles, there were men —
societies of men, by whom inebriating drinks were
reprobated and rejected, as vigorously as now ;
while the science of the day, Jannes and Jambres,
supplied arguments from the law of nature. But
Moses, as we have seen, made the use of Wine
and strong drink essential in his constitution of
the nation. Among the Hebrews, drunkenness
was at times terrible ; often was it reproved, and
often denounced by the prophets, but these sacred
teachers never called to their aid the well known
principles of the total abstainers ; neither to
repress, nor to uproot, the national sin. Nor do
they accuse their countryman of forsaking the
Wine which their law approved, for the use of the
Wine which their law condemned. We have seen
that the Saviour himself by words, as by actions,
repelled the ascetic sodality. We have seen that

in the early Cliiircli the subject was fully discussed,
and the water-drinkers were pronounced to be
wrong ; hut there was no dispute about the terms.
Both parties used the same words, and meant the
same thing— Wine — the juice of the grape, which,
when drunk in excess, produced drunkenness ;
neither orthodox nor heretic sought shelter under
any possible ambiguity ; other, tropical, meanings
there might be, but neither the most eager dis-
putants, nor the most subtle expositors, ever
descended to use these figurative meanings as the
grammatically and practically true. But the sub-
lime discovery of these teetotalers is that, in fact,
till this century no man ever really knew the
meaning of the word Wine ; and now they have
found and fixed its meaning by a new law of
nature of which they have the ''scientific ex-
pression." What may be the right of these men
to speak as men of science I need not to enquire.
Allow them to make definitions as they please,
then, doubtless, they can demonstrate what they
want. These men are willing to admit, and
desirous to obtain, the authority of the Bible, and
the only way in which they can attain their object
is that which they pursue ; change the meaning
or rather give new meanings ; for, make the Bible
talk the language of teetotalers, and then, doubt-
less, they can prove from it that teetotalism is a
sacred moral duty. The old machinery of impos-
ture is set in motion to manufacture a new article.
Never before was it required to be proved that the

use of Wine and strong drink was contrary to the
Bible. Often, before, has the Bible been subjected
to torture and to insult ; often has it been used to
establish what it, unquestionably, had hitherto
condemned ; but, out of the Koman Church, no
attempt has ever, in shameless audacity, surpassed
this by which the teetotalers would make it
destroy itself. They have penetrated the Eoman
secret, and become the reckless imitators of craf-
tier workmen. We may marvel how, for instance,
image-worship may be said to be sanctioned by
the very Scriptures which were written to forbid
it. The method is this ; assert, as indisputable,
there are various kinds of images and of worship,
some permitted, some not ; then make a selection ;
assert again that this selection is according to the
laws of scientific reason as understood bv the
highest authorities, and the thing is done. So
with these teetotalers. Assume teetotalism is true
— therefore it must be taught in the Bible. There
are various kinds of Wine, some good, some bad ;
define " bad " as '' fermented," " good " as " unfer-
mented; " insist upon this distinction as a law of
nature; and what was to be done is done. That the
trick may be the more successful, or less suspected,
the operator should put on the dress and mien of the
philanthropic moralist. But he may be stri23ped
and exposed, and I think I have stripped him.

To limit or to repress the use of inebriating
drinks by legislation is a matter into which it is
not my present purpose far to inquire. We have

seen our liberty under the Law of Moses and of
Christ, and certainly we may well doubt whether,
under any circumstances, this liberty should be
restricted or destroyed. If ever favourable condi-
tions existed for the trial, they were in the East,
when Mahomet, reviving or accepting the tradition
of his tribe, promulgated his famous prohibitory
'law. Nothing was wanting for success — and the
law has failed. Exactly as in the days of Hero-
dotus, the Persians are still fond of the produce of
their indigenous vine ; but "it is quite appalling
indeed to see the quantity of liquor which some of
these topers habitually consume, and they usually
prefer spirits to Wine."^ The Turks, according
to their ability, follow the example. And, suppose
the consumption of Wine to have been diminished
by the command of their prophet, the various and
varied preparations of intoxicating drugs, hemp,
hellebore, and opium, bang, and hashish, have
been the terrible substitutes. Nor need we to sup-
pose that the ascetic sects, Christian, heretic, or
Pagan, had nothing to take the place of Wine
suitably to their wants or wishes. A lettuce, an
onion, or a few blackberries may be judiciously
adapted to the soporific languor of religious
dreamers. The laurel-leaf was a medium of in-
spiration ; and the marvellous Pythagoras, when
he sought the temples of the gods, called to his
aid the virtues of the poppy. The ascetic system
of the Eoman Church has degraded moralitv.

1 «

Sir H. C. rvawlinsoii.

With exceptions so few, we may indeed say that
the human race has universally thrown off, as in-
tolerable tyranny, the attempted prohibitions of
Wine and strong drink ; and universal experience
has borne its conclusive testimony to their benefi-
cial use. It is a matter in which common sense,
led by common experience, is competent to decide,
and it has decided, and the decision is confirmed
by a sanction which we believe to be Divine. Nor
is it desirable to manufacture crimes by imposing
laws which provoke resistance, which make sinful
what before was innocent, and make evasion seem
to be honest.

The attempt to affiliate societies of " tempe-
rance" or teetotalism on the Church of England is
at best an imitation of the ascetic system which
has been adopted by the Roman Church, and is a
proper part of the scheme of religion which, in
that Church, takes the name of Catholicism.
Counsels of perfection, works of supererogcition,
the exaggerated value of artificial morality, form
a trading stock in the hands of priests who also
hold indulgences. Members of the Church of
England already belong to a society in w^hich no
part of morality is left untaught, nor any part
unduly estimated. Already are they pledged,
God being their helper, ''to renounce the devil
and all his works," and taught to keep their
bodies " in temperance, soberness, and chastity."
No magic efiicacy need be ascribed to Baptism
and Confirmation, but surely the vows then made

may be taken as something more solemn than
the pledges in " bands of hope ; " and they who
ai"e bound together by these " promises and vows "
are surely a society of a higher morality than that
which they are asked to join. If they consider
the matter, they may find that he who, by any
argument, would persuade them to join another
society and take other pledges, to enable them
to remain temperate or to avoid the evils ol
intemperance, should, having assumed the form
of the Tempter, be told to " go hence."

As members of a society of a divine origin, and
followers of the revealed law, they may, without
presumption, expect God's blessing, and pray for
His assistance ; but they can have no such expec-
tation, nor any such prayer, when they are pur-
suing a course which God never prescribed, or
when taking pledges which He never commanded,
nor ever sanctioned. The Eoman Church proclaims
itself infallible ; it may therefore change times
and kws, and, when it thinks lit, contradict itself
and the Church.

The withdrawing of the cup from the laity, in
the Eucharist, was the proper development of
the system which destroyed the truth of Christ's
natural body, — the secret system of the oriental
mystics, in which transubstantiation had its origin.
Teetotalers, Eomanists, and Eomanizers have
much in common, and each mav consider the other
as a convenient tool for the formation of their
societies for the development of other matters ;

but the Cliiircli of Eugiancl needs no such societies
— they are abhorrent to her constitution as the
" witness and keeper of Holy Writ." Slie has
not yet canonized dupHcity, nor raised deception
to an art of hoHness — nor has she taught us that
the laws of morality — the laws by which men
should hve, and empires be governed, — may
change as passions or appetites, or be mutable as
the fantasies of mortals. But she has taught us
that the laws of social life, contained in the Holy
Scriptures, proceeded originally from the Supreme
mind ; and she has taught us that these are the
laws by which our motives and their actions will
be approved or condemned when we shall all
stand before the judgment seat of Christ. I,
therefore, as one of her children, have done this
to refute the perverted and contorted meaning
Avhich, in the use of Wine and strong drink, has
been given to these laws. I wished to repel the
assertion, which has been fiercely pushed forward.,
that a deleterious liquor has been substituted in
our most sacred rite for a pure Wine, the Wine
originally ordained ; and the assertion that in
our daily domestic use of Wine and strong drink
we are violating the laws of God, and that our
duty as Christians is " total abstinence."

What I thus wished to do I think I have done,
I hope, to the satisfaction of many ; but more can
be done, if more be required.

LouUl'U . LiFi:,c.uAn V.'iLtcy, 11, U'.ijal EAtliar.go.

THE LORD'S DAY:

SUBSTANCE OF A SPEECH

DELIVERED AT A MEETING OF THE PRESBYTERY OF
GLASGOW, ON THURSDAY, 16th NOVEMBER, 1865.

NOEMAN MACLEOD, D.D.,

MINISTER OF THE BARONY, GLASGOW;
AND ONE OF HER MAJESTY'S CHAPLAINS FOR SCOTLAND.

' I was in ilie Spirit on the Lord's day."

GLASGOW:

JAMES MACLEHOSE, 01 ST. VINCENT STREET.

LONDON : HAMILTON, ADAMS, & CO. ; ALEX. STRAHAN.

EDINBURGH: EDMONSTON & DOUGLAS.

186 5.

PREFACE.

The speech of which I now publish the substance, was not written,
but was delivered extempore from a few brief notes indicating my line of
argument. Though spoken very rapidly, it occupied three hours in its
delivery. I was placed in a difficult position, having to reply to long
and carefully written speeches] by my learned and excellent friends on
the other side. I was thus obliged to take up the whole question, and to
discuss it with regard to the state of feeling in Glasgow and in Scotland,
as well as in the Presbytery, both with reference to the Sabbath, and
to a tendency manifesting itself, in some quarters, to lose all faith in
the Lord's-day, because losing faith in the only ground on which it had
generally been put in Scotland. My sincere desire was not to destroy,
but to build up; and my belief is, that what I have said will have this
effect on the minds of very many who will give my words their candid
consideration.

I call this pamphlet, treatise, sermon, — for it partakes of the character
of all, — the substance of my speech, because I have had to wi'ite it; and
whUe embodying every principle, eveiy doctrine, every fact, eveiy argu-
ment contained in the original speech, with every anecdote even which
may, at the moment, have escaped from my tongue, I have expanded
many portions of it, re-adjusted others, lengthened here, or added tliere,
to explain more fully what I meant and mean. A great part of the latter
portion was not reported in the newspapers, I am very sensible of the
unartistic form in which it appears — I cannot help it now. I leave it to
be fairly judged of as a whole.

Unless I had, to a large extent, anticipated the results of this discus-
sion, — so far, at least, as they have been personal to myself, — I should
not have engaged in it with such a feeling of pain, and such a solemn
sense of my responsibility to God as I did.

But having been enabled to accept the duty, which I believed, and
now believe more than ever, God, in His providence, had imposed on me,
I accept, in perfect peace, all the consequences, however deeply painful
to me, which the performance of that duty has involved.

Some of these results I much lament for the sake of others, more even
than for my own. I lament the spirit in which I have been everywhere
in Scotland criticized, and spoken of, and written of, by some who are
opposed to me. from the pulpit, the platform, and the press. A meaning

4 Preface.

has been given — studiedly, I fear, in some cases — to the expressions
regarding the Decalogue, which my words might possibly be made to
bear to a mind not willing to understand them; but which, even had it
been true and unmistakeable, might, in charity, have been pardoned or
left unnoticed, as simply bearing evidence of my insanity ! Strange to
say, the same words were quite understood in England, and by all who
sympathized with me in Scotland. I beg those who wish to do me
justice, to read the extracts from Baxter, quoted in my speech, and to
remember that these were read by me, as a part of that speech, at the
first meeting of Presbytery, and as expressing what I meant by the
abrogation of the Decalogue; and that, though not published then, they
were again read at the second meeting of the Presbytery, and thereafter
published in all the Glasgow newspapers, — and then let them say,
whether, with these passages as an exponent of my meaning, I have been
dealt with in the spirit of fair play, or of Christian charity, by very
many of my ciitics ?

I refrain from further alluding to all that has been uttered against me.
There is One who fully understands the sorrow which must be endured
by those who, seeking to do His will, are yet the occasion of creating
doubt in the hearts of those they love, regarding their own character, or
of adding, in any case, to the most intolerable burden that can weigh
down the spirit of man — that of dislike or of hate to a brother.

But I should be very ungrateful unless I acknowledged different results
from these — such as the Christian treatment I received from my brethren
opposed to me in the Presbytery, and from many Christian gentlemen
who, whether with me or against me, have spoken from the platform, or
written in the press, with justice and fairness on this subject, as well as
the lettei's of kind sympathy and of cordial agreement in my views which
have come to me, every day, from both clergy and laity of every deno-
mination; — most of all, as might be expected, from those of my own
Church. As it has been impossible for me otherwise to reply to these,
I take this opportunity of thankfully acknowledging them. But I hope
for results of more importance, and less personal to myself, from this
discussion. One of these I pray may be, and I believe will be, a Lord's-
day, in the slow, perhaps, but sure progress of Christian opinion, kept
on sounder grounds, with less of the spirit of bondage, and more of
the spirit of that true liberty of faith and love with which Christ has
set us free — a liberty which, the more it is understood and believed, can
never be used as a cloak for licentiousness.

I must, before concluding this long Preface, allude to some objections
to my speech, or rather to my speaking at all on such a question, or my
venturing to open it up in Scotland.

(1.) It has been urged against me that, after all, my opponents and
T, though starting from different points, come at last, practically, to the
same point— that of a holy keeping of the Lord's day; — why, then, it is
asked, moot the speculative difference, and not be satisfied with the prac-

Preface. 5

tical agreement? I reply, that if I and those who think with me — a
vast number in the Protestant Churches in this and otlier countries —
cordially give our brethren liberty to keep the Lord's-day in their way,
and to spend it in such a spirit, and for such reasons, as they believe
to be according to God's will; why should not the same liberty be
extended to us? Is this a point of difference in which there is to
be no mutual forbearance? Must xie alone be silent, or be reviled, and
our names associated with infidels, and put down as opposed to the
keeping a holy day to the Lord; nay, in some extreme cases, be spoken
against with as fierce a spirit as the Master was, when accused of
"having a devil," because He broke the Sabbath? It is full time, I
think, for such liberty being demanded, on our part, as our right.

(2.) "But it will give a handle to the ungodly, who will abuse and
pervert the Christian liberty you speak of, and which Christians only can
use aright. For the sake of the ungodly there must be a fixed law of the
Fourth Commandment." I am not aware of any gift of God, or of any
truth of God, which ungodly men have not abused and perverted since the
days of the Apostle Paul, and none more than the doctrine of Christian
liberty. But I am really not hopeful of the success of any eflbrt to make
the Fourth Commandment respected by ungodly men, who, in spirit
or deed, break one or more of the other nine. Many, alas! who profess
to reverence the Fourth, seem to have little regard for the Ninth.

(3.) "But it will give offence to many of the godly, and weaken your
influence; and we know how St. Paul, while teaching Christian tolera-
tion, warns us to beware how we offend even a weak brother." As to my
influence, I leave that in God's hands. All I have to do with is His
truth. As to offending weak brethren, there are, I think, few things
more grievously misunderstood than the principles and conduct of St. Paul
with reference to weak brethren, — while in his practice he yielded to
prejudice, he never by silence strengthened that prejudice, but ever in
his speech protested against it. If he did not condemn the weak brother,
who, esteeming certain things to be unclean, acted according to his belief,
but commended him for so doing; yet, at the same time, he testified
against that weak belief, and said, "/ know, and am persuaded of the
Lord, that there is nothing unclean of itself." He became, indeed, as a Jew
to the Jew, complying in love with many of his old religious customs and
prejudices. But why? — to lift the Jew out of the bondage of that very
Judaism, and to wean him from those very customs ; for in the same
spirit of love he never failed, by unmistakeable, frank,, and oj^en speech,
to protest against the Judaism, teaching that those customs were, in
Christ, done away, and that the Jewish " principles" of his brother ivere
prejudices. And so should it be with every Christian. Let us, in
action, and from love, come down as far as possible to meet our weak
brethren, and not cause them to ofi'end by what we do in things in-
different; but from the same love, and in order to lift them up into a
truer spirit, let us speak out the truth regarding the very points in which

6 Preface.

we think them weak, and to which, on that account, they may cling with
great tenacity and passion. Otherwise the feai- of giving offence by our
speech will degenerate into all that is mean, cowardly, and dishonest.
False impressions as to our real convictions will be given by our silence.
Every species of prejudice will be strengthened by those who should
remove them, and a better state of things made impossible, unless it
comes from without the Church, instead of from within. The weak
will not only be tolerated, but govern; and the strong will not be tolerated,
but, if possible, be crushed in the name of truth and of piety.
I have done ; —

"That •which I have done
May He within himself make pure."

As far as in me lies, I will not be dragged into any further contro-
versy on this subject. I leave the battle to younger men. I have spoken
in my place in the Church Court to which I have the honour to belong,
and I have spoken on a single point only of religious practice. I will
henceforth, as heretofore, give myself, not to this or to that point,
however true, within the whole range of Christian truth or practice;
but will preach Jesus Christ and Him crucified; and seek, with God's
blessing, to make those whom I teach true believers in Him ; and in
this way only, secure obedience to all His commandments, — which verily
are not grievous.

An apology is due to the reader for the length of this Preface and for its
egotistical character. But, in the whole circumstances of the case, I could
hardly help myself. The delay in the publication of the Speech has been
occasioned partly by my unavoidable absence from home, and partly by
the preparation of the Appendix. I beg to acknowledge my manifold
obligations to Dr. Hessey's Bamjiton Lectures, for both argument and
authorities; and also to the ample collection of the latter by Mr. Cox,
in his lately published volumes on The Literature of the Sabbath
Question.

SUBSTANCE OF SPEECH.

Moderator, — I crave the kind indulgence of my brethren — their
charitable interpretation of my words, and of the spirit in which I
now address them. I rely, and I am sure not in vain, on your
brotherly sympathy while I address you upon this most important
topic.

Believe me. Moderator, that nothing but an overwhelming sense
of duty could induce me to bring this subject before any Court of
our Church. It is always a great pain to me — far greater, perhaps,
than those who do not know me will give me credit for — to differ from
my brethren of this Church or Presbytery, and from none more than
from the friends who have now addressed you. It is a very great
pain, indeed, to differ from Christian men anywhere. To suppose
that I am indifferent to the opinion of my brethren — that I do not
care what they think of me, or what they say of me — would be
extremely false to the deepest, truest feelings of my heart. The
more I love my brethren, the more I desire them to love me; the
more I respect their judgment, and confide in the truth and
sincerity with which they utter their opinions, the more I crave with
my whole heart that they should give me the same credit. And
believe me. Moderator and friends, not the fear, but the certainty of
being misunderstood, — in some cases, perhaps, of being misrepre-
sented, — of hard words being spoken against me, of hard thoughts
being entertained of me by those whom I love and respect, — fills me at
this moment with great pain, and I might say nervous anxiety. At
the same time, sir, there are other things which I fear still more.
There is an awful danger to a man from being entangled by any
circumstances on earth to speak that which is false to himself, or
to be silent about that which he holds true before God. There
is danger, in this respect, not only from the irreligious world, but also
from what is called the religious world ; and danger to every Christian
minister, more especially to young brethren in the ministry, from
their characters or beliefs being suspected by those \yhom they
respect and love within the Church. There are dangers from true
disciples, and dangers from false disciples ; dangers from Pharisees,
Sadducees, and Scribes; dangers besetting us as Christian men and
Christian ministers from every side, and from ourselves most of all.

8 How the Question was hrouyht before the Fresbytery.

None of us are free from them; and our duty, therefore, is to carry
one another's bui'dens; to sympathize with one another; and, as we
shall answer to God, to do all we can to lay no stumbling-block in the
way of a brother's searching for and speaking out the truth, — nay, to
help him to do so before God. We should all fear lest our eye be
turned aside from the truth by influences of any kind, " orthodox "
or " heterodox;" remembering our Master's solemn warning, " How
can ye believe who seek honour one of another, and seek not the
honour that cometh from God only ? " There are two things to which
we must ever be true — conscience within and Christ above. When
these are lost, all is lost !

I regret very much, indeed, a word that escaped my respected
brother, in his introductory speech — he, I daresay, from his goodness,
not attaching so much weight to it as I do — when he spoke of my
dragging this subject before the Court. He did not know me, or did
not think, perhaps, at the moment, or he would not have spoken thus.
During the eight-and-twenty years I have had the honom* and privi-
lege — an honour and privilege for which I am every day more thank-
ful to God, and never more thankful than at this moment, when I feel
the freedom with which I can address my brothi'en, though in a
minority — I say dm-ing the eight-and-twenty j'ears I have had the
honour of being a minister of the Church of Scotland, I do not think
I ever brought forward before a Chui'ch Court anj'thing contro-
versial, or that could possibly diA-ide them. I have brought forward
many practical questions, — not speculative ones, or questions
of no practical value. You know this is true. But when others
have introduced questions of a difierent kind, I may have had the
unhappiness of opposing them. I would have j'ou remember the
peculiar circumstances in which the present distracting question has
been " dragged " by me before you. I have made it a rule never to
discuss questions of doctrine in public meetings. I do not blame
brethren for doing so in the City Hall, or anywhere else, if
such be their judgment. There are two places only where I have
done so,— from the pulpit and in Church Courts. I have always
preached to my ovm. people that which I solemnly beheved at the
time, Avilling rather, in six weeks afterwards, if necessary, to confess
from the pulpit that I was wrong, and mistaken in what I had said,
than to be untrue at the time; and ever resolved that I should
never be in that pulpit, for any consideration under heaven,
as a mere telegraphic wire, to communicate that in which I did not
myself believe, and with which I did not sympathize. The other place
in which I have spoken, when called upon to do so, in questions of
doctrine, has been in the Church Courts ; and there, with whatever
pain I have differed from brethren, I have always stated the opinions
which I honestly held. Well; in what circumstances am I placed here ?
For years I have preached to my people, not your view of the Lord's-
day, but another — one not based on the Sabbath law of the Decalogue,
as to the origin ; but based on the necessities of Christian worship,
and the authority of Christ and His apostles. I came here to hear-
this Pastoral. Had there been nothing in it contradictory to my own

How the Question was brought before the Presbytery. 9

convictions, or to the teaching I have given from the pulpit, I should
never have said a word on the subject. But I was placed in this posi-
tion : either not to read your Pastoral, — which would, in n3_y opinion,
have been highly disrespectful to the Prcsbyteiy, — or to read that Pas-
toral ministerially, and say, "I read these things, but I do not believe
in some of them;" — or, as my only other alternative, to come and state
to the Presbytery frankly why I did not assent to these points, or
acquiesce in them; and then, with that explanation, to request the
Presbytery to let me be free to express my dissent from these points.
These were the circumstances, sir, in which I brought forward this
question the last day that we met here. Nay, further, I beg you to
remember — and I do think you will give me credit for it — that though
quite ready then to have addressed you, I moved an adjournment, as
most of our members had gone to hear Mr. Gladstone, and I thought
the question too important to be discussed at a thin meeting, and when
those best acquainted with it were either not present, or not prepared
to oppose me with all the might of their knowledge and convictions.
The elaborate and eloquent orations we have been privileged to listen
to to-day, prove how much you have gained by delay, though they
add to my personal difficulties while arguing against them. Such
conduct on my part, I submit, was not "dragging" the question before
the Court, as if I were actuated by vanity, inconsiderate rashness, or
selfish ambition.

Now, while there are points on which I differ from you, still I am
thankful to say that there are many more points in your Address,
and in all that has been said, in which I most heartily agree.
We are all agreed in this Court, I am sure, in wishing, with simple
and sincere hearts, to know the will of Jesus Christ. I should hope
there is not one man here who would not, as far as he knows, die,
rather than do anything he felt to be against the will of his Master.
We are agreed also on another point, — that there is, and ever will be
in the Church, a Lord's-day. Nor do I think there has been any-
thing said, so far as I could catch, either in the Address, or in what
has been spoken, regarding the mode of keeping the Lord's-day, in
its right observance, in which I do not agree with you; nay, I may,
in some respects, possibly go further in my estimate of our duties
and privileges on that day. The points on which we disagree are
the historical origin of the Lord's-day, and the grounds on which
its observance is binding upon the Christian Church. I think that
your position is an inconsistent one. I think you are basing a
number of duties upon the Sabbath law of the Fourth Commandment,
and taking liberties with it, as contained in the Decalogue, which jou
have no right to do. I at once state, therefore, that I cannot, as a
Christian, accept of the contimied obHgation of the Sabbath law of
the Fourth Commandment; while, at the same time, I have perfect
faith in the Lord's-day.

But let us suppose, brethren, that we could not, in the end, agree
in our views regarding the Bible "law" as to this day, while v\-e
might agree as to Christian practice on it ; — that you, on the one hand,
should maintain, — what, I am quite sure, you do most firmly and

10 Mutual Toleration of Differences.

earnestly believe,— that your present position is the only sure and
right one ; nay, even that you were persuaded that the Sabbath
should fall up"on the seventh day of the week; while I, on the
other hand, maintained with equal sincerity and good conscience my
beUef that the Sabbath of the Old dispensation was abrogated, or had
been lost or absorbed into something far better, because belonging
to the New, — and that too upon apostolic authority; — then, even
with such a difference of opinion as this, I would confidently ask if
there is a single case that could conceivably occur in the Christian
Church in which we might be more clearly guided in our relative duties
by v/hat the Apostle said in reference to the keeping of days in the
Epistle to the Romans ? If his principles, evolved from the very nature
of the New dispensation, cannot apply to our case, they cannot, as
far as I see, apply to any. Hear what he said, and hear it, behevhig,
as you truly say you do, that the Fourth Commandment was then bind-
ing on Christians : — "One man esteemeth one day above another;
another esteemeth every day alike. Let every man be fully per-
suaded in his own mind. He that regardeth the day, regardeth it
unto the Lord ; and he that regardeth not the day, to the Lord he
doth not regard it. He that eateth, eateth to the Lord, for he glveth
God thanks ; and he that eateth not, to the Lord he eateth not, and
giveth God thanks." And if any of us imagines, that because he
is right in his views of this or of that day, therefore his brother,
who differs from him on such outside details, is necessarily wrong,
what said the inspired Apostle— who was " persuaded of the
Lord " that there was nothing unclean of itself? Did he say. If
I am right, you must be wrong, and therefore you must act as I com-
mand you ? No; but in the charity of Christ he said, "To him who
thiukcih it is unclean, to him it is unclean." Oh ! blessed Hberty of
the spirit of truth, which we must strive to see and learn! I remind
you of this now, dear brethren, that you may bear with my difference
of opinion, as I seek to bear ^vith yours; and that you may hear me
at least with kindly feelings, though what I am about to "feay may
probably pain you. For in thus freely speaking my mind, I am speak-
ing in defence "of at least fair Christian liberty, and demand, therefore,
in Christ's name, and under the Magna Charta of our common
liberties, bestowed by Him on His Church, that you do not, in this
matter, either despise or judge me, were even the day I "regard unto
the Lord" different, in its origin, character, and objects, from yours.
Let me, then, proceed with my argument. Now, I admit that
upon this Sabbath question nothmg original can be said. I do not
profess to say anything original. If I did, it would be a strong
presumption that I was wrong. Our sober duty, however, is to
weigh the already complete and exhaustive evidence, to judge fairly
of what can be said and has been said on both sides, and to endea-
vour wisely to apply whatever principles we thus arrive at to the
solution of the complex practical problems to which our every-day life
and the present condition of the Church and of society give rise. We
are bound to be persuaded in our own minds, and not because
others are persuaded.

The Fourth Commandment : its Nature and Ohjects. 11

Let us, then, briefly inquire as to the nature of the Fourth Com-
mandment. What is it '? Under what obhgations does it really
place us, for the discharge of which we are responsible to God ?
As to its letter, it is clear, for example, that it authoritatively
binds us to keep the seventh day holy.- It is not a seventh — that
is, in my opinion, not fair criticism. Indeed, I am not aware that
this has ever been seriously questioned, except perhaps by those who,
judging from their line of argument, fear that the elasticity of " ct day "
is required to make the commandment applicable to the whole world,
while ^'the day" would seem to favour the conclusion to which they
object, that it was for a limited portion of the globe only. Further,
the Sabbath of the Fourth Commandment was from evening to even-
ing.! It began upon — what we should call — the Friday evening, and
ended upon the Saturday evening. This fact is of some importance as
telhng on social habits. You remember, doubtless, what Michaelis
makes of this, shewing the much more favourable position in which
the Jew was placed in the fine climate of Palestine, as compared
with the Christian, especially the poor Christian, in the cold, damp
climate of Northern Europe. The Jew, he reminds us, might, for
example, have his hot dinner on the Friday afternoon before the
Sabbath began. In the delicious climate of Palestine he might have
on the Sabbath his milk, his grapes, — all, in fact, that he could desire
in hot weather; and then, when the evening of Saturday closed, he
might have his hot dinner again. This, as a fact, bears very
materially upon the question of breaking the Fourth Commandment,
as it has been hitherto explained in Scotland, where men seriously
talk of the sin of cooking a hot dinner on Sunday!

Then, consider further, the objects of the Fourth Commandment.
The Sabbath was, no doubt, a grand witness for Jehovah as the
Creator of the world, but especially for that Creator as being the veiy
same God who had brought the children of Israel out of Eg}-pt.
It was also a blessed day of rest, and I doubt not, to the spiritually
seeing Jew, was a shadow of better things to come. It is a fair ques-
tion, indeed, how far the blessed rest secured by the Jewish Sabbath
was at all connected with puUic worship.]: I certainly am very much
inclined to think that it was more of an end in itself than a means
of attaining anything higher, beyond that of individual worship and
social instruction — not necessarily by Levites — on Divine things.
For let us recollect the circumstances of the country. How, for
example, could there have been any united worship upon that day?
You may force the word " sanctify" to mean that, though it may
also mean simply " separate," or " set apart." But if j-ou mean
jyuhlic worship — where could that worship have been performed,
according to the Mosaic law ? Synagogues did not exist for a long
time after the giving of the law. The question of their origin is a
difficult one. They were not Mosaic, but began probably about
the time of Ezra. The convocations that are spoken of up to
that time were connected with the sacrifice at the Tabernacle or
Temple; for social worship was then connected so much with a place,
* See Appendix A, f See Appendix B. J See Appendix C.

12 The Fourth Commandment not Obeyed:

either at Gilgal, or Gibeon, or Sliiloh, or in the Temple, or wlier-
ever the Ark was, that to enjoy it in Palestine every " Sabbath," as
we do now in Scotland, was for ages physically and " ecclesiastically"
impossible. There was of course on that, as on every other day,
individual worship ; but when you are running a parallel between
the Sabbath of the Fourth Commandment as observed by the Jews
in Palestine, and the Lord's-day as enjoj-ed by Christians, jon can-
not prove that there was anything among the former corresponding
to our worship in our churches.

But I beg to call your attention to the Sabbath as it has commonly
been described and enforced in this country. Not content with the
character of its employments as described in the commandment itself,
we have habitually explained the day, by the light of all the comments
in the Pentateuch and Prophets on it, as the Jewish Sabbath ; and then
we have said to our people, this is the Christian Sabbath, which is
of perpetual obligation. Now, we must keep in mind that there
are not two Sabbaths described in the Old dispensation; — one that
was comparativel}' easy; and another which could not be relaxed, but
was binding in jot and tittle like a moral law, and to the breaking of
which many pains and penalties were annexed. We have one law
in the Decalogue, and out of it; one law, which, if it laid men under
a moral obligation to keep it at all, obliged them to keep every jot
and tittle of it. There can be no trifling with it either as a moral
law, or as a positive command given by God.

If this account is correct, then I dare to affirm, without fear of
contradiction, that we do not practically acknowledge ourselves bound
by this commandment. It is not to the point to say that we keep it in
spirit. "We have no right, I repeat, thus to tamper with it, or to
let " one jot or tittle" of this law pass away, if it be of " perpetual
obligation," until it is all, and in every point fulfilled by us. The
day of the week; the hours and measm'e of the day; what may, and
what may not be done on that day; each and eveiy point as defined
in the commandment itself, or as explained by what we assume to
be its authoritative comments, must be kept. We dare not alter a
letter of what has been written by God's finger on tables of stone, if
what He has written is for iis. Now, in this sense the command-
ment is, I allege, not kept by any of us. One Christian man only
that I know of in this city — I mean Mr. Begg* — seems to me to carry
out logically the premises which have been here assumed as true, for
he has kept the seventh day from evening to evening for thirty years.

We do not keep the day; and in a hundi'ed things we do on Sun-
day what it would have been unlawful for the pious Jew to have
done on his Sabbath. f Our servants do servile work, — light fires,
make beds, clean out our rooms, cook our dinners, &c., and probably
di'ive those to church who have carriages. This is too notorious to
be insisted upon ; and so, many men feel themselves to be in an
inconsistent position, and try to get out of it, just like my excellent
friend Dr. Maeduti', who, while he holds so firmly to this Fourth Com-
mandment, would allow to be done upon his Sabbath what would
* See Appendix D. f See Appendix E.

Some Bad Results from Attempting to do so. 13

have horrified any pious Israelite of any age or time. Dr. Macduff
does it because he cannot see any ill in it. He uses his own good
Christian common sense, walks in the spirit — but yet, unfortunately,
as I think, for my friend's consistency. I maintain that, whatever
we clergy may say to the contrary, unprejudiced laymen see in our
conduct a manifest inconsistency. I was very often inconsistent on
this point, I admit, when I believed as you did. But should any
man try to be consistent, and to keep the commandment as it has
been-described from the pulpit and in tracts by those who lay burdens
on men's shoulders which they, perhaps, do not carry themselves —
then what follows ? Asceticism does. Not, however, that I am one
who would despise an ascetic for conscience-sake. It is often a gi'and
visible triumph of spirit over sense, from conviction, however
erroneous. And this asceticism, or Judaism, I cannot help seeing
in the old Covenanters — noble men, who, if they did not fight for
the liberty of others, fought at least for their own, and have preserved
the independence of our country. These men had a strength and
backbone in them which was grand. They would have been chief
among the tribes of Israel. I read, for instance, of James Howie
of Lochgoin, who, when passing along the moor bogs, and just
as he was treading on the moss, saw a broken jar full of coins,
(still preserved in his family) ; and when some of his boys — as I
suppose we should have done ourselves, even under the Fourth
Commandment — rushed to possess themselves of them, the old man
said, "No, don't touch them; it is the Sabbath of the Lord;
pass on." I say he was a grand Christian Jew, that. I admire
him. I am not prepared to say that I should not have been tempted
to secure the gold on Sunday, had it come my way ; but I am sure
I should have given it to the old man on Monday morning — every
farthing of it — from sheer admiration of his grand self-denial.

But there have been other results than mere asceticism from the
views I am comparing and combating. I think that the tone of
teaching, in general, throughout Scotland, which has logically sprung
from this view regarding the Sabbath law of the Fourth Com-
mandment, has produced in our country a Judaical spirit, which
I think is to be deplored, and ought to be kindly, but firmly
exposed, in order to be changed into the true freedom of the
Christian life of faith and love through God's Spirit. Look, for
example, at the state of most districts in the North of Scotland
where this teaching has had full and uncontrolled sway. I might,
without any unkmdly feeling, challenge any Free Church Minister,
— and perhaps I might extend the challenge to those who, in my
opinion, are still freer — to some of the Established clergy also in
those districts, — whether he would dare to shave on Sunday morning,
and let his people know it ? "Would not his influence be weakened,
and his piety suspected? Take another illustration of what I
mean, A friend of mine, a deacon of my church, went with a
party to fish, the other summer, in one of the outer Hebrides.
He was living with a good man, but an out-and-out Jew. My friend
had a nice ham, a few slices of which he wished to cook for breakfast

14; The Fourth Commandment not Obeyed:

on Sunday morning. His liost did not refuse to cook the ham, for a
Highland Jew, as well as a Palestine one, likes his food. So John
began to slice the ham until he came to the bone, when he put down the
knife and said, " I would rather not !" "Why, John ?" " Because it is
the Sabbath." So my deacon had to saw the bone, when John con-
tinued the cutting of the ham. I don't "despise" John at all for his
scruples. He acted according to his light. I state the fact only as it
illustrates the feelings and practices of thousands in the North
regarding the Lord's-day;- and only by such facts, however trifling
they appear to some, can the state of feeling in a country be
understood. I could give innumerable illustrations of the same
sort, to shew how hide-hound people are by the letter. And, alas !
many of the clergy themselves have become slaves, and have conscien-
tiously forged the very chains from which they cannot now escape,
even while feehng their bondage. To the best of their knowledge, I
beheve, and with perfect honesty, but not seeing a more excellent way,
they have been so driUing their people into the Jewish Sabbath
and all its Jewish details, that they are now in a position from
which they can hardly emancipate themselves, without such an
apparent inconsistency on their own part, and such a shaking
of the faith or prejudices of their people, as they fear to encounter,
— a very painful position, in which I heartily sympathize with
many a brother.

But is this Judaism confined to one part of the country only ?
I grant that our freedom has been immensely increased. Senti-
ments to-day even have been uttered that no minister would have
dared to have spoken a few years ago. I think we owe much of
this liberty, not to the clergy, but to Christian laymen, who have
not been so much bound by their position as we have been, and
also to the leaders of opinion beyond our country who have uncon-
sciously fought for us. But there is even now in Glasgow a vast deal
of Judaism; while things have been done, within our memories, by
clergy, magistrates, and police, in the way of interfering with others,
which, thanks to public opinion, would not be tolerated now.f Yet
even now, for example, some will worship with an instrument in
Church, and yet will not do so in then* own houses. They will train
up little children to keep the Lord's-day as if they were old apostles.
And in regard to walking on Sunday by those who need it for health,
or for recreation, — about which I rejoice to hear the sentiments
of my friend, Dr. Macduff, — I ask you, sir, whether Christian men —
whether from the effects of long teaching or mere prejudice, I do
not know — would not have been, a few years or even months ago,
very much shocked at his sentiments ? I myself having incidentally
mentioned, in a speech about a North-End Park, that I thought on the
Sunday evening working-men might enjoy God's fair world with their
famiUes, was publicly spoken against, and of course impeached
as exhortimi men to spend the evening in that way only, when I had
an extra service in Church for them! There was a howl got up
immediately for my daring to say this. But, with the exception of
*See Appendix F f See Appendix G.

So)ne Bad Results from AttemjHiuf/ to do so. 15

my friend Mr. M'Gregor, ■v^•ho was present at that meeting, I never,
until now, heard another clergyman speak out in my support.
I can assure you I was horrified at such gross Judaism. It made
me, I might say, almost tremble for the condition we were in
in Scotland, and feel that we were standing on the edge of a
slippery precipice, over which many might suddenly full into utter
disregard of the Lord's-day. It revealed a state of matters that
might induce a terrific reaction as a protest against such ignorance
and' such cruelty; and all in the name of our Father in heaven !
Only think of it ! We get parks for those working-men — men
who rise at five o'clock in the morning, and drudge through life dur-
ing the day, and come home weary at night — and we have, hitherto,
practically said to these men, in the name of the Sabbath of the
Lord, " Kennel up into yom- wretched abodes ! " Who dares deny
it ? For what else was I blamed, I should like to know ? Against
what else was the cry raised ? And let Dr. Macdufi" beware, or he will
have the cry against him too. And to put our Judaism beyond a doubt
in this respect, let me remind writers of kind and sensible Pastorals,
that om* own General Assembly, as late as 1834 — I quote second-hand
— in a Pastoral addressed to our churches, declared walking on Sunday
to be "an impious encroachment on one of the inalienable prerogatives
of the Lord's-day." * That is what I call clerical Judaism. The
same thing comes constantly into play. It comes in contact w'ith
the merest trifles as " an everlasting No." Wet or dry, can we take
a cab ? — No. Why ? — The Fourth Commandment. Dare we have
a hot joint for dinner on Sunday ? — No, Why ? — The Fourth
Commandment. Can we walk out with our children on Sunday '?
— No. Why ? — The Fourth Commandment. Can we let young
children amuse themselves in any way on Sunday ? — No. Why ?
— The Fourth Commandment ! f And so on in innumerable trifles,
in a way, the reasonableness of which no man can see or feel. In
this spirit have I heard a person lamenting the passing away of
religion. "In my day," he said, " we walked to the kirk on the
top of the causeway, and never boo'd an e'e ; and sat in the kirk
and durstna tak' our e'en aff" the minister; and then cam' hame;
and then we were chasteesed" — he meant catechized — " chasteesed
a' nicht on the carritch." And can we, until such a state of things
as this is boldly and fii-mly exposed and denounced by us clergy, as
ignorance of the will of our gracious Father, go to the people and
say, " You are to be cheerful; very cheerful on this day?" I grant
you that our Pastoral expresses on the whole a diflerent spirit ; but it is
difiicult to discover it as a legitimate consequence of a belief in the Sab-
bath of the Old dispensation as of perpetual obligation. What more
remarkable proof could I give of the presence and influence of this spirit
with which our habits of mind are imbued, than what was said at the
recent public meeting in our City Hall about Sabbath trains ? A clerg}--
man from England, of our own city, — for whose Christian character I
have the highest respect, — stood up, without one single person to
dissent from him, not even my friend Dr. Jamieson, who was present,
* See Appendix H. + See Appendix I.

16 The Fourth Commandment not Obeyed:

and said, as a proof of how strictly lie had been accustomed to keep
the Sabbath, that he had never seen a hot joint of meat on Sunday
till he came to Scotland; and never had been in a carriage on Sunday;
and then, speaking of Sunday travelhng, pronounced the judgment,
that any man who travelled on a railway on the Lord's-day could not
have in him the love of Christ ! What Sabbath-breaking could be
so bad as the utterance of such a sentiment ? And this is just one
of the dangers of enslaving people to the letter, instead of leading
them up to a spirit and life in Christ ; that we get a style of religion
w-hieh strains at gnats, and swallows camels ; which tithes mint, anise,
and cummin, and omits the weightier matters of the law — judgment,
mercy, and faith ; and which has a constant tendency to substitute
outward forms, shibboleths, phrases, even tones of voice and
pecuHarities of manner, for the genuine life which is in and by Jesus
Christ, — yea, alas! in many cases, the hate of the old Pharisees
at the alleged breaking of an outward rule, for that Christian love
which is the fulfilling of the law. "With unfeigned sorrow, God knows,
I utter this; and greater sorrow must I, or any man, endure, who will
dare expose it, though with no other wish than to lead brethren
to a truer and nobler position.

It strikes me, again, that this same " Scottish Sabbath" of ours is,
in some respects, more rigid than even the Sabbath of the Phari-
sees in our Lord's time. Let me illustrate what I mean. When
the late Lord Palmerston was here, I had the honour of being asked,
with others, by the Lord Provost of the day, to meet him at dinner on
Sunday. A most excellent lady, whom I veiy much love and respect,
came to me in great anxiety afterwards, saying, " I have to ask you
one question: Did you dine with Lord Palmerston on Sunday?" I
said, " No, my friend, I did not." " I am so thankful to hear it," she
replied; "I was sure, however, you would not have done so." I said,
" Pray do not mistake my principles. That evening happened to be
one for my preaching to the working-classes, and I thought it would
be, to say the least of it, in wi-etchedly bad taste if I gave up my
lecture even to meet so agi-eeable and distinguished a person as Lord
Palmerston; but otherwise I would have gone with pleasure and a
good conscience. Kemember," I added, " that our Lord dined with
a Pharisee on Sabbath."

Dr. Jajjieson — Was it on Sabbath ?

Dr. Macleod — I have never heard it doubted.

De. Jamiesox — I rather think not. It was after sunset on the
Sabbath.

Dr. Macleod — Well, it was after sunset I was asked to dine with
Lord Palmerston! My friend exclaimed, "Oh, surely not!"
" Saint Luke mentions it," I said; "yet do not infer from this
that we are all to have dinner-parties on Sunda}-. We must
obey the spirit, not the letter."

Without illustrating my position further, it does humbly appear to
me, that our attempting to combine the perpetual obhgation of the
Sabbath law with the Christian liberty of the Lord's-day,— to im-
press men, on the one hand, with the strictness of the letter, instead

Some Bad Results from Attempting to do so. 17

of lifting them up into the spirit of obedient love, and then, ever
and anon, to relax that letter when convenient — produces confusion
and doubt. Men are wavering between a rule and a spirit, — some-
times following the one, sometimes the other; hardly knowing, or
guessing in darkness, what God's will is. I am quite sure, also,
that very many are induced to do many things which, although quite
innocent, they have yet been taught to beheve are wrong, and
that -morality is thus weakened. Things which God hath cleansed
are called unclean. Heavy burdens are laid on weak and uninformed
consciences which God has removed; and all this tends to w'eakeu
the authority of conscience, and the'reverence due to it in regard to
what is moral law, or eternal right and wrong. An excellent elder of
another church in Glasgow once asked me, "Did you preach in
your church that a man might, if he pleased, walk on Sunday ?"
I said, "Yes, I did; and I confess it to the whole world." " Well,"
he said, " I am thankful for it. I always walked, — but I went out at
the back-door." As another example, I was told by an English
barrister, that on one of the English circuits, when a very stringent
assize discourse had been preached on the breach of the Sabbath as a
great source of crime, the presiding judge remarked to the preacher,
that he quite agreed with him, but on very different grounds from
those adduced in his discourse, inasmuch as, in his own ex-
perience, he traced the beginning of much crime to the fact of the
young being trained up in the habit of doing many things
on Sunday which they believed to be sins, though in themselves quite
allowable, in forgetfulness of what the Apostle says, "When I was
a child I spake as a child, I understood as a child, I thought as
a child." These illustrations may be sneered at as unbecoming
levity and mere trifles; but they shew how the wind has been
steadily blo^\'ing; and every man can add to them evidences of the
same breeze — sometimes a gale — from his own observation.

Another result of our teaching is not without danger, espe-
cially to our people when abroad, who have not learned the real
spirit in which the Lord's-day should be kept; and that is, the idea
of a Scottish Sabbath being, as it were, an institution peculiar to Scot-
land, and sacred only within her borders, and to be kept on grounds
that are not suited to every country under heaven. For myself,
I have never seen any reason for keeping the Lord's-day when
abroad, differently from what I do w^hen at home. But, I regret
to say, this has not been my experience of many Scotchmen
who have, in Scotland, held rigidly to the Sabbath law, — a fact
which, if it were necessary, I might illustrate by notable examples.
I have never yet met abroad that minister or man who did not,
even after preaching a sermon, take a walk — a sober, pleasant walk ;
in Switzerland, for instance, to enjoy its scenery ; or on ship-board,
for hours on the deck, enjoying society and the sea. I never met a
countryman in Jerusalem, or Moscow, or anywhere else, who did not
do so ; and yet, in an Edinburgh Presb3'tery — recollect, in the nine-
teenth century — a most respected and intelligent clergyman, a few
years ago, expressed his amazement at the state of religion in Stras-

IS In what respects the Decalogue is Abrogated.

burg, because, when he called with a letter of introduction on a
clergyman, he found him — doing what ? Dancing, or drunk ?— No ;
but walking on the ramparts on Sunday ! Once more, suppose I were
to open schools in Glasgow on the Sunday morning, for wretched
outcasts, — boys who work to support their widowed mothers from
seven in the morning till eight at night ; who cannot get education
unless the pale-faced creatures sit half-asleep at a desk after their
heavy work is done, to learn to read and write until nine or ten,

a torment which you and I would never think of inflicting

upon our own boys and girls, — were I to take these creatures,
playing in the kennel; going about the streets, and perhaps tempted
to steal ; growing up in ignorance of all religious truth, and the means
of attaining or communicating it by reading or writing; and if, along
with religion, I were to teach them these branches, adding the comforts
of a warm fire, and possibly some food,— are there not hundreds who,
believing they did God a service, would protest equally against the chil-
dren learning to read or write as against their " playing " on Sunday,
and denounce me as a dangerous revolutionist, who wished to destroy
the day of holy rest and worship ? If not, a marvellous revolution
has come over us ! Well, Dr. Thomson, Dr. Chalmers, Dr. Guthrie,
preached for such schools, and I have had the honour of doing
the same, at Stockport,— and we did right in this. But how
many would be disposed to think, " Oh ! that was only the Sabbath
on the other side of the Tweed !" Is there no temptation, therefore,
I ask, from this constant talk about a Scottish Sabbath, to make men
think that what might be very ^\Tong in Glasgow, is quite innocent,
or even right, in London or Paris? Is there no danger here?

The conclusion to which I have been forced to come is, that the
Sabbath of the Fourth Commandment is not binding upon the
Christian Church. The answer to this is, — that it must be so, be-
cause it is contained in the Decalogue, and that the Decalogue is
the moral law, and as such is necessarily of perpetual obligation.
This might be conclusive if no distinction could be made between the
Decalogue and the moral law, and both were identical. But this
assumption, if carefully considered, might involve serious difiiculties
when endeavom-ing to reconcile the change of any portion whatever,
and on any authority whatever, of a moral law, and one, conse-
quently, of" perpetual obhgation. The more you describe the circum-
stances in which the Decalogue was given and received, in order to
impress its binding character upon men, the more solemn awe you
cast around the " Ten Words,"— the more puzzling must it appear
how any one of these words could, in any degi-ee, or to any extent, be
modified by changing the day or anything else, unless by an au-
thority as undoubted as that 'by which it was at first promulgated.
But on the supposition that there is a real distinction between the
moral law as contained in the Decalogue, and the Decalogue itself
as a covenant between God and Israel, no such difficulty wall be
felt ; but harmony only perceived between the authority of the Old
and New, and in our duty in relation to every portion of God's
revealed will. We can easily understand such a distinction as

In what resjjects the Decalogue is Abrogated. 19

this in the case of a marriage contract, \Yhich might impose, under
heavy penalties, certain duties on a husband, such as, to pro-
tect, shelter, and support his wife, — never to strike her, never to
starve her, never to desert her, &c. These very same duties,
while binding on the husband because in the contract, would
be felt to be binding on him also because he was a man, not
a brute — a Christian, not a heathen; and would remain in full force
were the contract abrogated which contained them. Now, it does
seem to me that such a distinction as I have alluded to is re-
cognized in Scriptui-e. The Decalogue, or the Ten Words, was the
sum and substance — the essence, so to speak — of the " covenant"
which God made with Israel. Hence it is said, " And the Lord
said unto Moses, Write thou these words: for after the tenor of these
words / have made a corenant with tJtee and with Israel. And ho
was there with the Lord forty days and forty nights ; he did neither
eat bread, nor drink water: and He ivrote upon the tables the
vords of the covenant, the Ten Commandments.'" Hence, also,
these tables are called, in the Epistle to the Hebrews, " the
tables of the covenant;" and the chest which contained them,
is named "the ark of ^//e covenant." This supposition sufficiently
accounts for the fact, that there are in the Decalogue, viewed as the
"words of the covenant," allusions pecuHar to the past history and
future prospects of the people with whom that covenant was made :
such, for example, as, " I am the Lord thy God, which have brought
thee out of the land of Egypt, out of the house of bondage," — a
blessed deliverance indeed, but which does not apply to us as Gen-
tiles.- I was never brought out of Egypt, nor out of bondage, for
I am not of the Jews according to the flesh ; nor am I, like the
member of a " caste," virtually descended from them, for I am born
of God. In like manner, the promise annexed to the Fifth Com-
mandment is local and temporal.!

Dr. Jamieson — It is repeated in the Gospel.

Dk. Macleod — Yes, it is, indeed, quoted in the Epistles as the first
commandment with promise ; and this shews its importance for all
time. But the promise itself is one which, from its very nature, can-
not be literally fulfilled to us, but is evidently local and temporal.
There are also many Christian duties which might, without due
consideration, seem to be based on Old Testament commands, when
there is yet no connection between them, except that of some inner
abiding truth, — as, for example, when the duty of supporting the
ministry is, by the Apostle, enforced by " the law," " For," he says,
" it is written in the law of Moses, Thou shalt not muzzle the
mouth of the ox that treadeth out the corn." But is this the
"law," therefore, of the Christian Church for the support of the
clergy?

Now, it is the Decalogue, viewed in this aspect, as written on
" the tables of the covenant," and including necessarily its Sab-
bath law as the sign of the covenant, which I presume to think
has been abrogated by being nailed to Christ's cross, J with the

* See Appendix K. t See Appendix L. t See Appendix M.

20 In what respects the Decalogue is Abrogated.

■whole Mosaic economy, and buried in the grave with Jesus.
Hence, as the Apostle says, with reference to this whole " covenant,"
including, consequently, the law of the Sabbath, " Blotting out
the hand-writing of ordinances that was against us, which was con-
trary to us, and took it out of the way, nailing it to His cross ; and,
having spoiled principalities and powers, He made a show of them
openly, triumphing over them in it. Let no man, therefore, judge you
in meat, or in drink, or in respect of an holiday, or of the new moon,
or of the Sabbath-da5's : which are a shadow of things to come ; but
the body is of Christ." But the moral law, on the other hand,
obviously rests on a totally different basis from the " ten words " of
the " covenant." Its precepts, as moral duties, are binding on
us, because they are true and right in themselves; and they are
not true and right because they are in the Decalogue, but they
are in the Decalogue becausg they are true and right. All moral
law is, moreover, discoverable by the moral nature of man, so that
Gentiles who have not " the law," as written on tables of stone
by the finger of God for the Jews, have, nevertheless, the same law,
in so far as it is moral, written on their spirits by the finger of the
same God. Surely on this ground we may aflirm, without doubt or
offence, that the law of the Fourth Commandment, from its very nature,
is not moral. To worship God, and to set apart a fixed time for that
worship, may indeed, with some truth, be called moral; but, to
say the least of it, it is doubtful whether even the duty of worship
can be found in the Fourth Commandment, though possibly it may
be inferred from it ; for it must be admitted that there is not one
hint in it about worship, but only of sanctifying the day, or of setting
it apart for rest. And in regard to what really is contained in it —
even though rest were a moral duty, because a physical and social
necessity, yet a command to rest on the seventh day, with children,
cattle, strangers, &c., is obviously not a moral law, but a positive
enactment, binding only on those to whom it is given. To abrogate
a positive command by competent authority, is possible; but to abro-
gate a moral law, is impossible by any authority whatever. The Sab-
bath may be abrogated, and the covenant of which it was a sign ; but
who can abrogate a moral duty, or make right and wrong exchange
places? The Decalogue, as a marriage contract, may pass away;
but Decalogue or no Decalogue, ever}^ commandment in it, in so far
as it is moral, must be of as perpetual obligation as the law of dutj/
to God and man.

I therefore do not believe in the continued obligation of the
Fourth Commandment.

But should we come to the conclusion, that the Decalogue, as
God's covenant with Israel, has been abrogated, while we, as
Christians, have still to do with it as an expression of moral law in
the true sense of the term, the practical question remains, What
use are tve to make of it ? and how do we stand related to it ? For
example, — is this, we ask, " the law" by which all of us must now
reach, or by which any of us have ever reached, a knowledge of sin ?
If any man who has never known or realized the evil in his own

The Moral Law and the Gospel. 21

heart ; its fearful corruption, and the results and evidence of this in
thought, word, and deed; his want of love to God and man; his dire
opposition to God's holj will; his hase selfishness, pride, and unbe-
lief; his hatred, malice, and uncharitableness ; his unprofitableness
as a servant; his abuse of his talents; and most of all, that which
is Veiy sin itself, and of which the Spirit specially convinces us, — the
not believing in Jesus, and the consequent unlikeness to Him ; — if
such a man, I say, is to be taught to know what he is, and to feel
his evil condition by seeing his guilt in a broken law, whither, for
this end, are we to send him ? To Exodus, or to the Gospels and
Epistles ? To Sinai and the Decalogue, or to Calvarj'- and Christ ?
"Which will most enlighten and convince the conscience ? Let the
experiment be made by any earnest man. For myself, I should
be ashamed not to declare before the world, that one intelligent
look, by faith, of the holy and loving Christ, would crush me to
the dust with a sense of sin, which the Decalogue, heard even from
Sinai, could never produce. Never by the Ten Commandments could
I be so convinced and humbled, even when perceiving their spiritu-
ality, as I should be in seeing law^ or God's holy will, expressed
in what Christ ivas and was not.

Must I go to the Decalogue for justification ? No Christian
asserts this. Jesus is my justifier. I am justified by faith. He
is the end of the law for righteousness to all who believe.

Must I go, then, to the Decalogue for a rule of life ? Am I
obliged, by any moral necessity, to pass by the teaching of the
Apostles on every duty, with all that is described by them as life
in the flesh and in the spirit ? — and must I go to the Decalogue,
saying, There is no rule full enough and spiritual enough for me
in Apostolic teaching, so I must find it here ? Must I pass also
Jesus Christ and His life as a revelation of duty, and His laws
as its expression, and say, there is no rule sufliciently explicit, search-
ing, and directing, revealed for me even in Him ? — and must I travel
upward until I search the Decalogue to find rules of life clearer,
fuller, and more able to guide me than all I have left behind ? If
any man means to assert this, or anything like this, or anything ap-
proaching to this, then I can only say, that I cannot understand him !
Christ's life is itself a sufiicient rule; — in Him all God's moral law, as a
rule of life, is summarily comprehended. If men must have it evolved
into principles of conduct expressed in words, they will find it in such
as these : — "All things whatsoever ye would that men should do unto
you, do ye even unto them ; for this is the Law and the Prophets."
" Love is the fulfilling of the law." "All the law is fulfilled in
one point, Thou shalt love thy neighbour as thyself." If we wish
a fuller exposition of the law of duty to God and man, we shall find
it in the Sermon on the Mount, and in all the Gospels and Epistles.
If this will not suffice, I fear the Ten Commandments will prove still
more insufficient; and that conscience, as the last resort, and the;
reflection of the moral law, will not be more clear or full. To go
from Christ, then, to the "law" for a rule of life, would be to
me like going from the sun at noon-day to the moon at night, for

22 The Moral Law and the Gospd.

light to guide me on my journey. It does not seem to me to be
true Gospel teaching, to send me iirst from Moses to Christ for par-
don and grace, and then to send me back again to Moses for a rule
of life. Moses was the servant, Christ alone is the Master. In the
presence of Moses and Elias, God said, " This is my beloved Son;-
hear Him!"

But after all, what is "the rule of life" to a believer? Is it a
series of rules? No, it is life itself; it is that which is the true life
of the soul ; the right condition of the spirit toward God and man, out
of which all right thought, right feeling, right action, must come ;
that life which is derived from, and sustained by Christ. And what
is that ? What but love to God and man. All rules are but channels
cut out by our wise and gracious Master, along which the water of
this divine life in the spirit ought to flow, and loill flow.

To the believer Christ is all in all. Through Christ he finds
peace with God, being reconciled to Him by His atoning death, and,
receiving the adoption of sons through His Spirit, he cries with the
spirit of freedom and of love shed abroad in his heart, " Father ! "
He abides through faith in Christ, and as a disciple, is disciplined
to "learn Christ;" — and to put off" the old man, with his affections
and lusts, and to be renewed in the spirit of Ms mind; and to put on
the new man, which, after God, is renewed in righteousness and true
holiness. In one sense the Christian is above law as mere rule;
inasmuch as he walks according to " the spirit of life which is in
Christ Jesus;" and as he has received the Lord Jesus, " so he walks
in Him," "rooted and built up in Him." He can say, "I am
crucified with Christ, nevertheless I live; yet, not I, but Christ
liveth in me; and the life I live in the flesh, I live by faith
in the Son of God, who loved me, and gave himself for me."
To such a man, as living in the Spirit and following Jesus, it
would make no possible practical difference if he never saw the
Ten Commandments. Let us beware, then, of giving them a
place which the Lord alone and His Spirit should occupy.
But "do we then make void the law? God forbid! "Yea,
we establish the law." " The law was given by JNIoses, but grace
and truth came by Jesus Christ."

If you ask me, then, to keep the Sabbath law, you must prove to
me, as being under law to Christ, that I am to keep it as con-
tained in the law of life which is in Christ, or as sanctioned or
enacted by the Master. What precept, what duty imposed on me
as a Christian, do I fail to find in Christ, that I must go back to an
earlier stage of His kingdom and government in order to find it ?
Where, then, is His authority for keeping the Sabbath law of the
Fourth Commandment after His resurrection ? In vain I ask !
It has died out with the old economy. The Passover has gone,
without even formal abrogation, and we have the Lord's Supper ;
circumcision has died out, and we have baptism ; the Sabbath has
died out, and we have the Lord's-day. So, too, Jerusalem has died
out, and we have the worship evei'ywhere in spirit and in truth.
Palestine has vanished as the Holy Land, and we have the world

The Moral Law and the Gosjiel. 23

as our field, and the hope that the kingdoms of this world will hc-
come the kingdoms of the Lord. A religion of mere rules, forms, and
outward restraints has been lost in a religion of holy principles,
working in freedom to the sure result of holy practice, perfect peace,
and exceeding joy. The Sabbath has sunk gradually beneath the
horizon, as His worship and the first day of the week have risen with
himself from the grave; while high above all times and seasons, all
days, weeks, months, and years, rises Jesus Christ himself as my
life, — its source, its expression, its end, its all and in all !

But let us turn once more to the Decalogue, whether as a
covenant with Israel, or as an epitome of moral duties, and see how
it looks to us in the light of Christ. We Christians not only know
that the Lord our God is the Creator of the heavens and of the
earth, but we know also — what no man of God living under the Old
dispensation ever dreamt of — that the eternal Son of God was that
Creator; "For all things were made by Him and for Him, and
without Him was not anything made that was made." Though we
have never been brought out of the land of Egypt, nor out of
the house of bondage, we have yet been redeemed by the precious
blood of Jesus, and delivered from the bondage of guilt and of sin,
and have become the servants of Him, our Redeemer. We not only
know the folly of worshipping dumb idols, but we know the glory
and blessedness of worshijiping Jesus Christ as our Lord and God.
We do not, verily, take the name of the Lord our God in vain ; but
we know His name as it was never known before, and rejoice in it as
that of our Father in Heaven, the God and Father of our Lord and
Saviour, whose name is Love. If we are free from any obligation to keep
the Sabbath of the Fourth Commandment, we nevertheless enjoy tho
substance of which that was the shadow; — we enjoy Christ; and by
ceasing from our own works and believing in Him, we enter into
His rest in God; and we enjoy the spiritual rest of commemorating
Him, and of worshipping, with the whole Catholic Church, on the
day of His resurrection; and thus link the law of the Old with
the life and privileges of the New covenant. We honour our
father and our mother; but these holy words have, to us, a mean-
ing higher than the pious Jew could understand, when we see
them in the light of a Divine Father and a Divine Son, and of that
Son as born of woman, and as having been subject to His parents.
"Thou shalt not kill," is in Christ lifted up to the loving of my
brother; as Christ, the Brother of us all, has loved me, and has taught
me so to love my brother as to give my life for him, if needs
be. In Jesus Christ I see my body as the temple of the Holy
Ghost, which if any man defile, him will God destroy ; and I see
Jesus as the Lord of the body; and I see His sister as my sister,
whom I am bound to respect and honour; and I see marriage
elevated in Christ on the ground that we are members of His
body, of His flesh, and of His bones. As a believer in the Lord,
it is not enough that I do not steal, but that I labour with my
own hands in the thing that is good, so that I may give to him
that needeth; and that my brother's goods be as secure with me

24 The Moral Law and the Gospel.

as with him, because I love him as mj^self. Ifc is not enough that
I do not bear false witness against my neighbour, but that I love
and cherish his character and name as I do my own, because we are
members one of another. In Christ, covetousness is an idolatry which
shuts men out of the kingdom of God — while all the children of the
kino-dora rejoice to give themselves and all they have to the Lord.
I do not deny that there are harmonies between the letter even
of the Old, and the spirit of the New covenant, more varied and
deep than we can discover, until we sing that song of Moses and
the Lamb, in which they will ultimately blend. But here we
can see a glory in the New that never was in the Old. " If
the ministration of death, written and engraven in stones, was
glorious, so that the children of Israel could not stedfastly behold
the face of Moses for the glorj^ of his countenance ; which glory was
to be done away, how shall not the ministration of the Spirit be
rather glorious ? For if the ministration of condemnation be glory,
much more doth the ministration of righteousness exceed in glory.
For even that which was made glorious had no glory in this respect,
by reason of the glory that excelleth. For if that which was done
away was glorious, much more that which remaineth is glorious!"

[At this stage of the debate the Presbytery, having to preside
at an ordination, unavoidably adjourned. On their meeting again
Dk. Macleod resumed his speech.]

In resuming this debate. Moderator, I need not occupy your time
by going over the ground already traversed. But let me read to
you one or two passages from this volume of Richard Baxter's,
which contains a treatise with which I have long been familiar, on
the divine appointment of the Lord's-day,* not as proving, but as
expressing the views on the Decalogue which I have endeavoured to
state, and with an authority which none of us, I suppose, profess
to have.

" Moses's law never boimd any to it but tlie Jews, and tliose proselytes
that made themselves inhabitants of their land, or volimtarily subjected
themselves to their policy. For Moses was ruler of none but the Jews,
nor a legislator or deputed oiEcer from God to any other nation. The
Decalogue loas but part of the Jewish laiv, if you consider if not as it is
written in nature, hut in tables of stone ; and the Jewish law ivas given as
a law to no other people but to them. It was a national law, as they were
a peculiar people and holy nation. So that even in Moses's days it bound
no other nations of the world. Therefore it needed not &a.j abrogation to
the Gentiles, but a declaration that it did not bind them. The whole laio

of Moses, formally as such, is ceased or abrogated by Christ

Object. ' This is the doctrine of the Antinomians, that the law is abrogated,
even the moral law.' — Ansio. It is the doctrine of the true Antinomians that
we are imder no Divine law, neither of nature nor of Christ ; but it is the
doctrine of Paitl and all Christians, that the Jewish Mosaical law, as such,

* The Divine Appointment of the Lord' s-day Proved. Baxter's Practical Work.';,
yd], xiii., pp. 417-420. Lond. 1830.

The Primeval Sabbath. 25

is abolislied. Object. ' But do not all divines say tliat tlie moral law is of
peqjetual obligation?' — A)isw. Yes; because it is God's law of nature, and
also tlie law of Christ. Object. ' But do not most say that the Decalogue
written in stone, is the moral law, and of perpetual obligation ?' — Ansio. Yes ;
for by the word moral they mean natural, and so take moral, not in the
large sense as it signifieth a law ' de morlhus,'' as all laws are whatsoever,
but in a narrower sense, as signifying, that which by nature is of universal
and perpetual obligation. So that they mean not that it is perpetual as it is
Moses's law, and written in stone formally, but as it is moral, that is natural ;
and they mean that materially the Decalogue containeth the same law which
is the law of nature, and therefore is materially still in force : Ijut they still
except certain points and circumstances in it, as the prefatory reason, ' I am.
the Lord that brought thee out of the land of Egyi^t,' &c. And especially

this of the seventh-day Sabbath The law of Christ biudeth us

not to the observation of the seventh-day Sabbath. Proved. Because it is
proved that Christ abrogated Moses's laiu, as such; and it is nowhere proved
that He re-assimied this as a part of His own law. For it is no part of the
law of nature (as is proved), which we confess now to be part of His law."

Before leaving the negative side of my argument, and passing to
the consideration of the institution of the Lord's-day, I must advert
to several arguments which have been adduced in support of the
perpetual obligation of the Sabbath law of the Fourth Command-
ment. One of these is founded on the alleged fact, that the
Sabbath was a primeval institution, appointed by God for Adam
in Paradise. Now, if my learned friends attempt to prove, that
for several reasons — amongst others, the necessities of man's spi-
ritual nature, and the goodness of God in ever revealing what man
required to know for his present and eternal well-being — it is
highly probable that the human race, in the earliest ages, may have
had holy times, seasons — probably even every seventh day — conse-
crated to Divine worship, I should not be disposed to challenge
their opinion. But when, not contented with such an admission,
my friends are determined to build upon the theory of a primeval
Sabbath the immense superstructure of the perpetual obligation
of the same Sabbath on all men, lecause represented in Adam, I
am compelled, however briefly, to examine this argument. Many
of our greatest thinkers and best commentators have been unable to
find any evidence for this primeval Sabbath.* The argument for
it is founded almost exclusively upon the reasons assigned for
keeping the Sabbath contained in the commandment itself: " For
in six days," &c., " wherefore" &c. It is admitted that God
revealed to Moses the facts connected with the creation of the world
2700 years after its creation ; and amongst these facts, this one, of
His working six days, and resting on the seventh. But is it as cer-
tain that this fact was revealed to Adam ? I can see no proof of
this. Then, again, it is by no means so very certain, as it is as-
sumed by many to be, that the purpose of sanctifying the seventh
day, grounded on the rest after creation, was actually carried into

• See Appendix N.
C

26 The Primeval Sabbath and other

effect rom the beginning of time — any more than, as Bishop Bram-
hall has remarked, that the purpose of God regarding the Apostle
Paul was carried into effect until many long years after, though he
was consecrated to God from his mother's womb. You have there-
fore to suppose Moses, as the inspired historian, revealing, /or the
first time, the fact of the sis days' work of God, and of the seventh
day rest, and adding — '•'■wherefore God blessed the seventh day and
sanctified it." But blessed it when ? In Paradise, 2700 years
before, or now in the wilderness, at this moment in the history of
His Church ? I agree with Paley in his argument: I do not think
it an unfair one. But if it is not conclusive, far less are those on
the opposite side : and any argument would require to be very firm
indeed, in order to bear all that is laid upon this one.

The support which my friends attempt to give to the primeval
Sabbath from the septennial division of time, is not convincing.
No person knows better than Dr. Jamieson how the septennial divi-
.sion of time — one, too, by no means universal — has been otherwise
accounted for. He knows very well how some writers on this
subject have asserted that it arose from the natural divisions of the
lunar month, and others, from the seven planets, observed from
the earliest times.

Nor is it easy to account for the marked silence of 2700 years
as to this primeval institution ; nor or its neglect, necessarily, by
the slaves of Israel in Egypt for centuries, without a woi'd said as
to its suspension.

But with all this doubt regarding a primeval Sabbath, as insti-
tuted by God himself, what would my learned friends make of the
fact if proved ? They insist on establishing nothing less than
this : — that a law, supposed to be given to Adam while in his un-
fallen state, and under the covenant of works, without sin or sorrow,
without bodily or mental weakness, or fatigue of any kind, without
sickness or death, not even while earning his bread in the sweat of
his brow; that a law given to such an one, in such circumstances,
being given to Adam as man's representative, was of perpetual obli-
gation upon the whole human race, Jew and Gentile, Barbarian and
Scythian, bond and free ; upon men degraded, sinful, and subject
to every infirmity ; on men, who, if heathen, never heard of it ;
and who, if Christian, were under the covenant of grace ! I will
not trust myself to say what I think of such arguments and con-
clusions, should they be a hundred times stronger than they are.
It seems to me, if I may dare to say so, that the only analogy
in this respect between Adam and his descendants is the only
one practically ignored — that whereas Adam, without labour or
fatigue, could walk in an earthly Paradise on the Sabbath, his
wearied children have been hitherto forbidden to walk even in a
City Park.

What has been said by my reverend friend regarding the falling
of the manna as a proof of an earlier Sabbath, was very ingenious,
though he wisely did not pin his own faith to it. It has, as he well
knows, received a different, and, in my opinion, a more probable inter-

Arguments for the Sabbath Law considered. 27

pretation.* It has been asked, whether, when the manna fell on the
sixth day in a very large quantity, and the people could not make
out the reason, but were all astonished and perplexed, they would
have been so if the Sabbath had been familiar to them ? But Moses
tells them the reason for this gift from heaven : " To-morrow,"
he says, "is the Sabbath," — as though he had said, "To-morrow
is the day God hath set apart as a holy festival, and therefore
learn, for the first time, that this provision has been made for it."
I am astonished that so much has been made of the word " remem-
ber," t as if it necessarily applied to past time, rather than to
present attention. The very fact of the Sabbath law being a posi-
tive command, and not a moral law written on the conscience, made
it the more neeessai'y to have attention called to it. Besides, it is
notorious, that the same emphatic word "remember," is, in the
original, used in regard to the Passover, which was admittedly a
new institution ; and in several portions of Scripture, wliere attention
is directed, not to the past at all, but only to the future.

As to the arguments from the prophetical writings about the con-
tinuance of a Sabbath, Dr. Jamieson passed them over, feeling
their weakness ; and Dr. Macduff, I think, alluded to them but
slightly. These passages prove too much, Reference was made to
the 66th of Isaiah, and the 17th and 23rd chapters of Jeremiah. I
think it is not possible to read these without seeing that they would
prove new moons as well as Sabbaths to continue till Gospel times.
They are clearly declarations made to the Jews, and to the Jews
only. I believe in their spirit — namely, that as long as the Church
exists on earth, there must be public worship. But they teach me
no more. Then, again, I think you introduced into your Pastoral
the passage supposed to refer to the Sabbath rest in Hebrews.

Dr. M'Taggakt — It was merely an allusion to the reading in the
margin, " the keeping of a Sabbath."

Dr. Macleod — Well, I believe you will not differ from me when
I say that that interpretation is given up. Dr. Lindsay Alexander,
in his Life of Wardlaw, — who, in his Sabbath treatise, adopted
Owen's criticism, — has given it up. It refers obviously not to the
i'est of creation, nor to the rest of Canaan, but to a higher rest in
God, which they who believe in Jesus enter into.

Another argument in proof of the same position has been adduced
from the fact that the Sabbath, according to Cln-ist's prediction,
should continue after His death, when He said, " Pray that your
flight be not in winter, neither on the Sabbath-day." J But His
warning only assumed the fact, that the Jewish Christians would
keep their Sabbath until the destruction of the Temple. We
know that the Christians fled to Pella from Jerusalem when the
Temple was about to be destroyed. In His compassion and
mercy. He therefore says, " Pray that it be not in the winter.'*
How thoughtful that was ! Pray that it be in a good season.
Pray that it be not on the Sabbath, for He knew that that
Jewish institution would then exist ; and that this being so^
See Appendix 0. t See Appendix P. X See Appendix Q.

•»

28 The Primeval Sabbath and other

the contingency was a matter of immense importance to them.
We know that the Jews, while they resisted, always refused to
attack the enemy on the Sabbath. What was the consequence? —
the Romans took advantage of that day to arrange all their troops
and battering-rams quieth^ and peaceably under their very walls, for
the attack next day. No Jewish Christian, seeking to flee from
Jerusalem at that time, could have carried a burden ; nor have been
permitted to leave the town with it. It was tantamount to his losing
his life, therefore, to have attempted to fly from Jerusalem on the
Sabbath. Then, again, it has been strongly urged that the phrase,
" The Sabbath was made for man," proves it to have been for man
as man, or for humanity.- I think it is a gift of God to man, but
that this text does not prove it to be so. It is remarkable that such
accurate divines as my friends should misquote Scripture, for there
is no such verse in the Bible. It is but half a verse. It is like the
quotation, "Judas went out and hanged himself: go thou and
do likewise." These may be loords of Scripture, but you are not
to put them together; as little should you separate those which
are united. Had a drowning man a bag of gold about him, and
did the practical question arise, whether he should save his gold or
his life ? it might be said, in such a case, either " the gold was made
for man," so you must keep it and lose your life; or, " the gold was
made for man, not man for the gold," and so lose the gold, but save
your life. The text is, " The Sabbath was made for man, not man
for the Sabbath;" and it proves, it strikes me, the very reverse of
what our respected friends and others allege it does. It proves,
that when the claims of the Sabbath in any respect come into
conflict with the claims of man as man, the Sabbath must yield.
The institution was made for man — for man's good, and not
man for the institution. This is not what would be said
of any part of the moral law, which cannot mould itself to man,
but demands that man should mould his character and ways to its
obligations. Lastly, the fact that our Lord himself always kept
the Sabbath of the Fourth Commandment, proves only what no one
calls in question, that, "being born under the law," He fulfilled all
righteousness. The New dispensation did not commence until after
His death and resurrection.

I am, therefore, not convinced that the Sabbath law, as revealed
in the Fourth Commandment, is binding on Christians, yet I
cordially admit that it was a gift from God ; — that it was a witness
for great facts in the history of the world and of the Church ; that
it consecrated labour and rest to God ; and that we might expect
that, in some xoay or other, its blessings would be rescued from the
ruins of the Mosaical economy, and be reproduced in a still more
free and beautiful form, in harmony with the spirit of the new
economy. We shall not, therefore, be surprised to find that the
Lord's-day is in harmony with the old Sabbath, and has, under God,
grown up within the bosom of the Christian Church.

But I must approach the positive part of my argument.

* See Appendix R.

Arguments for the Sabbath Laic considered. 20

Now, suppose we assume that the Sabbath law, as an ordinance
which belonged entirely to another economy, has passed away,
having done its noble work on the earth, and been an immense
blessing to the Church of God in its infancy. What then?
I can well understand how many Christians should at first, and for
a moment, feel alarmed at the conclusion, and exclaim, " Do not
take it from us ; explain it in any way you please, to adapt it
to the times ; but do not take it from us." Why ? " Because if
we let it go, we have no Sunday." Were it removed, they are dis-
posed to say, as Mary said at the empty sepulchre of Christ, " They
have taken away my Lord, and I know not where they have laid
Him." Yet, as she got something better than the old human
form, when she found her risen Lord, so I hope we shall also
get, in Christ, a day better than the Sabbath. How well I
remember this feeling myself, when, a long time ago, I preached
a course of sermons on the Sabbath, following most sincerely
the very line of argument you have been pleased to follow to-day,
and most heartily believing in it, as you most heartily believe
in it now. I do not mean to allege whether I have advanced or
gone back — I pass no judgment in this respect on myself or upon
you ; but while I preached according to my belief, I felt myself
constantly met by difficulties which I could not answer. I felt
in this way : " I believe as far as I see ; I cannot disbelieve
it; but I am not satisfied, and perhaps never can be." Pro-
foundly I felt, that if the old Sabbath law was given up, I did
not know what to lay hold of. The very passionate manner in
which men cling to it, often springs from nothing else than their
passionate love to a holy day consecrated to the Lord. There is in
the bosom of the Church a deep and undying conviction as to the
blessedness of such a day, as being essential for the existence of the
Church, and part and parcel of its history; and so long as
Christians remain on earth, they will and shall have a holy day in
seven. And most acutely do I feel the pain which I fear my argu-
ment must give to many humble and holy souls, at whose feet I
am not worthy to sit, when it seems to them to lead necessarily to
the conclusion, that it must end in my giving up, or inducing others
to give up, that day which is to us so unspeakabl}'- precious.

The argument must be wrong which necessarily leads to such a
conclusion. Let them believe, at least, that I would mourn such a
result as much as any man on earth, and let them in charity assume
that my sincere belief before God is, that the arguments by which
some men would, with most perfect honesty, and with more ability
than I pretend to, establish this day on the perpetual obligation of
the Fourth Commandment, are insufficient, and therefore destructive
in the end of what we all love. If I, therefore, seem to destroy, it is
only in order to build up. I may, of course, be mistaken. If so, I
have faith in God that He will in mercy destroy my work. But if it is
• good. He will protect it, whatever men may do or say to the contrary.
Let me, then, endeavour to shew you the grounds on which I think
the Lord's-day may be established as an ordinance, which cannot

so The Existence of the Christian Church

but command the approval of every Christian man, or of any man,
indeed, who has any respect for God, or any sense of his own re-
sponsibiUtj.

In doing so, let me, in the first place, remind you, that there is a
fact essential to Christianity, and that is, the existence of a Church.
There is an absolute necessity, as a part of our Christianity, for
Christians to meet together for worship, and to remember Christ
at the Lord's Supper, — an ordinance given us as a symbol of our
fellowship, not only with Christ, but with one another, expressed and
strengthened by our eating the one bread and drinking the one cup.
Christ has established such a Church on earth, and His will is not
fulfilled by one who only professes, "I believe in Christ; I stand
related to Christ;" but refuses to unite himself, as a member of the
Church, with those who profess, and, as far as he can judge, actually
possess, the same living faith. " Him that is weak in the faith
receive ye," says the Apostle ; thus intimating that faith, which
alone unites us to Christ, should unite us to one another. Thus
believers should, as a society, meet in their corporate capacity for
instruction, for worship, and for partaking of the communion ; nay,
did the present circumstances of society admit of it in every
case, not only to assemble themselves together, but also to consider
one another^ and to provoke to love and good works. This is as
much a part of practical Chi'istianity as anything revealed by
Christ. The whole social system of the Gospel is a pro-
test against the individual man shrinking up within himself,
or remaining alone, saying, "I believe in Christ, that is enough,"
The Cliristian, by his very faith and obedience to Christ, dare
not do this if he would ; and I am sure he would not if he had
that love to his brethren which necessarily springs out of love
to the Father and Elder Brother. The brotherhood of the Church
is rooted in its relationship to the Eternal Son. I maintain,
therefore, that if a Christian went to a distant part of the world,
—to India, or anywhere else, — he ought to find out other believers,
if no Church already existed in the place, and to worship along
with them on Sunday, remembering the promise, " Where two or
three are met together in my name, there am I in the midst of
them." Nay, more, they would meet together to remember Christ
at the Lord's Supper, even where there was no ordained minister
of the Gospel to dispense it. For am I to be told that Chris-
tians, thus meeting in the distant wilderness, are never to re-
member Jesus Christ till some clergyman comes amongst them ;
that they have no liberty to constitute themselves into a church
for a time; and that if, in such peculiar circumstances^ they said, in
the presence of God, " We recognize this bread and wine no longer
as ordinary food, but partake of it in remembrance of Christ," —
this would not be recognized as a holy sacrament? I cannot deny
this without going into the Popish idea of the Eucharist, as neces-
sarily requiring the consecration of the priest. But for the sake
of order, — believing, as I heartily do, in a Christian ministry as the
rule, and in government of some kind as necessary for every

Involves a Dinj for Worship. 31

society as distinct from a mob, — such cases are exceptional. But
I allude to them as bearing out the great idea of what I might call
— if you v/ill pardon the expression — tlie socialism of Christianity.
And I have illustrated, by an extreme case, the importance which I
humbly think is attached to the social Christian fellowship of the
Church. But if what I have alleged regarding our duty on the
Lord's-day, would hold true, even where there was no organized
branch of Christ's Catholic Church, how much more binding is the
duty in a Christian country !

But supposing that this first duty is granted, — which, remember,
I base on the revealed toill of Christ, and the very existence and
necessity of a Christian Church, — I further affirm, that the duty and
privilege of such Christian fellowship in holy worship, necessarily
involves the appointment of some fixei day for the performance of
such Christian duties, and for the enjoyment of such Christian privi-
leges. This does not require any proof.

Now I find such a day, as a matter of fact, in existence. I am born
into it. I never made it ; but I awake and find myself, as a baptized
man and a Christian, in the light and glory of a day of rest and wor-
ship. I do not at present speak of this or that day of the week, or of
the day, whether it be the seventh or the first, but of a day in each
week, which, as a fact, is set apart, in the providence of God, for the
social worship of the Christian Church. Now, the fact is a most
marvellous one, and one the importance of which can hardly be
exaggerated, that a day is consecrated wherever the name of
Christ is known and Christianity professed, for the worship of
God, Father, Son, and Holy Ghost. Once a-vveek the sun, dur-
ing twenty-four hours, sheds its light on Christian congregations in
prayer throughout the whole earth. And let me here ask, in passing,
whether any Christian objects to such a holy day as this ? Can he,
dare he, do so ? Is it possible for him to allege that the Christian
Church either need not, or ought not thus to consecrate any day of
the week? And if one professing Christian were found capable of
saying this, is it conceivable that the Christian Church will ever
agree with him, and alter the usage of eighteen centuries ?

But that we may more fully appreciate the singular blessings of
a day such as that which, whatever be its origin, we now, as a fact,
possess ; let me, for the sake of others — because I speak to and for
others without, more than to or for those within this house —
glance at some of the benefits of this day.

It is, first of all, adapted to our whole wants as men and as
Christians, — adapted to our wants physically.* The great mass of
men require rest from labour. I do not allege that any physical
law makes one day in seven necessary, but I am quite sure that
this proportion of rest to hard-wrought men is a felt blessing,
and is adapted to their wants. I will give an illustration of
this. Some years ago, for certain reasons, I went upon a private
expedition to Paris, furnished with letters not easily got, to investi-
gate into the state of the working-classes, and some of those co-

• See Appendix S.

32 The Adaptations of a Day of Rest

operative societies which had begun in the time of the Republic.
In the course of my inquiry it was necessary to come in contact
with many of the Socialists in Paris. I met them in their work-
shops, and I found a body of men the most intellectual and most
intelligent I almost ever met in my life, — men who had utterly
broken away from Romanism, but who were more religious in their
feelings than most in that city. They believed in a God, in a right
and wrong, and in a future state, and led comparatively moral
lives. To these men I said, " Well, what is your rule in regard
to Sunday work ? " The reply was, " We once worked upon it as
on other days." "How did you find that succeed?" I asked.
"Not at all; very badly: we found at the end of the month that
we had not turned out more work ; and that it was best to rest on
Sunday." I said to my friend, a Protestant clergyman, who was
with me, " I had rather have that testimony from these men, than
whole tons of pamphlets by Sabbath Alliances ; those might be
written with an unconscious bias, but with these men it is not so."
And you all know that infidel France, after having banished the day
of rest, restored it as a necessity.

Consider, further, this day in its social aspect. What a fearful
breaking up this busy commercial life is of social ties ! Think of
the separation among members of the same family : the merchant
going off in the morning, working all day, and returning in the
evening to dinner, hardly meeting with his family at all. No
person blames him for this : it is a necessity — a duty ; yet it
is socially a loss. He is hardly able to meet his friends in a
quiet way, or — so busy is he — to visit that old lonely gentleman
or gentlewoman, or even sick relation; or to cultivate much in-
timacy with his dear children, far less to visit the poor and needy.
But this day enables him to do this. He can cultivate all those
sweet, tender, afiections round the fireside, with wife, children, and
friend, and keep up a delightful intercourse with Christian acquaint-
ances. The importance of such a day in this respect to the working-
classes it is hardly possible to exaggerate. Here is the father of
a family, who, in the morning, in pitch darkness, leaves his house
at five or six o'clock, — leaves all his little children in bed, takes a
hurried meal, has hardly time to speak to any one at home, and
trudges, amidst the clanging of bells, or long before they begin to
sound, to a distant part of the town. There you see him in the
afternoon, sitting, perhaps on a cold stone, taking his meal that is
carried to him in a tin can by some little child. He does not see
his family at his meals. He may, indeed, be supplied at one of
those noble refreshment rooms of Mr. Corbet's, — and what a
blessing they are to the town ! — but there is no family life there !
At night he returns home, but the children he left in bed he finds in
bed. He sits at his fireside; but there is no sweet and pleasant
intercourse between the wearied man and wife or child. He hardly
knows them. The children, even if not in bed, have probably
been out working, and have come back wearied and sleepy. The
wife has been toiling all day, and is now busy getting a little

ayid Worshij) to our Wants. 33

supper for her husband. And then the night and oblivion come,
and in the morning they rise to pursue again the same routine of
labour. Unless these men meet their families on the Lord's-day,
and cultivate family affection, I know not what will become of our
population. This is the chief reason why you find, with noble
exceptions, indeed, so many parents who prosecute their children
for aliment ; — and find instances of children taking their food at
one end of the room, and their mother taking hers at the other.
There is a want of that intercourse by which the children shall
know and love their parents, and the parents their children. Now,
this one day in the week is admirably suited to meet those wants;
while there is also time given upon it to visit this sick neighbour,
or that old acquaintance; and to cultivate friendly intercourse
between man and man.

I might dwell also upon its intellectual advantages, as affording
opportunity of culture to the mind; and I have nohesitation in saying
that, while much has been rightly attributed to the power of our
schools, in giving an educational training to our working-classes,
far too little has been said about the training of our pulpits. I
hold that this has been, perhaps, the most powerful training of all.
Some critics, who do not know us, affect to ridicule the argumen-
tative and logical sermons that are preached to the people of Scotland
by the Presbyterian clergy; but our people, in former days, at least,
understood these sermons, and grappled with their arguments.
This was at once a religious and an intellectual training. It may
be so now, and often is, as much as in any former age. And, besides,
this is almost the only day which men working hard during six days
can command for reading. And when we remember the stores of
rich intellectual thought and varied information which are placed
within the reach of the working-classes, and which even the most
scrupulous on the point of "Sunday reading" would not forbid
them upon this day, we are more and more impressed with its
adaptation to the intellectual wants of man.

But there is another end attained by this day, and that is,
the scope which it affords for our active powers in a moral direc-
tion. There are an immense number of duties which Christian
people ought to discharge to the poor, the needy, and ignorant,
that we have no time for during the week. And this activity in
the "doing good unto all men as we have opportunity, espe-
cially unto them who are of the household of faith," is a true
rest for the affections. Eest is thus often but a change of labour ;
and the Sunday affords a noble opportunity for such activity. ^ Yet,
how selfishly is it neglected ! How poorly is the noble privilege
enjoyed !

But I have hardly alluded to the highest of all ends of this day —
its spiritual advantages. Nothing has been said by any of my
respected brethren on this point with which I do not sympathize
most deeply. I pray God for the time when I shall see our wishes
more realized. What would become of us if we had not its worship
and teaching? All men have to be reminded, that "Man doth

34 The Lord's Day and not the Sabbath.

not live by bread alone;" but needs the Bread of Life; and must be
dealt with as an immortal being; and be led into the peace and
blessedness of his Father's home. How is it possible to estimate
the moral value, to man, of such a day as we now possess in each
week ! — a day when all that can quicken the conscience, purify the
affections, and elevate the spirit of immortal man, is brought before
him in the word read and preached; — when he is taught all that can
guide, strengthen, and comfort him in duty, in temptation, and in
sorrow; — when true light is cast on this life, and on that which is
to come; — when, in one word, Jesus Christ as the light, revealing
God and man and all things, as the very eternal life of the soul, the
all in all, is preached to sinful men, and is remembered by all who
know and love Him, while united worship from glad hearts ascends
by Him to the throne of God. The very silence of the day is a
sermon of rest, in Jesus, for all who are weary and heavy laden.

" Oh sweeter than the marriage feast,
'Tis sweeter far to me,
To walk together to the kirk
With a goodly company :

To wallc together to the kirk,

Aud there together pray,
While each to his great Father bends —
Old men, and babes, and loving friends,

And youths and maidens gay."

We have thus, you see, to deal with actual facts. The Christian
Church demands, from its very nature and the conditions of its
existence, a day for social worship, and for the social feast of the
Lord's Supper. Such a day now exists, whatever be its origin.
This day, moreover, is also marvellously adapted to meet all our
wants as men and immortal beings. This being admitted, I might
here again pause in my argument, and ask those who demand a
reason for retaining this day, on what grounds they would abrogate
it if they could ? They are not responsible in any degree for
having established such a remarkable day as this in the world's
history, — one so rich in blessings ; but they are responsible for
attempting to destroy it, and must be ready to give a reason for this
faith which is in them, — that no such day should be kept on earth.
To those, therefore, who ask, Why keep it up ? — I ask, with confi-
dence, in reply. Who would dare to put it down ?

But not only have we such a day as I have described, but we have
emphatically tlie first day of the weeTc, being the day of our Lord's
resurrection, consecrated as the day for all those noble ends. Let
us glance at the evidence for this. It is a fact, that the first day of
the week has been set apart by the whole Christian Church, up to
the days of the Apostles, as a day of worship, — a holy day unto the
Lord. Moreover, for three or four centuries before we reach apos-
tolic times, a constant and uniform testimony is borne by all the
Fathers, and corroborated by heathen testimony, that Christians met
for worship, and for partaking of the sacraments, on the first day of
the week, lecause on that day Jesus rose from the dead ; while not
one of the Fathers, in a single instance, connects this sacred day

The Lord's Day and not tlie Sabbath. 85

with the Sabbath of the Fourth Commandment ; and others protest
against the Sabbath, while vindicating " the Lord's-day." But
when we examine the teaching of the Apostles themselves, and
read the history of the earl}^ Church, its institutions and prac-
tices, what do we find ? We find the first day of the week greatly
honoured by Jesus Christ after He rose from the dead, but never
the Sabbath in which He lay in the grave. We find the early
Christians everywhere meeting for worship, mutual instruction, and
Christian intercourse, on tbe first day of the week, but never, if
Gentile Christians, on the Sabbath. We find St. Paul assuming,
everywhere, the existence of social worship on the Lord's-da}',
but never mentioning the Sabbath, except to protest against its
being imposed on Gentiles. And when all this is taken in connec-
tion with the glorious objects which are gained by a day, I
can come to no other conclusion than that this day is sanctioned
by the Apostles, inspired by the Spirit of God, and under the
authority of Jesus Christ. It is not that the day itself is holy, but
the great ends and objects which are secured by the day are so.
These sanctify the day. And what other day could be selected by
our Lord with more will and wisdom for the good of His Church
than the day of His resurrection? The Sabbath witnessed for
creation, but the Lord's-day alone witnesses for Jesus Christ, for His
death. His resurrection, and for himself alive for evermore, — our
resurrection and our life. The Sabbath on which Christ lay in the
tomb ended the Mosaic economy. The first day of the week began
the New. The one ended a week of six days work with a dead
Christ; the other, with a living Christ, began a week, — a week in
which I am every day to labour in Christ's Spirit and for His glory.
.And thus I thankfully acknowledge the day to be divine, and of per-
petual obligation, I bless God also for the old Sabbath, which,
though it has passed away as a command of perpetual obligation,
has yet loft such undying traces of its existence in the history of
the Christian Church.*

So much, however, has been said already by my friends on the other
side as to the proofs, from apostolic history, of the first day of the
week having been kept as a day of worship, that I need not re-
capitulate them. For I can adopt every argument, and accept of
every fact, adduced in favour of this part of their case. The only
difference between us here being, that whereas they adduce all those
facts, in apostolic history, to prove that the seventh day has been
changed, by Divine authority, into the first of the week, while the
Sabbath law or Institution remains the same as in the Old economy;
I, on the other hand, adduce the very same facts to prove that Jesus
and His apostles have sanctioned a different day, to be kept from
higher motives, and in a higher spirit than the Sabbath of the
Fourth Commandment. To quote the language of Calvin : " In this
way we get quit of the trifling of the false prophets, who, in later
times, instilled Jewish ideas into the people, alleging that nothing
was abrogated but what was ceremonial in the Commandment, (this

* See Appendix T.

36 On the Alleged Chanye of the Day only

they term, in their language, the taxation of the seventh day,)
while the moral part remains, — viz., the observance of one day in
seven. But this is nothing else than to insult the Jews, by
changing the day, and yet mentally attributing to it the same
sanctity; thus retaining the same typical distinction of days
as had place among the Jews. And, of a truth, we see what profit
they have made by such a doctrine. Those who cling to their con-
stitutions go thrice as far as the Jews, in the gross and carnal
superstition of Sabbatism; so that the rebukes which we read in
Isaiah, (Isaiah i. 13; viii. 13,) apply as much to those of the present
day, as to those to whom the prophet addressed them. We must
be careful, however, to observe the general doctrine — viz., in order
that religion may neither be lost nor languish among us, we must
diligently attend on our religious assemblies, and duly avail our-
selves of those external aids which tend to promote the worship of
God." *

But this leads me to consider a little further what has been said
by preceding speakers regarding the Lord's-day being the old Sab-
bath revived.! Believing, as I do, that it is an original institution,
connected as much, but not more, with the Mosaic Sabbath as the
Lord's Supper is connected with the Passover, or Baptism with
Circumcision, but each standing on its own independent basis — I
confess that I see no authority whatever, not a vestige, for
what is described as being a "change of the day, but not of the
law." I find, indeed, that Jews worshipped on the seventh, and
Jewish and Gentile Christians on the first, — the one on the grounds
mentioned in the Decalogue, the other to commemorate the Resur-
rection. I find, along with this, such language as that already
alluded to, used by the Apostle in the Epistles to Galatians and
Eomans — language which, in my opinion, it would have been utterly
impossible for him to have used had the Sabbath been obligatory on
Christians. I do not find, moreover, that the Jerusalem Church, in
its first great Pastoral, imposed any such day upon the Gentiles, nor
ever even mentioned the Ten Commandments; nor can I discover one
syllable in all the Epistles and all the Pastorals of the apostles against
the sin of Sabbath-breaking, or about the special duties to be per-
formed on the Sabbath, or anything whatever to indicate that they
held the Sabbath of the Fourth Commandment, — a most unac-
countable fact for those who not only believe that the Fourth
Commandment is contained in the Moral Law, but seem to believe
that all the Moral Law is contained in the Fourth Commandment,
such a prominent place do they give it in the circle of duty ! Nay,
more, such an alleged change cannot be reconciled with the very
nature of the case, or the circumstances of the early Church.
Theoretically, no doubt, the Sabbath was abrogated, or ceased to
exist as a law to Christians, on the morning when Christ rose
from the dead. But God, in His infinite mercy, not putting new
wine into old bottles, allowed the institution gradually to die
out, or pass into something much better, when the Church was-
* Calvin's Institutes, II., chap. viii. § 34. f See Appendix U.

from the Seventh to the First of the Week. 37

in the transition state betwixt His death and the destruction of
the Temple. During these forty years, both the Jewish and
the Gentile Christians met on the first day of the week, — the
Gentiles never having had the Sabbath of the seventh day im-
posed upon thera. But the Jewish Christians kept their old
worship upon the Saturday, and kept it for forty years after our
Lord's death; during which period, indeed, it remained still a part
of the civil law of Palestine. We find St. Paul, accordingly, com-
plying, as a Jewish citizen, with many Jewish customs, and meeting
the Jews in every way possible for him, without compromising his
own freedom as a Christian. But whenever the Jews dared to
tyrannize over the Gentiles, and to impose upon the many one duty
or ceremony which they did not receive from Christ and His Spirit,
he instantly defended the Gentile against the Jew; so that the great
battle fought by him for the Gentile Church against all ceremonies,
all laws of Moses, as distinct from Jesus Christ as all in all, was
to gain the freedom of the Church for ever, and to make it Catholic,
and not Mosaic, for Jew and Gentile as one, — not in Moses, but
in Christ. He could, therefore, as it were, say to the Jews, " You
and I may keep our Sabbath if we please, for we are Jews by birth ;
but let these Gentiles alone, and force not them to worship on our
day, in our forms, and with our ceremonies. They worship with us
to remember Jesus on the first day; it is enough. Let no one judge
them in respect to the Sabbath." Thus, for nearly half a century,
Jews and Gentile Christians met together, on the first day of the
weeJc^ to commemorate the one grand event on which their salvation
depended — Christ's Resurrection; and some Christian Jews woi'-
shipped on the seventh, as of old. Now, can you or any man believe
it possible, if this liberty on the part of the Gentiles continued
during the existence of the Temple, that so soon as it was destroyed,
the Jew could say to his brother Gentile, " Brother, for years you
have had liberty to keep the first day of the week, simply as a
commemoration of Christ's death and for the Lord's Supper, but
were never forced to keep our Jewish Sabbath; now, however, that
Jerusalem is in ruins, you must worship as we do, and keep the
Lord's-day on the authority of the Fourth Commandment, and for
the reasons stated in our law ! The thing is inconceivable — much
more so when the Gentile knew that, as a Gentile, "the law" had
never been promulgated to him, and that by so much less did he
require to be bound by it ; that he had now found Christ, who did
not send him back to Moses for anything necessary for salvation,
but was Himself all sufficient for principle and precept.

Now, Moderator, you may perhaps say, " What would be the
application of these principles?" I might reply, that I have
nothing to do with their application or consequences. If the prin-
ciples are good, they will produce good consequences. My belief is,
however, that I shall find it much easier to apply my principles
honestly to the actual state of society, than you will, when attempt-
ing honestly to apply your rule of the Sabbath law. You open
wider the back-door of "necessity and mercy" than I think the

38 Sonu Application of Principles.

Sabbath, as the "moral law," will admit of. "Necessity," of
course, is easy, for it has no law; if it must be, it must be.
And "mercy" may be interpreted to mean anything by a man
who has a rule only, not a, principle to guide him. But I rely on
a principle, not on a mere rule.

Let me illustrate the application of my principle. If Christians,
for example, believe it to be their duty and privilege to worship
God in spirit and in truth on the Lord's-day, and either to partake
of the communion, or at least to profess that spirit of fellowship
with Jesus which is expressed in communion, — then they will,
for this reason, as well as every other springing out of their
wants as human beings and as Christians, rest on that day, and
specially in order to worship. They cannot., because they will not,
as a rule, spend the day in labour, far less in idle, foolish, dissipating-
recreation. It must, from the nature of the case, be spent in-
liarmony with the tone and spirit of this or any other day set apart
for holy social worship by those who love their Father and
Brother; while, also, on the broad principle of Christian love, they
will, though strong themselves in faith towards God, yet forego
much they might otherwise do for the good and well-being of
others who may be weak, and even superstitious. We have thus,
in addition to all that is pleasing and edifying in public worship,
the Christian conscience as a security for the right keeping of the
Lord's-day. We have a further security in the loving, wise, and
tender discipline of the Church, — equally removed, on the one
hand, from the meddling of the detective, or the tyranny of clerical
power; and on the other, from the disorder which would make a
congregation a mere mob, and leave a society without any law
to save it from confusion. Bej-ond this, and among very many
who might not worship with us, we have the security of that
justice, and respect for the opinion and prejudices of others, much
more for their religious convictions, which characterizes the intel-
ligent members of a Christian society. We have, moreover, that
protection which a Christian Government and its laws gives
to its subjects, by which, as much as possible, they are set free
from labour on the Lord's-day, and thus enabled to worship accord-
ing to their conscience, but yet with liberty to act as they please,
sliort of interfering with the rights of their fellow-subjects. There-
fore, if we can, by God's help, and with all our grand moral and
Gospel appliances, imbue society with a rijht spirit, we have every
security that reasonable men can seek for the preservation of the
Lord's-day as holy and blessed. As for those who are Christians,
we know that even if the State were against us, and tried to put
down the Lord's-day, we would suffer persecution rather than give it
up, knowing that we would thereby be practically giving up the
visible Church of Christ. Christians and the Lord's-day must, there-
fore, exist as long as the world lasts, or perish together. If these
principles fail you, where will you find better security for our retaining
a holy day ? If neither the holy Christian exercises of the Lord's-day,
nor the example of the Christian Church, nor the wants of man as an

Some Application of Principles. 39

immortal being, nor the authority of Jesus and His apostles, can bind
men, does any man, in his sober senses, believe that the Sabbath
law of the Fourth Commandment will succeed, were it even as
binding as are those moral and religious considerations which I have
mentioned ? If the flood of selfishness, ignorance, worldliness, vanit}',
and self-indulgence, can sweep away the Lord's-day, as explained,
even by me, do you believe that the Sabbath, as explained by you
will stem it? Will anything in the mere authority of the Old
covenant be a safeguard against what has destroyed the authority
and the moral influences of the New? This, verily, is not my
opinion of the Christian people, nor of the power of the pulpit, in
Scotland or anywhere else. To believe it would make me despair of
Christianity! And all this alarm, too, in a country in which, in
every parish, fast-days are kept as strictly as the Lord's-day, or
even a Jewish Sabbath, and on no higher authority than the kirk-
session !

Do you ask me to apply my principle more in detail, and to such
practical questions as those of cabs and trains ? In all such cases
I should be guided by this consideration — Have the men who are
employed, time on the Lord's-day to meet for woi-ship ? If not, can
such time be obtained for them in the present exigencies of society ?
And the rule certainly should be to obtain, in every case, a day of
rest ; because all men who labour require rest for the body, and in this
Christian country they all ought, as a rule, to have an opportunity
for worship first, and along with it all the blessings which can be
enjoyed on the Lord's-day. But when we ask peddling questions as
to whether it is lawful in itself to ride on horseback, to walk five or
ten miles, to take a cab, to laugh or talk about this or that, to read
this book or that, we get into the confusion of minute Talmudical
rules, and must fall back on the common sense, right spirit,
and manly principle of Christians. Thus, because it is said in the
Fourth Commandment that animals should rest on the Sabbath, is
that any reason why well-fed horses, suffering from plethora in
the stable, and a coachman with little to do any day in the week,
should not drive out on a Sunday, provided it does not interfere with
the other duties or privileges of the day ? Then, as to using cabs :
every man must feel, that as far as these poor hard-wrought men
and horses are concerned, they should be treated with the greatest
tenderness and consideration. We must endeavour to get theiu such
a day of rest as will enable them to enjoy a day of worship in spirit
and truth. With them, as with our domestic servants, " day about "
might at least be the rule. But if employers refuse some such liberty
to their servants, they act unlovingly, and therefore unchristianlj'.
With cabmen, as with all we employ, we should take heed how we
deny them the privileges which we ourselves enjoy as Christians.
But both cabmen, and all men, are liable to have their Sunday rest
sacrificed for a more general good. Mercy to the many, must often
involve suffering of some sort to the few. Hence, when a cabman
once came home with me after preaching, he said, " Really we are
very ill used." I said, " Who — you, your horse, or I ? because we

40 Some Ajjplicatioyi of Principles.

have been all three working to-day. I have had, the whole of this
winter, three sermons every Sunday, — one being for working-men, —
besides having to meet a class for the young, with hardly one day of
rest which I can command during the week ; and as I am thus
obliged to sacrifice my ease, and my comfort, and my rest, and my
family, for a public good, you must, perhaps, have this to sacrifice
also.' ' On this ground I would seek to act, not from an abstract horror
of riding in a cab on Sunday, — which is simple nonsense, — but on
the ground that the Sunday is a day set apart for rest and worship;
and that, therefore, men ought to be enabled, when possible, to have
rest from labour, to enjoy worship, if they please to do so.

On the same Christian intelligible principle I would act in re-
gard to railway travelling on Sunday, — a subject of the very gravest
importance. As to excursion trains, my principle would exclude
them ; but considering that the Jews had not only fifty -two Sab-
baths in their fine climate, but thirty joyous festivals throughout
the year, our working-classes are sorely tempted, when deprived of
holidays, to make the Lord's-day one, — and would be still more so
if they were tyrannically hindered from enjoying our parks and gar-
dens by any extreme and selfish, and so-called " rehgious" faction,
lay or clerical. But a day of social worship, and for the cultivation
chiefly of men's highest and spiritual good, must preclude the idea
of thoughtful and considerate Christians spending it in mere re-
creation like this — to the country by steamers and excursion trains —
more especially when, by so doing, they must unnecessarily compel
others to sacrifice their best blessings to their selfish enjoyment.
But as to a train, morning and evening, along our great lines of
thoroughfare, — which does not needlessly deprive the employed
of their fair measure of rest, and of their Lord's-day worship, — not
only do I not object to it, but I cannot see how railway directors can
rightly avoid having one. I do not speak of goods trains, unless
they are proved to be necessary, which I cannot think possible ; but
I speak of passenger trains. Suppose, for example, that a limited
liability company became possessed, by Act of Parliament, of all the
roads in Scotland. We will suppose their dividends to be derived
from the tolls, and that Dr. Gibson — and let me say that I
admire him for his bold, honest advocacy of his opinions — was chair-
man, or any other man firmly and conscientiously opposed, as
he is, to travelling on Sunday; and that the directors and the
company were to resolve, that on the ground of travellers using
vehicles on that day being contrary to the Fourth Command-
ment as a moral law of perpetual and universal obligation, they
would lock all the toll-bars ; — then I, for one, would join in having
them — the gates — knocked down, as preventing what was lawful,
and being a tyranny worse than Sabbath-breaking. And so in
regard to a railway. To me it is not an arrangement which ought
possibly to be permitted, but one which seems, in the present state
of society, to be almost a necessity for matters of police and of govern-
ment, and for matters of good, as well as for the sake of mercy,
and of good in very many ways ; and that you ought not to compare

The English and Continental Sunday. 41

the necessities of the little land of Palestine, — hardly more exten-
sive than between this and Perth, — with its simple peasantry, its
little intercourse and petty commerce; with those of a country and
state of society Uke ours, and far less go back to the beginning of
the world to determine our Sunday duties in Glasgow from any
Sabbath institution given to unfallen man in Eden ! I take the
liberty of saying, however, that I think the chairman of the North
British Eailway committed a great mistake, and put the running of
a train on the wrong ground, when he made it a mere matter of
pounds, shillings, and pence. Out of respect to the general religious
feelings of the most sober-minded in our country, not to speak of the
fair and righteous claims of the men employed, far less of higher con-
siderations, the arrangement should have been made an exceptional
one, and upon the broad ground of justice to the community and the
merciful necessity of keeping open a communication between great
centres of population, which can be done by public convej'ances only.
I could, therefore, on my principles, go to the directors and respect-
fully say, " I do not object to a morning and evening train ; but I
do seriously object, that for the sake of mere pay, and without
a strong necessity, you should prevent large bodies of men from
worshipping God." I would appeal to them on the ground of
sympathy with their fellow-men, whether they should not, by an
outlay of money, or by additional servants, secure to those men
what we secure to our servants in our own houses ? Let them
charge more, if necessary, to the public if this arrangement costs
more ; but their duty is, and so is ours, to do all in our power to
give those employed by us rest for worship ; and let me add, to give
horses rest for the sake of the mercy due to the wearied brute
creation. But when we have thus secured, as far as possible, a
Lord's-da}'- rest for worship and communion on the Lord's-day,
then each man must follow his own conscience as to how he spends
the day. I agree with all that has been said so well in the
Pastoral on this point. I detest that little petty meddling of
one man with another, and gossipping inquiries whether he does
this or that, with everything like ecclesiastical espionage, which
every intelligent Christian man in these daj^s will rise and
protest against. I would give every man his full liberty, as an-
swerable to God, until his liberty infringed upon the liberty of
others, and if a church member, until it was contrary to the re-
cognized morals of the Christian Church. These are ni}-- principles
applied regarding this question. Once more: you will say, perhaps,
that we will thus come to the English Sabbath, or the Continental
Sabbath. The fact is, that the Lord's-day in England is, as a whole,
marvellously well kept, but neither better nor worse than in our own
city. As to the Continent, I am tolerably well acquainted with most
parts of it ; and I lament the manner in which Sunday is gene-
rally kept in it. But why fear a Continental Sabbath in our countrj-,
unless as a reaction from extreme teaching; more especially when
its habits have never taken possession of England since the da3's
of the Book of Sports, though the country is so much nearer the

42 Hoiv to Secure a Lord's Dtnj.

Continent than ours, and the home of tens of thousands of Jews and
foreigners ? Why compare the state of feeling in Roman CathoHe
countries, and in other countries that should know better, where no
Gospel is either preached or believed, with a country like ours, where,
in all its truth, Christ's Gospel is preached by ministers of every
Church, and believed and read by tens of thousands of our people ?
It is surely, I repeat it, a fearful confession to make, and almost a
libel on our ministers and people, to express alarm lest, if the claims of
the first day of the week are urged for it as being the Lord's-day,
apart from the authority of the old Sabbath law, all public worship
would cease and our communion tables become empty, and, instead
of this, theatres and dancing saloons be filled, and our rest destroyed
by excursionists ? I, for one, will never give the impression that
we have no solid ground, no sufficient reasons for keeping the Lord's-
day holy, except on the ground of the perpetual obligation of the
law of the Fourth Commandment. I have more faith than this in
the Lord Jesus, and in the power of His resurrection, and in the
blessedness of His day, as recognized by every one who believes in
His name.

But I cannot conclude this long speech without saying that there
is a more excellent way, by which we may come at a right keep-
ing of the Lord's-day, than that of mere speeches or pastorals about
it. It seems to me we are beginning at the wrong end with this
Sabbath controversy. We are going forth to the people, saying, "Do
not do this or that ; but keep the Sabbath with cheerfulness and
reverence." But how, in their present condition, can you expect a
response to this from the mass of the population of whom so many
complain, and whose indifference to the Sunday they fear? for the
clergy are not complaining of the ladies and gentlemen — although, I
daresay, if we knew all about them, these would need a little stirring
up too as to Sunday duties. Attention is directed chiefly, if not
solely, to the working-classes. Now, we clergymen know what
hundreds and thousands of most admirable Christian men there are
amongst the working-classes. But as to the multitudes who crowd
our lanes and courts, or group in idleness on our streets, and never
think of ever entering a church door, I ask you, in the name of
Him wdio made them, on what grounds can they, in their present
state of ignorance, be expected to keep the Lord's-daj- ? Thousands
of them do not know wdiat you mean by the Lord's-day, or by the
resurrection of Christ: they have not been instructed in the most
simple facts of Christianity. Xow, I wish to know what is doing
by us — the Established Church — at this moment in order so to
imbue them with the knowledge of Christ that we shall need laws
beyond their own convictions to make them rejoice on the Lord's-
day ? Without the knowledge of Christ as their own Saviour, as
their resurrection and life, how can they keep the Lord's-day or
rejoice in it ? When, some years ago, we spoke here against the
Sunday steamers, with the patronage of which, even for the sake
of the working-classes themselves, I had no sympathy, while yet,
wishing to deal reasonably and tenderly with their supporters, I

How to Secure a LorcVs Day. 43

threw out, as now, tlie same idea, that we should begin at the root
of the evil by a more vigorous Home Mission. Some of those men,
who took it into their heads I was defending Sabbath steamers
versics churches, waited on me. I said, "Men, j'ou are utterly
wrong ; but come next Sunday to my church, and I will preach to
you what I know and believe on the duties and privileges of the
Lord's-day." They did come. What was the result ? Did my
views make them more indifferent to the Lord's-day ? I shall
give one illustration of the practical effect of my teaching: —
A man's wife afterwards came to me, and said, " I hope my husband
will not lose his seat, because he came to hear you with very loose
views of religion," — I think she said he was a Deist, — "but when
you preached he said there was no reasonable man could object to
that. He began family worship ; and instead of spending his
Sundays, as he used to do, in a steamer, he was never absent from
the church one day after that."

What we need, is to inform old and young, in this city of Glas-
gow, as to the duties and privileges of Christians ; to instruct the
masses, not with right views of the Lord's-day only, but first of
all, and most of all, v/ith right views of the Lord himself, and His
relationship to them.

To accomplish this, I think we require for large cities and popu-
lous districts in Scotland, not what are called, in the ecclesiastical
sense of the word, Churches; but mission-houses, built, however, like
churches, commodious and comely; not having necessarily an or-
dained minister and kirk-session, but with a preacher of the Gospel,
under the government of the parish minister and his session, and
having the sacraments regularly dispensed in them by the parish
minister. These churches I would call Sessional Churches, as we
call our congregational schools Sessional Schools.* But what, as
a Church, have we done, during the last thirty years, for the poor in
the East of Glasgow ? Let me not misrepresent my dear Church
of Scotland. We have opened many Chapels, closed in 1843, and
which are now well attended. We have built several churches in
tlie South and West, where they were much needed ; and our liberal
Christian merchants have both built and endowed the Park and
Sandyford churches, — one good result of which has been, that we
have, as members of Presbytery, our much-respected and valued
friends, Dr. Macdutf and Mr. Charteris. In the East, too, we
have a Memorial Church, now in the course of erection by the
Messrs. Baird, which will be endowed also by them. 1 rejoice
to acknowledge such marks of love by the members of the Esta-
blished Church. But most heartily and thankfully recognizing
this, I have yet very humbly and respectfully to remind you,
that we have yet done little, almost nothing, in comparison with
what we could and should have done, and, with God's help, may-
yet do, for a city whose population is increasing at the rate

* I must refer to the Appemlix for -what I said in my speecb, and for niucli more
than I could say, on wliat I tliink is of some interest to fellow-liibourers in thi-s
Home Mission field. (See Appendix V.)

44 Hoiv to Secure a Lord's Day.

of one thousand — a large congregation! — every month. Smce the
church -building era, we have built in the whole city, east of the
Crescents, but two churches — the Havannah and my Mission Church ;
and sold two, St. Thomas's and Duke Street chapels. And I therefore
repeat it, that if we are warranted in hoping that our masses will
sanctify the Lord's-day, we can only do so when we provide for
them the means of instruction, by which they shall know what it
means; who the Lord is; and why every man on whom it dawns
should rejoice in the Lord as his resurrection and life — who gives to
all who believe His own rest in God. We have failed, brethren, in
doing this. Think not I presume to arrogate any praise to myself
as having done more than my brethren in this respect. I dare not,
and could not say so at any time, least of all in the presence of even
the framer of this Pastoral, — not to speak of others here present, — one
of the most faithful and laborious ministers in Glasgow ; whom, as a
worker, I would be proud to imitate and follow. But Home Missions
in Glasgow admit of no delay. Other churches are doing a part in
this blessed work; we must do ours, or all we talk about will pass, as
it ought to do, for mere talk, as an easy orthodox way of advocating
the Sabbath as a doctrine, but not the difficult way of getting it kept
as a holy duty and blessed privilege. With this discussion we
should incorporate a new era in Home Mission work. Any one of
us, I am sure, would undertake, for every £4000 we get, to se-
cure a Church free from debt, holding 900 people, and also a small
endowment for a Missionary, and such an organization as would
secure the Christian instruction of one soul, every year while it lasted,
for every pound subscribed. Liverpool, I hear, has given £20,000
for such an object. If a few towns in America gave, the other
day, nearly £100,000 for a mission to the South, why should not our
thousands of members and our wealthy merchants help us, as they
have never yet done, but I believe may yet be induced to do, without
our begging it from door to door, but offering to us money for Ses-
sional Churches for the working-classes ?

I do not here speak of the great Sunday School organization of
Glasgow, which, along with the City Mission, is unquestionably one
of the most important and blessed that exists. Our army of teachers
is the most powerful Home Mission we possess, and requires only to
be constantly recruited, carefully organized, and wisely governed, so
as to work with increasing vigour.

Again, as another suggestion for bringing about a truer observance
of the Lord's-day, it seems to me that all our clergy have too much
to do, not only with secular business on week-days, which other
persons could do as well, or better, but in the preaching on Sundays,
in which they might be aided. It seems to be assumed by many iu
large cities, that a clergyman is needed for every meeting, for every
object that can possibly occupy the public mind, even those which
are called "secular!" Meetings of all sorts, — soirees, lectures,
charities, until one fancies the most commonplace good cannot be
done without a " meeting," which must be addressed by a clergy-
man. On Sunday he must preach, of course, twice, and often.

How to Secure a LorcVs Day. 45

thrice. The people who attend his ministry would not accept less.
They must have several Sunday meetings and sermons by their
own pastor ; and if tliey are edified and comforted, what signifies
though thousands, who never spoke to a clergyman, are left in
ignorance ! The clergy should have more time given to them on
week days, and specially on Sundays, personally to evangelize the
masses, and become acquainted with those who are outside of all
churches, and of Christianity itself. The more experienced — the
more cultivated — the higher the social position of a clergyman
is, the more is he suited to obtain a patient and respectful hearing,
and to do good among the masses, if he has good sense, good feeling,
and sound views of the Gospel of good-will to man, in his heart as
well as on his lips. The actual Home Mission w^ork — that of bring-
ing the lost prodigals into Christ's fold — is too much left to a few
city missionaries : good, sincere, young men, let it be admitted, but
wanting experience, and necessarily under no ecclesiastical govern-
ment. Such missionaries as these, working always in connection
with kirk-sessions, would form noble aids to the clergy. I
know not what we should do without them ; but they never
can be adequate substitutes for the educated and experienced clergy,
or verily we are unworthy of our position and calling in this
city. Now, the Lord's-day is the one grand day for mission work
among the people, when the men of the working-classes can
be met with in their own houses, or have time to receive ^ in
peace the visit of a Christian clergyman, and to converse with him ;
but as things are now, it is the only day we clergy can do nothing
for them when alone they can be found, and the day on_ which, as
far as visiting them is concerned, even the excellent city missionaries
must do least. We must have more time and freedom, I repeat, on
the Sunday, and many more efficient labourers,to work systematically
under us on the Sunday, if we would help men to love the Sunday
who at present know nothing about its nature, and who, if they
have any feehng about it as a sacred day, associate it with ennui,
dissipation, or dislike. These suggestions could be more easily
carried out in Glasgow than in most cities ; for while, in such a large
community, there must, of course, be found some exceptions, yet
there are a vast majority of clergy, of all denominations, who, with
firm and intelligent convictions on points on which differences are
allowable, have as firm, strong convictions, far more real, on those
vital points of eternal truth in which we all agree, and who have
much influence, and could combine for a wider, more united, and
better Home Mission,

Time does not permit of my entering on another most important
point: — the development of the gifts of our office-bearers in con-
nection with the evangelization of the masses. Many an elder, aye,
and many a member, is nobly fitted to give most efficient aid, not
only in visiting, but in addressing the masses. We have but very
partially availed ourselves of the gifts bestowed by the Spirit on our
churches for spreading abroad the Gospel, and tlaat, too, under the
orderly government of the Church,

46 How to Secure a LorcVs Day.

Once more, mucli has yet to be done for tlie better keeping of the
Lord's-day, both by rich and poor, in their own famiUes. The
members of our congregations should do more on Sunday for the
instruction of their children. The custom is, among even intelligent
working-men, to hand them over — their children — to a Sunday
School, which, possibly, they never themselves entered, and with
whose teaching and discipline they are utterly unacquainted,
while they themselves teach them nothing. There are thus,
I am convinced, thousands of children of professing Christians
xsiho never heard religious truth confessed or taught by the lips
of father or mother. Why cannot the parents teach them ?
They are perhaps not "learned;" but if not, they should learn.
Yet, are they not hearers of the Gospel ? Do they not sit at the
Lord's table, and remember Jesus ? And is it possible that they
cannot teach their children anything about the Name in which they
have been baptized, — Father, Son, and Spirit ? It is not " learning "
that is needed, far less hard, dry lessons ; but loving, true words, —
few, perhaps, but simple and hearty, so as to help a child to rise
from the knowledge and love of the father on earth to the Father in

...

heaven. Now, this, as a supplement to any instruction given by
pastor or teacher, would be a good work for the Lord's-day,
whether walking with the children, or talking with them amidst the
pleasant, frank, free, and natural, social intercourse of the fireside ;
so that the Lord's-day would be in the children's memory, — not the
sullen day, but literally the Sun-day of the week.

Eich men, I am disposed to think, need to be stirred up to the
performance of the same duties. Some, I fear, who profess to be
Christians, hand over to mothers, tutors, or governesses, the blessed
privilege of instructing their children. They thus give the impres-
sion, unconsciously, that they are ashamed to make any such con-
fession of interest in Christ and His truth. On any other sub-
ject, however vain, trifling, or worldly, they may find words to speak,
fully, confidentially, and earnestly. But of religion ! That seems a
solemn secret. The Lord's-day is the one above all others when,
from its very design, a blessed opportunity is given for associating
the name of father and mother in the minds of the boys and girls —
those young, but sinful and immortal beings ! — with what alone can
enable them to fulfil the end of their being, and unite them for ever
to each other in God. It is the one day, moreover, which affords
time and opportunity for our bridging over the fearful gulph which
separates the rich from the poor. This fact is one of the saddest, and
one of the most momentous in the condition of our great cities — the
separation of classes. They do not know each other, any more than
if the Atlantic flowed between them; and therefore there is no
mutual love, no mutual respect, none whatever, except what arises
from the accidental connection between employers and employed.
*' Oh! day thrice holy," which enables the rich and poor to meet
together. On other days both are " too busy." On this day both,
in God's providence, have time given them for works of good. Can
we conceive of the glorious results to our city if even one thousand

How to Secure a Lord's Day. 47

members, gathered from all our churches of every denominatiou, —
and I believe they could easily afford many more of thoughtful,
loving, and intelligent Christians, of good social position, — who would
take each, say, ten persons, among the more ignorant and careless,
or the sick, the aged, the lonely, from our poor ; whose acquaintance
they would respectfully and friendly — not patronizingly — endeavour
to make ; and whom, with good sense, good feeling, and the humility
of true love, they would try and help in any way, — and if in no other
way, at least by brotherly sympathy, and, if needed, brotherly or
sisterly instruction, and temporal aid : — would not such labour as this
of the upper one thousand (equal to about one congregation!) among
the lower ten thousand, do more to make Christianity a reality to
them, its life beautiful, its laws glorious. His day and worship appre-
ciated, than all the tracts ever printed, and meetings ever held,
and resolutions ever passed, on this subject? This is one way;
most trying and difficult I admit, but most effectual for teach-
ing our people to keep the Lord's-day holy, and to change a mere
doctrine, associated with apparent gloom, as if under the law, into a
practical duty, discharged with a joyous and free spirit, as becomes
the Gospel. If the veil of Moses was withdrawn, it would only be
to let the light of the glory of God shine as seen in the face of Jesus
Christ !

Finally, it appears to me that, before we can attract the masses to
our churches, we must labour to make our services more attractive,
— not by mere forms addressed to the flesh, but by realities to which
the spirits of men may respond. We want shorter, more frequent, and
more simple prayers ; with praise that shall, according to God's will,
be real music, which is so pleasing, and not discord, which is so
painful. We require more intelligible discourses, dealing with the
felt wants of men, and which men can feel to be helpful to them in
real life. No mere laws, of course, can drive men to church; but
truth and goodness, and love and mercy will, under God, if anything
will, attract, retain, and bless. I never expect, verily, to make
the Lord's-day, or any spiritual duty, agreeable to ungodly men ; but
it may be made, according to God's will, more pleasing and edifying
to Christian men, and to those sincerely seeking to become such.
And believing as we do in the Holy Spirit, and in His abiding with,
and in the Church of Christ; and that it is His work — His joy — to
glorify the Son, that the Son may glorify the Father, by His giving
eternal life to men. Oh, let us never despair ! but work with Him ;
and work, therefore, with the strength and joy that spring from
faith. Ah! brethren, the Sabbath question, if we will only grasp
it, goes deeper down than we choose, perhaps, to think. It implies
many weighty and practical questions and duties, which it is difficult
calmly to weigh and meet. It cannot be solved by words, unless it
ends there, but by works only.

My prayer to Almighty God is, that He may guide us into all truth,
and the performance of all duty! If the results of this great dis-
cussion may appear to some to threaten the introduction of more of
the week-day into the Lord's-day, I pray God that this may not

48 Hoxv to Secure a Lord's Bay.

happen, unless from more of the spirit of the Lord's-day having been
first introduced into week-days by eveiy day being made holy — the
first day most of all — unto the Lord. For he who sanctifies every
day of the week, regarding each day as holy unto the Lord, in its
ordinary labours and recreations, in its joys, and sorrows, will not
be less, but the more, disposed to keep holy " the Lord's-day," and
to rejoice in all its spiritual privileges ! I conclude by thanking
you cordially, my very dear brethren, for your extreme patience and
goodness in having listened to me so long on a question on which
— in some of its aspects — I have the misfortune to differ from
many of you.

APPENDIX.

A.— Page 11.

''It authoritatively hinds us to keep the seventh day holy."

So Milton — Treatise on Christian Doctrine, Book II. chap. 7: —
"If, on tlie plea of a divine command, they impose npon us the observance
of a particular day, how do they presume, without the authority of a divine
command, to suljstitute another day in its place? or, in other words, to pro-
nounce, that not merely the seventh day, which was ap^Dointed for the
observation of the Israelites alone, but any one of the seven, may, even on
the autliority of the Fourth Commandment itself, be kept holy ; and that
this is to be accounted an article of moral duty among all nations.

"In the first place, I do not see how this assertion can be established, for
it is impossible to extort such a sense from the words of the commandment;
se eing that the reason for which the command itself was originally given —
namely, as a memorial of God's having rested from the creation of the world
— cannot be transferred from the seventh day to the first ; nor can any new
motive be substituted in its place, whether the resurrection of our Lord or
any other, without the sanction of a divine commandment. Since, then, it is
evident from more than one passage of Scripture, that the origiual Sabbath
is abrogated, and since we are nowhere told that it has been transferred
from one day to another, nor is any reason given why it should be so trans-
ferred, the Church, when slie sanctioned a change in this matter, evinced,
not her obedience to God's command, (inasmuch as the command existed no
longer, ) biit her own riglitf id liberty; for in any other view it can only be
termed folly. To make any change whatever in a commandment of God,
whether we believe that commandment to be still in force or not, is equally
dangerous, and equally reprehensible; inasmuch as in so douig we are either
annulling what is not yet repealed, or re-enacting what is obsolete."

Bishop Hopkins — An Exjyosiiion of the Commandments, p. 134, (Ed. of

1710:)—

"We do not celebrate the Lord's-day itself upon any obligation laid upon
us by the letter of this Fourth Commandment, (for that expressly enjoins
the seventh day from the creation, whereas ours is the eighth;) but only
from the analogy and perfection of moral reason, Avhich requires that a due
and convenient portion of our time should be sex^arated to the service and
worship of God."

Dr. Arnold — Sermons, vol. iii., Sermon 22: —

" Ai-e we right in keeping the Sunday, or are we not right? The Fourth
Commandment does not answer this qiiestion by itself ; no, not though it be
used every Sunday in our own service. For we do not keep the Foiu'th
Commandment, seeing that we do not keep holy the seventh day, but the
first ; not the day on which God rested from all His works, but the day on
which He raised up Jesus Christ from the dead. And as to altering a com-
mand of the Law, he must know little of the obedience which the Law
requires who could think that men might alter it at their discretion."

50 Appendix.

Archbishop — Whately, On some of the Dijicidtks in the Writings of St.
Paul, Essay V. : —

"In saying that there is no mention of the Lord's-day in the Mosaic law,
we mean, that there is not only no mention of that specific festival which
Christians observe on the first day of the week, in memoiy of onr Lord's
resurrection on the mornmg folloA\dng the Jewish Sabbath, bnt that there is
not any injunction to sanctify one day in seven. Throughout the whole of
the Old Testament, we never hear of keeping holy some one day in every
seven, but the seventh day, as the day in which God ' rested from all His
works.' "

Dean Alford — Second Letter to Mr. Sjjerling, pp. 12, 1.3: —
"If I were disposed to turn the tables — which I am not, for I as little
believe my Sabbatarian friends guilty of disingemiousuess as they me —
might I not fairly say, to which of the two does the charge more properly
apply — to myself, wlao, regarding the commandment as not binding in its
literal sense, read it as interjjreted by the Gospel and the Church, — or to
them who, regarding it as strictly and literally obligatory on them, obey its
command to observe one ivescrihed day for a definite assigned reason, and in
a strictly specified manner, by observing another day for a totally different
reason, and in a manner entirely their own; — first praying that they may
keep the law, then abrogating every word of it, substituting a new law of
their own, and investing it with the aiithority of the othex-."

B.— Page 11.
" The Sabbath of the Fourth Commandment loasfrom evening to evening."
This is of course admitted by all parties, and the Jews to this day keej)
their Sabbath ' ' from even to even. " In our own city, this seems at one time
to have been the rule. Thus Woodrow, extracting from the records of the
kirk-session of Glasgow, in 1590, writes, that "the bretheren interpret the
Sabbath to be from sun to sun; and afterwards the session exjilain it, that
no work is to be done from light to light in winter, and betwaxt sun to
sun in summer." — Memorahilia, vol. ii., Part II., j). 35.

In 1594, "The Presbiterie of Glasgw statutis and ordenis that gif Mungo
Craig sail playe on his pypes on the Sondaye/m the sunnerymtg quhill the sunn
goinge to in ony place within the boimdis of tliis Presbiterie, that he incontinent
thairefter sal be summarlie excommunicat. Lykwise statutis that wpone the
Sondaye in the said tyme, nane gif tliameselfis to pastymes and profane gaymes
within the said boundis, wuder the pane of the censures of the kirk; and this
to be intimat f urth of pulpet the nixt Sondaye be everie minister within this
Presbiterie, and specialie be the minister of Paiglen." — Miscellany of the
Maitland Club, i., p. 67. In 1608, the kirk-session of Glasgow made an order,
" That ther be no buying of timljer on Sunday at the watter of Clyde, from
s\m-rising to sun-setting." In 1613, they ordain the " litsters (dyers) not to
big on their fires beneath their fats till after 4 on Sunday's night." In 1619,
they ordain "that no fleshers slay flesh betAveen light and light ;" and this
ordinance is repeated in 1622 and 1630. But in 1640, they "make a very
strict act against profaning the Sunday ; and declare it to be from 12 on Satur-
dayes night to 12 on Sunday's night."" — Woodrow, ut supra. The same rule
seems to have prevaded in Edinburgh prior to 1650. Thus, during the plague
in 1574, or 7th September, the ministers, elders, and deacons thought "giud
and necessar to institute ane Publict Fast and Humiliation, -svith ane eruist
prayar adjunit thairto, within this burgh for the space of aiicht dayis nixt
to cum, qiihilk salhegyne vpone setterday the ferd day of this instant^ at aucht
houris at ewin, and sua to continew quhill sonday come audit dayis at sex
houris at nycht, according to the ordour of all public Fastis obsertjit
IN TYMES BYPAST, Recpiiring the haill faythfidl of this burgh to observe the
samyn in all poyntis as thai tender the mercies of God." — Miscellany, ut

Appendix. 51

supra, p. 105. And agaiu, ou 7tli December of the same year, tliey
ordered another "publict fast and humiliatioun for the space of aiicht dayis,
togidder with ane eruist inuocatioun and prayar for the assistance of Godis
holy spreit that our synnis may be pardonit, quhairhy the said a^jpeirand
scurge may be removit, and Godis vrayth pasiliit ; the said publict Fast to
bef'ymae vpoun setterday nixt to cnm, at audit houris at ewin, and sua to
contiuew qiihill soaday at sex houris at ewin, thair foud only to be
breid and drink with all kind of sobrietie." — Misccllamj, ut supra, page
111. In 1G46 the same parties recommended "that the ports (gates)
of Edinr. saU stand closed from Saturday, at night, till Sunday, at
six o'clock at night; and none of them to be opened aU the while, save
only one of the south ports, to give way for watermg of horse, at
morning and evening; at which time they must be attended by some
faithful, honest man, for restraining the people's faith-brealcing, and there-

. after to be closed." — Appendix to Report of Sir Andreu) Agnew's Committee,
1832, p. 304. In 1650, however, the magistrates of Edinburgh ordered
the gates to be closed from Saturday night at JO o'clock, to Monday
morning at 4 o'clock. — Coltness Collections, Mait. Club, p. 3G8.

The passage referred to from Michaelis will be found in Ai-ticle 195 of his

'Commentaries on the Laws of Moses.

C— Page 11.
"It is a fair question, indeed, how far the blessed rest secured by the Jewish

Sabbath tvas at all connected with public ivorship?"
See as to this, Vitringa, De Synagoga vetere libri tres, — Lib. I., p. 2, cap.
2, and Michaelis, ut sup.. Art. 52.

D.— Pack 12.
" / mean Mr. Begg."
See "An Examination of the Authority for a Change of the Weekly Sab-
bath at the Resurrection of Christ, proving that the practice of the Church,
in Substituting the First Day of the Week for the appointed Seventh Day, is
imsanctioned by the New Testament Scriptures.^'' — By James A. Begg. Glas-
gow, 1850. Pp. 156.

E.— Page 12.

"In a hundred things ive do on Sunday luJiat it would have been wiktioful
for the pious Jew to have done on his Sabbath."

This needs no proof; but I cannot resist publishing the following very
•striking letter, which I have received, since my speech was delivered, from
one who was for some time a missionary in India, and which will illustrate
some of the effects of our practice in this respect: —

"Kev. Sir, — I have been listening, with some interest, to the discussions
in which you have been engaged in this much-talked-of Sabbath-question ;
and as I have had a pretty good opportmiity of seeing round me for many
years, in foreign lands, I think it right to say to you what I think as to the
effect of binding down the heathen and others to the Decalogue, as such.

" Take, for instance, the natives of India, where the Church of our fathers
has been labouring for many years. I have been myself, and I know many
others have been, likewise, much puzzled with the strange inconsistency
between the precept and practice of our mmisters and missionaries ; and so
have the natives, though they possess enough of their oriental cunning,
to keep even their own masters in the dark as to what they think.

"When they are told, 'Thus saith the Lord, Thou shalt do no work,' &c.,

52 Api^iendix.

'thou, nor thy man-servant,' &c., — M'liat so common as to see or tear a
group of the domestics sit clo^vn on a Sabbath evening, with their Hookah
or Chilhim, and discuss the pros and cons of precept and example of
the padre sahib. They begin with the bishop with his £3000 yearly,
the minister with £600 to £1200, the missionary with £200 to £400,
and the city missionary with £60 to £150; and what do they say? Just
this: that every one of the padre sahibs makes out the list of his own
necessities according to his pay (tiillup); and that vrhile their masters tell
them to do no work on Sabbath, (Etwar, ) they compel them to work all
night and day, Sabbath and Saturday, in the face of God's command.
(Kodah ka liookum.) Now, sir, here is a list of the servants that our good
ministers keep in India, just because they are able to keep them. They
have their khansamah, kitmiitgar, babengee, bearer, coachman, two syees,
matther, dhobie, bheestie ; and their wives have their ayah. These servants
say, 'We have to do the sahib's work (kam) in the house; we have to clean
the horses and carriage on Sabbath; and we have to pull the punkah over
them in the church for hours, morning and evening; and when they come
home, we have to pull the punkah over them all night. The matther must
do his work in the bath-room twice a-day, and yet they tell us we must do
no work; do they think that this is no work, or does God give one order
(hookiim) for iis, and another for them? We see the Jews, (Yahudee log,)
they will not work themselves on their Saturday (Suneechar), nor make
their establishment of serv'ants (Xowkar chacker) work ; it is all humbug,
(Sub tamash Bhatt hie,) God's Word is one, but the padre sahib gives other
orders. Who can tell which we are to hear ? We (Mussulmans) go to ovir own
musjeed on our own Friday (Joommah), and the Jews have their own caste,
but we see this. Christians have more caste than we have, and they cannot
agree over them.' Now, sir, I am well aware of the necessities of a hot
climate, and the many luxuries that Europeans require there, that never
woidd be thought of here ; but, sir, is it necessary to break one command to
keep another ? I say that there is no hixury that people can afford that
shoiUd be dispensed with, such as the use of ice in the water, and the punkah
night and day. Sabbath and Saturday; but what do these long-headed,
clear-sighted Hindoos, Mussulmans, and Gentiles, say on the subject ? la
it not, that you are making them do what yoii tell them it is wrong to do on
the Sabbath-day?

""\^^iat, sir, I ask, in the name of reason and common-sense, do they know
of our interpretation of those two elastic door-posts, necessity and mercy?
Do they not see every ecclesiastic, from the highest to the lowest, j ust stretch
them out to answer themselves. Everything is necessarj'^, in India, to coun-
teract the efiects of the climate ; it is necessary to live in an upper-roomed
house, so as to be out of the malaria that rises for 10 or 12 feet above the
ground, and all who can, do keep upper-roomed houses; yet how many
thousands are there who cannot, and must live on the lower floor; and just
so with the punkah-bearer, two or three men are kept, night and day, Sab-
bath and Saturday, at work, just because it is conducive to comfort in a hot
climate.

"But, sir, what has all this got to do with the Fourth Commandment?
It gives no license for all tliis ; and the puzzle to the natives is, that they are
told that they are to keep it, while they see their teachers break it every
week.

"I am aware, sir, that some people have represented the natives of India
as a dull, stupid race, and in some respects, this is true ; but just ask a
lawyer, a merchant, or broker m any of the large to-\\nis in India, and they
will tell you that they, the natives, can split a hair with any of them. And
again, su-, those of them who are taught at the missionary school, are not so
dull or blind as not to see the palpable contradiction between your Confession
of Faith, which says, as Dr. M'Taggart explams it, ' a seventh day,' and as
the Catechism has it, 'the seventh day.'

' ' And again, sir, what do these diill, stupid, yet long-headed natives say
about the Fourth Commandment as to sea voyages? Just this, that 'God

Ajypendiiv. 53

sends strong winds,' and makes the Cliristian break His own commands.
They are acute enough to see, that those who press home on them the Fourth
Commandment, are puzzled in this dilemma ; and while the Jewish law
is pressed on any man outside the bounds of tlie Jewish land, the same
consequence must follow. There is no permission for sea voyages in that
command, and I myself have pressed the subject home on strict Sabbatarians
at sea, but had to leave a loop-hole for them to get out of. And I was
forced to the conclusion, that it is the x^recept that is at fault, and not the
practice. I have seen some good, but strict men, of the old school, spend
days and weeks of misery, on accoxmt of having to touch a rope on Sabbath,
and covering a guilty and condemned conscience, from which they might
have been relieved, had they left the Decalogue to the Jews, or given up
their work and profession at sea.

"Now, sir, I am aware it will be at once stated that so many good men
have been in India, and that none of them ever put this forward before.
This, I say, is not true, for it was brought forward twenty years ago in the
southern parts of India, and much was said on both sides. But I must
confess, it was very painful to see the miseral^le shifts to which some were
driven, when their own inconsistencies were hurled in their face; who
came down with an anathema maranatha on all who scouted the idea of
bemg bound by a law, which the mmisters and missionaries themselves
break every Sabbath.

' ' Any man in India may, if he wishes, hear the opinion of the natives on
this, if he can speak to them, and if they are not afraid of him. Of course it
requires some tact and skill to ingratiate yoiirself into then- feelings ; but
once that is effected, you may get any information you want. But for want
of that tact, you may live fifty years among them and remain ignorant.

" Again, sir, they can see, in some town in India, the representatives of as
many, if not more, nations than were collected on the day of Pentecost ; and
they see that every caste has its own Sabbath ; and in none of these do they
see such flat contradictions as with our strict Sabbatarians, who keep the
first day of the week, while the Greeks keep the second, the Persians the
third, the Assyrians the fourth, the Egyptians the fifth, the Mussulmen the
sixth, and the Jews the seventh day of "the week. — Trusting you wiU excuse
my taking up so much of your time, I remain, yours truly."

R— Pack 14.
'^ I state, the fact only as it illusti-ates the feelings and practices of thousands in
the North regarding the Lord's-day."
The following letter from the Scotsman of November 25, 1865, confirms
the truth of the story referred to, while at the same time it gives a better

version of it : —

"Edinburgh, 23rd November, 1865.
" SiK,^ — Di". Macleod, in his great speech before the Glasgow Presbytery
lately, referred, in illustration of his subject, to an incident regarding a
ham, which, from his seeming not to know the circumstances connected Avith
it particularly, was ineifectively told, and consequently has since been the
occasion of a great deal of jeering remark. The story, however, is a good
one, and it is simply this : — Several gentlemen had taken for a few weeks
certain sabnon and trout fishings in the Lews, and before proceeding
thither, they were given to imderstand that, as the inn at Colarnish — the
only place of up-putting at their command — was miserably provided with
aU sorts of things in the shai)e of edibles, they would requii-e to take with
them a supply of bread, potatoes, beef, &c. Amongst other such matters
was a large Yorkshire ham. On the Sundajr, when the party had done
brealcfast, the mukeeper came to them and put the question as to ' What
they would like for dinner that day V when one of them replied, ' You had
better cut the ham in two, and boil one-half for dinner ; the other half may
be kept for boiling for breakfast.' 'Ay,' replied mine host; 'but how

54 Appendix.

woiiM you like it cuttit?' 'Oil,' replied tlie speaker for the party, 'cut
the flesh to the bone with a kiiife, and then take a saw and saAV the
bone.' 'Well, gentlemen,' rejomed the innkeeper, 'I have no objection to
use a knife on the Sabbath-day, but I could not use a saw.' 'Have you
got a saw in the house?' 'Yes,' 'Bring it if you please.' And so the
saw Avas brought, and the worthy innkeeper — for a worthj^ man he is — •
cut the flesh with a knife ; and though he could not conscientiously saw
the bone himself, he held the two ends of the same, while the individual
who mentioned the circitmstance to me did so to the satisfaction of all
parties. — lam, &c., Deawixg the Line."

It would be a most ungi'acious task to select from the records of northern
presbyteries, or of southern ones either, the innumerable examples of that
spirit of Judaism which, so long as the Church had the power of civil coer-
cion, made the Scottish Sabbath truly a day of pains and penalties. But I
cannot refrain from referring to a confirmation of my remarks, furnished by
the eA^dence of a witness, — a solicitor in Inverness, on an investigation before
the Presbytery of Inverness of a charge, to which I will not further refer
here, — not, be it remembered, in the seventeenth, nor yet in the eighteenth
century, but in the week following that in v/hich this speech was delivered.
I quote from the Glasgow Herald of 24th November: —

" I meant," said the witness, referring to a remark he had previously
made, " that fi'om my long residence in Inverness, and being a native of
it, and consequently pretty well acquainted with the views of the people,
that many have peculiar notions about v.liat the conduct of a minister ought
to be."

"Do you mean on a Satiu'day night, as this was ? " — "Not particularly so ;
hut I hiow of sonic people here ivlio have conscientious objections ar/ainst a
minister going to the Post Office, or even being outside his own door, on a
Saturday.''''

Since my speech was delivered, I have received the following letter on
one of the points as to which I have been accused of exaggeration: —

" Melfort, 0th December, 1SG5.
" My dear Dk. Macleod,

" Shortly after your speech on the Sabbath question at the meeting
of the Glasgow Presbytery, I was in company with three West Highland
ministers of the Established Chiu-ch, to whom I expressed my doubts as to
the correctness of your assertion, that a considei-able number of mmistera
abstained from shaving on Sundays, from conscientious motives. To my
great surprise, I found that two out of the three themselves performed the
operation overnight, for fear of breaking the Sabbath ; and the third men-
tioned, that when he was a student, he was found fault vnfh for not having a
close-shaven chui on Monday, — the inference being, tliat as he had not shaved
on that day, he probably had done so on the one immediately preceding. —
Yours sincerely, A. M. Campbell."

G.— Page 14.

" Things have been done, within our memories, by clergy, magistrates, and

police, in the way of interfering ivith others, ivliich, tltanks to x>ubUc

opinion, would not be tolerated noto."

In the west of Scotland, the custom of perambulating the streets in quest

of Sabbath-breakers, seems to have continued to a later date than elsewhere

in Scotland. (See passages cited in Cox's Saboath Laivs and Seibbath Duties,

13. 312, note.) The late Rev. Dr. M'Farlaue, of Renfrew, ga,ve the following

evidence as to this before Sir Andrew Agnew's Committee, (Question 3693):

Appendix. 55

— "It is an old Scottish practice," says he, "which I have heard often spoken
of by those who lived a generation before me, and of which I have also heard
miicli from the members of my own Church, when I was a minister in one
of the suburbs of Glasgow. Elders of our churches were, at the period to
which I refer, accustomed to walk the streets in to\vns, two and two in turns,
during the hours of divine ser\'ice, to take notice of children or disorderly
persons strolling about, and to attempt, by moral suasion, to induce them
to go to their houses, or to go to church ; and if those means were inefficient,
tliey loere handed over to the civil magistrate. This practice continued till,
from an increase of popiilation, an increase of vice, and a gi-owing w^ant of
support on the part of the magistrates, it was gradually given up ; and I am
not aware at this moment whether any society of the description now given
exists in Scotland; but I believe, from the accounts I have had, that they
did continue to exist till within a dozen years ago. I ought to have added,
that this was not confined to the elders of the church, but that well-disposed
individuals associated with them, took turn with them, and carried into
effect those objects."

H.— Page 15.

"Our own General Assemhly, as late as 1S34- — / quote second-hand — in a
Pastoral addressed to our churches, declared ivalking on Sunday to he
'an impious encroachment on one of the inalienable prerogatives of the
Lord's-day:"

Dr. Hill writes to the Glasgow Herald of 29th November, that I am in error
here, though the cpiotation he himself gives from the Pastoral is, I submit,
proof that I am right. Here is the jjassage to which I referred, — Acts of the
General Assembly, p. 1164: —

' ' With deep concera we have learned, that in various parts of the country
there has been, for a number of years past, a great increase of unnecessary
travelling on the Lord's-day, both for pui-poses of business aiid amusement;
that shops have been kept open on that day for the sale of provisions and
other articles of traffic ; that multitudes, forgetful of their most sacred duties
and their immortal interests, have become accustomed to icayider in the
jields, to frequent scenes of recreation, or to spend their time in riot
and drunkenness, and other immoralities. . . . As the Lord God has appro-
priated the Sabbath to himself, it is an impious encroachment on His inalien-
able prerogative to attempt to convert it either into a day of business or a day
of idleness and pastime. . . . Knowing the terrors of the Lord, we would
persuade and adjure the hardened, liy all that is bitter in remorse, by all
that is intolerable in an aM'akened and unpurified conscience, by all that is
fearful on the deathbed of impenitence, by all that is scorching in the frown
of an unreconciled Judge, by all that is repidsive in the fellowship of accursed
spirits, by all that is wofully agonizing in tlie gnaM'ing of the worm that
dieth not, and in the fire that is not quenched, to awaken from the dream of
guilty insensibility, and to flee from the wrath to come to the hope set be-
fore them in the Gospel."

The above, it miist be admitted, gives a sad picture of the state of Scot-
land, — a state of things, be it remembered, which (if it icas actually as bad
as here described) was produced in this country, notwithstanding the preva-
lent teaching as to Sabbath observance. But may it not be cpiestioned
whether any but bad results can follow from classmg together ' ' wandering
in the fields" with " spendmg time in riot and drunkenness, and other im-
moralities?"

The speakers who took part against mo in the Presl)3'tery, spoke out so
generally against this prohibition of breathing God's air on God's own
day, that nothing need be said here on that subject now. I add the

56 Aiopendix.

words of one whose name is dear to all God's people in England and in
Scotland,— Charles Simeon,— because they are weighty, not only on this
head, hut on others touched upon in my speech : —

' ' In my own personal habit I am as strict as most ; but in my judgment,
as before God, I think that many religious characters — Ministers as well as
others — are in error. I think that many Judaize too much, and that they
would have joined the Pharisees in condemning our Lord on many occasions.
But I would have you remark this : I do not think that they err in acting up
to their own principles, [there they are right ;) but that they err in makhig
their own standard a standard for all others. This is a prevailing evU among
religious j)ersons. They will in effect argue thus : — ' / do not walk out on a
Sabbath-day, therefore an artisan may not walk out into^ the fields for
an hoiu- on that day.' They forget that the poor man is confined all the rest
of the week, which they are not : and that they themselves wiU walk in
their ovm garden when the poor have no garden to walk in. Now in this I
do not think that they act towards others, as they, in a change of circum-
stances, would think it right for others to act towards them : and if your
brother will limit his refreshment to such a relaxation as is necessary for
health, or materially conducive to it, I shall agi-ee vnih. him, and shall rank
this amongst works of necessity or of charity. Again, I am not prepared
to utter either anathemas or lamentations if Ministers of State occasionally,
in a time of gxeat pressure of public business, and in a quiet way, avail them-
selves of an hour or two for conference with each other on that day. _ I do
not commend it ; but I do not condemn it. They cannot command their mvn
times. Public affairs may be full as pressing, and may call for immediate
conference, as much as an ox or an ass for deliverance from a pit into which
it has fallen; and I thmk that love to one's country may justify a deviation
from a ritual observance of the Sabbath, as much as love or pity for a beast.
In fact, if the most scrupulous will examine the frame of their own minds,
and the real spirituality of their own conversation for two or three hoiu'S
on some part of the Sabbath, they will find but little right, whatever
their disposition be, to cast a stone at a poor man with his family, or
at a Minister of State with his compeers. Again, I say, they may be ruiht;
but the others who think and act diiferently are not therefore lorong. Those
who ate, and those who refused to eat, meat offered to idols, were both rujht
if they acted to the Lord, as were those also who observed, and those who
did not observe, certain days, which, under the Jewish dispensation, were
actually prescribed. I will teU you what I consider the perfect rule: let
all judge for themselves in relation to the ritual observance of such matters;
the strong not despising the weak, and the weak forbearing to sit in judg-
ment on the strong. This will be the sm-est and best discharge of the duty
of all parties whether to God or man : to God, who has said, ' I will have
mercy and not sacrifice ;' and to man, who should be left to stand or faU to
his own Master."— i{/e, p. 292-4.

I. — Page 15.

"Can ive let young children amuse themselves in any loay on Sunday ? — No.
Why? — The Fourth Commandment."

The following passage is from a sermon by Dr. Chalmers, preached in the
church where my sjieech was delivered: —

"Certain it is that the Sabbath-day may be made to wear an aspect of
great gloom and gi-eat ungainliness, with each hour having its own irksome
punctuality attached to it; and when the weary formalist, labouring to acquit
himself in fuU tale and measure of all his manifold observations, is either
sorely fatigued in the work of filling iip the unvaried routine, or is sorely
oppressed in conscience, should there be the slightest encroachment either on
its regularity or on its entireness. We may follow him through his Sabba-th
history, and mark how, m the spirit of bondage, this drivelling slave plies

Appendix, 57

at an miceasing task, to wliicli, all tlie wliile, tliere is a secret dissatisfaction
in his own Losom, and with which he lays an intolerable penance on his
whole familj'-. He is clothed in the habiliments of seriousness, and holds
out the aspect of it; but never was aspect more unpromisuig or more un-
lovely. And, in this very character of severity, is it possible for him to
move throngh all the stages of Sabbath observancy — first, to eke out his
morning hour of solitary devotion ; and then to assemble his household to
the psalms, and the readings, and tlie prayers, which are all set forth in due
and regular celebration ; and then, with stern parental authority, to muster,
in full attendance for chiu'ch, all the children and domestics who belong to
him ; and then, in his compressed and crowded pew, to hold out, in complete
array, the demureness of spirit that sits upon his own coimtenance, and tlie
demureness of constraint that sits on the general face of his family ; and
then, to follow up the public services of the day by an evening, the reigTiing
expression of which shall be that of strict, mibending austerity, when the
exercises of patience, and the exercises of memory, and a confinement that
must not be broken from even for the tempting air and beauty of a garden,
and the manifold other interdicts that are laid on the vivacity of childhood,
may truly turn every Sabbath as it comes round into a periodical season of
sufferance and dejection. And thus, instead of being a preparation of love
and joy for a heaven of its o-mi likeness, may all these proprieties be dis-
charged for no other purpose than that of pacifying the jealousies of a God
of vengeance, and working out a bm-densome acquittal from the exactions of
this hard and unrelenting task-master." — Congregational Sermons. Sermon
XIII., vol ii., pp. 274r-275.

K.— Page 19.
" ' / am the Lord thy Ood, which have brought thee out of the land of Egypt,
out of the liouse ofbo7idage,' — a Messed deliverance indeed, hut which does
not apply to us as Gentiles."

I spoke almost in the words of Luther, though not so strongly —

"The Ten Commandments," wi-ites the Reformer, "do not apply to \is
Gentiles and Christians, biit only to the Jews. If a preacher wishes to
force you back to Moses, ask him whether you were brought by Hoses out
of Egypt ? If he says, Xo ; then say. How, then, does Moses concern me,
since he speaks to the people that have been brought out of Egypt ? In the
New Testament Moses comes to an end, and his laws lose their force. He
must bow in the presence of Christ." — Luther on the Ten Commandments,
quoted by Hengstenberg On the Lord' s-day, p. 62.

Again, "We must stop the mouths of the factioiis spirits who sa}^ 'Thus
says Moses.' Then do you reply, Moses docs not concern us. If I accept
Moses in one commandment, I must accept the whole Moses. In that case
I should be obliged to be circximcised, and to wash my clothes in a Jewish
manner, and to eat and drink, and dress, and do everything of this kind in
the manner in which the Jews are commanded to do these in the law.
Therefore we will not obey Moses, nor accept him. Moses died, and his
covenant terminated when Christ came."

And again, ' ' The words of Scripture prove clearly to us that the Ten
Commandments do not affect us ; for God has not brought us out of Egypt,
but only the Jews." — Instructions to Christians lioio to make use of Moses, —
Lutheri Opera, III., 63. Jena, 1603.

So Archbishop Wliately, in his Fifth Essay on some of tlie Difficulties in the
Writings of St. Paul: —

" The very law itself indicates, on the face of it, that the whole of its
precepts were intended for the Israelites exclusively, (on which supposition
they cannot of course be, by their o%vn authority, binding on Christians, )
not only from the intermixture of civil and ceremonial precepts with moral,
but from the very terms in which even these last are delivered. For
instance, there cannot be any duties more clearly of imiversal obligation than

58 Appendix.

that of tlie ■worship of the one tnie God. alone, and that of honouring parents ;
yet the precepts for both of these are so delivered as to address them to the
children of Israel exclusively: 'I am the Lord thy God, who hrought thee
out of tlie land of E<j)jpt, out of the house of bondage; thou shalt have none
other gods but Me. ' And again, ' Honour thy father and thy mother, that
thy days may he long in the land which the Lord thy Qod giveth thee.^ "

L.— Page 19.
*' The promise annexed to the Fifth Commandment is local and temiioral."

So John Leiden— Table-talk, p. 195. Irving' s Edit., Edin. 1854.

" Wliy should I thmk all the Fourth Commandment belongs to me, when
all the Fifth does not ? What land will the Lord give me for honouring my
father ? It was spoken to the Jews with reference to the land of Canaan ;
biit the meaning is, if I honour my parents, God will also bless me. We
read the Commandments in the Church-service, as we do David's Psalms,
not that all there concerns lis, but a great deal of them does."

Dr. P. Doddridge — Pncumatologij, v. ii., p. 361, Lect. 198. Scholium 3,
Lond. 1794:—

"Nevertheless we allow, that the observation of the SabT)ath is not to be
urged as of universal obligation, merely beca^ise it is to be foimd in the
Jewish Decalogue, and that its place there only obliged the Jcavs ; since, in.
the preface to those Ten Commandments, their deliverance from Egjrpt is
urged as a reason for observing them, and the Fifth Commandment is en-
forced by promises peculiar to the Jews : not to insist on the addition (Dent,
V. 15) which is probably to be considered as the words of Moses, not of God,
and a comment on the Fourth Commandment, rather than a part of it."

Dr. Whewell — Elements of Morality, B. III., oh. xvi. : —

"The Ten Commandments are not binding upon Christians because they
are parts of the law of Moses, but because they are part of the moral law.
Thou shalt not steal; thou shalt not kill; thou shalt not commit adultery;
are precepts which do not derive their authority from any special command,
but from the moral nature God has given to man. There are parts of the
Ten Commandments whicli are merely arbitrary, or local, or temporary, and
apply only to the ancient Jews. Such is the reason given in the fifth com-
mand, that thy days, &c. ; such is the command of absolute abstinence from
labour on the Sabbath ; such is the selection of the seventh day of the week
for the day of rest, if that selection is really included in the command."

M.— Page 20.

" It is the Decalogue, viewed in this asj)ect, .... which I presume to
think has been abrogated hy being nailed to Chrisfs cross."

Much has been said of my use of this expression. It is simply amazing
to me that my meaning could have for a moment been misunderstood by
any one. I have already quoted Baxter (who uses the same word, and in the
very same sense) in the text, and can add nothing to his defence agamst the
same Autinomianism with which I have been so unsparingly charged, and
with whicli Luther, for exactly the same oiTence, (see Appendix K,) was
charged before him. I may, however, quote the following from Archbishop
Mliately, who, though I differ from him on other parts of the question, ably
argues out this point, on which we are at one : —

" It cannot be denied that he, Paul, does speak, frequently and stronglj^
of the termination of the Mosaic law, and of the exemption of Christians
from its obligations, without ever limiting and qualifying the assertion, —
without even hinting at a distinction between one part which is abrogated,
and another which remains in full force. It cannot be said that he had in.

Ap2^endix. 59

liis mind tbe'Coremouial law alone, and was alluding merely to the aholition
of tliat ; for in the very passages in question, he makes such allusions to
sin, as evidently shew that he had the moral law in his mind; as, for
instance, where he says, ' The law was added because of transgressions : ' —
' by the law was the knowledge of sin ;' Avith many other siich expressions.
And it is remarkable, tliat even when he seems to feel himself pressed ■with
the mischievous practical consequences which either had been, or he is
sensible might be, drawn from his doctrines, he never attempts to guard
against these by limiting his original assertion ; — by declaring that though
part of the law was at an end, stUl, part continued to be binding ; but he
always inculcates the necessity of moral conduct on some different ground :
For instance, 'What shall we say, then? Shall we continue in sin that
gi-ace may aboimd ? God forbid ! ' He does not then add, that a part of the
Mosaic law remains in force ; biit urges this consideration, ' How shall we,
who are dead to sin, live any longer therein ? Know j'e not, that so many
of us as were baptized into Jesus Christ, were baptized into His death ?
Therefore we are buried with Him by baptism into death ; that like as
Christ was raised up from the dead by the glory of the Father, even so we

also should walk ill newaiess of life.' ' Kiio-«-ing this, that our old

man is crucified with Him, that the body of sin might be destroyed, that
henceforth we should not serve sin.' And again, ' Shall we sin because we
are not under the law, but luider grace ? God forbid ! Know ye not that
to whom ye yield yourselves servants to obey, his servants ye are to whom
ye obey? whether of sin unto death, or of obedience nnto righteousness.'

' Being then made free from sin, ye became the servants of

righteousness.' And such also is his tone in everj' passage relating to the
same subject.

" Now, let lis but adopt the obvious interpretation of the Apostle's words,
and admit the entire abrogation, according to him, of the Mosaic law ; con-
cluding that it was originally designed for the Israelites alone, and that its
dominion over them ceased when the Gospel-system was established: and
we shall find that this concession does not go a step towards introducing the
Antinoniian conclusion, that moral conduct is not required of Christians.
For it is evident that the natural distinctions of right and wrong, which
conscience points out, must remain where they were. These distmctions,
not having been introduced by the Mosaic law, cannot, it is evident, be over-
thrown V)y its removal; any more than the destruction of the Temple at
Jerusalem implied the destruction of the Mount Zion whereon it was built.
Tlie Apostle does indeed speak, in some passages, of the law as having lieen
a guide and instructor in matters of morality; as where he says, 'I had not
known sin but by the law;' but that this must not be understood, in the
fullest extent, as implying that no moral obligation could exist, or could be
understood, independent of the Mosaic rcA-elatiou, is evident, not only from
the nature of the case, but from his own remarks in the same epistle, relative
to 'the Gentiles, which have not the law,' being capable of 'doing hy nature
the things contained in tlie law .... their conscience also bearing witness,
and their thoughts accusing or else excusing one another;' and of their
'knowing' (in cases where they committed sin) 'that they who do such
things are worthy of death.' To say, therefore, that no part of the Jewish
law is binding on Christians, is very far from leaving them at liberty to
disregard all moral duties. For, in fact, the very definition of a moral duty,
implies its universal obligation mdependent of all enactment. The precepts
respecting sacrifices, for instance, and other ceremonial observances, we call
positive ordinances ; meaning, that the things in question become duties
because they icere commanded : — the commandment to love one's neighboiu'
as oneself, on the contrary, we call a moral precept, on the very gi-ound that
this was a thing commanded because it v-as right. And it is evident, that
what was right or wrong in itself before the law existed, must remain such
after it is abrogated. Before the commandments to do no murder, and to
honour one's parents, had been delivered from Mount Sinai, Cain was cursed
for killing his brother, and Ham for dishonouring his father ; Avhich crimes.

60 Appendix.

therefore, coiild not cease to be siich, at least, as any consequence of the
abolition of that law.

' ' Nor need it be feared, that to proclaim an exemption from the Mosiac law
should leave men without any moral guide, and at a loss to distinguish right
and wrong : since, after all, the light of reason is that to which every man
Tnit.st be left, in the interpretation of that very law. For Moses, it should
be remembered, did not write three distinct books, one of the Ceremonial
law, one of the Civil, and a third of the Moral ; nor does he hint at any
such distinction. Wlien, therefore, any one is told that a part of the
Mosaic precepts are binding on us, viz., the moral ones, and if he ask tohick
are the Moral precepts, and how to distinguish them from the Ceremonial
and the Civil, 'witli which they mingled, the answer must be, that his
conscience, if he consult it honestly, will determine that point. So far,
consecjuently, from the moral precepts of the law being, to the Christian,
necessary as a guide to his judgment in determining ivlmt is right and wrong,
on the contrary this moral judgment is necessary to determine what are the
moral precepts of Moses.

' ' The study, indeed, of the moral law of Moses is profitable for instruc-
tion, and may serve to aid our judgment in some doubtful cases that may
occur; provided we are careful to bear in mind all the circumstances under
which each precept was delivered. For there is a presumption that what
was conunanded or prohibited by Moses, is right or wrong in itseK, unless
some reason can be assigned, which makes our case at present different from
that of the Israelites; — some circumstance of distinction, which either leaves
us more at large than they, or (as is oftener the case) calls for a higher and
purer moral practice from us. But to consult a code of moral precepts for
instruction, is very different from referrmg to that as a standard, and rule of
conduct.

"If the notion, then, that such as are not under the Mosaic law, are, on
that account, exempt from all moral obligations, be rejected as utterly
groundless, and if, consequently, no practical danger or absurdity be involved
in the supposition of that law beuag fully abrogated, the conclusion that it
is so abrogated will hardly be any longer open to doubt; being evidently
the most agreeable to the Apostle's expressions in their obvious, natural, and
unrestrained sense." — Essay V., id supra.

And in a note he adds: —

' ' I am inclined to believe that one reason which makes some persons
reluctant to acknowledge the total abolition of the Mosaic law, is the notion
that the sanctity of the ' Christian Sabbath ' depends on the Fourth Com-
mandment, and that, consequently, the reverence due to the Lord's-day
would be destroyed, or impaired, by our admitting the Ten Commandments
to be no longer binding. Biit a little reflection will satisfy any candid mind
that there is no gi'ouud for any such suspicion, and that all the various
opinions respecting the Lord's-day, however irreconcileable with each other,
are all perfectly reconcileable with the belief of the abrogation of the
Mosaic Law."

Dr. Arnold— Zv/e, i., p. 355 (Ed. 1844):—

"It is not that we may pick and choose what commandments we like to
obey, biit, as all the com m andments have no force upon us as such, — that is,
as positive and literal commands addressed to ourselves, — it is only a question
how far each commandment is applicable to us, — that is, how far we are in
the same cu-cumstances with those to whom it was given." And again,
(L. 366,) — "Although I think that the whole law is done away with, so far
as it is the law given on Mount Sinai ; yet, so far as it is tlie law of the
Spirit, I hold it to be all binding ; and believing that our need of a Lord's-
day is as grreat as ever it was, and that, therefore, its observance is God's
will, and is likely, so far as we see, to be so to the end of time, I should
think it most mischievous to weaken the respect paid to it."

Dr. George Cook — General and Historical Vieio of Christianity, vol. ii.,
ch. 10, pp. 286-287.

' ' The Sabbath, as thus defined in the Decalogue, continued so long as the

Appendix. Gl

Mosaical dispensation was obligatory ; but it cannot have escaped any atten-
tive reader of the Gospel, that whilst our Saviour, on the seventh-day,
attended the Synagogue, and thus shewed His veneration for the authority
by which it was hallowed, He on many occasions placed the spirit of the
institution more prominently in view than the letter of it, doing without
hesitation what the Pharisees, and those who affected peculiar strictness
and holiness, considered as profaning the Sabbath. It inculcated the in-
finite value of mercy above sacrifice, explicitly declaring that the Sabbath
was made for man, and not man for the Sabbath. ^Vhen by His death,
— which was the fulfilment of all that had been shadowed forth luider the
Jewish dispensation, — that dispensation was done away, the appointment
of the Sabbath, that is, of a specific day for the service of God, and of a
specific mode in which it was to be observed, ceased ; these were compre-
hended under that hand-m-iting of ordinances which was blotted out ; the
Apostle upon one occasion saying, ' Let no man, therefore, jiidge you in
meat or in drink, or in respect of a holy-day, or of the new moon, or of the
Sabbath-day, which are a shadow of things to come ; but the body is
Christ.'"

Dr. Reichel, in his notes to a very able sermon preached in Dublin in 1856,
defends himself from an accusation similar in many respects to that Ijrought
against myself: —

"The evils," he writes, "that have arisen from the exaggerated view
generally taken of the Decalogue (as a supposed summary of the moral law),
and which have been sanctioned by mireflectmg reverence and uncpiestioned
custom, may teach us how dangerous it is to yield to the temptation of giv-
ing a reason which is not true, but which the person to whom it is addressed
wlU fancy to be true. Appeals to the Sabbath-command of the Decalogue
in favour of the observance of the Lord's-day, and of all chiirch festivals,
were originally made in the middle ages by Homish divines, who knew that
those whom they wished to influence were too ignorant to draw tlie distinc-
tion between the moral and the ceremonial i)arts of the Decalogue, and could
not therefore detect the fallacy of these appeals. This habit of appealing to
the Decalogue in its turn coimtenanced the idea that it was a summary of
the moral law ; and this being once assumed as an unquestionable fact,
* Sabbath observance,' in spite of its evidently ceremonial nature, was boldly
asserted to be a part of the moral law ! Thus arose a perfect confusion of
mind on the subject of the nature of a moral as distinguished from a cere-
monial precept; an evil so great that it may be seriously questioned wliether
it do not more than counterbalance the advantage of reciting the Decalogue
in the Communion Service ; and whether it would not have been wiser to
introduce iuto the service instead of the Decalogue ' the two great command-
ments' from which the Decalogue itself is derived, as was actually proposed
at the Revolution of 1688."— T^/^e LorcVs-day not the Sahbath. By Charles
Parsons Reichel, D.D., lateDonellan Lecturer to the University of Dublin.
Dub. 1859.

N.— Page 25.

^' Many of our greatest thinkers and best commentators have been unable to find
any evidence for this primeval Sabhath."

I subjoin a few illustrations : — ■

Justyn Martyr. — "All these men before-named, (Adam, Enoch, Noah,
Melchizedek, and Lot,) pleased God without obser^■ulg the Sabl)ath ; and
after them, Abraham and all his posterity to the time of Moses."— -D(a%we
with Typho. Therlby's edit. 1722, p. 147. " K before Abraham there was
no custom of circumcision, nor before Moses of celebrating the Sabbath —
is there any need of these things?"— i6., 183. "As, therefore, circumcision
took its rise from Abraham, and the Sabbath and sacrifices, and offerings and
festivals, (which, it hath been proved, were ordained on account of your

62 Appendix.

people's hardness of heart,) took their rise from Moses ; so was it proper that
these things shoiUd, according to the counsel of the Father, come to an end
in Him, the Son of God, Jesns Christ."— /6., p. 222.

Irenceus. — "Abraham, mthoiit cu'ciimcision, and without observance of
Sabbath, believed in God, and it was counted unto him for righteousness,
and he was called the friend of God." — Contra Hceres, IV. 16.

TertuUian. — "Since God ordamed that Adam shotild be neither circiim-
cised nor an observer of the Sabbath, so he commanded Adam's son, Abel,
when offering sacrifices to Him, though Abel was uncircumcised, and not an
observer of the Sabbath ;" and then he goes on to shew that neither Noah,
Enoch, Melchizedek, Lot, nor Abraham, kept the Sabbath, and yet were
approved of by God. — Contra Judceos, Eigault's edit., Paris, 1675, p. 1S5.

Eu-sehius. — "As the name Christian is intended to indicate this very idea,
that a man, by the knowledge and doctrine of Christ, is distinguished by
modesty and justice, by patience and a \'irtuous fortitude, and by a profession
of piety towards the one and only true and supreme God, all this was no less
studiously cidtivated by them (the patriarchs, from Adam to Abraham) than
by us. They did not, therefore, regard cu-cumcision, nor observe the Sab-
bath ; nor do we ; neither do we abstain from certaia foods, nor regard other
injunctions which Moses subsequently delivered to be observed in types and
S3Tnbols, because such things as these do not belong to Christians." — Eccles.
Hist., Cruse's transl., p. 46.

Arddjisliop Branhall. — "AVe find (from Adam to Moses) oblations, and
priests, and sacrifices, and choirs, and oratories, and prayers, and thanks-
givings, and vows, and whatsoever natiu-al religion doth dictate about the
service of God ; but we find not an histance of the execution of this supposed
law of the seventh-day Sabbath." — On the Sabbath and Lord' s-day, p. 20.

John Bunyan. — "Question II. — Whether the seventh-day Sabbath, as to
man's keeping of it holy, was ever made known to, or imposed by a positive
precept upon him until the time of Moses ? . . . As to the imposing of
a seventh-day Sabbath upon men from Adam to Moses, of that we find
nothing in Holy Writ, either from precept or example. . . . The seventh
day, therefore, was not from Paradise, nor from nature, nor from the Fathers,
but from the wilderness and from Sinai." — Questions aboiit the Nature and
Perpetuity of the seventh-day Sabbath, and 2'>roof tliat the first day o/theiveek
is the true Christian Sabbath. — Works, edited by Offer, vol. ii., pp. 363-5.
Glasgow, 1853.

John Milton. — "With regard to the Sabbath, it is clear that God hallowed
it to himself, and dedicated it to rest, in remembrance of the consxinmaation
of His work, (Gen ii. 2, 3; Exod. xxxi. 17.) Whether its institution was ever
made kno'wn to Adam, or whether any commandment relative to its obser-
vance was given previous to the delivery of the law on Mount Sinai, much
less whether any such was given before the fall of man, cannot be ascertamed.
Scripture being silent on the subject. Tlie most probable supposition is, that
Moses, who seems to have written the book of Genesis much later than the
promulgation of the law, inserted this sentence from the Fourth Command-
ment, into what appeared a suitalile place for it; where an opportvmity was
aiforded for remmding the Israelites, by a natural and easy transition, of the
reason assigned by God, many ages after the event itself, for His command
with regard to the observance of the Sabbath by the covenanted people." —
Treatise on Christian Doctrine, Book I., ch. 10.

Archdeacon Paley. — "In my opinion the transaction m the wilderness,
above recited, (Exod. xvi.), was the first actual institution of the Sabbath.
For if the Sabbath had been instituted at the time of the creation, as the
words in Genesis may seem at first sight to imjiort; and if it had been
observed all along from that tune to the departm'e of the Jews out of Egyj^t,
a period of about two thousand five hundred years, it appears unaccoimtable
that no mention of it, no occasion of even the obscurest allusion to it, shoidd
occur, either in the general history of the world before the call of Abraham,
which contains, we admit, only a few memoirs of its early ages, and those
extremely abridged ; or, which is more to be wondered at, in that of the lives

Ax^pendix. G3

of the first three Jewish patriarchs, which in many parts of the account is
sufficiently circumstantial and domestic. Kor is there, in the passage above
quoted, (he has mentioned Exod. c. xvi.,) any intimation that the iSahbath,
when apjjointed to be observed, was only the revival of an ancient institu-
tion, which had been neglected, forgotten, or suspended ; nor is any such
neglect imputed either to the inhabitants of the Old World, or to any part
of the family of Noah ; nor, lastly, is any permission recorded to dispense
with the institution during the captivity of the Jews in Egj^pt, or on any
other public emergency." And then he proceeds, "The jjassage in the
second chapter of Genesis, which creates the whole controversy on the sxib-
ject, is not inconsistent with this opinion: for, as the seventh day was
erected into a Sabbath, on accoimt of God's resting upon that day from the
work of creation, it was natural enough in the historian, when he had related
the history of the creation, and of God's ceasing from it on the seventh day,
to add, ' And God blessed the seventh day, and sanctified it, because that
on it He had rested from all His work which God had created and made j'
although the blessing and sanctification, i. e., the religious distinction and
appropriation of that day, were not actually made till many ages afterwards.
The words do not assert, that God then ' blessed and sanctified ' the seventh
day, but that He blessed and sanctified it for that reason; and if any ask,
why the Sabbath, or the sanctification of the seventh day, was then men-
tioned, if it was not then appointed? the ans-wer is at hand: the order of
coimection and not of time introduced the mention of the Sabbath in the
history of the subject which it was ordained to commemorate." — The
Principles of Moral and Political Philosophy, chap. 7.

It would be easy to midtiply the above, as any one will see who takes the

trouble to consult the index to Mr. Cox's Literature of the Sabbath Question.

The whole subject is fuUy discussed in the 4th of Dr. Hessey's Bampton

Lectures, to which I refer.

0.— Page 27.
" What has been said regarding the falling of the manna as a proof of an earlier
Sabbath, . . . has received a differerit, and, in my opinion, a more probciMe
interpretation."

Thus John MiUon. — "The injunction respecting the celebration of the
Sabbath in the wilderness, (Exod. xvi.,) a short time previous to the delivery
of the law, namely, that no one slioidd go out to gather manna on the seventh
morning, because God had said that he would not rain it from heaven on that
day, seems rather to have been intended as a preparatory notice, the ground-
work, as it were, of a law for the Israelites, to be delivered shortly after-
wards in a clearer manner; they havmg been pre^aously ignorant of the
mode of observing the Sabbath. Compare ver. 5 with ver. 22-30. For the
rulers of the congregation, who ought to have been better acquainted than
the rest with the commandment of the Sabbath, if any such institution then
existed, wondered why the people gathered twice as much on the sixth day,
and appealed to Moses ; who, then, as if announcing something new, pro-
claimed to them that the morrow woiUd be the Sabbath. After which, as if
he had already related in what manner the Sabbath was for the first time
observed, he proceeds, ver. 30, ' so the people rested on the seventh day.'
That the Israelites had not so much as heard of the Sabbath before this
time, seems to be confirmed by several passages of the prophets. (Ezek. xx.
10-12;) 'I caused them to go forth out of the land of Egypt, and brought
them into the wilderness; and I gave them my statutes, and shewed them
my judgments. . . . Moreover also I gave them my Sabbaths to be a sign
between me and them, that they might know that I am Jehovah that sanc-
tify them.' (Neh. ix. 13, 14:) ' thou camest down also upon Mount Sinai . . .
and gavest them right judgments . . . and madest kno\vn unto them thy
holy Sabbath, and commandedst them precepts, statutes, and laws, by the
hand of Moses thy servant.'" — Tiratise on Christian Doctrine, i., chap. 10.

64 Appendix.

And Hengstenherg . — "When a double portion fell on the sixth day, (for
which God had prepared Moses, though the latter had certainly not men-
tioned it to the people), the rulers came and told Moses. They are aston-
ished at the providence of God, that they had found a double quantity of
manna, and ask what they are to do with it. The reply which INIoses makes
them, shews us the reason of their bringing him the information. This to
them inexplicable occurrence is first explained in his reply. Then follow
directions how to dispose of the surplus. Now, neither of these, the aston-
ishment or the perplexity, could have arisen, if the Sabbath had been already
known and observed. We are led to the same conclusion, when we find
that, notwithstanding the instructions of Moses, some of the people went
out on the Sabbath to gather, shewing how new a thing it was to the people,
and how difficult it was at first to conform. And we infer it also from the
total absence in the words of Moses of a reference to an already existing
Sabbath ordinance. Liebetrut indeed thinks that the words of Moses, 'This
is that which the Lord said,' shew that the Sabbath was already known,
since no such declaration is made in verses 4 and 5. But Moses is not re-
ferring here to an earlier declaration of the Lord, but to something actually
said by the Lord when pouring out the double portion of manna on the sixth
day: 'This is that which the Lord hath said (hy this occurrence), To-mor-
Tow is the rest of a holy Sabbath to the Lord.' No doubt remains then,"
saj'-s the same wi-iter, "that the Sabbath was first institiited in connection
with the whole of the Mosaic economy. ' The Lord hath given you the
Sabbath.'" — Hengstenherg On the LoriVs-day, p. 7.

P.— Page 27.
" I am astonished that so much has been made of the word ' remember.^ "
The compilers of our Larger Catechism did not find any difficulty in
interpreting this phrase with me: —

"The word rememher is set in the beginning of the Fourth Command-
ment, partly, because of the gi-eat benefit of remembering it, we being
thereby helped in our preparation to keep it, and, in keeping it, better to
keep all the rest of the commandments, and to continue a thanliful remem-
brance of the two great benefits of creation and redemption, which contain
a short abridgment of religion ; and partly, because Ave are very ready to
forget it, for that there is less light of nature for it, and yet it restraineth
our natural liberty in things at other times lawfid ; that it cometh but once
in seven days, and many worldly businesses come between, and too often
take off our minds from thinking of it, either to prepare for it, or to sanctify
it; and that Satan with his instruments much labour to blot out the glory,
and even the memory of it, to bring in all irreligion and impiety." — Question
121. Nothing here, at least, about a primeval Sabbath.

Whately, m his Thoughts on the Sabbath, p. 13, (3d Ed.,) expresses my
view vrith his usual clearness : — " Nor does the expression, 're.ynember the
Sabbath-day,' necessarily imply its having been be/ore observed; but rather
that the precept was one liable to be violated through negligence and/orget-
fulness. We often say, in like manner, ^remember to call at such a place,
at such an hoiir ; ' or 'remember to deliver this lettei-,' &c. ; meaning, 'take
care not to forget it.' It is not said, accordingly, ' remember not to steal,'
'remember to honour your parents,' &c., though, certainly, these precepts
must have been always in force ; but they ai'e such as no one is likely to
-violate through forgetfulness."

Q.— Page 27.
'^ Another argument in jproof of the same position has been adduced from the
fact, that the Sabbath, according to Christ's j^rediction, should continue after
His death, when He said, ' Pray that your flight be not in winter.^"

Dr. Hessey writes, (Lect. 5,) — "In a nation like that of the Jews, in
which the fiction of the ' Sabbath-day's journey ' prevailed extensively, it

Ajjpendix. 65

-was no doubt considered wrong to assist the traveller, however urgent Lis
errand, in his movements on the Sabbath-day. All possible impediments,
therefore, woiUd be thro-mi in the way of the fugitives, by those who were
still zealous for the supposed requirements of the law. They would render
them no aid, they woidd assail -ndth obloquy, if M-ith notliing worse, the
violators of the sanctity of the Sabbath. A Roman Satirist asserted of the
Jews, that they considered it to be their duty

',Non monstrare vias eadem nisi sacra colcnti,
QuEBSitura ad fontem solos deducere verpos.'

If this were so, they woidd certainly be yet more uncharitable to those who
were in their eyes not merely aliens, but apostates ; not merely ignorant of
their law, but despisers of it and contribxitors to its overthrow. What
wonder, then, that our blessed Lord, foreseeing that the Sabbath would still
exist as a fact, though no longer obligatory as an institution, and woidd still
be cherished by the Jews, should have bid His disciples pray, that their
flight be not cast, not merely in the time of winter, but on a day which
woidd expose them to the yet keener blasts of those who would resent a
violation of their ancient day of rest. It may be that our Lord foresaw a
lingering regard on the part of His disciples for this remnant of the Jewish
law, such as we know the Nazarenes long entertained, and that He hinted
at what their personal feelings woidd be. Of this, however, we have no
evidence. Perhaps, then, it is safer to conclude that He spoke merely of a
certain external circmnstance, the averting of which, as its presence woidd
increase their trials, should be made the subject of prayer."

The same view I find in an old Baptist author of some celebrity in the
seventeenth century, Benjamin Keach. — "Therefore this," says he, "I take
to be the direct meaning of our blessed Lord, viz., because on the Jewish
Sabbath-day the unbelieving Jews, among whom you will remain (or many
of you), when the destruction of the city comes, may be so strict and super-
stitious as to keep watch and ward at every gate and way, that you will not
be able to escape, at least not above one of their Sabbath-day's journey;
therefoi'c pray your flight be not on that day. This is all I can see in this
text." — The Jexvish Sabbath Abrogated, p. 14:8.

Well may Hengstenberg write, that if this text were to be taken as in
favour of Sabbatical observance, "the Saviour is but helping to budd up,
what He always aimed to overthrow, — the scruples of the Pharisees with
regard to the outward observance of the Sabbath." — On the LorcCs-day,
p. 106.

E.— Page 28.

" Then, again, it has been strongly urged that the phrase, ' The Sahhath was made

for man,' proves it to have been for man a.s man, or for humardty."

My illustration of the drowning man and the gold was suggested by the
recollection of a passage in Dr. Hessey's 4th Lecture: —

"The real question was. Which is the more imi)ortant, — the Sabbath or
man? Which is the more precious in God's sight, the ordinance or the moral
being? which is the end? which is made for the other? Our Lord replies,
* The Sabbath was made for man, and not man for the Sabbath. ' Just as
if a person were about to sacrifice his life for the preservation of his gold,—
one woidd say to him, ' Gold was made for man, not man for gold.' This
woidd not of course imply that gold and no other sort of money must neces-
sarily be for ever the medium of commerce. Such might or might not be
the case, but it could not be gathered legitimately from the mere tenns of
the expostulation."

S.— Page 31.
" It is, first of all, adapted to our whole wants as men and as Christians, —

adapted to our %oants i)hysically."
I may refer to M. Proudhon's Pamphlet, Dc la Celebration du Dimanche
■consideree sous les rapports de VHygitne publique, de la, Morale, des relations

66 Appendix.

de Famille et de Cite, Paris, 1850, where tlae advantages of the precise pro-
portion of six days of work to one of rest are pointed out. I have not seen
this work, which was referred to by Mr. Charteris, but the vahie of such
a testimony is great.

T.— Page 35.

The following quotations are intended to shew the views held by the
early Peformers and other Protestant divines. It will be observed that some
of these wi'iters go far beyond my vievv'S : —

Luther. — " God set apart the seventh day, and appointed it to be observed,
and commanded that it should be considered holy above all others ; and
this command, as far as the oxitward observance is concerned, was given to
the Jews alone, that they should abstain from hard labour, and rest, in order
that both man and beast might be refreshed, and not be worn out by constant
work. Therefore this commandment, literally iinderstood, does not apply to
lis Christians ; for it is entirely outward, like other ordinances of the Old
Testament, boiuid to modes, and persons, and times and customs, all of
which are now left free by Christ. But in order that the simple may obtain
a Christian view of that which God reqiures of us in this commandment,
observe that we keep a festival, not for the sake of intelligent and advanced
Christians, for these have no need of it ; but first for the sake of the body,
because Nature teaches that the working-classes, servants and maids, who
have spent the whole week in their work and occiipation, absolutely require
a day in which they can leave oS work, and rest and refresh themselves ;
and, chiefly, in order that men may, on such a day of rest, have time and
opportunity, such as they could not otherwise have, to attend to the worship
of God, that so they may come in crowds, to hear the word of God and
practise it, to praise God, and sing, and pray. But this is not boimd to any
particular time, as with the Jews, so that it must be this day or that ; for
no day is in itself beter than any other, but it ought to be performed daily;
only, because this would be impossible to the mass of the people, we must
at least devote one day to this purpose. And because Sunday has been
appomted from the earliest times, we ought to keep to this arrangement,
that all things may be done in harmony and order, and no confusion be caused
by unnecessary novelties." — Luther's Larger Catechism. — Martin's trans-
lation of Hengstenberg On the Lord's-day, p. 62.

And again — ' ' As for the Sabbath or Sunday, there is no necessity for its
observance ; and if we do so, the reason ought to be, not because Moses com-
manded it, but because Nature likewise teaches us to give ourselves, from time
to time, a day's rest, in order that man and beast may recruit their strength,
and that we may go and hear the Word of God preached." — WerTce, 11, 16:
qiioted in Hazlitt's translation of Michelet's Life of Luther, p. 271. Lond.,
1846.

Calvin. — Commenting on Galatians iv. 10, "Ye observe days, and months,
and years," he remarks. "When cei-tain days are represented as holy iu-
themselves, when one day is distinguished from another on religious grounds,
when holy days are reckoned a part of divine worship, then days are im-
properly observed. The Jewish Sabbath, new moons, and other festivals,
were earnestly pressed by the false apostles, because they had been appointed
by the law. When we, in the present age, make a distinction of days, we
do not represent them as necessary, and thus lay a snare for the conscience ;
we do not reckon one day to be more holy than another ; we do not make
days to be the same thing with religion and the worship of God ; but merely
attend to the preservation of order and harmony. The obser^^ance of days
among lis is a free service, and void of all superstition." And again — " It
was not, however, without a reason that the early Christians substituted
what we call the Lord's-daj^ for the Sabbath. The resurrection of our Lord
being the end and accomplishment of that true rest which the ancient
Sabbath t^-pified, this day, by which tjqjes were abolished, serves to warn
Christians against adhering to a shadovey ceremony. I do not cling so to the

Appendix. 67

numlber seven as to Bring the Churcli under bondage to it, nor do I condemn
Churches for holding then- meetings on other solemn days, provided they
guard against superstition. This they -will do if they employ those days
merely for the observance of discipline and regular order."

Confession of Augsburg, 1530. — " What then is to be thought of the Lord's-
day, and the like formalities of public worship? To this it is replied, that bishops
or ministers have liberty to appoint forms of proceeding, that everything
may go on regularly in the Chiu'ch ; not that by means of them we may merit
the remission of our sins, or give satisfaction therefor, or that our consciences
may be bound to regard them as necessary acts of worship, and the neglect
of them as sinful, when others are not thereby made to stumble. Tlius Paul
ordains that in the congregation women shall cover their heads, that inter-
preters be heard in succession in church, and so on. Such regulations it is
expedient, for the sake of love and peace, that churches observe so far, that
no man may be a stumbling-block to another, and to the end that all things
may be done in order and without disturbance in churches ; yet so that men's
consciences may not be burdened with the notion that these are things
necessary to salvation, and that the neglect of them without offence to others
is suifid — as nobody will say that a woman sins if, without offence to any,
she goes about publicly with her head uncovered. Of this nature is the
observation of the Lord's-day, of Easter, Whitsuntide, and the like holidays
and ceremonies. For those who think that the observance of the Lord's-day
has been appointed by the authority of the Church instead of the Sabbath,
as a thing necessary, greatly err. The Scripture allows that we are not
bound to keep the Sabbath ; for it teaches, that the ceremonies of the law
of Moses are not necessary after the revelation of the Gospel. And yet,
because it was requisite to appoint a certain day, that the people might
know when to assemble together, it appears that the Church appointed for
this purpose the Lord's-day, which for this reason also seemed to have
pleased the more, that men might have an example of Chi-istian liberty, and
might know that the observance, neither of the Sabbath, nor of any other
day, is necessary." — Art. De Potestate Ecdesiastica, p. 156, Oxford Ed., 1827.

Ber.a. — " We declare it superstitious," says he, "to believe that one day
is more holy than another, and that resting from daily labours is in itself
pleasing to God. Nevertheless we keep holy one day in seven, as the Lord
has commanded ; that is, we devote it entirely to the holduig of assemblies
and hearing the word of God, but without any Jewish ceremony or foolish
superstition ; on which account also we follow the custom of the ancient
Church, in choosing for that purpose, not the Sabbath, but the Lord's-day."
— Conf&ssio Christiance Fidel, cap. v., § 41. And again — "Therefore, the
religious assemblies of the Lord's-day are of apostolical and truly divine
tradition, yet so that a Judaical rest from all work is by no means to be
observed ; since this were plainly not to abolish Judaism, but only to
change what respected the day. Afterwards, however, cessation from
labour was introduced by the Emperor Constautine, as appears from Euse-
bius and the laws of the emperor in the Code, and was more and more
strictly enforced by the succeeding emperors ; imtil at last, what was at
first instituted for a good purpose, and is still deservedly retained— namely,
that the mind, freed from daily labours, shoidd give itself wholly up to the
hearmg of the Word of God— came to degenerate into mere Judaism, or
rather, the vainest Avill-worship, imuimerable other holy-days having been
added to it." — Note on Rev. i. 10.

Archbishop Cranmer. — " And here note, good children, that the Jews in
the Old Testament were commanded to keep the Sabbath-day ; and they
observed it every seventh-day, called the Sabbath or Satm-day. But Ave
Christian men in the New Testament are not bound to such commandments
of Moses' law concerning differences of times, days, and meats, but have

p. 40. Oxford, 1829.

68 Ap2)endix.

John Knox. — " We confess and acknowledge, that God has given to man his holy-
law, in which not only are forbidden all such works which oileud ami displease his
Godly Majesty, but also are commanded all such as please him, and as he hath
promised to reward. And these works be of two sorts : the one are done to the
honour of God, the other to the profit of our neighbours, and both have the re-
vealed will of God for their assurance. To have one God ; to worship and honour
him ; to call ujjon him iu all our troubles ; to reverence his holy name ; to hear
his Word ; to lielieve the same ; to communicate with his holy sacraments ; — are
the works of the First Table. To honour father, mother, princes, rulers, and
superior powers ; to love them ; to support them, yea, to obey their charges (not
repugning to the commandment of God) ; to save the lives of iimocents;; to repress
tyranny ; to defend the oppressed ; to keep our bodies clean and holy ; to live in
sobriety and temperance ; to deal justly with all men, both in word and in deed ;
and finally, to repress all ajipetite of our neighbour's hurt ; — are the good works of
the Second Table, which are most pleasing and acceptable unto God, as those
works that are commanded by himself." — First Confession of Faith of the Church
0f Scotland, A.D. 1560, chap. 16.— Knox's WorJcs, ii., p. 107. (Edin., 1848.) I
quote this for the remarkable omission of anything bearing on the Fourth Com-
mandment, except the duty of hearing the word and communicating.

Grolius, 1645. — "Referring to Eusebius for proof, that Constantine, besides sus-
pending labour on Sunday, enacted that the jjeople should not be brought before
the tribunals on Saturday, which was long obsei'ved by the primitive Christians for
religious meetings." He adds, that this "refutes those who think that the Lord's-
day was substituted for the Sabbath — a thing novrhere mentioned either by Christ
or his apostles. And the Apostle, when he says that Christians are not to be
judged in respect of Sabbaths or New Moons (Col. ii. 16,) shews them to be free
from the law of resting from labour ; which freedom would be none at all if the law
remained iu force, with merely a change of the day." — Opera omnia, 1679, vol i.
p. 45.

Jeremy Taylor. — " The primitive Church kept both the Sabljath and the Lord's-
day till the time of the Laodicean Council, about three hundred years after
Christ's nativity, and almost iu every thing made them equal ; and, therefore, did
not esteem the Lord's-day to be substituted in the place of the obliterated Sab-
bath, but a feast celebrated by great reason and perpetual consent, without jn-e-
cept or necessary Divine injunction. But the liberty of the Churcli was great :
they found themselves disobliged from that strict and necessary rest which was one
great part of the Sabbatic rites ; only they were glad of the occasion to meet often
for offices of religion, and the day served well for the gaining and facilitating the
conversion of the Jews, and for the honourable sepulture of the synagogue, it
being kept so long, like the forty days' mourning of Israel for the death of their
father Jacob."— Li/e of Jesus, ii. 12, Disc. 10. Aid again — "The Jewish Sabbath
being abrogated, the Christian liberty, like the sun after the dispersion of the
clouds, apjieared iu its full splendour : and then the division of days ceased, and
one day was not more holy than another, as St. Paul disj^utes in his Epistle to the
Galatians (Gal. iv. 10), and from him St. Jerome (in hunc locum ;) and when St.
Paul reproved the Corinthians for going to law before the unbelievers, who kept
their court-days upon the first day of the week, he would not liave omitted to re-
prove them by so great and weighty a circumstance as the profaning the Lord's-
day, in case it had been then a holy day, either of Divine or apostolical institu-
tion ; for when, afterwards, it grew into an ecclesiastical law, and either by law or
custom was observed together with the Jewish Sabbath, Constantine {apud Euseh.)
made a favourable edict, that the Christian shoidd not be impleaded on those two
festivals. Of which I only make use to this purpose, that among the Gentiles
these were law-days ; and therefore the Corinthians must needs have been pro-
faners of that day by their law suits, and therefore have been, upon that account,
obnoxious to the apostolical rod, if the day had then, in any sense of authority,
been esteemed holy." — Ductor Dubitantium, ii., ch. 2, Eule 6, § 54.

John Bunyan. — " From all this, therefore, I conclude that there is a difference
to be put between the morality of the law, and the ministration of it upon Sinai. The
law, as to its morality, was before ; but as to this ministration, it was not till the
Church was with Moses, and he with the angels on Mount Sinai iu the wilderness.
Now in the law, as moral, we conclude a time propounded, but no seventh-day
Sabbath enjoined. But in that law, as thus ministered, — which ministration is
already out of doors, — we find a seventh day; that seventh day on wliich God rested,
on which God rested from all His works, enjoined. What is it then? Why the
whole ministration as written and engraven in stones being removed, the seventh-

Ajypendix. 69

day Sabbath must also be removed ; for that the time, nor yet the clay, -was as to

our holy Sabbath, or rest, moral ; but imposed with that whole ministration, as such,
upon the Cliurch, until the time of reformation : which time being come, this mini-
stration, as I said, as such, ceaseth ; and the whole law, as to the morality of it, is
delivered into the hand of Christ, who imposes it now also ; but not as a law of works,
nor as that ministration written and engraven in stones, but as a rule of life to those
that have believed in Him. (1 Co. ix. 21. ) So then, that law is still moral, and still
supposes, since it teaches that there is a God, that time must be set apart for His
Church to worship Him in, according to that will of His that He had revealed in His
•word. But though by that law time is required, yet by that, as moral, the time never
■was prefixed. The time, then, of old was appointed by such a ministration of that
law as we have been now discoursing of ; and when that ministration ceaseth, that
time did also vanish with it. And now by our new lawgiver, the Son of God, He
being ' Lord also of the Sabbath-day,' we have a time prefixed, as the law of nature
requireth, a neio day, by him who is the Lord of it ; I say, appointed, wherein we
may worship, not in the oldness of that letter written and engraven in stones, but
according to, and most agreeing with, His New and Holy Testament." — Questions
on the Seventh-day Sabbath, ut S2(pra, pp. 367-8.

Br. Isaac Barrow.— " Seeing, therefore, the obsen-ation of the Sabbath is ex-
pressed to have a peculiar respect to the children of Israel, as a sign of the covenant
made with them when He led them out of Egypt ; seeing, in its own nature, it dif-
fereth from the rest of the 'Ten Laws,' the obligation thereto being not, discern-
ibly to natural light, gi'ounded in the reason of the thing, we can nowise be
assured that an universal and perpetual obligation thereto was intended, or that
its obligation did extend further than to the Jews, to whom it was as a formal law
delivered, and upon special considerations severely inculcated ; to whose humour,
condition, and circumstances, it might also perhaps be particularly suited : Justin
Martyr was of opinion that this law, as many others, was given to the Jews 'for
their iniquity and hardness of heart,' by way of concession and indulgence. . . .
However, that this law (as to its circumstantial parts) was not intended to oblige
generally and perpetually, we have a most forcible ground to suppose ; St. Paul
himself, his express discharging Christians from the observation thereof ; yea, his
earnest reprehension of some persons for rigorously insisting thereon, deeming it
themselves, and urging it upon others, as a necessary duty to observe it ; his con-
joining it with other ceremonial observances, whose nature was merely symbolical,
and whose design was to continue no longer than till the real substance of that
which they represented came into full force and practice." — A Brief Exposition
of the Lord's Prayer and the Decahgue.—\Y oi±s, vol. iii. Edin. 1847. And after
commenting on the passages in Col. ii. 16-17, and Galat. iv. 10, he goes on : —
"Again, In the 14th to the Eomans, the same great patron and champion of
Christian liberty not obscurely declareth his mind, that Christians of strength in
judgment did regard no day above another, but esteemed all days (he excepteth
none) alike, as to any special obligation, groimded upon divine law and right ; in
subordination to which doctrine we may add, that this appears with gi'eat evidence
to have been the common opinion of the wisest and most orthodox Christians in
the Primitive Church, the most constant and strict adherents to Catholic tradition
(who from the Apostles' instruction best understood the purport and limits of the
liberty purchased by Christ), that this law, as it was not knomi or practised before
Moses, so it ceased to oblige after Christ ; being one of the shadows which the evan-
gelical light dispelled, one of the burdens which this law of liberty did take off us.
Now, although upon these accoimts we cannot press the strict observation of this
law in all its parts, according to its literal and direct intention, yet we may learn
much of oiu' duty, much of God's wiU from it." — Jb.

Archdeacon Joriin.— "It appears from some passages in the New Testament,
and from other ancient writings, that the disciples and their converts agreed to set
apart for public worship the first day of the week, the day of Christ's resurrection,
which was also the day on which He sent down the Holy Ghost upon His Apostles.
By setting aside the Lord's-day for the solemn worship of God, they observed all
that was moral in the Fourth Commandment— namely, a stated time for religious
exercises ; and they thought it proper to retain the same portion of time, one day
in seven." — Servians. London, 1772 : vol. v., p. 93.

Archdeacon Palcy. — "We admit that none of these reasons shew why Simday
should be preferred to any other day in the week, or one day in seven to one day
in six or eight ; but these points, which in their nature are of arbitrary determi-
nation, being established to our hands, om- obligation applies to the subsisting
establishment, so long as we confess that some such institution is necessary, and are

70 Appendix.

Deither able, nor attempt to suljstitiite any other in its inlace." — Moral Philosophy,
chap. 6. And again — "The conchision from the whole inquiry (for it is our
business to follow the arguments to whatever prolDability they conduct us), is this :
The assemhling upon the first day of the week for the purpose of public worship
and religious instruction, is a law of Christianity, of Divine appointment ; the
resting on that day from our employments longer than we are detained from them
by attendance upon these assemblies, is, to Christians, an ordinance of human
institution — binding, nevertheless, upon the conscience of every individual of
a country in which a weekly Sabbath is established, for the sake of the beneficial
l">urposes which the public and regular observance of it promotes, and recommended
perhaps, in some degree, to the Divine a^jprobation, hy the resemblance it bears
to what God was pleased to make a solemn part of the law which He delivered to
the people of Israel, and by its subserviency to many of the same uses." — lb.,
chap, vii.

Dr. George Cook, Professor of Moral Philosophy at St. Andrews, speaking of
the author of the Homily De Tempore, attributed by some to St. Augustine,
says: — "It is evident that the object of this distinguished theologian was to
rest the Lord's-day upon a positive Divine appointment; he endeavours to shew
that this may be deduced from the events which Scripture records as having taken
place upon it ; but not trusting altogether to such an inference, he introduces the
doctors of the Church as having decided that the only change made by the Chris-
tian dispensation upon the Fourth Commandment was to transfer the rest which it
enjoins from the seventh day of the week to the first. Assuming this, he imme-
diately holds it forth, or considers it as a matter of Divine appointment, that the
Lord's-day was to be observed in all respects as the Jewish Sabbath had been.
This is certainly proceeding much further than the New Testament seems to war-
rant, or even, if we may judge from their works, than is warranted by the earliest
writers of the Church : and it is difiicult to conceive, that when the apostles rank
the Sabbath as amongst the Jewish rites abolished by Christianity, they should not
have given even the most distant intimation, that all which they meant by this
assertion was, that, on account of the resurrection of Christ, God was to be wor-
shipped on the first day of the week instead of the seventh." — General and His-
torical View of Christianity, ii., 301. And again — "The amount of this whole
disquisition is, that the observance of the first day of the v/eek, as a day of wor-
ship, is founded upon the law of nature, conjoined with the fact, that it is plain,
from Scripture, that this particular day was set apart for that purpose by the
apostles, and tliat in so far it may be considered of Divine appointment ; but that
it is not enforced, as was the Je^\^sh Sabbath, to which, in primitive times, it
was uniformly set in opposition ; and that it is left very much to the discretion of
particular Churches, or to the consciences of individuals, to determine how large
a portion of the day should be devoted to religious services, and in what manner
the remainder of it is to be occupied." — Ih., !>. 319.

Dr. Arnold. — "I believe that it is generally agreed amongst Cliristians, that the
Jewish Law, so far as it was Jewish and not moral, is at an end ; and it is assum-
ing the whole point at issue to assume that the Ten Commandments are all moral.
If that were so, it seems to me quite certain that the Sabbath woidd have been
kept on its own proper day; for if the Commandments were still binding, I do
not see where would be the jjower to make any alteration in its enactments. But
it is also true, no doubt, that the Lord's-day was kept from time immemorial in the
Church as a day of festival; and, connected with the notion of festival, the absti-
nence from worldly business naturally foUowcil. A weekly religious festival, in
which worldly business was suspended, bore such a resemblance to the Sabbath,
that the analogy of the Jewish Law was often urged as a reason for its observance ;
but as it was not considered to he. the Sabbath, but only a day in some respects
like it, so the manner of its observance varied from time to time, and was made
more or less strict on grounds of religious expediency, without I'eference, in either
case, to the authority of the Fourth Commandment. . . . And the clear lan-
guage of this Statute, (5 and 6 Edward VI., cap. 3.) together with the total
omission of the duty of keeping the Sabbath in the Catechism, although it pro-
fesses to collect our duty towards God from the four first commandments,
proves to my mind, that in using the Fourth Commandment in the Church service,
the Reformers meant it to be understood as an enforcing to us simply the duty of
worshipping God, and devoting some portion of time to His honour; the particular
portion so devoted, and the manner of observing it, being points to be fixed by the
Church. It is on these grounds that I should prefer greatly diminishing public
travelling on the Sunday to stopping it altogether ; as this seems to me to corres-

Appendix. 71

pond better with the Christian observance of the Lord's-day, which, while most
properly making rest from ordinary occupation the general rule, yet does not
regard it as a thing of absolute necessity, but to be waived on weiglity grounds.
And surely many very weighty reasons for occasionally moving from place to place
on a Sunday are occurring constantly. But if the only alternative be between
stopping the trains on our railways altogether, or having them go frequently, as
on other days, I cannot hesitate for an instant which side to take, and I will send
you my proxy without a moment's hesitation." — Life, vol. ii., p. 207-9.

Dr. Alford, Dean of Canterbury, and author of the Oreck Testament, v:Uh a
Critical and Exegetical Commentary, who adopts the same view with Dr. Hook,
in commenting on Romans xiv. 5, writes thus: — "It is an interesting question,
what indication is here found of the observance or non-observance of a day of obli-
gation in the apostolic times. The Apostle decides nothing; leaving every man's oivii
mind to guide him in the point. He classes tlie observance or non-observance of
particular days with the eating or abstaining from particular meats. In botli cases
he is concerned with things which he evidently treats as of absolute indifference in
themselves. Now the question is, supposing the Divine obligation of one day in
seven to have been recognized by him in any form, could he have thus spoken?
The obvious inference from his strain of arguing is, that heknew of no such obliga-
tion, but believed all times and days to be, to the Christian strong in faith, alike.
I do not see how the passage can be otherwise understood. If any one day in the
week were invested with the sacred character of the Sabbath, it would have lieen
wholly impossible for the Apostle to commend or uphold the man who judged all
days worthy of equal honour, who, as in verse 6, paid no regard to the (any) day.
He must have visited him with his strongest disapprobation, as violating a coin-
mand of God. I therefore infer, that Sabbatical obligation to keep any day,
whether seventh or first, loas not recognized in cqjostolic times. It must be carefully
remembered, that this inference does not concern tlie question of the observance of
the Lord's-day as a?i institution of the Christian Church, amalogous to the ancient
Sabbath, binding on us from considerations of humanity and religious expediency,
and by the rides of that branch of the Church in vihich Providence has placed us,
but not in any way inheriting the divinely-appointed obligation of the other, or
tlie strict prohibitions by which its sanctity was defended. The reply commonly
furnislied to these considerations, viz., that the Apostle was speaking licre only of
Jeioish festivals, and therefore cannot refer to Cliristian ones, is a quibble of the
poorest kind ; its assertors themselves distinctly maintaining the obligation of one,
such Jewish festival on Christians. What I maintain is, that had the Apostle
believed as tiiey do, he could not by any possibility have ^vl•itten thus. Besides,
in the face of TrSsau ^yue'pai' ['every day'] the assertion is altogether unfounded."
And again, commenting on Colossians ii. 16, 17, he writes: — " We may observe,
that if the ordinance of the Sabbath had been, in OAiy_ form, of lasting obligation
on the Christian Church, it would have been quite impossible for the Apostle to
have spoken thus. The fact of an obligatory rest of one day, whether the seventh
or the first, wouhl have been directly in the teeth of his assertion here : the hold-
ing of such would have been still to retain the shadow, while we possess the
substance. And no answer can be given to this by the transparent special
pleading, that he was speaking only of that which was Jewish in such observance:
the whole argument being general, and the axiom of verse 17 universally appli-
cable."

Dr. John Eadie, Professor of Biljlical Literature, United Presbyterian Church,
Glasgow. — In his Commenta.ry on the Colossians, he remarks on chapter ii., verse
16 : — " ' Let no man therefore judge you ... in the particular of Sabbath
days.' Some, indeed, such as Neumann, suppose the allusion to be to the gi-and
Sabbatic periods of the seventh day, the seventh year, and the fiftieth year. But
there is no warrant or necessity for such a reference here, though the Apostle says,
to the Galatians, ' Ye observe days and months, and times and years,' (Rom. xiv.
5. 6. ) Tlie term crd^fiaTov often occurs in a plural form in the New Testament, as
if, as Winer supposes, the Syro-Chaldaic form had been transferred into the Greek
tongue. Matt. xii. 1; Luke iv. 16; Acts xiii. 14; xvi. 13. Allusions to these
feasts, collectively, will bo found in 1 Chron. xxiii. 31 ; 2 Chron. ii. 4 ; xxxi. 3.
The observances of the .Jewish rubric, whether in its original form or with the
multiplied and ascetic additions which it presented in those days, laid believers no
longer under obligation. They belonged to an obsolete system, which had 'de-
cayed and waxed old.' Christianity inculcated no such periodical holidays. For
it did not bid men meet thrice a-year to feast themselves, but each day to ' eat
their bread with gladness and singleness of heart.' It did not summon them to

72 Appendix.

any tumultuous demonstration ■\vitli 'trumpets at new moon,' since every division
of the month was a testimony of Divine goodness, and the whole kalendar was
marked by Divine benefactions — every day alike a season of prayer and joy. Nor
were they to hallow the ' sabbaths,' for these had served their purpose, and the
Lord's-day was now to be a seasonof loftier joy, as it commemorates a more august
event than either the creation of the universe or the exodus from Egypt. Every
period is sanctified — ' day unto day uttereth speech, and night unto night teacheth
knowledge.' Sensations of spiritual joy are not to be restricted to holy days, for
they thrill the spirit every moment, and need not wait for expression till there be
a solemn gathering, for every instant awakes to the claims and the raptures of reli-
gion. The new religion is too free and exuberant to be trained down to ' times
and seasons,' like its tame and rudimental predecessor. Its feast is daily, for
every day is holy ; its moon never wanes, and its serene tranquillity is an unbroken
Saljbath. The Jewish Sabbath was kept, however, by the early Christians along
T/ith their own Lord's-day for a considerable period ; till, at length, in 364, a.d.,
the Council of Laodicea condemned the practice as Judaizing."

Looking back on the various oi3inions expressed in the passages cited above and
in the previous articles of this Appendix, may not one's thoughts find a fitting ex-
pression in the words of Dr. Watts, who, while he himself adhered to what it is
now the fashion to call the orthodox opinion on this much debated question, yet thus
wrote (The Holiness of Times, Places, and People under the Jewish and Christian
Dispensations considered and compared — Works, ii., 501, Lond., 1810) :^" Since all
Jewish festivals, New Moons, and Sabbaths, are abolished by St. Paul's authority,
in such express and unlimited language as may lead many sincere Christians to be-
lieve that all manner of distinction of days whatsoever, whether Jewish or Patri-
archal, is finished ; since the religious observation of days, in the 14th chapter to
the Romans, in general, is represented as a matter of doubtfid disputation ; since
the observation of the Lord's-day is not biult upon any express and plain institii-
tion by Christ or His Apostles in the New Testament, but rather on examples
and probable inferences, and on the reasons and relations of things, I can never
pronounce anything hard or severe upon any fellow-Christian who maintains real
piety in heart and life, though his opinion may be very different from mine on this
siibject. Nor does any man, who is humbly and sincerely studious of truth and
duty, and desirous to find it, deserve any reproach or censure upon the account of
different opinions about meats and days ; imless he assume such haughty airs of
assurance as arise far beyond all his evidence and proof, or indulge a persecuting
spirit, and reproach his brethren who differ from him." — Pp. 69, 70.

U.— Page 36.

"But this leads me to consider a little further xohat has leen said hy preceding'
speakers regarding the Lord's-day being the old Sabbath revived."

This point has been already illustrated in this Appendix. The following letter
furnishes a striking illustration of tlie view that I have maintained : —

"Dear Dr. Macleod, " 86 Bath Street, 22d Nov., 1865.

"1 agree with you that it is hardly possible to bring forward anything new
on the Sabbath question ; but there is one argument of great force, which, though
not new, is much less known than it deserves to be. In all the Romance lan-
guages the word for Sunday means the Lord's-day — thus: Italian, Domenica;
Sjianish, Domingo; Provengal, Dimenge ; French, Dimmiche. On the other
hand, the words for Saturday, in the same languages, are all derived from Sab-
bath — as: Italian, Sahato ; Sjianish, Sabado ; Provengal, Dissapte. Even the
French Samedi, though more corrupted, is from the same root, being derived from
Sahbati dies, as the Provengal form from dies Sabbati. (See Diez, Etymolog-
ischcs Worierbitch, sub voce Samedi.) The same iihenomenon meets us in mo-
dern Greek still more decisively, as the ancient words KupiaK^ (Rev. i. 10) and
'Xa^fiaTov are still retained. When we consider the extraordinary persistence of
words of this class — our o'wn forms are of pre-Christian origin— this almost
amounts to a proof that, in the opinion of the early Latin and Greek speaking
Christians, the Lord's-day was not the Sabbath ; and that the modem theory of
a transference of the Sabbath from the seventh day to the first, for which no
tittle of evidence has ever been produced, is a mere baseless fiction. — I am, yours,
truly, John D. Campbell."

Appendix, 73

v.— Page 43.

Sessional Churches.

The only reason wliy I speak at all of the Sessional Church recently opened by
me, is, that from some experience it appears calculated to meet the wants of the
working-classes in large cities. A few brief statements regarding some of its more
leading objects may afford hints and save trouble to other labourers in the same
field, and who long with me to make the Lord's-day a delight to those who have
not known the Lord. The church is seated for 900 ; its cost, with site, has been
about £3,000. Upwards of two thousand of the working-classes subscribed for
the church. A free site was given by Mr. Stirling Crawfurd. Friends subscribed
for " ornament," as distinct from their subscriptions for building, to enable me
to add to its beauty by stained-glass windows, &c. One friend (Mrs. Black)
has herself added a memorial window, executed at Dresden, — the object of all
such ornament being to treat the working-classes with respect, by making the
useful beautifid also, in their House of Prayer.

Among our rules for working the church are the following : —

1. It is superintended by a Licentiate of the Church, but who is not ordained.
His minimum salary is £100. He is appointed or removed by the kirk-session.

2. There is a Committee of Management, consisting of elders and deacons, who
manage the ordinary affairs of the church, and report to the monthly meeting of
kirk-session,

3. There are two services on the Lord's-day — one in the evening at seven
o'clock, to wliich those only are admitted who come in their ordinary working
clothes. No seats are allocated at those "evangelistic services." The day
meeting is at 2.30, so that working-men can attend, in their ordinary clothes,
if they have no better, without being noticed by the well-dressed going to
worship at the usual church hour (two o'clock); but no distinction is made as to
dress at the usual day service. Seats are allocated for this service to those in
communion with the church, or to any others wishing to attend. No seat rents,
though allocated, are charged.

4. The Sacraments are dispensed in the church, as in the Parish Church, by the
parish minister. The Lord's Supper is dispensed three times a-year, in the
evening.

5. The attendance of persons at the meetings held on the Lord's-day in any part
of the parish by the Alissionaries duly appointed by the session, is recognized as
attending "church." Those found qualified for communion by the Missionaries
receive it in the Mission Church ; and they also receive Baptism for their
children. To prevent sectarian proselytism, no one in communion with any other
chm'ch is admitted to chiu'ch membership.

6. The forenoons of the Lord's-day are occupied by giving catechetical instruc-
tion to adults at one hour, and the children of the chm-ch members at another
hour.

7. Elders or laymen, approved of by the parish minister, are permitted to
addi'ess the evening meeting.

The church has hitherto succeeded. It is always full at night; well attended
during the day; and 150 persons in their working clothes sat down at the first
communion. The collections average about £ 1 10s. each Lord's-day.

Missionaries, both male and female, are in connection with the church.

The Licentiate visits the communicants, and also a fixed district near the
church.

74 A23pendix.

A Penny Savings Banlc, Clothing Society, Lecture Hall, &c., are connected with
it.

The parish minister preaches as frequently as possible in the evenings.

An organ is used to lead the singing, in which all heartily join.

Week-day evening classes are held in a Sessional School, situated in the distj-ict,
for adults above sixteen, and for juniors below this age (meeting in a different
room), superintended by six certificated Government teachers, afford education to
men and women at the rate of 3s. a-quarter. These schools are attended by about
180, and have been most successful— the pupils varying from ten to fifty years
of age.

Such Sessional Churches, with the Mission and educational organization con-
nected with them, are more economical, and far more easily adapted to meet the
wants of poor localities, than ill paid chapels, allowed to sink or swim as they best
can. I strongly advocate the extension of Sessional Churches in connection with,
and as parts of, the Parish Church.

M'Laren & Erskine, Printers, Glasgow.

THE SABBATH QUESTION.

I.
THE BIBLICAL CEITICISM ,

THE GLASGOW PRESBYTEEY CEITICIZED.

BY A CHAPEL MINISTER.
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II.

THE LOED'S DAY:

A SERMON PREACHED IN ST. MATTHEWS PARISH CHURCH,
GLASGOW, ON SUNDAY, 2Gth NOV., 1865.

BY THE REV. ALEXANDER M'QUISTEN, M.A.

[Ready— Sd Edition, 6d.

III.

THE NEW LAW OE THE OLD ?

A SERMON PREACHED IN ROSEN EATH CHURCH, ^6thN0V., 1S65.

BY ROBERT HERBERT STORY,

MINISTER OF ROSENEAXn.

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A Popular Story

OF THE

Cliurch

Eng*land.

SHEWING

Its Birth, its Progress, and its Work for the People.

■9

Financial Secretary to the Church Defence hisiittition.

[Entered at Stationers' Hall. ]

GRIFFITH, FARRAN, OKEDEN, & WELSH,

Newbery House.
LONDON AND SYDNEY.

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THE STORY

OF THE

Church of England

SHEWING

ITS BIRTH, ITS PROGRESS, AND ITS WORK

FOR THE PEOPLE.

_ A SKETCH IN THREE CHAPTERS.

I. FROM EARLIEST DAYS TO REFORMATION TIMES.
II. THE STORY OF THE RE-FORMATION.
III. FROM REFORMATION TIMES TO OUR OWN DAY.

G. H. F. NYE,

Financial Secretary to the Church Defence I?isiitution.

THIRD EDITION.

[Entered at Stationers^ Hall.~\

GRIFFITH, FARRAN, OKEDEN & WELSH,

Newbery House,
LONDON AND SYDNEY.

1890.

PEEFACE TO THE FIEST EDITION.

HIS " Story of tlie Cliiirch of England "—only a brief
outline of historical facts — ^has been compiled for the
benefit of those who have a desire to know something of the
true history and work of the oldest and grandest institution
of this country, and yet have little or no opportunity to consult
and condense the necessary authorities bearing upon the
question. Each of the three chapters may be used as a lecture ;
and for the purpose of illustrated lectures (the poiDularity of
which is so largely due to the efforts of the Rev. C. Arthur
Lane, and other Lecturers of the Church Defence Institution)
photographic slides can be obtained, to illustrate the " points,"
from Messrs. ISTewton & Co., 3, Fleet Street, London, who
possess a most extensive and interesting series of slides on this
subject. Any further information concerning this matter will
gladly be given on application to the writer.

PaiiAce Chambees,

Wbstminstke, S.W.

PEEFACE TO THE THIED EDITION.

HE fact that a Third -Edition is demanded within six
weeks of the first appearance of this little work is a
healthy sign in more ways than one, and the writer gladly
takes this opportunity of heartily thanking his numerous
correspondents, who have interested themselves in making the
book known in various parts of the country, and for the more
than kind expressions accompanying many of the letters. One
sample will sufiice. A well-known and widely-respected
Clergyman in the ISTorth writes : — " To show my appreciation
of your wondei'ful little book, I have distributed forty copies,
and, if I could, I would gladly do more. When so much trash
is scattered among the multitude, a book like yours should be
cii'culated by hundreds and thousands." This issue contains
several additional notes and some new matter.

CONTENTS.

CHAPTER I.
PEOM EAELIEST DAYS TO EEFOEMAJION TIMES.

THE BIETHDAY OF THE CHUBOH,

The term " Church of England "...
Ordination of priests and deacons

Ordination of bishops

Threefold order of ministry
Progress of the Church

PAGE
9
10
10
10
11

THE EOMAK INVASION.

Landing oi: Claudius Caesar

The Druids

The language of the Britons

The language of the invaders

THE CHUECH IN BEITAIN.

Grlastonbui'y...
Early British sanctuaries ....
Church persecution,...
Christian martyrs ....

St. Alban

St. Alban's Cathedral

Shrine of St. Alban

Early British bishops

Oldest ecclesiastical building

Eomans abandon Britain. Arrival of the Saxons
The Church of St. Pirian in Cornwall

11
11
12
13

13
13
14
14
15
15
15
16
16
17
17

THE CHUBCH IN WALES.

Llandaff
Bangor
St. Asaph
St. David's ....

18
18
18
19

THE EAELT MISSIONAEIES TO BEITAIN.

St. Columba

A 2

iv Contents.

THE COMING OF AUaUSTINE.

PAGE

St. Martin's, Canterbury 23

King Ethelbert's conversion 23

Canterbury Cathedral 24

Conference with British bishops 24

The word " Catholic " 25

Errors of the Papacy 26

The claim to be Universal Bishop .... .... .... ... ■••• 26

Papal infallibility 26

Koman Catholic teaching .... .... .... .... .... .... .... 26

Bishop Mellitus 27

Justus, first Bishop of Rochester .... .... .... .... .... .... 28

Ethelbert's laws protect Church property .... 28

Augustme's death .... .... .... .... .... .•-. .... •— 28

Pauhnus 20

Conversion of Northumbria 30

York Minster 30

Bishop Felix 30

Battle of Hatfield 30

James the Deacon .... .... .... .•■. —• ••■• •••• •— 31

St. Oswald 31

Conversion of Wessex. Bishop Birinus 32

Battle of Winwidfield 32

St. Cuthbert 33

St. Wilfrid 33

Benedict Biscop .... .... ••■■ .... •— •••• •— — • 34

St. Chad 34

St. Theodore 35

THE ORGANISATION OV THE CIlirRCH.

Synod of Hertford 36

First national gathering .... .... .... .— •••• •••• — • 36

First appeal to Rome .... .... .... •■•• •••• ■••• ••■• 36

Wilfrid in Sussex .... .... .••. ••• ••- •••• •••• ■■•• 37

Frees the slaves 38

THE DANISH AND NORMAN INVASIONS.

Alfred the Great 39

Canute 39

Edward the Confessor 39

William the Conqueror ^

Contents.

THE QEOWTH OF PAPAL SUPEESIACT.

PAGE

G-rowiiag influence of Eome .... .... .... .... .... .... 40

Nonnan monasteries .... ... .... .... .... .... .... 41

Doomsday Book .... .... .... .... .... .... .... ... 41

Becket's murder .... .... ... .... .... .... .... .... 41

John surrenders the Crown to Eome 42

Magna Charta .... 42

CHAPTER II.

THE STOEY OF " THE EE-FOEMATION."

Some fallacies 4S

Mr. Gladstone's testimony .... .... .... .... .... .... 44

Professor Freeman's testimony .... .... .... .... .... .... 45

Henry yill 45

Acts against encroachments of Eome .... .... .... .... .... 46

Growth of Papal power .... .... .... .... .... .... .... 47

A Papal interdict 47

Appeals to Eome .... .... 48

The Order of St. Francis 49

The word Ee-formation .... .... .... .... .... .... .... 50

Effects of the Ee-formation 50

John Wycliffe 50

The Papacy degraded .... .... .... .... .... .... .... 51

Two rival Popes .... .... .... .... .... .... .... .... 51

Translation of the Bible .... .... .... .... .... .... .... 52

Wycliffe cited to Eome .... .... .... .... .... .... .... 53

And to St. Paul's 53

The ai't of printing.... .... .... .... .... .... .... .... 54

The Tudors 55

Henry VIII. 's marriage .... .... .... .... .... .... .... 55

"Wolsey .... .... .... .... .... .... .... .... .... 50

The King's supremacy not new .... .... .... .... .... .... 57

More and Fisher 58

The monasteries suppressed .... .... .... .... .... .... 58

" Pilgrimage of Grace " 61

New Bishoprics .... .... .... .... .... .... .... .... 62

Chantry Chapels 63

Consecration of Archbishop Parker .... 64

vi Contents.

CHAPTER III.
FEOM EEFORMATION TIMES TO OUR OWN DAY.

THE OEIOI>' OF NOXCONFOEMITT.

PAGE

First Nonconformists 66

The Presbyterians .... .... .... .... .... .... .... .... 67

The Congregationalists .... .... .... .... .... .... .... 67

The Baptists 68

The Quakers 68

James I .... .... .... .... .... .... .... .... 69

The authorised and revised versions ' .... 69

Archbishop Laud 70

The Scottish covenant 70

Declaration of Indulgence .... .... .... .... .... .... 73

Acquittal of the seven Bishops 73

Queen Anne's Bounty 74

Christian Knowledge Society 75

Society for Propagation of the Gospel .... .... 75

The Georges 75

A EEMAEKABLE EETIVAL.

The Wesleys 76

Church Missionary Society 77

Bible Society 77

British and Foreign School Society 78

The National Society 78

Church Building Society 79

a'neW eevital of chtjech life.

Tract "90" 80

Ecclesiastical Commissioners 80

GEOWTH of THE CHrECH IN THE LAST FIFTY TEAE8.

Increase of churches in London 81

Fifty millions of money subscribed by Churchmen .... 83

New Sees 83

The Lambeth Conferences.... .... .... .... .... .... .... 83

The clergy not State paid .... .... .... .... .... .... .... 84

How the clergy are supported .... .... .... .... .... .... 84

Hcipital Sunday Fund ., 86

Education of the Door 87

t^HE

'TORY

OF THE

OfyHURCH OF England

-^^♦♦♦«««««^«««t>-

CHAPTEE I.
FROM EARLIEST DAYS TO REFORMATION" TIMES.

|HE "Church of England." How often do we use
the phrase without a thought as to what the Church
really is ; how or when it came into existence ; to
what extent it justifies its name or its position, or with any
knowledge — but the barest — of its work for and amongst the
people of England.

What misrepresentations concerning the Church abound.
When one enquires the date of its birth, he is answered [by
Liberationists] temp. Henry VIII.,* he is told that it owes
its origin to an Act of Parliament, [no date is ever assigned
to the Act,] that it is the Church of the wealthy classes,!

* " This Church was founded by Act of Parliament in the reign of
Henry VIII." — Lib. Soc. Leaflet, It isn't respectable.

f " The Established Church of this country is the Church of the rich
and powerful." — Lib. Soc. Leaflet, Modern Persecution. "It has gene-
rally taken the side of the rich against the poor." — Lib. Soc. Leaflet, A
Word to Electors.

8 T/ie Story of lli^ Churcli of England.

and that the clergy are paid by the State,* and that, does
the enqrarer wish " for a reduction in taxation "f (and who
does not ? ), " then hear in mind that the State Church in
England and Wales alone holds property worth several
millions a year. This belongs to the Nation, not to the
Church.":]: Furthermore, he is instructed that " Both
ancient and modern buildings, as well as all endowments
now appropriated to the use of the National Church, must
be regarded as National property."§ Lastly, he is informed
that the Church has always been opposed to the welfare of
the people.jl

How far these answers, or any of them, are true, will be
seen by following the course of this " Story of the Church of
England."

THE BIRTHDAY OF THE CHURCH.

The words " Parliament " and " Monarchy " were unknown
in England when the Church of this country was, and had
been for centuries previous, a flourishing institution. Long
before monarchy existed the Church was here. Ages before
Parliament was thought of, the Church was the greatest
living force in the country. It is the oldest institution by
far in England, and, taking it altogether, the most powerful
agency for good the world has ever seen.

* '■ Tho truth is, the Church is mainly supjjorted by public property,
which was set aside for its use in ancient times by the State. It receives
from that property some six millions of money every year, and that is
really what the Church costs the nation." — Lib. Soc. Leaflet, Not a
Fenny.

f " The Established Church ... is the only Church that taxes the poor
for services." — Lib. Soc. Leaflet, The Poor Man's Church.

X Lib. Soc. Leaflet, A question which concerns everylody.

§ See Practical Suggestions, for the disendowment of the Church.
Liberation Society, 2, Serjeant's Inn.

II " The Established Church and clergy hare uniformly been so opposed
to the interests of the people, and have always set themselves against
every social, political, and ecclesiastical reform." — Lib. Soc. Leaflet. " It
is a Chuj-ch whose history has been an almost continued history of opj: rea-
sion." — Lib. Soc. Leaflet, It isn't respectalle.

From Earliest Days to Reformation Times. 9

Not, then, in the reign of the Tudors must we look for the
founding of the Church, not even when Augustine witli his
devoted followers crossed the sea from Eome to evangelise the
Kingdom of Kent ; but 'far, far back to the very days of the
Apostles themselves. Take your Bible, turn to the chapter*
^^here it is recorded that tlie Holy Spirit descended upon
those who had assembled " with one accord, in one place,"
and you will find that the day of Pentecost, and none other,
is the birthday of our National Church.

Let us clearly understand what is meant by the phrase

" the Church of England." Briefly the answer is this, that

the term " Church " may be regarded in a

THE TERM twofold aspcct : First as a spiritual body,

" CHURCH OF and secondly as an external corporation.
ENGLAND." In the former sense, the Church is the One
mystical body of Christ of which Church-
men are members by baptism, and nourished by the
appointed means of grace. These means of grace are
dispensed by properly ordaiiied officers of the Church, who
receive their authority from the Bishops, wdio are the direct
successors of the Apostles of old. Our blessed Lord's life
was spent in founding a Church. He appointed twelve
Apostles to be foundation stones of that Church, of wliicli
He Himself was the chief corner stone. Amongst other
things which the Apostles were commanded to do were to
teach and to baptise.

How the Apostles did their appointed work may be
gathered from the Epistles. In the year a.d. 33, St. Peter,
in impassioned tones, addressed a multitude of persons,
three thousand of wdiom declared for the Church and were
forthwith baptised. In a.d. 34, St. Paul became a convert
to the faith, and most zealous as we know in the Master's
service. St. Paul was a great traveller ; he visited Arabia

* Acts ii., 1,

10 The Story of the Church of England.

Asia Minor, Italy, Spain and Gaul ; but early writers dis-
agree as to whether he came to Britain or not. Most pro-
bably he did, for the purpose of helping to establish some of
our early Christian Churches.*

In the year a.d. 46, we hear of the ordination of the

priests, or elders (or presbyters : so called from the Greek

word presbuteros, an elder;) and still earlier, of deacons.

" Seven men of honest report " were chosen and presented

to the Apostles, who ordained them, by

ORDINATION OF imposition of hands, to minister to the

PEIESTS bodily wants of the poor and aged. The

AND DEACONS, word " deacon " is from a Greek word

signifying a ministering attendant.

The Book of the Acts is silent regarding the ordination

of Bishops ;t but St. Paul, in his Epistle to Titus, gives

authority to him to ordain others to carry on the Apostolic

work, and reminds us that the Apostles

ORDINATION OF did ordain others to carry on their work,

BISHOPS. and before th*e death of St. John in the

year a.d. 100, government by Bishops, and

the orders of " priests " and " deacons " had become the

recognised orde rs in the Church.J

THREEFOLD This threefold order of the ministry, " the

ORDER historic backbone of the Church," § has

OF MINISTRY, ever been the same order of the Church

* " The Cliureli is beliered witli good reason to owe its foundation to the
Apostle St. Paul, who probably came to this country after his first inipriscm-
ment at Eome." — J. H. Blunt, Ancient Church History, p. 73.

t The word " Eishop " is from the Greek word Upiscopos, signifying
"overseer."

J " Unless we have recourse to a sweeping condemnation of received
documents, it seems vain to deny that eai'ly in the second centiu'y the
episcopal office was firmly and widely established. Thus during the last
three decades of the first century, and consequently during the lifetime of
the latest surviving Apostle, this change must have been brought about."
— Bishop of Durham, Christian Ministry, 1868.

§ Bishop of Durham (motto in The National Church, September, 1889).

From Earliest Days to Meformation Times, 11

in tins country, both in the early British as in onr own
National Church.*

Not a hundred years elapsed from the time when the last
Apostle was taken away, before the Church began to rise

above the crumbling ruins of that Empire

PROGRESS which it M^as shortly to succeed. The

OF THE CHURCH. Christians boasted, "We are but of yesterday,

and we have filled your whole realm, your
cities, islands, fortresses, municipalities, your councils, your
very camps, your assemblies, your forum."

THE EOMAN INVASION.

We must bear in mind the state of Britain in the early

days of its Christianity. Before a.d. 50, the island was a

Koman Dependency. In the year a.d. 43,

LANDING Claudius Caisar, with a fleet of 800 vessels,

OF CLAUDIUS landed at Ebsfleet in Kent, and there com-

C^SAR. menced his fierce conflict with the Britons,

which lasted for forty years, and terminated

in an occupation of the island for three centuries.

In those days the islanders followed the faith of the

Druids. Ctesar has left on record a history

THE DRUIDS, of the ritcs followed by these open air

worshippers, whose priests or philosophers

exercised great power over their followers, and were reputed

the wisest men of the age. " No one," says an old adage,

" knows, but God and the holy Druid." They were supreme

judges of the land, and had charge of the education of the

young. The worship of the Druids was always conducted in

the open air, groves or vaUeys surrounded by trees, esjDecially

oak trees, being generally selected.

* St. Ignatius, Bishop of Antiocli in the latter days of St. John, speaks
of Bishops, priests and deacons, adding " Where these orders are not
found there can be no Church." See also Prayer Book, Preface to Ordination
Service.

12 The Story of the Church of England.

An earlier mode of worship still is traced by some, in tlie
stones set up in mystic circles, such as we find at Stonehenge,
at Avebury in ^Yiltsllire, at Carnac in Brittany, and other
places.

The language of the Britons M^as Keltic, which agrees with
the dialects known as Erse in Ireland, Gaelic

THE LANGUAGE .^..11 ^ n • xir 1 rpi

m Scotland, and Cymry m Wales. ihe

OF ^ ^

Gauls spoke the same language, and to this
day tlie Prince of Wales is called, in French,
Prince cle Galles.

The Pioman invaders spoke Latin. After them came the
German or Anglo-Saxon invaders, then
THE LANGUAGE followed the Danes, whose Kings, Sweyn
OF and Canute, spoke the ISTorse, and it is from

THE INVADEKS. tlie five languages, Keltic, Latin, Anglo-
Saxon, Norse and Lrench, we get our

English.*

THE CHURCH IN BRITAIN.

The foundation of the Church in this country can be
traced to three sources : —

(1.) The Ancient British Church ;

(2.) To the Mission of Augustine, who evangelised the
Pagans south of the Thames (principally in Kent) ;
(3.) To the efforts of Irish and Scottish missionaries,
who converted the ISTorthern and Midland Counties.
'■ When was the Christian Faith first preached in Britain ?
is a question," writes Professor Bright,t "which it is im-
possible to answer." "We see," says the historian Fuller,
" the light of the w^ord shined here, but see not who kindled
it." Some language of Theodoret, which associates St. Paul
with the other Apostles, speaks of them as having evangelised
the Britons ; and though it is possible that St. Paul himself,

* See on this and other matters a pamplilet by Canon Trevor, Oiw Parish
(1889). A capital history of a most interesting parish,
t Briglit's Earlt/ Church Sistorr/, p. 1.

From Earliest Days to Reformation Times. 13

as already stated, visited our shores, there is really no proof
of his coming. In the ancient Welsh Triads,* Bran, the
Blessed, the father of Caractacus, is said to have brought the
faith to Britain. Old chroniclers point out Avalon, or Glas-
tonbury, as the spot where the first Christian rites were
performed by Joseph of Arimathea and his twelve com-
panions, who there planted Joseph's staff in the ground,
which grew into the Holy Thorn.t

Not only do we not know the exact date of the intro-
duction of Christianity into Britain, but the spot on which
the first Christian Church was built has yet
GLASTONBURY, to be discovered. Old records show that a
church was erected at Glastonbury in very
early days, it is believed before the year a.d. 300, but whether
this site fixes the first Christian settlement in Britain cannot
with certainty be alleged.

A charter granted by Henry II., in a.d. 1185, for rebuilding
the Abbey of St. Joseph, Glastonbury, after it had been
destroyed by fire, speaks of the Church as that which was
anciently styled " the Mother of the Saints."^

The Britons were no great hands at building. Before the

Eoman occupation the uses of brick and stone were altogether

unknown in Britain. Naturally most of the

EARLY BRITISH early British edifices were erected of timber,

SANCTUARIES, which everywhere grew in abundance ; the

roof thatched or boarded, the walls composed

of mud, the openings for light covered with cloth for want of

glass. Such would be the general appearance of an early

British sanctuary.

* The Triads are historical poems of very ancient date, in which, the
facts are grouped by threes.

f The legend, like many others of early days, is one of groat interest, but,
according to the historian Soames, was unknown until Norman times.

X An old historian tells lis that Aristobiilus was the first Bishop of
Grlastonburv, that he died A.D. 90, and that his death was commemorated
on March 15, for many years afterwards.

14 The Story of the Church of England.

The writings of this early period of the Church's life are
necessarily scarce and obscure, but the early Christian Fathers
agree that long before the year a.d. 200 the inhabitants of
Britain were " subdued to Christianity," indeed it is averred
by old chroniclers that there was a Bishop of Loudon as early
as the year a.d. 180, and the Western Church, then rapidly
growing, rejoiced over the news that pagan Britain was
gradually becoming Christianised. The earliest missionaries
almost certainly came from Gaul, certainly not as far as we
can judge directly from the East.* In the year A.D. 363 St.
Athanasius reckons the Britons among those who were loyal
to the faith,

Tertullian, who flourished in the reigns of Severus and
Antonius Carracalla, between the years A.D. 193-216, says :
" Christ is preached among the barbarians. He reigns
among people whom the Eoman arms have never yet
subdued, in the furthest extremities of Spain, and Gaul
and Britain."

In the beginning of the fourth century, during the reign

of the Emperor Diocletian, the British

CHURCH Church in common with the Church in

PERSECUTION. ' Other countries, suffered the longest and

bloodiest persecution it had yet encountered.

Men, women, and striplings were called upon to renounce

the faith, or suffer execution.

During this period Aaron and Julius, two British Chris-
tians, suffered death at the hands of the
CHRISTIAN Eomans at Caerleon-upon-Usk, in Mon-
MARTYRS. mouthshire. But the chief place as first
martyr of the Britisli Church is always
given to Alban, a Eoman of noble birth, who suffered death
at Verulamium, the Eoman name of the present town of
St. Albans. Standing on the bridge which crosses the Eiver

* Canon Bright. Early Church Sistory, p. 5.

From Earliest Days to Reformation Times. 15

Ver and parts the English from the Eoman town, we are
surrounded, says Professor Bonney,* by memorials of full
nineteen centuries of our history.

Alban had sheltered a priest who was flying from liis
persecutors. The sight of the good man's
ST. ALBAN. life so deeply impressed him that Alban
became a convert to the faith. The where
abouts of the priest becoming known, Alban, by changing
dresses, enabled his guest to escape, and surrendered him-
self in his place. Being brought before the judge, Alban
was ordered to sacrifice to the Eoman gods, and on his
declaring himself a Christian was condemned to instant
execution. The place of execution was a grassy knoll just
beyond the city walls. The people crowded round to witness
the martyrdom, but the soldier appointed to execute his
prisoner, struck with the firmness displayed by Alban,
declared himself unable to perform his appointed office, and
throwing down his sword he too sufiered martyrdom with
his prisoner on the same spot.

In happier days, under Constantine, a Church was erected

on the site, and this was followed, in the

ST. alban's year a.d. 793, by the erection of a monastery,

CATHEDiiAL. founded by King Offa, and later still — in

the twelfth century — the noble abbey which

crowns the hill, and which is now raised to cathedral dignity

was commenced. This abbey is now in course of restoration

mainly owing to the munificence of one Churchman,! who has

devoted many thousands a year to this purpose.

Inside the cathedral one of the most interesting monu-

ments is a shrine dedicated to the Saint, the

SHKINE OF materials of which were carefully hidden

ST. ALBAN. away by the monks in days when trouble

overtook the Church. These fragments

-o"

* Cathedrals, p. 431. t I^ord Grimthorpe.

16 The Story of the Chnrcli of England.

were discovered, during the restoration now proceeding,
behind a false wall, and tlie shrine has now been made as
nearly as possible to agree with its former magnificence.
Overlooking the shrine is a watching gallery, where the
priests in earlier days offered prayers for the repose of the
soul of St. Alban. St. Alban's Day is June 22nd ; the year
of the martyrdom is supposed to be a.d, 304.

Ten years later, a.d. 314, we have evidence of a Church
settled in Britain, having its appointed officers, and there is
little doubt but that at this early date the Imperial Cities of
York, London, and Caerleon were seats of the Episcopate.

Eecords exist which shew that, at a Church

EA.ELY BRITISH council summoned by Constantine, at Aries

BISHOPS. in France, in this year, three Bishops from

Britain attended and took part in the de-
liberations. Their very names are preserved to us, they were
Eborius, Bishop of York ; Eestitutus, Bishop of London, and
Adelphius, supposed by Bishop Stubbs, and by Mr. Haddan,
to have been Bishop of Caerleon-on-L^sk. Each of these
three Bishops were attended by a priest, and a deacon, so we
find the tln-eefold order of the ministry existing in this
country in the year a.d. 314. Britisli Bishops were also
present at Church Councils held at Sardica, A.D. 347, and at
Ariminium, A.D. 359.

Crowning the chalk cliffs at Dover, inside the walls of its

famous Castle, stands a rugged structure,

OLDEST octagonal in form, with massive walls of

ECCLESIASTICAL stone bonded witli the hard well-known

BUILDING. Pioman tile. This is the " Pharos," a Eoman

landmark or lighthouse. A few steps east-
ward bring us to a church which is of striking antiquity, and
which is perhaps the oldest ecclesiastical structure in this
country — nay, in the world ; it is the Clmrch of St. Mary-le-
Castro, Dover Castle. This Church was built in the fourth
century, not, as is generally supposed, by the Romans, but

From Earliest Days to Refarmation Times. 17

as experts believe, and its present rector, Canon ruckle,*
who has taken the greatest pains to discover the truth
affirms, by some of the earliest of British converts. Plain
and almost humble as is its architecture, " We cannot," says
a recent writer,! "gaze unmoved on this venerable relic,
which bids fair to remain for centuries to come a memorial
of the older periods of our National history."

At the beginning of the fifth century the Eomaus aban-
doned the occupation of Britain, and the
ROMANS ABAN- Saxons, a fierce heathen race,t being in-
DON BEITAIN. vited by the Britons to assist them against
ARRIVAL OF their foes, settled here first as colonists, and
THE SAXONS, afterwards as conquerors. One of the re-
i. suits of this invasion was, that such of the

Chris*-ians as escaped from the sword of the Saxons fled to
the most inaccessible parts of the country, many taking up
their abode in the mountain fastnesses of Wales and Corn-
wall, and so we find the records of the religious life of these
days are chiefly confined to these portions of Britain.

On the sands of the Cornish coast, not far from St. Ives,

in the year 1835, was accidentally dis-

THE CHURCH covered the remains of a little church,

OF ST. PIRIAN erected as a monument to St. Pirian (friend

IN CORNWALL, and contemporary of St. Patrick), a Cornish

missionary, who was buried within its walls

certainly before the year A.D. 500. At some time or other

— we know not when — the sand and shingle gradually

covered the walls of this church (which consisted of a nave

and chancel, having an altar of stone), and thus preserved

them from decay. The building was found to measure 29

feet in length, 16i feet in width, and 19 feet from the floor

* See Ilia excellent little book, Church and Fortress of Dover Castle.

+ Professor Bonney. Cathedrals, p. 431.

:|; The Saxons, barbarians of tlie E. and S.E. Coasts of the North Sea,
landed at different parts of Bi-itain, and formed seven or eight separate
kingdoms.

18 The, Story of the Church of England.

to the roof. Its walls were about two feet in thickness. Near
by there stands a cross of stone, similar to many found in
other parts of England and Ireland.

THE CHUECH IN WALES.

And here let us consider the state of the religious life as
it existed in the Principality at the time we are speaking of.
In Wales there were, about the year a.d. 500, seven
ecclesiastical provinces, which in later times became merged
into four, which still remain. These are Llandaff, Bangor,
St. Asaph, and St. David's.

Llandaff is the episcopal seat of one of the earliest

bishoprics founded in Wales. Dubritius

LLANDAFF. (who, as tradition affirms, crowned King

Arthur) was Bishop of Llandaff in the year

A.D. 500. But before this date we have recorded the names

of eleven Bishops who occupied the throne of Llandaff

previous to Dubritius *

Since the year a.d. 512, when Dubritius resigned, down
to the present time, there have been ninety-eight Bishops
of Llandaff, whose names and dates of appointment are
preserved in the Diocesan Eegistry.

Bangor Cathedral was founded in the year a.d. 516.

The founder was Deniol, or Daniel, and a

BANGOE. great Monastery College was associated with

the See.

St. Asaph Cathedral was founded in a.d. 560 by St.

Kentigern, better known as St. Mungo, who

ST. ASAPH. also founded the See of Galloway. In the

Monastery associated with this See it is

said nearly 1,000 brethren were at one time located.

The See of St. David's, the area of which is far larger than
that of any other diocese either in England or Wales, its

* Willis' Survey of Llandaff Cathedral.

From Earlied Days to Reformation Times. 19

acreage now being 2,3G0,00O, was founded about a.d. 540,
and is named after its celebrated missionary
ST, DAVID'S. Bishop, David, who trained and sent mis-
sionaries to Ireland and other parts.
It is often argued that the Church in Wales materially
differs from the Church of England. It is called by some
an alien Church, but this is untrue, for its descent can easily
be traced from the historical British Church, The old
Church in Wales is as much a part of the Church of
England as is the Church in Cornwall, Yorkshire, oi- any
other English county.* The four Welsh Dioceses are under
the jurisdiction of tlie Archbisliop of Canterbury, and
notwithstanding its peculiar difficulties — not the least being
its large parishes — often cut in two by some huge mountain,
or range of hills — its Welsh and English-speaking population,
and its poverty, the Church is making enormous strides in
all parts of the Principality in a way never known before.
So much is it winning its way into the hearts of the Welsh-
speaking population, that Welsh Nonconformists are coming
back to the Church in numbers and in a way never before
experienced.f At the same time (on their own shewing) the

* " There is a complete ecclesiastical, constitutional, legal, and I may
add — for every practical pui-pose — historical identity between the Church in
Wales and the rest of the Church of England." Mr. Gladstone in reply to
Mr. Watkin Williams' resolution in the House of Commons, May 24,
1870.

t A Baptist minister of Dowlas -wrote in the Seren Cymra (the organ of
the Baptists) in May, 1888, "No one can help observing that the Chixrch
(in Wales) is gaining ground." Tiie Cambrian News (Radical paper), of
January, 1887, says : " The time has fully come when Nonconformity should
bestir itself in more ways than one, if it is to hold its own. The Chui-ch of
England is very much alive, and the work the clergy are doing was cer-
tainly left imdone." Lord Aberdare, a Liberal, addressing the members of
the Liberal Club at Aberdare, on February 1st, 1888, testifies to the fact
that " almost everywhere in Wales the Church is making healthy progress,"
and adds that the Church, in its renewed spirit of life and energy, is
" attracting the interest of large numbers of educated Nonconformists,"
many of whom are coming to the Bishops for admission to the Chxirch.
A remarkable confirmation was held at St. Lleurwg's Church, Hirwaiu,

20 Tlie Story of the Church of England.

Welsh Calvinistic Methodists, and the Baptists are declining
in numbers,* whilst their chapel debts are increasing.!

Though the agitation for the disendowment of the Church
in Wales is largely supported through the efforts of AVelsh
political Nonconformist ministers, especially those connected
with the Eadical Welsh press,$ it is pleasant to reflect that
the fathers of Welsh Nonconformity were loyal supporters
of Mother Church; for instance, Dr. Calamy, the famous
Welsh Nonconformist historian, is described by his biogra-
pher as a " loyal person, excellent preacher, and a zealous
man for the Church of England"; whilst Howell Harries,
father of the great Methodist revival in Wales, speaks thus
of himself in 1763 : "As the late revival of religion began
in the Established Church, we think it not necessary or
prudent to separate ourselves from it ; but our duty to abide
in it, and to go to our Parish Church every Sunday." This
good and saintly man lies buried in Talgarth Churchyard,
and fifteen clergy of the Church of England were present
when his body was laid to rest. His tombstone records that
" He was a faithful member of the Church unto his end."

on December 3rd, 1888, by the Bishop of Llandaff. The list of candidates
included twenty men, of ■whom five were Wesleyans, aged respectively
27, 58, 21, 44, 30, one being a local preacher, and two others " members" ;
two were Baptists, aged 28 and 12, the first being a " member " ; two were
Independents, aged 62 and 30, both "members"; two were Calvinistic
Methodists, aged 32 and 21 ; of the j-emainder, one Churchman was aged 69,
another 52, and a third 50. Nineteen women were confirmed, and of
these three were Wesleyans, aged 32, 57, and 25, all "members"; seven
were Independents. Twenty-two boys and girls were confirmed, of whom
two were Roman Catholics, two Wesleyans, and one a Methodist. See The
National Church (Monthly, Id.) for this and similar facts.

* In 1884 there were 10,655 communicants added to the Calvinistic
Methodists; in 1885, 7,723; in 1886, 6,401; a decrease in two years of
4,254. In the last three years the Baptists have decreased in numbers by
592, and their pastors by 56.

tDebt on Welsh Calvinistic chapels in 1878, £246,926; in 1881,
£311,294 ; in 1886, £323,118 ; an increase in debt of £76,192 in eight
years.

X For quotations translated into EngUsh, see The National Church, volumes
18S8, 1889, and current monthly issues, price Id.

From Earliest Days to Reformation Times. 21

THE EARLY MISS ION AKIES TO BKITAIN.

In a sketch, such as this, it is impossible to chronicle the
names of all the great missionaries to Britain ; but the work
of certain of the most notable is mentioned ; and the reader
will observe that our country owes its conversion to
Christianity, not altogether to Eome, as is so often alleged,
but in great measure to missionaries who came from Ireland,
Scotland, and other parts.*

One of the most celebrated missionaries to Britain was
St. Columba, an Irishman, who was brought

ST. COLUMBA. up in the Monastery of Clonard in Ireland.
On the eve of Whitsunday, a.d. 504
Columba landed in the Island of lona, where he founded
a monastery which became one of the most renowned in
Europe. Eor generations both Irish and Scottish kings
came hither to be crowned by Columba and his successors,
and the " Tombs of the Kings " witness to the fact that the
bones of many such were laid here to rest. The actual
stone on which the kings were crowned may be seen to-day
in the Abbey of Westminster, resting as it should beneath
the Coronation chair at the back of the altar,

THE COMING OF AUGUSTINE.t

We now arrive at an important epoch in our story.
Gregory the Great, afterwards Bishop of Home (he whom
the British Christians afterwards affectionately called " Our
Father who sent us baptism") was walking one day, in

* " It was not by tlie action of Eome that the whole of EngL'ind was
converted. ... A very large portion of England was converted not by
the action of the Roman missionaries, but from the North." — Mr. W. E.
G-ladstone, speech in House of Commons, May 24, 1870.

t The late Bishop of Lincoln states that the mission of Augustine " was
comparatively sterile in England, wliether we regard extent of space, or
duration of time. Truth requires us to declare that Augustine ought not
to be called the Apostle of England, . . . but the title ought to bo
given to St. Columba, and his followers." — Lectures on Irish Church.

22 Tlie Story of the Church of England.

the year a.d. 575, in the Forum, when he observed some
boys put up for sale " of a white body and fair complexion,
and with hair of remarkable beauty." He inquired from
whence they came. The slave owner, probably a Jew,
answered : " From Britain." " Are they heathens or Chris-
tians?" The answer was "Heathens." "How do you call
their nation?" said Gregory. "Angles." '"Tis well," said
Gregory, "they have the faces of Angels. What is their
province ?" " Deira." " They must be saved," said Gregory,
" de ira Dd" Years passed, and though we may be sure
Gregory often thought of those bright faces in the Eoman
Forum, yet no active step was taken in the way of
converting the " heathens " in Britain. In the year a.d. 596,
however, Gregory resolved upon a mission to Britain, and for
its head he chose Augustine.

The missionaries, in num^ber about forty, after many
misgivings, which we can well sympathize with, seeing that
they knew no word of the Saxon tongue, and were coming to
a country whose inhabitants were reported to be as fierce as
they were ignorant, landed at Ebsfleet,* the traditional land-
ing place of Hengist, in Kent, in the year a.d. 597, and sought
an interview with the heathen king of that country, Ethelbert,
who was married to a Christian, Bertha, the daughter of a
Frankish King, Charibert of Paris. Augustine explained his
mission : they had come with the best of all messages, and
asked the King's protection in their proposed work. The
King received him cautiously but kindly, and an interview
was arranged on the understanding that it should be in the
open air.

The missionaries headed by Augustine, whose majestic
person towered above his companions, accordingly presented
themselves before the King. Let us try to recall the scene.
We are told that they came in procession, one carrying aloft
a silver cross, and beside this a board on which was painted

* Dean Stanley's Memorials of Canterlury, p. 29.

From Earliest Days to Eeforniation Times. 23

the figure of the Crucified. As they walked they chanted a
Litany, entreating the Lord for their salvation. The King,
who received them sitting under the over-spreading branches
of an oak tree, bade his visitors sit down, and by the assistance
of a Gallic interpreter, Augustine, as the historian Bede
simply puts it, " preached to them the word of life."

At the close of the interview the King signified his consent
to Augustine's carrying on his missionary work, but declined
to take active part in it himself.

On the chalk downs overlooking the valley of the Stour
close by Canterbury, there stood a little

ST. martin's, church, which has now borne the name of St.

CANTERBURY. Martin of Tours near upon thirteen cen-
turies. In that church Bertha worshipped,
and here the missionaries began their labours. That church,
or at least one bearing traces of Roman workmanship, if
boasting little architectural beauty, yet second to none in
historic interest, remains to this day, and Dean Stanley has
well said that the view from the slope on which it stands is
" one of the most inspiriting that can be found in all the
world. '■' *

At Canterbury, at which place they soon settled, the mission-
aries gave themselves to frequent prayer, preaching to all
within reach, disregarding all worldly matters, living in ac-
cordance with their teaching, and many who thus saw and
heard them " believed, and were baptised."

But the most imj)ortant conversion of all was that of the

heathen king, Ethelbert himself. Whether

KING the date, Whitsun Eve, next following the

ethelbert's entrance to Canterbury, be right or not,
CONVERSION, certain it is that the King after much consid-
eration, and not without first consulting his
colleagues, was baptised, and his example was followed by a

* According to Bede tins building, whicli had been assigned by the King
for the use of Bertha, had been a church prior to the Saxon invasion.

24 Tlie Story of the Church of Enrjland.

large number of his followers. [It was about tins time (on
June 7, A.D. 597) that " the noblest missionary career ever
accomplished in Britain "* came to its end by the death of
St. Columba, who, however, left disciples to carry on the work
he had so nobly begun.]

The next important step was the consecration of Augustine.

At Gregory's direction he proceeded to Gaul, where he was

consecrated, by Archbishop Vergilius, as Archbishop of the

English, and by the Christmas following we read that more

than 10,000 Kentish men had been baptised. Established at

Canterbury, Augustine received from Ethelbert the gift of a

palace, and on the spot where an old church

CANTERBURY then stood, he laid the foundations of Can-

CATHEDRAL. terbury Cathedral. This was the beginning*

of our original and Metropolitan Christ

Church, "the Mother Church of English Christianity."t

Augustine also planned, near to the cathedral, the monastery

whicli still bears his name. Having reported to Gregory

what he had done, Augustine inquires " How am I to deal

with the Bishops of Britain ? '"' Gregory answers they are all

committed to the care and authority of Augustine.

But here arose a difficulty ; the British Bishops positively
refused to admit the supremacy of Eome.
CONFEREXCE At a Conference held in a.d. 602 or 603, at a
WITH BRITISH place Still called Augustine's Oak,atAustcliffe,
BISHOPS. on the south bank of the Severn, Augustine
met certain of the British Bishops with a
view of winning them over. Tlie chief points of difference
were as to the mode of reckoning Easter, and the due per-
formance of the ministry of baptism. Tlie result of the con-
ference was disappointing to the Eoman ; for Dunod, one of
the Bishops of South Wales, closed it by saying that they

* Canon Bright, Early Church Kisiorij, p. 51.
t Canon Bright, Early Church History, p. 53.

From Earliest Days to Reformation Times. 25

would not do as Augustine required, nor would they own liiin
as their " Archbishop."

Augustine returned to Gaul. Gregory had planned (on
paper) a scheme for twelve bishoprics under Augustine, and
twelve more under a Bishop to be sent to York. The plan
failed, the Augustinian mission never succeeded in planting
more than two bishoprics, and its efforts were mainly confined
to the Kingdom of Kent.

It will have been remembered that Augustine came from
Eome. True. But we must never forget the difference
between the Eoman Church of Augustine's time, and the
Eoman Catholicism of to-day.

Everybody, of course, knows the difierence between the
term Eoman Catholic, and Catholic ; they are two very
different forms of expression, possessing totally distinct
meanings, but they are sometimes sadly confounded.

First take the word "Catholic." It is derived from a
Greek word signifying " universal," meaning " diffused
throughout the world." It is not to be found in the Bible.
It never once occurs in the Greek Old Testament, or in the
New. The first appearance of the word by a Christian writer
is very early. It is in the Epistle of St.
THE WOED Ignatius to the Church of Smyrna, and there
" CATHOLIC." it means the Universal Church, as distin-
guished from any local portion of it ; in
which same sense it is used just after ]>y the Church of
Smyrna itself, three times, in its Letter on the Martyrdom
of St. Polycarp. These examples belong to the second
century. In that same century, later on, St. Justin Martyr
speaks of the " Catholic— -i.e., general — Eesurrection." Finally
the word came to signifying (1) the Church of the whole
world, as distinguished from any portion or portions thereof ;
(2) this same Church, as distinguished from the sects ; (3)
the teaching of this Church, as containing the whole of the
Divine revelation and precepts, instead of choosing only por-

26 The Story of the Church of England.

tions thereof ; and (4) as applicable to all sorts and conditions
of men. This is the fourfold sense in which the word is used
by St. Cyril of Jerusalem and by St. Augustine.*

Now to refer for a moment to the very common mistake,

that of supposing that the Church of Eome

ERROP.s OF THE was always the same in matters of doctrine

PAPACY. as she is to-day. It must be remembered

that Eomish corruptions, a.nd the errors of

the Papacy, which we call Popery, are of comparative recent

date, and had no existence in the Ptoman Church for at least

1,000 years after Christ.

For instance, only to mention two, the claim of the Bishop

of Eome to be Universal Bishop, was entirely

THE CLAIM TO unheard of for eight hundred years after

BE UNIVERSAL Christ. It was vehemently denied by

BISHOP. Gregory the Great and was first made by

Nicholas, a.d. 853.

The claim of Papal infallibility was not made until the

present generation, when the Council of

PAPAL the Vatican accepted the declaration. Tlie

INFALLIBILITY, difficulty whicli this declaration involves

the Eomauists in may be inferred from the

fact that Pope Honorius (a.d. 625-638) was unanimously

condemned as a heretic by the Sixth Council, and for

hundreds of years afterwards succeeding Popes had to

pronounce an anathema against him, consequently he, or his

successors, could not have been regarded as infallible.

Without going into minute details, it may be briefly said

that the most obvious and broad n^arks of

EOMAN distinction between Eoman Catholics and

CATHOLIC Anglicans in the present day are these : —

TEACHING. Eoman Catholics hold (1) that the Pope is,

by Divine charter, sovereign ruler of the

whole Church, supreme judge of the faithful, bishop of every

* Dr. Littledale, Words for Truth, p. 17.

From Earliest Days to Reformation Times. 27

see, and infallible in deciding matters of faith and morals ;
(2) that the Blessed Virgin Mary and other saints are to be
invoked in prayer, and solicited for the bestowal of grace and
favour ; (3) that the Blessed Virgin was immaculately con-
ceived ; (4) that images and pictures may receive secondary
worship and homage, in honour of the personages they
represent ; (5) that the laity must never partake of the cup
in Holy Communion. There are many other points of
difference, but it must be conceded on all hands that a com-
munion which did not accept or practise any of these would
certainly not be Eoman Catholic, whatever else it might be.

But that is precisely the case of St. Gregory the Great and
the Eoman Church in his days. We have his own direct and
express testimony on 1, 2, 3, 4, and 5 against modern Eoman
Catholic doctrines.*

From the time of Augustine, A.D. 597, to the day when
Edward White Benson was translated in 1883, there has
been a regular succession of Archbishops of Canterbury, 92
in number, and their names, dates of appointment and
removal, have been carefully preserved.

Augustine's next work was connected with London itself.

The King of the East Saxons, Sigebert I. (or Sabert), was

settled in London, and to him came one of the

BISHOP Eoman missionaries, Mellitus by name, who

MELLITUS. after the king's conversion, became Bishop

of London, A.D. 604.t It is said that on the

site now occupied by St. Paul's Cathedral^ there stood in

* See Dr. Littledale's Words for Truth, p. 35.

f Bede's Ecclesiastical History, vol. ii., p. .S.

X The pi'esent St. Paul's was opened in 1G97, but. not then compleled. Tfc
is often alleged that the building was paid for out of the taxes, but this is
a mistake ; only a portion of tlie money was raised by an impost on coals
imported into the City. The Great Fire of 1666 destroyed old St. Paiil's
and eighty-six City Oiurches, only fifty-one of which hare been rebuilt.
Much of the gi-ound on which Ihc old churches stood was transferred to
the City authorities.

28 The Story of the Church of England.

these days a pagan temple dedicated to Diana. An altar of
Diana discovered near the spot not many years ago,* gives a
colour^to the statement. Sigebert and the Bishop commenced
to erect a cathedral on the spot, and the king is likewise
credited with being the founder of the Monastery dedicated
to St. Peter, called the " West Minster," on which stands the
glorious pile, Westminster Abbey ; there his tomb may still
be seen, on the south side of the altar.

Curiously enough we are told that in no part of Britain

was there such tenacity of heathenism, so much resistance to

the new faith, as in London, which was a famous city in

these early days.f The mission to London w^as a failure.

On the banks of tlie Medway stood a little town called

Durobrivse, or Swift river, more familiarly

JUSTUS, FIRST known to us as Eochester. Here Ethelbert

BISHOP OF built a Church, dedicated to St. Andrew,

nocHESTER. and Justus, another of the little Eonian

band of missionaries, became its first Bishop.

To this Church Ethelbert gave grants of land. He also

assembled his Council of AVise Men, the

ethelbeet's Witenagemot it was called, and made certain

LA.WS PROTECT law\s to protect that which had been given

CHURCH to the Church, "inasmuch as his intention

PROPERTY. was to afford protection to those persons

whose teaching he had accepted." Here

we have proof of the recognition of Christianity by the

" Parliament," as it were, " of the first English Christian

King."

Augustine died in a.d. 604 or 605, and was buried outside

the yet unfinislied Church of his new

AUGUSTINE'S monastery.!}: He had revived Christianity

DEATH. in Britain. He had converted multitudes

* Dean Milman, Annals of St. Faul's, p. 5,

t "The commercial fame of London dates from the early days of Eoman
dominion." — Freeman, ir., 279. % Bede, ii., p. 3.

From Earliest Days to licformation Times.

in Kent, had planted Churches in London and Eochester,
and secured a formal and public acceptance of the Church
as an organised institution,* and his noble work on earth
was finished.

But his coming gave a great impetus to Church life in
Britain. Godly men from Ireland, like the great Irish-born
Abbot and Missionary, St. Columba ; and from Scotland,
like St. Chad of Melrose ; like Paulinus of Kent ; and above
all, like the saintly Aidan, were to come in their regular
order to evangelise afresh the people of other kingdoms in
Britain ; for outside of Kent, under Augustine, not a siuglc
kingdom had been secured for Christianity, and one had been
lost.

Turning to the north of Britain, first in order comes
Paulinus, one of the Kentish missionaries,
PAULINUS. who converted Edwin of Northumbria,
There is a beautiful story connected with
this conversion which we must recall. The King before
being baptised, assembled his wise men and asked them
what they thought of the new faith. One of them answered,
" I will tell you, King, what methinks man's life is like.
Sometimes when your hall is lit up for supper on a wild
winter's evening, and warmed by a fire in the midst, a
sparrow flies in by one door, takes shelter for a moment in
the warmth, and then flies out again by another door, and is
lost in the darkness. No one in the hall sees the bird before
it enters, nor after it has gone, it is only seen whilst it
hovers by the fire. Even so I ween is it as to this brief
span of our life in this world. What has gone before it,
what will come after it, of this we know nothing. If the
strange teacher can tell us, by all means let him be heard."!

Paulinus explained his mission, and on Easter Eve,

* Bright, Earl J/ Church Hist., p. 95.
t Bright, Early Church History, p. 110.

30 Tlie Story of tJw Church of England.

April 11, A.D. 627, the Idng, and many of his Pagan followers

were baptised, in a little wooden chapel

CONVERSION OF erected at York, upon the spot now covered

NORTHUMBIUA. by the glorious York Minster. Among

those converted was Hilda, the grand niece
of Edwin, the founder of Whitby Abbey. It was the birth-
day of the Northumbrian Church. The important realm
of Edwin stretched northwards from the Humber to the
Forth, including " Edwin's Burgh." His overlordship ex-
tended to all the kingdoms of the Heptarchy, save Kent,
and included the Isle of Man, and Mona, or Anglesey, as
we now call it. He established Paulinus as Bishop of
York, and laid the foundations of a large church in stone

surrounding the old w^ooden one where
YORK MINSTER, lie had kept his first Easter ; and we read

that the people crowded eagerly to hear
the Bishop and gladly received the rite of baptism, whilst
his royal convert was actively engaged in extending Christ-
ianity beyond the Northumbrian border.

There now arrived at Canterbury from Burgundy a

Bishop named Eelix, who took up his
BISHOP FELIX, position at Dunwich, then a city on the

Suffolk coast,* where for seventeen years
—and w4th much success — he pursued his missionary work
amongst the people of East Anglia.

Bat, whilst the Church was thus being built up, a fierce
heathen king, Penda the " Strenuour,," King of ]\Iercia,

attacked Edwin and slew him at the
BATTLE OF Battle of Hatfield, in Yorkshire, on Octo-
HATFIELD. ber 12, A.D. 633. Edwin's w^hole army

was destroyed, and Northumbria was laid
waste. Paulinus fled, taking the widowed queen, Ethel-
"Ijurga — and with them a large golden cross and chalice

* Now anniliilatecl bj tlic ocean ; once it possessed fifty cliurclics, and
236 burgesses.

From Earliest Days to Reformation Times. 31

long shown at Canterbury — to the south. Paulinus became
Bisliop of Eochester, and Queen Ethelburga settled at
Lyminge, where she founded a convent, the attractive ruins
of which are still to be seen, and where she lies buried.
The Northumbrian Christians were cast down but not

destroyed. They had lost their Bishop it

JAMES THE is true, but there remained behind one

DEACON. James *' the Deacon," whose courage, zeal,

and never-failing constancy will be re-
membered so long as the story of the Church continues to
be written.

The next King of ISTorthumbria was Oswald, justly styled
"Saint" Oswald, the ideal of Christian loyalty,* who

earnestly desired to restore the National
ST. OSWALD. Christianity so rudely shaken by Penda.

To him, in the summer of a.d. G35 came
Aidan, from Lindisfarne, a saint who, though he neither
sought for or obtained sanction from Eome, yet Eome
gladly acknowledges as a canonised Bishop. He is de-
scribed by Bede as " a man of the utmost gentleness,
piety, and moderation," most earnest in promoting peace
and charity, a conspicuous example of entire unworldliness.
Ke formed a school for boys, amongst whom was the famous
St. Chad, and was happy indeed in having Oswald for
king; for, in the early days of his episcopate, Oswald
would sit by the Bishop, and interpret tlie message of
salvation to the people assembled to hear ; the Bishop
himself being at first ignorant of the language of the
Northumbrians. The king, moreover, bestowed land on
which wooden churches were erected (a solitary example
of such buildings may yet be seen at Greensted in Essex,
one of the most interesting ecclesiastical buildings in
England), and so the work of conversion went steadily on
throughout all Northumbria.

* Canon Bright, Early Church Sistory, p. 132.

32 The Storij of tlie Church of EiKjland.

Another field of labour was ready in that part of England

now known as Oxfordshire, then called

CONVERSION OF Wessex. This country was inhabited by

WESSEX. the West Saxons, to whom came, in a.d.

BISHOP BIFJNUS. 634, Bishop Birinus, who soon won as a royal
convert, Kynegils, the King. Dorchester,
where the venerable Abbey of St. Peter and St. Pa^^l stands,
became the seat of the episcopate of Birinus, and from this
proceeded the Sees of Winchester, Lincoln, and Oxford, in
all of which districts Birinus established Churches.

In A.D. 653, four priests, named Cedd, Adda, and Betti,
who were Northumbrians, and Diuma, an Irishman, formed
a mission to Mercia, now known as the Midlands, from
which sprang Lichfield Cathedral, the mother church of
the Midland Counties. Diuma, consecrated next year,
A.D. 656, began a monastery at Medeshamstede, or St.
Peter's Borough, near the spot where the glorious Cathedral
now stands, and, dying, was succeeded in his episcopate by
a Scottish priest, by name Cellach.

On November 15th, a.d. 655, a great battle was fought
at Winwidfield,* between Oswy, King of

BATTLE OF Bcrnicia, a Christian, and the fierce heathen
WINWIDFJELD. King, Penda, who, now an old man, w\as
still the inveterate foe of the Cliristians.
The battle was forced upon Oswy mucii against his will,
and he vowed that if victorious he would dedicate his
daughter Elfled, a babe of one year old, to the monastic
life. Penda fell, and with him fell paganism. Since the
Battle of Winwidfield, no secular power in Britain has
formally disowned Christ.f

On the road from Dryburgh to Melrose stands all that
remains of the once-famous IMelrose Abbey, immortalised

by Scott. Here in a.d. 661 holy men prayed and taught,

__ . — - ■■ — - ■ f

* Near the River "Went.

t Canon Bright, JEarJi/ Church History, p. 177.

From Earlicd Days to Tirfovnudion Times. ,'53

and amongst them was one, a priest of "great virtues,"
named Cuthbert, who, on the day of Aidan's death, was

admitted to the brotherhood of Melrose, and
ST. CUTHBERT. who, whilst associated with this monastery,

undertook many missionary enterprises.
The great popular saint of Northern England, as he is termed,
whose name is still a household word in the North, lies
buried at Durham ; where in 1887 thousands visited his
" shrine " in order to celebrate his twelve hundredth anni-
versary I

Cuthbert went to Eipon, where the King had given
" forty hydes of land " to build a monastery, and after
labouring amongst the people with his hands — for ho
exceeded all his brethren in manual as well as head labour
— retired to Melrose. The beautiful life of St. Cuthbert
was brought to a close, " without a groan," on March 20,
A.D. 687. His body was buried first at Lindisfarne,
there to remain until the terror of the Northmen's invasion
impelled the monks in A.D. 875, to take his bones and
wander with them from place to place, until at last they
found a home (a.d. 999) in Durham : —

"Where his cathedrtil, huge and vast,
Looks down upon the Wear."

One more missionary, and a noble one, we must mention
before bringing this part of our story to a close.

In the year a.d. C34 was born Wilfrid, son of a Northum-
brian thane, who, entering the priesthood, preferred ordination
by a successor of St. Peter, rather than
ST. WILFRID, seek it at the hands of the authorities at
Lindisfarne. A companion of Wilfrid, a
great promoter of religious art and a founder of monasteries,
was Benedict Biscop.* The two companions set out for

* At Jarrow he built a monastery, and enriched it with lamps, glass and
lead, and stored it witli rare MSS. and relics, and here, boru in a.d. 673, the
Venerable Bade, the first Church historian, a most holy man and notable

34 TJic Story of tlie OJmrch of Eiujland.

Eome in a.d. 653, Wilfrid, a winning lad of nineteen, " with a
face of unclouded cheerfulness," and Biscop,
BENEDICT one of the brightest ornaments of his age.
BISCOP. In due time AVilfrid returned to the North,

and settled at Eipon, " the place he loved
better than any other," in the house vacated by Cuth-
bert, and there eventually he was laid to rest, Wilfrid,
liowever, was lirst to educate his native Church, to refine and
enrich it, by contact with the culture and stateliness of Can-
terbury, Lyons, and of majestic Eome.*

At a conference, held in a.d. 664, at Hilda's new monastery
on the seaward heights of Whitby, the ruins of which are
still highly attractive, Wilfrid, with greater zeal than discretion,
perhaps, alleged that Scotic ways were now too rude and
narrow for the Church, and claimed for it " Catholic " rights.
He established the " Catholic " Easter, and so far persuaded
King Oswy that his opinions were correct, that he was led to
adopt the " foreign customs " in preference to the old usages of
Lindisfarne.

And so the old Scotic Church of ISTorthumbria passed away,
not, however, before it had accomplished its mission by bring-
ing religion straight home to men's hearts by sheer power of
love and self-sacrifice.

Wilfrid, in A.D. 664, was chosen Bishop of York, and con-
secrated in Gaul; but he absented himself
ST. CHAD. so long from his diocese that the people pre-
vailed on Oswy to give them another Bishop.t
This was Chad, abbot of Lastingham, who was duly elected
Bishop in Wilfrid's place in a.d, 666, and Wilfrid retired to

scholar, lived for fiftj-four years, dying on the eve of Ascension Day, May 25,
A.D. 735. At Wearmouth there still stands an imposing church of great
length, built by Biscop, in A.D. 671.

* Canon Bright, Early English Church, p. 192.

t Wihtred, King of Kent, A.D. 692, in a grant of priyileges, given in the
Saxon Chronicle, disclaims all right of appointment of Bishops, "the
Archbishop ought to choose and appoint."

From Earliest Days to Reformation Times. 35

his house at Eipon. In A.D. 669 St. Chad, deposed from York
by Theodore, became Bishop of the Midland Counties, settled
at Lichfield, and founded a Church dedicated to St. Mary on
the site of the now masjnificent Lichfield Cathedral.

In 668, Canterbury becoming vacant, Theodore of Tarsus
was chosen Archbishop. It is curious to
ST. THEODORE. observe that Dean Hook refers to him on
account of his age (66), as the " Grand Old
Man." So the term as associated with a certain g#eat states-
man of our time, is not wholly new. Theodore was a wonder-
ful ruler and organiser, and he brought an amount of "spiritual
benefit to the Churches of the English, such as they had
never before received." * His coming was received as a public
blessing by Kings and people, for he was " the first Archbishop
to whom all England submitted."

Wilfrid, in A.D. 669, returned to York, where, finding the
Cathedral decaying, he repaired the roofs, covering them with
lead, now first used in England for such purpose, and glazed
the windows. At his beloved Eipon he reared a basilica of
polished stone, towering to a great height, with pillars and
vaults and winding cloisters. At Hexham nothing is worthier
of more attention than a small crypt of Eoman masonry
with Eoman inscriptions on the wall, the only remaining
portion of a once magnificent stone Church, which " had no
equal this side of the Alps," and surpassed all the nine mon-
asteries of which Wilfrid was, at once, father and patron.

Thus it was that through the efforts of individual saints,
and after many years, the kingdoms of the Heptarchy gradu-
ally became converted to Christianity. But up to this time
(a.d. 650), though nearly all the kingdoms had become con-
verted to the faith, there was not one organised Church for
the whole country. This was to be the work of Archljisliup
Theodore.

* Bede, v., 8.

B 2

36 The Story of the Church of England.

THE ORGANISATION OF THE CHURCH.
Theodore called a Synod or meeting of Arclibisliops at
Hertford, on September 24th, a.d. 673, at
SYNOD which nine resolutions were passed affecting

OF HERTFORD, the Welfare and government of the Church,
and to which each Bishop present signed his
name.*
Theodoref began by dividing the kingdoms into eccle-
siastical portions of more manageable size,;|: and induced the
Bishops to unite under the leadership of Canterbury.

This memorable assembly, while it gave expression and
consolidation to the idea of ecclesiastical
FIEST nnity, was also the first of all National

NATIONAL gatherings for such legislation as should
GATHERING. affect the whole land of the English; the
pattern and precurser of our own National
Parli anient, § and thus we see how the Church, thus early,
"svas helping to make England rather than England's Par-
liament the Church. We should always remember this
when we are told that Parliament created the Church of
England.

Amongst other divisions, York was cut into three parts.

This, it seems, gave offence to the high-

FIRST APPEAL spirited Bishop Wilfrid,|| who first protested,

TO HOME. and then appealed to Kome, and the appeal

is memorable as the first recorded ecclesias-

* Canon Bright, Early Church Histori/, p. 248.

t Theodore died September 19th, a.d. 690.

J In Theodore's time there -were 16 dioceses in England, viz. : —
1. Canterbury; 2. London; 3. Rochester; 4. York; 5. Dunwich; 6. Lin-
pisfavnc ; 7. Dorchester (or Winchester) ; 8. Lichfield ; 9. Elmham ; 10.
Hereford; 11. Hexham; 12. Siduacester; 13. Worcester; 14. Leicester;
15. Sherborne ; 16. Selsey.

§ Grreen's Hintory of the English People, p. 30 ; also Haddan atid Stnbbs'
Constitutional History, i., 1G3.

II In the National Anglo-Saxon Synod of Osterfield, A.D. 701, Wilfrid
reproached the members with having " opeiily opposed the Pope's authority
for twenty-two years together."

From Earliest Days to E>:formation Times. 37

tical appeal to the Pope. Proceeding to Eome Wilfrid had
audience of the Pope, and a Council, consisting of fifty Bisliops,
was called to consider the matter. The Council decided that
Wilfrid was acting within his rights as a Bishop, and ordered
that he should be reinstated in his original diocese as it stood
before the division.

Wilfrid returned home armed with a Papal Bull,* which
he laid before Egfrid, son of Oswy, now King of North-
umbria, who had, with Theodore's sanction, filled up the
vacancies caused by Wilfrid's absence, and who assembled
his nobles. They at once utterly refused to pay any atten-
tion to the writing, and, to the amazement of Wilfrid,
believing he had obtained it by fraud, condemned him to
imprisonment for nine months ! He was incarcerated in a
dungeon, "seldom lit by sunshine," from which artificial
light was rigorously excluded. So ended the first appeal to
Eome, and it shows if nothing else that, up to this time,
the Church of England was independent of the Pope of
Pome.

The next we hear of Wilfrid is the briglitest chapter in
his life. After his release, he, with five

WILFEID IN priests, migrated to Sussex, one of the
SUSSEX. oldest of the kingdoms of the Heptarchy,
but at that time one of the most insig-
nificant, Irish zeal, which had done much for other parts
of England, fell flat in Sussex, whose inhabitants were
wholly ignorant of the Divine name, when Wilfrid found
refuge within its borders. So barbaric were the x^eople,
and notwithstanding that a famine at this time swept
the country, though the seas and rivers abounded with
fish, they were actually ignorant of the way to secure

* From the Latin Bulla, a seal. A pareliment, issued iu solemn form by
tlie Pope, sealed witli a large leaden seal. William I. forbade the promulgaf ion
of any Bull without his permission, and by 25 Henry VIII., c. 21, and con-
firmed by a subsequent Act iu 1536, no further Papal Bulls could run in
England.

38 Tlic Stonj of the Church of England.

tliem. Wilfrid's versatility was equal to the occasion.
Collecting some eel nets, he and his comjDanions cast them
into the sea, and the fish he secured he divided into three
parts, for the poor, for the lenders of the nets, and for them-
selves. The people soon came to love him, and his work
of conversion went on with great rapidity. He founded a
Church at Selsey, about a mile eastward of the present
Church,* on a spot long since submerged in the Channel, and
began his episcopate with an act of Christian charity, which
Will ever be remembered in connection with his name. The
King of Sussex, Ethelwalch, gave him
FREES THE eighty-seven hydes of land, the two hundred
SLAVES. and fifty men and women living upon it
being included in the gift as " bondsmen and
bondswomen." Every one of these he immediately freed, and
afterwards baptised.

Wilfrid, after forty-five years of episcopal life, died
A.D. 709, and with him comes to a close the most brilliant
period of our ancient Ecclesiastical history. He is buried,
as already noted, in his dearly beloved Eipon. After his
death a generation of lesser men succeed, and no striking
character appears on the scene until Egbert established and
adorned the northern Archbishopric. The monasteries which
dotted the land here, there and everywhere, on ground given
by the several kings and nobles of the country — to such an
extent tliat Bede complains of the want of desirable places
for the erection of new sees — at first centres of spiritual life
and civilization, were already becoming corrupt, religious
fervour was dying or dead, and the lofty soul of Bede mourns
over a people relapsing into indifference.

And yet we are proud to remember that in no part of the
world did Christianity make its way in a more honourable
manner.f England became known to Christendom as a

* Murray's Kent and Sussex, p. 327.
t rrecman, i., 58.

Frovi Earliest Days to Reformation Times. 39

fountain of light.* In no country of the world has Chris-
tianity made a more lasting or deeper impression than in our
own land.

THE D.\NISn AND NOKMAN INVASIONS.

The invasion by the Danes not only stopped the further
development of our Church, but, in places, swept away all
traces of it.

In A.D. 855, the Danes first wintered in the island, and for

fifteen years devastated the country, burning and plundering

churches and monasteries wherever and whenever the

opportunity occurred, and killing without mercy the bishops

and clergy. At last, in A.D. 871, Alfred succeeded to the

throne, and after a succession of victories

ALFRED THE (uotably One at Ethandune in a.d. 878)

GREAT. eventually made terms with the Northmen,

the Danes settling down alongside with

the English, learning religion and civilisation at the same

time.

Alfred began the restoration ; Dunstan (Bishop of Worces-
ter, A.D. 958) followed on the same lines, and endeavoured to
restore discipline in such of the monasteries as were not
destroyed, everywhere encouraging education. A fresh series
of Danish invasions followed, which the English w^ere not
strong enough to resist, but religious influences prevailed with
one of the boldest of the invaders, Canute —
CANUTE. the remains of whose palace, now a cowshed,
may yet be seen at Southampton — and peace
at last was restored, Canute eventually becoming sole King
of England.

In A.D. 1042 Edward the Confessor, who succeeded to the
throne, and whose magnificent tomb in

EDWARD THE -,^r ^ ■ ^ a n • i^ 4-1 ^ ^

Westmmster Abbey is one of the greatest

CONFESSOR. ^^ , . • 4.1 ^ n -i i -i i

attractions in that venerable pile, while he

* Stubbs' Constitutional Histori/, i., 220.

40 The Story of the Church of England.

did much to elevate the condition of his people, favoured the
introduction of foreigners into the Church, but was happily
restrained in some measure by the famous Earl Godwin.

In A.D. 1066 William the Norman invaded England, and

having obtained a signal victory over the English at Senlac,

near Hastings (though the final defeat of

WILLIAM THE the English took place at Ely), was crowned

CONQUEEOR. King of England. The Pope at once urged

the Conqueror to pay homage to the Church

of Eonie. His reply to the Pope's ambassador is historical,

" Homage to thee I have not chosen, nor do I choose to do.

I never made a promise to that effect ; neither do I find that

it was ever performed by my predecessors to thine"; an

answer which shews that, up to the time of the Norman

invasion the Pope had no jurisdiction over the Church or

Crown of England.

THE GROWTH OF PAPAL SUPREMACY.

And now we enter on a new state of things in regard to
the Church. Up to this time, wdiilst in full communion
with the Western Church, the Church of this country was
wholly independent of Rome. In its ecclesiastical constitu-
tion the Church was grouped under two provinces —
Canterbury and York — the Archbishop of Canterbury being
then, as now^, Primate of All England, baving no ecclesias-
tical superior.

But now the Bishops of Pome were extending their pre-
tensions, and the foreign prelates, favoured

GEOWING by the Confessor, and established and pro-

INFLUENGE OF tected by William, greatly assisted the

EOME. efforts of Pome to bring the Church under

its control. Thus it Avas that the door W' as

opened to encroachments of the Papacy upon tlie hitherto

independent rights of the Church and CroAvn of England.

From Earliest Days to Ileformation Times. 41

llic repudiation of these will be dealt Avith iu the next
cliapter.

The Normans gave a new impulse to the monastic system
in England, and this led to a great revival
NORMAN of learning. The King and his nobles

MONASTEPJES. fomided many religious houses on the land
acquired from the English ; and for a
century after the Conquest this form of religious zeal showed
itself at the expense of the Saxon endowments of parishes,
which in many cases were thus diverted to swell the
revenues of monks and nuns. The Normans were also
great builders. They introduced a new and grand style of
architecture, and the land became filled with great monas-
teries and stately churches, far surpassing in elegance the
ruder architecture of the Saxon times.

William's reign reminds us of the " Doomsday Book," in

which the lands and wealth of England were enrolled.

In it will be found, amongst other things, a description of

some of the possessions of the See of

DOOMSDAY Canterbury, and the lands belonging to

BOOK. the churches in various counties. For

instance, in Norfolk the possessions of 24o

parish churches are entered ; in Suffolk the possessions of

364 churches. Such entries prove that the property of these

churches has belonged to them for upwards of 800 years,

this being probably a more ancient title than can be adduced

by the owners of any other property in England.

A quarrel between Henry II. and Archbishop Becket

concerning the exemption claimed by the

becket's clergy from the jurisdiction of foreign

MURDER. courts, and some hasty words of the King,

led to the murder of that prelate, an event

which created such an outburst of feeling that the King was

forced to yield, and the Church retained the privileges in

dispute.

42 The Story of the Cliurch of Ungland.

In the next generation the Pope succeeded in inducing
King John to surrender the English
JOHN" Crown to Eome* ; and the occasion is a

SUREENDEES remarkable one in Church as well as in
THE CROWN TO English history ; for Stephen Langton, the
EOME. then Archbishop of Canterbury, prevailed

upon the Barons to oppose the weakness ,
of the King, and wrung from him, on June 15, a.d. 1215,
that memorable cliarter of our English liberties, the Magna
Charta,t which, amongst other things, expressly secures the
freedom of the Church of England.^ In all
MAGNA CHARTA. its struggles for the liberties of the people
the Church was ever to the front.
The so-called Mediaeval period embraces the history of the
organic relationship of the Church of England to the See of
Eome. There was no such relatioiiship before the Norman
conquest. It reached its height in the reigns of John and
Henry II., but when the Eoman See encroached upon the
liberties of the Church and State it was resisted by the
Edwards, and protested against by the Statutes of Provisors
and Praemunire.

* The instrument by -which this was effected was an Imperial Bull sealed
•nith a golden seal.

t Magna Charta was signed fifty years before there was a fully constituted
Parliament in England. The first National Parliament met in a.d. 12fi5,
and for nearly 350 years it sat in the existing Chapter-House of Westminster
Abbey, where the clergy had met in Convocation from a.d. 673. Verily the
Church is the " cradle of the State."

X "The Church of England"— ?.(?., jEcclesia Avglicana, not the Church
of Eome — " shall be free" : vide Magna Charta, official translation.

CHAPTER II.

THE STORY OF "THE REFORMATION."

F one were asked to prove the Church of this Nation
to be of divine origin, he could scarcely do better
than follow those pages of its history which cover
the period commonly known as the Eeformation Period ; for
surely no merely human institution, no Church save one of
God's appointment, could by any possibility have withstood
the shocks it then was subjected to, nor survived the many
difficulties and dangers which then surrounded and opposed
it, without being crushed out of existence. The story of the
Eeformation has been variously told. It comprises not one,
but many events, extending over a long peliod of the Church's
history ; and, whether considered either in relation to politics
or religion, its influence must be regarded as both powerful
and remarkable. Those events have, to suit divers purposes,
been frequently grossly misrepresented. Our purpose is to
give, as far as possible, a plain statement of facts connected
with what is called the Pteformation period ; to show what
really happened, and to record the results of these important
events as bearing upon the history of our Church.

First, let us glance for a moment at some of the fallacies
connected with this part of our subject.
SOME For instance, a popular notion is that our

FALLACIES. Church was established — the liberationists
theory is that it was — after the Reforma-
tion. Some people seem to think that Henry VIII. or
Edward VI. established a new Church. They appear to

44 The Story of the Church of England.

imagine that a new form of religion was set up and endowed,
and, by way of balance, subject to the control of the State.
Nothing of the sort ever happened. Again, there is a sort
of idea in the minds of some that before the Eeformation,
the Church of this country was Eoman Catholic, and was
then turned out Ijy the party in power.* Nothing of this
sort happened. The Church of this country was never at
any time a part of the Church of Eome. The Popes did
their best to secure it to themselves, l)ut they never
altogether succeeded. They claimed all sort of power over
this Church, and they enforced their claims very often 1)y
the connivance of the kings and bishops of England; but
this power was always, and properly, regarded by the Church
as usurped. No property was taken from the Church of
Eome at or before the Eeformation ; and that Church was
not then turned out, simply because it was not here.

These are the words of the Eight Hon. W. E. Gladstone :

" I can find no trace of that opinion which

MR. Gladstone's is now common in the mouths of unthinking

TESTIMONY. persons, that the Eoman Catholic Church
was abolished in England at the period of
the Eeformation, and that a Protestant Church was put in its
place: nor does there appear to have been so much as a
doubt in the mind of any one of them (the Eeformers)
whether this Church legally established in England after
the Eeformation, was the same institution with the Church
legally established in England before the Eeformation."t

Again, the historian, Freeman, tells us : " It is certain that
no English ruler, no English Parliament, thought of setting
up a new Church, but simply of reforming the existing

* Though this statement is constantly made on Liberationist platforms and
tlie Press, it may be interesting to know that enquiries made in November,
1889, at the office of the Liberation Society, prove that nothing is now pub-
Jished by that Society to substantiate this statement. The enquirer was
directed to apply to a Society of Roman Catholics.

t The State in its Melations to the Church, 1841.

The Story of " TJic Rrformation:' 45

English CIiuicli. Nothing was further from the mind

of Henry YIII. or of Elizabeth, than tlie
PROFESSOR thought that either of them was doing any-
freeman's thing new. Neither of them ever thought
TESTIMONY. for a moment of establishing a new Churcli

or of establishing anything at all. In their
own eyes they were not establishing, but reforming: they
were not pulling down or setting up, but putting to rights."
Again, " If there was no one particular moment when, as
many people fancy, the State endowed the Church l)y a
deliberate act, still less was there any moment when the
State, as many people fancy, took Church property from one
religious body and gave it to another. Tlie whole argument
must assume — because the facts of history compel us to
assume — the absolute identity of the Church of England
after the Eeformation, with the Church of England before
the Eeformation."*

Lastly, another great mistake is to suppose that the

Reformation was largely due to the passions
HENRY VIII. of a voluptuous king. It is quite true tliat

Henry VIII. was a prominent factor in it ;
but any one who has studied the history of our Church in
pre-Reformation times will discover that the desire for
Reformation existed long before Henry's time; and that it
proceeded from within the Church quite as much as from
without. Let us glance at what happened before the period
known as the " Reformation period " arrived.

Between the first assembling of the National Parliament
in the year 1265, fifty years after Magna Charta was sealed
— (which Parliament the Church, as already stated, nursed
for the first 350 years of its existence — in its own cradle,
i.e., in the Chapter House at "Westminster Abbey) — and the
reign of Henry A^IIL, many Acts of Parliament were passed
against the growing encroachment of the Papacy. All through

* Freeman : Bisefstabli aliment and iJiscudovmpnt.

40 The Story of the Church of Eivjland.

the fourteenth and fifteenth centuries these Acts of Parliament
may be traced, until in the reign of Henry VIII. the Pope's
supremacy was once and for all repudiated, in the year 1531.

In the year 1350 — 180 years before Eeforma-

aCTS against tion times— the Parliament of Edward III.

ENCROACH- passed an Act which declared that the " Holy

MENTS OF Church of England {Sdnte Eglise cV Engleterre)

KOME. was founded within the realm of Englan d by

the King's ancestors, and the earls, barons,
and other nobles of the realm, to inform all the people of the
law of God." The Papal encroachments, which that statute
was passed to restrain, were described as tending to the
" annullation of the estate of the Holy Church of England."
This was followed by the Statutes of Praemunire, which were
all aimed at tl\e unauthorised and unconstitutional assump-
tions of the Church of Eome, the jurisdiction of which was
always repudiated by tlie law of the land. There is nothing
in all these early statutes to show that the Church of Eome,
or indeed any other Church whatsoever, at any time before
the Eeformation, was in possession .in this country. As
Lord Selborne says : " It was the Church, not of Eome, but
of England " {Ecclesia Anglicana), of which the " rights and
liberties" were declared inviolable by King John's Great
('barter, confirmed by Henry III. [9 Hen. III. c. IJ.* On
the contrary, the Church of pre-Eeformation times was
identically the same grand old historical Church of this
country as she is in our own day.

The Popes of Eome of the time we are speaking of were
powerful factors in the world and in this realm, and by
such power they naturally attempted to acquire dominion
over, and to enjoy the property of, our National Church ;
but it must ever be borne in mind that the Church of
England before the Eeformation, whatever else it may
liave been, was never Eoman Catholic.

* Defence of the Church of 'Etigland^ p. 9.

The Story of " The Beformation." 47

At the time of the iSTorman Conquest, Pope Gregory VII.
devoted his energies to extend the powers of the Papacy-
First he set to work upon the Eastern

GROWTH OF Church; but that Church resisted, and to
PAPAL POWER, this day the Eastern and Western branches
of the Catholic Church hold no communion
with each other. Perhaps he saw in the Conqueror's victory
over England an opportunity for advancing the claims of
Eome such as he could not resist, and though the Conqueror
would not submit, succeeding kings were, or seemed to be
too frequently the slaves of succeeding Popes.

Henceforward, to the reign of Henry VII., there was a
continued development of Papal power in England. The
Conqueror himself, though he refused to pay homage to the
Pope, allowed the Pope's dues to be collected, and the
Conqueror's followers naturally helped on the Papal claims
whenever the opportunity occurred.

As affording a specimen of Papal power in England, it may

be remarked that in the year a.d. 1210 the Pope laid this

country under an interdict, which meant

A papal that all churches and all churchyards were

INTERDICT. closed ; that divine service ceased ; that the
dead were buried in waysides and in ditches ;
and not an atom of Church life stirred until that interdict
was removed.

Shortly before the death of Henry III. the Pope claimed
to present to all benefices, and he did in fact frequently
present English Sees and other Church preferments to
foreigners.* Frequently the Pope bestowed a valuable living
upon one of his supporters long before it became vacant ; even
boys of twelve years of age had livings given to them which
they had never seen in their lives, and enjoyed the incomes

* "Forty stalls in York Minster were enjoyed by Cardinals of Eome,
who never set foot in England or knew a word of its language." — Canon
Trevor, Our Parish. (1889), p. 34.

48 The 8tory of the Church of England.

arising from them, paying a miserable sum to some hireling
curate to perform the work.

Again, Appeals to Eome* brought in very large sums to-

the Papal coffers. The Pope claimed the right to hear appeals,

and, of course, claimed the fees. The Pope

APPEALS TO had agents in all parts of the country, col-
liOME. lecting taxes which he claimed ; in fact those

were the golden days of the Papacy, as
regards thi& country. England's Church was considered a
gold mine, and the Pope extracted all he possibly could from
it. In the reign of Henry III. the Pope drew something Like
£200,000 a year as taxes, fees, and '•' first fruits " — that is, the
first year's income of every bishopric and benefice — so it was-
weH worth the Pope's while to do hi& very best to keep the
Church of England under his thumb.

All of this came about by gradual encroachment. Every
step and every advance was an infringement of constitutional
rights in Church and State. But the progress of Papal in-
fluence was so insidious, and so parallel with continental
conditions, that, though there was often angry protest, deter-
mined resistance was delayed till the yoke became too*
intolerable to be borne any longer.

At last the people became so angry at the state of things
the Pope had reduced their Church to, that a society wa&
formed to expel the foreign intruders, death they said being
preferable to the burden laid upon the backs of the Church-
men in England. Complaints to Parliament were followed

* Appeals came in under King Stephen. They were unknown for above
500 years after Augustine's time. During this period as we read in the Con-
stitutions of Clarendon, agreed and sworn to in A.D. 1164, Appeals were to be
from Archdeacon to Bishop, and from Bishop to Archbishop, and from the
Archbishop to the King " according to whose commandment the cause should
be finally determined in the Archbishop's Court, without any further pro-
cess, unless by the King's leave " (see WUkia's Concilia, Vol. i, p. 453). In
King John's time, under Pope Innocent III., appeals to Eome became
common, " but they formed no part of the essential law, or original constitu-
tion of the Church of England." — Lord Selborne, Defence of the Church,^. IG

The Story of " The Reformation." 49

l)y the passing of the various Acts ah'eady referred to, limiting
the Papal encroachments. Still things grew worse. This
will afford some little idea of the impoverished state of the
Church previous to Keformation times.

In the reign of Henry III. the Pope sent into England a
number of friars, who were commonly known as the " Pope's
militia." This was done at the instigation of St. Prancis, a
man of great personal holiness, who obtained permission from
the Pope to alio whim to go as a preacher to the poor and outcast.

The introduction of these friars into England was simply

this : — The first of the Order were nine in number. They

arrived at Dover, in the year a.d. 1224 (being

THE OEDER OF the eighth year of the reign of King Henry

ST. FRANCIS. III.). Five of them, being priests, remained
at Canterbury, and the other four, being lay-
men, came to London and lodged at Holborn. They hired a
house in Cornhill of John Trevor, Sheriff of London, and
shortly afterwards the devotion of citizens to them, was such,
and the number of friars was so increased, that thej'' were
compelled to remove to a place in St. Nicholas Shambles,
given by Jno. Eweu, mercer, for the use of the Order. In
the chapel of the Grey Friars Monastery, where the friars
worshipped, a building which has long since passed out of
remembrance, there were nine tombs of alabaster and marble,
including some beautiful ironwork in the choir, and these
tombs were, in later times, all pulled down, with seven score
of gravestones of marble, and sold for £50, to Sir ]\Iartin
Bowles, goldsmith and alderman of London. These friars
were called Mendicant Friars, because they took voavs of
poverty. They lived for a while good and holy lives, but
their followers sadly degenerated, until they brought upon
themselves the hatred and contempt of their fellow-men. All
tliis, and much more, paved the way for the lie-formation of
the Church of England.

Coming now to the period commonly known as the Refor-

50 The Stori/ of the Church of England,

mation period, let us first take the word itself. Ee-formation

— what does it mean ? Very much indeed.

THE WORD It tells of something which had an existence

EE-FOiiMATiON. at the time it was reformed. One cannot

reform that which is non-existent. There

must, therefore, have been a Church, and there must have

heen also a Church of England, or else it would have been

impossible to re-form it. For instance, to cite, an oft-quoted

example, a drunken man sometimes takes the pledge, or a

vicious man becomes an honest citizen. 'Tis said, "These

men have reformed." Quite right. But the fact does no

alter their identity. If John Jones was a drunken man and

becomes sober, he does not become Thomas Brown or William

Smith ; he is still John Jones, although he might be a much

better man than he was before. So it was with the Church —

before and after the Eeformation — the same Church, only, as

some say, and as all do not fully agree, better, and purified,

after Eeformation times.

The effects of the Eeformation were shortly these : {a) the

final, effective and complete repudiation of

EFFECTS OF THE the assumed supremacy of the Pope, and

EEFOKMATION. the Consequent power of the Church to

purge herself of Papal en-ors and abuses ;

by which absolute rejection of the Pope's supremacy, Papal

errors and abuses were relegated from our Church ; {b) the

suppression of the monasteries, by which the Church lost

a very large portion of its revenues, though there was no

interference with the parochial churches ; (c) the issue of an

English Prayer Book in place of the service books then used

in the Latin tongue ; and, above all, (d) the gift of the Bible

to the people in the English language.

The " Morning Star," as he is not inaptly called, of the

Eeformation in England — for there were

JOHN WYCLIFFE. reformations in other countries besides our

own — was Jolra AYvcliffe, born in the very

Th c Story of "The Bcforma t ion." 51

north of Yorkshire, where the Tees divides that country from
Durham, and where the village hears his name to this day.
like many others who afterwards became famous, we know
little or nothing of his early days. "We do not know exactly
when he w\as born, but we have reason to think it was in
1324. We know that he went to Oxford, and that he became
one of the foremost men of liis day.

The early Eoman Catholics professed, as we have seen,
a religion which was quite different from the Eoman Catholi-
cisui of to-day — both Gregory and Augustine taught the
religion of Jesus Christ ; but in the days of Wycliffe, the
Papacy had become utterly degraded. The Popes of Kome

had been for a long time notoriously evil

THE PAPACY livers, and their followers naturally copied

DEGRADED. the bad examples continually set before

them. The Papacy of Wycliffe's day, as for
many years before, was nothing to be proud of. In point of

fact there was then two rival Popes, one at

TWO PJVAL Eome, and the other at Avignon, in France.

POPES. Each excommunicated the other, each took

up arms against the other, raising an army
in order to overthrow his fellow Pope. That will give an
idea of what was going on in Eome. In the year 1366 Pope
Urban demanded payment from the then King of England
of tribute money, which King John — that man of many
promises — had agreed to pay to the Pope. The Pope
claimed arrears for thirty years — whether he claimed com-
pound interest is not stated, but the claim in itself was a very
serious one. Wycliffe took the King's side, and called atten-
tion to the doings of the friars sent from Eome. In order to
oppose the friars, Wycliffe instructed certain poor priests,
who went all about the country preaching and urging the
people to stir up feelings against Eomanism. The monks
came to Wycliffe when he was sick, and begged him to recant.
He refused, and said that as long as he lived he would declaim

52 The Story of the Chnrc'li of England.

against their woiidliness and hyioocrisy. It is true that he
was file founder of the sect called the Lollards, who committed
excesses in after times, and of whom Dr. Hook says, " when
we speak of them as martyrs we ought to regard them as
political martyrs rather than religious," as "their actions
tended to a revolution in the State as well as in the Church."*
But we must not blame good old John Wycliffe for that. At
this time most of the books were written in Latin, and print-
ing was yet an art unknown ; so that, excepting the clergy and
the few persons who were educated, tliere were not many who
could read. John Wycliffe began writing in English, and his
opinions thus became widely known to tlie people. Perhaps
it was this fact which led him to project the translation of
the Bible into the people's tongue. The Eomanists did their
very best, of course, to prevent that, for they had good cause
to know that, once the people were as wise as themselves in
matters of religion, their power over them was for ever
broken.

Wycliffe, assisted by several poor priests, set to work in
the rectory of Lutterworth, and there began
TRANSLATION to translate the Bible into Enghsh. It must
OF THE BIBLE, not be supposed that up to this time our
Church was indifferent to the translation of
Holy Writ. We have it on the authority of Sir Thomas
More that long before Wycliffe's day godly men had trans-
lated the Scriptures into the English tongue ; and we know
that the Venerable Bede, and, to mention no other, Alfred
the Great, made translations of portions of the Bible into
tlie language of their day. But for a long time there had
been no complete translation of the Bible into the language
of the country.f It took Wycliffe and his copyists ten

* Hook's Lives of the Archbishops of Canterhury, toL iii., p. 94.

t In the preface (^written by Cranmer) to the Authorised Bible of 1540 it
is stated that the Bible was translated and read in the Saxon tongue —
" -whereof there remaineth jret divers copies found in old &bbej^s."

The Story o/" The Reformation^ 5

months to prepare one copy, and when it was done it
cost a sum equal to £40 of our money. Compare that with
to-day. Now an ordinary printer of Bibles can produce 120
copies in an hour — two a minute — and the Bible Society,
since the year 1800, have circulated no less than 113 mil-
lions of Bibles in 279 difierent languages and dialects ;
moreover they have issued a capital Kew Testament for
one penny.

Wycliffe's Bible was largely read by the people, and the
Pope summoned him to appear at Eome to answer for his

actions. But he excused himself and did

WYCLIFFE not go. Tlic Arclibishop of Canterbury,

CITED TO ROME, urged on no doubt by his bishops — against

some of whom Wycliffe had been very
outspoken on account of their great revenues, their rich
meals, their fine clothes, their extravagance, and their in-
tolerance, all of which charges he brought against some of

the bishops — summoned him to appear at

AND TO St. Paul's, in 1377, but he came in such good

ST. Paul's. company, with staunch John O'Gaunt and

Lord Henry Percy on each side of him,
that the Council broke up in some confusion, and, fortunately
for Wycliffe, he escaped and nothing was done.

In an age of Papal intolerance, it is a wonder indeed, tliat
John Wycliffe died on his bed, yet such is the fact, and it
was not until after his death that the storm broke. Thirty
years later, John Huss and Jerome of Prague were sent to
the stake, and because the Pomanists could not burn
Wycliffe, the great reformer, alive, seeing that he had already
returned to his Maker, it was ordered that his bones should
be taken up and burned, and the dust thrown into the Piver
Swift. Prom thence it was carried by the Swift to the Avon,
and from the Avon to the sea. " These ashes of Wycliffe,"
says old Fuller, " are emblematical of his teaching, which," he
adds, " is now known all over the civilised world."

54 The Story of the Church of England.

Now an important event — the most important perhaps
that ever happened in this or in any other
THE ART OF country — occurred. The invention of print-
PPiiNTiNG. ing now became first known. To William
Caxton we are indebted for the introduction
of the art into England. Caxton was an English boy, but
spent some time in Germany acquiring a knowledge of print-
ing from wooden letters. The invention was known rather
earlier in Germany. The first printed Bible is known as the
Mazarine Bible,* and it is in such great request that a copy
has been sold in England for nearly £3,000. The printers
rapidly increased in number in this country, so that in a
few years 350 printing presses were hard at work in England.
Witli printing, the desire for knowledge naturally arose, and
here we find the Church instrumental in founding some of
our great schools and colleges. We have been told sometimes
that the Church has stood in the way of advancement of
learning, but the statement is wholly without foundation ; for
instance, in Stowe's Survey of London we read of three schools
belonging to the Church in the reign of King Stephen, in the
year 1140. At the close of the fourteenth century, William
of Wykeham, Bishop of AVinchester, founded Winchester
School, and for the higher education of his scholars, in later
days, New College, Oxford, was built by the same munificent
patron. Others followed his example, and so we find that
Eton College was founded by Henry VI. Long before this time
four beneficed clergy of the City of London applied to the
Government for permission to open schools for the boys of
their parishes. The incident is mentioned "only to shew that
the Church was foremost in the educational movement.

During the reigns of the Tudors, though the Church
encountered many dangers and difficulties, it never once

* The first German printed Bible beara the 'arms of Frederick III., and
-was issued at Mentz, in 1462. Of another version, issued in 1466, two
copies are still preserved in the Senatorial Library at Leipsic.

Tlic Story of " The Reformation." 55

lost its identity. The Pope's authority was rejected once

and for ever, the Church was robbed of

THE TUDOES. much of its lawful property, the monasteries

were desolated, the King's favourites were

enriched out of the proceeds — moneys given to the Church

by former benefactors; — but throughout all it remained —

as it still remains — the same Church of England.

Henry VII. had two sons. The elder, Arthur, was married
to Princess Catherine of Aragon, but died soon after the
event. The second son, Henry, afterwards Henry VIIL, was
then only a boy, but his father, in order to secure the worldly
possessions of the lady, united him in marriage with
Catherine. The marriage was irregular, and a special
dispensation from the Pope was necessary to its performance.
Several children were born of the marriage, but all died save
one, and that one — a girl — Princess Mary.

The King, who was much younger than his wife, was
greatly disappointed at having no son to
HENRY viii.'s succeed him, and he therefore declared that
MAREIAGE. his marriage with his brother's wife was an
illegal act. There was another lady attached
to the court who expressed herself ready to marry tlie young
King if she could only do so legally, thereupon the King asked
the Pope to release him from his marriage-tie. The Pope could
not do it, because the ceremony had been blessed by a former
occupier of the See, and it was a delicate matter for His
Holiness to interfere v/ith. So he tried to put the King off
and Henry's messengers came back with various excusea
The clergy, and people, groaning under papal intolerance, threw
their influence on the King's side, and eventually the King pro-
posed that the clergy should acknowledge him to be " the pro-
tector and only supreme head of the Church and clergy of
England next to Christ." This was agreed to in the Con-
vocation of Canterbury in 1531, with the following clause
" as far as is allowed by the law of Christ," which was

56 The Story of the CIluvcIl of England.

afterwards embodied in the Act called " The Suljmission of
the Clergy." Later on the "Act of Supremacy" and the
" Statute of Appeals " were passed — utterly abolishing every
vestige of Eoman supremacy and jurisdiction — always
previously illegal and unconstitutional — and thus the old
constitutional position of the King was restored, and freedom
obtained for the Church to enter on her own w^ork of
reformation. The Pope's usurped authority was then
declared to be at an end, and Henry claimed to be the
supreme head of the Church.*

Such, in a very few words, was the part played by King
Henry VIII. in the great drama of the Eeformation. Wolsey

at this time was the King's chief councillor.
WOLSEY. Wolsey was Archbishop of York. He held

also many other preferments, and he became
one of the richest and most luxurious of men, but he was
also one of the foremost men of his time to see the need for
higher education. Christ Church, Oxford, was one of the
great educational centres founded by Wolsey. He added
many professorships to the University of Oxford, and, had he
lived, beyond doubt, he would have been the greatest founder
of schools and colleges in this country. With his accumu-
lated w^ealth and power he, perhaps not unnaturally, became
a most arrogant man, and his enormous wealth, and his large
retinue of 400 servants, attracted the QXi\j of a king, who,
though by no means so bad a monarch as is often represented,
was a vicious, unprincipled man. The next thing we hear of
is the King's resentment to his previous trusted friend, and
the dismissal of the Cardinal, primarily because he would not
consent to the King's divorce unless the Pope agreed. Wolsey,
degraded and dismissed from court, his enormous wealth

* " Wlien the separation actually took place the seceders, who obejed
the order of the Pope, were (as they have ever been since in England)
few and insignificant in comparison with the mass of the clergy and lay
people who still remained in the English Church." — Lord Selborne, Defence
of {he Church, pp. 28-9.

The Story of " The Bcformation." 57

confiscated to the King, retired to York ; but no peace was
allowed him, and he was summoned to appear in London on
a charge of treason. On the way he rested at Leicester Abbey,
and there he died.

The King's Supremacy is a point which is often misunder-
stood and purposely made very much of, but
THE king's it means practically very little. This claim
SUPREMACY was not a new one in any sense. It was
NOT NEW. simply the restoration to the Crown of the
supremacy which once belonged to it before
the Popes usurped the right. Both Coke and Blackstone
assert, that power was restored to the King which had been
conferred on former monarchs, but then in abeyance.* The
action of declaring it by Henry VIII. was the practical
restoration of a principle as old as the monarchy and con-
stitution, and dating back to Anglo-Saxon times ; the Act of
25 Henry VIII. c. 21, declares it to be an ancient constitu-
tional principle; Canons I. and II. affirm it. If you will
turn to your Prayer Book, in the 37th Article, you will read,
" The Queen's Majesty hath the chief power in this realmf of
England, and other her dominions, unto whom the chief
government of all estates of this realm, whether they bo
ecclesiastical or civil, in all causes doth appertain, and is not,
nor ought to be, subject to any foreign jurisdiction." " Where
we attribute to the Queen's Majesty the chief Government,
by which titles we understand tlie minds of some slanderous
folks to be offended, we give not to our princes the ministering
either of God's word or of the Sacraments," which shews that
the monarch is properly the head of all ecclesiastical and

* The Act which gave the title " Supreme Head " was repealed in Mary's
time, and not revived by Queen Elizabeth.

f A common mistake is to suppose that the " Three Estates of the Kealm "
are the Queen, Lords, and Commons. The Three Estates are: — 1. The
Clergy or Spirituality (as represented by Convocation), or as -ne say the Lords
Spiritual; 2. The Lords Temporal; 3. The Commons. The Monarch being
the Head.

58 The Stonj of tlu Ckurcli of England.

civil corporations ; but that Jesus Christ is the spiritual head
of the Church* of England.

Sir Thomas More and the Bishop of Eochester (Fisher)

refused to take the new oath of allegiance

MORE AND required by the altered state of things, and

FISHEE. both were in consequence put to death ; but

the general body of the clergy recognised

the right of the King, by taking the oath, to which was

added the words, " so far as the law of Christ allows."

One of the chief agents in the dissolution of the monas-
teries was Thomas — not Oliver — Cromwell, a man whom —
whilst some regard him as having acted throughout con-
scientiously — we, if we have read his life rightly, must
consider as one of the most cruel, cold-blooded creatures ever
associated with this or any other country. This person
acquired enormous power over the mind of the King, and
suggested a ready means of replenishing an almost ever failing
exchequer. Why not secure some of the possessions of the
Church ? The monasteries were rich beyond the dreams of
avarice, and the King had but to command his all too-willing
agents. Henry, unable to resist the reasoning of Cromwell,
thereupon invested him with power as vicar-general, first to
visit the monasteries, and to report on their condition,
especially as to the value of their possessions.

There were two distinct classes of monasteries at this time
— the National and the Foreign monasteries.
THE The National orders were composed of the

MONASTERIES Benedictines, and the Augustinians. The
SUPPRESSED. Foreign orders consisted of the Cistercians
and the Carthusians. The National monas-
teries submitted to the control of the Bishops, but the

* " As to spiritual things, for as much as they be no earthly or temporal
things, they haTe no worldly or temporal head, but only Christ, who did
institute them, by whose ordinance they be ministered here by mortal men,
elect, chosen and ordained, as God hath willed for the pui'pose." — Joyce's
Acts of the Church, p. 68.

The Story of " The Bcformation." 59

Foreign orders recognised no authority except that of the
Pope or his emissaries. In their hest days both classes of
monasteries had largely contributed to the learning and
culture of the times. They had been the centres of life,
light, and influence, and to their inmates the people had long
been accustomed to look, both for spiritual and temporal
advice and assistance. But now things were different. Tlie
times had changed, and both Foreign as well as National
orders had outlived their day. From being centres of
religious life, they were too often centres of worldliness and
hypocrisy. As a body they were very rich, and owned about
one-half of the property belonging to the Church. Their
income was perhaps £1,500,000 a year (in present value of
money) ; their magnificent buildings were dotted all over the
country, as picturesque ruins testify to this day. At the
time of Eichard II. 900 houses of monks and friars had been
founded, and some 300 existed before tha.t time. The power
given to Cromwell was soon further enlarged by a com-
mission, under which monasteries were suppressed, and the
monastic clergy treated as rebels, when and where they
resisted. The first Act of Suppression was passed in 1535,
and it dealt with the smaller houses, in number about 376,
whose income was about £32,000. The King then, without
any similar Act, attacked the larger establishments, and by
false accusations and otherwise, obtained their forfeiture and
surrender. The penalty of death was frequently inflicted on
those who resisted ; the good old Abbot of Glastonbury,
eighty years of age, known far and wide for his liberality,
who refused to admit the King's Commissioners, was there-
upon taken aud beheaded, his head stuck over his own
gateway, and his members quartered and placed in other
parts of the town. In 1540 a second Act of Suppression
was passed, and a third in 1541. The Order of St. John of
Jerusalem was suppressed in 1545, and the endowments of
some of the Universities, of colleges, aud charities, placed at

60 The Story of the Church of Emjland.

the mercy of the King. The King's death, however, arrested
this last act of spoliation ; but when Edward VI. ascended
the throne he continued the work of despoiling the Church,
and, in addition to money, appropriated jewels, lead, glass,
brass, and other things, as the King's share of the plunder.

Now what became of all the spoil ? It was to a great
extent shared by the King amongst his courtiers, into the
laps of whom he flung half the property of the Church.* In
Hallam's Constitutional History we read of families, whose
descendants find an honourable place in the peerage, who
then acquired no small portion of their estates from property
thus ruthlessly torn from the Church.

Wliilst the action of the King involved the entire
rejection of Papal power in England and the re-establish-
ment of the supremacy of the Crown over the Church,
it must be borne in mind that no ecclesiastical corporations
(with the exception of the monasteries), neither arch-
bishopric or bishopric, neither rectory nor vicarage, were
interfered with. The ecclesiastical charters which existed
before the Eeformation remained untouched by the King's
action, and no endowments of any vicarage or rectory
were in any degree interfered with. Professor Ereeman,
as previously mentioned, distinctly says that there was no
moment when the State took the Church's property from
one religious body and gave it to another, and that what
many people believed happened in the reign of Henry VIII.
simply never happened at all.f The Eeformation, whilst
destroying the monastic system, did not uproot the Church ;
that was never contemplated by Henry or his immediate
successors. The Bishops continued to sit in the House
of Lords, the same officers performed the same duties in
all religious affairs, and only 80 clergy lost their livings
for refusing to submit to the new laws which were then

* vide Green's Histori/ of the English Feople — Reformation Period.
t D isegtablishment and Disendoivment, pp. 21-23.

The Story of " Tlic Me/ornlation:' 61

passed. The Convocations continued to sit all through these
troublous times, and veiy often they anticipated the action of
Parliament in measures affecting the welfare of the Church.

In such portions of the monasteries as were not dis-
mantled, worship was still carried on as before ; for instance
in the nave of St. Alban's Abbey — which on account of its
historical associations was left untouched, and where for
ages the parishioners had assembled for worship (as they
do to-day) — services continued to be conducted as usual.
]\ialmesbury Abbey affords another example of the same kind.

^Naturally the foreign orders of monks were much
exasperated at Henry's conduct, and they
" PILGRIMAGE formed themselves into bands, with crosses
OF GRACE." and banners, and paraded the streets.
The agitation, which was known as the
" Pilgrimage of Grace," was chiefly confined to Yorkshire
and some parts of Lincolnshire. The monks went about
stirring up the people, saying they were sent by God to
rid this nation of evil counsellors. The agitation received
a certain amount of support, and it was deemed advisable
to explain matters to the people. This was done by
the King's heralds, who proclaimed that the King had
done nothing but that which the clergy of Canterbury
and York had determined to be conformable to God's
holy will and testament. The agitation died, and some
of the ringleaders were put to death. In 1542 Convoca-
tion appointed a committee to consider the issue of the
Prayer Book in English, instead of in Latin ; and this Prayer
Book, now translated into the people's tongue, was printed
and ordered to be first used on Whit-Sunday, 1549.

It was hardly to Idc expected that all the property so
rudely taken from the Church should be dissipated amongst
tlie King's favourites, so we find that a portion of it
was applied to the creation of five new bishoprics, viz.,
Gloucester, Chester, Oxford, Peterborough and Bristol. These

62 Tlic Story of the Church of England.

were tlie first bislioprics created since the days of Henry I.,

at which time Carlisle was founded. When

NEW the monasteries were suppressed, some of

BISHOPRICS, the inmates were offered and accepted posi-
tions in the cathedrals. Tlius John Wake-
man, who was the last Abbot of Tewkesbury, became the
first Bishop of Gloucester Cathedral, while at Peterborough
the abbot was made the first Bishop, the prior the dean, and
the monks were made canons and choristers. So that things
went on very much as before. Another result of tlie
dissolution of the monasteries was the establishing of
schools and colleges ; for instance, Trinity College, Cam-
bridge, was largely founded out of the monastic revenues.*'

In 1535 Convocation determined upon the issue of an
authorised translation of the liJible, the one in use not
having received the official sanction of the Church. It was
five years before the authorised translation was issued, but
in 1539 appeared what was known as the " Great" Bible, and
it was ordered to be set up in churclies under a penalty of
£2. Bibles in those days were very precious, and they were
chained to the walls, as may be seen in some quaint old
churches even at this day.

In 1547 Edward VI. succeeded to the throne, and, as
already stated, the work of spoliation continued.

In 1549 Convocation issued the first Englisli Prayer Book.
It was compiled from the " Great " Bible, and the various
Service Books then in daily use, and though the names of
those who served on the Prayer Book Committee are Avell
known, it is impossible to identify the Book of Common
Prayer with any one person. Not one of the original
Collects, which were then inserted in the Book, can be traced
back to its author, so that we may say with truth that the

* Vide Eev. C. A. Lane's Illustrated Notes on English Church Jffislort/.
(2 vols., S.P.C.K., price I*, each.) A yaluable and concise book of reference.

The Story of " The Reformation:' 63

Prayer Book is tlio production of no single individual, but
the work of the Church of England.*

In 1552 the "Second" Prayer Book of Edward VI. was
issued, but this was abolished in the first year of Queen
Mary, and never revived.

In some old churches one sometimes comes across what
is known as a chantry chapel, a little
CHANTRY chapel usually erected by persons for the
CHAPELS. interment of themselves and friends, and
frequently large sums of money were be-
queathed to the clergy in order that these chapels might
be kept in repair. These chantry revenues were kept distinct
from other endowments of the Church, and when they were
confiscated to the Crown no part was given back to the
Church of England, but with a part the late King's debts
were paid, and with some portion schools were founded.

At the death of Edward VI. Princess Mary became
Queen of England, and the new Queen being associated
with those who favoured the opinions of Rome, a stern
re-action naturally followed. Soon began a fierce per-
secution, and many persons were burned at the stake at
Smithfield, and other places. Passing over the ghastly de-
tails of those dark days, it will be suflicient to say that in
three years, from 1555-8, no less than 284 men, women, aye,
and little children also, were burned at Smithfield. The
recently erected Martyr's Memorial at Oxford commemorates
the burning of Cranmer, Latimer, and Ridley in 1555. Cran-
mer put his offending right arm into the flames, and never
withdrew it until he fell a lifeless mass ; whilst Latimer
told Ridley to play the man, " As they would kindle in
England a flame which should never be put out."

With the accession of Elizabeth an altogether different
state of things occurred. The clergy, driven into exile by

* Cranmer offered to prove that this Prayer Book was the same in effect as
those which had been in use in the Ch\u:'ch for " fifteen hundred years past."

G4 The Story of the Church of England.

the Marian persecution, came back, and were reinstated in
their livings. Sucli of the Bishops and Clergy as refused
to conform to the Act of Uniformity ^vhich was then passed,
were deprived of their sees and livings, and the vacancies
were filled up.

As the continuity of Episcopal orders during Elizabeth's
reign has sometimes been challenged by the
CONSECRATiox Eoman Catholics, it is well to call attention
OF ARCHBISHOP to an event which took place in the chapel
PARKER. of Lambeth Palace, on December 17, 1559.
This was the consecration of Archbishop
Parker, one of those events which Eomanists are always
ready to say never took place. It so happens that a picture
has been painted which is composed from historical records
discovered in the library at Lambeth Palace. These
records undoubtedly prove the fact of Parker's consecra-
tion. From them we gather that a sufficient number of
duly consecrated Bishops were there assembled, every-
one present on the occasion is mentioned by name, their
vestments are described, and even the colour of the
carpet in the Chapel is not omitted, so that there is no
room left to doubt the due consecration of Archbishop
Parker.

In the year 15G3 Pope Pius IV. sent over to England,
making conciliatory overtures, and is said to have offered
to sanction the liturgical changes, the issue of the Bible,
and the ecclesiastical appointments, if only his supremacy
might be adndtted. But the English people had for too
long a time groaned under the burden of the Papal hand,
and they were only too glad to get rid of the power of
the Pope. So no answer was returned to the message of
peace which came from Pome. Finding that no answer
came, the Pope not only excommunicated Elizabeth, but
took measures to consider how this country might again
be brought under the yoke of Eome by the force of arms.

The Story of " The Reformation." G5

He therefore sanctioned the invasion of EngLand by Pliilip
of Spain, with results known to every schoolboy.

With the defeat of tlie Spanish Armada the power of
Eome was virtually broken. There were 132 ships of war
with 30,000 men on board, who sailed across the seas to
invade England. Only one-half of those ever returned to
their own country, and the groat white banner which the
Pope specially blessed upon the shores of Spain, before the
fleet sailed, for many a year lay in the dust of the Tower
of London.* From tliat fatal dav no one has again dared
to attempt to bring the Church of England under tlie
control of tlie Pope of Eome.f

It will therefore be seen that the " Eef ormation " did
not involve the substitution of a new Church for an old
one, but the reform of the old historic Church. This
Eei'ormation was not a single act, but a succession of acts
extending over 130 years. It diJ not invalidate the con-
tinuity of the Church. It left the Church of England
what it found it, a true branch of the Catholic Church of
Christ. It purified, but did not change it. The work of
Eeformation was concurred in by Church and State. It
was a truly National work. It was the pledge of the future
freedom of both Church and State from outside ecclesias-
tical domination. It gave the people their Bible and their
Liturgy; and it set free the religious conscience, with
the religious intellect. Though tliere are many wlio regret
the way in which the Eeformation was carried out, there
can be no doubt that it has conferred priceless blessings on
the whole British race.

* At least tliis is so stated by Maitland in his Historti of London, but tbe
keeper of the Armoury informs me that it is no loiijor in his custody. It
•would be interesting to know into whose hands it Lis fallen. — [G.H.F.N.]

t But it would appear that the Roman Catholics still live in hope, if the
following words of the Tahlct (May 14, 1833), a Roman Catholic organ, are
to be taken seriously, " What we of course aim at is to be, as we have once
been, the Dominant Church of England."

CHAPTEE III.

FKOM REFORM ATIOT^I" TIMES TO OUR OWN DAY.

[iHEN the Churcli was re-settled by the Act of Uni-
formity, passed in Elizabeth's reign, some of the
clergy holding Puritan opinions left the Church,
and about the year 1564 set up dissenting congregations of
their own, whilst others wdio continued in the Church, taught
similar opinions from the pulpit, many of the Bishops sym-
X^athising with such opinions. The Puritan incumbents,
assisted by the laity, who also took occasion to put forward
similar views, took every opportunity to show their disregard
for the Prayer Book, and thus the way was gradually
being prepared for tlie overthrow of the Constitution in
Church and State which took place in 1648,

THE OEIGIN OF NONCONFORMITY.*

The Puritans for the most part derived their religious
views from the followers of Zwingli and
FJEST KONCOX- Calvin, at Zurich and Geneva, where they
rOEMiSTS. found a refuge during the Marian persecu-
tion. In days when less toleration existed
than now towards those who did not conform to the wor-
ship of the Church, it is not surprising to find that many
had to abandon the one or the other — their home or their

* From official returns it is shown tliat at the present time about 72 per
cent, of the population belong to the Church of England. It is hoped that
"When the approaching census is taken, provision ■nill be made for ascertaining

the religious professions of the peoj^le.

From Reformation Times to our oivn Day. 67

religion. One result of the persecution of the early Dis-
senters, which drove men and women away from our shores
was the formation of the New England Colonies of
America.

The first important dissenting body which came into
existence (about the year 1590) in England
PKESBYTEEIANS. was that whose members styled themselves
Presbyterians. Their leading principle is
the assertion that by Divine appointment the discipline of
the Church lies with the Presbyters, not witli the Bishops.
Their leader was Cartwright, a Cambridge Professor, who
established several Presbyterian associations at this period.
(Between 1645-1654 this form of dissent was at the
height of its popularity ; it declined in power during the
Commonwealth, and has never exercised any influence on
religion in England since.)

Next came the Independents, or Congregationalists, as
they are now called, founded by Piobert
THE CONGEE- Browne in 1570. The guiding principle
GATIONALISTS. of this body is the right of each congre-
gation to settle its doctrine, ritual, and
discipline ; so the Congregationalists are a series of separate
societies, each having the power of self-government. This
was the religious persuasion of the Pilgrim Fathers, the
first new English Colonists. It was the form of relioion
professed by the army of Cromwell, nearly all of whose
soldiers belonged to it. During the Commonwealth — 1653-
1658 — it became a powerful factor in this country, and
for years the Independents were bitter foes to the Church
of England. Time has happily softened this feeling of
hostility to the Church on the part of the more religious
minded of the Independents; and it is pleasant to call to
mind that, at the first meeting of a Nonconformist Asso-
ciation held at Preston in Lancashire, in 1889, when a
proposal to disestablish and disendow the Church of England

c 2

G8 The Story of the Church of England.

was discussed, four Dissenting ministers (who strongly
condemned the resolutions) withdrew from the Association.
The Baptists were founded on September 12th, 1633 (Mr.

J. Spilsbury being the first minister), Ijy
THE BAPTISTS, tliose wlio could support neither the Church,

nor the newly-founded sect — the Indepen-
d jnts — to which they belonged. Certain of the Independents,
who denied the right of baptism to all who had not become of
full age, therefore separated from that body, and formed a
new sect, who administered the baptismal rite by immersion.
Few sects have perhaps suffered so much by internal divi-
sions as the Baptists ; very soon they split into two parts
under the name of General and Particular Baptists. The
Particular Baptists are subdivided into Free Communionists
and Close Communionists ; whilst the General Baptists, again
splitting up in 1770, formed a "iS'ew Connexion."

Lastly there were the Quakers, or Society of Friends,

founded in 1646 by James Naylor, Eichard
THE QUAKERS. Farnworth and George Fox, the latter the

most important of the three. The leading
idea of their system was that of personal illumination of the
Holy Spirit. The Society has numbered in its ranks the
names of many highly esteemed citizens. It is now but a
small, gradually decreasing sect, in 1886 its members only
numbering 15,000.

From these sects have sprung many other bodies of
Dissenters, until in 1889 there appeared the names of no less
than 237 difiterent dissenting communities on the Eegistrar-
General's Book.*t

* " England alone is reported to contain some seven hundred sects." —
The Times, January 13th, 1885.

t It is urged by some dissenters, that the Church ought to be free from
control by the State, but dissenters are themselres under State control. They
are bound to the conditions of their several Trust Deeds, to which the lavr
keeps them. Between 1840 and 1869, concerning these Dissenting Trust
Deeds, no less than 23 law suits were heard. Commenting on one of these
trials, which was argued in February, ISSl, before Tice-Chancellor Hall (the

From Reformation Times to our own Day. G9

Upon the accession of James I. the Puritans, expecting
much from him, presented a petition known
JAMES I. as the " Millenary " petition, asking the
King to use his authority to initiate certain
changes in the ecclesiastical system in their favour. The King-
thereupon appointed a conference, which met at Hampton
Court. The ablest representative Churchmen and Noncon-
formists assembled, and the King listened to both sides ; but
it soon appeared that the Prayer Book was the Puritan
stumbling-block. On the third day the King abruptly liroke
up the Conference as not likely to lead to profitable results
to either party, though the Bishops in Convocation made a
few unimportant alterations in tlie Prayer Book, but not such
as the Puritans hoped for. The spirit of the period is shewn
by the fact that a petition was presented next year from the
Diocese of Lincoln, asking the King to abolish the Prayer
Book altogether. Exception was also taken by the Puritans
to some portions of Scripture (as it appeared in the Great
Bible version), and the King expressed himself in favour of a
new version.

Forty-seven most learned scholars of the day were there-
upon chosen for the task of revising the Scriptures, which
was accomplished in two years and nine
THE months ; the result being the " Authorised

AUTHOPJSED Version," issued in 1611. This work was
AND EEVISED performed in the Jerusalem Chamber, at
VERSIONS. Westminster, whence also the "Eevised"
version of the New Testament was issued in
1881, and the " Eevised " Old Testament in 1885. •

The Parliament of this time was largely composed of

case of Junes v. Stannard, known as the Huddersfield Chapel case), a writer
in the Christian World (Congregational) sajs, " We may sliout as we like
that we are Jews, and never were in bondage, but Pilate is in the Judgment
Hall all the same. One good effect, it is to be hoped, will follow from this
trial : that we shall see less popular clamour about our imaginary freedom,
and less ravings against the trammels of the State Chiu-ch. Dwellers in glais
houses should not throw stones."

70 Tlie Story of the Church of England.

Puritans, who were anxious to reform the ecclesiastical
system in accordance with their own views ; but the support
of the Crown emboldened the Bishops to endeavour to
repress the Puritan demands. The Act of Elizabeth,
sanctioning the Thirty-nine Articles, compelled ministers to
subscribe only to those concerning Faith and the Sacraments ;
but in 1604 Convocation issued Canons requiring subscriptions
to the articles touching rites and ceremonies, and as a con-
sequence three hundred of the Puritan Clergy, who refused
to comply, were ejected from their livings.

In 1633 Laud was Archbishop of Canterbury, and justly
regarded by the Puritans as the greatest obstacle to the

attainment of their ^nshes. His enemies

AKCHBISHOP describe him as cold, pedantic and supersti-

LAUD. tious, but he undoubtedly possessed great

powers of administration, and great capacity
for business. His one object was to raise tlie Church of
England to its proper position as a branch of the great
Catholic Church. He protested alike against the errors of
Eome, and the innovations of the Calvinists, and he rightly
regarded episcopal succession as the essence of a Church.
His great influence was soon manifest in the Church. The
Puritans, largely represented in the Parliament, stoutly con-
demned the action of Laud and his followers, and as a result
of non-obedience to the directions of the Archbishop, several
of the clergy, holding Puritan opinions (in the diocese of
Norwich as many as thirty), were expelled from their livings.
James I. had long wished to introduce the Prayer Book
into Scotland, and Charles I., his successor, willingly assisted
Laud in his endeavours to force the book upon the Scottish

people. In 1637 (some Scottish divines

THE SCOTTISH assisting in the compilation) the Scottish

co^t:nant. Prayer Book was issued, and the King

ordered it to be used by the Scottish
Clergy. To enforce it meant revolution. A protest read at

From Reformation Times to our own Day. 71

Edinburgh was followed by a renewal of the " Covenant with
God," wliich had been drawn up when Mary was on the
throne. " We promise and swear," it began, " by the great
name of the Lord our God, to continue in the profession and
obedience of the said religion, and that we shall defend the
same." It was signed in a tumult of enthusiasm ; many sub-
scribed it with tears on the cheeks, others drew blood from
their arms, using it instead of ink. The attitude of the Scotch
resulted in establishing the Presbyterian system in Scotland
more firmly than ever, and whilst the King, aided by Went-
worth. Earl of Strafford, strongly urged war against Scotland,
the English Parliament firmly refused to endorse his action.

The next chapter in this drama opens with a new Parlia-
ment, which at once impeached Strafford and imprisoned
Laud. A Committee of Eeligion was appointed, and the
Commons passed a Bill to remove the Bishops from the
House of Lords. Laud was tried in jSTovember, 1643, but
not beheaded until 1645, and then notwithstanding that the
King had granted him pardon under the Great Seal.

Driven from one refuge to another King Charles found
himself in May, 1646, in the hands of the Scotch, who
negotiated for his surrender (in the January following) on
receiving £400,000. In 1649 he was tried in Westminster
Hall, and condemned on January 30th. He was executed
outside Whitehall. Thus died King Charles the Martyr.*
Six weeks afterwards the Parliament formally abolished
Monarchy, and two months later established a Common-
wealth. A period of civil and religious anarchy followed.
Between 1640 and 1658 Puritanism was supreme. The
Clergy were prosecuted, betrayed, fined, beaten and even
slain. They were ejected and exiled to the number of about
seven thousand, and their places seized upon by Puritan

* For whom a Special Service was appended to tlie Prayer Book, until it
was removed so late as tlie year 1859. He is there spoken of as " Xing
Charles, the Martyr."

72 The Story of the Church of England.

ministers. Axes and hammers were wielded by frantic
hands nntil every adornment of our Cathedrals and parish
churches lay crushed beneath the feet of the fanatics of those
days. The utmost confusion in both Church and State
followed,* John Evelyn, living at this time, enters in his
diary on October 11th, 1649 : " The Army turned out the
Parliament. No Government. All in confusion. No
magistrates, owned or pretended, but the soldiers, and they
not agreed. God Almighty have mercy on us."t 'Who can
tell with what joy the famous chronicler could write, on
September 3rd, 1658 : " Died that arch-rebel Cromwell,
called Protector! Buried like a King, but the joyfullest
funeral I ever saw " !

The Restoration, which brought Charles II. to Whitehall,
changed the whole face of England. The Bishops, the
oldest occupants of seats in the House of Lords, were
reinstated, and prayer was again offered in both Houses of
the Legislature. Some alterations were made in the Book
of Common Prayer, and some of the clergy who had been

* A rotable Puritan of the Commonwealth was "William Dowsing. This

worthy was a member of a family of Suffolk yeomen. By a warrant,

dated December 19, IGSi, he was appointed visitor of the Siiffolk churches,

and zealously he discharged his duties. A hundred and fifty places were

visited in less than fifty days. In one day at Ipswich eleven churches

were "purified" of "idolatrous" symbols. The following extracts from

his journal illustrates the spirit of the times : — "Haverhill, Jan. the 6th, —

"We broke about a hundred siipcrstitious pictures, and seven Fryars hugging

a Is'un, and the picture of God and Christ, and divers others veiy

superstitious, and 200 had been broke down before I came. We took away

two Popish inscriptions with ora pro nobis ; and we beat down a great

stoneing cross on the top of the church." On the same day, at Clare: —

" We broke down 100 pictures superstitious ; I broke down 200 ; 3 of God

the Father, and 3 of Christ and the Holy Lamb, and 3 of the Holy Ghost

like a dove with wings ; and the twelve Apostles were carved in wood on

the top of the roof, which we gave orders to take down, and 20 cherubims

to be taken down."

t The Prayer Book was forbidden to be read under a penalty of £5 for
the first offence, £100 for the second, and conviction for felony for a
third.

From Rcfurmation Times to our ovxii Day. 73

ejected by order of the Puritans were restored to their
livings.

The newly-revised Prayer Book gave offence to the
Puritans, who were now obliged, by an Act of Uniformity,
to receive ordination from the Bishops or vacate their livings.
About fifteen hundred refused compliance, and were obliged
to give up their livings. ]\Iuch has been made of the
ejectment of tlie Puritans, but Dr. Calamy, an eminent
Dissenter, admits that full allowance was made for tender
consciences, and in many cases the law of ejectment was
not put into force at all.

For a season the Church made great progress, but with
the accession of James II. (1CS5), wdio favoured the Eoman
Catholics, fresh trouble was in store for it. The King
thrust upon the Universities, Eoman Catholic Presidents
and Deans, and the highest offices of the State became
gradually filled with the King's favourites. But the King's
boldest effort was a " Declaration of Indul-

DECLAHATION gence," which he ordered (on April 27th,
OF INDULGENCE. 1688) the Bishops and clergy to read. He
hoped by this to gain the Protestant Dis-
senters to his side, but in this he was disappointed. The
Bishops assembled and, headed by Archbishop Bancroft
and Bishop Ken, petitioned the King against reading the
Declaration, whereupon seven of the Bisliops were arrested,
and sent to the Towner.

Their acquittal by a Middlesex jury was hailed with

unbounded delight by the assembled multitudes, and very

soon overtures were made to the Prince

ACQUITTAL OF of Orange, asking him to bring an army

THE SEVEN into England, and secure the liberties of

BISHOPS. the people. The result we know was the

flight of the King ; and in tlie confusion

which necessarily followed, the peers placed Archbishop

Sancroft at the head of the Council table, from whence

74 TJie Story of the Church of England.

was issued a declaration that they would support William
of Orange, and that his coming was hailed with satisfaction
by the whole nation.*

During the reign of Queen Anne the Church rose in
influence and position, and the services were well attended
Many Dissenters returned to the fold, amongst them Arch-
bishop Seeker and the great Bishop Butler.

The reign of this Queen reminds us of " Queen Anne's

Bounty," the origin of which is frequently misunderstood.

Queen Anne did not give of her own to the

QUEEN anne's Church, but she restored money belonging

BOUNTY. to the Church, which her predecessors for

two hundred years past had appropriated.

The Pope, before the Eeformation, had demanded from the

richer clergy a certain portion of their first year's income

when they were appointed to a living. These portions were

called " first fruits," or " annates." When in the time of

Henry YIII. the Church for ever threw off the Papal yoke,

the King claimed also, and received, these "first fruits,"

which had been paid to the Pope ; as did all his successors,

until the reign of Queen Anne. But when Queen Anne

came to the throne she, acting under the advice of Bishop

Burnet, refused to accept them. The clergy, however, still

continued to pay them, but the fund thus produced, instead

of going to the Crown, was devoted to the increase of poor

benefices, and to other purposes by which the Church might

be made more useful.f

* As the Constitution now stands, the Sovereign must be a member of
the Church of England. Should he become Roman Catholic, the Crown
would pass to the next heir. The monarch cannot make laws for the
Church.

t These " first fruits " average about £15,000 a-jear, but various sums
are being continually placed in the hands of the Board of " Queen Anne's
Bounty " by pious Churchmen from year to year, and the fund now
administered produces something like £160,000 per annum. But, with
the exception of certain Parliamentary grants made between the years 1809-

From Reformation Times to our own Day. 75

To this period we owe the foundation of two of our great
Churcli societies. In the year 1699, Dr. Bray and a few
others, founded the now great and flourish-
CHKISTIAN ing educational institution, of which
KNOWLEDGE Churchmen are justly proud, the venerable
SOCIETY. Society for Promoting Christian Know-
ledge, a society which has done more for
the promotion of Church principles, the encouragement of
Church history, and the spread of the Gospel, than any
other institution in the world.

About the year 1700 the state of Maryland, having
become Anglican, invited the Bishop of
SOCIETY FOR London to send over a Commissary to
PROPAGATION govern them. Dr. Bray with some mis-
OF THE GOSPEL, sionaries started for America, and observing
on his arrival the vast field of labour
waiting for the workers, he returned, and procured from
King William III., on June 16th, 1701, a Koyal Charter
for the incorporation of a new Society, for the Propagation
of the Gospel in Foreign Parts ; in consequence of which
Mr. Talbot, writing in 1703, could say, "in America
Churches are going up amain where none had been before,"
The accession of the Hanoverian dynasty had a most
disastrous influence on the Church. The
THE GEORGES, religious apathy which set in with the
coming of the Georges is " one of the most
remarkable phenomena in the history of religion."* The
Church, groaning under a persecuting and despotic Govern-
ment, for a while put on one side its true mission, and
what little zeal there was was expended in theological
and political controversy. But the Church was only
slumbering; soon it was to be awakened by a remark-

1820, amounting in all to £1,100,000, the money lias entirely been provided
by Chiu'chmen for the use of the Church.
* Orerton, Evangelical Revival, p. 1.

76 The Story of the Church of England.

able revival which has left its effects upon its life to
this day.

A REMARKABLE REVIVAL.

In 1727 there were at Oxford, two sons of the Eev.
Samuel Wesley, Hector of Epworth, Liu-
THE WESLEYS. colnshire. John, the elder, became Fellow
of Lincoln ; Charles w^as a Student of
Christ Church. The brothers formed a society amongst
themselves of students, some twenty-seven in number.
Each night they met to review what they had done in the
day, and to arrange plans for to-morrow ; and wdiilst endea-
vouring to persuade others of their companions to lead
better^ lives, they undertook the relief of impoverished
families, and the care of certain poor schools, v.diilst some
ministered in the parish workhouse. They attended weekly
Communion, a custom unknown in those days, and their
good associations procured for them the name of the " Godly
Club," or " Methodists."

Wesley went, in 173G, to the newly-formed colony of
Georgia, M-ith the intention of converting the Eed Indians ;
but the enterprise not turning out so w"ell as he expected
lie returned home, his place there being taken by the
celebrated preacher, George Whitefield. On Wesley's return
he at once set about preaching with intense earnestness,
and frequently in the open air. The times were most
debased. The people sought amusement in bull-baiting,
cock-fighting, drunkenness and brutality, and it required
no small amount of moral courage to stand up and publicly
condemn the savage mobs which often assembled to hear
the preacher. It should never be forgotten that Wesley
was to the last a staunch upholder of the Church. He
frequently urged his followers never to depart from the
teaching of the Church ; and at the early meetings of the
Methodists, held in the Foundry Chapel, resolutions were

From Ecformation Times to our oiun Day. 77

passed by which the Wesleyans promised to " upliold and
defend the Church, both by their preaching and living."*

The outbursts of zeal and conversions due to tlie work

of the Wesleys, and Whitefield, stirred up other clergy to

emulate their example. At Clapham the Eev. John Venn,

a preacher of great power, attracted to his work wealtliy

laymen such as John Thornton, the banker, and the great

orator Wilberforce, and the tide of infidelity began to

ebb. In 1799, Mr. Venn in the chair, at

CHURCH a meeting consisting of sixteen clergy and

MISSIONARY nine laymen, held at the Falcon Inn in

SOCIETY. Bishopsgate Street, it was agreed to

found a society for sending missionaries to

heathen lands, and this was tlie first meeting of the now

great and flourishing Church ]\Iissionary Society.

In 1G79 there was not a sinoie church in the liew
England settlements, and only four episcopal clergymen in
the whole Continent of America.f Compared with the
present state of things the contrast is indeed remarkable.

In 1804 was founded the British and Foreign Bible
Society, for printing cheap editions of the Scriptures in
the English and foreign tongues, and for conveying the
translated Scriptures to every part of tlie
BIBLE SOCIETY, world. How the Society has justified its
existence may be seen from the fact that
through its noble exertions there is scarcely a language or
dialect into which the Bible has not been translated. The
Society has issued millions of Bibles and Testaments, and
at prices within the reach of the humblest peasant.

* Amongst Wesky's correspondence are several allusions to the Church
— which Church he never ceased to praise during his life — and in one of
his letters he expresses his belief that the Church of England is nearer to
the Scriptural plan than any Church in Europe. He died March 2, 1791,
aged 88. In the year previous (1790) lie thus wrote in the Arminiait
Magazine, " I hold all the doctrines of the Church of England."

t Hawkins' Historical Notes, p. 14.

78 The Story of the Church of England.

The Christian Knowledge Society had established and
supported many schools for the poor, in London and other
towns, but for the most part the education, such as it was
was in the hands of illiterate dames, whose " teaching: " was
necessarily limited, and of the most imperfect kind. In
1810, the Bishop of Norwich publicly stated that nearly
two-thirds of the children of the labouring poor in this
kingdom had little or no education ;* and here we find the
Church coming forward as the pioneer of the new educa-
tional movement of Dr. Andrew Bell, whose system of
teaching children by classes, instead of individually, kindled
a fresh spirit of emulation in the children. This method
of teaching was adopted by Mr. Lancaster, a Quaker
schoolmaster wdio advocated a National system of educa-
tion on " general Christian principles."

Thereupon the British and Foreign School Society came
into existence, and for a moment it seemed
BRITISH AND as if the " Lancasterian " movement would
FOEEIGN prevail. But the Church determined to
SCHOOL SOCIETY, carry on the work the Christian Know-
ledge Society had so well began, and the
result was the formation — very largely due to the exertions
of Mr. Joshua Watson, a city merchant, who spent his
whole life and immense wealth in the promotion of Church
work — of the National Society for the
THE NATIONAL Education of the Poor; and when, in 1833,
SOCIETY. the first Government grant was made

towards education it was discovered that
whilst the British and Foreim Societv had erected 160
schools, the National Society could boast of 690.t

But the lal)ours of Joshua Watson were not confined to
furthering education. He observed the httle progress

* Sermon at St. Paul's.

t See — for further particulars concerning education — The Church and
Hilucafion, by Eev. C. A. Wells (Cliurcli Defence Institution), price Gd.

From Beformation Times to our own Day. 79

made in the erection of new churches — in
CHURCH fact, since the days of Queen Anne scarcely
BUILDING a church had been built ;* and thus it was
SOCIETY. that in 1818 he, in conjunction with Mr,
John Bowdler and other eminent Church
men, established the Cliurch Building Society,! and Dr.
Wordsworth, then Eector of Lambeth, at once projected the
building of four new churches. The Government, on being
appealed to, appointed a Commission, and made a grant of
one million towards the building of new churches. This
was supplemented, in 1824, by another grant of half a
million (part of which was expended in Scotland), and these
two sums, with £100,000 a year, for eleven years, made
by Government to Queen Anne's Bounty, represents all the
money given by Parliament to the Church of England.
[The total of all the Government grants to the Church is
£3,026,000, against which we must put the sum confiscated
by Henry VIII. at the Eeformation, representing about a
milKon and a half, per annum, of our money.] To the
unceasing attacks of infidelity we owe also that now
prosperous institution. King's College, London, founded in
1829 as a collet for instruction in the doctrines and
duties of Christianity, as taught by the Church of England,
combined with other branches of useful ediication.

A NEW REVIVAL OF CHURCH LIFE..

The year 1833 witnessed a fresh revival of Church life.
The movement was initiated by J. H. Newman, John Keble,

* During tlie first seven years of the present century only 24 churclies
were built or rebuilt ; between 1801-1820, 9G ; wliilst between 1S21-1830
308 new churches were built.

t The Cliurch Building Society has already made grants to the extent of
£4,805 during the year 1889. Since 1818, 7,788 districts in England
and Wales have received grants from this Society, amounting in all to
£948,323, besides grants made for mission buildings, amounting to £16,000.

80 The Storij of the Church of England.

the author of the Christian Year, and other well-known
Oxford men. The professed object of this revival was the
restoration to the Church of primitive doctrine, which since
the Kestoration had been almost lost sight of.

The common room of Oriel College was the scene of their

labours, and the publication of a series of " Tracts for the

Times," extending over eight years, influenced public opinion

in a remarkable way. The last and most

TRACT " 90." famous Tract, "No. 90," was issued in 1841.
The earlier Tracts dealt chiefly with matters
concerning primitive teaching, Apostolic succession, baptism,
&c., but Tract " No. 90," from the pen of Mr. Newman, was
written to show that the Thirty-nine Articles were capable
of being interpreted in a sense (piite different to that which
the bulk of Churchmen at that time commonly understood
them to mean.

The Tract, Avhich met with much opposition, was con-
demned by four Oxford Tutors, as " having a tendency to
mitiiiiate the differences between Eoman and Anglican
Doctrine," and in the excitement M-hicli then prevailed
several secessions to Rome followed, amongst them being
men of great eminence, such, for instance, as Newman,
Mannino;, and Robert "VYilberforce. It was thought that
many would follow the example of these men, but, as a
matter of fact, the secessions to Rome since 1841 have been
but few.

The sub-division of large parishes into manageable districts,

which has marked the progress of the Church in our own

day, has been largely due to the creation of

ECCLESIASTICAL a body known as the Ecclesiastical Commis-

GOMMISSIONEES. sioners, whose headquarters is at "VVliitehall.

By an Act of Parliament (6 and 7 WiUiam

IV., c. 77) a re-arrangement of existing dioceses and a more

equitable division of episcopal revenues was effected, and the

Commissioners were aj)pointed to carry out these arrange-

From Beformation Times to our ovm Bay. 81

ments. The Commissioners have accomplished a wonderful
work in promoting church extension and church huilding
throughout the country. Since 1857 they have been able to
make large annual grants in augmentation of poor benefices
in poor districts, the condition being that Churchmen should
provide an equivalent amount. The sum thus voluntarily
contributed has averaged £141,000 a year for the last five
years, and amounts in the whole to some millions of money.
It should be noted that all property belonging to the Church
whether given in our own day or centuries ago, was given
for the purposes of the Church with the intention of thereby
benefiting the people, and the State has no right, claim or
title to take it away.*

Should Parliament ever confiscate the endowments of the
Church it would require an annual sum of four millions to
enable each of the 20,000 clergy to receive say, £200 a year
each. Where would the money come from ?

GROWTH OF THE CHURCH IN THE LAST FIFTY YEARS.

We now come to the accession of Queen Victoria (1837),

and briefly review the remarkable progress

INCREASE OF the Churcli has made during Her Majesty's

CHURCHES IN reign. First in importance let us take

LONDON. London. In 1837 there were in the diocese

of London, exclusive of the City churches,

but 2G0 places of worshii), of which only 170 were parish

churches, the rest being chapels and mission rooms. In

1887, the number had increased to 720, nearly all having

* By the Act of 1844, twenty-five years' undisputed possession secures to
Dissenters the enjoyment of their chapel property. The Church has held
6ome of its property for nearly a thousand years. It is interesting to
recall the following words of one of the witnesses (a Nonconformist) before
the Select Committee of the House of Lords, appointed to enquire into the
Law of Church Rates, on February 16th, 1860. He said : " So far is the
State from at present supporting the Church of England, that every parish
churcli in England was founded, not by the State, but by individual donations
in ages past." — Toulmin Smith, Bai'rister-at-Law.

82 The St my of the Church of England.

legally assigned parishes, and supplying accommodation foi
upwards of four millions. Within the last fifty years 480
new Churches have been erected in London alone, to which
must be added 120 temporary places of worship, now being
gradually replaced by permanent structures. Assuming an
average cost of £7,000 for each site and for cost of erection,
we get an expenditure of three and a quarter millions ster-
ling, not one -penny of which was provided hj the State.

As an illustration of the growth of the Church in the
country, take the important town of Leeds. In 1837 there
were, beside the parish church, 14 district churches. In one
every pew was private property, and conferred a 40s. freehold
vote, and there were but three schools. Wlien Dr. Hook left the
town in 1859, he left 36 churches, 30 flourishing schools, and,
instead of six clergy houses, there were then 29.* In
Manchester, between 1860 and 1886, 46 new churches were
built. Eeferring to the recent consecration of St. Thomas',
Heigham, by the Bishop of Norwich, a Norfolk paper says
that a more eloquent protest against disestablishment and
disendowment could not be adduced than the folio win 2:
summary of the Church work performed in Heigham, where
the population in 25 years has doubled, and now reaches
26,000 : — Two new churches built and one enlarged at a cost
of £17,135 ; one temporary church built at a cost of £800 ;
three parish rooms built at a cost of £3,100 ; two mission
rooms built at a cost of £1,100 ; three parsonages built
at a cost of £4,500 ; three new schools built at a cost of
£2,528 ; two schools enlarged at a cost of £780 ; and an
increase of five in the number of clergy.

A glance at any Diocesan mapt will shew how completely
the Church provides a centre of religious worship in every
part and parish of the kingdom. During the past fifty years

* For such and similar instances of the growth of the Church, see
Church Year Book, 1889, and previous years.
t There are now S'i dioceses in England and Wales.

From Beformation Times to oitr own Day. 83

nearly 5,000 Churches have been built in various parts of
England and Wales. AVhence comes all the money for the
erection and endowment of these Churches ? The answer is
from Churchmen themselves : not a penny has been contri-
buted by the State, with the exception of the grants mentioned
on page 79.

By a Parliamentary Eeturn,* presented to the House of
Lords, on the motion of Lord Hampton, and which is easily
obtainable, it is shewn that in thirty-four years, from 1840 to
1874, Churchmen spent twenty-five milHons sterling on Church
building and restoration. As this return
FIFTY MILLIONS Only takes notice of sums of £500 and
OF MONEY upwards, if we add to this the smaller sums
SUBSCKIBED BY which liavs been contributed from the same
CHURCHIMEN. sourcc, it wiU be found that her sons and
daughters have, during the last fifty years,
expended not less than fifty millions of money upon advanc-
ing the cause of the Church of England.

Since 1837, eight new Sees have been erected, and, to

provide them. Churchmen have voluntarily

NEW SEES. contributed £500,000. These Sees, like the

Churches, have not cost the State a penny.

This is not the place to record the progress and development

of the Church abroad, but it may be interesting to note that

whereas at the accession of Queen Victoria there were but

seven Colonial Bishops, and only 172 Colonial clergy, there

are now 147 Colonial and American Bishops, 7,000 clergy,

and three millions of lay agents at work.

Nor ought we to omit mention of those famous gatherings

of Bishops at Lambeth, known as the Lambeth

THE Conferences. To the first invitation of the

LAMBETH Archbishops to meet together in Lambeth

CONFEKENGES. Palace on September 24th, 1867, 76 Bishops

from our Colonies, from America, and other

* Printed in 1875.

84 Tlte Story of the Clutrch of England.

parts assembled together for the first tmie, and solemnly dis-
cussed matters of paramount importance to the welfare of
both Church and country.

On June 29th, 1878, Archbishop Tait presided over the
Second Lambeth Conference, at which 100 Bishops from all
parts were present, who recorded their convictions, that they
went back to their homes more impressed than before of the
power of the one great National Church which has its roots
firm in the soil of England, but its branches in every civilized,
and in many an uncivilized, country of the world. A Third
Lambeth Conference met under the presidency of the present
Archbishop of Canterbury, Dr. Benson, on July 3rd, 1888,
when the growth and development of the Church was plainly
seen from the fact that 145 Bishops out of the 209 invited,
responded to the invitation. The retired Colonial Bishops
were not present. IMay the words of one of the many
resolutions passed at this Conference bear fruit in Good's own
time. Testifying to the " real religious work carried on by
bodies not of our Communion," the resolution adds, " Com-
petent observers indeed assert that not in England only, but
in all parts of the Christian world, there is a real yearning for
unity — that men's hearts are moved more than heretofore
towards Christian fellowship. May the Spirit of Love move
on the troubled waters of relioious differences."

There were in 1841 only 5,776 beneficed clergy. There are
now nearly 14,000. AVho pays the clergy ?

THE CLEllGY _, ., . *: , , / ^^-^

Libera tionists say that the clercy are btate

NOT STATE ., ^,, ,. . , ,,, ■, ^

paid. \\ e distinctly afhrm that tue clergy

are not paid by the State, nor are they

suj)ported by taxation in any form whatever. If the clergy

were paid by the State, the Government of

HOW THE 11,1,

the day would have to account to the people

CLERGY AKE ' i 1 1 f -un f

lor the money so expended ; but whilst we
SUPPORTED. , „ , ^ , A

read or sums voted every year for the Army,

the Navy, Police, and other matters, who ever heard of an

From Reformation Times to our oicn Day. 85

annual Parliamentary vote to the Church? The total
income of the parochial clergy is ahout three millions and a
quarter,* which is chiefly derived iioin tithes.t But tithes
are not taxes ; they were never given by the State to the
Church nor created by an Act of Parliament.^ Tithes
represent the gifts to the Church by Churchmen, and they
are as much the property of the Church as any kind of
property belonging to the Baptists, or Wesleyans, or other
dissenting bodies. §

The learned Dissenter, John Selden, when arguing against
the divine origin of tithes, admits (page 1209), " Afterwards,
when devotion grew firmer, and most laymen of fair estate
desired the residence of some Chaplain, &c., oratories and
chapels began to be built for them also, and, being hallowed
(or consecrated) by the P)ishop, were cndou-cd icith private
maintenance ly the founders, for the Incumbents that should
there reside."

Soames (p. 164) shows that Athelstan, one of the most
powerful of the Anglo-Saxon princes, granted the rank of
Thane, or Lord, to such proprietors as provided Churches,
properly endowed, for their tenants. And Mr. Horace Mann||
says that, " upon the erection of a Church, it became the
custom, probably in imitation of a practice which appears to

* Which gives an average of jE3 10*. per week for each clergyman !

t Tithes are still paid in Ireland, but instead of being paid to the
parson, they are collected by the tax gatherers.

X If this is denied, ask for the production of the Act.

§ It should not be forgotten that Dissenters, as well as Churclimen,
have received grants from the State. Between 1722 and .1850 Government
grants, amounting to £216,660, were made to Nonconformists in England.
Grants of much larger amount were also made to Dissenters in Ireland,
and were commuted in 1871 for £700,000. In 1825 the grant to Irish
Nonconformists was £13,894 ; in 1835, £25,400 ; in 1840, £33,661. See
The National Church {la. monthly) for 1884, pp. 83-109, for this and all
information concerning the history and progress of the Church, also
Parliamentary Eeturns called for by Lord Athley, 1840, and Mr. W.
Williams, 1845.

II Census of Eeligious Worship in Great Britain, p. 24.

86 The Story of the Church of England.

have prevailed in nearly every age and country of the world,
for a founder to devote a tenth of all his property to the pur-
poses of religion and charity. Tithes thus appear to have
had their origin in voluntary payments."

The Liberation Society (formerly known as the Anti-State
Church Association), in a tract entitled " Church Patronage,"
make a full admission that much wealth was given to the
Church by voluntary gifts — that such " free gifts were much
augmented in course of time ; since it can be proved from
documentary evidence that in the third century, houses, lands,
gardens, sacred edifices, together with other property, already
encumbered the spouse of Christ :" — that, " in process of time,
there crept in the endowment of Parochial Churches, which
was not done (says the learned author of the Origines Ucclesi-
asticce) in all places, and at the same time, in one and the
same way ; but it seems to have had its rise from particular
founders of Churches, who settled manse and glebe upon them,
and upon that score were allowed a right of patronage to pre-
sent their own clerk, and invest him with the revenue of the
Church wherewith they had endowed it." Thus on the
testimony of our opponents, we prove the very fact which
they try to deny. But Parliament, it is argued, can do any-
thing ; no doubt it can disendow the Church. Equally so can
it confiscate the property of merchants or of landed proprietors,
as well as the chapels and endowments of Dissenters; but
might is not right.

Churchmen, when once they know the truth on this matter,
will never sanction the spoliation of their Church, but reject
with righteous indignation the gross misstatements and
insidious schemes of Liberationists.

Who is it that so largely contributes to alleviate the
sufferings of our poorer brothers and sisters ?

HOSPITAL The answer is, the Church of England.
SUNDAY FUND. Independent of the many charitable institu-
tions, initiated, organised, and supported by

From Mefwmation Times to our ovm Day. 87

Churchmen in every part of the country, we have in London
that valuable institution, the Hospital Sunday Fund. An
analysis of its yearly lists of contributors reveals the fact
that, whereas the contributions of Eoman Catholics, Jews and
Dissenters of all sorts, up to December, 1888, had amounted
but to £115,000, the contributions of Churchmen exceeded
the sum of £350,000.

Who educates the children of the poor? is a question that
is often asked, and to which one may reply, Who indeed if
not the Church of England ? The competition of School

Boards often presses hardly on the Church

EDUCATION OF Scliools, as all school managers can testify ;

THE POOR. and yet, notwithstanding this fact, it was

found that in the year 1887 the Church of
England educated 431,255 more children than the School
Boards,* at a much less cost, whilst Churchmen contributed
voluntarily during that year £580,000 towards the support of
their schools. Since the National Society was founded
Churchmen have contributed thirty-two millions of money for
educational purposes. How much more is expended by
Churchmen than others in the cause of the education of the
poor may be gathered from the fact that, since the Education
Act was passed in 1870, to 1878, the amount contributed by
Churchmen for voluntary schools was £9,606,668, against
£2,541,959 contributed for British, Wesleyan and Eoman
Catholic schools.

We are tempted to go on, Ijut there are limits to the
patience of the reader, who would perhaps tire of hearing
of the great work the Church has done, especially in our

* The average cost of a scholar in the Board School is £2 4s. 1\d. ; in
the Voluntary School, £1 IQs. 'id., thus saving 8s. Zld. on each child
educated in the Voluntary School, which means a saving of more than
£927,000 on the 2,2-36,961 cliildreu in average attendance in our Voluntary
Schools, or a saving to the ratepayers of nearly a million, a year. — See
Official Report of Council on Education, issued August, 1889.

88 The Story of the ChiLixh of England.

own time, in various places, and in divers ways, for the good
of the people, far and beyond that chronicled in these
pages.

But enough has been said to show what has been the
share of the Church in the past in making England what it
is, and how closely identified it is with all that ministers to
the welfare of the people of to-day. Think for a moment
what would become of the history of this country if the
Church had played no part in it. "Take," said one of
England's greatest living orators, " the Church of England
out of the history of England, and the history of England
becomes a chaos, without order, without life, without mean-
ing." And he added that the Church " has not only been
a part of the history of this country ; but a part so vital,
entering so profoundly into the entire life and action of the
country, that the severing of the two would leave nothing
but a bleeding and lacerated mass."*

The munificence of its adherents has covered the land
with temples dedicated to the service of God, not one of
which has cost the ratepayer a penny. The Church alone
provides a place of worship in every parish, where rich and
poor alike may meet to honour and praise God. It provides
also a resident clergyman in each parish, available at all
times to marry, baptise, and bury, and to visit the sick and
needy, whilst its enormous influence affords the best police
protection in the world. Those of us who dwell in large
towns seldom realise the fact that in many country parishes,
but for the Church of England, there would be no provision
whatever for proper religious observances. Though every
village has its Church, it has not always its chapel. As an
instance, we may record the fact that an inquiry was lately
made in the county of Somerset into the accommodation for
public worship, when it was found that out of 520 parishes

* Mr. Gladstone. Speech in the House of Commons, May 16tli, 1873.

From Reformation Times to our own Day. 89

195 had no place of worship whatever, except that provided
by the Church of England, and tliat in 400 of sncli parishes
no resident minister of any sort existed save the parish
clergyman.

A venerable theologian. Dr. Dollingcr, well acquainted
with the religious condition of this countrv, ■rt'rote these
words : " It may still he said with truth tliat no Church is
so naticnal, so deeply rooted in popular affection, so bound
up with the institutions and manners of the country, or
so powerful in its influence on national character as the
Church of England. . , . What has been accomplished
during the last thirty years by the energy and generosity
of religious Englishmen, set in motion and guided by the
Church, in the way of popular education and church building,
far exceeds what has been done in any other country."*

With its roots deep down in the history of the past, its
branches intertwining with every part and fibre of the higher
national life, the Church of England has grown — not by
sudden leaps and bounds, but surely and steadily — with the
nation's growth, it has " broadened slowly down from prece-
dent to precedent." It is a glorious heritage of which we may
be justly proud, an institution which has enshrined itself in
inimitable buildings, has expressed itself in the noblest litera-
ture, and is hallowed by the many saintly lives who adorn its
pages of history. " Never," says the Bishop of Peterborough,
" was there a time when the Church displayed more vigour,
more zeal, more spiritual life and activity than at the present."
Foremost in every good work, it has, in the words of one of
England's most l)rilliant writeis (a Liberal in politics), ever
been " the Church of the poor. It opens its doors and its
ministrations to all who care to avail themselves of them.
During the last fifty years it has covered the land with hundreds
of new churches, and has rebuilt or enlarged many hundreds

* Quoted by Mr. Gladstone in the Ilouje of Commons, May IGth, 1873.

The Story of the Church of England.

more, and all from the voluntary contributions of its devoted

members It took up the cause of popular education

when no political party would have cared to do anything to
educate the poor, and it supplied the vast majority of country
parishes with excellent schools, which it supported for years
and is supporting still. It is the most liberal, and tolerant,
and national of all existing national Churches. Its cathedrals
are the delight and the despair of Churches that are less
ancient and less historical. Its chief dignitaries have been,
many of them, among the men of whom England is most
proud, and who have made England what it is. It has been
the nursing mother and the mainstay of hundreds of charit-
able organisations and institutions. The parsonage of the
country clergyman has, in the vast majority of cases, lono-
been the centre of nearly all the good that has been done in
the country parish — the day school, the night school, the
coal club, the clothing club, the lending library, the penny
savings bank, the allotment ground, the coffee tavern, the
temperance movement — and the parson himself, in a like
majority of cases, has been the friend, the helper, and the
adviser, in things temporal as well as things spiritual, of every
inhabitant of his parish, most of all of the poor, the widow,
the orphan, the infirm, and the afflicted. Never, in a word,
in the whole course of history, has the Church of England
shown more exuberant evidence of energy and vitality than
it is doing at this day."*

* Mr. E. Bos^Tortll Smith, Letter to The Times, October 13tb, 1885.

\B7i;,\%.6s \ft5l

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THE CHURCH IN WALES.

IN consequence of the active work and progress of tlie Church
in Wales, which has been specially marked in the last ten
years, a new and determined effort is being made to effect Dis-
establishment in the Pi'incipality.

The Executive Committee of the Church Defence Institution
are consequently compelled to invite contributions to aid them in
their work of supplying accurate information by means of lectures
and publications on a much larger scale than has hitherto been
possible.

A great amount of misconception prevails, even among educated
persons, with regard to the history and daily increasing influence
of the Chui'ch in the Principality.

Of the utterances of one prominent politician, Dr. Yaughan,
Dean of Llandaff, than whom no one is better qualified to speak
and be listened to, thus wrote on November 4th, 1887 :—

" I have felt very deeply the course taken by Sir George Trevelyan in his
recent utterances upon the Church in Wales. The recklessness of such words
as those which you quote from his speech, and which had not escaped my
notice, makes argument hopeless as regards himself. From such partisanship
one can but appeal in silence to the calm judgment of men who enquire first,
then reflect, and then speak."

It is desired to furnish all, who are not the slaves of mero
partisanship, with material for reflection and calm judgment, hj
putting before them the causes of Welsh Nonconformity and its
present condition, as well as the inferences in favour of Church
progress to be drawn from Confirmation statistics. Church building,
and Church attendance. It is desired also to circulate very widely
the speeches of eminent men on the subject, more particularly
those of Mr. Gladstooe and Lord Selborne ; and finally it is sought
to extend the systera of Illustrated Church History Lectures, and
to show the people of Wales what the Principality owes to the
Church, and how strong is the obligation upon all to unite in
maintaining her.

Remittances should be made payable to iSlv. G. H. F. Nye,
Financial Secretary, and all communications should be addressed to

H. GRANVILLE DICKSON,

General Secretary.

The Chitrch Defence Institution,

. 9, Bridge Street, Westminster, S.W.

i8,ooo iKEO»r'a7xxx.-

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(2.) An accurate Summary of all Chvirch Bills presented to Parliament, with

Division Lists on questions affecting the Church.
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From, its extensive circulation it affords a valuahle medium for high-
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Friends can help rs in ant of the following ways —
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Cijc Council.

EX-OFFICIO MEMBERS.

The AeCHBISHOP of CANTEEBrET,

President.
The Loed High Chancelloe of

Gee AT Beitain.
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H. H. Gtbbs, Esq,

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^fciftari).

Peecy Ceosse, Esq.

THE freehold of all property required has now been ijennanently secured
for the site of the Church House. Plans for laying out the entire site as
a Church House are under consideration by the Council : they wiU be on
view to Members of the Corporation at the present offices as soou as
completed.

Nos. 10 and 11, Dean's Yard, are already in the occupation of the
Corporation, and the necessary alterations for converting them into one
house, to be used temporarily for purposes connected with the work of the
Church House, have been commenced, and will be completed by the end
of October, 18S9. WTien these are completed the Coimcil will have provided
a librai-y, a reading room, a writing room, and lavatories for the use of
Members of the Corporation, as well as several committee rooms, and a room
large enough to hold from 150 to 200 people. It may be mentioned that the
temporary committee rooms have already been used for meetings to a considerable
extent during the past year.

As it ^viU not be possible to carry out the idea of accommodating some of
the Church Societies with office premises until, at least, a portion of the
building of the Church House is completed, it is proposed, when the abofe-
mentioned alterations are finished, to provide, aa a temporai'y arrangement,
letter-boxes and lockers for such Church Societies as shall desu-e to have
theu' letters adch'essed to the Church House. A room will be set apart where
the secretaries of such societies can attend to their letters.

The Library ah-eady contains about 5,000 useful and valuable volumes.

No special appeal for funds has been issued to the pubhc during the past
fifteen months, as it was judged right to defer aU further appeals until the
prehminary arrangements, such as acquiring the site, and any temporary
alterations that might be necessary, had been made. But now that the
former has been secured, and the latter is in course of operation, it is the
intention of the Council to issue an appeal for funds to enable them to proceed
at once with tlie actual building of the permanent Church House.

The terms of Membership of the Corpoi-ation are : a Donation of not
less than Ten Guineas, or an Annual Subscription} of not less than One
Guinea.

CHURCH OF ENGLAND

SCRIPTURE READERS' ASSOCIATION.

ESTABLISHED 1844.

iafians: The ARCHBISHOP OF CA^TTERBURY ; The BISHOPS OF
LOi!^DON, WINCHESTER, ROCHESTER, and ST. ALBANS.

feasmn- : Sir WALTER R. FARQUHAR, Bart.

Established to supply populous
Metropolitan Parishes with godly and
qualified Laymen, mainly drawn from
the working classes themselves, to visit,
under the du-ection of their Incum-
bents, from house to house, bringing
the Word of God and the ordinances
of the Church to the poor, the sick,
the ignorant, and the outcast.

They also undertake, when re-
quu'ed. Men's Bible Classes, Cottage
Meetings, Temperance Work, Open-
Air and Mission Room Services, Tract
Distribution, and kindred spiritual
work.

In addition, they are directed to
report cases of sickness and distress ;
to invite the attendance of all whom
they visit at the Services of the
Chiirch or Mission Room; and to
record their daily work in a Journal
for the inspection of their Incum-
bents.

130 Readers are thus labouring,
many of them in the poorest and
most destitute localities.

The total sum i-aised by the
Parishes assisted amounts to little
more than a third of the gross ex-
penditm-e required to maintain the
Staff. The Committee therefore ap-
peal very earnestly to the Clergy
for OFFERTORIES, however smaU,
and to the Laity generally, especially
in London and the suburbs, for
liberal help.

A special effort is being made
to raise AN ADDITIONAL
£1,000 IN NEW ANNUAL
SUBSCRIPTIONS, and to in-
crease the Staff of Readers.
Who will help ?

This Home Missionary Work in
om* very midst is second to none
in usefulness ; and the Committee
plead with all who may read this

appeal for an Annual Subscrip-
tion, however small, towards this
most practical form of " Church
Defence."

56, Haymarket, S.W.

T. MARTIN TILBY, Lay Secretary.

S- Bnbrew'5 TOatcrsibe Cburcb fIDtseton.

For SAILORS, FISHERMEN, and EMIGRANTS.

Established, 1864.

His Grace

The ARCHBISHOP

CANTERBURY,

and

TWENTY-SEVEN

BISHOPS.

Admiral

Sir EDWARD A.

INGLEFIELD,

K.C.B.;

Right Hon.

W. H. SMITH, M.P. ;

Rev. CANON

SCARTH.

His Grace tlie Lord Archbishop of Canterbury writes :—
"Your Mission deserves t)ie heartiest support of the Clnirch."

Extracted from Bisliop of London's Speecli at the Annual Meeting at the
Mansion House, London, June 21, 1889:—
"I must always hold we ought to do the work in the best way we can;
and I have no hesitation in saying that, as I hold the Church to be the
best agency for preaching the Gospel and helping men to lead Christian
lives, so do I hold that a Society of this kind, which endeavours to aid the
Church in doing this particular work, to be the very best agency for
Church work that it is possible to have."

OBJECT,— The work of ST. ANDEEW'S MISSION is to encourasre Mie Worsliip of God at Sea.
and to advance the influence and teicliiiiif of the CHURCH OF ENGLAND among
SAILORS, FISHERMEN, and EMIGRANTS, t>n board ship or elsewliere, tiu-ough the
airency of the Parocliial Clergy at lionin, anci tlie responsible Clergy abroad.
METHOD.— To increase the supplv of livinnr agents for this special work. All grants are made —
at Home, through the Parochial Clergy; Abroad, through the Bishop Of the

Diocese.

To supply Mission Ships for the Fishing Fleets, and Steam Launches for visiting the ships
in Port.
To provide Sea-going Ships with Libraries and Books for Service.
WORK. — The following examples may serve as illustrations : —

(a) Grants are made for Clergy to work at tlie following Stations :— Port Of London. —
Victoria and Albert Docks, Millwall Bocks, Surrey Commercial Docks, London Docks,
Gravesend, Tilbury Docks, &c. Home Coast Stations. — Liverpool, Brixham, Great
Grimsby, Sharpness, Hastings, &c. Foreign Stations.— Genoa, Odessa, Trieste, Syra,
Smvrn.i. Bonibav, Aden, Rangoon, Kewfonndland, Labrador, China, .Japan, &c.

(b) STiEAM LAUNCHES are'at work at Gravesend and Liverpool. MISSION SHIPS are
wanted at once to be MISSION CHURCHES AT SEA for the Fishermen sailing from
Great Grimsby, Brixham, and other Ports, who wish to have the same spiritual privileges,
when they are away tieeting, which they have learned to value at home.

(c) MISSION TO LASCARS at the Victoria Docks. To develope this Mission, which is
being carried on by a native Indian Clergyman, and which is intended by practical
Christianity, to shield the Lascars and other Asiatics, who form the crews of some of our
finest ships, from the temptations and crueltv which thev too often experience on our shores.

(d) THE HOSPITAL and THE CHURCH OF THE EPIPHANY at PORT SAID,
wliich is on the high road of all the nations, are connected with this Mission, which makes a
grant of f lOO a year towards the Chaplain's Stipkni), and money for boat expenses.

0) EMIGRATION WORK is carried on in connection with the'SociETY for Phomoting

Christian Kniiwlk1)(;e.
(/) About £2,000 worth of Books are forwarded to sea-going ships annually ; together

with Clothing for Emigrants and the distressed Fisher-folk of Newfoundland.
(O) To interest more lielp to extend the work more and more each year.

The Mission is supported bv \'ohmtari/ Cvntributionx of Monny and Books.

No paid Collectors are employed.

Cheques and P.O. Orders should be made payable to the Secretary.

Bankers — London and County Bank or any of its Bra.nohes.

Books, Magazines, Illustrated Papers are always most acceptalile, and may be sent to the Dep6t.

Clothes for Emigrants are also welcome.

Rev. CANON SCARTH, Hon. Sec. ' WM. EVAN FRANKS, Secretary.

Depot for Boo'ks : .36, City Chambers, Railwav Place, Fenchurch Street, LONDON, E.C.

Office : 6.5. Fenchurch Street.
Contributors are requested always to rcqvire a printed receipt.

FOUR IMPORTANT FUNDS

ADDITIONAL CURATES' SOCIETY.

(Home Missions of the Church of England. >

ORDINATION CANDIDATES'
EXHIBITION FUND.

Till-: Arciibishoi- ok Canterbuky.
Thk Archiushop ok York.

^ecrctaro—
The Kev. John Gkorge Deed.

The Society aims at brinjj;ing the ffood tiiiiiigs
of the (xospel to tlie ears ami liearts of tin-
ignorant and indifferent in our own land, liy
enabling poor and crowded parishes to obtain
Mission Curates to work among the masses.

The Society is now making 990 Grants for the
support of Additional Clergy in crowded centres
of population, as well as in parishes of ex-
ceptionally large area and containing handets
wide distances apart.

Notwitlistanding the very large increase in
the Grant List, tliere are very many pressing
applications from parishes still unaided.

To meet its present iliabilities and to enable
the Committee to extend its aid .to the most
urgent of these cases another £i'0,OoO a year is
wanted.

chairman—
TiiK Ri-.v. Canon GREtiORy.

Itionornrg ^ccrttarp—
Thk Rkv. John George Deed.

OBJECT.— To assist in Supplying the neces-
sary education to suitable candidates for Holy
Orders, wl.'o would otherwise be unable to
obtain it .

METHOD.— It aims at attaining this object
by granting E.xhibitions tenable at the
Lhiiversities.

"Since I8.i4, the system of competitive
examinations at tl>e Universities has transferred
their endowments almost universally to the sons
of wealthy parents who can pay for good tchools
and private tutors, .\gainst these advaiitages
genius itself, if poor, has but a sorry chanoe ; and
the Church nnist expect to deri\e, in future .years,
comparatively few advantages from revenues
which, whether before or since the Reformation,
were mainly intended to supply the ranks of her
Ministiy. ' —J^jiritct from letur 0/ Rev. Canon
Liddon, D.D., to ' The Guardian.'

PAROCHIAL MISSIONS TO
THE JEWS FUND.

THE CHURCH OF ENGLAND INCUMBENTS'
SUSTENTATION FUND.

Prcsififnt—

The Vert Rev. the Dean of Lichfield.

I^on. Stcrctaticg—

The Ven. Archdeacon Sutton.

Rev. John George Deed.

Rev. Canon Sir James E. Phiupps, Bt.

DESIGN.— To help Incumbents in the

Evangelisation of their Jewish Parishioners,

by providing them with Curates specially

for the purpose.

METHOD.-The Fund shall be applied
either («) to the Special Training of men, who,
after their Ordination, shall be willing to devote
their time to this p^irtioular object, or (6) to-
wards i)roviding stipends for Licensed Curates,
specially qualilied for the work.

Testimonials.

The UisiioF op London : " Thu .lews in various parislies
will be practically iiunlecteil unless i he Clei-^.v are sui)plieii
witli means for (ioinj; ilie worli ilirinij;li the agency ot
such a Society as this. When we loolv at it all round, I
think we should he inclined to sa.v that it would not be
easy to devise any better mode of dealing with such a
work as this."

The Hiaiiop of Tri'ro: "I can calmly and advisedly
say that no Society at present existing occupied or could
occupy the place of this Fund."

The'llisiiop OF liEni'oKD: "The missionaries are still
looked upon with hatred and suspicit)n, but not lliecler£.-y
who ^o amontf them with llie sanction of the parochial
system."

The Kkv. W. H. I.ANGUoiiSE: "This Fund has found
the niissiuf? link between the priest of the parish ancl his
.lewish parishioners. The Fund is doiitf^ a good, usel'ul,
and ^raiid work."

ffiruatccs—
His Grace the Duke of Northu.mherland.
The Right Hon. the Earl of Selborne.
The Right Hon. Lord Egerton of Tatton.
The Very Rev. the Dean of Lichfield.

Soncrnrq Stmtarg—
Rev. John George Deed.

The Fund may more aptly be called a "Poor
Benefice Fund'; its object being to increase to
200/. a-year the incomes ilerivable from very
|)oor Benefices of less than that amount.

There are 4,800 Livings under 200/. a-^ear, and
of these 1,100 are under 100/. a-year.

Funds are \ erv urgently needed to enable the
Council of the Fund to make Grants to a large
number of hard-working but poor clergy, who are
doing the Church's work in these ( arislics.

Chuk<'H Collections, Annual Suiisckiption, and Donations will be thaiikfullv received
COLLECTING BOXES for A. C. S., P. M. J., and I. S. Funds (for which application should
be made to the Secretary) will be supplied through the local Clersv to those who will kinaly
undertake to collect. JOHN GEORGE DEED, M.A., Secretary.

Arundel House, Victoria Embankment, London, W.C.

The Poor (Clergy l^elief Corporation.

Established 1856. Incorporated by Royal Charter 1867.
36, SOUTHAMPTON STREET, STRAND, LONDON, W.C.

^riHTS Corporation gives immediate assistance in money and clotbing to the
_L poorer Clergy of England, Wales, Ireland, and the Colonies, their Widows
and Orphans, in times of sickness, bereavement, or other temporary distress.

The Committee meet the second and fourth Tuesday in each month, to
consider the cases brought before them, and to make grants. They are guided
Solely in their decision by the Want and Worth of the Applicant.

The Corporation has, to May, 1889, aided 10,331 cases of clerical distress
witii grants ranging from £5 to £Z5.

}|atrona.
The Most Rev. His Grace tlie Lonl Archbishop of CANTERBURY.
The Most Rev. His Grace the Lord Archbishop of YORK. "^

i3rcsilJent— The Right Hon. and Eiglit Rev. the Lord Bishop of LONDON.

lTtce=Prf0tticntB.

The Right Revs, the Lord Bishops of
CARLISLE, CHESTER, CHICHESTER,
ELY. EXETER, HEREFORD, LICH-
FIELD. LLANDAPF, MANCHESTER,
OXFORD, PETERBOROUGH, RIPON,
SALISBURY, ST. DAVID'S, NOTTING-
HAM, COLCHESTER, and BEDFORD.

Tlie Terv Rev, W. J. BUTLER, D.D.
Tlie Verv Rev. C. J. VAUGHAN, D.D.
The Very Rev. J. J. 8. PEROWNE, D.D.
The Yen. Archdeacon GIFPORD, D.D.
Tlie Yen. Archdeacon HESSEY, D.C.L.
Tlie Yen. Archdeacon SINCLAIR, M.A.
The Rev. JOHN E. COX, D.D.

STtusttcs.
The Yen. Archdeacon FARRAR.D.D., F.R.S. | The Rev. Canon BENHAM, B.D., P.B.A.

The Rev. JAMES BROWELL, M.A.

treasurer— RICHARD G. CLARKE, Esq.

Chairman.
The Rev. Canon BENHAM, B.D., F.S.A.

Uice-dijairtnan.
The Rev. JAMES BROWELL, M.A.

CommittK.

The Rev. T. K. ABBOTT, M.A.

The Rev. Canon BENHAM, B.D.

ALKRED H. BEYAN, Esq.

Col. BLACKBURNE.

Lord BROOKE, M.P.

The Rev. JA8. BROWELL, M.A.

Mr. Ex-Sherift BURT. J. P.

RICHARD G. CLARKE, Esq.

The Rev. S. B. CROWTHER-BEYNON, M.A.

Tlie Yery Rev. the Dean of WINDSOR, D.D.

The Yen. Archdeacon FARRAR.D.D., F.R.S.

( With power to add

The Rev. Prebendary FORREST, D.D.

JOSEPH FREEMAN, Esq.

H. B. HANSt HAMILTON. Esq.

The Rev. R. S. HUNT. M.A.

The Yen. Archdeacon KAYE. M.A.

The Rev. C. J. MARTYN. M.A.

Mr. AVderman 8AY0RY.

The Rev. P. A. STEWART 8AVILE. M.A.

The Rev. GEORGE T. P. STREETER. M.A.

The Rev. FORBES E. WINSLOW, M.A.

The Rev. Canon SISUM WRIGHT, M.A.

to their number.)

Solicitor— CHARLES W. SAWBRIDGE, Esq.. 68, Aldermanbury, E.G.

iroffssional auliitors— Messrs. DRURY and ELLIOT, 11, Queen Victoria Street, Mansion

House, E.C.

Baniurs— LONDON AND WESTMINSTER, 1, St. James' Square, S.W.

SccrctarD-

-ROBERT TURTLE PIGOTT, Esq., D.C.L.— Offices
Strand, London, W.C.

36, Southampton Street,

FORM OF LEGACY.

" / give unto the Trustees of The Pooe Clergy Relief Corporation,

the sum of £ ^____ to he paid to the Treasurer out

of such part only of m_t/ Personal Estate as I can Jaufully charge with payment
of legacies to charitable uses."

AA 000 471 616 3