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 L I B RARY 
 
 OF THE 
 
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 CHARGE 
 
 TO THE CLERGY AND CHURCHWARDENS 
 
 DIOCESE OF SALISBURY, 
 
 AT HIS TRIENNIAL VISITATION, 
 
 IN AUGUST, 1864. 
 
 BY WALTER KERR, 
 
 BISHOP OF SALISBURY. 
 
 SALISBURY : 
 
 BROWN AND CO., CANAL. 
 
 LONDON: RIYINGTONS. OXFORD: PARKER. 
 
 MUCCCl XIV,
 
 SALISBURY : 
 
 BENNETT, PRINTER, 
 
 JOURNAL OFFICE.
 
 TO THE 
 
 CLERGY AND THE CHURCHWARDENS 
 
 OF THE 
 
 DIOCESE OF SALISBURY, 
 
 THIS CHARGE 
 
 IS AFFECTIONATELY AND l: T'.sl'KC: FII.I.V 
 
 DEDICATED, 
 
 BY THEIH FA IT II FT I. FRIEND AND SlillV.UT, 
 
 \V. K. SARIM. 
 
 Palace, Salisbury. 
 
 August. I^:i4.
 
 uiuc
 
 TABLE OF CONTENTS. 
 
 This Visitation 
 
 Diocese — State of 
 
 Diocese — Changes in 
 
 Poor Benefice Augmentation Fund 
 
 Faithfulness of Clergy 
 
 Bishop's Duty with regard to the Discipline of the 
 
 Real Question at Issue 
 
 The Denial of the Supernatural 
 
 How such an Opinion gained acceptance 
 
 What done to defend the Faith 
 
 My Own Conduct 
 
 Its Result 
 
 Process by which Result was reached 
 
 Remedy of Present Grievance of the Church 
 
 Relations of Church and State 
 
 Re-union of Christendom 
 
 Diocesan Synods 
 
 Our Faith not a Matter of Opinion or Sentiment 
 
 The Creeds 
 
 The^Formularies are Dogmatic 
 
 Theological College 
 
 Retreats 
 
 Sermons 
 
 Missions 
 
 Bishop of Capetown 
 
 Pastoral Letters 
 
 The Holy Sacraments 
 
 The Order for the Burial of the Dead 
 
 Subscription 
 
 Book of Common Prayer 
 
 Act of Uniformity 
 
 Our Special Circumstances 
 
 How the Clergy should Exercise their Ministry 
 
 Clergy
 
 APPENDIX. 
 
 Tabular Statement of Services, &c. &c. 
 
 Pastoral Letters 
 
 Training School Statistics 
 
 Missions 
 
 Parish Schools 
 
 Churches Consecrated and Restored, &c. 
 
 Result of Inspection of Schools 
 
 Names and Benefices of Clergy who have died 
 
 Diocesan School Prize Scheme 
 
 Extract from Last Charge 
 
 Answer to Address of Dorset Clergy 
 
 Letter to the Archdeacons 
 
 Mission House Statistics 
 
 Letter from Rev. Prebendary Pavne 
 
 PAGE 
 
 92 
 
 93 
 
 93 
 
 93 
 
 93 
 
 94 
 
 95 
 
 97 
 
 101 
 
 102 
 
 104 
 
 105 
 
 109 
 
 109
 
 CHARGE, 
 
 My Revekend Brethren and Brethren 
 of the Laity, 
 
 On most of the subjects with which my Visi- 
 tation is concerned, I have received all the This 
 information which I can need. Visitation. 
 
 The answers to the questions which I addressed 
 in the month of February to the Rural Deans and 
 the Officiating Ministers of the Diocese have given 
 me very many details of the state of that part of our 
 Church of which I am the Overseer. 
 
 The declarations made by the Churchwardens and 
 Sidesmen are no less satisfactory, except in the case 
 of those articles of visitation and inquiry which 
 regard the morals of their fellow parishioners. 
 
 In these excepted and most important particulars, 
 the Presentments are not always, I am well aware, a 
 full representation of all the facts of the case. 
 
 But it could not, under present circumstances, 
 have been otherwise. 
 
 Not only is there at present no attempt in our 
 Church to exercise discipline, but the very idea of 
 discipline, as an appointment of our Lord, seems to
 
 have almost lost its place in our religious system ; 
 and this being so I am not surprised that the 
 Churchwardens and Sidesmen have not satisfied the 
 demands which are made upon them at the time of 
 their Bishop's Visitation for a report on these 
 matters. 
 
 I am not however on this account prepared to 
 expunge these two Articles of Inquiry ; a for though 
 we have been for some time under the necessity of 
 foregoing the ancient discipline, my own wishes and 
 hopes remain in entire accordance with the language 
 of our Church on this subject; and I look to and 
 desire the coming of the time when " faith in the 
 reality and grievous effect of excommunication" will 
 have been thus far restored, as to make it possible 
 so to use Church Courts and Church Laws that 
 " persons convicted of notorious sin may be put to 
 open penance, and punished in this world, that their 
 souls may be saved in the day of the Lord." b 
 
 In the meanwhile, the Church must exercise the 
 disciplinary and penitential power which our Lord 
 has entrusted to her in the best way that circum- 
 stances will permit, and the Bishops must at their 
 Visitations be content to receive a declaration from 
 the Churchwardens and Sidesmen which does not 
 represent a perfect discharge of their duties. 
 
 And this admission of failure — necessary failure — 
 in one special branch of my inquiries, is only part 
 of a more general admission which I am prepared to 
 
 * Keble's Life of Bishop Wilson, vol. i., p. 202. 
 b Comminution Service,
 
 make — namely, that Visitations, as far as the Clergy 
 are concerned, have not the same influence which 
 they once had in the effective administration of the 
 Church of God. We must however thankfully 
 retain and use them, as means of great indirect 
 good, as acts of Church administration, which bear 
 on them the mark of time-honoured sanction, and 
 as instruments which may in contingencies possibly 
 not very distant be employed with the important 
 results which attended them in former days. 
 
 In the meantime, some desirable changes may be 
 made in the conduct of them, and on the present 
 occasion I have, with a view to the convenience of 
 the Clergy and Laity, made some new arrangements 
 both for the discharge of my duties as Visitor, and for 
 the celebration of the religious Offices which initiate 
 them. 
 
 Thus the celebration of Holy Communion is now 
 separated from the Morning Prayer, and I have fixed 
 the hour for calling over the names of the Clergy 
 in my Court, and for addressing to them and the 
 Churchwardens my Charge. 
 
 I have also requested my Clergy to give notice in 
 their churches of these appointments, as I was ad- 
 vised on the occasion of my last visitation, that there 
 were persons (as was most natural) who would have 
 been thankful to join with their Bishop and Clergy in 
 the religious Offices of the day, but who were un- 
 willing to do so without some expression of welcome 
 from me. 
 
 The only other departure from my custom at my
 
 10 
 
 three former Visitations will be found in my Charge. 
 I have always tried to keep clearly before my mind 
 the distinction between a Synod and a Visitation, and 
 so have abstained from seeming to assume to myself 
 the right of speaking in my Court as ex cathedra on 
 points on which I might only rightly so speak in 
 Synod. 
 
 I have accordingly on these former occasions 
 Diocese.— occupied your time mainly with such a 
 state of. rev j ew f Diocesan and Church work, as 
 your answers to my questions, and my own expe- 
 rience enabled me to give you. And though I hope 
 not to transgress to-day the limits which I have 
 hitherto fixed for myself, I shall, with regard to the 
 state of my Diocese, content myself with simply 
 assuring you that, as far as I can rely on outward 
 tokens, we have on the whole cause to thank God, 
 and with thankful hearts to strive the more 
 earnestly and hopefully to prepare ourselves and 
 those committed to us for the account of the Great 
 Day. 
 
 And in giving you this assurance, both I who bear 
 
 changes in this witness, and you who hear it, must at 
 
 Diocese, ^g momen t have present to our minds 
 
 that in God's good Providence many of our brethren 
 
 have been withdrawn from their service in the 
 
 Church in this Diocese since my last Visitation. 
 
 At that exact time, our hearts were sorely tried by 
 the death of a layman, who, by his almsdeeds, and 
 other good works — by his ever ready sympathy 
 with everything that is lovely and of good report —
 
 11 
 
 cheered on my Clergy and myself, to attempt an 
 imitation of that unselfish, elastic, hopeful, un- 
 flagging devotion to duty, which characterised the 
 late Lord Herbert. 
 
 But this was but the beginning of the changes 
 which have since come upon us. Look only, my 
 brethren, to a few of those which have taken place 
 amongst the Clergy. a 
 
 One part of my Diocese, Dorsetshire, has lost the 
 services of two Archdeacons — of one, whose long 
 experience, knowledge of Ecclesiastical law, cour- 
 teous bearing, and particularly his able, vigorous 
 charges, full of research, and important information, 
 gave a special value to his ministrations ; and of 
 another, who was welcomed by the Clergy and Laity 
 of the Diocese, as the natural successor to Arch- 
 deacon Buckle, but who, after having by his first 
 most remarkable and valuable Charge confirmed the 
 wisdom of my choice, and the justice of his brethren's 
 anticipations, was obliged on the ground of health 
 to tender his resignation of an office of so much 
 responsibility. 
 
 In the Archdeaconry of Wilts, the losses have 
 been still more severe, for the changes have been 
 there caused by death. 
 
 By the death of that aged servant of the Lord, 
 Archdeacon Macdonald, the Archdeaconry was de- 
 prived of the guidance of one, who, by his prudence, 
 integrity, strong common sense, kindness of heart, 
 
 * See Appendix, p. 91.
 
 12 
 
 and long-sustained loyalty to the Church, had gained 
 and maintained the confidence of the Clergy and Laity 
 in his Archdeaconry, and especially (as I am often 
 told) of that most influential and attached body of 
 Churchmen, the Yeomen of Wiltshire. 
 
 On the occasion of his death, there was in that 
 Archdeaconry, as in the Archdeaconry of Dorset, 
 one man marked out, I rejoiced to know as his 
 successor by the wishes and judgment of all its 
 members, whether lay or clerical. This was Henry 
 Drury, who had been associated with me as Ex- 
 amining Chaplain to my revered predecessor, and to 
 whom I was united, not only by an unvarying appre- 
 ciation of the refinement, gentleness, and vigour of 
 his mind, the unswerving constancy of his religious 
 principles, and the power and grasp of his sympa- 
 thies, but by an intense affection which we entirely 
 shared for our common friend and patron, the late 
 Bishop of Salisbury. 
 
 You know, my Brethren, the result of this ap- 
 pointment, and I cannot trust myself to speak of the 
 weight of sorrow and anxiety which the death of one 
 so dear to us all brought upon me. 
 
 I was, perhaps, more able to measure the magni- 
 tude of the loss from the fact that when this sorrow 
 came upon me I was borne down by another most 
 searching affliction-. 
 
 One of the greatest friends of my early manhood, 
 and for whose taste, judgment, theological instinct, 
 and learning I had the most deferential respect and 
 admiration — to whose example I was indebted as
 
 13 
 
 words cannot tell — and to whose unvarying affection 
 I could never appeal too much or too often, namely, 
 William Beaclon Heathcote, had died on the 21st day 
 of the preceding August. 
 
 And in his case, as in that of Henry Drury, I feel 
 that any words of mine must fail to do justice either 
 to his lofty character or to my own estimate of the 
 loss which the Church has sustained. 
 
 The words in which Archdeacon Drury described 
 his friend Precentor Heathcote on the occasion of his 
 death, are equally true of them both : — " It was 
 hard to say, whether we shall remember him most 
 for the genial warmth of his heart, or for the 
 richness of his intellectual gifts, or for his unwaver- 
 ing reverence for religious truth, or for the meek- 
 eyed integrity of his saintly life ;" and I would only 
 add to such an expression of what I am sure I may 
 say are our own thoughts, these words of faith, 
 and hope, and love : — " They were lovely and 
 pleasant in their lives, and in their death they were 
 not divided. " a 
 
 But in speaking of changes, we necessarily include 
 not only those who have vacated their offices, 
 whether by age, or infirmity, or death, but those also 
 who have come into their places. And here I will 
 not, for obvious reasons, speak directly of them, but 
 of myself. 
 
 My wish was to appoint to these offices men sound 
 in the faith, wholly given to the work of the 
 ministry, and to the exercises of our Holy Religion, 
 
 2 Sam. i. 23.
 
 14 
 
 and who by the firmness of their principles, the 
 moderation of their characters, their conciliatory 
 bearing, and their seeming power to move the secret 
 springs of men's minds and hearts, were qualified to 
 attach others to the Church of God. And I feel that 
 I have cause to thank G-od that He guided me to a 
 right choice, and I have no fear that the successors 
 of Archdeacon Huxtable and Archdeacon Drury 
 will ever give you cause to question whether I acted 
 under such guidance. 
 
 In the Appendix to my Charge (a copy of which I 
 Poor Benefice shall send to each one of you) there will be 
 
 Augmentation . 
 
 Fund, tables 8 and other statistical information, 
 which will enable you to test the truth of the favour- 
 able report I have made to you of my Diocese; 
 and amongst those tables there is one to which I 
 would specially direct your attention, as the Society 
 to which they refer has been founded since my last 
 Visitation. I am speaking of the tables of the Poor 
 Benefice Augmentation Fund. 
 
 The Ecclesiastical Commisioners, with the view of 
 increasing small endowments, have for some years 
 appropriated part of their means to meet local 
 benefactions raised for that purpose ; and there are, 
 I am sorry to say, many cases in my Diocese which 
 urgently require such augmentation. 
 
 The following statement justifies my saying this. 
 There are in this Diocese — 
 
 29 Benefices of between £13 and £70, gross 
 annual value, averaging less than £55, 
 
 " See Appendix, p. U'2.
 
 15 
 
 40 of between £70 and £100, averaging less than 
 £86, 
 
 56 of between £100 and £150, averaging less than 
 £125, 
 
 55 of between £150 and £200, averaging less than 
 £171: 
 ii e., there are 180 Benefices whose average gross 
 annual value falls short of £119, and net annual 
 value of £100, though many of them require the 
 services of one or two Curates, and there are 
 also about 50 incumbencies without any suitable 
 residence. 
 
 Now, one way which has been successfully adopted 
 in many dioceses of drawing forth a local bene- 
 faction, and so qualifying the benefice for the 
 help of the Ecclesiastical Commissioners, is by 
 making a grant out of a common Diocesan Fund 
 towards such local benefaction ; and after a full 
 consideration of the wants of this Diocese, and the 
 example thus set us by others, we determined in 
 November 1862 to form such a fund. You will see 
 by the tables which give the amounts of our dona- 
 tions and subscriptions, and the collections under my 
 Pastoral Letter what success we have had, and I 
 trust that at our first meeting to make grants, which 
 is fixed for Tuesday, September 27, a still stronger 
 interest may be excited about our Association. 
 
 But in referring you to this and to the other tables 
 which will be printed at the end of my Charge, I do 
 not forget that in such a matter as the condition of 
 the Church of Gon great caution should be used in
 
 16 
 
 drawing conclusions from mere statistics. These 
 may lead to either a too hopeful or a too unfavourable 
 judgment. Many things must be taken into account 
 in estimating their value, and especially in ascer- 
 taining how far they may be accepted as an answer 
 to that question which is a most vital one to the 
 well-being of the Church — viz., the question of the 
 faithfulness of the Clergy. 
 
 It is this question which has, I would remind you, 
 
 Faithfulness given a very special and peculiar interest 
 
 of clergy. ^ Q ^ e controversies which had begun before 
 
 my last Visitation, which are still going on, and 
 
 which have not perhaps yet reached their height. 
 
 The great excitement and alarm which have at- 
 tended the re-opening of old questions, and the 
 republication of old objections to part of the teaching 
 of the Church of Christ owed much of its impulse to 
 the fact, that some of the leaders in these assaults on 
 the Faith were men who had before made an explicit 
 profession of their belief, and had entered into en- 
 gagements to keep their teaching within limits, 
 which it was felt these revived opinions had ex- 
 ceeded, and who upon the strength of such profession 
 and engagements had been entrusted with the re- 
 sponsibilities and privileges of Office in the Church. 
 
 Many who could not appreciate the importance of 
 the discussions which these Clergymen had raised 
 were quite able to come to an indignant decision 
 as to the honesty and faithfulness of those who 
 claimed to themselves such unrestrained freedom 
 from what were supposed to be their obligations.
 
 17 
 
 With regard to my own Clergy, as a body, I have 
 a ready and confident answer to any question which 
 may be raised about them. 
 
 You, my Rev. Brethren, by addresses to me in 
 1861, and again by your addresses to me this 'year? 
 and by your forward liberality in helping to relieve 
 me from the burden of the heavy costs attendant 
 upon my endeavours to prove that the Clergy could 
 not claim for the errors, which some of them were 
 propagating, the protection of the law, have as a 
 body placed yourselves beyond the reach of suspicion 
 about your faithfulness and honesty. 
 
 And I am the more satisfied of this, first, because 
 usually nothing is more difficult than to obtain any 
 united action amongst the Clergy. We are so accus- 
 tomed to act as individuals (and I say this not as a 
 matter wholly of either praise or blame), that any- 
 thing like unanimity, especially when the character 
 and interests of others are concerned, can only be 
 the expression of a very deep and general con- 
 viction; and secondly, because there were many 
 motives besides that of sympathy with these errors, 
 which might have made some of you unwilling to 
 take an active part in such measures of condemna- 
 tion, however just and well considered. 
 
 And as I have referred to your readiness to show 
 by deeds as well as words that in instituting B . gho ^ 
 legal proceedings I had in your judgment Duty with 
 
 regard to the 
 
 done what was right, I think this a Discipline of 
 
 natural opportunity of briefly stating what 
 
 is the duty of a Bishop with respect to the discipline
 
 18 
 
 of his Clergy. This question has of late years been 
 much discussed, but it has, perhaps, been but im- 
 perfectly understood. 
 
 The Bishop is Judge "Ordinarius" or Ordinary 
 of his Diocese. He has the cum curarum of all 
 souls therein, but he has also the especial duty of 
 enquiring into and of punishing the offences of the 
 Clerks who are placed under his control. It is 
 necessary that he should discharge both these func- 
 tions. Criminal proceedings therefore against a 
 Clerk in Holy Orders, according to the usage of the 
 Church, require the sanction or permission of the 
 Bishop. It is his office, to use the proper legal term, 
 which is promoted. 
 
 The Bishop proceeds against the Clerk either (1) 
 ex officio mei'o, or (2) ex officio promoto. 
 
 In the former case he originates the enquiry and 
 assigns a particular proctor or person to bring the 
 matter legally before him in his judicial capacity, but 
 he himself in no way interferes with the conduct of 
 the cause. 
 
 In the latter case the Bishop does not originate 
 the enquiry, but allows another person, who prefers 
 the charge, to substantiate it by proper legal pro- 
 ceedings before him. 
 
 But any application of these principles is embar- 
 rassed by the large expenses incident to enquiry or 
 prosecution, and by the difficulty of defraying them. 
 It must be clear to any one who is familiar with this 
 matter, that it is quite impossible for any Bishop, 
 however much he may desire to be faithful, to un-
 
 19 
 
 dertake the charge of correcting his Clergy by legal 
 process, if the expenses of such process are, in every 
 case, to fall exclusively on him. 
 
 On this point however you have anticipated my 
 opinion by a generosity which relieves me from the 
 necessity of saying more than that I thank you from 
 my heart. 
 
 But the question of the faithfulness of the Clergy 
 which has led me to make these remarks is The Real 
 
 Question at 
 
 not after all of such moment as the truth Issue - 
 or falsehood of those opinions, which some of them 
 have claimed the right of propagating. 
 
 It might have been that these Clergymen had 
 passed the barriers within which they had solemnly 
 engaged to the Church to exercise their functions, 
 and that such conduct was accordingly unfaithful, 
 but even in this case, if the barriers thus exceeded 
 were such as to prevent them from leading forth 
 their people to any parts of the green pastures 
 and sweet waters of God's truth, all truth-loving 
 men should join hand in hand to help to free them 
 from such restraints upon the liberty of God's 
 ministers. 
 
 But I am also satisfied of our unanimous persua- 
 sion that, should any persons desire to refer all God's 
 dealings with man, and so those which are recorded 
 in Holy Scripture, to the operations of some general 
 and fixed law, which is not subject to any interference 
 on the part of the author of such law, and so to 
 eliminate from Holy Scripture the Supernatural, 
 these would require not liberty but restraint. 
 
 b2
 
 20 
 
 And it is this denial of the Supernatural which 
 The Denial has been a principal cause of excite- 
 Supematurai. ment and controversy in the Church 
 since the year 1861. This is the root of modern 
 scepticism, as has been most ably shown by several 
 recent writers ; this is the irpdrov 4>t.v§oQ, with which 
 the faithful must do battle, if they would maintain 
 the faith against the various errors which draw 
 their virus more or less directly from it. 
 
 In these days attacks on the faith mainly* take 
 their rise out of this negation of God's supernatural 
 interference. Whatever philosophical form a man's 
 scepticism may assume, he begins and ends his 
 assault by eliminating the Supernatural from both 
 the moral and physical world. All consistent 
 Rationalists alike exclude from our Holy Religion, 
 from its history and its dogma, everything but that 
 which may be evolved out of a sustained and unva- 
 rying process of what is called law, and they admit 
 into their account of men and things no special 
 expression of a Supreme and Almighty Will. 
 
 The question thus raised is, I need hardly say, 
 most important, and may be thus stated : whether 
 all that happens to man be not the result of certain 
 fixed laws, which are not subject to any interference 
 on the part of their Divine Author. 
 
 It is indeed urged that such an opinion is in har- 
 mony with the truest conception we can form of 
 God's Almighty Power, and that in proportion as we 
 discern more clearly this attribute of God, we shall 
 be the less tempted to explain unusual pheno-
 
 21 
 
 mena by any theory of the exercise of Super- 
 natural Power. But it may be said, in answer to 
 such a plea in behalf of such an elimination of the 
 Supernatural, that belief in the being of a God in- 
 volves belief in His Providence and interference — in 
 other words, in the Supernatural. 
 
 M. Guizot a puts this with such inimitable clearness 
 in a work winch he published last June, that I 
 must quote his very words to you : — " "Whoever 
 really believes in God takes Providence for granted. 
 God is not an hypothesis, put forward in order to 
 account for the origin of things. He is not an actor, 
 summoned on the stage of thought, merely that He 
 may open history by the scene of the Creation, and 
 then be dismissed to a life of uselessness and inac- 
 tivity. By the mere fact of His existence, God is 
 ever close to His handiwork, and He upholds and 
 rules it. Providence then flows naturally and by 
 necessity from the Being of God : it is nothing more 
 than the constant presence and uninterrupted action 
 of God in His own Creation." 
 
 And such an assertion may be strengthened, and 
 the plea which it contradicts further weakened, by 
 arguing that, though the provision and adaptation 
 of means to an end, and the sustentation of them in 
 an unbroken series, and the evolution through them 
 of the most remarkable phenomena, are most evident 
 expressions and exhibitions of Almighty Power, 
 the interference with such a chain of causes and 
 
 " See Appendix, p. 102.
 
 22 
 
 effects, or, in other words, the interposition of some 
 unprecedented exercise of will, is at least as clear a 
 witness to the sovereignty of that will. 
 
 It is not however by trying to place in the 
 balance, and to estimate by a most careful analysis 
 the precise value either of fixed law on the one 
 hand, or of the interference with law on the other, as 
 indicators of the power of the agent, that we shall 
 find the surest help in resisting the spread and 
 establishment of the opinion in question, which gives 
 no place to the Supernatural in the dealings of God 
 with man. Such help is, I believe, to be obtained 
 by a much simpler and more reliable process. "We 
 appeal against this opinion to the instinct of our 
 common humanity. Men of all creeds, not only they 
 who prostrate their souls when they tell out their 
 belief in the words of the Council of Nicsea, "And 
 was made man ;" but all men who hold any " positive, 
 practical, powerful, lasting, popular religion, " a what- 
 ever may have been their civilization, whatever the 
 influences of climate in forming and modifying their 
 moral and spiritual powers, have refused to allow 
 the system of things which we call Nature to bound 
 their powers of vision, but have, with more or less 
 distinctness, looked beyond it to Him who is not 
 merely Nature personified, but Himself the Person 
 of the Supernatural. To believe in a Supreme Being 
 is to be prepared at any time to witness " strange" b 
 evidences of His Life and Presence. 
 
 Even without a revelation man feels it to be his 
 
 ■ Ouizot's " L'Eglise ct la Societe," pp. 20, 21. 
 
 k irapdSofa, Lukf V. 26.
 
 23 
 
 birthright to enter into an unseen Father's presence, 
 and when there, to claim from this Almighty Being, 
 under certain limitations, the inclination of His will 
 towards that of His creature. 
 
 Whatever then may be the success for a time 
 of such an attempt to eliminate the Supernatural, 
 it will, I am persuaded, not be able permanently 
 to crush the natural instinct which is opposed to it, 
 or to silence that voice of prayer which could find 
 no utterance if man had no place in his creed for the 
 interference of his God. 
 
 More especially as regards this latter and more 
 interesting point — the little child, who seems to have 
 a peculiar facility for learning to use this power — 
 the old man — those in any adversity — those in joy 
 and gladness — all witness to their belief that they 
 are in this sense " fellow- workers with God, " a and 
 demand the removal of the barrier which the denial 
 of the Supernatural places against the exercise of 
 a right, which they cannot doubt is theirs. 
 
 But if we have such confidence in the power of 
 this instinctive belief in the Supernatural, How such an 
 
 opinion gained 
 
 that we believe it will m the end rise up acceptance, 
 against, master, and extrude the opinion that has 
 for the time gained some advantage over it, the 
 question which is so commonly asked seems only a 
 reasonable one : how did an opinion, embarrassed by 
 such natural and obvious disadvantages, win its way 
 however temporarily to the assent and homage 
 however partial of modern thought ? 
 
 • Guizot'e " L'Eglise et la Societe," p. 24.
 
 24 
 
 And in answer to this question I would at once 
 say that I have no theory of the oscillation of 
 human opinions to propound whereby to account for 
 the promulgation and ready acceptance of this and 
 so many affiliated errors. 
 
 Nor indeed is any such theory needed here. It is 
 a matter of history that, long prior to that remarkable 
 movement to which such a theory of intellectual 
 oscillations is made to point, most unsound views, 
 though they had not received such body as they have 
 since acquired, were floating about the surface of 
 society — as in the rest of Europe, so in our own 
 country. It is within the memory of many of us, 
 that even at Oxford, for example, there was much 
 confusion of thought concerning the nature of good 
 and evil, of true and false, and that many virtually 
 denied the essential distinction between the two, 
 while professing to find in everything a combination 
 of both. 
 
 Such confusion tended of course to reduce every- 
 thing to a mere matter of opinion, or sentiment, 
 and to destroy belief in any fixed truth whatever. 
 
 What was then wanted was (it may be said) that 
 intellectual or scientific exhibition of Divine truth of 
 which it is really capable. It was for the Church to 
 show, as she undoubtedly could show, that the Faith 
 of which she was the expositor and guardian is a 
 reasonable faith, as being welcome and obvious to 
 the illuminated reason, and that the objects set 
 before the eye of the soul — those spiritual things 
 which must be spiritually received — are nevertheless 
 susceptible of intellectual appreciation.
 
 This demand was in God's good Providence to a 
 great extent answered, and this want was for a while 
 supplied; and I can remember the time when the 
 intellect of Oxford, rallying round the principles and 
 and faith of the Church, seemed to have broken the 
 power of those oppositions of science which Hegel and 
 others had raised, and by which many men had been 
 led almost to despair of attaining to the truth of God. 
 But soon came a day of sad reverses, and the opinions 
 which seemed for a while crushed regained not 
 a little of their sway. The mind of England was 
 again not trained to be loyal to God's Church. 
 Liberalism in Religion — the tendency of thought to 
 shake the basis of all revealed Religion, and so even- 
 tually of all Religion — the disposition to regard all 
 religious knowledge as a matter of opinion or senti- 
 ment — again found favour with the educated classes 
 of the country, and so, when the book entitled 
 " Essays and Reviews " was published, the seed of 
 its teaching was sown in ground already prepared 
 for it. That book only expressed, and put into 
 form, the doubts and misbelief of many, and of these 
 — not a few, it may be feared — who had seemed at 
 one time to have had a firm grasp of the creeds of 
 the Church. 
 
 But though there was and is a large sceptical 
 tendency observable in the minds and hearts What done 
 
 to defend 
 
 of Churchmen, there also survived in them the Faith. 
 a larger element of strong and undoubting faith, 
 and the question was soon put to the Bishops of the 
 Church with a force, -which made a reply unavoidable,
 
 26 
 
 What can be done to stay the progress of such 
 teaching? The disturbed and anxious convictions 
 of both laity and clergy found utterance in warnings, 
 that the very citadel of God's truth was in danger, 
 and in demands that the members of the Church 
 should all in their proper places do their duty to 
 defend our Zion, and not allow the dictates of a 
 worldly prudence to entail upon our children the 
 curse of being able to claim the silence of their 
 fathers, as an acknowledgment that opinions which, 
 for example, eliminated the Supernatural, had a right 
 to a place within the limits of the toleration of our 
 Church. 
 
 There were, of course, various ways in which 
 men, who were loyal to God's truth, might act 
 under such circumstances. Those in authority 
 might express their disagreement with such teaching, 
 either singly or in combination with one another. 
 The Clergy in convocation, or in their Archdeaconries, 
 or in their Ruri-Decanal Chapters, or as Members of 
 the whole Church, might fix their brand of repro- 
 bation upon it. Men of intellect and learning 
 were bound to range their forces on the side of God's 
 truth, and to shew that the doctrines, which had 
 been assailed, had the sanction, not only of au- 
 thority, but also of the regenerate reason of man. I 
 say of man's reason, which, however impaired and 
 weakened by the Fall, is restored by the incarnate 
 Aoyoc to its original capacities for investigating 
 and recognising the highest truth. The old pro- 
 vision for protecting by legal proceedings and
 
 27 
 
 their penal consequences the members of the 
 Church from the false teaching of any of the Clergy, 
 seemed still to exist. The Diocesan Courts, and 
 the Archbishop's Court of Arches, were at any rate 
 tribunals still in harmony with the precedents of 
 Ecclesiastical History. 
 
 And in the defence of the truth all these means 
 have been used. The Bishops, out of Synod, with 
 remarkable unanimity, and the majority of both the 
 Upper and the Lower House of Convocation, have 
 spoken in the clearest terms in condemnation of 
 this free handling of Holy Scripture, and answers 
 of great intellectual value have been given to the 
 main questions which have been raised. 
 
 If these questions were indeed such as could only 
 be referred to the bar of the intellect, then such 
 reference has been accepted, and answers have been 
 given which make it the more easy to trace the 
 finger of God's Providence in the whole controversy. 
 
 It may well have been that the eye of the Church 
 had become dim to many of the objects which God 
 had placed before it — that faith was not being ex- 
 ercised as earnestly and constantly as it should have 
 been, and so was in a weakened state, and that thus 
 God in mercy permitted it to be aroused and stimu- 
 lated. It may have been that the very heart of the 
 Church was becoming indifferent to the preciousness 
 of its inheritance of truth, and required, and so re- 
 ceived, a warning, that unless the treasure was 
 prized and guarded, it would soon be withdrawn 
 from it by the reckless ingenuity of irreverent thought.
 
 28 
 
 And so, when it is enquired, what was the canse and 
 origin of such an embodying of unsound views as 
 we have witnessed within the last few years, I 
 feel I can escape from the difficulty of giving any 
 other or more precise answer to such an enquiry, by 
 carrying it back to Him Who orders all things, and 
 holds in His Almighty hands the Book of God's 
 Sovereign Decrees. a 
 
 Such is the account which I should from the first 
 My own have given, and still give, of the trial 
 Conduct, through which the Church is passing. 
 Nor is my own conduct in this matter inconsistent 
 with such convictions. The decrees of God do not 
 interfere with man's responsibility as to his actions, and 
 so when I had to decide whether I would avail myself 
 of an instrument which God had placed in my hands, it 
 seemed to me that it would be an act not of distrust 
 in God's power and mercy, but of faith in the 
 wisdom of the provisions of His providence for the 
 preservation of the faith, that I should endeavour to 
 arrest by process of law the progress of teaching, 
 which in my deepest convictions I was assured had 
 no sanction from the Church, and which teaching 
 would, wherever appreciated and understood, weaken 
 and even break off the communion of the soul of 
 man with the truth of God. Of course I had to take 
 into consideration the possible consequences of such 
 an attempt. I had to set against the claims of my 
 conscience urging me to shew in the use of the 
 Courts of Law " my readiness with all faithful dili- 
 
 ■ Rev. v. 1.
 
 29 
 
 gence to banish and drive away all erroneous and 
 strange doctrine contrary to God's Word," the various 
 contingencies of such an appeal to law. I could not 
 but foresee that I might become more or less respon- 
 sible for a state of things, shocking to the moral 
 sense, and weakening the foundations of ItsRegul( . 
 right and wrong — that state, I mean, in 
 which we now are, when a Minister of the Church 
 may teach for doctrines of the Church, under the 
 protection of the law, that which the language of the 
 Church, as interpreted by her history and her tradi- 
 tions, proscribes as error. Still, bad as such an issue 
 is, and terrible as is the thought at times that I have 
 not only been an instrument of placing the majesty 
 of the law on the side of error, but even through the 
 confusion which exists in men's minds between what 
 the Church teaches and what it is not penal to teach, 
 have been also a means of enabling men' to claim 
 for such error, however mistakenly, the authority 
 of the Church, I am prepared to assert that my 
 present responsibility is nothing to what it would 
 have been, had I allowed myself, by the dread of the 
 evil possibly resulting from legal proceedings, to be 
 deterred from the discharge of an act of duty, which 
 the perplexities of simple minds, the waverings of 
 weak believers, the bolder hopes of the promoters of 
 error called on me, in the name either of truth or 
 of justice, to undertake. What the evil is that has 
 come upon us, I have, in part, already reminded you. 
 It is simply this — that a Clergyman may now teach 
 what is contrary to the truth, in some most important
 
 30 
 
 instances, with perfect immunity, so far as any legal 
 consequences are concerned. 
 
 But this is not all. There is to my mind far greater 
 Process by evil in the constructive process by which, 
 
 which Result . L J 
 
 Reached, as it was avowed, the recent judgment was 
 reached, than in the judgment itself. It seems to 
 me that if a like process is to be used in future 
 questions of heresy, no statement of doctrine, what- 
 ever the care used in the selection of words to 
 guard the truth, can resist the ingenuity which is 
 shewn in breaking down the strongest barriers. 
 Words, however chosen to express and guard 
 doctrine, whether it be, for example, the Divinity 
 of our blessed Lord, or any other precious portion 
 of God's truth, must crumble away under the crush- 
 ing power of such a principle of construction as 
 was applied to the word " everlasting." 
 
 Theological obligations have, indeed, hitherto held 
 in the history of the Church a fast hold upon the 
 minds and hearts of men, but in these latter days 
 an authority has been claimed and used which can 
 open a way, through all such limitations of thought, 
 into a state of unrestricted licence. 
 
 With regard to the reasons which made it, I 
 considered, my imperative duty to test the legality of 
 the teaching of which I have been speaking, as I 
 have already, in my last Charge,* and on two other 
 separate occasions communicated them to you, I 
 shall not now enter into details about them. I would 
 
 See Appendix, p. 102.
 
 31 
 
 only observe that, since I have known what was the 
 process by which the final judgment was reached, I 
 feel the more thankful that my own opinion accorded 
 with that of a very large number of my Right Rev. 
 Brethren as reported to me in 1862, and that I de- 
 termined on the occasion of the Interlocutory Judg- 
 ment not to appeal to a Court, the constitution of 
 which I could not approve, but to be content with 
 endeavouring to maintain the decision of the Arch- 
 bishop's court. 
 
 But, further, if both the result of these legal pro- 
 ceedings and the process by which it was Re med y of 
 secured, cause me many anxious thoughts, I Present 
 
 ^ ° Grievance 
 
 find great relief from them in the witness of church, 
 of the old saying, that there is no evil without a 
 remedy. 
 
 This is a statement of a truth which has a most 
 general application, and I know not why we may not 
 believe that it promises a remedy for our present 
 case, which is almost that of a Church when licence 
 is amenable only to the civil sword. 
 
 The remedy which seemed to be suggested by the 
 Court itself, was the exercise by the Church of any 
 powers which she might possess, and be at liberty to 
 exercise, to guard and maintain the faith. 
 
 JSTow, one of these powers is the condemnation by 
 Convocation of a book which may contain false 
 doctrine ; and you are aware that I am supported in 
 making this assertion by the unqualified opinion 
 given by Sir Hugh Cairns and Mr. Rolt, that Con- 
 vocation is "not estopped by any statute from
 
 32 
 
 expressing, by resolution or otherwise, its disappro- 
 bation or condemnation of such a book." 
 
 But such a remedy, however effective in a par- 
 ticular case, is in its nature, merely a special one, 
 and the only course which could be open to the 
 Church with a view of creating permanent restraint 
 upon the claim for undue liberty in teaching, would 
 be by making new Articles. But is such a remedial 
 measure, however adequate to the character of the 
 evil, practicable ? Before we can give an answer to 
 this question, there are others which must first be 
 disposed of; such questions, I mean, as relate to the 
 obstacles to be overcome before such new articles 
 could be framed and gain authority — to the perils 
 attendant upon such an attempt in the present 
 divided state of Christendom, and to such facts as 
 these, that this is not a learned, still less a theolo- 
 gical age — that few escape the effects of the in- 
 fluences which disqualify for precise and scientific 
 treatment of intellectual difficulties — that such new 
 definitions, however perfect and authorised, would, 
 if we may judge from the past, be in their turn sub- 
 jected to processes which could entirely nullify their 
 force, and only give men an additional stimulus to 
 desire to be free from all engagements, as not only 
 wrong in themselves and tyrannical, but powerless 
 also in their hold upon the conscience. 
 
 And when we have considered these questions, we 
 shall all, I think, come to the same conclusion ; we 
 shall all be agreed that we should have to risk very 
 much, in any attempt to introduce any new Articles
 
 13 
 
 of Religion, any authoritative definitions, that is, 
 not so much of the faith itself once for all delivered 
 to the saints, as of those special aspects and relations 
 of it, which present license had developed, and that, 
 even if we had at such risks succeeded, we should 
 on the first occasion when our new expositions were 
 subjected to the destructive processes at the disposal 
 of the Court of Final Appeal, find that our labour 
 had been thrown away, and our risks run for nothing. 
 
 But if the remedy which the Church requires does 
 not lie in any attempt, however successful, to give 
 more precision to her statements of Divine truth, is 
 there any other means of escape from our difficul- 
 ties ? I would suggest one — one which, though of 
 a moral rather than an intellectual character, can 
 only be applied by those who, on intellectual grounds, 
 acknowledge its value and claim. The remedy I 
 allude to is simply this : a forbearing and concilia- 
 tory attitude maintained within certain limits on the 
 part both of the Church and State in their relations 
 towards one another. 
 
 And now, before I explain to you how such for- 
 bearance can be justified, and how it alone can 
 relieve the Church from the grievance which is now 
 felt to press so heavily upon it, I will first remind 
 you what are the circumstances which suggest and 
 recommend it. 
 
 The grievance which I have described to you has 
 arisen out of, and involves questions which Relations of 
 
 Church 
 
 touch both the authority of the Church and and state. 
 State respectively, and the relations in which they
 
 :;i 
 
 mutually stand towards each other in respect of such 
 authority. 
 
 " My Kingdom," said our blessed Lord, "is not of 
 this world," and by these words He described the 
 claim of Himself and His body to authority, and also 
 denned the limits of the authority which He so 
 claimed. 
 
 Nothing can be clearer from the statements of Holy 
 Scripture, than that our risen Saviour received, not 
 as God, but as Mediator, a Kingdom — a body politic, 
 organised, visible — and that He rules this Kingdom 
 through His servants, "to whom," according to the 
 parable, "He hath delivered His goods" — that He 
 made His apostles His Viceroys, gave them the keys 
 of His Kingdom, and delegated to them such 
 authority in their use that St. Paul was bold to say of 
 himself and of those who shared with him this com- 
 mission, " He that despiseth, despiseth not man, but 
 God, who hath also given unto us His Holy Spirit."* 
 
 When then I speak of the Church, I am speaking 
 of the visible Kingdom of the Mediator, and when I 
 speak of its authority, I mean that it has the power 
 and responsibility of defending the truth of God, and 
 that this real since delegated, and inalienable power, 
 is wholly spiritual, and owes nothing to any temporal 
 source. 
 
 But this Kingdom, which was not of this world, 
 was to find its place in the midst of the kingdoms of 
 the world, and, when placed in them, had to exercise 
 its independent authority in juxtaposition to the 
 august and equally independent authority of the State. 
 ■ 1 Thess. iv. 8. 

 
 :55 
 
 Now, with this spiritual Body, as Christ's visible 
 Church may be described, any kingdom of this world 
 has, as such, the means and materials of coalescing; 
 and in point of fact, the closest alliance has been 
 formed at different times and in different places be- 
 tween the Church and the State. It has been argued 
 by a man a as eminent for his loyalty to the Church 
 of God as for his devotion to the service of the State, 
 that " The nation fulfils the great conditions of a 
 person, and these in a definite manner and upon an 
 extended scale, and with immense moral functions to 
 discharge, and influences to exercise," and that, 
 " therefore, it has that kind of clear, large, and con- 
 scious responsibility which can alone be met by its 
 specifically professing a religion, and offering, through 
 its organ, the State, that worship which shall pub- 
 licly sanctify its acts." 
 
 But if this be so, there still remains the further 
 question, how this personality, thus endowed with 
 moral attributes, will express its will with regard to 
 religion — what choice it will make — to what profes- 
 sion of religion it will ally itself — which, for example, 
 of the multitudinous forms in our divided country it 
 will, through its governing body, select as the religion 
 of the nation. Up to this time it has, by God's 
 mercy, selected the Church as the means of sancti- 
 fying its acts. This was the case before the Reforma- 
 tion, and though at that time the terms of the alliance 
 were modified in some respects, yet if we give a 
 
 * "Church and State," by the Right Hon. W. E. Gladstone, 
 vol. i., p. 105. 
 
 c 2
 
 36 
 
 careful consideration to the details of tlie changes, 
 we shall find that nothing was done which really 
 compromised the Church as the depository of that 
 inalienable authority which her Head had committed 
 to her guardianship. I say this advisedly, with the 
 knowledge both of those acts for which, in those 
 trying times, the Church made herself responsible, 
 and about the ecclesiastical character of which many 
 grave doubts have been raised, and also of those 
 acts on the part of the civil authority to which her 
 assent was claimed as an establishment of the State. 
 
 Amongst the former, I place — 
 
 The giving to the King, in the year 1530, by both 
 Houses of Convocation, the title of Ecclesise et Cleri 
 Anglicani Supremum Caput. 8 
 
 The submission, as it is called, of the Clergy, and 
 the various concessions contained in that submission, 
 with regard to the assembling of Convocation — the 
 "not attempting, alledging, claiming or putting in ure" 
 any new Canons but by the King's licence — the not 
 "enacting, promulging or executing" any such Canons 
 without his assent — and the appointment of a commis- 
 sion by the Crown to review the laws of the Church. 
 
 The adoption by Convocation in 1562 of the 
 Thirty- seventh Article. 
 
 The statements with regard to the King's supre- 
 macy in the first, second, and thirty- sixth of the 
 Canons, made in 1604, and the sanctions they 
 contain of the acts of the civil power with regard to 
 the supremacy. 
 
 * See Appendix, p. 1 1 4.
 
 •°>7 
 
 The definition of the supremacy as attaching to 
 the office of King, given in the first of the Canons, 
 passed in 1640. 
 
 These Synodical acts represent, I think, all the 
 concessions which the Church has made with regard 
 to its legislative, executive, and judicial powers. 
 
 But we are speaking of a Church which is estab- 
 lished, or, in other words, has received the support 
 of the authority of the civil power, and has, in this 
 arrangement, admitted principles for determining the 
 relations between herself and the State; and we 
 must examine, not only her own Synodical acts, but 
 the acts of the State also, in order to ascertain what 
 these principles are. The great statutes which refer 
 to this contract and alliance, are — 24 Henry VIII. 
 c. 12, 25 Henry VIII. c. 19, 26 Henry VIII. c. 1, 
 1 Eliz. c. 1, s. 17. But the Statute of 1534, viz., 26 
 Henry VIII. c. 1, was repealed by 1 and 2 Phil, and M. 
 c. 8, and when this Act was itself repealed in the 
 1 Eliz. c. 1, the repealing parts of it were preserved. 
 To these statutes we must add the Acts of the State 
 with regard to the Court of High Commission — to 
 the transfer of the appellate jurisdiction from it to 
 the Court of Delegates — and to the last transfer of the 
 powers of the Crown in Chancery over ecclesiastical 
 causes tothe Judicial Committee of the Privy Council. 
 
 And when we proceed to examine these documents, 
 with a view of gauging the concessions about which 
 
 ft Remarks on Royal Supremacy, by the Right Hon. W. E. 
 Gladstone, p. 11.
 
 38 
 
 I am speaking, we must do so both with an adequate 
 knowledge of the amount and value of the many- 
 securities' 1 which the Church then possessed that the 
 power she conveyed to the State would not be abused, 
 and also with the thought that the principles of 
 absolutism 1 " of this special period of our .history, are 
 probably more responsible for any undue compromises 
 about liberty than any Erastian tendencies in the 
 Church itself. We must also at the same time keep 
 before our minds, when employed on such questions, 
 that what the Church did at the Reformation by 
 compact, she had done before in the exercise of her 
 discretion ; and, moreover, that there is the widest 
 difference between jurisdictions which are only " for 
 restraint," and "corrective," and jurisdictions which 
 are " directive" and "motive," as though conferring 
 powers on the Church in the first instance for the 
 discharge of her proper work, instead of merely 
 superintending and regulating her exercise of those 
 of which she is already inherently possessed. 
 
 And if we do thus try to give their true value, and 
 meaning, and significance to these acts of the Church 
 and the Civil Power, what will be our conclusion 
 about them ? Will it be that our Church, yielding to 
 a temptation of a very aggravated character, so 
 trafficked with her tempter as to sell her birthright 
 for a very mess of pottage ? I think not. Rather 
 shall we find in such expressions as the following, the 
 record of our most solemn convictions : — " The 
 intention of the Reformation, taken generally, was to 
 
 :i •• Remarks on the Royal Supremacy," by the Right Hon. W. E. 
 Gladstone, p. 38. ' b Id. p. 48. c LI. pp. 7, 14.
 
 30 
 
 place our religious liberties on a footing analogous to 
 that on which our civil liberties had long stood. A 
 supremacy of power in making and in administering 
 Church-law as well as State-law was to vest in the 
 Sovereign : but in making Church-law, he was to 
 ratify the acts of the Church herself represented in 
 Convocation, and if there were need of the highest 
 civil sanctions, then to have the aid of Parliament 
 also. And in administering Church-law, he was to 
 discharge this function through the medium of 
 Bishops and Divines, Canonists and Civilians, as 
 her most fully authorized, best instructed sons, 
 following in each case the analogy of his ordinary 
 procedure as head of the State." And, again: — 
 " The essence of the whole arrangement was this : 
 that the power of the Church to make laws Was 
 retained, but subjected to the consent of the Crown ; 
 the administration of Church-law was placed under 
 the guardianship of the Crown, in a confidence, not 
 disappointed through the succession of many genera- 
 tions, that her own Bishops, Divines, and Canonists 
 would be the persons appointed to discharge her 
 judicial functions." 11 
 
 I have quoted these extracts from Mr. Gladstone's 
 pamphlet on the Royal Supremacy, because, as I 
 said before, they give, I think, a true account of the 
 relations in which the Church and State have agreed 
 to stand to one another ; but surely they must also 
 suggest to any fair minded man that at the present 
 moment there is reason for grave anxiety for the 
 
 * " Remarks on the Royal Supremacy," by the Righl Hon. W. 
 E. Gladstone, pp. 19, 50. "
 
 |.o 
 
 cause of the liberty of the Church, and that all 
 believers should, for their common faith, maintain the 
 position so well stated by another eminent statesman, 
 who is not likely to have made exaggerated claims 
 for ecclesiastical bodies. In the words of M. Guizot, 
 " The Church must be in her sphere as intact and as 
 free as the State in hers." a 
 
 My Brethren, I yield to no man in prizing the 
 establishment of the Church of God, and so the 
 maintaining the acceptance of its doctrines on the 
 part of the nation, but if I am ever brought to the 
 sad necessity of choosing between the Church as 
 an establishment and the Faith as its deposit, I trust 
 I shall not hesitate for a moment. I have no com- 
 mon feeling with those who would lower the teaching 
 of the Church to the standard of national opinion, 
 but I would gladly surrender many of those pri- 
 vileges with which the piety of bygone days has 
 surrounded Churchmen, if, by such a surrender, I 
 could raise the measure of national belief to the 
 standard of the Church. 
 
 And this all the more because I feel that our 
 present isolated condition in Christendom, and the 
 great work to which there are, to my mind, clear 
 signs that God has elected us, should only make us, 
 members of the Church of England, the more sensi- 
 tive about any attempts to pare away our creed, and 
 the more determined not to barter the truth of God, 
 and the authority which he has given to us to guard 
 it, for the sake of retaining the rich inheritance which 
 
 * See Appendix, p. 10$.
 
 41 
 
 we have received from the piety of our nursing 
 fathers and nursing mothers. 
 
 On the other hand, the fears which dictate such a 
 warning would be very much allayed, if the State, in 
 a spirit of like forbearance to that which the Church 
 should show, would deal with the Establishment as 
 being also the Church of God, and seek to regulate 
 any determinations about Doctrine in her Courts by 
 the decisions of the Church ; or, in other words, by 
 an authoritative exposition of the true meaning of 
 her Articles and other Formularies. This I need 
 scarcely say is not provided for by the existing Court 
 of Final Appeal, where the presence of the two Pri- 
 mates and the Bishop of London lends an appearance 
 of ecclesiastical character and authority to deci- 
 sions for which the State alone is professedly, 
 and really responsible. But supposing the Court is 
 stripped (as I trust it will be) of its Pseudo-Ec- 
 clesiastical character, the State might still re- 
 tain to herself the unrestricted power of testing 
 any teaching which might be challenged as contra- 
 dicting the teaching of the Church; only she should, 
 in the exercise of this power, secure the assist- 
 ance of such an exposition of the Doctrine of the 
 Church as would solve any questions of the right 
 interpretation of those statements of Doctrine which 
 are recognised by law as authoritative. 
 
 Such interpretation can only be reached by con- 
 struction, and it is in the exercise of this power that 
 the advice of those who are " experts"" should be used. 
 
 « See Lord Lytteltou's" Letter to the Chairman of a Clerical Meeting."
 
 42 
 
 I will not commit myself to say how this advice 
 can be best provided. It is easier to say how it 
 should not. 
 
 Thus, for example, I should consider a reference 
 to a selected number of the Bishops of our Church as 
 a most perilous experiment — one which might easily 
 call into new life elements of sad discord in our Church. 
 
 Nor do I pretend to say that, even with the 
 greatest forbearance and precaution, all difficulties 
 and dangers to the Faith would be guarded against ; 
 but I believe that the risk of such occurrences would be 
 very greatly diminished, and the ends of justice much 
 better secured. A legal mind may be best qualified 
 to weigh some kinds of evidence, and may in some 
 cases be more indifferent, than is possible for Clergy, 
 to the results of the trial, and so less biassed by 
 eagerness for the cause of truth, and less tempted to 
 do evil that good may come. I admit this. But in 
 questions of truth and error, in discriminating be- 
 tween what is sound and what is unsound, nothing 
 will compensate for the want of a knowledge of the 
 past struggles of the spirit of truth and the spirit of 
 error within the Church, and still less for the want of 
 a theological tact which becomes a sort of theological 
 instinct in those who have been duly trained in 
 theological matters. 
 
 And here, again, I would remind you of what I 
 
 Re-union have already said, that we must act with 
 
 Christendom, the greatest wisdom, as for other causes, so 
 
 all the more from the circumstances of our isolation. 
 
 Isolation ! This indeed tells of our condition as a
 
 m 
 
 Church, which, however necessary, however appointed 
 for ns, is associated with the thought of past corrup- 
 tions of some perhaps undue reliance on the arm of 
 flesh, and of present weakness ; and the consideration 
 of it ought therefore to cause us sorrow, and yearn- 
 ings for re-union with our separated brethren. 
 
 And surely we may hope that the finger of GtOd's 
 Providence is, by our present troubles, pointing to 
 this normal condition of the Body of Christ, its 
 unity, as a means of escape from such troubles ; 
 surely we may almost dare to believe that the 
 Saviour's prayer for the unity of the members of His 
 Body is taking effect through these late assaults on 
 the common inheritance of Christendom, and is 
 preparing the hearts of men for communion with 
 one another in one faith, by placing them side by 
 side in a common defence of some of its articles. 
 
 I can truly say that this was my own feeling with 
 regard to the Protestant Dissenters, when I received 
 a token from one at Manchester, of his readiness to 
 bear part of the burden which he thought was mine. 
 
 I think also that no one can have read the work of 
 M. Kenan without feeling that he, by his infidel 
 encroachments on the inheritance which we share 
 with the Church of France, has by creating the 
 sympathy which attends upon a united resistance to 
 a common danger, contributed something towards 
 removing the barriers which have long parted us 
 from that celebrated communion, and so towards 
 re-awaking in the Universal Church the blessed Spirit 
 of " Truth, Unity, and Concord." Be it ours never
 
 II 
 
 to forget the solemn words of Count de Maistre : " If 
 Christians should ever draw towards each other — 
 and every consideration might urge them to do so — 
 it seems that the first advance would most naturally 
 be made by the Church of England. " a 
 
 The attempts also which Convocation has sanc- 
 tioned to enter into friendly relations with the Eastern 
 Church synchronise, we cannot but observe, with our 
 late controversies. And it is to these same assaults, 
 which God has, in His Providence, permitted men 
 to make on the faith, that we owe the following 
 staring warning with which M. Guizot has very lately 
 prefaced his Meditations on the Essence of the 
 Christian Religion : — "It is in fact the whole Chris- 
 tian Church, and not this or that Christian Church 
 in particular, which is at the present day the object 
 of attack in its fundamental principles. "When the 
 Supernatural, the Inspiration of the Sacred Books, 
 and the Divinity of our Lord Jesus Christ are denied, 
 the blow falls upon all Christians whether Catholics, 
 Protestants, or Greeks : and all Christians, whatever 
 may be their private grounds of disagreement from 
 each other, or their forms of Church Government, are 
 robbed of the very bases of their faith. And it is by 
 their faith, that all the Churches of Christ maintain 
 their life. There is no description of Civil Govern- 
 ment, be it Monarchy or Republic, be it centralized 
 or shared by many local authorities, which is equal 
 to the work of upholding a Church. There is no 
 
 * See Appendix, p. 103.
 
 45 
 
 authority so strong, no freedom so broad and wide as 
 to be able to take the place and do the work of faith 
 in a Religious Society. For the unity of a Church is 
 the union of souls, and it is a common faith which 
 really bands souls together. When then the founda- 
 tions of their common faith are assailed, differences 
 which may exist between Christian Churches on 
 particular questions, or points of contrast in their 
 organisation and government, come to possess only 
 a secondary interest : since Churches have to protect 
 themselves against a danger common to each and all, 
 when the spring which supplies each one of them 
 with the common draught of life is itself threatened 
 with exhaustion. " a 
 
 It will readily occur to an English Churchman that 
 the questions which M. Guizot might deem to be of 
 secondary importance — those, for example, which 
 affect the constitution of the Church of Christ, are in 
 reality more intimately linked with our existing con- 
 troversies than M. Gruizot wo aid concede ; but I am 
 unwilling to forego for this reason the pleasure of 
 quoting a passage in which the present perils of 
 Christendom are so forcibly describled by so high an 
 authority. 
 
 And what is of even still greater moment 
 to us, and of less embarrassed liberty of feeling, 
 this common danger has taught many of the 
 members of our own communion, who have ere now 
 looked at one another with suspicion, to satisfy them- 
 
 a See Appendix, p. 108.
 
 4G 
 
 selves that much was groundless, that some causes 
 of distrust were capable of such explanation as should 
 satisfy the hearts of brethren, and that it was possible 
 to be loyal to one's own convictions and to the truth 
 itself, and yet make allowance for the natural differ- 
 ences of intellectual and moral organisation, and the 
 various expressions given to such differences. 
 
 I think that I can see many tokens of this re- 
 awakening of the dormant spirit of unity. Thus I 
 recognise, as one instance of this, the hearty way in 
 winch men belonging to different schools of thought 
 in the Church, equally delight to give expression to 
 their value for souls, and their sense of what is due 
 to GrOD, by rebuilding or refitting their parish 
 Churches. Churchmen may have special fears and 
 dislikes, and special hopes and sympathies, and they 
 may place the mark of these differences upon such 
 good works as I am speaking of, but not so as to 
 disturb the conviction that the doers of such works 
 are all Brethren, united together by the bonds of one 
 communion. 
 
 Again, I would refer to the still greater work in 
 which the members of the Diocese, whether lovers of 
 a Choral Service or not, are united, namely, the 
 restoration of our Cathedral, both as another evi- 
 dence of this growth of good will and brotherly 
 confidence, and also as an earnest of a very general 
 recognition of the truth of the principles which 
 underlie the existence of a Cathedral Church, and 
 which give it a claim to be the Mother Church of the 
 Diocese. Nor can I, in saying this, forget that it is
 
 47 
 
 more difficult for the members of one part of my 
 Diocese to realise their connection with our Cathedral, 
 than it is for the other, and, I am, therefore, the 
 more thankful that both the Clergy and Laity of 
 Dorset are each year more and more acting upon the 
 unifying thought that their present relation to the 
 Cathedral of Salisbury and its Bishop is only a re- 
 newal of time-hallowed ties. 
 
 And here I must record my witness that the many 
 able and peaceful discussions in Convocation of 
 matters involving great principles by men who were 
 not supposed to be at one with one another in the 
 faith, though members of the same Church, have 
 tended to bring about this nearer approach to unity ; 
 and in speaking more particularly of my own Dio- 
 cese, I can say the same with regard to the Ruri- 
 Decanal Chapters. 
 
 If I am called upon to give my opinion as to their 
 beneficial influence, I can, with a thankful heart, de- 
 clare my belief that they have helped my Clergy, 
 without any unworthy compromise of their principles, 
 to discover that while the points of agreement among 
 them were both manifold and important, those on 
 which they disagreed were comparatively few and of 
 slighter moment. 
 
 It is the opinion of many that these good results 
 would be more manifest if the Bishop were D ioce8an 
 to summon his clergy and some of his laity s y Qods - 
 to meet annually, or less frequently, in a Diocesan 
 Synod. 
 
 I have ascertained that this is not the unanimous
 
 48 
 
 opinion of the Clergy of this Diocese, and that some 
 of you think yon have already sufficient opportunities 
 of considering together questions affecting the 
 Church, and that there is no adequate cause for 
 encountering the difficulties which certainly beset 
 the gathering together of a Diocesan Synod. 
 
 Whatever course I may eventually adopt with 
 regard to such Synods, I shall be assisted in coining 
 to the decision by knowing the judgments — or, per- 
 haps, I should say the impressions — of my Clergy 
 about the revival of them. 
 
 At the present time I would remind you that the 
 question of the constitution and functions of such 
 Synods is a very large and eventful one, and is only 
 a part of the still larger question which concerns 
 both the power given to the universal episcopate, and 
 to each Bishop of that body, " Cujus a singulis in 
 solidum pars tenetur," and the relation also in which 
 ecumenical, provincial, and diocesan Synods stand to 
 the authority of the universal episcopate. 
 
 But large and difficult as the question is, there 
 is, without doubt, much in the present times to 
 give prominence to it, and to make men anxious to 
 solve it. 
 
 The present position of the Church with regard to 
 the civil authority, and the sound counsel of this 
 authority to which I have already referred, to look 
 elsewhere than to it for the exposition and mainte- 
 nance of the truths of our holy religion, seemed to 
 suggest the duty of re-affirming the Faith in Synod; 
 and the danger of fresh attempts on the part of this
 
 49 
 
 same authority to change the Doctrine of the Esta- 
 blishment, and so to denationalise the Church, 
 led to the same conclusion about this revival of 
 
 Diocesan Sjmods. 
 
 However, in such matters, even undue delay is 
 
 better than precipitate haste, and should it eventually 
 be thought expedient to call together a Diocesan 
 Synod, the measure will not the less approve itself to 
 the "Consciences of loyal and prudent men, because it 
 is that which, having been suggested in the hour of 
 danger, was matured in a season it may be of com- 
 parative rest and safety. 
 
 But I shall now pass on to other duties and func- 
 tions, about which I may speak with more 0ur faith not 
 distinctness, and the due discharge of amatterof 
 
 ° opinion 
 
 which will tend to make the status of or sentiment. 
 the Church, as the guardian of God's truth, more 
 secure. 
 
 And in the forefront, I would charge you not to 
 receive yourselves, or to give others occasion by your 
 conduct to receive as true, either the assertion that 
 the faith of a Christian man is a matter only of 
 opinion, or the other kindred position, that his faith 
 is a matter of sentiment. Both of these statements 
 are false, and the truth is as follows. God has been 
 pleased to set before the eye of the soul objects which 
 that eye can distinguish, some with more, others with 
 less precision, some before its powers are matured, 
 others only when those powers are, by God's grace, in 
 their full vigour and perfection. And farther these 
 objects thus apprehended by Faith, which is an in- 
 
 D
 
 50 
 
 tellectuaJ faculty, are appreciable by the reason of 
 man, and capable of scientific treatment. Tims, in 
 addition to the sufficient claims they address to the 
 believer's mind and heart on the ground of authority, 
 they have a further claim to his assent and consent, 
 as haying on their side, if not in all, or possibly 
 most cases, demonstrative evidence of their truth, 
 every variety of evidence, from that which justifies 
 the lowest reasonable presumption up to that which 
 warrants the highest certainty. 
 
 And to us, the Clergy, is committed by God, with 
 more or less responsibility, the duty of asserting 
 these claims of truth, and of doing our very utmost to 
 vindicate and recommend them ; or, in other words, 
 of recognising our obligation to be theologians, and 
 to take all pains to become so. 
 
 I use these words advisedly, to make a real, and 
 what should be a practical distinction. 
 
 There ought not to be any great difficulty in de- 
 termining that the study of theology is a necessary 
 part of every clergyman's training, and for this 
 reason. One of the characteristics of the present day 
 is the great advance which has been made in the 
 scientific treatment of that part of the field of know- 
 ledge which is connected with the world of nature. 
 Xow, the knowledge which is pre-eminent in dig- 
 nity is, beyond all question, religious knowledge; but 
 this knowledge would, to say the least, find the diffi- 
 culty of maintaining its claims to this first position 
 increased, if these claims could not be appreciated by 
 intellect, and if the doctrines of our Holy Reli-
 
 51 
 
 gion were not also, as the other parts of knowledge 
 are, susceptible of scientific treatment. 
 
 But this they are, and the Church has been ever 
 conscious that they are so, and has well used this 
 powerful means for recommending and defending 
 them. 
 
 The records of her history tell you that she has 
 ever known the distinction drawn in the following 
 words of an eminent theologian, and has in her 
 struggles with false teachers embodied the principles 
 contained in his statement : — " Est facile et apertum 
 fidei Theologiseque discrimen : quod fides proxime 
 et ut sic dicam immediate auctoritate nititur ; Theo- 
 logia vero proxime et immediate ratione. Habent 
 enim se fides, et Theologia non aliter quam habitus 
 principiorum, et scientia conclusionum." a 
 
 An example of such an intellectual treatment of 
 religious truth will be found at once in the 
 Nicene and Athanasian Creeds, and it is for- 
 getfulness of the connexion between the science of 
 Theology and Eeligion — of the relation in which the 
 former stands to the moral and spiritual state of the 
 mind and heart — that makes men impatient of those 
 barriers which the enlightened intellect of the Church 
 has raised, more especially in the Athanasian Creed, 
 against the encroachments of error, and so in reality 
 against the limitation of God's "incomprehensible" 
 truth, to the narrow rule of mere human opinion. 
 
 I have myself been ever brought up to join in this 
 
 a Melchior Canus, t. ii.. lib. \ii.. ]>. 135.
 
 52 
 
 confession of faith with Eucharistic feelings, and 
 these feelings have become stronger and stronger as 
 my responsibilities have increased. I was, therefore, 
 rejoiced to find my own experience confirmed by the 
 testimony given to it in his last Charge by the present 
 Bishop of Calcutta. His words, indeed, are so re- 
 markable on this point, that I shall quote them at 
 length, in the hope that I may thereby confirm your 
 allegiance (if in any case it is shaken) to that noble 
 monument of the Church's faith against all such as, in 
 imposing their own sense of its meaning, do in effect 
 narrow its limits. The Bishop says — "In the case of 
 the Athanasian Creed there is much to be learned from 
 coming to India. One who resides in the midst of a 
 heathen nation begins to realise the state of things in 
 which the primitive bishops and fathers of the Church 
 drew up their confessions of faith. For the errors re- 
 buked in the Athanasian Creed resulted from tenden- 
 cies common to the human mind everywhere, and es- 
 pecially prevalent in this country. We cannot too 
 strongly impress on those who recoil from its definitions 
 and distinctions that its object was not to limit but to 
 widen the pale of the Church, which various heretical 
 sects were attempting to contract. It contains no 
 theory of the Divine nature, but contradicts certain 
 false opinions about it, and states the revealed truths 
 of the Trinity and Incarnation without any attempt 
 to explain them. It especially censures four errors : 
 the heresy of Arius, who ' divided the substance ' of 
 the Godhead, by teaching that the Father was the 
 supreme and the Son an inferior deity ; of Sabellius,
 
 53 
 
 who ' confounded the Persons,' by supposing that 
 the Father took our nature as the man Christ Jesus, 
 and after dying for our salvation operates on our 
 hearts as the Holy Ghost; of Nestorius, who 
 so completely separated our Lord's divinity and 
 humanity as to teach that He is not one but two 
 Christs ; and of Apollinaris, who asserted that He 
 was not perfect man, with a reasonable (or rational) 
 soul, but a being in whom the Godhead supplied the 
 place of the human intellect. Now these four tenden- 
 cies correspond to four forms of error which are in full 
 activity among us here. The chief cause of the 
 horror with which Arianism was regarded by the 
 fathers of Niesea was that it led directly back to the 
 polytheism from which Constantine had just delivered 
 the Roman Empire. Had it prevailed, Christianity 
 would have been degraded into the worship of three 
 Gods, the Father, the Son, and the Holy Ghost, with 
 the Father as the Lord and Ruler of the other two. 
 Arianism, therefore, so far as it was polytheistic, 
 resembled the religion of the common people in India. 
 The theory of Sabellius, fatal to the truths of Christ's 
 mediation and atonement, arose from that bare 
 and unsympathising monotheism, which has since 
 been erected by Mahomet into a rival and hindrance 
 to the Gospel. The foremost of Indian sects in 
 public spirit and intelligence inherit from their 
 Persian ancestors the doctrine of two co-ordinate in- 
 dependent principles, Ormuzd and Ahriman, Good 
 and Evil, with the first of which Spirit, and with 
 the other Matter is immediately concerned. From
 
 54 
 
 a tendency to this very same error, Nestorius sepa- 
 rated altogether Christ's divine from His human 
 nature, although such a view leads to the denial that 
 this world is redeemed from evil, and that man's 
 body as well as his soul and spirit must be conse- 
 crated to God's service. The creed of many among 
 the educated classes of India, and of not a few, I 
 fear, in Europe, is the theory of pantheism, which 
 quenches in us the love of God, since we cannot feel 
 affection for One who has no personal attributes, and 
 which is at last fatal to morality, by teaching that 
 evil is only an inferior stage of good, ' good in the 
 making,' as some one has expressed it, so that the 
 two are in fact identical, each having alike its origin in 
 God. From pantheistic sympathies, Apollinaris, the 
 precursor of Eutyches, was led to merge Christ's 
 Manhood in His Godhead, and to deny that he had a 
 human soul. Now, if we remember that all these 
 heresies sprang from tendencies which have given 
 birth to separate religions of widely-extended in- 
 fluence, in the midst of which we in India are living, 
 we may surely pause before we expunge from the 
 records of our Church an ancient protest against the 
 application of these tendencies to Christianity, since, 
 whenever the educated classes of this country gene- 
 rally embrace the Gospel, there will be need of watch- 
 fulness, lest its simplicity be perverted by the revival 
 of errors which all had their origin in Eastern 
 
 philosophy. " a 
 
 I entirely agree with all this, and I thank God that 
 
 ■ Charge of the Bishop of Calcutta, ! C P3. pp. 38, 39. K).
 
 55 
 
 the Church in India is being built on so sure a foun- 
 dation, not upon the shifting sands of human opinion, 
 the anti-dogmatic principle of Liberalism, but on 
 the strong rock of dogmatic teaching. 
 
 And here it seems natural to give another example 
 in illustration of my meaning, and this with The Formu-| 
 
 o • o -i-i laries are 
 
 a view oi asserting the claims or our whole Dogmatic. 
 Prayer-book to be considered part of the same 
 foundation of dogmatic truth. 
 
 Our formularies are to be placed on the same level 
 in this respect, with our Creeds and Articles. The 
 Book of Common Prayer exemplifies the old saying, 
 "lex orandi lex docendi," and for this very simple 
 reason. The Church, when she helps her members 
 to present themselves before their God, and directs 
 them how to make known to Him their wants, 
 cannot, as she masters the thought who He is to 
 whom she is guiding them, but provide for them in 
 word and deed, what betokens reverent care. 
 
 Thus her words of prayer are drawn up with the 
 most reverent precision. She does not think it a 
 time or place in which her children should indulge, 
 without self-restraint, in rhetorical effusions of exao-- 
 gerated feeling, or in inaccurate statements ; but she 
 feels that under such circumstances the best is to be 
 given to GrOD, and that the sacrifice of the heart 
 should be offered to Him in words which have been 
 chosen by the accurate intellect and the refined tact 
 of the exact theologian. And in proof of my asser- 
 tion that an obligation lies upon us to be theologians, 
 I refer you to that work which can only be fully ap-
 
 56 
 
 predated by the theologian, our Book of Common 
 Prayer. 
 
 I have been led into these remarks on the Creeds 
 and Book of Common Prayer, as illustrating my 
 warning that Religion is not based upon mere opin- 
 ion. But if it be not this, neither is it the expres- 
 sion of mere sentiment. Love is a work of faith, 
 and that faith which worketh by love has thus 
 energised and acted, because certain definite objects 
 have been set before it, and it has embraced those 
 objects and perceived intellectually, it may be said, 
 that they are equally " lovely," and " of good re- 
 port." To use the words of another, " As weU can 
 there be filial love without the fact of a father, as de- 
 votion without the fact of a Supreme Being." Most 
 true. The eye of the soul may indeed see the object 
 presented to it, and yet the heart be unmoved by the 
 sight. That eye may discern the Cross of Calvary, 
 and even recognise in Him who is hanging on it, the 
 Eternal Son, and yet the recipient of such a vision 
 may remain a stranger to fear and reverence, and awe, 
 and devotion ; but where these exist, where the soul's 
 affections are the counterparts of the sentiments of 
 St. Paul and St. John — you may be quite certain that 
 it has had a revelation, and that its religious emotions 
 have been under the influence of the object of faith 
 which had been placed before it by God's grace. And 
 yet it is one of the commonplaces of the day, that 
 true religion is not to be confounded with orthodoxy. 
 Men are now constantly warned, as if the fact was a 
 recent discovery, that it is possible to be sound in
 
 57 
 
 the faith, and yet bear no fruit of love and good 
 works. Of course we admit such a premiss, but we 
 reject as utterly illogical the conclusion that there is, 
 therefore, no connexion between doctrinal and prac- 
 tical religion. 
 
 But when I maintain that religion is not a matter 
 of mere opinion, or again, of sentiment, but rather 
 of demonstrable truth, I do not forget that it is one 
 thing to recognise these claims of religious know- 
 ledge to scientific treatment, and another to dis- 
 charge these claims — that it is one thing, for 
 example, to make a candidate for Holy Orders 
 appreciate the fact that the subject matter of the 
 teaching which he will have to minister to others, 
 has been evolved and developed by the intellect of 
 man, under the influence of various external circum- 
 stances, and that the processes of such reasonings 
 have been conducted with the same precision, 
 exactness, and discrimination as the processes by 
 which the philosopher reaches any other scientific 
 conclusion, and that, consequently, the teacher should 
 be ever on his guard not to pass, however slightly, 
 the limits which an exact theology has- established ; 
 and that it is another thing to qualify such candidate 
 for the practical observance of the obligation he has 
 been made to perceive ; in other words, to make him 
 sound in the faith, and thus able to do justice to its 
 scientific character and resources, whether in building- 
 up those committed to his charge, or in resisting 
 gainsay ers. 
 
 Such thoughts must be ever pressing with very
 
 Theological special force upon persons in my position ; 
 College. an( j m m y case faey led me to be most 
 
 anxious to found a Theological College, and I feel 
 most grateful that God has so far blessed my endea- 
 vours, that such an Institution, with a small endow- 
 ment, is now secured for ever to my Diocese by law. 
 
 My object in founding it has been to train those 
 whose hearts are drawn by the Holy Spirit to the 
 Ministry of the Church, not only to discredit the 
 prevailing error, that religion is either a matter of 
 opinion or of sentiment, but also to receive with a 
 strong intellectual grasp the authoritative teaching 
 of the Church — to appreciate the scientific exposition 
 of this authoritative teaching — to acquire those 
 habits of reverence, and care, and discrimination 
 which become those who are teachers of an exact 
 science, and instead of eventually giving occasion to 
 lookers-on to point to their Ministry as evidence that 
 religion has no necessary connection with the creed 
 of the Christian, to gain the power of setting before 
 themselves and of reaching such a high standard of 
 life and conversation, that they may thus effectually, 
 by example, teach the true doctrine, " Believe, and 
 thou shalt be saved." 
 
 Such has been my object ; and the means I am 
 taking to effect it are these. I have secured to the 
 students instruction of the best kind in the Word of 
 God, the Formularies of the Church, and such books 
 as "Butler's Analogy," "Bishop Pearson on the 
 Creed," and " Hooker's Fifth Book of the Ecclesias- 
 tical Polity ;" and I have provided for the deepening
 
 ►9 
 
 and giving permanence to the conviction, that whilst 
 the habit of prayer and of Holy Communion is one of 
 the very best securities against that spirit of infidelity, 
 which, as I have shown above, is specially instanced 
 in the denial of the supernatural, it is also the 
 means by which alone we can obtain the blessing of 
 God, and so reach the end of a training of mind and 
 heart for the Ministry. 
 
 In thus mentioning only study and prayer, I am 
 not forgetting, but intend to include, all the details 
 of the exercises of mind and heart of which such 
 study and prayer are, both in theory and practice, 
 composed. 
 
 But I must return to the subject on which I was 
 engaged when I digressed into some account of my 
 Theological College, and resume the course of my 
 address to you on some of the duties and functions 
 of your Ministry, which, from circumstances, seem 
 to call ,at the present day, for special notice. 
 
 With a view to the faithful discharge of these 
 duties and functions, you should ever strive to deepen 
 your sense of the preciousness of souls, and of the 
 force of God's truth in saving them, and so seek to 
 fulfil their conceptions who rightly value all subjective 
 religion, and are only in error in their teaching on 
 this subject, from their disconnecting it with the 
 objects of faith. 
 
 And one of the ways in which you can attain to 
 this truer value for souls and God's truth, 
 is by withdrawing for a while from your 
 ordinary duties, and giving yourselves alone, or in
 
 60 
 
 communion with others, to prayer, self-examination, 
 meditation, and other religious exercises. 
 
 The question has more than once been suggested 
 to me, whether I could devise any plan by which 
 my Clergy might thus have the benefit of such 
 religious retirement, or as it is more technically 
 called, of a Eetreat, and I feel, I own, that ere this I 
 ought to have given some definite and favourable 
 answer to such a question. I think that every one 
 of us must be satisfied that it would be well for us 
 to have in the wear and tear of life special times for 
 self-recollection, and for placing ourselves, as imme- 
 diately as our powers may enable us to do, in the 
 presence of our merciful but just G-od. A clergyman 
 is certainly not free from very special temptations to 
 be less earnest than any man can safely be in the 
 cure of his own soul. The very studies, pursuits, 
 activities, and duties of his calling may, without 
 great watchfulness, be a snare to him, and being 
 gradually and imperceptibly substituted for acts of 
 communion with God and his own soul, may become 
 most serious lets and hindrances to the advancement 
 of the spiritual life, and thus, not only obscure, if 
 not altogether extinguish, his own hope, but also 
 proportionally diminish the power and effect of his 
 ministrations to others. 
 
 It is, of course, easy to say that this should not 
 be, that they whose vocation is to set forward the 
 salvation of others should, above all men, be able to 
 put their true value upon G-od's gifts of grace to 
 themselves ; but, nevertheless, you know, my dear
 
 61 
 
 Brethren, that what I say is true, and also that it is 
 no easy matter to check these evil influences of the 
 circumstances of our profession. 
 
 And if this is so, it does certainly seem only 
 natural that we should periodically place ourselves 
 beyond such influences as far as may be, and try to 
 the best of our power to test the condition of our 
 souls, to gauge the very depths of our spiritual state, 
 and to seek those healing balms which our Heavenly 
 Father is ever ready to pour into any wounds, the 
 pain of which we feel, and the healing of which we 
 desire, and the remedies for which we faithfully seek. 
 Such special acts of retirement from ordinary duties, 
 and of self-examination, and of meditation, are of 
 course not to be substitutes for daily care for our- 
 selves, nor indeed, for the daily performance of all 
 these same things, but are to be means of giving 
 us a deeper sense of our necessities — a more lively 
 faith in the preciousness of the riches of Christ — and 
 a stronger will to secure them. 
 
 And supposing it is objected, that there are diffi- 
 culties in the way of such provisions for our souls' 
 health — that such attempts to strip from the soul 
 periodically the dress of false motive, of lukewarm- 
 ness, and of want of loving, tender sympathy with 
 both the sorrows and the joys of the Head of the 
 Church, and to robe it in the white apparel which 
 our Lord is ever ready to bestow on those who 
 earnestly seek it, are, though excellent in themselves, 
 not free from danger, when formally sanctioned by 
 those in authority, and means are adopted for their
 
 02 
 
 recognition by the public conscience of the Church, 
 the answer is, that all associated efforts for ob- 
 jects however good and holy require the guidance 
 of prudence, wisdom, faith, and charity. 
 
 At present it seems to me that the simplest way 
 of initiating, under these safeguards, some such 
 measure as has thus been suggested to me, would be 
 to obtain the loan for a short time of a Parsonage 
 and Church, and to secure the guidance of some one 
 well skilled in such treatment of souls. This might 
 be done in different parts of the Diocese, and the 
 only real difficulty would be to find those who could, 
 by those gifts just mentioned, of prudence, wisdom, 
 faith, and charity, give effect to this pious wish 
 for spiritual growth. And I cannot but believe that 
 under such guidance in the use of means well 
 selected for such an end, we should in this way 
 do something to replenish the springs of our 
 spiritual life, and so strengthen our powers of 
 sympathy with the objects of faith, that our lives 
 would more and more exemplify, and, as it were, 
 reflect the true doctrine, that those attainments in 
 grace which, by their very loveliness, win to their 
 side the unbelieving world, and which are usually 
 associated with subjective religion, are, in truth, but 
 the expression of a clearer, since more undisturbed, 
 perception of those objects of faith which God has 
 set before the soul. You will all, my Brethren, 
 acknowledge the force and beauty of the following 
 invitation: — " Veni in solitudinem, fili; et non 
 tan turn aquam raundam, nt ab omnibus miquitatibus
 
 63 
 
 tuis emenderis, effundam super te ; verum etiam gra- 
 tiarum pretiosissimarum flumen, cujus impetus ani- 
 mam tuam laetificabit. Ibi sublimem seternarum 
 veritatum cognitionem tibi dabo : ibi nieam volun- 
 tatem notam tibi faciam : ibi manu victrici | tardam 
 tuam naturam ad bonum movebo." 
 
 But if there be some doubt about the value of this 
 or any other means for making us more faithful 
 stewards of the goods of Jesus Christ our Lord, 
 there can be none about the end thus proposed ; and 
 it is with regard to some points connected with this 
 that I would now speak to you, with all the urgency 
 which the subject, and I think I may say my sense 
 of responsibility, suggests. 
 
 You have, my Brethren, to minister the Word of 
 God and His Holy Sacraments to the con- 
 
 Sermons. 
 
 gregation to which you are lawfully ap- 
 pointed ; and the salvation of souls depends on the 
 way in which you fulfil the duties thus entrusted to 
 you. Force, I pray you, this thought upon your 
 souls, you have not only to discharge a duty, but so 
 to discharge it as to save souls. Oh ! this is indeed 
 a thought of almost overwhelming power, and the 
 weight of which no mind could bear which was sen- 
 sible of its full and terrible meaning, unless that mind 
 was supported by a sure trust in God's infinite 
 mercy. 
 
 And he who has such a trust will give clear evi- 
 dence that he possesses it. 
 
 Thus, for example, my Brethren, you should, in 
 reliance on the sure mercies of God, take care that
 
 64 
 
 you accpt yourselves, with unhesitating confidence, 
 every part of the message of God which, as ambas- 
 sadors of God, you are about to convey to your 
 brother men. If your sermon leaves the impression 
 that you are delivering not a certain unquestionable 
 message from God to His creatures, but something 
 which may be either a Eevelation of God or 
 only an opinion of man, you cannot hope to be 
 building up your hearers in their most holy faith. 
 The preacher who utters words with faltering lips and 
 with a stammering tongue, cannot expect to persuade 
 men. And, of course, this applies not only to his 
 convictions about the truth of God's Word, but to his 
 realisation of God's message by such close communion 
 with Him, as to feel in his inmost being the power of 
 His promises and threats, and to draw into his soul 
 the influences of His revealed mercy and justice. 
 
 He, then, who neglects the study of God's Word, 
 or from careless or unfrequent prayers has not received 
 upon his heart any inscription of God's truth and 
 will, of the counsels of His grace, and of the terrors of 
 His wrath, cannot speak to the souls of men as one who 
 knows their real wants, their sufferings, and dangers, 
 and who has also had entrusted to him that which will 
 relieve them, that which will be balm to their wounds, 
 and be the means of conveying them in the ship of 
 the Lord to the haven of rest and peace, where 
 they would be. 
 
 The two great qualifications of a preacher are, first, 
 the knowledge of the truth ; and, secondly, the love 
 of it. And so, if you have these, my Brethren, you
 
 Go 
 
 will undoubtedly be able to do the work to which 
 GrOD has called you, whether it be to save many souls 
 or only a few. 
 
 With regard to the selection of the proper portion 
 of that truth of which you have received the know- 
 ledge, you must, of course, be guided by many con- 
 siderations which experience alone can enable you to 
 distinguish ; but my counsel to those who are young 
 in the Ministry, is that they should endeavour to 
 lead their congregations into all truth, by rightly 
 dividing it, according to the form and order of the 
 Church. If they will not only keep in mind what is 
 the season of the Church, but what are the special 
 lessons in doctrine and practice which the Church 
 connects with particular days, by means of certain 
 portions of Holy Scripture, they will, in the course of 
 the year, have placed before the minds of their people 
 a whole cycle of religious knowledge, and this based 
 on certain great historical facts and economies. 
 
 I would further urge them to master the leading 
 idea of such Scripture teaching, as is contained in the 
 portions of God's Word which are proper for the 
 Morning Prayer and Communion Office, and to en- 
 deavour by prayer and meditation to make it their 
 own — to gather around the leading idea contained in 
 them whatever the circumstances of either their 
 ministrations or their studies may suggest, and also 
 to give it a deeper foundation in their hearts' convic- 
 tions by communicating it to others as occasion shall 
 be given in their more private ministrations. 
 
 The results of attention to such advice would 1 am
 
 m 
 
 persuaded be very great, both to the preacher and to 
 the hearers. The preacher would gain a constant 
 strengthening of his grasp of the truth of Christ, as 
 revealed in Holy Scripture, and an equal increase of 
 his power of giving utterance to the truth, with God's 
 gift of holy unction, and that persuasiveness which 
 he alone possesses who has complied with the precept : 
 " Imple cor tuum eloquiis meis ut ex abundantia 
 cordis os loquatur." 
 
 And the hearer would have cause to recognize in his 
 own soul the preacher's work for him. He would 
 thankfully feel that his heart and mind were bending 
 into submission to the claims of God's truth, the 
 authoritative declaration of which had been recom- 
 mended, both by the order and precision of an intel- 
 lectual system and by the cogency of the riBucri tt'kjtiq — 
 the indescribable influence of the preacher's unhesita- 
 ting belief. 
 
 It follows of course that such preaching and such 
 hearing would make the work of the ministry in all 
 its details of claims and duty far more easy. I will 
 give some instances of what I mean. 
 
 One of the duties — a very primary one — of every 
 clergyman is, to do his best to persuade his 
 
 Missions. nj > r 
 
 people that one of the tests of a living 
 faith is an interest in the Foreign Missions of the 
 Church, 8, whether to our Colonies or to the Heathen. 
 Now at the present moment there is the greatest need 
 of means of using the opportunities which God has, 
 
 a See Appeudix, p. U3.
 
 67 
 
 in His Providence, given us for this purpose. Both 
 men and money are wanted. 
 
 The Archbishop of this province invited, a few 
 weeks ago, many influential Churchmen to meet toge- 
 ther, to consider what could be done. At that meet- 
 ing one of the Colonial Bishops, who has been visiting 
 different parts of our Church, stated that he had been 
 grieved to find that the missionary spirit was less fervent 
 than it was a few years ago. If this be so, there is no 
 wonder that the number of those who are ready to 
 give themselves to the work, and even of those who 
 only give their gold and silver, does not increase in 
 proportion as the calls of God to his Church to do the 
 work which He has committed to it, multiply. With 
 regard to the means for the support of Missions, one 
 account of their inadequacy is, I think, that the 
 Clergy are not sufficiently frequent or urgent in their 
 appeals. 
 
 And even with regard to the supply of men for 
 Missionary work, whether in our Colonies or else- 
 where, although it may be urged that there have been 
 many causes which may in part explain the unwilling- 
 ness of young men to give themselves to this work of 
 Gtod — that the worldly temptations of wealth and 
 exciting employment have been of late unusually 
 great — that the tendency of modern thought — of the 
 Liberalism in Eeligion of the present day, is to 
 weaken the foundations of religious conviction, and so 
 to make any purposes of sacrifice indeterminate — still 
 I am persuaded that if we, the Clergy, more realised 
 ourselves the character of such a service, and the 
 
 E 2
 
 68 
 
 claims of our Lord to have such service rendered to 
 Him, and made our teaching an exponent of such con- 
 victions in unexaggerated, but glowing words of love for 
 God's truth, we should lead captive many minds and 
 hearts, and find the difficulty about alms pass away. 
 A statement will, I believe, soon be published by the 
 Archbishops and Bishops and others on this subject, 
 and when it reaches you, I entreat that you will give 
 it your most earnest consideration. 
 
 The time selected for such an especial appeal seems 
 to me indeed a most favourable one, for it is con- 
 current with a most noble display of courageous zeal 
 for God's truth. One of the Churches which would 
 receive part of any increased alms for Missions 
 is the African Church, which is now attracting to 
 herself the anxious hopes and the admiration of Chris- 
 Bisho of t erL d° m - I will n0 "t dwell upon the painful 
 Capetown, details f the case. You are all too familiar 
 with them. But let any one try to picture to himself 
 what would be the prospect for the truth of God in 
 Africa if that infant Church had a Metropolitan of a 
 worldly, craven spirit — one who pleaded, as the Bishop of 
 Capetown might have pleaded, his want of the machinery 
 of a legal Court, and the insecurity of his relations to 
 the Church of England — one who, perhaps, added to 
 such a plea, that the claims of other official and prac- 
 tical duties made it impossible for him to enter upon 
 an intricate Theological inquiry, Let any one, I say, 
 consider how much we owe to the special providence 
 of God in this matter, and I am sure that he will feel 
 that never was there a stronger demand upon the
 
 60 
 
 members of the Church for their thanksgivings, their 
 prayers, and their alms. I have often before now 
 asked you to join with me in prayer every Friday 
 morning, that our Colonists and the Heathen might 
 receive the fulness of that Blessing which our Lord 
 purchased for them, as on that day, at Calvary, and 
 now I feel that the time has again come for the re- 
 newal of this earnest entreaty, of this charge to my 
 Brethren, and to make the plea of the Church of 
 Africa, " Ora pro nobis," the occasion of more regular, 
 fervent prayer for all the Missions of the Church. 
 
 And as I said that it was to Sermons that we 
 ought most to trust for the increase of a Pagtoral 
 self-sacrificing spirit, and for almsgiving, so Letters - 
 I say that it is by them that we must seek to stir up 
 this spirit of prayer ; and it seems to follow naturally 
 upon such a statement that I should next remind you 
 of the means which I have taken, by Pastoral Letters, 
 of enlisting through you the sympathies of your people 
 around some works of the Church. You will find an 
 account of the results of these appeals amongst the 
 statistical matter which will be appended to this 
 Charge. a With regard to the sums offered on such 
 occasions to God, I shall not say one word. I never 
 allow myself to try to estimate what others ought to 
 give, unless I am specially consulted, and have 
 elements out of which to form a right opinion ; but 
 with regard to the omission of all appeal to your con- 
 gregations (no uncommon case) I cannot be silent, and 
 
 * See Appendix, p. 93.
 
 T entreat you to listen to what I have to say to you 
 on the subject. The objects for which a Bishop seeks 
 the support of his Diocese are, of course, only those 
 objects in which all alike ought to have an equal 
 interest — rich and poor, clergy and laity. And if any 
 one has by office a right to claim for any particular 
 object such co-operation and sympathy that person is 
 the Bishop of the Diocese. But a difficulty might 
 meet him at once in the attempt to discharge this 
 duty, and it is this. Many of these works have been 
 undertaken, not by the Church herself, through any 
 recognised organization, but through societies, that 
 is, associations of Churchmen, who are engaged not 
 only in furthering certain objects, but in furthering 
 them under certain restrictions, and with certain well 
 understood convictions. Now, either the Bishop of 
 the Diocese, or the Parish Priest, or the Laity of the 
 parish, may distrust certain associations, or at any 
 rate give their preference to some rather than the 
 others, and if Pastoral Letters overlooked these dis- 
 tinctions, it would only be fair and reasonable, to 
 expect that many would satisfy themselves that they 
 could not be expected to give that aid to a cause, 
 however good, which included the support of a society 
 which they more or less distrusted. To obviate this 
 difficulty, I have commended to }"ou objects, and have 
 left with the Clergy and their Laity the choice of 
 societies, or other instruments for furthering those 
 objects ; and I do not even ask to know what choice 
 of instruments has been made. Such a course removes 
 at least one difficulty, and the only one which, to my
 
 71 
 
 mind ought, as a general rule, to be pleaded in excuse 
 for not giving effect to the Bishop's request. 
 
 However, the excuses which reach me from my 
 Clergy for not complying with my letter are very 
 various. I will mention some. One of my brethren, 
 for example, says, " It weakens my influence to be 
 always asking for alms." But to him I would say, 
 throw the whole burden on your Bishop, say to those 
 who complain, that you are only giving a proof of 
 your readiness to obey in all things lawful and honest. 
 Another says, " The charities of my parish are ill- 
 supported, and they have the first claim." But to 
 him I would say, the joining in some Diocesan work 
 of charity will not be an hindrance to, but a real 
 means of helping your parochial charities. Another 
 says, " My people are very poor, they can make no 
 offering worth having." But I am bound to say in 
 reply, that the contribution, which may be very^small 
 in the eyes of man may be very large in the eyes of 
 God, and may include that mite, which will bring down, 
 through the widow's faith, manifold gifts of grace to 
 her fellow parishioners. 
 
 I will not refer to other excuses, but will only add 
 that not one of them would, I think, be considered of 
 any real value, if those to whom my letter is addressed 
 deeply appreciated the objects which I commend to 
 them, and received such commendations with hearts 
 constrained by a sense of the blessedness of com- 
 munion with their brethren in good works, and of the 
 exceeding power of co-operation, and of the duty of 
 their Bishop to strengthen the bonds of such com-
 
 72 
 
 munion, and to offer to the great Head of the Church 
 the fruits of such co-operation. Under the influence 
 of such convictions no question would, I am satisfied, 
 arise in most cases about pleading for such an object ; 
 and sermons holding thoughts, and arguments, and 
 exhortations drawn from minds and hearts so im- 
 pressed, would soon, I cannot but think, remove the 
 grounds of those complaints which they now urge, 
 who have nobly, with their lives in their hands in 
 many cases, gone forth to preach the Gospel in foreign 
 lands, and are disheartened by the small amount of 
 the support rendered to them by their brethren at 
 home. 
 
 But whilst I look to Sermons as the great means of 
 quickening the hearts of Churchmen into more active 
 sympathy with the work their Lord has committed 
 to them, I do not forget that there are many 
 ways in which the effect of such ministration of the 
 Word of Goo may be not only sustained, but in- 
 creased. 
 
 Whatever you can do to strengthen the interest of 
 your people in the details of the work, and their con- 
 fidence in the instruments chosen for carrying it on, 
 this you should do : for example, it is right not only 
 to inform them of the amount of the alms collected 
 for any purpose, and their application, but also to give 
 them an annual statement of all that can be called the 
 alms-deeds of the parish. 
 
 My own attention has, during the last year, been 
 called to one branch of this subject, by a very 
 honoured and loyal member of the Church, Mr.
 
 73 
 
 Sotheron-Estcourt, who advises me that much of the 
 past difficulties about the support of religious objects 
 would be removed if the persons appealed to had a 
 conspectus of all such works, and of the amount of 
 support which these had obtained ; and at the same 
 time I received from one of my Rural Deans very 
 similar advice. a 
 
 At present I do not see my way to prepare so 
 perfect a conspectus as that recommended to me, but 
 you will find in the Appendix a suggestion for a con- 
 spectus of the chief Diocesan Societies, which might 
 certainly be adopted, and which would, I think, be a 
 wise measure, and one which would lessen the sus- 
 picion that such appeals were unjustifiably multiplied, 
 and might, therefore, be properly passed by. 
 
 But you have another ministration committed to 
 you. You have been called to minister not The Ho]y 
 only God's Word, but also the Holy Sacra- Sacraments - 
 ments. Statistics are, I have already admitted, very 
 unreliable tests of this part of the work of your 
 ministry, but such as they are, you will find a report 
 of them in the Appendix. The teaching about them 
 divides itself into two great heads. The one is, 
 " They are generally necessary to salvation." The 
 other is, " Consider the great peril of the unworthy 
 receiving thereof." Everything, which it behoves you 
 to press upon your peoples' hearts and minds, may be 
 ranged under one or other of these two heads ; and 
 you must draw out the full meaning of each of these 
 two texts. You must not so balance the one against 
 
 a See Appendix, p. 109.
 
 74 
 
 the other that they both cease to have any weight in 
 the scales of the conscience, and you must take care 
 not to lay the weight of the one on the conscience, 
 without also laying the weight of the other. Such 
 faithful teaching will lead on your parts to very 
 frequent celebrations, and also to the most revevent 
 and affectionate care in preparing souls for such 
 mysterious blessings ; and what you will recognise to 
 be your duty at all times, you will give yourselves to 
 with more special care at particular seasons. 
 
 Thus, the language of the spiritual father to each 
 of those whom he has presented for confirmation will 
 be, " You must, my child, be a communicant," and 
 also, you must not dare to come other than " holy 
 and clean to such a heavenly feast, in the marriage 
 garment required by God in Holy Scripture." The 
 most careful preparation will not seem unnecessary to 
 those who believe with our Church that " our 
 Heavenly Father has given His Son our Saviour 
 Jesus Christ not only to die for us, but also to be our 
 spiritual food and sustenance in the Holy Sacrament ;" 
 and in speaking of this preparation I would parti- 
 cularly urge you, my Reverend Brethren, to caution 
 those committed to your charge against the perils of 
 indiscriminate reading. 
 
 I specially mention this caution, because it seems 
 to me that the present practice of reading without 
 selection, is most perilous to the soul. Books, 
 embodying evil principles, and especially those which 
 are written in a flippant, or scornful, or sceptical 
 spirit, or which tend to awaken tender feelings for
 
 75 
 
 vice, are to be looked upon as so much corruption. 
 It may be necessary for some persons to expose their 
 souls to such infection, but those, whom duty calls 
 into such danger, are very few in comparison with 
 those who readily almost court exposure to such 
 perils. I say this all, my dear Brethren, very 
 advisedly, and with very definite reasons for doing so 
 before my mind. 
 
 And this and all kindred subjects lead up to one 
 which has engrossed much attention of late, The order for 
 
 r\ r i t» • i <» i -i- *' ie Burial of 
 
 namely, the Order for the Burial of the Dead, the Dead. 
 All the ministrations of the Word and Sacraments 
 are with a view to death and the final judgment ; and 
 when death has come then the Church is called upon 
 to discharge one of her most solemn functions, and to 
 commit to the ground the bodies of her dead with 
 some becoming act of worship of GrOD and of com- 
 munion with them. The persons who have this 
 claim upon her offices are the members of Christ's 
 Mystical Body, and she can only discharge this claim 
 by words of faith, such, for example, as expressions of 
 hope, reflecting the great truths that Christ " brought 
 life and immortality to light," and " opened the 
 Kingdom of Heaven to all believers" — of praise and 
 thanksgiving to God for perfecting the work in His 
 elect, and by the removal of this member of His 
 Body accelerating the coming of Plis Kingdom — and 
 of loving anticipation of the joy and bliss of reunion 
 with the dead in Christ in His rest and glory. Such 
 words would also be in harmony with the desires 
 and longings of Christian mourners, and would be
 
 76 
 
 to them, what they have a right to ask, aministration 
 of comfort. 
 
 Now, all these functions of the Church are pro- 
 vided for in her Order for the Burial of her Dead. 
 
 But when I say this, I am aware that the Clergy 
 are exposed to great difficulties in the use of this 
 Office, some arising from the failure of the pro- 
 visions made to deprive certain persons of any title 
 to these ministrations, and others arising from the 
 nature of the case. 
 
 The rule of the Church, as stated in the Rubric, is 
 that " the Office is not to be used for any that die 
 unbaptised or excommunicate, or have laid violent 
 hands upon themselves ; " but as there is no disci- 
 pline, and the verdicts of felo-de-se are very rare, 
 this law, excepting in the case of the unbaptised, is 
 very ineffective, and the Clergy are constantly called 
 upon to use the Office in the case of those for whom, 
 as they may fear, it was not intended. 
 
 But there still remains the other class of difficulties 
 against which no law can make any provision. The 
 tares will ever grow up with the wheat — the many 
 called cannot in most cases be separated from the 
 few chosen. They who will be found to be last will 
 often seem to us to be first. The worldly — the un- 
 godly — those whose stunted growth seems to tell of 
 secret sins — many of these must remain unchallenged 
 claimants on the Offices of the Church, be her disci- 
 pline ever so strict, and strictly enforced; and though 
 it may often happen that such cases may, through 
 the disguise which hides men from each other, cause
 
 77 
 
 no scandal to the members of the Church, or raise 
 scruples in the minds of the Clergy, it must still 
 oftener be otherwise. k 
 
 Often, very often, the clergyman must feel that 
 however he endeavours to silence the voice of judg- 
 ment, there is but little harmony between the trium- 
 phant tones of the Church and the evidences of a 
 true conversion in the person whose body he is com- 
 mitting to the ground. He may, perhaps, know for 
 certain that this person who might have been in the 
 struggle with evil more than a conqueror through 
 Him who loved him, knew whilst in health, nothing 
 of such victories, and he may have received even in 
 this same person's last illness only very we%k evi- 
 dences that he had at all recovered from such de- 
 feats, and was beginning to fight the fight of faith. 
 
 But I need not give any more instances of these 
 difficulties and scandals. They are patent to all, and 
 the sense of them has led to the suggestion of some 
 remedies. I will remind you of some of them. 
 
 It has been proposed, by some persons to have a 
 second Office, which should express less hope and 
 praise than our present Office, and which the Clergy 
 might use at their discretion. 
 
 Others would revise our present Office and bring 
 its tone down to the level of the proposed discre- 
 tionary Office, or in other words adapt it more to the 
 spiritual attainments of the generality of Christians. 
 
 Others would provide a partial remedy — one, 
 namely, which would be applicable only to some 
 cases of offence — by the restoration of discipline.
 
 78 
 
 Others find for themselves, and suggest to their 
 brethren, some relief of their scruples, in the thought 
 of the necessary imperfection of all human estimates 
 — of the claims of all men for a charitable construc- 
 tion of their life — of the special claims of those who 
 are departed this life for a considerate judgment — 
 and of the natural clingings of the Christian heart 
 to the reachings forth of God's hand of infinite 
 mercy. 
 
 Others have satisfied themselves that there is 
 already power lodged in the Bishops to protect any 
 clergyman who might exercise a wise discretion with 
 regard to what after all is a ministerial act, and not 
 one of private opinion. 
 
 There is also one other remedy which I would 
 mention, and it is this. It is very possible that the 
 number of the cases of scruple and scandal would be 
 very much reduced if we were more careful to make 
 our zeal for the conversion of sinners, and the 
 building up of believers during their life, a counter- 
 part of our distress at not being able to exercise any 
 discipline with regard to them after death. 
 
 Now, I think, that if these be the main, difficulties 
 of the case on the one hand, and the principal reme- 
 dies which have been suggested on the other, the 
 conclusion is quite clear that the question cannot be 
 of the removal of all perplexities, but of the reducing 
 them. 
 
 A discretionary service would be to all good men 
 a most intolerable burden. The scruples which 
 would be engendered by the exercise of such a
 
 79 
 
 power, and by the dread of the temptation to any 
 possible TrpoowTToXriipta under such circumstances 
 would be most distressing. 
 
 And though the present trials of the Clergy in the 
 use of our Office may be increased by what is thought 
 to be the unduly high tone of its utterances, it should 
 ever be remembered that as long as the service is a 
 Christian service, it cannot fit the case of any but 
 those who have departed in the true faith and love 
 of God, and that, however discipline might clear 
 away some causes of offence and scandal, it must 
 leave many which would still tempt scoffers to mock, 
 and the presumptuous to harden their hearts, and 
 which would vex and harass those whose consciences 
 were charged with a sense of responsibility about 
 any misapplication of the service. 
 
 Supposing, then, for the sake of argument, that 
 possibly the tone of our service is unnecessarily high, 
 yet when I remember that no change can do more 
 than alleviate scruples in some cases, and also that 
 we are living in days of indifferentism, not to say of 
 disaffection, towards exact theological statements, 
 and when compromise, and what is called " breadth," 
 is in favour, and that we have had some incautious, 
 but out-spoken warnings, that such changes would 
 be accepted only as instalments, and as it is my con- 
 viction that any great changes would imperil the 
 very existence of the Church as an establishment, 
 you will not be surprised that I am most reluctant 
 to enter upon a course which would, at best, only 
 partially remove our present difficulties, and might
 
 80 
 
 very likely involve us in others which would be yet 
 more serious and hurtful. 
 
 There is, however, one remedial measure, that, 
 namely, which is connected with your ministrations 
 to the living, to which I would specialty draw your 
 attention. 
 
 Depend upon it, my Rev. Brethren, if the great 
 mystery of the intermediate state, and the tre- 
 mendous issues of the judgment in the everlasting 
 punishment of the wicked and the everlasting reward 
 of the good, had such a hold on our own imaginations 
 and convictions, that we, the Clergy, were con- 
 strained by their influence never to cease our labour, 
 our pains, and diligence, till the thoughtless and evil 
 doers became, through G-od's grace, partakers of 
 our own sense of responsibility, we should not 
 only have less cause to complain that they who 
 partook of the Church's Offices were unworthy of 
 them, but we should also find it less difficult to 
 refrain in a spirit of tender compassion for sinners 
 from a severe, though, maybe, true judgment of them. 
 
 But if those who have scruples about the present 
 use of the Burial Office have drawn to 
 
 Subscription. 
 
 themselves much sympathy and provoked 
 much discussion, so also have those who consider 
 our system of subscriptions an undue infringement 
 of the rightful liberty of the Clergy. And here I 
 would say nearly what I said with regard to the 
 Burial Office. I do not assert that our present sys- 
 tem is perfect, nor do I deny that those who desire 
 to get free from all restraints are wise in their gene-
 
 81 
 
 ration to insist on changes, however slight, if there 
 seems a plausible reason for them ; but I cannot 
 understand how honest minds and hearts, who ac- 
 knowledge the right of the Church to test the prin- 
 ciples and creed of her teachers, can find adequate 
 relief by altering, say improving, the form in which 
 they express their declarations. 
 
 In such a matter a less stringency in the words of 
 subscription cannot satisfy the scruples of a sensitive 
 conscientious mind. Indeed, a slight change may, 
 by the very slight ness of the relief offered under the 
 pressure of demand, only tend to augment such 
 scruples, in the light thus thrown upon their real 
 and unremoved cause. One effect, however, and a 
 good one, of all such enquiry will, I believe, be that 
 persons will be enabled more and more to appreciate 
 the difficulty and risk of change, especially in an age 
 which has only of late become familiar with the 
 claims that religious truth has, as I have before said, 
 for scientific treatment. 
 
 There is also another and a kindred subject on 
 which there has been no little excitement, Book of Com 
 namely, the proposed alteration of the mon Pra y er - 
 Prayer-Book — the curtailment of some of its Offices, 
 and the modification of doctrine in others. 
 
 The plea urged for greater shortness is, I think, a 
 most insufficient one. If it is urged on the ground 
 alone of time and the power of attention, we have 
 already many ways of satisfying that plea ; and if it 
 is urged with an ulterior purpose — in order, namely, 
 that through the door once opened for change, alte-
 
 8'2 
 
 rations of doctrine may be introduced — I trust that 
 all true lovers of the Church of England will steadily 
 resist such an encroachment on their common in- 
 heritance ; and I am the more encouraged to hope 
 this by some of the words of that address to the two 
 Primates from members of our Church who are sup- 
 posed to differ very widely from one another, and to 
 find their bond of union in the common recognition 
 of the State, rather than in the similarity of their 
 religious belief. 
 
 The words to which I allude are : " Our fervent 
 prayer is that your Graces may be richly endowed 
 with wisdom from on high, and may be enabled, with 
 the other Primates and Bishops of the United 
 Church of England and Ireland, to take effectual 
 counsel for the upholding, amidst the peculiar dan- 
 gers of the present times, the divine authority of 
 Holy Scripture, and the integrity of the faith, so 
 that the Gospel of our Lord and Saviour may be 
 taught in all its purity amongst ourselves, and handed 
 on without diminution or addition to our children's 
 children." 
 
 But on the other hand these words do not imply 
 any disparagement of those other bonds of union, 
 which, under circumstances of great difficulty have 
 helped, in the good providence of God, to give 
 strength to the Church of England. 
 
 In one of my letters to the Eural Deans I sug- 
 
 Act of gested to you, through them, considerations 
 
 Uniformity. a b ou t ^he Act of Uniformity which implied 
 
 my conviction that we ought to be very jealous of
 
 8:3 
 
 any attempt to dispense with the safeguard which 
 through it God has, in His goodness, provided for us. 
 And my opinion is still unchanged. I believe that in 
 God's good and merciful purposes towards us, that 
 Act was, when passed (1662), a most powerful in- 
 strument for preventing all tampering with those who 
 were external to our Church, and also a kind of 
 framework for holding persons together who did not 
 rise above the influences of the times in which they 
 lived, and so did not estimate aright the value of 
 other and better securities for unity. 
 
 With such convictions about the past services 
 to us of the Act of Uniformity, I require very 
 clear proof that we should be gainers by the 
 withdrawal of it, before I can be a party to such a 
 change. 
 
 And now, my dear Brethren, I have come to my 
 conclusion, and my parting words to you our special 
 will be to remind you of the special c i rcum . Circumstances - 
 stances in which we are placed. 
 
 Every season of the Church's history has had its 
 distinguishing characteristics, and so has the present, 
 and we whose commission it is to bring everything 
 into subjection to our Lord and Master, must ascer- 
 tain what it is that opposeth itself to Him, that so 
 understanding our duty we may seek and find grace 
 to do it. 
 
 It is, I need hardly say, still, as it was in the days 
 of our Lord, and as it has been ever since, the World 
 against which the Church has to carry on its hea- 
 venly warfare. It is the Evil Spirit of the World 
 
 F 2
 
 84 
 
 that we, the Ministers of Christ, are to cast out by 
 the power of the Holy Spirit committed to us. And 
 that I may make my meaning- plainer, I will proceed 
 to mention a few instances of the kind with which, 
 as it is your lot to be brought into contact, so is it 
 your business manfully to cope. 
 
 There is, then, such a thing as a disparagement of, 
 and a disinchnation towards theological study, 
 owing in great measure to the excitement and 
 absorbing interest of the great discoveries of physical 
 science. 
 
 There is such a thing as a temper and even habit 
 of mind, unfavourable to the uncompromising re- 
 quirements of the Law of Christ, engendered by that 
 indulgence of the desires of our animal nature which 
 is ministered to them by the wonderful material pro- 
 gress of the age in winch we live. 
 
 There is such a thing as an almost insatiable crav- 
 ing for something new in the field of knowledge in 
 days " when men run to and fro, and knowledge is 
 increased." 
 
 There is such a thing as too great a readiness to 
 sink differences, whether in politics or in religion, in 
 order to avoid the social inconvenience of separation, 
 as also to assume the bearing of a toleration, which 
 places fteling, whether in ourselves or others, before 
 the claims of God's truth. 
 
 There is such- a thing as to have one's mind so 
 fixed on the law and order, which confessedly mark 
 Gon's government of the world, as to discredit the 
 truth of Divine interpositions, and so make it impos-
 
 85 
 
 sible to find a place, with any consistency, for prayer 
 to Him, whose will is tlms regarded as inflexible. 
 
 There is such a thing as so to enlarge the limits of 
 the duty of private judgment, as to give room for the 
 opinion which denounces the tyranny of dogma and 
 of a positive belief. 
 
 There is such a thing as an exaggerated, and, as I 
 would urge, an unconstitutional assertion of the 
 Royal supremacy which conveys a menace to the 
 very existence of that authority to which is entrusted 
 the preservation of the integrity of the faith. 
 
 There is such a confidence, both in the natural 
 goodness of man, and in man's power to form him- 
 self after any pattern he may, on the strength of that 
 goodness, devise for himself, as must make any sys- 
 tem of education independent of the faith and disci- 
 pline of the Church of God. 
 
 And even in the case of others who do not thus 
 gainsay the truth of God in its bearings on man's 
 nature, there may lie a very repugnance to the doc- 
 trine of spiritual growth, and the presumptuous per- 
 suasion that those exceptional cases of late conver- 
 sion, wherein God seems specially to vindicate the 
 sovereignty of His will, and the exceeding abundance 
 of His grace, do but represent the operations of an 
 ordinary Law of His Kingdom, which dispenses with 
 the work of repentance. 
 
 There is such a thing as a tendency in the minds 
 of speculative men to eliminate from their creed 
 God's attribute of justice, and to make benevolence, 
 love, and mercy the sole principles of the Divine 
 Government.
 
 fin 
 
 And these things do exist now. They are a part 
 of the circumstances in which God has placed the 
 Church of the present day to do the work which He 
 has committed to her, and of winch the Clergy have 
 been called to be honoured instruments. 
 
 In your answers to my .questions you have shewn, 
 my Rev. Brethren, that you are aware that the diffi- 
 culties in the midst of which you have to exercise 
 your ministry are such as I have described to you, 
 and I earnestly trust that you are resolved, by Gon's 
 grace, to do battle with them, and to master them. 
 But it is not enough to have the Spirit of Counsel to 
 make good resolutions, but you must also have the 
 Spirit of Wisdom to choose right ends, and the Spirit 
 of Understanding to select right means for com- 
 passing those wisely chosen ends, and the Spirit of 
 Ghostly Strength to fulfil those good, wise, and 
 prudent resolutions, and these facts suggest the fol- 
 lowing warnings and directions. 
 
 Your work is not to be done by assuming an atti- 
 iiow ciergy tude of hostility, or even of unsympathising 
 oxerdse their indifference to the onward march of civiliza- 
 
 Ministry. ^ion and the marvellous activities of the 
 present generation. 
 
 It cannot be done by giving way to the influence 
 of disparaging suspicions of the results of physical 
 science. 
 
 It cannot be done by assailing with braggart 
 language the august position of the Civil Power, and 
 so exciting its jealousy, and by such challenge 
 tempting it to drive the Spiritual Power, as it has
 
 87 
 
 clone elsewhere, to throw itself upon its own in- 
 dependent resources. 3 
 
 Nor, again, can it be done by harshly and roughly 
 pushing those who imperfectly hold the Catholic 
 faith into conclusions, to which they may indeed be 
 logically drifting, but from which their hearts, by a 
 merciful inconsistency, still shrink. No, it is not by 
 any such mere antagonism to error that you must 
 show that you are the salt of the earth, but by a 
 discriminating appreciation of everything which is 
 good in itself, and only evil through a perverted use 
 of it. 
 
 If you would exercise your authority after St. 
 Paul's example as well as rule, " for edification and 
 not for destruction," you must not be content, for 
 instance, to check the haste of worldly men in their 
 pursuit of the objects of this world, but you must 
 try so to take captive their energies, and train them 
 when taken captive for a new service, as to persuade 
 them to prefer that more excellent way, which lies in 
 conformity to God's will, and obedience to His com- 
 mandments. 
 
 You must not be satisfied with giving proofs, 
 however clear, both of the emptiness of all vauntings 
 about the perfectibility of man and of the vanity of 
 all hopes of unchecked progress from one degree of 
 civilization to another, but you must endeavour to 
 enlist on the side of our holy religion all desires and 
 aims after excellence, by showing that the Gospel 
 
 ■ Gkiizot's "L'Eglise et la Societe," (>. 96. 

 
 88 
 
 gives scope and direction to every high and noble 
 instinct of humanity, and provides motives and 
 means for the attainment of a holiness, in which the 
 heroic among men, if it typified it, is far transcended, 
 and for the realisation in actual life of those counsels 
 of perfection winch alone deserve that name. 
 
 If you would draw off the minds of men from the 
 over engrossing interests of physical science, you 
 must be able to place before them, with the power 
 of those skilled in theology, the higher claims and 
 better attractions of tins far nobler because archi- 
 tectonic science. 
 
 But if this be so, who, you may well ask, is 
 sufficient for these tilings, and how can such suffi- 
 ciency be obtained ? 
 
 My answer is, you can meet these claims upon you, 
 if only you are faithful stewards of the good things 
 which your God has, by His providence, committed 
 to you. In the formularies of your Church, you 
 will find the traditional witness of the Church of 
 God to the truths of revelation, and in the Word of 
 God you will find those proofs which will enable you 
 to verify such teaching of the Church. " Give 
 then," I beseech you, in the words of your ordina- 
 tion vow, "all faithful diligence so to minister the 
 doctrine and sacraments and the discipline of Christ 
 as the Lord hath commanded, and as this Church 
 and Realm hath received the same, according to the 
 commandments of God," and endeavour to give 
 like effect to your other engagement " to be diligent 
 in reading of the Holy Scriptures and in such
 
 89 
 
 studies as help to the knowledge of the same, laying 
 aside the study of the world and the flesh." 
 
 Remember also that you have promised to be 
 diligent in prayer, and that this obligation includes 
 in a very special way within its wide limits a loyal 
 and dutiful obedience to that wise law of the Church : 
 "All Priests and Deacons are to say daily the 
 Morning and Evening Prayer, either privately or 
 openly, not being let by sickness or some other 
 urgent cause." 
 
 And, lastly, my Rev. Brethren, take the greatest 
 care not to give those to whom you have been called 
 to minister occasion by your inconsistencies to dis- 
 parage your ministry. 
 
 The Clergy must teach by example as well as by 
 word. They who are sent to cast out the unclean 
 spirits of the world, must exercise this power in 
 casting out these spirits from themselves and their 
 families, and so shew that they have "applied 
 themselves, and that the Lord has helped them to 
 frame and fashion their own selves and their families 
 according to the doctrine of Christ, and to make 
 both themselves and their families wholesome ex- 
 amples and patterns to the flock of Christ." 
 
 And then, my Brethren, if you thus " consider 
 the end of your ministry towards the children of 
 God, towards the Spouse and Body of Christ;" if 
 you thus do not " cease your labour, your care, your 
 diligence, until you have done all that lieth in you, 
 according to your bounclen duty, to bring all such as 
 are committed to your charge unto that agreement
 
 00 
 
 in the faith and the knowledge of God, and to that 
 ripeness and perfectness of age in Christ, that there 
 be no place left among you either for error in religion 
 or for viciousness of life ;" you will indeed have been 
 found sufficient to fulfil the ends of that Ministry 
 which has been appointedfor the salvation of mankind. 
 Nay, and more, should you, in the course of your 
 Ministry, find the question forced upon your souls by 
 your trials and disappointments, " When the Lord 
 comes shall he find faith on the earth ?" and should 
 you be led by the dark sayings of Holy Scripture to 
 believe that during the time of the duration of the 
 kingdom of grace the evil will become more evil, and 
 the good a more perfect expression of God's mind — 
 that the struggles of the corrupted will of man with 
 the will of God, as witnessed to in His Word, and 
 developed in the course of His overruling providence, 
 will be more and more intense, till the Righteous One 
 and the evil one stand face to face in personal 
 manifestation in the world — you will not be deterred 
 by such a foresight from discharging your duties, but 
 will find in this revelation of the present and future 
 conflict, and its alternations of success and defeat, 
 and the eventual triumph of the Church of God, an 
 additional motive so to do battle for the truth, that 
 in you the words of our Saviour's charge and bless- 
 ing may be alike fulfilled — " Let your loins be girded 
 about and your lights burning, and ye yourselves 
 like unto men that wait for their Lord." " Blessed 
 are those servants whom the Lord when He cometh 
 shall find watching." Amen.
 
 APPENDIX. 
 
 BENEFICED CLERGYMEN IN THE DIOCESE, WHO 
 HAVE DIED SINCE AUGUST, 1861. 
 
 Name. 
 
 Benefice. 
 
 1861. 
 
 Archdeacon Gunning 
 
 Archdeacon Eliot 
 
 1862. 
 
 Archdeacon Macdonald 
 
 Thomas Henry Lane Fox.. 
 James Moffat Harrington^. 
 
 William Dalby 
 
 John Bastard 
 
 Hugh Hodgson 
 
 Charles Robert Dampier .. 
 
 Thomas Wyndham 
 
 Lewis Rew Cogan 
 
 Precentor Heathcote 
 
 John William Dugdale 
 
 Richard Webb 
 
 Charles Brodie Cooper 
 
 George Lewes Benson 
 
 John Greenly 
 
 1863. 
 
 Archdeacon Drury 
 
 George Coke 
 
 William Caun 
 
 Edward Brown 
 
 Gregory Raymond 
 
 James Cottle, LL.D 
 
 Frederic De Veil Williams 
 Prebendary Edward Fane.. 
 
 Charles Edward North 
 
 William Harte 
 
 John Morton Colson 
 
 Rowland Huyshe 
 
 Edward Drury Butt 
 
 Joseph Palmer Griffith 
 
 Succentor Fisher 
 
 1864. 
 
 David Morgan 
 
 Prebendary Moss King 
 
 Henry George De Starck.. 
 
 Edward Vincent 
 
 Charles Fox 
 
 William Marshall 
 
 Richard Rowley 
 
 Carrington Ley , 
 
 Buck land Newton. 
 Norton Bavaut. 
 
 Bishops Cannings. 
 
 Sturminster Newton. 
 
 Chalbury. 
 
 Compton Basse tt. 
 
 Fifehead Neville. 
 
 Idmiston. 
 
 Bishop Caundle. 
 
 Pirn pern e. 
 
 Winsley. 
 
 Compton Bassett. 
 
 Kington Magna. 
 
 Milston. 
 
 Hammoon. 
 
 Vicar Choral of Salisbury Cathedral. 
 
 Vicar Choral of Salisbury Cathedral. 
 
 Bremhill. 
 
 Piddle Hinton. 
 
 Ken net East. 
 
 Monkton Farley. 
 
 Symondsbury. 
 
 Holy Trinity, Weymouth. 
 
 Wis-hford Magna. 
 
 Okeford Child. 
 
 Blandford Forum. 
 
 S. Peter's, Dorchester. 
 
 Cheddington. 
 
 Melplaish. 
 
 Norton Bavant. 
 
 Ham. 
 
 More Critchill. 
 Fishertou Anger. 
 Rowde. 
 Stoke East. 
 Chickerell West. 
 Maiden Bradley. 
 Beer Regis.
 
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 94 
 
 CHURCHES CONSECRATED IN 
 THREE YEARS. 
 
 To 1858. To 1861 
 
 Dorset 6 
 
 Wilts 9 
 
 15 
 
 10 
 
 13 viz., at 
 Charmouth 
 Combe Keynes 
 Athelhampton 
 Bettiscombe 
 Hawkchurch 
 Kington Magna 
 North Poortou 
 Oborne 
 Shipton Gorge 
 Win terborne Hough ton 
 Woodsford 
 Evershot 
 
 (Chancel rebuilt) 
 Fontmell Magna 
 
 8 viz., at 
 
 Great Bedwyn, S. Ka- 
 tharine 
 
 Berwick S. John 
 
 Chitterne 
 
 Marlborough Cemetery 
 Chapel 
 
 South Newton 
 
 Trowbridge S. Stephen 
 
 Kennet East 
 
 Pewsey Cemetery Chapel 
 
 16 21 
 
 CHURCHES RESTORED IN THREE 
 YEARS. 
 
 Tol8 r »8. Tol8fil- 
 
 Dorset 6 
 
 Wilts 7 
 
 13 
 
 16 
 
 13 viz., at 
 Cerne Abbas 
 Frampton 
 
 Langton Long, Bland- 
 ford 
 Melcombe Regis 
 Beaminster 
 Bredy, Long 
 Castleton 
 Edmondsham 
 East Lul worth 
 Blandford S. Mary 
 Buckhorn Weston 
 Cann S. Rumbold 
 Caundle Bishop 
 
 18 viz., at 
 Woodborough 
 Deverell Brixton 
 Collingbourne Kingston 
 North Newnton 
 Pewsey 
 Stapleford 
 Sutton Mandeville 
 Wootton Rivers 
 Bradley, North 
 Cherhill 
 Devizes S. John 
 Lavington, Market 
 Manningford Abbas 
 Marlborough S. Peter 
 Lyneham 
 Fovant 
 
 Little Langford 
 Erchfont 
 Wishford 
 
 22 32 
 
 WORKS IN PROGRESS FOR CHURCH BUILDING AND 
 RESTORATION. 
 
 15. Idmiston 
 
 16. Lulworth, West 
 
 17. Milton Abbas 
 18 
 19 
 20 
 21 
 
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 2. Aldbourne 
 
 3. Batcombe 
 
 4. Bradford-on-Avon 
 
 5. Bromham 
 
 6. Broadmayne 
 
 7. Cannings, Bishop 
 
 8. Calne 
 
 9. Chardstock 
 
 10. Codford S. Peter. 
 
 11. Compton Bassett 
 
 12. Dean, West 
 
 13. Frmthill Bishop 
 
 14. Gussage All Saints 
 
 Ogbourne S. Andrew 
 Ogbourne S. George 
 Okeford Fitzpaine 
 Parkstone 
 
 22. Radipole 
 
 23. Symondsbury (new Church) 
 21. Warminster (new Church) 
 
 25. Winterborne Earls 
 
 26. Winterborne Gunner 
 
 27. Westburv 
 
 28. Wool
 
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 101 
 
 THE DIOCESAN SCHOOL PRIZE SCHEME. 
 
 The Diocesan School Prize Scheme has just issued its fifth re- 
 port. From this it appears that a very appreciable improvement 
 has taken place in the work of the Candidates, the results of the 
 Examinations during the last four years having been brought to 
 the test of figures.* The per centages of increased success and of 
 diminished failure, as compared with the numbers of competitors, 
 both bring out very clearly the fact of marked progress. The 
 comparison of the last two years shews that, whereas in 1863 the 
 per centage of the first class (the highest honour) to the attending 
 children, was, among the boys, 13.3, and among the girls 8.9, the 
 figures have this year mounted. up to 28.2 and 26.0 respectively. 
 Again, whereas the figures representing the per centage of failures 
 were last year 32.5 for boys, and 23.1 for girls, they have this year 
 fallen to 15.1 and 13.5. The instructions to the Examiners for 
 marking the papers having been the same, and the standard having 
 been unaltered during the period in which these comparisons are 
 made, the only reasonable explanation of the improvement is, that 
 the Scheme is working satisfactorily in promoting careful instruc- 
 tion which will stand the test of a searching examination. 
 
 And thus the Scheme appears to be realising that Avhich its 
 warm promoter and the Chairman of its Committee, the Dean of 
 Salisbury, has more than once pointed out as its distinctive feature, 
 viz., that it is an Examination rather than a Prize Scheme — a 
 means of testing the teaching given in our Parochial Church 
 Schools, and of giving a definite aim and method to the instruction, 
 without any extension or alteration of the usual subjects, rather 
 than a plan for the distribution of prizes. The Scheme desires to 
 
 * The followiug Table shows, during the five years of the Scheme's working, 
 in a comparative manner, the number of places which sent in Candidates, the 
 number of Candidates named in the certificates, the number actually attending 
 the Examination, the per centage of those who obtained places in the first 
 class, or of those who failed, to the number attending : — 
 
 Per Centage Per Centage 
 Places. Candidates. Attended. of 1st Class. of Failure. 
 
 B. G. B. G. B. G. B. G. 
 
 1860— 54 360 282 312 254 
 
 642 566 
 1861— 77 425 410 353 354 12.4 8.2 22.1 27.1 
 
 835 707 
 1862— 84 610 485 493 397 9.2 5.6 27.8 23.1 
 
 1095 890 
 1863— 70 471 398 382 347 13.3 8.9 32.5 23.1 
 
 869 729 
 1864— 67 419 394 351 334 28.2 26.0 15.1 13.5 
 
 813 685
 
 102 
 
 act the same part and to fulfil the same duties towards our ele- 
 mentary schools, as the universities of Oxford and Cambridge do 
 towards the Middle and Grammar Schools. It is, in fact, an 
 adaptation of the University system of Local Examinations. 
 
 " Quiconque croit vraiment en Dieu compte sur la Providence. 
 Dieu n'est pas uu expedient invente pour expliquer le premier fait, 
 un acteur appele pour ouvrir, par la creation, la scene du monde, 
 et relegue ensuite dans une complete inutilite, et inertie. Par cela 
 seul qu'il est, Dieu assiste a son oeuvre et la maintient. La provi- 
 dence, c'est le developpement nature! et necessaire de l'existence 
 de Dieu ; c'est la presence constante et Taction permanente de Dieu 
 dans la creation." — M. Guizot's " Meditations sur l'Essence de la 
 Religion Chretienne," p. 30. 
 
 EXTRACT FROM LAST CHARGE. 
 
 " There was much indeed to dissuade me from acting as I have 
 done. In the first place it is my belief, with regard not only to 
 this one Essay but to the whole volume, that there is not power 
 enough in it to exercise a permanent influence over the minds of 
 men. This, then, was one cause for hesitation. Secondly, I am 
 not myself free from the fear, which many feel most keenly, that 
 legal proceedings will very possibly for a time extend and intensify 
 that influence, whatever it may be. Thirdly, I do not think that 
 the constitution of our Courts of Judicature is as well fitted, as 
 one could desire, for weighing in the fine balances of Truth the 
 many questions which will through such proceedings be necessarily 
 submitted to them. 
 
 There are also, on the same side, and so a fourth cause of hesita- 
 tion, the dictates of a righteous caution lest any feelings of indig- 
 nation at what has appeared to many, and to myself amongst that 
 number, a reckless and ruthless attempt to pull down the whole 
 fabric of Christian Doctrine to its very foundations, should make 
 me forget the claims of justice, and fair dealing, and charity. And 
 I may further add, that I was also checked in coming to the de- 
 cision which I have taken by the thought that the alarming tokens 
 of combined action, and zeal, and earnestness might have led me, 
 in my fears, to exaggerate the danger, and not to give due heed to 
 the warnings of discretion, and of calm unswerving confidence in 
 the power of Truth. 
 
 I frankly admit that there were these difficulties in the way of 
 my determining to institute legal proceedings. But there were, on 
 the other side, many weighty, and to my mind preponderating con- 
 siderations in favour of my submitting the Essay to the Court of 
 the Archbishop, and of thus trying to show that the Church of 
 England disallowed its teaching.
 
 103 
 
 For example, however comprehensive may be the limits within 
 which our tolerant Church allows her Clergy to exercise their 
 ministry, those limits must exist somewhere. Again, as a Bishop, 
 I accepted at the time of my Consecration the responsibility of 
 keeping the teaching of my Clergy within these wide limits,, 
 Thirdly, the Archbishops and Bishops of the Church of England 
 have testified by a public record that those limits have been in 
 their opinion transgressed, and the Lower House of Convocation 
 and my own Clergy have given in their adhesion to this testimony ; 
 and such united expression of opinion has helped to press the 
 conclusion on my mind, that the case was beyond the bounds of 
 Toleration, and has quickened my sense of responsibility about it. 
 
 It is also to be noted that, upon the writers of the Essays, these 
 recorded decisions have been utterly without effect. The authors 
 of them have, by the repeated subsequent publication of their 
 Book, persisted in challenging us to shew that such opinions as 
 they have put forth are inconsistent with the position given by the 
 Law of the Church of England to her Ministers. I might almost 
 say that the writers have, by such conduct, seemed themselves to 
 protest against informal action, and to demand, in the name of 
 justice, the formal judgment of those Courts to which the decision 
 of such questions in this country now belongs. Nor is it any 
 valid answer to such an appeal from informal judgments to a 
 formal one, to say that the instruments which the Church can use 
 in the Courts of Law are not those which Theologians would, in 
 all respects, trust. This may be so, but still there is no denying 
 that they are those with which alone God has, in His good Provi- 
 dence, provided us for the defence of His Truth, and the conse- 
 quence of my not using them, and so of doing nothing formally 
 and according to Legal sanction with regard to this Essay, might 
 be that our children would inherit the conclusion that such teaching, 
 though possibly most repugnant to the religious sentiments of their 
 fathers, whs, in 1861, admitted to be not unlawful. The thought 
 of being responsible for such impunity, and so for an admission 
 which may be made hereafter to justify scepticism, and, what is 
 worse, in Members of our Church, is a very intolerable burden upou 
 any one on whom it may fall. 
 
 I can also bear witness for myself that the sense of the claims 
 of loyalty to my Church, and the fear of being cowardly unfaithful 
 to my trust, must have been very strong to subject to them my 
 convictions that conciliation and forbearance, and hope, are the 
 common paths of that faith which worketh by love, and that they 
 who are clothed with such responsibilities as mine will, with rare 
 exceptions, find the wisest, safest, and most effectual guidance in 
 the words of an ancient Father, 6v (i)\v 6v5e wavre\ws, pot SoKel rwv ^ 
 
 T>(X°l xevolv T V V "iriffriv aWnrpiovv eavrovs, aWa Troii']ffaaadaL riva rwv avfipSiv 
 iirtfj.t\tiai> Kara rhus iraXaiobs Qtv/xovs rrjs kydnris."
 
 104 
 
 ANSWER TO ADDRESS OF DORSET CLERGY. 
 
 Palace, Salisbury, 4th June, 1863. 
 
 My Dbar Archdeacon, 
 
 I will, according to your request, forward to the Archbishops 
 and Bishops of the United Church of England and Ireland 
 the address which you, and the Clergy of your Archdeaconry, 
 have agreed to make to them with regard to the discussions 
 in which the Bishop of Natal has, from the circumstances of 
 his position, become so notorious, and I am sure that all these 
 your Fathers in God will receive the address, with the same 
 feelings with which I, as Bishop of this Diocese, have welcomed it. 
 
 I am, indeed, satisfied that the faithful who have received the 
 teaching of the Church with regard to the Bible, and so have 
 learnt to reverence and love the Canonical Books of the Old and 
 New Testament, as God's Avritten word, have no craven fears 
 about the issue of this controversy ; but I also know that they 
 must at the same time have their hearts stirred with those anxious 
 thoughts which are alone commensurate with the many momentous 
 questions to which answers are demanded. And if tl .is is the case 
 with all the other members of the Church, so must it be especially 
 the case with her Bishops. We have, I trust, our share of that 
 holy confidence which I have spoken of as the portion of the 
 faithful ; but we, above all men, ought to feel the full weight of 
 that burden of anxiety which is now pressing upon Christian 
 minds and hearts, and to men thus circumstanced your expressions 
 of filial confidence and regard are very seasonable and assuring. 
 
 But there is also more than this in your address to cheer us. 
 When I read your declaration, with regard to the witness borne to 
 Holy Writ by the Church which is its keeper, I remember that it 
 is in exact harmony with the convictions expressed by the great 
 body of the Clergy of the Church of England, and I am reminded 
 that if we have in these days our special trials, we have also cause 
 to thank God both for such united loyalty to the faith and for 
 making the season of a common danger the occasion of so strength- 
 ening the bonds of Christian love as to make us one in our defence 
 of our priceless inheritance. 
 
 I will only now add my assurance that I will not cease to pray 
 that we may be all more and more joined together in communion 
 with our blessed Lord, and that I am, my dear Archdeacon, 
 Your affectionate friend and brother, 
 
 W. K. Sarum. 
 
 The Venerable Archdeacon Sanctuary.
 
 10.5 
 
 LETTER TO THE ARCHDEACONS OF THE DIOCESE. 
 
 Palace, Salisbury, Easter Week, 1864. 
 
 My Dear Archdeacons, 
 
 I have received Addresses numerously signed by the Clergy of 
 your Archdeaconries ; and as there is, I am glad to say, much 
 common to all these Addresses, both in the profession they con- 
 tain of disagreement with the opinions, which, according to the 
 late judgment, the Clergy of our Church may hold and teach 
 without incurring legal penalties, and also in the expression of 
 feelings of confidence in, and of consideration for me, I shall 
 acknowledge them all in this one letter, and trust to you to 
 communicate my answer to those of my Clergy who have signed 
 them. 
 
 I am very thankful to know that so many of my Brethren have 
 not misconstrued or disapproved my conduct in this very painful 
 matter, and that they still justify the measures which I thought it 
 my bounden duty to take for the honour of the Church, and for the 
 protection of my Diocese. 
 
 The following statement will, I trust, tend to strengthen them 
 in this conviction : — 
 
 When I had carefully read the Review of Baron Bunsen's 
 Biblical Researches, I satisfied myself that it contained forty-three 
 passages at variance either with the direct words of our Lord 
 Himself, or with the plain words of Holy Scripture, or with the 
 Formularies of our Church, and that of these forty-three passages 
 thirty-three contained statements of the Reviewer's own opinions, 
 while ten reproduced those of Baron Bunsen, which, however, were 
 marked by the approval of the Reviewer. 
 
 I am not now speaking of the passages which were subsequently 
 admitted by my legal advisers into the Articles filed against the 
 Reviewer, but of that much larger body of language contained in 
 the Review, which although, as it seemed, beyond the cognizance 
 of the Law, could not but have great moral weight in determining 
 my own judgment, as to the coui"se, which under the circumstances, 
 I might be bound in conscience, however reluctantly, to pursue. 
 
 I was indeed most reluctant, both on public and private grounds, 
 to bring a charge of heretical teaching against the writer, and in 
 consequence I readily persuaded myself to put off my decision till 
 I had had au opportunity of advising with the Primate and my 
 Right Rev. Brethren. At the same time I did not forget that as 
 the seeming offence was committed by one of my own Clergy I 
 ought not to attempt to divest myself of my liberty of action and 
 of my really inalienable responsibility with regard to what was 
 in my opinion " erroneous and strange Doctrine contrary to God's 
 word." 
 
 The result of the meeting of the Bishops was the publication of 
 a rescript of the two Archbishops and twenty-four Bishops of the
 
 106 
 
 two Provinces of York and Canterbury to one of my Rural Deans, 
 the Rev. H. Williams. 
 
 In this letter, to which, in view of my possible duties, I had 
 most unwillingly appended my name, the Members of the Church 
 were informed that the question which was then receiving the 
 gravest consideration by the Archbishops and twenty-four other 
 Bishops was, " whether the language in which these views are 
 expressed is such as to make their publication an act that could 
 be visited in the Ecclesiastical Court, and to justify the Sy nodical 
 condemnation of the Book which contains them." Soon after the 
 promulgation of this letter, the Chancellor of my Diocese, and 
 another very eminent Lawyer, advised me that one of the writers, 
 the Reviewer of Baron Bunsen's Biblical Researches, had brought 
 himself within reach of the general Law Ecclesiastical and also of the 
 Statute of Elizabeth. Finding then that my own estimate of the 
 Book was confirmed by that of a very large body of my Right 
 Rev. Brethren, and having by the opinion of my legal advivers 
 solved one part of the question which embarassed the decision of 
 the Archbishops and Bishops, I felt that if I did not challenge the 
 soundness of the statements in the Essay I have alluded to, I 
 should be evading a plain duty, against the discharge of which my 
 conscience could suggest no motive more serious thau the dread of 
 an unsuccessful issue. 
 
 Having made up my mind to endeavour by legal proceedings to 
 restrain one of my Clergy from openly proclaiming what I could 
 not but consider to be Heresy, I further determined not to hear 
 and try the case in my own Court under the provisions of the 
 Church Discipline Act, but to cause my Office to be promoted 
 against Dr. R. Williams in the Arches Court of Canterbury, and 
 to send the case by letters of request to be heard and tried there at 
 once, and I also resolved not to institute proceedings under the 
 13th of Elizabeth. For, having appended my name to the letter 
 of the Archbishop, I thought it more advisable not to hear and try 
 the case myself, and I much preferred to proceed under the general 
 Law of the Church, by which the Defendant, if found guilty, 
 would not be deprived of a locus penitentice, as he would have 
 been by the Statute of Elizabeth. Under this Law the proceedings 
 were conducted. 
 
 The case thus sent by letters of request to the Arches Court of 
 Canterbury was argued before the Dean of the Arches, the Right 
 Honourable Stephen Lushington, D.C.L. Of the thirteen Articles 
 of charge the Judge admitted only four ; he required two others to 
 be reformed, and rejected seven. This decision was not in form, 
 as it was in fact, a judgment upon the merits of the case; and the 
 Judge at this point, after delivering this interlocutory judgment, 
 and before he pronounced sentence, gave either or both parties 
 leave to appeal to her Majesty in Council. 
 
 I had no hesitation in declining to be the appellant, as I had
 
 107 
 
 always entertained the strongest objections to the constitution of 
 the present Court of Final Appeal, and so also when the formal 
 judgmeut was given on December 15, 1862, and an appeal against 
 it was lodged by the Defendant, and I had to consider what course 
 I should adopt, my conviction about the constitution of the Court 
 of Appeal determined me to do no more than endeavour to main- 
 tain Dr. Lushington's judgment. 
 
 It was at this time open to me, by appealing to the Judicial 
 Committee of Privy Council, to endeavour to re-open the whole 
 case — or by adhering to the appeal to seek for what might have 
 seemed to be a more adequate punishment for the ofieuce com- 
 mitted — or simply to endeavour to maintain against Dr. Williams' 
 appeal the sentence of the Archbishop's Court. 
 
 I determined upon the last-named course. I have already ex- 
 plained to you why I shrank from the first of these courses. The 
 second course was open in some degree to the same objection, and, 
 moreover, I did not wish merely to question the adequacy of the 
 Punishment. 
 
 It is very possible, I am aware, that a doubt may arise in some 
 minds whether I ought not, in prudence, to have abstained from 
 trying in a Court of Law opinions which I deemed unsound, if I 
 was conscious of any scruples which would prevent me from 
 appealing from the interlocutory judgment, and which would thus 
 secure to an offender who should appeal, at a later time, the very 
 great advantage of having to meet fewer Charges, and so a 
 narrower range of argument. My answer must be, that I could 
 not control the circumstances under which I had to act. To have 
 done nothing would have been to acknowledge that the Church of 
 England had no Discipline whatever, and no adequate sense of what 
 is due to revealed Truth and to the souls of men. Therefore I felt 
 under an obligation to carry the matter to the Archbishop's Court. 
 But I felt equally bound in conscience not to be the appellant 
 under any circumstances to the present Court of Final Appeal. 
 
 With regard to the judgment which has been given by this 
 Court, I observe, with satisfaction, that you abstain in your 
 Addresses from expressing any opinion as to its legal value. Still 
 it would be improper not to notice that the Archbishops of both 
 Provinces, who sat not as assessors but as Members of the Court, 
 dissented from the judgment, and that this fact, whatever its con- 
 sequences may be, is without precedent in our history. 
 
 One possible, and as I trust most probable, consequence is that 
 there will be a readjustment of this Appellate Jurisdiction, and 
 that such a change will recognise and embody the principle of the 
 Preamble of the great Statute of 1532, viz. : — That the Spirituality 
 of England is ; ' sufficient and meet of itself without the inter- 
 meddling of any exterior person or persons to declare and deter- 
 mine all such doubts, and to administer all such offices and duties 
 as to their rooms spiritual doth appertain."
 
 108 
 
 And to my mind the hope of this result derives much of its 
 strength from the increased influence which the Clergy have 
 gained of late years by their greater faithfulness to the duties of 
 their calling, and by the increased interest of the laity in all things 
 affecting our Holy Religion. 
 
 Nor do I, in speaking of the faithfulness of the Clergy, forget 
 that many of my brethren have in their Address renewed to me 
 their pledge that they will " faithfully adhere to the doctrines of 
 the Church, and with all diligence devote themselves to the work 
 of the Ministry," and that " they will never cease to ofler their 
 prayers to God to guide and to help me." Such assurances might 
 seem to make it less necessary for me to reassert those Blessed 
 Truths which have been called in question ; and I am relieved 
 from the necessity of making any elaborate statement on the 
 subject by the Pastoral Letter which the Clergy of the Province of 
 Canterbury owe to our venerated Primate, and by which His 
 Grace has commanded the heartfelt gratitude of the Church at 
 large. Unreservedly accepting the Doctrinal Statements of that 
 Letter, I would affectionately recommend them, together with the 
 exhortations that accompany them, to the Clergy of my Diocese. 
 
 May God of His great mercy bless my Brethren for strengthen- 
 ing my hands, and encouraging my faint heart ; and may He, 
 through their prayers, so pour down upon me the Spirit of 
 Counsel and Ghostly Strength, that I may be able to stimulate and 
 cherish their good endeavours to " strengthen the bonds of union" 
 amongst all classes in my diocese, and myself become increasingly 
 anxious to protect those committed to my churge from all such 
 doctrine as is at variance with the Gospel of our Lord Jesus 
 Christ. 
 
 I remain, my dear Archdeacons, 
 
 Your affectionate Friend and Brother, 
 
 W. K. Sarum. 
 
 The Venerable the Archdeacons of Dorset, 
 Sarum, and Wilts. 
 
 " II faut que l'Eglise soit intacte, et libre dans son domaine 
 comme l'etat dans le sien." — M. Guizot's " L'Eglise et la Societe," 
 p. 68. 
 
 " Si jamais les Chretiens se rapprochent, eomme tout les 'y invite, 
 il semble que la motion doit partir de l'Eglise d' Angleterre." — 
 Count de Maistre's " Considerations sur la France," ch. ii. 
 
 iC C'est toute l'Eglise Chretienne en effet, et non pas telle ou telle 
 des eglises Chretiennes, qui est maintenant et radicalement attaquee. 
 Quand on nie le surnaturel, l'inspiration des Livres saints, et la 
 divinite de Jesus Christ, c'est sur tous les Chretiens Catholiques, 
 Protestants, ou Grecs, que portent les coups, c'est a tous les
 
 109 
 
 Chretiens, quels que soient leurs dissentimeuts particuliers et les 
 formes de leur gouverument ecclesiastique, qu'on enleve les bases 
 de leur foi. Et c'est par la foi que vivent toutes les eglises 
 Chretiennes ; il n'y a point de forme de gouvernment, monarchique 
 ou republicaine, coucentree ou eparse, qui suffise a maintenir une 
 eglise ; il n'y a point d'autorite si forte, point de liberte si large 
 que, dans une societe religieuse, elle puisse tenir lieu de la foi. Ce 
 sont les ames qui s'unissent dans une eglise, et c'est la foi qui est 
 le lien des ames. Quand done les fondements de leur foi commune 
 sont attaques, les dissidences entre les eglises Chretiennes sur des 
 questions speeiales, ou les diversites de leur organisation et de leur 
 gouvernement deviennent des interets secondaires ; c'est d'un 
 peril commun qu'elles ont a se defendre ; c'est la source commune 
 ou elles puissent toutes la vie qu'elles sont menacees de voir tarir." — 
 M. Guizot's " Meditations sur l'Essence de la Religion Chretiennes," 
 Preface p. ix. 
 
 MISSION HOUSE STATISTICS. 
 
 Since the establishment of the Mission House, 18 Students have 
 been admitted, of these 6 have passed on from us, and are under- 
 going elsewhere further training for Missionary work ; 3 at St. 
 Augustine's, 1 at Islington, 1 at Codrington College, 1 at St. 
 Edmund Hall, Oxford. Nine are still with us, and three have 
 failed, and of these three, one was a Malay, of whom I had never 
 any hope, and another of the three is still earnestly bent on being a 
 Missionary, so we have reason to thank God for the success He 
 has been pleased to vouchsafe us. The three at St. Augustine's 
 are, we hear, doing most satisfactorily, as also is our Islington 
 Student. Of the eighteen, nine have been more or less assisted 
 by Rural Deanries of this Diocese. 
 
 £244 7s. have been raised towards the purchase fund of the 
 House. £1100 is the sum required. 
 
 LETTER FROM REV. PREBENDARY PAYNE. 
 My Dear Lord, 
 
 I am afraid that your Lordship may not have been prepared for 
 such a volume as I now send, when you asked me to write you a 
 letter ou the subject of the great Diocesan, Charities, and it is not 
 without some reluctance, lest I should appear presumptuous, that 
 I venture to submit the accompanying scheme for your Lordship's 
 consideration and amendment, should your Lordship think it 
 worth the trouble of amending. 
 
 Your Lordship may remember that I did not originally recom- 
 mend relying upon local action, chiefly because I think persons 
 generally dislike applying to their neighbours, and the possibility 
 of jealousies arising between different subdivisions, &c, &c. How-
 
 110 
 
 ever, there is clearly a concurrence of opinion in favour of local 
 action, and I am quite ready to admit that, if it is zealously carried 
 out by fit men, no other will be equally effective. We will hope, 
 therefore, for this result. I think it is essential that all wbo collect 
 subscriptions, should have a voice in their disbursement ; persons 
 will not trouble themselves to collect mouey for others to spend ; 
 and, therefore, I am not sanguine in obtaining local aid in the 
 matter of collecting, unless the collectors are admitted into the 
 spending body. 
 
 The proposed scheme may seem a very radical reform of all 
 existing proceedings, and perhaps it is a more extensive one than 
 I originally contemplated in some respects, still if separate local 
 action and united central action are to be combined, I do not see 
 how it is to be effected with less change, and, after all, perhaps it 
 is not so much as it might at first sight appear. I do not think 
 that it would be wise to admit more than the four objects men- 
 tioned into the scheme ; but at the same time we must be prepared 
 to have the claims of others to the like distinction advanced, and 
 meet, perhaps, with some opposition on the ground of their exclu- 
 sion. If they were admitted, we should have but little improved 
 our condition, and should be continuing to rub against each other 
 until we rub each other to pieces. What is chiefly necessary is this — 
 to put certain objects on a pedestal, as it were, that persons who are 
 too idle to look into matters for themselves, and now very often 
 settle the question by giving to none, should know the objects 
 which have the strongest claim upon them. Of course, the light 
 thrown upon these objects will have the effect, in some degree, of 
 putting the others into shade. That cannot be helped ; the one is 
 a necessary consequence of the other. 
 
 If your Lordship was an autocrat, and adopted my view, the 
 transition from our present mode of action to the one proposed 
 would really be very simple. It would be simply to direct the 
 Rural Deans to call a meeting of the subscribers in their different 
 deaneries, appoint the officers mentioned, &c, and then summon 
 a meeting of the Diocesan Board to fulfil their part. 
 
 I remain, my dear Lord, your Lordship's very faithfully, 
 
 Richard Payne. 
 Downton, Jan. 19, 1864. 
 
 Suggestions for carrying on the business of the Church Union — 
 the Church Building Society — the Diocesan Education So- 
 ciety, and the Small Benefice Augmentation Fund in the 
 Diocese of Salisbury, on a uniform and united plan. 
 
 I. Ruri-Decanal Boards to be formed of all subscribers to any 
 of the above-mentioned objects resident in the rural deanery, which 
 shall meet not less than once in every year as early as possible, and 
 oftener if required, upon the summons of the Rural Dean or col- 
 lectors for the following purposes especially : —
 
 Ill 
 
 1. To make any rules for their own guidance and regulation, 
 which may not be inconsistent with such as shall be made by the 
 Diocesan Board. 
 
 2. To appoint a Collector whose duty it shall be 
 
 (a) To collect all donations and subscriptions from persons resi- 
 dent within his district or connected therewith, provided such 
 person be not resident in any other district within the Diocese, 
 and also to take care that all persons so circumstanced, who do not 
 subscribe, and seem able so to do, should be applied to for aid, and 
 have reports from time to time furnished to them, &c. 
 
 (b) To keep his accounts in some such form as that subjoined 
 in Form No. 1. 
 
 (c) To transmit money from time to time to the different Dio- 
 cesan Treasurers of these Funds. 
 
 (d) To repay himself by rateable proportions any incidental 
 expenses he may have incurred. 
 
 (e) to have his accounts audited by the Ruri-Decanal auditor as 
 soon after Michaelmas as may be, and transmit a copy to the 
 General Diocesan Secretary, to be embodied in the Diocesan 
 report. 
 
 3. To appoint a Ruri-Decanal auditor who shall every year 
 audit the accounts of his rural deanery. 
 
 4. To appoint two persons in addition to the Rural Dean to 
 attend and vote at meetings of the Diocesan Boards, of whom the 
 Collector, if not the Rural Dean, should be one, and the Rural 
 Dean or persons so appointed, if prevented from attending the 
 Diocesan Board, should be allowed by their own authority to ap- 
 point any other member of the Ruri-Decanal Board to attend 
 such meeting as their proxy. 
 
 N.B. At this meeting of the Ruri-Decanal Board, a great many 
 of the subscriptions would be paid with very little trouble. 
 
 II. That a Diocesan Board be formed consisting of the Bishop, 
 the Archdeacons, and members appointed by the Ruri-Decanal 
 Boards, with power to add to their number, whose duty it shall be 
 
 1. To hold quarterly meetings on fixed days, as the Diocesan 
 Education Society now does. 
 
 2. To appoint sub-committees when necessary, for overlooking 
 especial objects, such as the training school, sanctioning reports, &c, 
 and at the quarterly meetings for the greater dispatch of business 
 should it be found necessary. 
 
 3. To make all rules, bye-laws, grants, &c. ; in fact, to transact 
 all the business now done by the different committees of these four 
 Societies. 
 
 4. To appoint one Diocesan Secretary and one or two Treasurers 
 for each of the four societies, whose duties would be much the 
 same as at present, with these exceptions, that they would have no 
 trouble with individual subscribers, and the treasurer would only 
 recognise the gross sums received from the different rural 
 deanries (as may be seeu in Form No. 2 for his accounts), and the
 
 112 
 
 secretary, instead of calling meetings himself, would a month be- 
 fore each fixed quarterly meeting forward to the General Diocesan 
 Secretary an agenda paper of the business he had to bring forward; 
 at the end of the year they would send their report to him, and a 
 statement of accounts, verified by the Diocesan auditor, to be in- 
 corporated in the Diocesan report. 
 
 5. To appoint a Diocesan auditor, who shall audit the accounts 
 of the Diocesan Treasurers, and also that of the General Diocesan 
 Secretary. 
 
 6. To appoint a General Diocesan Secretary, whose duty it 
 shall be 
 
 (a) To embody in one form the agenda papers of the different 
 secretaries, to get it printed and circulated to all members of the 
 Diocesan Board, at least one week before the day of meeting. 
 
 (6) To keep the Ruri- Decanal collectors supplied with all ne- 
 cessary printed forms, such as account-books, receipt-books, forms 
 of application for subscribers, and non-subscribers, &c. 
 
 (c) Superintend the publication and issue of the general re- 
 port, &c. 
 
 (d) To defray as far as possible all common expenses, and charge 
 them to the treasurers of the different societies who will repay him 
 when his accounts are audited by the Diocesan auditor. 
 
 FORM I. 
 
 Rural Deanery of 
 Wilton. 
 
 Church 
 Union. 
 
 Dio. Church 
 Building 
 Society. 
 
 Diocesan 
 
 Education 
 
 Society. 
 
 Small 
 
 Benefice 
 
 Aug. Fund. 
 
 
 £ s. 
 
 d. 
 
 £ s. d. 
 
 £ s. d. 
 
 £ s. d. 
 
 A B 
 
 10 
 
 
 
 3 
 
 
 5 
 
 C D 
 
 
 
 
 1 1 
 
 
 E F 
 
 *2 2 
 
 
 
 1 
 
 
 3 3 
 
 G H 
 
 
 
 5 
 
 1 1 
 
 10 
 
 I J 
 
 
 
 3 
 
 10 
 
 
 K L 
 
 1 1 
 
 
 
 *0 10 
 
 *0 10 
 
 2 
 
 MN 
 
 5 
 
 
 
 
 1 
 
 3 
 
 P 
 
 
 
 2 2 
 
 2 
 
 10 
 
 Q 
 
 10 
 
 
 
 1 1 
 
 1 
 
 2 2 
 
 
 18 13 
 
 
 
 15 13 
 
 16 12 
 
 25 15 
 
 Arrears 
 
 1 1 
 
 
 
 10 
 
 1 
 
 2 2 
 
 Total received 
 
 17 12 
 
 
 
 15 3 
 
 15 12 
 
 23 13 
 
 * The sums with an asterisk are foliations.
 
 MS 
 
 Receiver! 
 
 CHURCH UNION ACCOUNT. 
 
 £17 12 Expenses 
 
 Remitted to Dio. Treas. 
 In hand 
 
 DIOCESAN CHURCH BUILDING. 
 
 £0 10 
 
 15 
 
 2 2 
 
 £17 12 
 
 Received 
 
 £15 3 
 
 Expenses .. ... £0 5 
 Remitted to Dio. Treas. 14 
 In hand 18 
 
 g£"£ £15 3 
 
 FORM II. 
 
 DIOCESAN CHURCH BUILDING TREASURERS' 
 ACCOUNT. 
 
 Received from — 
 A Rural Deanery 
 B Rural Deanery 
 C Rural Deanery 
 D Rural Deanery 
 E Rural Deanery 
 F Rural Deanery 
 
 Total 
 
 ■ £40 
 
 16 
 
 
 
 - 14 
 
 
 
 
 
 • 25 
 
 5 
 
 
 
 - 19 
 
 10 
 
 
 
 - 150 
 
 8 
 
 
 
 - 72 
 
 6 
 
 
 
 £322 
 
 5 
 
 
 
 Grant to A - 
 B 
 C ■ 
 
 Expenses 
 Share of Gen. 
 Balance 
 
 Expen. 
 
 £100 
 
 60 
 
 90 
 
 4 
 
 7 
 
 60 
 
 
 
 
 
 5 
 
 10 
 
 ](> 
 
 £322 
 
 
 
 Each treasurer a similar account. 
 
 The General Diocesan Secretary would have to pay for al 
 printing for general purposes, postages, &c. 
 
 SUBJECTS SUBMITTED TO RURI-DECANAL 
 CHAPTERS. 
 
 1861. 
 
 1. Is it desirable to give a more defined place in the system of 
 the Church to the ministrations of Women in Works of Christian 
 Charity, and if so, under what restrictions should such functions 
 be exercised ? 
 
 2. Is it expedient to alter the 29th Canon, and if so what altera- 
 tions should be made in it ? 
 
 3. The Law of Dilapidations. 
 
 4. The New Minutes of the Committee of Council on Education. 
 
 1862. 
 
 1. Can anything be safely attempted to bring under rule and 
 order, and so to authorise the services of Laymen, especially on the 
 Lord's Day, in the Ministry of the Word ? 
 
 2. The present circumstances of the Church have given great
 
 114 
 
 practical value to the question of a more general use of the 
 Offertory as a means of maintaining and promoting works of Piety 
 and Charity. Do you think that this godly practice could he 
 revived, and under what restrictions, and for what definite 
 purposes ? 
 
 3. The Amended Ecclesiastical Dilapidations Bill. 
 
 4. What can he done by Bible or Communicant Classes, and by 
 other means, to help those who have been Confirmed to lead 
 consistent lives and to seek the Grace of God for that end ? 
 
 1863. 
 
 1 . It is generally admitted that something is wanted to 
 strengthen and utilise our Sunday Schools. What would secure 
 these results ? 
 
 2. Can anything be done by the Church to provide for the wants 
 of her Clergy, who, by age or infirmity, are disabled from sup- 
 porting themselves ; and, if so, would such relief be best given 
 by Pensions, or the establishment of Homes ? 
 
 3. The Order for the Burial of the Dead. 
 
 4. Subscriptions required of the Clergy. 
 
 THE ROYAL SUPREMACY. 
 
 When the Clergy allowed to Henry VIII. the title of Supremum 
 Caput, they connected with it the qualifying woi'ds, " quantum per 
 Clnisti legem licet ;" and so, if we would ascertain the sense in 
 which they conceded to the King the title, Ave must estimate 
 aright the value of the qualification. — See Palmer on the Church, 
 t. i., p. ii., c. iii., p. 461. 
 
 Moreover afterwards Queen Elizabeth substituted the title of 
 Governor for that of Head. — See Burnet on Articles, Art. 37 ; and 
 Burnet's " History of the Reformation," t. iii., p. 773. 
 
 Mr. Gladstone, in his remarks on the Royal Supremacy, says, 
 with regard to these two titles : — 
 
 " An acknowledgment of the Headship of the Crown, qualified 
 by the Law of Christ, by no means appears ex vi terminorum to 
 imply the annexation to it of a supreme jurisdiction in all eccle- 
 siastical causes." — P. 10. 
 
 " Whatever inference might be drawn from the use of the word 
 Head is more than destroyed by the more marked transition to the 
 word Governor ; and the idea which that term conveys is of a 
 negative, not a positive character ; it is that of a power which 
 corrects, but does not actuate." — P. 16. 
 
 And he thus summarises the effect of the statute 25 Henry 
 VIII. : — " The effect of the Statute, therefore, seems to be, that 
 while corrective jurisdiction was secured in legal language to the 
 temporal power, there was no distinct provision whatever made 
 with respect to directive jurisdiction, that is to say, the ordinary 
 authority by which the functions of the Church, when unobstructed 
 by offence or dispute, are discharged." — P. 11.
 
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