L I B RA I^Y 
 
 OF THE 
 
 U N I VERSITY 
 
 or 1 LLI N015
 
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 .'T- 
 
 A 
 
 PASTORAL LETTER 
 
 TO 
 
 HIS PARISHIONERS. t 
 
 THE REV. WILLIAM J. E. BENNETT, M.A. 
 
 perpetual ©urate of St. Raul's, ISnigljtsbriltgf. 
 
 LONDON: 
 
 W. J. CLEAVER, BAKER STREET, 
 
 PORTMAN SOUARE. 
 
 MDCCCXLVI.
 
 SUBJECTS OF THE LETTER. 
 
 PA or 
 
 1. THE SPECIAL SERVICES OF THE CHURCH .... 1 
 
 2. THE INSTITUTIONS AND SOCIETIES OF THE PARISH . . 8 
 
 3. THE DIVISION OF THE THREE MORNING SERVICES AS 
 
 NOW JOINED TOGETHER 9 
 
 4. THE BUILDING AND ENDOWING OF A NEW CHURCH, 
 
 SCHOOLS, AND PARSONAGE 15
 
 A PASTORAL LETTER. 
 
 My dear Brethren and Parishioners, 
 
 Three years have now passed, since, by the Providence of God, 
 we were first brought together in the Pastoral relationship of our beloved 
 Church. This lapse of time is, I hope, sufficient to justify me in thus 
 formally addressing you in a pastoral letter. Many circumstances combine 
 just at this present juncture to render it advisable that I should do so, and 
 I hope that you will peruse, at your leisure, what is here said, in the same 
 spuit as it is written, solely for our common blessing, and the glory of God. 
 First, I wish to represent to you the position in which we stand at 
 present, and then, what further objects we have in view in the advancement 
 of Christ's kingdom in this parish. 
 
 By degi-ees, and under successive Acts of Parliament, the Church and 
 
 District of St. Paul's has been invested with a complete parochial chai-acter 
 
 in things ecclesiastical, the Minister thereof having become a Perpetual 
 
 Curate and Body Coi-porate, and invested with sole cure of souls over 
 
 those committed to his charge. The District is completely cut off, as far as 
 
 the things of KeUgion are concerned, from all connection with St, George's, 
 
 Hanover Square, and also from St. Peter's, Pimhco, and forms a Benefice 
 
 distinct in itself. Churchwardens are appointed for the administration of the " 
 
 temporal aff'airs of the Church, and for the execution of all things necessary 
 
 for the order and management of Divine Service. All the rites and 
 
 ceremonies of the Church (with the exception of funerals) are now performed 
 
 at St. Paul's, according to the usual laws and customs of parishes, and all 
 
 persons hving within the boundaries, desiring Holy Baptism, Churching of 
 
 Women, Marriage, Visitation of the Sick, and other holy ministrations of 
 
 the Church, ai-e bound to apply to the Clergy of this District, and to no 
 
 other. I mention this, because many persons are under an erroneous 
 
 impression that they may legally apply to other Churches for these rites, 
 
 according to their own discretion. It is obvious, by the Law, tliey cannot; 
 
 but according to the usual custom of parishes, they are bound to apply to 
 
 their proper District Church, which stands to them in the same hght as 
 
 though it had been the ancient Parish Church. On the one hand, I 
 
 myself scrupulously abstain fi-om performing any of the offices of the Church 
 
 (except with the pennission of their own Parish Priest) for any not strictly 
 
 paiishioners of St. Paul's; and I may justly claim it as due to the Church 
 
 and Pai'ochial system in general, that parishioners of St. Paul's, when the 
 
 Law both of the Church and of the Land has so ordered it, should strictly 
 
 attend to the boundaries marked out for them. Of course it would be most 
 
 difficult as well as unkind to enforce this against any individual or 
 
 individuals; but I point it out as a thing in general desirable, for the 
 
 attainment of a higher order of parochial connection, and a closer tie of 
 
 pastoral duty, between the Parish Priest and those for whom he ministei-s.
 
 A PASTORAL LETTER. 
 
 1. NOTICE. 
 
 2. TIME. 
 
 Now for the pui'pose of a due understanding of the manner in which 
 the holy rites of the Church are administered at St. Paul's, I subjoin the 
 following rules, which will be found upon examination in strict accordance 
 with the Book of Common Prayer : — 
 
 f^olg 23nptism. 
 
 Notice should be given to the Curate at the Church not later than at 
 the Evening Prayer the day preceding, or at Morning Prayer on 
 the day of the intended Baptism. 
 
 The time appointed is at Evening Prater. It may be on any day 
 of the week, but more properly on Sundays or Holy Days. 
 
 The time of Evening ) On Week days . . is 5 o'clock. 
 Prayer i On Sundays .... is 3 o'clock. 
 
 Holy Baptism is invariably administered after the second Lesson in 
 the presence of the congregation, such being the express command 
 of the Church. 
 
 3. SP0N80KS. Two God-Fathers and one God-Mother are required for a male child. 
 — Two God-Mothers and one God-Father for a female child. 
 According to the laws of the Church, the Sponsors should be com- 
 municants, and no parent ought to stand as Sponsor to liis own 
 child. 
 
 ^' ^<Ji>nvt!m!q ^* ^® ^ mistake to think that the Sponsors are answerable for the sins 
 bi ONSoite. ^^ ^j^^ ^j^jjj^ ^jj ^j^^^ ^^g Sponsors have to do, is to answer the 
 
 Baptismal pledge — " in the name of the child;" and aftenvards, 
 (as much as in them lies,) to see that the child be brought up in the 
 christian faith. 
 
 It is a wicked thing to deprive little children of their admission into 
 Christ's Church, on the plea that their names have been registered 
 in a book. Registration is nothing more than a plan of the Stat • to 
 ascertain the number of children that are born, and has nothing 
 whatever to do with the Church. Baptism must be by a lawful 
 minister, with water, in the name of the Holy Trinity. After the 
 Baptism, the child's name is registered in the Books of the Church 
 (ivithout any payment.) 
 
 It is a great abuse of the Holy Sacrament of Baptism to demand a 
 Fee for its celebration. There is no Fee. The Parishioners of 
 St. Paul's are particularly requested to notice, (and let it carefully 
 be remembered, in order that there may not be any hinderance in 
 bringing little Children unto Christ,) that no person in this Church 
 is authorized to demand any Fee zchatsoeiwr, from any peison 
 whatsoever, for Holy Baptism. It is a Service of the Church, 
 ''without money and without price." 
 
 ®]^urc]^ing of Women. 
 
 The time appointed is immediately before the commencement of Divine 
 Service, in the presence of the congregation, according to the 
 words of the Psalm Avhich is used in the Churching : "I will pay 
 my vows now in the presence of ail his people." 
 
 On Sundays, 3 o'clock, or |-past 6 o'clock — Evening Prayer. 
 
 On Wednesdays and Fridays, 1 1 o'clock — Litany. 
 
 On all Week days, 5 o'clock — Evening Prayer. 
 
 As the Churching is before the Service, it is important to be Iti the 
 Church in good time." After tlie Churching thd \voman should take 
 her place in the con<;rcgation, for the usual prayers. 
 
 /^\ 
 UIUC 
 
 5. BEGISTEA- 
 TION. 
 
 6. FEES. 
 
 1. TIME. 
 
 V/
 
 A PASTORAL LETTER. 
 
 2. OFFERING. Therp is no Fee for Churching of women ; but by tlic Rubric, at tlie 
 
 end of the Service, (See the Prayer Book,) the woman is to " offer 
 accustomed offerings." From the poor the smallest gift (even a 
 penny) as a thank-offering to God. Above the class of poor, every 
 woman should offer according to her ability. 
 
 3. MANNER OF The Offering is not a charge or fee, but a voluntary token of thanks- 
 giving to God. Therefore the place for making it is at the Altar. 
 The Priest will receive the Offering in the Offertory Basin directly 
 
 the Churching is over, and will place it on the Altar, as unto the 
 Lord. 
 
 4. HOLY COM- The woman who has been churched, should receive the Holy Com- 
 
 MUNION. munion at the first opportunity after her Churching. 
 
 TJiE 
 
 OFFERING. 
 
 1. BANNS. 
 
 iWarriage. 
 
 If both pereons live within the boundaries of St. Paul's, then the 
 Banns are to be published in St. Paul's Church only ; but if one of 
 the persons lives in another Parish, then the Banns must be pub- 
 lished in that Parish also ; and if it is desired to solemnize the 
 Marriage in St. Paul's, a certificate must be brought from the 
 other Parish, stating that the Banns have been so published. All 
 persons living within the boundaries of St. Paul's must have their 
 Banns published in St. Paul's Church. It would be contrary to 
 law to resort to any other Church. 
 
 If a License fi-om Doctors' Commons be substituted for the Banns, 
 then the License must be brought to the Church at the time of 
 solemnizing the Marriage. 
 
 Notice of publishing Banns may be given to the Clerk, or to the 
 Curate, at any of the hours of Prayer ; namely, 8 o'clock morn- 
 ing, or 5 o'clock evening, any day, or 11 o'clock morning on 
 Wednesday or Friday. Notice may also be given at the Clerk's 
 residence, 39, Wilton Crescent. Notice of Marriage may be given 
 in the same way, at least one day preceding. 
 
 The time most convenient for solemnizing Marriage is 10 o'clock ; but 
 Marriages may be solemnized at any hour between 8 o'clock 
 morning, and 12 o'clock at noon. 
 
 The customaiy Fees or Duty in this Parish are as follow : — 
 
 For the publishing of the Banns. . Two Shillings. 
 
 For a Man-iage by Banns Ten Shillings. 
 
 For a Marriage by License Thirteen Shillings. 
 
 It is desired (if possible) that the Fees or Duty should be brought 
 into the Church, duly prepared, and laid upon the Priest's Book at 
 the time of the Marriage, together with the Ring. Such is the 
 direction of the Prayer Book, and if not inconvenient, it would be 
 well to adhere to the Direction. See the Marriage Service : — 
 
 " The man shall give unto the woman a Ring, laying the same upon 
 the Book, with the accustomed Duty to the Priest and Clerk." 
 
 The Service must be considered in two portions. The first portion is 
 performed in the " Body of the Church" as far as the first 
 Blessing. — (See the Rubric.) The remainder is performed at the 
 Altar, terminating with the Exhortation. If it is desired, the 
 Choristers will attend and chant the Psalm with the Organ. 
 
 8. HOLY COM- It is convenient that the new married persons, with their friends, 
 MUNION. should receive the Holy Communion at the time of their Marriage. 
 If this should be desu'ed, due notice must be given over-night, and 
 B 
 
 2. LICENSE. 
 
 3. NOTICE. 
 
 4. TIME. 
 
 The fees 
 OR DUTY. 
 
 TIME OF 
 
 PAYING THE 
 FEES OR 
 DUTY. 
 
 7. FORM OF 
 THE SER- 
 VICE.
 
 A PASTOKAL LETTER. 
 
 the Altar will be prepared for the celebration of Holy Communion. 
 This, if well considered, is highly appropriate, as an act of solemn 
 thanksgiving and joy, tending to bring the blessings of God upon 
 Marriage by the highest channel of His Grace.— (See the Prayer 
 Book.) 
 
 I am aware, from tho general violation of the rules of the Prayer Book 
 which has prevailed and still prevails throughout London, that the Laity 
 have not generally been accustomed to think so strictly of these matters, as 
 
 1 liave myself been bound to do; and I am also aware that in consequence 
 of this, many have sought other Churches for the baptism of their children, 
 and churchings, and marriages — Churches wherein they have found the 
 Clergy more willing to accommodate their former habits, and less scrupulous 
 in violating the rules of the Church. Now I would beseech such to consider 
 whether they do rightly — whether, if things are really appointed according 
 to their Prayer Book, they ought not as a principle to submit themselves to 
 those set over them in the Lord. If things are not according to the Prayer 
 Book, then there is the Bishop to whom they can immediately apply, and 
 the Parish Priest who orders things wrongly will stand corrected; but if 
 there are any Laws in the Church, and Laws have any meaning, (and the 
 Priest faithfully obet/s them) what must become of the churchmanship of 
 parishioners who disobey them ? Will they not come, strictly speaking, 
 under the name of Dissenters, or at least Non- Conformists ? I fear they 
 must. I trust, my Brethren, that you will argue these questions honestly 
 with yourselves, and putting aside all considerations of your own likings and 
 prejudices, henceforward join with me (though it may be irksome at first) 
 in standing faithfully and manfully by the Laws, Canons, and Rubrics of 
 the Church, of which you are professing members. 
 
 The last century has shewn what has been the result of violating and 
 forsaking the Laws of the Church, namely — Dissent and Schism, social 
 disunion, moral profligacy, open rebelhon, hatred of the Church, and 
 contempt for her rulers, and altogether a general ignorance of God. Has 
 the Church thriven on neglect of her rules ? Has she overcome Dissent, by 
 accommodating herself to it? If not, why should we not ti'y the opposite 
 system, and hope, that by a stricter obedience to her behests, God's blessing 
 may ultimately await us, and we may prevail, by consistency, over our 
 gainsayers? Our immediate ancestors have tiied one plan, and have 
 signally failed. They cast aside the Church's discijjline, threw all Religion 
 into internal spiritual fervoi^s, and spurned at order and ordinances. What 
 were the fruits? The fruits were Wesleyanism, and Schisms innumerable, 
 in such as had any rehgion at all; and infidelity and grossness of life 
 unrebuked, untaught, and uncared for, in those who had none; a careless 
 and worldly Clergy ; a godless and rationalizing laity. Now is it unreason- 
 able to try the other plan — to try what simple obedience can do ? There is 
 a grace about obedience, which must be acceptable before God in Christ, and 
 the rather as it demands any sacrifice of our own will. Let us return to the 
 ways and times of our forefathers — those golden times, when men loved the 
 Church Catholic, though they repudiated Popery, and contended against 
 Puritanism, though they loved the Avord of God. I speak now to my 
 Brethren of the higher orders — to the nobility and genti7 who live in this
 
 A PASTOKAL LETTER. 7 
 
 Parish. I do honestly express to tlicm my opinion, that they have it in their 
 power, and they only, as a class, to bring back life and spirit to our Church, 
 and I enti'eat of them to exert that power. Unless they do exert that power, 
 the inroads of the enemy will surely prevail, and we shall be lost. I do, with- 
 out any subterfuge, openly say, looking on the gi'oss negligence of a great 
 portion of their body, that danger presses round us — Latitudinarianism on 
 one side, Popery on the other : the Church of England stands in the mean, 
 and she appeals to the richer and nobler of her children now to put out their 
 hands and sustain her. How sustain her? By conforming to her ancient 
 rules and customs. By obeying her. By looking upon her as a Church — 
 as one having mithority. By displaying to the world that they do think 
 she is the truth. By getting rid of that strange nonchalance, and careless- 
 ness, and lounging sort of Keligion, which so many of them have, esteeming 
 it apparently a thing of the drawing room, or of the day's fashion, instead of 
 a thing of life or death, which is to last for ever. Religion is surely 
 something all-paramount — of momentous consequence; or it is a fable. 
 Men ought not to profess her, unless they mean something. If they do 
 mean something, let them shew that they mean it. Better the " violent who 
 take the Kingdom of Heaven by storm," than the " Gallios who care about 
 none of these things." It is the apathy of the higher orders that most 
 injures us. Their unwillingness to move — their slumber — their tardiness to 
 think — their reluctance to open their eyes, and see before them. They (be 
 it spoken without offence) as a class, being merely nominal churchmen, have 
 made Xhcvasca:^ j)ositive Dissenters. They being virtually disobedient, have 
 caused the poor to be disobedient really. The few of the people that are 
 sincerely religious — that have hearts — that believe in a Church as something 
 ahve, look on in astonishment. They fly discomfited, when they see such 
 treatment of her by her great ones. She seems to them, and not unnaturally, 
 without strength — a mere skeleton, without spirit, or flesh, or blood. What 
 then do they? They seek shelter in Rome, or hide themselves in Dissent. 
 
 Just let me instance what I mean by a case in point. The nobihty and 
 gentry are unwilling to obey the rule of the Church, as I have set it forth 
 above, in bringing their infants to the House of God, to be baptized, in the 
 presence of the congregation, after the second Lesson. They would rather 
 have Baptism performed in their drawing room, or at least, if in Church at 
 all, at a private hour. I have just now read, in the Morning Post, as 
 follows : — 
 
 Christening of . 
 
 Thi8 interesting ceremony was performed at , in the presence of a select 
 
 circle, consisting of . After the ceremony, a superb dejeuner was given at the 
 
 family mansion in . 
 
 Now compare this with what the Church desires. The Church calls 
 Baptism a Sacrament — the Sacrament of Regeneration, not an " interesting 
 ceremony." The Church calls the " select circle," in the presence of whom 
 it ought to be performed, " the Congregation " — the congregation of the 
 faithful — noble and simple ahke, poor and rich together; not a "select 
 circle." What! shall there be an exclusiveness or "selection" of the great 
 only, to be present at the Baptism of a child of a Christian parent? Shall 
 there be a display of empty pride at the very moment when the devil and his
 
 8 A PASTORAL LETTER. 
 
 works are to be renounced ? Observe, my Brethren, \thither this tends. The 
 poor man argues thus: — Why, if there is a "select cii'cle " made by Lord A., 
 or Mr. B., for the Christeuing of his child, why may not I have a " select 
 circle " at the Meeting House ? If he violates the rule of the Church, and 
 is ashamed or afraid of his brethren in the Church, according to the 
 Church's Law: why am I to be pronounced wi-ong, if I do the same. Now, 
 would it not be well for the rich and great to remember that not one of 
 their actions is unnoticed by the poor, not one of their habits, not one of 
 their words, particularly in Rehgion. Their example, their teaching, their 
 obedience or disobedience, is the turning point of the Church's safety at this 
 present juncture. May God of His infinite mercy put it into their hearts 
 to be wise in time, and the Pastors and Eulers to be faithful, making no 
 distinction of persons in the Church's ceremonies and sacraments ; but to be 
 as the great Head of the Church Himself was, the same to all men, suffering 
 the disapprobation and the hatred of the world, if so be only they can win 
 men once more to be obedient sons and daughters. 
 
 I now pass on to speak of the Societies and Institutions established in 
 our Parish, and of the needs we still have for the completion of the 
 ornamental work of our Church; and the latter first. The East Window is 
 still unfurnished with painted glass. The Here Dos, or stone work at the 
 Altar, is still incomplete; and the Church Clock, though erected, is still 
 unpaid for. But all this must at present be passed by — we must do what 
 we can for another year or two, just merely paying for what is unavoidable 
 by our usual annual collection at Whitsuntide. I say we must pass it by 
 this year as for things only ornamental, and throw our main strength in 
 Alms-giving into the scheme which I shall set before you, in the latter part 
 of this letter, for things vitally necessary. — (Seep. 15.) All we shall 
 attempt this year for our own Church of St. Paul's, is the payment of the 
 Church clock, and the erection of proper gates and raihngs, and a path-way 
 at the West door. The latter will be a work of necessity, as the approach 
 to the Church, unless repaired, will by next winter be little better than mud. 
 
 But I must speak of our 
 
 SCHOOLS. 
 
 We have four diiFerent Schools. — Three at the Knightsbridge end of the 
 District, and one at the Queen Street end. The three at Knightsbridge are, 
 I. — Boys. II. — Girls. III. — Infants. The one at the Queen Street end is 
 for Infants only ; but this it is hoped will very shortly ha enlarged by the 
 scheme for building a New School House, to which I will advert in a 
 subsequent part of tliis letter. — (See p. 15.) AU further information about 
 the Schools will be seen by refeiTing to the Annual Report. 
 
 SOCIETIES. 
 
 In this, I shall first advert to the Institution of " Sisters of CHARriY." 
 These are Christian women who live together under certain rules, and whose 
 office it is under the Clergy to visit and nurse the sick ; to instruct the poor, 
 to bring children to the font, to help the aged and infirm ; and, in short, to
 
 A PASTORAL LETTER 'J 
 
 perform all the good works of our Christian calling, the fi-uits of "Charity." 
 For the extension and permanent prosperity of this institution we have need 
 of your countenance and alms-giving ; and any pious women of a deep and 
 devotional character who would personally join this institution, dedicating 
 themselves to the ser\ace of God and the Church, I should be thankful to 
 receive, and should he happy to communicate to them the Rules under 
 wliich they Uve. If there be any such, I would anxiously call upon them 
 for their co-operation in the good works of Christianity, as a source of 
 strengthening the Church, according to their power, more valuable than any 
 other of its kind. Let them not be afraid of the name. "Charity" is not 
 a word that any Christian need fear. The rules ai-e simple, the office 
 humble, but the happiness of doing good is beyond price. Gladly should 
 I receive more of such " Sisters " to join in this holy work with their 
 brethren the Clergy. 
 
 II. — Secondly, I would advert to the "Provident Society." This 
 is a Society in wliich Weekly Savings are received from the poor and 
 labouring classes, and being invested in the Savings' Bank, are returned in 
 winter with interest of threepence for every shilling saved. The value is 
 returned thus increased, in clothing, coals, and other necessaries of life, 
 according to the choice of the Member. By tliis plan, habits of industry, 
 forethought, and frugality, are encouraged among the poor, and the 
 pauperism of the Workhouse avoided. 
 
 III. — Thirdly, I would advert to the " Lending Library." This is a 
 small Library of useftil and instructive books, as well rehgious, as others, 
 such as Books of Travels, History, and the hke. The poor and servants, 
 the childi-en of the Schools and their parents, are thus provided with a 
 supply of useftil reading. It is obvious that if we teach the poor to read, 
 and then having taught them, furnish them with nothing good upon which 
 they may exercise the knowledge they have gained, they will then fly to the 
 pestilential and infidel pubhcations with which unhappily this metropolis 
 abounds. I entreat of you then my richer brethren, that you will aid this 
 Library, either by gifts of books which you can spare fi*om your own 
 hbraries, or may purchase ; or that you will make some little donations in 
 money to be so laid out. We have need of at least Fifty Pounds' worth 
 of books, for a proper supply according to the demand, in addition to those 
 which we have already purchased. The avidity with which the books are 
 sought for is most gratifying. 
 
 Such is all that I have need to say of the past and present. I now 
 pass on to plans for the future. And first — 
 
 AN EARLIER HOUR FOR MORNING PRAYER. 
 
 All well know, from frequent observations in the Pulpit, that I have 
 very much at heart a further improvement in the manner of performing 
 Divine Service on Sundays. That is, the commencing of our Morning 
 Prayer at an earher hour, and allowing an interval to elapse before we 
 commence the Sen-ice of Holy Communion. This is afready done, on all 
 Week Days, and on all the Fasts and Festivals of the Church, and the 
 value of the division of the Sei-vice on these days is so great, and so readily
 
 10 A PASTORAL LETTER. 
 
 acknowledged, that I am not without hope, but that in time, we shall all 
 readily embrace the same method on the Lord's Day also. The labor, 
 anxiety, and mental pressure, both upon the Clergy as well as upon the 
 Laity, at least such of them as are Communicants, is overwhelming, occupied 
 as we are with an average of 120 Communicants every Lord's Day. We now 
 begin the Service at Eleven, and seldom conclude before half-past Two. 
 At half-past Two the Congregation come in for the Evening Service, 
 women for Churching, and children for Baptism ; so that we are occupied 
 with very little inteiinission, from Eleven o'clock, a.m., to Five, P.M., that is, 
 six hours ; and that, remember, with the most solemn offices to perform, 
 requiring the utmost stretch of the mind, in the presence of a congregation 
 of seldom less than 1700 persons in the Morning, and perhaps 1200 in the 
 Evening; and wdthal the second Evening Service following closely after, 
 at half-past Six, p.m. 
 
 Now I do not grudge this labor — God forbid. I rejoice in it. Only 
 I fear lest, as we are but as yet bodily creatures, the earthly part of us, the 
 body and the mind will eventually give way, and we shall sink under it. 
 I fear also, that although we have already weekly communion, still many 
 may be deterred from the Holy Sacrament, particularly invalids, and the 
 aged, and many women, and above all the poor, from the great length of 
 time now occupied, and so there be a hindrance in the divine work to many 
 souls. Now let us fairly consider this question on its real merits. I will 
 first dispose of certain objections that are made. 
 
 OBJECTIONS. 
 
 I. — I do not like the idea of commencing Morning Prayer on Sundays 
 at an earlier hour, because my business and trade compels me to sit up late 
 on Saturday night, and I cannot wind up my accounts and complete my 
 week's business till Sunday morning. I then require more rest in bed on 
 Sunday morning than on any other, and could not well be at Church before 
 Eleven o'clock. As it is, I am frequently late, owing to business on Sunday 
 morning w^hich is unavoidable ; and indeed, many of the Shops ai'e open 
 and business going on till perhaps Ten o'clock — or later. 
 
 II. — T do not like the idea of commencing Morning Prayer on Sundays 
 at an earlier hour, because I am in the habit of joining in great dinner 
 parties, and sometimes going to the theatre, and the opera, which places of 
 amusement very frequently do not close till one or two o'clock on the 
 Sunday morning. It would, therefore, be very inconvenient to think of an 
 earlier hour. As it is, I am frequently unable, and so are my servants, to 
 go to Church even at eleven, and then I am tired and languid, and anything 
 but fit to worship God. 
 
 III. — I do not think there is any necessity for dividing the Services. 
 There is too much singing, and great time wasted in the Choral method of 
 performing the Prayers and Psalms at St. Paul's. It is true I am fond 
 myself of going to Westminster Abbey, and particulaily the Chapel Royal, 
 where we have beautiful chanting and anthems ; but then, these things are 
 not meant for a Parish Church. Let the Service be done as at other 
 places. 
 
 IV. — I do not like innovations. I never heard of Morning Prayer 
 being performed by itself. Let us keep to the old paths.
 
 A PASTORAL LETTER. 1 1 
 
 ANSWEKS TO THE OBJECTIONS. 
 
 I. — The Institution of the Sabbath, from whence our Lord's Day 
 derives its principle of Best, was meant for a Religious Rest. A RcHgious 
 Rest involves an abstinence altogether from such work of accounts, or matter 
 of business as the Objector describes. The work of the week should bo 
 thrown further back. If such work is done so late on Saturday night as to 
 incapacitate a man from rising early on the Sunday morning, that work is 
 virtually an infringement of the Day of Rest, just as much as though it had 
 been done on the very day. If we can " rise early, and late tal^e rest " on 
 any other day, and only on Sunday spend the morning in idleness, is that 
 offering to God our hearts and bodies as He would have them ? Now if the 
 Church bell were to invite men at an earher hour to come and sing God's praise, 
 and worship Him, — the Rising Sun, — "the Day Spring from on high" — 
 if the practice of our lives were to make Sunday begin in the morning, and 
 not at approaching noon ; we might perhaps (God helping us) do more to 
 abolish the common Sunday trading which now prevails in this Town, than 
 all the Societies in the world. Let the Church bell sound — the trader will 
 be driven to shut up his place of merchandize, and the merchant his account 
 book, and the gentleman his newspaper. Sunday has begun. The people 
 are at prayers. Come with me and worship God, not Mammon. " Remember 
 the Sabbath Day to keep it Holy." — All the Sabbath Day — not fi'om noon 
 to evening, but from morning to night. 
 
 II. — You are a Christian. Put off theatres and balls, above all, the 
 opera on Saturday night. Let your servants have rest, and your own mind 
 and spirit composure. Pause in the world's career of never-ceasing pleasure. 
 For one night at least Think. What fitness can you be in on Sunday 
 morning to come to the House of God; weary, jaded, your mind dissipated 
 with the excitement of carnal pleasures ? Is this a mind to lyrag 1: Of 
 course Holy Communion you can never think of? It would be a sin. And 
 will you object to good Christians worshipping God at an early hour, 
 because you are a dissipated worldling yourself? Would you neither enter 
 God's kingdom yourself, nor allow others who would be wilUng to enter, to 
 do so ? Sacrifice Saturday evening to God. Then come and worship Him 
 in the beauty of Hohness on Sunday morning, with a mind and spirit fresh, 
 active, and wilhng. 
 
 III. — This is a matter of simple love of God. Shall we not perform 
 our Services and sing unto God with the lent member that we have ? When 
 we can sing not sing ? Do what is careless, slovenly, cold, and undevotional, 
 when we know what is right, and have means to do it ? Besides look at 
 the noble and the rich. How we read of them, as the Objector acknowledges, 
 flocking to the Chapel Royal, to enjoy the Choral Service. Can they then 
 turn round and object to the same Choral Sen-ice for the poor ? There is 
 only one Prayer Book for the Chapel Royal, as well as for the Parish 
 Church ; for the poor man, as for the rich. What is right for the one is 
 right for the other. Besides, the consumption of time is in the administering 
 Holy Communion, not the singing. It is the presence of 120 Communicants 
 and upwards weekly. It is this which occupies the time. Would they who 
 are non- Communicants hinder the approach of the Communicants, and for
 
 12 A TASTOllAL LETTER. 
 
 the sake of their own selfish prejudices, become a stumbhng-block in the 
 way of Christ's kingdom in the hearts of the righteous ? Surely a consistent 
 man, and a reasoning man would say — It is true ; the Church commands 
 Holy Communion weekly, and the Clergy are right in celebrating it : I must 
 not iiinder that which is good for others, tho' I may not take advantage 
 of it myself. 
 
 IV. — Innovation is on the other side. Innovation must be laid to the 
 charge of those who have mingled together Services which were meant to 
 be separate ; not to those who desire to restore their ancient uses. He that 
 only carries his ideas of the Church to the beginning of his own life, is not 
 competent to speak about Innovations. Now let us hear what is said by an 
 eminent writer on the Church Services. 
 
 " The original custom of the Church, Eastern and Western, was to 
 celebrate the Matins and the Communion at different hours. Such is still 
 the custom at those three Cathedi'als abovementioned, [Winchester, 
 Worcester, and Hereford,] and at the College of Winchester; and, as 
 Wheatly informs us, formerly at Merton College, Oxford; and tradition 
 gives the same account of Canterbury, and possibly of many other places. 
 It would appear from passages in Archbishop Grindal's Life, that the 
 same custom prevailed in the Diocese of York, till altered by his authority. 
 Whether his interference in this respect was beneficial is more than question- 
 able. Erom many circumstances of his life, it is evident that his eai'ly 
 foreign training had incapacitated him from a sufficiently discriminative 
 estimate of our Liturgy. In country parishes indeed, where the population 
 is scattered, this division might have the effect of inducing a neglect either 
 of the Morning or the Communion Service, since attendance on both would 
 often be impracticable. But in towns and in Cathedral cities especially, this 
 objection does not exist, from the nearness of the inhabitants to the 
 Churches. The division might have the effect, in the first place, of giving 
 to the worshippers a more distinct apprehension of the peculiar character of 
 each several Service, who now, from the extreme length of the three conjoined 
 offices (especially on Communion Sundays) are unwillingly compelled to 
 absent themselves ; and in the last place, of affording opportunities to 
 different members of famihes, who now cannot attend simultaneously, 
 of going to Church once at least in the morning, whereas now many are 
 obliged to postpone their public devotions till the evening. Besides this, 
 as regards the Cathedral Service in particular, all excuse would be removed 
 for omitting any part of the prescribed office (as the Anthem), or of 
 mutilating any of the characteristic features of the Cathedral mode. A 
 simple recurrence to the spirit of the Church's regulations in this respect, 
 as many others, would supersede many of those awkward and unauthorized 
 contrivances, which are now often considered necessary. 
 
 Were the Communicants as numerous as every zealous clergyman 
 assuredly desires, such a division would be imperatively necessary : even 
 now is it not required in at least the great London Churches."* 
 
 But suffer me to do something more than merely answer objections. 
 All these objections, when examined, wiU be found to consist in a mere 
 
 * Jchb's Choral Service, p. •227-8.
 
 A PASTORAL LETTER. 13 
 
 selfish secular spirit, each man looking to his own little comforts and ways 
 rather than at the wants of others — not considering trutli, and God's glory. 
 I would desire to put before you in a short way the 
 
 INCONSISTENCIES 
 
 involved in the junction of the Services, at Eleven o'clock. 
 
 1 . In the Collect for Grace, we thank God that He has brought us 
 
 " safely to the hcginning of this day," the hour of so doing being 
 noon, and the sun at its meridian. 
 Ji. We repeat — (one certainly must be needless.) 
 
 1. Two Addresses to the People. 
 
 2. Two Coufessions of Sin. 
 
 3. Two Absolutions from Sin. 
 
 4. Two Creeds. 
 
 5. Two Sets of Lessons: — 1. The Lessons of Matins. 
 
 2. The Law, Gospel, and Epistle. 
 C. Two Sets of Psalmody L The Psalms of David. 
 
 and Anthems. 2. The Hymns of the Eucharist. 
 
 7. Two Prayers for the Queen. 
 
 8. The Lord's Prayer five times. 
 
 Now let any candid person examine the constitution of the two 
 Sers'ices without the prejudice of habit. The whole spirit of each is most 
 assuredly independent of the other, just as much as Evensong is indepen- 
 dent of Matins. 
 
 But fi'om this let us turn to the 
 
 ADVANTAGES 
 of a separate performance of the two Services. 
 
 L If Morning Prayer were by itself at an earlier hour, many poor and 
 others might find room in the church, whence now they are 
 entirely shut out. 
 
 2. The whole of the Sabbath would be sanctified, and not as now, the 
 
 morning left for secular pursuits of ti'ade, and reading of news- 
 papers, and lying in bed. 
 8. Another opportunity would be given for hearing the Word of God, 
 a SeiTuon being added to the Matins' Service for early worshippers. 
 
 4. Infirm, aged, weak persons, and invahds, might have an opportunity 
 
 of coming to the Altar for the holy Eucharist, the time being 
 shorter. 
 
 5. The poor might have an opportunity of coming to holy Communion, 
 
 and also sei-vants, whereas they are now utterly debarred from any 
 
 attempt to do so — the Sei-vice not terminating until (as before 
 
 observed) half-past Two o'clock. 
 5. We should all, both clergy and laity, particularly children, worship 
 
 God with greater alacrity, and spirit, and not be, as too many 
 
 of the best of us are, lethargic, weary, and cold in our devotions. 
 C. The clergy would have time to rest between the Communion Service 
 
 and the Eveuing Prayer, whereas now (very frequently) they have 
 
 not time even to take off their robes.
 
 14 A PASTORAL LETTER. 
 
 In short, the more we turn tlie question round and round, the more wc 
 see the gi'eat spiiutunl blessings which would arise from it ; and the more 
 I daily think of it, and converse with others about it, the more convinced 
 I am that there would not be a more efficacious plan for restoring the true 
 principles of our Church, for regaining the lost affections of our people, 
 and for throwing a deeper and more spiritual feeling into the worship 
 which we offer to Almighty God. 
 
 And now the question comes. Can it he done ? The fourteenth canon 
 directs that "the Common Prayer shall be said or sung distinctly and 
 reverently upon such days as are appointed to be kept holy by the Book of 
 Common Prayer, and their Eves, and at convenient and usual times on 
 those days, and in such place of every Church as the Bishop of the Diocese 
 or Ecclesiastical ordinary shall think meet for the largeness or straitness 
 of the same, so as the people may be most edified." The question then 
 will turn upon the point — whether to have the Morning Prayer at an earher 
 hour, say Nine o'clock in the Morning — leaving the holy Communion for a 
 somewhat later period of the day, say Eleven o'clock, or half-past Eleven — 
 would fall within this canon so as to be a convenient and usual time. Now 
 seeing that we have daily prayer at Eight o'clock in the morning at our 
 own church, and seeing that some churches have it at 7 o'clock ; seeing that 
 the Chapel Royal has it at Twelve o'clock even on Sundays, and the Cathedrals 
 at Ten o'clock, even on Sundays ; it would follow, I think, that our taking 
 any other hour besides that of Eleven would be quite within this canon, 
 and even without reference to the ordinary, it might at once be done, so 
 long as it was convenient and for edification, which is the point I have been 
 striving to shew. Still to do anything without the Bishoj), is not good, to 
 do anything in direct opposition to liis wishes, in a matter which had the 
 slightest aspect of doubt upon it, would not be in accordance with the 
 Priest's ordination vow of obedience. Wheresoever indeed the power that 
 commands is superior to the Bishop — there the Priest's duty is to obey the 
 superior power, even against the wishes of the Bishop, for the Bishop 
 himself is bound to obey the law of the Church. But in the matter before 
 us, a question of convenience and order, his advice and opinion should 
 certainly, even if not for duty, still for the spirit of kindness and Christian, 
 love, be ascertained. But supposing the Bishop's concurrence obtained, 
 there cannot be any difficulty whatsoever. It may be done on any Sunday; 
 a few weeks will see the great blessing attending it, and we shall have the 
 satisfaction, I feel sure, of doing more towards the hallowing of the Christian 
 Sabbath, than by any other means which could be devised. I am borne 
 out in the opinion that there would be no difficulty, from a fact which I am 
 exceedingly glad to be able to communicate to all who may be interested in 
 this subject, namely, a very recent adoption of the plan in the Diocese of 
 Chester. I have a letter before me fi'om the clergyman of a parish in the 
 county of Cheshire, the population under 3,000, and an agricultural parish, 
 in wliich in January last, with the Bishop of Chester's concurrence, the 
 Morning Service is now performed at Nine o'clock morning, and the Litany 
 and holy Communion at Eleven o'clock, and he speaks of it in his letter, as 
 succeeding beyond his utmost expectations ; and he adds, " I feel certain 
 that in populous districts it would be a great boon to our people." If then 
 in an agricultural parish, such as the one I describe, with a population
 
 A PASTORAL LETTER. 15 
 
 under 3000, how much more would it be sure to benefit and spiritualize 
 the people in such a parish as this, with a population very neariy of 14,000, 
 and a great portion of them close within the reach of the Church. 
 
 But now, my Brethren, I pass on to a totally distinct subject, that 
 one indeed which is the main reason of my writing to you this letter — that 
 one, which I have most at heart just now, and in which I have most need of 
 your individual exertion and co-operation. It is contemplated to build a 
 new Church, to be dedicated to 
 
 and with it a new School House, and a Parsonage House. The School 
 House is to contain GOO children, 200 boys, 200 girls, and 200 infants ; 
 and the Church it is hoped will bo large enough to contain about 1000 
 persons. The Church is to be entirely free, and without pews or galleries. 
 The laud for this purpose has been most kindly given by the Marquis of 
 Westminster, and also the value of the houses thereupon. The estimated 
 cost of this undertaking is as follows : — 
 
 For the Church in all things complete 9000 
 
 For the Schools 2700 
 
 For the Parsonage 2000 
 
 Total 13,700 
 
 Let us say then, to provide against contingencies, that we require for 
 our purpose ^14,000. How shall we raise it? Wherewithal shall we do 
 this great thing ? First of all, I kneel down in prayer to Almighty God 
 that He may, by tlie operation of the Holy Ghost in the merits of His Son 
 Jesus Christ, stir up your hearts to a noble hberality, so that you may by 
 Him directed, give your alms freely and generously to Him. And then 
 looking round upon this Parish, I think of the many rich and noble persons 
 who dwell round about us, to whom individually in many cases the whole 
 sum would be a gift worthy of them ; but certainly to some forty or fifty of 
 them the subscription of the fortieth or fiftieth part would be an adequate 
 gift, and really but a moderate gift, in the service of Him to whom they 
 owe all things.* 
 
 Let not any one think that I speak wantonly in this matter, or at 
 random, or that I put before you a scheme which is impracticable, or that it 
 is an unjust tax upon you, or that the whole tiling is unnecessary, and has 
 
 * It will of course be observed that I have not in this estimate calculated upon 
 any accession to the funds from public societies. I have purposely avoided doing so : 
 First, because I think that so wealthy a neighbourhood as this would in some sort 
 suffer disgrace in bein^ compelled to resort to public funds ; and Secondly, because it 
 would deprive us of the great privilege and blessing which assuredly it would be, to 
 raise the whole sum among ourselves. If however, we should fall short, we can 
 then (but it will be a grievous thing) resort to the public societies, and obtain some 
 small addition by way of gi-aut. For the Schools, we shall receive a grant from the 
 Privy Council and the National Society.
 
 Ifl A PASTORAL LETTEK. 
 
 nothing to do with you. I proceed to speak more at length on these 
 points, and to shew, 
 
 I. — That the scheme for building a new Church with Parsonage and 
 Schools, is not unnecessary. 
 
 St. Paul's District contains a population, to put it at the lowest, of 
 12,000; but I strongly suspect, from private calculations which I have 
 recently made, that the real amount is more nearly 14,000. It is a long 
 narrow strip of land running from Hyde Park down to the river Thames, 
 near Chelsea Hospital, about the length of a mile and a quarter. About 
 0,000 of the poorer classes live in the district adjoining Chelsea Hospital, 
 and these are at the furthest distance from the Church. Even had they 
 room in St. Paul's, their proper Church, they could not conveniently and 
 habitually attend, owing to the great distance; but they have not room 
 even when they come ; and it is painfully known to us, the clergy of 
 St. Paul's, that most of these persons go to public worship no tchere; they 
 are not even Dissenters or Eomanists, or worshippers of God in any way. 
 In some cases, I have met with deliberate arguments from them, that going 
 to public worshij) is no part whatsoever of their duty ; in fact, were I to speak 
 the dreadful truth, a great portion of them are practically without God in the 
 world. Living and dying as the beasts that perish. I think we may safely 
 say that there are many hundreds in our parish unbaptized, certainly many 
 thousands imconfirmed, and more than two- thirds have no notion whatsoever 
 of the Sacrament of the Lord's Supper as in any way necessary to salvation. 
 They have no worship, no Communion, no means of grace, no hearts 
 towards God — no hearts towards man. What shall we say then ? Am I, 
 their Pastor set over them, as well as over all others in this District, to 
 leave them thus ? Is it unnecessary to attend to their wants ? Shall we 
 suffer them thus to perish eternally, while we look on and congi'atulate 
 ourselves upon our Christianity ? And what I say for the Church will 
 equally apply to the School ; for if the parents are without a knowledge of 
 God, you may be sure that the children will be so also. It is a fearful 
 tiling to think of the time when the next generation shall come forth into 
 the world, the godless children of the godless, so propagating the kingdom 
 of Satan, and handing do^\^Q their lives to their children more godless still. 
 We calculate upon a fair average that there are 2,000 poor children needing 
 education, and as yet we provide for little more than 400. We calculate 
 that there may be about 12,000 persons in want of a place of worship, 
 while we provide room for 2,000. Is there then no case ? You wiU sui'cly 
 agree with me that it is not a wanton act on my part, to ask you for your 
 immediate help. Each day brings greater need ; each hour may save a 
 soul. If you will only be stirring, and quick in the service of your Master's 
 kingdom, what good may be done. May the Lord give you the will, as He 
 has given you the power. 
 
 II. — It is not an uiijnst tax upon you ; for even setting aside the great 
 Cathohc principle of preaching the Gospel to the poor without regard to 
 locality; even setting this aside, still the existence of this poor population 
 (I am speaking to the rich) now immediately around you, depend entirely 
 upon yourselves. You are the indirect creators of it. It is you that have 
 brought them here, fi'om the magnificent dwelhngs in which you hve, and
 
 A PASTORAL LETTER. 17 
 
 the horses and carnages which you keep, and the many servants whom you 
 require to minister to your wants. Belgi'ave Square — Eaton Place — 
 Chesham Place, and Lowndes Street, with others of the hke grandeur and 
 comfort of dwelling, is the cause of Ebury Street, and Queen Street, and 
 CUfford's Row, and New Grosvenor Place, being filled with a population of 
 poor men, women, and children, striving, laboring men, working from hand 
 to mouth, day by day, to sustain hfe. These persons are the servatits of 
 your servants — labourers, carpenters, bricklayers, plasterers, paipters, 
 helpei's in stables, charwomen, ^vitll aged and irifinn pai'ents — many widows 
 of your own former servants, and the like. It is then not unjust (if you 
 will call it a tax) that you should have this tax ; but remember this is only 
 the lowest ground. I, on my part, speak of it as your privilege ; but if 
 you, on your part, will speak of it as a tax, then let it be so — but it is not 
 unjust. But again, you reply, I have my country house to look to, and 
 the poor of my country estate to maintain, and I would rather give of my 
 abundance to them than to the poor of London, with which I have but an 
 occasional connection. God forbid that we should deprive you of the 
 power of giving your alms where God has made you lords of the soil. But 
 if you confine your responsibility in alms-giving, and providing the wants 
 of Churches and Schools to your country estates, ought you not in justice 
 to confine your residence there also ? If God has so abundantly blessed 
 you as to enable you to draw from the land over which He has set you for 
 a time, such abundant wealth as to justif}^ you in dwelling in two houses 
 in difi'erent localities, ought you not in proportion to give of that abundance 
 in two places ? It is, I repeat again, the existence of your wealthy house 
 here, that causes the poverty of the population here. Surely it caimot be 
 with a safe conscience that you turn away when we shew you the wants 
 wliich you have created here, by saying, I give my alms elsewhere, 0, no, 
 my Brethren, God has given you enough for both. Do not strain things 
 so tightly. Though indeed it may require much persuasion to move you 
 (if you are unwilling), still it does not require much argument to prove, 
 that this tax upon you (if a tax) is a just one ; that as a Parishioner here, 
 here an alms-giver God will look for you to be. 
 
 III. — But neither is my scheme impracticable. I have before stated 
 that I consider the population in our District to be nearly 14,000, and I 
 consider it in this way. I have taken a census of all the houses, dividing 
 them into three classes : the houses of the rich, the houses of the poor, and 
 tlie houses of the middle classes, i.e. those who are neither rich nor poor, but 
 working their way in the world with comfort and respectabihty. The 
 number is as follows : 
 
 1 . — Houses of the Rich 367 
 
 2. — Houses of the Poor 547 
 
 3. — Houses of the Middle Classes 570 
 
 Total 1484 
 
 Now in the houses of the poor, we have very frequently three or four 
 famihes, and many of the houses of the middle class have lodgers and 
 various inmates, besides the family of the house. Considering at a low 
 rate, upon an average, ten persons in every house, we have the population
 
 18 A PASTORAL XKTTER. 
 
 of 14,840. But we hnvc now to deal only with the Eich. There are 3G7 
 houses of the rich, persons wliose income varies from £ 100,000 per annum 
 to £ 1000 per annum. But suppose we omit the 67 — allowing for objections, 
 or hardness of heart, or Dissent, or Schism of some sort or other, which 
 would not allow the owners of such houses to join conscientiously in this 
 good work — still we have 300 houses of the Rich. Now if we receive £ 50 
 for each house, we sliall h.ave £ 15,000, that is more than the sum required. 
 We shall have £ 1000 to spare, which can be laid out in endowing the 
 Churcli for ever, with a httle stipend for one of the Curates. But suppose 
 we fail in this estimate of £ 50 from 300 houses, still it is not to be 
 supposed that the 570 houses of the middle classes will look on entirely 
 without a contribution. What may we reckon as the produce of ordinary 
 alms-giving from the middle classes, and the better tradesmen, in so good a 
 cause. Put 70 aside for the same reason as before, still we have 500 
 remaining — may we not reasonably calculate upon one pound from each 
 house, which would amount to £> 500, sufficient to counterbalance any 
 over-estimate we may have formed of the liberality of the rich. 
 
 But let us put it again in another way, without regard to houses, but 
 the persons who live in them : — 
 
 £ 
 One person at least may be moved to give a thousand pounds . . 1000 
 
 Two persons £ 500 each 1000 
 
 Four persons £ 250 each 1000 
 
 Eight persons £ 200 each 1600 
 
 TSventy persons £ 100 each 2000 
 
 One hundred persons £ 50 each 5000 
 
 Sums under £ 50 2400 
 
 14,000 
 
 Thus then, my Brethren, having shewn you that this my scheme is not 
 unnecessary , that it is not unjust, and that it is not imirr act ic able, what 
 remains but that we set about the good work without delay. 
 
 But one thing more I must speak of — and that is the provision of the 
 Clergy. The Church is not to be endowed with any Pew Rents, nor with 
 any sort of forced payment for the privilege of worshipping God, It is a 
 free Church — open to the poor man, and to the rich man, (if he pleases to 
 worship there on an equality with the poor,) free of payment. But then 
 utilitarians will come and say — How ^\all you provide for the Clergy ? Now 
 by the calculations I have made for you above, it is plain that I am not one 
 of those who act upon the spur of the moment, and without consideration. 
 I have deeply thought of this ; and as on other matters I am forced to recur 
 to the ancient ways of the Church, so I think in this, if we throw ourselves 
 with faith, upon God, that He of His infinite mercy will provide us the 
 means. But what is the ancient way ? First an Endowment. Some little 
 endowment may even be provided from the funds which we may raise. Say, 
 that if we raise £ 15,000, one thousand may be set apart for an endowment, 
 and more in proportion if more be riiised. But I think the ancient way is 
 principally The Offertory. 
 
 First, at the new Church itself, the Offertory may be used every Sunday, 
 as directed by the Praycr-Book, wherein each person may give of liis alms
 
 A PASTORAL LETTER. 19 
 
 according to liis ability. That offertory may be set apart in three portions 
 — one third for the poor, one third for the officers and maintenance of the 
 Church, and one third for the Clergy who serve at the altar; and then also, 
 from our own sister Church, St. Paul's, we may on our part increase our 
 ofiering, and send down to the Clergy of St. Barnabas one third of our 
 present offertory for tlieir maintenance. I calculate that from this we shall 
 derive an income of at least £ 600 per annum, and hence we shall be able 
 without any difficulty to pro^dde for three additional Curates ; who having 
 their hearts in the vineyard of the Lord, will go forth rejoicing, and do His 
 work. In addition also to that, remember that part of our plan is to build 
 a Parsonage House, which would at least accommodate one Clergyman, if 
 not two. So that here too we shall not (God willing) be at fault, but 
 going forth in faith, there is no manner of doubt whatever, but that God 
 will give us His blessing, and we shall prosper. 
 
 Reflect on this. There has never yet been in the whole Parish of 
 St. George, Hanover Square, either in its original extent, or in its present 
 sub-division, any Church or Chapel built upon a principle of alms-giving. 
 Perhaps some may demur at this. The mind would of course revert to the 
 many District Churches and Chapels which now exist, particularly in this 
 neighbourhood ; to St. Peter's, Pimlico, and to the Church in which we 
 now worship God, and also to St. IVIichael's, lately consecrated. But you 
 will merely have to consider that St. Peter's was built by a Parish Rate, 
 ■which being compidsorxj , cannot well be called alms-giving; and that St. 
 Paul's, as well also as St. Michael's, was built on a principle of apportioning 
 the pews for the service of the rich, according to the amount of their sub- 
 scriptions. That cannot be called alms-giving, seeing that the poor were 
 only accidentally brought into the Church, and not as a principle. The 
 pews in St. Paul's Church were appropriated to subscribers, and became 
 their property (upon payment of rent) at the rate of £15 for every sitting.* 
 Now it may be djsagi-eeable to be reminded of this. No doubt it is. But I 
 must state it, that I may be borne out in my assertion, that no Church has 
 yet been built by alms-giving ; for that which has a personal return cannot be 
 alms. Yet consider. Perhaps in no spot of like dimensions throughout the 
 whole of England, and, therefore, throughout the whole of the world, as one 
 Parish, could a people be gathered together in which there is a greater 
 amount of wealth arising from land, from trade, from commerce, and from the 
 practice of the learned professions, than in the original Parish of St. George. 
 So that when we reflect according to the truth just explained, that such a 
 Parish should never have brought about, either by individual liberahty, or by 
 the combination of many, the building of a Church on a principle of alms- 
 giving, i.e., a Church in which the wants of the poor should have the first 
 place, and for which the money should not be saddled with a conditional return 
 — that such a collection of Christians — the nobihty, the landed gentry, the 
 rich merchants and bankers, the vei7 highest of the aristocracy, the legislature, 
 
 * It is not meant by this in any way to detract from the puritj'^ of motive with 
 which many no doubt conscientioiis persons gave then* money for the building of St. 
 Paul's. Many received no return whatsoever in the shape ot pews, and never intended 
 so to do. But it is only meant to shew generally, that as the plan was worked out, 
 the principle was one of considering the rich, not the poor, and that those who received 
 pews, whatever else they did, did not give alms.
 
 20 A PASTORAL LETTER. 
 
 and the law, and though last not least, the Church and the Crown, (for the 
 palace of Her Majesty the Queen is in the Parish of St. George) — that all 
 should thus have been dwelling here together for many years, worsliipping God 
 in proprietary Chapels, whence of course the poor are altogether excluded, 
 and in Churches such as St. Paul's, where the poor are only accidentally seen, 
 and where pew-doors cry out " Come not near this." (Bear with me my 
 brethren, if I seem to be over-zealous. Is there not a cause ?) I say — 
 that such should have been the case, and all the time, nominally, we have 
 been holding in our hands the Gospel of the Blessed Jesus, which says as 
 a mai'k and proof of His rehgion, " The poor have the Gosj^el preached to 
 them!' That such should have been the case — (am I speaking too strongly 
 ■when I say it) is an overwhelming chai'ge against the sincerity and reality 
 of our faith. Do not think that I am severe or harsh when I say 
 this. I am sure, if you will calmly reason and reflect, you must agree with 
 me, that sin lies at our door somewhere ; that we have wronged the poor, 
 and therefore we must restore four-fold; that we have treated with injustice, 
 those whom Christ loves most, as nearest and most like Him, and, therefore, 
 now must make atonement. Look round for the poor. In wiiich of the 
 Churches are they ? They have been driven from the pews to the open 
 seats, and from the open seats to the door, and from the door, the door of 
 God's house, they have been driven to the conventicle, or worse may be, 
 to the preaching of the infidel in the parks, and open-places of the streets ; 
 or worse may be still, to the depth and darkness of despair in their own 
 uninstructed hearts; discontented, ready for rebeUion, alone, friendless, 
 unloved, unloving. I do announce to you my bretlu'en, as God's ambassador, 
 that " the poor have not the Gospel preached to them" — and so announcing 
 it, I implore you to give heed. There is a grievous disease among us — 
 a heavy charge against us — a fearful sin — the neglect of the characteristic 
 of Christ's Holy Rehgion — " The preaching of the Gospel to the 
 Poor." And so announcing it, I implore you to come forth and help in its 
 remedy. God will no doubt forgive us the wrong we have done, if we 
 honestly arise, and do our best to redeem it, for the sake of Christ. Let us 
 do so. Let us take up the Gospel in our hands and go forth and say — 
 " We come, though it be late — but still we come, and now at length will do 
 our best. We come to teach you, ye poor, the words of heavenly wisdom. 
 May God forgive us that we have so long neglected you. Turn to us and 
 hear what we have to say, confessing our sin, and pray for us again in 
 the communion of our Church, as we for you." 
 
 And now, what further need I say. I leave this letter in your hands — 
 I charge you with it, in God's name. I have stated to you frankly and fully 
 my objects, my desires, my plans for your blessing, and this opportunity of 
 Alms-deeds worthy of your Christian calhng. If I have in the former part 
 of my letter broached any topic which from peculiar habits or feelings on 
 your part you do not approve, let it not, I beseech you, stand in the way of 
 your approval of the latter part. It might perhaps have been better policy, 
 had I put aside all topics wherein a difference of opinion might have arisen, 
 as in what was said about the Services of the Church, and about the division 
 of the Morning Prayer; but I think policy on the part of one who is 
 responsible to God for the souls of men, a very dangerous ground of action.
 
 A PASTORAL LETTER. 21 
 
 God's blessing will not eventually rest on policy, if policy be assumed as a 
 thing distinct from duty. I must teU you the truth, come what may, and 
 trust that God will open your hearts to receive it ; and that I may safely ask 
 the question which St. Paul asked, " Am I become your enemy because I 
 tell you the truth ? " God forbid ! Let us work faithfully together. Come 
 with me into the lanes and streets of this great city. Come with me and 
 visit the dens of infamy, and the haunts of vice, ignorance, filth, and atheism, 
 with which it abounds. Come with me, and read the story of Dives and 
 Lazarus. Come with me, and turn over the pages of the Holy Book, by 
 whose precepts your Uves ai'e, at least, in theory guided; then look at your 
 noble houses, and the trappings of your equipages, the gold that glitters on 
 your sideboai'ds, and the jewels that gleam on your bosoms; — then say 
 within your secret conscience, as standing before the great and terrible God 
 at the day of judgment, — What shall I do, if I give not of the one to relieve 
 the other. my Brethren, come and let us reason together. All these 
 things will have an end. Your rank and your earthly privileges, and your 
 superiority above other men, will have an end. Seek for some other rank 
 than that which you have here, liigher privileges, a better superiority — 
 where " the first will be last, and the last first." I shew you the way. I lead 
 you in the way. I am appointed so to do. Will you follow? God gi-ant 
 that you may. God grant that in dutiful allegiance to our dear mother the 
 Church of England, undeteiTed by the frowns of the gainsayers, and fearless 
 of the ridicule of the foolish, in order, patience, and sobriety, we may 
 proceed together, as we have begun; thinking it gain, if the world speak 
 against us, so long as God be for us. There stands before us still, the 
 Chm'ch — the CathoHc Church of England. She, in whose font of regenera- 
 tion we were new bom, in whose bosom we were nurtured, and by whose 
 Sacraments we have been duly fed. Her ways are clear — her paths direct 
 — her doctrine Apostolical. In these we will walk (God keeping us) as 
 long as hfe shall remain, neither turning to the right hand nor to the left ; 
 and when the last hour shall come, in her folds still dweUing, we will fear 
 no evil, but cheerfully pass through the valley of the shadow of death, 
 because His rod and His staff, who is her head, will comfort us. Others 
 may forsake or make light of the rules of the Church — let not us. Others 
 may forsake their appointed Bishops and Priests — let not us. Others may 
 make an outcry about the increasing power of the Church of Kome — let not 
 us; but rather let us shew by our actions, by our prayers, by our Alms- 
 deeds, by our self-sacrifice, by our daily devotion in the House of God, 
 and by our constant communion at His holy Altar, that we understand the 
 difference between a Catholic and a Romanist, and glorying in the name of 
 one, so beat off all possibility of being mistaken for the other. 
 
 I am, 
 My dearly beloved Bretliren and Parishioners, 
 
 Your faithful Pastor and Servant in Christ, 
 
 WM. J. E. BENNETT, 
 
 Perpetual Curate of St, Paul's. 
 
 St. Paul's, 
 ^rijc Crijuii SunDan after Isasttr, 1846. 
 
 [ Turn nvcr.
 
 POSTSCRIPT. 
 
 The Trustees for receiving money, and managing the funds in nid of 
 building and endowing the Church, Schools, and Parsonage of St. Barnabas, 
 in the district of St. Paul's, Knightsbridge, are the following : — 
 
 The Marquis of Westminster, Giver of the Land. 
 Rev. Wm. J. E. Bennett, Perpetual Curate of St. PauVs. 
 The Hon. Eliot Yorke, M.P. ^ Churchwardens 
 Mr. Charles Briscoe, 5 ^/*«'-<^/'«'«'-«^- 
 
 Money may also be paid into the hands of the Bankers direct. 
 
 Messrs. Herries, Farquhar, & Co., St. James's Street. 
 Messrs. Barnett, Hoare, & Co., Lombard Street. 
 
 or the Treasurers, 
 
 Henry Barnett, Esq., 2, Halkin Street. 
 
 Rev. William J. E. Bennett, 39, Wihon Crescent. 
 
 Very shortly, gentlemen will be appointed to aid in collecting money 
 in their several neighbourhoods, and Receipts from the Treasurers will be 
 given for all payments. It is imrticularhj requested, that a receij)t he 
 always asked for. 
 
 It is suggested that those who give may do so under either one or all 
 of the following heads : — 
 
 ^t. 33arnai)as. 
 
 THE CHURCH. 
 
 THE SCHOOLS. 
 
 the parsonage. 
 
 total. 
 
 Name and Address 
 
 It is suggested also, that any sum which may be desired to be given, 
 may be di\Tided into two years, and so paid half in the present year 1846, 
 and the other half in the next year, 1847. 
 
 It is suggested also, and indeed, my Brethren, I would very earnestly 
 ask it, that you should make the success of this work the daily subject of 
 your prayers. If you are poor, perhaps your prayers will be all that can be 
 given, but give them even so, for they will bless and sanctify the work ; and 
 remember " the widow's mite." So shall w^e prosper. 
 
 W. B.
 
 ■WM. DAVY AKD SON", PRINTEHS, 8, filLIlERT STREET, GROSVENOR SQUARE.