wu CORNELL UNIVERSITY LIBRARY THE WORDSWORTH COLLECTION FOUNDED BY CYNTHIA MORGAN ST. JOHN THE GIFT OF VICTOR EMANUEL OF THE CLASS OF I9I9 5j37 U n- <\ A ^^ DIOCESAN ADDRESSES. Lately published, New Edition, price 2s. 6d. TWELVE ADDRESSES ; delivered at the Visitation of the Cathedral and Diocese of LINCOLN, in the year 1873. By the BISHOP OF LINCOLN. RiviNGTONs, Waterloo Place. Crown 8vo. , limp cloth, uniform with the above, price 2s. 6d. DIOCESAN ADDRESSES ; delivered at his Triennial Visitation, in the year 1876. By CHR. WORDSWORTH, D.D., Bishop of Lincoln. Lincoln : James Williamson. RiviNGTONS : London, Oxford, and Cambridge. TEN ADDRESSES TRIENNIAL VISITATION Cathedral Church and Diocese OF Lincoln IN OCTOBER 1879 CHR. WORDSWORTH, D.D. Bishop of Lincoln. JAMES WILLIAMSON, HIGH STREET. RIVINGTONS, 1879. J)« Cornell University Library The origiiral ofims book is in tine Cornell University Library. There are no known copyright restrictions in the United States on the use of the text. http://www.archive.org/details/cu31924104038330 CLERGY AND CHURCHWARDENS OF THE DIOCESE OF LINCOLN THESE ADDRESSES BY THEIR FAITHFUL FRIEND AND SERVANT THE AUTHOR. LINCOLN : JAMES WILLIAMSON, PRINTER, HIGH STREET. TABLE OF CONTENTS. FIRST ADDRESS. In the Chapter House of Lincoln Cathedral, to the Members of the Cathedral Church. The Cathedral Commission of 1879 Its purpose and functions .... Our consequent duty ..... Guidance for its discharge ; Statutes of our Cathedral Church The Laudum of Bishop Alnwick ; The Novum Registrum Obligatory character of this Code ; Oaths to observe it Reference to it in Visitations .... Evils of neglect of Statutes by Capitular Bodies . Examples of this neglect, as to residence Functions of Capitular Bodies, as Episcopal Councils The phrases '^My Cathedral," '■'■My Diocese " {note) These functions in abeyance. Why ? . The defimtion of a. Chapter (fiote). Apparent inconsistencies in the " Cathedral Act " of 1840 {note) Analogy between Cathedrals and Convocation . Good Example set by the Dignitaries at Lincoln Two suggestions to the Cathedral Commission Causes of bad Appointments to Capitular dignities Southwell Collegiate Church .... Westminster Collegiate Church .... A recent practical illustration at Lincoln, of the benefit of good Statutes, and of their observance . . . . 3> 4 5 5.6 6 7 7 Table of Contents. Duties of Chancellor ; Gratitude due for good Laws, and for right use of Patronage . ... Statistics of present number of Capitular dignities Need of their increase ..... Priest Vicars — how affected by the " Cathedral Act " of 1840 A second function of Cathedrals, as Theological Seminaries Present importance of this subject ; shewn by reference to foreign Countries ..... And to England . . Tendency of Modern Legislation as to our ancient Colleges and Universities ...... Statistics as to recent Ordinations Lincoln Theological School. (See also p. 133) . Where is the remedy ? Hopes of the future 13 13 13, 14 14 3 14 IS 15 16, 17 17 17, 18 SECOND ADDRESS. Our present condition ; private and public ; moral, social, and religious ..... Condition of Continental Christendom . Prospects of Civil Society TendencifS of two dominant forms of anti-Christianism Various abortive attempts to control them The only effective counteraction The Lambeth Conference of 1878 Its Manifesto ..... Its practical uses .... Our duty as Citizens .... National importance of agricultural populations Practical uses of the National Church of England Settlement of the " i?«r/fl/ (^M^j/w^ " Mr. Marten's Act .... Official Circular of the Local Government Board Urgent need of the application of the Act in this Diocese Suggestions as to Cemeteries Act of 36 & 37 Vict. c. 50 . Hopes for the future .... 19, 20 20 23 23> 24 24 24 24 25 26 28-31 31 32 32 33 Table of Contents. THIRD ADDRESS. page Proceedings in Convocation in consequence of Royal ' ' Letters of Business " for the revision of Rubrics . . .34 The Athanasiau Creed ...... 34 Language of the Church of England in her Articles with regard to it . . . . . . .34 Richard Hooker ....... 35 Dr. Waterland ....... 35 Richard Baxter ....... 36 Royal Commissioners of 1689 . . . . .36 Missionary use of the Athanasian Creed . . .36 Proceedings with regard to it in the Convocation of Canterbury . 37 Synodical Declaration as to the " Warning Clauses " . . 37 Proceedings in the Convocation of York . . .38 First Proposal there, that the public use of the Creed should be made optional ...... 38 Second Proposal, that the Rubric preceding it should be omitted 38 General result of deliberations on it in both Convocations . 38 Objections to the Athanasian Creed considered . . -39 1. That its Author is unknown . . . -39 2. That it was never received by a general Council . . 39 3. That it is not received by the Eastern Church . . 39 4. That the reception of it contravenes a decree of the General Council of Ephesus . . . . .40 5. That its use in the Latin Church is confined to the Clergy . 40 6. That the ' ' warning clauses " are no part of the Athanasian Creed ; and ought to be expunged . . . 41, 42 What is the true nature of those clauses ? . . . 42, 43 Our duty with respect to them . . . .43 The real cause, — in many quarters, — of dislike to the Creed. 43, 44 Is this dislike a reason for its surrender ? . . .44 Distinction between the non-use and the disuse of that Creed 44 Probable consequences of such surrender . . .44 What the Church does in the '■'■ warning clauses'''' . . 44, 45 7. Objection, that the Athanasian Creed ought not to be used on Festivals of the Church . . . .46 Conclusion . . . . . . .47 b * Table of Contents. FOURTH ADDRESS. page Proceedings in Convocation (continued) . . . .48 As to the Burial Service . . . . . -49 Results of the deliberations upon it ; Proposed Rubrical changes and additions ; Burial of Unbaptized persons . . 50 A middle course proposed . . . . -5° Difficulties in the Church of England at this time, in this matter . 5 1 A partial relief proposed . . . . ' .51 Lay Baptism — Doctrine of the Latin Church in this matter ; of the Ancient Church ; of the Lutherans ; of the Church of England in earlier times . . . . .52 Convocation of 17 12 . . . . . .52 Judgment of Church Courts on Baptism by Dissenters . . 53 Two practical suggestions ..... 53 Their probable result . .. . . . .54 FIFTH ADDRESS. The Ornaments Rubric . . . . . -55 Reasons for dealing with that Rubric in Convocation . . 56 Moral influences of Church Synods, as compared with Law Courts 57 Practical use of Convocation . . . . -57 Reasons for believing that the Ornaments Rubric permits, but does tiot require, the use of the Vestments specified in King Edward Sixth's first Prayer Book . . . .58 The Lords' Committee in 1641 . . . . .58 The statement in one of their "Considerations," that the Vest- ments were commanded at that time . . .58 Objection of Presbyterian divines at the Savoy Conference before the last revision of the Prayer Book . . .58 The Advertisements of Queen Elizabeth . . .58 Bishop Cosin's opinion before 1660 ; his practice after 1662 ; and that of other Bishops, to the present time . . -59 The Bill in 1667 for the relief of Presbyterians . . -59 The "Memorandum" of the Royal Commissioners in 1689 . 59 Change in the Ornaments Rubric at the last revision in 1662 . 60 What that change meant . . . . .61 Other reasons for the opinion that the " Ornaments Rubric " was designed to allozu (not to en/otce) " the Vestments " .61 Reasons for the foregoing remarks . . . .62 Table of Contents. XI. Reasons for a distinctive Eucharistic Vestment . The Resolution adopted by the Convocation of Canterbury on July 4th, 1879 Specimen of its good effect What it is not Grounds of the Resolution Its practical uses . Our present duty The Royal Supremacy Richard Hooker's advice What is the best Ornaments Rubric PAGE 63 63 65 65, 66 SIXTH ADDRESS. Further notice of proceedings in Convocation Draft Bill on Rites and Ceremonies Proposal for revision of the Lectionary, or Tables of Lessons of 187 Reasons for its revision at this time The adoption of the new Lectionary injurious to the Church The Church of Ireland has improved that Lectionary Report of the Committee of the Lower House on the Revision of the Lectionary ..... Adoption of that Report by the Lower House . Defects and blemishes in the Lectionary . Exemplified by various instances in the Book of Genesis. Genealogy of Rebekah ..... Genealogies of our Blessed Lord . . . . Other defects and blemishes in the Lectionary . With reference to the Book of Job And to the Book of Proverbs .... Summary of the Report of the Committee of the Lower House on the Revision of the Lectionary ... Suggestion for an improvement in the Sunday Lessons, withou legislation ...... Groundless apprehension of financial embarrassment in the printing and publishing trade from the revision of the Lectionary ....... Practical conclusion ...... 90 Xll. Table of Contents. Proposed Forms of Family Prayer And of Private Prayer . . . . • Church Patronage and Simony .... A new Convocation ..... On the representation of the Parochial Clergy in Convocation Suggestions for its improvement .... Polling Papers ...... PAGE 90 90 91 91 91 92 93 SEVENTH ADDRESS. A Question proposed by a Clergyman, as to the administration of the Holy Communion to a parishioner who had married his deceased Wife's Sister . . . . .94 What is the doctrine of the Word of God, as interpreted by the Church, on this subject ? . . . . -95 " Table of prohibited degrees " . . . . -95 On what grounds does it rest ? . . . . -95 Proof that the Law in the Eighteenth Chapter of Leviticus is obligatory on Christians ..... 96, 97 Is Marriage with a deceased Wife's Sister forbidden by that Law ? 97 Proof that it is prohibited . . . . -97 The Ancient Church declared such Marriages to be unlawful — St. Basil ....... 98 How the Church of Rome has dealt with that Law . . 100 How Protestant Communities have dealt with it . . 100 Meaning of the eighteenth verse of Leviticus xviii. . 101-103 The OTflr^/«a/ rendering of that verse .... 103 Probability of its correctness .... 103-106 Plea urged for the repeal of the Law, that many persons have broken it . . . . . . 106, 107 Appeal to those who have contracted such marriages . 107, 108 The Question considered en joaa/ grounds . . loS-iio Rights and Duties of the Clergy in this matter . . .111 Dangers of collision and conflict between the Secular and Spiritual authority . . . . . .111 Appeal to those who desire to contract such Marriages . . ill Our present duties with regard to Marriage . . 1 11, 112 Table of Contents. EIGHTH ADDRESS. The destiny of England deoendent on Education University Edvication .... Pending Changes in Colleges Exemplified in two Colleges at Oxford connected with the See of Lincoln ...... The Visitor's appeal to the Commissioners Elementary Schools, School Boards, and Board Schools . Statistics as to religious instruction given in Board Schools Forty-nine School Boards make no provision for any religious instruction . . Specimens of resolutions of School Boards At Cirencester .... At Birmingham .... Board School Statistics as to Lincoln Diocese In Lincolnshire .... In Nottinghamshire Resolution at Diocesan Conference at Nottingham in i Transfer of Church Schools to School Boards Its good effect ..... Diocesan Board of Education — Lincolnshire and Notts Com mittees ...... On the need of a sound Religious Education ; for social anc national safety ..... Proofs of this statement ..... Application of this to Board Schools Present political importance of this subject Probable results of Board Schools — unless a change is effected in their management . . . . 122, 123 Prospects of English Towns ; and of England herself . 122, 123 Condition of the Pastor of a Parish under a Board School 122, 124 Condition of Children in a Board School . . . 123 , Demoralization of Teachers . . . . .123 'Y'h& National Society" s 'Ke.^ox'i . . . . .125 Cost of Board Schools . . . . . .125 Transfer of Church Schools to School Boards . . . 126 Attetidance Committees ...... lib Labour Certificates . . . . . .127 XIV. Table of Contents. PAGE How to maintain parochial Church Schools . . .128 Diocesan Inspection, Statistics of . . . .128 Quality of Church Schools in the Diocese . . .129 Number of Children withdrawn from religious instruction . 129 Lay Readers as School Masters . . . . .129 Miss Mary Ann Johnson — her benefactions . . .130 Training College for Mistresses at Lincoln . . .130 Report of the Principal ..... 130-132 Theological College at Lincoln . . . . .132 Report of the Chancellor .... 132-135 Bursaries . . . . . . . -135 Bishop's Hostel . . . . , . -135 Lecture Rooms . . . . . . -135 The old Lincoln County Hospital ; about to become a Hostel for Theological Students . . . . -135 Miss Hurst's Benefaction . . . . .136 St. Paul's Mission House, Bnrgk, Lincolnshire , . .136 Missionary Studentship Association . . . -137 Girls' Friendly Society . . . . . -137 Lads' Friendly Society . . . . . .137 Commendatory Letters . . . . . -137 NINTH ADDRESS. Diocesan Contributions to Llomc and Foreign Missions . Other Societies — Day of Lntercession Society in Lincolnshire for Augmentation of Poor Benefices Other Diocesan Societies. Lincoln County Hospital Division of the Diocese of Lincoln Proposed New See at Southwell . Sum raised in the Diocese for the Building, Enlarging, and Restoring of Churches Ecclesiastical Dilapidations — Diocesan Surveyors Fees for Sequestration Benefices Resignation Act Clerical non-residence Spiritual Ministrations 13S 139 139 139 139 140 141 141 142 143 143 144 Table of Contents. XV. TENTH ADDRESS. page Ordinations ; Statistics of . . . . • 144 Baptism ; Administration of during Divine Service . • 144 The Baptismal Font ....•• 144 Public Catechising . . . . • • '45 Confirmation ; Statistics of .... • ^45 Manner of administering . " . • • • '45 Bishop Mackenzie ....•• 146 Age for Confirmation ....•• 146 Candidates without Sponsors . . . . • 147 The Church the Universal Godparent .... 148 St. Augustine ....... 14S Confirmation of adults . . . ■ • ■ 149 " Strange Preachers " . . . • . •. 149 Holy Communion . . . . . .150 Weekly Offertory . . . . . .150 Oblations at the Holy Communion — Doctrine of the Church on — St. Justin ; St.Iren£eus; Joseph Mede . . .151 On the " breaking of the Bread before the people " . .152 Two errors as to the Holy Eucharist . . - -153 St. Augustine . . . . . . .154 Bishop Ridley . . . . . . .154 Unfermented Juice of the Grape .... 155 Imposition of Vows of Total Abstinence . . . -155 " Bidding of Holy Days " — Observance of Ascension Day ; Ash Wednesday; Good Friday; Rogation Days ; Day of National Humiliation; Other penitential exercises . . . 155 Table of Proper Psalms and Proper Lessons . . . 157 "Shortened Service Act" — its benefits . . . .159 Two cautions with respect to it, (i) as to the omission of one of the two appointed Lessons ; (2) as to the omission of "the State Prayers " . . . . .159, 160 Concluding Address . . . . . .161 Appeal to some who desire a separation of Church and State . 161 Liberty in the Church of England . . . . i6i Privileges in the Church of England . . . .162 Our own duty ....... 163 Appeal to some who censure others in the ministry . .163 Table of Contents. Exhortation to mutual forbearance and brotherly love ; and to union in maintaining and propagating the truth ; and in striving against error and sin ... . 164 Appeal to the Laity, in the present distress . . . 165 And to the Clergy . . . . . .165 Uses to be made of our present trials .... 166 Hopes of future glory . . . . . .167 Conclusion ....... 167 APPENDIX A. List of Churches and Chapels Built, Rebuilt, Restored, or Enlarged, in the Diocese of Lincoln, from January I, 1840, to September 29, 1879 .... Summary of Amounts raised in the several Deaneries . , Rural Deans in the Diocese of Lincoln . Return of Number and Cost of Churches and Chapels Built Rebuilt, Restored, or Enlarged, in the Diocese of Lincoln, from January I, 1840, to September 29, 1S79 APPENDIX B. List of Parochial Confirmations in the Diocese in 1876, 1877, 1878 ........ xxix. APPENDIX C. Results of Answers to Visitation Queries on Spiritual Minis- trations, 1879 ...... li. APPENDIX D. Ecclesiastical Dilapidations — Orders for Surveys ; Certificates of Completion filed, &c. ..... lii. APPENDIX E. List of Parishes in the Diocese in which the Churchyards are Overcrowded ...... liii. APPENDIX F. Proper Psalms and Proper Lessons for Special Occasions . liv. DIOCESAN ADDRESSES. FIRST ADDRESS. IN THE CHAPTER HOUSE OF LINCOLN CATHEDRAL. To the Very Reverend the Dean, the Reverend the Precentor, Chancellor, Snbdean, Archdeacons, Canons or Prebendaries, Priest Vicars, Vicars Choral, Choristers, and other Members of the Cathedral Chnrch of St. Mary, Lincoln. Reverend and Lay Brethren, On the fourth day of July last Her Majesty was pleased to appoint a Commission, — at the head of which is the Archbishop of Canterbury, — to inquire into the condition of our Cathedral and Collegiate Churches and to report thereon, and to suggest such measures as may render them more serviceable to the •Church and Realm. In its preamble are the following words : — " We have thought it expedient that a Commission should issue to inquire into the condition of the B 2 Cathedral Commission. several Cathedral Churches in England and Wales, and the Cathedral Church of Christ Church in the University of Oxford, and into the duties of the members and Ministers thereof, and other matters connected therewith, and whether any further legisla- tion with respect to the same is expedient, and especially whether further powers should be granted for revising from time to time the Statutes of the several Capitular Bodies, and if so by what authority and in what manner such powers should be exercised." Her Majesty's injunctions to the Commissioners are thus expressed : — " Our Will and Pleasure is that you, or any four or more of you, do and shall, with all convenient speed, make to Us, under your hands and seals respectively, a separate Report in the case of each Cathedral Church upon the several matters herein submitted for your consideration. " And that eight weeks before entering on the con- sideration of the separate Report to be made with respect to a Cathedral Church, you shall by writing give notice to the Dean and Chapter thereof of your intention to do so, in order that the Dean and some Canon Residentiary or Canon participating in the Revenues of the same Cathedral Church, to be ap- pointed at some general or special meeting of the same Chapter, may attend your deliberations concern- ing such separate Report, as representatives of such Cathedral Church," Otir Statutes. 3 It is our duty to render the present Visitation as conducive as may be to the furtherance of Her Majesty's gracious intentions and desires in these respects. For this purpose it is incumbent upon us to review our past history, and to consider our present condition, and to dehberate together, with prayer to Almighty God, that we may be enabled to perceive those things that we ought to do, and also may have grace and power faithfully to fulfil the same. Happily we have for our guidance a Code of Laws contained partly in the Laudzun of Bishop Alnwick, agreed to by the Members of this Capitular Body in this Chapter House, on the 23rd June, 1439, and sealed with the Episcopal Seal on the 29th of the same month and year; and partly in the body of Statutes, called Novum Registrum, framed in the following year, soon after Michaelmas, 1440, which confirmed the Lauduin of Bishop Alnwick, and was accepted by the unanimous consent of the Dean, Dignitaries, and the Canons or Prebendaries of this Cathedral Church, and was after- wards ratified by the Bishop. By a provision in the Noimin Registrum^ or body of Statutes, it was ordered that all those who were admitted to any dignity or canonry in this Cathedral should bind themselves by oath at their admission to observe faithfully the Novum Registrum and the Laudum, so far as they were not contrariant to any Law or Statute of the Realm. 1 p. 32. 4 Obligation to observe them. Accordingly, we find that the obligation to observe them has been recognized by our predecessors since the promulgation of these Laws nearly 440 years ago. In evidence of this let me cite the two following oaths from documents preserved in the Episcopal archives. The oath of the Archdeacon of Lincoln — I translate it literally from the Latin — is as follows : — " I, A. B., Archdeacon of the Archdeaconry of Lincoln, founded in this Cathedral Church of the Blessed St. Mary, Lincoln, do swear, that I will inviolably observe the Statutes, Customs, and Orders written in the Novum Registriim ; and others that have been or may be lawfully promulged ; and that I will observe the Laudnm or determination of the late right reverend Father in God, William Alnwick, Bishop of Lincoln, and all things contained therein, so far as I am able ; and that I will give no counsel or countenance to any persons whatsoever purposing to violate, infringe, or contravene the same." The oath of a Canon or Prebendary contains the same words, promising obedience to the Novum Registriim and Laudum. Also from the records of Episcopal Visitations of the Cathedral from time to time for four hundred years, it appears that these two documents, the Noviun Registriim and Laudum were recognized as embodying the Laws by which our actions in our several capaci- ties as members of the Capitular Body were to be regulated. For example, the first article of Enquiry established in this Chapter House in the Visitation on Neglect of Statutes. 5 October 29, 1729, was this : " Do all the members of the Church respectively hold and observe Bishop Alnwick's Lmidum and the Novum Registriim as the Statutes and Ordinances by which they are to govern and be governed in all instances other than such as are contrary to the Word of God or the Laws of this land, or the subsequent ordinances of the Church solemnly settled by the express consent of the Bishop, Dean, and Chapter for the time being ? " Copies of these two works, the Laiiduni and Novum Registritin, are now in your hands; and let me earnestly desire you to make yourselves well acquainted with their contents. The Roman poet^ said — " Vir bonus est quis ? Qui consulta Patrum qui leges juraque servat"; and the truth of this saying may be illustrated from our own history. One of the greatest misfortunes of Capitular Bodies has been that Chapters have not attended to their own Laws. For example — in the year 1853 our own Chapter, in their answers^ to the " Cathedral Com- missioners," stated that "our Statutes, as embodied in the Novum Registrum, do not appear to have been altered or modified, except by the award or determi- nation of Bishop Alnwick, Anno Domini 1440 " ; whereas the fact is, that the award of Bishop Alnwick preceded the Novum Registrum, which was confirmed by him in 1440. '■^ Horat. I Epist. xvi. 41. 3 Cathedral Couimission Report, p. 254. 6 Evils of neglect of Statutes. If our Statutes had been duly studied and observed it would have been impossible that a Chapter Act (if a Chapter Act it could be called) should have been attempted in November, 1 596, by which the Resident- iaries tried to alter their own statutable term of residence of 243 days, so as to allow themselves to be non-resident for 261 days in the year. This was done in 1596. But a few years afterward a Bishop of Lincoln, Bishop William Barlow (Bishop A.D. 1608- 1614), at his Visitation, put the following question in his Articles of Enquiry, exhibited to the Dean and Chapter in this place : — " Do the Dean and Prebend- aries keep their residences according to their oaths in every year 34 weeks and five days ? " Non-residence was the. prima mali labes. No wonder that we hear of strange doings in the following periods of our history. Take one for example. In October, 1729, Dr. Richard Reynolds, Bishop of Lincoln, held a Visitation in this Chapter House ; and it was then reported to him, in a Presentment from the Chancellor of this Cathedral, that the Dean had been absent for many years ; and that for more than six years the Precentor had not been in residence, and that consequently the Chapters of the Church were not held at any stated times, and the government and discipline of the Church were not statutably administered. This example may suffice ; and I gladly turn from it in another direction. Chapters Councils of Bishops. 7 It has been truly said by wise and learned authors, from the days of St. Ignatius* to those of St. Cyprian and St. Jerome, and from his age to the times of Lord Bacon,^ Bishop Stillingfleet,^ and our own,^ that Bishops ought not to act as autocrats,* but that they ought to look to their Presbyters for advice ; and it has been rightly asserted that their constitutional council is the Chapter of their Cathedral Church. But if Residentiaries do not keep residence, and if Canons or Prebendaries are not supposed to form an integral part of the Chapter, at least for special * See Hooker, vii., vii. I. "It is not to be denied," said Bishop Hacket (in his speech to the House of Commons on Cathedrals, a.d. 1641), "that Ignatius, Cyprian, Hierome, Austin, and other, have required that some grave and discreet Presbyters should be Senatus Episcopi." — See Cathedral Commissioners' Report, p. 53. ' Lord Bacon, Peace of the Church, sect. ii. ^ Bishop Stillingfleet, Eccl. Cases, vol. ii., p. 564. Dr. John Inett, Precentor of Lincoln, in his History of the English Church, vol. ii, p. 27, published in 1710, says that "the Cathedrals of England were from the beginning intended as Colleges of Priests, vifho might serve both as council and assistants to their Bishops in all parts of their holy function." '■ Bishop of Truro, The Cathedral, p. 52-56. See also the excellent article on Cathedrals in the Church Quarterly Review, No. 16, p. 318. 8 The notion of Episcopal individualism is of modern grovi'th, and at variance with ancient law and language. Bishops in ancient times, in legal documents, did not speak egotistically. They did not use the pronoun '/,' but the plural pronoun, 'We^ ; and did not speak of 'My Cathedral,' 'yl/y Diocese,' &c., but '0«r Cathedral, ' 'C?/r Diocese,' &c. See the remarks of Bishop Sanderson in his excellent treatise on Episcopacy not pi-ejudicial to Regal power, written in 1647, and printed Lond., 1673, p. 62-64 (or in the edition of his works by Bishop Jacobson, vol. v., p. 166), where he observes that although "a Bishop in his private affairs writeth of himself in the singular number, yet in his public and politick capacity, being in the eye of the Law as a corpora- tion, speaks in Xh.^ plural number ; and is so addressed by the Crown, e.g. , ' vobis praesentamus ' ; ' vestrce Dioecesis, ' &c. 8 Conciliar Functions of Chapters. purposes,^ does the fault He with Bishops if they do not consult a Synod which has almost abdicated its func- tions, and is a Bishop chargeable with an ambitious desire of arbitrary sway if he does not consult them in ecclesiastical matters ? The fact is, that as to the conciliar functions of Cathedrals, the Church of England is much in the ^ In p. 28 we read thus — "the fifty-six Canons of the Church of St. Mary, Lincoln, with their head," the Bishop (see p. 4 and p. 95) "constitute the body and chapter and dehberate on the affairs of the Church." " Let the Dean convoke the residentiaries for deHberation in common on the affairs of the Church as often as the utility or honour of the Church requires, and the non-residentiaries also as often as the Chapter consents. But let him not convene them frequently for no reasons or for frivolous causes " (p. 12). Again, the presence of non-residents is not to be required for matters which concern the residents only (p. 48). Again (p. 51 and p. 52), the residents who do the duty of the Church are entitled to more remuneration than the non-residents who do not. In pp. 82, 87, 89, 112, in the appeal against the Dean, John Macworth, ten persons are specified as Canons residentiary, and as constituting the Chapter of the Church ; at the same time it appears that on the same occasion all the Prebendaries were cited to appear, on the ground that what concerns all ought to be treated of by all (p. 95). The language of the Cathedral Act of 1840 (3 & 4 Vict., cap. 113) seems to be ambiguous and perplexing : — By sect, i "All members of a Chapter, except the Dean, are to be called Canons." Compare sect. 93, where the term cano7t is limited to residejitiaries, "in the construction of the Act " (not of local Statutes). By sect. 33 "One of the Archdeacons is to be added to the Chapter of Lincoln, and to become a Canon of the Cathedral, and become a member of the Chapter.'''' By sect. 41 "Members of Chapters ■sett distinguished from Prebend- aries,'''' and see sect. 44. And yet in sect. 51 "All the rights and privileges whatsoever of Pre- bendaries are to be continued to them, except so far as such rights or privileges are affected by any provisions of the Act respecting the right of election now exercised by the Chapter.'' Cathedrals and Convocation. g same state as it was with regard to her Convocations, which were in abeyance, for almost the whole of the eighteenth and during a great part of the nineteenth century. We have had a wakening up of Convocations ; we need now an awakening of Chapters ; and no one would rejoice more — no one ought to rejoice more — in such a resuscitation than the Bishops themselves. In saying this I do not forget the great service rendered to a Bishop and the Diocese by the Arch- deacons and Rural Deans, placed in all parts of the Diocese. But their functions for the most part are rather those of reporting and advising on local matters in their particular districts, than of general consulta- tion ; and from the fortunate circumstance that the Archdeacons and many of the Rural Deans in this Diocese are also members of the Capitular Body, we might expect greater advantages from Capitular meetings for purposes of counsel. And now let me say with thankfulness that here in this Chapter of Lincoln all the principal dignitaries, namely, the Dean, Precentor, Chancellor, and Subdean are bond fide residentiaries ; they keep the statutable residence of eight months in the year, and hold no benefice in plurality, but give themselves wholly to their work as members of the Capitular Body. An Archdeacon, — either singly or jointly with any of the other Archdeacons, — was placed in a new relation to the Chapter by the Cathedral Act of 1840, and was invested by that Act (sect. 33) with the like rights, privileges, dignities, and emoluments as are 10 Suggestions to Cathedral Commission. possessed by other dignitaries, and bound only to keep the residence prescribed by that Act, that is, of three months in the year. If I might presume to offer any suggestions to the Cathedral Commissioners recently appointed, (and having been a member of the Cathedral Commission which deliberated for two years and a half on these matters a quarter of a century ago, perhaps I may be allowed to take that liberty,) I would say — -If you desire to save Cathedrals from further spoliation, and to make them really efficient, do two things — 1. Assign specific duties to every Dean and Canon Residentiary ; and 2. Require residence from them all. Require a term of residence, if not equal to that which is required of every parochial clergyman on his benefice, namely, nine months a year, — yet at least eight months annually. The reason of this is obvious. 'This is the best way of securing that these dignities may be well bestowed. It has been the fashion to impute the inefficiency of Cathedrals to an abuse of patronage on the part of those who had the appointment to dignities in them. And no doubt the patronage was often abused. But the fault was not so much in the Patrons, as in the non-observance and evasions of laws by the members of Cathedrals themselves. The fault was in their seek- ing for dispensations from them ; and also in unwise Legislation concerning Cathedrals, like that of the Act of Parliament of 1840, which despoiled the Causes of Bad Appointments. 1 1 Cathedrals of the greater part of their revenues, but did not make them more efficient by assigning specific duties to those members whom it suffered to survive. Bad appointments were often made to Deanei'ies and Canonries because it was supposed that Deans and Canons had nothing to do. And because it was supposed that they had nothing to do, therefore it was said by the Legislature in 1840 that the Church would not suffer if a large number of those dignities were suppressed. For example, in this Diocese, all the sixteen Canonries in the Collegiate Church of Southwell were suppressed by that Act, because the Canons had tampered with" their own laws, specially as to Resi- dence, and had reduced themselves to nonentities by allowing themselves to be non-resident for three years and nine months in every four years. Is it wonderful that the Legislature made the Chapter to be wholly non-resident, — by abolishing it ? I well remember, that when, four years after the passing of that Act, I was appointed to a Canonry at Westminster, I was congratulated on having been promoted to a sinecure. To be sure it was not quite a sinecure. There were two sermons to be preached on every Sunday, and one on every Holy-day, and attendance in the Choir twice on all days during residence, which, in the case of the other Canons, had (in defiance of the Statutes, but under the dispensing indulgence of a Royal Letter) dwindled down to one month in the year ; but after the passing of the Act 12 Chancellorship of Lincoln Cathedral. (which reduced the Canons of that Church from 12 to 6) became three months in the year. But no specific duties were assigned by that Act to any Canon of the Church. In illustration of what I have asserted — that Cathe- dral Patronage will be well administered if specific duties are assigned to Capitular Dignitaries, and if residence is required of them, and if they are obliged to devote themselves to their special work as such, let me mention a circumstance, which I may do without breach of confidence, because it is honourable to all parties, and shews, in a clear light, the value of our own Statutes. When the Chancellorship of this Cathedral became vacant by an event, more than two years ago, which caused us joy and sorrow, the elevation of Dr. Benson to the Episcopal See of Truro, the appointment to that dignity lapsed to the Crown. It was intimated to me from the constitutional advisers of the Crown, that perhaps it might be well that a precedent, which had, I believe, been adopted under different circum- stances at York, might be followed at Lincoln ; and that the Canonry held by the Chancellor might be filled up by the Crown ; and that the Bishop might appoint to the Chancellorship. But to this overture I demurred. My reply was that the second Canonry in our Church was indissolubly united by our Statutes to the Chancellorship, and could not be severed from it ; and I further added that by the Statutes of Lincoln Cathedral, specific duties, of a very important Right exercise of Patronage. 1 3 kind, are annexed to the Chancellorship ; and that those duties implied special qualifications in the person to be appointed to it ; and that therefore I did not doubt that a person would be appointed by the Crown who possessed those qualifications, and would perform those important duties. I need not say that those hopes have been abundantly realized ; and that while we thankfully recognize the foresight of those who framed our Statutes, especially in those provisions concerning the office of Chancellor, we ought also to express our gratitude to the Crown and its advisers. We may also from this example infer generally the important practical principle that if good laws are made for Capitular offices, and if those good laws are faithfully kept, good men will be appointed by Patrons to fill those offices. Let me add here, that this question of Patronage has become more important on account of the reduc- tion of the number of Ecclesiastical dignities in the Church of England. In England and Wales there are now about 23,000 clergy. Of Capitular dignities there are 29 Deans, and only 1 16 endowed Canonries ; the revenues of 382 Prebends or Canonries have been sequestered and applied to other uses. No similar event has happened in England since the Dissolution of the Monasteries by the Parliament of Henry the Eighth. It appears also that, virtually at least, that Act almost destroyed the ancient Colleges of Priest 14 Re-endowment of Canonries. Vicars in our Cathedrals, inasmuch as it ordered (sect. 93) that the term " Minor Canon " should be construed to extend to every Vicar, Vicar Choral, Priest Vicar, and Senior Vicar ; and that in no Cathe- dral Church should there be more than six Minor Canons (sect. 45). It is much to be desired that sus- pended Canonries should be re-endowed ; and powers are given under the 20th section of that Act, and in Mr. Beresford Hope's Act, for this purpose. Such a process of restoration is requisite, not only for the encouragement of meritorious Clergy, but for the increase of the efficiency of Capitular Bodies, And it is much to be hoped that the Cathedral Commission, recently appointed, will encourage and facilitate such a work of restoration. Let me now advert to another important function of Cathedrals — that of encouraging and maintaining sound Learning, especially among the Clergy. The destinies of a Nation depend, in no small degree, on the intellectual attainments of the Clergy. Foreign Countries present a warning to England in this respect. The social and political restlessness of France and Italy may be ascribed, in some respects, to the decay of Literature and Learning in the Clergy, and to the consequent failure of their influence on the educated classes. In Russia and Greece, and throughout the East, the Clergy are socially and intellectually in a degraded condition. In Germany Theological Science has pass- ed from the hands of the Clergy into those of University Cathedrals as Schools of Theology. 1 5 Professors. The salt has lost its savour, and where- withal shall it be salted? (Matt. v. 13.) A similar danger seems to be now threatening us in England. We need a well educated Clergy, and our ancient Colleges and Universities were designed to be like Schools of the Prophets ; to be seminaries of sound learning and religious education, and especially to provide that there never might be wanting a supply of persons duly qualified to serve God in the sacred ministry of His Church. But a change has come over them in this respect. Take for example one evidence, suggested by this place. Two Colleges in one of our ancient Universities — Brasenose and Lincoln Colleges — were founded and endowed by Bishops of Lincoln for the express purpose of training young men for Holy Orders, and for assisting them with adequate means from the college revenues for the prosecution of their theological studies. But these revenues have now been almost entirely diverted to other purposes. Similar alterations are at work in other colleges. And what is our present condition ? The popula- tion of the country has rapidly increased in this century ; and a proportionate increase of duly qualified Clergy is necessary ; 2000 new Churches were built in England and Wales between 1844 and 1874, but the annual average of Clergy ordained between 1864 and 1873 was 66 below what it had been between t8 /]/[ and 1853. And the supply of Candidates for Holy Orders from our ancient Universities is not on the 1 6 Statistics of Ordinations. increase ; rather it is greatly on the decline, as com- pared with the supply from other quarters. In the last Trinity Ordination held by my predecessor, Bishop Kaye, in the year 1852, there were fifteen Candidates for Holy Orders, and all of them were from Oxford and Cambridge, except two from the Universities of Dublin and Durham, and one from King's College, London. In my last Trinity Ordination 27 Candidates were ordained, of whom, 12 were from Oxford and Cambridge ; of the rest, 1 1 were from our own Theo- logical College. And in all the Dioceses of England and Wales during the ten years ending with December, 1877, only about three-fifths were from our two ancient Universities. In 24 Dioceses of England and Wales, at the Trinity Ordination in the present year, only 53 per cent, of the Candidates (who were 494 in number) were from Oxford or Cambridge. It would certainly be very unwise to lower the standard of the theological and literary attainments of our Clergy ; and it is greatly to be desired that all our Candidates should have the benefit of University Education ; but it is not so, and cannot be so. I much fear that it will be less so than at present. Even as it is, the demand for Curates is greater than the supply, and the difficulty which Incumbents experience in finding well qualified Curates, and the high salaries which (sometimes to their great distress) they are obliged to pay, now cry loudly for relief Where is the remedy to be found ? Cathedrals as Theological Schools. 17 Not entirely, — certainly not, — but in no small degree, in our Cathedrals. If England is to be saved from the calamities which inevitably arise from the deterioration of the clerical character, — spiritually, in- tellectually, and morally — calamities which have over- taken other nations, — the Cathedrals of England must awaken to a sense of their responsibilities as Semin- aries for the training of Candidates for Holy Orders. Such was the desire of our English Reformers in the sixteenth century. It appears (says Bishop Gibson, Codex, p. 180) that their great design was to make Cathedrals nurseries of young divines for the service of the Church. And to look back to still earlier times, our own Cathedral was designed to be such a Seminary ; it was such a Seminary seven hundred years ago. Some- thing has been done with God's help to revive its character in this respect. I shall have more to say on this subject at the present Visitation, in my Address to the Clergy and Laity of the Diocese, and will not dwell longer upon it now. Let me ask you to assist in this work of restoration, and may He guide, prosper, and bless it. I may not trespass further on your time. Some other things which I would gladly say must be left unsaid. But this one thing I will say. Sitting, as we do here, as brethren in this Chapter House, associated with so many memories of the past, and with the recollection of so many stirring events in the history of the Church and Realm of England, and C 1 8 Hopes of the future. suggesting many bright hopes, and unfolding many glorious visions of the future, let us lift up our hearts in prayer to God, that He would shed the abundance of His blessing on this Cathedral Church, that it may ever be a living source and pure well-spring of divine truth, and spiritual grace to the Diocese ; that all in the Diocese may look with filial love towards the Cathedral as their Mother Church ; that Missions may go forth from it to the City and to the Diocese after prayer and Holy Communion ; that it may witness many devout gatherings' year after year of persons united in good works, such as Teachers of Schools, and Church Choirs, from all parts of the Diocese ; and that it may be like the beautiful picture of the Virtuous Woman, — the type of the Christian Church, — in the last chapter of the Pro- verbs : — " Strength and honour are her clothing. And she shall rejoice in time to come ; She openeth her mouth with wisdom. And in her tongue is the law of kindness ; She looketh well to the ways of her household. And eateth not the bread of idleness ; Her children arise up and call her blessed, Her husband also, and he praiseth her ; Give her of the fruit of her hands, And let her own works praise her in the gates." (Prov. xxxi. 25-31.) SECOND ADDRESS. My Reverend and Lay Brethren, We are met together at an eventful time. Almighty God seems to be calling us to serious reflexion by public and private visitations. We have been en- gaged in two Wars, — attended with much carnage and expenditure, — in India and in Africa. Famine has extended its ravages in the former. Not long since our cattle were afflicted with pestilence. Trade and Commerce are languishing — with some merciful exceptions in this Diocese, at Lincoln, at Grantham, and at Gainsborough. The depression of the Agri- cultural interest has been so notorious as to induce our representatives in Parliament to ask for the ap- pointment of a Royal Commission to enquire into it, and to suggest means for relieving it. The spread of sceptical opinions among us, even in some of our ancient Colleges and Universities ; the weakening of the foundations of religious belief in the upper and middle classes of Society ; the attempt to build up systems of Education on a quicksand of creedless ethics ; the spread of immorality and licen- tiousnes.s — these are signs of the times which speak to 20 Condition of Christendom. us all, and especially to you, my reverend brethren, and excite us to consider whether we are doing what we can to make use of these things as occasions for self-examination ; for greater diligence and watch- fulness over those committed to our care, and for intreating them to humble themselves before God, and to confess their sins, and to amend their lives, and to pray to Him for pardon and grace, and for blessings spiritual and temporal, so that these divine visitations may be made profitable to us and them, and prepare us for the great account which we must all one day give of our stewardship at the judgment seat of Christ. If we extend our view to foreign lands, especially on the Continent of Europe, we there recognize solemn warnings to ourselves. In consequence of the weakening of the popular belief that all Authority is from God, as St. Paul declares,^ and is to be used for His glory, and to be reverenced for His sake, two formidable Powers have arisen in opposition to lawful Government. On the one side we see a large portion of Western Christendom almost deifying the Roman Papacy, and adoring the Roman Pontiff as the Vicegerent of God, and as wielding divine power, and entitled to dispose of the things of Time and Eternity, and as having dominion over man's Reason, Conscience, and Will, and as the Infallible Judge in matters of Morals as well as of Faith (according to the Decree of the ^ Rom. xiii. 1-3. Prospects of Civil Society. 2 1 Vatican Council in 1870), and as being Supreme over all Government, whether civil or ecclesiastical.^ As might be expected, these exorbitant claims of the Papacy, have driven others by an excess of re- action to reject Christianity, presented to them in such a portentous form, and have goaded them into In- fidelity. They repudiate Holy Scripture, and defy Authority, temporal and spiritual, and have cast away belief in future rewards and punishments, and in a personal, moral, Governor of the World ; and have placed the People upon the throne of God. One form of anti-Christianism is exasperating and intensifying another. An anti-Christian system of national Education is opposed by anti-Christian sys- tems of Politics and Religion, in which Christianity is supplanted by so-called miraculous apparitions, and by creature-worship, and pilgrimages, and thus reli- gion itself is made a pioneer of unbelief These two antagonistic forces are now preparing for a violent conflict ; and, if Almighty God should not intervene, they will subvert lawful authority, and will involve Society in anarchy and ruin. These things are instructive to ourselves. They remind us that Romanism cannot be successfully resisted by Secularism and Socialism, and that Secu- larism and Socialism cannot be counteracted by Romanism. On the contrary, those opposite powers 2 Bishop Butler, about a hundred years ago, called Romanism "a manifest usurpation of all human and divine nwthoniy ."—[Ser?t! 071 v. What would he say now ? 2 2 National uses of the Engl is] i Church. aggravate and aggrandize one another. Nor can Romanism and Unbelief be checked by Sectarianism. The attempt was made in England in the seventeenth century, and signally failed. The only Power that can resist those two antagonistic and destructive forces is that of Almighty God, acting in the Christian Church, holding the Bible in her hands, and interpreting the Bible, not by the shifting caprice of ever varying private opinions, but according to the fixed Rule of Faith which the Church has received from Christ and His Apostles, and which is contained in the Creeds ; and dispensing the Holy Sacraments and other means of Grace by an Apostolic Ministry, continued in unin- terrupted succession, by the laying on of Apostolic hands, from the days of the Holy Apostles, and of Christ Himself Such a Church — thank God — is the Church of England. Let us praise Him that it has been preserved to us through manifold perils, and let us pray to Him for grace to maintain it. And here let us bless Him that this Church is not limited to our own land, but is now diffused almost everywhere, and is held together by communion with other Churches in all parts of the world. If the Lambeth Conference, which met in the summer of last year, had done nothing more than to proclaim this truth in the ears of Christendom, it would not have come together in vain. Its Catholicity. Lambeth Conference. 23 Bishops (one hundred in number) from England, Ireland, Scotland, the United States of America, from Canada, from India, from the West Indies, from Aus- tralia, from New Zealand, from Africa, from British Columbia, from the Falkland Islands, — all these were united as brethren in Holy Communion, in Prayer and Praise, and in brotherly Conference, under the presi- dency of the Archbishop of this Province. And these one hundred Bishops from the most distant parts of the earth put forth a Manifesto declaring their agree- ment in certain definite principles, namely, in receiving the same Canonical Scriptures as the inspired Word of God ; and as interpreted by the Ancient Creeds of the Church Universal ; and in partaking of the same Sacraments, administered by the same Apostolic Orders of Bishops, Priests, and Deacons ; and as resolved with God's help to maintain these primitive principles of Doctrine and Discipline, and to spread them abroad throughout the world by Christian Missions. This is a memorable fact ; and if we are challenged to shew that the Anglican Church is Scrip- tural, Catholic, and Apostolic, and is united on sound foundations of Doctrine and Discipline, we may point to the Lambeth Conference of 1878. Let us declare our thankfulness to God, that amid the perils which assail the truth, and threaten to subvert order, and to destroy civil Institutions, — from Ultramontanism on the one side, and from Scepticism, Secularism, and Socialism on the other, — the Anglican Church has been enabled to shew to Christendom, by 24 Importance of Agricultural Dioceses. means of the Lambeth Conference and its Manifesto, that there is a solid foundation for Churches and for States, in the principles of that Christianity which was taught by our Lord and His Apostles, and which we have received from them, and are resolved, by God's help, to maintain. As patriotic citizens, and as loyal subjects, as well as faithful Christians, we have a duty to discharge to the State as well as to the Church; and the success of the struggle for the maintenance of the English Constitution will probably depend on the character of the population of such Dioceses as this, which is mainly agricultural. Ireland is under the dominion of Romanism. The political and religious tendencies of Scotland appear to be inclining to Republicanism. In our vast cities the influences of Christianity are feebly felt. But the people of such Dioceses as this are for the most part loyal to the Crown and Constitution. And it is no flattery to you, my reverend brethren, to say, that were it not for the presence of the Clergy and their families resident in the rural parishes of agricultural Dioceses like this, they would almost lapse into heathenism ; and the consequences, social and political, as well as religious, would not be difficult to predict. And if the Church of England were disestablished and dis- endowed, and if the position of the Clergy in such Dioceses were weakened, and if their influence were impaired, England would probably be at the mercy Settlement of the Burial Question. 25 of Ireland and Scotland, and of our town populations ; and though I doubt not that God would take care of the Church, which is built on a rock, yet what might then be the fortunes of the English Monarchy, the Aristocracy, Landed Gentry, and great Capitalists, I will leave it to others to conjecture. In the meantime let us stimulate ourselves to ex- ertion, and let us cheer others, in times of public distress, with the assurance that the day is coming when all things will be put under Christ's feet, and when all the kingdoms of this world will become the kingdom of our Lord and of His Christ, and He will reign for ever. King of kings, and Lord of lords. ^ We may thankfully hail what appears to be a peace- ful solution of a question which seemed to threaten the continuance of the Church as a national establishment of religion — the question of Burial. I will not deal with the religious aspects of that subject, — having already addressed you upon them on various occasions, — but will confine myself simply to its social and civil bear- ings. It was argued, that all men must die, and that the dead must be buried ; and that inasmuch as in many places there are no burial grounds but Churchyards all have a right to interment therein ; and (when we assented to these propositions, under certain conditions) it was also pleaded that all persons have a right to be ' I. Cor. XV 27. Rev. xvii. 14, xix. 16. 26 Mr. Marten's Act. buried in our Churchyards with religious services performed by the minister whom their friends and relatives might choose, or without any religious service or minister at all. In such allegations as these all parties acquiesced which were hostile to the Church, or favoured her opponents. The basis on which these allegations were raised has been removed by the recent legislative enactment introduced by Mr. A. G. IMarten, M.P. for Cambridge, which received the royal assent on the 2ist July last.* Under the provisions of the Public Health Act of 1875, 38 and 39 Vict., c. 55, and of the Cemetery Clauses Act, 1847, 10 and 11 Vict., c. 65, which are incorporated in this new Act,^ it invests the Local Sanitary Authorities with powers to provide for the formation and maintenance of Cemeteries, and it obliges them to do so on the requisition of the Local Government Board. " Urider the Public Health Act,. 1875, the local sanitary authorities are divided into two classes, namely, urban sanitary authorities and rural sanitary authorities. The former are generally Town Councils, Improvement Com- missioners, or a Local Board. The rural authorities are the Guardians of the Poor. " If a general scheme is propounded for the supply of Cemeteries for the whole area of a Union, several Ceme- teries would be requisite. If some only of the parishes have * Public Health (Interments) Act (1879). ^ The reader is referred for a copy of this Act, and full particulars concerning it, to valuable articles in the National Church for August and September, to which I am indebted for this summary ; as also to the pamphlet just published by the " Church Defence Institution.'" Its provisions. 27 overcrowded Churchyards the necessity for Cemeteries may not arise in the other parishes in the first instance. Under the Act, Cemetery districts may be formed to meet the requirements and circumstances of every case. A Parish may be a separate district, with its own Cemetery. A part of a parish may have a separate Cemetery. Several parishes, or parts of parishes, may be united into one Cemetery dis- trict. Land purchased as a Cemetery may be used in common for the whole district, or may be appropriated as to part for one parish or part of a parish, and as to another part for another parish or part of a parish. Thus, any form of arrangement which local convenience may render desirable can be adopted. " The Act authorises the local authority to accept a dona- tion of land for the purpose of a Cemetery, and to accept a gift of money or other property for its maintenance. " Having determined the proper Cemetery district, the next step would be to obtain, if desirable, the appointment by the local authority of a Committee for theCemetery district. Tn the case of an urban authority, the Committee may be ap- pointed under section 200 of the Public Health Act, 1875. A rural authority may, under section 201 and 202, form Committees. A Parochial Committee under section 202 may include persons who are not members of the Board of Guardians. Rules for the proceedings. of these Committees are prescribed by the schedule i, part 2, of the Public Health Act, 1875. "With regard to laying out the ground, the Cemeteries Clauses Act, 1847, should be referred to. The Local Government Board may require a proper Cemetery to be provided by the local sanitary authority. But, subject to this general control, a wide discretion is vested in the local sanitary authority. This discretion, however, must be exer- cised on sanitary grounds, and with a view to the wants of the district to be supplied. Any Cemetery may be partly consecrated and partly unconsecrated, or wholly consecrated or wholly unconsecrated. For any particular district there may be two Cemeteries, one of consecrated and the other of unconsecrated ground. "Where part of a Cemetery is consecrated, it will be requisite that a chapel should be built upon the consecrated 28 Official Circular of the ground ; and that a chaplain should be appointed at a stipend, both the appointment and the stipend being subject to the approval of the Bishop. Subject to the control of the Local Government Board, it will be optional whether a chapel should be erected on the unconsecrated ground. " The local authority may make bye-laws with respect to the management, and with respect to charges for the use of the Cemetery. These bye-laws will be subject to the confirmation of the Local Government Board. As it is very important that the provisions of this Act, and the mode in which they are to be applied should be clearly understood, and be acted on wher- ever necessary, let me subjoin the chief portion of an official circular addressed by the Local Government Board to the sanitary authorities : — " Local Government Board, Whitehall, S.W., "August 19, 1879. " Sir, — I am directed by the President of the Local Government Board to request that you will bring under the notice of the sanitary authority the provisions of the Public Health (Interments) Act, 1879 (42 and 43 Vict., cap. 31), which received the Royal Assent and came into operation on the 2 1 St of July last. " The object of the Act is to enable sanitary authorities, rural as well as urban, to provide Cemeteries for their dis- tricts, and for this purpose all the provisions of the Public Health Act, 1875, ^'i'^h respect to a Mortuary are extended to a Cemetery. "As the sanitary authority are aware, section 141 of the Public Health Act enables a sanitary authority to provide and fit up a proper place as a mortuary for the reception of dead bodies before interment, and to make bye-laws with respect to the management and charges for the use of the same, and it is moreover compulsory on a sanitary authority to provide a mortuary if they should be required by the Local Government Board to do so. " The effect, therefore, of the Act which has just been passed is, in like manner, to empower a sanitary authority Local Gover-nmeiit Board. 29 to provide a Cemetery, and to render it compulsory on them to do so if the Local Government Board should require one to be provided. "The Legislature has not specified the cases in which it is incumbent upon the sanitary authority to give effect to the provisions of the new Statute ; but, seeing that it is incor- porated with the Public Health Act, there can be no doubt that wherever, in the interests of the public health, it is necessary that a Cemetery should be provided in any locality, the Legislature contemplated that the local authority would exercise the important powers now conferred upon them. " The following may be referred to as circumstances under which it will be incumbent upon the sanitary authority to take action : — ■ " I. Where in any burial-ground which remains in use there is not proper space for burial and no other suitable burial-ground has been provided. *' 2. Where the continuance in use of any burial-ground (notwithstanding there may be such space) is, by reason of its situation, in relation to the water supply of the locality, or by reason of any circumstances whatsoever, injurious to the public health. " 3. Where, for the protection of the public health, it is expedient to discontinue burials in a particular town, village, or place, or within certain limits. " There are other circumstances which might render it necessary or expedient that a Cemetery should be provided, such as inconvenience of access from the populous parts of the district to the existing burial-ground, or the nature of the site, or the character of the subsoil ; and instances may exist where, in deference to the wishes of the inhabitants, it may be expedient to provide, in accordance with the policy of the Burials Acts, a Cemetery in which persons of different creeds may be buried Avith their own religious rites. On all or any of the foregoing grounds the authority of the Local Government Board may be invoked, and if the application should prove well founded, a compulsory order would necessarily follow. " The question, however, whether a Cemetery should be provided for a particular locality will be one for the deter- mination of the sanitary authority in the first instance ; and 30 Official Circular as to Cemeteries. it is only in the event of their default to establish a proper Cemetery where one is required, or in consequence of a loan being needed to carry out the undertaking, or, if they should determine to construct a Cemetery outside their district, of objection being taken to such a proceeding, that the Local Government Board have any authority to interfere. " The President, therefore, thinks it right to direct the attention of the sanitary authority to the following obligations ' and powers imposed upon and exerciseable by them under the incorporated enactments. " With respect to the Making of the Cemetery. " The Cemetery is not to be constructed nearer to any dwelling house than 200 yards, except with the consent of the owner and occupier. " The sanitary authority may build such chapels in the Cemetery for the performance of burial services as they may think fit, and lay out and embellish the grounds of the Cemetery. "The Cemetery must be enclosed by substantial walls or iron railings of the height of 8 ft. at least. The sanitary authority must keep the Cemetery and the buildings and fences thereof in complete repair and in good order and condition. " With respect to Burials. " The sanitary authority may set apart a portion of the Cemetery for burials according to the rites of the Established Church, and the Bishop of the Diocese may, on the appli- cation of the sanitary authority, consecrate the portion so set apart. "A chapel, to be approved by the Bishop, must be built on the consecrated part for the performance of the Burial Service of the Established Church. " A salaried chaplain is to be appointed to officiate in the consecrated part of the Cemetery, the appointment and salary to be subject to the approval of the Bishop. " The sanitary authority may set apart the whole or a portion of the unconsecrated part of the Cemetery as a place of burial for persons not being members of the Established Church, and may allow in any chapel built in Condition of oiw ClinrcJiyards. 31 such unconsecrated part z. burial service to be performed according to the rites of any Church or congregation other than the EstabHshed Church. " With respect to Exclusive Rights of Burial aud Monuineutal Inscriptions. " The sanitary authority may set apart portions of the Cemetery for the purpose of grantmg exclusive rights of burial therein, and may sell the exclusive right of burial in such portions, and the right of placing any monument or gravestone in the Cemetery, or any tablet or monumental inscription on the walls of any chapel or other building in the Cemetery. " It should be observed that the Act under consideration does not extend to the Metropolis, and it is scarcely necessary to point out that in other parts of the country where suitable Cemeteries are in existence there can rarely be need for resorting to its provisions. "The President irusts, however, that in other localities the sanitary authorities will not hesitate to avail themselves of the important powers conferred by the Act, having regard to their serious obligations in the interest of the public health, and to the responsibilities imposed upon them by the Legislature. " I am, Sir, your obedient servant, " John Lambert, Secretary. " To the Clerk to the Sanitary Authority." Upwards of two-thirds of the population of England and Wales are already provided for by existing Ceme- teries, without any occasion for religious jealousies, and it may be anticipated that a provision will soon be peacefully made for the remainder. From a careful enquiry which I have made through the Rural Deans, and also in my " Visitation Queries" addressed to every beneficed Clergyman in the Diocese, I am enabled to state that even in many of our own rural parishes, not less than 200 in number, such a 32 Suggestions as to Cemeteries. provision is now absolutely necessary, on grounds both of regard for the living, and of reverence for the dead. In many of these, as I am assured, in your answers to my " Visitation Queries" no grave has been dug for many years without disturbing human remains. The condition of many of our churchyards is injurious to health and an offence to public decency ; and I trust that no time will be lost in resorting for help to this new Act. In every case where this Act is resorted to, some portion of the ground should be left unconsecrated. It is not desirable to enlarge our present Church- yards. I may here take occasion to observe that another Statute, which does not seem to be generally known (the 36 and 37 Victoria, cap. 50), by which a landlord may convey land not exceeding an acre to a trustee or trustees for a Burial Ground, would, with proper safeguards, be found very available for the same purpose. Before the passing of Mr. Marten's Act the Church of England declared by the voice of 15,000 Clergy that she could not surrender those Churchyards which do not belong to man, but have been given over by a solemn act of Consecration to Almighty God, and which she holds in trust for the burial of the dead with religious services in accordance with the Christ- ian doctrines which she holds, and conducted by her Ministers ; and which she is bound to defend against false doctrine, sectarianism, and unbelief; but that she Hopes for the future. 33 was ready to join in providing Parochial Cemeteries for the burial of all who would not accept her services performed by her ministers. And now that an Act has been passed, which facilitates the general pro- vision of Cemeteries in every parish of the land, it would be an act of flagrant injustice (to say nothing of offence against God) and a wanton and gratuitous insult to the Church of England, to invade her Church- yards, and to throw them open to other ministers and to other services than those of her communion. But we cannot anticipate such an outrage as that from any fair, honourable, and reasonable man. Rather let us hope that the strifes which have divided us from some of our Nonconformist brethren, in reference to this question, may now be buried in oblivion for ever ; and that by the grace of the Holy Spirit of truth and love we may be joined together in unity with them ; and that, after our departure from this life of care and sorrow, our bodies may rest in peace, and may be raised together with theirs, at the general resurrection ; and that we and they may have our part with Abraham, Isaac, and Jacob, in the Kingdom of God. 34 THIRD ADDRESS. Let us now proceed to review the recent action of the Church of England in her Provincial Synods, in pursuance of " Letters of Business" (dated February 8, 1872, and renewed July 6, 1874,) which Her Majesty addressed to the two Archbishops, the Presidents of the two Convocations of Canterbury and York, and authorizing the Bishops and Clergy in those two Con- vocations to revise the Rubrics-^ in the Book of Common Prayer in such manner as they, after careful deliberation, might deem expedient, and to present a Report or P^eports to Her Majesty concerning the same. First, then, as to the hymn, Qnicunqtie vult, or " the Confession of our Christian Faith, commonly called the Creed of St. AthanasmsT In our own days the Athanasian Creed has been disparaged by some. It will therefore be well that we should be reminded of what our own pious and learned forefathers have said with respect to it. The Church of England at the Reformation in the eighth of her Thirty-nine Articles declared that the 1 Especially those Rubrics which had been dealt with by the Ritual Commissioners. The Athanasian Creed. 35 Athanasian Creed, as well as the Nicene Creed and Apostles' Creed " ought thoroughly to be received and believed ; for it may be proved by most certain warrants of Holy Scripture." One of our greatest divines, Richard Hooker, in his Ecclesiastical Polity^ has warned us, that we should be " deceiving ourselves greatly, if we thought that the Church of later days needeth not those ancient preservatives against heresy which ages before us were so glad to use " ; and that those heretical teachers who deny the Godhead of our Lord and of the Holy Spirit, " choose those churches as fittest nests to hatch their heresy therein, where Athanasius' Creed is not heard." The English Theologian, who by his profound learning, and calm and clear judgment, did more than any other man in the eighteenth century to maintain the true faith on those fundamentals of Christianity was Dr. Waterland. Concerning the Athanasian Creed he thus writes^: — " The Athanasian Creed is the best exposition, for its compass, of the doctrines of the Trinity and Incar- nation, that we shall anywhere meet with. As to the damnatory clauses (as they are called) I know that many persons have strained them to an unreasonable rigour, on purpose to disparage the Creed." And he gives it as his opinion, " that they who use that Creed 2 Hooker, Ecc. Pol, v. xlii. 13. 3 Dr. Waterland on Arian Subscription ; Works, vol. ii. p. 309, ed. 1823. 36 Waterland ; Baxter, and others. are at liberty to understand those clauses in such a sense as best answers the main intent and design of that Creed, and is most agreeable to Scripture and Reason." One of the most acute reasoners, and one of the most learned and pious divines, among our Noncon- formist brethren, was Richard Baxter. He thus speaks : — " I unfeignedly account the doctrine of the Trinity to be the sum and kernel of the Christian Religion ; and in the Athanasian Creed is the best explication of it I ever read."* In the year 1689 a Royal Commission for revising the Liturgy, with a view of removing the scruples of Nonconformists, which consisted of such men as Tillotson and Tenison — afterwards Archbishops of Canterbury, — and the following divines, who were afterwards Bishops, Stillingfleet, Patrick, Beveridge, and Burnet, recommended that the Creed should be re- tained for public use in the Church ; and that a Rubric should be added to it, declarirfg that " the Articles of it ought to be received and believed as being agreeable to the Holy Scriptures ; and the condemning clattses are to be understood as relating only to those who obstinately deny the substance of the Christian Faith." It has, I believe, been found by the experience of Missionary Bishops and Clergy that the Athanasian Creed is of inestimable value in imparting clear views of Christian doctrine to the heathen. The testimonies ^ Baxter's Works, vol. ii. p. 132. Method of Theology, pp. 1-3. Missionary uses. Sy nodical Declaration. 37 of Bishops in our colonies and foreign dependencies (such as the late Bishop of Calcutta, Dr. Cotton) are very strong to this effect. In the recent debates of the Convocation of Canter- bury this Creed engaged a large share of attention ; and the result of those discussions was a resolution, which was accepted by both Houses, that the follow- ing Synodical Declaration should be appended to the Creed : — " For the removal of doubts, and to prevent dis- quietude in the use of the Creed commonly called the Creed of St. Athanasius, it is hereby solemnly delared — " I. That the confession of our Christian Faith, commonly called the Creed of St. Athanasius, doth not make any addition to the faith as contained in Holy Scripture, but warneth against errors which from time to time have arisen in the Church of Christ. " 2. That, as Holy Scripture in divers places doth promise life to them that believe, and declare the condemnation of them that believe not, so doth the Church in this confession declare the necessity for all who would be in a state of salvation, of holding fast the Catholic Faith, and the great peril of rejecting the same. Wherefore the warnings in this Confession of Faith are to be understood no otherwise than the like warnings of Holy Scripture ; for we must receive God's threatenings, even as His promises, in such wise as they are generally set forth in Holy Writ. More- over, the Church doth not herein pronounce judgment 38 Proposals in Convocation of York. on any particular person or persons, God alone being the Judge of all." In the Convocation of the Province of York two propositions were made ; — First, that the use of the Creed in Churches should be made optional. This was carried by a majority of one in the Upper House of that Convocation — the Bishops voting being five in number — but it was rejected by the Clergy of that Province by a majority of 34 to 8. Another motion was also made in the Convocation of York, to the effect that the Creed should remain in the Book of Common Prayer, but that the rubric, prescribing it to be sung or said, should be omitted. This motion was also lost ; having been accepted by 3 votes to 2 in the Upper House, but rejected by 30 to 13 in the Lower. The result therefore of the deliberations in both Provinces is this, that the Athanasian Creed, with the rubric prefixed to it, remain as they were ; and that if the resolution of the Convocation of Canterbury is finally adopted, a Synodical declaration will be added to it. In a matter on which good and learned men are not fully agreed, I feel reluctant to speak confidently ; but you will bear with me in offering for your consideration the following remarks : — (i.) It has been objected to the Athanasian Creed, that its author is unknoxvn. But the same may be said of the Apostles' Creed : by whom it was written, we know not ; and the same may be said of many Objections to the Athanasian Creed. 39 of the Psalms, and of various books of Holy Scripture, such as the Book of Job, the Books of Joshua, Judges, Kings, and Chronicles, the authors of which are not known. The question is not who wrote them, t)ut what they are, and on what authority they rest. (2.) It has also been objected that the Athanasian Creed was never received by a General Council. Nor again, was the Apostles' Creed ; nor even the Canon of Scripture itself (3.) Another objection has been made, that the Athanasian Creed is not received in the public liturgy of the Eastern Church. To which we reply, — nor again is the Apostles' Creed ; but the Athanasian Creed is contained in many editions of the Greek^ Offices of Prayer, and is held in reverence by the Eastern Church. To quote the words of Dr. Waterland,^ " The recep- tion of the Athanasian Creed has been both general and ancient. It has been received by Greeks and Latins all over Europe ; and if it has been little known among the African and Asian Churches, the same may be said of the Apostles' Creed ; so that for generality of reception the Athanasian Creed may vie with any, except the Nicene Creed, the only general Creed common to all Churches." (4.) It has also been objected, that to receive the Athanasian Creed is to contravene a decree of the ^ E.g., in the Greek Horologitim Magnum, published at Venice in 1868, p. 494. ^ Waterland on the Athanasian Creed, chap. vi. ; Wo7-ks, vol. iv. p. 240. 40 Objections to the AtJianasian Creed. General Council of Ephesus, forbidding the reception of any Creed but the Nicene. But this is a mistake.^ What the General Council of Ephesus forbad was the imposition of any different faith^ from that of the Nicene ; and that this was the meaning of the Council is clearly evident from the general reception of the Apostles' Creed in the West, and also from the reception of the Constantinopolitan enlargements of the Nicene Creed. If the Athana- sian Creed is at variance with the Nicene Creed, or with Holy Scripture, and propounds any new doctrine.^ then it is excluded by the Ephesine Council — but not otherwise. (5.) It has also been objected by some that although the Athanasian Creed is recited almost every Sunday in the Latin Church, and in some parts of that Church is recited every day, namely, at prime, or seven in the morning,^, yet that its recital is confined to the Clergy. '' See Waterland, iv. 305. ^The words are erepav TrttrTii/, not aA.Ao a-v/x/SoXov. The Council of Chalcedon (Act v., torn, iv., p. 568, Labb.) forbad the imposition of an erepa Trtcrrts, and also the imposition of an erepov avfji/SoXov, i.e., a contrariant Creed, on any who are received into the Church from Heathenism, Judaism, or Heresy. But this cannot be construed as forbidding another Creed on such an occasion. The Western Church has universally used another- Creed at Baptism, viz., the Apostles' Creed, and not the Nicene Creed. " See Waterland, Ibid, p. 231 ; and see the Roman Breviary "Dominica ad primam " ; and Pascal I. B., Liturgie Catholique, p. ii. 77. lAsxiene de Antiquis Ecclesiae Ritibtis, in. 19. Gavanti, de Ritibus, ii. p. 167. Bingham, Eccl. Ant., Book x. ch. iv. The Athanasian Creed was recited daily in the churches of the Lincoln Diocese in Bishop Grosseteste's time, a.d. 1238. See his Letters, Epist., p. 155. The Warning Clauses. 4 1 This statement is not correct ; and even if it were, it would not affect us. The Creed is either bad or good. If it is bad (which the objectors do not venture to say), by all means let it go : but if it is good, surely it ought not to be kept by the Clergy from the Laity, who have souls to be saved, and have as much need to believe aright, and to profess their faith, as the Clergy have. Also, — if it is alleged that the " damnatory clauses " (as they are termed) are to be proscribed, or even to cause the rejection of the Creed, then the Clergy of the Latin Church, who have used it almost every Sunday for many centuries, are involved in a sweeping censure by such an allegation. To do this would be presumptuous and uncharitable. There is reason to believe, that many of the most intelligent and loyal Laity of the Church of England are devotedly attached to the Creed, and would con- sider themselves greatly aggrieved, if they and their families were to be deprived of it in the public services of the Church. (6.) It has been alleged that the damnatory clauses are no part of the Creed, and ought to be expunged from it by us ; as the anatJiemas of the Nicene Creed were omitted by the Council of Constantinople. As to their being no part of the Creed, let it be asked, whether in the Greek or Latin Church any copies of it are ever printed, — or whether the Creed is ever recited, — without those clauses. If not, then surely they are a part of the Creed. And, it is not competent for any particular Church, such as the 42 The Warning Clauses. Church of England, to tamper with an ancient formu- lary which is not her property, but belongs to the whole Church of Christ. Such a proceeding on her part would raise a storm of obloquy and opposition against her, as taking an unwarrantable liberty, and as sbreaking the bonds of Catholic communion by a schismi:i-r>k:$.'l act. I remember some years ago hearing an Kc%it^ia$tic in a Church at Milan denouncing the Church of' England, and stigmatizing the rashness and self-sufficiency of Protestantism, for having altered a verse in the " Te Deum." Happily, — I was able to assure him that this is not true of the Church of England ; but unfortunately it was done by a Sister Church, which, with her present riper learning and wisdom, would probably be not sorry to undo the act. The Council which omitted the anathemas of the Nicene Creed was a general one : the Council of Con- stantinople. But first ; there are no anathemas in the Athanasian Creed ; and next, our Convocation is not a General Council ; and it would expose itself to just censure, if it acted as such. And after all, my dear friends, are these so-called " damnatory clauses " such terrible things ? How is it that the members of the Latin Church, and of the Greek Church, for a thousand years, have never dis- covered them so to be ? Are we arrogantly to censure them, and to say that their consciences are callous and ours are tender ? This would indeed be to pronounce a condemnatory clause on them, and a commendatory one on ourselves. But, perhaps it may be said, that The Warning Clauses. 43 in our English translation of the Athanasian Creed those clauses sound more severe than in the original. Well, if it be so, let our translation be improved ; at any rate such supposed discrepancies may easily be explained to anyone who desires an explanation. And how is it that our own English Reformers, how is it that our greatest divines, such as Hooker and Andrewes and Pearson and Waterland, did 'riot find out what some have now discovered, and did not feel any scruples at these clauses ? How is it that in one of our Articles (which we all have accepted) the Creed is propounded as thorougly to be received and believed, for it may be proved by most certain warrants of Holy Scripture ? For my own part, I am inclined to think, that if young men are told by others, especially by their teachers, that they ought to feel scruples with regard to those clauses, they will lend a willing ear to the sug- gestion. But, would it not be better, that young men should be taught to be humble and sober minded, and not profess to be wiser than their learned and pious forefathers who received this Creed without any hesitation ; and than the whole Church of England which has recited it for many hundred years ? And for such young men as these, especially candidates for Holy Orders, it is probable that the recent Synodical declaration, agreed to by the Convocation of Cantei'bury, may be of some use. But after all it is much to be feared that the root of the evil lies far deeper. It lies in the temper of the age. 44 The root of the evil. " The time will come," says the Apostle, " when men will not endure sound doctrine."^ That time has now come. And because the Athanasian Creed speaks on certain points of sound doctrine in clearer tones than any other Creed, especially on the Resurrection of the body, and on the Judgment to come, and on future eternal Rewards and Punishments, therefore it is hated by some, and would be silenced by many. But is this a reason, why, especially at a time like the present when Unbelief is holding up its head boldly and lifting up its voice even in some of our Colleges and Schools, — to say nothing of our popular literature — we, my reverend brethren, and my brethren of the laity, should surrender and abandon it ? I think not. It is one thing never to have used the Creed, and another thing, after a public use of it for many centuries, to relinquish it. Of this we may be sure, that the persons who would most triumph and exult, if we were to discard the use of it, would be the sceptics and infidels, who would say that in parting with the Creed we had renounced the doctrines which are contained in it. My dear friends, suffer me to say to you in words of truth and love, that the Athanasian Creed pro- nounces no judgment on any individuals, or any set of individuals, much less does it express a desire that any punishment may be inflicted upon them. It utters no imprecations. But in it the Church of Christ herself speaks in her public character, as appointed and com- missioned by Christ to teach all saving truth, and to ^ 2 Tim., iv. 3, TJie true character of the Warning Clauses. 45 utter a warning against all dangerous error. She does not pronounce a sentence of judicial condemnation upon any who do not hold the faith ; but she declares the futtire pimisJunent which they will inctir, if they persist in their errors. She does not speak in the tone of denunciation, but of commination. In this Creed she shews her earnest desire that all men may be saved ; and " knowing the terror of the Lord she would persuade men."^ She remembers that her Divine Lord and our future Judge has said, " he that believeth not shall be damned,"^ and that He has declared that future punishment and future reward are everlasting, and that in the same breath He uses the same xuord to describe eacJi^ ; and that in an awful sentence, three times repeated, He has spoken of " their worm that dieth not, and of the fire that is not quenched"^; that one of His Apostles has said, that " without faith it is impossible to please God V' and " if any man, or an angel from heaven, preach any thing beside " what the Apostles preached, and the Apostolic Churches received, " let him be anathema" '^ ; and " if any one love not the Lord Jesus Christ, let him be anathema"^; and that another Apostle, the Apostle of love, St. John, hath said that unbelievers shall have their place in the lake of fire.^ And the Church of Christ well knows that no man can quench 2 2 Cor. V. II. 3 Mark xvi. 16. 4 Matt. XXV. 46. 5 Mark ix. 43—46. 6 Heb. xi. 6. 7 Gal. i. 8. ^ I Cor. xvi. 22. ^ Rev. xxi. 8. 46 Why the Athanasian Creed the fires of hell by shutting his eyes to them, or by denying their existence, and that Satan desires us to disbelieve them, in order that he may drag us into them, but that God reveals them to us and commands her to warn us of them, in order that we and they may escape them, and may attain the joys of heaven. (7.) One more objection remains. It is said that if this Creed is recited at all it ought not to be recited on the great Festivals of the Church, such as Christinas Day, Epiphany, Easter. Day, Ascension Day, Whitsunday, Trinity Sunday, when the worshippers are animated with feelings of holy love and joy. I cannot see the force of this objection. At those great Festivals especially our love and joy are prompted and inspired by holy meditations on those blessed doctrines which the Athanasian Creed pro- claims in the clearest tones ; and therefore that Creed has its special uses at those festal seasons. Besides, let us remember that this Creed is a Hymn. I recollect well, and shall never forget, the impression made on me when at the commencement of my resi- dence as Canon at Westminster 35 years ago I first heard the Athanasian Creed sung on one of those festivals, with the accompaniment of a noble organ, in Westminster Abbey ; and I cannot conceive a nobler subject for the grateful and joyful adoration of the faithful, lifting up their hearts to God in praise and thanksgiving, than that He has enabled the Christian Church to vanquish those deadly Heresies which are trodden under foot in that Creed ; and finally is to be used on Church Festivals. 47 after a conflict of many centuries, -to come forth like Miriam and the women of Israel, with her timbrel in her hand, after the passage of the Red Sea and the destruction of the Egyptians, and to chant a triumphal hymn of victory over Error, and to sing a song of Christian Truth and Love, as she does in the ringing notes of this noble Christian psean and " lo triumphe" the Athanasian Creed, which has sounded for ten centuries in England in our Cathedral Churches, and which has come forth from the hearts and lips of the faithful, overflowing with joy, on those great yearly festivals in our Parish Churches, in sounds of holy melody, which it is to be devoutly hoped will never die away. FOURTH ADDRESS. Other matters which recently engaged the attention of Convocation, while employed in the revision of the rubrics in the Book of Common Prayer, appear to demand consideration. The question as to the form of Service to be used, in certain special cases, for the Burial of the Dead, is confessedly one of great difficulty, particularly at a time when the wholesome exercise of Ecclesiastical discipline among us is a thing of earnest desire rather than of easy attainment. It was agreed by our Convocation, that the Office for the Burial of the Dead, as it now stands in our Prayer Book, should be left untouched, and be pre- served for devout use in all those cases where it may be used with edification and comfort. Some alterations of the rubrics in that Office have been proposed and agreed to by the Convocation of this Province. First, then, it was determined that the Office now in our Book of Common Prayer is not to be used for any that die unbaptizcd or excommunicate, or in the The Burial Service — New Rubrics. 49 commission of any grievous crime (this clause has been added), or having laid violent hands on themselves have not been found to have been of unsound mind — here also you will observe an addition to our present rubric. Secondly, a shorter service has been provided for use in certain cases, as follows: — IF On the request, or with the consent of the kindred or friends, it shall be lawful for the Minister to use only the following Service at the Burial : — The three sen- tences of the Scriptures to be said or sung on meeting the corpse at the entrance to the churchyard ; and after they are come into the Church one or both of these Psalms following. Psalm xxxix. and Psalm xc. ; then the Lesson, i Cor. xv. 20. When they come to the grave, while the corpse is made ready to be laid into the earth, the Priest shall say, or the Priest and Clerks shall sing, the sentences beginning " Man that is born of, &c., " ending with the words " fall from Thee." Then shall follow the words " Lord have mercy, &c., " The Lord's Prayer, and " The grace of our Lord." But this Service is not to be used in any of the cases specified in the first rubric, as above recited. Also it was agreed, that whenever either of the two foregoing Services be used, it shall be lawful for the officiating Minister, at his discretion, to allow the use of Hymns and AntJiems in the Church or at the grave. E 50 Burial of imbaptized persons. And further, it shall be lawful for the Minister, at the request, or with the consent in writing, of the kindred or friends of the deceased, to permit the corpse to be committed to the grave witlwiit any Service, Hymn, Aiitheni, or Address of any ki?id. A good deal of discussion arose, as to whether any Service should be used in the case of those who die mibaptized, or in any of those cases where the use of the first two Offices was forbidden. After much deliberation the following rubric was adopted in the Convocation of this Province : — " Nevertheless in cases in which neither of the afore- said Offices may be used, it shall not be unlawful for the Minister, at the request of the kindred or friends of the deceased, to use, after the body has been laid into the earth, prayers taken from the Book of Common Prayer and portions of Holy Scripture, approved, by the Ordinary, so that they be not part of the Order for the Burial of the Dead, nor of the Order of the Administration of the Holy Communion." In this rubric it was endeavoured to steer a middle course, so as on the one hand to obviate objections of those who rightly affirm that Baptism is the divinely appointed entrance to the Christian Church, and that to use one and the same service over unbaptized and baptized persons would be to ignore this truth, and to produce religious confusion, and to encourage the neglect, already too prevalent, of the Sacrament of Baptism ; and on the other hand it was attempted to avoid the opposite extreme of that severity and Our Difficulties — Relief suggested. 51 rigour, which would shew no consideration for cases where there has been no wilful contempt or neglect of the Sacrament, and which would express no sym- pathy with Christian mourners, in such cases, at a time of deep sorrow and distress. In the consideration of this subject, it ought not to be forgotten, that the Church of England is embarrassed by difficulties which are not felt to the same degree by any other Church in Christendom, and were not felt by her in former times. In the large towns of England we have enormous populations, committed to the care of very few Clergy. Take the case of East London, — or of Manchester or Birmingham. How can it be expected, that, even if the multitudes there were desirous of baptism for their children, the two or three Clergy, in a parish it may be of many thousands, can visit from house to house, or can otherwise suffice for the ministration of Bap- tism to them ? And are all who die unbaptised in such populous places as these to be deprived of all forms of burial other than such as would be had by them in a heathen land ? But might we not go further ? Might we not pro- ceed to say, that greater facilities ought to be given for the administration of baptism, so that the cases of dying without it might be greatly diminished ? For this purpose might it not be well for us to consider what is done in other Churches, and was done by the ancient Church, and by our own in other times ? 52 Lay Baptism. In the Latin Church,^ in cases of necessity, Baptism may be administered by laymen, provided it be done in the name of the Blessed Trinity, and with the element of water.- And this was the case in the ancient Church. And the practice, in such cases, has been defended by our own divines, such as Richard Hooker^ and Joseph Bingham.^ Lay Baptism, in cases of urgency, was allowed by the Church of England in the Book of Common Prayer, in the times of King Edward VI. and Queen Elizabeth. The Lutherans also allow Lay Baptism in such cases.* Bishop Burnet informs us in the History of his Own Time, that in the year 1712^ it was agreed by the Bishops in the Upper House of Convocation, that " according to the practice of the Primitive Church, and the con- stant usage of the Church of England, no Baptism, in or with water, in the name of the Father, Son, and Holy Ghost, ought to be reiterated." ^ See Perrone Praelect. TJieol. de Baptismo, cap. iii. Prop. 2. Necessitate cogente, a quocunque, — sive masculo, sive faemina, — im6 et ab heretico et infideli baptismus licite et valide administrari potest so Concil. Lateran. iv. cap. firmiter. He refers to Tertullian De Bapt. c. 17 ; S. Jerome contra Lucif. n. 9 ; torn. ii. p. 282 ; S. Aug. contra Epist. Parmen. ii. 13 ; Concil. Illiber, can. 38. The same doctrine was held in England in the thirteenth century ; see the Constitutions cited by Bishop Gibson, Codex, i. 368, 369. ^ Hooker, Eccl. Pol., Book v., chap. Ixii. 15-2. ^ Bingham, Scholastical Hist, of Lay Baptism, subjoined to Book xii. of his Ecclesiastical Antiquities. ^ Gerhard, Loc. Com., tom. iv. p. 441. ' Bishop Burnet, Own Time, a.d. 17 12, Book vii. p. 604, who says "that Baptism, even by midwives, which is allowed in the Church of Rome, had been practised and connived at in England till it was objected to by Presbyterian divines at the Hampton Court Conference, at the accession of James the First." In 1712 the Lower House of Convocation was less favourable to Lay Baptism than the Upper. Two suggestions proposed. 53 They deemed that the ministry of a clergyman is of the " bene esse" but not of the " esse " of the Sacra- ment ; and it is held by our Church Courts^ that the rubric prefixed to our Burial Service does not author- ize a clergyman to deny the use of the Burial Service to any who have been baptized with water in the name of the Trinity by a Nonconformist minister, who in the eye of the Church is a layman ; and who, if he desires to minister in the Church, must first be admitted to Holy Orders, as having, in the eye of the Church, no Holy Orders already''. Let me therefore suggest for consideration, whether in our present distress, for lack of an adequate supply of Clergy, especially in our geat towns, our intelligent Laymen, especially medical men, churchwardens, lay-readers, and school-masters, should not be in- structed to baptize infants, in cases of evident and urgent necessity, where the ministry of a clergyman cannot be had ; and at the same time, whether it be not desirable that all, whether Clergy or Laity, should unite in an earnest endeavour to promote an intelli- gent reverence for the Sacrament of Holy Baptism — 8 In the case of Kemp v. Wickes, Sir John Nicholl held that a child baptized by a dissenter with water and the invocation of the Holy Trinity, was baptized in the sense of the rubric in the Burial Service, and of the 68th Canon ; and that the burial of such a child is obligatory on a clergyman. This judgment was confirmed by the Judicial Com- mmitte of the Privy Council in 1841. '' At the Restoration of the Monarchy, in 1660, when a great part of the nation had been baptized by dissenters, it was not alleged by the Bishops and Clergy (says Burnet) that their baptism was invalid, and ought to be repeated. 54 Their probable results. especially by the ministration of that Sacrament — as the Church prescribes — in the course of public service in the presence of the congregation ; and to diffuse a knowledge of the blessings annexed to it, and of the great danger of neglecting it. If these things were done, we might hope that the unhappy conflicts which now sometimes arise concerning the burial of unbap- tized persons might almost disappear from among us. 55 FIFTH ADDRESS. Let us now pass on to another rubric, one of the first in order in our Book of Common Prayer, but which, for various reasons, was reserved for the conclusion of the recent debates in the Convocation of this Province — I mean the " Ornaments Rtibric." Her Majesty in her Royal " Letters of Business," addressed to the Presidents of the Convocations of both Provinces, called their special attention to that rubric. The Queen directed them to consider " the ornaments used in churches and chapels, and the vestments worn by the ministers of the Church " ; and declared that one of the main purposes for the ap- pointment of the Ritual Commission, whose fourth and final Report was commended to the careful attention of Convocation, was that " the said rubrics might be explained or amended, so as to secure general uniformity in such matters as may be deemed essential." These " Letters of Business " having been issued with such an expressed intention, it was plainly the duty of the Convocation so to deal with those rubrics as to satisfy if possible the reasonable and gracious desires of the Crown. 56 Reasons for dealing with the Ornaments Rubric. Besides, it is clear from the history of our Church in the last fifteen years, and specially from the records of the unhappy litigation, — disastrous to the peace and welfare of the Church, — in connexion with that Rubric, that, if it remain as it is, without any explan- ation or qualification, it will still be, as it now has been for many years — a battlefield for two contending parties; one of which affirms that the rubric legalizes, and perhaps enforces, the use of all the Vestments specified in the first Prayer Book of King Edward the Sixth, and ought to be maintained in that sense ; while the other party asserts, with no less confidence, that the Rubric does no such thing, and that the recent decisions of the Final Court of Appeal, which virtually made the rubric a dead letter, are to be accepted as the sense, and as the only sense, of the Rubric; and that it ought therefore to be altogether expunged from the Book of Common Prayer ; and that another Rubric, omitting all reference to those vestments which are specially mentioned in Edward VI.'s first Book, ought to be substituted in its place. Unless these two parties can be brought to an amicable relation, it is vain to hope for peace in our Church. And a house divided against itself cannot stand. And as long as the Rubric remains as it does, without any authoritative explanation from the Church herself in her Synods, to which all good Churchmen would bow, it is doubtful whether by any coercive power of legal decisions these two parties will ever be brought to a friendly understanding and fraternal co-operation. Moral infljience of Convocation. 57 But what Law Courts cannot do, Ecclesiastical Synods can do. What cannot be effected by legal deci- sions, in such matters as these, that, with God's help and by charitable concessions on both sides, and by earnest resolves to seek for peace, Church Councils may do by moral influence, and by gentle, loving persuasion. There are many persons who acknowledge the force of the latter, but rebel violently against the former. I do not say that they are right ; but I do not hesitate to affirm, that wise and thoughtful men will do what they can in condescension to those whom others may represent as either weak in judgment, or as headstrong in will. I have never concealed from you my opinion, which time and thought have strengthened, that the Ornaments ^ViOx'iz permits, but does not require, the use of the vestments specified in the first Prayer Book of King Edward VI. Let me state my reasons for this conviction. In the time of the Long Parliament, in the year 1641, Dr. John Williams, Bishop of Lincoln and Dean of Westminster, who had been Lord Keeper, and was a learned man and shrewd lawyer, was chairman of a " Committee of Religion," appointed by the House of Lords, and of a Sub-Committee also chosen by them, which numbered among its members such distinguished men as Archbishop Usher, Bishop Morton, of Durham, Bishop Hall, of Norwich, Dr. Robert Sanderson (after- wards Bishop of Lincoln), Dr. Brownrig (afterwards Bishop of Exeter), Dr. Hacket (afterwards Bishop of 58 The Vestments not obligatory, Lichfield and Coventry), Dr. Prideaux (afterwards Bishop of Worcester), Dr. Ward (Regius Professor of Divinity at Cambridge), and some learned Presby- terians, such as Dr. Twisse, Dr. Cornelius Purges, Dr. Calamy, and others. These learned persons put forth the following " Consideration " : — " Whether the rubric" {i.e., the Ornaments Rubric as it then stood) " should not be mended, where all vestments in time of Divine Service are now commanded, which were used in the second year of Edward VI. "^ Evidently Bishop Williams and his colleagues sup- posed the vestments to be then obligatory. Yet further: at the Savoy Conference in 1661, the Presbyterian divines objected to the " Ornaments Rubric " as it then stood {i.e., in the Prayer Book of Elizabeth, James I., and Charles I.), because it seemed^ to bring back the cope, alb. Sic, and other vestments forbidden by the Common Prayer Book, 5th and 6th Edward VI.,^ i.e., the second Book of Edward VI. ^ See Collier, Eccl. Hist., ii. 799 ; Fuller, Church Hist., book xi., cent. xvii. ; and pp. 146, 147 of the Life of Williams, by Hacket, his chaplain, who says that the Sub-Comniittee met six times at the Deanery, Westminster, the residence of Williams, then Dean of Westminster, as well as Bishop of Lincoln ; and particularly a scarce volume, entitled History of Nonconformity, p. 349, Second Edition, London, 1708. "^ Cardwell, Conferences on the Book of Common Prayer, p. 314. •* Not by the Advertisements of Queen Elizabeth. The authorities at that time do not refer to them as valid. Indeed, Bishop Williams and the Lords' Sub-Committee in 1641 expressly declare "that the Injunc- tions and Advertisements of Queen Elizabeth were not in force, but by way of commentary or imposition" (Qu. "exposition"). H^ist. of Non- conformity, p. 348. Fuller, Church Hist., book xi. cent. xvii. but permissible. 59 Bishop Cosin, of Durham, when writing on the Ornaments Rubric as it stood before 1660, had affirmed the Vestments to be then prescribed by Law;* but after the Restoration, when he was Bishop of Durham, he never required the use of these vestments by any of his Clergy ; nor has any one of the English Bishops since the Restoration (more than 400 in number) prescribed them in their "Articles of Enquiry" at their Visitations, or at any other time. Still more, in the year 1667, the Presbyterians, in the Bill drawn up for their benefit by Sir Matthew Hale, Chief Baron, Sir Orlando Bridgman, Lord Keeper, and Sir Robert Atkins, did not ask to be relieved from using " the vestments" but only from wearing the surplice!" Clearly, therefore, the "vestments" were not then obligatory : for if they asked to be relieved from the surplice, a fortiori they would have asked to be excused from " the vestments." And yet, after the Revolution, the Royal Commissioners for revising the Liturgy, in 1689,® appended the following note to the "Ornaments Rubric " : " Mem. A canon to specify the Vestments!''' How are these seeming discrepancies to be ex- plained ? ^ Cosin's M-orJis, vol. vi. p. 42, 230, 233, 305, 418, 439, 507. ^ See Thorndjke's JVor^s, vol. v. pp. 301, 308, ed. Haddan. 8 Among the Commissioners were the Archbishop of York, Bishops of London, Winchester, Salisbury (Burnet), Tillotson and Tenison (afterwards Archbishops of Canterbury), Patrick, Beveridge, &c. '' See p. 9 of the document containing their proposed alterations, ordered by the House of Commons to be printed in 1854. 6o Softening of the Ornaments Rubric Evidently some change in the law had taken place in the interval between 1640 and 1690, which had made the vestments, which before had been obligatory, to be only permissible. Now, when we come to compare the " Ornaments Rubric," as it stood in the Prayer Books of Queen Elizabeth, James I., and Charles I., with the " Orna- ments Rubric" as it stands in the Prayer Book of Charles II., and as it is nozv in force, we find that precisely that change was made at the Restoration which solves these difficulties, and reconciles these seeming inconsistencies. In the Prayer Book of Elizabeth, James I., and Charles I., the rubric was imperative; ''The Minister at the time of the Communion, and at all other times in his ministrations, shall use such Ornaments in the Church as were in use by authority of Parliament in the second year of the reign of King Edward Sixth," i.e., in Edward W.s first Prayer Book of 1549. But in the Prayer Book of Charles II. of 1662 (now in force), we find that the words Jiave been softened, and that what was before special, active, and obligatory, then hccd.m.& general, passive, and pej^missive. The Ornaments Rubric then assumed the following form, in which it now stands (a form suggested by the Act of Uniformity of Queen Elizabeth, which was milder in its language than the Rubric of her Prayer Book), " Such Ornaments of the Church, and of the Ministers thereof, shall be retained and be in use, as were in the Church of England by the authority of at the last review of Prayei'-Book. 6i Parliament in the second year of the reign of King Edward the Sixth." It is not said that every "Minister shall use them" but only that they shall ''be retained"^ {i.e., not abolished,) and be " in use." If the Convocation, at the last revision of the Book of Common Prayer in 1661 had intended that the Parochial Clergy should never wear any vestment ex- cept surplice, hood, stole, or scarf, and black gown, they would certainly have said so ; as those persons, in the recent debates in both Convocations who do desire this, have explicitly proposed in various amendments, alto- gether expunging the Ornaments Rubric; and if they had intended that none of the distinctive Vestments in Edward VI. 's first Book should ever be used, they would never have left "the Ornaments Rubric" referring to that book, and grounded on that book, as it now stands. But on the other hand, if they had desired that those vestments should be obligatory, they would not have softened the rubric as they did. This softening of the Ornaments Rubric in 1662 was a wise and con- ciliatory condescension to the scruples of Presbyterians and others.^ And while the rubric in its former ^ May not Bishop Sanderson have recommended it ? He had been a member of the Lords' Committee in 1641, which advised that the rubric should be mended, and he took a lead in the revision of 1 66 1, and wrote the present Preface to the Prayer Book. ^ Here we may remark, in passing, that the objection of some, who are puzzled by the use of the word retained, disappears, when we remem- ber, that the vestments were legal till the last review in 1662. 62 A peaceful Sohitiofi. stringency accounts for the strong language of Dr. Cosin before 1660, and for the equally strong words of Bishop Williams and the Lords' Sub-Committee in 1641, and of the Presbyterian divines in 1661, the mild and charitable modification of 1662 supplies the reason why Bishop Cosin did not enforce the vestments in his Visitation Articles after the Restoration, and why no Bishop since that time has ever enforced them ; and it explains also, why the Presbyterians, guided by their learned legal advisers in 1667, did not ask to be relieved by Parliament from using the Edwardian vestments, but only from wearing the surplice. And the words of the Royal Commissioners on Ritual in 1689, who desired to facilitate the r^^union and comprehension of Nonconformists within the pale of the Church of England, seem to show that the vestments were allowable, inasmuch as they proposed that a canon should then be framed in which " the vestments should be specified." May I presume to add, — with all due submission to legal and judicial authorities, — that these consider- ations appear to supply a peaceful solution of our present difficulties. A charitable consideration is due to the opinions of a large number of the Clergy and Laity, who, while they think that no vestment ought to be required of any clergyman but a surplice, are of opinion that the vestments ought not to be prohibited; at the same time that they readily allow that the vestments ought not to be introduced by any Minister except under careful control, and with the goodwill of his flock, Resohition of our Convocation. 63 I have entered into this explanation for two reasons. First, because it may be a relief to some of the Clergy to feel that they are not obliged in conscience by any law of the Church to wear any of the dis- tinctive Edwardian vestments. Next, because it seemed to be only fair and equit- able, to show that those Clergy are not altogether unreasonable, who think that some distinctive vestment (however simple it may be) is desirable for use at the Holy Eucharist; and who regret that such a distinctive vestment is not used in our parish churches, now that the surplice is usually worn in preaching, and is also not uncommonly worn by laymen, and by boys in our parish choirs, as well as by the Priest at the Holy Communion ; and who also are of opinion that the Church of England has provided such a distinctive dress, for use at the celebration of the Holy Eucharist, in what is commonly called " the Ornaments Rubric." After long and interesting debates, both Houses of Convocation of this Province agreed, on July 4th, in the following Resolution on the Ornaments Rubric, namely, that after the words as they now stand : — " And here is to be noted, that such Ornaments of the Church and of the Ministers thereof, at all times of their ministration, shall be retained and be in use, as were in this Church of England, by the Authority of Parliament, in the Second year of the Reign of King Edward the Sixth," the following words should be added : — " until further Order be taken by lawful authority." 64 Uses of that Resolution. Also, the following addition was made : — '■'In saying Public Prayers and ministering the Sacraments and other rites of the Church, every Priest and Deacon shall wear a surplice with a stole or scarf and the hood of his degree, and in preaching he shall wear a surplice with a stole or scarf and the hood of his degree, or if he think fit a gown with hood and scarf; and no other ornament shall at any time of his ministrations be used by him contrary to the monition of the Bishop of the Diocese." ' " Provided always, that this rubric shall not be understood to repeal the 24th, 25th, and 58th of the Canons of 1604." These Canons, it may be observed in passing, pre- scribe the use of Copes in Cathedral and Collegiate Churches at the administration of the Holy Com- munion (Canon 24), and also enjoin the use o{ surplices and hoods by graduates in the same Churches, and also in Parish Churches (Canons 25, 58). And now, it may be enquired. What is to be said of the above resolution ? First, it may be regarded with feelings of thankful- ness as a proof that in the two Houses of Convocation of this Province, there prevailed an earnest desire to obey loyally the commands of the Queen, directing the special attention of our Synod to this Rubric; and an earnest desire also for peace and unity ; and it may be recognized as a practical result, by the divine blessing, of that earnest desire, and of a willingness to make Practical use of that Resolution. 65 concessions and sacrifices of personal prepossessions and prejudices, for that purpose. Next, we may observe that this resolution of our Convocation on the Ornaments Rubric has already had a salutary effect. On the 1 2th of July last, one of our most revered Bishops wrote as follows with reference to a suit insti- tuted against a Clergyman in his Diocese: — "The Vicar of Holy Trinity, Bordesley, has written to tell me that, having regard to recent resolutions adopted by the Convocation oj tlie Province of Canterbury, he has determined to comply with the directions which I gave him, in regard to his conduct of Divine Service, in the month of June, 1878. If the Vicar had notified to me his intention to comply with these directions within the time limited by the Public Worship Regulation Act after my receipt of your representation, I should have felt it to be my duty to state that proceedings ought not to be taken on the representation, on the ground that his conduct of Divine Service would be hereafter in all material points in conformity with the law and order of the Church of England. The representation, however, having now been transmitted to the Archbishop, I have no power to interfere to stop proceedings ; but I think it right to make you acquainted with the present disposition and intention of the Vicar, that you may have tlie oppor- tunity, if you are so disposed, to stay the suit in its present early stage. I shall be truly glad if, the main grounds of complaint having been thus removed, the peace of the parish may be protected from litigation." If this resolution should have the effect of restoring peace to any divided parish, it will not have been passed in vain. I have no authority or pretension whatever to ex- pound any resolution agreed to by both Houses of Convocation in this Province. Their resolutions must 66 What the Resolution is not. be presumed to mean what they say, and to say what they mean. But with regard to this resolution on the Ornaments Rubric, let it be carefully remembered, that it is only a suggestion for future legislation. It has 710 present legal validity ; and would only acquire such legal force in the event of its being ratified by the Crown, and finally sanctioned by Parliament. But is it therefore of no value ? Surely not. It has no binding force in faro ecclesiatico, or in foro civili, but it will not be without its weight in foro consciejitice. If I might give advice (and sitting here am I not authorized to do so ?), I would say to my reverend brethren : — Be not impatient ; but wait and pray, in a spirit of faith and love. The Clergy in Convocation in this Province have shown their reverence for the Episcopal office, by giving their assent to a principle — a principle laid down in the Preface to our Book of Common Prayer, and recently enunciated by the lOO Bishops of the Lambeth Conference — that in such Ritual matters as these nothing ought to be attempted and persisted in, contrary to the monition of the Bishop. There is, I am persuaded, a moral power — a power of love and trust — in these words, which will have due influence with the Clergy, who will feel that they are not only listening to the voice of those hundred Bishops, and of the Bishops of this Province, but are following the advice of their own representatives in WAat the Resolution may do. 6y Convocation, and are obeying the commands of their spiritual mother, the Church, when they show dutiful submission to the authority of their Bishops. Thus, it is earnestly to be hoped, this resolution may be a restorative of peace in places where it has been disturbed. These words will also have their legitimate influence with the Episcopate, who will feel grateful to the Clergy in Convocation for this expression of their confidence, and will not desire to drive anyone by rigorous coercion, but to draw the hearts of the Clergy " with cords of a man and bands of love." And here, to speak plainly, I would not advise any of my brethren to adopt any other vestments than those now in use, in consequence of this Resolution. Rather I would earnestly dissuade them from doing so. The Final Court of Appeal has decided against them ; and whatever we may think of the grounds of the recent decision, based on the -^Advertisements of Queen Elizabeth,— and however we may incline to the 1 In the Aci of Uniformity of Queen Elizabeth, prefixed to her Book of Common Prayer, is the following section : — "Provided always, and be it enacted that such Ornaments of the Church, and of the ministers thereof, shall be retained and be in use as was in the Church of England, by authority of Parliament, in the 2nd year of the reign of King Edward VI., until other order shall be therein taken by the authority of the Queen's Majesty, with the advice of her Commissioners appointed for causes Ecclesiastical, or of the Metropolitan of the realm. " Whether Queen Elizabeth took such other order in the Advertisements of 1564, and whether our Revisers of 1 66 1, when they framed the Ornaments Rubric, supposed that she did, is the question. If they did think so, it is rather surprising that they should have left the "Ornaments Rubric " as it now stands. 68 Ottr Duty — Hooker's advice. opinion that the ground-work of that decision has been invaUdated by subsequent investigations, — especially by the learned researches of Mr. James Parker, — and however we may anticipate that this decision may be modified by future legislation, consequent on debates in Convocation, and on calm statements of the facts of the case, and even on this resolution, — and may be set aside by future judicial determinations, yet it is a decision of the Crown itself, advised by the Final Court of Appeal. It demands our reverence as such, even though it may seem to us to be erroneous. There must be a final decision somewhere of such controverted questions. And ever since the Reforma- tion the authority of pronouncing such decisions has been in the Crown : to this principle we all have assented ; it is no new principle ; it is 1 500 years old ; it is as old as Constantine. Indeed in the times of the early Church this authority was exercised by Emperors even when not Christian.^ We cannot escape it. It is indeed very desirable that this authority should be rightly exercised ; and all men ought to do what they can that it may be so administered. But remember the wise words of Richard Hooker. Having premised that God Himself commanded His people, the Jews, to resort to the tribunal of their Judges for a decision of controverted causes, he says,^ " We do not wish men to do any thing ^ E.g., the case of the Emperor Aurelian, a heathen. See the remark- able case in Euseb. , Hist. Eccl. vii. , 30 ; Theodovet. haey-et. fab. ii. 8. * Hooker, Preface to Eccl. Polity, ch. vi. 3. The whole of that sixth chapter deserves careful consideration, The best Ornaments Rubric. 6g which they are persuaded in their hearts that they ought not to do ; but this persuasion ought, we say, to be fully settled in their hearts that in litigious and controverted causes of such quality, the will of God is to have them do whatsoever the sen- tence of judicial and final decision shall deter- mine, yea though it seem in their private opinion to swerve utterly from that which is right ; as no doubt many times the sentence amongst the Jews did seem unto one part or other contending ; and yet in this case God did then allow them to do that which in their private judgment seemed, yea, and perhaps truly seemed, that the Lazu did disallow. For if God be ' not the Author of confusion but of peace,' then can He not be the Author of our refusal, but of our contentment to stand unto some definitive sentence, without which almost impossible it is, that either we should avoid confusion, or ever hope to attain peace." To which sound words of truth and love, let me only add, that after all that we can write or say con- cerning the " Ornaments Rub^Hc" the best Rubric of all is that of Charity ; and that the best Ornament of all, especially for us who are Ministers of Peace, and servants of the Prince of Peace, is the " Ornament of a meek and quiet spirit";* and our best rules of attire are those ancient and Apostolic rubrics, " Be ye clothed with humility";^ and "Put ye on the Lord Jesus Christ/"^' ■* I Pet. iii. 4. ' I Pet. v. 5. •< Rom. xiii. 14. 70 SIXTH ADDRESS. Our review of the action of Convocation in the recent sessions would be defective without a reference to some other important matters. It was generally felt that amendments of the Rubrics might be too dearly purchased by exposing the Book of Common Prayer to the danger of organic changes in the process of Parliamentary legislation ; and it was wisely determined that some safeguards should be devised against such a peril as that. The draft of a Bill was therefore framed " to provide facilities for the amendment from time to time of the Rites and Cere- monies of the Churchy That Bill was accepted by the Convocations of both Provinces, which also resolved that it was desirable that any legislation founded on the recommendations in their Reports to the Crown should take place, — if at all, — in the manner provided by that draft Bill. As that Bill is a short one, and important, I will read it. " I. Whereas it is expedient that, while the Faith and Doctrine of the Established Church of England remain unaltered, increased facilities should be given for the regu- lation from time to time of the Rites and Ceremonies of the said Church, as the changes of circumstances may seem to require : Draft Bill on Ceremonies. 71 " Be it therefore enacted by the Queen's most Excellent Majesty, by and with the advice and consent of the Lords Spiritual and Temporal, and Commons, in this present Parliament assembled, and by the authority of the same, as follows : — • " 2. The Archbishops and Bishops and Clergy of the Provinces of Canterbury and York in their Convocations (by and with the authority of the Queen's Majesty), may from time to time prepare and lay before Her Majesty in Council a Scheme for making such alterations in and additions to the Rubrics and Directions contained in the Book of Common Prayer, and for providing such Additional Services and Prayers to be used in Public Worship, as may seem to them to be required : Provided that no such Scheme shall be laid by the Convocation before Her Majesty in Council unless or until the same shall have been agreed to by each of the two Convocations, and shall be certified to Her Majesty the Queen under the hands and Ecclesiastical seals of the Presidents of both the said Convocations. "3. When any such scheme as aforesaid shall have been laid before Her Majesty in Council, the same shall forthwith if Her Majesty shall see fit, be laid before both Houses of Parliament, if Parliament be then sitting, or, if Parliament be not sitting then within twenty-one days after the beginning of the then next ensuing Session of Parliament. " 4. In case either House of Parliament shall, within forty days after any such Scheme as aforesaid shall have been laid before such House, present an Address to Her Majesty, praying Her Majesty to withhold Her consent from such Scheme, or any part thereof, no further proceedings shall be had with respect to such Scheme during the then Session of Parliament. " 5. In case neither House of Parliament shall within the said period of forty days present such an address to Her Majesty as aforesaid, it shall be lawful for Her Majesty in Council to make an Order ratifying the said Scheme, and specifymg the time when it shall take effect. " 6. In any Order made by Her Majesty in Council under the authority of this Act it shall be sufficient to refer to this Act without reciting any of the provisions of this Act. " 7. Every such Order shall, as soon as may be after the making thereof by Her Majesty in Council, be published in 72 Revision of the Lectionary. The London. Gazette ; and so soon as any such Order shall be so gazetted, it shall, in all respects and as to all things therein contained, have and be of the same force and effect as if the same were included in and enacted by this Act. "8. A copy of every Order of Her Majesty in Council made under this Act shall be laid before each House of Parliament within forty days after the making thereof if Parliament be then sitting, or, if Parliament be not then sitting, within twenty-one days after the beginning of the i:iext ensuing Session of Parliament. " 9. Nothing in this Act contained shall be construed to repeal or alter the Act (25 Henry VHl. c. 19) commonly known as ' The Act of the Submission of the Clergy,' or any part thereof " 10. This Act may for all purposes be cited as ' The Rites and Ceremonies Act 1878.' "11. This Act shall extend to that part of the United Kingdom called England, and to the Channel Islands and to the Isle of Man." This Draft Bill was approved by the whole Convocation of Canterbury, July 4, 1879; '^i^d by the whole Convoca- tion of York August i, 1879. The wisdom of the action of Convocation in this matter will be generally recognized by the Clergy and Laity of the Church. Spme other important questions were discussed in the recent sessions of the Convocation of this Province to which I would invite your attention. The proposed alteration of the Rubrics would in- volve and necessitate a reprint of the entire Book of Common Prayer. It would thus also afford an opportunity of making one great improvement in it ; the amendment of the Calendar of Lessons in it ; which was hastily The Lectionary needs Amendment. 73 adopted by the Convocation in 1870. As I was a member of that Convocation, and a party to that adoption, I am more desirous of repairing the mischief then done. At two former Visitations I expressed to you an opinion that the Lectionary, or Tables of Lessons, legalized in 1871, for the regulation of the reading of Holy Scripture in our Churches, ought to be amen- ded.-^ This opinion has been greatly strengthened by careful examination of the Lectionary since that time. I do not mean to say that the Old Lectionary ought not to have been amended, or to deny that in some respects it has been much improved by the Nezu Lectionary ; but on the whole I feel constrained to declare my opinion, that the New Lectionary has inflicted, and is inflicting, a serious injury on the Church of England. The Church of Ireland, with the help of a Com- mittee presided over by His Grace the Archbishop of Dublin, has already revised, and has greatly improved in many respects, our Lectionary of 1871. The Lectionary of the Church of Ireland is now, in many respects, far better than that of the Church of Eng- land. The public reading of Holy Scripture is, as Richard Hooker^ teaches, the best preaching ; and the spiritual 1 See also the pamphlet entitled " The New Lectionary Examined, with 7'easons for its amendment at the present time, by the Bishop of Lincoln, the Dean of Nonvich, and the Dean of Chichester." Lond., 1877- ^ See Hooker, Eccl. Pol., Book v., chap. xxi. and xxii. 74 Report on it adopted by Lower House. condition of a Church may be tested by the faith- fulness, and fuhiess, with which she reads the Word of God to her people. There cannot therefore be a more important enquiry than this, — Does the Church of England discharge this duty aright ? This question has now been considered by a Com- mittee of the Lower House of Convocation. That Committee^ sat thirty-two times. It examined care- fully the Lectionary of 1871 and reported upon it ; it revised that Lectionary, and submitted the work of revision to the Lower House of Convocation ; which accepted that work on February 19th last, without a dissentient voice. The " Tables of Lessons " now agreed to by the Clergy in the Lower House of Convocation have been printed ;* and I would recommend them to your care- ful consideration. I am of opinion — without pro- nouncing on minute details — that on the whole the framers of those Tables will be found to have pre- served what was good in the Lectionary of 1871, and to have removed its blemishes, and supplied its defects ; and therefore the adoption of those revised Tables by the Church in her public reading of 3 The Commiltee of the Lower House, which prepared the Tables of Lessons (being the Tables of 1871 with amendments), consisted of the Very Rev. the Prolocutor, the Dean of Chichester, the Dean of Norwich Archdeacon of Gloucester (Sir G. Prevost), Archdeacon of Oakham (Lord Alwyne Compton, Chairman), Canon Walsham How, Canon Jebb, Canon Joyce, Canon Miller, Canon Rawlinson, Canon Yard. *And may be had of Messrs. Rivington, Waterloo Place, S.W., price 6d. Faults of the present Lectionary. 7 5 Scripture would, I believe, be a great blessing to her people. Let me here notice some blemishes and defects in our present Lectionary. I will limit my observations almost entirely to one book, the Book of Genesis. One preliminary remark may be made. In the service of the Hebrew synagogue, which was regularly attended by our Blessed Lord,^ every verse of every chapter of the Five Books of Moses was publicly read in the Congregation, as it is in Hebrew synagogues at this day. By our present Lectio7iary we have lost a great many chapters of the Pentateuch which were appointed by the Old Lectionary to be read. Genesis. Chapter i. The history of Creation is split into two parts in our Lectionary, January 2 ; the whole ought to be read at once ; it consists of only thirty-one verses. Chapter ix. 20-29. The narrative of Noah's sin, and the curse pro- nounced by the Patriarch on Canaan and Ham, and the blessing pronounced on Shem and Japhet — so necessary for understanding God's providential deal- ings in the history of the world, and of the Church — ought not to have been omitted. It contains also a 5 St. Luke iv. 16. ^6 Faults of the Lectionary. profound moral lesson of reverence, greatly needed in the present day. CJiaptei^ xi. 24-32. The genealogy of Abraham ought not to have been omitted ; and the important narrative of his migration from Ur of the Chaldees. The consequence of this omission is that in the following chapter (the twelfth) we hear facts related concerning Abram; without ever having been told who Abrani is. Cliapter xvii. 23 to end. We lose this portion in the daily Lesson ; although it is very important, as recording the communication of the rite of circumcision to IsJiniael^ and to tJie strangers ; and thus suggesting by a pledge and figure the future reception of all nations into the Church of Christ, the promised seed of Abraham. This ought to be read. Chapter xix. i-ii. This is also omitted ; and thus we do not hear of the sin for which Sodom was so severely punished by God. This was read tivice in the Old Lectionary ; and ought to be restored. Cliapter xix. 30-38. The narrative of Lot's sin is omitted. A painful story to hear ; but is it not a salutary warning against the vice of intemperance, which is now so prevalent among us, and against its fearful consequences ? and has it not an awful and mysterious significance, as commemorating the origin of the Moabites and Book of Genesis. 77 Ammonites, infamous for idolatry and lust, and giving the clue to their history ? Chapter xxi. 22-32. The origin of the name Beersheba, so celebrated in Hebrew history, is omitted. Chapter xxii. 20-24, containing the genealogy of RebekaJi (who is here first mentioned), is omitted. A few words more on this subject. This chapter represents the sacrifice of Isaac, who, in his patient submission, bearing the wood, and also laid upon the wood, and in his death (in will), and resurrection, has ever been regarded as a type of Christ, bearing His cross and offering Himself on it, and purchasing an Universal Church to Himself with His own blood. In this view, how beautiful is the first glimpse of RebekaJi, the future Bride of Isaac, to be brought to him from a far-off land by the ministry of Abraham's faithful servant, a figure of the Apostolic missionary work done by God's servants to the heathen for the espousal of souls to Christ ! How lovely is the sight of that Bride, revealed by the Holy Spirit to the eye, at the close of this chapter, which relates the voluntary sacrifice of Isaac, and his resurrection ''in a figure" of Christ !'^ What agency but that of Inspiration could have thus coupled these persons together ? But in our Lectionary the verses are omitted, which speak of Rebekah. Thus the Bride is separated from the Bridegroom ; the Church is severed from Christ. ^ Heb. xi. 17. 78 Otir Lord's Genealogies. The New Lectionary seems to have a great repug- nance to genealogies. The genealogy of Levi, Moses, and Aaron, Nadab and Abihu, Eleazar and Ithamar, and Phinehas and Korah, was justly deemed so im- portant by the inspired writer, that it is inserted three times in the Pentateuch. It is altogether omitted by our present Lectionary. One word here on a cognate matter in the New Testament. The omission of both the genealogies of our Blessed Lord by our present Lectionary cannot be too deeply deplored. Every well-instructed Christian knows that St. Matthew's Gospel was written especially for the pur- pose of showing to the Jews and to the world, that Jesus Christ is the promised Seed of Abraham, the Father of the faithful, in whose Seed all nations are to be blessed ; and that He is the true King of the Jews ; and that out of the thick gloom of human darkness, represented in the harlot Rahab, and in the Moabitess Ruth (figures of the Gentile Church), and in the wife of Uriah the LLittite (women mentioned in that genealogy), sprang forth " the Light of the woidd^ The Holy Spirit, Who inspired St. Matthew, has taken care to set these truths in the forefront of his Gospel by means of the genealogy at the beginning of it. Our Y^oxdHs genealogy in St. Luke connects the second Adam, Who is Christ, by an upward ascending chain with the first Adam, and represents Life in the One Why to be read. ■ 79 as an antidote to Death in the other, and does this in a striking manner by not placing the genealogy at the beginning of the Gospel (as is the case with the genealogy in St. Matthew), but by blending it with our Lord's baptism, when the element of " water was sanctiiied for the mystical washing away of sin " ; and when, by the work of the Holy Ghost, Who descended upon Him at His baptism, the tide of pollution which had flowed down in a dark stream upon mankind from the first Adam, was rolled backward ; so that we are cleansed and born again by baptism into Christ, Who was baptised in the river Jordan. Surely the short time required for the reading of these genealogies in the Church would be well spent in meditating on such blessed truths as these. But to return to Genesis. Chapter xxv. 1—3. Why is Abraham's marriage with Keturah omitted ; and the origin of the Midianites left unexplained ? Chapter xxvii. 41 to end. Why is the history of Jacob's fear of his brother omitted (in the Morning Lesson for the Second Sunday in Lent), which explains Jacob's flight to Padan Aram ? The link in the history is thus broken, and the moral of the whole chapter is lost, in conse- quence of this omission. Chapter xxxi. 25-36. Why is the history of Laban's idolatry omitted, which is the key to much of his own conduct and that of his daughters ? 8o Faults of the Lectionary. The beautiful narrative concerning Abraham's ser- vant in chapter xxiv. is marred, by being cut up into three parts. The warning supplied by the history of Jacob's daughter Dinah (in Gen. xxxiv.), a warning greatly needed in our rural villages, as well as in our populous cities, and describing a sin on which the Clergy need occasions urgently constraining them to preach to their congregations, this has now disappeared, both from our Sunday and daily Calendar in our Lectionary. We are told — somewhat inconsistently, I venture to think — that on Sundays the congregations are too large, and on week-days too small, to allow of such chapters being read ; and therefore they are never read at all ; although, as I have said, they were regularly read in the Hebrew synagogues in the hearing of our Blessed Lord Himself, and of His Holy Mother, and of all chaste maidens and virtuous matrons of Israel. The history of the sin of Reuben'' has also been withdrawn from the calendar, although that history is necessary to explain the reason for which he was dis- inherited by his father Jacob,^ and is important as containing the names of Jacob's sons, which are omitted also in the Lectionary from Gen. xlvi. ; and with it we lose the account of the death of Isaac. The account of JudaJis siiv' has also vanished, although by the insertion of his and Reiiben's offence the sacred historian has brought out the example of 7 Gen. XXXV. 21 to end. ^ Gen. xlix. 3 ^ Gen. xxxviii, Faults in the Lectionary — Book of Job. 8i the chastity of Joseph, their younger brother, in beauti- ful contrast ; and the history of Tamar, with all its instructive and profound teaching in connection with our Blessed Lord's genealogy, and with the spiritual history of the Hebrew and Gentile world, has vanished with it. Almost all those portions of Genesis which are omitted in our present Lectionary were appointed by the Old Lectionary to be read. It would almost seem as if the framers of the New Lectionary had intended to pander to the popular taste, which affects a prudish delicacy in words, while it does not shrink from gross immorality in acts, nor from reading licentious books and newspapers, nor from sensual scenes in theatres ; and which therefore needs to be warned by stern and solemn rebuke. These remarks might be easily extended to all the Books of the Bible as dealt with in our present Lectionary. Time does not allow me to apply them fully here,^ but I may be allowed to say a few words on grave omissions from two other books of the Old Testament, by way of further specimen of that which is to be deplored in our present Lectionary I refer to the books of JOB and PROVERBS. Our Lectionary omits most of the speeches of Job's friends : and thus we have lost some of the most beautiful portions of Holy Scripture. Undoubtedly there are some harsh and censorious sayings in those ' This has been done in the pamphlet specified above. G 82 Book ofJob—Eli/m's Speech. speeches ; but Job's answers are not intelligible without a knowledge of the objections to which he replies. One of the most unhappy blemishes in our Lec- tionary is the omission of the speech of Elihu (with the exception of sixteen verses) which occupies six chapters (xxxii. to xxxviii.) of the Book of Job. The zvhole of it was formerly read according to the Old Lectionary. A nobler specimen is not to be found in the whole range of Holy Scripture, than that which is contained in one of these chapters (xxxiii.), of spiritual teaching on the moral uses of pain, sickness and affliction, and on the inexpressible comfort and joy that are ministered to the conscience-stricken soul — after the salutary discipline of suffering and sorrow — by the preaching of the doctrine of reconciliation with God, and of redemption from the bondage of sin, and from its penalty, death, by " the ransom found " for it in Christ.^ Besides, the speech of Elihu is necessary to the right understanding of the plan of the whole Book, which is dislocated and disjointed by its omission. Elihu comes forward to mediate between Job and his friends, and pleads the cause of God against both. On the one hand he reproves Job's friends, who inferred that, because he was severely afflicted, he was therefore a heinous sinner ; and who nourished spiritual pride, as his imaginary superiors in holiness, and thus injured themselves, while they wronged him. On the other ^ Job xxxiii. 24. Elihu's Speech — Book of Proverbs. 83 hand, he rebukes Job, who in some of his speeches had asserted his own innocence, and murmured against God ; and he vindicates God's justice while he pro- claims His omnipotence. Nor is this all. Elihu, by his expostulations with Job's friends, and with Job himself, prepares the way for the intervention of Almighty God, which is the consummation of the Book. Elihu represents the work of the faithful Ministry of the Christian Church, which does not usurp God's functions, but prepares the way for their exercise, by public preaching, and private exhortation and admonition ; and by all its other acts leads the faithful and penitent soul onward and up- ward to personal comimtnion with God, and constrains it to say with the holy patriarch. Job, " I have heard of Thee by the hearing of the car, but now mine eye seeth Thee ; wherefore I abhor myself, and repent in dust and ashes." ^ Proverbs. We have lost nearly half of the inestimable Book of Proverbs in the daily reading of the Church. And the chapters have been broken up into fragments and shreds, so as sorely to try the patience of the hearer. It would be long, and is needless, to specify examples. Suffice it to say, that according to our former Lectionary the whole Book was read (except one chapter), and some portions of it were read tzvice. 3 Job xlii. 5, 6. 84 Report of the Lower House. I will not detain you by analysis of our present Lectionary in reference to the New Testament. Enough has probably been said to shew that our Lectionary needs revision. The following sketch of the work of the Committee of the Lower House of Convocation, in the revision of our Lectionary, may not be unacceptable here : — " As regards the Proper Lessons for Sundays, they have reverted to the old arrangement, by which Tsaiah was read during the whole period from Advent to Septuagesima : thus giving 36 Lessons from Tsaiah in the place of 27. Through- out the remainder of the year, comprising the historical books and the rest of the prophets, they have carefully revised the Lectionary of 1871, adding what they deem to be more important and omitting what they deem to be less important Lessons. They have assigned the history of Job to one Sunday, and largely increased the number of Lessons from the Proverbs, placing them, as of old, at the end of the Trinity season, except on the last Sunday, which, as is done in the Lectionary of 1871, they have treated as the Sunday before Advent. On comparing the Sunday Lessons now in use (according to the Lectionary of 1871) with those pro- posed by the Committee, it will be found that, as the former retains 96 out of 112 Old Testament Lessons appointed for use on Sundays in 1559, so out of 171 now in use, the Committee retain 127 ; a great part of those omitted being appointed as Proper Lessons for holydays. "As regards the Proper Lessons for the moveable Holydays other than Sundays, it will be seen that the Committee have assigned to all these days alternative Evening Lessons. This has enabled them, while retaining almost all the new Lessons of the Lectionary of 187 1, to add many important prophetic passages from the Old Testament. In one or two cases the Committee recommend a return to the old Lessons for these days : as to Hebrews iv. on Easter Even, and Romans vi. on Easter Day. In other cases it will be found that the Lectionary of 187 1 added new Proper Lessons to those of Repor't on the Lectionary. 85 1662, and the Committee have done the same to those of 187 1. So also as regards the fixed Holydays : the old Tables appointed suitable Lessons for some of these, and Lessons from the homiletical books of the Old Testament, taken in order, for the rest : the Lectionary of 187 1 appointed appro- priate Lessons, but left some days unsupplied. The Com- mittee have completed the work by appointing such Lessons for all, with double sets of Lessons for the Evening, and also Lessons for the eves of those days. The Lower House by its Resolution of May 17, 1878, expressed its approval of these Eve Lessons. The Committee have also provided Lessons for the Rogation days. " To speak now of the Calendar, with its Lessons for all days not holydays. First, as to the New Testament : — (i.) The Committee have considered the division of each book into Lessons as proposed in the Lectionary of 1871, com- paring them with the old division into chapters, and in a certain number of cases altering them. (2.) They see no sufficient reason why a few chapters of the Book of Reve- lation (which are necessary for the understanding of the rest, and 10 the reading of which book, as a whole, a special blessing is promised by the Holy Spirit, Rev. i. 3, xxii. 7, 18, 19) are omitted from the Lectionary of 187 1, all the rest of the book being directed to be read ; they have recom- mended that the whole should be read. (3.) The Committee have restored the two genealogies of our Lord to their places in the daily reading, not only in order that the whole of the New Testament may be read in the public services of the Church, but also because these portions of it are of great value in themselves. (4.) They have placed the Epistles at the beginning of the course of Second Evening Lessons, and the Acts of the Apostles at the end. " As regards the Old Testament, the Committee have examined not only the Lessons appointed by the Tables of 187 1, but the parts of Scripture omitted therefrom, and have come to the conclusion that, omitting all such passages as seemed to them mainly of a genealogical, geographical, or ceremonial character, and most of those relating to the civil law of the Jews, there would still be about 779 Lessons from the Canonical Scriptures, which should, if possible, be read in the Church. It is obvious that this number is too great 86 Report of the Lower House. to supply only one Morning and one Evening Lesson daily. The Committee have endeavoured to adhere to the old method of using only so many as will correspond to the number of Morning and Evening Lessons required, (i.) In selecting those to be omitted, they have first taken such of the Proper Lessons for Sundays and Holydays as are not essential to the due sequence of the books in which they occur : considering that such Lessons are (or will be) among those most familiar to our people, and that it is therefore better to pass them over in the daily course, and thus leave room for ether important passages of Holy Scripture. (2.) It was not, however, possible in this manner to reduce sufficiently the List of Lessons prepared by the Committee. They found that in some cases they could unite two of these, and obtain a single Lesson of not unreasonable length by the omission of some of the less important verses at the beginning or the end. (3.) Still the number of proposed Lessons was too large. The Committee have, therefore, in a few cases, adopted the course of appointing two Lessons, as alternatives, from the Old Testament, upon certain days in the Calendar, the Lessons so placed being in all cases suc- cessive Lessons. They have thus been able to retain in the services of the Church the reading of nearly all the Lessons from the Canonical Scriptures referred to at the commence- ment of this paragraph. " The Committee of the Lower House have added a short summary of the improvements they have recommended in the tables of 187 1. Besides greatly increasing the number of prophetical and typical passages appropriate for the moveable and immoveable holydays, and adding eleven chapters of Isaiah to the series of Sunday Lessons, they have included in that series somewhat fuller accounts of the histories of the Flood, of Joseph and his Brethren, and of the Exodus ; and have also placed in it the prayer of Moses during the battle with Amalek ; the sentence of forty years wandering in the wilderness ; the law of the Cities of Eefuge ; the miracle of Joshua at Gibeon ; the promise to David when he first thought of building the temple ; the destruction of Samaria ; the history of Manasseh ; — his sin and his repentance ; the history of Job, and many important hortatory passages of Deuteronomy and the Prophets. The Value of their Report. 8/ history of Dinah is placed among the alternative Lessons in Lent. Again, taking the Daily Lessons with those for Sundays and Holydays, it will be found that almost all the objections brought in recent publications against certain things in the Lectionary of 187 1 have been met. If the suggestions of the Committee are accepted, there will in future be read in the Church, in addition to what are now appointed, the whole or chief part of 24 chapters of the Pentateuch, 19 of Joshua, Judges, and Samuel, 21 of Jeremiah, 16 of Ezekiel. The histories of the Kings of Judah, as related at length in the Book of Chronicles, are given in their proper order with those of the Kings of Israel from the Book of Kings ; nine chapters of the Book of Job, omitted in the Lectionary of 187 1, but very useful for the understanding of the remainder of the book, are here restored to the public services of the Church, as are also many half- chapters of Proverbs, and many fragments of chapters elsewhere. " This increase in the quantity of Holy Scripture read in the Church can only be obtained by some increase in the length of the Lessons. The average length of the daily Old Testament l^essons of 187 1 is sixty-nine lines of the Para- graph Bible (Oxford, minion, i6mo, 1859). The average length of those now submitted by the Committee is eighty- three lines, a difference of only fourteen lines, which may be read in about half a minute of time." Some persons indeed have commended the brevity of the Lessons in the New Lectionary ; but many wise and devout hearers of Holy Scripture have much regretted the scanty pittance of the Word of Life which is now doled out to our congregations, especially on the Lord's Day. Formerly in the days of the Old Lectionary (for more than three hundred years) the congregations of the Church of England were sure of hearing two entire chapters of the New Testament on every Stmday (with few exceptions) in the year ; but now under the 88 Recommendation as to Sunday Lessons New Lectionary they are usually reduced to the slender allowance of only two portions of chapters of it (sometimes badly divided)* on the Lord's Day. This evil is great, because a large part of our popula- tion rarely go to Church except on a Sunday. This heavy loss ought to be repaired, and the Lower House of Convocation has endeavoured to repair it by adopting the following resolution : — " Upon any Sunday for wJiicJi no proper Second Lesson is appointed, if the Second Lesson appointed in the Calendar be part of a chapter, the Minister may, if he see fit, instead of sucli appointed Lesson, read the whole chapter from which it is taken : and if it consist of parts of tzvo differejit chapters he may read the whole of either chapter, togetJier with the appointed portion of the other." This recommendation is entitled, my reverend brethren, to your careful attention, and might, I con- ceive, be acted on by you without any fresh legislation, inasmuch as by the " Table of Lessons Act of 1871," it is provided that " upon occasions to be approved by the Ordinary, other Lessons, with his consent, may be substituted for those which are appointed in the Calendar " ; and it is there also declared " that the occasions whereon the power to alter the appointed Lessons is by this Act committed to the Ordinary, * E.g. On Sunday, August loth last, the 2nd lessons were Rom. ix. to V. 19 (a very unhappy division), and Matt. xxii. to v. 15 (also an unfortunate dismemberment). Who would not have been gratified and edified if the whole of those chapters had been read ? Examples of such mutilation occur too frequently to be enumerated. Ought to he adopted : Financial consider-ations. 89 shall be all occasions whereon the Ordinary shall judge that such alteration will conduce to edification." As I have no doubt that the adoption of the recom- mendation just specified of the Lower House of Convocation would much " conduce to edification," I have no hesitation in authorizing it for this Diocese. Let me specify an example of this. On a recent Sunday (Sept. 7th) a portion only of that noble sermon of St. Paul on the Resurrection (i Cor. xv.) was ordered by our Calendar to be read. Who would not have been thankful to have listened to the zuJiole of his sublime oration on that grand doctrine of the Christian faith ? A Committee of the Upper House has been appointed to consider the " Revised Tables agreed to by the Lower House," and it is probable that the subject will be considered in the Upper House when it re-assembles in 1880. Some have been alarmed by a prospect of a financial embarrassment among publishers and printers of the Book of Common Prayer, and of the Bible, if our present Lectionary were to be revised. But it is to be observed, that the revision of the Rubrics, if legalized, will (as was before observed) necessitate a new edition of the whole Book of Common Prayer ; and the revision of the Lectionary, if made concurrently with the revision of the Rubrics, would in itself involve no additional expense, and would not create any financial disturbance in the printing and publishing of the Prayer Book. 90 Present Opportunity : Forms of Prayer. The editions of " Marked Bibles " are stereotyped, and alterations might easily be made in the stereotyped plates, so as to adapt them to a revised Lectionary. It may be added that the " Letters of Business " authorize more than one Report to Her Majesty. An opportunity is now afforded to the Convocation for improving the Lectionary ; and many years may elapse before another such occasion of conferring an inestimable boon on the Church of England may occur. The Convocation would be doing good service to our congregations, in the public reading of Holy Scripture, if it availed itself of this opportunity for amending the Lectionary of 1871 ; the framers of which, it may be presumed, would be glad that their own work should be made as perfect as possible. You will hear, I am sure, with pleasure, my brethren both of the Clergy and Laity, that a Committee of the Upper House, which was moved for by the Bishop of Exeter, and of which he is the Chairman, has prepared Forms of Family Prayer, to be used daily, Morning and Evening. The Report of that Committee has been printed, and will be considered early next year. Also a "Book of Private Prayer" has been prepared by a Committee of the Lower House (of which the Archdeacon of Oakham, Lord Alwyne Compton, is Chairman), and has been presented with an explana- tory Report to the Convocation of Canterbury. Simony — Ne%v Convocation. 91 These two Manuals will, it may be anticipated, be received with thankfulness, as tending to quicken and feed the spirit of household piety and personal devo- tion. It is gratifying to find that the debates in Convoca- tion, concerning one of the most flagrant abuses, which still remains uncorrected, the secular trafific in spiritual things, and the valuable Report of a Com- mittee of the Lower House on the Sale, Exchange, and Resignation of Benefices, have not been without effect. A Royal Commission has been appointed to report on this subject ; and it is evident that a healthier tone is now prevailing among us in this matter. The recent exclusion of Simoniacal Adver- tiseinents from the columns of the Ecclesiastical Gazette may be mentioned as a proof of this. Before our next Visitation, — indeed, probably in next year, — a new Convocation will be summoned. The election of Proctors for the Lower House is a subject which demands attention. At present it has some anomalies. For example, in some cases, a Chapter of a Cathedral— other than of the old foundation — consisting of five members, a Dean and four Canons, sometimes sends four representatives to Convocation, namely, the Dean, two Archdeacons, {ex-officio members of Convocation) and one Capitular Proctor; whereas the Diocese, in which the same Cathedral is, and which may contain six hundred paro- chial Clergy or more, sends usually only two Proctors. 92 Parochial Proctors. This anomaly might be removed in part by giving \ votes to the Honorary Canons of the Cathedral, thus putting them on the same footing as the Prebendaries of our Old Cathedrals, such as Lincoln ; and also by increasing the number of Proctors of the Parochial Clergy. The representation of the Parochial Clergy has been greatly enlarged, indeed nearly doubled, in the Pro- vince of York;* and in both Provinces, whenever new Sees have been founded, and new Archdeacon- ries formed, the new Bishops and Archdeacons have been summoned to Convocation, by the authority of the Archbishops, the respective Presidents of the two Convocations. There is a learned work^ on the History of Convo- cation by Dr. Humphry Hody, Chaplain to Arch- bishop Tenison, in which is the following statement^ : — ^ Canon Trevor thus writes : — "When the Convocation of York was called into action by Archbishop Longley, I was commissioned to examine into this question of custom. It was found that in the dioceses of York and Durham (once the entire province) two proctors were returned fron^j^each archdeaconry ; Carlisle had but one archdeaconry ; Chester, which had two, returned one proctor for each. Other proctors were elected for peculiar jurisdictions, which had been abolished by law. Two new sees, Ripon and Manchester, had been erected, and new archdeaconries were established in all the dioceses. Where was the " custom " to be found in this altered condition of the province ? What was done was to summon the new Bishops and Archdeacons in the same terms with the old ones ; to withhold the writs from the expired peculiars ; and to conform the elections thoughout the province to the model of the two oldest dioceses — that is to say, the custom of the six old archdeaconries of York and Durham was made the i-ule of the sixteen now existing archdeaconries, with the result of nearly doubling the number of the representatives of the clergy." 5 London, 1701. " P. 12 of Appendix, p. 157, 165, 167, 200, 201, 266. Polling Papers. 93 " Within these 400 years all the dignitaries of Cathedral Churches, as Chanters {i.e., Precentors), Chancellors, Treasurers, have been summoned to Con- vocation, as also Archipresbyters or Rural Deans, according as the Archbishop thought fit, and as the busi- ness seemed to I'eqiiire eitJier a fuller or a slenderer Con- vocation ; " and again'^ " how many Proxies the Clergy should send up, whether one, two, or more, was some- times left by the Archbishop to their own discretion." If these statements are correct, the power of the Archbishops in this matter is greater than some learned persons seem to imagine. Let me add that in some recent elections of Proctors for Convocation polling papers have, I believe, been allowed to be used by the Clergy. This arrangement, my reverend brethren, may perhaps be acceptable to you. ^ pp. 200, 201, 206. 94 SEVENTH ADDRESS. Not long ago I received a letter from a Clergyman of this Diocese, enquiring whether he ought to receive to the Holy Communion one of his Parishioners, who had recently married his deceased wife's sister, and who intended to present himself at the Lord's Table at the next administration of that sacrament in his Parish Church. To this question my reply was, that such a marriage is forbidden by the Word of God, as interpreted by the Church ; and that he could not consistently with his duty to God and the Church receive any who have contracted it — and so long as they cohabit, — to Com- munion. You, my brethren, have a right to ask my reasons for this decision. Let me then state them. The Clergy of the Church of England are bound by their Ordination Vow " to minister the doctrine and sacraments and discipline of Christ, as the Church and Realm have received the same;" and the. Bishops of the Church are bound to take care that this promise is faithfully kept. Marriage with Wife's Sister. 95 The question therefore is, What is the doctrine of Christ and His Church in the matter before us ? The Church of England has repUed to this question as follows : — She says/ " No persons shall marry within the degrees prohibited by the Laws of God, and expressed in the Table set forth by authority in the year of our Lord God 1 563 ; and all marriages so made and contracted shall be adjudged incestuous and unlawful. And the aforesaid Table shall be in every Church publicly set up and fixed at the charge of the Parish." And here I would desire the Churchwardens of all Parishes to see that this command is complied with. If you will look at that Table you will read the following words : — " A man may not marry his wife's sister." Therefore the marriage in question is forbidden by the Word of God as interpreted by the Church. The Bishops and Clergy of the Church have pledged themselves to obey that authority : and they would be unfaithful to their solemn promises if they did not. But, my lay brethren, you may perhaps desire to know on what grounds the Church has declared that the marriage in question is forbidden by the Law of God. And this desire is more reasonable because an attempt was made in the last Session of Parliament, (as, indeed, in former years) to legalize these mar- riages ; and as there is no doubt that strenuous efforts will hereafter be made in that direction, we ought all to examine the matter carefully. ^ Canon xcix. 96 Table of prohibited degrees. Let me therefore remind you that the Table of prohibited degrees which was set forth by authority at the EngHsh Reformation, in the year 1563, is grounded on God's Law delivered in a chapter in the Bible ; namely, the Eighteenth Chapter of the book of Leviticus. I entreat your serious attention to it. But you may perhaps ask, Was not the Divine Law in the eighteenth chapter of Leviticus given to the Israelites ? It did, you may say, concern them ; but docs it oblige 71s, who are not Israelites, but Chris- tians ? Yes, I reply, it does concern us. It concerns all. For look again at that chapter. It is there said that the nations of Canaan were guilty of contracting those marriages which are forbidden as unlawful and inces- tuous in that chapter ; and that they therefore were to be rooted out of their land as guilty before God. Since then the Canaanites were guilty of the sins denounced in that chapter, they must have been under some Law by which those sins were forbidden. For what is Sin ? " Sin is the transgression of the law"^ ; and " where no law is there is no transgression," and " Sin is not imputed when there is no law."^ But the Canaanites were not under the Levitical Law ; the Levitical Law had not been given at the time when the Canaanites contracted those marriages for which they were to be exterminated. Therefore there was some other Law by which those marriages were forbidden. And what Law was that ? ^ I John iii. 4. '* Rom iv. 15 ; v. 13. TJie Law i7i Lezntiais xviii. binds us. 97 The Law given by God Himself before the Levitical Law ; the Common Law binding on all Nations ; and which (as is generally supposed by learned men, Hebrew and Christian)* is as old as the Flood itself. And therefore the eighteenth chapter of Leviticus does not contain any new enactment of a new Code, but is declaratory of an old antecedent Law common to all nations ; and therefore binding on us who have it in our Bibles ; and if we transgress that Law we may expect to be punished by God as the Canaanites were ; indeed to be punished more severely than they were, because their punishment is set before us to warn us against committing their sins. The next question is : Is the Marriage of a deceased - Wife's Sister forbidden by that Law in the eighteenth chapter of Leviticus ? The Church declares that it is ; and with good reason. For look again at that chapter. In it a man is forbidden to marry the mother of his wife, and he is forbidden to marry the daughter of his wife, or the daughter of her son, or of her daughter. And why ? Because it is declared, they are near of kin to her, or, as the original expresses it, they are part of her flesh!' And such marriages are described as wickedness. For any who are joined to him in such marriages d^re part of the flesh of her who had been made one flesli with ''See Selden, De Jure Nalurali, v. 11. Hooker, iv.-xi., 6 and 7. Hammond's Works, i., 587, 590. Foli Sy nop is on Levit. xviii. 16. ^ Levit. xviii. 7, ch. xx. 14. H 98 Marriage with Wife's Sister forbidden by it ; him by marriag^e. And if tJiey are part of her flesh, surely her sister also is part of her flesh. Indeed, this point has been settled in this same chapter, where it is expressly affirmed that a man may not marry the sister of his father. And why ? Because (it is added) the sister is the near kinswoman of his father -^ or, as the original expresses it, is part of the flesh of his father. Hence, it is clear that a man may not marry his wife's sister, because his wife's sister is part of the flesh of her who, as God declares in both Testaments, is made by marriage to be one flesh with him ; and Christ, taking up the words in Genesis, says, " they twain shall be one flesh. "^ ^ Levit. xviii. 12. '' Gen. ii. 24, Matth. xix. 5, Mark x. 6. The whole matter has been well stated by the Rev. Wm. Abner Brown in his tract on this subject, p. 9, 2nd edit., as follows : — "Let us examine the Scripture rule. It forbids a man to marry ' any that is near of kin to him '; and mentions in the following order thirteen instances of persons directly or indirectly near of kin, viz., his mother, his stepmother or father s zuife, his sister, his half-sister, his own grand-daughter, his father's sister, his mother's sister his auttt or father's brother's wife, his own daughter-in-law or son's ■wife, his sistei--in-law or brother s wife, his wife's mother, his wife's daughter, his wife's granddaughter. Six of these women are blood relations. Seven (printed in italics) are persons made relations by marriage only. The whole follow the words ' near of kin ' without break or distinction ; except that after the charge not to marry his wife's relations there is added, ' for they are her near kinswomen ; it is wickedness.' This last word is the translation of the Hebrew word used for the vilest kind of lewdness, in Judges xx. 6 ; Ezek. xvi. 43, and xxii. 1 1 . "It is clear from this list, that the death of the person through whose marriage the nearness of kin began does not alter that nearness, A stepson may not marry his father's widow ; and yet there is no kin between them, except through the woman's former marriage with his father, who is now dead. The death of the person through whose marriage the bond of kindred began must either dissolve that bond in all cases, or it dissolves it in none. It dissolves it in none." and by the Ancient Church. 99 In forbidding these marriages as contrary to God's Law, the Church of England follows the teaching of the ancient Universal Church of God, to which Christ promised His presence and the guidance of the Holy Ghost.8 Let me ask you to look back to the past, to the time of Christ and of the Apostles. Not a single testimony in favour of such marriages can be cited from any Christian writer of any note, for fourteen centuries after Christ. All Christendom abhorred them. Remember the words of the holy Bishop of Caesarea,^ St. Basil, deservedly called the Great, who, writing in the fourth century, speaks not only in his own name, but bears testimony to the judgment of his predecessors on this subject, and says : " Our custom in this matter has the force of law, because the statutes we, observe have been handed down to us by holy men ; and our judgment is this, that if a man has fallen into the sin of marrying two sisters, we do not regard such an union as marriage, nor do we receive the parties to Communion with the Church until they are separated." Such is the testimony of Christian Antiquity on this subject.^ ^ Matt, xxviii. 20; John xiv. 16. ^ Basil, Epist. clx., ad Diodorwn, torn, iii., p. 249, ed. Paris, 1730. These marriages are expressly forbidden by the Canons ibid. p. 329 ; cp. Bingham, xvi. xi., 3. 1 As to the law of the Eastern Church, see Rev. W. Palmer's Statement, pp. 58, 59-69 : London, 1849. lOO Roman Church : Protestant communions. If now it be said that the Church of Rome allows such marriages, and that we ought to do the same, first, we deny the fact ; for she does not solemnize them without a dispensation, and thus is still a witness to their illegality. But having been tempted by the lust of lucre and of power to swerve from the rule of her fathers, and to grant such dispensations, which she did first in the sixteenth century;^ her eyes are blinded, and she cannot see, what formerly she saw clearly, that these marriages are forbidden by God's Word, lest haply she be forced to allow that she has been guilty of the heinous sin of dispensing with God's Law. And shall we follow her in this ? If it should be urged that some Protestant commu- nions do not censure these marriages, which we for our part are loth to believe, our only reply need be, that all their pious predecessors condemned^ those marriages ; and if some of our Protestant brethren have now fallen away from the faith and practice of their forefathers, whose names they hold in reverence, we hope that they will not censure us for proving ^ The first dispensation of this kind was given a.d. 1500, by one of the most infamous Popes, Pope Alexander VI. (Borgia), to Emmanuel, King of Portugal. In the next generation the King's family was extinct. ^ So Beza, Melancthon, Luther, and Chemnitz. See Gerhard, Loci Comtnun. de Conjugio, sec. 347, vol. vii., p. 374, the Westminster Divines, M. Henry, and Dr. C. J. Brown, of Edinburgh. The judg- ment of our Reformers is clear from the Table of Degrees set forth by them, and from Reformatio Legum, fol. 23, where it is said that marri- age with a deceased wife's sister "communi doctorum virorum consensu putatur in Levitico prohiberi," Leviticus xviii. verse i8. loi our reverence for their forefathers by vindicating their wisdom, and by following their example. And now let me refer to the eighteenth verse of this eighteenth chapter of Leviticus, a verse which is pleaded by some as in favour of these Marriages. There we read as follows : — " Neither shalt thou take a wife to her sister to vex her .... beside the other in her lifetime." Here, then, the question is asked, When God for- bids a man to marry his wife's sister during his wife's life, may it not be fairly inferred that He does 7iot forbid him to marry her after his wife's death ? To this we would answer, No ; such an inference is not sound. For, first, suppose, for argument's sake, that the English words just recited are a correct translation of the Hebrew original, then we affirm, that in all inter- pretations of law the general drift of the whole must be considered, and be used as the clue for its expo- sition ; and that in right constructions of law, that which is doubtful is to be elucidated by means of what is clear, and not that which is clear be obscured by that which is doubtful. And we assert that such an inference as has just been recited is at variance with the whole context of the law, by which a man is expressly forbidden to contract marriage with the kindred of his wife, as has been already shown, and in which a sister is specially mentioned as near of kin. Next, if it were allowable to infer that, because a man is forbidden to marry his wife's sister during his 102 Leviticus xviii. i8. wife's litetime, therefore he may marry her after his wife's death, it would be equally reasonable to infer, that because he may not marry his wife's sister in his wife's lifetime, he may marry any other person who is not his wife's sister during his wife's life-time. The fact is, as has been well observed by one of our wisest divines, that it is altogether inconsistent with a right interpretation of the Holy Scriptures to imagine that " a thing denied with special circumstance doth import an opposite affirmation when that circumstance is expired."* For example : when Samuel had uttered a stern prophecy against Saul, we read that he came no more to see him 7intil the day of his death (i Sam. xv. 35). But are we therefore to infer from this text, that Samuel came to see Saul after his death. Again, we read that Michal, the daughter of Saul, had no child iintil the day of her death (2 Sam. vi. 23). Was she then a mother in the grave ? — Christ promised to be with the Apostles jmtil the end of the ivorld (Matt, xxviii. 20. Will He begin to be absent from them then ? No ; He will then come in His glorified body, and they will be for ever with the Lord (i Thess. v. 17). If, then, our English translation represents correctly here the sense of the original, the meaning of this verse is, that though a man's wife may be old and infirm, or ungracious, and though her sister may be more fair and attractive in person and disposition, yet * Hooker, v., xlv. 2, with reference to the memoralsle text, Matt. i. 25. cp. Bp. Pearson on The Creed, Art. iii., "Born of the Virgin Mary." W/iat its meaning is. 103 he may not espouse the sister in addition to the wife, however long the wife may live. And this prohibition may have been occasioned by the case of the patriarch Jacob, who, under extenuating circumstances (Gen. xxix. 25-28), married Rachel, the sister of Leah his wife, in her hfetime ; and whose example, by reason of his patriarchal dignity, might perhaps be construed into a dangerous precedent (so Gerhard, de Conjugio, § 350 ; and others). But this prohibition is not to be drawn into a per- mission to marry a wife's sister afte}^ her death — a marriage which had been excluded by previous enact- ments in the same code, forbidding marriages with a wife's kindred, and specifying a sister as near of kin. But, after all, it is very doubtful whether this verse, the eighteenth, which has been pleaded in favour of marriage with a deceased wife's sister, has any connec- tion with the question at all. It is very probable that the true rendering of this verse is that which our Translators have placed in the margin of our Bibles ; and that the real sense of the passage is. Neither shalt thoti take one wife to aiiother to vex her, beside the other, in her lifetime. In a word, this verse has, probably, nothing to do with the marriage of a wife's sister, but is a prohibition against the marriage of more wives than one at a tinie. It forbids polygamy. Why, you may ask, do we affirm this ? Look, we may reply, at the scope of the code. It forbids a 104 Leviticus xviii. i8. marriage with a wife's kindred after her death. It specifies a sister as near of kin. Can it then permit marriage with a wife's sister ? Surely not. Next remark, that the reason given against a man's taking a second wife in his wife's lifetime is, lest by so doing he vex her. But this is no special argument against marrying her sister : she would be as much vexed, whether that second wife were any other woman., as she would be if she were her sister. Next observe the place of this verse. It stands at tJie end of the prohibitions concerning affinity, and at the head of a series of general prohibitions, which have no reference to affinity. It may therefore belong to the latter, and not to the former. Next, examine the words of the original. The Hebrew phrase is isJiaJi el achotJiah; and this is rightly rendered in our margin one wife to another ; or one woman to anotJier ; not one ivife to her sister. For, if you look through the books of Moses, you will find this Hebrew phrase used to describe the coupling of one thing with another. Hence Pagnini (^Lex. Hebr., p. 83) observes that it is carefully to be noted, that by a Hebrew idiom, any thing is called ish (man) or ishah (woman), as the faces of the Cherubim in Exod. xxv. 20, where the original literally means '^ one man to his brother" {Cp. Exod. xxxvii. 9). And so the cui'tains in Exod. xxvi. 3 are said to be coupled " one woman to her sister" that is, one curtain to another. (See also Gesenius, Hebrew Lex., pp. xxvii. XXX., ed. London, 1847. Cp. Gen. xiii. 11 ; xxvi. 31 ; Its true meaning. 105 Exod. xvi. 15 ; xxxii. 27-29; Isa. iii. 5 ; xix. 2 ; Ezek. i. 19; iii. 13 ; xvi. 45, 48, 49; Joel ii. 8). Thus in tlie twenty-sixth chapter of Exodus it occurs four times (verses 3, 5, 6, 17), and in none of these does it signify a wife to her sister, but simply a thifig to its felloiv. And so it is used in other places of Holy Writ. And in like manner the Hebrew phrase which signifies literally " a man to his brother" does not mean, " a man to his brother by blood" but simply, " one man to his fellow," or " one man to another man ;" and so it is commonly rendered in our Bibles. The following important statement on this point is from the Rev. Charles Forster's remarks on this question (London, 1850, p. 32): "This phrase, 'a woman to her sister,' together with the similar formula in the masculine, viz. ' a man to his brother,' occur, with slight variations of the intervening preposition or conjunction, two-and-forty times in the Hebrew Bible, and never once does it designate the blood relationship of two sisters or two brothers but always and invari- ably means (when used of persons) simply two men together, or two women together; and when used of things (for it is used of things as well as of persons) it means two masculine or feminine things of the same kind. And it is actually thus translated in our Bible in thirty-two out of the forty-one other places where it occurs ; and in the other nine places brother ob- viously does not refer to consanguinity, but to prox- imity. If, therefore, this expression designates in io6 Plea, that these Marriages are common. Lev. xviii. i8 the blood relationship of two sisters, I can only say that this is the solitary instance in the whole Bible where it has such a meaning. "Out of two-and-forty times, then, in which this Hebrew idiom occurs, it is agreed on all hands that in forty-one instances it has no reference to the blood relationship of two brothers and two sisters, but simply means two persons or things of the same kind." (See also the analysis of the passages in Dwight's Hebrew Wife, pp. 84-91). Therefore we may conclude, that this phrase in question is well translated in our margin, ''■one wife to another" and accordingly it has been understood in this sense by many of the best Hebrew scholars, eg., Junius, Tremellius, and Hammond, i. p. 584. (See also Drusius in C^-itici Sacri in loc. i. pt. ii. p. 291 ; and so Calovius, Ainsworth, Beza, and Willet. And see also the Annotations of the Westminster Divines, 1631 ; and so Schleusner, Lexic. V. T. dSeXcf^ri. See also Archdeacon Hessey's excellent pamphlet on this subject; third edition, 1855, pp. 12, ig). Thus everything in the context becomes clear and consistent. You may not take anj/ other woman, whether sister or no, to wife as long as your wife lives. But we are told that many have married their wives' sisters, and that their consciences ought to be relieved, and their embarrassments removed, by the repeal of the law. To this we reply. Is a hedge to be rooted up, because some make a gap in it ? Is a wall to be broken down, because some overleap it ? This Appeal to those who have contracted them. 107 would be an encouragement to crime. Let murders and thefts and adulteries only become numerous enough, and on such a plea as this we might lose the Decalogue. Men's sins ought not to be pleaded as reasons for rescinding God's law, and for bringing down His judgments upon us. Rather they are reasons for asserting His law. The more a plague prevails, the greater the need of the physician to heal it. Let us here offer a few words to those who have contracted these marriages. Let it not be supposed that we do not sympathise with them. We feel for them deeply. We know that many women have been entangled in these marriages by representations that they are not forbidden by the Divine law, and also by allegations that if they con- tract these marriages in some foreign land, where they are not prohibited by human law, they become valid marriages in England — which is a great mistake. This being so, we readily allow that they are worthy objects of tender compassion. We mourn over them. But true sympathy is shown, not by flattery, but by " speaking the truth in love." We should be cruel to them if we were to " say Peace, Peace, where there is no peace " ; and their blood would be required by God at our hands. Their marriage is contrary to God's law, and therefore is sinful ; for sin is the breach of God's law.^ Their only remedy therefore is in repentance. " Except ye repent," says our Lord, " ye shall perish."^ Let them therefore not harden their ^ I John iii. 4. ^ Luke xiii. 3. Io8 Social view of the question. hearts against Him, and so provoke His wrath and incur everlasting misery ; but let them confess their sin to Him, and pray to Him for pardon for His dear Son's sake, Who can wash them clean from sin ; and for the grace of the Holy Spirit, that they may walk before Him in newness of life. On their death-bed, at the day of judgment, they will thank us for these words. What is to be done in any particular case depends much on its circumstances ; the advice should be sought of a holy, wise, and learned spiritual guide, who would give counsel and comfort to the penitent. I have not discussed this question in its relation to politics and society, because since these marriages are forbidden by God's law, it was not necessary to do so. But I am quite prepared to argue it on political and social, as well as on scriptural grounds ; and in so doing let me ask you to remember that Christian charity is a large and comprehensive virtue. It has sympathies not only for those who break the law, and who desire it to be repealed, but for those who obey the law, and wish it to be maintained. In our compassion for the former, let us not forget the latter. Let us not betray the rights and impair the happiness of husbands who love their wives' sisters as their own sisters, and admit them to the nearest and dearest intercourse of fraternal affection. And let us not inflict an injury on those sisters of a wife, who are now received into the most confidential and endearing intercourse in the home of their sister's husband. All those tender relationships, Probable consequences of repealing the law. 109 which impart an inexpressible charm and delicate sanctity to our English homes, would be scattered to the winds by the repeal of the law which requires a husband to regard his wife's sisters as his own sisters, and to honour and love them as such. Such blessings as these are beyond all price. If you marry a wife, and your wife has a sister, you are received at once to a near and dear friendship with her. Her sister is your sister : you love her as a sister, and she loves you as a brother. You have gained a sister by marrying a wife ; and they also have gained, the one a husband and the other a brother, without losing a sister. Thus your marriage is doubly blessed, to you and to them. In your wife's sister you have one with whom you may take sweet counsel in time of joy and of sorrow; she will rejoice in your joys, and sorrow in your sorrows. She will be like an angel of light and love, in the days of sickness and of sorrow, to yourself, your wife, and your children. She may be admitted without suspicion to the privacy of the sick room and of the death-bed. She will mingle her tears with yours, and be to you a sister indeed — a sister in Jesus Christ. It has been alleged as a plea for these marriages, that it is " not an uncommon case for a wife on her death-bed to ask her husband to marry her sister after her own death, and be a second mother to her children." But, brethren, let me ask, — Is there any case, in which a wife, in her life-time, and when in health, asks her husband to invite her sister to her house, with a view, that, if she herself dies, her husband may take her sister to be his wife ? no Consequences of repeal of the law. But let this law be repealed, and all these blessings are gone — gone for ever. The morrow after its repeal, the sisters of wives in England, and the wives also who have sisters, and the husbands of such wives, and the children of such husbands and wives, will find their position changed. The husband will have lost the sister whom he had gained by marriage. The wife will have lost the sister whom she had by blood. The wife's sister will have ceased to be a sister, and have become almost a stranger. She can no longer enter the house with the same freedom and familiarity as before. Or, if she does, what jealousies and heart- burnings may arise ! The wife may be less fair than her sister, she may be growing old and feeble, her sister may be young and beautiful ; then comes the Tempter and whispers in the ear of frail and fallen man that Divorce has now become easy in England ; and we may follow the Jews and those other nations^ whose example is so earnestly commended to us by some for our imitation, and make Divorce easier still. The husband may be unfaithful : estrangement may ensue, and a separation take place, and the wife's sister may supplant the wife, and may be set up in her sister's house, at her sister's table, and in her sister's place, and the wife's children may loathe their own home, and may hate their mother's sister, and '' Who consider incompatibility of temper as a sufficient ground for divorce. Already a woman divorced "a vinculo " is regarded by English law as dead, and her husband may marry another. If marriage with a deceased wife's sister is legalized, then marriage with a divorced y/'ik' 5 sister will soon be lawful also. Rights and duties of the Clergy. 1 1 1 their own father, as the authors of their mother's misery and of their mother's disgrace. Nor let us forget the rights of those who minister in our churches and at our altars. What is the faith- ful Parish Priest to do, if a man or a woman who has contracted one of these marriages present himself or herself at the Lord's Table ? Can he administer to them those holy mysteries ? Would he not be a traitor to God and to His Church, whose law is clear on this point, if he ventured to do so ? And if the Civil Power should legalize such marriages by its authority, would he not be charged with disloyalty to his Sovereign, and to the Government of his country, if he refused to do so ? He would be placed in a painful dilemma ; but his course is plain. He must obey God rather than men.** But it will be an evil day for England when the Civil Power engages in a conflict with the Church of God, and proclaims war against the Ministers of God. If there be any here who desire to contract such marriages as these, or to rescind the law which forbids them, let them be exhorted to pause, before they proceed further. If, as our forefathers believed, these marriages are unlawful ; if, as all Christendom testified for fourteen centuries after Christ, they are forbidden by God's Word, let us not begin a course of which we cannot ^ Acts iv. 19 ; V. 29. 112 Our duty. see the end. If we tamper with His Law in one pointf we may soon be led on to violate the whole. Then He will fight against us. The vials of His wrath and indignation, which were discharged on the nations of Canaan, will be poured out on our heads. Rather let us make fresh endeavours to vindicate the purity of Marriage, and to defend its sanctity. Marriage was instituted by God, in order to diffuse the blessings of society, and to colonize the world. Let us not allow its healthful streams to be pent up and putrify in the sterile and stagnant pools of con- sanguinity and affinity ; but let them flow far and wide, in free and fruitful freshness, to evangelize earth, and to people heaven. Then we may cherish the hope, that when He, Who is the Divine Bridegroom, and Who has espoused our Nature, and has joined it for ever to the Nature of God, and Who beautified Marriage, and has conse- crated it to such an excellent mystery that in it is represented and signified the spiritual marriage and unity betwixt Himself and the Church,-"^ shall appear again in glory to receive to Himself the Bride, whom He loves and cherishes as His own flesh,^ we may be invited to sit down at the marriage feast of the Lamb in heaven, and to taste that unalloyed and everlasting bliss which is promised to the pure in heart, who "will see God."^ 9 In one of the Bills (1849) for legalizing the marriage of a man with his deceased wife's sister, it was proposed that he should also be allowed to marry her niece. 1 Eph. V. 27-33. '^ Eph. V.29. -^ Matt. v. 8. 113 EIGHTH ADDRESS. The destinies of England, religious and secular, depend mainly on the Education which the rising generation receives ; and our institutions of Education are now passing through a critical period of existence. An Act was passed in 1877, entitled " The Univer- sity of Oxford and Cambridge Act" (40 & 41 Victoria, chapter 48,) empowering certain Commissioners to frame new Statutes for our Colleges in those Univer- sities ; and what those new Statutes may be is a question of deep interest. Two Colleges in the University of Oxford, Brasenose and Lincoln, were founded by Bishops of Lincoln, and were entrusted to the care of their successors as Visitors. It is right that you should know how I have endeavoured to discharge my duty in that capacity, and therefore I request your attention for a few minutes to the representations made by me on this subject to the Commissioners. " Those two Colleges, — as appears from their Statutes, — were designed by their respective Founders to be Seminaries of Religion, and to be Schools of the Church of England. They were erected and endowed by Bishops of the Church I 1 14 Prospects of Colleges ; for the encouragement of Sacred Literature and of Theo- logical Learning ; and for the training and maintenance of persons, either in Holy Orders, or destined for Holy Orders, in the Church. " In the original Statutes of Brasenose College, it is ordered, that all the Fellows should be in Holy Orders within seven years after their admission to their Master's Degree, or else resign their Fellowships. " The Statutes of Lincoln College (even as revised in the year 1855) enjoin that all the Fellows, except two, should be in Holy Orders within ten years after their admission to a Fellowship. " The Statutes of both these Colleges prescribe that there Heads should be in Holy Orders. "The Endowments formerly provided for the encourage- ment of Sacred Learning and Theological Study in the Church of England have been much diminished in late years by the sequestration of more than half the revenues of our Cathedral and Collegiate Churches. " From this and other causes, the Church of England is in danger of declining from the high position which she has held among the Churches of Christendom, as possessing a learned Clergy, well-trained and qualified to refute erroneous opinions, and to defend the Christian Faith, and to con- tribute largely to the advancement of Literature and Science. " The Bishops of the Church have reason to regret, from personal experience, that our two ancient Universities do not now supply a due proportion of Candidates for Holy Orders, and that the average attainments in sound scholar- ship and theological learning of our future Clergy will probably be below what is to be desired. " This is the more to be lamented, because, at the present time, our national Institutions and our domestic peace and happiness are exposed to peril from the spread of Unbelief, and from the growth of Romanism. " It would therefore be a public calamity to the Church and Nation, if the endowments of our Universities and Colleges were to be more largely abstracted, than is already unhappily the case, from the purposes to which their Founders assigned them, namely, the maintenance of the Christian Faith, and the promotion of Theological Lincoln and Brasenose Colleges. 115 Learning, and the training of Ministers for the service of the Church, and were ahenated to secular uses, however excellent in thejnselves. " Such a diversion of those revenues would, I conceive, be also very injurious to our Colleges as places of national Education for the higher classes of society. " I do not mean to say, that Heads of Houses, and Fellows of Colleges in our Universities, being Clergymen, and being bound as such by their Ordination Vows to hold and teach the Christian Faith, and to lead Christian lives, and thus to train young men by their practice as well as by precept, will always fulfil those engagements. But the fact, that the principal members of the Governing Bodies of our Colleges have been in Holy Orders, and were pledged as such by solemn stipulations, has inspired public confidence in their system of government ; and it cannot be doubted, that the Colleges of England, as places of higher Education, owe much of their efficiency and success to their connexion with the Church of England. And if that connexion were severed or weakened, English parents and English families would, I believe, have reason to rue the result. " The condition of other Countries, where the endow- ments of the Church and, of Academic Corporations have been secularized, and where the University and Collegiate life is not animated by the spirit of Christianity, may serve as a warning to England. " I am fully aware that there are some distinguished persons in our Colleges and Universities who would look on this separation from the Church without regret. But I may be allowed to observe, that our Colleges and Universities do not exist for the sake of any men — or any set of men, — however eminent, at any particular time, but for the sake of the English Nation. All Englishmen have a vested interest in the welfare of our ancient Colleges and Universities, and in the maintenance of their character as seminaries of sound Learning and religious Education. They are a noble heri- tage from the past ; they are among the fairest ornaments of our country ; and they are among the surest pledges of her strength and glory for the future. And the essence, I venture to think, of their moral and spiritual life and vigour, and even of their intellectual power in the highest sense of the term, is their connexion with Christianity. 1 16 Board Schools, and Religion. " My duty as Visitor^ of those two Colleges (founded by Bishops of Lincoln, and entrusted by them to the care of their successors), is now at an end. It has passed into other hands. To the Oxford Commissioners is committed the responsible office of making Statutes for these two Colleges, which during the course of centuries since their foundation have done good service to the Country and the Church. Their future destinies depend upon them. "I am thankful to believe, that the provisions of the Legis- lative Statute^ under which they act, will enable and encourage them to maintain the religious character of these Societies. The high character of the persons, of whom the Commission is composed, inspires confident hope of good results to be derived from it ; and let us all earnestly pray that the Divine Blessing may rest on their consultations and endeavours for the benefit of those Institutions. Time does not allow me to call your attention to the changes which have been made, — or are now in course of being made in our Endozved Grammar Schools in this and other Dioceses. I pass on to Elementary Schools. And first as to School Boards and Board Schools. It appears from a return made to the House of Commons in the present year (and ordered to be printed on March 4, 1879), that there ^.ra forty -nine School Boards in England and Wales which make no provision for any religious instruction. 1 The Visitor, concurrently with the Governing Body of the Colleges, was empowered, under certain conditions, to frame new Statutes for the College ; and also to prevent any old Statute from being altered, or any new one from being made. ^ See the "Universities Act" (sects. 14 and 15). "The Com- missioners, in making a Statute for the University or College, shall have regard to the main design of the Founder, except where it has ceased to be observed before the passing of this Act . . . They shall have regard to the interests of education, religion, learning, and research • and in the case of a College or Hall shall have regard in the iirst instance to the maintenance of the College or Hall for those purposes." Resohitions of some School Boards. 1 17 Let us take some specimens of the proceedings of these Institutions. At a recent meeting of a School Board in an important town, Cirencester, it was moved by the Chairman that the children " should be in- structed in the Holy Scriptures, the Lord's Prayer, the Apostles' Creed, the Ten Commandments." But this resolution was rejected ; and another was carried unanimously, to the effect that they should receive instruction in the Bible, but without any teach- ing of any distinctive religious doctrine. At a meeting of the School Board of one of our largest manufacturing towns, Birmingham (8th May, 1879), the following resolution was moved by the Chairman : — " That in the opinion of this Board it is desirable that systematic moral instruction be given in all the Birmingham Board Schools." To this a rider was moved, — " And that for that purpose the Bible should be read in the schools." This rider was rejected ; and the Chairman's resolution was carried. Whatever may be done by one School Board may be done by any : that is to say, there is nothing to prevent any School Board from resolving to attempt to instruct the children of the rising generation of the lower classes in morality without Christianity ; in fact, from treating those children as if the Son of God had never come into the world to teach them and save them, and as if the Bible had never been written to lead them on the way to heaven, and to train them for a blessed eternity. But how will Almighty God, the Divine Author of the Bible, deal with such unthankfulness as this ? Ii8 School Boards in Lincoln Diocese. To speak now of our own Diocese. It appears from the above mentioned Returns, that there are 50 School Boards in Lincolnshire ; and that 9 School Boards in that county have no Board School; that in one Board School (Epworth), the Creed, the Lord's Prayer, and the Ten Commandments are allowed to be taught ; and that in another (West Halton), this is required ; and in another (Caythorpe), the Apostles' Creed, Ten Commandments, Prayers, Scriptural texts, and hymns are taught. In the majority of Board Schools in the County the Bible is taught without any note or comment, or with explanation from the teacher of the school ; but not with any Creed or Catechism. In the County of Nottingham (not including the town itself, where are several Board Schools) there are 27 School Boards with Board Schools ; and 6 School Boards with no Board School. It does not appear that the Apostles' Creed is taught in any Board. School in Nottinghamshire. We have therefore reason to be thankful that at our last Diocesan Conference, held at Nottingham on October 10, 1878 (at a critical time when it was in contemplation to transfer some Parochial Schools there to the School Board), the following resolution was carried with only one dissentient voice : — " That this Conference views with apprehension any proposal to transfer Parochial Schools to School Boards ; and pledges itself to use its efforts to maintain the religious character of the Parochial Schools in accordance with the doctrines of the Church of England." Transfer of Church Schools to School Boards. 1 19 I rejoice to be able to say that this resolution of our Conference, and the efforts made in pursuance of it, especially at Nottingham, have already had the happy effect of saving several Church Schools from being transferred to School Boards. I would earnestly entreat you to assist the two Committees (the one for the County of Lincoln, the other for Notts) of our Diocesan Board of Education in their efforts to maintain the cause of Christian instruction and religious inspection ; and to rescue struggling Schools from the danger of being trans- ferred to School Boards.^ On this important subject suffer me to speak more fully. We cannot hope for God's blessing, rather we may expect His Judgments upon us, in our Trade, our Agriculture, and in our foreign affairs, if we treat His Holy Word with carelessness and contempt ; and if we disregard the commands of Christ, to Whom " all power in heaven and on earth is given " (Matt, xxviii. 18), and who is the Sovereign Ruler of Nations, and is " King of kings, and Lord of lords " (Rev. xvii. 14, xix. 16); and if we grieve the Holy Ghost, who speaks in the Bible (2 Peter i. 21), and dwells in the Church (John xiv. 16), and is given to those who humbly and earnestly ask for Him in prayer (Luke xi. 13). 3 Collections and Donations may be paid, in Lincolnshire, to the Rev. John Hays, Rectory, Navenby, Grantham ; and in Nottingham- shire, to the Venerable Brough Maltby, Archdeacon of Nottingham, Farndon Vicarage, Newark, Notts ; both of whom will give all requisite information with regard to the operations and needs of the Diocesan Board of Education and of its two Committees. 120 Need of Religious Training; How can men be expected to be loyal subjects, and good citizens, unless they have been taught, what the Holy Spirit declares by St. Paul, that all Authority is from God ; and that they who resist lawful Authority, in any not unlawful command, resist the ordinance of God, and will be condemned hereafter by Him ? (Rom. xiii. 1-4). How can the rights of Property be maintained against the assaults of Socialism and Communism, and how can the strifes of Capital and Labour be appeased, without the aid of Christianity ? How can children be dutiful, loving, and obedient to Parents, how can servants be faithful to Masters — unless they have been taught that what they do is to be done as to the Lord, Who will reward them here- after accordingly? (Eph. vi. i, vi. 5-8; Col. iii. 22, 23). How can it be hoped, that men will be truthful, honest, and upright, unless they have learnt to believe that God is every where present, and sees all things, and reads the heart, and will bring every work into judg- ment, with every secret thing, whether it be good, or whether it be evil ? (Eccl. xii. 14). How can it be expected, that young men and young women will be temperate and sober, chaste and pure, except they have been trained in the truths which are revealed in the Bible, that the bodies of Christians are members of Christ (i Cor. vi. 15), and temples of the Holy Ghost, and that whatsover defileth the temple of God, him will God destroy (i Cor. iii. 16, vi. 19); and that all will be raised hereafter from their graves, and, according to the deeds done in the body will receive for Public and Private Happiness. 1 2 1 their future doom for eternal bliss or woe ? (2 Cor. v. 10; Gal. vi. 8). How can it be hoped, that husbands and wives will be faithful to one another, and that those sins and miseries consequent on conjugal in- fidelity, which are now so common among us, will not become more and more rife, unless young men and young women have been taught that Marriage is a holy thing, instituted by God in Paradise, and beautified by Christ, and a figure of His mystical unity with the Church, and that whosoever violates Marriage is guilty of sacrilege against God ? And even though they have been taught these things, how will they be able to resist the temptations of the world, the flesh, and the devil, and to do their duty to God and man, with- out the help of divine grace, and without those super- natural gifts of tJie Holy Ghost, which are to be obtained only in God's appointed ways, namely, by Prayer, private and public, and by the ministry of the Holy Sacraments, and Confirmation, in loving and faithful communion with Christ and His Church? These are things which never can be had in systems of Instruction, like those of our Board Schools, which are not built on the doctrines of Christianity as their foundation. And if those systems are to prevail in England, and to supersede the schools of the Church, we may look with alarm to the future. Whenever a Nation has reared a generation in Schools not founded on a religious basis, her own work will recoil upon her ; the generation so reared will rise up against her ; and those persons who have supplanted the religious 122 Prospects of English Towns; teaching of the Church, and have sown to the wind in mere secular instruction, will one day reap the whirlwind in national confusion. Let us remember also that political power is now passing more and more from the hands of the few into the hands of the many ; and from the upper classes, to the middle and lower ; and therefore the future welfare of England depends on the right solution of the question before us. The condition of other Countries, where the foundations of Christianity have been weakened, and where Secularism has almost supplanted Christianity in their Schools, may serve as a warning to convince us, that this question concerns us as Citizens, as well as Christians ; and that it affects the Institutions of our Country, and our national peace and prosperity, and the relations of our do- mestic and social life, as well as the eternal interests of the immortal souls of those among whom we dwell. In Board Schools the Pastor of the Parish has no status as such ; he is not able to obey the command of Christ to feed the lambs of his flock ; the Bible exists only on sufferance ; there is no authorized place for the Creeds and Catechisms of the Church ; and there is scarcely any recognition of the need of Divine help, and of the regenerating and sanctifying graces of the Holy Spirit, given in prayer and sacra- ments, for the successful performance of the work of Education ; and much is done, by a large expenditure of money, in spacious and sumptuous buildings, for the perishable things of this world ; but little heed is and of England as a Nation. 123 given to the spiritual welfare of the immortal souls of the children gathered there, and for the great concerns of Eternity. Such a system as this has no discipline of love. It sharpens the intellect, but it cannot soften the heart. It has no personal sympathies, no parental affection, for the children trained by it. And when a race of scholars shall have been trained in England by it, with mental faculties eagerly stimulated by emulation, and amply furnished with secular know- ledge, and elated by their own sense of power, and ambitious of worldy pre-eminence, but with con- sciences not regulated by Divine guidance, and with wills not sanctified by Divine grace, and with little or no faith in the Divine attributes of Omnipresence and Omniscience, and in future Rewards and Punish- ments, then we may tremble for our Country. Unless a great change for the better takes place in our School Boards, what will become of England twenty years hence, when those who are now children in her Board Schools will swell the masses of her population, and be, in a great measure, the arbiters of her destinies ? Besides, this system not only affects our scholars, it will tend to demoralize our Teachers. A religious Teacher has a high and holy calling ; he is labouring for God, and for Eternity, and has hopes full of immortality ; and by his example as well as by his teaching, with the Bible and Prayer Book in his hands, 124 Demoralization of Teachers. he trains his scholars not only for the duties of earth, but for the joys and glories of heaven. But a teacher in such a system as that which is now growing up among us, has no such aspirations as these ; his work is of the earth, earthy. He can hardly feel reverence for the Bible ; for if it is God's Word it ought to hold the first place in his teaching; he can have little veneration for the Church, and for its Faith, its Prayers, its Sacraments, which are disparaged by the system with which he is identified. His moral and spiritual being must suffer and be deteriorated by the position in which he is placed, with regard to holy things. He will have little relish for them. He will almost wish to banish them from his thoughts as un- welcome visitants. In a word, by the spread of Board Schools as now constituted, the teaching power of England is undergoing an organic change ; it is in danger of being secularized. And who can foretell the results ? I observe, indeed, that in some few cases, in answer to the question in my " Visitation Queries" " Is there a School Board in your Parish ? if so, what is its influence on your own position as Pastor of the Parish ? " some of the Clergy reply that their position is improved by the Board School. But I observe also, that in such cases there was either no School at all before, or the Clergyman who gives the answer is himself the Chairman of the School Board, and has been able to secure the election of like-minded National Society's Report. 125 colleagues, and the appointment of a good Church- man as Master. In such cases, and they are very few, the evils of School Boards are in some measure mitigated by the personal influence of the Clergyman ; but in towns such cases are exceedingly rare, and even in country places the accidents of the neutralizing power for good are very precarious, and may at any time be counter- acted for evil by the inherent vicious principles of the system. Let me here quote the words of the Committee of the National Society in its Report for the present year. " Your Committee feel it their duty once again to protest against the surrender of a Church School to a School Board unless in a case of absolute necessity. A transfer, even under the most favourable circum- stances, is at variance with the intentions of those who have founded the school, and with the trust on which the site is held. It deals a blow at the system of Church Schools as a whole, and by placing a School Board in possession of property it practically ensures the permanence of the Board. It is certain, too, that even where religious instruction is given under a School Board as fully as the law permits, its mainten- ance must be precarious, liable as it is to interruption at every triennial election. As to relative cost of Board Schools and others, it appears at the present time, taking the whole of England, the expense of maintaining a child in a Board School is £2 is. lod. per annum. In the British and other schools not 126 Attendance Committees. connected, with the Church of England the cost is £\ 14s. lod., in the Church England of schools ^l 13s. iod.,in the Wesleyan Schools ^l 13s. od., and in the Roman Catholic schools iJ' I los. od. These figures establish the fact that the School Board scheme is far more costly than the voluntary system. But it may possibly be imagined that the former produces better results, and that the larger expenditure is therefore justified. For on applying the test — the only test possible — of the Government grants to the rival insti- tutions, it comes to light that even in j-^(:/^/(i:r instruction the voluntary schools earned higher rewards last year for the proficiency of their pupils than were paid to the board schools." It is earnestly to be hoped therefore that none among us will co-operate in the transfer of a Parochial School to a School Board ; but that we shall do what we can to prevent such transfers ; and we may be thankful that under the operation of the Act of 1876 the maintenance of the parochial schools has now become more easy. In the answers to my " Visitation Queries" it is stated that the influence of the " Atten- dance Committees " has been very beneficial in filling our parochial schools in many cases. I regret to say that in some cases they are reported as inefficient and useless. It is greatly to be wished that in all cases the ^Attendance Committee would do their duty vigilantly, ^ The Parochial Clergy and others interested in elementary Education in agricultural districts' will bear in mind the 'io\i'::^v\gco7iditionsonwhich Labour Certificates zuill be granted. In the case of every child below thirteen on 31st December, 1878, and not legally at work on 15th Statistics of Church Schools. 127 and energetically, but kindly ; then there would be little reason to fear for the permanence of our Parochial Schools. A School Board where there is no Board School has had the effect of filling Church Schools. It appears that in England and Wales in the year ending August 31, 1878, the accommodation in Church Schools has risen from 2,171,639 to 2,252,794, being an increase of 81,155 for the year ending August 31, 1878. The average attendance has risen from 1,273,041 to 1,368,029, showing an increase of 94,988 for the year. Out of 2,405,197 children in average attendance in public Elementary Schools, 1,368,029 were in Church Schools, while 559,078 were in Board Schools; so that, according to the most recent statistics, the Church was educating two and a half times as many children as were being educated in Board Schools. August, 1876, the conditions on which it may be certificated for going to work are :— (i ) that the child is over ten years old, (2) that since the child reached the age of five years it has made 250 attendances a year for three several civil years, (3) that those attendances have been kept in not more than two different schools in any one year, or (4) in lieu of (2) and 13), that the child has passed in all three of the subjects of the Third Standard. The necessary requirements of the Third Standard are thus set forth in the Code : — "To read with intelligence a short paragraph' from a more advanced reading book." [To write] "a sentence slowly dictated once from the same book; Copy-books to be shown (small hand, capital letters, and figures) " ; [To work sums in] "Long Division and Compound Addition and Subtraction (money)." 128 How to maintain Church Schools. These facts are commended by the National Society to the careful attention of all who are inclined to despond on account of the difficulties which Voluntary Schools have to encounter. It is with pleasure that I refer to your answers given to the question in my " Visitation Queries" " Have you anything to suggest as to the best means of maintaining the religious character of Parochial Schools ?" Those answers may be summarized thus — (i) "The regular attendance of the Clergyman of the Parish at the School, to open it with prayer, and to give religious instruction." " He ought to consider it as much a duty to visit and teach in his School as to visit the Sick of his Parish, or to preach in his Church." Also (2) the " regular discharge of his duty in giving religious instruction to his pupil teachers." (3) His " making much of the visit of the Diocesan Inspector." (4) " His paying attention to the secular instruc- tion also." (5) " His doing all in his power to give efficiency to his Sunday School." We have much reason to be thankful for the results of our system of Diocesan Inspection under our excel- lent Inspectors-in-Chief, one for Lincolnshire, the other for Nottinghamshire, and nearly fifty local Inspectors. In Lincolnshire the number of Church Day Schools inspected in 1878 by Diocesan Inspectors was 394; in Notts it was 227. Our Church Schools. 129 As to quality, the religious knowledge in the Lincolnshire Schools was reported as — Excellent or good in 244 Fair or moderate in 11 1 Indifferent or bad in 39 Total ... 394 Schools. In Nottinghamshire are reported — Good -. 117 Fair 80 Moderate 30 Total ... 227 Schools. In both Counties the total number of children with- drawn from religious instruction was only 12 ; a conclusive proof that the religious teaching of the Church of England is not unacceptable to the people. It has recently been decided by the Education Department that a dissenting local preacher may act as a teacher in an Elementary school, and will be recog- nized by the Department as such : a deacon of the Church of England will not be so recognized : but a lay reader will. This seems to be a reason for increasing the number of our lay readers ; and for encouraging our schoolmasters to undertake that office. It ought to be recorded that the National Society has voted us an annual grant toward the expenses of Diocesan Inspection : and that we have received two K 1 30 Training School for Mistresses. legacies from that noble-hearted christian Lady, Miss Mary Ann Johnson, of Fairfax House, Spalding, whose many works of pious munificence will be held in ever- lasting remembrance, — namely, p^iooo to our Diocesan Board of Education, and £iOQO to our fund for Re- ligious Inspection in this Diocese. Our Training histihttion for Mistresses at Lincoln affords abundant cause for thankfulness ; its condition cannot be better described than in the words of its able and indefatigable Principal, the Rev. Canon Hector Nelson, in a letter recently received by me from him, dated August 7, 1879: — " I do not think that during the 18 years we have been at the work I ever felt more comfort and satis- faction in the College than at the present moment. " The financial position is as secure as could be desired. ''T\\Q health of the Students is most remarkable — our healthy site, the fixed determination I have that they shall not be overworked — a general spirit of cheerful- ness, which we try to keep up — a quick eye for nascent poorliness. Dr. George Lowe's superintendence — care- ful selection of Candidates, and God's blessing, have certainly most wonderfully protected us. " Of our honours in religions and secular Examina- tions the less said the better. They are a source of great delight to us all, and are well worth striving for, but we cannot always sustain them, and they may call out envy and jealousy. At the same time we have many advantages which other Colleges have not. Lincoln Training School. 131 " Few things give the Principal and his family more pleasure than the spirit of harmony which reigns among us from the top to the bottom — from Principal to servants all through. I never recommend a Governess to the Committee who will not, I believe, be acceptable to the staff The Students, on a new appointment, do chivalrously endeavour to support her, and there is a desire to do what is right and pleasing which could only come from a high moral tone among them. No small part of this is due to the characters of our two College Governesses. " The discipline is managed more easily than could be believed. The second year Students have no authority — ^but their influence is immense. Little budding faults are checked continually without refer- ence to a Governess, and only rarely is the Principal called in to deal with cases, though every thing that need be is, I think, told him. " One burning question is, I think, laid to rest for ever, viz., the enlargement of the College. And the opinion of those is proved correct who saw, after much correspondence and calculation, that supply would overtake demand of Teachers very rapidly. From this arises our only rock a-head, viz., the fear that in time there will not be sufficient situations. The good effects I look for are reduction of salaries and elimination of incompetents. " That the Students do good work on the whole in their schools, is shewn by their parchments, the general accounts I get from the Managers, and kindly 132 Training School Chapel. notices from many of Her Majesty's Inspectors in different parts of the country. " Of the sincerely rehgious principles and feelings of the girls I have no doubt, and here I have no hesi- tation in saying that each Year and each Term enhances to me the value of the services in the Chapel. The organ and the chapel have lifted the music of the Institution to the first place among the Female Colleges. I am all the more proud of this, because I have nothing I can contribute to it. It is brought about mainly by one of our Governesses. The love the girls bear to the College and their Chapel is a constant topic in letters I get from them. The debt that we owe to the two Archbishops and the two Church Societies for meeting our Religious Knowledge Examination I expressed, and not one whit more warmly than I felt, at the meeting of the National Society. It was an anxious crisis when the Colleges, each left to themselves, might have become more remarkable each for their idiosyncrasies than for their honest Churchmanship." Such is the testimony from the Principal of our Training School for Mistresses in Church Schools. Let me now invite your attention to another of our Diocesan Institutions ; our Lincoln TJieological College for the trairmig of Candidates for Holy Orders. The Chancellor of our Cathedral, the Rev. E. T. Leeke, to whom, by our Statutes, are specially committed the duties of preparing, examining, and Lincoln Theological School. 133 presenting Candidates for Ordination (whence the College is called '' Cancellarit Scholce"), has furnished me with a paper on this subject, from which I will make extracts. " Since the revival of this College in 1874, under the late Chancellor, Dr. Benson, now Bishop of Truro, the number of Students admitted has been 105 ; of those 105 between \ and \ have come to us from Oxford, Cambridge, and Dublin ; and yV from the ranks of Nonconformity. " In regard to the general question of the prepara- tion of Candidates for Holy Orders it appears that the Theological Colleges here and elsewhere are tend- ing to raise the standard of Ordination Examinations, and of qualifications for Holy Orders. We find that University men are forced to devote more time to special training for these examinations and for minis- terial work in general, even on the low ground of being obliged to compete with men carefully trained in a Theological College. On the whole, the men trained at Lincoln do far better in the Ordination Examination than University men who have not been to a Theological College." Such are the Chancellor's words. I ought however honestly to avow my opinion that there is at present, for the most part, a want of solid grounding in sound scholarship, and of comprehensiveness of reading, and of largeness of views, in many of our Students who have not been at a University. It will be our 134 Lincoln Theological School. endeavour to supply this defect. But to return, the Chancellor says — " As regards our present position. We have now 31 Students, and this number will be increased in October. " We find that with hardly any exception the men work hard and zealously in preparation for Lectures and Examinations ; they respond willingly to all efforts made at the early Service in ' the Morning Chapel ' of the Cathedral, and in the ' Bishop's Hostel,' and elsewhere, to give them plain theological and prac- tical teaching, which will be useful in their future work. They take pains with their Sermons, of which each Student has to write three every term, and they improve rapidly in their composition. And they do real hard work under the Parochial Clergy of the Twelve Parishes of the City of Lincoln, and in Cen- tral Night Schools established by the late Chancellor, for men and lads, during the winter. " It should be remembered — (i) " That undoubtedly the ancient Universities cannot supply the number of men who are required for Holy Orders. (2) " That there is a work and a place for non- graduates, especially in town populations, though every work and every place will not suit them. (3) " That the Diaconate and Priesthood are voca- tions ; and that if a man is in God's counsel and providence called to these, we have no right to shut him out because of social position, or inability to spend three years at a University. Bit rsa ries — Hostel. 1 3 5 " As regards the future of the College — " We need funds for Bursaries or Exhibitions to be competed for at examinations for admission to the College. These would attract men of special gifts and qualifications for the ministry, and raise the stan- dard of our Students. The system of Btirsaries en- courages a steady and persistent preparation during several years on the parts of the sons of Clergymen and other Students, who, from want of funds have been prevented from going to a University, but who in prospect of a bursary turn their thoughts once more to entering Holy Orders, and earnestly devote their spare hours (sometimes snatched from business) to working up their Greek and Latin, and in other ways qualifying themselves to pass our examination. " Therefore we ask earnestly for help to our Bursary Fund. " We are well supplied with Lecture Rooms in Bishop Alnwick's Tower, and in other apartments at the Old Palace. " The social tone of the Students has been raised, and their moral and spiritual good has been promoted by the opening of Bishop's Hostel for the residence of Students : which gives them the benefit of a college life under healthful influence." And now it is hoped to secure a more spacious building for that purpose in a noble site, the Old County Hospital"^ at Lincoln. This will provide rooms for all '' A grand new building has recently been erected at Lincoln as " the County Hospital." 136 Training College for Missionaries. all our unmarried Students, and allow of a considerable addition to our numbers, under the personal super- intendence of their instructors (Canon Crowfoot and Canon Worlledge), who will reside in it. The accomplishment of this design is much to be desired. But it will require a very large expenditure ; and on its behalf,^ as well as for additions to the Bursary Fund, I venture to make to you, and through you to the Churchmen of the Diocese, a respectful and earnest appeal. Let me now pass on to another Diocesan Insti- tution, lately established. St. Paul's Mission House, Biirgh-le-M arsh, Lincoln- shire was dedicated on St. Paul's Day last year, for the reception and training of Missionary Students. There were five Students at the commencement, and that number has now grown to fourteen. Two of the Students, after passing a year at St. Paul's, were found sufficiently prepared to be sent to St. Augustine's College, Canterbury. One became the Exhibitioner of our Diocesan Missionary Student- ship Association, and the other of that of the Diocese of Norwich. Both are reported by the Warden of St. Augustine's to be well prepared, and to be doing credit to their previous training. It being necessary that the excellent Principal of the Mission House should have assistance in his arduous work, he is about to be provided with a coadjutor as a resident Tutor to the Students. 8 Let me here acknowledge with respectful gratitude the sum of ;^5oo from the Executors of the late Miss Hurst, of Stamford, in this Diocese. Missionary Students — G. F. S. & L. F. S. 137 Additional resources will therefore be needed by the Committee of the House, who earnestly ask for help from the Diocese and the Church at large to enable them to carry on their work. The existence of the Mission House amongst us seems to have imparted a new stimulus to our Mission- ary Studentship Association. The Diocese is now giving grants to four Students — all natives of the Counties of Lincoln and Nottingham — to enable them to study at St. Augustine's College, Canterbury. Let me here commend to your support two Societies, which are endeavouring to promote the spiritual and temporal welfare of young persons, employed in farm labour, or in factories, or in household service, especially when removed from the parental roof, and pastoral care, of their own homes, and parishes : — The Girls' Friendly Society f founded in 1876 and already numbering 16 branches in this Diocese, and many associates. The Lads' Friendly Society^ is of more recent origin : it promises to be very beneficial in its work among us, and was sanctioned by the approval of our Diocesan Conference, on the 3rd of October last. May I also request my reverend brethren to give com7nendatory letters to their young people, when leaving their own parishes for other places in England, or in foreign parts. 'See the Lincoln Diocesan Calendar, p. Ill, for 1879. 138 NINTH ADDRESS. Let us proceed to review our Diocesan work, and let me offer some practical suggestions upon it. I am thankful to observe that most of the Parishes of the Diocese recognize the duty of contributing to Home and Foreign Missions. The sum received from the Diocese in 1878, for the Additional Curates' Society was £2,^'/6 4s. yd. ; for the Pastoral Aid Society, was ;^i,523 3s. 3d. The sum raised in 1878, for the Society for the Pro- pagation of the Gospel, was £4,164. 3s. 3d.; for the Church Missionary Society, £^,T0^ 15s. 4d., in the year ending March 31, 1878. This is a considerable in- crease on 1872, when the contributions in the Diocese to both Societies were £6,62^ 6s. od. I infer from your answers to my " Visitation Queries" that the ^ Day of Intercession for Missions" as recently appointed, is not a convenient one to many in this Diocese ; and I would thank the Rural Deans to report to me, as soon as may be, what the wishes of the Clergy and Laity in their respective Deaneries are in this matter. A good deal might be said for the choice of the Epiphany Season for the purpose. Let me request you to continue your aid to these Societies, and also to extend it to the National Society for the Education of the Poor ; and to the Church Diocesan Aid to Church Societies. 139 Building Society ; and to the Curates' Augmentation Fund ; to all of which we are deeply indebted. Our Lincolnshire Society for the Augmentation of Poor Benefices was founded on August 6, 1870, and has now been instrumental in raising and applying the sum of ^56,613 13s. 8d. for the improvement of poor livings in the County of Lincoln. Let me remind you, my lay brethren, that if any of you unite in collecting the sum of ^100 for the benefit of any poor benefice in the County of Lincoln, you may be the means of augmenting it, through this Society and Queen Anne's Bounty, with the sum of ^14 OS. od. a year, and you may repeat this process till the living reaches ^200 a year. Let me here commend to your generous support the admirable Institution for the Tiriining of Nurses at Lincoln ; and the Sea Side Convalescent Home at Mablethorpe ; and the Lincoln County Hospital, which, on account of the expenditure incurred in the erection of its noble new buildings has great need of assistance. The sum of ^1,061 was raised last year by Sermons preached by the Clergy in Lincolnshire for that Insti- tution ; ;f 108 6s. 2d. was raised by the Nonconformist bodies. I do not mention this invidiously, but only as one of many incidents shewing that the Estab- lished Church is a great social blessing, and that its fall would be a great social calamity. In the Queen's Speech, at the Prorogation of Par- liament last year, were the following words : — " I trust that advantage will be taken of the means which you 140 Proposed Division of the Diocese. have provided for dividing Bishopricks in the more populous districts of the Country, and thus increasing the efficiency of the Church." The Archbishop of Canterbury, in his speech in the House of Lords, on the 26th March, 1878, described that " measure as one of the greatest reforms proposed for the Church of England since the Reformation." The Diocese of Lincoln is the largest in England (extending over more than two million and a quarter of acres, and it contains more than 800 benefices, and more than 1,000 clergy), and the contiguous Diocese of Lichfield is one of the most populous. Among other similar recent provisions for which we are indebted to Her Majesty's Government and to Parliament, and which would, if realized, add six new Sees to the English Episcopate, the Legislature has now given powers for the division of these two Dioceses, Lincoln and Lichfield, by the erection of a new See at Southwell, for the Counties of Nottingham and Derby. About ;^20,ooo has been raised for this purpose ; and ^500 a year will be contributed to it by the See of Lincoln ; and ;!f 300 a year by the See of Lichfield. So much progress having been made, it is to be hoped that the design may not long have to wait for its successful accomplishment. The beautiful ancient Minster at Southwell, now under restoration, and the old Archiepiscopal Palace, and other interesting and convenient buildings in that place, afford great advantages for the completion of the proposed design. Churdi Btiilding in the Diocese. 141 During the period dating from 1840 to this time One Million, two hundred and eighty-five thousand, nine hundred and seventy-four Pounds have been ex- pended in the building, enlargement, or restoration of CJiurches iti this Diocese. (The particulars are inserted in Appendix A to this volume.) This work does not seem to be slackened by the depression of trade and of the agricultural interest. In some respects, let me remind you, the present time is favourable for such undertakings, and to the build- ing of Parsonages and Schools. Timber, iron, and lead are considerably cheaper than they were some time ago ; bricks and roof tiles are reduced in price, and labour is not so high as it was. Let me here say that no alterations ought to be made in the fabric or ornaments of Parish Churches without application for a faculty. Since my last Visitation in 1876 a change has been made in our arrangements with regard to Ecclesiastical Dilapidations. We have now five Diocesan Stirveyors ; and in order to give greater freedom to the Clergy in the choice of a Surveyor, the following rule has been proposed and adopted at a meeting of the Archdeacons and Rural Deans of the Diocese — " That the Bishop be requested to give his assent to the following pro- posal : — ' That when a Benefice becomes vacant, if the outgoing Incumbent, or his representatives, ag7^ee with the incoming Incumbent to name — and do name — to the Bishop, within three months of the vacancy occurring, ofie of the Diocesan Surveyors to be em- ployed, the Bishop shall issue his Order to such 142 Dilapidations. Surveyor to report on the Dilapidations of the Bene- fice.' " I have given my approval to this Resolution, subject to the following reservation, viz. : — -That the nomina- tion be made to me within two months and three weeks from the vacancy ; inasmuch as (by the 29th section of the Ecclesiastical Dilapidations Act of 1871) I am obliged to issue an Order for a Survey within three months of the vacancy ; and inasmuch as I could not comply with tJiat provision of the Statute in cases where the above Resolution of the Meeting was not acted on ; and where no nomination of a Surveyor were made by the two parties concerned some time before the expiration of three months from the vacancy. The proceedings in this Diocese under the Ecclesiastical Dilapidations Act, 187 1, have been as follows : — Orders for Surveys " Upon Vacancy " 315 „ ,, " Upon Request " 74 „ „ "Sequestration" 13 Total 402 Certificates of completion, filed 308 Orders for Repairs to be executed but Certificates not yet filed 76 Waiting for time for Objections to expire, or Reports net yet sent in 18 Total 402 An alteration has also been made recently, with the consent of the Chancellor of the Diocese and the Registrar, by the reduction oi \\\q fees for the Seqties- tration of a Benefice from £\ I'js. od. to \2s. 6d.; Sequestration. — Benefices, Resignation of. 143 1-$-. to the Chancellor, ir^. 6d. to the Registrar. This will give perfect security to the Churchwardens in providing for the adequate remuneration of Clergymen employed to officiate during the vacancy of a Benefice. An order has also been made, that upon every vacancy of a Benefice a sequestration shall be issued by the Registrar, as soon as the fact of such vacancy shall come to his knowledge; and I would request the Rural Deans to be good enough to inform the Regis- trar, Mr. Swan, of every vacancy which occurs in their several Deaneries as soon as possible. By I & 2 Vict., c. 106, sect. 100, the Bishop of the Diocese is empowered to order the Sequestrator, dur- ing the avoidance of a Benefice, to pay out of the profits of the said Benefice such stipend or stipends to the curate or curates, appointed by the Bishop to perform the ecclesiastical duties of the Benefice during such vacancy, as are allowed by the said Act, in pro- portion to the time of such vacancy. The Benefices Resignation Act oi 1871 has been resorted to in many cases in this Diocese. Suffer me to say that it has taken away the reasons sometimes alleged for non-i'-esidence ; and it has enabled the Church to say, with greater power than before, to some who allege those reasons — " Either reside upon your Benefice, or resign it." It is a pleasing thing to be able to report that there are very few instances of Clergymen of this Diocese who are not resident on their cures otherwise than by legal exemption. 144 TENTH ADDRESS. Let us now pass to spiritual ministrations. In the three years preceding my last Visitation in 1876, the Ordinations of Priests and Deacons in this Diocese were as follows : — Deacons 57 ; Priests 48. The Ordinations in the three years previous to the present Visitation have been — Deacons 80, Priests T^; being an increase of 23 Deacons and 28 Priests. I am thankful to see from your replies to my " Visitation Queries" that the Holy Sacrament of Baptism is administered during the time of Divine Service (as the Rubric directs) in 647 Churches. Let me request you, my lay brethren the Church- wardens, to take care that a Font of stone, according to the Canon (Canon 81) be provided in your Churches; and that it be large enough for the immersion of children ; and be filled with pure water (according to the rubric), and that the font be so constructed that the water may be allowed to run off easily after the Public Catechising : Confirmation. 145 baptism. The only alternative for immersion, remem- ber, is pouring water on the child to be baptized. The word sprinkling does not occur in the Prayer Book. You will not in any case be content with the slovenly basin which has sometimes been used for christening a child in a Church. And it is convenient that the font should be placed near the west door of the Church. I am also glad to see that public catechizing is practised, according to the Canon (Canon 59) and the rubric, in many Churches (220) in the Diocese. The numbers Confirmed in this Diocese in the three years preceding this Visitation have been 18,259 (the male candidates being 7,272, the female 10,987) ; in the three years before the Visitation in 1876 they were 18,133. I" the Appendix to this Charge will be found the numbers of Candidates presented for Con- firmation from each Parish in the Diocese. The smallness of the population of many of our Parishes, and the great extent of the Diocese, make it difficult to bring large numbers for Confirmation to any one place. This is in some repects a good thing ; but it adds greatly to the labour of holding Confirmations throughout the Diocese. As to the manner of administering Confirmation, the Rubric which says " The Bishop shall lay his hand (not hands) upon the head of every one severally, saying, Defend, O Lord this Thy child," &c., seems to allow the Bishop to say the words to two candi- dates (but not more) at a time, while he is laying a hand on one of the two. Like most of our rubrics L 146 Age for Confirmation. — -Bishop Mackenzie. this rubric involves a doctrine ; and declares that our Heavenly Father is ready to give, and does actually give in Confirmation, the gift of the Holy Ghost to each candidate who is rightly disposed to receive it. I cannot of course vouch for inward affections, and for the hearts of those who have been prepared by you, my reverend brethren, and presented for Con- firmation ; but I have been greatly gratified by the reverence of their demeanour, and especially by the decency and modesty of the apparel of the young women, for which I desire to tender my thanks to you, to your wives and daughters, and to others our dear sisters in Christ, who are our fellow-helpers in the' Lord in such works as these. You will all join me here in paying a tribute of respect and love to the revered memory of the late Bishop Suffragan of Nottingham, my dear brother, Bishop Mackenzie, who for seven years was my fellow- labourer in the work of Confirmation ; and in all other things was like-minded and greatly comforted me, and whose life and teaching were a blessing to the Diocese. Questions have been frequently asked me by the Clergy and others as to the age required in Candidates for Confirmation. To this I would reply, that spiritual gifts are not to be measured by days, months, and years. Some are more fit for Confirma- tion at 13 years of age than others are at 30. This is a question that must be left to the Pastor of the Parish ; and it was so left by Bishop Sanderson at his Without Sponsors. 147 Visitation of this Diocese in 1662; and the Church herself has clearly determined that children ought to be fit to be Confirmed, — and ought to be brought to be Confirmed, — " so soon as they can say the Creed, the Lord's Prayer, and the Ten Command- ments, and have been instructed in the Church Catechism." And the Church in the Canons of 1 57 1 expected children to be fit to be communicants at 14 years of age (Cardwell Synodalia, i. 120), and in the Canons of 1603 (Canon 112), she regarded as liable to censure those who had not received the Communion when 16 years of age. If this was the standard of spiritual life in the i6th and 17th cen- turies, when our rubrics and canons were framed, surely it ought not to be lower now, when the children of the Church of England have so many more re- ligious advantages — in schools and in manuals of in- struction and devotion — than they had then. (Compare George Herbert's Country Parson, chap, xxii.) Another question has sometimes been put to me by the Clergy with regard to Confirmation. Some of their Candidates have been baptized in Nonconformist societies, and, consequently, witJioiit sponsors. How (they ask) can such candidates answer the Bishop's question at Confirmation, " Do ye here in the presence of God, and of this congregation, renew the solemn promise and vow that was made in your name at yonr baptism acknowledging yourselves bound to believe and to do all those things which your God- fathers and Godmothers then undertook for you ? " 148 TJie Church the Universal Sponsor. Doubtless, at first sight,— and if we interpret these words according to the strictness of the letter, and not according to their spiritual meaning, — there is a diffi- culty here ; and it applies not only to children baptized in Dissenting congregations, but even to children baptized by the Church of England herself, with the form prescribed in the Prayer Book for Private Baptism, where 710 sponsors are present at the baptism. But since the Church of England, which provides that form for Private Baptism, contemplates also that children, who come to years of discretion, even though privately baptized, should all answer that same question of the Bishop at Confirmation, I apprehend that she does not intend that the question should be interpreted according to the rigid strictness of the letter, but according to the larger freedom of the spirit. The fact is, two things are to be noted, — (i) that sponsors, literally so called, are not of the essence of Baptism ; and (2) every one who is baptized may be supposed, — and is supposed by the Church, — to have sponsors : namely in those Christian friends, wherever they may be, and however few or many they be, who present the child for Baptism. Or (to speak even more largely) every child is supposed to have sponsors in the Church herself, who is the universal godparent., and who presents infants for baptism by the hands of those who present them, whoever and whatever they may be, and who acts in them and by them. The words of St. Augustine on this subject, in his letter to a brother Bishop, Boniface (Epist. 98), are marked by Strange Preachers. 1 49 that largeness of heart and depth of spiritual wisdom which characterized that great Christian divine and philosopher. " Infants," he says, " are presented for the reception of spiritual grace in baptism not so much by those special persons whose own hands bear them (although they are presented also by them, if they are good and faithful persons), as by the universal society of Christian people. Infants are rightly understood to be presented by all who are pleased with their being presented, and by whose holy and undivided charity they are helped towards the communication of the Holy Spirit. Therefore the whole Church, the Mother of us all — she who exists in all Christians, — does this ; because she brings forth all and each of her children." They who are baptized as adults are required by the rubric to be Confirmed as soon as may be after their baptism ; and the Church, in requiring this question to be put to them then, seems to consider that they have been their own sponsors at baptism. I must request the attention of the Churchwardens as well as of the Clergy to the Canons of the Church (Canons 50, 52) concerning strange preachers. I regret to say that persons have sometimes been allowed to preach in churches of the Diocese, who have caused grievous scandal in the parish and neighbourhood ; and I earnestly hope that the Churchwardens (accord- ing to the Canon) as well as the Clergy will exercise great vigilance in this respect ; and that you, my reverend brethren, will not make any engagement with 150 Weekly Offertory. any one to undertake the charge of your flocks, in your absence from your Parish, without previous communication with me. I have to ask you, my lay brethren, to assist the Clergy, according to the rubric, in making Collections on Sunday in the Church at the Weekly Offertory. I am thankful to see that Weekly Collections at the Offertory are becoming more and more common in the Diocese. (Appendix C.) Habitual Almsgiving is as much our Christian duty and privilege, as habitual Prayer. Our Blessed Lord has joined both together in His Sermon on the Mount. The duty of almsgiving was inculcated by the Apostles as one of the acts of Christian worship on the Lord's Day,-^ and was prac- tised as such by the Primitive Church.^ One of the characteristic blessings of the Weekly Offertory is, that in it the poor are united with the rich in offering to God, to Whom the " widows' mites " are specially dear ; and all are joined together in consecrating their substance to Him by the reverent presentation of the alms to Him on His Holy Table, and are a.ssociated as brethren and sisters in Christ in giving to Him from Whom all receive whatever they have to give, and Who will bless them with abundant increase for all that they offer to Him for His dear Son's sake. Next, I would desire you, my reverend brethren, not to allow the Parish Clerk, or anyone else, to place the elements of Bread and Wine on the Communion 1 I Cor. xvi. I, 2. ^ S. Justin, Martyr, Apol. i. c. 67. Oblations. 1 5 1 Table before the Service ; but to place them reverently there with your own hands, according to the rubric, at the time appointed, namely, just before the Prayer for the Church Militant. This also is an act of worship. The Bread and Wine are God's creatures ; and by placing them on the Holy Table as oblations to Him, and as afterwards to be consecrated to holy uses, so as to become spiritual food and sustenance, and to be the Communion of the Body and Blood of Christ ^ to all faithful receivers, you solemnly acknowledge and recognize God * as the Creator and Giver of all good both to our souls and bodies, and also declare the Christian duty to dedicate His creatures — represented by the Bread and Wine — ^ I Cor. X.16. * See the language of S. Irenreus, iv. 32 and 34, ed. Grabe ; S.Justin, Martyr, c. Tryphon. c. 117, ed. Otlo ; and Joseph Mede, on the Christian Sacrifice, book ii., ch. viii., Works, p. 373, where he says, summing up the contents of these passages, — "The ancient Church first offered the Bread and Wine unto God to agnize Him the Lord of the creatures, and then received them from Him again as the Symbols of the Body and Blood of His dear Son." And so Dr. Grabe, on Irenseus, iv. 32, "The ancient Fathers, next after the Apostles, regarded the Eucharist as the sacrifice of the new Law, and offered Bread and Wine as sacred oblations to God the Father on the Altar, before Consecration, as the first fruits of His creatures, in acknowledgment of His supreme dominion over all things, and after consecration as the mystical Body and Blood of Christ, to represent the oblation of His Body and Blood on the Cross, and to obtain the benefits of His death for all for whom He offered it." S. Justin, Martyr, ibid, says that in the oblations of Bread and Wine the Christians made thankful remembrance of their food in solid and liquid nourishment, and commemorated the Passion of the Son of God for their sakes. Dr. Ridley, Life of Ridley, p. 238, complains of those Clergy who, in their dislike to Romanism, have " slovenly fallen into the opposite extreme by permitting the elements to be indecently offered and placed upon the table by the clerk or sexton, contrary to the rubric." 152 Breaking of tlie Bread. to sacred purposes, so that all Creation may be sanctified as a holy oblation offered by Man to Him Who created all things for His own glory and for our good. Let me also ask your attention, my reverend brethren, to the rubric which prescribes that the Priest in the act of consecration should " break the bread before the people." This rubric also has a doctrinal significance. It reminds us of Christ's act in instituting that holy sacrament (Matt. xxvi. 26 ; Mark xiv. 22 ; Luke xxii. 19) when He brake the bread — (observe the original words used by the Evangelists and by St. Paul, i Cor. X. 16, xi. 24) probably one and the same loaf, — signi- fying the oneness of the sacrifice, and the union of those who communicate with Him and with one another, in the living Bread, broken for their sakes, and distributed to all. In order that the rubric may be obeyed, and that those doctrines may be duly represented, it is desirable that the Bread should not have been broken up into little fragments when first placed 'on the Holy Table, but that the unity of the bread should be preserved as far as possible, and that it should be broken in the act of consecration, and not before, — so that all may feel that He is there visibly set forth crucified for us (Gal. iii. i), and that they are all invited to communicate in the one bread by Him Who says to us in that Holy Sacrament, " Take, eat ; this is My Body which is given for you." Two errors as to the Eiicharist. 153 I am thankful to remark a considerable increase since 1873^ in the number of celebrations of the Holy- Communion in our Parishes. And here with reference to the doctrine of the Holy Eucharist, let me warn you against two opposite prevalent errors ; first, against the error of some who affirm that the one Sacrifice of Christ is continued or repeated in that Sacrament ; and secondly, against the opposite error of those who imagine that the Holy Communion is only a memorial or picture of that Sacrifice. A memorial indeed it is, but it is very much more ; it is the divinely appointed means for our personal communion in the Body and Blood of Christ, which (as our Church teaches) " are verily and indeed taken and received by the faithful in the Lord's Supper " ; and it is the means vouchsafed for our reception of all the benefits of that Sacrifice, offered once for all for our sins on the Cross, and for the sins of the whole world ; namely, forgiveness of sin, the cleansing, strengthening, and refreshing of our souls ; and the earnest and pledge of a blessed resurrection for our bodies, and of a glorious immortality for our souls and bodies in heaven. And by it the whole Church on earth is united with her glorified Head and Lord, and High Priest, in heaven, representing the One Sacrifice, and pleading for us its virtue at the Right Hand of God. ^ Cp. Twelve Addresses, p. ill, and Appendix C. to the present volume. 1 54 Doctrine of the Holy EucJiarist. Let me quote the words of St. Augustine.^ " The Hebrews of old, by means of the Sacrifices which they ofifered, celebrated a prophecy of the future Sacrifice which Christ has now offered. We Christians now celebrate the memory of that past Sacrifice, in the holy oblation and participation of the Body and Blood of Christ." As to the spiritual, — not carnal, — but real presence of Christ in the Holy Eucharist it will suffice to refer among our Reformers to the words of Bishop Ridley.^ ^ St. Augustine, Contra Faustum, xx. i8. ^ Bishop Ridley thus speaks (see Ridley's, Life of Ridley , p. 620), "In the Sacrament is a certain change whereby that Bread which was before common Bread is now made a lively representative of Christ's Body ; and is not only a figure, but effectually representeth His Body ; that even as the mortal body is nourished by that visible bread, so is the internal soul fed with the heavenly food of Christ's Body, which the Eye of Faith seeth as the bodily eye seeth only Bread ; such a Sacramental mutation I grant to be in the bread and wine, which truly is no small change, but such a change as no mortal man can make, but only the omnipotency of Christ's Word. Notwithstanding this Sacramental mutation, which all doctors confess, the true substance and nature of wine remaineth with which the body is in like sort nourished as the soul is by grace and spirit with the Body of Christ." And p. 681 : " I will declare to you in few words what real presence of the Body of Chi ist I affirm to be in the Sacra- ment of the Lord's Supper. With St. Luke and St. Paul I declare that the Bread which we break is the Body of Christ, for the perpetual remem- brance of His death till He comes again. The Bread which we break is the communion of the Body of Christ. With the orthodox Fathers I believe that not only is a signification made of the Lord's Body by the Sacrament, but I confess with Cyprian, that with it the grace of that Body, namely, the aliment of life and immortality is there supplied to the pious and faithful receivers. I say with Augustine, we there feed on life, and we drink life ; and feel the Lord present with us in grace. With Athanasius I affirm, that we there receive heavenly food coming down to us from above. With Cyril, the virtue of the proper flesh of Christ, its life and grace. With Ambrose, the Sacrament of the very flesh of Christ. With Chrysostom, the grace of the Spirit. With ''Jtiice of the Grape." 1 5 5 Some persons have lately troubled the peace of the Church by urging (in the interest, as they imagine, of Temperance Societies, which are greatly damaged by such indiscreet zeal) that the iinferrncnted juice of the grape ought to be used at the Holy Communion. I have referred to this novel notion on another occasion.^ It is quite certain that our Blessed Lord used wine, in the common sense of the term, at the Institution of the Holy Communion.^ And against all such notions as these there is a protest in the practice of the Church for eighteen centuries. By one of the Apostolic Canons (Canon 3, see Coteler. i. 44.?, and the Latin version) any one who offered any thing for conse- cration instead of wine was to be deposed. It is earnestly to be hoped that the good cause of the CJmrcJi of England Temperance Society may not be injured by this or by any other extravagances which endanger it, especially the enforcement, in some cases, of a vow of total abstinence, to which also I have formerly referred.-^ Augustine, invisible grace and truth, and communion of the members of the Body of Christ ; whence it appears how far we are from the opinion which some impute to us who say that we teach nothing else, but that a figure of the Body of Christ ought to be received by the pious and faithful communicant at the Lord's Table." 8 Diocesan Addresses, 1876, p. 46-48. ^ See Lightfoot's Works, i., 962, 963 ; and the Mishna, vol. ii., p. 173-175, ed. Surenhusii. The vintage of Palestine takes place in September and October. The Passover was celebrated in the spring. There could have been no unfermented grape juice then. Compare Concil. Trullan. Canon 32. The only authority for vine juice is a Pope, Julius the First, and only in case of necessity. Aquinas, 3rd Book of his Summa Thcol., cap. 74, art. v. 1 Diocesan Addresses, p. 41-45. 156 Observance of Holy Days. Let me repeat my desire that it may be successful in its praiseworthy endeavours for the restriction of the sale of liquors on the Lord's Day.^ Every Clergyman of a Parish is enjoined by the rubric in the Communion Office, and in the 64th Canon (under severe penalties for the neglect of this duty), to "declare unto the people" every Sunday in the Church, " what Holy Days or Fasting Days are in the week following to be observed." I request this to be done. I am thankful to remark that the observance of Holy Days and Saints' Days is becoming more and more general in the Diocese ; especially that there are very few Parishes in it where Ascension Day is not observed. The number of Parishes in which it is observed, as returned in the answers to my " Visitation Queries" is 750. As to days of penitential humiliation. Ash Wednes- day is observed in 700 Churches ; and Good Friday in 800. Our own welfare, and that of our people, is greatly increased by our observance of the Holy Seasons and Saints' Days of the Church. It affords spiritual food and nourishment to our faith and hope, to our imagination and to our affections. It makes us holier, wiser, better, and happier. It has also another special advantage ; it attaches our people to the Church of England, and makes them love their Prayer Book. They look in vain among Nonconformist bodies for that regular ^ Diocesan Addresses, p. 49. National Hu in ilia t ion. 157 succession of holy associations and beautiful imagery and sublime inspiration of noble examples of doing and suffering which adorn the course of the Christian Year as with the bright constellations of a Spiritual Zodiac, in the Sacred Seasons and Holy Days of the Church. Let me entreat you not to deprive your people of this edification and delight, which the Church has provided for them in the Prayer Book. Let me also express my thankfulness that the request recently made by me for the observance of the Rogation Days (that is the Monday, Tuesday, and Wednesday before Ascension Day), with Special Psalms, and Special Lessons, and Special Prayer, has been cordially received and acted on. We have "Thanksgivings for Harvest" and, surely, we ought, especially in bad times like these, to have Prayers also for Harvest ; and penitential deprecations of those divine judgments, which we have deserved and which are hanging over our heads. The calamities and distresses, private and public, with which we are now visited by the chastening hand of God, call loudly for some solemn public act of national humiliation and penitential fasting and prayer for the removal of those evils which are pressing heavily upon us. And if, by reason of our unhappy divisions, political and religious, we cannot unite as a Nation in such a religious act, let us at least in our Dioceses, Parishes, Families, and in private, humble ourselves before God, and pray to Him to pardon 158 Penitential Services. and spare us, Let us imitate those holy men in Ezekiel (chap, ix.) who mourned over the sins and the sorrows of Zion ; let us imitate the prophet Jeremiah, in his prophecies (ix. 13, xiii. 17, xiv. 17) and Lamentations, weeping and praying for his people ; let us imitate Daniel (Dan. ix.), and Ezra (Ezra ix), and Nehemiah (Neh. ix.), confessing their sins and the sins of the nation, and mourning for them before God, and praying Him to have mercy upon them. If we harden our hearts (Isaiah xxxvii. 33, xlviii. 4), and do not grieve when we are stricken (Jerem. v. 3, Amos iv.) it is to be feared that the evils we now suffer will not be withdrawn, but will be aggravated by other chastisements more hard to be borne. In July last you were exhorted to hold Special Services in this Diocese for this purpose,"^ and I am ^ The following Letter was issued to the Clergy and Laity of the Diocese of Lincoln : — "RisEHOLME, Lincoln, "Dear Sirs, ''Julyjlh, 1879. "A few days ago the Clergy of this Province in Convocation expressed a desire that a Day should be set apart for Prayer to Almighty God for fair weather and a fruitful harvest ; and his Grace the Arch- bishop of Canterbury signified his wish that this desire should be com- plied with in such manner as may be most convenient in the several Dioceses. "This being the case, and believing as I do that our present agri- cultural distress is a divine visitation, designed to call us to examine ourselves, and to humble ourselves before God, and to confess our sins, and to amend our lives, and to pray to Him for pardon and grace, and for blessings temporal and spiritual, request you to hold a Special Service for this purpose, at such a time as may be most suitable in your own Parishes. " Any of the following Special Psalms and Lessons may be used : Psalm 4, 20, 23. 25, 34, y]-: 107) 14S. ist Lesson— Genesis viii., Job i., Proper Psalms, &c., Shortened Service. 159 thankful to know that the people of our Parishes gladly responded to the call. Let us not be weary in such supplications as these. But to return to the Services of the Church. I would thank you to make due use of the Table for Proper Psalms and Proper Lessons, put forth by the Ordinary at the Synod held at Lincoln, on September 20, 1871, and which may be found in our Diocesan Calendar, and in the Appendix to this Volume. The " Shortened Service Act," or " Act of Unifor- mity Amendment Act, 1872," (35 & 36 Vict., cap. 35), has, in some respects, proved beneficial ; but unless we are on our guard in its application, evils may result from it, especially in two particulars. I. It allows the omission of one of the two Lessons of Holy Scripture at Morning and Evening Prayer- Thus, it is to be feared, a habit has been produced Jeremiah v., Jonah iii., Habakkuk iii. ; 2nd Lesson — Matt. vi. 24 to vii. 13, 2 Corinthians ix., James iv. 13 to end of chapter v. " Portions of the Commination Service may be used. "The following Prayer may be used at any time in Churches and Households of the Diocese : — " O Lord, we beseech Thee mercifully to hear us in our troubles and adversities, and to turn from us those evils which we most right- eously have deserved ; and of Thy great goodness to give us fair weather, fruitful harvests, and contrite and thankful hearts ; that we may use Thy bountiful liberality to Thy honour and glory, the relief of those who are in need, and our own comfort, through Jesus Christ our Lord. Amen. " I am, dear Sirs, " Your faithful Brother, " C. LINCOLN." l6o Two Lessons — State Prayer's. (unfavourable to Christian reverence and humility) of contrasting the Old Testament with the New, gene- rally to the disadvantage of the Old. The result is, the Old Testament Lesson is omitted ; and a neglect of the Old Testament is growing up among us. It was the heresy of the Marcionites and the Manichaeans to separate the Old Testament from the New : but the Christian Church was always careful to keep both Testaments united together. If we cease to reverence and study the Old, we shall not be able to understand the New. Both Testaments must stand or fall to- gether. Let me therefore exhort you, in the public service of the Church, not to avail yourselves of the permission to omit either Lesson of Holy Scripture ; but ahuays to read both Lessons. 2ndly. The " Shortened Service Act " allows the omission of what are called the State Prayers, viz., the Prayer for the Queen, the Royal Family, and Parliament. Thus it has led to the disparagement and neglect of those Prayers. This is to be regretted. It is a part of our Christian duty, and of our Catholic heritage, to pray for those who are set by God's pro- vidence in authority over us. Remember, my reverend brethren, the words of an ancient Father (Tertullian, Apol. 30), describing the practice of the primitive Church even while the Empire was heathen. " We supplicate God for all Emperors, that they may have a long life, a peaceful reign, a secure household, brave armies, a faithful senate, a virtuous people, a quiet world, and all other blessings which man or Caesar desires to enjoy." Appeal to the Clergy. i6i If such was the usage of the Church under pagan rulers, how much more ought it to be our custom now. It may not be possible to offer up these prayers always, but it is very desirable that they should not always be omitted when the Shortened Service is used. And now, brethren, in conclusion, suffer some words of exhortation. Almighty God has been very gracious in giving to us a spirit of peace. Differences of opinion doubtless there may be, but the harmony of the Diocese has not been troubled by strife and controversy. May this great blessing be long vouch- safed to us. Some there may be among us, my reverend brethren, who may be inclined to be impatient and chafe under what they call secular control, and who think that greater liberty would be enjoyed by the Church of England if she were severeci from the State. I do not mean to say that our system is perfect, or that it might not have greater freedom and elasticity, and that we should not be acting well, in doing what we can to amend what is amiss, and to supply what is wanting among us. But, on the whole, allow me to ask. Is there any Church in Christendom which has more true liberty — liberty, I mean, to do good — than the Church of England at this time ? Would you find more genuine liberty in the Church of Rome, which enforces unscriptural and uncatholic — M 1 62 Appeal to the Clergy. yes, and anti-scriptural and anti-catholic, dogmas on her Clergy, as terms of communion, and binds them under an iron yoke of subjection to one man, whom she styles Infallible ? Would you have more liberty in the Greek Church, which, in some countries, is under a galling bondage, and in others is reduced to abject penury and social degradation ? Would you exchange your lot for that of the Clergy in the disestablished Churches of Scotland or Ireland, or in foreign Protes- tant communions ? I think not. Let me also enquire. Have you not the true Canon of Holy Scripture freely and fully given to you in your native tongue ? Have you not in your own Christian ministry a divine com- mission and a noble Apostolic lineage, derived by an uninterrupted succession for eighteen centuries from the hand of Christ, reigning in heaven ? Is there any Christian doctrine which you are not at perfect liberty to preach freely and fully to your people ? Is there any Catholic Creed which you are not free to profess ? Is there any Christian Sacrament which you are not at liberty to administer ? Is there any child in your parishes whom you may not prepare for the Apostolic rite of Confirmation ? And do you not possess all the Christian liberty which was enjoyed by our greatest and holiest forefathers, such as St. Alban, and Bede, and St. Hugh, and our martyred Reformers, and such as Richard Hooker, Bishop Andrewes, Archbishop Laud, Bishop Sanderson, Bishop Pearson, Bishop Beveridge, and Bishop Bull, Isaac Barrow, Bishop Wilson, and Bishop Butler, and for Appeal to the Clergy. 163 which they thanked God, and lived in patience and died in peace ? If we possess what they possessed, let us imitate them in humble and devout thankfulness to God, and in using our liberty aright. Then we may hope to die the death of the righteous, and that our last end may be like his. To another class of persons may I be permitted to say. Do not be angry with your brethren if they exceed in some degree what you yourselves do, and what you have been accustomed to regard as the limit of Clerical liberty and Ecclesiastical order and law. Perhaps your views of such liberty, order, and law may not be quite correct. However, you are not the judges. " Who art thou that judgest another man's servant ? to his own master he standeth or falleth" (Rom. xiv. 4). And allow me to suggest, perhaps your time might be better spent in examining whether you may not be chargeable on your side with falling short of the law. Are we to vent our indignation on zeal, and have none left for lukewarmness ? Are we to be angry with our brethren who afford their people access to frequent communion, and allow them to have the privilege of worshipping God on the holy days of the Church, and on every day of the year, and give them the benefit of the whole Book of Common Prayer freely and fully, and who faithfully comply with its requirements, and perhaps outrun some of them (which I do not advise any one to do, or commend any one for doing), and are we to have no reproaches for our- selves, if we rarely open our churches from one Sunday 164 Appeal to the Clergy. to another, and if we are content with infrequent com- munions, and do not obey the laws of the Church in her appointment of Saints' Days and Holy Days, and if we deprive our people of what she has provided for them in her Prayer Book, and which she commands us to supply ? In a word, let us all agree in a hearty resolve to be kind, fair, and charitable to one another ; to live as brethren, and to have nothing to do with those unhappy disputes which waste the time and energy of the Church, and hinder her from doing her proper work ; and let us determine to obey loyally the laws of the Church ; and neither to fall short of them on one side, nor exceed them on the other ; to be in peace with one another, and to join together in an earnest endeavour to win our Nonconformist brethren to the unity of the Church, so that we may be joined with them in maintaining and advancing the true Faith, and in resisting the assaults of Infidelity, Secularism, and Superstition ; and in missionary work for saving the souls of semi-pagan multitudes in our vast cities, and in bringing the ancient people of God to the faith of true Israelites, aud in emancipating the millions of Mahometans who now are under the dominion of the false prophet, and in delivering heathen nations, especially in our Colonies and foreign dependencies, from darkness and the shadow of death into the glorious liberty of the children of God. Here is work enough for us all. Lastly, brethren of the Laity as well as of the Clergy, we are passing through a time of trial. Appeal to tJie Laity. 165 Commerce is stagnant ; Trade is lanquishing ; Agri- culture is suffering from depression and distress. The Clergy of this Diocese, especially the owners of glebe farms, are fellow-sufferers with you, my lay friends. But all these things are in the hands of God, and they will work together for good to them that love Him (Rom. viii. 28). God uses secondary causes, — such as the elements and the seasons, famines, plagues pestilences, and even human sins, such as wars and intestine strifes, to work out His own moral and judicial purposes. My beloved brethren of the Clergy, we who are Christ's ministers and stewards are exhorted to endure hardness (2 Tim. ii. 3). We are servants of Him Who " had not where to lay his head," and " Who became poor for our sakes that we by His poverty might be rich " (2 Cor. viii. 2). We are followers of the Apostles who knew how to be abased and to suffer need ; and we are made most like Christ and His Apostles when we suffer patiently like them, and commend ourselves and all we have, in faith and per- fect trust, to Him Who loves us, and Whose servants we are. When we are tempted to murmur and repine, let us think of St. Paul, who " laboured more abundantly than all the Apostles," for more than thirty years, and received no wages for his work (i Cor. xv. 10; I Cor. ix. 12; 2 Cor. xi. 9, xii. 14). Think of the penury of many of the Clergy in the Eastern and Western Churches ; think of the more than a 1 66 Appeal to the Laity. thousand Clergy in our own Church who have toiled as Curates for more than 15 years. Above all think of the wages, infinite and eternal, which are reserved for every faithful Minister of God in another world. And my lay friends, suffer me to say to you, our present sufferings are designed to call us to examine ourselves as in God's sight, by the rule of His com- mandments, and to lead us to confess our sins, personal and national, to Him, and to amend our lives, and to deny ourselves, and to live more simply and frugally, more soberly, purely, and temperately, and to pray to Him privately, in our families, and in His house, for pardon and grace, and for blessings spiritual and temporal, for His dear Son's sake. They are intended to chasten and correct us for our world- liness and self-indulgence, for our pride and self- display, for our presumptuous reliance on ourselves, for our forgetfulness of God and of His service, for desecration of His day, for neglect of His Holy Word, and of the sacred services of His House. They are designed to wean us from doting on what is tem- poral and transitory, by shewing us how fickle it is, even " like a shadow that passeth by, or like a dream when one awaketh " ; and from setting our affections on earthly things ; and to remind us all of the dread realities (which, when we are in prosperity, we are too prone to forget),of Death, of Resurrection, of Judgment, and of Eternity ; and to teach us to trust in Him Who loves us, and will never forsake us if we love and obey Him ; and to raise our eyes and our hearts to heaven Concbision. 167 and heavenly things, and to fix our affections on what will never fade away, even on those true riches which may be ours for Eternity. If, my dear friends, by God's grace, in answer to our prayers, our bad seasons and scant harvests do this for us, then the worst seasons for our farms will one day be found to have been the best seasons for our souls, and our scantiest harvests will be rich to us in fruits of righteousness and peace for evermore. The time will come, when, if we have loved God, and if we have profited aright by these trials, we shall look back on our bad seasons and our scant harvests with thankfulness unspeakable ; and shall say " that it was good for us to have been in trouble " ; for they will have mercifully delivered us from sinful habits and deceitful temptations, and have prepared us by a holy discipline for that Day when, as the Apostle says, " the heavens themselves will pass away with a great noise, and the elements will melt with fervent heat, and the Earth also, and the works that are therein, shall be burned up (2 Pet. iii. 10)" ; and then when " all these things shall be dissolved," we may hope to be raised from our graves to infinite happiness and glory, and to dwell together in a heavenly home in that everlasting City which hath foundations, whose builder and maker is God (Heb. xi. 10). The End. Soli Deo Gloria. APPENDIX A. LIST OF CHURCHES AND CHAPELS BUILT, REBUILT, RESTORED, OR ENLARGED IN THE DIOCESE OF LINCOLN, FROM JANUARY ist, 1840, TO SEPTEMBER 29TH, 1879. SUMMARY OF AMOUNTS RAISED IN THE SEVERAL DEANERIES. Deanery. Total. £ s. d. Aslackhoe 14,454 Aveland 20,938 3 10 Axholme 11,406 Beltisloe 31,683 II 3 Bingham 24,446 Bingham, South 8,994 II 4 Bingham, West 18,544 Bohngbroke ... 15,180 18 9^ Calcewaith, No. I . 9,581 Calcewaith, No. 2 . 14,866 5 8 Candleshoe, No. I . 9,614 3 8 Candleshoe, No. 2 . 9.593 I 9 Christianity ... 86,707 15 2i Collingham ... 20,986 Corringham ... 26,539 10 4 Elloe, East ... 31,108 10 EUoe, West ... 69,913 I Gartree 11,507 Graffoe 14,002 Grantham, No. I 39,476 2 24 Grantham, No. 2 14.455 9 Grimsby, No. I 6,613 4 10^ Grimsby, No. 2 40,138 7 8 Hill, No. I ... 5,866 Hill, No. 2 ... 13,992 17 10 Holland, North 75.501 4 8 Horncastle 18,644 14 II Appendix A. SUMMARY OF AMOUNTS RAISED IN THE SEVERAL DEANERIES (continued). Deanery. Totals. £ s. d. Lafford, No. i 7,388 Lafford, No. 2 18,615 Lawres, No. i 11,739 16 5 Lawres, No. 2 20,622 16 7 Longoboby 47,021 Louthesk and Ludborough, No. I 6,551 16 6 Louthesk and Ludborough, No. 2... 10,086 Louthesk and Ludborough, No. 3 27,762 14 2 Loveden 26,285 Manlake 14,723 9 4 Mansfield 74,824 16 4 Ness ... 13,773 Newark 37,354 8 9 Nottingham 106,462 3 3 Retford 37,376 10 7 Southwell 20,469 15 3 Stamford 6,536 3 Tuxford 8, 509 4 Walshcroft 17,568 Worksop 40,007 10 9 Wraggoe 25,637 17 2 Yarborough, No. I. ... 22,619 Yarborough, No. 2. ... 19,287 7 9 ^1,285,974 17 4? Rural Deans. 111. RURAL DEANS IN THE DIOCESE OF LINCOLN. Deanery of Aslackhoe ... Aveland Axholme Beltisloe Bingham ,, South West Bolingbroke... Calcewaith, No. I ,, No. 2 Candleshoe, No. I ,, No. 2 Christianity ... Collingham ... Corringham .. Elloe, East ... ,, West ... Gartree Graffoe Grantham, No. I ,, No. 2 Grimsby, No. I ,, No. 2 Hill, No. I ... ,, No. 2 ... Holland, North Horncastle ... Lafford, No. I ,, No. 2 Lawres, No. i ,, No. 2 Longoboby ... Loveden RURAL DEANS. The Rev. F. Borradaile. ,, W. Cooper. The Hon. and Rev. Canon Dundas. The Rev. Canon Young. ,, H. Seymour. ,, R. Eddie. ,, P. H. Douglas. ,, Canon Coltman. ,, C. A. Alington. J. Bond. ,, Canon Rawnsley. ,, Canon Sanderson. ,, Canon Thos. S. Nelson. ,, H. Fiennes Clinton. ,, Canon Williams. ,, Canon Hemmans. ,, Canon Moore. C. F. R. Baylay. ,, J. J. Reynolds. ,, Canon Deedes. G. E. Welby. T. P. N. Baxter. R. P. Wilhams. W. W. Talfourd. F. Pickford. (Canon Beridge. " "^ Canon Blenkin. ,, S. Lodge. The Rt. Rev. the Bishop Suffragan of Nottingham. The Rev. W. De Foe Baker. The Ven. the Archdeacon of Lincoln. The Rev. Canon Perry. H. D. Moore. IV. Appendix A. RURAL DEANS. Deanery of Louthesk and Ludborough, No. 1 II 1) No. 2 II II No. ^ Manlake, No. I ... Mansfield ... Ness Newark Retford Southwell Stamford Tuxford Walshcroft Worksop ... Wraggoe ... Yarborough, No. I ,, No. 2 1 The Rev. J. G. Smyth. 2 ,, Canon Pretyman. Canon Wilde. C. Sheffield. A. Pavey. D. Robertson. The Ven. the Archdeacon of Nottingham. The Rev. Canon Gray. ,, Canon Hole. The Very Rev. E. R. Mantell. The Rev. Henry Jubb. W. W. Cooper. E. Hawley. E. F. Hodgson. J. Byron. Canon Maclean. Churches Built. &c. V. RETURN OF NUMBER AND COST OF CHURCHES AND CHAPELS BUILT, REBUILT, RESTORED, OR ENLARGED IN THE DIOCESE OF LINCOLN, From January ist, 1840, to September 29TH, 1879. AsLACKHOE, Deanery OF. Name of Church. Cost. Date. £ s. d. Caenby Restored 300 1869 Cold Hanworth Rebuih 2,000 1863 Fillingham Restored in part ... 350 1866 Glentworth Restored 1,500 — Hackthorn Rebuilt 5,000 1850 Hemswell Rebuilt 880 1858 Ingham Repaired so — Norton, Bishop's Restored 274 1868 Saxby Restored ISO 1869 Spridlington Enlarged 300 1843 ,, Restored in part ... 150 1865 Rebuilt AVELAND. 3.500 1875 £haS4 Aslackby Chancel rebuilt ... 1856 Billingborough Bourne 900 800 1857-66 1840 Restored J, New Reredos 120 1866 Dembleby Restored 1.323 15 1867-8 Dowsby Dunsby Folkingham Haceby 1,200 1867 1854-57 1858-60 1,040 2,300 75 Chancel Restored... Horbling Restored 1,690 1845 ,, Chancel Restored... 246 1878 Morton 3,000 1861-2 Newton Restored 1,375 1864 Osbournby Restored partly ... 100 1870 ,, ,, ,, 1,500 1873 Rippingale >> 1,500 300 Restored Chancel... 1856 Appendix A. AVELAND (continued). Name of Church. Cost. Date. Semperingham Swaton (with Spanby) Threckingham Restored £ s. d. 1,492 1,130 9 10 684 19 161 1868-9 ( 1843-6 1851-2 ( & 1862 i860 61 Restored 1872 ;^2o,938 3 10 Althorpe , Amcotts Belton Butterwick, West Crowle Epworth Haxey Luddington Owston Wroot Bitchfield Burton-le-Coggles Bytham, Castle ... Bytham Parva Careby Carlby Colsterworth Corby Creeton Gunby Holywell Ingoldsby Irnham Skillington Stainby AXHOLME. Restored partially... Built Restored partially... Restored Built Repaired Partially restored ... Restored partially... Chancel restored ... Restored partially... Repaired Rebuilt Restored Restored Beltisloe. 360 1,100 500 400 1,200 ISO 200 807 400 360 450 I 2,219 2,260 1,000 ;^I 1,406 Restored Restored Restored & enlarged Chancel Restored i! 1,207 o o 1,500 II 6 500 o o 948 o o 1,000 o o 1,322 o o o 2,516 12 6 140 o o 510 o o 2,100 17 3 529 o o 100 o o 1,100 o o 800 O o 5, 600 o o 853 863 878 841 879 878 868 878 863 878 85s 866 879 1863-73 1874 1858 1872-75 1878 1856-74 1874 1878 i860 1854 1S69 1864 1866-7 1859 1855 1865 Churches Built, &c. Beltisloe (continued ). Bingham Bridgford, East ... Car Colston Cotgrave Cropwell, Bishop Elton Hawksworth Holme Pierrepont Kneeton Radcliffe Radcliffe-on-Trent Scarrington Shelford Thoroton Whatton Barnston Chapel... Broughton Sulney Colston Bassett ... Hickling Key worth Kinoulton Langar Willoughby-on-the- Wolds Wysall Bingham. Restored Restored Newchan'l. windows Restored part Restored Restored Restored part Restored part Restored part Restored Restored Restored part Restored Restored Restored Restored Restored Improved Bingham, South. Rebuilt Chancel rebuilt Restored Name of Church. Cost. Date. Stoke Swayfield Swinstead Church Restored £ s. d. 3,000 5S6 10 800 1,800 315 2,128 1846 1875 1878 1851-56 1852 1874 Witham, North Witham-on-the-Hill .. /3i>683 II 3 2,000 500 105 c. 500 1,500 300 500 700 602 2,300 Unknown | 1,500 4,500 1,100 3>5oo 975 3>090 774 ^^24,446 Rebuilt ... 1,200 300 no 1,934 1,364 250 2,92s 263 II 4 648 ;^8,994 II 4 1846-73 1862 1844 1878 1855 1857 I85I 1862 1879 [868 71 1879 1869 1848-71 1S79 1S57 185s 1868-70 1854-73 1872 1853-70 1845-6S 1856 1873 Appendix A. Bingham, West. Name of Church. Cost. Date. £ s. d. Barton in Fabis Restored partially .. 600 1868 Bridgford, West Restored 750 1872 Clifton Restored 1,800 c. 1840 Costock Restored 900 1863 Gotham Restored 600 1850 Leake, West Restored 2,000 1879 Plumtree Restored 2,500 1874 ,, Improved 250 1878 Sutton Bonnington, St. Ann Restored 500 i860 Sutton Bonnington, St. Ann ... Chancel rebuilt ... 850 1879 Sutton Bonnington, St. Michael Restored 750 1859 J, ,, Restored 3>5oo 1878 Thrumpton Rebuilt 3.354 1871 II New window 190 — ;^i8,S44 Bolingbroke, New Enderby, Mavis Hagnaby . • Hareby Keal, East ... ,, West ... Miningsby ... Raithby Revesby Stickford .. Stickney Toynton, St. Peter Belleau Gayton-le-Marsh Haugh Muckton Reston, South Bolingbroke. Restored Restored Restored Chancel... New Chapel ... Restored Restored Calcewaith, No. I. 2,837 8 671 12 I 1,087 13 9 150 442 1,100 278 14 6 1.532 13 6 1,200 1,800 1,000 779 3 SA 2,282 10 1,100 ;Ci5.i8o 18 94 Rebuilt ... Restored 2,000 715 200 1,200 1,100 1854 1850-74 1878 1850 1857 1854 1879 1867 1878 1873 1878 1863-4 1 846-70 1862 1846-8 1873 1879 1865 Churches Built, &c. Calcewaith, No. I. (continued). Name of Church. Cost. Date. Strubby Sutton-le-Marsh Theddlethorpe, St. Helen's Thoresby, South... Trusthorpe Chancel rebuilt ... Repaired Rebuilt Repaired Repaired £ s. d. 1,330 190 2,076 120 650 1858-74 i860 1863-6 1871 1842 • .^9,581 Calcewaith, No. II. Alford Restored & enlarged Claxby Rebuilt Cumberworth Restored Hogsthorpe Restored Huttoft Restored Mumby , Restored ,, Restored chancel ... ,, Chancel restored .. Mumby, St. Leonard's Restored & chancel built Rigby Rebuilt Saleby Rebuilt Willoughby Restored ,, Restored 6,833 9 I 561 5 6 400 700 806 745 3 2 Eccl. C Dmms. 1 Unknown 193 750 1,500 977 7 II 1,400 ;{:i4,866 5 8 1845-6 1870 1844 1873-4 1849-50 1841-75 1879 Candleshoe, No I. Ashby Ashby-by-Partney Halton Holgate Irby Partney Skendleby ... Steeping, Little Thorpe Chancel repaired . Restored Repaired 630 7 8 15 3,281 100 1,479 3,200 121 787 16 Z'9,614 3 8 1 846 & 66 1861 1862-3 1878 1875 X. Appendix A. Canleshoe, No. II. Name of Church. Cost. Date. Addlethorpe Repairs, &c 200 Addlethorpe Repaired 150 — Burgh Mission Church Built 300 1868 ,, Parish Restored in part .. 850 itJ7i Croft Parish Church ... Repairs, &c 620 1857&63 ,, Misson ,, Built 250 1863 Firsby Rebuih 950 1857 Friskney Missn. Rooms Enlarged ... ■ .. 120 1871 Friskney Restored . 3. 500 1879 jj Mission Rooms .. 650 1877-8 Gun by Rebuilt 1,263 16 9 1869 Wainfleet, St. Mary ... Repairs, &c 739 5 — /9>S93 I 9 Christianity Lincoln, Cathedral ... Repairs, &c ,, St. Anne's Chapel Built ,, St. Botolph ,, St. Botolph Enlarged ,, St. Mark Built ,, St. Martin Built ,, St. Mary Magda- lene Restored in part . ,, St. Mary-le- Wig- Restored ... . ford ,, St. Mary-le- Wig- ford New Aisle ... . ,, St. Michael Rebuilt ,, St. Nicholas Built ,, St. Paul ... . Rebuilt ,, St. Peter-at- Arches Repairs, &c. .. „ St. Peter-in-East- gate Built ,, St. Peter-at- Gowts „ St. Peter-at- Gowts Improved ,, Do. (S.Andrew).. New church ... ,, St. Swithin Built ,, St. Swithin New chancel... . Training School Chapel Built 36,555 2 2,000 647 10 54 950 3>297 17 8 8,775 700 2,125 1,070 3,500 2,500 3 3,800 2,371 2 2 4,196 2,060 I H 700 6, f.oo 6,400 2,560 1,000 ;^86,707 IS 2i 1841-57 1847-70 1878 I87I-2 1873 1862 & 71-2 1878 1856 1840-68 1879 1853-72 1870 1852 & 69-74 1875 1878 1869-71 1879 1873 Churches Built ^ &c. XI. COLLINGHAM. Na?ne of Church. Besthorpe Chapel of Ease Clifton Collingham, North .. South .. Cromwell .. Fledborough Girton Harby Langford Laxton Moorhouse .. Marnham .. Normanton .. Scarle, South Sutton Thorney Blyborough Blyton Corringham Gainsborough, All Saints.. ,, Holy Trinity,. Gainsborough ,, Holy Trinity.. Grayingham Hibaldstow Heapham Kirton-in-Lindsey Lea Manton Morton and East Stock' with Scotton Snitterby , Springthorpe Wadingham Built Restored in part ... Restored Restored School Chapel Restored Restored in part ... Restored New church Restored New roof to chancel Restored Rebuih Restored Restored Restored Restored Rebuilt Corringham. Restored Chancel restored • Restored Alterations ... Built Decorated, &c. . Repaired and improved... Restored ... . Restored Restored ... . Restored Chancel restored . Restored Restored Rebuilt Built Chancel restored .. Rebuilt Restored Restored Cost. £ s. d. 400 o o 1,450 o o 780 o o 724 o o Unknown 744 o o 300 o o 900 o o 4, 500 o o 150 o o Unknown 2,550 o o 1,200 o o 1,025 o o 520 o o 1,000 o o 743 o o 4,000 o o £2Q,0i^(i o o Date. 1,568 10 4 1878 400 1878 1,000 1848-9 1,644 1864-9 4,819 1843 500 1878 235 446 1,650 1,500 700 750 1,260 1,783 i>37i 3,325 608 1,000 1,140 840 -^26,539 10 4 843 872 859 874 845 860 861 847 859 870 1862-70 187s 1879 I86I 1848 I86I 1866 1865 Appendix A. Elloe, West. Name of Church. Cost. Date. £ s. d. Cowbitt Croyland Restored 550 Si 858-67 Deeping, St. Nicholas.. Built 6,000 1840-58 Moulton Restored 2,000 1867-74 ,, School Chapel Built 2,509 1S67-74 Pinchbeck, West Built 2,750 1840-58 )) ). New chapel 300 1878 St. Mary... Built \ Restored) 6,370 1858-67 Spalding Restored 11,050 1867-74 ,, Three new churches 36,334 I 1877-79 Weston, St. Mary Restored 1,228 1858-67 >; )> ,, 40 — ,, School Chapel Built 782 1867-74 ;^69,9i3 I Elloe, ] Fleet Restored Gedney Restored ,, Drove End ... Built ... „ Hill Restored „ Hill Restored Holbeach, All Saints... Restored ,, St. Matthew . Built ... St. Mark ... Built ... St Luke ... Built ... ,, St. John ... Built ,, Drove Miss. House ... BuiU ... Lutton Restored Sutton, Long Restored ,, ,, Reredos, &c ,, St. Edmund ... Restored ,, St. Tames Restored St. Matthew... Built .. Tydd St. Mary Restored ,, ,, Improved ,, St. Mary Mission House Built ... ,, Gote Mission House Purchased Whaplode Restored East. 1,360 o o 720 o o 1,160 o o 2,357 o o 1,947 10 o 4,578 o o 500 o o o o 1,200 o o 7S0 o o 620 o o 820 o o 2,730 o o 940 o o 440 o o 1,200 O O 4,780 o o 1,180 o o 286 o o 650 o o 230 o o 350 o o ^{^31,108 10 o 1840-74 1846-65 IS69 1840-74 1875 1859-72 1878 1868 1868-73 1869-73 1843 i860 1 866-74 1878 1845-74 1879 1843-74 1865-74 1S79 1859 1859 1846-74 Churches Built, &€. Gartree. Na7ne of Church. Cost. Date. Coningsby Haltham Horsington Kirkby-on-Bain Langton, St. Andrew's Mareham-]e-Fen Martin Moorby Roughton Stixwould Restored Chancel restored .. Rebuilt Restored Built Restored Restored Rebuilt Restored Chancel enlarged... £ s. d. 2,170 o 55 1,550 500 994 2,298 140 1,000 200 180 1,580 . 800 50 1872 i860 1847 1873 1869 1866 1870 1864 1861 Wood Enderby Woodhall Rebuilt Improved 1861 1878 ^^11,507 Graffoe. Aubourn Bassingham Boultham Hykeham, North ,, South Norton Disney ... Scarle, North Skellingthorpe ... Swinderby Thur'lby Rebuilt ... Restored Improved Restored Built Restored Restored Restored New roof Rebuilt ... Restored Restored Restored 3,500 1,337 200 450 1,430 985 100 1 300 1 250 2,950 800 700 1,000 £\\,002. 1862 i860 1869 1852 1859-73 1855 1857 Grantham, No. I Barkstone Restored 634 5 I 1866 Foston Restored 875 7 loi 1859 Gonerby, Great Restored 1,450 187s ,, ,, Restored 1,426 1877 Gonerby, Little, School Chapel Built 1,500 1864 Grantham Restored 21,428 7 10 1869-75 J, Porch restored 490 3 II 1879 Heydour Restored 950 1857-8 Kelby Partially restored... 60 Appendix A. Grantham, No. I. (continued). Name of Church. Londonthorpe Manthorpe S.edgbrook Spitalgate Syston ... Welby ... Wilsford Cost. Date. £ s. d. Nave restored 1,046 17 6 1878 Built ... 1,500 1847-8 Restored 350 1857 Built 5, 500 1842 Restored 1,000 1863 Restored & enlarged 595 1873 Restored 670 1861 £l>9Al(^ 2 A Grantham No. II. Barrowby Restored ,, Chancel roof repair'd Boothby Restored Braceby Denton Restored Harlaxton Restored Humby Restored Ponton, Great Restored Little ... ... Restored Somerby ... Restored ,, School chapel Stroxton Restored ,, Rebuilt .. Woolsthorpe Built Wyvill Built 1,000 140 200 289 350 i>5oo 100 791 9 550 1,000 1,135 1,200 1,600 4,500 1,000 /14,45s 9 Grimsby, No Cabourne Rebuilt Cuxwold Restored Hatcliffe (w. Raven- Restored dale, W.) Hawerby-cum-Beesby . . Restored Ravendale, East Rebuilt Rothwell Restored Swallovif Chancel rebuilt Swinhope Restored Wold Newton Rebuilt 1,154 15 9 450 4S8 9 14 150 1,400 1,400 350 200 1,020 /6,6i3 4 io| 1855 1856 1877 1878 187s 1875 1853 1857 1862 i860 CJmrdies Built^ &c. Grimsby, No. II. Name of Church. Cost. Date. £ s. d. Ashby-cum - Fenby Restored 250 1848 Aylesby Restored 500 1859 ,, Restored 450 1872 Barnoldby-le-Beck Restored 185 1861 Bradley Restored 200 1855-74 Glee Restored 1,050 1871 jj Restored 2,000 187S Glee, New Built 5,000 1879 Glee, New, St. John.. Mission Ghurch Built 422 9 1S72 Gleethorpes Built 3,600 1863-6 ,, Built (part of) 488 16 1868 ,, Built {part of), &c.. 254 6 1869-73 Goates, North Restored 235 II 8 1S67 J, J, Restored 1,414 8 4 1861-5 Goates, Great Chancel repaired ... 220 — ,, Little Restored ... .. 100 1848 Grimsby, St. James ... Restored 2,561 6 I 1858 ,, ... Nave restored 2,814 5 2 1878 jj Mission Room 504 1878 ,, St. Andrew.. Built 8,695 4 4 1867-70 ,, St. Barnabas Iron Ghurch 1,266 14 2 1874 ,, Mission House Buih 500 i860 Healing Restored 600 1874 Holton-le-Glay Restored 425 1852&69 Scartho Rebuilt 486 12 II 1859 Tetney Restored 100 1874 ,, Restored 1,524 1862 ,, Tower restored ... 100 — Waith Restored 2, i6i 1859-61 Waltham Restored 1,510 1867-74 Enlarged 500 1876 ;^40,I38 7 8 Ashby Puerorum Belchford Driby ... Farforth Fulletby Ormsby Oxcombe Hill, No. I. Restored Chancel rebuilt Restored Rebuilt Restored Restored Rebuilt .. 4S3 1878 200 1859 600 IS49 260 . I86I 650 I8S7 50 1878 1,100 1872 320 1842 Appendix A. Hill, No. I. (continued). Name oj Church. Cost. Date. Ruckland Salmonby Somersby Winceby Rebuilt Restored Restored Restored 300 829 8 487 520 1859 1872 1865 1 866 ^5,866 BrinkhiU Dalby Hagworthingham Harrington Hundleby, St. Mary Sausthorpe Spilsby, St. James Sutterby Hill, No. H. Rebuilt Rebuilt Restored Rebuilt ... Rebuilt & repairs Rebuilt Restoration ... Restored Repaired Holland, North. 600 800 1,150 1,050 c. 1,980 3,000 i>342 17 10 4,000 70 ^13992 17 10 1865 1862 1859 1853 1854,61 & 74 1844 1851,60- 73 Algarkirk Restored 7,260 1 853 et 64 ,, Fen Built 5,000 1867 Benington Restored 2,025 1873-4 Bicker Restored in part ... 140 1864 ,, Restored 1.350 1876 Boston, St. Botolph ... Restored 13,421 18 4 1846-67 ,, St. James Built Mission Chapel at 4,369 2 7 1865 Kirton Holme... 224 1878 Broth^toft Rebuilt 1,000 1847-53 Butter wick Restored 1,400 1879 Carrington Chancel built 686 1S72 Donington Restored 2,423 7 4 1867-8 Fishtoft Restored 610 1854 ,, Drove Sch. Chpl. Built 150 1S64 Fosdyke Built 8,000 187I Frampton, St. Michael Built 1,393 1863 Frieston Restored 2,340 1870-71 Gosberton Restored 1,089 8 9 1867-74 Hill Dyke Chapel .. Built 270 1857 Churches Built, &€. Holland, North (continued). Name of Church. Cost. Date. Holland Fen Leake Leverton Quadring Sibsey Skirbeck, Trinity Ch... Sutterton Swineshead... Wigtoft Wrangle Repaired and improved Restored New church Restored in part ... Restored Restored Built Restored Restored Restored Restored Repaired Restored £ s. d. 360 1,250 2 7 1,000 120 1,000 3, 200 5,058 II 8 3, 500 2,362 2,016 5 10 750 135 1.597 7 7 1871-2 i878 1857-8 1862 1856 1847-8 1875 1864 1869 1878 1879 /75.501 4 8 Ashby, West Asterby Edlington Horncastle, St. Mary's ,, Holy Trinity High Toynton ... Martin Minting Ranby Scrivelsby Thimbleby Wispington. Anwick Ashby-de-la-Launde Billinghay Bloxholm Dorrington Kyme, North ,, South Leasingham Rauceby Ruskington Horncastle. Restored Repaired Rebuilt Restored Built Rebuilt Restored Nave rebuilt ... Rebuilt Restored Restored Restored Rebuilt Lafford, No. I Restored Rebuilt Restored Restored Restored New church Restored Restored Restored Restored 1,721 241 18 7 1,146 4,847 2,175 1,273 230 822 1,050 860 , 278 16 4 1,500 1,500 ^18,644 14 II 350 600 300 Unknown 1,000 1,500 202 1,600 525 1,311 i:7,38S 1873 860 862 861 876 879 863 1859 1857 1856 1877 i860 1863 1853 I86I Appendix A. Lafford, No. II. Name of Church. Cost. Date. Asgarby Aunsby Burton Pedwardine Heckington Helpringham Howell Kirkby-la-Thorpe Quarrington Scredington Sleaford Sleaford, New Swarby Willoughby, Silk Restored ... ... Rebuilt Rebuilt Restored Restored Restored Restored Restored Restored Restored Restored Restored Chancel rebuilt ... £ s. d. 450 980 1,172 2,600 700 700 380 1,000 1,000 6, 590 2,523 280 240 1873 1861 1871 1867 1873 1870 i860 1863 1869 1874 1877 1854 1878 /i8,6i5 Barlings Dunholme Fiskerton Friesthorpe Snarford Greetwell Nettleham Reepham Riseholme Scothorne Sudbrooke Walton... Willingnam, Cherry Lawres, No. I. Restored Restored Restored Restored Restored Built Repaired Restored Rebuilt .. Repaired 1,174 6 8 675 i 1,200 ° ! 250 ! 287 250 1 750 850 2,500 500 541 9 9 1,862 400 500 ;^ii>739 16 5 1875 1853 1863 1875 1878 1862 1878 Aisthorpe . . . Brattleby .. Broxholme ... Burton, Gate Carlton, South Lawres, No. II. Rebuilt ... Rebuilt partly Rebuilt Rebuilt . Restored 3,000 o o 60 o o 1,067 o o 1,050 o o 2,000 o o 1 , 300 o o 1867 1857 Churches Built, &c. Lawres, No. II. (continued). Name of Church. Cost. Date. Kettlethorpe Marton Newton-on-Trent Saxilby Scampton Stow Upton - Restored Chancel Restored Restored Mission Room Restored Restored Repaired Mission Chapel ... Rebuilt partly £ s. d. 250 160 1,038 10 700 1,025 1,500 5,119 6 10 202 19 9 1,300 850 1858 1868-70 1878 1879 1879 1853-64- 66 1879 1S79 1874-75 ;{^20,622 16 7 LONGOBOBY. Blankney Restored 3,000 1879 Bracebridge Restored 2,600 1874 ,, Restored 2,400 1878 ,, Asylum Chapel Built 1,700 1869 Branston Chancel built Restored and 200 i860 enlarged 1,800 1875 Coleby Restored (partly) .. 550 1866 Dunston Restored 4,500 1874 Harmston Restored 1,350 1868 Kirkby Green Built ... ... .. — Martin Built 1,600 1874 Metheringham Additional aisle and restored 1,053 1859-70 Navenby Restored 2,700 1875 ,, Restored 3,333 1878 Nocton Built 10,000 1874 Potterhan worth Restored 1,740 1857 Temple Bruer Built 850 1873 Timberland New Church at Martin 2,800 1878 Waddington Restored (partly) ... 350 1867 50 Washingborcugh Restored 2,385 1872 Welbourn New chancel 700 1858 Wellingore Restored 1,360 1878 A7,02I XX. Appendix A. LOUTHESK AND LUDBOROUGH, NO. I. Name of Church. Cost. Date. Covenham, St. Bartho- lomew Elkington, North ,, South Fotherby Keddington Ludborough Yarborough Restored Rebuilt Restored Rebuilt Restored Restored Rebuilt £ s. d. 350 1,000 1,600 1,345 330 930 996 16 6 1S64 1852 1873 1863 1863 i860 1854 ;^6,5Si 16 6 LoUTHESK AND LUDBOROUGH, NO. II. Carlton, Great Cockerington, South .. Conisholme Grimoldby Manby Marsh Chapel Saltfleetby, All Saints. St. Clement's St. Peter's Skidbrook Rebuilt Restored Nave restored Chancel restored Chancel restored Restored Restored Restored Chancel Restored Restored Restored Rebuilt Restored 1,650 750 120 188 406 150 3,000 300 310 200 680 114 1,830 38S ^10,086 LoUTHESK AND LUDBOROUGH, No. III. Authorpe Repaired Chancel Cawthorpe Haugham Built . Rebuilt . Legbourne Restored Louth, St. James Restored Z St. Michael ... Repaired Built .. ,, Holy Trinity ... Reston, North Repaired Built .. Repaired Rebuilt .. Welton Restored 288 40 1,000 1,500 2,625 17 ii>757 4 3T2 17 2 3.716 14 70 4,500 43 I 650 1,259 ;^27,762 14 2 i860 1873 1877 1868 1843-52 1874 1878 1865-73 1878 1845 1878 IS54 i860 1840 1868 869-74 1863 1865 1 868 1850 C hurdles Built, &c. LOVEDEN. Name of Church. Cost. Date. £ s. d. Ancaster Restored 340 1859 Beckingham Restored 1,300 1850-60 Brandon Chapel Restored 500 1872 Brant Broughton Being restored 3.300 1875 ,, ,, Restored 7,000 1878 Carlton Scroope Restored i>345 1878 Caythorpe Restored & enlarged 3,000 i860 61 Doddington, Dry Restored 900 1877 Fulbeck Restored 2,700 1850-72 Honington Restored 900 1872-73 Hough-on-the-Hill Restored 500 1845 Leadenham Restored 1,600 1861 Marston Restored 2,000 1879 Normanton Restored 300 1845 Stubton Restored 600 1870 ^26,285 Manlake Ashby School Chapel Bottesford Built Restored Broughton Chancel Burringham Built Burton-on-Stather Restored Chancel Halton, West Restored Roxby Rebuilt Restored Scawby Winterton Chancel Restored Winteringham .. Repaired 210 1,200 352 10 4 1,000 4,000 100 800 1,560 2,000 500 1,692 36 10 6 1,272 8 6 ^14,723 9 4 — Mansfield Annesley Basford Buih Rebuik ,, Chapel of Ease Christ Church .. Built ,, New Built Beeston Restored ,, Organ chamber 8,300 3,738 3 5 2,306 1,054 4,868 443 9 7 ■7 10 1863 1840-74 1871-72 1857 1867 74 187S 1874-75 1877 1877 1844-72 1877 1849-51 1874 1857 1855 1858 1845 Appendix A. Mansfield (continued). Name of Church. Cost. Date. £ s. d. Brinsley Restored i>i.So 1878 ,j School Church ... 400 1875 Rulwell Rebuilt 4,000 1850 Eastwood Rebuilt 5,845 1858 Hucknall Iluthwaite ... Mission Room Built 100 1S67-74 Hucknall Torkard Restored 3.259 15 3 1874 M )) Mission Church ... 1,300 1877 Kirkby Restored 4,000 1866 Kirkby-in-Ashfield Mission Church ... 400 ,, Woodhouse Built 2,560 i860 Linby Restored 230 1854 ,, Partially restored.. 300 1878 Mansfield, St. Peter ... Restored 4,700 1870-74 ?) )) New windows 600 1878 M J> Mission room 300 ,, Mission Room Built 240 1870 ,, St. John Built 9,766 12 2 1855 ;> )' Improved 180 ,, Woodhouse ... Restored 2,809 17 5 I 1852 ,, ,, New chancel 1,450 1878 Nuttall Restored 774 10 8 1858 Selston Partially restored... 100 Skegby Restored 1,445 1870 ,, Mission Room... Built 1,500 1S73 Strelley Restored 1,200 1856 Sutton-in-Ashfield Restored 2,194 1867-74 Teversall Restored 240 1S67-74 Trowell Improved 70 Warsop Restored 3,000 16 4 1878 £74^24 Barholme Baston Deeping, St. James ,, Market... ,, West ... Gretford Tallington Thurlby Uffington Wilsthorpe Ness. Restored Repaired Improved Restored & enlarged Restored Restored Restored Restored Restored Restored 952 32 222 2,S00 2,700 967 1,000 450 4,000 650 .^13,773 IS56 1878 1877 1854 IS66 1863 c Jiurches Built, c rc. XXlll. Newark. -- Name of Church. Cost. Date. £ s. d. Averham Restored 2,055 13 10 1840-73 Balderton Partly restored 300 1864-75 Barnby-in-the-Willows . Restored 450 3 6 185s Coddington Rebuilt 2,000 1865 Cotham Restored 1867 Elston 479 1859-72 Farndon 300 333 1865-73 Hawton Repairs 6 4 ,, Restored 1. 059 1879 Kelham. Restored 911 1S73 Kilvington Newark, St. Mary 586 1852-3 Magdalene Restored 16,950 1855 ,, St. Mary Magdalene Tower restored 1,000 1879 ,, St. Leonard's. Built 5>8i4 I 4 Shelton Restored 700 1879 Sibthorpe Restored 900 1858 Staunton Rebuilt 2.200 1855 Stoke, East ■736 3 9 1874 Syerston Thorpe 580 1872 Nottingham. ^37.354 8 9 Arnold Chancel restored . 900 1877 Basford, Old Repaired 140 ,, New Rebuilt 4,100 1878 Bulcote Rebuilt 1,120 1862 Burton Joyce Restored 2,400 1879 Epperstone ... Restored 420 1854 Gedling Restored 900 1872 ^, Restored 2,000 — Gonalstone Restored 700 1853 Hoveringham Rebuilt 1,258 1864 Lambley - Restored 350 1855 Lowdham Restored 1,600 i860 Thurgarton Rebuilt 3,000 1854 Nottingham : All Saints Built 8,009 1864 ,, Repaired 220 1877 St. Andrew Built 7,439 1874 St. Ann Built 3,500 1864 ,, Enlarged 500 1878 Appendix A. Nottingham (continued). Name of Church. Cost. Date. £ s. d. St. Ann New Church 2,000 1879 Holy Trinity Restored 1. 557 1874 St. James Restored 1,094 1879 St. John Chancel repaired ... 80 St. Luke Built 5>5oo 1863 ,, Restored 415 1872 (S. Philip) New Church 8,000 1879 St. Matthew Built \ Built \ St. Mark 12,825 1855-6 ,, New chancel, &c 1,300 1879 St. Matthew Improved 150 St. Mary Restored 9,313 1858 „ ,, 13,000 1874 St. Nicholas Restored 1,321 1871 ,, Chancel restored ... 371 17 2 St. Paul Restored 896 1872 ,, Improved 800 1879 St. Saviour Built 4,000 1864 ,, Missn. Room Built 1,100 1871 St. Stephen Built f Purchased and \ X made into a>- ( church ... ) 1,350 1859 St. Thomas 5,986 1873 Radford, Old ... Repaired 43 14 5 — ,, New ... Organ chamber .. 351 II 8 _ Sneinton Restored 800 1871 ,, St. Matthias Built 3,000 1869 ^106,462 3 3 Retford Bab worth Restored ,, Restored Beckingham Restored Bole Restored Clareborough Restored ,, Restored Clayworth Restored ,, Restored Eaton Rebuilt .. Everton Restored Gamston Restored Hayton Restored Lound Built ... „ 434 1,700 160 1,104 1,900 850 2,000 3,500 I, 200 750 2,050 025 400 1859 1878 1856 1866 1874 1878 1874 1858 1869 iSS5 1S59 1S59 CI lurches Built, &c. Retford (continued ). Name of Chinch. Cost. Date. Mattersey Misterton Ordsall Retford, East ,, Missn. Room. West Scrooby Sturton Sutton-cum-Lound Walkeringham Restored Restored Rebuilt Restored Built ... Restored Restored Restored Restored Restored £ s. d. 1,020 1,500 2,500 7,804 10 7 135 2,000 650 3,100 1,000 994 1866 1846 1840-74 1872 1864 1864 1871 1856 1870 73 ^37,376 Southwell Bilsthorpe Restored Bleasby Restored Blid worth Caunton Restored Epperstone Restored Farnsfield Rebuilt ,, New clock . . . Halloughton Restored Hockerton Restored Kirklington Restored ,, Restored Kneesall Restored Muskham, South Improved Norwell Restored ,, Restored Rollestone Chancel restored ,, Mission Church Upton Restored 900 870 18 3 1.304 17 2,000 550 2,762 160 1,400 1.056 600 800 1,130 Unknown 2,000 2,700 600 2S0 1,356 ^20,469 15 -1 1870 IS67 1870 1878 1877 IS74 1873 1874 I87S I87S 3o-4 7 N.B. — The very large outlay on the Collegiate Church of Southv/ell by the Ecclesiastical Commissioners is not included here. Stamford, All Saints . ,, St. George. St. John . Stamford. Restored Chancel improved. Enlarged Restored d 3,344 18 6 750 o o 200 o o 718 o o I85S 1856 Appendix A. S'I'AM PORD (continued). Name of Church. Cost. Date. Stamford, St. Mary ... St. Michael.. Restored Repaired Restored £ s. d. 803 I 9 70 650 1853 1856 ;^6,536 3 Askham Cottam Darlton Drayton, East ,, Little . Drayton, West ... Dunham , Headon Kirton , Leverton, North ., Markham Clinton Ragnall Tress well Tuxford Binbrook Claxby Kelsey, South Lin wood Newton Normanby-le-wold Rasen, Market ... '' Middle ... West Tealby Thoresway Thornton-le-Moor Tuxford. Restored Restored Rebuilt ... Restored Chancel .. Restored Restored Restored Restored Restored Restored par Restored Repaired Restored Restored Restored Walshcroft. Restored Restored Chancel restored Rebuilt .. Restored Enlarged Restored Restored 380 4 136 1,050 700 By Eccl. Comm.| 600 Unknown | 1,040 450 920 253 1,200 Unknown | 800 830 150 /:8,509 4 1854 1868 1863 1873 1856 1874 1862 1853-^ 1864 1855 4,923 1,500 250 1,252 240 750 1,300 1,643 860 1,610 530 550 1,700 460 ^17,568 1854 1848-68 i860 1868 1862 1878 I86I 1850-69 1872 1879 IS72 Churches Built, &c. Worksop. Apley, Cen Bardney etery Chapel East West ... ain jeckering ... East West Wraggoe Built Restored Restored Benniworth Burgh-on-I Restored Restored Hatton ... Holton-le-I Restored Langton Legsby ... Liidford Rand ... Rebuilt Rebuilt Sixhills . . . Snelland Sotby ... Torrington Wickenby New tower ... Restored Restored Rebuilt Restored Name of Church. Cost. Date. £ s. d. Blyth New Church at Ranskill ... 1,200 1878 Boughton Rebuih 1,550 1868 Carlton-in-Lindrick ... Chancel repaired ... 130 — JEdwinstowe Restored 1,440 1845 62 lOllerton Restored 300 ?i863 Elksley Restored 587 1845-73 Harworth Restored 1,489 16 7 1870 Norton Cuckney Restored Unknown — Perlethorpe New Church 10,000 1878 Wellow Restored 2,000 — Worksop Restored 8, 009 4 2 1847-57 St. John Built ... 6,501 10 1S69 Shire Oaks Built ... 6,Soo 1863 ;^40,oo7 10 9 309 10 7 473 9 9 1,857 7 3 500 500 1,850 1,200 2,400 1,300 2,227 10 7 900 1,540 450 2,308 324 940 900 728 19 210 817 900 3,000 ;^2S,637 17 2 1874 1870-74 1878 1867-70 1867 1875 1870-74 1846 1870-74 i860 & -70-74 1847 1866 1844 1864 1862 1870 1878 1863 & -67 70 xxviii. Appendix A. Yarkorough, No. I. Name of Church. Cost. Date. £ s. d. Barnetby-le- Wolds .. Repaired 33 — Barrow Restored 1,220 1868 Barton, St. Peter Restored 1,100 1859 Brigg New Workhouse Chapel . 400 1878 Caistor Repaired 40 Croxton Restored & enlarged 1,300 1879 Elsham Restored 2,250 1874 Ferriby, South Restored 350 1870 Goxhill Restored 3,000 1879 Habrough Rebuih i,Soo 1869 Halton, East Restored 915 1868 Horkstow Restored 500 1 868 Melton Ross Rebuilt 1,500 1867 Saxby Rebuilt 2,560 1846-9 Ulceby Restored 758 1852 ,, Restored 600 1879 Wootton Restored 1,286 1851 ,, Tower repaired .. 82 — Worlaby Rebuilt 2,200 1874 Wrawby Restored ^ARBOROUGH, No. I 725 1869 ^22,619 ■\ I. Bigby Restored 1,400 1879 Brocklesby Caistor 619 1.519 1852 1873 Interior of Chancel Grasby Holton-le-Moor 2,400 600 1870-74 1854 Rebuilt Immingham Restored 68 15 Kelsey, North Restored 481 14 3 1S57-8 ,, ,, Rebuilt 860 i860 ,, ,, i>53o 1867-70 ,, ,, School Chapel 300 1877 ,, Schl. Chpl. Built 550 1870-4 Kirmington Restored 1,044 [8 6 i860 Limber Magna Restored 494 1847-61 ,, ,, Restored 500 Nettleton 1,670 1870-74 Riby StalHngborough 5,000 250 1867-70 1874 Interior restored ... 9 ^19,287 7 APPENDIX B. LIST OF PERSONS CONFIRMED FROM THE SEVERAL PARISHES OF THE DIOCESE BY THE BISHOP OF LINCOLN AND THE BISHOP SUFFRAGAN OF NOTTINGHAM IN 1876, 1877, 1878. The Parishes to which the letter N is prefixed are in Nottinghamshire ; the rest are in Lincolnshire. Aby. ^if^ Belleau... Addlethorpe Aisthorpe with West Thorpe Alford with Rigsby and Ailby ... Algarkirk with Fosdyke ... Alkborough with Whitton Allington, East, and Sedgebrook Allington, West ... Althorpe with Keadby Alvingham with N. Cockerington Amcotts Ancaster ... Anderby with Cumberworth Annesley An wick and BrauncewelL.. N. Apesthorpe and N. Leverton Apley Appleby N. Arnold Asgarby and Lusby Asgarby and Kirk by-la-Thorpe .. Ashby with Fenby Ashby-by-Partney . . . Ashby-de-la-Launde Ashby Puerorum ... Ashby, West N. Askham N Males. Females. 7 3 — I 17 29 II 23 4 9 3 10 6 — 8 6 21 18 5 6 21 22 II 17 7 16 7 27 2 7 4 II — 2 12 4 I 2 8 7 — — Total. 46 34 13 13 14 39 43 28 23 34 9 15 2 16 3 IS Appendix B. Aslackby ... Asterby Aswarby with Swarby Aswardby ... N. AttenboroLigh with Bramcote Aubourn Aunsby N. Austerfield ^'ff Bawtry . . . Authorpe ... N. Averham witli Kelliam ... N. Awsworth ... Aylesby N. Babworth with Ranby N. Balderton Bardney with Southrey ... Barholme with Stow Barkston Bark with, East Bark with, West BarHngs N. Barnby in the Willows Barnetby, New. 6"^^' Melton Ross Barnetby-le-Wold ... Barnoldby-le-Beck N. Barnstone. .S"(?(? Langar ... Barrow-on-Humber Barrowby ... N. Barton-in-Fabis Barton-upon-Humber N. Basford, Old N. Basford, New ... Bassingham Bassingthorpe with Westby Baston Baumber, or Bamburgh, and Sturton Magna ... Y. Bawtry with Austerfield ... Beckingham with Stragglethorpe with Fenton ... N. Beckingham Beelsby Beesby. See Hawerby ... N. Beeston Belleau with Aby and Claythorpe Belshford ... Belton Belton, I. of Axholme Males. 13 Females. Total. 9 4 9 9 3 6 13 27 4 34 4 5 27 7 6 16 3 5 24 4 3 3 S 15 2 30 14 16 31 39 31 S3 Confirmations. Males. Females. Total. Benington, All Saints 10 24 34 Bennington, Long, with Foston... 27 18 45 Benniworth 9 5 14 N. Bevercotes. ^iV^ Markham Clinton — N. Besthorpe. ■S'^i? S. Scarle — — — N. Bestwood Park — — — Bicker 12 18 30 Bigby ... 7 15 22 N. Bilborough with Strelley ... 5 3 8 Billingborough 12 19 31 Billinghay with VValcot with Dogdyke . . . 6 23 29 Bilsby — 6 6 N. Bilsthorpe 24 2 26 Binbrook, St. Mary 5 8 13 N. Bingham ... 39 73 112 Biscathorpe with Gayton-le-Wold 3 2 5 Bitchfield 5 3 8 Blankney .. 5 14 19 N. Bleasby with Morton and Halloughton... 3 5 8 N. Blidworth 6 13 19 Blo.xholm with Digby — I I Blyborough 5 4 9 Blyton — — — N. Blyth with Barnby Moor and Ranskill ... 31 31 62 N. Bole with S. Wheatley 4 — 4 Bolingbroke with Hareby 4 8 12 Bolingbroke, New 6 2 8 Bonby — 3 3 Boothby Graffoe 3 6 9 Boothby Pagnell 5 13 18 Boston : St. Botolph 103 IS7 260 St. James 19 40 59 Chapel of Ease IS 3 18 N. Bothamsall — I I Bottesford 7 4 II N. Boughton 9 12 21 Boultham. See V>r:a.cehx\(\g& — — Bourn 30 58 88 Braceborough 4 12 16 Bracebridge with Boultham 7 14 21 Braceby 6 — 6 Bradley — 5 5 N. Bradmore. 6"^^ Bunny — — — N. Bramcote. ^f^' Attenborough 6 14 20 Branston 30 38 68 Brattleby 5 6 II Brauncewell. 6'^^ Anwick — — — Appendix B. Males. Females. Total. Bratoft _ 3 3 N. Bridgford, East 8 IS 23 N. Bridgfoi-d, West 2 II 13 Brigg 17 18 35 Briglsey 3 — 3 Brinkhill. See Harrington — — — N. Brinsley H IS 29 Brocklesby with Kirmington — I I Brothertoft I I 2 Broughton 17 8 25 Broughton, Brant... 31 38 69 N. Broughton Sulney 5 I 6 Broxhohne... — 3 3 Bucknall — — N. Bulcote. 5^^ Burton Joyce — — — N. Bulwell 27 54 81 N. Bunny, St. Mary, with Bradmore 3 5 8 Burgh-le- Marsh with Winthorpe 59 54 113 Burgh-on-Bain 6 8 14 Burringham. 6"f^ Gunness — — — Burton-by-Lincoln 14 9 23 Burton Goggles ... 17 II 28 Burton, Gate I 7 8 N. Burton Joyce with Bulcote I 7 8 Burton Pedwardine I 6 7 Burton Stather with Flixborough 2 5 7 N. Burton, West — — — Burwell with Muckton ... I I Buslingthorpe. See Faldingworth — Butterwick. ^ifi? Frieston — -^ Butterwick, West 4 8 12 Bytham Castle I 5 6 Bytham Parva — — Cabourn I • 3 4 Cadeby. 6"^^ Wyham — . Cadney — I I Caenby 2 I 3 Caistor with HoIton-le-Moor and Clixby 31 17 48 Calceby. ^'f? Ormsby ... Calcethorpe — I I Calkwell — I I N. Calverton 3 22 25 Cammeringham — — — Candlesby 6 3 9 Canwick — 4 4 N. Carburton. 6'<;'^ Edwinstowe — — — N. Car Colston 2 14 16 Appendix B. Careby with Holywell and Aunby Caiiby Carlton Castle. See Little Carlton Carlton Magna N. Carlton in Lindrick Carlton, Little, with Carlton Castle Carlton-le-Moorland with Stapleford . Carlton Scroop with Normanton Carlton, North Carlton, South N. Carlton-on-Trent ... Carrington... N. Carrington, St. John N. Caunton Cawthorpe, Little Caythorpe .. Chapel Hill N. Clareborough Claxby with Well Claxby with Normanby ... N. Clay worth Claypole ... Clee with Cleethorpes Clee, New... N. Clifton with Clapton N. Clifton, North, v/ith South Clixby. 6'd't' Caistor Coates Coates, Great Coates, Little Coates, North Cockerington, North, with Alvingham . Cockerington, South Cockerton ... Cockerton, South... N. Coddington Cold Hanworth. See Hackthorn Coleby N. Collingham, North N. Collingham, South Colster worth N. Colston Rassett N. Colwick Coningsby ... Conisholme Corby with Irnham Corringham -.. 9 3 6 32 4 6 13 6 13 I 5 24 4 6 Females. 6 5 25 9 15 21 25 6 23 8 29 3 35 28 29 — — 4 23 5 7 45 50 2 15 Appendix B. Males. Females. Total. Cossall with Wollaton 2 6 8 N. Costock 3 6 9 N. Cotgrave 3 12 15 N. Gotham 4 3 7 N. Cottam. See Littleborough Covenham, St. Bartholomew I 2 3 Covenham, St. Mary — I I Cowbit 4 6 10 Cranwell , Creeton 5 II 16 Croft 9 II 20 N. Cromwell ... 2 9 II N. Cropwell Bishop 7 17 24 Croyland ... 41 57 98 Crowle 4 19 23 Croxby 6 7 13 Croxton " Culverthorpe. See Heydour — — _- Cumberworth with Anderby — I I Cuxwold ... 7 3 10 Dalby 6 3 9 Dalderby. 6"^^ Scrivelsby — N. Darlton. See Dunham — — — Deeping, St. James 27 24 51 Deeping Fen, St. Nicholas Deeping, Market 31 53 84 Deeping, West 6 12 18 Dembleby ... . 3 — 3 Denton IS 16 31 Digby ... 5 3 8 Doddington with Whisby 12 6 18 Doddington, Dry, with Westborough ... 5 8 13 Donington ... 38 42 80 Donington Grammar School 9 9 Donington-on-Bain 2 6 8 Dorrington, or Dirrington 19 II 30 Dowsby 2 2 4 N. Drayton, East, with Stokeham 3 6 9 Drayton, West, with Markham, East ... I I 2 Driby. ^f^ Ormsby, S. .. — N. Dunham with Darlton Ragnall 9 20 29 I Dunholme ... I Dunsby 8 5 13 Dunston 18 24 42 Eagle — 8 8 N. Eakring II 9 20 East Ferry. See Scotton — Confirmations. East Stockwith with Walkerith. Gainsboro' Eastville N. Eastwood .. N. Eaton Edenham ... N. Edingley ... Edlington ... N. Edwalton .. N. Edwinstowe with Carburton and Ollerton N. Egmanton ... Elkington, North and South N. Elksley Elsham N. Elston N. Elton Enderby, Bag Enderby, Mavis ... Enderby, Wood. See, Moorby ... N. Epperstone Epworth Evedon N. Everton Ewerby Faldingworth with Ruslingthorpe Farfonh. See Ruckland Farlsthorpe N. Farndou N. Farnsfield with Hexgreave Fenby. 6"^^ Ashby Fenton with Beckingham Ferriby, South Fillingham N. Finningley Firsby with Saxby Firsby with Great Steeping Fishtoft Fiskerton ... N. Fledborough Fleet Plintham ... Flixborough with Burton-on-Stather Folkingham with Laughton Fordington. See\i\ce\rj .. Fosdyke Foston with Benington ... Fotherby and Brackenborough ... Frampton ... N 19 13 4 4 2 5 12 13 14 3 8 9 26 20 21 14 13 6 26 2 8 — 5 Appendix B. Males. Females. Total. Friesthorpe with Snarford 2 I 3 Frieston with Butterwick .. 17 29 46 Friskney ... 17 12 29 Frithville — — — Frodingham 15 27 42 Fulbeck 18 21 39 Fulletby 2 8 10 Fulstow — — — . Gainsborough 42 43 8S Holy Trinity ... 67 100 167 Morton 18 5 23 East Stockwith s 8 13 N. Gamston - •^ 9 9 18 Gautby 3 I 4 Gayton-le-Marsh 4 2 6 Gayton-le-Wold with Biscathorpe 10 4 14 N. Gedlingwith Stoke Bardolph with Carlton 4 12 16 Gedney 3 II 14 Gedney Drove End 2 9 II Gedney Hill 3 6 9 N. Girton. See S. Scarle .. — Glentham — — — Glent worth 6 IS 21 GoltVio v/ith Bullington .. — — N. Gcnalstone I 2 3 Gonerby, Great S II 16 Gosberton ... 23 31 54 N. Gotham 9 8 17 Goulceby ... — GoxhiU 5 10 15 Grainsby 3 6 9 Grainthorpe — — — N. Granby 2 2 4 Grantham .- 142 24s 387 Grasby 6 8 14 Grayingham 2 5 7 N. Greasley 10 15 2S Greetham ... 2 4 6 Greetwell ... 2 3 S Gretford with Wilsthorpe . . 3 7 10 Grimoldby 3 2 5 Grimsby, Great IS 44 59 St. Barnabas 18 3S 53 St. Andrew's 8 22 30 Grimsby, Little — — N. Gringley on the Hill — — — N. Grove, St. Helen 13 9 22 Confirmations. Gunby, St. Nicholas. See Stainby ... Gunby, St. Peter, with Welton-le-Marsh.. Gunness with Burringham Habrough. .S'^i? Killinghohne ... Hacconby with Morton Haceby Hackthorn with- Cold Han worth Hagnaby ... Hagnaby. .5"^^ Hannay ... Hagworthingham . . . Hainton N. Halam Haltham. ^Vc Roughton Hale, Magna and Parva ... Hallington. See Raithby N. Halloughton with Bleasby Halton, East Halton Holgate ... Halton, West Hammeringham with Scrafield .. Hannay with Hagnaby and Markhy Harlaxton ... Harby. See Swinethorpe... Harebyand Bolingbroke... Harmston ... Harpswell ... Harrington with Brinkhill N. Harworth ... Hatcliffe. .5"^^ Ravendale, West... Hatton Haugh Haugham ... Hawerby with Beesby N. Hawksworth N. Hawton Haxey N. Hayton N. Headon with Upton Healing Heapham with Upton and Kexby Heckington Helpringham Hemingby... Hemswell with Spital Heydour with Kelby and Culverthorpe .. Hibaldstow N. Hickling ... Males. Females. 2 6 3 2 3 3 I 5 4 4 lO 2 7 6 2 10 4 4 2 20 I 17 3 I 2 9 10 9 II 10 13 I 2 i6 I 15 5 10 2 I lO lO 8 8 3 4 I I I I 37 7 3 3 38 4 9 59 14 7 II 39 4 6 Total. XXXVlll. Appendix B. Males. Females. Total. N. Hockerton I I Hogsthorpe — 2 2 Holbeach, All Saints ... 40 61 lOI St. John 9 5 14 St. Mark with St. Matthew 8 IS 23 St. Luke 13 12 2S N. HolbeckWoodhouse. .S"f,? Norton Cuckney . — Holland Fen with St. John Baptist I 4 s N. Holme with Langford 2 2 N. Holme Pierrepont 4 9 13 Holton-le-Beckering 5 4 9 Holton-le-Clay I I 2 Holton-le-Moor 3 s 8 Holywell. ^f^ Careby ... — Honington... 8 6 14 Horbling ... 7 13 20 Horkstow 8 3 n Horncastle... 36 S3 89 Hcrsington 2 2 Hough-on-the-Hill with Brandon IS 21 36 Hougham with Marston ... 9 6 IS N. Hoveringham with Thurgarton ... 6 3 9 Howell 2 I 3 N. Hucknall Torkard 26 46 72 Hucknall Huthwaite 3 14 17 Humberstone Humby. ^d' Ropsley — — — Hundleby ... 5 16 21 Hungerton with Wyvill ... 4 5 9 Huttoft 5 S 10 Hykeham, North ... . 6 II 17 Hykeham, South ... 12 13 25 N, Hyson Green 13 17 30 Immingham — 2 2 Ingham 6 I 7 Ingoldmells 3 3 6 Ingoldsby 12 7 19 Irby-in-the-Marsh — — — Irby-upon-Humber 7 n 18 Irnham. See Q-oxhy — — — Keal, East 8 8 16 Keal, West 8 6 14 Keddington — — Keelby 4 5 9 Kelby with Heydour 7 S 12 N. Kelham. &^ Averham — Kelsey, North 4 10 14 Confirmations. Kelsey, South Kelstern Kettlethorpe with Laughton with Fenton N. Key worth ... KiUingholme with Habrough N. Kilvington ... N. Kimberley ... Kingerby ... N. Kingston-upon-Soar N. Kinoulton ... Kirkby, East Kirkby Green with Scopwick N. Kirkby-in-Ashfield .. ... ) with V N. Kirkby Woodhouse .. ... ) N. Kirkby, St. John Kirkby-la-Thorpe with St. Denys and Asgarby Kirkby Underwood Kirkby Woodside... Kirkby-upon-Bain N. Kirklington Kirkstead ... Kirmington with Brocklesby Kirmond-le-Mire. ^^^ Stainton-le-Vale .. Kirton-in-HoUand N. Kirton Kirton-in-Lindsey .. Knaith N. Kneesall N. Kneeton Kyme, North Kyme, South Laceby N. Lambley N. Laneham N. Langar with Barnstone ... N. Langford with Holme Langrick Villa Langtoft Langton St. Andrew Langton-by-Partney Langton-by-Wragby Laughton. See Folkingham Laughton. See Wildsworth Lavington, or Lenton Males. 33 Females. Total. 27 13 5 3 4 7 9 9 19 3 6 5 14 16 4 15 33 6 6 9 3 15 xl. Appendix B. N. Laxton with Moorhouse Chapel Lea Leadenham Leake, with Christchurch N. Leake, East with N. Leake, West Leasingham Legbourn .. Legsby N. Lenton Leverton, near Boston ... N. Leverton, North, with Apesthorpe N. Leverton, South ... Limber iVIagna N. Linby with Papplewick ... Lincoln : Penitentiary St. Botolph St. Mark St. Martin St. Mary-le-Wigford St. Mary Magdalene ... St. Michael St. Micholas with St. John ... St. Paul St. Peter-at-Arches with St. Benedict St. Peter-in-Eastgate with St. Margaret St. Peter-at-Gowts St. Swithin Lin wood ... Lissington ... N. IJttleborough with Ollerton Londonthorpe with Manthorpe ... Louth : St. James St. Michael Trinity ... N. Lowdham with Gunthorpe Chapel and Caythorpe Ludborough Luddington with Garthorpe Ludford Lusby with Asgarby Mablethorpe, St. Mary Mablethorpe, St. Peter. See Theddle- thorpe, St. Helen Maiden well. 6"^^ Ruckland Maltby-le-Marsh ... Males. 13 21 7 4 9 6 15 14 6 3 27 4 29 50 2 S3 IS 8 13 66 70 69 22 28 Females. Total. 35 49 9 6 5 3 32 19 yi 49 17 24 99 102 155 7 95 51 60 35 6 8 24 I 56 27 25 14 34 6 IS 9 5 3 59 14 69 137 21 120 64 25 2,1 I&5 172 251 7 164 Ti 88 46 6 16 n 3 3 Confirmations. xli. Manby N. Mansfield, St. Peter N. St. John N. Mansfield Woodhouse Manthorpe with Londonthorpe Manton Maplebeck... Mareham-le-Fen .. Mareham-on-the-Hill. See High Toynton Markby. See Hannay N. Markham, East, with West Drayton ... N. Markham Clinton with Bevercotes N. Marnham .. Marsh Chapel Marston. ^i? Hougham... Martin with Thornton Martin by Timberland Marton N. Mattersey Melton Ross and New Barnetby Messingham Metheringham Midville Miningsby ... Minting N. Misson N. Misterton with W. Stockwith Moorby. ^^Wood Enderby Morton with Hacconby ... N. Morton with Bleasby Moukon Moulton Chapel ... Muckton with Burwell Mumby Mumby Chapel, St. Leonard N. Muskham, North N. Muskham, South Navenby Nettleham Nettleton N. Newark -upon-Trent, St. Mary Magdalene Christ Church St. Leonard Grammar School Newstead ... Newton Newton-by-Toft ... 26 30 H 30 Females. 70 69 29 15 24 24 4 3 26 45 4 2 3 4 9 11 18 2 3 8 12 77 113 6 II 24 50 35 — II 14 IS 15 / xlii. Appendix B. Newton-on-Trent ... Nocton Normanby-le-Wold with Claxby... Normanby, St. Peter and St. Paul Normanton with CarUon Scroop... Normanton-upon-Soar Normanton-on-Trent Northope (or Northorpe) ... Norton, Bishop, with Aterby Norton Cuckney with HolbeckWoodhouse Norton Disney Nor well Nottingham, St. Thomas St. Mary St. Peter St. Nicholas St. James St. Paul St. John Trinity ... St. Matthew St. Mark St. Luke St. Ann St. Andrew St. Saviour All Saints St. Stephen Nuttall Ollerton with Edwinstowe Orby Ordsall Ormsby, Nun OrmsVjy, South, with Calceby and Uriby. Orston with Thoroton Osbournby .. Ossington ... Owersby with Kirkby and Osgodby ... Owmby with Searby Owmby Owston Owthorpe . , Oxcombe ... Oxton Panton with Wragby Papplewick with Linby Males. Females. . 12 31 i8 14 4 3 5 I 6 6 4 2 2 7 6 12 8 3 3 9 10 29 76 84 174 II 47 I IS 5' I 8 49 9 16 46 118 39 122 17 49 10 23 32 48 31 40 1 31 83 14 33 12 51 II 52 1 5 6 10 21 3 10 13 32 2 iS 5 4 8 9 7 6 II 3 I 2 _1 1 4 I 7 2 2 1 3 12 I Confirinatio7is. xliii. Males. Fe?jiales. Total. Partney 5 4 9 N. Perlethorpe lO 7 17 Pick worth ... 5 2 7 Pilham ... I I Pinchbeck, East ... 24 30 54 Pinchbeck, West 30 43 73 N. Plumtree 9 8 17 Pointon with Semperingham 15 IS Ponton, Great 8 8 16 Ponton, Little 6 7 13 Potterhanworth ... I 2 3 Quadring II 12 23 Quarrington with Old Sleaford 12 21 33 N. Radcliffe, or Ratcliffe 17 20 37 N. Radford, Old 15 14 29 N. Radford, New 18 53 71 N. Ragnall. &^ Hammeringham... Scopwick with Kirkby Green Scothorne ... Scotter Scotton with East Ferry Scredington Scremby N. Screveton ... Scrivelsby with Dalderby N. Scrooby. &• Torrington, West) Tothill Toynton, All Saints) Toynlon, St. Peter \ Toynton, High, and Mareham Males. Feinales. 1 13 14 5 3 10 6 II 8 4 4 2 12 7 I 18 3 5 I 9 3 I 7 I 2 13 4 10 2 4 2 6 — 2 6 3 2 3 4 — 10 7 4 I I 7 — 6 — 10 10 6 3 8 I 10 3 8 I 5 I 3 I 8 4 9 xlviii. Appendix B. Toynton, Low N. Treswell ... N. Trowell Trusthorpe .. Tupholme. See Rasen, Middle . . N. Tuxford Tydd, St. Mary Uffington ... Ulceby with Fordington ... Ulceby Upton with Heapham N. Upton Usselby Utterby Waddington Waddingworth Wadingham Wainfleet, All Saints Wainfleet, St. Mary Waith Walcot (nr. Folkingham) Walcot with Billinghay ... Walesby N. Walesby N. Walkeringham Walmsgate... Waltham ... N. Warsop Washingborough with Heighington Welbourn ... Welby Well with Claxby Wellingore... N. Wallow N. Rufford Abbey Welton Welton-le-Marsh with Gunby ... Wehon-le-Wold Westborough with Dry Doddington Westby. See Bassingthorpe Westhorpe. See Aisthorpe Weston, St. Mary N. Weston Whaplode ... Whaplode Drove ... N. Whatton Males. Females. 4 i8 5 14 13 9 3 13 4 6 I 2 iS 6 II 5 7 I 2 6 5 3 2 9 IS 8 14 22 27 iq 22 3 16 15 23 — 5 12 9 34 Confirmations. xlix. N, N. Wheatley, North, with Saimdby N. Wheatley, South. See Bole. Whitton with Alkborough Wickenby ... N. Widmerpool Wigtoft Wilford Wilksby. See Revesby . . . Wildsworth. See Laughton WiUingham-by- Stow Willingham, Cherry Willingham, North Willingham, South W^illoughby with Sloothby Willoughby-in-the-Wold with Wysall Willoughby, Scot ... Willoughby, Silk Willoughton Wilsford Wilsthorpe. See Gretford Winceby Winkbourne Winteringham Winterton ... Winthorpe with Burgh ... N. Winthorpe ... Wispington Witham, North Witham, South Witham-on-the-Hill Withcall Withern Wold Newton N. Wollaton with Cossall N. Woodborough Woodhall Woolsthorpe Wootton N. Worksop N N St. John Scofton ... Shireoaks Chapel Worlabye ... Wragby with Panton Wrangle Wrawby Males. Females. 19 9 2 3 II 14 4 12 9 10 I 3 2 8 II 6 I 3 4 3 4 3 12 — 3 7 II 2 5 2 16 15 17 5 5 12 II I 6 I 9 4 3 6 12 3 10 10 10 _.. II 60 121 8 34 5 5 21 24 3 6 4 10 1 41 31 7 7 s Appendix B. Males. Females. [Total. Wroot Wyberton Wyham. See CaAehy Wykeham, Chapel N. Wysall. See Willoughby Wyvill. See Hungerton Yarburgh ... 3 I I 6 9 i i 3 3 Total 7,272 10,987 : 18,259 APPENDIX C. RESULTS OF ANSWERS TO VISITATION QUERIES, 1879. Preliminary Note. — The population in many of the Parishes in the Diocese is very small ; and the churches are in many cases near to one another : so that the services of one church are available for the inhabitants of more than one Parish. These circumstances must be considered in estimating the endeavours of the Clergy to afford the means of grace to the people. Number of Churches, in the Diocese of Lincoln, in which there is Daily Service 93 Number of Churches, in the Diocese of Lincoln, in which the Holy Days of the Church are observed 311 Number of Churches in which the Rogation Days are observed... 223 Number of Churches in which Ash Wednesday is observed 700 Number of Churches in which Good Friday is observed 800 Number of Churches in which Ascension Day is observed 75*^ Number of Churches in which the "Day of Intercession for Missions " is observed 424 Number of Churches in which the Sacrament of Baptism is administered during Divine Service 647 Number of Churches in which there is Catechising in the Church. 220 Number of Parishes in which there is Catechising elsewhere than in Church 356 THE HOLY COMMUNION. Number of Churches in which the Holy Communion is administered 404 times, I; 365, l; 350, l; 250, I; 230, l; 185, l; 162, I 150, I ; 140, I ; 135, I ; 130, 2; 120, 3; 119, I ; no, I ; 104, i 100, I ; 94, I ; 88, I ; 83, l ; 82, l ; 80, 5 ; 79, 2 ; 78, l ; 75, I 71, I ; 70, I ; 68, I ; 67, 2 ; 66, 5 ; 64, 2 ; 62, 2 ; 60, 7 ; 58, 3 57, 2 ; 56, 4 ; 55, 8 ; 54, 20 ; 53, 2 ; 52, 11 ; 48, i ; 44, I ; 43> I 41, 2; 40,4; 38, 2; 36, 5; 35, I ; 34, 2; 33, l; 32, 8; 30, 22 29, 5; 28, 22; 27, 4; 26, 17; 25, 5; 24, 16; 21, 2; 20, 11 19, 5; 18, II; 17, 19; 16, 117; 15, 20: 14, 52; 13, 18 12, 150 ; II, 7 ; 10, 14 ; 9, 9 ; 8, 23 ; 7, 12 ; 6, 67 ; 5, 1 1 ; 4, 46 3. 3- lii. Appendix D. OFFERTORY. Number of Churches at which Collections are made at the Offertory 365 times, I ; 350, I ; 312, I ; 237, i ; 208, 2 ; 160, i ; 156, 18 137, I ; 131, I ; 116, I ; no, I ; 108, i ; 104, 42 ; 102, I ; 88, I 87, I ; 80, I ; 79, I ; 78, I ; 76, 2 ; 73, I ; 72, I ; 68, I ; 67, I 66, 4 ; 64, 2 ; 63, I ; 62, I ; 60, 2 ; 58, I ; 57, I ; 56, 3 5 55. 5 54, 5 ; 52, 44 ; 48, I ; 43, i ; 42, i ; 41, i ; 4°, 2 ; 39, 2 ; 38, i 36, 5 ; 35, I ; 34, I ; 32, 5 ; 3°, n ; 29, 2 ; 28, 10 ; 27, 2 26, 15 ; 25, I ; 24, 25 ; 23, I ; 22, 4 ; 21, 4 ; 20, ll ; 19, 6 18, II ; 17, II ; 16, 53 ; 15, 27 ; 14, 25 ; 13, II ; 12, 166 ; II, 7 10, 7 ; 9, 4 ; 8, 19 ; 7, 9 ; 6, 41 ; 5, 6 ; 4, 34 ; 3, 5 ; 2, 7 ; I, 2. APPENDIX D. ECCLESIASTICAL DILAPIDATIONS ACT, 1S71, (To September i, 1879). Orders for Surveys " Upon Vacancy " 315 ,, ,, ,, " Upon Request " 74 ,, ,, ,, "Sequestration" 13 402 Certificates of Completion filed 308 Orders for Repairs to be executed, but Certificates not yet filed... 76 Waiting for time for Objections to expire, or Reports not yet sent in 18 402 Objections have been received in 31 cases. Complaints have been received in 6 cases. In two of them the Incumbents made requests for surveys ; and in the remaining four the Incumbents elected to do the repairs, three of them vacating their Benefices before the completion of the works. liii. APPENDIX E. THE CHURCHYARDS IN THE FOLLOWING PARISHES IN THE DIOCESE ARE OVERCROWDED. In many other Parishes the Churchyards are full and already closed ; and Cemeteries have been provided. Addlethorpe. Alford. Alkborough. Althorpe. Amcotts. Arnold. Ashby, W^est. Aslackby. Austerfield. Babworth. Balderton. Barkstone. Barton-in-Fabis. Baston. Beeston. Bennington, Long. Besthorpe. Bicker. Blyth. BridgforJ, East. Bridgford, West. Bucknall. Butterwick (nr. Boston). Calverton. Canwick. Chapel Hill. Colwick. Coningsby. Coningsholme. Covenham, St. Bar- tholomew. Cranwell. Deeping, W^est. Drayton, East. Eakring. Elkington. Elkesley. Enderby Wood. Epworth. Everton. Farndon. Fiskerton. Fleet. Friskney. Frieston. Frodingham. Gedney. Glentworth. Goxhill. Granby. Hackthorn. Hale Magna. Flarmston. Hawton. Hemswell. Hey dour. Horbling. Horkstow. Hoveringham. Hyson Green. Irnham. Kirkby-in-Ashfield. Kirton-in-Holland. Kirton-in-Lindsey. Flarby. Langford. I .angtoft. Laughton. Legsby. Leverton, North. Limber Magna. Linby. Lincoln, St. Swiihin. Lowdham. Mareham-le-Fen. Marston. Marsh Chapel Marton. Mattersey. Muskham, South. Nettleham Normanton-on-Soar. Osbournby. Owmby. Owston. Quarrington. Rasen, West Ruddington. Ruskington. Saxby with Firsby. Scarle, North. Selston. Shelford. Skegness. Skidbrooke. Spilsby. Steeping, Little. Stoke, East. Sutton Bonnington, St. Michael. Sutton, St. James. Swaton. Swiiiderby. Syston. Tealby. Thoresby, South. ThreckinglAm. Thurgarton. Tydd, St. Mary. Ulceby. Waddington. Walkcringham. Waltham. Wcllingore. Wellow. Weston. Wilsford. Winkburn. Withern. Wollaton. Yarburgh. liv. APPENDIX F. TABLE OF PROPER PSALMS AND PROPER LESSONS FOR SPECIAL OCCASIONS. as put forth by the ordinary, in the synod held at lincolk, on September 20th, 1871.* TABLE I. PROPEE PSALMS FOR SPECIAL OCCASIONS. For Advent Sunjay. — All, or any of the following may be u.<:ecl. Mattins, Psalm 18, 82, 96. | Evensong— Psalm 97, 98, HO, 14.1. See also below, in Table II., Psalms for the Third Service on Sundays in Advent. These may be used also at Morning Prayer, or Evensong, on those Sundays. For the Festival of Circumcision, or New Year's Day. Mattins— Psalm 1, 20, 103. | Evensong— Psalm 40, 113, 144. Any of these Psalms may be used on New Years Eve, and Psalm 90. For the Festival of the Epiphany. Mattins— Psalm 2, 19, or 29, 4.5. | Evensong— Psalm 72, 87, 90. For the Purification of the Blessed Virgin Mary, or the Presentation of Christ in the Temple. Mattins— Psalm 15. 24, 40. | Evensong-Psalm 48, 131, 134. For the Annunciation of the Blessed Virgin Mary, Mattins-Psalm 8. 19, 89. | Evensong- Psalm 110, 131, 132, 138. For Psalm Sunday, or Sunday before Easier.* Any of the following may be used : — Mattins-Psalm 5, 20, 21, IIS". | Evensong— Psalm 40, 110, 112, 113, 114. For Thursday before Easter. Mattins— Psalm 23, 26, 41. | Evensong— Psalm 42, 43, 116. For Easter Even. Mattins-Psalm 4, 16, 31, 49, 142. | Evensong— Psalm 17, 3i^, 76, 91. For Monday after Faster.* Mattins-Psalm 54 72, SI. f Evensong— Psalm 98, 99, 100. For Tuesday after Easter.* Mattins— Psalnfl03, 108, 111 I Evensong- Psalm 114, 11.5, 116, 117. For Monday in Whitsun Week.* Mattins— Psalm 8, 19. 27, 29. | Evensong— Psalm 33, 46, 47, 48. For Tuesday in Whitsun Week.* Mattins-Psalm 65, 76, 77. | Evensong -Psalm 96, 97, 98, 103. For Trinity Sunday. Mattins— Psalm 8, 29, 33. 67. i Evensong— Psalm 93, 96, 97, 99. For the Festival S. Michael and All Angels, September 29. Mattins— Psalm 8, 24, 34, 91. | Evensong— Psalm 97, 103, 48. All Saints' Day, November 1.* Any of thefoUowing'may be used :— Mattins-Psalm 1 11, 15, Ifi, 20, 30. 33, 34, 61, 79, 84. Evensong— Psalm 92, 97. 112, 138, 141, 147, 148, 149. * Some Proper Psalms, and some additional Proper Lessons, have been put forth by the Ordinary since the Synod. Proper Lessons and Proper Psalms, &c. Iv. On Days of Apostles nnd other Festivals; Wljen the Psalms in the Daily Oi'der are less appropriate, any of the following may be used, at the discretion of the Minister :— Psalm 19, 34, 45, 46, 61, 64, 68, 75, 97, 98, 99, 110, 113, 116, 126. For the Consecration of Churches ; or Anniversaries of their Consecration, and for the He-opening of Churches after Restoration. Any of the following may be used ; — Psalm 24,27, 45, 46,47,48, 84,87, 100, 118, 122, 132, 133,234,150. For the Consecration of .Churchyards — Psalm 39, 90. For Harve.'it Festivals — Any of the following may be used : — Psalm 65, 67, 81, 103, 104, 126, 127, 128, 144, 145. 147. For School Festivals— Fsalm 8, 23,34, 119, (v. 1 to 17), 148. For Choral Festivals ~FsK\m 33, 47, 81, 92, 96, 98, 108, 142, 147, 150. For Ember Davs—Fsalm 121, 122, 123, 125, 126, 130, 131, 132, 133, 134. F^or Rogation Days— Fsa,\m 34, 61, 62, 63, 64, 66, 66, 67, 103, 104, 107, 126, 147, 148. For Missionary Services— Fsalm 19, 72, 1 17. Also any of the Psalms appointed above for the Festival of the Epiphany. For Diocesan Synods, Visitations, Rurideacanal Chapters — Psalm 68, 84, 87, 122, 133. For Annual Festivals of Benefit Societies — Psalm 112, 133, 145. At Confirmation— Psalm 15, 19, 20, 23, 24, 26, 27, 34, 84, 116, 119, 148. TABLE II. PSALMS WHICH MAY BE USED AT A THIRD SERVICE ON SUNDAYS AND SOME HOLIDAYS. Sundays in Advent. 1. Psalm 45, 46. II. Psalm 9, 10, 11. " III. Psalm 49, 50. IV. Psalm 9G, 97, 98. Christmas Day — Psalm 2, 8, 8i. Sundays after Chrisi7nas—Vsa\ra 87, 9C, 93. Sundays after Epiphany. I III. Psalm 83, 84, 85. I V. Psalm 95, 96, 97. I IV. „ 91,92,93. I VI. „ 98,99,100. Sexagesima — Psalm 49, 90. Quinquagesima — Psalm 28, 77. Sundays in Lent. I III. Psalm 102, 130. I I IV. „ 141, 142, 143. I Easter Day— Fsalm 3, 30, 76, 90. Sundays after Easter. I. Psalm 117, 118. I IIL Psalm 98, 99, 100. I n. „ 19,20,21. I IV. ., 111,112,113. I Ascension Z)aj/— P.salm 2, £7, 110. Sunday after Ascension— V&aVca 93, 132. Whitsun-Day—V&alm 84, 85, 133. Trinity Sunday— Vsalm 33, 97, or 148, 149, 150. Sundays after Irinity. I. Psalm 46, 47, 4S. IL „ CO, 66, 67. Sepluagesima—i?s,a\xa 104. I. Psalm 6, 25, 32. IL „ 38,51. V. Psalm 22. VI. „ 40, 45. V. Psalm 80,81. I. Psalm 1.2,3. XL Psalm 62, 63, 64. XXI. Psalra 114,115,116. II. „ 4,6,7. XII. „ 7L XXII. „ 120, 121, 123, IIL „ 11,12,13,14. XIII. „ 73. 124. IV. „ 25, 26. XIV. ,. 74, 75. XXIII. „ 12.-, 126, 127, V. „ 33, 34. XV. „ 79,80,81. 128, 129. VI. „ 37. XVI. „ 82,83,84. XXIV. „ 133, 134, 135. VII. „ 44. XVII. „ 92, 93, 94. XXV. „ 136, 137. VIII. „ 52, 53, 54. XVIII. „ 105. ' XXVI. „ 144,145. IX. „ 56, 67, 58. XIX. „ 107. XXVII. „ 146, 147. X. „ 69,60,61. XX. „ 109. TABLE III. PROPER LESSONS FOR SPECIAL OCCASIONS. For Consecration of Churches. First Lesson 1 Chron. xxix., or 1 Kings viii. 22 to 62. Second Lesson — Heb. x. 19 to 26, or Mark vi. 11. For Re-opening of Churches after Restoration. First Lesson— 2 Chron. xxxiv. 8 to 29, or Ezra iii., or Isa. Iviii., or Haggai ii. Second Lesson— Luke ii. 25 to 39, xix. 37 ; John ii. 13 ; Eph. ii., or Rev. xxi. Ivi. Appendix F. For t/ie Consecration of Churchyards. First Lesson — Gen. xxiii., or Job xix., or Isaiah xxvi. Second Lesson — John v. 21, or 1 Cor. XV. 35 ; 2 Cor. iv. 8, to 2 Cor. v. 11 ; 1 Thess. iv. 13 ; Rev. xx. For Rogation Days. First Lesson— Gen. viii. ; Deut. viii., xxviii. 1 to l.'i ; 1 Kings viii. 22 to 53 ; Job 1. ; Prov. iii. ; Jerein. v. ; Hosea ii. 16 ; Joel ii. 15 ; Habakkulc iii. Second Lesson — Matt. vi. 24 to vii. 13 ; Luke xviii. 1 to 16 ; 2 Cor. ix. ; James iv. 13 to end of v. For Thanksgiving after Harvest. First Lesson— Cant. ii. 8 ; Deut viii. 7, xxvi. 1 to 12, xxviii. 1 to 15, or Dent, xxxii. 7 to 20 ; xxxiii. 7 ; or Isaiah xxviii. 23 ; Hos. ii. 14 to end. Second Lesson— Matt. vii. 1 to 13, xiii. 24 to 31 ; John iv. 31 to 39, vi. 26 to 36 ; 2 Cor. ix. 6 ; James v. 7 to 19 ; Rev. xiv. 14 to 19. For Missionary Services. First Lesson— Isa. xlix., or Isa. Ix., Ixi., Ixiii., Ixvi. 5, or Zeph. iii., or Zeoh. viii. 20 to end of chap. ix. Second Lesson — Eph iii., Rev. v., or Rev. xiv. For Benefit Societies. First Lesson— Deut. xxviii. to v. 15. Second Lesson — Rom. xiii. For School Festivals. First Lesson— Job xxviii., Prov. iii. or iv., or Bccles. xii. Second Lesson- Luke ii. 40 ; or Eph. V. 15 to vi. 21, or 2 Tim. iii. For Visitations, Synods, Ruridecanal Chapters. First Lesson— Isa. Ixi., Bzek. iii. 10, or xxxiv. 7 ; Zeoh. ix. 9 to end of chap. x. ; Mal. ii 1 to 14, iii. iv. Second Lesson — Acts xx. 17, or John x. 1 to 17, xx. 19 to 24, x.xi. 15 to 23, or 1 Cor. iii. ; 2 Cor. iv. or vi ; Eph. iv. 1 to 17 ; 2 Tim. i ., or ii., or iii , or iv., to 19 ; 1 Peter iv. 7 to 1 Peter v. 12, or Rev. ii. or iU. For Choral Festivals. First Lesson — 1 Chron. xvi. or part of it, 2 Chron. xxix. 20. Second Lesson — Ephes. v. to 22, or Col. iii. to 18. James Williamson, Printer, High Street, Lincoln. A NEW EDITION OF THE HOLY BIBLE, With Introduction and Notes by CHRISTOPHER WORDSWORTH, D.D., Bishop of Lincoln. THE OLD TESTAMENT, In the Authorized Version, with Introduction, Notes, and Index. In Volumes. PART I. II. III. IV. V. VI. VII. VIII. IX. X. XI. XII. In Parts. £ Genesis and Exodus . . Leviticus, Numbers,Deu- teronomy Joshua, Judges, Ruth . . Books of Samuel . . . . 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