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the pecuniary loss that would be sustained by the clergy in populous parishes, but small benefices; and the estrangement which would like wise take place in the cases contemplated by the Bill, where the clergy are not resorted to for the office of matrimony: I think it is impossible not to foresee, that the next step, should this be obtained, will assuredly be for the whole body of the Dissenters to ask the same indul gence: and I do not see how, if asked, it can be refused. My Lord Holland appears to me completely consistent in this respect when he says: "Whenever any other description of Dissenters should come forward with a similar application on the same grounds, he should be prepared to give them the same measure of relief," I cannot myself see clearly how he could have argued otherwise. Your Lordship at this juncture may be desirous of knowing, that since the late discussion, passing through a large and populous town in the centre of the kingdom, I was told by an individual who assured me (and I believe correctly) that he had frequent and considerable means of intercourse with the Dissenters in that town; that though they were not disposed to stir in the present measure, yet that if it passed into a law, they (the other Dissenters) should (claim was his word: but I suppose he meant) petition for the same indulgence. Now really, my Lord, with all respect be it said, I cannot help thinking I am doing you a kindness in stating this circumstance to you at the present juncture: for you to give as much or as little weight to it, as you may think belongs to it. From the report of the debate, it appears that your Lordship is not prepared to go the lengths of Lord Holland in this particular; though I cannot see how can you stop short of them, notwithstanding the distinction your Lordship is stated to have

drawn. Your Lordship is reported to have said: With respect to other Dissenters, he must say there was considerably more difficulty: and other language to the same effect. If your Lordship can stop here, and what is more, can persuade others to do the same; the measure is certainly released from this extended objection. But it is my firm belief that your Lordship cannot answer for the effect on your own mind, much less on the minds of others, of the passing of the pending Bill. Still less can you answer for what you may be able to say to others who may build their hopes and petitions to you on this single measure. I entreat your Lordship to pause at this point: to consider whether you are prepared for this result. I entreat you again to pause while in connection with this result I introduce to your notice my second head of observations, viz. the abridgment of dignity, solemnity, and publicity in the performance of the rite of matrimony probably consequent on such a law. If your Lordship's station could admit of your witnessing the worship of all Dissenters in this kingdom, and if you could anticipate the possible event of all Dissenters being allowed to marry in their own places of worship, and according to their own plans, I am pretty clear a word more need not be added, to shew how much of dignity and solemnity would be sacrificed by this measure and its effects. I will dwell no longer therefore on this point.With respect to publicity and security against clandestine marriages, I hardly think it possible for legislative details to maintain this under such a law as the one now under discussion. This also I will therefore merely content myself with suggesting.

There is however one further consideration, which before I conclude, I cannot help offering to your Lord

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ship's reflection: though in strictness it perhaps belongs to a former part of this letter. It is this-In proportion as the real cause of of fence to the Unitarians appears to be diminished, in the same proportion must they expect their motives in urging it to be narrowly (not to say jealously) examined: and if we pursue the subject a little farther, it is perhaps no more than the Unitarian himself will allow, to say: that his sect more than any other existing piques itself on what it calls enlarged freedom of sentiment on religious subjects: even so, as in the opinion of many to urge the reasoning powers to a length of profane contempt for Revelation. Now if this be the case, and if a triumph on this occasion should tempt them in the fulness of their success to shew the public what a point has been gained by what they term freedom of thought, but many other good men would give a different name to, is this a triumph that the friends of religion in general will have on the whole good cause to rejoice in? Will it be a desirable or very honest result, if by a side wind triumph be obtained for free thinkers and latitudinarians in religion? I cannot therefore help briefly throwing out for your Lordship's consideration, whether it will be quite ingenuous to obtain this measure; provided it is capable of being made by designing men a stepping stone to ulterior views, in which neither your Lordship nor a vast majority of your Lordship's House are prepared to concur or rejoice.

Pardon me, my Lord, for these additional observations. I will trespass no longer. Two wishes I cannot forbear from holding on this subject. The first is, that your Lordship could see reason on a balance of benefit and the contrary, to withdraw from your prominent share in the present measure. Next,

if not so, I should rejoice in hear. ing that you would at least be induced to declare in your place that you have no intention to build on this measure any sanction, directly or indirectly, for the extension of the same relief, or whatever it is to be called, to the great body of Dissenters. Farther than this, weighing the measure itself with all its effects, I cannot but express my sincere hope and trust, that the majority of the august assemblage to which your Lordship belongs will see ample grounds for opposing the pending proposition.

Allow me my Lord, to add in conclusion, that in the foregoing observations I hope not one word has escaped me capable of being construed into any thing other than the sincerest respect. For however my impressions on the subject of these remarks may differ from those of your Lordship, this circumstance, whatever may be its degree, could not blind me to the value of your Lordship's character; or to the manner in which your Lordship fulfils the high duties of your exalted station, by a distinguished exemplification of high talent and principle introduced into the details of social life.

I have the honor to be,
My Lord,

Your Lordship's obedient
humble Servant,

A COUNTRY CLERGYMAN.

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The 6th Section of the late Marriage Act not only directs that a Register Book for Banns shall be provided in every parish on or before the 1st of November, 1823, but it also directs the form that shall be used.

It runs thus:-" And be it further enacted," &c. " shall provide a book of substantial paper, marked and ruled respectively in manner directed for the Register Book of Marriages, and the Banns shall be published from the said Register Book of Banns by the officiating Minister, and not from loose papers, and after publication shall be signed by the officiating Minister," &c.; and the Form for the Register of Marriages is given in the 28th Section of the same Act: as much of it as can apply to the Register of Banns runs thus,

Between "A. B. of (the this) Parish, and C. D. of (the this) Parish, .were married," &c.

The King's printer provided, accordingly, Register Books in the form directed, one of which I procured for the use of the parish in which I live; and it was the duty, I conceive, of every resident Minister to do the same.

The 7th Section of the Act regards the notice to be given to the Minister, of the names, and of the place and time, of abode of the parties respectively, No specific time of previous residence being prescribed by the Act, you observe that the time is left to the discretion of the

Minister. He cannot, surely, fol low a better guide to his discretion, than the actual provision, by the same Act, of fifteen days previous residence before a licence for marriage can be granted. And I consider this as a "fair inference." Your idea, that “pernoctation is a sufficient compliance with the Act," is, I think, erroneous. That word Mr. Todd in his Dictionary explains thus: "The act of tarrying and watching all night."

And, Mr. Editor, "whilst my hand is in," I would offer you an answer to the questions of your Correspondent "P. M." at page 142 of No. 63, for March, respecting the "poor rate on tithes."

"The parson," whether he collect the tithes in kind, or take an annual composition for them, from each landholder, is the occupier; and is liable by law, as such, to be rated for the bona fide value of them to let, or for the sum at which they actually are let.

But, if he let the whole of the tithes to a tenant, or joint tenants, the said tenant or tenants become liable, in the same character of occupier, to be rated separately for the tithes, in the annual sum actually given for them. And, in case of non-payment by the lessee of the tithes so rated, the overseers of the poor have their remedy by application to the Magistrates in Petty Sessions.

March 15, 1824.

Cler. Canti.

ECCLESIASTICAL LIVES.

Life of Bishop Hooper. Ergo Quintilium perpetuus sopor Urget! Cui pudor, et justitiæ soror Incorrupta fides, nudaque veritas, Quando ullum invenient parem?

Hor. Carm. Lib. 1. Od. 24.

MR. MIST,

According to the character you have in the world, it might be expected that you should have done justice to the memory of a late prelate, and not barely have told us that Bishop Hooper was dead, without

leading us into some of the most beautiful versation, or the pleasure of perusing his scenes of his life and actions,

As this prelate was the last of Queen Anne's promotion, and the most remarkable for his affection to the Church of England; so I must tell my friend Mist, that his character would have made a shining figure in his journals, and atoned for the tediousness of twenty little stories concerning the bribery and corruption of a paltry corporation.

What you have omitted, shall be my province to attempt; not at length, but in miniature; with a design only of preserving gratitude in the minds of those he has obliged, and of exciting imitation in such as shall succeed him in the episcopal office. As the generality of readers are desirous to know something of the birth, life, and preferments of a great man; so I shall briefly inform them, that Dr. Hooper was born in Worcestershire, educated in Westminster school, elected from thence a student of Christ-Church, and proceeded regularly through all his degrees in the university of Oxford, He was successively chaplain to Bishop Morley, and Archbishop Sheldon, and presented by the latter, to the rectory of Lambeth, and the precentorship of Exeter. Upon the marriage of the Princess Mary with the Prince of Orange, he was appointed one of her chaplains, and went with her into Holland; and after the revolution, was promoted by her interest, to the deanery of Canterbury. Whilst he was in this post, he was unanimously chosen prolocutor of the Lower House of Convocation, and became a zealous defender of the rights and privileges of English Presbyters. Upon the accession of Queen Anne to the throne, he was first advanced to the bishopric of St. Asaph, and afterwards translated to the See of Bath and Wells. Here it was, that he was received with the universal applause both of the clergy and laity, and by the future conduct of his life, verified that saying of his master Busby-that Dr. Hooper was the best scholar, the finest gentleman, and would make the completest bishop, that ever was educated in Westminster school.

Under this threefold notion, I shall beg leave to give you an imperfect draught of this eminent prelate, and to enlarge so far upon his virtues, as the compass of your paper will allow me.

As to his learning, it was not smattering and superficial, but solid and universal: and no man can doubt of this, who had ever the happiness of his private con

public writings. His talents were so great in every distinct part of knowledge, that the masters of each faculty have thought their profession to be the bishop's peculiar study. The lawyer might suppose him bred to the bar, and conversant in nothing but statutes and reports. The casuist might think his whole time spent in canonists and schoolmen; and the divine, in fathers and councils. The antiquary might tie him down to medals and charters; and the linguist fancy him always poring upon lexicons, or else the several Eastern languages could not be so familiar to him as Latin and Greek. The philosopher found no science out of the reach of his comprehensive genius; nor the masters of polite literature, any graces in the classics which had escaped his observance.

Yet in all these several attainments, his surprizing excellency was, that the variety of learning did not distract his thoughts, nor the intenseness of study sour the facetiousness of his humour. He so tempered the crabbedness of the mathematics with the politeness of the orator, the legends of the rabbins with the fidelity of the fathers, and the occurrences of modern history with the transactions of antiquity, that he was as delightful in his conversation, and as entertaining in his friendships, as he was profound in his knowledge, and ornamental in his life.

The next posture I am to view Bishop Hooper in, is as a gentleman. And here his accomplishments were so great, as not only to excel those of his own profession, but to be a match for such as had made conversation and ceremony their sole and ultimate study. Little would one have thought that the travels of this great man were confined to a clownish part of the Low-Countries, when he knew the manners of the whole world, and had transcribed into his own practice whatever was really valuable in the most polite courts of Europe.

It is observable, that much study makes men pettish and morose; that a recluse life is an impediment to conversation; and that learning itself is imperious and dogmatical: but, in the prelate before us, all these acquisitions had the quite contrary effects. His study was to promote good manners; his retirement, to make a more glorious appearance; and his learning, to propagate affability and condescension.

The private course of his life would force any one to confess, that he was far from affecting popularity, or doing any

thing for noise and ostentation; but bis appearance was so venerable, his conversation so endearing, and his demeanour so uncommon, as to render him the most popular and noted prelate of his order.

But in the midst of these civilities and accomplishments, it is still remarkable, that the gravity of the bishop kept the ascendant of the gentleman; and that his principles were too stiff to bend to any company. His zeal and integrity were inviolable, and truth was never lost in a crowd of words: his sincerity was no sufferer by his complaisance; nor was the courtier too hard for the Christian.

Such a learned and accomplished person must be acceptable to any diocese ; and we have the less reason to wonder at his growing character, if we consider the wise. rules and uncommon maxims by which he conducted his life.

He looked upon himself as married to his diocese; and, notwithstanding his nu merous acquaintance, and extended friendships in other parts of the kingdom, he confined his preferments to his own children, the residing Presbyters of his proper district. Nepotism had no share in his favours, and relations were kept at a distance. The laborions clergyman would: find himself surprized into preferment, whilst he was sweating at his duty, and combating with schism. The modest and humble man would be dignified in his obscurity, without the fatigue of attendance, or the formality of a petition. The care of his parish was the best recommendation of a pastor to this vigilant prelate, and the continuance in his duty the most oblig ing requital that could be made him, Where the service was great, and the con gregation numerous, some marks of dis tinction were certainly placed, and the minister was seasonably advanced, to secure a higher reverence to his person, and a kinder acceptance of his labours.

His frequent complaint was, the want of more preferments for a numerous, an indigent, and a deserving clergy: and, instead of stocking his cathedral with relations, and filling the pulpit with party and faction, he broke the neck of the strongest combinations, and left nothing but sound, doctrine in his diocese, and the blessing of peace and unanimity amongst the clergy.

Pray God we may always continue in the same posture that he left us, and may have no reason to make that complaint upon the decease of our spiritual father, which Pliny did upon the loss of his friend; Amisi vitæ meæ reotorem, amisi ducem, et vereor ne posthac negligentius vivam.

I know (Mr. Mist) the compass of your paper, or else I could add a thousand things about the intellectual capacities of this great prelate, who, like Moses, had no dimness in his understanding, no abatement of his natural force, and youthful wit,, at the uncommon period of almost ninety years.

It is probable that some other person, who is under greater obligations to his lordship than myself, and better acquainted with his private and public designs, may, in due time, give a larger account both of his natural and acquired endow ments. I have confined my remarks to my own knowledge, and made my observations upon his moral and relative perfections, and looked back with comfort and pleasure upon the fixed and stated rules of his government in his diocese: for here: we all partook of his goodness, his cle mency, his candour, and paternal indulgence. Every one had the favour of a son, the access of an equal, and the recep tion of a friend. No angry looks did intimidate the petitioner, no tedious formalities protract business, nor any imperious officers insult the clergy.

Heu pietus! Heu prisca fides!

As long as religion shall lift up her head, and learning retain a sense of gratitude, the memory of this great and good man shall be blessed, and nothing shall be able to hate him, but vice; nothing to traduce. his character, but envy; and nothing to insult his ashes, but faction.

This is what I thought fit to communicate to you upon this subject, and if you shall esteem it worthy of the public, and honour it with a place in your paper, you will oblige many of this diocese, and none

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