སྔ་ pected; he still retained his costume; and there was scarcely a person-even those who differed from him on religion and politics-who could fail to esteem him. He always acted from conviction; he carefully kept himself from all those squabbles and bickerings which so much disturb the peace of a country town. To do good to every man, and “to speak evil of no man," was the principle on which he invariably acted. Dr. Granton, while regarded as eminently skilful in his profession, was known to be a man of truly heartfelt piety. His enlightened adherence to the established church arose certainly not from the result of early education, nor did it spring from principles instilled by others; for his parents were both deeply hostile to it. His father-once an orthodox dissenting minister with his congregation, had gradually slid into the Socinian heresy, they had in fact become almost deists; while his mother had joined herself to a particular baptist sect of the straitest kind. Dr. Granton's views, as he grew up, became, as might be supposed, very unsettled; and, during his studies for his profession, he has often acknowledged that he almost sunk into downright atheism. And, in the early part of his medical career, he seldom or never entered a place of worship: his habitual absence was readily referred to the duties of his profession. He was looked upon as a jolly, good-natured young man, of more than ordinary medical proficiency. Calling to see a patient who was extremely ill, the visit was interrupted by the announcement that the vicar was come to administer the sacrament of the Lord's supper. Mr. Granton (for he was not then Dr.) was about to retire when the clergyman entered, saying, he would wait in the parlour below until (to use his own language) "the ceremony was performed." "Why not remain here?" said the patient; dare say Mr. Tomkins will have no objection." EVANGELICAL EMBLEMS. No. VIII. BY THE REV. W. STONE. THE WAY. As there is but one foundation-rock to mortal man for the present resting-place of faith and peace with God, and for the full assured hope of future felicity, so there is but one ordained way, consecrated and re vealed, in this fallen world, for the guidance and direction of believers to the attainment of this most desirable good. To see the force of the emblematic term (John xiv. 6), applied by the Redeemer of mankind to himself, to illustrate the proposition above stated, let us imagine a country cut up by a vast number of different roads, high-ways and by-ways, leading to different parts and objects, chosen and pursued according to the different feelings and propensities of the inhabitants; yet, in this same country, there was one way which was distinct from all the rest, leading to far loftier objects than any other-even to the mansions of happiness above; while every other had a terrestrial end in view, yet beyond, though unapparent at the first, was an eternal one-even the pit of destruction. It is very certain, whatever difference of degree there may be in the states and conditions of mankind in the present or future world, there are but two great classes of character-two chief courses of conduct-two main divisions of place and portion in the end. It is important to be convinced of this, and to weigh maturely the great distinction and paramount consequence. Born among a race, and thrown upon a world, in which evil abounds and suffering predominates, we are called to inquire, with all earnestness of desire for our self-preservation-Who will shew us what is good? Where is the true way of happiness? How shall we find it, and walk therein? The history of mankind in all ages proves that the way of happiness is not in man himself. "It is not in man that walketh to direct his own steps," and for the very reason which the actual condition and character of the world clearly prove, and which the word of "God most fully explains-"all flesh have corrupted their way before God;" "they have sought out many inventions;" "the imagination of the thoughts of their hearts are only evil continually." The scepticism of Mr. Granton had long been an object of the deepest concern to the patient, as well as to the excellent vicar. She had often prayed most earnestly for him; and she thought the being present at such a holy ordinance, though not a participator, might be productive of benefit, and she was not disappointed. She was mercifully raised from what was thought a dying bed, and lived, not only to witness a decided change of opinion in Mr. Granton, but to become his wife. The visit to that sick room-the solemn manner in which Mr. Tomkins administered the holy ordinance-the evident comfort experienced by the patient-failed not to make a deep impression. For years the knee of Mr. Granton had never bent at the throne of grace; but that very evening his frame of mind was very different: he prayed fervently to be led into the right path. He had many conversations with Mr. Tomkins, which were abundantly blessed for his soul's good; and a long life of usefulness as a medical man, and of eminent consistency of Christian character, rendered him a most valuable inhabitant of the town of Such is the condition of unaided human nature. But what has God done for us? He has sent from the Restorer of the wandering and lost, the Guide and heaven the Redeemer-the Teacher of righteousness, Example of the ignorant and weak. He," the only begotten of the Father," is come to shew us the way"the good and the right way"-the only true way of reconciliation to an offended God, through the atoning merits of his death-the only true way of doctrine by which the soul can be trained for heaven-the only true way of example by which the steps can be upheld, and a holy life and conversation pursued-the only true way, in fine, by the imparted influences of the Spirit, through which believers are made meet for the heavenly and eternal inheritance. fancied good; but there is only one right way of There are many ways of evil, and many ways of avoiding the evil and obtaining the solid and lasting good. That way, as above affirmed and described, is Christ. Through him, in his glorious office and doctrinal and personal qualification, as the Saviour of sinners, "the Lord our righteousness"-" the Teacher come from God"-there is laid down a plain, positive, definite, safe and unfailing way for the pilgrims of earth, to true and pure happiness. Nor is there salvation by any other; "for there is none other name under heaven given among men, whereby we must be saved." The world by wisdom knew not this: for "the wisdom of this world is foolishness with God." The natural mind could not perceive it; but God has made it known, for all to believe, follow, and obtain. Christ is lifted up, "that he may draw all men unto him." Yet the way which Christ leads is a "narrow way"straight, and often difficult to attain, and to walk in; forbidding men to come who will not resolve to consider it what the prophet foretold of its nature; "And an highway shall be there, and a way, And it shall be called, The way of holiness; The unclean shall not pass over it; The wayfaring men, though fools, shall not err therein." (ISAI. XXXV. 8.) It excludes none but the unholy and unclean-the impenitent and faithless; it invites all to its "path of life," out of" the broad way which leads to destruction." Yet many refuse to follow it, though heaven and happiness cannot be attained without it. They allow the guile and flattery of the world, or of a perverse heart, or of a busy spiritual adversary, to lead them aside from the true, and safe, and royal way; imagining," with all deceivableness of unrighteousness," that their own ways will bring them safe at the last, though they "have not received the love of the truth, that they might be saved." The woe of the apostle Jude is applicable to great numbers of professing believers, who crowd the broad and evil way of unbelief, though called and encouraged by the most gracious means to come out from among the godless, and be separate. "Woe unto them! for they have gone in the way of Cain, and ran greedily after the error of Balaam for reward, and perished in the gainsaying of Core. These are spots in your feasts of charity, when they feast with you, feeding themselves without fear: clouds they are without water, carried about of winds; trees whose fruit withereth, without fruit, twice dead, plucked up by the roots; raging waves of the sea, foaming out their own shame; wandering stars, to whom is reserved the blackness of darkness for ever" (Jude, 11-13). Christ loved, honoured, followed, depended and lived upon, is the only certain practical way to eternal life. He is the door," by which, "if any man enter in, he shall be saved, and shall go in and out and find pasture" (John x. 9). In whatever company the bearers of the Christian name be found, they cannot be known as followers of the true way, and partakers of the incorruptible, heavenly inheritance, unless they be spiritually-minded in their attachment to Christ. For, it must be observed, that the way is not one made after a carnal commandment and ordinance, but after the power of a spiritual and endless life. Hence, they are not all in the right way who appear to be following in the company of believers. "They are not all Israel, who are of Israel;" neither is that an embracing and pursuit of the right way, which is outward in the flesh, but "that which is of the heart, and in the spirit, whose praise is not of men but of God." The church of Christ, truly, has the way in herself, inasmuch as she embodies the principles and spirit of the gospel of Christ. It is her duty and care, as well as privilege, to preserve this way of truth and holiness whole and undefiled. It is her work and business, by her Lord's command, to make the way known far and near. He bids her call all men unto her, and open wide the gates of salvation, that all who will may enter in, and find rest beside the still waters, nourishment in the green pastures, restoration to the soul, and guidance "in the paths of righteousness, for his name's sake." This way of righteousness is the only true way of life, peace, and safety. The "carnally-minded" cannot walk therein, for their end is "death." It will not admit them with the burden of their sins upon them, and many besetting lusts having dominion over them. As the first step, it requires renunciation of these at the threshold and gate of redemption's course; pointing out One who is mighty to bear them away in his own personal merits, and to supply strength for the complete victory over them, in his Spirit's promised and continued influence. Repentance-heartfelt, and fervent within—and faith, sound and searching, fixed on Christ, are two grand requisites to every spiritual traveller by the true way of life and salvation. Without these, whatever outward badge of pilgrims to Canaan and heavenly Jerusalem any company of travellers possess, they are not in the safe and only true way; they are not new creatures in Christ; they are not genuine, acknowledged, spiritual disciples of the one great Master, nor faithful members of the one universal fold of which Christ is the good Shepherd. While the church provides the richest, purest, and most effectual means of bringing all into this right way, to be members of the mystical body of Christ— children of light and of the day-believers in deed and in truth-hearty, humble, patient, obedient, persevering followers of the Lamb; she rests solely for the success of her labours of love on the accompanying influences of grace, mercy, and peace from the God of her salvation, to change, renovate, establish, and preserve the souls of her children in the true principles, graces, and privileges of the one true faith. Let the means of grace, which bear upon the gain of this glorious consummation, be duly valued! Let the word be heard, read, marked, and inwardly digested! Let prayer be made with importunity, and without fainting! Let Christ, in all these means, be the great object and end of faith, in all its exercises of hearing, reading, and praying; and the psalmist's expression of devout hope will surely be realized— "Thou wilt show me the path of life: At thy right hand there are pleasures for evermore !” SERVICES OF THE CHURCH. "Understandest thou what thou readest ?"-ACTs viii. 30. THE next division of the litany is the intercession, or 15-18. Next, we pray that " Christ, as the anointed King of kings," would bestow his spiritual and providential blessing on the sovereign of our country; the word "affiance," in the second of the petitions, * "Illustration of the Litany" by rev. T. Grinfield. CHURCH OF ENGLAND MAGAZINE. meaning trust. The members of the royal family are | litany accords with one found in a litany a thousand included in the prayer. 19. The ministers of the church are next prayed for; and it is right that they should be mentioned immediately after royalty, because the prosperity of the church in these realms (as an institution) is cemented with the constitution of the country. We beg that they may be "illuminated," that is, enlightened by the Holy Spirit; that they may "shine like lights in the world," both by their doctrine and example. That it is our duty to pray for our ministers, is shewn by St. Paul's great anxiety to be prayed for by his people (Eph. vi. 18-19-" Praying always," &c.; " and for me," &c.-Rom. xv. 30-"Strive in your prayers for me"). 20-22. Next to the ministers of the church follow the ministers of state, the nobility, magistrates, and community at large. Those who are eminent in the state, by reason of their dignity and trust, have need of our particular prayers, and were always prayed for in the old liturgies by the title of "the whole palace*;" nor less entitled to our prayers are the more subordinate governors of the people. The primitive Christians are our example; and we have, besides, the positive command of St. Paul, who enjoins us to pray for "all who are in authority" (1 Tim. ii. 2). The scripture tells us that all wisdom to govern, all ability to execute justice and maintain truth, is of God: "Counsel is mine and sound wisdom," &c. (Prov. viii. 14-16). It furnishes also an example of a good minister of state (Dan. vi. 14; ii. 20); and of a good magistrate (1 Sam. xii). The prayer for the " munity at large" is found, almost in the same words, in the breviary of Sarum; and it deserves notice, that it is as the Redeemer of his people especially that God is there entreated to "bless and keep themt." com 23. After our prayer for those of our own nation, we next pray for all mankind, imploring Christ, as the Lord of providence, and the "Prince of Peace," to To the offerbless all nations with unity and peace. ing of this prayer we have an encouragement from prophecy (Isa. ii. 4)—" Beat their swords," &c. "Nation shall not lift up sword against nation, neither shall they learn war any more." 24. From these prayers for the world at large, our own nation, and those who fill the most important public stations in it, we pass to entreaties for personal spiritual blessings. We look inward, and consider what is wanting for our own souls, entreating Christ, as the Lord of the gospel, who gave the charge-" If ye love me, keep my commandments," to give us an heart to love him, and diligently to live after his commandments. By dread in this place is not meant servile fear, but reverence in the highest degree. Its nature is illustrated in Psalm lxxxix. 7, and exemplified in the case of Abraham (Gen. xviii. 27). The promise of God is our encouragement in this prayer also; since he has said that he will give us such a heart (Ezek. xxxvi. 26, 27-37). 25. As the last petition was addressed to Christ as the Lord of providence, so that which follows is presented to him as the Lord of grace; in it we entreat blessings for all the people of God, with a particular We reference to the public ministry of his word. pray that, enlightened by him, his people may meekly, affectionately, and practically receive his word. It was an "increase of grace" which St. Peter desired in his last recorded words to the Christian church (2 Pet. iii. 18)-"Grow in grace," &c. To "hear meekly" God's "word" is the spirit which St. James enjoins (i. 21); and what are the "fruits of the Spirit," St. Paul tells the Ephesians (v. 9). This petition of our "For our most pious and heaven-defended princes; for all the palace, and their suite, we beseech the Lord."-Goar, Rituale Græc. p. 65. "That thou wouldest deign to preserve all Christian people who have been redeemed by thy precious blood."-Brev. Sar. fol. 60. | years old. 26. From praying for the advancing sanctification of those within the church, we express our solicitude for the restoration of those who have wandered away therefrom; being desirous that the "erring and the deceived may be brought into the way of truth." This petition too is very ancient, being found in a manuscript six hundred years old. 27. We next pray for the people of God, under whatever circumstances they may be placed. For the persevering, "such as do stand," that they may be preserved (1 Phil. v). For those who are fearful or who despair, the "weak-hearted," that they may be comforted and helped (Ps. lxxvii. 9). For those that "fall" into sin, that they may be uplifted (Ps. cxlv. 14). And we conclude by praying that we may be enabled to obtain a complete victory over the temptations of the devil, pleading God's own promise (Rom. xvi. 20). 28-30. Then follows an appeal to Christ, as the compassionate and effectual friend of all that are in temporal difficulty, of whatever kind, embracing all men within the compass of our prayers. More particularly we entreat the Lord to preserve many who may be supposed to be lawfully prevented by his providence from attendance on public worship; or who, from their friendless condition, are peculiarly the objects of our compassion. The following passages will shew that we are following either the direction or the example of scripture in particularizing, as in these petitions we do, the cases of "That it may human necessity, and spreading them out singly be fore the compassionate Redeemer. please thee to preserve all that travel," &c. Did not St. Paul ask for the prayers of others on his journey? (Rom. i. 10). "All women," &c.; the circumstances under which Rachel died are a case in point (Gen. xxxv. 16). "All sick persons. Was not the cause of Epaphroditus's recovery from sickness, that God had (6 Young children;" "mercy" on him (Phil. ii. 27)? David speaks of God's care of him in his earliest youth (Ps. xxii. 9). "Prisoners and captives." Does not St. Paul tell us how we ought to feel towards them (Heb. xiii. 3)? And did not the church pray for Peter when he was in those circumstances (Acts xii. 5)? "Fatherless, widows," &c.; of such God declares himself especially to be the protector (Ps. lxviii. 5; Deut. x. 18). 31. That we may not omit any one in our supplications, we pray to Christ ("he is Lord of all)" for "all men ;" obeying therein, the injunction of the apostle (1 Tim. ii. 1), which he founds upon the willingness of God that "all men" should be "saved" (3, 4). If God makes his “sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust" (Matt. v. 45), surely we should be desirous to pray for men to the same extent to which he is willing to bestow his ordinary blessings. 32. To shew that we make no exception to the prayer of the preceding verse, and to "complete the climax of Christian benevolence," we implore the forgiveness and the conversion of our enemies; thus mindful of that monitory clause in the prayer which he himself has taught us-"As we forgive them that trespass against us;" mindful of that dying intercession for his "enemies, persecutors, and slanderers”— Father, forgive them! for they know not what they do." 33. The next is a prayer for the preservation of the "fruits of the earth," which we receive only by God's blessing upon the earth's fertility-" He watereth the hills from his chambers; the earth is satisfied with the fruit of thy works" (Ps. civ. 13); and again— "Thou openest thine hand, and satisfiest the desire of every living thing" (Ps. cxlv. 16). The recurrence of * Menard, note in Sacr. Gregorii. p. 157. + Litania Lugdunensis Ecclesia. this petition should admonish us of a truth very gene- THE VILLAGE CHURCH.-The villagers have a feeling of property in their own parish church. Generally venerable for extreme antiquity, and firm as the hills around it, it stands as a part of their native land, and to endure with the country to all ages. It appeals, moreover, to all the affections, by motives which penetrate the inmost heart; bringing before the worshipper his birth, his domestic happiness and duty, the memory of departed friends, and his own death. Within, he sees the font at which he was baptised, and the altar where he knelt at his marriage; around it, he contemplates the graves of his friends, and the spot which one day will probably be his own. These are charms which speak to every bosom. Every one also feels that a picture of English scenery is incomplete without the old grey tower, or the village spire-upon which the eye rests as the loveliest picture of the landscape. And who can hear the distant bells in the cheerfulness of a summer's morning, or the stillness of a summer's evening, without feeling their soothing power enter his very soul?-Osler on the Church. 34. In a manner similar to that in which our blessed Saviour has instructed us, after asking "our daily bread," to ask the pardon of "our trespasses," we proceed when we have expressed our desires for the providential keeping of those productions of earth which are needed for the support of the body-to supplicate those spiritual blessings which are not less essential to the welfare of the immortal soul. The mercies which, in this closing petition of the "intercession" we ask, may be said to include all things necessary to eternal happiness; they are-repentance, EASTERN CARAVAN.-It consisted of a long train forgiveness, and the Holy Spirit. In the expression, of camels, and belonged to the native governor of "true" repentance, is intimated the difference between Jiddah, who was proceeding to that place with his wife godly and worldly sorrow. This is described (2 Cor. and family, a native vessel being in waiting at Suez to vii. 10), and exemplified in the different conduct of take him down the Red Sea. We saw several females Peter after denying, and of Judas after betraying, wrapped closely from head to foot in long blue garour Lord. Saul and Ahab (1 Kings xxi. 29), are ments, mounted upon these camels. The governor's instances of false repentance; while Ephraim, Zac-wife travelled in a sort of cage, which I recognized cheus, and the Ephesians, illustrate true repentance immediately, from the description in Anastatius. This (Jeremiah xxxi. 18; Luke xix. 8; Acts xix. 18-19). vehicle is formed of two rude kinds of sofas, or what By "negligences" are meant sins committed from want in English country phrase would be called settles, of diligence and watchfulness. In the parable of the canopied over-head, and with a resting-place for the talents, the servant who hid his talent in the earth feet. They are sometimes separated, and slung on was negligent, and we learn from his punishment the either side of a camel; at other times joined together, great guilt of neglecting to improve to his glory what and placed on the top, with a curtain or cloth lining God gives us (Matt. xxv. 14-30). By "ignorances" to protect the inmates from the sun, and secure the are meant sins committed from not knowing our duty, privacy so necessary for a Mohammedan lady. The where we had the means of knowing it. Paul did height of the camels with their lading, and this cage not know he was doing wrong in persecuting the dison the summit of all, give an extraordinary, and alciples of Christ, yet, after his conversion, he applied to most supernatural appearance to the animal, as he himself the most self-reproaching language, because, plods along, his head nodding, and his whole body though ignorant, he had the means of knowing bet-moving in a strange ungainly manner. Occasionally ter (1 Tim. i. 13). This shews us the guilt of such we saw a small party of Bedouins, easily distinguished ignorance, and our need to pray to God to forgive us by the fierce countenances glaring from beneath the sins of that class. And, finally, because it is only large rolls of cloth twisted over their turbans, and "through the Spirit" that any can "mortify the round their throats, leaving nothing beside flashing deeds of the body," we ask for the Holy Spirit to eyes, a strongly developed nose, and a bushy beard, "amend our lives according to God's holy word." to be seen. One or two, superior to the rest, were The sentiments of this closing petition of the "inter- handsomely dressed, armed to the teeth, and rode cession" are most momentous, and deserve to be apcamels well groomed and richly caparisoned-wildpropriated by every worshipper, each for himself. looking warriors, whom it would not have been agreeThis is a summary of them. We beseech him, whom God able to meet were the country in a less tranquil state. hath exalted to be a Prince and a Saviour to give reTo the present ruler of Egypt we certainly owe the pentance and forgiveness of sins (Acts v. 31), that he security now enjoyed in passing the desert; a party would give us true repentance;" then remission of of ladies, having only three servants and a few donkeyour sins, however aggravated before God, or over-drivers, required no other protection, though our beds, looked by ourselves; with grace to walk, in future, not "after the flesh, but after the Spirit." "66 Miscellaneous. KLOPSTOCK.-One particular spot at IIadburg a stranger should not omit to visit is, namely, the churchyard, where are deposited the mortal remains of Klopstock, the Milton of Germany, and inspired bard of the Messiah; nor was it without emotion that I gazed on the ground, doubly consecrated and hallowed by the ashes of this truly Christian poet. This great character, who did so much for the language and literature of his country, died in March, 1803, in the 80th year of his age, and is interred under a weeping willow, with the following line on this tomb: "Seed sown by God, to ripen for harvest." -Rae Wilson's Travels in Norway, Sweden, &c. dressing-cases, and carpet-bags, to say nothing of the camels laden with trunks and portmanteaus a-head, must have been rather tempting to robbers by profession. The pasha is the only person who has hitherto been able to oblige the sheikhs to respect the property of those travellers not strong enough to protect themselves from outrage.-Notes of a Journey from Egypt to Bombay. The Desert. By Emma Roberts. London: Published by JAMES BURNS, 17 Portman Street, Portman Square; W. EDWARDS, 12 Ave-Maria Lane, St. Paul's; and to be procured, by order, of all Booksellers in Town and Country. PRINTED BY JOSEPH ROGERSON, 24, NORFOLK STREET, STRAND, LONDON, T OP Ecclesiastical Intelligence. JANUARY, 1841. Preferments. Burney, C. P., D. D., archd. of St. Alban's, (pat. bishop of | Daly, R., dean of St. Patrick's, Dublin. Dickenson, C., bp. of Meath. Keating, M. archd. of Ardfert. £. £. Annand, A.... Road (P. C.), Nor- 555 and R. of 299 Glouc.... Hon. A. B. *360 Jeffares, R. Killigan (N. Ch.).. Awdry, C..... lop Benn, W...... Corney (R.), Cum- 293 Oxford 140 *160 Labatt, E..... Mevagh(R.), Donegal Bp. of Derry. {Castletownroche, Blackmore Governors of Browne, S..... Bedingfield, J. Buckeridge, A. ( Kennerleigh (R.), Buddicom, R. (St. Bees (P. C.), 5089 F....... ર Cumb... Christ Church, Debenham (V.), 110 Crediton Martin, R.... 110 Mercer, W. Dore (P. C.), Derby. 878 90 liam.... (St. George, Yorksh. Vic. of Shef (P.C.), Sheffield 15000 365 field... Wolhope (V.), He- dale...... D. and C. Vic. Calne.. Munsey, W... Studley Nevins, J. L.. Hereford.. (R.), Lord Lieut. Lord Henni- Antrim Moylary (R. & V.), The Crown.. A.... Louth D. and C. Romsey (V.), Hants 5432 365 Winton 3 Cartwright, J. Westbury (P. C.),) H..... Wilts Claughton Kidderminster (V.) 20865 Polstead (R.), Suf 960 folk Thorp (R.), Yorkshi. (Sedbergh (V.), Yorksh. bridge.... (R.), C.C.C. Cam 115 Bp. of Win 170 {St. James's, Ems worth, Hants.... Dickson, J. L. Lavay (V.), Cavan. ton blington more Shelford, T. 784 Essex bridge.... 476 Walker, G. A.. { Alverthorpe (P. C.), Walker, T..... (Sir F. Bur 200 84 dett, Bart. Warren, R.... Toft c. Caldecote (R.), Camb. Cannaway (R.), Christ's Coll. 279 287 Cambridge Bp. of Cork. Cork Ventry (R. & V.), Į W. T. Cros bie, Esq... Burwash (R.), Sus Harper, J. C.. Oxford {Stratfield Mortimer (V.), Berks...... Atkins, J., chap. Windsor union. Denison, G. A., rur. dean Bridport (pat. Douglas, A.,chap. lord lieutenant of Ireland. Dublin. Elliott, G., prine. Southampton gram. school. Minchin, C. H., chap. lying-in hospital, Philpotts, W. J., precentor of Exeter (pat. Twisleton, F. B., canon resid., Hereford. West, J....... Williams, T... 428 Williams, W. 176 Young, T. (St.Anne's (V.), Dub- .... Devon..... Exeter Bethune, G. N., D. C. L., rect. Worth, Sus- Cornish, T., rec. Heathfield, Somerset, 77. Kirby, J. M., chap. union, Stourbridge, 45. Racktet, T.. rect. Spetisbury, c. Charlton, Sidney, R. P., rect. Longworth, Berks. (pat. Secker, G., preb. St. Paul's, 74. Sneyd, W., rec. Bletchingly, Surrey, and Sinclair, W. T., 36. Turner, G., vic. Spelsbury, Oxford (pat. D. Watts, R., r. St. Bene't, Gracechurch-st., |