supposed this munificent act was brought about by the complaints which Grindal made, when he saw how scandalous was the daily abuse of his own Cathedral.

When the sacred building was dreadfully damaged by fire the Bishop threw himself into the gap, and contributed a noble sum towards its restoration.

In the Convocation of 1562, and in a visitation of his diocese, the Bishop took an active part; but he does not seem to have possessed that sturdy Churchmanship and firmness of character which so distinguished Archbishop Parker. This want of firmness led him into various troubles. Sometimes his discipline was complained of by Churchmen as being too lax, and at other times he erred on the sterner side. He had much sympathy with the Puritans, and conversed with them in private as a friend, while as an ecclesiastical potentate he felt obliged sometimes to proceed against them. They, therefore, thought him insincere. The Queen and the Archbishop believed nothing would conciliate the Puritan party short of the overthrow of the Church, and Parker therefore urged Grindal to insist on a greater conformity in the London diocese. Many of the clergy refused to wear the surplice and college cap, because they thought such articles savoured of Popery; and this refusal encouraged others to do the same. Conformity was therefore demanded, and objectors had to yield. Those who leaned towards Rome generally left England, but those who inclined towards Geneva remained at home, watching the course of events. Some of the latter were thrown into prison for holding conventicles, and we find the tender-hearted Grindal labouring to effect their liberty.

When Dr. Young, the Archbishop of York, died, Parker interested himself on Grindal's behalf. He did so, because he thought Grindal was unfitted for the rule of such a turbulent diocese as London then was. The Queen did not make up her mind in a hurry, but she made it up in Grindal's favour at length, and he became Primate of England. His opinion of the Yorkshiremen was not favourable, as we learn from a letter addressed to Cecil. He thought them dull, ignorant, and obstinate. He carried his Puritanism into his new diocese, and battled with the remains of the old superstitions; he obtained for the towns as good preachers as could be procured; he encouraged learning, and was courteous and popular.

In 1575 Archbishop Parker died, and for six months the see was vacant-the Queen receiving and using the revenues meanwhile, as was too much the custom. The Puritans were more in favour at Court than formerly, and it was resolved in high quarters to offer the Primacy of all England to Grindal, who, in Cecil's opinion, would be a popular man, and a friend that might serve him at Court, where he had enemies not a few. Grindal felt a great unwillingness to accept this high post, because he was convinced of his own unfitness for it. But after many inward conflicts he yielded to the Queen's wishes, regarding them as a clear call of Providence. He was therefore duly elected, and as soon as he had entered the Primacy he visited' the province of Canterbury. From his articles of inquiry and requirements, we may infer that Grindal was fully persuaded the clergy must be subject to the discipline of the Church. The Puritan party

were still loud in their outcries against various ceremonies, and there were signs that they had commenced a vigorous attack upon the Episcopal office itself.

After Grindal had settled some of the more pressing affairs of the Church he looked forward to comparative repose; which, however, he was not fated to enjoy. He became afflicted with dimness of eyesight; but that was not the whole of his troubles. The Queen began to dislike him, and made him very unhappy. The reason of the Royal displeasure was, in the first place, the opposition which the Archbishop thought fit to raise against her selfish spoliation of the Church. Besides this, and perhaps in some measure because of it, she was angry with Grindal when he differed with her on the subject of the prophesyings.' It seems the clergy in several districts used to meet together and discuss certain passages of Scripture. One of their body was elected as President, who summed up the debate. Now this, Grindal thought, was a useful practice, and worthy to be encouraged. Parker, on the other hand, disliked these meetings, and his dislike was shared by the Queen. She thought such theological debates might easily become political, and dangerous to her throne. During Parker's life, therefore, the prophesyings were discontinued, and when they were restored, with Grindal's concurrence, the Queen bade him give orders for their suppression. Grindal met this with a remonstrance, wherein he said he believed every evil that could possibly attend these exercises might easily be guarded against. But when, in turn, the Queen insisted on obedience in this matter, the Archbishop boldly refused compliance, whereupon the Archbishopric was sequestered.

The Archbishop's letter to the Queen is marked with good sense and weighty argument. He humbly desired her to refer prophesyings and such matters to the Bishops and Divines, for they were subjects to be judged, not in a palace but in a synod; and he exhorted her not to treat questions of religion as she would treat purely civil matters, for she was a mortal creature, who, in God's concerns, ought to bow to the sceptre of Jesus, as one who must appear before His fearful tribunal. The letter, in fact, is a very faithful appeal, and it quite bears out old Fuller's opinion of Grindal, who, a lamb in his own could be a lion in God and His Church's cause.' We can easily understand how offensive such a letter might be to a proud sovereign like Elizabeth, who made a Star Chamber matter of it,' and punished the Archbishop, in spite of Leicester and Burleigh, who both took his part as far as they ventured to do. The Lords of the Star Chamber confined him to his house, and sequestered him; but he would not ask for pardon, nor humble himself as the Queen required. He expressed himself willing to resign his see, but his enemies thought it would be a greater punishment if they deprived him of it; and this was their intention, until it was pointed out that he could not be canonically deprived on account of his conduct; and even if such a measure could be legally carried out, it would strengthen the hands of the Church's enemies. Grindal, therefore, continued nominally the Primate, but unable to perform his duties. He appointed Whitgift, the Bishop of Worcester and a favourite at Court, his deputy.

Convocation still enjoyed and exercised its ancient privilege of

granting or withholding a subsidy, and it was agreed to defer any grant until Grindal was restored to favour; but lest the Queen shoulă be offended, it was resolved to address her humbly for the Archbishop's restoration. He was, in answer to this, restored; and about the same time he was allowed to resign. To the last, however, Elizabeth showed her displeasure. The unfortunate Primate was not allowed to resign at the particular time he wished, nor was his pension settled without vexatious impediments. However, his petition that he might retain his house at Croydon was allowed, and he therefore retired there, to spend in peace the little remnant of his mortal days.

Grindal was never married. He was a diligent vine-dresser, and a splendid tribute of his toil was annually sent to the Queen. He was a patron of authors like Spenser, and of musicians such as Tallis and Bird; and he had himself the pen of a ready writer. He was mild of temper and easy of access, a kind neighbour and a munificent giver. The Free School at St. Bees, and various scholarships at Oxford and Cambridge, yet exist, and proclaim his pious liberality. In the quaint words of Fuller, Worldly wealth he cared not for, desiring only to make both ends meet; and as for that little that lapped over, he gave it to pious uses in both Universities, and the founding of a fair free school at St. Bees, the place of his nativity.' Edmund Grindal died on July 6th, 1583, and was buried in Croydon Church.

G. S. O.

HINTS FOR BEHAVIOUR AT CHURCH.

F you are to gain from Church the blessings which God has to give, you must, above all things, try to feel His presence there, and the greatest help towards this will be reverence. Be very reverent in behaviour, and in the thoughts of

your mind.

As soon as you enter the church kneel down and say

PRAYER BEFORE SERVICE.

Hear the voice of my humble petitions when I cry unto Thee, O my God, when I hold up my hands towards Thy mercy-seat. Accept the prayers and praises which are offered to Thee in this place; for Jesus Christ's sake. Amen.

If you have time before the service begins, read a Psalm, xxiv., xxvi., or xxxiv., or study carefully the gospel or one of the lessons of the day.

During the service be careful to kneel at the proper times, and to join in the responses, and when the service is over kneel down and say:

PRAYER AFTER SERVICE.

Pardon, O Lord, our wandering thoughts and cold desires, and grant that when we quit Thy house we may not quit Thy presence. Abide with me, and with those who have worshipped with me, now and for ever; for Christ's sake. Amen.

Do not leave the church before the clergy have returned to the vestry.

'There is sorrow on the sea: it cannot be quiet.'-Jer. xlix. 23.

STOOD on the shore of the beautiful

*The above lines (author unknown) were valued and often repeated by heart by the late Captain Marcus Hare, who was lost in the wreck of H.M.S. Eurydice, March 24, 1878. He was one who lived with his loins girt and his lamp burning, and was ready for his Master's sudden call.