filial affection, considered that it was better for him to walk to and from Oxford than for his father to trudge on foot to the neighbouring markets and fairs, which had been the case in consequence of this new regulation, and therefore returned the pony, with many acknowledgments, though the old man could hardly be prevailed on to accept it. After this Mr. Tucker continued to go backwards and forwards to the University on foot, with his baggage at his back." Coming from his home, via Brecon and Monmouth, he would pass through Gloucester; thence by way of Crickley Hill, Frogmill and Northleach on to Oxford, a distance altogether of hard on one hundred and sixty miles. Such a distance with impedimenta and bad roads would be six days' good walking; but the young Welshman was strong of limb as well as stout of heart.

On completing his University course in 1735 he entered into Holy Orders, and obtained a curacy in Gloucestershire. Two years afterwards he became curate of St. Stephen's, Bristol. Many of the inhabitants of the parish were merchants, and as the young curate was greatly inclined to the study of commerce, he now had special opportunities of extending his knowledge in that direction. Other studies were not neglected; and his clerical duties were diligently fulfilled. Dr. Butler was filling the see of Bristol, and with him Mr. Tucker became intimate. The Bishop, recognising his merits, made him his chaplain and appointed him to a minor canonry in the cathedral. A sermon which he preached before the Governors of the Bristol Infirmary in 1745 was much approved, as, while setting forth the value of such institutions for the alleviation and cure of bodily sufferings, he directed attention to the moral benefits which, under right conditions, they were fitted to effect.

His popularity suffered when in 1753 he warmly advocated the bill which was then brought into Parliament for the naturalisation of the Jews in this Kingdom. A spirit of religious tolerance, as well as motives of commercial policy,

led him to use his pen vigorously in support of this wise and humane measure. In doing so he incurred the wrath of the Bristolians, who answered his arguments with abuse; and being denied by the law the pleasure of burning him in propria persona, they vented their anger by burning his effigy clad in canonical vestments!

His knowledge of trade and commerce proved the means of his advancement in the church. In 1755 he wrote an able pamphlet on the Turkey trade, and pointed out the evils resulting from the existence of the Chartered Companies. About the same time Lord Clare (afterwards Earl of Nugent) being a candidate for Bristol, was elected chiefly through the efforts of Mr. Tucker, who, appreciating his acquaintance with commercial matters, deemed him a fit representative for the great trading city. This course of action sorely offended his parishioners, who, for the most part, vehemently opposed Lord Clare's return. Some of these opponents who were in church offices, plainly told him that "if he voted against the vestry they would not collect him a single shilling."

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Gentlemen, do whatever is right in your own eyes;" he calmly replied, adding, "I shall certainly vote for Lord Clare, consequently against you. And I shall certainly do my duty to you as your minister, whether you collect for me or not. If you can answer that in your consciences, I am satisfied. Sure I am, my conscience shall never reproach me for my conduct towards you; and I should be very sorry (for your own sakes) that yours should reproach you for your conduct towards me." This manly behaviour overcame all opposition and secured his usual income.

The gratitude of the successful candidate was very practically expressed. In return for these political services Lord Clare procured for his supporter a prebendal stall in Bristol Cathedral, then got him passed on from the curacy to the rectorship of St. Stephens, and finally obtained for him the Deanery of Gloucester. A bishopric was subsequently offered him, but this further preferment was declined.

It was in 1758 that the sturdy Cambrian was installed as Dean in the old Cathedral city through which he had so often tramped baggage-laden in his student days; in the same year he took his D.D. degree. Dr. Warburton followed him the next year as Bishop of the diocese; and these two remarkable men were thus brought into near association. Their relations were not so happy as to afford illustration of the goodness and pleasantness of brotherly unity. The Bishop affected to hold the Dean's commercial studies and opinions in contempt, and was credited with having sarcastically said that "trade was his religion, and religion his trade." His Lordship was not invulnerable, and the Dean could have retorted with sarcasm; but he chose a more excellent way. "The Bishop," he said, "affects to consider me with contempt; to which I say nothing. He has said that religion is my trade, and trade is my religion. Commerce and its connections have, 'tis true, been favourite objects of my attention-and where is the crime? And as for religion, I have attended carefully to the duties of my parish; nor have I neglected my Cathedral. The world knows something of me as a writer on religious subjects; and I will add, which the world does not know, that I have written near three hundred sermons, and preached them all again and again. My heart is at ease on that score, and my conscience, thank God, does not accuse me."

His friend by whom this account was written, added his own testimony to the truth of the Dean's declarations, and tells with pleasure, that "he was a most exemplary parish priest regular in the discharge of all his duties, familiar with his people, kind to their wants, and always attentive to the most. important object, namely, their religious improvement.”

In an account of a visit which Warburton, in company. with the Rev. Edward Sparkes, Head Master of Gloucester Grammar School, made to the Deanery, the Bishop shows off the Dean to great disadvantage, as "talking transcendant. nonsense; and "moved with an irresistible ambition of shining as a divine before his Bishop." The gall with which

the prelate writes is not sweetened by the term "good-natured Dean" with which he ends his narrative. 1

The Dean was occasionally found engaging in ecclesiastical and theological controversy. The attempt which was made in 1771 to procure the abolition of subscription to the Thirtynine Articles met with his strong opposition. A pamphlet which he wrote on the subject was deemed by his friends a masterpiece of argumentation. "It is, however, worthy of remark," says one reviewer, "that though strongly arguing for the necessity of some declaration as a point of union among the members of a church, he expressed a wish for the omission of the Athanasian Creed in the Church service; and also for excluding from subscription to the Thirty-nine Articles students to the Universities, upon matriculation, and graduates in lay faculties."

Whatever may be thought of his opinions the tone and spirit in which he carried on discussion was, at least in some instances, most exemplary. "Good sir," he says writing to the Nonconformist Dr. Doddridge, who had pointed out an error in his interpretation of a text, "I thank you heartily for correcting my mistake." Proceeding to express his opinions on certain topics, he remarks that "the arguments on either side are sufficiently strong to induce us to have compassion on those whom we think ignorant and out of the way, considering that we ourselves may appear to be the same kind of weak persons to others that they may do to us." In reference to one point on which he and Doddridge held different views, he says, "May it please the Divine Being to illuminate with His Heavenly light, and to bring into the way of truth whichsoever of us hath erred and is deceived." "Whenever you have a spare hour," he writes in conclusion, "I should take it as a favour to be honoured with your correspondence."

In the unhappy differences which arose between Great Britain and her American Colonies, the Dean did not appear to the greatest advantage. He believed the Colonists were

making a huge mistake in striking for independence; and that the Mother Country was making as great a mistake in endeavouring to keep her hold by force of arms. Separation, he argued, would bring ruin to the Americans; and war was fraught with evil to all concerned. His knowledge of America and its people was evidently at fault, while some political prejudices warped his better judgment. He treated the gallant Colonists scurvily, and ran his head against a rock in opposing Locke's grand doctrine of civil liberty. In his letters "Qui Bono ?" addressed to M. Necker, Comptroller General of the Finance of France, he inquires-" What benefits will accrue to America supposing her to obtain her utmost wishes of independence in the prosecution of the present war?" In reply he imagines "American patriotic orators, who are to figure away in future times at their liberty-trees and other places of public rendezvous," bewailing, in most lugubrious terms, the results of "the establishment of an Independent Republic."

Having thus indulged his fancy, the Dean proceeds to prophesy." The Americans (having gained their independdence) will be disappointed, chagrined, and universally discontented. So that when they shall be no longer connected with England they will vent their reproaches against each other, for having been the authors of their respective sufferings. As to the future grandeur of America and its being a rising empire under one head, whether Republican or Monarchical, it is one of the idlest and most visionary notions that ever was conceived even by the writers of romance. For there is nothing in the genius of the people, the situation of the country, or the nature of their different climates, which tends to countenance such a supposition!"

This was written in 1781.

The reputation which the Dean had gained for his knowledge of commerce led to his being requested by Dr. Hayter, tutor to George III. when Prince of Wales, to draw up an elementary treatise on this subject for the use of his