containing a copy of a resolution passed at a meeting of a Committee of a Society at Gomersall, which styles itself' the Auxiliary Bible Society, for the Parish of Birstall and the neighbourhood.' "The general form in which this circular comes to us, and the manner in which the resolution it contains is worded, creates a difficulty on our part, in returning a specific answer; and would lead us to decline any reply, were we not desirous to manifest our disposition to shew every candid attention which our circumstances admit, to what we imagine to be the spirit of the communication we have received. We are hence induced to offer a few observations connected with the subject, rather than to acknowledge the circular by the simple information, that we do not think it consistent with our views of duty to comply with the invitation implied in the resolution it contains. "In the first place, having no specific knowledge of the constitution of the Society at Gomersall, nor any concern in its proceedings, we know of no' misunderstanding' to which the committee of that society appear to allude. On our part there has been no misunderstanding. "Further, we jointly and severally disclaim any hostile feelings whatever towards the British and Foreign Bible Society, so far as we understand the constitution of that society, and its legitimate operations. Neither are we disposed to turn to its disadvantage, what may appear to us, indiscretions in the conduct of individuals who profess to be its friends and assistants. Yet there are several reasons why we cannot co-operate with the Gomersall Bible Society. "The circumstances under which that society took its origin, conveyed to us the idea that our co-operation was not desired. Without any private admonition previously suggested from any quarter whatever, a very public accusation of indolence was exhibited against us before strangers, in a place where we had no opportunity of defence; and strangers were invited to assist in forming a Bible society in the parish of 'six' inactive' clergymen,' and for the benefit of their parish; and strangers did there actually commence that business, before any intimation of such a design had been given to any of these clergymen; and, in utter exclusion of any opinion which they might have wished to express upon the subject.-This conclusion, from the mode in which the business was begun, is confirmed by the connexion in which the wordsnow agree'-are placed in the above-mentioned resolution communicated to us from Gomersall. "We have further to observe, that however well disposed we may be towards endeavours to increase the distribution of Bibles in our parish, we cannot co-operate with the Gomersall Bible Society, because such a co-operation on our part, would countenance to our own disadvantage the unfounded charge publicly expressed before strangers, and afterwards repeatedly alluded to in an assembly of our parishioners. And, moreover, because we should thereby seem to justify the insinuation that our accusers have a more intense concern for the spiritual improvement of the people of the parish of Birstall, than that which is felt by the elergy of that parish-opinions, in our view, unfounded, and injurious to our usefulness as parish priests, and to the credit of that church whose value and estimation we find ourselves under a most happy necessity to vindicate and uphold. "To the charge of inactivity in circulating Bibles, we oppose facts, and dates, and bills for Bibles.-To the imputation of indifference to the spiritual wants of the parish, and to the affording of biblical information, we offer as an answer our conduct in the parish rather than our professions. "The clergy of the neighbourhood to whom the circular may be addressed, will, of course, judge and act according to the information they may possess upon the subject. But we conceive, that in the present instance, their interference will neither be friendly nor judicious. We intentionally avoid the expression of any opinion upon the right to form Bible Societies wherever such societies may appear to some individuals to be desirable. The consideration of that right, or supposed right, is, in our view, foreign to the business of the present Gomersall society. We imagine that no judicious friend to the British and Foreign Bible Society will be forward to agitate that abstract question. "We have no dispute with any individual, or any association of persons, who choose to distribute Bibles in our parish. And we should have been glad if the Committee of the Gomersall Bible Society had permitted us to withhold the preceding remarks. "W. M. HEALD, "JAMES S. JONES, HAMMOND ROBERSON, ROBERT BBAUMONT. "Vicarage, Birstall, 9th January, 1824.” On reading this Letter the new Committee resolved as follows, and thus terminated this outrageous proceeding in the same spirit that they commenced it. "Resolved, "That this meeting highly approve of the observations made by the Rev. James Scott, at the anniversary of the Bradford Auxiliary Bible Society, which have been so completely misrepresented by the clergy of the parish of Birstall, in a letter this day received; being fully satisfied that Mr. Scott's remarks on that occasion related not to the Clergy of the parish of Birstall, but to the late Bible Association, for a confirmation of which statement they refer to the Clergymen of the parish of Bradford who were present at that public meeting. And the Committee likewise avail themselves of this opportunity of expressing their thankfulness that the observations made by Mr. Scott at Bradford, have led under Divine Providence, in their final effects, to so excellent a result as the establishment of this Society.-Signed in behalf of the Committee, “ Birstall, January 23, 1824.” "DAVID STONER, Secretary. We trust that our readers will diffuse the knowledge of this case, and all the circumstances of it, as widely as possible in their respective neighbourhoods, that those Clergymen whose eyes are not yet opened to the real import of dissenting fratermization, may have the means of discovering the delusion before it be too late. MISCELLANEOUS. PROPOSED ENDOWMENT OF NATIONAL SCHOOLS. SIR, To the Editor of the Christian Remembrancer. I TAKE the liberty to forward the enclosed paragraph inserted by me in some of the daily newspapers; and as the suggestion may perhaps advance the interests of the National Schools and of the Established Church of England, you will perhaps do me the favour to make it known through the medium of the Christian Remembrancer, Bedford Square. And oblige, Sir, yours most respectfully, H. C. SIR, NATIONAL SCHOOLS. To the Editor of the Morning Post. THE grand system of National Education, introduced by Dr. Bell, has rapidly triumphed over the combined efforts of party spirit, ill-will, and prejudice, and it now becomes our duty to give it that permanence and stability which its decided superiority so well deserves. How far the following suggestions are calculated to attain so desirable an object an enlightened public must determine. Hitherto it has been the custom with the opulent, after having well provided for their families, most liberally to endow all public institutions, the National Schools alone excepted. But it were much to be desired, that in future certain sums were left by them, and invested in the funds, that the interest thereof might be applied in the most marked manner at the annual examinations, to the selecting six, twelve, or more of the most moral, industrious, and best educated children, as apprentices to those tradesmen (such as shoemakers, tailors, and carpenters,) who may have acquired the best characters in the neighbourhood for integrity, sobriety, and steadiness of conduct. It would be impossible for me, within the limits of this letter, to enumerate all the advantages which the general execution of this plan would confer upon indigent parents, their children, and society at large. By the humbler classes of the community not only a most decided preference immediately would be given to those schools of the Established Church, wherein a good character most assuredly would pave the way to temporal advantages; the expectation of which, at the same time that it excited the emulation of all the children, would induce them to remain a more considerable time in these schools; more ample justice would thus be done to their teachers and masters, and those more solid advantages of a useful education be acquired by the children, of which an earlier removal would otherwise have deprived them. Nor would society and the nation receive less benefit; for it cannot be doubted that these means would encourage and bring into action a much greater quantity of talent, industry, and virtue. It were therefore much to be desired that the opulent part of the community would well consider these advantages; and, in their future bequests to Public Institutions, remember, that by thus placing certain sums at the disposal THE CHRISTIAN REMEMBRANCER. FEBRUARY, 1825. THE LIFE OF BISHOP HOOPER”. JOHN HOOPER was born in Somersetshire, in the year 1495. Of his parentage, and early life, previous to his entrance at the University of Oxford, no particulars are known. Nor is it even stated positively at what college he was admitted-but it is probable at Merton, under the tuition of his uncle, John Hooper, who was a Fellow of that college, and Principal of Alban Hall. The year 1514 is assigned as the date of his admission. In 1518, he took the degree of Bachelor of Arts, but does not appear to have proceeded to any higher degree. He is supposed, indeed, then to have left Oxford, and to have entered into the Order of Cistercian Monks, in which he continued some time, but at length conceiving a disgust for the monastic life, returned to the University. The writings of Bullinger and Zuinglius began then to attract his notice. To these he devoted himself with an entire zeal, and, as he speaks of himself in a letter to Bullinger, "with a sort of superstitious diligence." And thus being carried forward to a more accurate study and knowledge of the Scriptures, he became a convert to Protestantism. This change of his sentiments of course rendered him obnoxious to the adherents of superstition, and exposed him to danger from their active exertions against him. When the Act of the Six Articles therefore passed in the year 1539, he found it necessary to leave the University and seek an asylum in the country. He was received into the house of Sir Thomas Arundel, a Devonshire gentleman, to whom he became both chaplain and steward. Here he recommended himself greatly to the favour of his Patron, who, though a Papist, yet did not withdraw his regard for him, even upon discovering, as he afterwards did, that the religious principles of Hooper were opposed to his own. So anxious, indeed, was Sir Thomas Arundel still to retain him in his service, that he endeavoured to reclaim him to the Roman Church, by sending him to the Bishop of Winchester with some message, and at the same time writing privately to the Bishop, and requesting that he would confer with Hooper on the See Fox's Acts and Monuments; Wordsworth's Ecclesiastical Biography, Vol. 2. p. 427; Wood's Athena Oxonienses, Vol. 1. p. 91; Clark's Marrow of Ecclesiastical History; Life of Hooper, p. 221; Strype's Memorials of Cranmer, 8vo. Vol. 1, p. 302; Burnet's History of the Reformation, Book 4. Part 3. K subject of religion-but at any rate send him home to him again. In consequence of this, the Bishop of Winchester held a conference with Hooper for four or five days successively, and finding that he could make no impression on him, sent him back to Sir Thomas Arundel with great commendations of his learning, but ever after bearing a secret grudge against him. Nor was it long before he felt the effects of the displeasure which he had provoked. He was warned by some private friends that there were underhand workings designed for his ruin, and was obliged therefore to provide for his safety, by flying his country. To effect his escape, he borrowed a horse of a person (whose life he had saved a little before from the gallows,) and took his journey to the sea-side, where he embarked for France. Reaching Paris, he fixed his residence there, but remained only a short time, and then returned to England, obtaining the protection of a gentleman named Sentlow. Still he could find no resting-place in his own country,-but being again exposed to danger from the machinations of his enemies, he was compelled once more to consult his safety by flight. Assuming the disguise of the Captain of a vessel bound for Ireland, he succeeded in making his way down to the sea, and so passed over, not without extreme peril of drowning, to France, from whence he proceeded to Switzerland, and the higher parts of Germany. In the course of these wanderings commenced his intimacy with Bullinger, whose writings had before interested him so deeply. Bullinger was at the same time himself an exile for the cause of religion, and gave Hooper a friendly reception at Zuric. At Basil, also, Hooper was courteously entertained by several learned men. During his residence at Zuric he married a foreign lady, a native of Burgundy *. His sojournment abroad was far from being a period of leisure and inactivity to him. He was diligent in his studies, and especially in learning the Hebrew language. Here then he continued in these labours, until a better day dawned upon England, in the accession of Edward VI. to the throne, in the year 1547. An opportunity was then afforded him of bestowing his services to the advancement of religion, and not being content to be wanting to the good work he immediately prepared for his return. Coming therefore to Bullinger, and others of his acquaintance at Zuric, he returned them thanks for their great kindness towards him, and imparted to them his intention of returning to England. Upon which Bullinger took leave of him in the following terms of affectionate regret:-" Master Hooper, although we are sorry to part with your company, for our own cause, yet much greater causes we have to rejoice, both for your sake, and especially for the cause of Christ's true religion, that you shall now return out of long banishment into your native country again; where not only you may enjoy your own private liberty, but also the cause and state of Christ's Church by you may fare the better, as we doubt not but it shall. Another cause, moreover, why we rejoice with you and for you, Another account says, a German. Note to Wordsworth's Ecc. Biog. Vol. ii. p. 463. |