24

MR. CARTER'S REPLY.

"I do not know whether I am yet blinded and hindered by the lower interests of controversy, and ought at once to lay aside all discussion on details such as I spoke of; but while I endeavour to confirm myself and to quiet others in the simply submissive faith you describe, yet, in the case now before me, I hardly quite feel that I can pass by all the details of the question. At least I hope that I should not be erring against your principles if I explain, where I can, the difficulties and objections which have influenced, for she has read much of the opposite teaching, and rests on passages of authority which she has seen quoted in evidence; and I feel that those passages will lie in her mind and possess it, unless cleared away. And thus much I think I might try to do, consistently with your principles, for clear explanation, and answering difficulties already strongly felt, is not disputation. What I propose, then, to myself is, to suggest answers to all false grounds or evidences which I may find existing, and no further, always at the same time trying to lead her to live in the spirit, and on the principles you have unfolded to me. My opportunities are rare, but I have already written on the plan which I mention. I earnestly hope that such a method would not be censured by you.

"If I feel the need of your help again, I will take advantage of your kindness. I find that the discussions on the great principles of the Church system are now rapidly descending from the higher to the lower classes even in the country, and agitating the minds of many. Within a few days I have been grieved to find a much sterner and stronger opposition to them, even in our adherents, than I had expected. The extent of latitudinarianism and self-dependent judgment seems to open to me more and more.

"I am sometimes at a loss to know how to speak on such subjects to the more unlearned classes. They seem quite unprepared for the spirit of dependent faith, which would submissively lend itself to any authoritative teaching.

"They are incapable of seeing the grounds on which such a spirit rests; as incapable they are of discussing the question and seeing the force of arguments. I speak generally.

"I am at a loss often to know whether it be better to speak boldly, content merely to witness to the doctrines; trusting that God will cause them to work as He wills, or else to act upon a kind of economy, leading them they know not how, to the end in view.

"But this latter seems scarcely possible now with the adults, for they are demanding things and realities; and are questioning the very groundwork, and there is no keeping off from the very conclusions themselves. It seems as if there must be an actual collision, and that we must openly take our stand on the ground that is to be won, and show them that they must come there too, and not merely guide them up to it by such an imperceptible track as might be practicable in other conditions of the national mind. I feel that we are driven to this, and though I would most earnestly avoid everything which might make me wear, in the eyes of my parishioners, the semblance of what they deem a party, yet I am impressed with the conviction that the occasions of the time do not admit of this, and that, even in less important posts of the holy Church, a decided and bold avowal of great principles must be made, meekly indeed as we may, but yet unequivocally. It seems necessary now for the triumph of Truth, come though it may in other generations. Anything like doubt, or what has been falsely called (as I suppose) moderation, seems to have no right place now. I am speaking more of the minister's tone in conversation with his people than in his preaching, for it is then that the difficulty is generally most felt.

"But I ought not thus to detain; and would close with again expressing my very sincere gratitude for your kindness. "Yours most faithfully,

“T. T. CARTER.”

CHAPTER III.

CLEWER.

IN the spring of 1844 Mr. Carter resigned Piddlehinton for the living of Clewer, which is in the gift of Eton College, and here he began the work which was to continue for fiftyseven years, and with which his name will be always associated.

The parish, though perhaps not much more populous than at present, was far larger in extent, and included a considerable part of the town of Windsor. It had been neglected to a degree which now appears almost incredible. It had usually been held by a Fellow of Eton, and the rector was frequently non-resident. As the Vicar of Windsor was also incumbent of Datchet, and preferred to live in that pleasant village, it followed that these two parishes (now divided into four, with eight churches) were served by two curates; and even these were not always on the spot, for at one time the Curate of Windsor lived at an hotel in Piccadilly, coming down for Sunday; and on other days, when his services were required for marriages or funerals.

The heart of George Augustus Selwyn, afterwards the great Bishop of New Zealand and Lichfield, but then a private tutor at Eton, was stirred by the sight of this spiritual desert, and he with some like-minded friends, began active work among the neglected people. One fruit of their devotion greatly affected Clewer. Mainly through their efforts the church of Holy Trinity was built, and consecrated at the close of 1844, for the town part of Clewer, which was