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Georgian Churchmanship Reconsidered: Some Variations in Anglican Public Worship 1714–1830

Published online by Cambridge University Press:  25 March 2011

F. C. Mather
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Extract

Current evaluation of the Church of England under the first four Georges follows in the main the assessment made by Norman Sykes in his monumental Church and State in England in the Eighteenth Century, published in 1934. According to that view the Church, which was lastingly cleared of the universal slackness previously imputed to it, exhibited a pervasive Latitudinarianism sympathetically portrayed by Sykes as ‘practical Christianity’, an emphasis on cdnduct and good works to the neglect of ‘organised churchmanship’ and the ‘mystical element’ in religion. R. W. Greaves detected similar features in the concept of ‘moderation’: suspicion of popery and friendship towards dissenters, a cult of plainness in theological explanation and a very general contempt of whatever was medieval. Historians have been willing to acknowledge as exceptions to this ‘mild’ quality of Anglican churchmanship the early Methodists and ‘small Evangelical and High Church minorities’, but only the two former have been taken seriously. Piety of a more traditional kind - rubrical, sacramental, Catholic - has been identified, only to be discounted. The Establishment has been seen in the light of the judgement recently summarised by Dr Anthony Russell: ‘Certainly the temper of the eighteenth century which favoured reason above all else, and was deeply suspicious of mysticism and the emotions, was against any form of sacramentalism.’

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The Journal of Ecclesiastical History , Volume 36 , Issue 2 , April 1985 , pp. 255 - 283
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Copyright © Cambridge University Press 1985

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References

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21 G.M., li (1781), 342–3. Seabury and Claggett, early bishops in the U.S.A., both wore mitres. N. & Q,, 1st ser., xi (1855), 354; Ibid., clxi (1931), 446.

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23 Carlisle, Ely, Lichfield and Salisbury. N. & Q., 3rd ser., x (1866), 381; Ibid., 5th ser., ii (1874), 441–2.

24 Wickham Legg, English Church Life, 361–3, 373–4.

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26 N. & Q, 1st ser., vii (1853), 108, 143, 215–16, 269, 336–7. The best survey of the professionalisation of the clergy is Russell, Clerical Profession.

27 Cole MSS, British Library Department of Manuscripts (hereafter cited as B.L.), Add. MSS 5873, fo. 82; cf. J. A. Venn, Alumni Cantabrigienses, Pt. 1, 11, 258.

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32 Bushaway, Bob, By Rite: custom, ceremony and community in England 1700–1800, London 1982Google Scholar. Cf. Thistleton Dyer, British Popular Customs, 22.

33 De Saussure, Letters, 318–19.

34 ‘Some Account of Sir Thomas Gooch, Baronet, Lord Bishop of Ely’, by William Cole, B.L., Add. MSS 5828, fos. 130–1 - probably a reference to the archbishop of York, the aristocratic Robert Hay Drummond.

35 The Christian Remembrancer, iv (1822), 723–9.

36 The Orthodox Churchman’s Magazine (hereafter cited as O.C.M.), v (1803), 233–8. Porteus Notebook, L.P., MS 2104, fo. 31 (4 May 1804).

37 O.C.M., vi (1804), 242–3; vii (1804), 95–7, 271–5; H. Miles Brown, ‘The high church tradition in Cornwall, 1662–1831’, Church Quarterly Review, cl (1950), 69–80.

38 Aylmer and Cant, York Minster, 271.

39 The Torrington Diaries 1781 94, London 1934–6, i. 17, 44, 80, 106, 171; ii. 400.

40 Baynes, A. Hamilton, Two Centuries of Church Life 1715–1915: St Philip’s, Birmingham, Birmingham 1915, 39Google Scholar; Carpenter, House of Kings, 434; Aylmer and Cant, op. cit., 273 (by Owen Chadwick), 417–18 (by Peter Aston).

41 Porteus Notebook, L.P., Ms 2103, fos, 28–9 (1790).

42 Greaves, Religious Climate.

43 Aylmer and Cant, op. cit., 260–3 (by Dorothy Owen).

44 Robert Robinson, The History and the Mystery of Good Friday, 7th edn., Cambridge 1797.

45 George Home to the Rev. Dr Berkeley, 13 October 1788. Berkeley Papers, B.L. Add MSS 39, 312, fo. 79.

46 Moore Papers, L.P., ‘Miscellaneous Letters Relating to Church Matters, 1780–1804’, items 62–5, Hamilton Baynes, Two Centuries of Church Life, 53. St Mary Stoke Newington, Vestry Minute Book 1784–1819 (Shoreditch District Library), 156–7, 357–8.

47 Addleshaw, G. W. O. and Etchells, F., The Architectural Setting of Anglican Worship, London 1948, 54, 247–50Google Scholar.

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49 Addleshaw and Etchells, op. cit., 155–71; B. F. L. Clarke, The Building of the Eighteenth-Century Church, London 1963, chap, xiii, passim.

50 Stokes, F. G. (ed.), The Blecheley Diary of the Rev. William Cole, M.A., F.S.A., 1765–67, London 1931, 303–4Google Scholar. Cf. Addleshaw and Etchells, op. cit., 153–4.

51 Cox, J. C., Pulpits, Lecterns and Organs in English Churches, Oxford 1915, 94Google Scholar. Cf. Whiffen, Stuart and Georgian Churches, 6, 72.

52 O.C.M., vi (1804), 294–7.

53 An impressionistic judgement based on 16 well-known English and Irish churches. A closed sample of twelve plans and elevations drawn for the archbishop of Armagh between 1765 and 1784 reveals no central positioning of pulpit and desk. Bolton, F. R., The Caroline Tradition of the Church of Ireland with particular reference to Jeremy Taylor, London 1958, 227–8Google Scholar.

54 Clarke, The Eighteenth-Century Church, 169.

55 Russell, Clerical Profession, 87. Addleshaw and Etchells, Architectural Setting, 179, 187. H. Owen and J. B. Blakeway, A History of Shrewsbury, 11, London 1825,248–52. Mackenzie, E., A Description and Historical Account of the Town and County of Newcastle-upon-Tyne, Newcastle 1827, 303–11Google Scholar. Whiffen, Stuart and Georgian Churches, 47–54. Bolton, op. cit., 228–9.

56 Commissioners for Building New Churches, First Report, appendix D, rule 11; 1821(29), x. Cf. Whiffen, op. cit., 6. Among the new churches mentioned above are St Philip’s Regent Street (1820), All Souls Langham Place (1822–4), Hoxton, Herts (refitted 1824).

57 Sykes, Church and State, 238. Russell, Clerical Profession, 54–5.

58 Diocese of London, Visitation Return, 1778, Fulham Papers, L.P.

59 Ibid.: returns for Great Leigh, Fordham and Farnham (Essex), and for Sawbridgeworth (Herts).

60 Ibid.: returns for Great Canfield and Rayleigh.

61 Sir Francis Hill, ‘Squire and parson in early Victorian Lincolnshire’, History, lviii (1973), 337–49. Bishop Pretyman’s Speculum shows that, towards the end of the eighteenth century, 21 clergy of the archdeaconry of Lincoln each had 3 parishes to serve, 7 had 4, and 3 had 5. Dio. Lincoln Speculum, ‘Circa 1788: Residence, Value, Curates, Services, Population, Dissenters, Schools’ (A to F only), Lincolnshire County Record Office.

62 Dio. London, Visitation Return 1778: St George’s Hanover Square, and Hornsey parish, Middlesex.

63 Gilbert, Religion and Society, 98–109. It must be remembered that the differences between pastoral and arable zones existed within regions as well as between them. For examples drawn from earlier periods see Joan Thirsk (ed.), Agrarian History of England and Wales, IV, 1500–1640, Cambridge 1967, chap. 1 (by J. Thirsk).

64 The parish of Manchester was eleven miles long and nine miles wide, and had nearly 40,000 inhabitants in 1778. It contained eleven or twelve chapels or chapelries, in addition to the three nominal rectories in the town centre. Dio. Chester, Visitation Articles 1778. Cheshire County Record Office., EDV 7/1, and other sources. Leeds parish embraced ten chapels in 1764. Dio. York, Visitation Returns 1764. Borthwick Institute, York.

65 At Ashby de la Launde in Lincolnshire, where ten or eleven families resided in the eighteenth century, service was only once a Sunday. For the other part of the day the laity went to Digby or Bloxholm about a mile away. Speculum Dioces. Lincolnensis… 1705–23 (Lincoln Record Society, IV 1912); Dio. Lincoln Specula, 1744–61 and 1788–92. Lincolnshire County Record Office. This was not uncommon in the South and East.

66 Dio. Chester, Visitation Articles 1778.

67 Cornelius Bayley, first incumbent of St James’s Manchester, consecrated in 1788, was the son of a leather-breeches maker, who had migrated to Manchester when Cornelius was young. John Clowes, first rector of St John’s Deansgate, was bom in Manchester. Miles Atkinson (1741–1811), who laboured long in and around Leeds, was the son of a Yorkshire clergyman.

68 Above, n. 65, for sources.

69 McClatchey, Oxfordshire Clergy, 81–2.

70 Dio. London, Visitation Returns 1815 (Essex Parishes). L.P.

71 Dio. Chester, Visitation Articles 1778, 1804, 1821, 1825. Cheshire County Record Office; Russell, Clerical Profession, 58–9.

72 Sykes, Church and State, 250–1, 255.

73 Steiner, B. E., Samuel Seabury 1729–1796: a study in the high church tradition, Ohio 1971, 356Google Scholar; cf. Russell, op. cit., 101–2.

74 McClatchey, Oxfordshire Clergy, 86–7; Warne, A., Church and Society in Eighteenth Century Devon, Newton Abbot 1969, 45Google Scholar.

75 St George the Martyr, St Martin’s in the Fields, St Andrew Holborn, St Andrew Wardrobe, St Sepulchre and St Marylebone. Diocese Books, 1770–1812, 1766–1810. Guildhall Library, MSS 9557, 9559.

76 Dio. Chester, Visitation Articles 1778, 1789, 1804, 1821. Cheshire C.R.O.

77 Ibid., 1778. Dio. London, 1778, L. P. For examples of collective provision for weekly communion by Dublin and Cork churches, see Bolton, Caroline Tradition, 1 76–81.

78 In the century after 1660 England contained close on 800 communities which could be called towns, 700 of them with fewer than 3,000 inhabitants. Angus McInnes, The English Town 1660–1760, Historical Association Appreciations in History series, 7, 1980.

79 Dio. London. Visitation Returns 1778.

80 E.g. Bishop Peploe of Chester, visiting Manchester collegiate church in 1743. Wickham Legg, English Church Life, 34.

81 Dio. Chester, Visitation Articles 1778. Cf. Bardsley, C. W., Memorials of St. Ann’s Church Manchester in the Last Century, Manchester 1977, espec. p. 96Google Scholar.

82 Dio. London, Diocese Books 1766–1810, 1770-C.1812.

83 Wickham Legg, op. cit., 27.

84 Dio. London, Visitation Returns 1778; Diocese Books, 1766–1810, 1770-c. 1812.

85 Dio. Chester, Visitation Articles 1778.

86 Dio. Lichfield, Parish Returns 1772.

87 Only a few churches, chiefly in London, held separate communion services on special occasions. St Andrew’s Holborn had an early celebration on the great festivals in 1790; in 1810 on Easter Day only. Dio. London Diocese Book c. 1766–1810.

88 Warne, Church and Society, 46.

89 Prebendary George Berkeley had to admonish his congregation that ‘as (in respect of our natural food) it will as infallibly destroy any one of you to abstain from all food as to eat poison, so (in this case) it will be equally fatal to you, never to receive the holy communion, as to come to it unprepared’. Berkeley, Eliza (ed.), Sermons by the late George Berkeley, London 1799, 89–105Google Scholar.

90 Regarding this tradition I have benefited from an unpublished lecture by Professor Patrick Collinson. Cf. Macfarlane, A., The Family Life of Ralph Josselin, Cambridge 1970Google Scholar, chap ii, and Dickens, A. G., ‘Heresy and the origins of English Protestantism’, in Bromley, J. S. and Kossman, E. H. (eds.), Britain and the Netherlands, II, Groningen 1964, 47–66Google Scholar.

91 Dio. London, Visitation Returns 1778: Marks Tey.

92 Everitt, A., Change in the Provinces: the seventeenth century, Leicester 1969, 21–6Google Scholar. Cf. Thirsk, Agrarian History, IV, chap. 1. Gilbert, Religion and Society, 103–5.

93 Above, n. 13. William Cartwright, an apothecary in Shrewsbury, consecrated in 1781, was likewise a bishop of the Orthodox British Church. Broxap, Later Nonjurors, 257, 277–8.

94 Calculated from Dio. Lichfield, Parish Returns 1772.

95 Everitt, A., The Pattern of Rural Dissent: the nineteenth century, Leicester 1972Google Scholar, appendix, table II.

96 Dio. St Asaph, Clergy Visitation Returns 1806. National Library of Wales (hereafter cited as N.L.W.), SA/QA, 14.

97 Dio. St Davids, List of Benefices, Revenues etc., Early Nineteenth Century (communion data, c. 1790), N.L.W., SD/Misc. B/41. Visitation Queries and Answers 1799, N.L.W., SD/QA/253, used only for Cardigan archdeaconry. The percentages are calculated on churches providing information under this head, not on all churches.

98 Of 14 dio. St Asaph churches celebrating communion three or four times a year at the beginning of the nineteenth century, two were in the Severn valley, one was in the vale of Llangollen and three were in other lowland districts near the English border. Dio St Asaph, Clergy Visitation Returns 1806.

99 Cf. Morgan, W. T., ‘The diocese of St Davids in the nineteenth century: B. The unreformed Church, II’, Journal of the Historical Society of the Church in Wales, xxii (1972)Google Scholar. Williams, Glanmor, Religion, Language and Nationality in Wales, Cardiff 1979Google Scholar.

100 See above, p. 271, Table 2.

101 The curate of Great Budworth answered the visitation questionnaire of 1825 thus: ‘Many of the Methodists have quite forsaken the Lord’s table, who used to communicate regularly.’ Dio. Chester, Visitation Articles 1825. Cf. Ibid., 1804, for similar explanation of slight decline in communicants at Manchester, tendered by a chaplain of the collegiate church.

102 Ibid., 1778, 1789, 1804, 1811, 1821.

103 Russell, Clerical Profession, 102–3. Dio. St Davids, Miscellaneous Books, Lists of Services etc. N.L.W., SD/Misc, B. 41: Narberth and Chapel Robeston East.

104 Hill, Christopher, Society and Puritanism in Pre-Revolutionary England, London 1969, vGoogle Scholar, ‘The uses of Sabbatarianism’, 150–5.

105 Bennett, G. V., The Tory Crisis in Church and State 1688–1730, Oxford 1975, 309Google Scholar.

106 Sykes, Church and State, 246.

107 Ibid., 247.

108 Rowden, A. W., The Primates of the Four Georges, London 1916, 336–7, 393–4Google Scholar.

109 Sykcs, op. cit., 255.

110 During the Cavalier euphoria of the Restoration, in September 1661, the clergy of Holy Rood church, Southampton, the church patronised by the Corporation, were begged by the Council to ‘revive and continue the ancient and laudable custom of reading divine service… at six oclock every evening from Michaelmas to Lady Day, and at six every morning from Lady Day to Michaelmas’. The duty was doubled by charitable bequest in the mid-eighteenth century, and was still being performed in 1781. Davies, J. S., A History of Southampton, Southampton 1883, 361Google Scholar.

111 Dio. Chester, Visitation Articles 1778; Wickham Legg, English Church Life, 92.

112 Dio. York, Visitation Returns 1764: Leeds parish

113 Ibid. Batley vicarage.

114 In 1815 it was reported from Waltham Abbey that morning prayer was said on Wednesdays and Fridays whenever a congregation assembled. Dio. London, Visitation Returns 1815: Essex.

115 This very significant distinction is drawn by Dr Anthony Russell. Clerical Profession, 71.

116 Dio. Chester Visitation Articles 1778: Radcliffe; cf. Newton chapelry.

117 Thompson, E. P., ‘Time, work-discipline, and industrial capitalism’, Past & Present, xxxviii (1967), 56–97CrossRefGoogle Scholar.

118 McClatchey, Oxfordshire Clergy, 85.

119 S. Glasse to Rev. Charles Poyntz, 1788. Miscellaneous Papers of Charles Poyntz, Box 8, Althorp, Northants. William Erratt to Charles Poyntz, 16 June 1801, Ibid., Box 9. I am indebted to the 7th Earl Spencer for permission to see these documents and for placing his great knowledge of his family papers at my disposal.

120 Hawke, James, A Dissenter’s Reasons for not Observing Good Friday and Christmas Day, Lincoln 1819Google Scholar. Cf. Rowden, Primates, 336–7.

121 Parochial Returns to Bishop Longley, Dio. Ripon, Brotherton Library, Leeds. Russell, Clerical Profession, 67–9.

122 Russell, op. cit., 130.

123 Dio. Lincoln, Speculum 1744–61; Dio. London, Visitation Returns 1778.

124 Dio. London, Visitation Returns 1778: Manuden, Tilburg-nr-Clare and Ovington.

125 At Wibsey chapel, Bradford, few of the children could read, but the young people were trained to repeat the Church catechism at the afternoon service. Dio. York, Visitation Returns 1764, Pontefract deanery, Wibsey chapel.

126 At Wakefield, Yorks., as in many other places, few but the pupils of the Charity School attended for catechizing. Dio. York, Visitation Returns 1764, Pontefract deanery: Wakefield vicarage.

127 Dio. Chester, Visitation Articles 1804: Ashton-under-Lyne. Cheshire C.R.O.

128 Church and State, 243–6; Overton, J. H. and Relton, F., The English Church from the Accession of George I to the End of the Eighteenth Century 1714–1800, London 1906, 294Google Scholar.

129 McClatchey, Oxfordshire Clergy, 144–6; Warne, Church and Society, 48–9.

130 Dio. Lincoln, Specula, 1744–61, 1788–92. The samples exclude a few churches for which no information on this head is given. Owing to the vagueness of a few entries the numbers in each class are approximations.

131 Dio. London, Visitation Returns 1778. The explanations in n. 130 above also apply here.

132 Dio. York, Visitation Returns 1764; Chester, Articles 1778, espec. Blakeley chapelry.

133 Dio. Chester, Visitation Articles 1804: Manchester collegiate church. Cheshire C.R.O. Ibid. 1778: Liverpool, St Michael and St Nicholas. Ibid. 1825: Ashton-under-Lyne.

134 Ibid. 1778, 1804, 1825: Manchester and Warrington deaneries. Similar evidence for the archdeaconry of Stafford, 1772–1829 comes from dio. Lichfield and Coventry, Parish Returns 1772, and returns at Archdeacon’s Visitation, 1829–30. Cf. Russell, Clerical Profession, 134–41.

135 Dio. Chester Visitation Articles 1778, York Visitation Returns 1764: Pontefract deanery and parish of Leeds, Lichfield Parish Returns 1772.

136 Bourne, Anliquitates Vulgates, 181.

137 Wickham Legg, English Church Life, 263–6; Sykes, N., William Wake, Archbishop of Canterbury 1657–1737, Cambridge 1957, i, 13Google Scholar.

138 Diary of Viscount Percival, First Earl of Egmont, I, 1730–3 (Historical Manuscripts Commission, Lxiii, 1920), 106–7.

139 Baker, Frank, John Wesley and the Church of England, London 1970, 34 and nGoogle Scholar. 74, 45 Cf. Clayton to Wesley, 1733, referring to the ‘confessor’ of Miss Potter, probably the daughter of a future archbishop of Canterbury. Wickham Legg, op. cit., 266, and Telford, J., The Life of John Wesley, London repr. 1929, 62Google Scholar.

140 Wickham Legg, op. cit., 261–2; Hill, G. B. and Powell, L. F. (eds.), Boswell's Life of Johnson, Oxford 1934, IIGoogle Scholar, 1766–76, 105; III, 1776–80, 60–1.

141 Wickham Legg, op. cit., 274–6. Cf. Bolton, Caroline Tradition, 136, 236.