I should say that in nine cases out of ten it is necessary for some kind of trial or other to occur to force us to think. I know too well how the active duties of life are made an excuse for avoiding serious thought. We are so very intent on what is agreeable to our own wishes that we put off from time to time until the real state of things is suddenly forced on us.

"And now, perhaps you will say, 'What have you seen so much clearer than before? Why, just this: I have been compelled to feel in a way I never did before the very temporary nature of the longest life, and that it is only a prelude to a more perfect state of existence. This I find out as a certain truth merely by the exercise of my own observation without the aid of revelation. My reason tells me that all the wonderful endowments of the human mind, and its powers of reasoning on the past, present, and future especially its strong anticipations of a future state-would never have been given me if they were to be only a torment to me and to perish with this life. And this, I find, has been in all times and countries the conclusion to which the deepest thinkers have come-viz., 'that this life is only a prelude or introduction to another.' Well, now, only observe how this consideration alone, firmly understood and fixed in the mind, supports anyone in my case who has every earthly hope taken away— indeed, my case would be very sad if I did not know better where to look for support. So far what we call natural religion teaches us, and there it leaves us. It plainly shows us that there is a future life, but it does not show the way. Here the philosopher and the acute reasoner must stop; they can get no further; but they can see there is something wanting to be revealed as to the way.

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And here one would think that everyone arrived at this point would be so anxious to investigate the necessity of, and the hopes held out by, revelation, and that the Bible would be diligently studied; but I ask, Is that the case? We know how it is neglected, and it is only

when a person is brought by some means or other to ask in earnest, 'What must I do to be saved?' that he will really inquire; but if anyone does make the necessary effort, he will find that Christianity is just such a revelation as he would wish it to be. He is not told to do any great thing to earn it, but to receive it as a free gift-that is, he will find that 'Christ Jesus came into the world to save sinners.' This is, indeed, 'glad tidings' to everyone who is looking to the future life. It is so to me.

"I recollect some years ago you repeated (I think it was when we lost mother) the following verse from the old version of the Psalms, and it is a very noble and elevating idea-viz. :

"O Thou to whom all creatures bow
Within this earthly frame,

Through all the world how great art Thou!

How glorious is Thy name !"

But when one is weighed down, as it were, with bodily suffering, and with eternity in view, no one can tell the value of knowing for oneself that the same Power 'unto whom all creatures bow' is one's Saviour, too. He has said, 'I am the Way, the Truth, and the Life; no man cometh to the Father but by Me'; and He has also said: 'Whosoever cometh to Me, I will in no wise cast out.' Here is consolation and encouragement for all, for we are all alike in our need of a Saviour to save us from the consequences of our sins.

"Dear James, you will, perhaps, think this is not such a birthday letter as most would have written, but remember my situation, and how little it would become me to trifle with time. I cannot be too thankful for all the alleviations I have experienced in the past year. I have had, and have now, great anxieties about others (as you know), but amidst it all I have had preserved to me the full enjoyment of my thinking powers, and I think they never were so strong and my judgment so clear as now. You will observe by this letter that my handwriting betrays me. I confess I have not much ease in writing. It

is an effort on my part, but a pleasure, to be able to send only a line, and you must not expect many such epistles as this, for I can sensibly find increasing weakness. I can only pray, and ask my friends also to pray for me that, as the Apostle says, 'as the outward man perisheth, the inward man [the soul] may be renewed day by day.'

"I try every day to remember you. Do the same for me and all here at Oxford, that we may cheerfully wait the will of the Lord, as all our times are in His hands,' and all our strength too.

"Believe me,

"Your affectionate brother,

"GEORGE."

In 1858 he was able to be taken out on a chair in a reclining position in the garden almost daily during the summer, and a few times outside in a carriage. Dr. Acland, who attended him, on one of these occasions took him to see the new Museum (June 28). He was now collecting extracts which form the bulk of this work, but it was written out within a short time of his death, which took place December 4, 1862. For his original title of the work "The Oxford Giants was suggested by the words of Bishop Wilberforce of Oxford in the House of Lords on May 8, 1860, when he said: "The Book of Common Prayer possessed the truth as it had been handed down from the primitive Church, and it had also in it the spirit of those giants whom God raised up when they brushed away the corruptions of medieval Christianity "; and there are frequent references to this throughout the original work.

The first part of the book gives an historical account of the Oxford Reformers during the 150 years' struggle for an open Bible. The second part gives quotations from their writings, illustrating English Church principles, with the motto in the words of William Wilberforce: "The Church's Wellhead the works of the ancient worthies of the English religious Establishment."

The whole work occupied 957 closely-written pages of thirty-six lines each, with a red margin, and emphatic words in red ink, bound in two volumes; but various circumstances have prevented any steps being taken towards publication until now, when the whole has been revised and shortened by his nephew, and some part omitted, including some 200 pages on the minor abuses which were swept away at the Reformation; while the title has been altered, as more explicit.

It is hoped that the facts and writings here set forth will be found not only interesting, as showing the views of laymen fifty years ago, but very helpful in dealing with the present-day difficulties from the light of God's dealings in an earlier age.