the Propagation of the Gospel in Foreign Parts attested the
rise of missionary activity. Societies for the suppression of vice, and
for the reformation of public manners, sprang up in most of the large
towns, and displayed a great, some thought an excessive, zeal in
bringing to the bar of justice offenders against morality. Numerous
associations were formed--on much the same model as that adopted in
later years by the founders of the Methodist movement--of men who banded
to further their mutual edification, and a more devotional life, through
a constant religious observance of the ordinances and services of the
Church. In many cases they made arrangements to provide public daily
prayers where before there had been none, or to keep them up when
otherwise they would have fallen through. Parochial libraries were
organised in many parts of the kingdom, sometimes to provide religious
and sound moral literature for general public use, more often to give
the poorer clergy increased facilities for theological study. A most
beneficent work was set on foot in the foundation of Charity Schools.
During the five years which elapsed between the forming of the Christian
Knowledge Society in 1699, and the first assemblage of the Metropolitan
Charity School children in 1704, fifty-four schools had started in and
about London alone; and their good work went on increasing. The new
Churches--fifty in intention, twelve in fact--built in London and
Westminster by public grant were another proof of the desire to
administer to spiritual needs. Nor should mention be omitted of the
provision made by Queen Anne's Bounty for the augmentation of poor
livings, many of which had become miserably depauperised. By this
liberal act the Queen gave up to Church uses the first fruits and
tenths, which before the Reformation had been levied on the English
clergy by the Pope, but from Henry VIII.'s time had swelled the income
of the Crown.

The Sacheverell 'phrensy,' and the circumstances which led to the
prorogation of Convocation, are less satisfactory incidents in the
Church history of Queen Anne's reign. In either case we find ourselves
in the very midst of that semi-ecclesiastical, semi-political strife,
which is so especially jarring upon the mind, when brought into
connection with the true interests of religion. In either case there is
an uncomfortable feeling of being in a mob. There is little greater
edification in the crowd of excited clergymen wh