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PUBLISHED BY THOMAS SCOTT,
11
THE TERRACE, FARQUHAR ROAD, UPPER NORWOOD,
LONDON, S.E.
Price Threepence.
SIGNS OF THE TIMES.
OCTOBER, 1876.
BEAT is the trouble in India ; loud are the
VT moans of the Missionaries; shrill the com
plaints of the aggrieved. It appears that, vacancies
occurring in the dioceses of Bombay and of Ceylon, two
very young clerics, of exceedingly Bitualistic tenden
cies, were selected to preside over them, and were
duly consecrated, and sent out to India to take pos
session of their Sees. Dr. Mylne was a gentleman
unknown to fame; according to the Bev. Mr. Beuther
incumbent of St. Saviour’s, Bombay, he was “un
known to the outside world, either as a man of letters,
�2
or a preacher of the Word ;’7 it is not usual to choos®’
such obscure men to rule and guide large dioceses, and
to control, or seek to control, men, many of whom have
made their mark in the world. It is, however, con
soling under these circumstances to be informed, on
the authority of the same candid incumbent, that Dr.
Mylne “ was chosen by the hand of God to succeed
Dr. Douglas, the late Bishop of Bombay.” A man thus
chosen must clearly be an example for all other bishops,
as well as for the flock; it is therefore our duty to
study reverently the proceedings of this Father in
God. One of his early ministrations was the conse
cration of a cemetery, and his proceedings thereat do
not seem to have commended themselves to his faith
ful children. The Madras Mail writes :—
“ It must have been rather a shock- to the clergy of Bombay
last Saturday week to see their Diocesan, arrayed in purple
and scarlet robes, a white and gold mitre upon his head, with
a black stole with the sacred monogram in gold about his neck,
on the occasion of his consecrating a new cemetery ; and to
observe that after the celebration of the Holy Communion he
washed the vessels which had been used, and then draDk the
water in which he had cleansed them.' Whether his Lord
ship ate the napkin with which he wiped the vessels, and
finished off with the basin, is not recorded.”
This curious system of washing and drinking is
now very fashionable in English Churches, and seems
to have nothing to commend it except its nastiness.
If any one at table washed out their glass, and then
drank the water, the proceeding would be looked upon
as an extremely dirty one ; and the matter is none the
more cleanly when a chalice takes the place of a
glass, and consecrated wine is used instead of uncon
secrated ; in fact, it is the more objectionable, as a
matter of good taste, when the cup has been passed
round some hundred people, and they have all been
drinking out of it one after another. The Madras
Mail looks upon the affair in a somewhat grave
light:—
�8
‘■‘When an Anglican prelate, garbed as Anglican bishop
never was before these Church millinery days, signalises one
of his earliest appearances in a foreign land by drinking dirty
water in public, on the assumption, we presume, that it has
been sanctified by contact with a certain cup and plate, people
who have some regard for the Established Church may well
be alarmed for its future.”
Thus, even episcopal follies will have their use, if
from the seed they sow springs the harvest of disgust
at the superstitions of the Church whose chief officers
they are. The installation of this same bishop—who,
by the way, is little past thirty years of age, strangely
young for the bishop of so important a diocese—has
also given rise to some sneering comments: he
marched up the nave of the Cathedral in procession
with his clergy, and was led to his throne by the
archdeacon, and there “ the keys ” were presented
solemnly to him. Whether “ the keys ” were simply
the keys of the Cathedral, or whether any mystic
signification was attached to them, it is impossible to
say. After all this, the Bishop, “as celebrant, took
the Communion service, his singing of it being
justly considered beautiful. When giving the bless
ing, the Bishop held in his left hand the lovely pastoral
staff presented to him by Keble College, and which
was borne in procession by his chaplain.” Imagine
any sensible person writing about a bishop holding a
** lovely pastoral staff! ” We shall next hear of a
recherche surplice, and “a sweet thing” in stoles.
Bishop Coplestone is a young man of the same stamp,
but he has been getting into more serious scrapes than
posturing and cup-washing. On his arrival in Ceylon,
where the agents of the Church Missionary Society
have been labouring for upwards of half a century,
the Bishop claimed to exercise supreme authority over
these men, and desired that he should be informed of
every appointment made in the Church. The request
does not seem to be an unreasonable one, as a bishop
is dearly the source of authority in an episcopal
�4
church, and should have, one would fancy, full know
ledge of all subordinate appointments. The mistake
in Ceylon is rather in putting a young man of about
thirty over a number of his seniors in age and expe
rience, and in expecting these men to regard him as
their head and governor. The Missionaries1, refused
to submit to what they regarded as an unfair stretch
of episcopal authority, and when the Missionaries
further refused to allow their children to attend
Churches where crosses and other Ritualistic orna
ments were used, the Bishop’s wrath broke out, and
he promptly withdrew the licences of twelve out'of
the thirteen of the Missionaries labouring in Ceylon.
The licences have since been restored, at the advice
of the Metropolitan; but the Bishop’s demand that he
should “ have a right of veto over every appointment
which the Society made, if it were only a native
catechist ” {Rock) remains unrepealed, and is causing
great agitation. The Church Missionary Society hotly
takes up the cause of its agents, and writes indig
nantly of the Bishop’s proceedings. A Missionary,
writing to the Daily Nezvs, says that the Society
“ will soon squash the youthful Ritualistic Bishop and
his beardless satellites, who, going out with him, wish
to be princes over missionaries.” Meanwhile indig
nant meetings are being held in Ceylon, to protest
against “ episcopal arrogance
and one planter has
announced that he will no longer contribute to the
support of Christian teachers, for although he liked
his coolies to be Christians, he did not want them to
be Ritualists. Thus a very pretty quarrel is being
waged, for the edification of the natives, between the
Christians representing the Church Missionary
Society and the Christians representing the Church
of England. As a practical illustration of the “ peace
on earth, goodwill to men,” brought by Christianity,
it will doubtless be considered instructive by the
(l heathen.”
�5
Protestantism has one bad side from which the
Roman form of Christianity is free, namely, its bitter
hatred of art. “ The last few years have shown,”
writes a correspondent, “a great revival of a taste for
art, and art in its most debased form. But, sir, is
not all this mania for sculptured reredoses or painted
windows the work of ‘the unclean spirit that cometh
out of the mouth of the dragon ?’ We may well
consider it so when we remember the aesthetical cha
racter of ancient Paganism, as exhibited in its fond
ness for sculpture.” The Editor does not think that
it comes from the unclean spirit that cometh out of
the mouth of the dragon, for “ we should rather
ascribe it to the unclean spirit out of the mouth of
the false prophet.” How pleasant it must be to be so
thoroughly well up in unclean spirits, and to be able
to distinguish one that comes out of the mouth of the
dragon from that which comes out of the mouth of
the false prophet.
The Ritualists seem to have hit upon a very funny
method of propagandism; sugar plums are largely
sold which contain crosses, medals of the Virgin, and
so on, much to the indignation of the truly Pro
testant, and we are told: “ At this rate, we shall
soon have to make out lists of honest confectioners
who may be trusted to sell us nothing but Protestant
comfits and uncontaminated toffy ! ”
How strangely it reads if we turn to some Roman
Catholic publication, after studying this sort of litera
ture, and find the same certainty of truth, the same
exhortations against perversion, on the opposite side.
Dr. Newman lately preached at the Oratory, Birming
ham, on the work of the Paraclete in establishing the
Holy Catholic Church. “The race of man,” he
said, “ when left to itself, was one against the other,
and before Holy Church was established it was a
time of rapine and confusion.” And since Holy
Church was established, very Reverend Doctor ?
�6
Surely Dr. Newman’s hearers are not expected to be
students of history, for he tells them, speaking of
the horrible Bulgarian outrages, that such “ was the
state of the whole world, except for the work of the
Holy Church. ’ The Church did its work in a curious
fashion. Father Maimbourg says of the first Crusade,
“that the first division of this prodigious army com
mitted the most abominable enormities in the coun
tries through which they passed, and that there was
no kind of insolence, injustice, impurity, barbarity,
and violence of which they were not guilty. No
thing, perhaps, in the annals of history can equal the
flagitious deeds of this infernal rabble.” One might
fancy one was reading about the Turks of to-day. And
this was part of the work of Holy Church. “ The
only bond of peace between nation and nation is the
Holy Church,” says Dr. Newman, and this of a Church
that, sent Alva to desolate the Netherlands, that
gloried in the massacre of St. Bartholomew, that, in
Spain alone, in one single year, in one single town,
burnt 950 persons, and altogether, in that unfortu
nate country, burnt alive 31,912, besides heavily
punishing 291,450. Why, the mark of the Church
through history is a trail of blood and fire ; the most
heart-breaking pages in the story of humanity are
signed with the sign of the Cross.
It is not only the Church of England which is
lamenting over the dearth of labourers in the Lord’s
vineyard. On the last Sunday in October the
Wesleyans “ purpose to have a special sermon and
prayer that the thinned ranks of their ministry may
be filled up. The President (at the Wesleyan Con
ference) says he has not a single name on his reserve
list wherewith to fill up a vacancy, or supply a sudden
call for help.” Yet the Wesleyan is, most certainly,
the leading Dissenting communion ; and if they
cannot find men to do their work, it is certain that
�7
the same want will be keenly felt in other bodies.
There is only one remedy open both to Church and
Chapel; they can no longer hope to fill their pulpits
with educated men. These are slipping away from
■orthodox Christianity as thought and culture perform
their inevitable work, and undermine the foundations
of the popular faith. They must be content to lower
their ministerial standard; and, as they eannot get
what they want, they must take what they can get.
They must accept less cultivated men as preachers of
their antique dogmas. The intellect of the age has
grown beyond them; they must fall back on its
ignorance. Long ago Paul told them that not many
wise men were called. They must go back to apos
tolic times, and find their spiritual teachers among
w unlearned and ignorant men./’ like Peter and
John.
Who pretends that the age of miracles has passed
away ? It is only the unbelief of this generation
that prevents mighty works from being done in their
midst as of yore. Where faith is, there also are the
gifts of healing, even as in the days of old, in the
years that are past. The Blessed Virgin was lately
crowned, the Lady of Lourdes, by the Cardinal
Archbishop of Paris, in the presence of thirty-five
prelates of the Holy Roman Church, and of one
hundred thousand of the faithful. Was it not to be
expected that, in answer to such homage, a miracle
should be performed ? Who deserved a sign of
celestial favour more than these Abdiels, faithful
amid a faithless generation, believing among a crowd
of scoffers? As their faith, so was it unto them.
Madeleine Lancereau, aged sixty-one, of the city of
Poictiers, had for nineteen years been unable to walk
without the friendly aid afforded by crutches. Her
state was well known unto numbers of the pilgrims;
even as the lame man by the Beautiful Gate of the
Temple was known unto the dwellers in Jerusalem,
�8
so was this lame woman at the holy Grotto of
Lourdes known unto the inhabitants of Poictiers.
And behold, the Nuncio celebrated mass in the Grotto,
and the kneeling crowds adored the Son of the
Immaculate One, and the Lord unbared his arm, and
his power was revealed from on high, and Madeleine
Lancereau arose up radically cured; and it is known
unto all the dwellers in Poictiers, and the name of
the Queen of Heaven is magnified. Melancholy to
relate, the Protestants don’t believe in the miracle of
the nineteenth century, any more than the Free
thinkers believe in those of the first.
It will be remembered that the visit of the Prince
of Wales to India was to spread Christianity amid
the masses of that mighty Empire, and that the
Bishop of Lincoln offered up, therefore, many prayers.
Is it credible that the result of that visit has been
directly the reverse, and is spreading among the
Christian English population a terribly insidious
form of Pagan idolatry, hid beneath the glittering
exterior of what is known as “ swami jewellery,”
some specimens of which were presented to the
Prince for his wife, the Princess of Wales. This
swami jewellery has consequently become fashionable
in Madras, and it is to be seen adorning the Christian
ladies of the city. The “ swamies,” be it known,
are Hindoo Gods, and they are being fashioned in
gold, in high relief:—
“It seems sad that one result of the Prince’s visit to India
should be to put Pagan idolatry before the rising generation
in a very insidious form. No doubt the ‘novelty of the
season ’ will be patronised by those ladies who are slaves to
the latest fashion, and after a while we may expect to see
‘ swamies ’ as generally worn as ‘ crosses. ’ Are we to set repre
sentations of heathen gods as an ornament or plaything before
the eyes of the most impressible portion of society ? Surely
the elements of infidelity which are at present working in
England are more than sufficient without going to India for
this crowning iniquity. ”
Alas for the women, “ the most impressionable
�9
portion of society,” thus subtly tempted to infidelity.
The heads of all houses, both Prostestant and
Catholic, will, it may be taken for granted, lend a
willing hand in assisting to strangle these abomin
able little Hindoo Gods. It must be curious to see
the ancient deities thus avenging themselves upon
their successors, and the more antique “cross” re
placing the favourite decoration of Ritualistic ladies.
The Church Times assures its readers that “ for the
present things ecclesiastical are as dull as ditchwater.” How such a paper came to couple “ things
ecclesiastical ” with a compound so unclean we can
not tell, unless weariness of spirit, “that man’s wild
soul clutches no more at the white feet of Christ,” has
reduced this Anglican organ to the dead level of fens
and ditches ! However, the party it lives to uphold
as “God’s Church” has been making itself very
prominent in the North of England, and as a com
panion picture to “Beauties of the Prayer Book,” we
offer to our readers, in the absence of more remark
able “ Signs of the Times,” the “ Beauties of the
Church,” or “ the Church in its Beauty,” as sketched
for us by a contemporary.
In the “Beauties of the Prayer Book” the entire
service from baptism to death has been mercilessly
held up to criticism through the magnifying-glass of
common sense and reason, qualities which must have
been superseded by the supernatural senses granted
to the Fathers of the Church (the mouthpiece of
God) when they accepted as its best exponent the
‘ Book of Common Prayer.’
That the Church still accepts it fully and entirely
as its exponent was lately affirmed by the Dean of
Chichester, who, at the fashionable afternoon lec
tures at St. James’s, preached on “ the excellence of
the Book of Common Prayer, as containing a valu
able body of divinity, and as a guide to all who are
anxious to ascertain what is the teaching of the Church
�10
on all important doctrine.” In the course of his
sermon the Dean said:—“ It would be well if the
Prayer Book were more frequently drawn out and
set before the people as representing the voice of the
Church.” Dr. Burgon, perhaps, hardly knows how
perfectly this has been done in the “ Beautiesthe
best thing would be to ask him to widely circulate
this “ manual of devotion” “as a guide to all who are
anxious to know what is the teaching of the
Church; ” a Church on which the people of England
have lately been told as a matter of glorification and
good works, that they spend one million a-year!
The latest account of “the Church in its Beauty ”
comes to us from Whitehaven, where the “ Prophets
of latter days ” have won the ground from the Evan
gelicals who once reigned supreme in the stronghold
of the Earls of Lonsdale. Where “ Boanerges ” and
“ Praise God Barebones ” once thundered, now stands
the Ritualist, or, as he calls himself, “ a Catholic
priest,” the Rev. Salkeld Cooke. This gentleman has
been lecturing to the people of Whitehaven on Dis
establishment from the Ritualist point of view, and so
very much astonished the members of the “ Libera
tion Society,” who had invited him to lecture, that
they hissed him off the platform, and, as Mr. Cooke
says, “ by requesting him to leave the Society,
virtually expelled him.” Mr. Cooke welcomes Dis
establishment but not Disendowment,—“By all
means free us from the impertinent supervision of
the State,” but let go none of the loaves and fishes.
He says, “ Like the Israelites of old we demand to
go forth with all our religious property, not one hoof
should be left behind” (the cloven hoof would cer
tainly not be left behind !) We were not aware the
Israelites regarded their cattle as religious property.
“ Repeal the various Acts of Parliament by which
we have been fettered, fall back on the charter of
King John ‘ that the Church of England shall be
�11
free,’ and it is done. Let the State take back any
property that can clearly be proved to have been
conferred by it at any time upon the Church, but as
a matter of course, the Church shall keep all her
buildings of a religious or educational character.”
“Disestablished thus,” says Mr. Cooke, “whose is
the power? Your Bishops canthen no longer encourage
excommunicated heretics. Your Deans will then be
unable to invite such to preach in your abbeys. An
avowed infidel will no longer be heard in the nave
of Westminster Abbey, nor an excommunicated
Bishop be possible in an Oxford chapel. Never
again will the shrine of the sainted Confessor be
polluted, and the time-honoured abbey desecrated, as
when a Dean of the Establishment (a personal friend
of the so-called Head of the Ghurch') gave the Body
and Blood of our Lord to the blaspheming mouth of
a blaspheming infidel.”
This is pretty strong language even for a clergy
man, one who (as we learn from ‘ The Beauties,’ “is
supposed to be apt and meet for godly conversation
before he can be ordained.” As Mr. Cooke’s views
are held by all his party, they serve to show what an
enlarged area of “ charity and good-will to men ”
will be opened up unless Disestablishment goes handin-hand with Disendowment. Disendowment will
evidently be the great blow to priestcraft, whether
high or low; a power that has altered in nothing
since the folly of man has permitted it; “ the same
to-day, yesterday, and for ever,” and which wrung
from Shelley, in the bitterness of its persecution, these
lines:—
“ Oh. that the wise from their bright minds would kindle
Such lamps within the dome of this dim world,
That the pale name of Priest might shrink and dwindle
Into the Hell, from which it first was hurled. ”
But this “ Prophet in Israel ” was outdone in ran
cour and charity by another of the Whitehaven
“ messengers of peace and good-will,” the Rev. Mr.
�12
Wallace, rector of Moresby. One of this gentleman’s
parishioners patronised a bazaar in aid of a congre
gational school; a school described by the churchman
as “ a place where the benighted children will be
brought up in gross heresy and antipathy to the Holy
Catholic Church of Christ.” Dr. Dick, the sinner in
question who creates this schism, is likened to
“ Korah, Dathan, and Abiram,” and like measure is
meted out to all schismatics. Upon this, Dr. Dick de
termines to support the bazaar and take his chance
with the Congregationalists of “ being swallowed up
alive;” telling Mr. Wallace “that it is fortunate for
himself and those he is accustomed to regard as fellowChristians, that Mr. Wallace has not the power, as he
evidently has the will, to put an end to them and their
practices in an equally effectual manner.” To this
Mr. Wallace replies, that Dr. Dick may be a very good
physician of bodies, but of souls he can know nothing,
and entreats him to remember “ that multitudes may
call themselves Christians, but not one be so” (accord
ing to Wallace) ; and he adds, “ It is a great pity that,
owing to the religious indifference of the State,
the Church is unable, at present, to close Dissenting
Conventicles, and thus check the spread of disobedi
ence and the growth of impurity, lawlessness, and
other evils, not to say infidelity, the natural outcome of
dissent. ”
Further, in proof of his divine mission,” Mr. Wal
lace reminds this ignorant Christian that “ I could
not under any circumstances enter into an argument
with you [that is just what they dare not doj on
religious matters, as it is my province as a priest of
God not to argue with but to instruct laics.”
“ School-boys (says the Examiner'), big babies in bib
and tucker, fed at Oxford on pap,” whose province it
is as “ priests of God ” not to argue but to instruct
men twice their age, and twice ten times their
superiors in all that constitutes manhood.
�13
After consigning Dr. Dick and all Nonconformists
who, like Korah, Dathan, and Abiram, “worship
God, but not,” says Mr. Wallace, “ as God willed,
to the pit of destruction,” this Moresby Rector
winds up with the remark: “ Though the earth
opened wide her mouth to receive them, we do not
read that it was so much the worse for God’s Israel.”
So, according to the loving mercies of the Ritualists’
creed, Dissenters may in a body be swallowed up
alive, and “it will be none the worse for God’s
Church.” The Church of “ that God whose name
has fenced all crimes about with holiness, Himself
the creature of his worshippers.”
We cannot be surprised if an interchange of cour
tesies takes place between these opposing Christian
bodies; that if the Church vilifies Dissent to the
extent of cursing it, Dissent returns the compli
ment, and we find the English Independent speaking
of “ the endowed menagerie of Anglican sects,” the
Christian World commenting on “ the virulent super
ciliousness of established Anglicanism,” while The
Baptist classes the “ Regius Professor of a Uni
versity” with the “lowest scullion of the Puseyite
heresy.”
And these people, spitting venom on each other,
are all “servants of the Most High,” professed
ministers of a “ God of Love,” messengers of the
Gospel of Peace! All we outsiders can think is, that
if such are the bonds of amity that bind together
“ believers in the Lord,” a thousand times better is
unbelief; nor are we surprised at the non success of
the famous Lincoln scheme of fusion between Church
and Chapel. Both that and the new hobby of the
Bishop of Winchester, “ The Home Reunion Society,”
would certainly, if carried out, result in a case of
Kilkenny cats—nothing but tails left I This “ Home
Reunion Society” is another “ Sign of the Times,” a
despairing sign of the efforts Mother Church is
�14
making to gather from the highways and bye-ways
the lame, the halt, and the blind, to fill the seats
left vacant by the unwilling guests in “ purple and
fine linen.” The Bishop of Winchester and EarlNelson, joint promoters of the scheme, “ propose to
present the Church of England in a conciliatory
attitude towards those who regard themselves outside
her pale (fine irony this, we think, after the exhibition
at Whitehaven), so as to lead to the corporate reunion
of all Christians.” The Messrs. Cooke and Wallace
of the establishment must first be eliminated there
from, or how about the “ Korahs, Dathans, and
Abirams,” that class “ given up to lawlessness,
impurity, and all uncleanness,” yclept Congregationalists ?” The Bishop of Winchester invites to
join this society “ all who hold the doctrines of the
ever blessed Trinity,” which certainly these “ dis
senting blasphemers” do! The Nonconformists in
their turn “ claim only to protect the nation against
the encroachments of a grasping and tyrannical sec
tarianism, and to crush the manufactory of hypocrites
and the school of popery.”
Surely the stream that flows between, these
“Brethren in Christ” is far too wide and troublous
to be bridged by such frail planks as the ‘ Irenicum’
of the Bishop of Lincoln, or the “Home Reunion
Scheme” of the Bishop of Winchester.
PRINTED BY C. W. REYNELL, LITTLE PULTENET STREET, HAYMARKET.
�
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Victorian Blogging
Description
An account of the resource
A collection of digitised nineteenth-century pamphlets from Conway Hall Library & Archives. This includes the Conway Tracts, Moncure Conway's personal pamphlet library; the Morris Tracts, donated to the library by Miss Morris in 1904; the National Secular Society's pamphlet library and others. The Conway Tracts were bound with additional ephemera, such as lecture programmes and handwritten notes.<br /><br />Please note that these digitised pamphlets have been edited to maximise the accuracy of the OCR, ensuring they are text searchable. If you would like to view un-edited, full-colour versions of any of our pamphlets, please email librarian@conwayhall.org.uk.<br /><br /><span><img src="http://www.heritagefund.org.uk/sites/default/files/media/attachments/TNLHLF_Colour_Logo_English_RGB_0_0.jpg" width="238" height="91" alt="TNLHLF_Colour_Logo_English_RGB_0_0.jpg" /></span>
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Conway Hall Library & Archives
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2018
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Conway Hall Ethical Society
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Pamphlet
Dublin Core
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Title
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Signs of the times. October, 1876
Description
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Place of publication: London
Collation: 14 p. ; 18 cm.
Notes: From the library of Dr Moncure Conway. Printed by C.W. Reynell, Little Pulteney Street, London.
Publisher
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Thomas Scott
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[n.d.]
Identifier
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CT186
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[Unknown]
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Christianity
Rights
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<img src="http://i.creativecommons.org/p/mark/1.0/88x31.png" alt="Public Domain Mark" /><br /><span>This work (Signs of the times. October, 1876), identified by </span><a href="https://conwayhallcollections.omeka.net/items/show/www.conwayhall.org.uk"><span>Humanist Library and Archives</span></a><span>, is free of known copyright restrictions.</span>
Format
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application/pdf
Type
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Text
Language
A language of the resource
English
Christianity-Controversial Literature
Conway Tracts