stry of undenominational feminism is
"a thing imagination boggles at." Here it is to be remarked that
the leaders of the movement are male and female after their kind.
Dr. and Mrs. Dingo sit in council side by side, and much regret
is expressed that Archdeacon Buckemup is still a celibate. But
let us be of good cheer. Earnest-minded spinsters, undeterred by
the example of Korah (who, as they truly say, was only a man),
are clamouring for the priesthood as well as the vote; and in the
near future the "Venerable Archdeaconess" will be a common object
of the ecclesiastical sea-shore. Miss Jenkyns, in _Cranford_, would
have made a capital Dean.

So much for the setting of the scene. The "business" must be now
considered, and we will take the programme of "Life and Liberty"
point by point, as set forth in a pamphlet by Mr. Temple. In the
first place, its leaders are very clear that they wish to keep their
endowments; but it must not be supposed that they dread reform.
Their policy is "Redistribution." Those great episcopal incomes
are again threatened; the Bishops are to be delivered from that
burden of wealth which presses so hardly on them; and the slum
parson is to have a living wage. But the incumbent, though his
income may thus be increased, is by no means to have it all his
own way. His freehold in his benefice is to be abolished; and, even
while he retains his position, he is to have his duties assigned
to him, and his work arranged, by a "Parochial Church Council," in
which the "Pulpit Assistant" at Bethesda or Bethel may have her
place. Life and Liberty indeed! But further boons are in store for
us. We have at present two Archbishops, and, I hope, are thankful
for them. Under the new scheme we are promised eight, or even nine.
"Showers of blessing," as the hymn says! I presume that the six (or
seven) new Archbishops are to be paid out of the "redistributed"
incomes of the existing two. The believers in "Life and Liberty"
humanely propose to compensate the Archbishop of Canterbury for
the diminution of his L15,000 a year by letting him call himself
a "Patriarch," but I can hardly fancy a Scotsman regarding this
as a satisfactory bargain.

But how are these and similar boons to be attained? The promoters of
Life and Liberty (not, I fancy, without a secret hope of frightening
the Bishops into compliance with their schemes) affirm their readiness
to accept Disestablishment "if no other way to self-government seems
f