| From | At | To | Date | At |
|---|---|---|---|---|
| The Countess of Bath | Tawstock | Barnard Grenville, Esq. | April 24, 1603 | |
| Barnard Grenville, Esq. | My beloved sonne Bevill Grenvile | May 1, 1615 | ||
| John Grenvile | Lincoln’s Inn | His brother Bevill Grenvile | July 18, 1621 | |
| George Granville | Wear, near Doncaster | The Hon. Mr. Bernard Granville | Oct. 6, 1638 | |
| Lady Francis Carteret | (London) | Mrs. Waddon | Feb. 14, 1715 | Tonacombe |
| Sir Beville Grenville | Laners (?) | Lady Grace, his wife Jan. 6, 1642 | ||
| Lansdowne | Mr. Bevill Granville upon his entering into Holy Orders | |||
| Sir Beville Grenville | Hayne | The Lady Grace Grenville March 15, 1639 | Stow | |
| Sir Beville Grenville | Cuttinbeake | Mrs. Grace Grenvile | Nov. 29, 1628 | Stow |
| Lady Grace Grenvile | Stow | Sir Bevill Grenvile | Nov. 23, 1641 | |
| Barnard Grenvile | My beloved sonn Bevill Grenville | March 21, 1617 | ||
| Thomas Drake | Bevill Grenvile, Esq. | |||
| Barnard Grenvill | Keligarth | My beloved sonne Bevill Grenvile | Aug. 6, 1614 | London |
| Sir Beville Grenville | The wife of the Chancellor of the Diocese | |||
| Sir Beville Grenville | My Co. Porter |
One letter from Sir Bevil to the Chancellor of the Diocese, to oblige the minister of Suttcombe to let the parish get a lecturer, as he is scarce able to read, utterly unable to preach, and what he speaks in the church can hardly be understood—one letter signed Clanricarde, another signed G. Talbot—a pass signed Jo. Coplestown.
| From | At | To | Date | At |
|---|---|---|---|---|
| Sir Beville Grenville | Stow | My Co. Ri. Prideaux | Feb. 8, 1634 | |
| Barnard Grenvile, Esq. | The Lady Grace Smith | Sept. 3, 1618 | Maydeworthey, near Exon | |
| Belville Grenville | His son Richard | |||
| Sir Beville Grenville | His son Richard | |||
| Richard Grenville, Esq. | My honoured father Sir Beville Grenville | |||
| Lady Grace Grenville | Stow | My loving sonne Richard Grenville | Feb. 10, 1638 | Glocester Hall, in Oxford |
| Sir Beville Grenville | His father | |||
| Sir James Bagg | Mr. Richard Estcott | |||
| Sir Beville Grenville | Mr. Byrd. | |||
| Sir Beville Grenville(?) | Sir William Wray | |||
| Sir Beville Grenville | Mr. Oldesworth | |||
| Sir Beville Grenville | Mr. Coriton | |||
| Sir Beville Grenville | Stow | Mr. Oldesworth | Jan. 18, 1627 | |
| Sir Beville Grenville | Stow | My Co. Rous[[49]] | March 20, 1625 | |
| Sir Beville Grenville(?) | Mr. Pollard | |||
| Sir Beville Grenville | Sir William Waller | |||
| Sir Beville Grenville | Sir William Waller | |||
| Sir Beville Grenville | Sir Nicholas Stanning | |||
| Sir Beville Grenville | Mr. Rouse | |||
| Sir Beville Grenville | My Co. Arundell | |||
| Sir Beville Grenville | Bydeford | To my best friend, Mrs. Grace Grenvile[[50]] | March 29, 1636 | Stow |
| Sir Beville Grenville | Sir John Trelawney | |||
| Sir Beville Grenville | Mr. Wheare | |||
| Sir Beville Grenville | Mr. Wheare | |||
| Sir Beville Grenville | His son Richard | |||
| Sir Beville Grenville | Mr. Rashleigh | |||
| Sir Beville Grenville | My Co. Harris of Haine | |||
| Sir Beville Grenville | His brother | |||
| Sir Beville Grenville | His brother | |||
| Lady Grace Grenville | Mr. Arscott | |||
| Damaris Arscott | To the Lady Jane Grenville | |||
| William Grosse | Morwenstow | The Right Worshipful Sir John Grenville | Dec. 26, 1656 | Stow |
| J. Thornehill | For my honoured brother Sir John Grenville | July 6, 1656 | London | |
| Sir Beville Grenville | Liskeard | The Lady Grace Grenville | Jan. 19, 1642 | Stow |
| Sir Beville Grenville | The Lady Grace Grenville | Feb. 26, 1642 | ||
| Lady Grace Grenville | Stowe | Sir Beville Grenville | ||
| Lady Grace Grenville | Madford | Mrs. Bevill Grenville | July 4, 1625 | London |
| Lady Grace Grenville | Mrs. Bevill Grenville | Aug. 20, 1625 | ||
| Sir Beville Grenville | His son Richard | |||
| Robert Cary | Clovelly | For the Right Hon. Earl of Bath | March 29, 1671 | Stow |
| Sir Beville Grenville(?) | Mrs. Acland | |||
| Sir Beville Grenville | Stow | (?) | Aug. 23, 1627 | |
| Sir Beville Grenville | Mr. Webber | |||
| Sir Beville Grenville | Bodmin | Lady Grace Grenville | March 25, 1640 | |
| Lady Grace Grenville | Stow | Sir Beville Grenville | Dec. 1, 1641 | London |
| George Granville[[51]] | William Henry, Earl of Bath, etc. | Sept. 4, 1711 | The Camp in Flanders |
APPENDIX B
SERMON BY REV. R S. HAWKER
PREACHED AT LAUNCESTON, 1865
Lo, I am with you always, even unto the end of the world (Matt. xxviii. 20).
The election of the Jewish people from among the nations had fulfilled its promised end. Their fortunes had displayed the alliance between transgression and punishment, obedience and reward, in the temporal dispensations of God; and suggested an analogy between these and the spiritual allotments of a state future and afar. They had treasured up, with a reverence approaching to superstition, the literal language of the old inspiration, the human echo of the voice of the Lord. But the national custody of prophetic evidence and typical illustration was no longer demanded from those guardians of the oracles of God. Prediction had been fixed and identified by event, and type had expired in substantive fulfilment. The ritual also of the old covenant was one of fugitive and local designation. The enactments of their civil code anticipated miraculous support; and, had this been vouchsafed to many nations, miracle, instead of an interruption in the harmony of nature, would have been in the common order of events. The observance, again, of their ceremonial law, restricted to one temple and a single altar, was impracticable to all save those in the vicinity of that particular land; many, indeed, were merely possible under peculiar adaptations of climate, manners and governments. Even the solemn recognition of the old morality embodied in the Scripture of Moses, and made imperative by the signature of God; inasmuch as it exacted utter obedience, and yet indicated no ceremonial atonement for defect, was another argument of a mutable creed. The impress of change, the character of incompletion, were traceable on every feature of the ancient faith. The spirit of their religion, as well as the voice of prophecy, announced that the sceptre must depart from Judah, and a new covenant arrive for the house of Israel. It was not thus with the succeeding revelation. When the fulness of time was come (that is to say, when the experiment of ages had ascertained the Gentile world that the sagacity of man was inadequate to the counsels of God), and when the long exhibition of a symbolic ritual by the chosen Israelites had conveyed significant illustration of the future and final faith, God sent His Son. Then was brought to light the wisdom and coherence of the one vast plan. The history of man was discovered to be a record of his departure from a state of original righteousness (after the intervention of a preparatory religion) and eternal existence, and his restoration thereto by a single Redeemer for all his race. For this end, the Word, that is to say, the Revealer, was made flesh. That second impersonation of the sacred Trinity “took our manhood into God”. The Godhead did not descend, as of old, in partial inspiration, nor were its issues restrictive and particular to angel or prophet; but, because the scheme about to be developed was to be the religion of humanity, its Author identified Himself with human nature, and became, in His own expressive language, the Son of man. He announced, in the simple solemnity of truth, the majestic errand of His birth—to save sinners; repealed, by a mere declaration, every previous ritual, and substituted one catholic worship for the future earth. Now, the elements of durability were blended with every branch of this new revelation. Firstly, unlike the old covenant, it had no kingdom of this world, it depended on no peculiar system of political rule, interfered not with any civil right, but submitted to every ordinance of man as supreme to itself. The Christian faith was obviously meant to cohere with the political constitution of any country and all lands; to be the established religion of republic or monarchy according to the original laws, or any fundamental compact between ruler and realm; as, for example, this our Church of England received solemn recognition as a public establishment, and had assurance of the future protection of her liberties and privileges unharmed, in the Charter of King John. The new ceremonial usages again were as watchfully calculated for stability, as the forms of the old law had been pregnant with change. The simplicity of baptism—that rite of all nations—was invested with a sacramental mystery, and constituted the regenerative and introductory rite of a vast religion.
One sacrifice, and that to be offered not again, was exhibited upon Mount Calvary, that last altar of earthly oblations; and the sources of redemption were thenceforth complete. The memory of this scene was to be perpetuated, and its benefits symbolised and conveyed, by an intelligible solemnity, common to all countries, and attainable wheresoever two or three were gathered together in His name. The moral law proceeding on the perpetuity of natural obligation entered of necessity into the stipulations of the new covenant. But it was no longer fettered in operation by a literal Decalogue; no longer repulsive from its stern demand for uncompromising obedience. Its enactments were transferred by the Founder of Christianity into the general and enlarged principles of human action, and defect in its observance supplied by an atonement laid up or invested in the heavens. But not only was this alteration of doctrine and ceremony made from transitory to eternal: the law being changed, there arrived of necessity a change in the priesthood also. The temporary functions of the race of Aaron were superseded by the ordination of a solemn body of men, whose spiritual lineage and clerical succession should be as perpetual as the creed they promulgated.