Was Cuthbert Tunstal a ‘trimmer’—that is, one primarily concerned with his own advantage—rather than a partisan in the religious revolution initiated by Henry VIII? We might have expected the latter contingency after reading the glowing tribute paid to him by Sir Thomas More: ‘… the incomparable Cuthbert Tunstal, who, to everyone's satisfaction, has recently been appointed Master of the Rolls. I will not try to praise him, not simply because the world would discount such praise from a close friend, but because his fine qualities and learning defy description. His fame is so widespread, that praising him would be, as they say, like lighting up the sun with a candle’. Yet the historiographical neglect of Tunstal seems to indicate that historians have preferred the pejorative judgement of Foxe, who says that he ‘dissembled’ in taking the Oath of Supremacy to Henry VIII. All the conservative bishops who took the oath ‘turned cat-in-the-pan’ in Mary's reign, but when they took it in 1535 they were, according to Foxe, ‘right Lutherans’. He, unquestionably, thought Tunstal was a ‘trimmer’.

Historians in recent years have shown considerable interest in the alienation from conventional church-going revealed by the Religious Census of 1851, as well as in the efforts of the churches to reach the masses in the second half of the nineteenth century. Less attention has been paid to special means of evangelism before 1850, the impression perhaps being given that despite awareness of the problem of the unchurched, the response to this was narrow and conventional—a matter simply of increasing and rationalising the traditional provision of churches, clergy and parish organisation or their Dissenting equivalents. It is true that Sunday Schools have been noted as devices for capturing and controlling the young; but little attention has been paid to what was probably the most characteristic device during the second quarter of the century for extending religious influences to adults outside the Church— the domestic visitation society. The purpose of the present paper is to attempt a limited inquiry into the circumstances in which these societies began; the different models they followed; and the purposes they pursued.

As 1829 began an unrequited Ireland remained on the apparent verge of rebellion while parliament, having removed another obstacle to Roman Catholic Emancipation in its revocation of the sacramental clauses of the Test and Corporation Acts (9 Geo. IV, c. 17), faced a nation seemingly unready for papist equality. The memory of the Gordon Riots of 1780 remained, for some as fresh as if they had occurred only the day before. Twelve members of the General Body of Protestant Dissenting Ministers issued a call on 13 January for a special meeting to be held seven days later, to consider if the Independents, Presbyterians and Baptists of the metropolis should add the weight of their opinion to that already mustered in support of the removal of the Roman Catholics' civil disabilities.