The Earl of Cumberford is a fictional character in the Regency romance novel ‘Contrary Cousins’ (1981) by Judith Harkness
Patrick Comerford
When I was walking around Hopwas in one of my recent treks through the countryside in Staffordshire, I came across a blog posting from 2010 on ‘Tamworth Time Hikes’ in which a blogger, writing about the Woodhouse in Hopwas Wood back in 2010, said the house was ‘probably built on orders of the Marquess of Donegal around 1750 for use as a hunting lodge and retreat, being close to his Fisherwick estate.’
The blogger goes on to claim: ‘Local hearsay reports that there was a site here as far back as 1540, from the wife of the earl of Comberford, I cannot confirm any of this but its [sic] worth investigating.’
Of course, the blogger could never have confirmed any of this. The family of the Marquess of Donegall owned Comberford Hall in the 18th century, and before them the Comberford family owned large tracts of Hopwas, which is west of Comberford, on the road between Lichfield and Tamworth.
But there never was an Earl of Comberford, nor was there a Countess of Comberford who built the Woodhouse in Hopwas in the mid-16th century. Much as the conceited side of my inner personality might delight in the prospect of inheriting such a title, the nearest there ever was to an Earl of Comberford is a fictional character in a blockbuster or ‘chick-lit’ novel by the American romantic fiction writer Judith Harkness.
’A Mapp of Staffordshire with its Hundreds’ by Richard Blome (1715) names Comberford as Cumberford
The spelling ‘Cumberford’ is used on the Comberford family monument erected by Joseph Comerford in the Comberford Chapel in Saint Editha’s Church, Tamworth, in 1725. Ten years earlier, Richard Blome’s ‘A Mapp of Staffordshire with its Hundreds’ (1715) is unusual in tilting Staffordshire, viewing it from south to north on a left-to-right axis. Like many maps of the name, it spells Comberford as ‘Cumberford’. The same spelling was used 20 years before that in Robert Morden’s map, ‘Staffordshire’, for Camden’s Britannia (1695). Reviewers claim Judith Harkness often makes historical errors in her English settings. But, at least in her spelling of this fictitious aristocrat’s title she is not being entirely unhistorical.
The Earl of Cumberford is a fictional character in her Regency romance novel Contrary Cousins (1981), and she portrays him as a pompous English nobleman who detests the American branch of his family. Cumberford hates his American relatives and when his nieces arrive in London, the romantic comedy begins. When the Powell cousins take London society by storm, Cumberford is livid with rage. Lady Pendleton was certain her plan would succeed, for lively Antonia was irresistibly pretty, and Serena merely required the attentions of a first-rate dressmaker and a more confident manner to attract the notice of London’s most eligible bachelors.
But if Lady Pendleton could have foreseen how well her scheme would work and just which lords would soon be courting her charges in earnest, she would never have let Antonia and Serena off the boat from America.
Judith Harkness paints the fashionable world of Regency England, when styles were dictated by Beau Brummel, the Duchess of Devonshire held court, and dandies paraded in their phaetons and four. Groomed by their mothers to capture the hearts of the most eligible bachelors of the day, fashionable young ladies passed the Season in London and at Bath, where they were presented at a string of assemblies and balls in their finery and feathers.
Brimming with period detail, Contrary Cousins was written to appeal to readers who enjoy a good, old-fashioned romantic caper in the tradition of Jane Austen and Georgette Heyer.
Judith Harkness is the author of five classic Regency romances: The Montague Scandal, The Admiral’s Daughter, The Determined Bachelor, Contrary Cousins, and Lady Charlotte’s Ruse, all originally published by Signet. She is the co-author of a screenplay, Emma in New York, an updated version of the classic Jane Austen novel set in contemporary Manhattan.
As JH Richardson, Judith Harkness also writes non-fiction on subjects ranging from children with learning and developmental issues to profiles of notable creative artists. She lives in Rhode Island with her husband, Will Taft.
The Woodhouse in Hopwas was also known as Hopwas Hayes Lodge and was built in 1730 by Zachary Babington
As for the Woodhouse in Hopwas, it was also known known as Hopwas Hayes Lodge. It was built in 1730 by Zachary Babington (1690-1745) as part of the Fisherwick estate. It was situated on the highest part of Hopwas Wood.
Zachary Babington was a barrister and was High Sheriff of Staffordshire in 1713 and 1724. He was the son of John Babington (High Sheriff in 1702), and was named after his grandfather, the Revd Canon Dr Zachary Babington (1549-1613), Chancellor of Lichfield Cathedral and Master of Saint John’s Hospital. He was distantly related to Anthony Babington, who in 1586 was hung, drawn and quartered on Tower Hill for his role in the Babington Plot to put Mary Queen of Scots, on the English throne.
Although there never was an Earl of Comberford, it is here we find a link with the Comberford family: Zachary’s grandfather, Humphrey Babington, married one of three sisters who jointly became heiresses to the vast Beaumont estates, including Wednesbury:
• Jane or Joan Beaumont, the eldest daughter, married William Babington of Teremore;
• Dorothy Beaumont, the second daughter and co-heir, married Humphrey Comberford of Comberford, Staffordshire;
• Eleanor Beaumont, the youngest daughter, married William Babington’s brother Humphrey Babington of Rothley Temple, Leicestershire.
The grandson of Canon Zachary Babington, the younger Zachary Babington, lived at Curborough Hall, near Lichfield, and later at Whittington Old Hall. His daughter Mary married Theophilus Levett, town clerk of Lichfield, and so the Levett family inherited the Babington estates at Curborough and Packington, including the Woodhouse.
The Woodhouse was altered in the 19th and 20th centuries, but it fell into disrepair and was demolished in 2010.
The Earl of Cumberford is a fictional character in a novel by Judith Harkness
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13 August 2026
Daily prayer in Ordinary Time 2026:
98, Thursday 13 August 2026
‘You wicked slave! I forgave you all that debt because you pleaded with me. Should you not have had mercy on your fellow-slave, as I had mercy on you?’ (Matthew 18: 32-33) … a stained-glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)
Patrick Comerford
We are in Ordinary Time in the Church Calendar and this week began with the Eighth Sunday after Trinity (Trinity VIII). The calendar of the Church of England in Common Worship today remembers Jeremy Taylor (1613-1667), Bishop of Down and Connor, teacher of the faith; Florence Nightingale (1820-1910), nurse and social reformer; and Octavia Hill (1838-1912), social reformer.
I may stay up late tonight, or early into the morning, to watch the by-election results coming in from Clacton. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and for reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Have patience with me, and I will pay you everything’ (Matthew 18: 26) … old, worthless banknotes heaped up outside an antiques shop in Rethymnon (Photograph: Patrick Comerford)
Matthew 18: 21 to 19: 1 (NRSVA):
21 Then Peter came and said to him, ‘Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?’ 22 Jesus said to him, ‘Not seven times, but, I tell you, seventy-seven times.
23 ‘For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 When he began the reckoning, one who owed him ten thousand talents was brought to him; 25 and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. 26 So the slave fell on his knees before him, saying, “Have patience with me, and I will pay you everything.” 27 And out of pity for him, the lord of that slave released him and forgave him the debt. 28 But that same slave, as he went out, came upon one of his fellow-slaves who owed him a hundred denarii; and seizing him by the throat, he said, “Pay what you owe.” 29 Then his fellow-slave fell down and pleaded with him, “Have patience with me, and I will pay you.” 30 But he refused; then he went and threw him into prison until he should pay the debt. 31 When his fellow-slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. 32 Then his lord summoned him and said to him, “You wicked slave! I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow-slave, as I had mercy on you?” 34 And in anger his lord handed him over to be tortured until he should pay his entire debt. 35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.’
1 When Jesus had finished saying these things, he left Galilee and went to the region of Judea beyond the Jordan.
‘Have patience with me, and I will pay you everything’ (Matthew 18: 29) … a collection of denarii among old Greek coins in an exhibition in Callan, Co Kilkenny (Photograph: Patrick Comerford)
Today’s Reflections:
The Gospel reading at the Eucharist this morning (Matthew 18: 21 to 19: 1) looks critically at the limits we place on forgiveness and the over-abundant generosity and universal scope of God’s forgiveness.
What are the limits to my capacity to understand and forgive others?
Are there limits to God’s willingness to forgive?
Forgiveness is so central to Christian faith and life, that it is emphasised throughout Saint Matthew’s Gospel.
In this reading, Saint Peter asks how many times he should forgive, and is told ‘not seven times but, I tell you, seventy-seven times,’ or, as some sources put it, seventy times seven.
In Biblical thinking, the number seven always indicates holiness, as in the seventh day, the seventh month, the seventh year or ‘year of release,’ and the Jubilee year that follows seven cycles of seven years.
As the former Chief Rabbi, the late Lord (Jonathan) Sacks, has said, seven is the symbol of the holy, that God exists beyond time and space.
But what about the number 70 when Christ says ‘seven times seventy’ or ‘seventy-seven times’?
Talmudic scholars approach the Torah as if it has ‘seventy faces’ (Numbers Rabbah 13: 15-16). The number 70 has sacred significance in Biblical Hebrew: 70 is the number of people who first went down to Egypt, the elders chosen by Moses, the years of King David, the Babylonian exile, the sages of the Sanhedrin, the translators of the Septuagint, the span of human life, the words of Kiddush, the nations of the world …
The French philosopher Bernard-Henri Lévy points out in The Genius of Judaism that the number 70 is ‘no ordinary number.’ He calls it the ‘secret universal.’ It represents the fullness of humanity, the ‘other universal that escorts human beings on the path of their history and to the centre of their substance.’ It is ‘the number of infinity extended.’
So, Christ tells us in this Gospel reading that divine forgiveness is to be extended ‘seventy-seven times’ or ‘seventy times seven’ – in other words, God’s forgiveness in its abundance is holy in its giving and infinite in its reach.
In the second part of this reading, Christ explains what he is saying in a parable that is unique to Saint Matthew’s Gospel and that involves three distinct episodes:
1, A king decides to settle his accounts with his slaves or servants: the word δοῦλος (doulos) means either, so those who first heard this parable could imagine an end-of-year audit with court officials, financiers or tax collectors. One of these officials owes 10,000 talents, the equivalent to £3,358,735,524 (€3,877,551,979) today. No ordinary slave could accumulate such a debt. Of course, he is unable to clear a debt of such magnitude.
The king might have been reminded that Jewish law prohibits demanding payment from a debtor who is unable to pay (mitzvah 234; Exodus 22: 24). A lender may not embarrass a borrower by harassing him, and is forbidden to seize the debtor’s land or to sell him or his family into slavery.
When the servant seeks forgiveness, the king goes beyond the narrow constraints of rabbinical law, shows overflowing generosity, and agrees to clear off the loan.
2, Now, however, this senior official demands the repayment of a loan of three month’s wages, 100 denarii – about £6,473 (€7,473) today – from a lower-level servant. Imagine the senior official as the line manager for the official who asks for forgiveness. Once again, there is commandment not to take a pledge from a debtor by force (mitzvah 239; Deuteronomy 24: 10). The man already forgiven now refuses to forgive when it is his turn, even his obligation, and he compounds this with his use of force.
3, When the king hears about this, he retracts his original forgiveness.
After telling this parable, Christ identifies the king as God, the first servant as any Christian, and the second as anyone else.
Christ makes the point that God’s forgiveness in its abundance is holy in its giving and infinite in its reach. He calls us to forgive in a way that is so difficult that I am still wrestling with it.
Many of us grew up with language that chided us, so that when we did something wrong and said sorry, we were told, ‘Sorry is not enough’ or ‘Sorry doesn’t fix anything.’ Such phrases allow a hurt person to withhold forgiveness, to find comfort in their own hurt, to control us in a way that allows us to know mercilessly how much we are in need of mercy.
But we also live in a culture of half-hearted apologies that are difficult to forgive. Politicians and business leaders say they accept responsibility by resigning – so they never have to answer for their actions. Half-hearted apologies – ‘I am sorry if I have offended you’ – mean that those who are hurt feel they need to apologise for their response, their reaction, for being hurt.
There are times that I have no right to forgive, when it is not my place to forgive. I cannot forgive the plotters and perpetrators of the Holocaust, because, no matter how many times I have visited places that are an intimate part of the Holocaust story, I am not one of the victims.
I cannot forgive slaveholders or mass murderers in wars and killing fields, because I am not one of their victims. On the other hand, perhaps, because I am not a victim, I might find it is not so difficult.
The true difficulties arise in my own personal life: members of my own family, some of them long-dead, lost friends, once-near neighbours, former work colleagues I think hurt me in the past. I walk around in self-pity with perceived slights, insults and hurts, like some crutch that helps the wounded, broken me to walk through this broken and hurting world.
But then I am reminded, time and again, that God’s forgiveness in its abundance is holy in its giving and infinite in its reach.
‘And out of pity for him, the lord of that slave released him and forgave him the debt’ (Matthew 18: 27) … a stained-glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 13 August 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week (9-15 August 2026, pp 28-29), is ‘Mission to the Mangyans’. This theme was introduced on Sunday with a Programme Update by the Revd Jewel B Tumaliuan, Programme Director, Iglesia Filipina Independiente (IFI).
The USPG Prayer Diary today (Thursday 13 August 2026) invites us to pray:
Lord, we lament the danger and disruption caused by military presence and conflict that makes travel and worship unsafe for the Mangyans. Protect all, we pray. May your church shine as a light in the darkness for many.
The Collect of the Day:
Holy and loving God,
you dwell in the human heart
and make us partakers of the divine nature
in Christ our great high priest:
help us who remember your servant Jeremy Taylor
to put our trust in your heavenly promises
and follow a holy life in virtue and true godliness;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
God of truth,
whose Wisdom set her table
and invited us to eat the bread and drink the wine
of the kingdom:
help us to lay aside all foolishness
and to live and walk in the way of insight,
that we may come with Jeremy Taylor to the eternal feast of heaven;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued Tomorrow
Forgiveness and love in the face of death and mass murder … a fading rose on the fence at Birkenau (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org
Patrick Comerford
We are in Ordinary Time in the Church Calendar and this week began with the Eighth Sunday after Trinity (Trinity VIII). The calendar of the Church of England in Common Worship today remembers Jeremy Taylor (1613-1667), Bishop of Down and Connor, teacher of the faith; Florence Nightingale (1820-1910), nurse and social reformer; and Octavia Hill (1838-1912), social reformer.
I may stay up late tonight, or early into the morning, to watch the by-election results coming in from Clacton. But, before today begins, I am taking some quiet time this morning to give thanks, for reflection, prayer and for reading in these ways:
1, today’s Gospel reading;
2, a reflection on the Gospel reading;
3, a prayer from the USPG prayer diary;
4, the Collects and Post-Communion prayer of the day.
‘Have patience with me, and I will pay you everything’ (Matthew 18: 26) … old, worthless banknotes heaped up outside an antiques shop in Rethymnon (Photograph: Patrick Comerford)
Matthew 18: 21 to 19: 1 (NRSVA):
21 Then Peter came and said to him, ‘Lord, if another member of the church sins against me, how often should I forgive? As many as seven times?’ 22 Jesus said to him, ‘Not seven times, but, I tell you, seventy-seven times.
23 ‘For this reason the kingdom of heaven may be compared to a king who wished to settle accounts with his slaves. 24 When he began the reckoning, one who owed him ten thousand talents was brought to him; 25 and, as he could not pay, his lord ordered him to be sold, together with his wife and children and all his possessions, and payment to be made. 26 So the slave fell on his knees before him, saying, “Have patience with me, and I will pay you everything.” 27 And out of pity for him, the lord of that slave released him and forgave him the debt. 28 But that same slave, as he went out, came upon one of his fellow-slaves who owed him a hundred denarii; and seizing him by the throat, he said, “Pay what you owe.” 29 Then his fellow-slave fell down and pleaded with him, “Have patience with me, and I will pay you.” 30 But he refused; then he went and threw him into prison until he should pay the debt. 31 When his fellow-slaves saw what had happened, they were greatly distressed, and they went and reported to their lord all that had taken place. 32 Then his lord summoned him and said to him, “You wicked slave! I forgave you all that debt because you pleaded with me. 33 Should you not have had mercy on your fellow-slave, as I had mercy on you?” 34 And in anger his lord handed him over to be tortured until he should pay his entire debt. 35 So my heavenly Father will also do to every one of you, if you do not forgive your brother or sister from your heart.’
1 When Jesus had finished saying these things, he left Galilee and went to the region of Judea beyond the Jordan.
‘Have patience with me, and I will pay you everything’ (Matthew 18: 29) … a collection of denarii among old Greek coins in an exhibition in Callan, Co Kilkenny (Photograph: Patrick Comerford)
Today’s Reflections:
The Gospel reading at the Eucharist this morning (Matthew 18: 21 to 19: 1) looks critically at the limits we place on forgiveness and the over-abundant generosity and universal scope of God’s forgiveness.
What are the limits to my capacity to understand and forgive others?
Are there limits to God’s willingness to forgive?
Forgiveness is so central to Christian faith and life, that it is emphasised throughout Saint Matthew’s Gospel.
In this reading, Saint Peter asks how many times he should forgive, and is told ‘not seven times but, I tell you, seventy-seven times,’ or, as some sources put it, seventy times seven.
In Biblical thinking, the number seven always indicates holiness, as in the seventh day, the seventh month, the seventh year or ‘year of release,’ and the Jubilee year that follows seven cycles of seven years.
As the former Chief Rabbi, the late Lord (Jonathan) Sacks, has said, seven is the symbol of the holy, that God exists beyond time and space.
But what about the number 70 when Christ says ‘seven times seventy’ or ‘seventy-seven times’?
Talmudic scholars approach the Torah as if it has ‘seventy faces’ (Numbers Rabbah 13: 15-16). The number 70 has sacred significance in Biblical Hebrew: 70 is the number of people who first went down to Egypt, the elders chosen by Moses, the years of King David, the Babylonian exile, the sages of the Sanhedrin, the translators of the Septuagint, the span of human life, the words of Kiddush, the nations of the world …
The French philosopher Bernard-Henri Lévy points out in The Genius of Judaism that the number 70 is ‘no ordinary number.’ He calls it the ‘secret universal.’ It represents the fullness of humanity, the ‘other universal that escorts human beings on the path of their history and to the centre of their substance.’ It is ‘the number of infinity extended.’
So, Christ tells us in this Gospel reading that divine forgiveness is to be extended ‘seventy-seven times’ or ‘seventy times seven’ – in other words, God’s forgiveness in its abundance is holy in its giving and infinite in its reach.
In the second part of this reading, Christ explains what he is saying in a parable that is unique to Saint Matthew’s Gospel and that involves three distinct episodes:
1, A king decides to settle his accounts with his slaves or servants: the word δοῦλος (doulos) means either, so those who first heard this parable could imagine an end-of-year audit with court officials, financiers or tax collectors. One of these officials owes 10,000 talents, the equivalent to £3,358,735,524 (€3,877,551,979) today. No ordinary slave could accumulate such a debt. Of course, he is unable to clear a debt of such magnitude.
The king might have been reminded that Jewish law prohibits demanding payment from a debtor who is unable to pay (mitzvah 234; Exodus 22: 24). A lender may not embarrass a borrower by harassing him, and is forbidden to seize the debtor’s land or to sell him or his family into slavery.
When the servant seeks forgiveness, the king goes beyond the narrow constraints of rabbinical law, shows overflowing generosity, and agrees to clear off the loan.
2, Now, however, this senior official demands the repayment of a loan of three month’s wages, 100 denarii – about £6,473 (€7,473) today – from a lower-level servant. Imagine the senior official as the line manager for the official who asks for forgiveness. Once again, there is commandment not to take a pledge from a debtor by force (mitzvah 239; Deuteronomy 24: 10). The man already forgiven now refuses to forgive when it is his turn, even his obligation, and he compounds this with his use of force.
3, When the king hears about this, he retracts his original forgiveness.
After telling this parable, Christ identifies the king as God, the first servant as any Christian, and the second as anyone else.
Christ makes the point that God’s forgiveness in its abundance is holy in its giving and infinite in its reach. He calls us to forgive in a way that is so difficult that I am still wrestling with it.
Many of us grew up with language that chided us, so that when we did something wrong and said sorry, we were told, ‘Sorry is not enough’ or ‘Sorry doesn’t fix anything.’ Such phrases allow a hurt person to withhold forgiveness, to find comfort in their own hurt, to control us in a way that allows us to know mercilessly how much we are in need of mercy.
But we also live in a culture of half-hearted apologies that are difficult to forgive. Politicians and business leaders say they accept responsibility by resigning – so they never have to answer for their actions. Half-hearted apologies – ‘I am sorry if I have offended you’ – mean that those who are hurt feel they need to apologise for their response, their reaction, for being hurt.
There are times that I have no right to forgive, when it is not my place to forgive. I cannot forgive the plotters and perpetrators of the Holocaust, because, no matter how many times I have visited places that are an intimate part of the Holocaust story, I am not one of the victims.
I cannot forgive slaveholders or mass murderers in wars and killing fields, because I am not one of their victims. On the other hand, perhaps, because I am not a victim, I might find it is not so difficult.
The true difficulties arise in my own personal life: members of my own family, some of them long-dead, lost friends, once-near neighbours, former work colleagues I think hurt me in the past. I walk around in self-pity with perceived slights, insults and hurts, like some crutch that helps the wounded, broken me to walk through this broken and hurting world.
But then I am reminded, time and again, that God’s forgiveness in its abundance is holy in its giving and infinite in its reach.
‘And out of pity for him, the lord of that slave released him and forgave him the debt’ (Matthew 18: 27) … a stained-glass window in Saint Michael’s Church, Limerick (Photograph: Patrick Comerford)
Today’s Prayers (Thursday 13 August 2026):
In Pray with the World Church, the prayer diary of the Anglican mission agency USPG (United Society Partners in the Gospel), the theme this week (9-15 August 2026, pp 28-29), is ‘Mission to the Mangyans’. This theme was introduced on Sunday with a Programme Update by the Revd Jewel B Tumaliuan, Programme Director, Iglesia Filipina Independiente (IFI).
The USPG Prayer Diary today (Thursday 13 August 2026) invites us to pray:
Lord, we lament the danger and disruption caused by military presence and conflict that makes travel and worship unsafe for the Mangyans. Protect all, we pray. May your church shine as a light in the darkness for many.
The Collect of the Day:
Holy and loving God,
you dwell in the human heart
and make us partakers of the divine nature
in Christ our great high priest:
help us who remember your servant Jeremy Taylor
to put our trust in your heavenly promises
and follow a holy life in virtue and true godliness;
through Jesus Christ your Son our Lord,
who is alive and reigns with you,
in the unity of the Holy Spirit,
one God, now and for ever.
The Post-Communion Prayer:
God of truth,
whose Wisdom set her table
and invited us to eat the bread and drink the wine
of the kingdom:
help us to lay aside all foolishness
and to live and walk in the way of insight,
that we may come with Jeremy Taylor to the eternal feast of heaven;
through Jesus Christ our Lord.
Yesterday’s reflections
Continued Tomorrow
Forgiveness and love in the face of death and mass murder … a fading rose on the fence at Birkenau (Photograph: Patrick Comerford)
Scripture quotations are from the New Revised Standard Version Bible: Anglicised Edition copyright © 1989, 1995, National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved worldwide. http://nrsvbibles.org






