^ PRINCETON, N. J. Presented by Mr. William A. Wheelock of New York City. BX 5A55 .W5 v. 10 Whately, Richard, 1787-1863 Works . . . Digitized by the Internet Archive in 2015 https://archive.org/details/chargedeliveredtOOwhat [NOT PUBLISHED.] A CHARGE DELIVERBD TO THE CLERGY OF THE DIOCESES DUBLIN AND GLANDALAGH, VISITATION IN JULY MDCCCXL. RICHARD WHATELY, D.D. ARCHBISHOP OF DUBLIN, MDCCCXL. On every one of tlie several occasions on which I have addressed you, my Reverend Brethren, since the existing connexion between us first began, I have always been led to survey atten- tively the past, and the future, and to reflect with the most intense interest on both : com- paring the present state of things, (as far as our great work is concerned) with what has existed before, and with what may be looked for hereafter ; and considering whether any, and what, advancement has been made, hitherto, and in what way a further advancement may be best promoted. 4 A CHARGE. And I trust that you will not fail to recom- mend, from time to time, similar reflexions, to the persons committed to your care : im- pressing on them, not only hy exhortation, but also by your own example, that we must never think of standing still in our christian course, nor be satisfied without a continual progress, — and, I may add, a continually accelerated pro- gress— throughout the whole of this our brief state of trial. You should set before them both the precept and the example, of not only watchfully detecting and remedying whatever is faulty, and supplying whatever is deficient, but also of making still better whatever is good, — of seeking continual progress and im- provement,— of regarding each step that is made in advance, as an encouragement to fresh and fresh exertion, — and, in short, of unceasing efforts to " grow" (as the Apostle expresses it) " in grace, and in the knowledge of our Lord and Saviour Jesus Christ." I am the more anxious to remind you of this, my Reverend Brethren, and to urge you to impress it on your People, for this reason among others; that it is so natural and common A CHARGE. 5' a mistake (a mistake it certainly is) to regard all exhortations to improvement as implying something of dissatisfaction and censure ; — as conveying (according to the familiar phrase) a bad compliment to the persons so addressed. But there is no just ground for this notion. On the contrary, not only is it impossible we should ever attain, in this life, such a state as to need no improvement, but every step made in real improvement tends to make our efforts after a still further advance both easier and more efficient. New aspirations, — fresh hopes — additional exertions, — are the natural result. We know this to be the case in respect of worldly objects. That men's desire of wealth, of glory, of power, increase by gratification, is proverbial. And as to the acquisiiion of the objects of these desires, the remark cited by Lord Bacon of some person who had amassed a vast estate, " that he had with great difficulty attained to a little wealth, and vvith ease, to great wealth," — this holds good by analogy, with many and various pursuits. In one most impcwtant point however the analogy 6 A CHARGE. of worldly pursuits does not hold good in respect of the one I am now speaking of. Of wealth — of power — of worldly glory — men may have, (as far as their real welfare is concerned) enough, and too much. They need continu- ally to be warned against inordinate desire of such objects, and to be reminded that even a successful pursuit of them is far from insuring an increase of happiness. But on the other hand, men need no less to be reminded that in " laying up for themselves treasure in heaven," they are to set no bounds to their desires ; — that " those who by patient continuance in well-doing seek for glory, honour, and immor- tality" in a better world, should be insatiable in their ambition. The maxims which are so often wise as applied to worldly affairs, — to be easily content when matters go on smoothly, — to " let well alone," — to reflect with satisfaction how much worse things might have been, instead of rest- lessly craving after perfection, — all these are very opposite to true wisdom in him who is seeking, and bringing others to seek, the A CHARGE. 7 kingdom of God and his righteousness." And yet though all would acknowledge this when distinctly stated, the statement of it is not to be cast aside as a vapid and useless truism. — For, the approbation felt (and justly felt) for mo- deration of desires, — for contented acceptance of what is tolerable, — for cheerful and quiet endurance of imperfection, — is continually tending, though imperceptibly, and without our consciousness, to influence, more or less, our habitual sentiments and conduct in respect of the things pertaining to another world, — the privileges, and duties, and hopes, of the Chris- tian. The more narrowly you examine both your own hearts, and the People committed to you, and the christian World in general, the more you will be convinced of the importance, and the difficulty of keeping this truism, — if it be such, — before your own mind and that of your hearers. And you will even find the truism sometimes regarded by them as a paradox. " What, is the Christian then" (you will per- haps find some of them object) " to be always 8 A CHARGE. grieving, — always dissatisfied ?" No, you may reply ; not necessarily (i/ssatisfied, but always wnsatisfied : for these are very different things. He indeed who is living in sin, or religious ignorance, or who is not " growing in grace and Christian knowledge," or who is falling back, has reason enough for grief and dissatis- faction ; and all the more, if he actually feel nothing of the kind, but is cheerfully contented with such a state of mind. But he who is truly advancing, will rejoice, though with anxious and trembling joy, and will be at once both cheered, and incited to fresh advances, by every step that his Master shall have strengthened him to make. " Brethren, I count not myself" (says the Apostle Paul) " to have apprehended ; but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press towards the mark, for the prize of the high calling of God in Christ Jesus." And again, you will refer the inquirer to the same Apostle at one time telling us to " work out our salvation with fear and trembling," and at another, expressing himself, " confident of this very thing, that He A CHARGE. 9 who had begun a good work in the disciples, would perform the same, unto the day of the Lord Jesus Christ." It is needful for us therefore to be especially on our guard against being misunderstood as to this point ; against being understood, I mean, as conveying censure, rebuke, or discour- agement, when we are cautioning men not to sit down satisfied, but to " abound" (as the Apostle expresses it) " more and more," and to regard every step of improvement they may have made as only an incitement to cheerful and persevering efforts after still further im- provement. And I will here remark, tliat I wish you, my Reverend Brethren, thus to understand what I have said, and may hereafter say, from time to time, on such occasions as the present. I mean that you must not, on the one hand, construe as blame, as complaint, as disapprobation, any suggestions for improvement that may be offered, or any, the most earnest, call for in- creased exertions in your heavenly office ; nor, 10 A CHARGE. again, on the other hand, must you interpret any commendation, any expressions of satisfac- tion,— as implying that enough has been done; or even that a continuance of all things in the same condition, year after year, without any effort towards advancement, will necessarily merit the same approbation. The promise given by a favourable spring, is not fulfilled, if the summer exhibit no advance beyond the spring, or the autumn beyond the summer. When I say that you must be careful not to dishearten those you wish to encourage, by their construing as a censure, your exhortations to further advancement, of course I do not mean that we should, through false tenderness, shrink from reproving what may really call for reproof. Alarm, and remorse, and shame, will, in some cases, be the very feelings which it will be the truest kindness in us to excite. But in many cases, again, these very feelings may best and most effectually be excited indi- rectli/i rather than by direct reproof. You will not unfrequently meet with some individual in A CHARGE. 11 whom there is much that is really deserving of censure, but who would be indignant at that censure and unconscious of its justness. And of such a man, some spiritual guides are apt too hastily to despair, because they cannot at once produce in him that conviction of sin, which, according to their system, is always to be the first point aimed at. But he would be an unskilful physician who should make it a rule always to administer the same remedies in the same order, without any regard to the consti- tutions of his patients : and he would be a bad general who should invariably assault every fortress on the same side. A man of the des- cription I have been speaking of may some- times not be incapable of being stimulated to efforts after spiritual improvement. He may be brought to contemplate more earnestly than he had done, the example of Him, our great Master, who is " gone to prepare a place for us ;" and to fix his thoughts more intently on that place. Now " every one" (says the be- loved Disciple) " that hath this hope in him, purifieth himself, even as He is pure." And if a man is thus brought really and practically 12 A CHARGE. to " liave this hope in him," — that is, to " set his affections on things ahove, and to regard this life as a period of preparation for a far higher and hetter state of existence, this will elevate his whole character, — will refine his judgment, and clear his views : and he will then come to regard with shame and dismay many things which before were overlooked, or regarded with indifference ; and while abso- lutely improved, and improving, in his Chris- tian character, he will, by referring to a higher standard, be less satisfied with himself than be- fore ; and the more he has attained, will be the less disposed to sit down contented with his attainments. Whatever may be argued in behalf of any theoretical system, it will often be found in practice, that a conviction of sin will rather follow, than precede, efforts after increased holiness. Some persons, again, you may meet with, who are ready enough to acknowledge the ne- cessity, and to cherish the expectation, of a A CHARGE. 13 continued Christian progress, but who consider that God's people have only to wait for, and to rejoice in, this progress, (even as we wait for the ripening of the fruit of a tree, by the nour- ishment drawn from the ground, and by the sun-beams from heaven,) without any call for vigilance and exertion on man's part. If you meet with any one who has been mis- led into such notions by erroneous or by inju- dicious teachers, having paid more heed to them than to the Oracles of divdne instruction, him, by a reference to those Oracles, you may hope to rescue from his delusion. From these you may explain to him that though, in a certain sense, we can do nothing towards our own sal- vation,— taking " we" as man independent of divine grace, yet " we" as endued with that grace, — that is, as God's People, (for " as many as are led by the Spirit of God, they are the sons of God") are exhorted to give diligence to make our calling and election sure,'.' and to "work out our own salvation, with fear and trembling," on the very ground that " it is God that worketh in us." Citations to. the 14 A CHARGE. same effect I need not multiply before an audience to whom they must be so familiar. — Scripture, in its general tone, quite as much as in detached passages, will abundantly sup- ply the requisite admonitions in such a case, to those who will listen to Scripture. But if there are any who shut their eyes to the plain, unso- phisticated general sense of the Scriptures, and deliberately adopt some human system, of high pretensions, which they garble Scripture to support, — for them I can really suggest no- thing. Any stronger arguments against their error, — or even stronger denunciations of it, — than meet the eye of every plain man who reads his Bible with a candid mind, I am at a loss even to conceive. When I speak of unceasing progress, — of continual improvement in all that pertains to the Christian life, — as what we ought to aim at, both in ourselves, and in those with whom we have influence, it may perhaps be proper to add, though I trust it is, to most of you, nearly superfluous, — that this does not imply any at- tempt " to be wise above that which is written," A CHARGE. 15 — any expectation of a new and additional revelation, or of the discovery of new doctrines, — any pretensions to inspiration, — or hopes of a fresh out-pouring of that, or of any other miraculous gifts. It seemed needful to make this remark, because such hopes have been cherished, — such pretensions put forth, (as you must be well aware) — from time to time, in various ages of the Church, and not least in the present. I have coupled together these two things, — miraculous gifts, and a new revelation, because I conceive them to be in reality inseparable. — Miracles are the only sufficient credentials on which any one can reasonably demand assent to doctrines not clearly revealed f to the under- standing of his hearers ) in Scripture. The promulgation of new articles of faith, or of articles which though not avowedly new, are yet not obviously contained in Scripture, is most presumptuous, unless so authenticated. And again, pretensions to miraculous powers such as those of Moses and the Prophets, — of Christ and the Apostles, seem to imply some 16 A CHARGE. such object to be furthered bv tliem. At any rate, those who shall have thus established their claim to be considered as messengers from Hea- ven, mat/ evidently demand assent to whatever they may, in that character, promulgate. If any persons therefore pretend to such a mark of a divine commission as the gift of tongues, or any such power, no one who admits their pre- tensions can consistently withhold assent from any thing they may declare themselves com- missioned to teach. And, again, if any persons claim for any traditions of the Church an authority either paramount to Scripture, or equal to Scripture, or concurrent v/ith it, — or, which comes to the very same thing, decisive as to the inteiyretation of Scripture, — taking on themselves to decide what is " the Church," and what tradition is to be thus received, — these persons are plainly called on to establish by miraculous evidence the claims they advance. And if they make their appeal *not to miracles wrought • See Prof. Powell's « Tradition Unveiled," Sup. to 2nd Edit.; A CHARGE. 17 by themselves, but to those which originally formed the evidence of the Gospel, they are bound to shew by some decisive proof, that that evidence can fairly be brought to bear upon and authenticate their pretension ; — that they are, by Christ's decree, the rightful depositories of the power they claim. But to such as reject and protest against all such groundless claims, an interminable field is still open for the application of all the facul- ties, intellectual and moral, with which God lias endowed us, for the fuller understanding and development of the truths revealed in his written Word. To learn and to teach what is there to be found ; — to develop more and more fully to your own minds and to those of your hearers, what the Evangelists and Apostles have conveyed to us, will be enough and more than enough, to occupy even a longer life than any of us can expect. The Mosaic Dispensation was the dawn of " the dayspring from on high," not yet ar- rived,— of a Sun only about to rise. It was a 18 A CHARGE. Revelation in itself imperfect. The Sun of the Gospel arose ; " the true Light, which lighteth every one that comcth into the world" ap- peared : but it was partially hidden, and is so, still, by a veil of clouds ; — by prejudices of various kinds, — by the passions and infirmities and ignorance of mankind. We may advance, and we may lead others to advance, indefinitely, in the full development of Gospel-truth, — of the real character and meaning and design of Christ's religion ; not by seeking to superadd something to the Gospel-revelation ; but by a more correct and fuller comprehension of it ; — not by increasing, absolutely, the light of the noonday-sun, but by clearing away the mists which obscure our view of it. Christianity it- self cannot be improved ; but men's views, and estimate, and comprehension of Christianity may be indefinitely improved. Vigilant discretion however is no less need- ful than zeal and perseverance, if we would really advance in the Christian course. The most active and patient traveller, if he be not also watchfully careful to keep in the right A CHARGE. 19 road, may, after having once diverged from it into some other track, be expending liis energies in going further and further astray, while he fancies liimself making progress in his journev. In various ways is tlie Cliristian, and not least, the Christian Minister, liable to this kind of self-deception. I am not now, you will observe, adverting chiefly to the danger of mistaking what is absolutely false, for true, or wrong for right ; but rather to that of mistaking the real character of some description of truth or of valuable knowledge. We have to guard against mistake for instance, as to what is or is not a part of the Christian-Revelatioii ; — a truth belonging to the Gospel, and resting, properly, on divine authority. While ad- vancing in the attainment of what may be in itself very valuable and important knowledge, we may be in fact going further and further in error, if we confound together the inspired and the uninspired, — the sacred text, with the human comment. 20 A CirARGF.. There are persons (such as I have above alluded to) who in their zeal — in itself laudable — to advance towards a full comprehension of the Gospel-revelation, have conceived that they are to seek for this by diligent research into the tenets and practices of what is called the Primitive Church ; i. e. the christian world during the first three or first four Ages ; and some have even gone so far as to represent the revelation of the Christian-scheme contained in the New Testament as a mere imperfect and uncompleted outline, which was to be filled up by the Church in the succeeding three cen- turies ; — as a mere beginning of that which tlie early Fathers were empowered and commis- sioned to finish : though on what grounds any kind of authority is claimed for the Church then, which does not equally belong to it at this day, or at any intermediate period, no one, as far as I know, has even attempted to make out. Now, to learn what has been said and done by eminent men in every Age of the church, is, of course interesting and valuable to a theolo- A CHARGE. 21 gical student. And a man of modesty and candour will not fail to pay great attention to their opinions, in whatever period they may have lived. He will also inquire with peculiar interest into the belief and the practices of those who had been instructed by the imme- diate disciples and other contemporaries of the Apostles themselves. But the mistake is, to assume, on the ground of presumptuous con- jecture (for of proof, there is not even a sha- dow) that these men were infallible interpre- ters of the Apostles, and had received from them by tradition something not contained, or not plainly set forth, in their writings, but which yet were designed by those very Apos- tles as a necessary portion of Christianity. Not only are all these assumptions utterly groundless and unwarrantable, but, on the con- trary, even if there is any thing which we can be morally certain xvas practised in the time of the Apostles, and with their sanction (as is the case for instance with the Agapn? or Lovefeasts) we must yet consider it as not designed by them to be of universal and j)erpetual obliga- 22 A CHARGE, tion, where they liave not distinctly laid it down as such in their writings. By omitting, in any case, thus to record certain of their practices or directions, they have given us as clear an indication as we could have looked for, of their design to leave these to the free choice and decision of each Church in each Age and country. And there seems every reason to think that it was on purpose to avoid misap- prehensions of this kind that they did leave unrecorded so much of what we cannot hut be sure they must have practised, and said, and established, in the Churches under their own immediate care.* And it sliould be remembered that what some persons consider as the safe side in respect of such points, — as the extreme of scrupulous and cautious veneration — is in truth the reverse. A wise and right-minded reverence for divine authority will render us doubly scrupulous of reckoning any thing as a divine precept or * I have treated more fully on this subject in an Essay (VI. of the First Series, and also published separate) on the omis- sion of Creeds, Liturgies, and Catechisms in Scripture. A CHARGE. 23 institution, without sufficient warrant. Yet, at the first glance, a readiness to bestow reli- gious veneration, with or without good grounds (which is the very characteristic of superstition) is apt to be mistaken for a sign of pre-eminent piety. Besides those who hold the " double doctrine" — the " disciplina arcani" — and con- cerning whom therefore it would be rash to pronounce whether any particular tenet taught by til em, is one which they inwardly believe, or is one of the exoteric instructions deemed expedient for the multitude, — besides these persons, there are, no doubt, men of sincei'e . though mistaken piety, who, as has been just intimated, consider it as the safe side in all doubtful cases, to adhere with unhesitating confidence to every thing that may possibly have been introduced or practised by the Apostles ; — to make every thing an article of Ciiristian faith that could have been implied in any thing they may have taught. But such persons would perceive on more careful and sober reflection, that a rightly-scrupulous piety consists, as has been said, in* drawing the line as distinctly as wc are able, between what is, 24 A CHARGE. and vvliat is not designed by our divine In- structors as a portion of their authoritative precepts and directions. It is by this careful anxiety to comply with their intention with ?^espect to us, that we are to manifest a true veneration for them. Any thing that does not fall within this rule, we may believe, but not as a part of the Christian revelation; — we may practise, but not as a portion of the divine institutions essential to a Christian Church, and binding on all men in all Ages : not, in short, as something placed beyond the bounds of that " binding and loos- ing" power which belongs to every Church, in reference to things neither enjoined in Scrip- ture nor at variance with it. Otherwise, even though what we believe should be, really, and in itself, true, and though what we practise, should chance to be in fact what the Apostles did practise, we sliould be not honoring, but dishonoring God, by taking upon ourselves to give the sanction of his authority to that from which He has thought fit to withliold that sanction. When the Apostle Paul gave his A CHARGE. 25 advice on matters respecting which he " had no commandment from the Lord," he of course thought that what he was recommending was good ; but so far was he from presuming to put it forth as a divine command, that he expressly notified the contrary. Let us not think to manifest our pious humiUty by reversing the Apostle's procedure ! I have thought it needful, in these times especially, to insert this caution against such mistaken efforts after advancement in christian knowledge and practice ; against the delusions of those who, while they exult in their ima- gined progress in the christian course, are, in reality straying into other paths, and following a bewildering meteor. There is one other caution, so needful to be habitually inculcated, in every age, and on men of all classes, that I may be allowed here to remind you of it. I mean, that men should be warned, not of the inutility only, but of the danger, of every advancement in religious knowledge — of every religious sentiment, — re- 26 A CHARGE. flexion, — or emotion, — that is not accompanied by an effort after a corresponding improvement in practical habits. One of the soundest, and most important, and most extensively applicable remarks ever made by Bishop Butler (and that is saying* not a little) goes to this point. I will cite the pas- sage, because though probably familiar to most of you, I have always found those who are the best-acquainted with it, to value it the most highly, and to be more and more impressed, each time it is recalled to their minds, with the variety of applications that may be made of it, and with the importance of assiduously in- culating it on every one whom they have to instruct. " Going over," says he, " the theory of vir- tue in one's thoughts, talking well, and drawing fme pictures of it ; this is so far from necessa- rily or certainly conducing to form a habit of it in him who thus employs himself, that it may harden the mind in a contrary course, and render it gradually more insensible, i. e. form A CHARGE. 27 an habit of insensibility to all moral considera- tions. For, from our very faculty of habits, passive impressions, by being repeated, grow weaker ; thoughts by often passing through the mind, are felt less sensibly. Being accustomed to danger, begets intrepidity, i. e. lessens fear j to distress, lessens the passion of pity ; to in- stances of other's mortality, the sensible appre- hension of our own. And from these two ob- servations together; that practical habits are formed and strengthened by repeated acts, and that passive impressions grow weaker by being repeated upon us ; it must follow that active habits may be gradually forming and strength- ening, by a course of acting upon such and such motives and excitements, while these motives and excitements themselves are by proportionable degrees growing less sensible ; i. e. are continually less and less sensibly felt, even as the active habits strengthen. And experience confirms this : for active principles, at the very same time that they are less lively in perception than they were, are found to be somehow wrought more thoroughly into the temper and character, and become more elTec- 28 A CHARGE. tual in influencing our practice. The three things just mentioned may afford instances of it. Perception of danger is a natural excite- ment of passive fear, and active caution ; and hy being inured to danger, habits of the latter are gradually wrought, at the same time, that the former gradually lessens. Perception of distress in others is a natural excitement, pas- sively to pity, and actively to relieve it : but let a man set himself to attend to, inquire out, and relieve distressed persons, and he cannot but grow less and less sensibly affected with the various miseries of life with which he must become acquainted ; when yet at the same time, benevolence, considered not as a passion, but as a practical principle of action, will strengthen : and whilst he passively compassionates the dis- tressed less, he will acquire a greater aptitude actively to assist and befriend them. So also at the same time that the daily instances of men's dying around us, gives us daily a less sensible passive feeling or apprehension of our own mortality, such instances greatly contri- bute to the strengthening a practical regard to it in serious men ; i. e. to forming a habit A CHARGE. 29 of acting with a constant view to it. And this seems again furtlier to shew, that, passive im- pressions made upon our minds by admonition, experience, example, though they may have a remote efficacy, and a very great one, towards forming active habits, yet can have this efficacy no otlierwise than by inducing us to such a course of action : and that it is not being affected so and so, but acting, which forms those habits : only it must always be remem- bered, that real endeavours to enforce good impressions upon ourselves are a species of virtuous action."* That moral habits can only be acquired by practical efforts, was long since remarked by Aristotle who ridicules those that attended philosophical discourses with an expectation of improvement, while they contented themselves with listening, understanding, and approving ; comparing them to a patient who should hope to regain health by listening to his physician's directions, without following them. But hei * " Analogy," Part I. Cliai). 5. t Eth. Nic. B. ii. 30 A CHARGE. omitted to add, as Bishop Butler lias done, that such a procedure is much worse than useless ; being positively dangerous. I need hardly remark, that what the Author says of Virtue, is at least equally applicable to Religion ; and that consequently, no one is so incurably and hopelessly hardened in practical irreligion as one who has the most perfect famiUarity with religious subjects and religious feelings, without having cultivated correspond- ing active principles. It is he that is, em- phatically, " the barren fig-tree," which has " no fruit on it, but leaves only :" not, a tree standing torpid, and destitute of all vegetation, during the winter's frost or summer's drought, and capable of being called into life and pro- ductiveness, by rain and sunshine ; but, a tree in full vigour of life and growth, whose sap is all diverted from the formation of fruit, and is expended in flourishing boughs that bear only barren leaves. To the neglect of the principle set forth by Bishop Butler — the neglect, T mean, of ear- A CHARGE. 31 nestlj, perpetually, and vigilantly applying it, — I am disposed to attribute, in a great de- gree, many of those lamentable failures — wliich we have all heard of occasionally, and which several of us have witnessed, — in persons on whom, as children, or as adults, the most assi- duous care has been bestowed in respect of their religious improvement ; and apparently not without some effect ; — the effect (to pursue the metaphor) of bringing forth an encourag- ing produce of leaves ; — but who ultimately exhibit in their lives something very different from the " fruits of the Spirit." Such failures are often attributed to the par- ticular kind of religious views that have been in each case imparted. And doubtless such an explanation is often well-founded. If the religion of the head only, and not of the heart, be inculcated, and while eitlicr abstract specu- lations, or calculations of expediency are laid before the understanding, the affections be left untouched and unappealed to ; or if again, an antinomian system be taught, or one which is .32 A CHARGE. understood and .adopted as such ; i, e. if men are tauglit, not indeed that moral conduct is unnecessary, hut that it requires no sedulous attention on our part ; — if these, or other equally unsound views of religion be communi- cated, the lamentable consequences may be easily explained. But there are cases, and but too many, to which no such explanation will apply, and yet in which I am convinced a very great error in respect of religious training has led to the sad result ; — the error, I mean, now under consideration, of allowing passive impressions to become familiar to the mind, without taking due care to make the exercise of active princi- ples keep pace with these impressions. I take this to be one of the most common, and per- haps the most fatal, because the least retrieva- ble, of all errors in religious training. It is one therefore which we should not only watch against in ourselves, but carefully point out to our hearers, and incessantly warn them against. A CHARGE. 33 It is not enough to warn them that they who hear Christ's words, and do them not," are building (according to his own parable) "on the sand ;" this is true, but it is not enough : it is not enough to teach them that religious studies and meditations without a continual effort after holiness of heart and life, are useless ; thej are much more than useless ; being, for the reason Bishop Butler has given, highly pernicious, by tending to harden the mind against the moral effects of religion. On the other hand, he who does make this continual effort, will not only find strength given to his active principles, but' will also keep alive his sensibility to religious impressions and religious convictions ; because fresh and fresh ones will be continually arising, in propor- tion to his improvement in the Christian character. " If any man," says our Lord, " is willing to do (OeXei) the will of my Father, he shall know of the doctrine :" and in pro- portion as that good-will is practically in- creased in him, he will know more and more of the doctrine ; he will " grow " both in c 34 A CHARGE. grace, and in the knowledge of our Lord and Saviour." * Wherefore " giving all diligence, add to your faith, virtue, and to virtue, knowledge ; and to knowledge, temperance ; and to temperance, patience ; and to patience, godliness ; and to godliness, brotherly kindness ; and to brotherly kindness, charity." And the more we accomplish in this growth in the knowledge of our Lord and Saviour, and * A KING for earthly wisdom prayed, God gave the boon he sought ; That king God's law still disobeyed, He knew, and did it not. Ask thou, my child, a better boon, The wisdom from above, Nor think thy morn of life too soon To learn a Saviour's love. But ask not skill to understand The deep and curious lore, With which too many a reckless hand Hath gloss'd these pages o'er. Pray for what passeth human skill, The power God's will to do ; Read thou, that thou may'st do his will. And thou shalt know it too. Hinds's Poems, p. 67. t 2 Pet. i. 5. A CHARGE. 35 in leading our people onwards in the same path, the more room we shall see for fresh ad- vancement: the horizon will continually extend before us in proportion to our own elevation, and is bounded only by our imperfections. But in these your endeavours (I would re- mind you in conclusion) to advance your People to a fuller comprehension of the Gospel, you must always be prepared, — I will not say for disappointment, but — for failure, or inadequate success. Besides those on whom you will fail to make any impression, or any lasting impression, — besides those whose backslidings you will have to deplore, or whose hostility you will encounter, you will find many, and probably always the majority, falling far short of the point to which you will have been endeavouring to bring them. I have remarked in a former Address to you, that I cannot even msh you to fail in none of your endeavours to do good ; because I am con- 36 A CHARGE. vinced that could only be from your not making such endeavours as you ought. The truly enlightened and public-spirited man, — more especially that most enlightened and most public-spirited of all characters, a sincere and judiciously-zealous Christian minister — will always be considerably ahead of the age he lives in. He will probably be contemned by some ; he will be opposed and thwarted by others ; and will be inadequately appreciated, and imper- fectly seconded, by a great proportion of the rest. But let him " not be weary in well-doing ; for in due season we shall reap, if we faint not." A harvest for us at least, if we are not wanting in our own exertions, will be secured to us by Him, "the Lord of the harvest," whatever may be the immediate success of our attempts to benefit others. And it will contribute to secure us from mortifying disappointment, to make such, and so many, and so great, attempts of this kind, — so clearly beyond all reasonable prospect of uniform and complete success in all, — that we shall regard failure, or partial A CHARGE. 37 failure, as the general rule, and success as the exception ; — that we shall gratefullj exult in whatever good we do succeed in effecting, with- out wondering or repining at not being able to accomplish all \^e aim it. And often will he who acts on these prin- ciples have to bless God for instances of success where he could have least reckoned upon it. After having " toiled all night" in vain, our Master's "word" will sometimes fill the net with an unexpected draught. And such a one will be secured from the danger of sitting down to contemplate, in indolent contentment, what he has already accomplished, instead of going on to do " the work of Him who hath sent us, while it is day ;" remembering that " the night Cometh, in which no man can work." 38 A CHARGE. POSTSCRIPT. At the close of another general Confirmation, being the fifth since I came to the diocese, I have again to express my satisfaction at the orderly and decorous manner in which every thing connected with the ordinance was con- ducted. The number confirmed in the last month was upwards of 1360 ; and reckoning also those confirmed in the City of Dublin last October, the total, since the preceding general Confir- mation, amounts to very nearly 1800. As nearly as I can compute, the whole number confirmed in the course of the last eight years, must be about thirteen thousand. Among these persons, and also among those immediately connected with them, I have every reason to hope that, by the Divine blessing, A CHARGE. 39 great good has been effected through the means of this Ordinance. Impressed as I have ahvays been, with a strong sense of the benefits that result from the due celebration of it, and, I may add, of the positive mischief done by a careless or in- judicious administration, I drew up, in the first instance, with the most anxious care and deli- beration, all the regulations pertaining to it ; deeming nothing undeserving of the most minute and studious attention, that could con- tribute, even in the smallest degree, to produce and keep up, in the congregation generally, and especially in the candidates, a suitable, strong, and permanently salutary impression. And I have since introduced such improvements in some minor points of detail, as attentive obser- vation and careful reflection suggested. It is most important that every thing connected with the Service should be solemn without being either dull, or bewildering to the mind ; should strongly impress the youthful congre- gation, without over-agitating their feelings. 40 A CHARGE. or exliausting tlieir attention ; — should be familiar to their understanding, without defi- ciency in reverential sentiment, — and should be such as they may distinctly and perma- nently retain, both in the head and the heart. And I have every reason to hope, from all that I hear from various quarters, that our endea- vours have not been vain, and that not only great, but continually increasing benefits have been the result. In particular, one regulation which was not introduced generally till the last Confirmation, seems to have fully answered expectations. The distribution to the persons admitted, of tickets signed by the Minister and by myself, as certificates and memoran- dums of their Confirmation and attendance at the Eucharist, appears to have afforded them, generally, such satisfaction as would, even alone, be more than a repayment to you and me for this small addition to our labour. But the sa- tisfaction evinced by them is the more gratify- ing to us, inasmuch as it indicates both the importance they attach to the Service, and their present intention at least, of not suffering A CHARGE. 41 the feelings now awakened to die away from their memory, but of recording, and from time to time recalling them. You will be able to second their good inten- tions, by taking occasion to remind them, from year to year, of the anniversary of their Con- firmation ; and to recall to their recollection what was said to them, by you and by me, on the occasion, and what, it is to be hoped, was passing in their minds at the time. The celebration of the Eucharist immediately after the Confirmation, besides its intrinsic suitableness, and the increased solemnity of the impression thus produced by the whole Service, and besides also its good effect in deferring the presentation of some candidates who are not really well-prepared, but whom, on erroneous grounds, their friends might otherwise bring forward, — has also the advantage of uniting the rest of the congregation with their young friends, and making them not mere spectators of a ceremony, but participators in the most D 42 A CHARGE. solemn part of tlie Service. It has given me accordingly the highest satisfaction to observe the great and increasing number of communi- cants among those who attend to witness the Confirmations. On the recent occasions I think the total number of communicants ex- ceeded, by more than one half, that of the persons confirmed. The increase of labour thus imposed on us, we shall always, I am per- suaded, be ready to welcome with gratitude and joy. I have only to exhort you, in conclusion, assiduously to impress on the minds of the young persons who have been confirmed (con- formably with what I have said in the fore- going pages ;) that they must not consider their r^eUgious education as at an end, as soon as they have received tliis Rite, and have ceased to attend the catechetical lectures. You must warn them that the Christian's education comes to an end only at the end of this life ; and that tliey, after having completed this first stage in their training as Christ's soldiers, are now sent A CHARGE. 43 forth as it were into the field of war, to be tried in more serious combats, in which they will either lose all they have already gained, or else improve more and more in their holy warfare, and gain, daily, fresh victories, till the appointed time, when, having " fought a good fight and finished their course," they shall be called to receive the "crown of glory laid up for all them that love the appearing of the Lord, the righteous Judge." Palace, 12th August, 1840. THE END. REPLY TO THE LAY REMONSTRANCE, ADDRKSSET) TO THE GENTLEMAN WHO FORWAKDED IT. 8lR, I have to acknowledge the receipt of a copy of a Memorial purporting to be from some lay members of the Established Church. The original document, with the signatures attached, I shall be obliged to you to leave at the palace. I beg to assure you, in the first place, that so far from seeing anything objectionable in the cir- cumstance of the laity addressing their Diocesan, or otherwise evincing their interest in the welfare of the Church, I wish, on the contrary, the laymen were more deeply and practically impressed than many of them arc, with the feeling that they are as truly members of a religious society as the clergy ; and are called on to manifest their spirit of fellowship, not merely where political questions are 4 mixed up with ecclesiastical, but in all cases where the spiritual good of themselves and their fellow- members is concerned. I must add, however, that it is only those who are, bond Jide, members of our Church that can, with propriety, come forward to take a part in offering any suggestion or remonstrance to its governors in respect of its purely ecclesias- tical or spiritual concerns. I never presume to interfere in the internal regulations of any Church or other Society of which I am not a member : and it is not too much to require that the members of any other sect or church should observe the same rule of non-interference in respect of ours. And if any one invites, encourages, or willingly permits, persons not belonging to our communion to sign a memorial purporting to be that of " Members of the United Church," he must surely be considered as sanctioning their putting their names to a false- hood. It may also, I think, be fairly required that per- sons coming forward solemnly to express their sen- timents on important " subjects deeply concerning their happiness as members of the Church," should be Adults^ and should be persons who are capable of forming, and who profess at least to have formed, a deliberate judgment on those subjects, from a careful perusal both of the Memorial they sign, and of any documents it may relate to. I cannot but think it needful, therefore, that those who draw up any such Memorial should take some 5 precautions to prevent, as far as possible, its re- ceiving indiscriminate signatures, I regret that no such precautions appear to have been taken in the present case. On the contrary, it is well known that the Memorial was not only left publicly exposed to obtain in- discriminately the signatures of any who chose, but was carried to political meetings, — was signed by Dissenters, — and by many persons who did not even pretend to have read it, or to know anything, — or anything beyond vague hearsay, — of the papers to which it refers, — and that it even has the names of children attached to it. Under these circumstances, you cannot wonder that I can only receive it as the Memorial of that small proportion of the persons whose names are attached to it, of whom I have some knowledge. Of the rest there may, perhaps, be several, whose declaration of their opinions would be entitled to respect, and who deplore perhaps, in common with yourself, the unseemly way in which so solemn a matter has been brought before the Public. But I have no means of distinguishing these amidst the promiscuous mass of signatures which, for the reason just mentioned, must go for nothing. If, instead of three thousand, they were thirty thousand, — nay, if they amounted to a majority of the whole popu- lation of the united diocese, this would make no difference. Much as 1 might lament the wide spread of the spirit which tends to mix up Religion (> Avith Party-politics, of the rashness which leads mei to affix their names to they know not what, and o. the delusions produced and fostered by those who labour to propagate unjust prejudices, my own conduct would not be in any degree influenced, and you must be sensible it ought not to be in- fluenced, by any amount of promiscuous signatures thus obtained. I address myself, then, through you, sir, to those individuals, (and to those alone,) who drew up, or who deliberately and advisedly signed the Memorial before me, actuated by religious, not political motives, and being, bond fide, members of the Church. I ought not to omit noticing, in the first place, the contrast which, I am bound to say, the decorous language of the Memorial presents, to that which has unhappily been but too prevalent, for a good while past, and especially of late, among persons making high christian professions, and occupying, many of them, the station of gentlemen. I am far from making any complaint on my own account, of the style in which I have frequently been as- sailed. It will, I believe, always be found that angry declamation and coarse invective will prove, in the end, more hurtful to the character of those who employ such weapons, than to those against whom they are directed ; and I am as far from wishing, as I am from hoping, to prove acceptable to such persons as abandon all regard even for the 7 very appearance of christian charity, and christian courtesy. But I deeply regret the scandal to our Church, and to Religion generally, which is likely to be the result of such exhibitions. And this regret must be my apology for having noticed as matter of commendation the observance of what are called the common rules of good-breeding. In reference to the matter of the Memorial, I beg you to be assured that it is my endeavour, if it be possible, as far as lieth in me, to live peace- ably with all men ; and especially to give satisfaction, as far as can be done without sacrifice of duty, to all parties and persons within the Church. But any one at all well-acquainted with the existing state of things, must perceive on a moment's re- flection, that, in Ireland at least, no bishop could possibly, even by a compromise of principle, give satisfaction to all members of the Church, except by remaining totally inactive. In my own case indeed, so strong were the prejudices industriously raised against me, even before my arrival in Ireland, that I doubt whether even apathetic inaction would have secured me from censure. But certainly nothing else could. Had I, when consulted as to the points you refer to, given a decision the reverse of what I did give, I should have incurred the no less decided disapprobation, not indeed of the same persons, but of others, perhaps even more nume- rous, and certainly not less entitled to respect. And even if the questions which have lately been 8 agitated had never been raised at all, I have no reason to suppose that the censures I have met with, though the topics of them would have been different, would have been at all the less. For you must well remember that from the very time of my appointment, — long before these questions arose, — I have been continually assailed with various attacks from various quarters. Now, to attribute to a recenT cause an effect that is of long standing, to imagine that if this or that case had been decided differently, the disposition to censure which had previously been going on without intermission, would have ceased at once, — would argue a total incapacity of judging from experience. There seems indeed to have been intimated to you (judging from one of the expressions used) that in respect of one of the regulations alluded to, the voice of that portion of the clergy who are entitled to the description of " the wise and good," was raised in opposition to it. If any one has conveyed to you this impression, he has imposed on you. Several, indeed, of the clergy did sign a remonstrance to me against the regulation in question — some of them (as I learned from them- selves) having been induced to do so (/ cannot tell how many were similarly induced) from a misappre- hension which they had been led to form, of the case before them. But a greater number expressed, some orally, and many others, in a written address to me, 9 an opinion totally opposite. And those who signed that address considerably exceeded in numbers, and are not at all inferior in respectability to those who had expressed their dissent. They did not indeed claim the exclusive designation of the "wise and good," and on that ground demand that the voices of all who differed in opinion from them- selves, whether many or few, should go for nothing : but if any one puts forth arrogant pretensions like this, he is not so likely to have them admitted by persons of discernment, as to raise a presumption of his own want of christian charity and christian modesty. I have mentioned this circumstance, not as implying that I should be justified in putting every measure to the vote, and deciding ac- cording to the majority. In cases where I am to act on my own responsibility, I must, ulti- mately, decide according to the best of my own judgment. But I wish to point out, that, as it has always been my endeavour to give satisfaction, as far as can be done without sacrifice of principle, to every reasonable mind, so, 1 have been by no means so unsuccessful in that endeavour as some persons labour to persuade the public. And even when any difference of opinion exists, there are, I am convinced, no candid and considerate men who have had opportunities of observing my conduct, that do not give mc the same credit for acting con- 10 scientiously as they would wish to claim for them- selves, or are not convinced that I am not seeking wealth, or human approbation for its own sake, or personal ease and comfort ; and that I am not actu- ated by a spirit of oppressive haughtiness, or by a fondness for controversy and party-warfare, but by a sincere desire for the peace and spiritual welfare of the Church. With respect to the precautions I have thought requisite for avoiding unpleasant collisions be- tween any of my clergy and the bishops of other dioceses, much misrepresentation has been industriously circulated ; and, among other things, it has been represented that my regulations have been involved in mystery, and carefully kept secret. This representation, which is altogether the reverse of the truth, was well calculated, and evidently designed, to induce persons to give credit to rumours, instead of applying to myself for correct information. And the result has been that much discussion and legal skill and inge- nuity have been expended on the question, how far it is lawful for a Bishop to impose on candidates for orders a new test of his own framing ; and the prior question, whether any such test had ever in fact been proposed, was in the mean time lost sight of. Those who were engaged in these discussions have thus, for want of ascertaining carefully the real state of the case, occupied themselves in com- bating a shadow. For in truth, nothing that can 11 properly be called a test, ever was proposed or thought of ; unless indeed by a most unusual employment of language, the term test is to be applied to every question asked, — every inquiry made, — with a view to ascertain (as it is plainly a Bishop's duty to do,) a candidate's fitness for the office or station he seeks. You will observe, on looking over the Ordination- service, that a minister is required to possess, not only the qualification of sufficient knowledge, and of the disposition and ability to instruct those "committed to his charge," but also, of a charac- ter and intention to promote, as far as in him lieth, " peace and quietness among all Christian people." And I am sure you cannot but feel that this w^oultV not be promoted, — that it could not but be endan- gered,— by a clergyman's leaving those " committed to his charge," and going into other Dioceses to officiate there in defiance of the prohibition of the respective Diocesans, so as to be liable to incur in- hibitions from them ; which (you may perhaps not have heard,) has actually taken place with respect to some of my clergy in the diocese of Armagh. I am well aware, however, that there may often be parishes so circumstanced, as greatly to need as- sistance from other parts of the same or from another Diocese for the supply of their spiritual wants, be- yond what they can obtain from their own curates. And accordingly, having understood that a Society 12 called the Home-missionary, having such an object in view, was in existence, I, spontaneously, (soon after my appointment,) and repeatedly, proposed to confer with them, and to use my endeavours to bring about a cordial co-operation between that Society and the Bishops, or some portion of them, in order to the furtherance of such an object. That my endeavours have not as yet proved suc- cessful, no man of the smallest share of candour who knows the particulars of the negociations that have taken place, will consider as at all imputable to me. It was two years before I could obtain any communication or conference at all : and I have not, even yet, been able to gain a sight of their rules and regulations. In the mean time, I have thought it my duty to guard against such conflicts as I have alluded to, and disturbances of that internal peace of the Church which I have solemnly vowed, at my con- secration, to promote. And you will see in looking over the Ordination Service that the candidate pro- mises reverent obedience to the bishop, and atten- tion to his " godly admonitions." Now this must, clearly, from the very nature of the case, have reference to matters not distinctly provided for in the rubric or other written laws : or at least not so precisely fixed by them as to leave no possibility of doubt, or room for discretion : else, it would have been nugatory and absurd to make any mention of 13 the bishop's admonitiotis ; the vow would have been to obey the Rubric and the rest of the laws of the land. I should be most unwilling to urge any one to do violence to his conscience, however erroneous I may think his judgment to be. I would not compel any one to become or to remain a member of our Church. And if any candidate should think him- self bound in conscience to refuse compliance with a certain episcopal injunction, — should he for in- stance feel himself bound in conscience to set at defiance the other bishops of the united Church, and officiate in their Dioceses in despite of their prohibition, — how much soever I might wonder at or lament his decision, I could not wish him to accept ordination on the condition of compliance with an injunction which he thought ungodly and at variance with christian duty. But as little ought he to wish that I should confer ordination on one who was designing to act in a manner that appeared to me destructive of the peace and discipline of the Church. It would be extravagant for men to plead their own conscientious scruples, and at the same time to censure the bishop for acting according to his ; — to maintain that while all others are bound to act according to the dictates of their conscience, a bishop, on the contrary, ought to act under the guidance of their conscience, and not his own. You will see therefore, I think, on calm reflection, 14 how (.'omplete a misrepresentation it is by which many persons have been led to speak of my impos- ing a test, — a novel and illegal test, — when I was only enforcing that compliance with episcopal ad- monitions which is solemnly vowed by the candidate at his ordination. And you will also perceive that whether I am correct or mistaken in my judgment, at least I can have had no personal advantage, — no party object, — in view. Had I been unscrupulously zealous in propagating some peculiar set of opinions, and am- bitious of forming a party of which these should be the watchword, I might have ordained an unlimited number of preachers and sent them forth into every parish in the united empire, to propagate in defiance of the Diocesans, these peculiar notions, and gather prosjelytes around them. In what I have said, you will observe that I have not undertaken to defend the Ordination-service, or the Episcopal-office, or any of the Institutions of our Church. This is not the place for it. If any one thinks that any of these ought to be altered or abrogated, he should take measures for having this effected in a regular way and by competent autho- rity. But while the institutions and regulations of any society continue to exist, it is clearly the duty of each member of that society to adhere to and observe them. The circular respecting extemporary prayer, 15 seems to have been scarcely less misapprehended : and though it was published at the time, — not in- deed by myself, but by several newspapers, — it seems to have been judged of not from perusal, but from vague hearsay and incorrect and exaggerated reports ; or at least from a slight and prejudiced perusal, accompanied with unauthorized and unwar- ranted comments and expositions. That this must have been the case with those who drew up the memorial before me is evident at once from the manner in which it alludes to prayers used in a do- mestic circle, round the sick bed, or in the midst of a family mourning a recent private bereavement ; as if the circular alluded to had reference to cases of this kind. Now the representation thus given is not only different from what I really did say, but exactly the reverse. You will perceive on reading it not only that ray words have no such reference, but that I have expressly and distinctly confined mv observations to public cotigregational worship. It is evident, therefore, that those who drew up the Memorial cannot possibly have ever read through, even with a moderate degree of attention, the paper on which they are commenting ; else, I cannot sup- pose (without attributing to them a most disingenu- ous design) that they would have introduced any remarks so completely and so manifestly irrelevant. This being the case, it would be idle for me to enter into any particular discussion of the subject. 10 Those who in sincerity and candour wish to know my reasons for thinking and acting as I have done, will take care to ascertain in the first instance what it is that I have really said. If again, there be any who choose to judge of what I have said, from con- jectures as to my supposed hidden intentions, rather than from the very words before them, such a pre- judice is plainly beyond my power to remedy. On the matter of this portion, therefore, of the Memorial, I will make only this remark ; that the clergyman who consulted me, proceeded in so doing, strictly according to the direction given in the preface to the Prayer-book; which enacts, that " forasmuch as nothing can be so plainly set forth but doubts may arise in the use and practice of the same, to appease all such diversity or doubt con- cerning the use and understanding of what is con- tained in the book of Common-prayer, (including, I presume, any doubt as to the superseding of it, wholly or in part by the use of unpremeditated effusions,) recourse shall always be had to the Bishop of the Diocese, (or, if he be in doubt, to the archbishop,) who by his discretion shall take order , for the quieting and appeasing of the same."" When thus consulted, I felt that it would be a gross dereliction of duty to refuse an answer ; and that it would be unmanly to give my opinion under the seal of secrecy, for fear of encountering personal obloquy. Had I indeed thought the matter to be 17 one left to the discretion of each minister, I should have left him to his ; only offering, privately, such advice as appeared suitable to the case of his own particular parish. But that it was a point not left to his discretion, or to mine, was at once evident to my mind, even from the very title of the " Act for the urdformity of common-pray er."" By " Common- prayer" is meant, as you have no need, I presume, to be informed, not, as som.e ignorant persons imagine, ordinary or customary, but the united or 70m^-worship of a public congregation ; — what is called by Chrysostom, in one of the prayers in our liturgy, " our common supplications." Now, that there should be uniformity in the prayers of the several congregations, each using extemporaneous and unpremeditated effusions, seemed (and seems) to me impossible, without a perpetual and evident miracle. I am not now, you will observe, under- taking to defend the use of a liturgy in general, or of our own in particular. It has indeed always been my opinion, that a liturgy has this among other advantages, that it tends, if well framed, to preserve sound christian doctrine from insensibly falling into neglect and oblivion, and becoming, first unthought-of, and then rejected ; and that ours has been highly serviceable in this respect. It is understood that something of this kind occurred not long since, in the Church of Geneva, in which, without any deliberate and perceptible revolution, B 18 — any formal rescinding of former decisions, — a religious system gradually grew up in a Church founded by Calvin, which neither Calvin, nor even those of his contemporaries who were far more moderate in their views, would have at all recog- nized. But be this as it may ; if any one thinks that our liturgy ought to be altered and modified, much or little, or to be entirely recast, or to be utterly or partially disused, he should take measures for having this question regularly settled by com- petent authority. I should not have deemed myself at liberty to disregard our institutions while they exist, even if 1 had thought them unwise. Still, though the case did not, to myself, appear doubtful, yet as others did express doubt, I endeavoured to comply, as nearly as possible, with the spirit of the direction above alluded to, which enjoins the Bishop in any doubtful case to refer to the Archbishop. I lament that a further reference was not assigned, from an Archbishop to some other authority. Such was, in fact, the intention of our Reformers; because they all along understood the Convocation to be in existence. But under the existing circumstances, 1 adopted the only measure that was within my power ; and in conformity with the spirit of the above regulation, I applied, by a circular letter, to all the Prelates of the United Church for their opinions. From some of them I have not as yet received answers ; but all, with only one exception. 19 who have answered my inquiry, have appeared to take nearly or entirely the same views with myself. I am aware, however, that the opinions of the Bishops, even if unanimous, have no legally coercive power, such as to influence any persons who may disavow all regard or deference, except for strict legal enactments backed by penalties. But I was desirous of avoiding the appearance, as well as the reality, of a too confident reliance . on my own judgment, and of taking the advice of my brethren on the Bench, to whom, if they had differed from me, I should have thought a respectful attention, at least, to be due. I have entered thus at large into the subject of the memorial before me, because I wish to call the attention of all laymen, who are real bond fide members of the Church, and anxious for its welfare, to the importance of applying to the Legislature to take some measures (I will not say for amending, but) for establishing church-govern- ment. There appears to be at present no adequate authority, either for deciding, in doubtful cases, what are the regulations of our Church, or for duly enforcing them when not doubted, or for enacting, altering, or abrogating any, where it may be thought needful, or for defining, or (should that be judged advisable) abolishing episcopal power. One bad consequence of this state of things is, that, — as 1 pointed out above, — a bishop, one at least who has a so metropolis in his Diocese, — can hardly hope to escape censure, except by sitting still and doing absolutely nothing. It is true, that at a time when party spirit, both political and religious, runs so peculiarly high, as has been the case ever since my appointment, no one who keeps aloof from all parties, as I have done, can altogether escape the obloquy with which I have been assailed from the very beginning, except by remaining perfectly inactive. But still, it is evident that uncertainty of laws, and uncertainty as to the powers of governors, and impossibility of fresh legislation, must leave any society a prey to dissension, and ultimately to ruinous anarchy. Whereas if you could prevail on the legislature (which I think a strong and general expression of the wishes of the Church's friends would accom- plish) to establish a regular and permanent govern- ment, although it would be vain to expect that every regulation and act of such a government should meet with full and universal approbation, it is to be hoped that each individual would either submit cheerfully to the decisions of the Society, or, if he found any of these to be incompatible with his conscientious scruples, would peaceably withdraw. I am, Sir, with sincere good wishes. Your faithful humble Servant, RICHARD DUBLIN. LAY REMONSTRANCE. My Lord Archbishop, We, the undersigned lay members of the united churches of England and Ireland, resident, or occasionally resident in the arch-diocese of Dublin, beg leave to approach your Grace, for the purpose of expressing our sentiments upon some subjects, deeply affecting the welfare of that diocese, and our own happiness as members of that church. We trust that your Grace will accept our assurance, that we do so in a spirit of sincere respect for your high office, and of deference to your talents and learning. We are principally induced to take this unusual step, by our concern for the real prosperity of the Established Church, in which we each of us feel a personal interest — an invaluable property. We cannot but consider any abridgment of the lawful privileges of our clergy, any limitation unnecessarily imposed upon their usefulness, to be an injury inflicted, not solely, or chiefly upon them, but also and especially upon us, for whose ministry they were appointed ; and, as your Grace most justly affirms, that even a lay member of the Church may have to " answer for a breach of episcopal duties," if he omit the application or remonstrance which might lead to a remedy, we trust that you will not consider us as exceeding the spirit of your Grace's position in the step we now take. When the candidates for orders and licences in this diocese were first called on, as a necessary qualification, to bind them- selves to any thing beyond what the canons of the Church, or their ordination vow required, we were much alarmed by so vast an encroachment on the liberty of the Christian minister, and we fell deeply affected by such an invasion of our rights, as 22 laymen, in the ministrations of our clergy. We assure your Grace tliat it was not indifference which then held us back from humbly remonstrating, but we ardently hoped that it would not be necessary to do so. We had no doubt that the voice of the wise and good among our clergy would not be silent ; and we expected that your legal advisers would inform your Grace, that such an assumption of authority is unsupported by precedent, or by law. But all these motives have failed of any effect, and the prac- tice has grown into an established and unbending usage ; and candidates of irreproachable character, fully qualified in every other respect, have been refused ordination or license, for the reason, that they declined acquiescence in this respect to your Grace's desire. By this we have not only been pained but injured. It is impossible to estimate too highly the effects of the personal character and Influence of the parochial clergy — this must be surely admitted — to vis it seems, that a pious, active, beloved, and venerated body of ministers of the gospel, such as, we thank God, is Increasing in the Established Church of Ireland, affords a more solid ground of hope for our country, even as to temporal happiness, than all that legislators or governments can do for us ; but your Grace's regulation strikes at the root of this great blessing, as it must necessarily tend to lessen the clergy in our eyes, and to impede their usefulness. We wish to speak with all tenderness of those candidates, who have been, as we think unwarily, led into complying with your Grace's requisition. W^e speak not of the indifferent, or the careless ; of men who enter the church from temporal motives ; or for temporal advancement ; but of young men whose inten- tions are upright, but their views unformed ; many such, in an unguarded moment, may, by signing tests unauthorized- by canon, uncalled for by vow of canonical obedience, have pledged and committed themselves to consequences which they could not foresee, or draw back from, however regretted ; while the pious, the scrupulous, the high-minded, those whose minis- 23 trations we would most value, whose persons we would most honor, carry their services elsewhere ; thus we are left to the care of pastors whom we cannot so fully respect, though we do not question their motives ; or to those worldly minded men whom we cannot consider as followers of Christ. We do, therefore, take, for the purpose of humbly remon- strating with your Grace upon this most important subject, an opportimity freshly afforded us by a circular letter, lately ad- dressed by your Grace to the clergy of your diocese. In this letter, two of the most cherished privileges of Christian laymen are especially mentioned — the holding of meetings for the pur- pose of searching the Scriptures, and the use of extemporaneous prayer — and we beg leave, respectfully, firmly, and sincerely, to press upon your serious re-consideration what your Grace lias there written upon these subjects. We have come to the conclusion, that your Grace is not jus- tified in conveying your episcopal disapprobation of religious meetings, in which there should be " any question proposed, or propositions, or discourses delivered, by any but the clergymen themselves." We can, many of us, bear testimony from our own personal experience, to the admirable conduct and happy fruits of such conversational meetings, in several parts of your Grace's dioceses ; and that they have not proved at all obnoxious to the evils which your Grace apprehends, of becoming " debating clubs," or occasions of exhibiting " arrogant spiritual pride, love of display, love of contention," and such like. The conductor of such meetings can always repress any tendency to such abuses, should it manifest itself ; but a peremptory rule, made to guard against a visionary danger on the one hand, would leave us exposed to much real mischief on the other. We have, many of us, witnessed the case of meetings of the ignorant and ill- instructed in which we have often observed, with pain, how much such persons fall into a mode of listening without any exercise of mind ; and how the most simple truths, even when clearly and affectionately enforced, are frequently not heeded, or 24 altogether misconceived ; while we liave often remarked how a question has discovered unexpected ignorance, and led to the particular instruction required ; and also, how much the permis- sion to submit inquiries has removed indifference, and afforded facility to the attainment of knowledge, to those who are anxious about it — We consider tliat the best mode of conducting meet- ings for religious purposes must vary according to circum- stances ; and we would implore your Grace, that no unneces- sary yoke should be laid upon the neck of our excellent paro- chial clergy in this respect ; but that they should be left at liberty to exercise their own discretion in such matters ; to have their meetings hortatory or conversational, as may seem to them best. With respect to your Grace's prohibition, " that in any reli- gious meetings, attended or sanctioned by any of the clergy of these dioceses, no extemporary prayer should be used by any one." We find nothing in the Scriptures to condemn the use of extemporary social prayer, but several instances recorded which seem to imply that it was employed in the primitive Christian Church. We cannot suffer it to pass unnoticed to your Grace, that you have failed to convince us, " that extemporaneous prayer in a congregation is not recognized in our Church, but is contrary to the whole spirit of its regulations, and to the intentions of its reformers ;" we conceive that the reverse has been since established by facts instanced by the clergy, which it is unneces- sary for us to repeat. We do most cordially, indeed, assent to, and approve of our scriptural liturgy for public worship, and upon every occasion where it can be properly brought into use ; but we are aware of many cases, and can suppose a thousand others where no existing formulary could apply ; and where it would be absurd to prohibit prayer, unless it could be clothed in a liturgical dress. We shall instance the case of the " order for the visitation of the sick." It is only those who have experienced such things that can justly appreciate the consolations which may be, and many of us have often received, in sickness, sorrow, and 25 bereavement, whei>, kneeling romid the bed of the sufferer, or m the midst of the mourning family of the departed, the spiritual father of that family has spoken from the abundance of his heart, and has spread their wants and their woes with such feeling before a throne of grace, as has already brought healing to the wounded spirit, and bound up the broken heart of the mourners ; almost as much by the sympathy exhibited by the minister, as by the consciousness that their requests have indeed " been made known unto God." We cannot assent to your Grace's view, that a large proportion of, if not all, the hearers of extemporary prayer, " have their minds occupied in taking in the sense of each sentence that is uttered," in such a manner, as to make them always, as it were, to be behind the speaker. Were this the case, it would doubtless be conclusive of the question in dispute. Your Grace does justly " appeal to all who have had the requisite experience in this matter;" and we would gladly do so too. We would testify, many of us, from our experience, against your Grace's opinions ; and we have always observed, that the prayers of an holy earnest minister, suggested by any particular occasion, and applicable thereto, are heard, understood, considered, assented to, and joined in, with a rapidity which converts these processes, although really consecutive, into an act, to all practical purposes, absolutely instantaneous ; and thus we read of the disciples, that " they lifted up their voice to God with one accord," on an occasion entirely sudden. In truth, your Grace's argument proves too much ; and would exclude from us any form, which, although previously prepared and written, had not l)een read or heard, and also understood and approved of, by every individual who was t» Join in it ; a circumstance which it is vain to expect. In fine, we cannot but object to a prohibition laid upon our clergy, where our Church has imposed none — to a supererogatory regulation burdening their consciences and ours. But our principal object in thus addressing your Grace, is to strengthen, by expressing our sense of, the character and conduct C 26 of our ministers, who liave already approached you on these subjects, the autliority to wliich we feel their testimony is justly entitled. We consider ourselves to be called on, by every motive of truth and of gratitude, to express our strong sense of the blessings which we have now for many years enjoyed, under the ministry, and through the instrumentality of these our respected and beloved pastors and guides. Indeed, while we would take this opportunity of testifying our high value for our most scriptural church, and its venerated establishment ; while we would declare it to be our conviction, that no state can prosper, which does - not, by the act of supporting a scriptural church, pay its public homage to the Sovereign God of the Bible ; we still are aware, that that establishment would probably have never been a blessing to any of us individually, but for the unwearied labours of such devoted servants of the Lord ; men who, constrained by the love of Christ, "in simplicity and godly sincerity, not with fleshly wisdom, but by the grace of God, have had their conversation in tliis world, and more abundantly to us-ward,"— men who "preach the word, are instant in season and out of season ; reprove, re- buke, exhort, with all long-suffering and doctrine," — and who, having by such ministry greatly benefited us, make a rich return to the Church that has employed them, by raising her character f rom that state of spiritual declension, and consequent slight and abandonment, into which she was rapidly falling ; thus proving, that her faults were entirely the abuses of her agents, and not the result of her principles. Had our ancestors been blessed with such men, we should not now see so large a proportion of the piety of Great Britain belonging to other denominations ; aiul we humbly conceive, that the greatest enemy of our establishment could not devise a more effectual plan for its destruction, than to endeavour to stifle the genuine devotion of its ministers ; and to persuade the people, that the " assembling of themselves together," to converse over, and to " search the Scriptures," and the casting " all their care," in social and unre- strained prayer, upon Him who careth for them, are contrary to its spirit and regulations. 27 Arguments, such as these, it is peculiarly our duty to urge. We alone can, with any propriety, impress them upon your Grace ; and we can best bear affectionate testimony to the value of that body of clergymen in our church, whose life and con- versation we consider to be most in accordance with the truth of the Gospel : and we do so, on the present occasion, without consulting with any individual of their number : and merely yielding to the voluntary impulses of gratitude, of respect, and affection towards them. It would be quite unnecessary to remark, did not your Grace seem to rest upon it as a point against them, that, in a world like this, such men must always form a numerical minority. Perhaps we owe an apology for trespassing, at least so far, upon your Grace. We are aware that, strictly speaking, the laity have no recognized means of expressing their sentiments, as members of a Church, except by petition to the king, or to the parliament. But we should feel very reluctant to adopt such a course ; and we conceive it to be more eligible in itself, and more considerate to your Grace, thus, in the first instance, respectfully to solicit your re-consideration of the measures against which we now presume to remonstrate. UuWin : Printed by Jobn S. Fotps, 5, Bachelor's. Walk. MiLLiKEN and Son, Dooluellcrs to tht University. The following Reply of the Archbishop of Dublin to a Memorial purporting to be from a number of Laymen of the Established Church, has been already printed in the Newspapers : the supposition that some may wish to possess it in a more permanent form, has suggested the present republication. A copy of the Memorial itself is appended. A CHARGE TO THE CLERGY OF DUBLIN AND GLANDELAGIL df.i.iverf.d in June 181:5. *■ BY RICHARD WHATELY, D.D. AHcnnisiiop OF Dublin. TO Wllirn IS ArPKNDED A PETITION TO THE IIOUSK OF LORDS, PHAYINO FOIl A CHURCH GOVERNMENT; TOGF.THER WITH THE REPORT OF THE DEBATE ON ITS PRESENTATION AND SOME ADDITIONAL REMARKS. LONDON : ]}. FELLOWES, LUDGATE STREET; AND A. MILLIKEN, DUBLIN. LONDON : K. CLAY, PRINTER, BREAD STUEF.T HILL. The following Charge I have been induced (contrary to my ordinary practice of late years) to lay before the Public, at the suggestion of some friends who thought it advisable, in refer- ence to the existing state of parties within the Church, to invite attention to those cautions which it has been my endeavour to inculcate. My reason for subjoining the Report of a Debate in the presentation of a Petition, and adding some remarks thereupon, will be evident to any one who peruses these pages. A CHARGE, Sfc. Ifc. Before I proceed to say anything on such matters as are, strictly speaking, of a sacred character, and which are of the greatest intrinsic importance, — (though not perhaps the most im- portant to be dwelt on before you, my Reverend Brethren, to most of whom my observations will have but little of novelty,) — before entering, I say, on any religious subjects properly so called, I wish to direct your attention to a point which will not, I conceive, be regarded as insignificant, either by any of the Clergy, or even by those of the Laity who have at all considered the great advantage accruing to a Parish from a resident Pastor, and of one having a house in all respects suitable to his office and station. How very objectionable I consider the present state of the Law as regards Dilapidations, you are, I believe, most of you aware. And I believe CIIAllGK OF l.Si;5. also that most of those with whom I have conversed on the subject coincide with me in opinion. Some of you must be aware from your own experience, and others, from what has inciden- tally come to your knowledge, how frequently it happens that Glebe-houses are left in such a state of grievous disrepair as to entail on the outgoing tenant, or his family, (too often, a family in very straitened circumstances,) a most burdensome expense, of which the greater })art might have been altogether spared by a little timely attention ; the building having been suf- fered to go to decay for want of a small but innnediate repair ; either through the thought- lessness of the occupant, or his ignorance of all that relates to buildings, or from other causes. And the succeeding incumbent, so far from gaining by what another thus loses, is exposed sometimes to a loss himself, and at any rate to trouble, perhaps to litigation, and (what is of great importance to the parish as well as the minister) to a most inconvenient and often costly delay in entering on his duties as a resident. For these and other evils which I need not now enumerate, of the existing Law, I have often endeavoured to devise some practicable remedy. I have often turned the subject anxiously in my mind, and have consulted competent persons CHARGE OF 1843. 7 thereupon. And I wish you to do the same ; even those of you who may not (at present at least) have any personal interest involved ; trust- ing that there is no one of you who will for that reason regard it with indifference, as being nothing to him. What I wish to mention, however, respecting this matter on the present occasion, is, that I have, while in England, discussed it with most of the Bishops, as well as with others of the Clergy ; all of whom seem to be fully impressed with a sense of the great inconveniences and evils of the existing dilapidation laws, and of the great need there is of a fundamental change in them. I have left in the hands of one Prelate, whose Diocese is among the most extensive and impor- tant, a rough sketch of such suggestions as had occurred to myself; chiefly with a view to call forth whatever improvements or substitutes might suggest tliemselves to others. Whether anything will be effected in the way of a legislative enactment I cannot as yet con- jecture. At any rate, it is something not to have left any good work unai tempted, where there is even a slight hope of success. In the mean time, I would take occasion to press on the consideration of all of you who have, or may hereafter have. Glebe-houses, the 8 CHARGE OF 1813. importance of frequent and careful surveys of them, with a view to the repairs that may be needed. And those who hold the office of Rural-Dean, I would remind of the duty of in- specting diligently, with the same object, the Glebe-houses, as well as Churches, within their districts. And the word " duty " I cannot but consider as applicable in holh cases ; that of the Incum- bent as well as the Rural-Dean. It is not a matter of prudence merely, but of duty, not only to your families and to your successors, but to your parishes, and to the Church, to take care that a portion of the property of the Church, which, while assigned to yoiu' temporary use, has been entrusted to your keeping, shall not be wasted through your negligence. To proceed to the other matters above alluded to as more immediately connected with the vital interests of religion, it is not likely — as I have already said — that any observations made by me will contain anything novel to the greater part of you, or indeed different from what, in some form or other, most of you have already heard from myself. I have only to recall to your minds some portion of what I have from time to time laboured earnestly, — with fervent prayer for the Divine blessing on my labour, — to CHARGE OF 1843. 9 impress on your minds. And never, certainly, did I feel the need of doing so, more strongly than now. But one is so accustomed to exhortations to increased and extraordinary zeal and firm- ness, activity and discretion, on the part of the Clergy, to meet what are alleged to be the peculiar dangers and difficulties of some existing crisis, that all this has almost come to be regarded as mere words of course, and as the ordinary — not the extraordinary topics. Yet I do think that any reflecting person must perceive in the present aspect of affairs — I mean as regards the state of parties in the Church for the last few years — something very unhke all that this generation at least has ever witnessed before. It is not my design to enlarge at present on the subject either of party-spirit in general, or of the particular parties now existing or arising in the Church. On these points my opinions have been long since laid before you.* I will content myself therefore with recalling to your recollection, in a very brief and com- pendious form, two of those cautions which I have from time to time thought it my duty to lay before you. * See "Bamptoti Lectures;'' and also ''Essays on the Dangers," &c. 10 CHARGE or 18-1;}. I. It is a caution almost too obvious to be dwelt on, (however practically neglected by many) to keep clear of extremes on either side ; whether in doctrine or in practice. But it is important to remark that this maxim is not seldom most erroneously applied. Men are apt to look to those who, on each side, hold the most extreme opinions, or practically carry some principle to the greatest excess, and then, resolving to be led by neither, think to preserve the most perfect moderation — to attain the true " via media " — by keeping themselves equidistant from both. If in each point they are as far removed from the extremes of one party as of another, they con- clude that they are steering the right course between them. But such persons instead of being led by neither party, are more properly described as being led by both. The real medium of rectitude is not to be attained by geometrical measure- ment. The varieties of human error have no power to fix the exact place of truth. On the contrary, it happens in respect of religion as well as in all other subjects, that each party will maintain some things that are perfectly true and right, and others that are wholly wrong and mischievous ; and that in other points again the one party, or the other, will be much the more remote from the truth. So that any one who CHARGE OF 1843. 11 studies to keep himself in every point just half- xvaij betxveen two contending parties, will probably be as often in the wrong as either of them. And this caution is the more important, be- cause it will often happen that the truth, and the error, of any party, will be found intimately blended together in respect of each single point of doctrine ; so that the one party, and their opponents also, will be, each, quite right in one respect, and utterly wrong in another. For instance, you may find persons dwelling on the importance of a strict attention to the regulation of our moral conduct, representing virtue as the natural and sure and only passport to the Divine favour, and adopting, in substance, the poet's maxim — " For modes of faith let senseless bigots fight ; His can't be wrong whose life is in the right." Others again may be found so dwelling on sound- ness of religious belief, and devotional feelings, as to lead their hearers, and sometimes themselves also, either to avow, or at least practically adopt, an antinomian view of the insignificance, in God's sight, of moral conduct altogether. Now would it be the right medium between these extremes to teach that moral conduct is a thing on which we ought to bestow some care, but not too much ; and that we are to hope for salvation parllij as a free gift of God, through 12 CHARGE OF 1843. faith in Christ, and partly through the merit of our own good works ? Evidently, to one who candidly takes Scripture for his guide, and not the opposite aberrations of human leaders, the right course is one which will in part coincide completely with each of these widely-different paths, and in part, will be completely at variance with both. Scripture will teach us — as indeed natural reason would — that so far from claiming immortal happiness as the natural and proper reward of good works, we cannot even apply, strictly speaking, the title of morally good or bad, to any outward actions considered in themselves, but only to the agent, or rather to the disposition of the agent from which each action springs ; the very same act being either virtuous, or sinful, or indifferent, according to the principle it proceeds from. Actions may be in themselves beneficial or hurtful to society ; but the terms virtuous and vicious are applied to them only in a transferred sense, as being the fruits of a virtuous or vicious character. And again, Scripture will teach us on the other hand that actions are not only the natural result of dispositions, but form in turn the necessary cultivation of each disposition, good or bad ; — that a christian life is the only assurance, not only to others, but to ourselves, of a christian character ; — that as " the branch can bear no CHARGE OF 1843. 13 fruit of itself except it abide in the vine," so, " every branch that beareth not fruit, is cut off and withered ;" that we are to impress on our- selves and on others the necessity of giving " all dihgence to make our caUing and election sure," not because we have not been " called and elected," but because we have ; and of working out our own salvation with fear and trembling," (?'. e. with anxious vigilance) not because we are left to ourselves, but because " it is God that worketh in us, to will and to do, of His good pleasure." Again, suppose one set of persons to maintain that the Church's Traditions are of equal au- thority with Scripture, and others again, to reject indiscriminately and wholly disregard all Tra- ditions, would it be the just Medium between these Extremes, to say that there are certain Traditions which are indeed inferior in authority to Scripture, but which ought to be " blended with it,"* so as to constitute hi conjunction our standard of faith ; — that Scripture is indeed the only independent infallible authority on essential points of doctrine and practice, but that the Church's Tradition is a decisive and infallible interpreter of the sense of Scripture ? Any one of common sense must surely per- ceive how practically insignificant is the dis- * Essay ii. on the Kingdom of Christ. 14 ciiAiuiH or 181.1. tinction between this pretended " via media" and one of the extremes which it professes to repudiate. I have chosen purposely to ilhistrate my meaning by glaring examples, about which few who hear me would be likely to entertain any doubt, because my limits would not admit of those ample illustrations that might easily be introduced of the error I have been alluding to. II. To guard especially against that extreme which on each occasion, or in each place, you find men especially liable to fall into, is a rule so obvious as hardly to need even to be mentioned. But there is another caution not less im- portant, which is far more likely to be over- looked : viz. to guard against the tendency to a reaction'; — against the proneness of men to rush from one extreme into the opposite. When we are warned, for instance, to incul- cate the insufficiency of mere outward obser- vances, and adherence to Church-regulations, on those who are disposed to overrate exter- nals,— to prize the means of grace above the end, — and whose tendency is towards formalism, — and to impress earnestly on such persons the necessity of a Christian influence operating on the heart and life ; — and when again we are told to caution those who have an opposite tendency. CHARGE OF 1843. 15 against disregard of Ordinances, contempt of legitimate Church-authority, and a disposition to walk disorderly ; — when these and such hke cautions to counteract the prevailing errors of each time and place, are suggested, it is impos- sible to deny the justness, or the practical im- portance, of the principle inculcated. But if we stop there, — if we take no pre- caution against those errors also which are opposite to such as are, on each occasion, the most prevalent, we may be even preparing the way to a dangerous reaction. For since almost every erroneous system contains truth blended with falsehood, hence, its tendency usually is, first, to recommend the falsehood on account of the truth combined with it, and afterwards, to bring the truth into contempt or odium on account of the intermixture of falsehood. In no point is the record of past times more instructive to those capable of learning from other experience than their own, than in what relates to the history of reactions. We find alternate movements, in nearly oppo- site directions, taking place from time to time, and generally bearing some proportion to each other in respect of the violence of each ; even as the highest flood-tide is succeeded by the lowest ebb. We find, — in the case of political affairs, — that 16 CHARGE OF 1813. the most servile suhinission to privileged classes, and the grossest abuses of power by these, have been the precursors of the wildest ebullitions of popular fury, — of the overthrow indiscriminately of ancient institutions, good and bad, and of the most turbulent democracy ; generally propor- tioned in its extravagance and violence, to the degree of previous oppression and previous degradation. And again, we find that whenever men have become heartily wearied of licentious anarchy, their eagerness has been proportionably great to embrace the opposite extreme of rigor- ous despotism ; like shipwrecked mariners cling- ing to a bare and rugged rock as a refuge from the waves. And when we look to the history of religious changes, the prospect is similar. The formal- ism, the superstition, and the priestcraft which prevailed for so many ages throughout Chris- tendom, led, in many instances, by a natural reaction, to the wildest irregularities of fanaticism or profaneness. We find antinomian licen- tiousness in some instances the successor of the pretended merit of what were called good works ; in others, the rejection altogether of the christian Sacraments succeeding the superstitious abuse of them ; the legitimate claims of every visible Church utterly disowned by the descendants of those who had groaned under a spiritual tyranny ; CHARGE OF 1843. 17 pretensions to individual personal inspiration set up by those who had revolted from that tyranny ; and in short every variety of extravagance that was most contrasted with the excesses and abuses that had before prevailed. And again each extravagance of doctrine or of practice thus introduced, will be found on careful examination, to have led the way, when it has prevailed to a great excess and for a considerable time, to another reaction, back, towards some- thing like the former extremes. And whoever takes a survey of any consider- able portions of the history of mankind will, I think, be more and more impressed the more extensively and the more carefully he pursues the study, with the expectation that such oscillations (if I may so speak) are always from time to time to be looked for ; though with greater or less violence, and somewhat varied in character, according to circumstances ; * and that every prevailing error tends to produce, sooner or later, a corresponding reaction. That the movement in our Church f which has of late years attracted so much attention, and excited so strongly, in one way or other, the minds of most men, is to be traced in gi-eat measure to the action of such causes as I have * See the Motto to " Errors of Romanism." f See " Index to the Tracts for the Times." B 18 CHARGE OF 1843. been alluding to — that both the direction of the movement, and the degree of its violence, are in a great degree to be attributed to extremes of an opposite character, — this is my own belief, and what I think myself in duty bound on this, as on several former occasions, frankly to avow. Such would not probably be my belief if I belonged myself to any party ; and if I were anxious to please either party, — or indeed to avoid displeasing both — I should not thus avow my belief But feeling it to be the paramount duty of those who bear office in the Church of Christ to " watch over souls as men that must give account," I dare not shrink from a plain statement of what I con- ceive to be right principles, and of the occasions to which those principles are applicable. If the view which has been above taken be at all a just view of human nature, the practical lesson which it teaches is most important. Those who look merely to the evils or dangers which are around them or just before them, will naturally direct all their efforts towards the counteraction of these ; and in so doing will be very likely to overshoot their mark, and to pre- pare the way for, — or at least not duly guard against — the rise of a new set of evils of an opposite character. They will be likely to inculcate with due assiduity, but not with due caution, whatever just principles they find for- CHARGE OF 1843. 19 gotten or neglected, and unduly to disparage, or keep out of sight, such as have been carried to an erroneous excess ; and, in short, to look ex- clusively to the tendency of the particular persons before them to this or that particular extreme ; making no allowance for the tendency of mankind in general towards extremes, and towards a change from one extreme to another, by " mis- taking reverse of wrong for right." Human society, resembling as it does a sea that is subject to tides, requires allowance to be made not only for the current which is actually flowing, but for that which is to succeed. The thoughtless multitude, who are ready followers of each prevailing fashion, resemble floating planks which drift to and fro with each flux and reflux of the tide. A mariner of the smallest degree of prudence, will, on perceiving that the tide which sets at the present moment is driving him out of his true course, exert himself by sails or oars to counteract its force. But if lie think only of this, making allowance solely for the existing tide, and none for that which is to succeed, he will find his vessel eventually carried away from its right course, even through his own efforts to preserve it. As for the particular extremes, of different kinds, which in these times it is especially im- B 2 20 ClIAROK or 18l;j. portnnt to guard against, and the principles on which we should j)roceed in taking precautions against them, it will not be necessary to detain you by any observations on these points, because they have been so recently and so fully dis- cussed by nie on former occasions, in Charges and other discourses which have been either published, or printed for private distribution. I will only take occasion to remark in conclu- sion,* that in several of those discourses, and also in niy private communications with many of you, I have had occasion to allude to several points both of doctrine and practice on which almost every one would say there may be, and ought to be, something settled, determinate, and uniform in any one Church, for the avoiding of dissension and perplexing doubts ; and on which nevertheless, disagreement, and doubt, and even vehement controversy, do prevail. Some points there are which one person would wish to see decided in one way, and another, in the opposite way ; and yet both may agree that a decision * These concluding remarks had reference to the subject- matter of a Petition (see Appendix) which I knew to have been drawn up, and to be in the course of receiving signa- tures. A former Petition of tlie same character, presented by me some years ago, is published, together with the observations made on piesenting it, in the volume of "Charges and other Tracts." See also an admirable pamphlet, published in 1840, entitled an " Appeal on behalf of Church-Government." CHARGE OF 1843. 21 ought to be made, one way or the other. Some points again there may be which one person might think had better be left at large, and which another may think of suflficient importance to call for decision and for uniformity ; but yet both I suppose would agree that it should be decided zvhat things are, and what are not, left at large ; that if uniformity be not requisite in every point, at least it should be determined wherein it is required, and wherein, not : so that clergymen and other members of our Church should not be left, as now, not only to differ in many points capable of determination, but to reproach one another with those differences, as departures from xcJiat essentiallij belongs to that Church. These mutual reproaches do indeed imply necessarily a conviction in those who throw them out, that those points in respect of which tliey censure others, are such as are already decided by our Church ; since otherwise they could not complain of their opponents as not only erro- neous in opinion, but unsound Churchmen ; but what that decision is, it is manifest, from the very existence of these mutual complaints, is not so clearly and authoritatively set forth as to preclude all controversy. It is in vain to say that such and such points ought to be considered as fixed and decided 22 CJIARGE OF 184,?. beyond all dispute, when it is a notorious fact that differences respecting them do exist, and when the opposed parties who agree in main- taining that our Church has given a decision, claim, each, that decision as on their own side, and thereupon denounce their opponents as at variance with the Church. Many persons look with considerable interest to the declarations on such matters that from time to time are put forth by Bishops, in their Charges, or on other occasions. But on most of the points to which I have been alluding, a Bishop's declarations have no more weight, except what they may derive from the deference paid to his personal character, than any anonymous pam- phlet would have. The points are mostly such as he has no official power to decide, even in reference to his own diocese ; and as to legisla- tion for the Church, or authoritative declarations on many of the most important matters, neither any one Bishop, nor all collectively, have any more right of this kind than the ordinary Magis- trates have, to take on themselves the functions of Parhament. That the existing state of things in these respects is neither creditable nor safe for the Church, but is pregnant with scandal and danger — a scandal and a danger which are daily aug- menting— has long been, as you arc well aware. CHARGE OF 1843. 23 my own conviction. And I could not enjoy a quiet conscience, if I thought that anything within my power had been left unattempted towards obtaining a remedy. Whether a like responsibility rests in any degree on other members of the Church who may have arrived at a like conviction, is what I wish you most seriously and anxiously to con- sider. APPENDIX. The Petition above alluded to was subsequently presented to the House of Lords, signed by about two hundred members of the Church ; including the Lord Bishop of Kildare, and about an equal proportion of Clergy and of members of various Lay-professions (several of them Magistrates) in Dublin and the adjacent counties. And T understand that other Petitions, to the same eflect, are in a course of preparation, both from England and Ireland.* I have thought it best to append to the subjoined copy of the Petition, the Report which appeared in the newspapers of the speeches made on the occasion of its presentation. It is of course (ns must be expected when the debate is not on any great party-question) but a brief and imperfect sketch of what was said ; but it is not substantially incorrect: and any reader who may wish to see a fuller statement of my views on the subject, is referred to the publications above alluded to, in note to p. 20. * While these pages were going through the press, two of these retitious, with between 200 and 300 signatures, have been placed in iny hands for presentation. 26 APPENDIX. " To the Lords Spiritual and Temporal of the United Kingdom of Great Britain and Ireland, in Parliament assembled. " The humble Petition of the Members of the United Church of England and Ireland, whose names and addresses are hereunto subscribed, " Sheweth, " That your Petitioners — aware that all human arrange- ments, however originally excellent, are liable to be affected by change of circumstances, so as to require measures to be adopted for their adjustment — feel deeply that the United Church of England and Ireland has suffered disadvantage from a similar cause, operating upon her position as connected with the civil Legislature of the Country. " That the Church of England and Ireland, viewed as an important part of the Church of Christ, ought, as such, to enjoy the privilege permitted to other Churches and religious Bodies, of possessing ivithin herself, such a power of regulation in her distinctly spiritual affairs, as may best promote the due discharge of the sacred duties required of her Ministers, and provide for the religious discipline of her own members. " That, for the attainment of this, there is required the establishment of some deliberative Ecclesiastical Body, having authority to frame regulations, and to decide in questions of doubt and difficulty, respecting all such matters. " That ' The Convocation,' supposing it adapted, not only to former times, but to all times, is fallen into desuetude ; and that neither to revive that, nor to make any provision for sup- plying its place, is clearly at variance with the design of our Reformers. " That the two Houses of Parliament were not originally designed, and were never considered as adapted, to be the sole legislative authority for the Church, in spiritual matters ; and, that if they ever had been so adapted, the recent changes in the Constitution of those Houses — admitting, without dis- tinction, to seats in the Legislature, those who may, or may APPENDIX. 27 not be members of this Church — have given rise to a peculiar unfitness, and indeed unwillingness on their part, to be called on to exercise this authority in behalf of this Church. " That your Petitioners consider it highly important to the safety and prosperity of Her Majesty's dominions, that this Church should not continue unprovided with a government ; inasmuch as the doctrines and precepts which she maintains, must, when duly inculcated, always exercise the most impor- tant influence over a large proportion of Her Majesty's sub- jects, teacliing them on the highest grounds, to discharge their social duties with diligence and fidelity. " Your Petitioners are sincerely attached to the existing constitution of the Church of which they are members, and are not making application for any specific changes, but for the establishment of an Ecclesiastical Government, which shall have authority to determine what is, and what is not, binding on the members of this Church, and to pronounce respecting any changes which individuals may have introduced, or may propose to have introduced. " And your Petitioners have been the more encouraged to make ti.is application to your Lordships, from the distinguished notice which petitions on the subject of it have obtained in your Lordships' House, in recent sessions of Parliament. " Your Petitioners, therefore, humbly pray that your Lord- ships will be pleased to consider what measures should be adopted for securing the efficiency of this Church, so as the better to enable her, in the existing circumstances of the Country, to carry forward the great objects of her original institution. *' And your Petitioners will ever pray for the welfare and prosperity of your Lordships." 28 APPENDIX, " CHURCH -GOVERNMENT. " The Archbishop of Dublin, in presenting a petiiion ' on the subject of Church -government,' said the evil arising from the want of a legislature for the Church had long and lamentably been felt. Some parties might say, ' What need of it ?' they were, doubtless, misled by supposing that the Bishops were the governors of the Church. So they were, certainly, but only in the same way as civil magistrates were governors of the body politic ; and who would endure the idea of a Government without a Legislature ? Nor was there any less necessity in the Church than in the State for a legislative body to enact, alter, or abrogate its laws. No one could deny the dissension and dissatisfaction arising from the want of such a legislative control, and few could doubt that this want of tranquillity in the Church was owing to that cause. " The petitioners were not, any more tluin himself, actuated by a wish for any alterations in the formularies or doctrines of the Church ; but they desired that there might be some dis- tinct body in the Church capable of settling matters that required settling. " Neither did the petitioners, nor he himself, wish such a strict and close restraint as that no difference even on im- material points should be allowed ; but it was most important that those points which were to be left at large, should be understood to be left at large. Beyond all question, some points required to be determined decisively ; there were others on which the members of the Church might be allowed to differ, and to form their own opinions. But then they should not be allowed to denounce each other as ' unsound.' There might not be any end of controversy in spiritual, any more than in temporal matters ; and there would probably always be parties in the Church, as in the State ; but as it would never be endured that the advocates of various political opinions should reproach each other with the heavy guilt of high treason, so it ought not to be the practice of disputants in Church-matters to accuse each other of heterodoxy, — a charge which, applied to the members of a Church whose doctrines it APPENDIX. 29 was theirs to defend and abide by, was analogous to that of high treason applied to tlie citizens of any state. This, how- ever, without any exaggeration, was the sort of accusation tliat had been hurled by disputants at each other of lute years ; and it was a course which he denounced as in the highest degree discreaitable and disadvantageous to the Church. If men could not concur, by all means let them carry on their contro- versies ; and, if they considered each other as ' Romanists' on the one side, or schismatics on the other, let them think so if they pleased ; but they ought not to proceed to denounce each other, on their own autliority, as virtually traitors to (he Church of which they were members — as heretical, and as condemned by her creeds, articles, and formularies. Yet, not only the laymen, but the clergy and the bishops of the Church were every day assailed with such accusations by others pro- fessing the greatest zeal for the Church ; nay, it had been announced, not merely in anonymous articles, but in avowed publications, that such and such bishops were ' unsound.' " Of late years it had been the habit to allude to the bishops" charges, — to urge that such and such a bishop favoured or denounced certain opinions, &c. Now, it should be recollected that a bishop had no more authority to decide these points than any other members of the Church ; they could do no more than avow their opinion ; for doing which they were often assailed in the most gross and insolent manner, by thosj who happened to differ from them. It is commonly said that ' The clergy are, as a body, zealously attached to the doctrines of the Church, and cordial adherents to it.' But it could not be denied that even among those who made these professions — and doubtless in the most perfect sincerity — there were found certain parties who vehemently assailed each other as unsound ; the men of one side declaring those of the other to be unfaith- ful members of the Church, and desiring that ihey should leave her communion. This state of things was dangerous, disgraceful, and ruinous, to any such body as the Church, or indeed to any community. " Nor was it an evil likely to heal itself and die away by degrees, or to produce its own remedy ; on the coritrary, he 30 APPENDIX. feared that it would increase, if a remedy were not speedily applied ; and that as it had been long increasing, so it would continue to increase. " Men who discountenanced the opinions entertained by the petitioners on this subject, were wont to speak of the wisdom of our ancestors ; a principle which he could tolerate, even to something of an extreme, if accompanied by consistency ; but when it was well known that our ancestors had in- stituted a certain form of Church government, consisting of its own members, and that no such thing had been permitted to operate for more than a century, it was in- tolerable inconsistency to allege the wisdom of our ancestors as an excuse for departing from their practice, and contra- vening their intentions. He begged their lordships' indul- gence in declaring solemnly that rights carried with them duties, and above all legislative rights ; and if the Parliament, which had alone the power of legislating for the Church, did not consider its intervention on this subject proper, it was the duty of Parliament to permit some other Body, whose province it should legitimately be, to interpose with a regular and recognised authority for the settling of the disputes and dis- sensions now unfortunately prevailing. He alluded, of course, to spiritual matters alone — matters of doctrine or discipline. " Were he permanently in this country, and in their lord- ships' house, he should feel it his duty to submit a substantive proposition to their lordships, on this momentous subject; either for an address to her Majesty, praying that a com- mission might issue for inquiry, &c,, or some other course. But as it was, he commended the matter to his brethren of the English bench, conscious that if they did not concur with him it would be in vain for him to moot the question ; and that if they did, they were, if for no other reason, certainly for that to which he had just alluded, best fitted to undertake it. " The Bisiior of Salisbury said, on a matter of such deep moment to the Church, and, therefore, to the nation, he could not omit saying a few words, though he could not enter much into the subject, in the absence of many of his right rev. friends ; some of whom had expressed opinions concurring APPENDIX. 31 with those just advocated by the most rev. prelate. The position of the Church was most objectionable as a body with- out any power of self-legislation, or authority by internal arrangement to settle matters in which might be required adaptation, alteration, or abrogation. The inconveniences resulting from this state of things were most weighty and painful, pressing every day on the consideration of those whose position brought them particularly into contact with them ; and now so notorious were they, that they could no longer be disregarded. If the reasons were required for the discon- tinuance of the ancient self-government of the Church, they would hardly be satisfactorily supplied, either in objections to the nature of the system, or to the altered circumstances of the times. The Convocation might not theoretically be the most excellent and perfect form of Church legislature ; but he could not deem it so impracticable or useless as it had been represented. The upper house, composed of the pre- lates, could not, surely, be open to the charge of too great tendency to popular influences; and the other house consisted only of 144 members, a number which certainly, if popularly elected, might be susceptible of excited influences, but which was made up of, first, the deans, dignitaries next in rank to the bishops, and probably about the same age, not at all likely to consider matters in other than a calm and temperate manner ; nor less likely to deal with Church-matters in such a spirit were the archdeacons — the very elite of the Clergy — to whom, assuredly, such subjects might safely be entrusted. So that more than half the members of the lower house were persons not popularly elected, but sitting by virtue of their stations and oflices in the Church. The excitement common now-a-days in Church-matters might be ascribed in no slight degree to the absence of any recognised form of government — of any mode by which opinions could be brought to the test of calm consideration. Something analogous to this evil in the Church might be noticed in the excitement accustomed to pervade the country during the temporary cessations of Parliamentary deliberations, when public questions were dis- cussed at dinners and meetings, and exciting language bandied 32 APPENDIX. to and fro in speeches and papers — an excitement dying away in a great degree, when matters were brouglit again before regularly authorized assemblies ; and even the wild excite- ment— the fierce language echoed so loudly on the other side of the Irish Channel, was apt to die away to something more approaching rational discussion and argumentative consider- ation when it was brought into the houses of Parliament. Nor was this wholly dissimilar to what must occur in a Ciiurch where there was no authorized body to consider conflicting opinions calmly ; and, therefore, they were left to the excited and exciting controversies of those least able and least willing to treat them in so befitting and beneficial a spirit. There would be no safety or security to the Church, if she were not permitted to accommodate herself in a due degree to the altered circumstances of the age, and with recognised autho- rit}' to meet the necessities which, in the course of time, must inevitably occur. "TheBisHOP of OssoRY at some length expressed his dissent from the prayer of the petition, but in so low a tone of voice as rendered him wholly inaudible in the gallery. " The Archbishop of Dublin denied that the petition con- tained one word respecting a Convocation. It was merely a petition praying that the Church by some means might be allowed to govern herself." The Bishop of Ossory's speech, though inaudible in the gallery, was heard by those near him. His Lordship expressed his hearty assent to the principle of the Petition ; but was averse to its being applied at the present time, on account of the excited state of party-feeling now existing in the Church, and which he feared might be aggravated by the assembling of any commission, synod, convocation, or other body of men for the purpose of either acting as a government for the CImrch, or framing any such government. APPENDIX. 33 I have heard the same language from many others ; not only from those who are merely seeking a pretext for getting rid of the measure, by indefinite postpone- ment, but from persons whom I cannot doubt to be sin- cerely convinced of the anomaly, the discredit, and the danger of leaving the Church virtually witliout any legislative government, and sincerely desirous of reme- dying the evil on some favourable occasion which they expect will actually offer. Such persons cannot I think but perceive, on more attentive reflection, that the very same argument would apply equally in civil affairs ; and yet it would be thought ridiculous for any one to say, that though Parliaments are a very beneficial institution, he deprecates the assembling of a Parliament just now, because there is so much political excitement in the country, and tlie hostile parties are so violently opposed, that it is to be feared there would be a very stormy session, and that mutual hostility would be aggravated rather than allayed ; let us therefore have no session of Parliament this year. No one in the present day would, on such a question, use such arguments. But it is not unlikely that they occasionally had weight with the unhappy Charles I. and some of his advisers. He dreaded the probable violence of a Parliamentary session, after having for some time endeavoured to carry on the government without Par- liaments. It is not unlikely that some of his advisers hoped to avoid the evil by waiting till men's minds should be in a somewhat calmer state : and if at any time there did appear to be a comparative calm, — a remission of the murmurs, and of the agitation of the public mind, this would naturally supply a renewed 34 APPENDIX. ground for hope that the discontents would blow over, and the Nation submit to the want of Parliaments. And the result, as we all know, was that every remedy was deferred till too late, and that the Parliament which ultimately it was necessary to summon, overthrew the Constitution. Certain it is that in all cases of this kind we must expect to meet with the cry of " not now," on occasions of the most opposite character. When men's minds are in an excited and unsettled state, we are told " not now ;" wait for a period of greater tranquillity : when a lull takes place, and there is as little of discontent and of party-animosity as one can ever hope to find, again the cry is, "not note;" why unsettle men's minds? Why not let well alone ? Quieta ne movete : it will be time enough to take steps when there is a general and urgent cry for it. In short, when the waters are low, we are told that it is useless trouble and expense to build a bridge : when they are high, that it is difficult and hazardous to build a bridge. When the subject of Church-government was brought forward by me some years ago,* it attracted far less attention than on a subsequent,-|- and again, on the last occasion. And the very indifference which at first prevailed in the minds of many, was an additional proof to me of the importance of taking steps to provide a remedy. For it seemed not even to have occurred to the minds of many of the membei's of the Civil Legis- lature, that, as the Law now stands, Parliament (how- ever ill adapted for the office), is the onhf legislative * See Report of Debate on the Presentation of a Petition, &c. in the voh of " Charges and other Tracts." I See " Appeal on behalf of Church-goverumeut." APPENDIX. 35 government of the Church. They were so far from having either thought of themselves exercising that right and discharging the duties involved in it, or else delegat- ing these to some other Body, that the whole trust thus confided to them seemed to have escaped their notice. But very different views are now taken. Those sentiments as to the importance of providing a govern- ment for the Church, which were strongly expressed by several of the Prelates in the House of Lords, about three years ago, and tacitly acquiesced in by the rest who were present (and there were not above one or two of the whole number absent), are now widely spread, and are rapidly gaining ground. There are still indeed a few persons, — but the number is daily diminishing, — who have thought and inquired so little on the subject as to suppose that the only object of a Legislative Cliurch-government must be to change our Relir/ion ; and that if we are sincerely convinced of the purity of our Faith, and are sound and attached members of the Churcli, we must adopt the inference that there would be nothing for a Government to do. It is hardly necessary to remark, that, by parity of reasoning, any one who is attached to the British Con- stitution, ought to carry out to its full extent the maxim of *' nolumus leges Anglian inutari," and to advocate the discontinuance of Parliaments. I have seen also in a recent publication a forcible representation of the discre- pancies prevailing in the several Dioceses, — of the doubts, perplexities, and heart-burnings that exist — and of the discredit and danger to the Church thence result- ing : while the conclusion drawn was that no Commis- sion, Assembly, Synod, or other Church-government should be appointed, but that the Bishops should be left r 2 APPENDIX. (as now) to decide " pro re nata," each according to his own judgment, on matters coming under his controh In short, that because the existing state of things pro- duces great and notorious evils, therefore it should be left unaltered ! But instances of such extreme thoughtlessness in discussing this subject are at present, I believe, rather the exception than the rule. The present state of parties in the Church has roused, and is continually rousing more and more, the attention not only of persons zealous in the cause of true religion and Church-fellowship, but even of some who think of little beyond the convenience and advantage of regu- larity and quietness. The opinion I ventured to express several years ago, that it was in vain to expect matters to come right spontaneously, and that the evils I was adverting to, would — instead of dying away of them- selves— be likely rather to go on continually augment- ing,— this opinion has been since so fully confirmed by sad experience, that it is now adopted by many (and will be, probably, by many more) who formerly thought differently. When men see, for instance, such a spectacle as that of two Regius Professors in the same University both under the ban of that University, on the ground of un- soundness of doctrine, though the specific charges brought against them, and the modes of proceeding, were totally different, these, and such things as these, it cannot be expected will pass " over us like a summer cloud which we regard not." It cannot but be expected that some of those who hold high offices in the Church and are jealous for its credit, and purity, and efficiency, should at least meet and consult together, with a view to consi- APPENDIX. 37 dering vvliat steps should be taken, and whether any, to remedy existing evils, and avert impending dangers. If tlicir deliberations should even lead 'to no completely satisfactory result, or even to no result at all, it will at least be something to have made efforts in a good and an important cause, even though unsuccessful, and not to have abandoned in despair without a trial all attempts to repress irregularity, — to " drive away strange doc- trines contrary to God's Word,'' to satisfy the reasonable doubts and scruples of those of tender conscience,* and to re-establish as far as possible charity and mutual for- bearance, good order, consistency, and harmony within the Church. I have thought it advisable to conclude by subjoining an extract from a Note appended to Essay IT. on " The Kingdom of Christ," which was considerably enlarged in the second edition. The addition was printed sepa- rately for the use of the purchasers of the first edition, to whom it was distributed (jrath : but I believe there were several of these into whose hands it did not come, from their not being aware of that separate publication. "Oh this point it is only necessary to remark how important it is, with a view to good order and peace, that some deter- mination should be made, and should be clearly set forth, by any Church, as to this and other like practical questions; and that they should not be left in such a state of uncertainty as to furnish occasion for disputes and scruples. f Many points of doctrine, indeed, that may fairly be regarded as non-essential, » See " Wodehouse on Subscription ;" two pamphlets published, the one in 1840, and the other in the present year. t See " Appeal on behalf of Chiircli-gDvcrnuient." 38 APrKNDI.V. it may be botli allowable and wise ibr a Church to leave at large, and pronounce no decision on them ; allowing each Minister, if he thinks fit, to put forth his own exposition as the result of his own judgment, and not as a decision of the Church. But it is not so, in matters even intrinsically indif- ferent, where Church-discipline is concerned. A Minister ought to be as seldom as possible left in the predicament of not knowing what he ought to do in a case that comes before him. And though it is too much to expect from a Church composed of fallible men that its decisions on every point should be such as to obtain universal approbation as the very best, it is but fair to require that it should at least give deci- sions, according to the best judgment of its Legislators, on points which, in each particular case that arises, must be decided in one way or anotlier. " That so many points of this character should in our own Church be left in a doubtful state, is one out of the many evils resulting from the want of a Legislative Government for the Church : which for more than a century has had none,* except the Civil Legislature ; a Body as unwilling, as it is unfitted, to exercise any such functions. Such certainly was not the state of things designed or contemplated by our Reformers ; and I cannot well understand the consistency of those who are perpetually eulogizing the Reformers, their principles and proceedings, and yet so completely run counter to them in a most fundamental point, as to endeavour to pre- vent, or not endeavour to promote, the establishment of a Church-government ; which no one can doubt they at least regarded as a thing essential to the well-being, if not to the permanent existence, of a Church, f " I have never heard any thing worth notice urged on the opposite side, except the apprehension that such a Church- government as would be probably appointed would be likely to * See " Case of Occasional Days and Prayers," by John Jolinson, A.M. Vicar of Cranbrook, in tlie Diocese of Canterlniry. f See " Speecli on presenting a Petition from tlie Diocese of Kil'lare, with Appendix," reprinted in a vohinio of Charges and oilier Tracts. APPENDIX. 39 be objectionable ; — would probably be a bad one. I have no doubt of this ; if by ' bad ' be meant faulty. In this sense, I am convinced that no government, civil or ecclesiastical, ever existed, or will exist, that is not ' bad.' All governments being formed and administered by fallible men, it would be absurd to look for any that shall be exempt from errors, both in design and in execution.* But the important question, and that which alone is really to the present purpose, is, whether it is likely a Government should be established that is worse than the absence of government. " As for the specific objections entertained against a Church government, I believe the particular evils most commonly apprehended from the establishment of one, are these two : the conferring of an excessive power on the Clergy, who, it is hastily assumed, are to be sole Governors of the Church ; and the predominance, in any Assembly to which the supreme power might be entrusted, of some one of the exclusive and violent parties existing in the Church ; who would accord- ingly, it is concluded, establish and enforce such regulations as would drive out of its Communion a large portion of its members. " The former of the above objections will disappear, I think, on a very moderate degree of reflection. The idea that all ecclesiastical government must of course be vested in the Clergy, arises, partly perhaps, from the common error of using the terms ' Church ' and ' Clergy ' as synonymous, partly, from men's recollecting that the Convocation (of which the shadow still remains) consisted of Clergy, and forgetting that it had not the government of the Church solely, but con- jointly with the King and the Parliament; — that Parliament consisted of members indeed, but not of ministers of the Church ; and that the Prayer-book does not rest on the sole authority of Convocation, but is part and parcel of an Act of Parliament. And whether we look to the actual condition of our own Church, in which the appointment to all the Bishop- rics, and to most of the Parishes, is in lay-hands, or to the * "Eninlvitia, donee hoiruncs." 40 Al'l'liNDlX. off-shoot of our Church in the United States, which is governed partly by lay-members, we cannot consider it as anything unprecedented that the Laity should have a share in Ecclesiastical government. " In truth, nothing can be more unlikely than that either the Clergy should think of excluding the Laity, or the Laity, themselves, from all voice in ecclesiastical regulations. " The other apprehension, — that of a complete preponde- rance of some extreme party, — arises, I conceive, from not taking into account the influence which, in every Assembly and every Society, is always exercised, — except in some few cases of very extraordinary excitement, and almost of tempo- rary disorganization, — by those who are in a minority. It might appear at first sight — and such is usually the expecta- tion of a child of ordinary intelligence, and of all those who are deficient in an intelligent study of history, or observation of what is passing in the world, — that whatever Party might in any Meeting or in any Community, obtain a majority, or in whatever other way, a superiority, would be certain to carry out their own principles to the utmost, with a total disregard of all the rest ; so that in a Senate for instance, consisting, suppose, of 100 members, a majority, whether of 51 to 49, or of 70 to 30, or of 95 to 5, would proceed in all respects as if the others had no existence : and that no mutual concessions or compromises could take place except between parties ex- actly balanced. In like manner a person wholly ignorant of Mechanics might suppose that a body acted on by several unequal forces in different directions would obey altogether the strongest, and would move in the direction of that ; in- stead of moving, as we know it does, in a diagonal, — in a direction approaching nearer to that of the strongest force ; but not coinciding with it. " And experience shows that in human affairs as well as in Mechanics, such expectations are not well-founded. If no tolerably wise and good measures were ever carried except in an Assembly where there was a complete predominance of men sufficiently enlightened and public-spirited to have a decided preference for those measures above all others, the APPENDIX. 41 world would, I conceive, be much worse governed than it really is. " No doubt, the larger the proportion of judicious and patri- otic individuals, the better for the Community ; but it seems to be the appointment of Providence that the prejudices, and passions, and interests of different men should be so various as not only to keep one another somewhat in check, but often to bring about, or greatly help to bring about, mixed results, often far preferable to any thing devised or aimed at by any of the parties. " The British Constitution, for instance, no intelligent reader of history would regard as wholly or chiefly the work of men fully sensible of the advantages of a government so mixed and balanced. It was in great measure the result of the efforts, partially neutralizing each other, of men who leaned, some of them towards pure Monarchy, and others towards Republicanism. And again, though no one can doubt how great an advance (it is as yet only an advance) in the prin- ciples of religious toleration, and of making a final appeal to Scripture alone, is due to the Reformation, yet the Reformers were slow in embracing these principles. They were at first nearly as much disposed as their opponents to force their own interpretations of Scripture on every one, and to call in the Magistrate to suppress heresy by force. But not being able to agree among themselves whose interpretation of Scripture should be received as authoritative, and who should be entrusted with the Sword that was to extirpate heresy, com- promises and mutual concessions gradually led more and more to the practical adoption of principles whose theoretical truth and justice is, even yet, not universally perceived. " And similar instances may be found in every part of History. Without entering into a detailed examination of the particular mode in which, on each occasion, a superior party is influenced by those opposed to them, — either from reluctance to drive them to desperation, or otherwise, — certain it is, that, looking only to the results, — the practical working of any Government, — in the long run and in the general course of its measures, — we do find something cor- 42 responding to the composition of forces in Meclianics ; and wc find oftener than not, that the course actually pursued is better (however faulty) than could have been calculated from the character of the greater part of those who administer the Government. The wisest and most moderate, even when they form but a small minority, are often enabled amidst the conflict of those in opposite extremes, to bring about decisions, less wise and just indeed than they themselves would have desired, but far better than those of either of the extreme parties. " Of course we are not to expect the same exact uniformity of effects in human affairs as in Mechanics. It is not meant that each decision of every Assembly or Body of men will necessarily be the precise " resultant" (as it is called in Na- tural Philosophy) of the several forces operating, — the various parties existing in the Assembly. Some one or two votes will occasionally be passed, by a majority — perhaps by no very large majority — in utter defiance of the sentiments of the rest. But in the long run, — in any course of enactments or proceedings — some degree of influence will seldom fail to be exercised by those who are in a minority. This influence, again, will not always correspond, in kind, and in degree, with what takes place in Mechanics. For instance, in the material world, the impulses which keep a body motionless, must be exactly opposite, and exactly balanced: but in human affairs, it will often happen that there may be a con- siderable majority in favour of taking some step, or making some enactment, yet a disagreement as to some details will give a preponderance to a smaller party who are against any such step. When the majority, for example, of a Garrison are disposed to make an attack on the besiegers, but are not agreed as to the time and mode of it, the decision may be on the side of a minority who deem it better to remain on the defensive. Accordingly, it is matter of common remark that a " Council of War" rarely ends in a resolution to fight a battle. " The results of this cause are sometimes evil, and some- times,— perhai)s more frequently — good. Many troublesome APPENDIX. 43 and pernicious restrictions and enactments, as well as some beneficial ones, are in this way prevented. " And again, the delay and discussion which ensue when powerful parties are at all nearly balanced, afford an opening for arguments : and this, on the whole, and in the long run, gives an advantage — more or less, according to the state of intellectual culture and civilization — to the most wise and moderate, — in short, to those (even though but a small portion, numerically, of the Assembly) who have the best arguments on their side. Some, in each of the opposed parties, may thus be influenced by reason, who would not have waited to listen to reason, but for the check they receive from each other. And thus it will sometimes happen that a result may ensue even better than could have been calcu- lated from the mere mechanical computation of the acting forces. " The above views are the more important, because any one who does not embrace them, will be likely, on contemplating any wise institution or enactment of former times, to be thrown into indolent despondency, if he find, as he often will, that the majority of those around us do not seem to come up to the standard which those institutions and enactments appear to him to imply. lie takes for granted that the whole or the chief part of the members of those Assemblies, &c., in Avhich such and such measures were carried, must have been men of a corresponding degree of good sense, and moderation, and public spirit : and perceiving, (as he tliinks,) that an Assembly of such men could not now be found, he concludes that wisdom and goodness (in Governments at least) must have died witii our ancestors ; or at least that no good is at present to be hoped from any Government. And yet perhaps the truth will be that tlie greater part of the very Assemblies whose measures he is admiring may have con- sisted of men of several parties, each of which would, if left enlirelji to itself, have made a much worse decision than the one actually adopted ; and that one may have been such, as, though not actually to coincide with, yet most nearly to approach to the opinions of the wisest and best members 44 ATPEiNDIX. of the Assembly, though those may have been but a small minority. And it may be therefore, that he may have around him the materials of an Assembly not at all inferior in probity or intelligence to that which he is contemplating with de- spairing admiration. " To apply what has been said to the case now before us; it does seem to me that in a Church-Government established on any tolerably fair and natural principles, though we must calculate on such imperfections as must attend every thing wherein imperfect man is concerned, there would be no reason to apprehend more imperfections than the best dvil Government is liable to, (which every one admits to be on the whole a most important benefit) or than are to be found in the Ecclesiastical Government of the American Episcopalians, which though administered by fallible mortals like ourselves, is found, on the whole, to work very satis- factorily. "To expect that any extreme party would exercise such uncontrolled sway as materially to corrupt or subvert the Church, would be against all experience. " Suppose for instance that the principal legislative power of some Church were lodged in some Body of men the majority of whom were attached, more or less, to two or more Parties, entertaining extreme views : one, suppose, leaning a good deal towards the system of the Greek and Romish Churclies, another towards that of the Puritans, &c. It would argue, I think, great ignorance of the lessons of History to conclude that one or other of these Parties must carry out their own views in the most unmitigated excess, and that the only question would be, which of the Parties would succeed in completely crushing the other, and would thenceforward domineer over, and rigidly coerce, or expel, all other Members of the Church. The conclusion warranted by analogy would, 1 think, be, that the opposite extremes would temper and partially neutralize each other ; — that the moderate and judi- cious portion of the Assembly, and who were themselves the most exempt from parly-bias, would persuade the least im- niodcrate of each party to make some concessions for the sake APPENDIX. 45 of peace, and to forego some of the most unreasonable of their requisitions ; — that these mediators, by supporting what was right, and opposing what was wrong, in each party (for almost every party has something of each) would go a good way towards ultimately rejecting the worst part, and retaining the best part, of each proposal ; — and that the final result would be, that many points would be left at large, which would have most probably been determined in an objectionable way by either party if left wholly unchecked ; and that other points, (such as require to be determined one way or another in order to avoid future dissension) would be determined on wiser and better principles than the greater part of the Assembly would, in the first instance, have adopted ; while an opening would remain for continual progress in the removal of such defects, and the adoption of such improvements, as experience and reflection might point out. " And it may be added — what is, in practice — a very import- ant consideration — that in any new enactment or institution, whatever defects and errors may exist, men readily discover and willingly set themselves to remedy. The evils, on the other hand, or imperfections, of any state of things which people have been lone/ accustomed to, even when amounting to the most crying abuses and grossest absurdities, they are slow to perceive, still slower to acknowledge, and slowest of all to remedy. As I have elsewhere observed, though " it is commonly and truly said, when any new and untried measure is proposed, that we cannot fully estimate the incon- veniences it may lead to in practice, this is, we may be assured, even still more the case with any system which has lone/ been in operation. The evils to which it may contri- bute, and the obstacles it may present to the attainment of any good, are partly overlooked or lightly regarded, on account of their familiarity, partly attributed to such other causes as perhaps really do cooperate in producing the same effects, and ranked along with the unavoidable alloys of human hap- piness, the inconveniences from which no human policy can entirely exempt us. In some remote and unimproved dis- tricts, if you complain of the streets of a town being dirty 46 Al'I'KNDIX. and dark, as those of London were for many ages, the inha- bitants tell you that the nights are cloudy and the weather rainy : as for their streets, tliey are just svch as they hate long been ; and the expedient of paving and lighting has occurred to nobody. Tlie ancient Romans had, probably, no idea that a civilized community could exist without slaves. That the same work can be done much better and cheaper by freemen, and that their odious system contained the seeds of the destruction of their empire, were truths which, fami- liarized as they were to the then existing state of society, they were not likely to suspect. ' If you allow of no plun- dering,' said an astonished Mahratta chief to some English- officers, ' how is it possible for you to maintain such fine? armies as you bring into the field V He and his ancestors, time out of mind, had doubtless been folloiving their own footsteps in the established routine ; and had accordingly never dreamed that pillage is inexpedient as a source of revenue, or even one that can possibly be dispensed with. Recent experiment, indeed, may bring to light and often exaggerate the defects of a new system ; but long familiarity blinds us to those very defects.* " But it is quite otherwise with any thing recently intro- duced. As we find men tolerating, in houses they have long inhabited, the inconvenience of some ill-placed door, or window, or passage, when the remedy would be easy, though, in a newly-built house, if any like inconvenience were found, an alteration would be made instantly, so it is in legislation, and in all human affairs. While the most inconvenient and absurd laws are suffered to remain unchanged for successive generations, hardly an Act is passed, that any defects in it are not met by ' Acts to amend' it, in the next, and in suc- ceeding Sessions. " The practical inference, — and it is a highly important one — is, that when any existing law or institution that is in itself bad, is remedied, even in a mode that is far from satisfactory, we ought not to be disheartened, but to look forward with * Fiist Letter to Earl Grey, pp. 55, 56. APPENDIX. 47 cheering hope to a remedy of the remedy, — a removal of the newly-introduced evils, — as a change far more easily to be brought about than the first change. " Those who remember the University of Oxford at the com- mencement of this century, when in fact it hardly deserved the name of a University, — who remember with what diffi- culty, and after what long delay, the first statute for Degree- Examinations was introduced — how palpable were the defects of that Statute, and how imperfectly it worked, — and lastly, how easily in comparison these defects were, one by one, remedied, and successive improvements from time to time introduced, — such persons must have profited little by expe- rience, if they deprecate the application of any remedy to such a gross and glaring evil as the want of a Church-govern- ment, for fear the remedy should not be such, in the first essay, as to meet their wishes. " The same may be said in respect of the appointment of any new kinds of Functionaries, as compared with those whose offices have long existed. As civilization advances, public opinion requires more and more of purity and regard to the public good in the appointment of public Functionaries, and in the conduct of those appointed. But this is incomparably more seen in the case of offices which are themselves of recent institution. Assistant Commissioners under the new Poor- Law, — Superintendents and other OflBcers of National Educa- tion— and the like, — are expected to be appointed purely on the ground of superior fitness. The least shadow of a sus- picion of favouritism, in the appointment even of a person confessedly fit, if there be a doubt whether one might not have been found still more fit, raises the greatest alarm and clamour, even in those who, in disposing of Livings, Bishop- ricks, or other long-established situations, however important, never so much as think of waiving — nor arc by the Public expected to waive, — all personal and political considerations ; and who take merit to themselves if the persons they appoint are not absolutely unfit. " Another consideration which ought not to be lost sight of, is, that for any evils which might be produced through the 48 APPENDIX. fault of Legislators, those Legislators would be responsible : while for the evils (not, which may arise, but which are actually existiny, notorious, and grievous,) caused by the want of a Legislature, every Prelate, every Minister, and every Member of the Church is responsible, who has it in his power to do anything — much or little — towards the remedy of that want, and neglects to do his utmost." THE END. R. CLAY, PRINTEU, BREAD STREET HILi. 4 THOUGHTS ON CHURCH -GOVERNMENT; BEING THE SUBSTANCE OF A CHARGE, DELIVERED AT THE VISITATION OF THE DIOCESE AND OF THE PROVINCE OF DUBLIN, 1844. r.Y RICHARD WHATELY, D.D. AUCHBISHOI' OF DUBLIN. El Si Ti wfp\ kripuiv (iri^rtTUTe, iv Trj ivvoiiai (KKXriaia. iniXve^ircrai. Kal yag Ktv^vvcvo/xfu '■'■Ka\ei(T6ai arda-fus vep]. Acts xix. 3!), 40. LONDON : B. FELLOWES, LUDGATE STREET, AND GRANT, MILLIKEN. AND BOLTON, DUBLIN. M DCCC XLIV. ADVERTISEMENT. It has been judged on the whole most advis- able, for several reasons, to print without any material alterations or additions the Charge as it was delivered in the several Dioceses visited ; and to throw into an Appendix some additional remarks, which would have been incorporated with the body of the Discourse had publication been originally designed. The work will in consequence have the less regularity as a composition ; but it is hoped that the arguments will not be the less clearly under- stood ; and that the reader will not feel the less assured that nothing has been said that is not, in substance, the result of long and careful reflection. a2 A CHARGE, In adverting to the subject of Church-Govern- ment, it is not my design to enter on a full dis- cussion of a question on which I have already written and published more than once ; nor again, to engage in controversy with those who have maintained opposite views to mine ; but, principally, to invite attention to the existing state of public feeling in reference to this subject, and to suggest the inferences that may be drawn from reflection on that state. That the question is one not only of great but of increasing interest to the Christian world, has been testified by the petitions presented to both Houses of Parliament, in the Sessions of 1843 and of 1844; most of them very numerously signed.* * See Appendix A. 6 CHAKGK OF 18-14. The absolute number however of the signatures is a circumstance, though very important, yet of less importance than the variety of them ; I mean, that the signatures came, not from any one district, or from any one party, or from any one class of men. The lists exhibit numerous names of members of the Church residing in various and distant parts both of England and Ireland, — of persons wholly unconnected except as Churchmen, and unknown to each other, — of Clergy and Laity, — and of various parties in the Church, and of no party.* A feeling so widely spread, and, what is much more, so manifestly on the increase, and which is gaining ground not slowly, as to the desirable- ness of having a Government for the Church, cannot certainly be a matter of indifference to any well-wisher to that Church. Whether the object proposed be a thing to be desired, or to be deprecated, it is at any rate sufficiently important to claim our most earnest attention. And I cannot but think it the duty of any sincere mem- ber of our Church, whether Clerical or Lay, either to endeavour to forward such a measure, if convinced that it is desirable, or, if he thinks it, on the whole, an evil, and an evil that is avoid- able, to take timely measures for averting it : or * iSoc Appendix H. CHARGE OF 1844. if again any one consider it as undesirable indeed, but yet unavoidable, — if he regard the appoint- ment of any Legislative Government for the Church as fraught with more danger than advan- tage, but is yet convinced (as he may see good reasons for being) that it will take place, — that though it may be possible somewhat to delay it, the ultimate prevention of it is impossible, — if such be any one's conviction, he is clearly bound to consider in what way the apprehended evils may best be guarded against or mitigated. My own reasons for advocating the institution (or rather, more properly speaking, the restora- tion) of a Church-Government, I need not much enlarge on at present, as they have been from time to time freely laid before the Public* But it is worth remarking that the presumption is manifestly in favour of a government, of some kind or other, for every Community. The bur- den of proof lies plainly with those who would in any case advocate an exception to the general rule. It is evidently they that are called on to * See " Speech on the presentation of a petition from the Diocese of Kildare," in 1833, republished in the Vol. of Charges and Tracts; and likewise Appendix to Essay II. or; " The Kingdom of Christ." The author of the Appeal on behalf of Church-Government (Iloulston and Stoneman, Pa- ternoster-row, 1840) has also published therein the Report of the Debates on the subject in 1810. 8 CHARGE OF 1844. shew cause why, in some particular instance, that should be inexpedient or needless, which is admitted, generally, to be essential to the well- being and to the stability of a Community. And I will add, that there is also a presump- tion, generally, in favour of the deliberate judg- ment, in matters pertaining to our Church, of those of our Reformers who purified and organized it ; whose manifest design it was that it should never be left without a Legislative-Government ; consisting, of course, exclusively of persons who should be members of that Church. I am far from attributing to our venerable Reformers an infallibility which they never claimed. In some points it may be that they judged erroneously ; and in many more, pro- bably, we should be mistaken as to what was their judgment, if we were to conclude at once that whatever arrangement or institution they fixed on as best suited to the particular circum- stances of their own times, was necessarily regarded by them as equally adapted to all future times, and to all circumstances however different. I am only pointing out that such a degree of deference is due to their judgment as calls on us to consider carefully the reasons for and against their procedure. Let us condenm it, but not unheard, if it shall appear that in some point they were mistaken ; and again let CHARGE OF 1844. 9 US take care to distinguish from mistakes, what- ever they themselves would have settled differ- ently had they been able, and whatever they designed to be merely temporary. Under this last head, however, Church-Govern- ment assuredly is not to be placed. The jiart'i- cular constitution indeed of the Government under which the Church should be placed, our Re- formers probably did not regard as anything essential and immutable. But some kind of government — not merely an administrative, but a legislative government, — and that, consisting of members of the Church, — this, they certainly did not regard as a temporary institution, which in after times might be wholly dispensed with. Yet such a government is now, and has long been, practically, altogether wanting. I mean, that there does not, practically, exist any supreme power lodged in any person or Body of men, members of the Church, either to enact, alter, or abrogate any laws or regulations for the Church, or (in many cases) even to pronounce authoritatively, what is and is not in accordance with its existing decisions.* And in consequence, there have arisen, and have for some time j)revailed, with a great increase of late, some of the disastrous consequences of * See Appendix C. 10 CHARGE OF 18M. this kind of anarchy. I do not mean merely that there are differences of opinion among members of the Church, and parties within it, (for this is what must always be looked for) but that con- troversies take place among persons denouncing each other as unsound members of the Church; — as not properly and really belonging to it. Now the distinction between this, and every other, description of controversy, is one which appears to me to be of the highest importance, and one which should be clearly perceived and steadily contemplated. To expect to establish in any Community, civil or ecclesiastical, a form of government so perfect as to bring all men to agree in opinion respecting every matter that concerns the Community, would be extravagant. It must always be expected that different mea- sures will be advocated by different persons ; and that parties will be formed, sometimes very strongly opposed, and ready to stigmatize each other's views as detrimental to the welfare of the Community ; and even as adverse to the spirit of the constitution. We know that this is what, in civil concerns, actually exists in our own country. But while perfect freedom of debate on political questions is permitted, and each person is allowed to impugn the expediency or pi'opriety of any measure advocated by his opponents, no one is permitted to tax them with being traitors to their CHARGE OF 1844. 11 country, A charge of treason brought by one member of Parliament against another, would not be tolerated for a moment ; because such a charge might be laid — and would therefore be required to be laid — before a tribunal competent to try the accused party. If we could conceive such a state of things, existing in a political Community, as that members of that Community, and even persons holding office in it, should be with impunity denounced by each other as dis- loijal subjects, — as being in the interests of a foreign and hostile power, — as guilty of overt acts of treason, — and if there were no Authority to investigate and finally decide on such charges, — no Court or person empowered to pronounce which party, or whether either, were guilty of an infraction of the law, — if we could conceive, I say, such a state of things to be going on unchecked, and without prospect of a remedy, — most persons, I conceive, would anticipate a dissolution, not very remote, of a Com- munity that should be in such a state of anarchy. Now a charge of what is properly called heresy — a charge, that is, brought against a member (and especially, a minister) of a certain Church, of being fundamentally at variance, in practice or doctrine, with its principles and enactments, — this, every one must perceive on a 12 CHARGE OF 1844. moment's reflection to be precisely analogous to a charge of treason. And that imputations of this nature are openly laid against members and ministers of our Church, is but too notorious. Indeed I would not thus publicly have adverted to a subject so painful and so disgraceful to us as a Community, — so fraught with matter for exulting reproach from our avowed adversaries — were it not a matter far beyond our power to suppress or disguise : " Pudet hasc opprobria nobis Et dici potuisse, et non potuisse refelli." When, for instance, such a case can occur as that of two Professors of the same University being at the same time under the ban of that University for alleged heterodoxy, on perfectly different grounds, and yet both of them retaining their station, and their office as Clergymen of the Church to which that University pertains, the evil has manifestly reached such a height that though we may resolve to shut our eyes to it, it would be vain to think of shutting the eyes of the Public. Without dwelling longer — which would be a superfluous as well as a painful task — on the proofs that might be accumulated of the exist- ence of such evils as I have adverted to, I will CHARGE OF 1844. 13 take leave to remind any who may flatter them- selves that all these evils will spontaneously melt away and remedy themselves if left untouched, — that just such were the hopes cherished when (nearly eleven years ago) I took occasion, on presenting a petition from the Diocese of Kildare, to offer some remarks on the present subject. When I then spoke of the existing evils springing from the absence of a Church-Government, I was looked on I believe as an alarmist, by some persons, who were convinced that those evils and supposed dangers would — in the colloquial phrase — blow over ; and that every serious disorder, dissatisfaction and disunion would in time abate, of themselves, and be no more thought of. I on the contrary maintained that they were more hkely to go on continually increasing, if no remedy were administered ; and that the case was clearly one for the application of Bacon's valuable maxim, " Since things change for the worse spontaneously, if they be not by counsel and design changed for the better, what end will there be of the evil?"* And again, "He who shuns new remedies, must look for new evils." f And rtow let any one but review in his own * " Cum per se res mutentur in deterius, si consilio in melius non mutentur, quis finis erit mali ? " f " Qui nova rcmedia fugif, nova mala operitur." 14 CHARGE OF 1811. mind that interval, and consider whether the apprehensions I then expressed have not been most fully and unhaj)pily verified. Some may recollect (the Speech I have alluded to having been published shortly after) what my then anticipations were, and what was said of them at the time, and what was, at that time, the state of the Church in respect of those points I have been alluding to. And let any one but review that interval of eleven years, and reflect on all that has taken place in the Church during that time, and all that is now, daily, taking place around us ; and then let him decide whether my anticipations have been refuted or confirmed by experience.* . Many however there were at that time, and still are, who though far from being unaware of, or indifferent about such evils as I have been speaking of, are disposed to consider almost anything as preferable to the risk of the mischiefs that might be done by a Legislative Assembly ; whether denominated Convocation, Synod, Con- vention, or by whatever other name.f They dwell on the danger of the intemperate violence of the Parties that would find their way into it, — of the mutual provocations that would be given, — the cabals that would be formed, both * See Appendix D. ■[ See Appendix E. CHARGE OF 1844. 15 in the appointment of such a Body, and in the transactions of the Body itself, — the stormy debates that would ensue, — and various other evils ; which I am far from extenuating, or from regarding as impossible to occur. And all this would certainly furnish a valid and strong argu- ment ; supposing those very evils, or corre- sponding ones, did not exist already, and in an aggravated form, and much more extensively diffused, and with less prospect of mitigation or termination, under a state of what may be termed anarchy. If we could suppose it possible for the Church, or for any Community of whatever kind, to subsist in a safe and prosperous condition without a Government, then, the manifest dis- advantages of one kind or another which must attend every possible or conceivable form of government administered by fallible mortals, would justify us in declining to try an unneces- sary and hazardous experiment. But I have spoken of " government," generally, and of " a Community," generally, because I wisli to call attention to a consideration which seems to me decisive of the whole question. Let any one consider whether he has ever heard any rea- sons (I certainly never have) against a Church- government, which would not equally apply to civil-government also ; — whether the objections 16 CHARGE OF 18N. urged — many of whicli I confess to be valid and strong objections — against a Cburch-synod, would not equally lie against a Parliament.* No one surely will deny that party-spirit, sometimes violent and factious, does exist among political legislators ; — that many of them, and also of the Electors, are subject to bias from private interests, ambition, and other feelings ; — that the ill- informed or the prejudiced will sometimes obtain a mischievous influence ; and that occasional injudicious legislation is the result. For the prevention or mitigation of such evils, various schemes — many of them unwise or visionary, have from time to time been suggested. But a man would be reckoned, not injudicious or visionary, but absolutely insane, who should seriously propose to avoid such evils by a total discontinuance of Parliaments ; — by dispensing with all legislative-government for ever ; or again by merely suspending the functions of government, and deferring the summoning of Parliament till party-spirit should have become extinct, and till all men should have become duly qualified by perfect purity of mind and dis- passionate sobriety of judgment for exercising aright the duties of Electors and of Legislators, f * See Appendix F. f Such an experiment, though, as I have said, it is what no one would, in the nineteenth century seriously propose trying, CHARGE OF 1844. 17 No one, I say, would be considered (if believed to be speaking seriously) as of sound mind, who should, in political concerns, rest on such argu- ments as are, in ecclesiastical, satisfactory to many minds. In the State, that anarchy would be regarded, even in prospect, with horror, which, in the Church, when actually existing, many are willing to submit to, rather than attempt the remedy. In tnith, in almost all human transactions, we can seldom hope for anything better than a choice of difficulties and disadvantages. And no one would be fit to live in the world a single day, who would accept no benefit, and take no step, unless under a perfect certainty of unalloyed good, without the drawback of any risk, or of any call for vigilant care, and exertion. No rational decision therefore can be formed from a mere contemplation of the difficulties and objec- tions on one side, without taking into account the alternative. For in that way a case may be made out against every institution or course of is not unlike what actually was tried in the reign of Charles I. Doubtless a dread of what would be considered by him a fac- tious and insubordinate spirit in a House of Commons, and of demands such as he would deem unreasonable, was among the reasons which induced that unhappy prince to endeavour to govern without a Parliament, or at least to defer as long as possible the summoning of one. And we all know what were the consequences. B 18 CHARGE OF 1814. conduct, or measure, that can even be con- ceived. This indeed has been shown, by an ingenious experiment, in a well-known work, Burke's " De- fence of Natural Society," under the assumed person of Lord Bolingbroke. I remarked just above that no one in his senses ever sei'iously argued against Civil-government altogether, from the undeniable imperfections and evils to which all Governments are liable : but Burke has done this ironically, by way of exposing, in the form of a " reductio ad absurdum," the fallacious pro- cedure of Lord Bolingbroke in respect of ecclesi- astical institutions ; showing that, by parity of reasoning, corresponding objections might be brought (as I have just above remarked) against all civil-governments also, and that a correspond- ing inference might be drawn in favour of what he calls " Natural Society ;" i. e. the condition of savages without any government at all.* I do not mean, nor did I ever mean, to be understood as deprecating all consideration of objections, and wishing them to be passed by unnoticed. I only deprecate the practice — not an uncommon one — of requiring that all objec- tions shall be removed before any step is deter- mined on : which amounts virtually (since, as * See Appendix G. CHARGE OF 1844. 19 Bacon observes, " not to resolve, is to resolve") to a determination to take no step. So far how- ever am I from recommending that objections should be left unnoticed, that what I have always urged has been to contemplate and compare together the objections on both sides of an alter- native, and to decide accordingly. If therefore any one is convinced, on such a comparison, that the evils to be apprehended from any form of Church-Government that can reasonably be hoped for are really greater than either the existing evils or that increase of them which there is reason to apprehend, such a one is at least consistent in deprecating the efforts which many are now making towards the attainment of a Government. And though the number of these last is very considerable, and (as I remarked at the outset) has been for some time past very much on the increase, still, I do believe that, as yet, the predominant feeling among the greater number of the members of our Church, including many of the most influ- ential, is one of strong apprehension of the dan- ger of unwise decisions being adopted by any Church-Government that might be established, and of a consequent aggravation of the existing evils. Now at the first glance, it may be deemed paradoxical to infer from the very existence of B 2 20 CHARGE OF 1811. these apprehensions, that there is no ground for alarm ; — to argue tliat we have the less to fear because much fear is felt by a great number, and by those whose opinions deservedly carry most weight ; and that the greater in their estimation the danger is, the less it is in reality. But on a moment's reflection any one will perceive that in the present case such an inference is perfectly just. In the case indeed of any kind of evil which no human efforts can avert, — such as an unfavour- able season, an earthquake, or an inundation — the anticipations of such a calamity, by persons who are competent judges, afford just ground of alarm : and the greater the number of these per- sons, and the stronger their apprehensions, the greater we should conclude the danger to be. But it is quite the reverse in a case where the very persons who ajyprehend the danger are those with whom it rests to avert it, by the vigilance and exertion which are called forth by those very apprehensions. There is indeed hardly any Christian teacher who is not in the habit of earnestly pressing this very topic on the congregations committed to his charge, in respect of their christian conduct as individuals. He tells them that the greatest spiritual danger is in careless and confident security ; — that an habitual dread of sin is a CHARGE OF 1844. 21 necessary safeguard of Christian virtue ; — that he " who thinketh he standeth should take heed lest he fall," and should " work out his salvation with fear and trembling ;" making a vigilant self- distrust the basis, not of desponding anticipa- tions, but of joyful confidence. He teaches them, in short, that the more awake men are to the dangers which beset their Christian course, the better is their prospect of escaping those dangers, and of steadily pursuing that course. And the same reasoning will apply in the present case. For, all the evils that are appre- hended must arise, if at all, through the faults or follies of the Church's own members; — through the intemperance or indiscretion of those who by their members or their character have a predomi- nating influence in that Church. If therefore a great majority, including a majority of those who are most influential, are fully aware of the evils attendant on any rash steps, we have, in their apprehensions, the surest safeguard against such steps. The danger is the less, from their strong sense of the danger; because it will rest with them to guard against it. The evils appre- hended being such as cannot arise but through their negligence, the more keenly alive they are to those evils, the less reason there is to antici- pate them. A parallel case indeed actually occurred, in 22 CHAKGE OF 1841. respect of political affairs, at the time of tlio French revolution. It excited in England, among a great majority of the nation, and the most influential portion of it, such a horror of revolu- tionary principles, and such a vehement dread (some have thought, an excessive, unreasonahle, and hurtful dread) of their introduction into Britain, that whatever danger from that quarter might otherwise have existed was effectually averted by that very detestation and dread. For it is evident to any reflecting mind that a mere handful of revolutionists could not possibly over- throw the Constitution against the will of the great Body of the Nation.* And I cannot doubt that corresponding causes would in the present case also lead to analogous results. For instance, one of the dangers of which there is I believe considerable apprehension, is, lest a Legislative Assembly of any kind should con- sider themselves as best performing their office by introducing a great number of new enact- ments, and by aiming perpetually at fresh and fresh innovations. f This would undoubtedly be a great and a very mischievous error. For in truth, a Legislature is performing a most valuable and a most appropriate service when it deliberately and advisedly abstains from super- * See Appendix II. '\ See Appendix I. CHARGE OF 1844. 23 fluoiis enactments^ and pronounces authorita- tively, and after due deliberation, that in such and such a case no alteration is needed.* There would then be a great evil in losing sight of this principle ; and if no apprehension of such an evil were entertained by the greatest and most influential portion of an Assembly, there might be a danger of that error being committed. But there cannot be, under divine Providence, a better safeguard against that error than a clear perception of its evil tendency, and of men's liability to fall into it. If a salutary dread of wanton innovations be present, — as I believe it is — to the minds of a great majority, and of those of the most weight, we may the better trust that they will not commit that error. Again, I believe there is an apprehension in * " There are many, perhaps, of these persons who do not seek unnecessary change ; and wlio wo\ild even be perfectly satisfied, though on this or that point no alteration were made, provided it were certified on proper authority, that every thing, in respect of any such point, was right, and that no alteration in it was desirable. If any building were but suspected of being in a state of dangerous decay, much alarm would be excited by its being understood that no workmen could, or would, be sent up to inspect the condition of its roof. But if such an examination did take place, and the result was, that every beam and rafter was found perfectly sound, and needing no repairs, no one would say that the sense of security thus obtained was too dearly purchased " — Sj)eech on Petition from Clergy of Kildare- Charges and Tracts, p. 514. 24 CHARGE OF 1841. many minds, of harshly dogmatical decisions being laid down on many points which have hitherto been supposed to be left at large by our Church ; — such decisions as might have the effect of excluding from our Communion persons well qualified to be sound and peaceable and useful members of it. I believe that there even exists an apprehension of some such decisions being carried, — in open debate in an Assembly, — by an overwhelming preponderance of certain parties who have hitherto at least proceeded in a totally opposite mode : — who have for some time been rapidly gaining ground by secret combinations, — by anonymous desultory attacks on the principles of a Protestant Church, — by oblique insinuations, and hints, and partial concealment, — by reserv- ing, disavowing, or retracting, from tme to time, such of their doctrines as raised much alarm, — by shrinking from distinct statements and open discussion, — and, in short, by a systematically covert and disguised mode of procedure. If such persons calculate on equal success in the distinct votes of a regular Assembly, after full and fair debate, — if " the pestilence that walketh in dark- ness" shall be suddenly transformed into " the arrow that destroyeth in the noon-day" — this is certainly what one would hardly anticipate. But this at least seems plain ; that if it be (as I believe) the fact, that a decided and strong dis- CHARGE OF 1844. 25 approbation of any such harsh decisions as I have aUuded to, and an anxious dread of them, does pervade the minds of the majority, and of those most looked up to, we may be sure that no such measures, even if proposed, will be per- mitted to pass. And the hke may be inferred respecting the other evils that are most generally and most strongly apprehended. It is not necessary to dwell longer on a subject on which I have already written and published more than once, and on which I can moreover refer for a fuller discussion of it to that most valuable work, the " Appeal on behalf of Church- Government,' * published a few years ago ; and which contains in a short space a clear summary of arguments which appear to me irresistibly convincing, and which no one (as far as I know) has even attempted to refute. But I have judged it advisable again to advert to the subject on this occasion, for the purpose of inviting attention to the progress which has been made in the course of the past year ; — I mean, to the increased and still increasing in- terest taken in the question ; which is such as to render it, I conceive, the imperative duty of every sincere friend of the Church, at least to * Published by lloulston and Stoneman, Paternoster-row. 1840. 26 CHARGE OF 1844. institute inquiry, and to determine what course he shall pursue, and to pursue decidedly, strenu- ously, and perseveringly that course which shall appear in his unbiassed and conscientious judg- ment the best adapted to ensure the safety and purity and peace of the Church to which he belongs. APPENDIX. (A.) TuE following is a copy of the Petition, as presented in each House of Parliament. It does not differ mate- rially from that of the Clergy of the Diocese of Kildare — I know not by whom suggested, or by whom drawn up — which was entrusted to me for presentation ten years before : — " To the Lords Spiritual and Temporal of the United King- dom of Great Britain and Ireland, in Parliament assembled. " The humble Petition of the Members of the United Church of England and Ireland, whose names and addresses are hereunto subscribed, " SJieweth, " Tliat your Petitioners — aware that all human arrange- ments, however originally excellent, are liable to be affected by change of circumstances, so as to require measures to be adopted for their adjustment — feel deeply that the United Church of England and Ireland has suffered disadvantage from a similar cause, operating upon her position as connected with tlie civil Legislature of the Country. " That the Church of England and Ireland, viewed as an important part of the Church of Christ, ought, as such, to enjoy 28 APPENDIX. the privilege permitted to other Churches and religious Bodies, of possessing witJiin herself, such a power of regulation in her distinctly spiritual affairs, as may best promote the due dis- charge of the sacred duties required of her Ministers, and provide for the religious discipline of her own members. " That, for the attainment of this, there is required the establishment of some deliberative Ecclesiastical Body, having authority to frame regulations, and to decide in questions of doubt and difficulty, respecting all such matters. " That 'The Convocation,' supposing it adapted, not only to former times, but to all times, is fallen into desuetude ; and that neither to revive that, nor to make any provision for sup- plying its place, is clearly at variance with the design of our Reformers. " That the two Houses of Parliament were not originally designed, and were never considered as adapted, to be the sole legislative authority for the Church, in spiritual matters ; and thai if they ever had been so adapted, the recent changes in the Constitution of those Houses — admitting, without distinc- tion, to seats in the Legislature, those who may, or may not be members of this Church — have given rise to a peculiar unfitness, and indeed unwillingness on their part, to be called on to exercise this authority in behalf of this Church. " That your Petitioners consider it highly important to the safety and prosperity of Her Majesty's dominions, that this Church should not continue unprovided with a government ; inasmuch as the doctrines and precepts which she maintains, must, when duly inculcated, always exercise the most im- portant influence over a large proportion of Her Majesty's subjects, teaching them on the highest grounds, to discharge their social duties with diligence and fidelity. " Your Petitioners are sincerely attached to the existing constitution of the Church of which they are members, and are not making application for any specific changes, but for the establishment of an Ecclesiastical Government, which shall have authority to determine what is, and what is not, binding on the members of this Church, and to pronounce respecting APPENDIX. 29 any changes which individuals may have introduced, or may propose to have introduced. " And your Petitioners have been the more encouraged to make this application to your Lordships, from the distinguished notice which petitions on the subject of it have obtained in your Lordships' House, in recent sessions of Parliament. " Your Petitioners, therefore, humbly pray that your Lordships will be pleased to consider what measures should be adopted for securing the efficiency of this Church, so as the better to enable her, in the existing circumstances of the Country, to carry forward the great objects of her original institution. " And your Petitioners will ever pray for the welfare and prosperity of your Lordships," It may be worth while to mention in this place, tliat, on one of the occasions on which I presented a Petition to the above effect in the Session of 1843, one Noble Lord objected to its being received, on the grounds, 1st. That " if any members of the Cliurch of Ireland wished for a Churcli-Government, they ought to specify distinctly the particulars of such a Government as they desired." 2dly. That " the Bishops were the proper persons to bring forward any proposal of the kind, after having themselves agreed on the particulars of it ;" and 3dly. That " the recent debates on matters connected with the Church of Scotland proved that it would involve the House in much troublesome business to attempt legislating on ecclesiastical matters." 1 took occasion, in reply, to point out two consider- 30 APPENDIX. able errors into wliich the objector had fallen, tlirough want of attention to the Petition in question, and to the matter it related to. In the first place, a very moderate degree of attention would have saved him from the mistake of speaking of " the Church of Ireland ;" there being, in fact, no such Body in existence. The " United Church of England and Ireland" has been, ever since the Union, the one Established Church in these Countries. In the second place, if he had cast even a cursory glance on the Petition then on the Table, he would have seen that so far from being a Petition of the Irish members alone of tlie Church, it was signed by a very large number, — I believe, a great majority, — of English members. With respect to the objection that to bring forward any measure for the providing of a Government for the Church might occasion some trouble to the House, and might even be attended with difficulties, I had nothing to reply. It is to be expected that in all departments of legislation, some trouble, and occasionally very serious difficulties must be encountered. We all know that this is the case with poor-laws, — with finance questions, — with measures for security against foreign aggression, and against domestic sedition, &c. And it would be thought monstrous to urge, in respect of any other department of public business, that Legislation is trou- blesome, and that therefore it would be better to leave everything to the disposal of chance. If any one is desirous above all things to consult his ease, and to keep clear of all toil and difficulty, he had better retire from the Legislature into the calmer walks of private life. APPENDIX. 31 But unhappily there are some who have no objection to encounter trouble and difficulties in respect of matters in which they take a real interest, but who regard all religion, and all religionists of whatever denomination, as not worth any trouble ; even when questions con- nected with religion affect, indirectly, the temporal peace and good order of the Civil-Community. They resemble Gallio, who said, " If it be a question of words and names, and of your law, look ye to it ; for I will be no judge of such matters ;" and who accordingly, even when persons under his government publicly beat a man before the judgment-seat, yet " cared for none of these things." The Houses of Parliament however would be going far beyond the " look ye to it f of Gallio, if they should persist in the determination not only to " be no judge of such matters," but to refuse to allow any one else to be so ; — neither exercising themselves, nor transferring to members of the Church, the functions of ecclesiastical government, but pertinaciously retaining a control which they find it too much trouble to make any use of. With respect to the alleged suitableness of the Epi- scopal Bench for originating any proposal on the subject, I do so far concur in what was said, that I do most earnestly wish the Bishops, generally, to respond to that call ; even as I myself had done, as far as lay in me, in accepting the office of presenting the Petition. I feel convinced that nothing could be more appropriate to the profession, and to the station of the Bishops ; especially considering that on a former occasion of my bringing the subject before the House, when all the Bishojjs were present, with only two or three exceptions, all of them, 32 APPENDIX. either expressly or tacitly, signified their agreement as to the desirableness of a government for the Church ; as was distinctly declared by those influential Prelates who spoke on that occasion, and was denied by none. But if it be meant that the Bishops should be ex- pected to prepare and agree upon among themselves a scheme of Church-Government complete in all the details, and submit this to the House for reception, without waiting to be called on by Parliament to undertake such a task, I much doubt whether the very persons who are now complaining of being troubled about the affairs of the Church, and urging that it is the business of the Bench of Bishops to attend to such matters, — I doubt whether these would not turn round and raise an outcry against a supposed attempt at Hierarchical tyranny and usurpation. And, universally, I feel convinced that if any peti- tioners, instead of confining themselves (for which these were censured) to a declaration of the want of some Church-Government generally, and leaving it, with becoming modesty, to the wisdom of the House to decide as to the details, should enter on a full discussion of par- ticulars, they would be likely to incur censure for pre- sumption, and would at any rate leave an opening for cavilling objections. For there never was any measure devised by man that was not open to objections — more or less well founded — against some of its details. And accordingly there hardly ever perhaps was a measure of any importance, that could have obtained the sanction of any Assembly if it had been necessary first to secure the full approbation of a majority for all the points of detail, separately and collectively. For, some might see objec- tions to one clause, and some to another, and some again APPENDIX. 33 to a third: so that there might be few or none who com- pletely approved of the whole measure including every particular point, even though there might be a large majority in favour of each of those very particulars. When therefore the object is (which I do not say was actually the case in the present instance) to raise cavils against any proposal, it is an obvious and common artifice to endeavour to draw the proposers into a full statement of details ; and then — which will always be an easy task, to raise objections on some of these. But when the object is, really to transact any impor- tant business, experience has shown all practical men the necessity of proceeding step by step ; resolving, first as to the expediency of adopting some measure for the attainment of a certain end ; next, as to the general character of the measure to be adopted ; and then, as to the several points of detail, one by one. It is in this way, and in this alone, that any important practical object can be effected. (B.) I HAVE, myself, no doubt that the actually existing feeling on this subject very greatly exceeds the public manifestations of it that I have alluded to. If any Bishop wishes to ascertain as truly as possible how far this is the case, his course should evidently be to confer privately, and singly, with his Clergy, and also with such respectable Lay-members of the Church as show the most interest in matters connected with re- ligion ; encouraging each person to speak his own c 34 APPENDIX. unbiassed sentiments, by giving iiim full assurance that whatever views he may adopt and express on the subject shall not o'perate to his prejudice as far as the favour of his Diocesan is concerned. But to take for granted that the Clergy, generally, are averse to a certain measure because they do not openly recommend it, — when perhaps each of them apprehends that by so doing he should pi'oduce no effect but that of raising a prejudice against himself, — and to profess readiness to take the subject into consideration whenever a large number of the Clergy shall have met, and concerted some plan in relation to it, — which they are expressly forbidden (in the canons) to do, on pain of excommunication, — this evidently cannot afford any assurance either to ourselves or to the Public, of the real state of men's sentiments. (C.) In some points, as for instance in questions relative to lay -baptism, (noticed in Appendix to Essay ii. on the " Kingdom of Christ") — there is not any decision laid down with such clearness as to preclude all reasonable doubt. But it is remarkable that in some points whereon it would seem impossible for any man of plain common sense to feel any doubt as to what is the decision of the Church, that decision is the most grossly and habitually disregarded. Take as an instance the case of the occasional Forms of prayer set forth from time to time under the authority of Orders in Council ; and which are most palpably APPENDIX. 35 illegal, as being in plain contravention of the " Act of Uniformity." I heartily wish that steps were taken* to legalize the introduction, on special occasions, of suitable Forms of prayer and thanksgiving. But un- happily those in power have hitherto seemed content to be spared the trouble of legislation by the facility with which a dispensing power is conceded. Not only are Forms of prayer or thanksgiving set forth, in reference to extraordinary occasions not pro- vided for in the Prayer-book, but we have even seen the Forms which the Prayer-book does furnish, — as for fair weather, and for a plentiful harvest, — superseded by new ones. The defiance and contempt of the law is more palpable in this latter case than in the other; though the illegality cannot properly be said to be greater in the one case than in the other ; since the " Act of Uniformity" gives no warrant whatever in either. . Let any man of common sense and common candour read that Act ; and he will see that not only is there no hint of any authority given for the introduction of any additional or substituted Forms, but also that there is an exception made, which (supposing there could otherwise have been any doubt) clearly proves the ride. There is a clause specially authorizing the Sovereign in Council to insert from time to time in the Forms of prayer for the Royal Family the names of those who are to be par- ticularly mentioned. And the very Orders in Council to this effect which are accordingly put forth when needful, actually refer to and cite this very clause ; a clause which, it is evident, would have been utterly un- meaning and absurd, if there had existed a general * See Appeal on behalf of Cliurcli-Govfmmcnt. c2 36 APPENDIX. light to introduce at pleasui'e any alterations or ad- ditions into the Church-service. Sometime or otlier perhaps we shall find legal pro- ceedings taken (which it is competent to any one to do, of whatever religious denomination) against some Clergy- man, for offending against the Act, by the use of some of these occasional forms. And if sentence should be given against him, (which I cannot doubt, unless it should be decided that any woi'ds in an Act of Parlia- ment may mean anything whatever, or nothing at all) we shall learn our error from the unseemly spectacle of a Clergyman punished for compliance with an Order in Council.* (D.) With those who maintain that the present is not the best time, — on account of the violence of contending parties — for the restoration of a Church-government, 1 so far agree, that I am convinced it would have been much better to have taken the step eleven years ago ; before the excitement caused by one of those parties had arisen ; and yet better, some years earlier still, when the removal of religious disabilities first left the Church * " Now, Roman Catholics, Presbyterians, Independents, — all and each — give a voice as to the manner in which the members of the Church of England are to worship God. " Some endeavour to conceal this from their own perception, by saying, it is our choice to worship as we do ; and no one seeks to prevent us. They went voluntarily into a room, and another person locked the door and put the key in his pocket ; and because they have no wish to leave the room, they deny they have a gaoler." — Appeal on behalf of Church- Governmenl, (Iloulston and Stoneman,) p. 137. APPENDIX. 37 destitute of any Legislature consisting exclusively of its own members : and that, again, a still earlier period would have been preferable, when considerable attention was for a time attracted to a work on the subject by a person, then, and now, holding the office of Archdeacon. But it is far from being sufficient, — as seems to be the notion of some persons — to show that the present is not the fittest conceivable occasion for taking a certain step. Besides this, it is requisite to show, — not merely that a better occasion may he imagined, — or that a better occasion is past ; — that the Sybilline Books might have been purchased cheaper sometime ago ; — but that a more suitable occasion is likely to arise hereafter : and how soon ; and also, that the mischief which may be going on during the interval will be more than compensated by the superior suitableness of that future occasion; in short, that it will have been worth waiting for- And in addition to all this, it is requisite to show also the probability that when this golden opportunity shall arise, men will be more disposed to take adrantaoe of it than they have heretofore appeared to be ; — that they will not again fall into apathetic security and fondness for indefinite procrastination. This last point is as needful to bo established as any : for it is remarkable that those who deprecate taking any stepjW now, in these times of extraordinary excitement, did not, on those former occasions, come forward to i)ro- pose taking advantage of a comparatively calmer state of things. They neither made any call, nor responded to the call made by others. And indeed all experience seems to show — comparing the apathy on the subject which was so general at those periods, with the altered state of feeling now existing, — 38 APPENDIX. that a great and pressing emergency, a.ni nothing else, v> 'i\l induce men to take any step in tliis matter; and that a period of dissension and perplexing difficulty, is, though not, i?i itself, the most suitable occasion for such a step, yet — constituted as human nature is, — the best, because the onl!/ occasion on which one can hope that it will be taken. When the valley of Martigny in Switzerland was threatened (about twenty-five years ago) with a frightful deluge from the bursting of a lake formed by a glacier which had dammed up a river, the inhabitants were for some time not sufficiently alarmed to take steps for averting the danger, by cutting channels to let off the water. They cannot therefore be said to have chosen the best time for commencing their operations ; for had they begun earlier, — as soon as ever the dam was formed — the work would have been much easier, and probably all damage would have been prevented. As it was, they had to encounter much difficulty, and after all were but partially successful : for the undrained portion of the lake did at length burst the barrier, and considerable damage ensued ; perhaps a fourth part of what would have taken place had things been left to themselves. But they were wise in not deferring their operations yet longer, in the hope that matters would mend spontane- ously, when they saw that the evil was daily increasing. And after having mitigated in a great degree the calaipity that did ensue, they took measures to provide against the like in future. Still however we must expect to be told by many, that, sooner or later, matters will come right spontane- ously if left untouched ; — that, in time, though we cannot tell how soon, a period of extraordinary excitement is APPENDIX. 39 sure to be succeeded by one of comparative calm. In the mean time it is forgotten at what cost such sponta- neous restoration of tranquilUty is usually purchased — how much the fire will have consumed before it shall have burnt out of itself. The case is very similar to what takes place in the natural body : the anguish of acute inflammation, when left to itself, is succeeded by the calm of a mortification : a limb is amputated, or drops off ; and the body — but no longer the whole body — is restored to a temporary ease, at the expense of a muti- lation. Who can say that a large proportion of those who are now irrecoverably alienated from the Church, might not have been at this moment sound members of it, had timely steps been taken, not, by any departure from the principles of our Reformers, but by following more closely the track they marked out for us? If the ultimate result of the present state of things should be — as there seems reason to apprehend — that a considerable number of persons fall away to the Church of Rome, — a far greater number, to infidelity or indif- ference,— and again, a great number, to some dissent- ing sects, — we shall be told, I suppose, that the Church — that is, what remains of it — has regained tranquillity. ■ (E.) I HAVE more than once heard the questions discussed whether Convocation — the kind of Assembly so called which formerly governed the Church, and which still, legally, though not practically, exists, — was a Body originally well-adapted for its object, — whether it would 40 APPENDIX. be suitable in the present Age, — -wlietlier we should do well to revive it, — and whether any alterations, and what, should be introduced into its constitution. I have heard, I say, these questions discussed as if they were the very ones which I have brought forward ; — as if, in short, I had proposed the revival of Convocation in its original form, and with its original powers ; and as if the point to be decided, were, whether this revival would or would not be desirable. I take this occasion therefore of reminding the reader that I am not making any such proposal, nor intend to enter at once on the discussion of any such questions. The question I have raised is — that which is obviously the preliminary one, and which ought to be first decided, — whether the Church should have a Government, and one consisting exclusively its own members. Whether this should be termed a Convocation, or a Synod, or a Convention, or a General Assembly, or designated by whatever other name, and how it should be constituted, — these are questions which evidently should be reserved for a subsequent discussion. To argue, — however conclusively — against the restora- tion of the ancient Convocation, and thereupon to speak as if the whole question were decided, is manifestly irre- levant, and an utter misapprehension of my argument. (F.) The longer continuance of a suspension of Church- government has been alleged as a point of difference between the two cases. This however cannot be ad- APPENDIX. 41 mitted as a fact, without some considerable modifi- cation. On this point I will take the liberty of citing a pas- sage from the Appendix to the Speech on the presenta- tion of a Petition in the Session of 1833. " ' But things have gone on very well,' (I have been told) ' for a long time past, just as they are : why then seek for any change?' Now the question as to the 'well;' — how far all matters pertaining to the Church are in a satisfactory state, — is a matter of opinion ; and on which I am constrained to acknowledge, though with unfeigned wonder, that opinions differ: but the question as to the 'length of time' that things have been on their present footing, is a question of fact ; and one on which there can, 1 conceive, be but one decision. It is but a very few years that Parliament, which is in prac- tice the only legislature for the Church, has consisted of any persons avowedly neither members nor friends of the Church. But *if these' (I have been told) ' should obtain a predomi- nating influence, and should use it to attempt any innovations in the Establishment, it will then be for its friends to resist any such attempt.' This seems to me, I must confess, like beginning to prepare an ark amidst the rage of a deluge ; or commencing a countermine when the match is applied to the train. " I confess, however, that it is not, solely or chiefly, from any direct result of the change in the constitution of Parlia- ment, that I am led to apprehend, as unavoidable, some change in the existing constitution of the Church. At least, if the altered character of the Civil Legislature is likely to accelerate such a change, it must be, principally, by rendering more glaringly and more universally apparent that want of an Ecclesiastical Legislature, which, virtually and in practice, has long existed. Complaints of want of reform, or of inquiry, or of regulating power, cannot indeed he so easily answered by a reference to Parliament, now that Parliament no longer excludes those who are not professed members of the Church. 42 APPENDIX. But I feel convinced that even if Parliament had remained unaltered, some inspection into Ecclesiasiastical affairs would have been more and more loudly, and at length, effectually, called for." — Charges and Tracts, pp. 520 — 522. (G.) The fallacy employed by Bolingbroke, and by Burke in his imitation, is, that of dwelling on the particular forms of evil connected with some particular state of things, and which, it is evident, may be completely avoided by completely changing that state ; keeping out of sight the corresponding evils — often much greater — which would arise in an opposite state. Thus, it is plain that the various oppressions and corruptions peculiarly belonging to a great Empire, would be done away among a People who should live like the Nevv-Zealanders, with each village under its own independent chief, and generally at war with the neighbouring villages. The evils of contested elections — certainly no small ones, and the dread of which operates on many minds, in producing disinclination to a representative Government for the Church, — these, any Community would be safe from, if subjected to a despotism, or left in anarchy. And a spirit of litigation, and all the expense and delays of a Court of Justice (whether civil or ecclesiastical) would be completely avoided by having no Courts of Justice, and leaving men to settle their differences among themselves as they could. And so of the rest. There is a passage put into the mouth of one of Sir W. Scott's characters which expresses briefly and APPENDIX. 43 strongly, though in homely language, the just view to be taken of these questions : — " 1 have now satisfied myself that if our profession" (the legal) " sees more of human folly and human roguery than others, it is because we witness them acting in that channel in which they can most freely vent themselves. In civilized society, law is the chimney through which all that smoke discharges itself that used to circulate through the whole house, and put everyone's eyes out ; no wonder, therefore, that the vent itself should sometimes get a little sooty." (^Guy Mannering, ch. X.) (H.) I H ave seen reproaches full of scornful exultation cast on Protestants for having recourse, when treating of the subject of Church-government, to reasonings drawn from general views of Human Nature, and to illustrations from secular affairs ; and for calculating what are likely to be the decisions of a Synod so and so constituted, without adverting to the promises of divine presence and pro- tection to the Church, and without expressing confidence of providential interpositions to secure it from discord, error, and other evils. This kind of language has, at the first glance, a plausible air ; and is well-calculated, — one cannot but think, designed — to impose on pious and well-inten- tioned but ignorant, weak, and unreflecting minds among the multitude. But a sober examination will show it to be either wholly irrelevant to the matter in hand, or else a mere groundless pretence. 44 APPENDIX. It is indeed true that the Lord has promised to be with his People " even unto the end of the world," and that " the Gates of Hell" (/. e. death) " shall not prevail against his Church ;" that is, that Christianity shall never become extinct. And his " Spirit which helpeth our infirmities" will doubtless be granted to such as sin- cerely exert themselves in his cause: though not neces- sarily so as to crown those exertions with such complete success, as, we know, was not granted to the Apostles themselves. Our efforts, however, in that cause, whether He in his unsearchable wisdom shall see fit to make them a greater or a less benefit to others, will doubtless, as far as regards ourselves, be accepted by Him. And a pious confidence in whatever God has really promised, Protestants do not fail to inculcate, on suitable occasions. But when the question is as to the probable results of such and such a procedure in a Synod, and as to the measures likely to be adopted by a Government so and so constituted, it would manifestly be irrelevant to dwell on those general promises of the divine blessing. If there were a question what means should be used to protect a certain district from hurtful inundations, no one would think of cutting short the discussion by a reference to the promise made to Noah, that the whole Earth should never again be laid waste by a deluge. It is evident therefore that the reproaches I have alluded to must be understood as having reference to (that which alone is pertinent to the present question,) con- fidence in a promise of supernatural interference to secure the Church for ever from strife, schism, and corruption. And certainly if we had received' any such promise, APPENDIX. 45 all apprehensions, — all calculations of probabilities — all reasonings from the analogy of other human transactions would be superseded ; and we should have only to " stand still and see the salvation of God." But every one, except the grossly ignorant and un- thinking, must be well aware that no such promise has ever been fulfilled, and consequently (if the Scriptures are to be taken as a record of divine truth) that none such was ever made. We find the Apostle Paul declaring that " there must needs be heresies, that they' who are approved may be made manifest ;" we find him labouring to repress the irregularities and party -spirit which even in his own time had crept into the Church of Corinth ; and warning the Elders of Ephesus and Miletus to " take heed, because after his departure grievous wolves would enter into the fold." Corruptions in doctrine, disorders, dissension, and insubordination, are evils of which he is continually giving notice to his People as what they must be pre- pared to encounter. And when we look to the ecclesiastical history of subsequent Ages — exhibiting the sad spectacle of con- tests almost equally dividing the Church, between tlie Arians, for instance, and the Athanasians on points of doctrine, and between the Donatists and their opponents, on a question of ecclesiastical Polity, — besides tlie mutual anathemas of the Eastern and Western Churches, and besides all the cabals, and intrigues, and secular motives and evil passions, which have notoriously found their way into Councils and Conclaves, and ecclesi- astical Courts — when we contemplate all this, we see but too well what reason the Apostle had for his warnings. 46 APPENDIX. But there is no need in the present case to resort to ancient history. The very existence of Protestants (to say nothing of the Greek Church) is sufficient to nullify, in respect of the Church of Rome at least, the notion of an exemption from error and from schism being promised to that, as to the Universal or Catholic Church. For the Church of Rome claims all professing Christians as properly belonging to it ; considering Pro- testants as children, though disobedient children ; — sub- jects, though revolted subjects. The very rise therefore, and continued existence, of Protestantism, proves the non-existence in the Catholic Church (if the Church of Rome be supposed such) of any immunity from heresy and schism. And if it be attempted to avoid this con- clusion by allowing that Protestants and members of the Greek Church are not to be regarded as in any way belonging to the Church of Rome, then, the pretensions of that Church to be the Catholic {i. e. Universal) Church, must be given up. Whatever plausibility therefore there may appear at first sight in the pretensions, separately taken, of that Church, on the one hand to perfect purity of doctrine and unity, and on the other hand to Universality, it is evident that both conjointly cannot be maintained with even any show of reason. Either the one or the other must be abandoned.* If Protestants and members of the Greek, the Armenian, and other Churches, do not belong to the Romish Church, it cannot be Universal; if (which is what its advocates actually maintain) all Christians do belong to it, then, it manifestly is not exempt from divisions, and contrariety of doctrine. It * They are evidently on opposite sides of the Thaumatrope. See Logic, B. iii. § 11. APPENDIX. 47 is in vain (as far as the present question is concerned) to urge that the doctrine and procedure of Protestants, &c. are condemned by the authorities of the Church of Rome, and by all its sound members. For, an exemption from a certain evil must consist, not, in its being cen- sured when it arises, but in its notarising at all. Indeed it would be very easy, — and also quite nugatory, — for any Church whatever to set up the boast that its doc- trines are received by all, — except those who dissent from them ; and that all submit to its authority, — except those who refuse submission. The extraordinary Providence therefore which is boasted of as securing the true Church from division and from error, and which Protestants are reproached with not trusting to or claiming, has evidently no exist- ence in the very Church to which those who utter the reproach belong. And one can hardly doubt that they must themselves be aware of this ; and that when they speak, in a tone of exulting confidence, of the miraculous exemption of their Church from the inroads of false doc- trine and dissension, they are only seeking to quiet the minds of the unthinking Vulgar with a delusive consolation. How far this kind of language may work an opposite effect on the minds of the more educated Classes, — how far the'great prevalence of infidelity among those Classes on the Continent may be accounted for by their conti- nually hearing (from those who, they will conclude, ought to know what their own Scriptures say) of promises having been made to the Church which, it is evident, as a matter of experience, have not been fulfilled, is an inquiry into which I will not now enter. My own con- viction is that every kind of pious fraud is as much at variance, ultimately with sound policy, as it is with christian principle. 48 APPENDIX. (I.) I HAVE even seen the paucity of new enactments by Convocation urged as a proof of the inutility of a Church- government. The constitution, or the proceedings, of the Convoca- tion, I will not undertake to vindicate. But it certainly is a great mistake to suppose that the proper business of a Legislative Body is to make laws. Its business is, to judge whether there be or be not, in each case, any need for a new enactment ; and to make such enactments, then, and then only, when there is such need ; and to frame them as far as possible in such a manner tliat there shall very seldom be a fresh necessity for altera- tion. Most persons I conceive would regard Parliament not a less but a more efficient Legislature if it passed much fewer Acts than it does, and framed them with so much more care that there should not be (as now) a necessity for fresh legislation on the same points every Session ; — for " An Act to amend an Act," &c. in a most perplex- ing series. The occasions for the exercise of a certain power may be very few, and yet the existence of the power not the less important ; because when such -an occasion does arise, (and it is the more likely to arise, if there be no provision to meet the emergency) the consequences of not being prepared for it may be most disastrous. If any one should be so wearied with the monotonous " all's well" of the nightly guardians of a Camp, hour after hour, and night after night, as to conclude that their service was superfluous, and accordingly to dismiss APPENDIX. 49 them, how much real danger, and how much unnecessary apprehension would be the result ! It is to be observed however, that, in almost every department of life, the want of government, or of good government, where such want has tery long existed, will often be less clearly perceived, and less complained of, than in proportion to the actual extent of the evil. When indeed the business of a State, or a Diocese, or a Parish has been for some time efficiently conducted, and then negligence succeeds to activity and care, every one is struck with the amount of business left undone, or imperfectly done, and complaints are likely to arise. But where neglect has long existed, business seems, as it were, to dispose of itself, and wear away spontaneously ; like a stream whose regular channel is choked, and which accordingly diffuses itself around till it forms a stagnant marsh, without any outlet but evapora- tion. If you look to any department of Government, or to any Parish or Diocese, that has long been left to the management of apathetic or inefficient persons, you will usually find that there are few or no complaints ; because complaints having long since been found vain, will have long since ceased to be made : there will be no great arrears of business undone, and of applications unan- swered ; because business will not have been brought before those who it is known will not transact it; nor applications made, to which no answer can be hoped for : abuses, and defects, and evils of various kinds, which ought to have been prevented or remedied, men will have learned to submit to as to visitations of Pro- vidence ; having been left without redress till they have at length forgotten that any redress is due, or is possible : D 50 APPENDIX. and this stagnation will have come to be regarded as the natural state of-things. Hence, it will often happen that in a Parish for instance, where for a long time very little has been done, it will appear at first sight as if there were in fact very little to do : the spiritual wants of members of the Church not appearing to be unattended to, because many per- sons will have ceased to be members of the Church, and many others will be unconscious that they have any spiritual wants. And in a Church accordingly that has been long without an efficient government, the want of such government will often be very inadequately perceived, from its not even occurring to men to consider whether the enormous increase of Dissent, of internal discord, and of indifference to the Church, are evils which it comes within the province of a government in any degree to prevent or mitigate. : — PRINTED BY n. CI.AV, BllEAU STKEtT HILL. REFLECTIONS ON A GRANT TO A ROMAN CATHOLIC SEMINARY; BEING A CHARGE •ELIVERED AT THE VISITATION OF THE DIOCESES OF DUBLIN AND GLANDELOUGH, 26 June, 1845, comprising the SUBSTANCE OF A SPEECH DELIVERED IN THE HOUSE OF LORDS, 3 JUNE, 1845. BY RICHARD WHATELY, D. D. ARfllBTSIIOP OF DUBLIN. Qui autem parti civium consulunt, partem negligunt, rem per- niciosissimam in civitatem inducunt, Beditionem atque discordiam- CicERo i)F, Offioiis, Uh. 1. cap. 25. LONDON : B. FELL0WE8, LUDGATE STREET; GRANT & BOLTON, AND HODGES & SMITH, DUBLIN. M DCCC XLV. LONDON ; CLAY, PRINTER, BREAD STREET HILL. ADVERTISEMENT. Some portions of the following Charge were omitted, and others abridged, in the delivery, to avoid occupying more time than the occasion would have permitted. REFLECTIONS, So great a degree of excitement has been raised, and continues still to exist, in the public mind, both here, and still more, in England, in reference to an increased Parliamentary grant to a Roman Catholic College, that I have judged it advisable to advert to the subject on the present occasion. Not that I consider this as a fitting time or place for discussing matters — however interesting and important — that are properly of a political character : but in the present instance many religious questions have been (suitably or un- suitably) introduced, and mixed up in the ques- tions that have been before the Legislature. And so important are several of the misconcep- 6 Reflections on a Grant tions (as they appear to me) that have been lately circulated, not only as to the measure immediately in question, but also as to the real character of the Gospel-religion, and as to the principles of our own Church, that I should feel myself even wanting in my duty were I to leave them unnoticed. In the observations I am about to offer, I shall not scruple to repeat the chief part of the substance of what I lately said in my place in the House of Lords ; of which most of you will indeed have probably seen reports, but reports very scanty and imperfect, and in several points incorrect. I shall add, however, such other remarks and explanations as may appear requisite. A small and most inadequate parliamentary grant having (as you are aware) been annually made, for about half a century, to the Roman Catholic College of Maynooth, it was judged advisable by Government to place the Institution if possible on a more respectable footing, by making a more liberal provision for it, and a provision not dependent, as heretofore, on an annual grant (implying an annual debate, which often rekindled the embers of half-extinguished party-animosity) but fixed, for as long a period to a Roman Catholic Seminary. 7 as Parliament shall see no cause to alter or withdraw it. The grants I am speaking of are, we should remember, of a character quite distinct from that of a gift from one individual, or one nation, to another ; such as the contribution, e. g., humanely sent by this country to Portugal for the relief of the sufferers in the earthquake at Lisbon. It may indeed seem superfluous even to notice a distinction so very obvious : but many persons — misled perhaps by the use of the word "grant" — have spoken as if the funds allotted to Maynooth seminary came from the property of Protestants, as such;^ instead of being — as is the fact, part of the property of the Nation. And they have even descanted on the anomaly of a Protestant Nation assigning funds for the Education of Roman Catholic Priests, as if either justice or common sense could allow us to reckon more than six millions of our Roman Catholic fellow subjects as no taeit of THE NATION ; and as if they were to be neces- sarily and for ever precluded, as a matter of im- perative and sacred duty, from even putting forward any claim to a portion of that National property which consists of the contributions, ' See Note, p. 52. 8 Rejicct'ious on a Grant through taxation, of persons of all classes, and of all religious persuasions. The distinction I have been noticing is so evident and so strongly marked, that even if a man of known liberality and munificent bounty, when asked to contribute towards the building or endowment of a Roman Catholic Chapel, or College, should decline, through a religious scruple, as conscientiously objecting to the Romish doctrine and worship, his scruple — be it right or wrong, — would not at all interfere with his advocating a grant of the public money for the same purpose. I mean, that he would not be at all inconsistent, should he advocate and support such a grant ; because in this latter case, there is not, properly speaking, any question about "giving," the money not being his to give, but the property of the Community ; — a part, not of any protestant fund, but, of that to which all the subjects of the Empire contribute. And there are few persons, I apprehend, who would deliberately, and when not under the excitement of passion, maintain that whatever class of men may at any time obtain a majority in the Legis- lature, are justified (although it is on this suppo- sition that most of the arguments of thosp. opposed to the measure, rest ) in legislating entirely for to a Roman Catholic Seminary. 9 that class, disregarding altogether the claims of the rest of the nation." The advisableness, indeed, of this or that appropriation of public money, — the reasonable- ness of each particular claim that may be urged, — these are matters open to discussion : but to confound together two things so distinct as, a gift from one individual, or one State, to another, and an assignment of some portion of National property to persons who are a portion of the very Nation which owns that property, — this can only lead to confusion of thought and erroneous views of the subject. The proposal now in question, of increasing the grant to the Maynooth-Institution, incurred (as you know) strong censures, even from many who had never objected to the former small grant. And I myself, among others, was ap- pealed to, as having pronounced against the measure, on the ground of my having on some occasion expressed, — which it is very likely I may have done — my sense of the wretchedly- imperfect education which that College appeared to me to have been supplying. I had occasion, more than once, to examine persons who had been brought up there ; and had noticed in them " See motto. 10 Rejections on a Grant various and great deficiencies ; which might indeed have been altogether the fault of those individual students themselves, but which did appear to me to be no unnatural result of the paltry salaries allotted to the Instructors, and the general slovenly condition of the whole Establishment, arising from the miserably scanti- ness of the pittance allotted for its support. And it had never occurred to me that any expressions of dissatisfaction at the imperfections of an existing system, were inconsistent with a wish that that system should be improved ; — that the acknowledgment of defects was an argu- ment against the application of a remedy/ As for the original establishment of that College supported by parliamentary grants, the present Ministry and the present Parliament, are not responsible for that ; and the question whether the measure were, on the whole, a wise or an unwise one, I shall not now enter upon ; especially as it is, in truth, quite different from It is a curious circumstance that, on the other hand, some persons who ave favourable to the measure have come forward zealously to eulogize the Institution in its existituj state, and to censure those who find fault with it ! These persons, and their opponents, seem to have exchanged arguments with each other. — See Appendix, No. I. p. 61. to a Roman Catholic Seminary. 11 that which we have lately had to decide. For, to withdraw a grant which had constantly been made for the last fifty years, would evidently have been something quite different from with- holding it in the first instance. I am not saying that it may not be sometimes necessary, or right, or wise, to change some long-continued practice ; but only, that to make such a change, is a very different thing from merely abstaining in the first instance from introducing the practice. Ministers found the Institution existing, and of no recent date : and their choice lay between the three alternatives, of continuing the grant on the same inadequate and paltry scale, — of withdrawing it altogether, — or of complying with the application which had been made by the Roman Catholic Prelates to enlarge the grant to such an amount as might afford ground for hope of improvement, both in the scientific and literary instruction afforded, and in the general respectability and decency of the mode of living of the students. For stating, and comparing together, the several advantages and disadvantages of each of these three courses, they were, by some See Appendix, No. I. 12 Reflections on a Grant persons, censured and derided. I wish that the censure and scorn which rest on such grounds were more frequently merited. I wish, that is, that it were more generally the practice than it is, to take into account in each case all the alternatives that present themselves, and to consider the reasons for and against each ; instead of at once deciding, as is too common a practice, against any measure that may appear in itself objectionable, in cases where, perhaps, there is nothing but a choice of evils before us ; — as when the throwing, for example, of a valuable cargo into the sea is the only mode left of saving the ship. In truth, it is on the course of human affairs, and not on the legislator who adapts his procedure to them, that such censure and complaint really falls. How often, for instance, does it happen that in conducting an army, or any other kind of expedition, through an untried and difficult country, the leader will have to deliberate upon the threefold alternative of either continuing to advance, or stopping short in his present position, or turning back and retracing his steps. And in that case, or in the present one, which is analogous to it, that man would not surely deserve the praise of superior wisdom who should at once resolve to a Roman Catholic Setninary. 13 against one proposal to which he saw objections, without weighing against them those which might lie against the others. And yet a very great majority of the objectors to the measure, seem never to have even had the thought occur to them, what other course ought to be taken and what consequences would be likely to ensue. Considering then all the circumstances of the case, it appeared to Ministers, and I confess that it did to me also, to be the most advisable, — or perhaps I should say, the least objectionable, of the three alternatives — to accede to the appli- cation that had been made ; and instead of either continuing, or withdrawing altogether, the pitiful allowance which had been hitherto given, — which if continued could not be expected to produce much benefit to the recipients, or grati- tude and good-will towards Government ; and which yet could not, after half a century's conti- nuance, be withdrawn, without producing evil and creating a sense of wrong ; — instead of either of these courses, it was thought better to endea- vour to introduce into the existing course of education some of those improvements which the leading persons of the Roman Catholic Church in Ireland seemed anxious to bring about. 14 Reflections on a Grant But do I then, it may be asked, take no account of the erroneous doctrines of the Roman Catholic teachers ? or do I think rehgious error a less evil than deficiency in learning, in science, in literature, in good taste, in gentlemanly habits, and in the polish of civilization ? The answer is obvious : the one is a kind of evil which it may rest with us to remedy ; the other is not. We cannot by any legislative acts convert six or seven millions of Roman Catholics into Protestants ; but we may possibly find means of making them better and happier as Roman Catholics. We cannot, as long expe- rience has proved, compel or otherwise induce them by penal laws, or by laws of any kind, to receive such instruction as we might judge the best ; but to provide them better instruction than they have hitherto had, and thus to mitigate at least some of the evils under which this Country has long been suffering — this may be within the reach of judicious legislation. But to aim at any object, however intrinsically good, by means which are in themselves abso- lutely sinful, is, of course, a procedure on which we have no right even to deliberate. And on this ground several persons, — though but a very small minority of those who have come forward to a Roman Catholic Sem'mary. 1 5 on the present occasion — were in the habit of petitioning and voting year by year, against, not, an increased grant, but any grant at all, to a Roman Catholic Seminary, — as conceiving that to abstain from doing so would imply on their part a sinful compromise of truth, and a sanction to the teaching of false doctrine. I respect the sincere and conscientious scru- ples of these persons, how much soever I may think them mistaken. But I cannot at all under- stand the alleged religious scruples of those who acquiesced in the former grant, but whose con- science is hurt by a proposed augmentation of it. Unadvisable indeed, or unnecessary, that aug- mentation may be thought ; but it manifestly involves no question of principle. The sanction of religious error, if any such sanction be im- plied by consenting to a grant, is the same, whether the grant be 12,000/., or 30,000/., or 30/., or 30 miUions. And yet this plea of con- science was put forward for the first time by not a few whose scruples had lain dormant till an increase was proposed in the sum to be granted. When, however, I say that I respect the scruples of those who have been all along con- sistent opponents of these grants, I cannot admit that they are justified, in setting up themselves 16 Reflections on a Grant as judges of another's conscience, or in making their own convictions, however strong, a plea for casting aside, in their treatment of those who differ from them. Christian modesty, and courtesy, and charity. I can make great allowance for the dulness and indistinctness of thought, which one may often meet with as the result of a narrow, imperfect, and ill-conducted education, which almost incapacitates many men from distinguish- ing different questions that are in themselves quite distinct ; which leads them to confound together, for instance, the question. What reli- gion is true? and the question as to the way in which we should treat those whom we think in error ; — which makes them prone to confound liberal tolerance with latitudinarian indifference ; and which leaves them at a loss to understand how any one can be fully impressed with the importance of a right faith, who yet feels bound to leave his neighbours free to decide for them- selves what faith they shall adhere to. But no intellectual weakness and confusion of thought can excuse the absence of a Christian temper. Those who denounce every one who differs from them, (and whose reasons for differing they are perhaps really unable to comprehend) as irre- ligious— as infidels — as perjured — as apostates to a Roman Catholic Seminary. 1 7 — have evidently an utter misconception of the whole character of Christ's religion, — are deficient not only in the " wisdom of the ser- pent/' but in the " harmlessness of the dove," and are chargeable with not knowing " what manner of spirit they are of." " To be assailed, as some of you probably have been, as well as myself, with these unchristian calumnies and revilings, by members, and even by ministers, of our own Church, is painful and humiliating ; not on our own account, if our minds are such as tiiey ought to be ; but on ac- count of the scandal and scorn which such con- duct brings on our rehgion. In reference to ourselves, we ought to remember that the bitter hostility of those who plainly manifest an un- christian spirit, is a presumption, as far as it goes, on our side ; especially when we are thus assailed by the violent of all parties ; and that slanderous reproaches — such as, after all, cannot exceed those heaped on our blessed Lord and his Apostles, — will not lower us in the judgment of I might easily cite, from several Tracts which have been of late industriously circulated, passages which much more than bear out what is here said. But I have thought it better to abstain from wearying and disgusting my readers with the repetition of what most of them must have already seen too much of. B 18 Refiectiom on a Grant any one whose esteem is really worth having. And you will remember also that railing is the natural and usual resource of those who, either from the constitution of their own minds, or from the character of the cause they have undertaken, are deficient in reasoning. As far as we, there- fore, are concerned, I might say to you in the language of the Prophet, — "Fear them not, neither be afraid of their words, though briars and thorns be with thee, and though thou dwell among scorpions." But for the sake of others, it is impossible not to deplore the effects produced by the exhibition among professing Christians, of a spirit of uncharitable judgment, and of raihng violence. No one cause, I believe, has done more hurt to Christianity, in the minds of the ill-informed and inconsiderate, than the display of such a spirit by persons not only professing Christianity, but claiming to be distinguished among Christians for pre-eminence in orthodox purity of faith and evangelical zeal. The claims of Christianity to be a religion of meekness, patience, charity, peace, and forbearance, are too often, I fear, regarded as an empty and absurd mockery, by persons who judge of the religion itself from those who are pointed out to them as among its most ardent professors. to a Roman Catholic Seminary. 19 One out of the many "idle words" which have been recklessly thrown out, on the present and on many similar occasions, I think it right to notice, because it implies so utter and so noxious a misconception of the whole character both of the Christian religion generally, and of our own Church in particular. The solemn vow by which we are found to " banish and drive out all erroneous and strange doctrines, contrary to God's word," has been again and again brought forward on this and on several other analogous occasions ; and it has been either distinctly asserted, or by implication insinuated, that any one who has taken that vow, cannot, without a violation of it, support such a measure as the one lately passed. For there are some, I am sorry to say, among the loudest cen- surers of Ro?n}sh claims to infallibility, who yet have such full confidence in their own infalli- bility, as to make no scruple of imputing breach of a vow to any one who does not inter- pret that vow in the same sense with them- selves. And since such imputations are, I suppose, listened to by some persons, (as may be inferred from their being on so many occa- sions, and so pertinaciously, urged) I feel bound to protest against them, in behalf not only of B 2 20 Reflections on a Grant myself but also of many of my brother Clergy who think with me on these points, and among whom are to be found some of the most truly pious and able and unostentatiously zealous and useful Christian ministers. I am not, I trust, more forgetful of the vows I have made than those whose interpretation of them is utterly at variance with mine. But, from their interpretation would follow conse- quences, from which not only I, but probably most of themselves also would recoil. We have vowed not merely not to promote and encourage, but to " banish and drive out erroneous doc- trines," This vow therefore cannot, at any rate, be fulfilled by simply voting against a pecuniary grant. We are actively to " drive out doctrines contrary to God's word." But whence are we to drive them out ? and by xvhat means ? Is it by penal laws, — by secular coercion, — by the point of the bayonet, — that we are to drive out religious error ? And again, is it from these islands — from the soil of the British empire — that we are bound to banish false doctrines ? This can only be effectually done by banishing the professors of them ; as Ferdinand and Isabella expelled from Spain the Moors and Jews. And are these the measures which to a Roman Catholic Seminary. 21 Christian Bishops, and other Clergy, are bound to recommend, and the Legislature, to adopt ? We have heard of late much complaint of the unscriptural and immoral, and indeed seditious and dangerous doctrines taught at Roman Catholic Seminaries ; and we have been called upon, on that ground, by virtue of our vows, to — ^vote against an increased grant to such semi- naries ! Manifestly, if the statements be ad- mitted and the reasoning assented to, we must not stop there. All allowances to Roman Catholic Chaplains of regiments, jails, and work- houses must be stopped ; as well as the grants and endowments enjoyed by Roman Catholic Ministers in the Colonies and dependencies/ Nor can we consistently stop at the withdraw- ing of all grants to Roman Catholic Seminaries : we must call for the total suppression of the Seminaries. Nor will even this be enough : we must go on to prohibit the teaching, in any way, or in any place, at home or abroad,^ of the obnoxious doctrines : in short, we must urge the total suppression of the Roman Catho- lic religion, by the forcible expulsion of all its adherents. ' See Appendix, No. II. " See Speech of tlic Lord Bishop of St. David, 22 Reflections on a Grant If such were the vow proposed to me, sooner than fulfil or undertake so unchristian an en- gagement, I would resign my oflSce, — I would abandon my profession, — I would abjure the Church that imposed such vows. But I have always considered the vows I have taken as binding me, — or rather as reminding me of the duty, — to drive out, as far as lies in me, erroneous doctrines from 7ny own Church, and especially from that portion of it committed to my own immediate superintendance. By instruction, — by admonition and remon- strance,— and finally by ecclesiastical censure, when applicable and necessary — a bishop is bound to endeavour to drive away from among those of his own Communion, " all strange doc- trines contrary to God's Word." Over those of another Communion I claim no control. But I have expressed, openly, in many works which are before the Public, my utter disapprobation of what appear to me erroneous doctrines, and have given my reasons for thinking them such : without indeed any polemical bitterness, but without any suppression, through fear of man's censure, of what I hold to be God's truth : endeavouring, according to the Apostolic pre- cepts, to be " gentle unto all men, in meekness to a Roman Catholic Seminary. 23 instructing them that oppose themselves," and " speaking the truth in love." But though I presume not to pass any autho- ritative censure on the members of other Com- munions, I have exerted myself, I think I may say, as zealously as any of my brethren, to banish strange doctrines from our own Communion, and to counteract the disingenuous procedure of those who hold the doctrines of one Church and the emoluments of another. It is thus that I have always interpreted the vows alluded to. But were the other interpreta- tion of them to be adopted, no man of logical mind could stop short of consequences which most, I believe and trvist, of those who urge such arguments, would themselves shrink from. And indeed there is hardly one of the arguments I have heard urged on the same side, that would not, if admitted, prove too much. For instance, I have seen the doctrine maintained in various publications, and among others in a document put forth by an " Association" composed of Pro- testant Dissenters and members of the Established Church combined together, that "the State is authorized and bound to pronounce what religion is true ; and that in this country it //as pro- nounced this decision, and has thus, by its lawful 24 Reflections on a Grant authority, condemned all others :" and the se- verest censures, and imputations of latitudinarian indifference, irreligion, impiety, and infidelity, are lavishly heaped on those who presume to dispute this parental right in the State, to decide for its subjects, as a father for his children, what their religion shall be. Now certainly the dis- senting advocates at least of this doctrine must be entirely unaware of its real tendency ; for they are in fact cutting away the very ground under their own feet, and making it a sacred duty of Government to refuse them toleration. They speak much indeed of " the Protestant Church," and of the State's having pronounced a decision in its favour : but a very little calm reflection would have reminded them that so far is this from the fact, that there does not even exist such an Institution as " THE Protestant Church ;" nor is any thing of the kind recognised or alluded to in our laws. The State has re- cognised and pronounced a certain decision in favour of a Protestant Church in England and Ireland, and another in Scotland ; viz. : — what are called the Established Churches of those Countries respectively. The decision is, in this Country, as decidedly for an Episcopalian, as for a Protestant Church. And if that decision and to a Roman Catholic Seminary. 25 recognition is to be regarded in the light of a legitimate command by rightful authority, which all subjects are bound to comply with, it follows that both Roman Catholics and Dissenters of all descriptions without exception, — all in short who are without the pale of the Established Church, — be their differences great or small, — ought to be put down by law. It would be perfectly idle to allege that this or that is comparatively an unimportant difference — a venial error, (if an error at all) compared with those of the Romish Church. The question is not now about the comparative magnitude of errors, but about the decision of the Civil Community — the State : this decision, if we appeal to it at all, we must take as we find it ; and we find it pronounced, not in behalf of Protestantism in the abstract, but of a particular Church — that by law established. And if we consider the rights and duties of States and subjects respectively, to be analogous to those of parents and children, — if we place spiritual as well as temporal concerns within the province of the civil Government, — we are bound fairly to follow the analogy all through, and to pronounce the liability to secular penalties of all who dissent from the Established Church. For, a parent, every one would allow, is bound to 26 Reflections on a Grant teach and train his children, while of immature age, in that precise system of religion which he thinks right ; not permitting any departure from it, whether great or small. And it would be thought absurd for any legislature to tolerate thefts or assaults, on the ground that murder and arson are more heinoiis crimes. No such thing as toleration therefore ought, on such principles to be extended to any : " Quam temere in nosmet legem sancimus iniquam ! " These consequences were, as I have said, of course not perceived by the Dissenters who put forth such doctrines : but it is my belief that they were unperceived also by a large propor- tion of the members of our Church who joined them, and who would doubtless shrink back with horror from such a practical application of their principles as would imply a total abolition of all liberty of conscience, and a complete extermination of all who are not within the pale of our own Church. But it is nothing uncom- mon to find men, even among those not unedu- cated, nor unaccustomed to reasoning, acting, when under the influence of excited feelings, entirely from impulse, without giving themselves time to reflect : and still more, when those feel- to a Roman Catholic Seminary. 27 ings are sanctified in their view by the admixture of religious sentiment, they are hkely to deem it a sacred duty to cherish rather than control their inconsiderate ardour, and to abstain pur- posely fi'om all sober examination. Some persons, among whom I regret to say, are Christian Ministers of our own Church, — Ministers of the " Gospel of peace," bound by a solemn vow to promote "as far as lieth in them, peace and quietness among all people, and especially among those committed to their charge," — have laboured to excite and heighten the angry and intolerant feelings of the people, for the purpose of swelling the numbers of the petitions on the subject, and of the signatures, which were studiously represented as the expres- sion of the deliberate judgment of the English Nation.*" I am of course far from censuring From all that I can learn respecting the mode in which signatures were procured to the numerous petitions presented to Parliament, I feel no doubt that, of the vast multitude of names appended (and on which so much stress was laid by some persons) not above a hundredth at the utmost were those of persons knowingly and deliberately expressing their judgment on the very matter of the petition. It happened to me to have opportunities of gaining trust- worthy information on this point, in respect of several jjlaces, in various and distant parts of England, and which there is no reason to doubt may be taken as Fair samples of the gene- 28 Reflections on a Grant any one, layman or clergyman, for collecting signatures to a petition which he thinks a right and a useful one. But if he seek to effect that object by influencing men's passions in- stead of addressing himself to their sober judg- ment,— if he introduce into sermons, or still more, into addresses from the Desk or Com- rality : and I found that a majority signed merely because they were asked to do so by persons they were unwilling to disoblige ; — that a very large majority of the remainder were persons who understood themselves to be simply expressing their disapprobation of Popery, and attachment to their own faith ; — and that the far larger portion again of the remainder, — of those who did sincerely deprecate any Government-grant to a Roman Catholic College — were referable to two classes ; the one, those who (conformably to the language of many of the tracts which were circulated) considered Romanism as an abomination which ought to be i^ut duicn by law, and the teaching of which ought to be not only not supported at the public cost, but forcibly suppressed : the other, the advocates of " the voluntary system," who deprecated alike all grants for aiii/ religious purpose. Now it is plain that both these classes of persons were in fact intending to advocate a line of conduct far different from the mere refusal of an increased grant to Maynooth. It is difficult to believe that those who spoke so strongly of the multitudinous signatures to the petitions, as expressing the deliberate sentiments of the English people, could have been wholly ignorant of these facts, which could have been so easily ascertained, and which indeed in many instances were absolutely forced o"n one's notice. to a Roman Catholic Seminary. 29 munion Table (in manifest violation of the law,') appeals on behalf of the petition he is advocating, filled with stimulating exhortations to polemical violence, and bitter denunciations of all who do not join with him, — if he take ad- vantage of the ignorance of those to whom he applies, to misrepresent to them the real state of the case, or leave them under a misapprehension concerning it, for the sake of obtaining their signatures, — then, I cannot but say that his conduct, — highly culpable in any case, or in any man, is an especially grievous sin when the case is one in which the holy cause of religion is con- cerned, and when it is a Minister of the Gospel who is thus profaning it. The worship of the grim and bloody Moloch, and of the other abominations of the Heathen, was a sin which was considered as greatly aggravated when their altars were introduced even into the very Temple of Jehovah, and his Sanctuary polluted by the cele- bration of their foul rites. And it is a profanation of a like character when party-spirit and political ' In the Rubric following the Nicene Creed, it is ordered " that nothing shall be proclaimed or published in the Church, during the time of Divine Service, but by the Minister; nor by him anything, but what is prescribed in the Rules of this Book, or enjoined by the Queen, or by the Ordinary of the place." 30 Reflections on a Grant animosity, and all the angry and jealous feelings of our nature — those idols of the human heart — are introduced into the Gospel-religion, and mixed up with religious sentiments, and sanctified in our eyes by a combination with supposed Christian zeal and earnestness in the cause of Gospel-truth. As for the particular measure now under con- sideration, that (as I have already observed) does not, — whatever any one may judge as to the wisdom of it, — involve any question of principle. For it is not (as I suspect many of the petitioners were taught to believe, by the tracts circulated among them) a measure allotting, for the first time, a portion of the public money for the use of our Roman Catholic fellow-subjects as such, but only for increasing the sum heretofore allot- ted, and placing it on a somewhat different foot- ing.'' And the question concerning this increase " The grants made for so many years past to the Seminary at Maynooth are far from being the only precedent for such an appropriation of the public money. The Return laid before Parliament this Session, of " Grants, Endowments, &c. for religious instruction in the Colonies," (an extract from which I have printed in the Appendix) will shew in how many places, and to how large an amount, public money has been assigned to the use of Roman Catholic and other dissenting teachers. These precedents have been represented by some as inap- to a Roman Catholic Seminary. 31 and this alteration, — which constitutes the only novelty introduced, — must evidently be a ques- tion not of principle, but of expediency. For it would be absurd*to maintain that though it be allowable to assign 12,000/. to a Roman Catholic College, the assignment of 30,000/. becomes a plicable, on the ground that, in the cases referred to, we were expressly bound by treaty to make such provision for the Roman Catholic Church. But this conclusion is based on two premises, both of which are inadmissible; the one being an error as to a fact, the other a most untenable principle. The supposed stipulations have (in most of the cases) no existence; and moreover, if we had been bound by treaty to do some- thing not merely inconvenient but absolutely sinful, no such treaty could justify us ; and our obvious duty would be to resign the possessions held on such a condition. If, for in- stance, we had obtained possession of one of the Sugar- islands on the condition of fostering and keeping up the Slave- trade, which is now recognised as Piracy, no one can doubt that we should be morally bound either to give up the possession, or by some other arrangement to satisfy the parties concerned, so as to avoid the guilt of engaging in a course of crime. It is not meant, of course, that our procedure in respect of the Colonies Avould be a justification of a similar procedure — supposing it wrong in itself — in respect of Ireland. But it does evidently make it incumbent on those who plead con- scientious scruples in this latter case, to follow out consistently their own principle in respect of the others also, if they would shew themselves really actuated by the principles they profess, and would avoid the appearance of being influenced by a spirit of party-hostility against a particular class of their fellow-subjects. 32 Reflections on a Grant national sin, and a measure on which we have no right even to deliberate. So great is the outcry which it has been the fashion among some persons for several years past to raise against expediency, that the very word has become almost an ill-omened sound. It seems to be thought by many a sufficient ground of condemnation of any legislator to say that he is guided by views of expediency. And some seem even to be ashamed of acknowledging that they are in any degree so guided. I, for one, however, am content to submit to the im- putation of being a votary of expediency. And what is more, I do not see what right any one who is not so has to sit in Parliament, or to take any part in public affairs. Any one who may chuse to acknowledge that the measures he opposes are expedient, or that those he recom- mends are inexpedient, ought manifestly to have no seat in a deliberative assembly, which is con- stituted for the express and sole purpose of considering what measures are conducive to the public good ; — in other words, expedient," I say, the " public good," because, of course, by " expediency" we mean, not that which may benefit some individual, or some party or class of men, at the expense of the Public, but what to a Roman Catholic Seminary. 33 conduces to the good of the Nation. Now this, it is evident, is the very object for which dehbe- rative AssembHes are constituted. And so far is this from being regarded, by our Church at least, as something at variance with religious duty, that we have a prayer specially appointed to be offered up during the sitting of the Houses of Parhament, that their consultations may be " directed and prospered for the safety, honour, and welfare of our Sovereign and her dominions." Now, if this be not the very definition of poli- tical expediency, let any one say what is. But some persons are so much at variance with the doctrine of our Church on this point, — and I may add, with all sound moralists, — as to speak of expediency as something that is, or may be, at variance with duty. If any one really holds that it can ever be expedient to violate the injunctions of duty, — that he who does so is not sacrificing a greater good to a less, (which all would admit to be inexpedient) — that it can be really advantageous to do what is morally wrong, — and will come forward and acknowledge that to be his belief, I have only to protest, for my own part, with the deepest abhorrence, against what I conceive to be so profligate a principle. It shocks all the notions c 34 Reflections on a Grunt of morality that I have heen accustomed from childhood to entertain, to speak of expediency being possibly or conceivably opposed to rectitude. There are indeed many questions of expedi- ency in which morality has no concern, one way or the other. In what way, for example, a husbandman should cultivate his field, or in what branch of trade a merchant should invest his capital, are questions of expediency in which there is usually no moral right or wrong on either side. But where there is moral right and wrong, it can never be expedient to chuse the wrong. If the husbandman or the merchant should seek to gain increased profits by defraud- ing his neighbour, this would be at variance with expediency, because it would be sacrificing a greater good to a less. " For what would it jjrqfit a man if he should gain the whole world, and lose his own soul ?" I believe however that the greater part of those who raise a clamour against expediency mean, in reality, an apparent, but false and delusive expe- diency ; — that which is represented as expedient, but in truth is not so. But if this be their mean- ing, it would surely be better, with a view to cut- ting short empty declamation, and understanding clearly whatever matter is under discussion, that to a Roman Catholic Seminary. 35 they should express, distinctly, and according to the ordinary use of language, what they do mean. It would be thought absurd for a man to declaim against " virtue," and then at length to explain that what he meant was not real virtue, but an hypocritical semblance of it ; or to argue against the use of "coin;" meaning all the time, not real genuine coin, but fraudulent counterfeits. And surely it is not at all more reasonable for any one to declaim against " expediency," if what he means, be, not what is really expedient, but what is erroneously mistaken for it. As for the advisableness of the particular measure we have been speaking of, that is a question far too multifarious to be fully discussed on this occasion ; and it is one which has been very copiously argued in Parliament. But a few of the principal objections that have been urged under this head, I think it needful in conclusion to advert to. Much stress has been laid on the danger of what has been called a " permanent endowment" of a Roman Catholic Seminary — (permanent, that is, as long as Parliament shall see no reason to withdraw it) — as distinguished from a grant moved for in each successive year. This latter, — the mode of procedure which has continued c 2 36 Reflections on a Grant for the last fifty years — differs indeed in one respect from the one now substituted, inasmuch as it gave occasion for again and again renewing debates which never led to any result, except to keep up or rekindle mutual animosities, and which often gave rise to such reproachful lan- guage as served to render the boon conferred distasteful, and to produce indignant instead of friendly feelings in the recipients. But what beneficial result was gained or could be expected from these annual applications to Parliament, has not been shewn. For, no one can suppose that any British Minister would think of taking such a step as to discontinue at once a supply which had so long been continuously granted, without any special cause assigned, and merely because such was his good pleasure ; — that he would simply omit making the accustomed ap- plication, on no other ground than that it was one which he should not have thought fit ori- ginally to propose. No Minister, I may say, even if he had wished it, would have dared to put a stop to those annual grants, without being prepared to come forward and shew that the money was uselessly or noxiously expended. If indeed he did shew this, — if it were proved that there was waste or abuse in the application to a Roman CiitlioUc Seminary. 37 of the money granted — Parliament might either refuse the grant, or take suitable means to con- trol the expenditure. And so it can, now. If it shall be made to appear at any time hereafter that immoral or seditious principles are incul- cated in the College, it will be in the power of the Legislature, under the present, as well as under the former system, to stop the supplies, or to adopt whatever other remedial course may seem advisable. Still, it appeared to some persons that a useful additional control was maintained by the necessity of coming before Parliament year by year to make application for a grant. They seemed to think that this furnished an important check, which it would be dangerous to abandon or to relax. And yet most of these very persons represent the Seminary, while under this salutary check, as being actually one in which the most ob- noxious and dangerous doctrines are taught ; — as a school of immorality, of perjury, of sedition. So much for the efficiency, according to their own shewing, of the control supplied by the annual appeal to Parliament ! Such, according to their own statements, has been the operation of this check, for the last fifty years ; during which, it seems, this school of profligacy and 38 Reflections on a Grant disloyalty has been in operation ; while they have either remained passive, or else have failed to establish to the satisfaction of the Legislature the charges brought against it. Surely nothing worse could have taken place had it been as completely beyond the reach of our legislative control as Salamanca or Palermo. But if charges of this kind can be satisfactorily established, it is still, and ever will be, competent to the Legislature to interfere, under the present, no less than under the former system. Another objection against the measure, which was strongly and repeatedly urged, was, that all attempts at conciliation — all benefits of every kind — are received by the Irish Roman Catholics with indignant scorn, and repaid with ingratitude and hatred. And the proofs of this that were adduced consisted, in great part, of numerous extracts from the speeches and publications of the most prominent agitators ; — of advocates for the Repeal of the Union ; — of those who have most laboured to foster a spirit of hostile jealousy between Irish and English, — between Protestant and Roman Catholic. Their censure or dispar- agement of such measures as the establishment of the new '* Board of Bequests," and the increased grant to Maynooth, are represented as proof that io a Roman CatJiolic Seminari/. 39 these measures are unacceptable to the Irish nation, and unhkely to produce any beneficial results. To me, the opposite inference would seem the more reasonable. It would be strancre indeed if any measure tending to peace, union, and con- tentment, were hailed with joy by those whose very trade is agitation. The greater the clamour raised against it by those who are confessedly occupied in promoting disunion and disaffection, the stronger is the presumption in its favour. It would be a strange way, indeed, of seeking to pacify Ireland, if we should condemn every mea- sure that does not find favour in the eyes of those who are avowedly adverse to its pacifica- tion. To expect to tranquillize and benefit the country by gratifying its agitators, would be like the practice of our superstitious ancestors with their sympathetic powders and ointments, who, instead of applying medicaments to the wound, contented themselves with salving Ihe sword, which had inflicted it ! But let not the clamours of turbulent agitators, on either side, be at once assumed to be the voice of the Nation. Such men will, of course, always call themselves "the Nation." Those who are disposed cordially to welcome whatever measure of justice, and whatever benefit they obtain, do 40 R'^flections on a Grant not usually assemble in noisy meetings, and in- dulge in vehement declamations. It is generally agitators that resort to such means : but it does not follow that these are to be regarded as " the Nation," or that the others are either few or insignificant. Burke compared those who, in his day, con- sidered certain noisy demagogues and their fol- lowers as representatives of a disaffected Nation, to men who should regard a parcel of grass- hoppers chirping loudly on a sunny bank, as the inhabitants of the field, while the herds of cattle were quietly and silently ruminating beneath the shade. And we should be guilty of a like mistake, if we should assume that, in this or in any other country, the voice which is raised with the loudest clamour is necessarily the voice of the people. I must say I have never seen any sufficient proof that the great Body of the Irish Nation are incapable of being conciliated by any measures of justice or of kindness, when they have good reason to believe that these are the result of equitable pri)iciples, and of a friendly feeling, and not concessions made to intimidation. But were it otherwise — were we convinced that no reason- able concessions would be likely to produce, for the present at least, any corresponding result, — to a Roman Catholic Seminar tj. 41 still, it would be for us not to be " overcome of evil, but to overcome evil with good," and to do to others, not, what we expect they would do to us, but what we "would have them do to us." The task allotted to us, in this, and in other human transactions, is not to obtain men's grati- tude and good-will, but to deserve it. As for the great problem which has been pro- posed, "how Ireland should be governed," to undertake a solution of it, generally, would be unsuitable, were I competent to the task, to the present occasion. But two maxims may, I think, be safely laid down as to the manner in which it should not be governed. We should not con- sider as necessarily the voice of the Nation, the declamations of those who raise the loudest clamours ; nor again, should we at once reject as essentially hurtful or defective every measure that is censured and opposed by those whose object is to promote a hostile feeling between the two countries, and to keep up,' for their own selfish and ambitious purposes, perpetual discon- tent and agitation. But is there not, it is said, a danger to the Established Church, — in Ireland, at least, — to be apprehended from the endowment, or the legal recognition, of the Church of Rome / 42 Reflections on a Grant This is not the first occasion, we should remember, or the second, on which this argu- ment has been brought forward. The penal laws have been defended as conducive to " the safety of the Establishment." Danger to the " Establishment" was threatened from the re- moval of the Roman Catholic Disabilities ; and again, from the abolition of Church-cess. The National System of Education was denounced as fraught with danger to the " Establishment." And, finally, it was urged that the grant lately made, ought to have been withheld for the sake of safety to the " Establishment." Now, I would entreat any friend to our Church to reflect calmly whether there can possibly be any greater danger to it than is created by those who thus bring it forward. They represent it as standing between the great mass of the Irish nation, and the henejits most desired by them, and to which many, besides themselves, think them fairly entitled. They hold it forth as an institution to which the wishes and the interests of above six millions of our fellow-subjects are to be sacrificed. Are not the majority of the Irish nation likely to say — and do not, in fact, agitators teach them to say — When we sought liberation from a system of harassing and to a Roman Catholic Seminary. 43 degrading persecution, we were told that the Estabhshed Church presented an obstacle to our relief : when we sought a share of civil rights as free citizens, again the Established Church stood in our way : we sought an education for our children, and for our religious ministers, such as our conscience could acquiesce in : we desired a share of the public revenues for those purposes, and again the Establishment was urged as an argument against our claims : in short, the Establishment appears as a cloud that intercepts from us the rays of warmth and light : we must leave nothing untried till we have got rid of it altogether ? And will not many of the English, again, be likely to say, — the Established Church in Ireland is ah institution in itself entitled to our good wishes ; but gold may be bought too dear ; if this Establishment is to be kept up at such a cost as that of refusing the benefits most needed and most desired by the great body of the Sister-nation, we must be content to abandon it? Waiving therefore all considerations of equity — of humanity — of Christian-principle, and looking only to the question of sound policy, it seems evident that no other danger to the Establish- 44 Refiectious on a Grant nient can be near so formidable as the advocacy of its claims on such grounds. What could those who wish its overthrow say more — what do they say else — than to represent it as incom- patible with what the mass of the nation regard as their best interests ? To myself, the measures T have adverted to, do not, I solemnly protest, appear to be, in them- selves, and necessarily — dangerous to the Estab- lished Church : but of this at least I can feel no doubt, that the opposition to them by the friends of that Church, on such grounds as the above, does constitute by far the most formidable danger of all that we are threatened with ; because its obvious tendency is, to convert into adversaries tlie friendly^and the indifferent, and to furnish to adversaries incomparably the most effectual plea they can employ. Apprehensions again have been expressed by some, that an improved education of Roman Catholic Priests would enable their religion to strike its roots deeper, and spread its branches wider ; — that they would be likely not only to maintain a stronger hold on those already mem- bers of that Church, but even to increase the proportion of them, l)y making numerous con- verts from ours. It has been even suggested that to a Roman CathoUc Seminary. 45 a flourishing Roman Catholic Seminary in Ire- land might send forth numerous missionaries, not only throughout Ireland, but England also, well qualified for diffusing their doctrines, and likely to make proselytes throughout the Empire, to the great damage and danger of our Church. It must, one would think, be very encouraging to any zealous Romanist to find these appre- hensions entertained and expressed ; more espe- cially when expressed by those who have, before now, boded danger to our Church from the Institution of a Protestant Theological Seminar}/ for the professional training of ministers for that Church. All this looks like an acknowledgment that the progress of theological learning and in- tellectual culture are unfavourable to our System, and favourable to that of Rome; and that nothing except the exclusive support of the State, and a complete monopoly of external advantages, could enable our Church even to keep its ground. I for my part think far more highly of the religious community of which I am a member. I believe it to be a Church which adheres to Gospel truth at least as nearly as any that exists at this day : and I have faith in the strength of truth, and in its increasing tendency to advance in proportion as men's minds are cidtivated and 46 Refleciions on a Grant enlightened, so as to enable them to distinguish truth from error. For it is not in the light, but ill the darkness or the twilight, that one thing is likely to be mistaken for another. It was not, we should remember, during the dark ages, but when knowledge had been making much pro- gress, that the load of superstitious errors and abuses (many of them, I conceive, now, acknow- ledged to be such, even by the Roman Catholics themselves, as many as are intelligent and well- educated) under which our own and many other Churches had long laboured, was thrown off. To whom, under Providence do we owe the Reformation ? chiefly to Roman Catholic Priests, better educated than they had formerly been. And on the other hand, the imperfect education of Roman Catholic Priests and the gross ignorance of the mass of the people, in this island, did not, during the long period in which the experiment has been so fully tried, produce a spread of the Reformation. Do I then — it may be asked — anticipate from an improved education of Roman Catholics their conversion to our Church? I acknowledge that I do notexpect,to any appreciable extent,such a result. Political and national animosities have been too much and too long mixed up with ecclesiastical io a Roman Catholic Semmury. 47 questions, to render an ecclesiastical union probable. But though the Roman Catholics may not join our Church, they may, to an indefinite extent, improve their own. It is idle to say that improvement is impossible in their Church, on account of their unchangeable principles. Without entering fully (which would be unsuitable to the present occasion) on a dis- cussion of this question, it may be enough just to point to the fact that, even now, translations of the Scriptures into English, and into most of the modern languages, are in the hands of many Roman Catholic laymen, in this, and in several other countries ; although formerly the allow- ableness of anij translation at all was one of the points most hotly contested ; and again, that Roman Catholic Professors are at this day instructing their pupils in that very system of Astronomy for maintaining which, in a darker age, Galileo was condemned. Moreover we should remember that, as there certainly have been (and doubtless still are) Roman Catholics who have regarded it as a religious duty to " compel men to come in" to their Church, by forcible means, when there is the power to ap})ly tliese means, so, there un- doubtedly are, at the present day, many who 48 ReflecCionn on a Graiil strenuously profess their dissent from this doc- trine, and abhorrence of all such measures. And surely it would be absurd as well as uncharitable to suppose that all these without exception are mere hypocrites, and that all of them would feel religiously bound to persecute whenever an opportunity might offer. Here then is a mani- fest and most important variation within that Church ; a d'iffereyice, — and to us at least, prac- tically, an essential difference, — among its mem- bers ; — an improvement, and one which we may fairly hope will gain ground,' introduced into it. ' See Essay 1st, on "The Kingdom of Christ:" — " Before the Gospel appeared, we find all Legislators and Philosophers agreed in regarding " human good universally," as coming under tlie cognizance of the Civil Magistrate ; who accordingly was to have a complete control over the moral and religious conduct of the citizens. " We find again that when the Scriptures were wholly un- read by all but one in ten thousand of professed Christians, the duty of Rulers to wage war against Infidels and to extirpate Heretics, was undisputed. , " When the Scriptures began to be a popular study, but were studied crudely and rashly, and when men were dazzled by being brought suddenly from darkness into light, into- lerant principles did indeed still prevail, but some notions of religious liberty began to appear. As, towards the close of a rigorous winter, the earliest trees begin to open their buds, so, a few distinguished characters began to break the icy to a Roman Catholic Setninary. 49 Will it be said that these latter Roman Cathohcs are inconsistent ? Be it so. A member of ant/ Church that acknowledges the divine authority of Scripture, and yet maintains perse- cuting dogmas, cannot hut he inconsistent, at any rate. For the New Testament, in its precepts and in its whole tenor, is decidedly and strongly adverse to persecution. Whether therefore a man hold to the Gospel against his Church, or to his Church against the Gospel, he must be inconsistent one way or the other. And as it is better that a man should be inconsistent on the right side than on the wrong, so, we may indulge the hope that this will sometimes take place ; — that as so many men are in several points worse than their principles, so, men may occasionally be found hetter than some of their principles. We know that not only Roman Cathohcs, but, fetters of bigotry ; and principles of tolerance were gradually developed. " As the study, — and the intelligent study — of Scripture, extended, in the same degree, the opening buds, as it were, made continually further advances. In every Age and Country, as a general rule, tolerant principles have (however imperfectly) gained ground wherever spiritual knowledge has gained ground. And a presumption is thus afforded that a still further advance of the one would lead to a corre- sponding advance in the other." — Pp. 77, 78. D 50 Rejieciiom o)i a Grant I am sorry to say, Protestants also, have been found ready to explain away the tolerant precepts and examples of the Gospel. And to do this, appears to me™ to be doing as great violence to the obvious sense of the New Testament Scrip- tures, as would be requisite, on the other side, for the explaining away of all the dogmas I ever saw, of any Church, inculcating persecution. No doubt those Roman Catholics who would persecute or oppress, if they had the power, would, in that case, plead the dicta of their Church as a justification. But who, of whatever Church, was ever at a loss for a plea, if his temper led him to intolerance, and circumstances en- abled him to practise it ? It has been maintained, recently, in a work emanating from a School that has followers not a few, in our own Church, that " no mercy should be shewn to an here- siarch ! " You may meet with persons now living who advocate the " Penal laws ;" which are well described by Burke as a " complete system, full of coherence and consistency, as well fitted for the oppression, impoverishment and degradation of a People, and the debasement in " See Essay on "Persecution" (3d Series). See also Essays on the " Danger to the Christian Faith," and Essay 1st, on tlie "Kingdom of Christ." to a Roman Catholic Seminary. 51 them of human natm'e itself, as ever proceeded from the perverted ingenuity of man."" And yet our Church, and the Holy Scripture which is its standard, give no injunction to this effect. The truth is, when men are led by disposition and circumstances either towards intolerance or towards tolerance, it is not the dogmas to which they have formally subscribed that are the real guides of their conduct, (though these may happen to furnish a pretext) but on the con- trary, it is their disposition and their course of conduct that determine what interpretation they shall put on those dogmas. I am convinced therefore that Roman Catho- lics are not incapable of improvement in matters pertaining to rehgion ; and that it is the diffu- sion of knowledge and the advancement of civilization, among themselves and tlieir in- structors, that will be, under Providence, the most favourable to the introduction and increase of sucli improvement. Only let me remind you in conclusion that it is our part not to suffer ourselves or our flocks to be left behind in the course of general ad- vancement. Let not us have to answer for leaving what we hold to be divine truth under " Letter to Sir H. Langrishe. D 2 52 Reflections on a Grant an unfair disadvantage, by neglecting the culti- vation of the intellect with which God has en- dowed his creatures, and the diffusion of sound learning, which is one of his appointed means for the dispelling of error, and for bringing men to "become wise unto salvation through faith which is in Christ Jesus." Note referred to in page 7. The proposal to assign to Maynooth- Seminary, funds from the (imagined) surplus-revenues of the "Ecclesiastical Board," I did not advert to, as it was not brought forward in the Upper House. The ignorance which is often to be found among many even of those resident in Ireland, concerning various matters of fact relative to that country, and in reference to which they do not hesitate to form and express opinions, is such as would seem to a stranger hardly credible. For instance, that the supposed " surplus-fund" of the Ecclesiastical Com- missioners consists in reality of a minus quantity, — of a debt to Government of 60,000/., being part of the sum originally advanced, to enable the Board to accomplish (though very imperfectly) the objects for M'hich it was established, — this is a fact of which the advocates of such a proposal must be supposed to have been wholly ignorant; though it is one which they might with the utmost facility have ascertained. In truth, the difficulties under which that Board labours, from the insufficiency of its funds, are such that the Com- missioners have been compelled to exceed its income, and lo a Roman Catholic Seminary. 53 encroach somewhat on its capital, for the repairs and rebuild- ing of churches, in order to prevent, in many places, much heavier cost hereafter, and other still greater evils : and yet even then, they are imable, though with the most careful economy, to meet above one-fourth of the reasonable claims made on them for such purposes; and are accordingly exposed to incessant and bitter complaints from persons unacquainted with the facts. Indeed such is the state of things that I have more than once contemplated taking a step (as one of the "ex officio" Commissioners) which would be most painful to me, but which yet it is not improbable I may ultimately be driven to resort to, viz. — to withdraw altogether from attendance, peti- tioning Parliament at the same time either to allow the sub- stitution of another Commissioner, or else to place at the disposal of the Board such funds as may enable it to effect the objects for which expressly it was constituted. For, that this is not done at present (which is undeniable) must be either owing to the incompetency of the Members of the Board for the management of the funds, or to the inadequacy of the funds at their disposal. And in either case. Parliament may fairly be called on to provide the appropriate remedy. With regard to the supposed vast revenues of the Estab- lished Church in Ireland, generally, similar misapprehensions appear to prevail. Many persons in England probably are ignorant — many in Ireland seem to forget — that the whole of the Church-cess has been extinguished, — that one-fourth of the revenues of the Clergy (?. e. of what remained after the extinction of Agistment-tithe) has been transferred to the landowners, and that the remainder is subjected to a heavy tax for defraying the expense of repairs and Church- requisites; and accordingly that it has been found necessary to establish a society (the Additional-Curates-fund Society) supported wholly by voluntary contributions, for maintaining 54 Reflections on a Grant Ministers in districts whicli would otherwise be destitute of the spiritual ministrations of which they have great need. In addition to which, it is found necessary in many Dioceses (my own among others) for the Diocesan to provide Curates in several places, wholly or partly at his own expense. And yet the revenues of a Church thus impoverished are calcu- lated on as if they were in their original undiminished con- dition ; and are pointed out as a never-failing source from which to provide for fresh emergencies. There are two circumstances which seem to liave had a great effect in misleading many persons in their calculations in this case. One is, their looking only to the mimher, in a given district, of members of the Chui'ch, as compared with the endowments existing within that district, and taking no account of the extent over which the population may be scat- tered : as if, for instance, the revenue which is sufficient to maintain the minister or ministers who have the care of one thousand families living within a single town, would be suf- ficient for the ministers of perhaps ten extensive parishes, with an average of one hundred families in each. The other source of error, or of misrepresentation, is, that as there are parishes in which there is hardly any Protestant population, but whose churches and revenues cannot be transferred to places where they are perhaps much wanted," these parishes are continually pointed out as evidences of not merely a local, but an absolute superfluity. There are, for instance, in the diocese of Dublin, about three churches which are nearly or altogether useless, fi-om the above cause; and there are about as many besides, which, though not useless, are much larger than there is need for ; and there are, on the other hand, about three times as many parishes in which the church-accommodation is so greatly insufficient, that there is o In the " Remains of Bishop Dickinson," lately published, may be seen the sketch of an admirable plan, which, in conjunction with some able coadjutors, he laboured to carry into effect, (and was all but successful) for remedying this evil. to a Roman Catholic Seminary. 55 a distressing want of either an enlargement of the existing churches, or of the erection of chapels of ease, or, in some places, of both the one and the other. Yet these parishes are often wholly overlooked and passed over, as if they did not exist, by some who are continually calling attention to the oppodte cases — to those of empty or half-empty churches. They seem to proceed in the way that Balak did with Balaam : " Come now, and I will bring thee to another place, where thou shalt see but the uttermost part of them, and shalt not see them all; and curse me them from thence!" If, however, the impoverishment I have been speaking of did not exist — if the Church did possess that enormous super- fluity which is almost entirely imaginary, I should be most unwilling to see any part of its revenues so appropriated as to produce, in all likelihood, instead of conciliation and peace between contending parties, an increase of mutual jealousies and animosities. I would rather that the superfluous funds of the Church, supposing there were such, should be at once appropriated by the State for general purposes, than that such a transference of them should take place, as would excite the deep resentment, coupled with agitating alarm, of one party, and the hostile exultation, and eager longing after further encroachment, of another. It was on these grounds that when, several years ago, the measure commonly called the " Appropriation Clause " was proposed, I immediately and strongly remonstrated against it, as tending to produce such consequences as those I have just alluded to. And ultimately, I was under the necessity of declaring that if any portion, however small, of the reve- nues of suppressed livings, were transferred (as had been proposed) to the Commissioners of Education, I should im- mediately resign that office ; as being convinced that such a measure would convert into a source of increased and per- 56 Reflections on a Grant, Sfc. petual discord and disturbance, an institution whose object and natural tendency, was to produce harmony and good order. And it is remarkable that the principal Roman Catholic and Presbyterian Commissioners, taking the same view with myself, signified their intention of sending in, if the measure were persevered in, their resignations also. The plan was accordingly abandoned. It might indeed ultimately have been abandoned from other causes ; but the one just men- tioned presented, in limine, a fatal obstacle ; since to raise funds for the Education Board in a mode which was peremp- torily rejected by the Commissioners themselves, of all re- ligious persuasions, was evidently a measure that could not be persevered in. See a very able and valuable article on " Ireland," in the Edinburgh Review for January 1844. With the remarks it contains on several of the points I have here been adverting to, and though not on all, on several other points, I fully concur. APPENDIX. I. Memorial of the Trustees of the Roman Catholic College at May moth. To his Excellency Lord Heyteshury, Lord Lieutenant General and General Governor of Lreland. May it please Your Excellency, With sentiments of the most profound respect we beg leave to state to your Excellency, — That the ■College of Maynooth was founded by the Government with the benevolent intention of educating: priests for the Catholic population of Ireland, at a period when foreign ecclesiastical colleges had supplied a greater number of priests than Maynooth College ever did in the same given time. Under these circumstances, the sum of 8,000/. late Irish currency, was fixed by the agreement of all parties as the lowest amount which could be granted annually to the institution, to carry out the object of it in any practical manner. ' N.B. — A memorial substantially the same with this had been pre- sented about two years before, and had not been rejected, but received no decisive answer. 58 Appendix. After tlie lapse of twelve years, when the population, though considerably increased from the former period, did not exceed one-half of the present Catholic popula- tion, the original grant was augmented to 13,000/. annually, on the express ground that such sum was indispensably necessary to give just effect to the inten. tions of the former Government in the establishment of the college. The year following the grant was reduced to 9,250/. ; not, however, without the solemn protest of several of the most distinguished Members of the House of Lords, who expressed on the occasion "their fervent hope that Maynooth College would hereafter meet from Parliament, that liberal and dignified support, called for by every feeling of just regard for the genuine welfare of Ireland, and of the empire at large." Since tliat period the trustees have been struggling under difficulties which daily accumulated ; their eccle- siastical colleges, for example, in Spain and Portugal, from which a considerable number of pi-iests had been supplied, being no longer available ; the Catholic popu- lation increasing in an incalculable proportion, with an incredible diffusion of knowledge through all classes of the people, which required, of course, a corresponding advancement in the learning as well as in the number of their spiritual instructors. Under this accumulation of difficulties, the trustees laboured to carry into effect, as far as possible, the benevolent intention of the Government, in the esta- blishment of the college, by providing as many and as well-educated priests as they could with the limited means at their disposal. For this purpose they ordered a rigid, parsimonious economy to be observed in every department of the college ; retrenching many items of Appendix. 59 expenditure which, under other circumstances, would not be dispensed with, and fixing the salaries of the superiors and professors at the lowest possible rate, even below the usual allowances to respectable clerks. They found it necessary, on some occasions, to send home the students of the college during the vacation, and dismiss the ordinary servants, for the paltry but indispensable saving of two months' provisions and wages. So inadequate, however, were the funds of the college to the spiritual wants of the people, that the Roman Catholic bishops have been not unfrequently obliged to withdraw the most distinguished students from the college two years before the completion of the enlarged course, called the Dunboyne Course, which was intended to qualify them for professorships in the college, and for the higher offices in the Church. What is still more deplorable, they have been often compelled, by want of priests in their respective dioceses, to call liome students, for the performance of clerical duties before tliey had passed through the ordinary theological course, which is already so short as to afford barely the knowledge required for the discharge of ecclesiastical functions. Having humbly and wc hope satisfactorily represented to your Excellency the utter insufficiency of the number of priests educated at Maynooth College, even with the abridged course of studies, and every possible curtail- ment of expenditure in all the departments of the establishment, we beg leave most respectfully to solicit your Excellency's attention to the state of the buildings and the internal condition of the college. Tlie in- adequacy of means, to which we have already respect- fully called your Excellency's attention, rendered it 60 Appendix. necessary, from the commencement, to construct the college buildings on the principle of providing not the suitable, but the absolutely indispensable, accommodation for the number of students to be educated. Hence the buildings at all times were so devoid of architectural ornament or academical character, that visitors have generally described them as far inferior to those erected for barracks or workhouses. But at present the interior of the principal building is so much decayed by time and use, that after repeated patching and repairs it requires to be altogether renewed. The chapel, in which one hundred and fifty students attend divine worship for hours together, is only fifteen feet high, and scarcely large enough to contain them within its walls. The library, from inability to provide a suitable building, is placed on a third story, and exposed to peril from four- teen fires burning night and day directly under it. The same halls are from necessity made to serve both for study and lectures ; and in consequence the lectures must be delivered in a hall used for common study by nearly one hundred students during the two hours im- mediately preceding the lectures. So insufficient is the accommodation for lodging the students, that two, three, and sometimes four, advanced students must be lodged in one badly ventilated room of very inadequate dimension. So impracticable also has it been hitherto found to provide a museum or any of those collections requisite for the study of natural history and inductive philosophy, that not more than the sum of twenty pounds can be annually allocated for the purchase and repairs of books for the library. The tables, forms, and other furniture of the lecture hall are inferior to those in the parish schools for national education, and the furni- Appendix. 61 ture of the refectories, chapels, and apartments through- out the entire college is of the same unsuitable descrip- tion. Nothwithstanding the parsimonious curtailment of expenditure, as appears from the decayed state of the college buildings, and the total want of accommodation and conveniences through the establishment, described above, yet not one-half the number of Priests required for the mission of Ireland is educated, and the education of that number exceedingly abridged. To conclude : we have stated but a small part of the wants of the college ; nor have we attempted to describe to your Excellency, who sees so much more clearly than we do, the evils that must follow from the neglect of so im- portant an institution as a college destined to supply the spiritual wants of seven millions of British subjects in Ire- land. If it is doomed to go on without an increased sup- port, the alternative will be, that one-half of the Catholic population must be left without pastors, or priests insuf- ficiently educated must be sent out to preside over their respective congregations, as they may. The evil conse- quences of cither in a civil and religious point of view are too glaring to require description. If, however, the present government, which was strong and paternal enough to pass the Emancipation Act, after ages of op- position, and is no doubt sufficiently powerful to carry any measure for the public good, should patronize a proposal for an increase of the parliamentary grant, on the same terms as of the former grant, sufficient to provide for the better education of at least five hundred students, to improve their accommodation by the erec- tion of new buildings and the reparation of the old, the See p. 10. 62 Appendix. trustees will be enabled to carry out fully the benevo- lent intentions of the government in the original estab- lishment of the college, a great occasion of national discontent will be removed, and the whole Catholic population, with the Catholic Priesthood, will acknow- ledge a deep debt of gratitude for the concession. On the part of the Trustees, (Signed) * D. Murray, D.D. &c, * M. Slattery, D.D. &c. ( THE DANGER OF DIVISIOiNS WITHIN THE CHURCH, CONSIDERED IN A CHARGE Dr.i.ivritKn at THE VISITATION IN ST. PATRICK'S CATHEDRAL, JUNE, 1846. Br RICHARD WHATELV, D. D., AltCHItlSHOr OF imill.IN. DUBLIN: hodgp:s and smith, GRAFTON-STKKET, nOOKSEI.I.KRS TO TlIK UNIVERSITY. LONDON: I!. FELLOWF.S, LL'DG ATE-STUEET. 1846. DUBLIN : PRINTED AT THE lINlVKliSITY I'l'.ESS, liY 31. H. GII.L. A CHARGE, &c. &c. I HAVE more than once taken occasion, my Reverend Brethren, to call your earnest at- tention to the danger of divisions within the Church ; and to point out, with what vigilant care, and with what firmness, we ought to guard against this evil, without cherishing the hope, that, after all, we shall be completely successful ; without expecting, I mean, that a time can ever arrive, when the danger shall be completely at an end, and watchfulness against it no longer needful. The subject is not an agreeable one ; but if any person is thereupon disposed to feel weary of its frequent recurrence in Episcopal Charges, he ought first to consider whether there be not abundant occasion for the introduction of it ; and B 2 DANGER OF DIVISIONS if there be, he should reflect that we have no right to be weary of our state of trial here on earth ; of hearing much, and thinking much, of the duties arising out of that state, and, what is more, of assiduously performing those duties. Labour is not in itself agreeable ; but to " labour for peace," is what we are especially called to. And we are enjoined not to be " weary in well- doing," trusting that " in due season we shall reap, if we faint not." And although zealous assiduity in the im- parting of Gospel truth to those under our care, is no less requisite than vigilance in guarding against divisions and the spirit of Party, it is this latter duty that it is the more needful frequently to inculcate ; not only because sincere Christian zeal must, generally, be presumed to be present, but also because, when this is wanting, it is not so likely to be excited by general exhortations, as by careful superintendence, — by particular admo- nitions in each separate case, — and by the silent influence of example. It is not through indiscretion, or miscalcula- tion, that any one falls into apathetic negligence ; nor is that a fault which approaches under the WITHIN THE CHUKCH. 3 disguise of a virtue. But into party-spirit, and whatever else tends to the generating of divisions, well-intentioned and active men are liable to be betrayed, through inadvertence, in the very midst of their zealous performance of Christian duty. Against evils of this class, therefore, there is the more need that men should be put on their guard : and, moreover, it is with respect to these, that a faithful monitor is likely to be the less commonly met with; since it is here that he will usually have a peculiarly thankless office. Exhortations to the manifestation of Christian zeal will often be approved of, and applauded, even by those who are deficient in that very point : but any one who exhorts men to keep clear of Party, must be prepared to encounter strong disapprobation, if not even personal hos- tility, from the most devoted and active adherents of every party. It was these considerations that first induced me — now near a quarter of a century ago to call attention (when appointed Bampton-lecturer at Oxford) to the subject of party-spirit. And no sensible and candid person, I conceive, will suppose that I originally made choice of that b2 4 DANGER OF DIVISIONS subject at hazard, without any reason ; and that I afterwards recurred to it merely because I had once written on it. On the contrary, it was from deliberate conviction that I at first, and again subsequently, wrote as I did. And experience has but too clearly shewn that I was no vain alarmist. During the interval that has since elapsed, not only the existing divisions have re- mained unhealed, but even fresh parties have arisen within the Church ; and individuals of a new generation have been drawn into their vortex. How far my endeavours may have been blessed with success, in contributing towards the saving of any individuals from the dangers I have been occupied in pointing out, must be, in great mea- sure, matter of uncertainty. But that I was bound to use those endeavours I could not doubt ; espe- cially when I saw that not only Church-unity and Christian charity were impaired, but also that important doctrinal, and even moral, errors were, from time to time, arising, which were, as it ap- peared to me, in a great degree traceable to the spirit of Party. I mean, that, again and again, I saw men, first allowing themselves to become WITHIN THE CHURCH. 5 members of a party, and afterwards gradually drawn on by that party into such tenets and such conduct as I could not believe they would origi- nally/ have approved. For instance, I saw reason to put forth, about seventeen years ago, an earnest warning against the inroad of certain notions and practices into our Church, such as very few persons besides myself perceived, at that time, any ground for dreading; and which, at that time, were, I believe, sincerely disapproved by many who, through the influence of party, have since adopted them. For a party arose within a very few years after, which much more than verified all my predictions ; and which has since led to the result (besides other and far greater evils) of numerous secessions from our Church(a). I have said ''greater evils," because I cannot but regard those secessions as incomparably less important than the taint of" erroneous and strange doctrines, contrary to God's word," which has in- (a) In the Appendix (A) I have inserted a passage which was added to the fifth edition of the Essays on the Peculiari- ties, &c. ; and of which some copies were printed separately, for the use of those who might possess copies of the former editions. 6 DANGER OF DIVISIONS fected a vast number who remain. These latter are both far more numerous than those who " went out from us, because they were not of us," and also far more hurtful to our Church than if they had seceded. And the observation made just above, that divisions within the Church, besides their intrin- sic hurtfulness, are likely to lead to important doctrinal and moral errors, not contemplated in the outset by those who form parties, — this is fully borne out by experience. " We know [as I expressed myself in a late publication] how much the judgment of men is likely to be biassed, and also how much they are tempted to acquiesce in something against their judgment, when earnestly pressed by the majority of those who are acting with them, — whom they look up to, — whose approbation encourages them, — and whose censure they cannot but dread. " Some doctrine, suppose, is promulgated, or measure proposed, or mode of procedure com- menced, which some members of a party do not, in their unbiassed judgment, approve. But any one of them is disposed, first to wish, then to hope, and lastly to believe, that those are in the right WITHIN THE CHURCH. 7 whom he would be sorry to think wrong. And again, in any case where his judgment may still be unchanged, he may feel that it is but a small con- cession he is called on to make, and that there are great benefits to set against it ; and that, after all, he is perhaps called on merely to acquiesce silently in what he does not quite approve ; and, he is loth to incur censure, as lukewarm in the good cause, — as presumptuous, — as unfriendly towards those who are acting with him. To be ' a breaker up of the Club'(eVat/?tay diaXvrrjs) was a reproach? the dread of which, we learn from the great his- torian of Greece, carried much weight with it in the transactions of the party warfare he is de- scribing. And we may expect the like in all si- milar cases. " And when men have once been led to make one concession, they are the more loth to shrink from a second; and a third costs still less. " I know not but from conjecture how far the process I have been describing was going on in the case now alluded to. Certain it is, that the party went on, step by step, towards such tenets and such measures as one can hardly think were at first contemplated by many oi' its members. 8 DANGER OF DIVISIONS " And it is very observable that, by little and little, they came to adopt notions and practices completely at variance with what they had them- selves set out with. Their extreme reverence for the Rubrics and Ordinances of our Church, ended in their introducing innovations totally at vari- ance, both in letter and spirit, with what our Re- formers enjoined. Their devoted veneration for episcopal authority was found to be compatible with the most insolent disregard for every indi- vidual bishop who did not acquiesce in their pro- ceedings. Their professed veneration for the Articles ended in a system of non-natural inter- pretation, such as might allow a Mahometan to be a member of the Church. And those who had begun by an almost idolatrous reverence for an- tiquity, and by inculcating such a rigid adherence to the tenets and practices of the primitive Fathers as placed these practically on a level with the inspired Writers, — these very men have at last discovered that neither those Fathers, nor the Apostles themselves, were in possession of the whole Gospel, but that it is to be sought for in the ' developments' of subsequent Ages, and of those yet to come." WITHIN THE CHURCH. 9 I dwelt on this point in the publication just alluded to, and have now recurred to it, because some are accustomed to speak as if we were bound to confine our care to the repressing of heretical doctrines actually taught, and of immo- rahty of life(l>Ui:sSKI> TO A CLERGYMAN OF THE DIOCESE OF DUBLIN. SftonU lEUUion. Price Gil. CHARGE TO THE CLERGY OF THE DIOCESES OF DUBLIN AND KILDARE, riELIVEKED AT THR VISITATIONS OF THOSE DIOCESES RESPECTIVELY IN JULY, 18-1;. BY HTCIIARD WIIATELY, D.D., LORD ARCHBISHOP OF DUBLIN, AND BISHOP OF KILDARE. DUBLIN: HODGES AND SMITH, GRAFT0N-STREP7r, BOOKSELLERS TO THE UNIVEKSITV. IJ. FELLOWES, LUDGATE-STKEET, LONDON. MDCCCXLVII. DUBLIN : PKINTED AT THE UNIVERSITY PRESS, nr M. II. GILL. A CHARGE, &c. SiC. It is not my practice, my Reverend Brethren, to make an episcopal Charge a vehicle for a pane- gyric on the Clergy ; either as extolling the im- portance and dignity of our sacred profession, or euloffizingf the character of the individual members O CD of that profession, or setting forth the advantages of an Establishment. Such topics I am accustomed to reserve for a very different kind of audience. When the Establishment is assailed, — when the character of our Church is misrepresented, or when the ser- vices of her ministers are undervalued, — then and there is the occasion for coming forward to meet opponents, and to repel accusations, and to guard against whatever dangers may threaten us. And on such occasions I trust I never have been, nor ever shall be, found wanting. a2 4 CHARGE TO THE CLERGY OF These, however, are very extraordinary times ; and convinced as I am that tlie exertions and tlie sacrifices made by the Clergy, generally, throughout Ireland, to meet the emergency which has involved in so much misery the greater part of our popula- tion, have been no less extraordinary, I feel bound to take this opportunity of pubhcly bearing testi- mony to the zeal and activity they have shown in their endeavours to alleviate the present distress, to their beneficent liberahty, and to their unwearied patience. I am the more induced to take this pub- lic notice of their exemplary conduct, from being convinced that it is, in England at least, very ina- dequately appreciated. A high opinion, indeed, is entertained, — but still one far below the reality, — of what the Irish Clergy have done and suffered. Very far is the full extent of their exertions and of their privations, from being known by the Public at large. Justice demands, therefore, that I should come forward as I now do, to bear witness that they deserve the thanks of the Irish People, for their self-denying and unwearied efforts. I do not, indeed, mean to imply that these qualities have been found in the Clergy alone, but that in them they have cer- tainly been most eminently conspicuous. DUBLIN AND KILDARE. 5 But I believe and trust that they themselves are actuated by far higher motives than a desire of the thanks and praises of any of their fellow-mortals ; — that they have sought, and that they will attain, the approbation of their " Father who seeth in secret;" and that they will one day hear addressed to them the words of their Divine Judge, " forasmuch as ye did it unto one of the least of these my brethren, ye did it unto me." I ought not to omit the impartial kindness which has been shown to persons of all religious denomi- nations alike ; because there have been attempts made by persons, extremely ill-judging (to say the least), to induce the Clergy and other members of our Church so to combine ministration to bodily wants and sufferings, with religious instruction, as to make, or at least present the appearance of making, religious compliance and the acceptance of spiritual guidance a condition of relief; thus exciting inju- rious suspicions as to the motives even of those who have never had a thought of bestowing their gifts in the way of a bribe, and of forwarding what they re- gard as the cause of truth by holding out mercenary inducements. The recent publication of my Address on this 6 CHARGE TO THE CLERGY OF subject makes it unnecessary to dwell any further on it at present, except to repeat the full conviction I there expressed, that, with respect to a very large majority, — all except a very few, — of the members of our Church, there is not, nor ever was, any just ground for such imputations. Nor did I ever enter- tain apprehensions that such a procedure as I was deprecating would become general; but I thought it right to remove, by a strong protest, on behalf of myself and of as many as might think fit to express their concurrence with me, all suspicion that might otherwise have taken possession of men's minds, and which was calculated to produce very hurtful results to all parties. There is another point connected with the same object, upon which, for the same reason, I need not dwell on this occasion. In the Address just alluded to I adverted to the unwarrantable presumption, as it appears to me, of representing any affliction with which it may please Providence to visit the nation, as a mark of divine displeasure against certain indi- viduals or classes of men; as a judgment on some of our neighbours (for it is almost always their neigh- bours' sins, not their own, that men represent as thus visited), on account of certain alleged offences which DUBLIN AND KILDARE. 7 presumptuous man, without any divine commission, takes upon him to specify. In that Address, and also in a discourse pub- lished some years ago, and which, with some slight alterations, I deHvered not long since in several churches in the Diocese, I pointed out the utter discordance of such a procedure with the whole tenor and spirit of the Gospel ; — of a rehgion whose Founder was crucified, and whose first preachers were exposed to such sufferings, that " if in this life only they had hope, they were of all men most miserable/' Indeed, neither the New Testament nor the Old will warrant such presumptuous denunciations of divine judgments. It was because, and only be- cause, Moses foretold the destruction of Korah and his company, for their rebellion, and the manner of that destruction ; — it was because an inspired Apos- tle foretold the sudden death of Ananias and Sap- phira, as a punishment for their ofience ; — it is on this ground only that we are enabled to know, and authorized to pronounce, what was the true cliarac- ter of those visitations. But when uninspired men rashly venture to proclaim, " Thus saith the Lord, when the Lord 8 CHARGE TO THE CLERGY OF hath not spoken," the natural results are, that a con- tempt and disregard for religion itself is generated in some minds ; while others, again, — religionists of some opposed party, but no less presumptuous, — venture, in their turn, to hurl back the weapons that have been launched at them, and call each calamity that occurs a judgment on the Church or Party of those who have assailed them. On this point, however, it is, as I have said, unnecessary, for the reason above given, to enlarge at present. With respect to tlie measures that have been adopted by the Legislature to meet the existing emergency, to enter into any discussion of them would be unsuitable to this occasion and this place, even if my views on the subject had not been, as they are, already before the Public. I advert to it only for the sake of remarking, that, whatever opi- nion we may have formed thereupon, it is our duty to do our utmost to further, as far as lies in us, the beneficent designs which we must presume the Le- gislature to have entertained. That the measures resolved on are fraught with great dangers, and call for the utmost vigilance, zealous exertion, and up- rightness, on the part of all classes ; — this is fully DUBLIN AND KILDARE. 9 admitted, and, indeed, strongly insisted on, by the advocates of those measures. Be it our care that nothing be wanting on our part; and that, if the hopes which some persons seem to entertain are eventually not realized, at least the failure shall not be in any degree justly attributed to any fault of our's. The measures I have alluded to, do, it must be confessed, in some points, bear very hardly, and I must needs think, unfairly, on the revenues of the Clergy. I exerted myself, — though standing almost alone, — in every way I could think of, to obtain some redress. For much anxious toil, I have been repaid only by the consolatory reflection that I left nothing untried. But I am not without hope, that if similar exertions are made in another Session of Parliament, some mitigation, at least, of the hardships complained of, maybe obtained. Besides the extreme difiiculty, — the all-but-im possibility, — of effecting any important object in a single Session (a circumstance which nearly nullifies the power of any single individual who has a scat only for one Session), — besides this, additional and peculiar difficulties exist, as you may easily believe, in a Parliament known to be drawing to a close. And again, other difficulties have been 10 CHARGE TO THE CLERGY OF created by the extreme and pressing emergencies of a crisis like the present. But, in a new Parliament, I cannot but cherish, as I have said, a strong hope, that, if persevering efforts arc used, better success may be the result. In respect of anotlier matter also, I made an effort, as you are probably aware, to obtain what appeared to me, — and, I may add, to you also, — an important benefit to the Church(a). Your petition, indeed, which I presented, as well as nearly twenty others, numerously and respectably signed, from various parts of Ireland, and also from England, had reference only to the restoration of the one Bishop- rick of Kildare(&). But the Bill which I brought in to remove the restriction on the royal prerogative, generally, in respect of the suppressed Bishopricks, might, if passed into a law, have been brought into operation (if at all, for even that was left optional with the Ministry for the time being), either on the one Bishoprick of Kildare, or on two, or more, if such a course should be judged advisable and unobjec- (a) A copy of the Bill which I brought in is subjoined in the Apjjendix. (b) I have subjoined, in the Appendix, a copy of tlie first let- ter I addressed on the subject to the Government. DUBLIN AND KILDARE. 11 tionable, to those in power. I do not myself think it probable, that many Bishopricks will be found of which the re-establishment would be as important, and as easily effected, as that of Kildare. And if application were made for any restoration that should appear objectionable, it would, of course, be met by a refusal. If we were to abstain from doing anything that is wise and proper, lest we should be afterwards urged, in some different case, to do what is unwise and improper, there would be an end of all legisla- tion. It would be superfluous for me to enter at large on the reasons I assigned, as they are, in great mea- sure, equally your's also, as expressed in the peti- tions in favour of the measure. The advantage is so obvious, of having a separate bishop for the Dio- cese of Kildare, instead of adding the charge of it to one already so much overburdened, that the whole task of proof to the contrary lies on the side of those who object to the proposed measure. And again, the removal of any restrictions on the royal pre- rogative, in a case where there is no danger what- ever of that prerogative being abused, is clearly in itself a good. There may, conceivably, be advan- tages in maintaining the restriction, and continuing 12 CHARGE TO THE CLERGY OF the union of these Sees ; but tliey ought to be clearly pointed out: there may be apprehended inconve- niences greater than those complained of; but it is incumbent on the opponents of the measure to give reasons for their apprehensions. And, of all the ob- jections that I heard urged, there was none which I think likely to have weight with an intelligent legislator when bringing his mind to bear fully on the subject, and bestowing on it calm and deliberate attention: — I mean a more calm and deliberate atten- tion than was, perhaps, to be expected in a time of so great and varied agitation, and of such over- whelming pressure of important business. It seems to have been not clearly understood, or, at least, not duly considered, that there was no de- sign of abstracting any revenue^ either from the Eccle- siastical Board, or from the funds of the Empire. The Bill did not authorize or contemplate any outlay whatever of public money. And this circumstance must have been overlooked by those, whether oppo- nents of the Bill or professed advocates, who repre- sented it as altogether subversive of the Church Tem- poralities' Act, and as implying a complete abandon- ment of the grounds on Avhich that Act was passed. For it is notorious that that Act was ( professedly at DUBLIN AND KILDARE. 13 least) designed for the purpose of providing a revenue to supply the want of Church Cess. Its proposed ob- ject was that of keeping the churches in repair, and furnishing the other needful expenses for divine service, through the Ecclesiastical Board, supplied with funds (which could not be obtained otherwise) from the suppressed Bishopricks. This was the pro- fessed object of those who introduced and who sup- ported that Act. None of them, as far as I know, ever represented the Bishopricks as a positive einl, and their suppression as a good in itself But they set forth the necessity of providing a revenue for the above purposes, and the impossibility, which no one even attempted to disprove, of providing it any other way. There may indeed, perhaps, have been some among the advocates of that measure who were ac- tuated by a feeling of hostility against the Church ; either against an endowed Church generally, or against our own in particular, or against the portion of it existing in this island. And it is also possible that the desire of conciliating for the present, or the hope of satisfying finally, those who were thus hos- tile, may have operated on the minds of others. But no such motives were avowed by the authors of the 14 CHARGE TO THE CLERGY OF measure. And certainly none sucli existed in the inind of myself, who voted for it, nor, \ am confi- dent, in that of the Lord Primate, who was consulted upon it in the first instance by the then Ministry. What we looked to was, the necessity of provid- ing funds for the Ecclesiastical Board. And there cannot, therefore, be a more complete misapprehen- sion than to view the Bill I brought in, — which does not contemplate any diminution of those funds, — as at variance with the principle of the Act which es- tablished that Board. Obvious as all this will probably appear to you, I found it necessary strongly to state, and to reiterate it, because I found ^/«a^ misapprehension prevailing, as . I have said, even among some who professed to be advocates of the Bill, but who were taking the most effectual means to raise a prejudice against it. It was necessary to explain distinctly what to you may ap- pear self-evident, that there is no inconsistency, nor even change of views, implied, in any one's voting for the Church Temporalities' Act, when no other mode seemed practicable, or was even suggested, for preventing all the churches in Ireland from falling into ruins ; and yet advocating the restoration of any Bishoprick that can be restored without loss or in- convenience to any one. DUBLIN AND KILDARE. 15 Another circumstance which shews how preva- lent was that misapprehension above alluded to, is, its being urged as an argument against the Bill, that, if it should pass, applications would be made for the restoration of other Bishopricks besides Kildare. Now in a case where no cost is incurred, it is evidently a reason in favor of any measure, that many persons are likely to avail themselves of its advantages. When, indeed, any outlay of money, — however small, in an individual instance, — is called for, there is good reason for being on our guard against esta- blishing a precedent which may hereafter prove dan- gerous. When, for instance, it is proposed to main- tain at the public expense labourers who may be in a state of destitution ; though the cost, for two or three such persons, is so trifling, that, at first sight, it may seem inhuman even to deliberate, it may yet be worth considering whether wo are not establish- ing a claim of which two or three millions may take advantage, so as to lead to a ruinous expenditure. It is quite the reverse, however, where no ex- penditure is contemplated. That if a certain road, e. g., or port, should be opened, many would be likely to make use of it, is an argument often urged in favour of such a measure ; and, certainly, never against it. That such an objection, therefore, should 16 CllAHGE TO TIIH CLERGY OF have been urged in tlie present case, plainly shews that the real character of the Bill was either misap- prehended or little attended to. When I spoke of the superintendence needed for even a small Protestant population, when scat- tered over a wide extent of country, and when I mentioned also, in reference to the Diocese of Dub- lin, its involving the more labour on account of its including the Metropolis^ I was understood to be speaking of the same population as at once scattered and concentrated. And I was obliged to explain, that, as you well know, hotli descriptions of popula- tion are placed under my charge. In one part of the Diocese of Dublin is situated the Metropolis, involv- ing those peculiar cares which have reference to a large Capital. A part again of the Diocese of Dub- lin, and the whole of that of Glandalough, and also that of Kildare, consist of small towns and nume- rous villages and scattered hamlets. And it is plain, that one burden cannot be lightened by the super- addition of another. It is not, however, be it observed, for the sake of lightening my own labour, that I seek for the resto- ration of the Bishoprick of Kildare, but with a view to the more effectual superintendence of the Dio- ceses. If I had the episcopal superintendence of the DUBLIN AND KILDARE. 17 whole empire, I could but devote to it the whole of the time and strength that Providence may allot to me. As I have no power to do more, so I have no will to do less, than, by God's help, to devote myself to the public service. But I wish rather to labour effectually in a limited department, than to undertake a charge which is beyond what can be properly at- tended to by a single individual. But it was urged, that, after all, there are English Bishopricks, which, not only in population, but even in extent, exceed any in Ireland. It probably did not occur to most of those who used, and who heard, this argument, that each diocese in Ireland is visited annually, and in England only triennially; and more- over that an Irish Archbishop has, besides, a trien- nial visitation of his province, which is a thing un- known in England. An English diocese, therefore, ought to be compared, not so much with the Diocese of Dublin, as with the Province of Dublin. But cer- tainly there are English dioceses more extensive than any one diocese in Ireland; and there would be much force in this argument, if it were admitted that in England the number of Bishops is sufficient, and the dioceses not too large to be satisfactorily attended to. But, unhappily, the reverse is notoriously the B 18 CHARGE TO THE CLERGY OF fact; as every friend to the Church in England, who is well acquainted with its circumstances, will at once admit. There are indeed persons who, esti- mating each man's duties by his legal obligations, na- turally regard those of a Bishop as so little onerous, that, on their computation, half the present number might suffice for the whole of the British Islands. And some again talk of diligent and careful activity in the discharge of episcopal duties, as if a Bishop thus qualified might be very well equal to the charge of a larger diocese than any that exists. But the reverse is the truth. It is the most supine and negli- gent Bishop that would the least feel the difference between a small and a large diocese. An industrious and skilful husbandman, who keeps his land in the best state of culture, finds his labour and care in- crease with the extent of his farm. But one who lets his land lie untilled and overrun with weeds may do this with equal ease over an extensive dis- trict. But it is not thus, I am sure, that you will form your estimate. Looking to the duties which a con- scientious Bishop would wish to perform, you can- not doubt that most, at least, of the English dioceses, are far too large for the proper superintendence of a DUBLIN AN!) KILDARE. 19 single Bishop; and that the Archbishoprick of Dublin is alone no light burden. Now to object to the removal of a smaller incon- venience, when this can be easily done, because a greater inconvenience exists elsewhere, is a kind of reasoning which no one ever uses in a case where he is really in earnest ; — where Ms own interest or grati- fication is concerned. An insufficient habitation, for instance, or deficient clothing or food, a man may indeed the more cheerfully submit to, when these in- conveniences are unavoidable, by reflecting that there are others worse off than himself But no man ever continues to submit to privations of this kind, — when he can without difficulty remove them, — merely on the ground that still greater privations are unavoidably endured by others. The objection, however, which was, I think, the most strongly insisted on, was, that the mode pro- posed for restoring the Bishoprick of Kildare was understood to be its being united to some other office ; either a Living, a Deanery, or the Provost- ship. And this was considered as objectionable, on the ground that a Bishop's exclusive care ought to be bestowed on his diocese. The very See of Kildare, indeed, as it lately stood, B 2 20 CHARGE TO TlIK CLERGY OF afforded a precedent tlie other way ; — liaving long been iniited with the Deanery of Christ Churcli. And no one, I think, would contend that these two offices conjoined formed a burden too heavy for one individual. Still it was urged that instances of this kind ought to be as much as possible diminished, and by no means increased. And certainly this reasoning might be admitted if the alternative proposed had been quite a different one from what it actually is ; if the alternative had been whether there should be a Bishop of Kildare, holding 710 other office, or one holding that in con- junction with another. But, in the existing case, the argument has weight rather on the opposite side. For, the actual question is, whether that diocese shall be governed by a person holding another office of a certain amount of labour and responsibility, or, by a person burdened with a far greater weight of labor and responsibility, — the Archbishop of Dublin. Admitting each to be an evil, the magnitude of the evil is to be measured by the weight of the bur- den imposed. And such a choice of evils as this, is what we have to exercise our judgment on, in most of the affairs of life. The mere attendance, for in- stance, of the Bishops in Parliament, I may safely DUBLIN AND KILDARE. 21 say, tends to interfere far more with the business of their dioceses than the duties of any of the offices which I proposed to unite with the Bishoprick of Kildare. Indeed, the objection in question was nullified even by one of the arguments adduced on the same side. For the Archdeacons, it was urged, were de- signed to reheve the Bishops of great part of their episcopal labours, in the consolidated dioceses ; be- ing empowered by the Church Temporalities' Act to hold Visitations, as in England. Now, the Arch- deacons, as you are aware, all of them hold Livings ; for the most part with cure of souls. So tliat, to avoid the alleged impropriety of having a Bishop holding in commenclam a Living, or some other situ- ation, the professed remedy is, to annex the diocese to another diocese, and then to provide the Bishop with an assistant or substitute, in the person of an Archdeacon, who does hold a Living ; and, I may add, in some instances so small a one as not to allow the support of a curate. The argument adduced, therefore, has weight, as far as it goes, on the oppo- site side. With respect to tlie proposed union of the 22 CHARGE TO THE CLERGY OF Bislioprick of Kildare with the Provostsliip of Tri- nity College, Dublin, reference was made to the judgment of the members of tlic College, who, it appears, expressed themselves, a good many years ago, unfavourable to such an arrangement. This appeal I am ready to welcome, inasmuch as one of the many petitions in favour of the proposed mea- sure was from the members of the College, and most numerously signed. Even supposing, therefore, that the former opinion and the late one had been ex- pressed by the same individuals^ and had reference to the same question, — both of which suppositions are contrary to the fact, — there would have been as much weight in the one judgment as in the other. But, in truth, the two cases are so entirely different, that there would not be the slightest inconsistency in the same person's giving, on the two questions, if proposed at the same time, the very same two decisions tliat actually were given. If he were asked whether it were desirable that a Provost of Trinity College should hold a Bislioprick having an endowment of its own, he might reply in the nega- tive : if tlie same person were asked whether it were desirable that the Bisliopric of Kildare should DUBLIN AND KILDARE. 23 be restored, by being united to the Provostship, when there was no other likely mode of effecting the pro- posed object, he might answer in the affirmative. I, for one, should, if consulted, have given those very answers. They are so far from being incon- sistent that, in fact, cases arise every day, in every department of life, in which some small disadvan- tage, though we should refuse to incur it gratui- tously and for no object, is readily submitted to for the sake of avoiding a greater disadvantage, or of securing some valuable object. I can solemnly declare, that 1 have not knowingly passed over, or extenuated, any of the objections vu-ged against tlie proposed measure. Such a pro- cedure 1 believe to be unwise. At any rate it is unfair ; and what I would, therefore, scorn to resort to. Other objections there may have been which were not brought forward, and of which I can have no knowledge ; but the above were, to the best of my belief, all that were adduced ; and I cannot think them such as would stand the test of a mature re- consideration. It may be worth while to add, in conclusion, tliat I found some persons objecting, not to the prin- ciple of the Bill, but only to the time of bringing it 24 CHARGE TO THE CLERGY OF forward. The present, it was alleged, was not a favourable occasion for making the attempt. And in this opinion I concur. There were several cir- cumstances, which I have already adverted to, that made this Session peculiarly unfavourable. But if on that ground I had indefinitely postponed the at- tempt (especially considering that in the next ensuing Session I shall have no seat in Parliament), I have very little doubt that that very circumstance would have been urged, on any future occasion, against the measure, at least if advocated by ine. " You have practically acquiesced," it would have been said, " in the existing state of the law, as far as regards the Diocese of Kildare ; the one in which you are more immediately concerned ; and why should you now seek to alter it ? You ought to have urged the com- plaint as soon as ever you had experienced the effect of the law's coming into operation as to that diocese. It is too late now to make the complaint for the first time, after having acquiesced in the arrangement, in silence, for two or three years." Such, I cannot doubt, is the argument I should have heard, if I had delayed bringing forward the measure till a more convenient season. But, besides this, I am also con- vinced, that the first time of proposing such a mca- DUBLIN AND KILDARE. 25 sure will always be found an unfavourable time. Experience proves the great difficulty, — the all-but- impossibility, — of carrying through any important measure in a single Session : a circumstance which (as I have said) goes far to nullify the power of a member of the Irish Episcopate in Parliament. In some subjects, and not least in those of so much dif- ficulty, and so distasteful to many persons, as are most of those relating to Ireland, it is only by re- peated and persevering efforts, Session after Session, that the Legislature can be brought to pay sufficient attention to the question before them, and to the reasons on both sides, to afford a fair prospect of a decision such as those reasons would warrant. As for the probability of the proposed measure being ultimately carried, that, I cannot doubt, will depend on the degree of desire for it evinced by the members of our Church, both in Ireland and in Enjj- land; and on the degree of activity and of perseve- rance with which they may seek the fulfilment of such desire. The feeling of the Legislature is, I conceive, neither so unfavourable to the Church, nor yet so zealously favourable, as, on the one hand, to resist, or, on the other hand, to render unneces- sary the expression of the strong and deep-fixed 26 CHARGE TO THE CLERGY OF wish of II large portion of tlie members of the Church, lay and clerical, where no loss or injury to any one else can result. If petitions, such as have been lately presented irom England as well as Ireland, are repeated, with an increase in the numbers, both of the petitions and of the signatures, and if corresponding energy be manifested by those to whom such petitions are intrusted in Parliament, I cannot doubt that they will be ultimately successful. If, on the contrary, the greater part of the members of the United Church are contented to have done nothing, or think that they have already done enough, we cannot but expect that the matter will be suffered to drop. The non-interference of the Legislature would, in tliat case, be not only probable, but even, perhaps, justifiable. I for my part do not exhort any one to take either course. I only exhort all to reflect atten- tively, each one for himself, what is his duty; and to act accordingly. I was not a party to the framing or to the signing of any of the petitions I presented. If there are any persons who think the proposed measure hurtful, or insignificant, let them be neutral, or opposed. Bvit if there are any who are convinced DUBLIN AND KILDARE. 27 that it is of importance to the best interests of the Church, let them only consider what exertions they would use in a matter in which their oivn most im- portant temporal interests were at stake ; and how they will answer at the last day before their all-seeing Judge, if, where the interests of His Church were at stake, they shall have manifested comparative apathy. And let no one occupy himself in calculating the chances of success, but rather in taking care to clear his own conscience ; leaving events to the disposal of the Most High. If we fail in our immediate ob- ject through any fault of others, witli them, and not with us, will the responsibility rest. Some disappointments you must be prepared to expect, in all your endeavours to accomplish good objects. You will, perhaps, find some who were re- garded as trusty champions of the Church, from their loud professions of devoted attachment, shrinking back in the hour of need, or, under the mask of a pretended advocacy, taking such a course as tends to defeat their professed objects : while others, who perhaps have been cried out against as lukewarm friends, or as traitors to the Church, may be found fearlessly stepping forward in her cause under the most disheartening difficulties. 28 CHARGE TO THE CLERGY OF T think it right to advert on this occasion to the support I received from the Lord Bishop of London ; not as implying that he stood alone in giving that support, but because circumstances have recently occurred which may have produced the impression, in some minds, of his regarding with aversion or contempt the whole Irish portion of the Church. Of those circumstances I shall not say anything : both because it would be unsuitable to the present occasion, and because that Right Reverend Prelate has himself explained his own views in the debate, of Avhich the report is before the Public. But on the occasion of my moving the second reading of the Bill I have been speaking of, his Lordship did not address the House ; arid, therefore, it might not be known to you if I did not here mention it, that he vins prepared to vote with me, had I pressed for a division ; and that the cordial support which he had promised and afforded to me all along, he was also prepared to afford for any future occasion. It appears, therefore, that, when the question is one of substantial services in the time of need, to the Irish portion of the United Church, his Lordship is not of the number cither of the unfriendly or the indifferent. DUBLIN AND KILDARE. 29 I myself have, for the present at least, done my part, according to the best of my ability; and shall be ready at any time hereafter to do the like. But, in laying before you, my Reverend Brethren, this slight sketch of the efforts I have made, be assured I have not done so for the sake of courting your ap- probation; satisfactory as it would be to me, if, while acting, I trust, from higher motives, it should be my lot to obtain it, " with me it is a very small thing to be judged of you, or of man's judgment; yea, I judge not mine own self; for he that judgeth me is the Lord." Most of you indeed must be well aware that, in a majority of instances, my public conduct has, in fact, been the very reverse of what it would have been, had popularity been my object. But I have deemed it needful to point out, that when I am ex- horting others to follow out zealously and heartily whatever a well-considered sense of duty shall dic- tate, I am not preaching what I do not practise. I will detain you a few moments longer, by ad- verting to the Church Discipline Bill, brought in this Session by the Lord Bishop of London ; which he has withdrawn for the present, but with a full deter- mination to introduce it, and a strong hope of its 30 CHARGE TO THE CLERGY OF passing, next Session. Tliis, by tlie way, may serve as one out of many illustrations of what I remarked above; the extreme improbability of any one's being able to originate, and also to carry through, any im- portant measure in a single Session. I was one of the Select Committee appointed to introduce several alterations into the Bill, as originally framed, which were considered necessary by competent judges(a). And I can say from my own knowledge that the Bill, as it ultimately stood, though of course not such as to satisfy every one, is far from being justly open to the imputations which have by some been cast upon it. If you will examine it for yourselves, you will see how destitute of foundation, and indeed how opposite to the truth, is the representation of its being of a tyrannical character. You will see, I think, that, though calculated for the conviction and punishment of the guilty, it is even still more care- fully calculated for the exculpation of the innocent; and that if unacceptable to that, — I am sure very small, — number of persons who would wish to screen evil-doers, it is likely to be hailed with the utmost (a) The Bill, as amended in the Select Committee, is sub- joined in the Appendi.x. DUBLIN AND KILDAKE. 31 satisfaction by the great body of the Clergy. These cannot but feel that disreputable conduct in any member of their profession, — when unchecked and unpunished, — tends to lower the respectability of the profession itself, and to degrade, in public estima- tion, the character of the Church which tolerates such misconduct; besides doing deep injiu-y, in the minds of the generality, to the cause of the very religion which we teach. APPENDIX. Appendix A, page 10. A BILL, INTITULED, An Act to alter and amend several Acts relating to the Tem- poralities of the Church in Ireland. Whereas an Act was passed in this Session of Parlia- ment, holden in the third and fourth years of the reign of his late Majesty, intituled. An Act to alter and amend the 3 & 4 W. 4. Laws rdating to the Temporalities of the Church in Ireland, which Act was amended by three other Acts passed re- spectively in the Sessions of Parliament holden in the fourth and fifth, and sixth and seventh years of the same reign, and in the third and fourth years of her present Majesty's reign: and whereas it was provided by the said hereinbefore first-recited Act, " that certain Bishopricks, herein mentioned, and certain other Bishopricks in the first column of the schedule (B.) to the said Act annexed, should, when and as the same severally became void, be thenceforth united to and held together with the Bishop- rick or ArchVjishoprick mentioned in conjunction there- with respectively in the second column of the said sche- dule (B.):" and whereas it is expedient to alter and amend the provisions of the said Act in this respect: be it enacted by the Queen's most excellent Majesty, by and with the advice and consent of the Lords spiritual and temporal, and Commons, in this present Parliament assembled, and C 34 AITENDIX. Ilcr Majesty may nominate any person, other tliiin a Bishop or Arch bislio]), to any see wliich had been united to other sees un- der the provi- sions of recited Act, notwith- standing such union. Immediately upon such nomi- nation sees to become dis- united. by the authority of the same, that whenever any of the said Bishopricks, in the said Act, or in the said schedule to the said Act mentioned, shall, under and by virtue of the provisions of the said Act, become united to any other Bishoprick or Archbishoprick, and at any time after such union shall have taken place, and notwithstanding any such union may have taken place prior to the passing of this Act, it shall and may be lawful, from and after the passing of this Act, for the Queen's most excellent Ma- jesty, if to Her Majesty it shall, at any time after such union, appear expedient and proper so to do, to nominate by letters patent, in the same manner as the other Bishops and Archbishops in Ireland are at present nominated by Her Majesty, a fit and proper person, other than a Bishop or Archbishop, to be Bishop of any of the several sees in the said Act, or in the first column of the said Schedule to said Act, mentioned, and by the provisions of the said Act so united to other Bishopricks or Archbishopricks ; and such person shall be diily consecrated and installed Bishop of the said see, and shall have, hold, exercise, and enjoy all and every the ecclesiastical patronages and juris- dictions, and all and every the other rights, powers, privi- leges, franchises, jurisdictions, and immunities, in as full and ample a manner, to all intents and purposes, as the same were had, held, exercised, and enjoyed by any Bishop of any such see at any time prior to the passing of the said Act of the third and fourth years of his late Majesty's reign, anything in the said Act, or in any Act amending or al- tering the same, to the contrary hereof notwithstanding. II. And be it enacted, that whensoever Her Majesty shall make any such nomination as aforesaid to any of the said Bishopricks, such Bishoprick shall, immediately upon and after such nomination, and by virtue of such nomina- tion, become disunited and severed from the Bishoprick or Archbishoprick to which such Bishoprick had, under the provisions of the said several recited Acts, or any of them, APPENDIX. 35 become united, and shall for ever after be, to all intents and purposes, a separate and distinct see, as if such union had never been made: provided always, that until such nomination shall be made as aforesaid, such union shall remain and continue under the provisions of the said seve- ral recited Acts. III. And be it enacted, that nothing in this Act con- Nothing herein tained shall be taken or construed to alter or repeal any of ^° ^^^'^^ i venues or pay- the provisions of the said several recited Acts relating ments belonging to the lands, tenements, or hereditaments to any of said *p°,^j s'lch^sees* sees belonging, or to the tithes, rents, emoluments, or other the property to such sees belonging, or in anywise appertaining, but all and every the said provisions of said several recited Acts, and also all and every the provisions of said Acts relating to the payment of any sum or sums of money by any law, statute, or custom charged upon the said Bishopricks, upon the same becoming void respectively, and which would have been payable by a successor in such Bishoprick, in case the said Act of the third and fourth years of his late Majesty had not been made, shall continue in full force and effect, as if this Act had never been made. IV. Provided always, and be it enacted, that nothing Saving rights of in this Act contained shall be taken to alter or repeal any Arma^'lfand of the provisions of the said several recited Acts whereby I>"l)I'n as to the Archbishop of Armagh and the Archbishop of Dublin tion's!" are empowered to select one benefice from and out of the benefices belonging to each of the Bishopricks in the first column of the said Schedule (B.) to the said Act of the third and fourth years of the reign of his late Majesty, and to nominate and appoint thereto one of the Fellows or ex-Fellows of the College of the Holy and Undivided Tri- nity near Dublin, but all such provisions of such several recited Acts shall continue in full force and effect, to all intents and purposes, as if this Act had not been made. c 2 36 APPENDIX. Nominees under this Act may retain benefices, &c., pre\'iously held, but on ac- ceptance of any other, the first held office to become void. Income of Bishop to be free from the tax imposed under re- cited Act. Bishops nomi- nated under this Act not to sit in the House of Lords. Act may be amended, &c. V. And be it enacted, that it shall and may be lawful for any person so nominated to any such Bishoprick as aforesaid, to hold and retain any ecclesiastical benefice, dignity, or promotion in Ireland, or any other office or place of emolument, lay or spiritual, together with such Bishop- rick, and to accept and hold, together with such Bishop- rick, any other ecclesiastical benefice or promotion what- soever in Ireland, or any other office, lay or spiritual, any law or statute to the contrary notwithstanding : provided always, that if any person so nominated to any such Bishoprick as aforesaid shall at the time of such nomina- tion hold or be possessed of any ecclesiastical benefice or promotion, and shall after such nomination accept any other ecclesiastical benefice or promotion, the benefice or promotion so held by such person at the time of such no- mination shall thereupon become void. VI. Provided always, and be it enacted, that the income of any such Bishop appointed under the provisions of this Act shall be free and exempt from the tax chargeable under the provisions of the said recited Act of the third and fourth years of the reign of his late Majesty. VII. And be it enacted, that in case of any such nomi- nation by Her Majesty to any such Bishoprick as aforesaid, such Bishop so nominated and appointed shall not have the right of sitting in the House of Lords of the United Par- liament, but that the rotation in respect of the Irish Bi- shops sitting in the House of Lords, regulated and ap- pointed by an Act passed in the third and fourth years of the reign of his late Majesty, intituled An Act to alter and amend the Laws relating to the Temporalities of the Church in Ireland, shall continue and be in full force in as ample a manner as if this Act had not been passed. VIII. And be it enacted, that this Act may be altered, amended, or repealed by any Act or Acts to be made in this present Session of Parliament. 37 Appendix B, Page 10. ^rtnteti fot ^ttbate CDtrcuIatton. LETTER FROM THE ARCHBISHOP OF DUBLIN, TO HIS EXCELLENCY THE LORD LIEUTENANT OF IRELAND, KELATIVE TO THE RE-ESTABLISHMENT OF THE BISHOPRICK OF KILDARE, IN UNION WITH THAT OF LEIGHLLN. Palace, 3rd Jan. 1842. My Lord, I find myself called on, by the decease of the Bishop of Ossory, to lay before Her Majesty''s Government a proposal which has long been in my mind. It is, to separate the Diocese of Leighlin from those of Ferns and Ossory, and to unite it with Kildare as a permanent See; to be endowed, as may be thought necessary, with a portion (which I am ready to resign when needed) of the revenues of the See of Dublin, and with some small addition from those of Ferns, and from any other sources that may appear available. Your Excellency may remember that, by the Church Tempo- ralities' Act, the revenues of Ossory and of Kildare (among others) were to fall in eventually to the Ecclesiastical Board; — the Diocese of Kildare to be united to Dublin, and that of Ossory to 38 APPENDIX. Ferns and Leiglilin. This latter union touk place on the decease of Dr. Elrington, Bishop of Ferns and Lcighliii. The revenues of the Deanery of Christ Church, held by the Bishop of Kildare, are also to fall to the Ecclesiastical Board ; and the Dean of St. Patrick's is to be Dean of Christ Church also. My proposal, then, is, that a Bill should be brought in to amend a portion of the above Act, so as to constitute a perma- nent Bishoprick of Kildare and Lei(jhlin (which were united, I believe, up to the time of Elizabeth) distinct from that of Ferns and Ossory. A few of my reasons for proposing this arrangement I will state. Although Kildare is but a small diocese, and therefore the union of it with Duhlin and Glandelough would be no very heavy addition; still, even a small addition to a diocese already so much more overburthened than any other, must be, in itself, an evil ; though an evil to be submitted to when no better arrange- ment can be made. Every one would admit that it would be better, — were such an alternative proposed, simply, — that Kildare should be united with the small Diocese of Leighlin, than with the overburthened Dioceses of Dublin and Glandelough ; and again that Leighlin, — small though it be, — would be better united with the one Diocese of Kildare, than with two others. But, besides the immediate advantage of this arrangement in reference to those particular dioceses, another, and perhaps greater, of a general character, would result from it ; as indicating the disposition of the Legislature towards the Church in Ireland. The Temporalities' Act was represented by some, as a hostile attack; or at least, as indicating an opinion that the Irish Bi- shopricks were too numerous, and that to diminish their number would be a good in itself And such may, perhaps, have been the belief of some persons. I have met with individuals, even in Ireland, but more frequently in England, who are under the im- pression that there is little or nothing for an Irish Bishop to do. APPENDIX. 39 This seems to arise from their looking only to the numbers of the individual members of our Church (which is smaller in the whole of this island than might probably be found in some single dio- ceses in England), and leaving territorial extent out of the account. If, indeed, any one could believe, on attentive reflection, that a hundred parishes, with an average of one hundred Protestant families in each, required no more superintendence than five, with an average of two thousand, it would be a waste of argu- ment to attempt undeceiving him. But this attentive reflection is what some persons do not bestow on the subject. I have every reason, however, to think, that no such ideas were in the mind of the members of Administration generally, or of Lord Stanley in particular, or of any one in Ireland whom he consulted, and whose acquiescence in the principle of that Bill he obtained, or of the principal persons who supported it. The measure was resorted to, I have every reason to believe, as the only expedient for preventing tlie churches from falling to ruin, and for supplying those other indispensable wants which had been heretofore provided for by parish cess. As far as I know, the opponents of the Bill never suggested any other {practicable) mode of supplying those wants. Yet an outcry was raised against what was called " the sup- pression" of Bishopricks; calculated to impress men's minds with the idea that the Act was to suppress certain dioceses; not merely to unite them, as had been done before in many instances (such as Ferns and Leighlin, Cork and Ross, &c.), and as has also been continually done in the case of parishes. But it seems to have been seriously believed that certain districts were to be wholly deprived of the superintendence of regularly-appointed Bishops. And accordingly certain persons proclaimed that the Act went to destroy " Apostolical Succession and on that very ground held a private meeting (as has been since divulged) to concert measures for forming a party, which has lately assumed a formidable aspect, and whose object appears to be to undo, as far as possible, the work of the Keforniation, Now such a measvire as I am suggesting would go far towards 40 APPENDIX. imdecciving those whose simplicity has been thus abused, by shewing what are, and were, the real objects of the Legislature. I can conceive an objection being raised by some of those who supported, and by some even of those who did not support that Bill, that, " since it is passed, it is better to let matters alone ;" and that " it would argue inconsistency and vacillation to alter, without paramount necessity, a recently-enacted law." This is what may perhaps occur to some minds at a first hasty glance. But further consideration will shew that the in- consistency would be on the opposite side. Any one indeed who should have voted for diminishing the number of Bishopricks as thinking that a good in itself, would of course be inconsistent in voting for the re-establishment of one. But those who as- sented to it professedly on the ground that, though an evil, it was necessary in order to avoid a much greater evil, would be incon- sistent if they did not gladly avail themselves of the opportunity of re-establishing a Bishoprick, without incurring the apprehended evil. A minister who imposes war-taxes, not on the ground of taxes being a good in themselves, but to meet a pressing ne- cessity, would be considered inconsistent, not if he removed those taxes when the necessity had ceased, but if he continued them. The only other objection I can foresee arises from the scanti- ness of the available funds for endowment. The revenues of the See of Dublin, it may be said, are even now hardly sufficient for so expensive a situation ; and any por- tion that could be safely withdrawn from them and from those of Ferns, and from any other source, would not be sufficient for the endowment of a Bishoprick. If by " sufficient" be meant as much as we might reasonably deem desirable, this is true. But the only practical question is, whether a ivell-qualified person could be found to accept the Bishop- rick, with such endowment as might be obtained. And of this I have not the smallest doubt. The revenues of the see of Kildarc by itself are very small ; for which reason it has been long united with the Deanery of APPENDIX. 41 Christ Church. This was a very good arrangement, as circum- stances then were. But had this been impracticable, I have no doubt that well qualified persons could have been found to ac- cept the Bishoprick with such an endowment as it had, or even a smaller. And I think the See of Dublin could spare more than half, perhaps two- thirds, of such an endowment. Then, in addi- tion to such a portion as might be spared from the revenues of Ferns, the Bishop of Kildare and Leighlin might hold some other preferment, as is the case in many instances ; among others, that of the Bishoprick of Oxford, to which a living is annexed. And the Dioceses of Kildare and Leighlin being both small, the Bishop might even perform great part of his parish duty in per- son(a). But perhaps the most suitable piece of preferment would be a Deanery(6) ; for instance, that of St. Patrick's and Christ Church, which are hereafter to be united. This, it is true, is elective in the Chapter ; but I think it could not well be reck- oned a hardship if the proposed Act were to annex it, on all fu- ture vacancies,' to the Bishoprick to which Christ Church has been so long annexed. For, in point of fact, the Deanery of St. Patrick's has gene- rally been in the gift of the Crown, from the Dean's having been raised to the Bench. There is, I believe, no record of more than two cases of the Chapter having had to elect(c) : and when I add that in each of those cases the result was a vehement contest, followed by tedious and costly litigation, I have said enough to shew that no real friend of the Cathedral, or of the Church, can be anxious that the office should remain elective. (a) I would not \>e understood to recommend such union.s of preferment as desirable, or as unobjectionable, supposing sutBcicnt funds could be otherwise obtained. But the practical question is, which is the less objectionable; the union of a Bishoprick with a Deanery or a living, or, with another Bishoprick ? (6) The Deanery woiUd, of itself, afford what would probablj' be considered a sufficient endowment. (e) That is, between rival candidates. Ordinarily, the person recommended by the Archbishop has been elected without opposition. 42 APPENDIX. With regard to details, I will throw out such suggestions as occur to me, though not involving any point that 1 should wish to insist on as essential to the plan. The proposed arrangement would imply that the Diocese ol' Leighlin should be at once placed under the present Bishop of Kildare, supposing his Lordship consents to take charge of it(a); and in that case no other actual change need take place, during his life, except that Bishop Fowler's successor would have the care of Ferns and Ossory only. On the demise of the Bishop of Kildare (or in the event of his refusing the charge of Leighlin), the portion above alluded to of the revenues of Dublin, and of Ferns, would be transferred to the Bishop who would thereupon be appointed. I think it would be best that the present arrangement of seats in Parliament should not be disturbed; as the proposed Bishoprick would not have sufficient endowment to meet the ex- pense of going over to reside in London. Perhaps it would be right, as some compensation to the Archbishops of Dublin, that the new Bishoprick of Kildare and Leighlin should be in their appointment, in lieu of the patronage of the livings in Kildare, which (by the law as it now stands) would have fallen in to them. But, to avoid all suspicion of per- sonal motives, I am willing to waive in favour of Government such right of appointment for myself individually, should the occasion arise in my time. For the length of this Letter, I trust I need not apologize. If the matter is in itself important, — and that to me at least it appears so, I need offer no additional proof, — it is desirable that the reasons for it, and the probable objections that may be raised, should be fully detailed, and early taken into consideration. I have the honor to be, &c. &c. (Signed) W. Dublin. (n) The Bishop of Kiklarc's consent, on Uie plan being imparted to him, was immediately given. APPENDIX. 43 r. S. [Written a few days after.] Since my Letter respecting the Bishoprick was sent, a sug- gestion has been laid before me, by some intelligent men, of a modification of the plan: which is, that, in lieu of any other endowment eventually, for the new Bishoprick of Kildare and Leighlin, the Provostship of Trinity College, Dublin, should be annexed to it. As this is worth about £4000 per annum, with a good house, the necessity of taking any thing from the revenues of other Bishopricks would, it was observed, be superseded ; and it was further urged that as those two small dioceses are within a short distance of Dublin, and as the Visitations and Confirmations, — the most onerous parts of the duty, — might be easily so timed as to fall in with the long vacation, the duties of the two oflSces would not be incompatible. • I can foresee some objections (as indeed there must always be objections to every proposal), and there may be others that have not occurred to me ; for I have not had opportunity to be- stow sufficient consideration on the point. But at the first glance it did not strike me that these were objections of an insuperable character(a). To His Excellency the Lord Lieutenant, S,-c. ^c. (a) The reply received was, tliat tlie proposal could not be entertained, as there would probably be opposition in Parliament to the proposed Bill. The united sec, however, of Ferns, Oasory, and Leighlin, remained vacant for above two months after the writing of the above letter : whether in conse- (luence of the suggestion therein thrown out, or for any other reason, I have no means of knowing. Supposing the objection alleged to have been tlie only one, it may be ex- pected that ministers would be ready to bring forward the measure, or some similar one, if ever they should receive sufficient assurances of its being ac- ceptable. 45 Appendix C, Page 30. A B ILL (as amended by the committee), intituled, An Act for regulating Proceedings in the Case of Clerks in Holy Orders offending against the Laws Ecclesiasti- cal. Whereas the manner of proceeding in ecclesiastical Courts for the correction of clerks requires amendment : be it enacted by the Queen's most excellent Majesty, by and with the advice and consent of the Lords spiritual and temporal, and Commons, in this present Parliament assem- bled, and by the authority of the same, that an Act passed in the fourth year of the reign of Her Majesty, inti- tuled-4 w ^ci for better enforcing Church Discipline, shall & 4 Vict, be repealed ; but that an Act passed in the first year of *^ the reign of King Henry the Seventh, intituled, An Act 1 H. 7. c. 4. for Bishops to punish Priests and other relujious Men for dishonest Lives, repealed by the said Act, shall continue repealed : provided always, that all proceedings com- menced before the passing of this Act under the authority of the first-recited Act shall be continued, and carried on to judgment and execution, and all such proceedings and judgments shall be as valid as if the first-recited Act had not been repealed. 11. And be it enacted, that, unless it shall otherwise Definition of the appear from the context, the term " benefice," when " „ used in this Act, shall be construed to comprehend every and " dio'cie!" deanery, archdeaconry, prebend, canonry, office of minor canon, priest vicar, or vicar choral in holy orders, and every precentorship, treasurership, subdeanery, chancel- 4G APPENDIX. lorship of the church, and other dignity and office in any cathedral or collegiate church, and every mastership, wardenship, and fellowship in any collegiate church, and all benefices with cure of souls, comprehending therein all parishes, perpetual curacies, donatives, endowed pub- lic chapels, parochial chapelries, and chapelries or districts belonging'or annexed or reputed to belong or be annexed to any church or chapel, and every curacy, lectureship, readership, chaplaincy, office, or place which requires the discharge of any spiritual duty, and whether the same be or be not within any exempt or peculiar jurisdiction ; and the word " Bishop," when used in this Act, shall be construed to comprehend " Archbishop ;" and the word " diocese," when used in this Act, shall be construed to comprehend all places in England to which the jurisdic- tion of any Bishop extends, under and for the purposes of an Act passed in the second year of the reign of her pre- 1 & 2 Vict. sent Majesty, intituled An Act to abridge the holding of ^- Benefices in Plurality, and to make better Provision for the Residence of the Clergy, and to all places in Ireland to which the jurisdiction of any Bishop extends, under and for the purposes of an Act passed in the fifth year of his 5 G. 4. c. 91. late Majesty, King George the Fourth, intituled An Act to consolidate and amend the Laws for enforcing the Resi- dence of spiritual Persons on their Benefices ; to restrain spiritual Persons from carrying on Trade or Merchandize ; and/or the Support and Maintenance of stipendiary Curates in Ireland. Proceediiig.s III. And be it enacted, that from and after the passing to ^brLmhicted ^^^^ proceedings against any clerk in holy in tlie manner orders of the united Church of England and Ireland, on fVi^re' thT passing account of heresy, false doctrine, blasphemy, or schism, of 2 & 3 VV. 4, shall be commenced, conducted, and carried on to a final c. 92. termination in the same Courts and in the same manner as such causes were or ought lawfully to have been pro- secuted before the passing of an Act passed in the second APPENDIX. 47 and third years of liis late Majesty, King William the Fourth, intituled An Act for transferring the Powers of the High Court of Delegates, both in ecclesiastical and mari- tinie Causes, to His Majesty in Council, and in Ireland before the passing of this Act, except that the appeal from the judgment of the Consistory Courts shall, in cases of heresy, false doctrine, blasphemy, or schism, lie to the Court of Appeal constituted by this Act. IV. And be it enacted, that in all cases of proceedings Constitution of taken in England, after the passing of this Act, against p^!,^' any clerk in orders, for heresy, false doctrine, blasphemy, or schism, an appeal shall lie from any decree having the force or effect of a definitive sentence to a Court of Appeal, to consist of the Archbishops of Canterbury and York, the Lord Chancellor, or Lord Keeper, or First Commis- sioner of the Great Seal, three of the Bishops of that part of the United Kingdom called England, the Master of the Kolls, the senior Vice-Chancellor, the three senior Puisne Judges of the Courts of Queen's Bench, Common Pleas, and Exchequer, respectively, the Dean of the Arches Court of Canterbury, the Chancellor of the diocese of London, and the Regius and Margaret Professors of Divinity in the Universities of Oxford and Cambridge: provided always, that no person shall be competent to sit as one of the said Court of Appeal who is not a member of the united Church of England and Ireland. V. And be it enacted, that three Bishops, one of the Quorum of Judges in Equity before named, two of the Puisne Judges "f-'^PI"""!- of the Courts of Queen's Bench, Common Pleas, and Ex- chequer, the Dean of the Arches Court of Canterbury, or the Chancellor of the diocese of London, and two of the Professors before-named of the Universities of Oxford and Cambridge, shall constitute a (juorum, and be competent to hear any appeal lawfully brought before them in pur- suance of this Act. 48 APPENDIX. The three liishiips form- iiii; imrt of Court of Appeal ti) he appointed by Her Majesty. Snrrop;ates of .Judicial Com- mittee to exer- cise their func- tions with re- gai'd to Court of Appeal. Limitation of time as to Ap- peals. Clergymen not to perform duties pending appeal. Who shall take cognizance of offences by clerks against the laws eccle- siastical. VI. And be it unacted, that within two months after the passing of tliis Act, three of the aforesaid Bishops shall be appointed by Her Majesty, by warrant signed by one of the principal Secretaries of State, to serve as members of the said Court of Appeal, and as often as any vacancy may occur by the death, resignation, or translation of any of the said Bishops, the said vacancy shall be filled up in like manner. VII. And be it enacted, that the Surrogates of the Judicial Committee shall be competent to perform all such matters and things as relate to the preparing and expediting causes for hearing before the Court of Appeal constituted by this Act, as such Surrogates are enabled to do with respect to causes of appeal to the Judicial Committee from the Ecclesiastical and Admiralty Courts. VIII. And be it enacted, that all appeals to the Court of Appeal in causes of heresy, false doctrine, blasphemy, or schism, shall be asserted within two months from the day on which any sentence shall be pronounced, and an inhibition applied for and taken out within the period of three months, or such appeal shall be null and void : pro- vided always, that when any clerk in orders shall be con- victed of heresy, false doctrine, blasphemy, or schism, by the decree of any Court, he shall not be permitted to per- form any duty as a clergyman of the iinited Church of England and Ireland pending such appeal. IX. And be it enacted, that in every case of any clerk in holy orders of the united Church of England and Ireland, who shall be charged with any offence against the laws ecclesiastical, except heresy, false doc- trine, blasphemy, or schism, or with having been con- victed of treason, felony, or perjury, before any temporal Court, the cognizance of the cause shall belong to the Bishop of the diocese in which he shall hold any benefice ; and, in the case of a clerk holding no benefice, to the APPENDIX Bishop of the diocese in which he shall reside ; and in case of his holding two benefices in two dioceses in the same province, then to the Archbishop of that province ; and if in two provinces in England, then to the Arch- bishop of Canterbury; and if in two provinces in Ireland, then to the Archbishop of Armagh ; and if he hold no be- nefice, and have no known place of residence in England or Ireland, to the Archbishop of the province in which the offence is charged to have been committed; or, if the offence is charged to have been committed out of England and Ireland, to the Archbishop of Canterbury. X. And be it enacted, that it shall be lawful for the Private inquin- Bishop ha\-ing cognizance of any such cause, either on the consent'of party' complaint of any person, or of his own mere motioii, at any accused, time before articles against such clerk for the same offence shall have been filed in the registry of his diocese, to cause, if such clerk shall be within the United Kingdom, and the said Bishop shall see fit, a preliminary inquiry thereof to be privately made, and to admonish such clerk of the said charge, the same being previously reduced to writing ; and if such clerk shall thereupon, by some writing under liis hand, consent that such preliminary inquiry shall be made, it shall be lawful for the said Bishop, either personally or by such one or more clerks in holy orders of the said united Church, whom he shall think fit, by commission under his hand and seal, to nominate for the purpose, to make inquiry thereof, and for that pur- pose to examine witnesses upon oath: provided always, that no witness shall be examined in the absence of the party accused, except with the consent in writing of the said party ; and that the party accused shall be entitled, if he shall think fit, to tender witnesses for examination, and also to cross-examine such witnesses as shall appear in support of the charge; but no counsel, advocate, agent, proctor, or attorney, shall be allowed to be present at any such proceeding; an- benefice of a clerk in holy orders shall be sequestered on ^'^^'^ '^^'"'f-' f 11 ■ n , qiie.stered on av- account of any debt, it shall be lawful for the Bishop of count of debt, the diocese, if he shall so think fit, to prohibit such clerk ""'.v pro- ' hibit cU i k from from pertormmg any of the duties of the said benefice, and performing(hiiy to place therein, during the continuance of such seques- ''PI'"!''' ° la curate, tration, a curate, who shall receive such remuneration as is now allowed by law. AIM'KNDIX. Saviiif^ of Arch- bishops and Bishops' powers. Act may be amended, &c., this Session. XLIII. And be it enacted, that nothing in this Act con- tained sliall be construed to take away or abridge any au' thority over the clergy of their respective provinces or dioceses, which the Archbishops and Bishops may now, according to law, exercise personally and without process in Court. XLIV. And be it enacted, that this Act may be amended or repealed by any Act to be passed in this Ses- sion of Parliament. THE ENO. THE RIGHT USE OF NATIONAL AFFLICTIONS; BEING A CHARGE, DELIVERED AT THE ANNUAL VISITATION OF THE DIOCESES OF DUBLIN AND KILDAKE, ON THE 19th and 22nd SEPTEMBER, 1848. BY RICHARD WHATELY, D. D., ARCIIBlSnOP OF DUEim, AND BISHOP OF GLE!fDA10UGH AlfD KUDAnE. DUBLIN: HODGES AND SMITH, GRAFTON-STREET, BOOKSELLERS TO THE UNIVERSITY. LONDON : .J. W. PARKER, WEST-STRAND. MDCCCXLVIir. EunLiN : PRINTED AT THE UNIVf RSlrV PRE nv M. H. CILL. THE RIGHT USE OF NATIONAL AFFLICTIONS. I FIND myself compelled, on this occasion, my Reve- rend Brethren, to advert to one or two of the subjects which I noticed in my last Charge. There is indeed, unhappily, no need to inform you, that this country continues under the pressure of severe distress of various kinds; and that this has been, of late, much aggravated by attempts to excite rebellion. Of all this, you are but too well aware. But I feel myself called on again to bear my testi- mony to the strenuous and persevering efforts made by the Clergy to alleviate the sufferings of those around them, of whatever religious persuasion. Like the Samaritan in the Parable, who inquired, not whether the wounded traveller were a worshipper at Jerusalem, or at Mount Gerizim, they have recog- nised a "neighbour" in every suffering fellow-creature whom it was in their power to relieve. a2 4 TllK KIGIIT USE OF And tliis testimon}', wliatever may be its value in other respects, is at least that of one whom you know- by experience — some of you by very long experience — to be incapable of courting popularity by speaking otherwise than he really thinks. Attempts were made, indeed, in some few in- stances (as I remarked to you last year) to induce persons to carry on a system of covert proselytism, by holding out relief to bodily wants and sufferings as a kind of bribe for conversion. And imputations of having so acted were industriously cast on the Protestant Clergy, and on Protestants generally. But as far as I have been able to learn by the most dili- gent inquiry, those attempts have been almost inva- riably unsuccessful, and those imputations ground- less. The Clergy, generally, seem to have felt (and I need hardly remind you that such is the principle which has been always acted on by myself), that while it is our duty to take every suitable occasion of promulgating and advocating — mildly indeed, but boldly and firmly — what we deliberately be- lieve to be revealed truth, and refuting error, it is both unsuitable and injurious to the cause oi truth, generall}', and to that of Gospel-ivwih, more espe- NATIONAL AFFLICTIONS. 5 cially, to appeal to interested motives in that cause; — to endeavour, by such influence, either to bias men's minds, or to extort from them hypocritical profes- sions. Truth sliould indeed be earnestly recom- mended, but recommended as truth ; and error cen- sured, because it is error ; Avithout any appeal to men's temporal wants, and sufferings, and interests, or to any other such motives as ought not — in such a question — to be allowed to operate. In the words of my lamented friend. Dr. Arnold, — words as true, and as important to be laid to heart, as ever were penned by uninspired man, — " the hiijh- est. tnitli, if professed by one who believes it not in his heart, is, to him, a He, and lie sins greatly by pro- fessing it. Let us try as much as we will to convince our neighbours; but let us beware of influencing their conduct, when we fail in influencing their convictions. He who bribes or frightens his neighbour into doing an act whicli no good man would do for reward, or from fear, is tempting his neiglibour to sin ; he is assisting to lower and to harden his conscience; — to make him act for the favour or from the fear of man, instead of for the favour or from the fear of (Jod: and if this be a sin in him, it is a double sin in us to tem[)t him to it." 6 THE RIGHT USE OF Since I last addressed you, fresh calls have been made, by the continued pressure of general distress, on your patience and on your Christian sympathy : calls which I fear the excessively heavy burdens imposed on most of the Clergy must have rendered it more dif- ficult than ever to meet as you would have wished. And unhappily there appears but little prospect of speedy relief from the various afflictions with which this country is tried. We have not yet, I fear, even nearly drained the bitter cup which it has pleased Pro- vidence to allot to us. A great amount of destitution remains : of such destitution as brings in its train not only disease, but what is far worse, a frightful amount of demoralization, and of destruction of peaceful and industrious habits. In some this has arisen from compulsory idleness, and from despair : in others from wilful idleness, and from false hopes of such relief as cannot possibly be supplied, or of advantage to be reaped from political revolution. These evils still exist ; and we cannot expect them very speedily to disappear. We must be prepared to continue to labour, patiently, and often with very partial success, for the mitigation of evils which are beyond man's power wholly to remedy. And we must endeavour to derive, and to teach NATIONAL AFFLICTIONS. 7 others to derive, from the trying dispensation Ave are now placed under, such useful lessons as it is especially calculated to aiford ; and to guard our people against those errors in particular which, un- der such circumstances, men are peculiarly liable to fall into. If any one can be brought — under the pressure, or the apprehension, of sickness, or want, or danger, or any kind of infliction — to reflect profitably on the shortness and uncertainty of life, and to learn " so to number his days that he may apply his heart unto true wisdom," — or if he can be made duly pe- nitent for any careless unthankfulness with which he may have formerly enjoyed temporal blessings, and if he is thus recalled to a better state of mind, and to a more Christian life, so as to be able to say with the Psalmist, " before I was troubled I went wronij, but now have I kept thy commandments," — then, tem- porary sufferings may lead to a lasting — to an ever- lasting— gain. But if, on the contrary, the prevalence of worldly troubles lead men — as is too often the case — to pass presumptuous and uncharitable censures on their neighbours, or, again, to resort to unjusti- fiable means for tlie relief of those troubles, then, 8 THE RIGHT USE OF adversity will have proved a greater snare even than prosperity. For it is a mistake to suppose that the usual and natural effect of affliction is improving to the moral character. It has not, in itself, that tendency, now, any more than in the days of the great historian of Greece, who describes the depravity produced, in his times, by war, by want, by civil commotions, and by pestilence(a); or of the Roman poet, who charac- terizes one form of affliction by the title of " ill-per- suading famine" — " malesuada fames\h). " All things," it is true, " work together for good, to them that love God:" but it is to such only that this good can be confidently promised. I have said that there is a danger of men's being (a) " In peace and prospei'ity," says Thucydides, " men are better disposed, from their not being driven into distressing diffi- culties: but war is a severe instructor, and depriving them of the abundant supply of their daily wants, tends to make the moral character of the generality conformable to the existing state of things,"— T/mc^t/. B. 3. § 82. And his account of the effects of the plague on the Athenians is: "This pestilence introduced into the city a general lawless- ness No fear of the gods, nor any human law, restrained any one from wickedness," &c. — Thucyd. B. 2. § 53. (6) iEncid, B. vi. NATIONAL AFFLICTIONS. 9 led, especially in a time of any prevailing calamity, to pronounce presumptuous and uncharitable deci- sions respecting their neighbours. You will find it the more difficult to guard your people against this class of errors, because there is an imposing air of piety in those teachers who lead them into it ; who, in reality, are guilty of most presumptuous wipiety, in taking on themselves to proclaim " thus saith the Lord, when the Lord hath not spoken," and to pro- nounce, without any commission from Him, that such and such a national calamity is a judgment for such and such a sin. One cause which — in this instance, as in many others — contributes to the propagation of error, is, the admixture of truth with it. For, false doctrine, like poison, will generally be rejected when undi- luted. It is usually when disguised by an admixture of wholesome substances, that poison escapes detec- tion. And even so, docs error, when combined with truth. Thus, in the present instance, it is perfectly true, that, according to what is called ''the order of nature," — i.e. the ordinary and non-miraculous course of divine Providence, — certain temporal penalties are, as a general rule, annexed to certain transgres- 10 THE RIGHT USE OF sions of the laws of that Providence. We all know, for mstance, that, as a general rule, disease is a pe- nalty of intemperance ; and poverty, of idleness or reckless improvidence; and distrust and discredit, of dishonesty or hard-hearted selfishness. But these general rules are very far from inva- riable. We all know that a large portion of temporal affliction is often the lot of those who are far from having brought it on themselves by misconduct ; — nay, sometimes of those whose good conduct has been the manifest natural cause of it. In many instances, a man has lost his life in a humane endeavour to save a fellow-creature's, or has been brought to po- verty (as some of you are able to attest by experience) throuGrh his bountiful relief of the distressed. And we know that the first Christian preachers were ex- posed to hardships and persecutions and contempt and hatred, and to ignominious death, purely in consequence of their fidelity to their Master, and their zeal in the cause of his Gospel. Yet, still, it is true, as a general rule, that tem- poral evils are a consequence of sins and follies. And of this, the events which have been of late taking place in this country afford instances to which you may, perhaps, find occasion profitably to direct NATIONAL AFFLICTIONS. 11 the attention of some of your people. For instance, the prevailing distress has been, in several instances, greatly aggravated by the thoughtless dependence of some on gratuitous support, to which they imagined themselves to have a claim of right : and by their consequent abandonment of the cultivation of the land, or of other their ordinary branches of industry. And still more has the distress been augmented by the political agitators who have in several instances seduced the ignorant and ill-taught people into out- rage and insurrection. One natural consequence of tliis wicked folly is, to deaden or destroy the sym- pathy of our fellow-subjects with the distressed — and, in many cases, deserving — sufferers, in this country. And another aggravation of the existing distress, from the same cause, consists in the waste- ful expenditure thus occasioned. To say nothing of all that has been wasted by the plotters themselves of revolutionary movements, it miglit be worth while to lay before some unthinking, but not utterly unprincipled, persons, a rough estimate of the amount of destitution which might have been relieved by the ' sums which have been unavoidably expended in war- like preparations, in order to prevent or suppress rebellion. And yet even this is triflhig compared 12 THE lUGIIT USE OF with the amount of capital capable of being used to employ profitable labour, but wliich has been driven out, or kept out, of a country so greatly in need of it, by the faults and follies of its people. Not as the highest and best motive to good con- duct, but as a secondary and subsidiary motive, it may sometimes be profitable to call men's attention to this general law of God's ordinary providence ; that, on the whole, misconduct has a tendency to pro- duce and to aggravate temporal evils. Then again, it is also true, that according to the ^■2^traordinary or miraculous dispensations of the Most High, transgressions have been visited with temporal judgments that had no natural connexion with their offences. The destruction of Sodom and Gomorrah for their wickedness, — the plagues sent on the Egyp- tians,— the defeat of the Israelites in war, when they had fallen into idolatry, — and indeed the general course of the divine government of tJiat peculiar people, — are among tlie instances recorded in the Old Testament that are of this description. And, under the Gospel dispensation, though this was far from being, then, the usual course of the divine government, a few instances of the same kind NATIONAL AFFLICTIONS. 13 are recorded : such as the sudden death of Ananias and Sapphira, and the bhndness inflicted on Elymas the sorcerer. But in reference to all such instances of what is called the extraordinary or miraculous interference of Providence for the punishment of sin, it will be easy for you, and also very necessary, to point out to your hearers that the connexion between the sin and the punishment, is, in these cases, what never can be known, except by express divine revelation and is to be declared only by an inspired servant of the Lord. How do we know that the destruction of Sodom and Gomorrah was a judgment for their w^icked- ness? Because we are expressly informed of this in the Holy Scriptiu'es. How do we know that the locusts and the storms which desolated Egypt, and the plague which cut off their first-born, were a con- sequence of their retaining the Israelites in bon- dage ? or that Korah and his company were swal- lowed up by the earthquake, as a judgment for having "provoked the Lord"? or that the sudden death of Ananias was inflicted on him for havins: tempted the Holy Spirit ? Evidently we know this only because Moses, in the one case, and Peter, in the 14 THE RKillT USE OF otlier, by divine autliority, dcc^Lired the isin, andybr^- told tlie penalty. But shall any one of us — you may observe to your people — shall any one of us, uninspired men, presume to pronounce judgment on those who are cut off by sudden death, or who are visited by such calamities as an earthquake, a famine, or a pesti- lence? Shall we take upon ourselves to declare the counsels of the Most High, when He has not revealed them? and, in defiance of our Master's express warn- ing, proclaim that these men were sinners above those who have escaped such a fate? You should, warn your people against listening to those false prophets, who dare to give out " Thus saith the Lord, when the Lord hath not spoken." Whatever high pretensions they may make, it is not piety, but the most daring fmpiety, thus to mimic the voice of God's inspired messengers, and to come for- ward, without any divine commission, setting forth their own fancies as revelations from Heaven. It is not wisdom from above, but gross ignorance of hotli the Volumes which the same divine Author has opened for our instruction, — the Volume of Nature, and the Volume o{ Revelation, — that leads men thus to confound together the ordinary and the extraor- NATIONAL AFFLICTIONS. 15 dinary dispensations of His Providence. Some de- sign, no doubt, the Allwise Governor of the world must have, in all his dispensations, whether of sorrow or of joy. He sends want, and He sends abundance, — He allots affliction, and temporal deliverance and prosperity, not at random, but according to some fit- ness which He perceives in the respective parties, to be the recipients of these dispensations. The hardships undergone by the Apostles, they Avere exposed to, we maybe assured, for some good reason : and so also, health, plenty, and every kind of temporal success, are doubtless bestowed Avith some wise design, on those who obtain such advan- tages. But when He has not thought fit to reveal what his designs are, it is not for us, short-sighted mortals, to pronounce upon them, and presumptuously to usurp the office of his prophets. " Wherefore judge nothing," says the Apostle, " before the time, until the Lord come, who will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts! and then shall every man have his praise of God." Some there are, I have reason to believe, who set forth the doctrine I have been censuring, not from their own conviction of its truth, but for the sake of IG TlIK RIGHT USE OF creating what tliey consider a salutary alarm : who have even declared that whether a famine or pesti- lence, or any such visitation, be really a special punishment for sin or not, men should be exhorted to act as if it were so. I suppose these persons mean that men should be exhorted, on that ground, to repent and reform their lives. And certainly it is right that men should be exhorted to forsake any sin in which they may have been living, and return to God, and study to do his will. But it is a wiser and safer course, as well as more ingenuous and more humble, to base our exhortations on what we firmly believe, and can give men full assurance of as true, than on anything that is fictitious, or anything doubt- ful. " Except ye repent," says our Lord, "ye shall all likewise perish." There is no uncertainty in this warning. No one, He says, who continues to live in rebellion against God, will ultimately escape destruc- tion. " We must all stand before the judgment-seat of Christ," to render an account each of his own life on earth. If this distinct assurance fail to rouse a man to repentance, it is hardly to be hoped that he will be reformed by being taught that his sins, in conjunction with those of many others, have called down some divine judgment on the nation, from which NATIONAL AFFLICTIONS. 17 many individuals, and, perhaps, he for one, may suf- fer ; and which may be averted if both he, and many others also, reform their Uves. But I am far from saying that these denuncia- tions have no practical effect. Their chief practical effect is, as experience but too plainly shews, to set men upon judging their neighbours instead of them- selves. Most of you can bear witness that the gene- rality of those who proclaim that some national sin has called down, or is likely to call down, a national judgment, seldom or never attribute this sin to them- selves, but to some party, church, or sect to which they are hostile. Or, if they take any blame to themselves, it is for being too lenient and tolerant towards the faults of their opponents. It is the sin of those who profess, or who encourage, or who tolerate, some false or heretical faith — diflferent from their own, — it is the sin of their rulers in advo- cating ungodly measures, — it is the sin of this or that party, opposed to their own ; — these you will always find represented as the national sins wliich are calling down the divine vengeance. These per- sons call loudly for reformation ; but it is their neighbours, not themselves, that are to be re- formed. B 18 THE RKJIIT USE OF And this accounts for the ready reception that this doctrine often meets with, and the pojDM^arfi?/ enjoyed by its advocates. For the natural man is far more quicksighted to the ftiults, real or supposed, of others, and especially of those in any way opposed to him, than to his own ; and f\ir more ready to blame him- self for over-tenderness towards his neighbour than for self-partiality. To examine carefully and can- didly one's own heart and life, preparatory to that great and final examination at the Day of Judgment, is far less agreeable, though a far more profitable task, than to criticise the conduct of our rulers, — of our countrymen, —or of the rest of the world. Another ill consequence of teaching the doctrine in question, is, that we shall never be able to per- suade those imbued with it to abstain from reckon- ing a deliverance, or an exemption, from temporal calamity, as a sign and proof of divine pardon and approbation. If they are taught that a failing har- vest is necessarily a divine punishment for sin, by parity of reasoning, they will infer, — unless there be an express revelation to the contrary, — that an abundant harvest is a reward of comparative good- ness, or at least a mark of divine remission of sins. If sickness and premature death are regarded as NATIONAL AFFLICTIONS. 19 signs of divine displeasure, health and long life will be accounted signs of divine approbation. When they are referred to the Old Testament for instruc- tion as to the system under which, they are told, we are now placed, they there find temporal blessings set forth as the reward of obedience, and an evidence of restoration to divine favour, no less plainly than temporal calamities are threatened against disobe- dience. For instance(a) : " If ye shall hearken dili- gently unto my commandments which I command you this day, to love the Lord your God, and to serve Him with all your heart and with all your soul, I will give you the rain of your land in his due season, the first rain, and the latter rain, that thou mayest gather in thy corn, and thy wine, and thine oil : and I will send grass in thy fields for thy cattle ; that thou mayest eat and be full." They will have learned, therefore, both from Re- velation and from reason, that a system of temporal punishments and a system of temporal rewards must go together, and form parts of one and the same dis- pensation. And in point of fact, these two doctrines — or rather, these two parts of one doctrine — do (a) Deut. xi. 13, 15. B 2 20 THE RICxHT USE OF actually prevail among many persons. We ol'ten hear of a " providential deliverance," — of a " pro- vidential or miraculous escape" from some danger, — of so and so having taking place " providentially." These expressions cannot mean merely that all events, without exception, are under the control of divine Providence. On the contrary, any one who beheves that God's providence is universal, and yet distinguishes one event from others by the term pro- vidential, must imply that it is providential in some diiferent sense from those others, in short, that it is miraculous ; which term indeed is (as I have just remarked) often used as equivalent. I am aware, indeed, that many persons use this kind of language carelessly, merely from having been accustomed to hear it, and mean, by a providential escape, nothing more than a remarkable escape. But the very circumstance of such language having he- come customary shows the existence among some persons of the notions from which that language arose. It indicates that some persons deem them- selves authorized to pronounce, without producing any proof of an express revelation from heaven, that such and such events are portions of the extraordi- nary or miraculous providence of God : — to pro- NATIONAL AFFLICTIONS. 21 nounce, e. g., that a failing harvest, or a pestilence, is an extraordinary visitation for such and such a spe- cific sin ; and, by parity of reasoning, that restored plenty or health are signs of the divine pardon, or the divine approbation. Or, if they do not draw this latter inference themselves, they cannot prevent ano- ther from doing so, by following out the principle they have themselves laid down. For (as I have said just above) a system of temporal punishments and a system of temporal rewards must go together, and form parts of one and the same scheme of Pro- vidence. And those who teach that uninspired man is at liberty to assume to himself the office of the Lord's prophets, and to decide in each case what are the designs of the Most High, — these teachers must not wonder or complain if they find any one refusing to submit to their exclusive claims, and insisting on carrj'ing out, himself, their principles, in whatever way may suit his own notions and his own purposes. And for the erroneous conclusions which they draw from men's teaching for Gospel-truth what is not really such, the teachers will be justly responsible. On your own particular congregations, and on all others of your neighbours witli whom you have any influence, you should inculcate the duty of struggling 22 THE RIGHT USE OF manfully against all such temporal calamities as may be averted or mitigated by peaceable industry and prudent frugality, and of submitting with resignation to such as are unavoidable; using them, at the same time, as a discipline, through divine help, for wean- ing their minds from an over-regard for the things of this world, and an indifference about " the things which are not seen, which are eternal." And you should remind them of the fortitude with whicli the Apostles endured not only want and bodily pain, and hardships, but also the bitter censures and contempt of tlieir countrymen ; who, so far from admiring their patient endurance of sufferings, made these very suf- ferings a theme of reproach, and a ground for the rejection of the Gospel, which they would not be- lieve to be from God, because they had been brought up in the belief that temporal afflictions are a sign of the divine disfavour. They rejected the Redeemer because He was " a man of sorrows, and acquainted with grief;" they " did esteem Him stricken. Smitten of Gob, and afflicted;" and " they hid their face from Him," as a natural consequence of that doctrine which is even now inculcated by some Christians. Any alleviation, again, which it may please Pro- vidence to grant us, of the afflictions of this land, you NATIONAL AFFLICTIONS. 23 should exhort your people to receive with humble gratitude to the Giver of all good: — gratitude un- mingled with any vain exultation, — any thought that these temporal blessings necessarily imply forgive- ness of our sins, or superior worthiness in us above those who liave suffered the most severely. I have said that we must teach them that their gratitude should be humble. But this humility should consist not merely in abstaining from all claim to the divine bounties, as earned by tlieir own merits, but also in renouncing all presumptuous speculations as to the unrevealed counsels of tlie JMost High, and all rash and uncharitable judgments of their neighbours. The false humility of confessing and bewailing the supposed sins of others, as having called down divine judgments, — the false piety of using the language of Scripture, as uttered by God's inspired messengers, when we have no such inspiration, and of assuming to ourselves the prophetic office, — this false humility and false piety we must exchange for real ; Ave must be content to "judge no one before the time;" and to acquiesce in the secret as well as the revealed counsels of the All-wise. I have directed your attention, my Reverend Bre- thren, to a few — and only a very few— of the practi- 24 THE EIGHT USE OF cal evils likely to result from a hasty, irregular, un- reflecting perusal of the Scriptures, or from listening to a confused collection of texts, taken indiscrimi- nately from the Old Testament and from the New, and thrown together without any regard to their fit- ness for being taken in conjunction, or any conside- ration of the persons to whom each passage was ad- dressed, or the occasion on which it was written. You must be well aware that such a use — or rather abuse — of the precious gift of the Holy Scriptures, will lead to most dangerous misapprehensions and misapplications of them. You are yourselves, mj Reverend Brethren, a standing monument of the design of our Chvirch, — of the view which its founders and its reformers took of the manner in which Scripture should be used. For you are members of a Profession devoted by our Church to the business not merely of administering the Sacraments and other outward rites of the Church, but of "instructing out of the Scriptures the people committed to your charge." Now, if the Fathers of our Church had thought a knowledge of Scripture noxious, or needless to the mass of the people, they would have left it in the original tongues. If, again, they had held the Church's tra- NATIONAL AFFLICTIONS. 25 ditions to be of equal or superior authority, they would have appointed an order of men to instruct the people in a system constructed out of Scripture and Tradition " blended together" (to use a phrase actually adopted by certain professed members of our Church) and combined into a whole. Or, on the other hand, if they had deemed the Bible a sufficient and safe guide to any one who should open it at random, and interpret and apply according to his own taste, or fancy, or convenience, any passage he might casually meet with (by a kind of sortes biblicce"), without seeking any ordinary helps to the right under- standing of it, without exercising on it any of the facul- ties with which God has endowed the human species^ and without any of that careful reflection with which a man studies any other book from which he is really anxious to gain instruction, — if tliis had been the view of our Reformers, they would have contented themselves with putting forth a translation of the Bible, for each man to use and apply for himself, or ex- pound to others, as he could and would, according to the " inward light" bestowed on him (on the system of certain well-known sects), and would have appointed no order of men at all, set apart by the Church for the purposes for which we have been ordaingd. 2(5 THE RIGHT USE OF You are therefore, I say, a t;Landiiig monument of the designs of our Church, which has appointed you to the office of " instructing the people out of the Scriptures," and has charged you (in the Ordination Service) to "be diligent in the studij of the Scrip- tures, and of whatever may tend to the right under- standing of the same." And I trust that you have yourselves borne witness to this view by applying to that study those mental faculties which were bestowed by the same Being who bestowed on us the Scriptures also. I will, therefore, take this occasion to advert, in conclusion, to the importance of promoting the dif- fusion, among the people at large, of secular in- struction,— of the cidtivation of the mental powers generally, — Avith a view both to the religious im- provement of your own flocks, and also to the gene- ral improvement of all those around you, including such as are entirely, or nearly, shut out from re- ceiving religious instruction from you. The events of the last few years, and the state of things now existing, ought to operate on us as a salutary warning. They are such as to impress more strongly than q\q,\\ on the minds of all avIio can, and will, be taught by experience, the evils of NATIONAL AFFLICTIONS. 27 popular ignorance and error ; their tendency both to aggravate such calamities as this country has been suffering and is threatened with, and also to prevent men from deriving from such calamities the useful lessons they are calculated to afford. For the unen- lightened and misjudging usually derive a lesson of evil rather than of good from every kind of event that occurs. In reference to the religious improvement of those under our especial care, we should recollect that we are not, as you well know, appointed to the office of guides to be followed implicitly by a credulous and unthinking multitude, to whom we are to dictate with absolute authority what they are to believe and to do, solely upon our word. We are not in a position corresponding to that of a physician, who prescribes to patients ignorant of the medical art, and whose patients, if they do but take a suitable medicine which he prescribes, may derive equal benefit from it, though they themselves nei- ther know, nor wish to learn, anything of his art. Our office, on the contrary, is to give what is pro- perly called religious instruction ; to enlighten and to guide the judgment of men Avho ought to use — and who will use and act on — their own judgment 28 THE RIGHT USE OF Now, for a Pastor wlio is to dictate absolutely to men who are required blindly to conform to his dictation, it may be desirable that his people should be kept in ignorance, and with their mental powers unexercised and uncultivated. But he who is called on to INSTRUCT, and really does set himself to that task, will find instruction more easily and more profitably received by those whose mental faculties have already received some training ; — whose intel- lect has undergone such tillage, as it were, as to pre- pare it for the reception and the successful growth of the seed. True it is, that intellectual culture is very far from being sufficient to secure the successful growth of sound religion ; but it is one important point in its favour. True it is that highly civilized, and in- telligent, and learned men may be utter strangers to the Gospel ; but it is no less true that while these may be good Christians, men left in the brutish state of savages never can. There are, indeed, na- tions considerably advanced in civilization who continue Pagans ; but a nation of really Christian savages never existed, nor ever will. In all the really successful efforts of Christian missionaries among savage tribes, it will be found that civilization NATIONAL AFFLICTIONS. 29 and conversion have always gone hand in hand. The good ground which (in the parable of the sower) received and brought to perfection the good seed, might indeed have been sown with the seeds of noxious weeds instead ; but the trodden wayside, and the bare rock, are sown in vain. You will understand, no doubt, that I do not mean to confine- the term " secular instruction" to instruction merely in such branches of knowledge as are requisite to qualify each man for gaining his subsistence by the trade or profession he is to ex- ercise ; but that I mean to include a portion of what, in a higher degree, may be, and usually is, obtained by the wealthier classes, under the title of " a liberal education." This is what some persons are found to grudge any share of to the mass of tlie people, as not only useless but dangerous ; while others again regard it as at least a matter with which the Clergy are nowise concerned. And some seem to think that, generally, each man has the greater advantage in respect of religious education, the less he possesses of any other education. Into a discussion of these questions I cannot, of course, now enter. I must content myself with assur- ing you that my own experience (which has been not small, in all that relates to every department of edu- TIIK niGHT USE OF cation), and the experience of all the most compe- tent persons I have conferred with, has led me and them to conclusions most emphatically opposite to those I have just noticed. And I have no doubt that careful, and intelligent, and candid observation, on your part, will enable you to confirm what I have maintained. Other things being equal, you will find that those who have had the best general mental training, are the best prepared for a correct and profitable reception of religious instruction ; and that those who have been taught little or nothing besides what are called " tlie general principles of Religion and Morality," not only do not embrace those principles so well as those of more cultivated understanding, but will be still more deficient in the right applica- tion of such principles. What I mean by the application of these princi- ciples — as distinguished from the comprehending of them — is, what I may be allowed to express in lan- guage familiar, I presume, to most of you, — that the general principles of Religion and Morality supply MAJOR PREMISES: the MINOR PREMISS, which, in each instance, is equally essential to a correct practical conclusion, being supplied from a knowledge of some other kind, relative to the subject-matter about which NATIONAL AFFLICTIONS. 31 we are, in each ease, to tlecide. E. g., That it is a Christian duty to relieve the distressed, and to pro- mote the general happiness of the community, is be- yond dispute. Now different men, acting on that principle, may seek to promote this end, one, by striving to establish a community of goods (accord- ing to a plan which you must all have heard of) ; another, by despoiling the rich, and mix oihxcmg equa- lity of property ; and, again, another, by securing to each man the fruits of his own and his ancestors' in- dustry, and encouraging the accumulation of capital. Whichever of these persons is practically right, the others must be most mischievously wrong. Yet they differ, not in the general principle they set out from, but in tlieir applications of it ; in other words, in the minor premises they assume. Again, "justice" and "civil liberty" are good ends whicli a Christian and a moral man must feel bound to promote ; but whether the maintenance of the existing Government, and laws, and institutions of any country, or a complete change of them into something quite different, will best promote "the cause of justice and liberty," — this is a question, and a most important question, which each man, who comes to any decision upon it, will be likely to de- cide, in his own mind, according to his own know- 32 THE RIGHT USE OF NATIONAL AFFLICTIONS. ledge and judgment, derived from his observations and studies in quite another department. Ill-directed charity, again, frequently produces (as you are doubtless well aware) much more evil than good. And against this no man can be guarded by a mere inculcation of the Christian duty of cha- rity. And other instances, analogous to these I have noticed, will readily present themselves to your own mind. Be not then deterred, my Keverend Brethren, by any fear of being unjustly reproached as indifferent about religion and morality, from using all the means which God's Providence has placed within your reach, for promoting and facilitating the most profi- table religious and moral instruction. He — that same God — is the Maker both of this world and of the world to come ; and is the Author of those two great volumes which lie has laid open for our perusal, — the Book of Nature and the Book of Revelation, And those who diligently and honestly apply them- selves to make the best use of all that he has pro- vided for us, will be, by His grace, enabled " so to pass through things temporal that they finally lose not the things eternal." THE END. A CHARGE DEI.IVEKEI) TO THE CLERGY OF THE DIOCESES OF DUBLIN AND GLANDALAGE, AND KILDAEE, AT THE VISITATION IN JULY AND AUGUST, 1849. KTCIIARD WIIATELY, D. D., AKCHBisnop or dudlin. DUBLIN: HODGES AND SMITH, GRAFTON-STRKKT, UOOKSELLEKS TO THE UNIVEKSITY. LONDON : J. W, I'AKKEU, WKST-STIIAND. MDCCCXLIX. DUIU.IN : ntlNTEI) AT THE UNIVfHSITV PUESS, liV M. II. GILL. CONTENTS. PAGE. Conduct of the Irish Clergy during a period of severe dis- tress, 1 Legislative measures for the relief of distress, .... 6 Alleged national Judgments, 10 Danger from irregular and unreflecting perusal of Scripture, 13 Duty of the Clergy to alford religious instruction to all the children of their parishioners, as many as will receive it, 1 7 This duty not to be transferred to a Schoolmaster, ... 20 Note A. On legislative measures for the relief of destitu- tion, 27 B. On certain Arguments for and against the Bill for altering the parliamentary Oath, 29 C. On the oflices intrusted to Schoolmasters in cer- tain schools for the Poor, 3(1 D. On some prevailing misapprcliensions respecting the National Schools, 37 A CHARGE, &C. &C. It is not necessary to advert, my Reverend Brethren, except very briefly and slightly, to tlie subject with which I opened my last Charge, — the continued pressure of distress on our unhappy country. You are all but too well aware to how great a degree our melancholy forebodings of last year have been verified. I deemed it needful, then, to express convictions not calculated to cheer for the present, but to prepare for the future ; not to buoy men up with delusive hopes of what was most desirable, but to forewarn them to prepare for what was most probable. " There appears," I said, " but little prospect of speedy relief from the afflictions with which this country is tried. We have not yet, I fear, even nearly drained the bitter cup which it has pleased Providence to allot to us. * * * We must be' prepared to continue to labour pa- tiently, and often with very partial success, for the mitigation of evils which it is beyond man's power wholly to remedy." A 2 6 CHARGE. To how great a degree these mournful antici- pations have been verified, there is, unhappily, little need to remind you. But I feel bound not to omit bearing my testimony, once more, to the patient and persevering benevolence with which the Clergy of our Church have laboured, in the midst of the most severe privations undergone by themselves, to alleviate the distress of their suffer- ing countrymen, of all religious denominations(a). Of most of them it may be confidently asserted that they have " not been weary in well-doing and we are authorized to trust that " in due season they will reap," though the "due season" which God's Providence has appointed, is not, in most cases, one that is to take place in this world. As far as the Clergy have been, through legis- lative errors or defects, borne down by an undue share of public burdens, or deprived of their just rights, I have laboured, according to the best of my judgment, to obtain some redress or mitigation of their grievances. And if my efforts have been attended with only very partial success, you will (ffl) Representations, such as I know to be perfectly correct, of the benevolent exertions of the Irish Clergy, and of their severe privations, are likely to be received in England (I know this to have been the case in many instances) with cold distrust or ab- solute incredulity, in proportion as the falsity shall have become known of certain statements as to another point (noticed in Note D), which have been put forth by persons professing to be advo- cates of the Irish Clergy, and which have not been so promptly and indignantly contradicted by those Clergy as was to be wished. CHARGE. 7 attribute this, I trust, to want of power rather than of will. Into the particulars of what has been done, or left undone, in the way of legislative enactments, it would be, I think, unsuitable to the present occa- sion to enter. On that subject I shall be ready to communicate in private with any of you who may wish for any explanations which I am able to furnish. But I cannot forbear reminding you of the very great disadvantage under which any one labours who has a seat in Parliament only for a single session. 1 do not indeed presume to say that I could myself have accomplished any very important objects if I had been a permanent mem- ber. But any one possessing much parliamentary experience will not hesitate to acknowledge that whatever important object any one docs obtain is almost always obtained as the result of reiterated and uninterrupted efforts ; and that even a person of superior eloquence and skill as a debater, woidd, unless connected with an influential party, rarely produce any considerable result, if he were never to have a seat for two consecutive sessions. But in all that pertains to legislation for Ireland, one is met, it must be acknowledged, by very great and peculiar diflTiculties ; not only on account of the extraordinary and overwhelming calamity which for several years past has been superadded to the evils previously existing, but also from the extensive 8 CHARGE. prevalence, among many wcU-intcntioncd persons in England, of the greatest misapprehensions on several important points, — and misappreliensions most difficult to remove, — respecting the actual cir- cmnstances of the countr3^ In reference, for example, to the condition of our Clmrch in this country, you will most of you remember to have seen statements made, in Parlia- ment and elsewhere, some of them not long since(a), — more widely at variance with facts, than any one, probably, would venture to make even concerning the circumstances of the most remote corner of the British Empire. And though the utter incorrect- ness of such representations must have been known to many, it is utterly inconceivable that, of the great number who acquiesced in them, all, or even the greater part, should have been wholly insincere in professing their belief. Many, and, I would fain hope, the great majority of them, must have hastily given credence to statements, the utter falsity of which in many instances, and the exaggeration and distortion in others, they might have ascertained by a few days, or even a few hoiu-s, of careful inquiry. And again, in reference to the measures adopted for the relief of destitution, I need hardly remind most of you of the warnings and predictions uttered more than two years ago, respecting the effects to be anticipated from certain well-meant measures, — predictions Avhich called forth the contempt and {(i) Sec Debate in the House of Commons, Tuesday, July 10. CHARGE. 9 severe censure of the majority, which yet have un- happily been but too fully verified in almost every particular, — and whose correctness nothing except that experimental proof was able to establish in many minds. And, for some minds, even that proof has not as yet been found sufficient, though there is now a pretty general admission of the correctness in the most important points of what we were blamed or derided for maintaining the year before last (a). It is to be expected too (as some of you may perhaps have learned even from your own expe- rience) that an imputation of hard-hearted indiffer- ence to human sulfering will be cast on any one who expresses doubts as to the efficacy of some par- ticular measure proposed for its relief, as if he did not wish that it should be relieved, — as if his doubts as to the virtues of the medicine prescribed, implied carelessness about the cure of the disease. And again, when any evil results, past or future, are pointed out, as arising, or likely to arise, from measures designed to be remedial of some calamity, you will fnid this attributed to an entire ignorance, or an utter disregard, of the very existence of tlie calamity itself. " Such and such persons," you will be told, "attribute all the sufferings of the people to unwise legislation, and appear to have quite for- gotten, or never known, the failure of the crops:" as il' tliere covdd be any wisdom in descanting on these phenomena of Nature, which every one is already (a) Sec note A. 10 CHARGE. aware of, and over which man has no control, in- stead of turning our attention to human errors which it is possible to avoid or to correct ; as if, when a ship was labouring in a storm, any skilful seamen, who perceived some mistake in the management of the vessel, would ever think of occupying the crew with a declamation on the fury of the winds and waves, which no human power can restrain, instead of pointing out to them how to manage the sails and rudder. But such fallacies as these, absurd as they are in themselves, you will have seen repeated in va- rious forms of expression, day after day, and year after year, by speakers and writers not deficient in ability, but who, probably, calculate on the strength and extent of those existing prejudices which will cause such fallacies to be listened to. But it is our part to clear our own conscience in the sight of God, regardless of misrepresentation and unmerited obloquy from man. It is for us to pursue the course which our best judgment decides to be the right one ; leaving the event to the disposal of Divine Providence. And here permit me to repeat the caution given in my last and in some former Addresses, against the presumption of undertaking to explain those dispen- sations of Providence respecting which we have received no Revelation, and where human reason cannot guide us aright. Reason does indeed teach us to judge from experience that, as a general rule. CHARGE. 11 virtue leads to a greater amount of temporal bless- ings than vice. We can in many cases distinctly trace the connexion, — for example, of temperance and intemperance with health and sickness respec- tively ; — of frugal industry, and improvident idle- ness, with prosperity and adversity ; — and the like, in several other cases. And Revelation, again, in- forms us of many instances of temporal calamities sent as special divine judgments on sins with which they had no natural connexion. Thus, the plagues with which the Egyptians were visited for oppress- ing the Israelites, were distinctly denounced as such, predicted. If that oppression had led to a suc- cessful revolt of the Israelites, and a defeat in war, we could have traced a natural connexion between the crime and the punishment. We have experience of many such results, from penal laws, and tyrannical government of various kinds. But the connexion of the plagues of Egypt with the sin committed is known to us only through the inspired record of the predictions and their fulfilment. That the hail- storm, for instance, which wasted the land, and the darkness which enveloped it, were sent as judgments on that particular sin of the Egyptians, we know, because they were forewarned of those events, and because " in the land of Goshen there was no hail," and " the children of Israel had light in their dwel- lings." And we learn also from our Lord's express declaration, that we nuist not presume to pronounce, on human conjecture, those who may be overtaken 12 CHARGE. with any sudden calamity to be "sinners above all men that dwell in the city:" while from the New Testament history, again, we learn that Christ and his Apostles were " despised and rejected of men," chiefly on account of their being exposed to such temporal afflictions that, " if in this life only they had hope, they were of all men most miserable." Anything, indeed, tliat can be proved to be sin- ful, we are justified in protesting against. But it would be both absurd and fruitless to attempt, in any case, to prove this by assuming that such and such temporal afflictions are judgments for this alleged sin, unless we were enabled — like Moses in the case of Korah, or Paul in the case of Elymas — to predict the fate of the offender. True it is, that those who acknowledge a Providence must believe that every affliction, and also every temporal hless- itig, is allotted to each for some wise and good reason. But we are not authorized to pronounce, even when we have good grounds for censuring one man's con- duct and applauding another's, that such and such an affliction is a punishment for such and such a specified sin of the one, or that the prosperity en- joyed by the other is a reward (for both these are evidently parts of the same doctrine) for his virtue. Wherefore "judge nothing before the time, until the Lord come, who shall both bring to light the hidden things of darkness, and make manifest the counsels of the hearts ; and then shall every man have [his] praise of God." CHARGE. 13 There is the more need that we shoiikl be assi- duous in pointing out to our People the presump- tuous profaneness, as well as uncharitableness, of thus venturing to pronounce temporal afflictions to be tokens of divine displeasure against the sufferers ; we have the more need, I say, to be careful in guard- ing them against this error, because there is a spe- cious appearance of piety in thus assuming the tone of God's inspired messengers, and a semblance of Scriptural authority, which may mislead those who do not distinguish between the Mosaic and the Chris- tian dispensations. And, moreover, there is the more temptation to commit the error in question, from the circumstance that its tendency is (as I observed in my last Charge) " to set men upon judging their neighbours rather than themselves." I appealed to your own testimony, as able to confirm from your own experience the remark, that most of those who represent some national sin as calling down, or as about to call down, a national judgment, usually attribute this sin, not to themselves, but to some Church, or Party, or Class of persons, to whom they are opposed. Or, if they do take to themselves any blame, it is chiefly for being over-tolerant towards the faults of their opponents. It is the sin of their Rulers in advocating ungodly measures, — it is the sin of those who hold, or who favour, or who toler- ate, some erroneous faith, — it is the sin of this or that Party, opposed to their own ; — these you will almost always find represented as the national sins which 14 CHARGE. are calling down the divine wrath. These persons are earnest in advocating repentance and reforma- tion ; but it is their neighbours, rather than them- selves, for whom reformation is needed. And this will serve to explain the popular favour often enjoyed by those who teach such doctrines. For man is by nature far more quick-sighted to the faults, or supposed faults, of others, — and especially of opponents, — than to his own ; and more ready to take blame to himself for over-tenderness towards his neighbour, than for self-partiality. A careful and candid examination of his own heart and life, prepa- ratory to the great and final examination before the judgment-seat of Christ, is a task far less agreeable, — though far more profitable, — than that of criticising the measures of our Rulers, — the faith of our country- men,— the conduct of the rest of mankind. And accordingly, most of those who have, at va- rious times, endeavoured — whether from sincere con- viction or from motives of policy — to alarm and con- vert those opposed to them, by an appeal to supposed divine judgments, have almost always found their arguments retorted^ and themselves represented as the objects of divine displeasure, and their alleged sins or heresies as calling down national calamities. The inefficacy, therefore, and indeed dangerous tendency of such doctrines and such a procedure as I have been deprecating, may be as easily shown as their unsoundness in principle. But it is by a right understanding of tlie Gospel, and a resolution to con- CHARGE. 15 form to its principles, that we sliould wish to see our People principally and primarily guided ; and it will then afford both to us and to them a consolatory con- firmation of their faith, to find the coincidence of the principles of the Gospel, when rightly understood and fairly followed out in practice, with the dictates of sound policy (a). I need not dwell farther on considerations which were so lately laid before you. But I cannot forbear again adverting to a subject which, on that occasion, I pressed on your attention, — the dangerous conse- quences of a confused, irregular, unreflecting perusal of Scripture, and of the practice of taking up insu- lated passages from various parts of the Bible, with- out any attention to the context, and hastily applying these to any occasion that may arise, regardless of the Writer's design, and of the circumstances under which each was written. One (and only one) of the evil consequences of such an abuse of a most precious gift of God is that confused blending together of the Old and New Dispensations, which I have al- ready alluded to. It is thus that some persons frame to themselves a kind of anomalous compound-religion which is neither the Law nor the Gospel, but as un- like either as an incorrect botanical painting, repre- senting together the several parts of the blossom of some tree and of its fruit, would be unlike any real object in Nature. (a) See Note B. IG CHARGE. Ami it is to this practice T ai)prclien(l that wc may trace, in great measure, that most pernicious and un- cliristian error above noticed, of pronouncing all temporal afflictions — such as those of which tlie Apostles endured so large a share — to be marks of divine disfavour. It is the chief duty of our office, — as I have more than once taken occasion to remind you, — to guard our People against such errors, by leading them to an intelligent and truly profitable study of God's Word; by "mstructing out of the Scriptures (ac- cording to the Ordination-vow) those committed to our charge." No order of men would have been a]> pointed by our Church to such an ofiice as we hold, if our Reformers had considered it suflScient that the members of that Church should simply have a trans- lation of the Bible put into their hands, and should be then left to take up any passage at random as a divine oracle and guide, without need of any help to the right interpretation of it ; being taught simply to " read," but not to "mark, learn, and inwardly digest" those writings which are designed to " make us wise unto salvation." No one who reads our Ordi- nation Service (to say nothing of several other For- mularies and Rubrics) can possibly suppose that the sole, or the principal duty for which we are set apart by our Church, is that of merely administering its rites, and leading the public worship of the Congre- gation. No one can doubt that the oflSce of religious instructors of the People committed to us, was that CHARGE. 17 which, in the niiiuls of our Keforiiiers, held a proiui- nent place. And the most elFectual opportunity, by far, that is afforded us for the performance of this our most appropriate and most important duty, is, in early youth. You must pardon my dwelling so frequently and so earnestly on this point ; and you must not imagine that I do so from supposing you either ig- norant or neglectful of it. But this branch of our duty is one to which, — and m which, — we certainly need, on many accounts, especial encoimngement. The instruction of children is a laborious, — to many persons, a very irksome task. And it is very often, for the present at least, a thankless one. The young cannot be expected, for the most part, to be so thoughtful as to estimate fully, at the mo- ment, either the pains taken by the teacher, or the high value of what they are learning. It is usually after the seed which has been sown has grown up to a mature plant, and borne its fruits, that those who are of good disposition will look back with grateful satisfaction to the good instruction they have received. At any rate, the patient Catechist has not that animating excitement which an eloquent preacher — even one who is far from pursuinghuman admiration as his object — derives from the warm and immediate sympathy of his audience. 'I'o the Cate- chist, while sedulously lowering himself to the level of very humble capacities, and day after day, incul- B 18 ClIAKGK. eating line iipvon line, and, precept upon precept, — to liini, the slow, though steady, growth and de- velopment of the young plants he is nurturing, is the only indication that he is not labouring in vain. It has always been niy hope and belief that the practice of holding Confirmations at intervals usually of two years or less, must, besides other obvious ad- vantages, have some effect in facilitating your labours in this department, by furnishing occasions for calling on ])arents to bring forward their children to receive catechetical instruction(a). Certainly this branch of your duty is one, — as I lidve already said, — to which and in which especial encouragement is needed by the clergy, and ought to be afforded, as far as lies in him, by their diocesan. All who have been occupied, as most of you have been of late more especially, in preparing young persons for Confirmation and for the Eucharist conjointly with it(Z'), and for competing for the catechetical premiums of the Association, must have it very for- cibly impressed on your minds, that, as there is no duty of the christian Minister more important than (rt) The number of persons confirmed in tlie present year was IQ-iO, which, with the addition of 679 confirmed in the city of Dublin, eight months before the recent Confirmation, makes a total of 2628 since this time last year. (i) Of the beneficial effects of administering the Eucharist at the very time of the Confirmation, I have long been convinced from my own experience; and many of the Clergy are able to at- test the same from their own. CHARGE. 19 the instruction of the young, so there is none that more calls for not only exertion, but patience, and vigilant care, and sound discretion. And it cannot fail to have occurred to you also, in the course of your labours, how very defective must be the religious instruction conveyed from the pulpit alone, to those who have not been regularly catechised in their youth. In the first place, that spring-time of life, when impressions are the most easily made, will, with such persons, liave passed away, not only unprofitably, but, most likely, worse than vmprofitably ; — not only un- improved, but depraved. The spring-growth will have been one, not of corn, but of noxious weeds. And moreover, it should be recollected, that, gene- rally speaking, the hearers of a sermon have not the advantage enjoyed by children in a catechetical class, of being carefully questioned and emmined in what they have heard, so as to ascertain how far they have rightly understood it, and how much of it they re- tain And those who have never been in youth thus accustomed to systematic training, — who have not been taught to attend carefully, — to reflect, — and to recall what theyhave learned, — will be inafter-life far less qualified to receive instruction than others of the same age, and of no greater natural powers, but who have had those powers regularly and early exercised. It is to be remembered also that the religious instruction given in sermons, even such as are not B 2 20 CIIAUGK only caivfuUy composed, but oven connected with oacli other as a series, cannot but be of a more de- sultory and irregular cliaracter than the systematic teaching of a good catechist to children, whom he takes care to furnish — not with scattered portions of christian doctrine and precept, but with a regular educational course, suited to those who are to be brought up as not only believers in Christianity gene- rally, but sound members of the Church into whicli they have been baptized. But I dwell on this branch of our duty, not only as being of such high importance, but also as being- laborious, and to some persons highly distasteful. Most unwise would it be to deny, or to attempt to keep out of sight, that the christian Minister is exposed to temptations to shrink in some degree from such a task: a task always toilsome, often thank- less, and sometimes attended with various disheart- ening difficulties. In particular, he will often be tempted to make over to the schoolmaster or mistress that which ought to be his own especial and immediate care. Con- sidering— and very rightly — that it is no part, — as it certainly is not, — of his duty, to take on himself the instruction of the children of his parishioners in the rudiments of reading, when they can learn this equally well from persons of far humbler station and attainments, who are professionally devoted to this business, — considering this, — and the parish being,. CHARGE. 21 perliapri, provided with u master and mistress who are members of his own Church, — he is under the temptation of satisfying himself that the children obtain what may be properly styled a scriptural education, provided the Bible is employed as a read- ing-book ; or at least, if it be a rule that all the cliild- ren above a certain age shall daily read a portion of it, even though little or no care be taken to accustom them to attach any meaning to the words before them (a). Or perhaps, aware how apt children are who liave not been otherwise trained to repeat Avords by rote without even seeking for the sense of them, and how profitless an exertise this must be, — perhaps he is tempted to satisfy himself with deputing to the schoolmaster the business of giving needful explana- tions. Now it is indeed most true that an intelli- gent and careful schoolmaster may afford valuable assistance to this Minister in the work of giving re- ligious instruction, lie may repeat such questions and explanations as he has heard from him, and may take care that the pupils do not forget anything that («) For instance, 1 have known a class of children who were reading the New Testament according to the rules of the school in which they had been educated (and they read iluentiy and correctly), asked a (juestion suggested by the context, — "what remarkable event happened on the first day of the week?" None of them being able to answer, a leading question was next put, — " why Sunday is observed as a sacred day?" — to which no one present, to the number of about forty, was able to give an an- swer. And numerous similar instances might be adduced. CHAUGE. they have correctly learnt. But if the master be intrusted with nearly the whole business of ex- pounding to his pupils the sense of Scripture, and conducting, with little or nothing of the Clergyman's supervision, the whole of their religious education, surely it must be admitted that to this master has been made over one of the most important of the ministerial duties ; one which calls for such know- ledge, such mental cultivation, and such sound judgment, combined with vigilant care, as we can- not confidently calculate on ordinarily meeting with in persons occupying such a post as that of parish schoolmaster. And if a case 'does occur of any one thus highly gifted being found in such a situation, it can only be after having long and carefully ob- served him in the fulfilment of his duties, that the Minister can properly have ascertained his possessing such qualifications as can justly entitle him to so high and complete a trust as I have been allud- ing to. But, in the great majority of instances, the school- master, even though a sound member of our own Church, and not at all incompetent to the discharge of his own proper duties, should be employed only as an assistant to the Pastor in the religious educa- tion of the young parishioners. And whether he can be thus employed at all, or is one whom, from his religious persuasion(rt), or for whatever other (a) See Note C. CHARGE. 23 reason, it would be unsafe to intrust with any share of the religious instruction of the children, in either case, the christian Pastor is clearly bound to take, himself, a leading part, at least, in that work. I am speaking now in reference more particularly to those cases in which the children, or a portion of the children, belonging to our Church, frequent a school not specially connected with the Church, and over which the Minister has not a complete control. Whether it be right that any such schools should be allowed at all, — whether it be advisable, and whether it be possible, that rival schools to these should be established by grants of public money, in each locality, — whether it be desirable, and whether it be practically possible, that there should be an alteration in the law as it now stands, which permits all parents to educate their children in their own religion, — and whether it be right or not for a Mi- nister of our Church to encourage the establish- ment of any school not under his own sole and un- restricted management, — all these are questions on which I purposely abstain from entering, on this occasion(a). I abstain from them because I wish to call your undivided attention to that which does ap- pear to me to be a plain duty of every Pastor of our Church, loliatever inay be his opinion as to any of those points just noticed. It is his plain duty tfr \{n) Sec Note D. 21 CHARGE. avail hiiiiself of all the actually existing opportuni- ties he i)osscsses (though they may not be all he would have wished) for affording religious instruc- tion to the young persons of his own flock. If they receive their secular instruction from a master of a different creed, and intermingled with pupils who are members of different Churches or sects, that makes it only the more needful that they should be carefully looked after by their own Pastor. And if he has not all the opportunities for instructing them Avhich he thinks mi^ht have been secured under some difTerent system, this is a reason why he should be sedulous to avail himself of the opportuni- ties he does possess. No one makes himself respon- sible for any particular system by simply endeavour- ing to do all the good he can, and imparting to all those intrusted to his pastoral care, as much reli- gious instruction as each is able and willing to receive. And I cannot vinderstand how any one can fairly hold himself bound in conscience to abstain from this ; or indeed how any one can reasonably hope to stand acquitted before his all-seeing Judge, who neglects so plain a duty. As for those who may refuse to receive, or to permit their children to receive, any religious in- struction at our hands, they may be considered as having (as far as our Church is concerned) virtually excommunicated themselves. We have neither the right nor the power to force them. But for us to CHARGE. 25 decide on excommunicating any of those committed to our cliarge is to incur a very grave responsibility. And clearly we can have no right to take such a step merely on the ground that those from whom we thus withdraw our pastoral care differ from us — perhaps mistakenly — in s^onie point of opinion or of conduct, but are willing and desirous to receive our instructions in the doctrines of our Chui'ch. " For they are the sheep of Christ" (as our Ordination Service expresses it) " which He bought with his death, and for whom He shed his blood. The Church and Congregation which you must serve are his Spouse and his Body. And if it shall happen, the same Church or any member thereof do take any hurt or hindrance through your negligence, ye know the greatness of the fault, and also the horri- ble punishment that will ensue." Give proof, therefore (I would say to every mi- nister of our Church), of your care for the lambs of Christ's fold. Give proof to man and God, not by mere words, but by deeds. Give proof that, what- ever may be your opinion on any controverted ques- tion, at least you are not deceiving yourself by makinfjr a seeminir zeal for God's honour a cloak for O O negligence on your part ; — by seeking to transfer to others the laborious duties, and the heavy respon- sibilities, which properly belong to yourself. On any disputable point that conies beibre you, endca- voiu' to form your own judgment with care and with 2G CIIAUGE. candour, and to make all fair allowance for those who may arrive at a different conclusion from your's. But in points that admit of no dispute, where the path of ministerial duty must be perfectly plain to every- reflecting mind, take heed that no contro- versies upon collateral points be allowed to interfere with your performance of that duty ; — that no disap- probation of supposed erroneous views of another, seduce you into a neglect of any portion of that flock which the chief Shepherd has committed to your care. And may Ilis grace enable us both to " perceive and know what things we ought to do, and also to have strength and power faithfully to fulfil the same." ^OTES. Note A, Page 9. In the session of 1847, a motion was made in the House of Lords, for apjjointing a Select Committee to inquire into the state of Irish pauperism, previously to deciding on so important and confessedly hazardous a step as the giving of out-door relief to the able-bodied. But such was the impatience of the British public, that it was thought necessary to yield to the popular excitement, and not to wait for any such inquiry, but at once to try the expe- riment on a large scale; and the motion was negatived hya, large majority. Two years afterwards, when all the predictions of the opponents of the measure had been, unhappily, but too fully verified, the House did appoint a Select Committee of inquiry, which unanimously adopted resolutions strongly confirmatory of what had been urged, in vain, two years before. For example, they begin by stating, " 1. That the original Poor Law Act of 1838 was founded upon inquiries, reports, and recommendations, all of which led to the conclusion that the relief of Irish distress should be afforded through the medium of the workhouse only; and that this con- clusion was recognised and adhered to by the Legislature, both in 1838 and in 1848, when specific propositions for out-door re- lief were made, discussed, and, on mature consideration rejected. " 2. That though the Act of 1847, especially followed as it was by that for the punishment of vagrants (1 0 & 1 1 Vict. c. 84), appear to have been called fur as a temporary measure to meet a I)ressing emergency, the abuses to which it lias led, and the bad effects which have been produced on the general habits of the 28 NOTES. people, by the extension, however neeessary in bonie instances, of out-door relief to able-bodied, prove, beyond all doubt, in the opinion of the Committee, that no permanent system for the relief of the pt)or can be carried out in Ireland safely and beneficially to receivers or payers without a return to the principle of the original law." "We ought to consider, however, how much the patience of the British public has been tried, in all that relates to this country. Large grants of public money had been swallowed up with very little apparent benefit; besides most liberal private donations. Demagogues had excited the Irish people to disaffection and re- bellion, and to hatred of the English; and many persons had taken pains to direct public indignation against the Irish land- lords, as able, but not willing, to support all the poor on their estates. And this was the more easily done, because of the amount of ignorance and misapprehension respecting this country, which prevails in England. I was once actually asked by a mem- ber of the Legislature why the Irish should not maintain their own poor as well as the English do their's. He was apparently unaware that, as England is one of the richest, so Ireland is one of the poorest countries in the world. Add to this, that the contemplation of very overwhelming cala- mities is apt not only to confuse men's judgment, but even to induce them avowedly to lay aside all exercise of judgment(a). I have often been told " this is an extreme case, which sets all rules and principles at defiance ; — this is no time for consulting statistical returns; — this is a case of necessity which precludes de- liberation," &c. And when men have thus resolved to reject all re- ference to the past, and all calculations as to the future, to listen to no arguments, and to disregard all reason and all experience, they will, of course, decide and act under the sole influence of excited feelings, such as are, imder the circumstances, but too natural. " It happens most unfortunately," as I took occasion to observe two years ago, " that some of the worst feelings of our nature (a) Aoi'Xoi yn/) fpoi'tjfia to aKjividwv Kai anpoa^oKfiTOV. Kat to Tr\tiaT({i TTtrpaXdyy ^I'fiaivov — II. Thucyd. § 61. NOTES. 2!) are occasionally disguised from us by being associated with the best and most amiable, that vindictive passions will assail the heart under the veil of compassionate benevolence ; and that resent- ment against wrong-doers will blind men to the suggestions not only of sound reason, but of justice, and even of enlightened hu- manity." * * * * " But the time will come when men will judge more calmly, and Avill decide accordingly ; when, their understanding being no longer blinded by excited feelings, their sentiments of justice, of humanity, and of regard for their country's welfare, will have fair play." Note B, Page 15. I cannot forbear adverting in this place to the introduction of what I must regard as a most objectionable reference to secular events, in the debates respecting the Bill for altering the parlia- mentary oaths. It was urged as an argument against it, that the present would be a peculiarly unsuitable time for passing such a Bill, because Providence has lately blessed this country with signal success to our arms in India, and with an exemption from the commotions to which so many European States have been exposed. Now surely a little reflection would convince any one Avho brings forward such topics, that they are wholly irrelevant to the question. On the one hand, a man Avho disbelieves the Gospel, or is indifferent about religion altogether, would not be likely to be made a sincere Christian by the triumphs of our arms. No such effect was produced, — nor was there any reason it should be, — on the warlike Frederic of Prussia, or on many other con- querors. And, on the other hand, those who sincerely believe and re- verence the Gospel would shrink from taking any step that, in their view, manifested indifference to it, equally, whether our armies are successful or defeated. But those sincere Christians who are convinced, — as it is well known many arc, — that to sup- port Christianity by a system of secular penalties or civil disa- 30 NOTES. bilitics is an affront to the Religion, and a disobedience to its Author, — that it implies a want of faith in liis protection, and a failure of conformity to his example and pi'eccpts, — these persons are not likely to have their conviction (be it right or wrong) at all shaken by the temporal success with which we have been blessed, unless it can be shown (which no one has even attempted to do) that this success is connected with such a system. Our late victories (they may observe) have been achieved, humanly speaking, by the valour of soldiers of whom the far greater part were Mohommedans or Hindoo idolaters. It is allowable, there- fore, it seems, to avail ourselves of the services of those who do not profess Christianity, as well as to collect revenue from them. What right have we to assume that their exclusion from poli- tical privileges is a condition of our success? The United States, again, have gained great victories over the Mexicans, and have been exempt from the troubles which have convulsed Europe. Now, tJiey admit men of all religious per- suasions to civil privileges; while the Mexicans, on the contrary, would be shocked at the idea of placing Jews, politically, on a level with professed Christians. Might not a citizen of the United States, — if he were disposed to resort to such explanations of the dealings of divine Providence as I have been deprecating, — might he not maintain, with as much plausibility, that the defeats suf- fered by the Mexicans were a judgment on them for excluding Jews from political rights ? In short, the principle that Man is at liberty thus to explain occurrences, is one which, if once admitted, may be applied by every one alike, each in behalf of his own views. I cannot dismiss the present subject without adverting to some misconceptions relative to it, which are very prevalent, and which I believe to have had great practical influence. The Bill I have been alluding to is apparently regarded by many as a Bill to admit Jews into Parliament; because, inciden- tally, such is likely to be, in one or two instances, the result; and the question, accordingly, which presents itself to the mind of many persons is, whether a Jew is or is not the fittest person, NOTES. 31 — OT fi fit person, — to have a seat in the Legislature. But in reality the question is, not this, but a very different one; namely whether the Electors shall be left to their own unrestricted choice, or whether it is right and necessary to tie them up by legislative enactments. Now if each man were to hold himself bound in conscience to endeavour to compel all others to act, in every case, in the way in which /;c would himself think it right to act, and to restrain them bylaw from the exercise of any of their rights in a way which to him might seem objectionable, the re- sult would evidently be a most intolerable tyranny exercised by the majority over the minority. There would be an end of all liberty, if men were to be deprived of all rights and all power which they may possibly make an ill use of, or such a use as their rulers might think not to be the best. That pa^mia/ govern- ment, as it is called, which in ruder ages well-meaning men haA'e often attempted to introduce, — a government which prescribes to the subjects, as a parent to his children, their diet, their dress, their expenditiire, their studies, and their whole mode of life, — such a government is evidently quite incompatible with rational liberty, and unsuited to the character of man considered as a ra- tional agent. In a free country, though restrictions must in- deed be imposed when the public welfare requires it, they should be strictly reserved for such cases. The general rule must be, that each man should be left to act according to his own discre- tion ; and the exceptions to this rule should rest on the ground of some manifest and important public advantage sufficient to counterbalance the evil of a restriction. Accordingly those who in any case oppose the limitation of their neighbour's rights, are not be therefore considered as ne- cessarily approving of the mode in which he may think fit to ex- ercise those rights. Any one, for example, who may have voted for the removal of civil disabilities from Roman Catholics and Dissenters, might, with perfect consistency, give the preference, as an elector, to a candidate who was a member of our Church. And in like manner a man would be guilty of no inconsistency who should, as a legislator, vote for the alteration of tho law as 32 NOTKS. it now stands, even though lie should himself, as an elector, pre- fer to vote for one whom he believed to be a sincci-e Christian. For the question is, as I have said, not whether one not professing Christianity is well qualified for a seat in Parliament, but whe- ther the electors should be left to decide for themselves in each case, or should have the decision made for them: — whether, in short, there is or is not any such danger to the State, or to any of onr institutions, in leaving them their choice, as to warrant our interference with the freedom of election. And here it may be needful to observe, by the way, that I do not attach much weight to the argument of those who urge that, as it is, we have no security against insincere professions of Chris- tianity, and that probably several members of Parliament are in reality not more Christians than those who decline making the declaration now required. The argument was, I think, suffi- ciently answered in the late debate, by those who replied that the Legislature has at least not sanctio7ied the admission of such persons ; that, having required a profession of Christianity, it has done all that it can do ; and that we are not responsible for any unavoidable evasion of our regulations. This reply appeal's to me conclusive. And indeed (to take the case of bribery by Avay of illustration) all persons, I apprehend, would admit that it Avould ill become the House of Commons to allow a man to retain his seat who was convicted of bribery; although we must always expect that there will be cases of persons obtaining a seat by such means, and escaping detection. In like manner, if it be our duty to exclude, as far as in us lies, all persons from Parliament, or from any other situation, who do not assent to such and such doctrines, we are bound to exact a profession, which is all wc can exact; and if any evasion of our enactments take place, we may plead that, at least, they have not our sanction. But then it is to be remembered, on the other hand, that the Legislature does sanction the election of Roman Catholics, and of Dissenters of all descriptions, to sit in Parliament. The words, "on the true faith of a Christian," are not followed by "of the Church of England ;" and if, therefore, it be contended that the NOTES. 33 omission of the former words must imply indifference to Christia- nity, it must be admitted that the omission of any further pro- fession implies indifference as to all Churches and sects of profess- ing Christians; including Romanists and Protestants, Mormon- ites and German Transcendentalists, &c., so long as a man does but style himself a Christian. It must imply what no sincere Chris- tian of any denomination would admit, that all differences among those who bear the christian name are utterly insignificant. It is quite irrelevant to urge, as some do, that the difference is greater between a Jew or Mussulman and a professed Christian, than between Christians of different denominations. The ques- tion is not one of degrees. Either the removal of a religious test implies indifference, or it does not. If it does not, — which is the principle on which all those who supported the Bill (pro- fessedly at least) proceeded, — then there is an end of the argu- ment against that Bill. If it does, then it follows inevitably that the removal of every other religious test implies indifference as to all forms of nominal Christianity. Evidently, therefore, unless we are prepared to acknowledge this indifference, we are at present in a false position. We are bound, in all consistency, either to go one step farther, or else to retrace our former steps. As for those who do seriously recommend this latter course, — who are for recalling Test- Acts, and Eoman Catholic disabilities, and penal laws, — although their idea of the character of Christ's religion is one which appears to me an utterly erroneous one, they are at least not chargeable with that gross inconsistency I have just been alluding to. Their principle, which I cannot but think altogether wrong, is at least fairly followed out. Some persons of this class are accustomed to resort to hitter vituperation of such as differ from them in opinion ; denouncing them as infidels, irreligious, &c. Such " railing accusations" of course add no strength, and bring no credit, to any cause. They are to be deprecated and dreaded only on account of tlie scandal they occasion to the name of Christianity. But some again there are who sincerely lament tliis resort to fierce and violent invective C 34 NOTES. in place of argument, but who hold themselves bound, in reli- gioiis duty, to advocate such a system as I have been deprecating. To such persons I would suggest this consideration. There once was a man so circumstanced as to have it completely in his power to oblige all governments, — and this without need of resorting to actual violence, — to exclude from civil rights all who would not profess Christianity; nay, to oblige all men to make this profession: yet who deliberately chose to leave Christianity to be propagated among those who would voluntarilij embrace it through the agency of persuasive means alone; though he fore- saw that these means would not be universally effectual. Now was this person, or was he not, a traitor to the cause of true re- ligion? The greater part of the Jewish nation decided that he was; and they put him to death accordingly, for disappointing the expectations they had formed of his being about to establish a kingdom of this world. Surely those are in reality treading in the steps of the unbe- lieving Jews, however vehemently they may declaim against them, who insist on fortifying the religion of Jesus with secular penalties or civil disabilities, and on establishing a legal mono- poly of secular rights and privileges in behalf of Christians gene- rally as such, or of the members of some particular Church. No one of common sense, who reads the New Testament his- tory with any degree of attention and of candour, can doubt that the Apostles were accused before the Romans, and were sus- pected by them, of designs to set up " another king, one Jesus," whose empire would interfere with the existing political institu- tions; in short, of an intention, as soon as their disciples should have obtained sufficient numerical strength, to compel all men, on pain of exclusion from political rights, to embrace the Gospel. Nor can any one, I conceive, have the least doubt that to these charges they pleaded "not guilty;" — that they strenuously dis- avowed all designs of either using secular coercion, or of mono- polizing for Christians, as such, civil power and privileges, either immediately or at any future period. They must have been so understood; they must have knoivn that they were so understood, NOTES. 35 and they must have intended to convey that meaning. Now, were they, in these professions and disavowals, sincere, or insin- cere ? If they were insincere, — if they expressed themselves, to serve a present purpose, in a language which was intended to be understood in one sense by their heathen accusers at the time, and in a totally different sense by their followers in after-ages, — they cannot have been real messengers of the God of Truth. If they were sincere, and if we believe in them as God's messen- gers, we are bound to conform to their precepts and their exam- ple, even though by so doing we should incur the reproach of in- fidelity from those who " know not what manner of spirit they are of." The question now before us, therefore, involves the whole question of the truth or falsity of the Christian religion. These considerations are overlooked by many well-meaning persons, who allow their minds to be occupied with other ques- tions, in reality quite distinct (as I observed above) from that really at issue. And much ingenuity and eloquence have been expended in the discussion of v^arious points, — such as the present state of the Jewish creed and worship, &c., which are quite irre- levant to the real question to be decided. But anything that can be called an answer to the above argument has never, as far as I know, been even attempted. As for the particular measure alluded to, no one, I believe, feels, now, any anxiety respecting that. That a Bill substantially the same with that which lately passed the House of Commons, will, before long, pass both Houses, no one of any parliamentary ex- perience, whom I have met with, seems to feel any doubt. But my anxiety is, that the final decision of the Legislature should not ap- pear to be a triumph over Christianity, but a triumph of Christia- nity, a result of the better understanding of the genuine principles of the Gospel; — that it should be recognised not as an anti-Chris- tian revolt, but as a more complete submission to the kingdom which is "not of this world." And I have thought it right to digress somewhat from the more immediate subject of this note, in order to elucidate as clearly as possible the principles by which c 2 36 NOTES. I have been guided in the present question. Those principles have indeed no pretensions to novelty, being, I trust, as ancient as the Gospel itself, and having been applied by me to the pre- sent case about fourteen years ago(a), and in several publications subsequent to that time; during which interval, nothing (as far as I know) even pretending to be a refutation, has been put for- ward. But the grounds on which my decision has been formed being quite different from those taken by a large proportion of the advocates on both sides, I am anxious to avoid, as far as lies in me, any misapprehension of the principles I feel bound to maintain. Note C, Page 22. It is, I apprehend, the prevailing belief, not only in England, but among many persons in Ireland also, that, though, in the National Schools, the master may be of any religious denomination, it is required in the schools under the Church-Education-Society, that he should be a member of our Church. This, however, is very far from being the fact. Under that Society there are schoolmasters, who, though intrusted with the office of hearing the children read the Scriptures, do not themselves belong to the Established Church. In such cases, the master, however intel- ligent and well-informed, could not be employed or permitted to explain to the children what they are reading. The Education- Commissioners do not thus trust, or expect others to trust, to the discretion of the master. In the Scripture- extracts published by them, certain questions are printed at the end of each Lesson ; and these, and these only, the master is to ask. They are so framed as to keep clear of controverted doc- trines, but yet to ascertain whether a child has attentively and intelligently read the lesson. I have reason to hope for the pub- lication (not by the Board) of some similar questions for the use of teachers, on other parts of the New Testament. (q) Sec the volume of " Charges and Tracts." NOTES. 37 Note D, Page 23. Much niisapprehension as to the most important points pre- vails, not only in England but in Ireland also, respecting the system of the National Schools ; and has had, I conceive, no small share in fostering the opposition they have encountered. That such serious misapprehensions should exist among per- sons possessing such opportunities for gaining correct information as the Irish parochial Clergy, has appeared to some persons in England so improbable, that they have absolutely refused to believe it. The improbability I do not deny ; but, like several other improbable things, it is, nevertheless, perfectly true ; as any one really desirous of ascertaining the actual state of facts, may easily satisfy himself by inquiries which would not occupy above half a day's study. In several instances I have ascertained, beyond a doubt, the existence of most extraordinary misconceptions ; and in very many others there is absolutely no alternative but either to suppose this, or else an amount of wilful and deliberate falsehood, which is, I trust, quite incredible. For example : in conversation with an incumbent of a populous parish, where he had resided many years, I found that he supposed the Scripture-Lessons, published by the Education- Board, to be extracted from the Douay version of the Bible; and that he objected to such a publication as an unfair concession to Roman Catholics. Now, it would, indeed, be most desirable, that the Douay version shoidd be in the hands of every Roman Catholic in the empire; containing, as it does, all the essential points of Scripture-history and doctrine. But if this gentleman had given even a slight glance at the Lessons in ques- tion, he would have seen that they are not extracted from the Douay version, but are a new translation, differing not less from that than from our own Authorized Version. Now, that a person who took a lively interest in the question should have remained totally ignorant of the contents of books which had been pub- lished sixteen years, and which were in the hands of so mani/ hun- dred thousand of his countrymen, may well seem to many persons * 38 NOTES. a monstrous improbability. And yet it cannot but be a fact. For even if he had been a person capable (which I am convinced he was not) of uttering a known falsehood, he would have done so to any one else, rather than to one who could not but know how the fact stands. I mention this only as one specimen out of many that could be produced, of such prevailing ignorance and misconception as might to many appear quite incredible. Such phrases as " exclusion of the Scriptures," and " schools from which the Scriptures are excluded," &c., have, I doubt not, led many persons in England, and some even in Ireland, to be- lieve that a child educated at one of the National Schools is alto- gether prohibited, by the rules of the Education-Board, from any perusal of the Scriptures at all. Certainly, the natural and ob- vious sense of this language is not that which is the real meaning of it, viz., that in the National Schools no child is to be compelled to receive any religious instruction of which his parents disap- prove. I have even seen lately stated in a newspaper (professing to be an extract from a speech at a public meeting), that the Commis- sioners have made " a rule, that wherever the Bible was read in the schools, no Government aid was to be given and again, that " the aiithorized translation of the Bible is reviled, and the translators charged with wilful perversion of the text, in books sanctioned by the Commissioners ;" and that " books are per- mitted by the Commissioners to be used in which Protestantism, or heresy, is spoken of as Romish writers ever will speak of our faith." These audacious calumnies (for which there is not the least shadow of foundation), imply an almost incredible amount of ignorance and misapprehension prevailing in the public mind. For, whoever first invented them must have calculated on their being unsuspectingly received by many, at least, of his readers or hearers. No one, however unscrupulous, would put forth statements which would be at once universally known to be gross fabrications. And yet those who jvidge from abstract pro- babilities alone would naturally deem it incredible that such NOTES. 39 statements should have been received for truth, considering that the Reports of the Commissioners are published every year, and that all the books published by them have been long before the Public ; which thus has, and has had for seventeen years, the most ample opportunity of ascertaining the utter falsity of the above statements. Sometimes, however, the phrase of " exclusion of the sacred Scriptures" is slightly modified, the National Schools being described as " excluding the Scriptures during the ordinary school- hours.'''' This language is likely to perplex some persons in Eng- land, who naturally understand by it, that certain specified por- tions of time are set apart (as is the case in every well-regulated school, for whatever description of children) for lessons in reading, in writing, in arithmetic, and in each of the other branches of study ; so that the words " ordinary school-hours" would seem to imply, simply, that these lessons are not subjected to irregular interruptions of Scripture reading, or confusedly intermixed therewith. But, on inquiry, it comes out that by "ordinary school-hours" is meant the hours during which every child frequenting the school shall be required to attend ; so that, in plain language, the thing objected to is, the principle of non- compulsion. And I cannot but think it would not only be more convenient, but also would remove the appearance of disinge- nuousness, to avoid all these ambiguous circumlocutions, and to state briefly and plainly what it is that is really meant. There is hardly any clergyman, I suppose, who would wish to admit to the Holy Communion any one who attended, or was even suspected of attending, against his will, for the sake of avoiding some penalty, or obtaining some advantage distinct from the spiritual benefit of the Eucharist to devout communi- cants. This would generally be regarded as a profanation of that holy ordinance. And I cannot but take a like view of the perusal of the holy Scriptures; which are rather profaned than honoured by being forced on any one, and arc little likely, when so read, to prove profitable to him. In a very large proportion of the National Schools, tlie sacred Scriptures, — either in the 40 NOTES. Authorized Version or in the Lessons published by the Board(a), — are, in fact, regularly read; and, I have no doubt(i), read by many with profit, in -Nvhom suspicion and aversion would have been excited by any attempt at compulsion. But if any one does take an opposite view to this, and is con- vinced that it is his duty to make the reading of the Bible com- pulsory, on pain of exclusion from secular instruction, he should frankly and openly declare this his conviction in plain terms, and not veiled under circuitous and vague expressions. And whatever may be the opinion of any clergyman as to this point, he is, as I have said, clearly bound to afford to the children of his parishioners such religious instruction as their parents allow them to receive from him. If he be of opinion that all ought to be obliged to receive it, and this point is not conceded to him, it would be most extravagant to urge this as a pretext for neglecting those who do consent to receive his instructions. And it is expressly provided that ample opportunities for religious instruction shall be afforded to all the children frequenting the National Schools. In the vested schools, the religious teachers have access, if they require it, to the school-house for that pur- jjose. In the non-vested schools this depends on the pleasure of the Patron of each. But in every case it is expressly provided that no impediment shall be placed in the way of any child's re- ceiving— either in the school-house or elsewhere — such religious instructions as his parents approve. When I speak of religious instrviction, such as Ministers of our Church are bound to offer to their parishioners, I mean of course to include instruction in the doctrines of owr Church, as contained (a) It appears from a return made to Parliament a few years ago, that the holy Scriptures T\ere read in 1800 out of the whole number of 2614 schools; the Scripture- Lessons published by the Board being read in 865 schools, the Authorized Version in 944. This was in 1843. At the close of 1848, the total number of the schools was nearly doubled, and the proportion in which the Sc-i iptures are and are not read is supposed to be nearly the same as before ; so that there is reason to believe the Scriptures arc habitually read, at present, in about 3500 of the schools. (ft) See " Address to the National School Tcacliers." NOTES. 41 in its Catechism and other Formularies ; to afford which our Clergy are expressly enjoined. One of the many misapprehensions that are afloat respecting schools for the poor in Ireland is, that the Church-Education- Society absolutely requires all the children attending its schools to receive instruction in the doctrines of our Church ; and that this is its fundamental principle. Such must be the inference drawn from a sermon preached in behalf of the Society by the late Bishop Mant, and which, having been published at the request of that Society, must be regarded as an authentic document, having its full and deliberative sanction. His Lord- ship says in it : " There are three systems of religious educa- tion, each distinguished by its characteristic principle, which may be considered as having been for some time competitors for public approbation." The principle of the first is, " to con- vey (jeneral religious instruction by means of the holt/ Scriptures, which form a necessary part of the school exercises ; but not to assist or regulate instruction by any human composition; ex- cluding all Catechisms, and other formularies of faith, inhibiting all peculiar views of Christianity as entertained by different bodies, and countenancing no articles of faith but such as are professed to be believed by all;" — that the second (which he erroneously im- putes to the Education-Board) " proceeds on the principle of excluding instruction by means of the holy Scriptures, which it does not permit to be used for the purposes of education, unless in detached passages, but trains its pupils by means, almost or altogether, of human compositions;" — and that the third is that of the Church-Education-Society for Ireland, " the object of which is to disseminate religious knowledge derived from holy Scripture, and agreeable to the teaching of the Church generally throughout the country." He then says: " "With respect to the first of these three systems of religious education, whilst the use of the holy Scriptures may be thought deserving of commenda- tion, the withholding of all interpretation of the holy Scriptures is to be censured and condemned, as in a high degree detrimental to christian truth. For its principle is equivalent to a declaration, 42 KOTES. that there is no definite scheme or si/mbol of christian belief such as the C/nirch recognises, for the truth of God, revealed for man''s in- struction; or, if such there be, tliat it is equally unworthy of coun- tenance and encouragement, equally to be rejected for the training of children, with heresy and false doctrine; whilst the proper effect of taking for its rule of instruction those things that are believed by all the professors of the Gospel, and thereby excluding what is believed by any particular denomination of Christians, virtually excludes what, in our apprehension, distinguishes it, as a sys- tem of faith and practice, from Deism ov Mahometism ; and thus, under the cover of an enlarged liberality, sacrifices the truth of God, which his blessed Son came from heaven to reveal, on the altar of human imaginations." Nevertheless such is not, now at least, the rule of the Church- Education-Society. For schools are admitted on its lists, which do not require all the children to receive instruction in the Church- Catechism, &c., provided they are all required to be present at the reading of the Bible. Of course I am far from censuring this de- parture from the original principle. I would only suggest, first, that those who do not insist on the children of Dissenters learning the Church-Catechism, and yet do not plead guilty to the charge indifference to the doctrines of our Ch urch, should show the same candour towards others which they claim for themselves, and should, therefore, abstain from charging with indifference towards Sciiptuve those who do not make the reading of it compulsory(a); and secondly, that they should not allow the Public to take up a false notion of the system actually pursued, but should make known distinctly and publicly, what are the regulations actually enforced in the schools they patronize. "With respect to the exposition of what is read in the Bible, a dilFerence of oj)inion exists among many members of the So- ciety. Some hold themselves bound to abstain from all reference to controverted points, considering that if, after having engaged not to teach, in a certain school, the Catechism and other for- mularies of our Church, they should, in their oral explanations, («) See Note B, p. 33. NOTES. 43 convey the peculiar doctrines of those formularies, they would be guilty of a dishonest evasion. Others, on the contrary, think themselves bound to explain what they consider to be the true and full meaning of each portion of Scripture, and thus to con- vey to the children the substance of our formularies. And those who avow and give warning of their intention thus to proceed, do certainly stand acquitted, — as far as they individuallij are con- cerned,— of all unfairness. But then, the promise made by the Society, of not insisting on the children's learning our formularies, is, in such a case, mani- festly nugatory. For the very object of that promise must be, to induce parents to send their children to the school, in the confidence that no attempt shall be made to change their reli- gious persuasion. If it is understood that the doctrines of our Catechism, &c., are to be taught to all, there can be no reason why the very words also of that Catechism should not be taught to all. The rule which precludes the compulsory teaching of these, must have contemplated an abstinence from all inculcation of the controverted doctrines therein contained. Another misapprehension there is, which I have found very prevalent in England. Many persons, there, consider it quite incredible that a system against which so many of the Irish Clergy have petitioned can be, in principle, the very same with that of Trinity College, Dublin, at which they were themselves educated. Yet such is most undouhtedlij the fact. At that College, as well as in the National Schools, a secular education is afibrded to the pupils of all religious denominations alike; and in both it is provided that no one shall be either debarred from such reli- gious instruction as his conscience approves, or forced to receive such as he conscientiously disapproves. Unless, therefore, any one will avow the design of having one rule for the rich and another for the poor, he cannot, while acquiescing in the system of Trinity College, consistently denounce that of the National Schools. The attempts sometimes made to evade the argument founded on this parallel, would be sufficient alone to convince every can- 44 NOTES. did inquirer that it is unanswerable. Somotimcs we arc told that the students of Trinity College are placed under the neces- sity of studying Scripture; namely, by being obliged, at entrance, to construe three or four verses of one of the Gospels, without any remark made or question asked as to the doctrines contained in them; and from^thenceforward to the end of their course, it is left to their choice whether they ever open the book again. Sometimes, again, it has been urged that the students do receive compulsory religious instruction, inasmuch as they are examined in Butler's Analogy. It is not unlikely that some of the members of the House of Commons, who listened compla- cently to this argument had never themselves read that valuable work, but, having heard that Bishop Butler was a Protestant, and an eminent writer, took it for granted that his work treats of the points at issue between Romanists and Protestants ; or at least that it contains as much instruction in the outlines of Scripture-history as the reading-books provided for the younger children in the National Schools. Sometimes, again, we are told that a Roman Catholic priest, though he has free access to the Roman Catholic students at Trinity College in their own rooms, yet is not allowed to lecture them in the College Hall ; whereas, in the vested schools under the National Board (about one-fourth of the whole), the priest is allowed to lecture the children of his own persuasion in the school-room itself. And other alleged distinctions have been from time to time brought forward ; some of them imaginary, and the rest quite unimportant. When men not generally wanting in good sense condescend to such trifling as this, no other argument is needed to show that no essential distinction can be pointed out. Such a system as the one now in question was strongly advo- cated by one who will not be suspected at least of any undue leaning towards Roman Catholics, — the late Archbishop Magee. In his Evidence before a Committee of the House of Lords (May 13, 1825) he says that " it seemed most desirable to bring the two classes (Roman Catholics and Protestants of the Established NOTES. 45 Church) together." " The disadvantages of the contracted and monastic plan, which a separate college for Roman Catholic priests would require, were strongly contrasted in my mind, with the advantages which would redound both to the character of the Roman Catholic clergy itself, and to society at large, from the mixture of the two denominations, Protestant and Roman Catholic, in the same university. At that time Roman Catholic students abounded in Trinity College, and there was nothing of the hostility between the two religious descriptions that has since unhappily so much prevailed in Ireland. It seemed then most desirable to bring the two classes together within the same semi- nary ; and for this great facility was afforded, there being nothing in the regulations of our university that would throw impedi- ments in the way; nothing whatever to excite apprehensions as to proselytism, and no academic rules interfering with the religion of those who did not belong to the Established Church. The custom had" uniformly been, and still continues, to exempt loth the RomanCatholics and the Dissenters, who entered themselves as such upon the Dean's list, from attendance upon chapels and all other duties connected with religion; requiring only the discharge of those duties which ministered to education, and to the attainment of the Bachelor's degree, which Roman Catholics were enabled to take by a special Act of Parliament. It was remarked to me, however, by a person in England, that the above is no more than an "argumentum ad hominem," — a personal argument, applying to those only who approve or ac- quiesce in the system pursued at Trinity College. It does not prove that the system is good, but merely that its principal op- ponents are inconsistent. This I fully admit. But it must also be admitted that the testimony of opponents is entitled to great weight: especially in a case like the present, where the circum- stance that weighs chiefly in the minds of many members of the Legislature is, a suspicion that, however well adapted the system may seem, to the circumstances of such a country as this, there must be some strong objections against it, or else so many of the 46 NOTES. Protestant Clergy would not oppose it. It is their avtliority that is chiefly relied on by many persons. Much more therefore ought their authority to weigh on the opposite side. When it has been shown that the objections urged cannot be such as really influence the objectors, or at least are not allowed to operate when their own individual benefit is at stake, but are merely resorted to in default of valid reasons, men are then left to weigh the real ar- guments on both sides. And if they do so candidly and carefully, I cannot doubt of the result. Another instance I will mention of the gross misapprehension respecting the actual state of Ireland, which prevails among some, not only of the English, but also of the Irish themselves. It was proposed as an improvement on the system of National Education, that while, in those schools which are vested in the Commissioners or in trustees, the existing regulations should be allowed to remain, permission should be given in all the other schools (those not vested) to the patron of each to introduce and enforce whatever religious instruction he might think fit. Those who made such a proposal, as tending to give an advantage to the Clergy of our Church, were, of course, not aware, or did not re- collect, that of these latter schools (which are about three-fourths of the whole) a very large majority are under patrons who are not members of our Church; so that, on the proposed plan, most of the schools throughout the greater part of Ireland might be ex- pected to educate all the children frequenting them in the prin- ciples of Roman Catholics or Dissenters; and the children of the poorer members of our Church would be left to the choice be- tween this and no education at all. In some instances, no doubt, schools under the management of the parochial Clergy would, on the proposed plan, partake of the Government grant. But it would be most absurd to calcu- late on Parliament's making a sufficient grant to enable separate schools to be established for twenty, or ten, or perhaps five chil- dren belonging to our Church. And it is well known to those really acquainted with Ireland, that there are many hundred NOTES. 47 parishes in which the members of our Church among the poorest classes, are so few that their children would not amount to a suffi- cient number to authorize any grant. The proposed plan, therefore, would, if carried into effect, lead to results most emphatically the reverse of what is (I have no doubt sincerely) aimed at by its proposers. I cannot but suspect, therefore, that of those who, while they did know the real state of Ireland, yet petitioned for separate grants for those of each religious persuasion, a large proportion must in reality have been contemplating something beyond, and must have en- tertained the chimerical hope, that if this first point were car- ried they would ultimately be able to proceed a step further, and to have all the schools in Ireland placed under the control of the clergy of the Established Church. And I have little doubt that some of the most bigoted adver- saries of that Church have looked on with secret satisfaction at the efforts made by its members to inflict what would be a heavy blow to the Establishment. But some of those who advocated the alteration above referred to thought it sufficient to reply, that in such cases as those just alluded to, no doubt, the clergyman of each parish "would find some way" of providing for the education of the children of his flock. It is not at all difficult for any one, in making a speech, to say that " so and so may easily be effected, in some way or other:" but practically to accomj^lish what is thus spoken of is sometimes not so easy. In some cases the parochial Minister might find a difficulty in either sparing time, himself, for teaching the chil- dren of his parishioners the rudiments of general education, or in providing a suitable substitute for himself in this work. But be this as it may, the answer itself implies a conviction that the Minister can at least carry on tliat branch of education — the reli- gioiis instruction of the children — which I have dwelt on as his peculiar and highly important province. For if it be believed that he can find means to carry on, unassisted by Government grants, the 2r/*j* "^f" "X" ^t" VI. * * Since both Homilies and Articles appeal to the Fathers and Catholic Antiquity, let it be considered whether, in interpreting them by these, we are not going to the very authority to which they profess to submit themselves," &c. — 4th Ed. Feast of St. John Evang., 1841. J. H. N. In accordance with the principles here laid down, the Tract itself is composed throughout. See, especially § 1. On Holy Scripture and the authority of the Church. § 2. On Justification by Faith. § 3. Works before and after Justification. § 4. The Visible Church. § 5. General Councils. § G. Purgatory, kc. § 7. Sacraments. § 8. Transubstantiation. § 9. Masses. On all these points, and throughout the Tract, doctrines are maintained totally opposite to the plain sense of the Articles, and to the known design of their framers. And the whole object of the Tract is, evidently, to show that a person may, with a safe conscience, hold the doctrines of one Church, and the endowments of another quite opposed to it. The Author of the Tract, however, did at length, some years after, as is well known, openly join the Church of Rome ; having, some years previously, acknowledged that the censures he had been publicly passing on that Cihurch were, at tlm time, not at all in accordance with his real sentiments ! Yet the public protest against the condenmation of this and similar publications has never been retracted ! And here a question suggests itself which all must allow to be quite pertinent to the matter in hand. Suppose an applicant 48 APPENDIX (d.) for Institution to a Benefice, who should hold either such doctrines as the foregoing, or the extreme contrary ones, or any others whatever, to adopt that system of interpretation just alluded to, might he not thus avoid all the dijficulties and contests which might otherwise be apprehended ? He would only have to give to all iu(iuiries such answers as might be most satisfactory to the Diocesan ; and when in possession of his Living, might preach the direct contrary of what he had before said : alleging that he had been " vising words in a peculiar sensed Those who would regard such a procedure, or anything even remotely approaching to it, as unpardonable in one whose doc- trinal views they disapprove, but allowable in the cause of what they consider as orthodoxy, — these, if their sincerity is doubted when they profess to abhor disingenuousness, cannot surely com- plain of uncharitable treatment. (D) , page 12. Some Divines of the present day (professedly of our Church) express doubts pretty nearly if not quite amounting to a denial of the doctrine of this Article ; teaching that sins committed after Baptism are either totally unpardonable, or are to be atoned for by Penance. See Rogers s Essays, vol. ii. Essay ii., pp. 85, 86. Should such doctrines prevail, they may be expected to lead to a rejection of infant-baptism, and indeed to the practice (of which there were frequent instances in the early Church) of de- ferring Baptism till the death-bed. • It would to many appear a cruelty to place a person, without his own consent, and in a state of infantine unconsciousness, in a situation, so far, much more disadvantageous than that of one brought up a Pagan, that if he did ever (suppose, at the age of fifteen or twenty) fall into sin, he must remain for the rest of his life — perhaps for above half a century — deprived of all hope, or at least, of all confident hope, of restoration to the Divine favour ; — shut out from all that cheering prospect which, if his Baptism in infancy had been omitted, might have lain before him. (E) , page 13. I may add that not only the disputants themselves, but many of the by-standers also (even those of them who take little APPENDIX (e.) 49 interest in the issue of the contest) will be disposed to heap abuse or derision on any one who appears to come forward as a mediator. For, the vulgar-minded, of all countries and ages, and of all ranks, find an amusing excitement in the spectacle of a controversy, analo- gous to that which attracted the ancient Romans to their gladi- atorial shows. And hence they are disposed to feel, or to affect, contempt for any one who seeks to mitigate hostility, or to put an end to a contest. Many also, when they hear of any discussion relating to the employment of terms, are disposed at once to turn aside with dis- dain, or at least indifference, as from some trifling, or at least not very important question. For there are many who have unthink- ingly adopted, as self-evident, a theory of ideas, which they sup- pose themselves to understand : though it is, I am convinced, absolutely unintelligible, and tends to throw an indistinctness and confusion over almost all subjects : and they are, in consequence, almost unaware of the important function of Language as an Instrument of Thought ; imagining its sole use to be, the express- ing of our thoughts to others. (See Logic, Introd. and also Lessons on Reasoning, 1. 8.) Of course, the advocates of either party in a dispute are likely to be as severely censured by the other party, as the peacemaker, by all. And since this severity is so far from being mitigated in cases where Religion is concerned, that on the contrary the phrase " odium theologicum" has become proverbial, I cannot but wonder that, in a very able Article in the Edinburgh Review (April, 1850) theological literature " should l)c spoken of as a protected literature." Indeed, the Reviewer himself seems, in what he had said just above (p. 526) to establish the opposite conclusion. Some remarks on this point, introduced into a recent edition of a vol. of Essays (1st Series) I here subjoin. " The case of Bishop Warburton, liowcvcr, is only one out of many that could be adduced in disproof of what has been said as to ' theological literature being a protected literature.' The fear of odium may indeed sometimes deter a man from writing against the prevailing religion; but if any one in writing for it calculates on exemption from attacks, he is not unlikely to be greatly disappointed. If he write in defence of the tenets of his own communion, he may perhaps be assailed (supposing his work E 50 APPENDIX (e.) to attract any considerable notice) not only by the members of other communions, but by very many fellow-members of his own; who will perhaps charge him with ' paradox,' or ' heresy;' or witli going too far, or not far enough; or with having advanced — or not ha^'ing advanced — beyond his own original principles; or perhaps with all of these faults at once.' Or if, again, he write in defence of Christianity generally, he will probably be censured by a greater number of Christians, of various denominations, than of anti-christians. In the extracts from several writers (to which many others might have been added), printed in parallel columns at the end of the Appendix to the Logic, a specimen may be seen of the sort of 'protection' likely to be enjoyed by a work on Christian Evidences. Some who are sincere believers, if not in the tmth of Christianity, at least in its utility to the mass of the People, are afraid that these would be shaken in their belief by inquiry and reflection. Others, again, being anxious that the People should believe not only in the divine origin of Christianity, but in several otiier things besides, of which no satisfactory proof can be afforded, are fearful of giving any one the habit of seeking, and finding good grounds for one portion of his faith, lest he should require equally valid reasons for believing the rest, and should reject what cannot be so proved; and, accordingly, they prefer that the whole .should be taken on trust — on the strength of mere assertion. And enthusiasts, again, of all descriptions, being accustomed to believe whatever they do believe on the evidence of their own feelings and fancies alone, are most indignant against any one who — in compliance with the apostolic precept — endeavours to give — and to teach others to give — ' a reason of the hope that is in them.' On the whole, therefore, it does not appear that anything like 'protection' can be reckoned on, for works either on Christianity itself, or on any particular doctrines of it." " ' That all these complaints have been made not only of the same indi- vidual, but by members of the same religious party, may seem something almost incredible; but it is a fact. A speaker in an illustrious assembly professed (according to the reporters) his firm adherence to the religion of the Established Church, as being 'the religion of his ancestors.' And this sentiment was received with cheers : some of the hearers probably not recollecting that on that principle the worship of Thor and Woden would claim precedence. APPENDIX (f.) 51 (F), page 16. '•' II. Another practical e\'il of the doctrine of special grace, is the necessity which it implies of some test of God's favour, and of the reconcilement of Christians to him, beyond and subsequent to the covenant of baptism. St. Paul, it has been seen, insists upon the necessity of regeneration : he declares that ' the natural man receiveth not (lie things of God, neither can know tliem .■' he calls the heathen nations ' children of wrath^ and ' sinners of the Gentiles : he speaks of the ' old man as being corrupt according to the deceitful lusts :' in short, he expresses, under a variety of terms,' the assertion of our Saviour, that ' except a man be born again, of water and the Spirit, he cannot enter into the kingdom of God.' John iii. 3. " With equal clearness he intimates, that the Christians he addresses were thus regenerate: as having 'put off the old man with its deeds; and having become the 'temple of the Holy Ghost^ and ' the members of Christ;^ as having the ' spiritual circumcision, and being buried with Christ in bajytism /' Eom. vi. 3; Col. ii. 12; as ha^■ing 'received the spirit of adoption,' Eom. viii. 15; and as ' heing waslied, sanctified, and justified, in the name of the Lord J esus, and by the Spirit of our God.' To the Galatians, 'bewitched' as he says they were, 'that they should not obey the truth,' he still writes, 'Ye are the children of God by faith in Christ Jesus. For, as many of you as have been baptized into Christ, have put on Christ.^ Gal. iii. 26. These addresses and exhortations are founded on the principle that the disciples, by their dedication to God in baptism, had been brought into a state of reconcilement with Him, had been admitted to privileges which the Apostle calls on them to improve. On the authority of this example, and of the un- deniable practice of the first ages of Christianity, our Church considers Baptism as conveying regeneration, instructing us to pray, before baptism, that the infant ' may be born again, and made an heir of everlasting salvation;' and to return thanks, after baptism, ' that it hath pleased God to regenerate the infant ' Rom. ii. 6, &c. E 2 52 APPENDIX (f.) with his Holy Spirit, and receive him for his own child by adoption.' " But, on the contrary, if there is a distinction between special and common grace, and none are regenerate but those who receive special grace, and those only receive it who are elect; baptism is evidently no sign of regeneration, since so many after baptism live profane and unholy lives, and perish in their sins. Therefore, the preacher of special grace must, consistently with his own jjrinciples, lead his hearers to look for some new con- version, and expect some sensible regeneration. This brings him to use language in the highest degree perplexing to an ordinary hearer. To take an example from the same writer, whose only ftiult is the inconsistency to which he is reduced by his attach- ment to the system of election : ' The best duties of unregenerate men are no better in God's account and acceptance, than abomi- nation. There is nothing that such men do, in the whole course of their lives, but at the last day it will be found in God's register-book, among the catalogue of their sins. This man hath prayed so often, and heard so often ; made so many prayers, and heard so many sermons, and done many good works; but yet, all this while, he was in an unconverted estate: these, therefore, are set down in God's day-book in black ; and they are registered among those sins that he must give an account for : not for the substance of the actions themselves, but because they come from rotten principles, that defile the best actions which he can perform.'' " Suppose this language addressed now, as it was originally, to a congregation dedicated to Christ in baptism. What would be the feelings of a plain understanding, or a timid conscience, unable to unravel the -windings of these secret things, on learning that the sinfulness or innocency of actions does not depend upon their being permitted or forbidden in the revealed law, but on the doer being in a regenerate or unregenerate state at the time when he performs them 1 Hoav is this fact of regeneracy, upon which no less than eternity depends, to be discovered 1 The Apostle enumerates the works of the flesh and the fruits of the Spirit ; but his test is insufficient, for the two lists are here mixed and " • Hopkins on the New Birth. Observe the difference between his language and our judicious Reformer's: ' Since actions which spring not of faith in Christ, are not done as God hath willed and commanded them to be done, we doubt not hut that they have the nature of sin.' Art. xiii. APPENDIX (g.) 53 confounded. The hearers appeal to the Church, an authorized interpreter of Scripture. The Church acquaints them, that they were themselves regenerated, and made the children of grace, by the benefit of baptism; while the preacher evidently treats them as if it were possible they might be still unregenerate." — Sumner's Apostolical Preaching. (G), page 17. It seems not unlikely that the same causes may have operated " in favour of that sect also which rejects the Sacraments alto- gether. As for the argument which I have known put forward with apparent seriousness, that the word Sacrament does not occur in Scripture, and that, therefore, we ought not to have any, this can hardly have had any real influence on intelligent minds. For, one might as well urge, that since the word "virtue" does not occur in our Lord's discourses, therefore He did not mean his followers to practise virtue. But at the time when that sect arose, a very large proportion of christian ministers, while they were administering to infants a Rite which they spoke of as a Sign of Regeneration, (or New- birth,) at the same time taught — at least, were understood as teaching — that there is no intelligible connexion whatever between the sign and the thing signified, nor any real benefit attached to the Rite. The new-birth they taught their people to hope for at some future indefinite time. And they taught them to believe, as a part of the christian revelation, that, of infants brought to baptism, an uncertain, indefinite number of individuals — tmdis- tinffuishable at that time from the rest — are, by the divine decree, totally and finally excluded from all share in the benefits of Christ's redemption. Now, men accustomed to see and hear all this, would be not unlikely to listen with favour to those who declared — professedly by divine inspiration — that "water-baptism," as they call it, is an empty and superstitious ceremony, originating in a misajjprehen- sion of our Lord's meaning; of which meaning they — gifted with the same inspiration as his Apostles — are commissioned to be interpreters. And when one Sacrament had been thus explained away, the 54 APPENDIX (g.) rejection of the other also, according to a similar kind of reasoning, would folloAv of course. And, after all, this rejection was but the carrying out of a principle of procedure which had been long before sanctioned by others. It had been long before decided that, at the Eucharist, one of the apjiointed sjaubols might safely be omitted, and that the perfect spiritual participation by the Communicants in the benefit of the Sacrament is not thereby at all impaired. To dispense with the other symbol also, and likewise with the symbol of the other Sacrament, and then to call this a spiritual celebra- tion of the Sacraments, was only taking a step further in the same direction. In truth, the abolition of the Sacraments by explaining away, as figurative, words of our Lord which were undoubtedly under- stood by his hearers at the time literally; or, agiiin, the literal interpretation of his words, " this is my body," which must have been understood at the time figuratively, (for the Apostles could not have supposed that at the Last Supper He was holding in his hands his own literal body;) or the addition of fresh Sacraments not instituted by Him or his Apostles; or a departure from the mode He appointed of celebrating the Eucharist, by the with- holding of the cup, — all these, and any other similar liberties taken with Scripture, stand on the same ground, and are equally justifiable, or equally unjustifiable. If certain individuals, or Councils, or other Bodies of men, are really inspired messengers from Heaven, "moved by the Spirit" to declare with infallible certainty the Will of the Lord, then their words are to be received and obeyed with the same deference as those of Peter or Paul. And if they announce any change in the divine dispensations, or give any new interpretation of any part of Scripture, we are bound to acquiesce, even as the Jews were required to do in that great " mystery of the Gospel," the opening of the Kingdom of Heaven to Gentiles. It is God who speaks by tbeir mouths; and he who has established any ordinance has evidently the power to abrogate or alter it. And when persons who make such a claim (or admit it in their leaders) profess to take Scripture for their guide, they must be understood to mean that it is their guide only in the sense attached to it by the persons thus divinely commissioned, and in those points only wherein no additional or different revelation APPEJJDIX (g.) 55 has been made through these persons. When there has, the later revelation, of course, supersedes the earlier. Nor does it make any real difference whether something be added to the Bible, claiming equal divine authority, or whether merely an alleged infallible interpretation be given of what is already written. For an interpretation coming from any Church or person divinely commissioned, and speaking " as the Spirit moveth," is of the same authority with Scripture itself, and must be implicitly received, however at variance with the sense which any ordinary reader would, of himself, attach to the words. And those who completely surrender their own judgment to any supposed infallible interpreter, are, in fact, taking him — not Scripture — for their guide. " It is most important, — when the expression is used of ' re- ferring to Scripture as the infallible standard,' and requiring assent to such points of faith only as can be thence proved, to settle clearly, in the outset, the important question 'proved to whomV If any man, or Body of men refer us to Scripture, as the sole authoritative standard, meaning that we are not to be called on to believe anything as a necessary point of faith, on their word, but only on oni/r own conviction that it is scriptural, then, they place our faith on the basis, not of human authority, but of divine. But if they call on z 1 Cor. xiv. 18. APPENDIX (h.) 59 (H), page 27. " Concerning several points of tliis class, — such as the validity of lay-baptism, or of baptism by heretics or schismatics, &c., questions have been often raised, which have been involved in much unnecessary perplexity, from its being common to mix up together what are in fact several distinct questions, though relating to the same subject. For instance, in respect of the validity of Lay-baptism, three important and perfectly dis- tinct questions may be raised ; no one of which is answered by the answering, either way, of the others; viz. 1st. "^Vhat has a Church the right to determine as to this point 1 2ndly. What is the loisest and best determination it can make ? and, 3rdly. What has this or that particular Church actually determined ? Now persons who are agreed concerning the answer to one of these questions, may yet differ concerning the others; and vice iJersd.'" —Kingdom of Christ, Essay II. § 39, p. 282, 283. With respect to the first question (in reference to lay -baptism) it is plain that, according to the above principles, a Church has a right to admit, or refuse to admit, Members. This right it pos- sesses as a Society: as a christian Society, sanctioned by our Heavenly Master, it has a right to administer his Sacraments ; and it has a right to decide who shall or shall not exercise certain functions, and under what circumstances. If it permit Laymen (that is, those who are excluded from other spiritual functions) to baptize, it does,bythat permission, consrung up and produced fruit. " But at the same time I would solemnly protest against that most serious error (which has arisen probably from exalting too highly the just view of baptismal regeneration) of contemplating all the members of a baptized congregation as converted,- — as having, all, once known the truth, and entered upon the right path, though some may have Avandered from it, and others may have made little progress, — as not therefore requiring (what all by nature, and most it is to be feared through defective principle and practice, require) that ' transformation by the renewing of the mind;' — that 'putting off the old man, and putting on the new man,' which is so emphatically enjoined by St. Paul to his baptized E-omans and Ephesians." — Extract from Bishop Eyder's {of Lich- field) Primary Charge to his Clergy. " In the baptismal service we thank God for having regene- rated the baptized infant by His Holy Spirit. Now from hence it appears that, in the opinion of our Reformers, regeneration and remission of sins did accompany baptism. But in what sense did they hold this sentiment 1 Did they maintain that there was no need for the seed then sown in the heart of the baptized person to grow up and to bring forth fruit ; or that he could be saved in any other way than by a progressive renovation of his soul after the divine image ? Had they asserted any such doc- trine as that, it would have been impossible for any enlightened person to concur with them. But nothing can be conceived more repugnant to their sentiments than such an idea as this : so far from harbouring such a thought, they have, and that too in this very prayer, taught us to look to God for that total change both of heart and life which, long since their days, has begun to be expressed hy the term 'regeneration.' After thamking God for regmerating tlie infant by His Holy Spirit, we are taught to pray ' that he being dead unto sin, and living unto righteousness, may crucify the old man, and utterly abolish the whole body of sin;' and then, declaring the total change to be the necessary mean of his obtaining salvation, we add, ' so that finally, with APPENDIX (l.) 67 the residue of thy holy Church, he may be an inheritor of thine everlasting kingdom.' Is there (I would ask) any person that can require more than this 1 Or does God in his word require more ? There are two things to be noticed in reference to this subject, the term ' regeneration' and the tldng. The term occurs but twice in the Scriptures : in one place it refers to baptism, and is distinguished from the renewing of the Holy Ghost, which, however, is represented as attendant on it; and in the other place it has a totally distinct meaning unconnected with the subject. Now the term they use as the Scripture uses it, and the thing they require as strongly as any person can require it. They do not give us any reason to imagine that an adult person can be saved without experiencing all that modem divines [^Ultra- Protestant divines^ have included in the term 'regeneration :' on the contrarj', they do both there and in the liturgy insist upon a radical change of both heart and life. Here, then, the only question is, not ' Wliether a baptized person can be saved by that ordinance without sanctification,' but whether God does always accompany the sign with the thing signified 1 Here is certainly room for diiference of opinion, but it cannot be positively decided in tlie negative, because we cannot know, or even judge, respect- ing it in any case whatever, except by the fruits that follow ; and, therefore, iu all fairness, it may be considered only as a doubtful point; and if he appeal, as he ought to do, to the holy Scripture, they certainly do in a very remarkable way accord with the expressions in our liturgy. St. Paul says, ' By one Spirit we are all baptized into one body, whether we be Jews or Gentiles — whether we be bond or free — and have been all made to drink into one Spirit.' And this he says of all the visible members of Christ's body, (1 Cor. xii. 13, 27.) Again, speaking of the whole nation of Israel, infants, as well as adults, lie says, ' They were all baptized unto Moses in the cloud and in the sea, and did all eat the same spiritual meat, and did all drink the same spiritual drink ; for they drank of that spiritual rock that followed them, and that rock ivas Christ^ (1 Cor. x 1, 4.) Yet, behold, in the very next verse he tells us that, ' with many of them God was displeased, and overthrew them in the wilderness.' In another place he speaks yet more strongly still : ' As many of you (says he) as are bajjtizcd into Christ have put on Christ.' Here we see what is meant by the expression, ' baptized into Christ ;' it is 68 APPENDIX (l.) precisely the same expression as that before mentioned of the Israelites being ' baptized unto Moses the pi-eposition, eic, is used in both places; it includes all that had been initiated into his reli- gion by the right of baptism, and of them universally does the Apostle say, ' They have put on Christ.' Now, I ask, have not the persons who scrui)lc the use of that prayer in the baptismal ser- vice equal reason to scrujjle the use of these different expressions? " Again, St. Peter says, ' Repent and be baptized everj"- one of you /or the remission of sins' (Acts ii. 38, 39.) And in another place, 'Baptism doth now save us.' (1 Pet. iii. 21.) And speaking elsewhere of baptized jJcrsons who were unfruitful in the knowledge of our Lord Jesus Christ, he says, ' He hath for- gotten tJmt he was purged from his old sins' (2 Pet. i. 9.) Does not this very strongly countenance the idea which our reformers ENTERTAINED, THAT THE REMISSION OF OUR SINS, AND THE REGENERATION OF OUR SOULS, IS ATTENDANT ON THE BAPTISMAL RITE ? Perhaps it will be said that the inspired writers spake of persons who had been baptized at an adult age. But if they did so in some places, they certainly did not in others ; and where they did not, they must be understood as comprehending all, whether infants or adults ; and therefore the language of our liturgy, which is not a whit stronger than theirs, may be both subscribed and used without any just occasion of offence. " Let me then speak the truth before God : though I am no Arminian, / do think the refinements of Calvin have done great harm in the Church : they have driven multittides from the plain and popular way of speaking used by the inspired writers, and have made them unreasonably and unscrijiturally squeamish in their modes of expression ; and I conceive that the less addicted any person is to systematic accuracy, the more he will accord with the inspired writers, and the more he will approve the views of our reformers. I do not mean, however, to say that a slight alteration in two or three instances would not be an im- provement, since it would take off a burthen from many minds, and supersede the necessity of laboured explanations ; but I do mean to say that there is no such objection to these expressions as to deter any conscientious person from giving his unfeigned assent and consent to the liturgy altogether, or from using the particular expressions which we have been endeavouring to explain." — Simeons Works, vol. ii., p. 259. APPENDIX (l.) 69 " In the case of infant baptism, there are evidently no similar means of ascertaining the actual disposition. The benefit received is strictly gratuitous, or ' of free grace.' It is promised, however, to faith and obedience, presupposed in the recipient, and pledged in his name by the sponsors : whence it follows that the blessing attached to the sacrament must fail, if the conditions fail in those who are capable of performing them : and that the faith and obedience must become actual and personal, in those who arrive at mature age. It has not altered the nature of Christianity, that its external privileges are become national. Whoever, therefore, professes the hope of the Gospel, must individually embrace the doctrine of the Gospel : must consent as sincerely as the earliest converts, to refer whatever he does in word or deed to the glory of God : with the primitive humility of the Apostles must renounce all confidence in his own strength, and must look for salvation through Christ's death with as much personal gratitude as if Christ had suffered for him alone. Though in many cases it may be impossible, as was formerly acknowledged, for those who have been placed in covenant with God by baptism, to state at what time and by what process the truths of the Gospel became an active principle in the mind, still it is undeniable that in all who attain the age of reason they must become so, or the covenant is made void : and it is a definite and intelligible question whether they have actually taken this hold, or no. How the tree was nourished and invigorated, and enabled to sustain the inclement seasons which opposed its early growtli and strength, we may in vain inquire ; but whether it bears fruit or not, and whether that fruit gives evidence of a sound stock, any one may examine either as to himself or others. Is the heart possessed of a sincere conviction of its own sinfulness and need of a Saviour : does it manifest its dependence on the Holy Spirit by an habitual intercourse with God through prayer : does it feel a practical sense of the great business of this life as a probation and preparation for eternity 1 These are infallible characters of faith : and though they will be found in different degrees in different individuals, no one should be satisfied with himself, and no one should suffer his congregation to be satisfied, till he can trace these characters in the heart. " But if such a frame of mind is indispensable to a Christian's reasonable hope, it is evident that a preacher can in no wise take 70 APPENDIX (l.) it for granted that it exists in his hearers as the necessarj' and certain consequence of baptism; but must require of all who have the i)rivilege of bajjtism, that they strive to attain it; that, being regenerate in condition, they be also renewed in nature : and constantly examine themselves whether they have this i>roof within them, that they are born of the Spirit as well as of water, and can make the • answer of a good conscience towards God.' " — Sumner s Apostolical Preaching, ch. vii. It is not, however, by those only who approve of the doctrine which I have attributed to our Reformers, that this interpretation of their words is adopted. Several persons also who disapprove it, both Dissenters and (what is very remarkable) Churchmen, concur in adopting an interpretation substantially the same. As for the former of these — the Dissenters — their testimony will, I suppose, be considered as of the less weight in jjroportion as they may be suspected of being unconsciously biassed by a wish to alienate others from a Church to which they do not them- selves belong. But the reverse is the case with those who are members, and even ministers, of our Church; since their bias, if any, must be on the opposite side. Now there is a case recorded of a beneficed clergyman who, not many years ago, felt it his duty to print and circulate among his parishioners tracts censuring the Formularies of the Church on the very ground of their inculcating the doctrine in question. For this procedure he was tried in an Ecclesiastical Court, and sentenced to suspension. Some of his parishioners endeavoured thereupon to raise a subscription for him ; and with that view put forth a printed cir- cular (of which a copy was sent to me), representing him as a martyr suffering persecution for conscience-sake. And there might have been some ground for this representation, if he had voluntarily resigned the endowments of a Church which he re- garded as fundamentally unsound, instead of retaining them as long as he was permitted to do so. The system of morality — whatever it was — by which he re- conciled this to his conscience, seems to have been adopted by a portion at least of his flock. But at any rate, he could have had no conceivable bias towards an interpretation of the Formularies of his Church which would make them at variance with his own teaching. APPENDIX (m.) 71 (M), page 36. Extract from Tract on Confirmation. "All persons ought to receive the holy Communion of the Lord's Supper on the very first opportunity after being confirmed. Our Church directs that ' no one shall be admitted to the Com- munion except one who has been confirmed, or is ready and is desirous to be confirmed;' and again, that 'all persons' (that is, of course, all who are not too young or too ignorant for Con- firmation) ' shall receive the Communion at least three times a year.' From this it is plain that though such as have not been confirmed, may, if they are prepared and willing to be so, attend without any scruple, the Sacrament of the Lord's Supper ; on the other hand, no one, who has been confirmed, ought to delay re- ceiving that Sacrament. The Catechism also, designed for the instruction of children before Confirmation, proves the same thing : since it contains an explanation of the two Sacraments. Some persons entertain a groundless notion, that a child, who is fit for Confirmation, may yet be too young to receive the Com- munion : and many, it is to be feared, for this and for other reasons, go on from Sunday to Sunday, and from year to j'ear, putting off this duty, in expectation of becoming more fit for it; when it is likely that they are becoming every day less fit, and are falling into a careless and irreligious state of mind. But if you will consider the matter carefully, you will see that our Church is quite right in determining that all, who have been confirmed, should receive the Lord's Supper without delay. For all of them, it is to be hoped, understand and rightly reflect on the one Sacrament — that of Baptism ; if they do not, the ceremony of Confirmation is a mere empty mockery : and if they do, they are capable of sufficiently understanding and valuing the other Sacra- ment also : and in th.at case, they ought not to delay receiving it. Accordingly provision has been made to prevent any such de- lay, by celebrating the Lord's Supper in each Church immediately after the Confirmation : and all the young persons who shall have been confirmed, will be expected to attend. 'To-day therefore, if ye will hear God's voice, while it is called to-day, lest any of you be hardened through the deceitfulness of sin,' — accept his gracious offer ; and continue from this time forth to be a regular attendant at his Holy Table. APPENDIX (m.) CONFIRMATION HYMN. Lord, shall thy children come to Thee t A boon of love divine we seek ; Brought to thine arms in infancy, Ere heart could feel, or tongue could speak, Thy children pray for grace that they May come themselves to Thee this day. Lord, shall we come 1 and come again, Oft as we see yon table spread, And — tokens of thy dying pain — The vnne pour'd out, the broken bread 1 Bless, bless, 0 Lord, thy children's prayer, That they may come and find Thee there ! Lord, shall we come, not thus alone. At holy time, or solemn rite, But every hour till life be flown. In weal or woe, in gloom or light ; Come to thy throne of grace, that we In Faith, Hope, Love, confirm'd may be 1 Lord, shall we come — come yet again : — Thy children ask one blessing more : — To come not now alone, but then. When life, and death, and time are o'er ; Then, then to come, O Lord, and be Confirm'd in heav'n, — confirm'd by Thee.' THE END.