Columbia intljeCitpirfitolork LIBRARY I ma m tQQQL m HISTORY OP THE TRACTARIAN MOVEMENT. BY EDWARD GEORGE KIRWAN BROWNE, LATB PROTESTANT CURATE OF BAWDSKT, SUFFOLK. " And so those Oxfordmen, with one accord, Sought in another Church to serve their Lord." — Ecclesia Die. fJwnttsm gnjimmm DUBLIN : JAMES DUFFY, 6, WELLINGTON-QUAY. JOHN O'DALY, 9, ANGLESEA-STREET. LONDON : CHARLES DOLMAN, 60, NEW BOND-STREET. EDINBURGH: MARSH & BEATTIE, HIGH-STREET. GLASGOW; MARGEY, GREAT CLYDE-STREET. 1856. tftitafo at ^Moto' lall DEPARTED IN THE FAITH OF JESUS CHRIST, THESE PAGES ARE HUMBLY DEDICATED, AS A THANK-OFFERING, FOR HAVING PLACED THE WRITER, WHILE AN INFANT, UNDER THE MATERNAL PROTECTION OF THE MOTHER OF GOD. A CONVERT, Fest. S. Stephani, 1855-56. 185731 [The Author reserves to himself the right of translating this work into foreign languages, and all other rights of international copyright]. PREFACE. The progress of Christianity in England presents many curious features : with the sole exception of white-cliffed Albion, no nation, no kingdom has ever had restored to her, her lost hierarchy which has once, only once, rejected the truth ; but England, though she has five times rejected the truth of God , and trod under foot the Covenant of Jesus Christ the Lamb of God, has again, after a lapse of three centuries, had the pearl of inestimable price offered her. England (it is supposed) first received the light of faith in A.D. 63, by the teaching of S. Joseph of Arimathoea and his three companions who took up their residence at Glastonbury — the first land of God— the first home of the saints in England—" here S. Joseph resided for some time, but the rays of the Gospel were received coldly by the inhabitants of Britain," and after the death of the missioners, Glastonbury became the retreat of wild animals. Christianity was again re-introduced into England in 156, when Lucius, King of the Britons, sent a letter to that holy man, Eleutherius, who presided over the Church at Rome, beseeching, that under his direction he might be made a Christian. " Two most saintly men, S. Fugatius and S. Damianus, were sent by Eleutherius to preach the Gospel in Britain, by whom the words of life were announced, and the Sacrament of Baptism conferred upon King Lucius and his people. It does not enter into our plan to speak of the martyrdom of SS. Alban and Amphibalus, or of the labors of S. German, or S. Lupus, or S. David against the heresiarch Pelagius ; it does not enter into our plan to allude to the visit of S, German to the shrine of the holy martyr S. Alban, and how he deposited certain relics with the bones of the Martyred Patron of Verulam, whose name is now, alas, all but forgotten in the very town honored in days of yore by his blood, and how he " took thence a portion of the earth which appeared to be reddened with the blood of him who had given his life in testi- mony of the faith." It does not enter into our plan to speak of the battle of Maes Garmon, or Guid Cruc, or of the Alleluia victory. To others it must be left to write of the labors of S. Helena, S. Daniel, S. Illtyd, S. Sampson, S. Aidan, S, Cadoc, S. Brieux, and S. Patrick ; to others it must be left to speak of the Monastery of Caer Leon and the labors of its holy monks. A pen more eloquent than ours has, in his life of S. German, described the Alleluia victory, and we hope that others will enter as fully into the de- tailed history of the Anglo Saxon Church. We are now led forward to the arrival of S. Augustin. "The cause that led S. Gregory, to take an anxious and earnest interest in the salvation of our nation is one that, derived as it is by tradition from our ancestors, ought not to be buried in the silence of oblivion. It is stated that, on a certain day, some foreign merchants recently arrived at Home, exposed a great variety of things for sale in the Forum, and among the num- ber of persons who had gathered there as purchasers was S. Gregory, his attention was instantly at- tracted to a few boys about to be sold as slaves. These hapless young creatures were remarkable for their dazzling white skin, their bright complexion, their beauteous figures and their fair and flowing ringlets of hair. He enquired from what country they had come, and he was told from the island of Britain, whose inhabitants were as fine and beautiful in their appearance as these youths. Again he en- quired if these islanders were Christians, or still buried in the error of Paganism, and Avhen he was told that they were Pagans, he sighed heavily and deeply as he exclaimed : " Oh ! grief of griefs that the author of darkness should lay claim to beings of such fair forms, that there should be so much grace in their countenance, and the soul still so completely destitute of it." He next asked of what race were these men, and when he heard that they were " An- gles," justly, indeed, are they (he observed) so named, for their nice is angelic and they themselves ought to be co-heirs of the angels in heaven. But how (asked hcj is the province called whence they came ? It was replied, Deira. 8 De ira Dei they must, indeed, be rescued before (lie again observed) they are called to the mercy of God. But what is the name of the king of that province ? It was said, Alia. Then, rejoined S. Gregory, alluding to the name of Alia or iElla, Alleluia in praise of God, the creator of all, shall yet be hymned in that portion of the earth. (Angli angelis similes de ira eruentur et alleluia cantari docerentur.J* S. Gregory unable, himself, to go to Britain with these youths whom he had purchased and instructed as Christians, in consequence of his election to the chair of S. Peter, deputed S. Augustin to be the missioner to the island far in the north. It docs not enter within our plan to speak of the labors of S. Augustin or of the martyrdom of the various defenders of the Faith in this island. Nor do we purpose to speak of the Abbeys and Eeligious houses which once bestudcled this and the sister island of Ireland ; we intend not to delay you, reader, by bewailing the beauteous ruins of Adare or Rath Keale, Mucross or Jedburgh, Bindon or Tin tern, whose walls call loudly for reparation on the sacrilegious wretches by whom they Avere de- spoiled, we wish not to compare the regulations that once existed in S. Alban's monastery with the S. Alban's New Poor Law Union ; but we would hurry you on to the rejection of the Gospel in the time of Henry VIII. The season had now arrived for the full and perfect developement of the " Man of Sin," and the nation * M'Cabe's History of England, I. 148. selected for the denouement of the Satanic plot against the peace of the church, — was England — the island of saints, the nursery of missioners ; England who had sent apostles to Germany, Sweden, France; England, whose fame was bruited among the churches for the sanctity and learning of her children, was selected by the fallen angels as the fittest spot for the develope- ment of the most damnable of all heresies. The long suffering of an all patient God, had long been evinced towards England, but the hour had now arrived when she saw her Religious turned from their peaceful homes and sent adrift, and lands consecrated to the service of God and His Church, bestowed on harlots and dissolute favorites. These religious had each "according to their ability an almonry, great or little, for the daily relief of the poor about them ; every principal monastery had an hospital in common for tra- vellers, and an infirmary (which we now call an hospi- tal) for the sick and diseased persons, with officers and attendants to take care of them. Gentlemen and others having children without means of mainten- ance, had them here brought up and provided for." * It does not enter into our plan to speak of the pun- ishment which befel and still befal those who are guilty of plundering property solemnly dedicated to God, under a curse, wherein those who appropriate religious property are dedicated to the torments of eternal fire, to be tormented with Kore, Dathan and * Spelman's History and Fate of Sacrilege, 1853. 10 Abiram.* It does not enter into our plan to show by how e " stringent a system of persecution, the Catholic spirit was crushed down in this country for many generations. It does not enter into our plan to show how Henry (who had so nobly opposed Martin Luther in his " A ssertio VII Sacramentor- um") aided by the perjured Cranmer, Ridley and Cromwell, and a subservient court, had succeeded in uprooting the church and establishing a creature of his own. It does not enter into our plan to show how in Henry's reign " all episcopal jurisdiction was laid asleep, and almost struck dead by the Regale during the king's pleasure."f * The curse is as follows : — " Auctoritate Omnipotentis Dei et B. Petri Apostolarum principis, cui a Domino Deo collocata est potestas ligandi atque solvendi super terram, fiat manifesta vindicta de malefactoribus, latronibus et prsedonibus possessionura et rerum juriumque et libertatum Monasterii St. Wandergisilii de Fontan- els totiusque congregations ipsius Monasterii, nisi de malignitate sua resipiscant cum effectu. Si autem praedicti malefactores hoc in quo ipsi commiserint emendari voluerint, veniat super illos bene- dictio Omnipotentis Dei et retributio bonorum operum. Si vero in sua malignitate corda eorum indurata fuerint, et possessiones ccet eraque reddere noluerint, seu ad statum debitum redire non promis erint et emendare pcenitentialiter malitiose distulerint veniant super illos omnes maledictiones quibus Omnipotens Deds maledixit, qui dixerunt Domino Deo, Recede a nobis; viam scientiarum Tuarum nolumus : et qui dixerunt, haereditate possideamus sanctuarium Dei. Fiat pars illorum et hsereditas ignis perpetui cruciatus. Cum Chora, Dathon et Abiron, qui descenderunt in infernum viventescum Judaet Pilato, Cayapha et Anna, Simone Mago et Nerone cum quibus cruciatu perpetuo sine fine crucientur. Ita quod nee cum Christo nee cum Sanctis ejus in ccelesti quiete societatem habeant, sedhabeant societatem cum diabolo et socios ejus in inferni tormentis deputati et pereant in seternun. Fiat. Fiat. f Collier's History of England. 11 But Almighty God, slow to punish his rebel- lious subjects, and mindful of the prayers of an Aidan, a Bega, a Hilda and a More, again offered the Church to this besotted nation. Christi- anity was for the fourth time restored to Eng- land by Cardinal Pole in the reign of the ma- ligned Mary Tudor — but on the accession of her sister, the treacherous and cruel Elizabeth, the idol formed by her father and made yet more subservient to the royal will, was restored : for we find Archbishop Parker doing homage in these words " I Matthew Parker D.D., acknowledge and confess to have and to hold the said Archbishopric of Canterbury, and the possessions of the same entirely, as well the spiritualities as temporalities thereof, only of your Majesty and Crown Royal ; " and to this document is added as an appendix, " We also, whose names be under written, being Bishops of the several Bishoprics within your Majesty's realm, do testify, declare, and acknowledge all and every part of the premises in like manner as the Right Rev. Father in God, the Archbishop of Canterbury has done." In this monster's reign, more than 120 priests, besides others, suffered martyrdom for the faith ; and of the church of Eng- land, we may in truth say, that her ministers, her so called ministers unable to bear the presence of those who adhered to that pure and immaculate Faith, preached and planted in these Islands by S. Lucius, and S. Augustin, and restored by Cardinal Pole, 12 enacted penal laws, making it death for a Priest to say mass, or for one of the faithful to be present at the Bloody Sacrifice of the altar. It is not in the power of man to describe the sufferings of our fore- fathers, but it was left for a later day to enact not new penal laws, but to witness persecutions, yet more harrowing than any endured by the Church Militant. If our forefathers could adopt the language of S. Gregory of Nazianzum, and say referring to these relentless persecutions : — ""E%ovi vxovs, '/}ftiis tov hoy ovroi ^faovg, fails uyyiXovs' OUTOl B-^XO-Oi, 7TI0-T(V fails OVTOI TO ctTTtiXiTv, fails to %poo-%ly/j^xi' ouro: to BxXtetv, v>y,Ui to tyipiiv ovtoi wvo-ov text xpyvpov, fails Xoyov kikx B-u^ivov— we ma y w ith the poet say : — How darkly lower the clouds above, How drear the wide horizon round, Where shall we fly, my friend, to escape This sullen swelling sound ? Fly ! 'mid the darkest clouds that roll, Faith whispers peace to troubled soul — Faith sees the awful gracious Form That stills the sea and sways the storm ; Hope on the judgment blast is borne, And peace is nearest then when hearts are most forlorn. At length, after three centuries of desolation and bitter sterility, three centuries of weeping and lamen- entation, He that created and redeemed us, "called His own sheep by name and they followed Him because they knew His voice" — a light again beamed on Eng- land, and a movement as extraordinary as any that had taken place, began to display itself. Some Divines of the Reformation, or rather some Divines belongiug to 18 the various heresies spawned by the Reformation, have in Germany, France and Switzerland taught certain doctrines of the church — while others, were led to seek for peace from the confusion and want of harmony prevalent among all the bodies, but the Church Catholic. By some it was taught that in the progressive spirit of the Evangelical Church, the dogma of Original Sin is abandoned, " as not being founded on holy writ and contrary to the de- velopement of the christian spirit, because it has no foundation in Scripture."* Others again , "the religion of Jesus has nothing in common with His person and His history. Jesus never stated that He was more than a messenger from God." " Protestantism (says the truly lamented Frederick Lucas) nor no worship imbued with the spirit of Pro- testantism, will ever add a type or a symbol to what it has already, nay it can barely retain those which it has not throAvn off The tendency of Protestantism is to reject symbolism in worship. The tendency of the Primitive Church was to assume them. There must then have been a radical difference between the spirit of the worship of the primitive church, and that of the Protestants, and this difference can be traced to nothing but the Sacraments. Plant in a * Lehrbuch der Evangel Dogmatik, 1826, Dr. Ch. Hase. Uransichten des christenthums, 1808, by G. H. Cludius. For other quotations on this subject, see, La Reforme contre la Reforme ou retour a 1' eglise Catholique par la voie du Protestantisme par L'Abbe Hoeninghaus. 2 vols, Paris, 1845. 14 new country, the Catholic religion of the Sacraments and of itself it will necessarily issue forth like primi- tive Christianity in a worship of Divine Symbols produced by faith and nourishing faith in its turn. Plant in a new country, the Protestant scheme and it will gather round it a certain decent regularity of public prayers, and it may be, eloquent preaching, but nothing more. It could never grow into any form akin to Catholicism. If the primitive worship had been imbued with the Protestant spirit, it could never have issued in Catholicism. Catholic Christi- anity could never have sprung from a Protest- ant origin. It had its birth in a nobler region. It hath been sent down from Heaven unto the children of men, by the inspiration of the Di- vinity."* The eternal council of God had deter- mined that the reactionary movement to His Church should commence in the University of Oxford. The light was to shine forth at first dimly in Oxford, boasting of her " Martyrs' Memorial," a memorial devoted to the memory of three apostates and traitors as well to their sovereign as their God, whose names deserve to be held in as great execration as is that of Haman by the children of Israel. Laud, Montague, Hooker, Beveridge, Bramhall, Jeremy Taylor, had each done their best accord- ing to the light granted them to lead souls Romeward, not knowingly, for they desired (as well as the Tractarian party), that this Church of England * Reasons for becoming a Roman Catholic, by F. Lucas, Esq. 15 should flourish like the Garden of Eden, alleging perhaps, the same reason as Dr. Featly in the " Sacra Nemeses" — " We must have an eye to the nurseries of good religion and learning, the two Universities, which will never be furnished with choice plants if there be no preferments and incour- agements to the students there, who for the farre greater part bend their studies to the queen of all professions, Divinitie ; which will make but slow progress if Bishopricks, Deanries, Archdeaconries and Prebendaries and all other Ecclesiastical digni- ties, which like silver spurs prick on the industrie of those who consecrate their labors and endeavours to the glorifying of God in employing their talent in the ministerie of Gospel, be taken away. What sayls are to a ship, that are afflictions to the soul ; which if they are not filled with the hope of some rewards, and deserved preferments, as a prosperous gale of wind, our sacred studies and endeavours will soon be calmed : for honos alit artes ; omnesque incenduntur studio glorios ; jacentque ea semper qua? apud quosque improbantur ; honor nourisheth arts, and all men are inflamed with the desire of glory, and those professions fall and decay, which are in no esteem with most men. And if there are places both of great profit, honor, and power propounded to States- men and those that are learned in the law, like rich prizes to those that prove masteries ; shall the professors of the Divine Law be had in less esteem than the students and practisers in the municipal ? 16 And shall that profession only be barred from enter- ing into the temple of honor which directeth all men to the temple of virtue, and hath best right to honor by the promise of God, honorantes me honorabo, those that honor me, I will honor, because they most honor God in every action of their function which imme- diately tendeth to His glory."* The " Tracts for the Times" formed a school which has given more than 200 of the clergy and many thousands of the laity to the church. They could not remain in the Anglican Communion because they perceived that " the Angli- can system was worldly in its origin, naturally want- ing in divine nurture and in real spiritual life •" that it was a " piece of human mechanism like one of those rustic arbors formed of unplaned branches which hold out some show of vegetation because its frame-work has been cut from a living tree, but it has no interior life, and you may take any of its parts without injury to what remains. Yet for awhile men sit and live and are merry within it. But in a short time the under timbers become de- cayed and the worm eats into the substance and men come and repair a little here and a little there, and as it goes on consuming inwardly, they cover it every year with some deceitful varnish that gives it a false appearance of youth and freshness, but at last it will hold no longer, and they sweep it away as unprofitable * Sacra Nemesis, or the Levite's Scourge, p. 56. 17 •lumber, and gather up the fragments together and heap them up for burning."* There are some who laugh at trivial circumstances being caused by an overruling Providence, and con- sequently turn those into ridicule who speak of the casual discovery of an umbrella by a Roman Priest in his confessional, left by Mr. Scott Murray and the Hon. Mr. Douglas, as having led to their reconcilia- tion with the Church ; but such forget that a holy confessor was once saved by means of a spider. Who can laugh at little things as not being overruled by a Providence, and yet overlook the case of S. Felix, of Nola, whose countenance God so changed that his persecutors knew him not, and then protected him from their hands by means of a spider. The compiler of this history, having obtained the patronage of no less than sixteen of Ireland's venerated and beloved prelates, cannot do less than return his most sincere and heartfelt thanks to them for their supporting his humble efforts in collecting as many of the " fugitive pieces" as he could respecting the doings of his quondam brethren, and most earnestly does he pray God to grant those who are yet out of the pale of the Church grace to enter therein, lest they die extra salutem ; and to his own brother converts, a hope that he and they, profiting by the fall of some few, may learn to appreciate, yet more and more, the gift of Faith which they have received from on High. Moate, Fest, S. Stepliani, 1855-56. * Lucas' Reasons for becoming a Roman Catholic. 2 Longford, Nov. 23rd, 1855. Dear Sir, It would be entirely too troublesome to you to be under the necessity of coming to Longford. To avoid that inconvenience, you might read over the MSS. for Very Rev. Dr. Smyth, Ballynahown, and if he say it contains nothing contra fidem vel mores, you may have inserted on the frontis- piece or title-page : " Published with the approbation of the Ordinary.'" Wishing your undertaking that full measure of success, which, I am sure, it merits, I am, dear Sir, With great respect, Your very obedient servant, + John Kilduff. Edward G. K. Browne, Esq. HISTORY OF THE TRACTARIAN MOVEMENT. Every tyro in Ecclesiastical History, must have observed the remarkable manner in which Heresy and Schism, though for a while nourishing like Jona's gourd, have in the end faded and withered, inasmuch, as God had prepared for them likewise a worm, as he did for the tree, under which the fugi- tive prophet rested to see what would " befal the city;" while the Church of God has proceeded on her road like a bride rejoicing on the happy morn of her wedding, pursuing her calm and equitable path, deviating neither to the right hand or to the left, but keeping her eye fixed on Him who is the Sun of Justice, her Divine Spouse, Heresy has faded and died ; she is well aware that the day of her sorest trial is the moment that God invariably displays His might and rescues her from peril ; if storms arise and she be tossed hither and thither by the billows of the tempestuous ocean, nay even if she have, for awhile, apparently deviated from her direct course, she has but to appeal to Him Who rules the winds and the waves, and immediately the ocean becomes calm and tranquil, and " Onward to that silent strand," "Lifts aloft the solemn sail," and returns guided by her iC true helmsman" to the course whence she had apparently veered, for " Jesus holds the helm, tis He Strikes masts and changes sail, 'Tis he does all in all at sea." 20 For as the poet beautifully says : — " What though winds and waves assail thee, What though foes in scorn bewail thee, Heaven bound ark of liberty ; 'Mid the sheeted lightnings gaze, 'Mid the thunders' cloudy lair, Where dark waves meet lurid air. Shalt thou breast the stormy sea ! Clouds afar thy course are bounding, Yet the light thy sails surrounding, Marks a path in gloom for thee, Onward ! leave the weary world, Every venturous reef unfurl'd, High and bright the pennon curl'd. Heaven-bound Ark of Liberty."* Thus has it been with the Church from the commencement of time. Scarcely had she come forth all pure and perfect from her Creator's hand, ere Adam by his transgression marr- ed God's work, and if we may say so, imperilled her very existence, but He, the invisible, the immortal Helmsman, was at hand, and the Divine Word was pledged that the Seed of the woman should crush the serpent's head. Follow then the Church in her onward course. Cain and Abel were born to our first parents ; Abel, the type of the Church of God, was murdered by his brother, and the children of Seth have ever struggled with the children of Cain, the murderer of Abel, for Seth, as Eve said, at his birth, was given her by God, for Abel whom Cain slew,t and though there have been some that have united themselves with the children of men, yet a chosen few have been called out of the world into the assem- bly of the children of God ; as it was at the period of the Deluge, when the Church was miraculously preserved in Noe * Williams's Thoughts in Past Years, p. 185. f Genesis, iv. 21 and his family; as it was at the conflagration of the cities of the plain, when the Church was preserved by Lot taking refuge in a cave, for he " feared" to dwell in Zoar; as it was in the captivity, in the land of bondage, when a Joseph, a Moses, a Joshua, were raised up ; as it was in the revolt of the ten tribes, when two remained faithful ; as it was in the Babylonish captivity, when the prophets were commissioned to guide the children of Israel to the promised Messiah : so was it in the Christian era, when Arianism overran the Church, an Athanasius was found to preserve her from Heresy ; an Augustine was rescued from the errors of Manes by the prayers of a Monica and an Ambrose j when the British Church was on the point of yielding to a Pelagius, a David and a German were at hand to shield her from the darts of the enemy; and even when our own Eriu " Isle of Saints justly named," had relapsed into barbarism, and the sacred tie of marriage was all but forgotten, a Malachy and a Malchus were com- missioned to rescue and restore her to her pristine faith ; so has it ever been ; champions have been always found on the day of peril, to combat and defeat error. What was the mission of the hero of Pampeluna when he laid his sword at the Altar of our Ladye ? What was the mission of S, Wilfrid of York when he visited Rome, or S. Thomas of Canterbury when tern pest- tossed, and an exile from his own beloved see, he sought a temporary shelter at Pourville ? Was it mere chance that sent S. Polycarp to Rome, there to encounter the heresiarch Marcion ? Was it a chance and meaningless tem- pest that stranded S. Thomas on the coast of Pourville, when banished by his Sovereign ? Was it a mere chance that inflicted the wound on S. Ignatius at the siege of Pampeluna ? or some fortuitous circumstance that induced S. Malachy to visit S. Imarus at his cell at Armagh ? No ! for if He who 22 rules the world allows not a bird to perish without His knowledge, how much rather would He preserve his Church, for Thou to things in Heaven above, Thou to things in air that move, 'i hou to things on earth that breathe, Thou to things that are beneath, Dost their order'd tasks bestow, And the life they know. Therefore, though the Church may occasionally seem to slum- ber, nay not only to slumber, but to be as it were lost to sight, immersed in the deep, yet Jesus will be there to hear the voice of His servants crying out in accents of fearful despair, "Lord, save us or we perish ; ,J and arousing Himself, He will with a single word rebuke the fell wind of heresy, and restore peace to his wearied and worn out spouse, for to Him, and Him alone, do the words of the Mantuan bard apply — " dicto eitius tumida sequora placat Collectas que fugat nubes, solemque reducit." Time was when Rome, the Queen of Christendom, was regarded as a bye word, the Hun and the Goth had laid her waste, and was about to level her to the ground, when the prayer of an old man vanquished the proud infidel, and the city of S. Peter was saved ; the touching respect displayed by the uncivilized Goth to the sacred vessels (for Alaric order- ed them to be taken to the Basilica of S. Peter), and his dethronement and death, shew how carefully Jehovah was watching the Eternal City, where reposed the precious relics of the Prince of the Church ; time was when a King of England attempted to infringe on the privileges of Rome, and lo ! he met with a sudden and unexpected death, having been slain while hunting in the New Forest; time was when "William's successor ventured to follow in the steps of his predecessor, but God was nigh to protect S. Anselm, and the 23 monarch was punished by the retributive hand of Divine Providence; time was but our limited space will not allow us to speak of the evil deeds of England's Sovereigns where " Rapine and lust and perjury held sway." Time was when the mighty Sovereign of a mighty Empire vowed vengeance against Rome, and proceeded so far in his audacious rebellion as to attempt by means of a mercen- ary prelate to excommunicate and depose the Sovereign Pontiff, but the prayers of the " old man" were once more successful, and the scheme so artfully concocted, served only to humble its originator. William Bishop of Utrecht, Hugh Le Blanc, an excommunicated Cardinal aided by other Prelates, equally schismatical and disobedient to the Head of the Church, proceeded to depose and excommunicate the Sover- eign Pontiff, and Henry, to further his designs against Rome, endeavored to urge the Romans to revolt, but Gregory excommunicated Henry, and on the mere recital of a few words dictated by one old man, and repeated by another, (Sigefried, Archbishop of Mayence), himself always despised by the Emperor as a foolish silly old man, had so great an effect, that the mighty Potentate was abandoned by all, abjured by his Prelates, forsaken by his princes and unsupported even by the presence of a single menial ; Henry was humbled, and after a while, through the interposition of his good consort Bertha, sought and obtained reconciliation with Rome.* Time was when a Bourbon at the head of a mercenary army march- ed against the Eternal City, and vowed to level her to the ground, but the God of S. Peter was there, and once more was the old man, though a prisoner in the Castle of San * Appendix A. Will Mr M'Cabe allow us to thank him for his excellent tale " Bertha," and to express our sorrow in having written, in the heat of political ire, against it. 24 Angelo victorious : while his enemies were revelling in drunk- enness and debauchery, Clement was praying for them. Though De Bourbon had fallen at the first onset near the Porta Del Spirito Santo, his conquerors, satiated with meat and wine, and excited by the darkness of the night, conceived the idea of a masquerade with flambeaux, in derision of that captive Papacy which they imagined they had for ever des- troyed. Asses were brought, on which rode some lancers vested in Cardinals' robes. Wilhelin De Sandizell, with a paper tiara on his head, represented the Pope. On arriving opposite the Castle of San Angelo, the party stopped, the Cardinals dismounted and knelt before Sandizell and kissed his hands and feet, and received his benediction, which he gave with a glass of wine. A voice then exclaimed, " Let us elect a Pope ;" " yes," cried others, " a Pope not created after the image of Clement, a Pope who will obey Ca3sar, a Pope who will not desire either war or blood." "Luther," replied the crowd, "let tliose that wish that Luther should be Pope, hold up their hands ? " and all did so shouting, " long live Pope Luther !** When about to separate, one of the lancers (Grunenwald) addressed the following words to the captive Pontiff, " What pleasure would it give me to embowel thee, thou enemy of God, Caesar and the world." What, reader, think you was the termination of this expedition ? The bar- barians, decimated by the plague, left Rome on the 17th Ptb. 1521, and Clement, on his arrival at Orvieto, where he had fled disguised as a gardener, thus prayed publicly for those wretches who had so maltreated him — " O my God, pardon my enemies as I pardon them, the injuries and insults they have inflicted on thy Church, its invisible Head who is in Heav- en, and the visible who is on earth." "* Time was when a proud ambitious tyrant who had levelled thrones, and created * Audin's Ilistoire Henri VIII. 25 sovereigns at his nod, conceived the idea of humbling Rome, but the "old man," though despised by the Conqueror flush- ed with success, again triumphed. The proud Emperor met his reverses almost as soon as he had been excommunicated. He had impiously asked his son-in-law Beauharnais, if the Pope imagined that by placing him under an interdict, his soldiers' weapons would fall from their hands ; but what Napoleon had so tauntingly enquired really occurred. He was excommunicated in June 1809, and in 1812, during the disastrous Russian Campaign (on the retreat from Mosk- owa) an eye-witness (the Comte De Segur) says that the soldiers seemed unable to carry their arms, when they fell t heir weapons fell from their hands, broke and were lost in the snow. They did not cast them aside, but from cold and famine, were unable to retain their hold. In IS 14- Buona- parte signed his abdication in that very palace of Fontain- bleau where he had imprisoned Pius VII.* And so is it now-a-days. But a few years since and Allelujahs were re- sounding through the length and breadth of England at the fall of Rome ; Mazzini and Garibaldi, aided by Gavazzi and Achilli, had utterly exterminated the Papacy ! the Church o^ Rome had perished ! ! Fleming's prophecy had been fulfill- ed ! ! 1 Rome was no more ! ! ! Gumming was in ecstacies, and Spooner and Newdegate, M'Neile and Stowell, danced and whooped with very delirium! But alas ! the "old man" to whom had descended the Fisherman's ring, weak and powerless as he was, an exile at Gaeta, uttered a few words, and lo ! a mighty heretical nation was convulsed and scared with terror, impelled by the instinctive awe which Heresy ever feels towards the truth. S. Peter had issued his mandate, and the Hierarchy was restored, in the mercy of a God, to a nation that had FIVE TIMES DELIBERATELY REJECTED the Gospel of Our Lord * Kohrbacher Histoire de l'Eglise, Vol. XXVIII. 26 Jesus Christ, and preferred the worship of devils, inasmuch as England had embraced heresy with its concomitant evils of drunkenness and vice. " At length the Law, the Faith, she flung o'erboard, When carnal Calvin, lecherous Luther, roar'd, Down with the Church ! free Passion from duress, Raise high the flood-gates of Licentiousness. They stripped the Church of all the poor's estate, And gave its acres to the guilty great ;* They dressed the Latin Mass in English guise — Oh what a Mass — without a sacrifice ! Blood without cause was spilt, the poor were fleec'd, Churches destroyed, church lands to spendthrifts leas'd ; Widows were seen their husbands to deplore, And orphans begged for crumbs from door to door."f Roaie cannot and will not fall. To her may be applied the following lines of a lately living poet, which we gladly re-echo : — " Ruin to Rome ! — Do ye dream Because fate lends you one insulting hour, That ye can quench the purified flame that God Has lit from Heaven's own fire ? 'Tis not a city crown'd With olive, and encircTd with peerless fame Ye would dishonor, but an opening work Diviner than the soul of man had erst Been gifted to imagine ; truths serene Made visible in beauty that shall glow In everlasting freshness, unapproach'd By mortal passion, pure amidst the blood And dust of conquests, never waxing old, But on the stream of time, from age to age, * See Spelman on Sacrilege, last Edition. | O'Brennan's Ancient Ireland and S. Patrick. 27 Casting bright images of heavenly things To make the work less mournful, And ye, frail insects of a day, would cry, Ruin to Rome ! !" The prayers of England's martyred children have been heard. Of those who suffered the martyrdom of the rack and the gibbet, the scavenger's daughter and the iron gauntlet, the prayers of a Campian and a Haydock, a Nelson and a Paine, an Arrowsmith and a Hart, a Margaret Clitherow and the aged Mrs. Killingate have been answered, for they suffered not for their faith in vain. S. Alban, (England's proto- martyr) S. Paternus, (whose place of martyrdom is still pointed out as the Dwl Hallog in the vicinity of Aberstwith) S. Ed- mund, S. Osvvyn, S. Alphege, F. Arrowsmith, Fisher, and Mrs. Killingate have not interceded, let us hope, in vain united as their intercessions have been with those glorious con- fessors S. Wilfrid, S. William, S. Anselm, S. Dunstan, and Cardinal Pole. God, in His Divine mercy, permitted His Church in England to endure a cruel, aye, a most cruel, persecution for the space of nearly three hundred years, but ere the third century had rolled into eternity, in confir- mation as it were of the visions vouchsafed to S. Edward and the Spanish Hermit, Pie, who had to all appearance yielded the field to the enemy of mankind, reappeared. " He came (says Dr. Newman) as a spirit upon the waters; He walked to and fro Himself over that dark and troublesome deep, and, won- derful to behold and inexplicable to man, hearts were stirred and eyes were raised in hope, and feet began to move forwards to the great Mother who had almost given up the thought and seeking of them. First one and then another sought the rest which she alone could give. A first and a second and a third and a fourth, each in his turn as grace inspired him, not alto- gether, as by some party understanding or political call, but drawn by Divine power and against his will, for he was happy 28 where he was, yet with his will, for he was lovingly subdued by the sweet mysterious influence that called him on. One by one, little noticed at the moment, silently, swiftly and abundantly they drifted in, till all could at length see that secretly the stone was rolled away and that Christ was risen and abroad."* We would caution our readers against imagining that con- versions to the Church only commenced with the " Pusef/ite" movement, for many were reconciled to the See of S. Peter at a period when it was death by the law of the land to belong to her Communion, or for one holding her orders to be seen in the country. The following names, as converts and martyrs to the faith, are recorded by Bishop Challoner who suffered not a little on the night of the Anti-Popish riots under the leadership of Lord George Gordon : — t 1581. I. Rev. Ralph Sherwine, Exeter College, Oxford. * Christ upon the Waters, a Sermon, by Rev. J. H. Newman, D.D. f The Editor of " Dolman's Magazine" gives the following account of Dr. Challoner's narrow and providential escape during the Gordon riots : " His name was particularly obnoxious to the mob. Many had sworn to roast him alive. Castle Street, Holborn, where his humble dwelling was situated, swarmed that night with the rioters who were vainly seeking for his house. The number had been ac- curately supplied them, but, either from drunkenness or the mercy of God's protecting Providence, they failed to discern it. We may faintly guess the horrors endured by this aged Prelate when the frequent shouts for the Popish Bishop to come forth assailed his ears. He remained during that long and agonizing interval upon his knees, praying with his accustomed fervor to his Heavenly Master to give him that fortitude and resignation which might sustain him in his threatened martyrdom. If those aged eyes shed tears they were not for his own calamities, but for those of his flock who, like the early Christians, were exposed to the wild beasts of Ephesus." ( Dolman's Magazine, Vol. V., p. 81 J 29 2. Rev. Edward Campian, S.J. 3. Rev. Alexander Brian, Hart Hall, Oxford. 1582. 4. Rev. Thomas Ford, Trinity College, Oxford. 5. Rev. John Short, Brazennose College, Oxford. 6. Rev. William Fuller, Lincoln College, Oxford. 7. Rev. Laurence Richardson, Brazennose College, Oxford, 8. Rev. Thomas Cottam, Brazennose College, Oxford. 1583. 9. Rev. William Hart, Lincoln College, Oxford. 10. Body, Esq., New College, Oxford. 1584. 11. Rev. George Haydock, New College, Oxford. 12. Rev. James Fenn, New College, Oxford. 13. Rev. Robert Fenn, New College, Oxford. 14. Rev. John Fenn, New College, Oxford. 15. Rev. Thomas Hemerford, New College, Oxford, 16. Rev. John Nutter, New College, Oxford. 17. Rev. John Munder, New College, Oxford. 18. Rev. Joseph Bell, New College, Oxford. 19. Rev. Richard White, New College, Cambridge. 1586. 20. Rev. Edward Strachan, S. John's College, Oxford. 1587. 21. Rev. Richard Sutton, New College, Oxford. 22. Rev. Stephen Rousham, S. Mary's College, Oxford. 23. Rev. Edmund Jennings. 24. Rev. Eustachius White. 1593. 25. Rev. Edward Waterton. 26. Rev. John Cornelius, New College, Oxford. 27. Rev. John Bost. 28. Rev. John Ingram. 30 29. George Sallowell, Esq., Curate of Houghton-le-Spraig, Durham. 1595. 30. Rev. Alexander Robins New College, Oxford. 31. Rev. Henry Walpole, S.J., New College, Cambridge. 1596. 32. Henry Abbot, Esq. 1597. 33. Rev. William Andlehy. 1600. 34. Rev. Christopher Wharton, Trinity College, Oxford. 1602. 35. Rev. Francis Page, S.J. 1612. 36. Rev. William Scott, O.S.B., Trinity College, Cambridge. 1642. 37. Rev. William Roe, O 8.B., Trinity College, Cambridge. 1678. 38. Edward Colman, Esq., Trinity College, Cambridge. 39. Rev. Anthony Turner, S.J., Trinity College, Cambridge. The following are from the " Legenda Lignea" and we make no doubt our readers will be astonished at finding that the sons of Dr. Potter, the Dean of Worcester, and Dr. Cosin of Peterborough, -were among those on whom it pleased God to bestow the Divine gift of faith. "1. Rev. Sir Toby Matthews, son of the Archbishop of York. 2. Rev. Walter Montacute, Sydney Susse xCollege, Cambridge. 3. Rev. Goff, D.D., one of the King's Chaplains. 4. Rev. Vane, D.D., one of the King's Chaplains. 5. Rev. Hugh Cressy, Fellow of Merton College, Oxford.* * Rev. Hugh Cressy, O.S.B., author of the " Church History of Britanny," was received into the Church, while travelling tutor with the Earl of Falmouth, at Rome in 1G46. 31 6. Rev. Thomas Bailly, D.D., son of the Bishop of Bangor, and Chaplain to the Marquis of Worcester. 7. Rev. Richard Crawshaw, Fellow of Peterhouse, Camhridge. 8. Rev. William Rowlands. 9. Rev. William Simons. 10. Rev. Potter. 11. Rev. Cosin. 12. Sir Kenelm Digby. 13. Sir Francis Doddington, 14. Sir Theophilus Gelly. 15. Lord Andover. 16. Lord Goring. 17. Hon. C. Goring. 18. Sir Richard Lee. 19. Sir William Davenant. 20. Dr. Hart. 21. Dr. Johnson. 22. N. Read, Esq. 23. Richard Millivent, Esq. 24. Thomas Normington, Esq. 25. Glue, Esq., Balliol College, Oxford. 26. Richard Nicholas, Esq., Peterhouse, Cambridge. 27. Edward Barker, Esq., Cauis College, Cambridge. 28. Marchioness of Worcester. 29. Marchioness of Clanricarde. 30. Conntess of Denbigh. 31. Lady Kilmanchie"* In addition to these, we must not omit the names of the Duke of York and Rev. F. Lewgar, the friend of the notorious apostate Chillingwortb ; and in our own days, previous to the movement whose history we are writing, Messrs Kenelm Digby, Beste, Lisle Phillipps, Frederick Lucas, M.P., the Rev. F. Ignatius, and many others ; nor should we forget the penalty awarded by an Act of Parliament enacted in the reign of Elizabeth, making it " High Treason to draw off any person * The Ecclesiastic, Vol. VII., p. 375. from the communion of the Church of England to that of Rome ;" and that those who knowingly maintained or concealed the reconciling or reconciled, and refused to discover them within twenty days to some Justice of the Peace or other higher officer, shall fall under the penalty of misprision of treason. It was likewise enacted that every person convicted of saying Mass shall forfeit 200 marks and suffer a year's imprisonment, and those who willingly hear Mass are liable to the forfeiture of 100 marks and one year's imprisonment. Further : " every person above the age of sixteen years who absents himself from church, incurs the forfeiture of £20 per month, and in case the absence is continued for twelve months, he is to be bound to his good behaviour to enter into a recognizance of £200, and find two sufficient sureties." Well, then, has a Dignitary of the Establishment said, that " the Penal Laws were notorious through the whole of Europe as the most cruel and atrocious system of persecution ever instituted by one religious persuasion against another;"* and Mr. Burke justly called it " a truly barbarous system, where all the parts are an outrage on the laws of humanity and the rights of nature ; it is a sys- tem of elaborate contrivance as well fitted for the oppression, imprisonment, and degradation of a people and the debasement of human nature as ever proceeded from the perverted ingenuity of man." In a word, Catholicity was nearly extinct in England. " The vivifying principle of truth, the shadow of S. Peter, the grace of the Redeemer, had left England. All seemed to be lost ; there was a struggle for a time, and then its Priests were cast out or martyred."! Have we not then reason to marvel at the increase of the Church now-a-days ? Have we not reason to exclaim, Hie est digitus Dei, when we see converts daily received into the Church, and not a week pass by without announcing the open- * Sydney Smith's Letter to the Electors of York on the Catholic Emancipation. t The Second Spring, a Sermon by the Rev. J. H. Newman, D.D. 33 ing of a new Mission ? — But fifty years since and we were a bye word among the people ; — but half a century since, and one of our Prelates (Dr. Talbot) was tried for the crime of say- ing Mass, and only acquitted, on the informer swearing, that he had heard the officiating Prelate say Confiteo Deo omni- potent!. " Truth was disposed of and shovelled away, and there was a calm, a silence, a sort of peace." Thus was it but a few years since. Methinks we hear our Protestant friends enquiring, " What has given rise to this unusual excitement in the world ? What has caused the revival of Catholicity, not only in England, but in Germany, in America, in Russia, and even in Sweden and Turkey ; not only do we see members of the Establishment, but of every other soi-disant religious body flocking into the Catholic Church. To-day Wesleyanism gives up with a sorrowful heart a Pritchard ; to-morrow records the reception of an Ida Hahn, a Petcherine, or a Boyhimie, and the next day a Professor of one of the * Godless Colleges,' a Crofton, or it may be a Gfroer, submits to the Chair of S. Peter, and sues for recon- ciliation with the Rock of Ages ?" It is the Spirit of God, the Buac/i Elohim, once more hovering over the face of the earth, and quickening men's souls prepared in secret by Almighty God, and fitted into His Living Church like the stones in Solomon's temple," which were made ready before they were brought to Jerusulem, so that there was neither hammer nor axe, nor any tool of iron heard in the house when it was in building." So has it been now-a-days, for throughout the movement no exertion (if we except the form of prayer drawn up by his Eminence the Cardinal Archbishop of Westminster, for the conversion of England, while Principal of the English College at Rome) was made by the Church, the pear fell as it ripened, and was gathered into the garner, the chrysalis was converted into the butterfly, and the stone that " had been hewed and made ready elsewhere," was brought to Jerusalem, and fixed in its own place; each convert by God's grace working 3 u out his own salvation with a joyful fear and a peace of mind beyond all comprehension, and rejoicing in having found rest, true genuine rest, for his soul ; it was the new spring ; the winter had past, the rain was over and gone. As in those happy days, when the Church was in her infancy, and priests were wont to offer up the Holy Sacrifice in the Catacombs, and enquirers to visit the Apostles by night, so now might men be found studying S. Thomas Aquinas, Bellarmine and Perrone, and using the "Garden of the Soul" and the Paradisus Animce as books of private devotion, but secretly for fear of their fellow-men — some might be seen stealing to Mass and the Catholic chapel — humble and mean as it was — but disguised, and pouring out their hearts to their God, concealed from the view of man by some pillar, and beseeching him to guide them into the truth, for none dared trust one another, or confer with the friend of his bosom or the companion of his earlier days on so sacred, so awfully sacred, a subject as the salvation of the soul ; in truth, many were exclaiming with S. Augustin, " Quamdiu, quamdiu, eras et eras ? Quare non modo ? Quare non hoc lord ? " for they were consumed with very grief, so palpable was the darkness in which their souls were buried. The avowed object of the " Oxford movement" (to its chrysalis state under Dr. Lloyd, we would refer the reader to Canon Oakeley's late Lecture) was ** to contribute something towards the practical revival of doctrines, which, although held by the great Divines of our Church, at present have become obsolete with the majority of her members, and are withdrawn from public view even by the more learned and orthodox few who still adhere to them ;" in a word to " Catholicize the present Establishment, and gradually to restore to England the blessings of the Catholic Church," for the " zealous sons and servants of the English Branch of the Church of Christ, seeing with sorrow that she is defrauded of her full usefulness 35 by particular theories of the present age, which interfere with one portion of her commission, believe that nothing but these neglected doctrines faithfully preached, will repress that exten- sion of Popery, for which the ever multiplying divisions of the religious world are too clearly preparing the way.*'* A series of pamphlets embracing a wide range of subjects was published, entitled Tracts for the Times, "embracing such subjects as the following : — the Constitution of the Church — the authority of its ministers — the Ordinances, and especially the Sacraments of the Church — refutation of the errors of Romanism, and directions how to oppose it — translations of interesting passages of early Church History, and collections of passages in confir- mation of their tenets from the great standard English Divines."f Canon Oakeley, in his Lecture, refutes an idea unfortunately too prevalent, and which all connected even in the slightest degree with themovement are aware of, by assuring his readers that there was no premeditated union among those who ultimately ended in becoming Catholics. We had, one and all, our individual peculiarities, which like so many sharp edges stood in the way of anything like effectual combination.^ Such was the state of matters in 1833, the opinions enter- tained by the " Oxford School," were becoming somewhat popular, but it was by no means to be expected that they would become " widely popular, for truth is n ever, or at least never long popular," though Mr, Sewell expressed his surprise at the rapidity with which the fundamental principles of the Oxford School had advanced — " a rapidity which ten years since we should have pronounced a delusion/'§ The Bishops were closely watching their proceedings; the Evangelical * Tracts for the Times, Vol. I., Preface. f Evans' Sketch of all Religions, edited by Rev. J. H. Bransby. X Oakeley's Lecture on Personal Reminiscences of the Oxford movement. § Sewell's Letter to Dr. Pusey on Tract No. XC. 36 party were alive to their actions, and waiting their time to act. The Oxford school was attacked on all sides; Bishops, Archdeacons, and Deans were charging against them ; and Charlotte Elizabeth, in her Christian Ladies Magazine, was warning her fair readers to beware of the " sleek slim Trac- tarian Curate j" while others were accusing them of " disaffec- tion to the Church, unfaithfulness to her teachers, a desire to bring in new doctrines, and to conform our Church more to the Church of Eome, to bring back either entire or modified Popery/' " Tractarianism" (says one), " is a wicked, ungodly, unscriptural conspiracy to confine and to enslave the souls of free Englishmen and to crush them beneath the Juggernaut wheels of episcopal tyranny and spiritual despotism."* Another, that " in narrowness and bigotry they might vie with any pro- duction of the dark ages, their chief aim being to retain the great bulk of mankind in abject intellectual prostration, and blind subjection to a domineering priesthood. Could they attain such strength as to render them rash enough to attempt to reduce their opinions to practice, the result would be most awful : for a collision would ensue, which might endanger our most sacred and valuable institutions, and our National Church in particular would be sure to fall in the struggle.'^ According to one Bishop (Chester), " Tracta- rianism is daily assuming a more serious and alarming aspect, and threatens a revival of the worst evils of the Komish system ; " and another, " I charge you in the name of Christ to shun these novelties, to despise such teaching, and to abhor such perversity of learning." Suffice it to say that Dr. Pusey, in consequence of these attacks, was compelled to defend the " Tracts for the Times,'" and their writers, by quotations such as the following, from their works, to prove that they were not llomanists, nor of a Romish tendency. * What is Tractarianism ? By Rev. J. Gladstone, t Christian Observer, Feb. 1841. 37 " Rome maintains positive errors and that under the sanction of an anathema, but nothing can be pointed out in the English Church which is not there so far as it goes, and even when it opposes Eome with a truly Apostolic toleration, it utters no law or condemnation against her adherents."* " The Romanists are wretched Tridcntines everywhere."t " The freedom of the Anglican Church may be vindicated against the exorbitant claims of Rome, and yet no disparage- ment ensue of the authority inherent in the Catholic Apostolic Church."} " O that thy creed were sound, For thou dost soothe the heart, thou Church of Rome, By thy unwearied watch and varied round Of service in thy Saviour's holy home."§ Thus did Dr. Pusey endeavour to show that the writers of the " Tracts for the Times,' were not Romanists, though closely approximating to Rome in particular doctrines, princi- ples and views, that they were not " fighting under false colours to propagate Romanism and to oppose prhnitiveviews;"|| or as another writer says, that though " deeply convinced in spite of outward appearances that the Church of England is intrinsically Catholic, that it is our duty to belong to her, and that it is a great sin to leave her, still were she ever unhappily to profess herself to be a form of Protestantism, (which may God of His infinite mercy forbid), then I would myself reject and anathematise the Church of England, and would separate myself from her immediately as from a human sect/'^[ His Eminence the Cardinal Archbishop of Westminster, with that far-seeing discernment for which he is so justly celebrated, * Tracts for the Times, No. lxxi. f Froude's Remains. t Kibh on Tradition. § Lyra Apostolica, Appendix B. | Letter of Rev. C. P. Golightly to Standard. If Letter of the Rev. W. Palmer, to Rev. C. P. Golightly. 38 predicted the tendency of the Oxford School,for he says, speaking of the "Library of the Fathers," "I augur results most favourable to the cause of truth, from the publications of the Fathers in a form acceptable to ordinary readers. 5 '* The storm which had for so long a period been lowering over the head of the Oxford School, at last burst forth in all its fury on the devoted person of Isaac Williams. The description of the storm that overtook iEneas and his companions, as described by the Mantuan bard, may well apply to that now commencing against the Tractarianizing section of the Establishment — " Venti velut agmine facto, Qua data porta ruunt et terras turbine perflant, Incubuere mari totumque a sedibus imis, Una Eurus Notusque ruunt creberque procellis, Africus. * Insequitur clamorque virum stridorque rudentum, ********* Intonuere polie et irebis micat ignibus cether." For from this moment the Anglican party might have said with the stranded Gonzalo — •« We split ! we split ! Farewell, my wife and children, Farewell, brother, we split! we split ! we split!" Bishops now charged in reality against the tenet of " Reserve, in teaching Religious Knowledge," regarding it as contrary to the doctrine and practice of the Gospel. Dr. Monk, Bishop of Gloucester, accused Mr. Williams of " with- drawing the Scriptures from mankind, and robbing us of the greatest blessing which flows from a pure religion/'t To this Mr. Williams replied by proving that he had been misre- presented by his Diocesan, as ' Reserve,' only meant, reverence, and that it was far, far from his intention to withhold the doctrine of the Atonement, for he says in the Tract, " surely the doctrine of the Atonement may be taught in all its fulness on all occasions, and at all seasons, more effectually, more * High Church Claims, by Dr Wiseman. t Charge of the Bishop of Gloucester, 1841 . 39 really and truly according to the proportion of the faith, or the need of circumstances, without being brought out from the context of Holy Scripture into prominent and explicit mention." Dr. Copleston (the late Bishop of Llandaff), also came forward and thus referred in his Charge to the Tractarian movement — " It was with pain and sorrow" that I observed, the early indication of that evil, which almost invariably attends the formation of what must be called a school or party in matters of religion. It is true, that in these ' Tracts,'' the falsehoods of Popery are occasionally held up undisguised for rejection, and even for abhorrence. But this, so far from being a justification of the tone in which at other times her faults are palliated, and her pretensions respected, rather strikes me as carrying with it a self-condemning evidence. If she be guilty to the extent described, it is inexcusable to hold com- munion with her, or to court her favour : there is undoubtedly in these " Tracts" an admission of various corruptions sanc- tioned and enforced by the Romish Church.''* No. XC. at last made its appearance, and in obedience to the express command of the Bishop of Oxford, the '' Tracts for the Times/' were discontinued, with an unreserved and joyful submission to the authority of the Bishop, inasmuch as the Episcopacy is a divinely ordained chain of supernatural grace," and that it would be " acting lightly against the Spouse of Christ and the awful presence which dwells in her, if they hesitated a moment in not putting their Lordship's will before their own," for/' a Bishop's lightest word ex-cathedra is heavy. His judgment on a book cannot be light.''t The Tract was brought before the Hebdomadal Board, and in con- sequence of that step, Dr. Hook came forward boldly in defence of Mr. Newman. " The moment I heard that Mr. * Charge of the Bishop of Llandaff, 1841. t Newman's Letter to the Bishop of Oxford. 40 Newman was to be silenced, not by argument, but by usurped authority, that moment I determined to renounce my intention of pointing out in Tract XC. what I considered to be its errors : that moment I determined to take my stand with Mr. Newman ; because, though I did not approve of a particular Tract, yet in general principles, in tht very principle advoca- ted, in that Tract, I did agree with him ; in a word, I was com- pelled by circumstances to act as a party-man. And in justice to one whom I am proud to call my friend, I am hound to say that Mr. Newmans explanatory letter to Dr. Jelf is to my mind perfectly satisfactory . The Church of England is now a divided body. The most unhappy determination of the Hebdomadal Board at Oxford, to censure Mr. Newman, A CENSURE WHICH I LITTLE DOUBT THE CON- VOCATION OF THE UNIVERSITY WOULD, IF SUMMONED, REVERSE— has proclaimed this from one end of the country to the other.* " The object of this far-famed Tract was, " to show that, while our Prayer Book is acknowledged on all hands to be of Catholic origin, our Articles also, the offspring of an uncatholic age, are, through God's good providence, to say the best, not un- catholic, and may be subscribed by those who aim at beinp Catholic in heart aud doctrine."t The following decree was passed by the Hebdomadal Board, in consequence of which Mr. Newman acknowledged himself the writer of Tract No. XC :— " At a Meeting of the Vice-Chancellor, heads of houses and Proctors, in the Delegates' Rooms, March 18th, 1841 — Considering that it is enjoined in the Statutes of this Uni- versity (Art. III., sect. 2, tit. IX., sect. II., § 3, sect. V. § 3) that every student shall be instructed in the Thirty-nine Articles, and shall subscribe to them ; considering also, that a * Hook's Letter to the Bishop of Ripon. f Tract for the Times, No. XC. 41 Tract has recently appeared, dated from Oxford, and entitled, Remarks on certain passages in the Thirty-nine Articles, being No. 90 of The Tracts for the Times, a series of anonymous publications purporting to be written by members of the Uni- versity, but which are in no way sanctioned by the University itself— Resolved, that modes of interpretation such as are suggested in the said Tract, evading rather than explaining the sense of the Thirty-nine Articles, and reconciling subscription to them with the adoption of errors which they were designed to coun- teract, defeat the object,' and are inconsistent with the due observance of the above mentioned Statutes. P. Wynter, Vice-Chancellor/' Mr. Newman accordingly penned the following note to the Vice-Chancellor : — " Mr. Vice-Chancellor, I write this respectfully to inform you that I am the author, and have the sole responsibility of the Tract, on which the Hebdomadal Board has just expressed an opinion, and that I have not given my name hitherto, under the belief, that it was desired that I should not. I hope it will not surprise you if I say, that my opinion remains unchanged of the truth and honesty of the principle maintained in the Tract, and of the necessity of putiing it forth. At the same time, 1 am prompted by my feelings, to add my deep consciousness, that everything I attempt might be done in a better spirit and in a better way, and while I am sincerely sorry for the trouble and anxiety I have given to the members of the Board, I beg to return my thanks to them for an act which, even though founded on misapprehension, may be made as profitable to myself as it is religious and charitably intended. I say all this with great sincerity, and am, Mr. Vice-Chancellor, Your obedient servant, John Henry Newman. Oriel College, March 16." 42 But the work of God had commenced, the " Tracts for the Times" and " Fronde's Remains" had effected their appointed task, which He, in His good providence, had set them to ac- complish, though unknown to the writers and leaders of the " Oxford School," who were " earnest and copious in their en- forcement of the high doctrine of the Faith, of Dogmatism, of the Sacramental principle, of the Sacraments, (as far as the Anglican Prayer Book admitted them) of Canonical obser- vances, of practical duties, and of the counsels of perfection.'' They were single-minded and sincere in teaching the doctrines of " Prayers for the departed in the faith and fear of God," of the " Invocation of Saints," of the " Real Presence," of the " Church speaking with stammering lips," and of exhorting their disciples to be " content" to be " in bondage," and to " work in chains." It was, however, necessary in the dis- pensation of Divine Provideuce, that the earnest and sincere "Anglo-Catholic" should see the utter absurdity of his posi- tion, accordingly the "Lives of the English Saints" made their appearance, and Mr. Newman, in all simplicity*, having re- signed his living of S. Mary the Virgin, Oxford, and Little- more, retracted certain offensive expressions used by him towards Rome.* Mr. Paber, in his " Life of S. Wilfrid;' told his readers that to "look Romeward was a Catholic instinct seemingly implanted in us for the safety of the Faith," that, " the process may be shorter or longer, but that Catholics get to Rome in spite of wind and tide," and Mr. Ward also boasted that he held the whole cycle of " Roman doctrine." The Tractarian party were at this period divided into two great sections. The one earnest and simple-minded, were con- tent in following Mr. Newman's advice, and to " work on in chains, submitting to their imperfections as a punishment, to go on teaching through the medium of indeterminate state- ments, and inconsistent precedents and principles but partially * Appendix C. 48 developed," to believe that God would visit and rescue them if in error ; they listened reverently while he thus addressed them, (and never was there a teacher in the Anglican Estab- lishment so revered, as he who now presides over the Catholic University). " 0, that instead of keeping on the defensive and thinking it much, not to lose one remnant of Christian light and holiness, which is getting less and less, the less we use it ; instead of being timid aud cowardly, and suspicious, and jeal- ous, and panic-struck, and grudging, and unbelieving, we had the heart to rise as a Church in the attitude of the Spouse of Christ, aud the dispenser of His grace, to throw ourselves into that system of truth which our fathers have handed down, even through the worst times, and to use it like a great and understanding people ! O, that we had the courage and the generous faith to aim at perfection, to demand the attention, to claim the submission of the world. Thousands of hungry souls in all classes of life stand around us, we do not give them what they want, the image of a true Christian people, living in that apostolic awe and strictness, which carries with it an evidence that they are the Church of Christ. This is the way to withstand and repel the Romanists, not by cries of alarm and rumours of plots, and dispute, and denunciation, but of living up to the Creeds, the services, the ordinances, the usages of our own Church, without fear of consequences, without fear of being called Papists ; to let matters take their course freely, and to trust to God's good providence for the issue.*" The other section is the party described by Mr. Marshall as " fighting about vestments, and postures and pues," or by Mr. Faber as " playing at Mass, putting ornament before truth, suffocating the inward by the outward, bewilder- ing the poor instead of leading them, revelling in Catholic sentiment instead of offering the acceptable sacrifice of hard- * Newman's Letter to Dr. Faussett. 44 ship and austerity ; this is a painful, indeed, a sickening de- velopernent of the peculiar iniquity of the times, a master- piece of Satan's craft ;"* others of this party not content with "playing at Mass" and losing themselves in "Ecclesiastical vagaries," adopted peculiar Roman devotions, such as that to the " Sacred Heart of Jesus" or the Hosary, or felt a pleasaut emotion in reading the lives of Catholic Saints and translations of Jesuit spiritual writers; but, continues Mr. Faber, this is not the way to become Catholic, it is a profaner kind of Protestantism j" disgusting, indeed, was it to hear sentimental young ladies lisping about " copes," and " cottas," and "Ecclesiastical vestments," and " Knight Templars," and " altars," and " plain chants." f While thus contending for the Catholicity of the Church of England and Ireland as established by Law, a circumstance which showed its purely Erastian character and thorough dependance on the State, occurred; we refer to the ap- pointment of a Bishop of Jerusalem in connexion with a Lutheran Government. This act, had not Mr. Palmer come to the rescue, would have so unsettled the junior members of the Oxford school as to have destroyed the party while yet in its " chrysalis," or, if we may say so, moth state, for the butterfly, the gaudy, gay tinsilling butterfly of the Oriental Church scheme had not yet been fully developed by Messrs Neale, Palmer and Maitland ; as the Fellow of S. Mary Magdalen College, and a Deacon in the Church of Eng- land, perceived a theory on which he pounced and propounded to his readers. Mr. Palmer succeeded in, not only, puzzling his Anglican friends, but also certain members of the Russo- Greek Church, by asserting that the Church of England " had long had a double being, a double form, and a double language, * Life of S. Wilfrid. t We refer the reader to Dr. Newman's " Loss and Gain," and Faley's " Church Restorer." 45 the one, spiritual and religious, the other, worldly and political ; it is only inwardly that our Church is a Catholic Church, outwardly it is the Protestant Reformed Religion established by Law ; and there is now a struggle for life or death, whet her the outward Protestantism shall cut inwardly into the heart of the Church and destroy her life, or the inward Catholicism shall rise up from below, to the surface and expel or shake off the poison and dust of heresy, and change the outward form of our Church, and of our language ; " * in vain did the Catholic-minded members (as they called themselves) of the Establishment protest against this act. The fiat had gone forth, and a Conge d' elire was issued, nominating Dr. Alex- ander (a converted Jew, unable to construe the Greek Testa- ment or even the Vulgate) to the new See of Jerusalem, and even Mr. Newman was compelled to acknowledge that this measure "had a most grievous effect in weakening the argu- ment for our Church's Catholicity," and in shaking the belief of it in individuals. We trust our readers will forgive our giving the text and translation of the letter commendatory given to Dr. Alexander by the Archbishop of Canterbury. Letter commendatory from the Most Rev. the Lord Archbishop of Canterbury, Sfc. To the Right Rev. and Rev. Toi? -nctvuganctroig xx} ayet Brethren in Christ the Prelates 7i-yTo7s lv Xg udiXtpoTs to?j and Bishops of the Ancient E^- t>j Apostolic Churches in Syria 2 g/as km sv this epti(>oif xp^x^ and the countries adjacent, 'EkyiMc-ihiv x^xlw) kx\ xtvogtoXi- greeting in the Lord, William, *«», rvxltXptos, rj 6tlx 7r^ovolx 'Ag- hy Divine Providence, Arch- ^nria-KOTioq Kxvrov^ixg wasVu? tj?? bishop of Canterbury, Primate AyyXlxg U^unvav xxi Myr^no- of all England, &c. Metropo- a/tjjs, h Kv%ia> y,xi^nv, litan, * Aid to Reflection on the seemingly double character of the Established Church, by William Palmer. 46 Most earnestly commend to tlHa-v; a-nov^y awierxpiv rr, vpav your brotherly love the Right kfoXQat rifido-pioi iuu xyxnwol, Rev. Michael Solomon Alexan- a»3g* iv/n^rxTov M»^«n'x ZoXo- der, Doctor in Divinity, whom puvrx AAgfauSgan h%xs koXoyixs we, being well assured of his s|»iyj]Tijv o» a^sis l\ird.a-xvris uvrh learning and pietv, have con- t»jv tixdpuxv x«< Ixxvornrx , xxl secrated to the office of Bishop t7riT$itov x^lvxvns e^s^orovn'o-^ev of the United Church of Eng- tt's ikUxoko)) t>5? i» AyXXtx xxi land and Ireland, according to 'l/Zigviot 'ExxXya-ixs, xxtx tov$ xx the ordinances of our holy and vovxs t?j xvtv; xytxs vpZv xxi Apostolic Church, and having x^-oo-tcXix^s 'ExxXwixs- 'e|o«- obtained the consent of our So- «/«» ?s A^om? nx^d rUs o-tfix? vereign Lady the Queen, have tiJs wm [Zxo-ixurens , i7rif*$>xp.ii sent out to Jerusalem with an- xvrh us U^oa-ixv^av, 7rio-rivo-xvT$s thority to exercise spiritual ju- xvru ivtrgovni 7Mv{&xtix» tni risdiction over the clergy and wavi roTs t?s vpirl^xs 'ExxXwi'xs congregations of our Church, xXm^xots xxl Xx'ixols roHs htiifti- which are now, or which here- ratxa-vcri xxl h txis opo^ovs ya ■ after may be established in the ga<7ird^xpiv xvto> pr^x- this our purpose, we think it pas b prdivi ■x^iyy.x'ri i7rt/Zxi'vttv right to make it known to you, Ty l^ova-tx ry xx6»xovr«7Ta>? q>v\d%u. Ylx^xxxXoZfcivh ness. We have good reason vpZs h r» ovopxrt rev Kv^ov >)[*£» to believe that our brother is U AxpfiiQu, 'iru, xupx, N«- Lambeth, on the twenty-third tufyUv v.y. day of November, in the year of our Lord one thousand, eidit hundred and forty -one. 48 1842. The period at which the Tractarian harvest commenced to ripen had now arrived; the preceding year (1841) had witnessed the resignation of S. Mary's, Oxford, and Littlemore, by Mr. Newman, and also his recantation of certain offensive expressions " against the Romish system, 1 ' and yet in the very paper containing this recantation he says — " I am as fully convinced as ever, indeed I doubt not Roman Catholics them- selves would confess, that the Anglican doctrine is the strongest, nay, the only possible, antagonist of their system. If Rome is to be withstood it can be done in no other way." The following were among the first that submitted to Holy Church : — * CLERGY. 1. Rev. Bernard Smith, Rector of Leadenham, Lincolnshire. 2. Rev. A. D. Wackerbarth, Curate of Peldon, Essex. LAITY. 1. Pierre Le Page Renouf, Esq., Pembroke College, Oxford. 2. Johnson Grant, Esq., S. John's College, Oxford. 3. Hon. Edward Douglas, Christ Church, Oxford. 4. J. Biden, Esq., University College, Oxford. 5. Sankey, Esq., Trinity College, Dublin. 6. Capt. Millar. 7. Robert A. R Maurice, Esq., R.N. 8. The Countess of Clare., (R.I.P.)f 9. Mrs. Pittar. * For a complete list of the converts, as far as possible, see Ap- pendix D. f The writer trusts his Catholic readers will say a Hail Mary for the eternal repose of those converts who have departed this life. 49 10. Miss Eliot. 1 1. Miss Gladstone. 12. Miss Perkins. Of these the following have taken Holy Orders : — SECULARS. Rev. Bernard Smith. Rev. Robert A. Roberts Maurice. Regulars. Rev. T. Biden, S.J. We must not forget to mention the name of Mr. Sibthorp, who submitted this year to the Church, and published two pamphlets detailing his reasons for having become a Catholic, ill which the erratic tendency of his mind is easily perceivable, though his line of argument was too strong for any of his opponents to refute, his "submission being simply on the ground that he could not reconcile the unity of the Church as answering to its types in the Old Testament, except by admit- ting the supremacy of the Papal See." Mr. Sibthorp had in his first Letter thus alluded to the want of unity in Protestant- ism : — " How fearfully different is the fate of those who are separated from the See of Rome ! Do they form an united band ? Is there communion, or even mutual intercourse, among them ? Is there harmonious discipline or holy order ? Surely they are rather like the floating remnants of some disastrous wreck, driven here and there on the restless waves of private opinion and individual interpretation of Scripture. A few, indeed, in some little bark, seem waiting to hail the vessel of the Church, as she steers more in sight, and to seek on board of her a security they scarcely dare reckon on at present ; but the most part — some on boards, and some on broken fragments, and some in solitary effort, struggling for life — present a sad spectacle of the distress, danger, and ruin which men bring on themselves by contempt of that order and rule which God 4 50 Himself has sanctioned."* To this accusation, as clear as the noon-day sun, four of the Hull clergy replied, — " We are prepared to prove by a mass of evidence which cannot be over- borne, that there is more true union among Christian Protestants than there now is, or ever has been, among Bomanists/'t The Hull clergy not having favoured the world with this " mass of evidence/' we are unable to refer to it. However, with Mr. Sibthorp we have nought to do ; he has returned again, ci like a dog to his vomit, and a sow that has been washed to her wallowing in the mire,'' and there would we leave him, earnestly entreating, such of our readers as have received the gift of Eaith, to pray for his reconciliation with Holy Church, and that he may again become a member of that Body whose privileges he has thus described, — " The Catholic Church is the friend of the human race ; with one hand She points to Heaven, and with the other strews largely the charity of God on earth. None can attend on Her steps and not perceive it to be Her daily office to remind the children of men of the vanity of this life, of judgment, of eternity, of the evil of vice and the beauty of piety to God and His works and laws, and, above all, of the inestimable price paid on the Cross for human redemption. Her special lesson to the rich and great is poverty of spirit as to themselves, humility as to God, beneficence to their fellow- creatures ; to the poor and mean She opens out the riches that are of faith, and the nobility of the sons of God. The patroness of the Fine Arts, they wither where She comes not. The nurse of science, She leads it forward, while She restrains its natural tendency to go alone and forget God. The Spouse of Christ, She seems alone to understand how to keep His earthly dwelling in discipline and due order, and how to deck * Some answer to the enquiry, why have you become a Catholic ? by R. W. Sibthorp. f A Serious Remonstrance addressed to the Rev. R W. Sibthorp, by those of the Hull clergy who knew him. 51 the chamber of His Presence with the adorning meet for His Majesty. Her feasts and Holy Services gladden the most oppressed, while Her Vigils and fasts subdue the proudest hearts.''* Mr. Renouf, shortly after his reconciliation, published a pamphlet exposiug the inaccuracies of Mr. Palmer's quotations in his controversy with Cardinal (then Dr.) Wiseman, and assures his correspondent that the " objections of the most conscientious opponents to Catholicity are founded on misunder- standings, the fruit either of misrepresentations or prejudices." t Mr. Renouf is now Lecturer in French Literature in the Catholic University, and is thus mentioned by the Editor of the " Catholic University Gazette" — " Mr. Pierre Le Page Eenouf is a native of Guernsey, and has the advantage of being equally at home in the English and French language 8nd literature. To these he has since added a knowledge of German. He had just commenced his course at Pembroke College in the University of Oxford when he submitted himself to the Catholic Church, and was in consequence obliged to leave the sphere of an honourable ambition. He soon distin- guished himself, young as he was, by his writings in the " Dublin Review" and elsewhere, in answer to the views of Dr. Newman and Mr. Allies, both of them at that time members of the Establishment."! Dr. Pusey commenced about this time his series of the "Catholic Devotional Library/' comprising such works as Avrillon's " Guides for Advent and Lent," Horst's "Paradise of the Christian Soul," Surin's " Foundation of a Spiritual Life," &c, &c, adapted to the use of the English Church. Froude and Knox had fulfilled their task in unsettling men's * Sibthorp's Further Answer to the Enquiry, Why have you become a Catholic ? t Renouf s Letter to Rev. W. Palmer. J Catholic University Gazette, p. 164. 52 minds, and bidding them look elsewhere for rest and peace than to Canterbury or York; no Anselui or Wilfrid, no William or Dunstan, no Alphege or Becket, wielded the archiepiscopal crozier. Every act of the men who by favour of the regnant sovereign enjoyed the title of Archbishop or Bishop, proved their instability, and led those who were ill at ease to look to Rome for rest and peace; men began now to perceive that " it was not in the Establishment to produce an Athan- asius or a Basil, that marriage and martyrdom go badly together. ' Non si te ruperis par eris/ says the little frog in the fable to the big one, when it was swelling itself to the size of the bull. One squall from the little dearies — one scream of Mama — would spoil a dozen of Athanasiuses. You may call your spirits from the vasty deep, but no Basil or Athanasius there. ' Nee erat Brutus, Bruti nee avunculus usquam.' "* In one Diocess Baptismal Regeneration was regarded as a God-denying and man-exalting doctrine, and that it was absurd and unscriptural ; in another it was regarded as the belief of the Church of England, and that " infants are capable of being savingly born of water and the Spirit, and of being adopted into the Sonship with what depends thereon ;" here the Offertory was adopted and Stone Altars erected, there daily services restored and saint-days kept, while such practices were denounced as Popish in the adjoining parish, or even in the same pulpit. f While Henry of Exeter endeavoured to preserve peace at Helston and S. Sidwell's, by defending Messrs. Blunt and Carlyon, Charles James of London was doing his best to foment discord by countenancing Mr. Bennett at S. Paul's, Knightsbridge, and Mr. Oakeley at All Saints, Margaret- * Cooper's Anglican Church, The Creature and Slave of the State. | The writer recollects having been appealed to by a lady in a bookseller's shop in the town of Lynn, as to what she ought to believe, in consequence of the two Curates and the Lecturer preaching oppo- site doctrines, and she was puzzled which to believe. 53 street, and denouncing Messrs. Baugh and Bertie at Ilford, and sacrificing Mr. Cameron to the ire of Mr. Walter, and the " Times" ; and Charles Bird of Winchester, aided by his brethren of Chester, Dublin and Cashel, were upholding Messrs. Bickersteth, Close, Noel, M'Neile, and Stowell in their cru- sade against Tractarianism. Such was the state of things in the soi-disant religious world when Messrs. Ward and Oakeley were selected by the Exeter Hall party as the victims of the ire and wrath of its devotees. It was in vain that some of the " Catholic" school endeavoured to obey the Rubric, and we are aware that a friend of ours was denounced to his Bishop for issuing the following placard in his parish : — "NOTICE IS HEREBY GIVEN, That the Sacrament of Holy Baptism, except in cases of sickness, will be administered immediately after the Second Lesson in the Afternoon Service, as directed by the Rubric, which says, ' The people are to be admonished, that it is most convenient that Baptism should not be administered but upon Sundays, and other Holy-Days, when the most number of people come together : as well for that the Congregation there present may testify the receiving of them that be newly Baptized into the number of Christ's Church ; as also because in the Baptism of Infants, every man present may be put in remembrance of his own profession made to God in his Baptism.' And furthermore, the Rubric proceeds to say, ' When there are Children to be Baptized, the Parents shall give knowledge thereof OVER NIGHT OR IN THE MORNING BEFORE THE BEGINNING OF MoRN- ing Prayer, to the Curate. And then the Godfathers and God- mothers, and the People, with the Children, must be ready at the Font, either immediately after the last Lesson at Morning Prayer, or else immediately after the last Lesson at Evening Frayer, as the Curate in his discretion shall appoint.' " In vain did the " English Churchman" complain of the irregularity of the Ministers of the Establishment, as may be seen by the following extract from its columns : — " One correspondent states that he has • been assured by Anglican Priests, that in some churches, nay, in some rural uibtricts, the 54 custom, no long time ago, was, during the winter, to Baptize without water !' A clerical correspondent writes — ' I know a clergyman who re-Baptized his child, on being assured by one or two standing by, that not a single drop of water had touched the child's face ; and I have every reason to believe, from the report of credible witnesses, that this sometimes happens in large parishes, where, e.g., sixty or seventy children are baptized on the Sunday afternoon, and where, consequently, there is often great haste and carelessness. The drop or two of water, intended to sprinkle the child, merely touches his cap or dress, and thus he re- mains unbaptized.' Another clergyman says — ' Three cases fell under my own notice, when in London, quite unconnected with each other, yet all corroborative of the fact, that no water had been used. One was, from the circumstances, a pecu- liarly distressing case. These three cases occurred in the same parish (St. Pancras) about the same time.' ' I have seen a clergyman merely touch the forehead of the child with a wet finger, holding it there until he drew the sign of the -\-, and I have occasionally, myself, been called upon to Baptize in the Churches, even of High Churchmen, where, from the smallness of the vessel inserted within the font and the paucity of the water supplied, very great care was neceseary to administer the Sacrament validly, to the number of children to be Baptized.' ' There is a great ignorance, too, among the laity, as to what con- stitutes Baptism. I was once requested by a respectable tradesman not to use any water IN baptizing, as his child was too ill to bear it. People commonly bring their children so be-capped and muffled up, that it requires some care to apply the water to the face, and I have known them complain that the water was not sprinkled as lightly as it might have been.' ' A third clergyman assures us that, very recently, the officiating minister of a very large and populous metropolitan parish constantly baptized with a wel finger merely." The Higli Church or Oxford School in Scotland, were some- thing annoyed at finding an excommunicated Presbyter of the Diocess of Aberdeen (Sir W. Dunbar) received and abetted by the Church Missionary Society. We have referred, at 55 length, to this singular case in the Appendix,* for singular we must call it, in finding a religious body acknowledging, and yet not submitting to the sway of the Bishop or Diocesan. 1843. 3 Hon. and Rev. George Talbot, Rector of Evercreech, Somerset. 4 Rev. Daniel Parsons, Curate of Tenby. 5 Rev. Charles Seager, Assistant Professor of Hebrew, Oxford. Laity. 13 William Simpson, Esq., Trinity College, Cambridge. 14 William Lockhart, Esq., Exeter College, Oxford. 15 William D. Turnbull, Esq., Advocate, Edinburgh 16 Charles De Barry, Esq. 17 Henry Bosanquet, Banister. 18 Charles Hemans, Esq., son of the celebrated Mrs. Hemans. 19 Sir Charles D'Albiac. 20 Miss Bowles. 21 Mrs. De Barry. 22 Miss Warner j Daug hters of Anglican Ministers. 23 Miss Townshend, J 24 Henry Richardson, Esq., Manchester. Of the above the following have taken Holy Orders : — Regulars. /. William Lockhart, ~) rw . , T ... . ,. ru > Of the Institute of Charity. ,-. Henry Richardson, J Rev Rev. Henry Secular. Hon. and Rev. George Talbot. Puseyism met with a most curious check this year. Dr. Pusey, in his turn as Canon of Christ Church, Oxford, preached * Appendix E. 56 a sermon before the University, entitled " The Holy Eucharist a comfort to the Penitent." Scarcely had he had time to breathe ere the Vice Chancellor, to the surprise of the Univer- sity, sent for the sermon to be tried in his court — the assessors being, with himself, pro hac vice, Dr. Jenkyns, Master of Balliol, Dr. Hawkins, Provost of Oriel, Dr. Symonds, Warden of Wadham, Dr. Jelf, Canon of Christ Church, and Dr. Ogilvie, Regius Professor of Pastoral Theology, with the complainant, Dr. Faussett, Margaret Professor of Divinity, as ex officio assistant, in consequence of Dr. Hampden, (pray, reader, re- member the name of this gentleman) Regius Professor of Divinity, being excluded by the special Statute of censure passed soon after his election to the Chair. The Court was a secret one, " a mysterious tribunal fished up from the deep of ages," and Dr. Pusey, seeing how it was constituted, began to feel uneasy as to the aspect of affairs ; so secretly did they manage their business, that Dr. Pusey was himself the first to announce to the world that he had been convicted of Heresy and suspended by the " six Doctors."* " In judicial affairs there can be no place for uncertain rumours. There may be ' wars and rumours of wars,' but we never yet heard of verdicts and judgments rumoured to have been delivered ; the rumours going on for days and days after the rumoured date of the judg- ment, and all uncontradicted, and with nothing but rumours on the other side to contradict them, and all in the immediate vicinity, if indeed a trial which had no place could be said to have a vicinity. It was like the comet of the season, a tail without a nucleus. People were looking about impatiently for the fact itself. They went to the doors of the College Halls, to the Common rooms, to the doors of the Schools, and all the public places where University notices of all kinds are posted , they could find nothing new. There was a notice that * See Appendix H. 57 some livery-stable-keeper had been suspended from University communications, but no Dr. Pusey. The Divinity Beadle was seen going about, but it was only the announcement of the next Sunday's preachers."* The sermon was universally talked over. " Squires prosed about it over their port, and young ladies were heard to lisp its condemnation in the brief interval between the waltz and the quadrille." " The Board of Oxford Inquisitors (/or we must in reason confess that Dr. Pusey had no fair trial,) had condemned the Regius Professor of Hebrew; they had inferred that a Puseyite was an animal to be hunted down and allowed no law, and nothing could protect Dr. Pusey, for if there was no other Puseyite in the world he was one ■" and accordingly the columns of the Low Church papers were filled with paragraphs headed in flaring capitals, " OXFORD BOARD OP HERESY," " SUSPENSION OF DR. PUSEY FOR HERESY," and the "Standard" actually "dared" him to publish and defend his sermon. Dr. Pusey did so and with pain, " for (says he) it is impossible for any one not to foresee one portion of its effects, namely, what floods of blas- phemy against Holy Truth will be poured forth by the infidel or heretical, or secular and anti-religious papers with which the Church and Country is at this time afflicted. It is like casting with one's own hands that which is most sacred to be outraged and profaned."t While Dr. Pusey and his friends were call- ing "for a specification of the particular passage condemned/' the Rev. Mr. O'Connell (of Waterford) addressed a Letter to Dr. Pusey in which he most earnestly pleaded with the con- demned Professor, but in vain. " What public duty (writes Mr. O'Connell) of greater magnitude can present itself than the restoration of peace and union by the reconciliation of the Anglican Church with the Mother of Churches. What un- British Critic, July, 1843. f Pusey's The Holy Eucharist a comfort to the Penitent— the Preface. 58 dertaking of more importance and deeper interest can employ the zeal and the learning of the Ministers of Religion, than the endeavor to accomplish this truly christian work ? If Leibnitz, Grotius, Bacon and Bossuet were awakened from their tombs, how would not such men — the greatest geniuses that adorned the annals of philosophy — employ their vast re- sources in hastening the day of England's regeneration by laboring to unite her distracted children once more in the bands of religious union. A fresh ardor would animate their exertions now more than ever, because the grounds of dis- sension are being daily narrowed, and doctrines which in their days entitled us to the foul appellations of ' idolaters and su- perstitious,' are now numbered among the cherished dogmas of Oxford, and placed beyond the reach of scoff and cavil by the eloquent and untiring pens of its most distinguished Professors. Truly, then, hath God raised up glorious testi- monies unto His Beloved Spouse, and elicited from Her most gifted adversaries a confession of the purity of that faith which had been so long detained in bondage."* Complaints were also laid against another member of the University of Oxford, the Rev. Thomas Edward Morris, M.A., Student of Christ Church, Oxford, for preaching a heterodox sermon on Ascension Day, 1843. Mr. Morris, carried away by his zeal, canonized Laud, an " Archbishop" of Canterbury in the reign of Charles I., and whom the Tractarians delight in calling " S. William of Canterbury," and thus referred to him : — " Laud, the martyred Archbishop, who, let us trust, still intercedes for the Church, whose enemies he resisted unto death, and for this ancient seat of prayer and holy contem- plation."t Mr. Morris, in self vindication, published his sermon, and following the example of Dr. Pusey, inserted an appendix, in order that he might "remove any misapprehension * Letter to Rev. E. B. Pusey, by Rev. J. O'Connell. Appendix F. f A Sermon preached on Ascension Day, 1843, by T. E. Morris. 59 that might exist." Bat it is not for us, and, indeed it will not interest our readers, to know whether in spite of the XXII Article, the Establishment holds the doctrine of the Invocation of Saints, or (begging Mr. Morris's pardon) whether the Saints departed pray for us, " for the belief that we ought to make request to them is not involved therein, for (says Bramhall) a comprecation both the Grecians and we do allow, an ultimate invocation both the Grecians and we detest." Messrs. Palmer and Perceval published this year a " Narra- tive of events connected with the ' Tracts for the Times,' "* each wishing to vindicate himself from the odium attached to the members of the " Oxford School" ; they had no idea of being sacrificed to the fury of a mob like Messrs. Blunt, (at Helstone) Baugh, (at Ilford) Courtenay and Carlyon, (at Exeter) or to be made the butt of the " Times" like Mr. Cameron of Hurst, or to be mulcted like Mr. Escott of Gedney, or to be held up to scorn with their fellows ; breakers were ahead, and Messrs. Palmer and Perceval deemed it more politic to wipe their hands of the foul conspiracy against the peace of the Establishment. From these gentlemen, who imagined themselves compelled by the lucubrations of an "insignificant individual" of the name of Golightly to come forward, we learn that the original conspirators against the peace of the Establishment were Messrs. Newman, Keble, Eroude, Rose, Perceval and Palmer; "these individuals (Dr. Eaussett informs us,) were in the habit of meeting in secret con- clave for the express purpose, with articles drawn up, and a scheme of operations digested and settled of introducing Romanism into England, and of getting the whole Angli- can Church to subscribe to the Tridentine decrees." Messrs. Perceval and Palmer had no desire to be termed Trans- itionists; but we have nought to do with these gentlemen: one of whom lost his Chaplaincy to Her Majesty during the Gorhain Agitation. We have, however, a word to say * Appendix G. 60 to the writer of an article in the " Christian Remembrancer" of November, 1843, who says : — " We think the conduct of the recent converts to Romanism very un-English, we had almost said shabby. The very way in which these ' goings over' are conducted shows much latent suspicion in the good of a cause ; transfuga is the Latin word, and we cannot dis- connect it from the notion of a deserter. Never to consult friends or even families, to be lost for a week, to announce a step upon which the soul may be perilled by a penny-post letter from Oscott, to lodge no appeal with a Bishop whom they have served, to dive down at Littlemore, and to be lost to sight till they pop up at S. Chad's as ' acolytes ;' if this were not too serious a matter to laugh at, it would be scarcely more than simply farcical. If really and truly their souls were un- dergoing a perilous sifting, if they had not resolved upon this step without the most earnest prayer, if they had well and long weighed the conflicting claims of the two Communions, and if at last they resolved in favour of Rome only because England was deficient in the signs of an Apostle — was too cold — too narrow — too hard — too grudging — then, surely, and we put it upon the lowest ground, if ever their minds were possessed with the slightest or a single suspicion at any time, that in spite of appearances England might not be wrong, surely the Church of their baptism and Ordination was worth struggling for, it was worth making a public and solemn appeal for ; it was worth a trial to make it better, more holy, more religious ; it was worth some agitation to recall it at least to its proper character. If they were defeated, and if their claim, boldly and dutifully argued, were rejected — well, that is another question, but since they have not done this their conduct to us appears, we advisedly use a very strong and offensive phrase, to be sneaking and unmanly ; we may pity them— pray for them — weep for them — but we dare not respect them."* We know not whether the writer of this article be * Christian Remembrancer, November, 1843. 61 yet a Catholic, but if so, his punishment will be severe when he recollects how he maligned his elder brethren in the Faith ; if still a Protestant — if still clinging on to the stranded bark of Anglicanism in spite of the howling wind, pelting rain, and angry thunder, when « All but a few Plunge into the flowing brine and quit the vessel," we would most respectfully say to him — for we too " pity" him — " pray" for him — ''weep" for him — "Sir, you know nothing of the sighs and tears we have shed while yet in doubt — you cannot feel or sympathize, nor can you have the most distant idea of all that we have suffered while God's good Spirit was leading us onward — you cannot tell how bitter, how intense, how agonizing, were our sufferings when the dread truth flashed on our mind for the first time, that our Orders were nought, and that the Church of England was merely a creature and slave of the State — and that faith, saving faith, was impossible to be obtained save in the Church of Rome ; therefore, good sir, we do most respectfully beg of you not to stigmatize our conduct as ' sneaking' and ' unmanly' — was it sneaking' and 'unmanly' in Mr. Bernard Smith resigning a preferment of £700 per annum, or in others cheerfully resign- ing their Archdeaconries, Deaneries, and snug rectories, for beggary, and in some instances actual starvation ?* We speak advisedly, for we are acquainted with several converts who have voluntarily resigned preferments of great value to eke out a living with their family on salaries that our servants would have rejected with contempt — is it a slight trial, a mere 'diving down' and a ' popping up,' to leave friends and relatives, and all that oneholds dear, for a strange worship, but yet one that we felt to be true — one in which we have met and conversed with our * One of the clerical converts would have starved at T , had it not been for the broken meat given him by some charitable Catho- lics. — Appendix H. 62 God' — our Incarnate Jesus — for we know that the Church " has Jesus Himself with Her, the Living God, in the Blessed Sacrament. It is no commemoration of Him ; it is Himself. It is no part of the mystery of the Incarnation ; it is the whole mystery, and the Incarnate One Himself. It is not simply a means of grace ; it is the Divine Fountain of Grace Himself. It is not merely a help to glory ; it is the Glorified Redeemer Himself, the owner and the source of all glory. The Blessed Sacrament is God in His mysterious, miraculous veils. It is this real presence of God which makes Catholicism a religion quite distinct from any of the so-called forms of Christianity. It is this possession of Her God which is of necessity the life- long triumph of the Church. Nothing short of this could be a real or sufficient triumph to the Bride of Christ." You speak also of our leaving the ' Church of our Baptism' — the writer of this ' History/ and every other Anglican he has yet met with, boasts of their having been by baptism made children of God, members of Christ, and inheritors of the Kingdom of Heaven ; and consequently not of any national Church. For with Mr. Northcote I may say to you, " Surely you do not yourself look on your baptism as something purely local and national; you do not consider that one baptised by a Presbyterian or a Wes- leyan would forsake ' the Church of his Baptism' by becoming an Anglican." The true Church, wherever that be, and no other, must needs be to the Christian the Church of his Baptism. She is his real Mother to whom all his affections are due, though it may be that a stranger stole him from her even in his cradle, and has brought him up in ignorance of his royal descent and right- ful heritage. Labour then to discover the true Church, and in Her you will have discovered the Church of your Baptism." Mr. Seager, the Assistant Professer of Hebrew at Oxford, previous to his secession, published a volume of the Saruui Breviary, in order that Anglicans might be prevented from reciting the Roman office, which they were wont to alter to suit 63 their own preconceived notions of Catholicity, as e.g. instead of praying to the saint, begging that the saint might pray for them. Mr. Seager also published at the very time of his secession Conrayer's " Defence of Anglican Orders/' 1844. Some of the converts this year were — 6. Rev. James Burton, Curate of Trinity Church, Brompton. 7. Rev. William G. Penny, P.C. of Ashenden, Bucks. Laity. 25. Thomas A. King, Esq., Exeter College, Oxford. 26. Charles R. Scott Murray, Esq., M.P., Christchurch. Oxford. 27. William Leigh, Esq. 28. George Tickell, Esq., M.A., University College 29. T. A. Stothert, Esq., Advocate, Edinburgh. 30. B. Butland, Esq., Trinity College, Cambridge. 31. Thomas Fenn, Esq. 32. Mrs. Seager. 33. Miss D'Albiac. 34. Miss Nangle, niece of the celebrated Rev. Edward Nangle of Achill. Of these the following have taken Holy Orders : — Regulars. Rev. William G. Penny (of the Oratory of S. Philip). Rev. George Tickell, S..I. Rev. Thomas A. King, S.J. Seculars. Rev. J. A. Stothert. Rev. B. Butland. Rev. T. Fenn. 64 Mr. Penny, the only convert who published his reasons for embracing the Faith, says, " In quitting the Anglican Com- munion for the Catholic, we are not renouncing one authority to follow another, but putting ourselves under an authority, having previously been under none at all. I say ' having been previously under none at all,' because it is evident that though a person in the Anglican Communion were to hold all Roman doctrine, if such a thing were possible, which it is not, inasmuch as one Roman doctrine teaches the necessity of communion with the See of Rome, he would not hold what he holds upon the authority of Rome, but only by way of opinion. Because of course to submit to the authority of a body is to submit to the guidance of those whom it has authorized to guide us. Now what Anglican submits to those whom the Roman Communion authorizes as guides? None; in that among other things they do not make confession to them as is required." * Certain members of the " Oxford School/' dissatisfied with Mr. Newman's advice to " work in chains/' to be " content to be in bondage," determined to exert themselves in obtaining the abrogation of that which they deemed "a mockery, a snare, and a delusion" — viz. The compulsory burial of Schisma- tics. They had " freely and voluntarily subscribed to the thirty-nine Articles, and to the three articles contained in the thirty-sixth Canon ;" accordingly a Committee, consisting of the following clergymen, was formed — viz. Rev. Thomas W. Allies, Rector of Launton, Oxon. Rev. 1. U. Cooke, Vicar of East Lulvvorth, Dorsetshire. Rev. W. H. Mountain, Vicar of Hemel Hempsted, Herts. Rev. W. H. Henslowe, P.C of Tottenhill, Norfolk. Rev. Edward G. K. Browne, Curate of Bawdsey, Suffolk. whose duty it was to invite their clerical brethren to unite and sign a Petition to the High Court of Parliament for the * The impossibility of Faith out of the Church of Rome, by W. G. Penny. 65 purpose of alleviating this tyrannical act of the English Govern- ment, as they fully believed with the 4, 5, 6, 7, 8, 9, I 0, 11, and 12 Canons of the Established Church, that Schismatics were " ipso facto excommunicated, and not to be restored but only by the Archbishop after his repentance and public revocation of such his wicked errors." " We cannot but conclude (says oue of the supporters of this Petition) that those only who have received the Sacrament of Baptism from one who has been episcopally ordained, are, according to the view of the .Church of England, truly and scripturally baptised." Sir H. J. Fust (whose decision in the Stone Altar case first called him into notice) decided otherwise in the cases of Rev. T. Escott,of Gedney, and Rev. W. H. Henslowe, of Tottenhill.* Another party, following the advice of Lord John Manners, determined to found a monastery consisting of married aud unmarried monks, and selected as their site a small village in the county of Suffolk ; the tcnmarried Fathers and Brethren were to take " Bachelors" vows, regarding " Celibacy, as it really is, as a higher state," and that " there are surely duties enough in the Church where Celibacy may have its proper place, and where there is much room for the exhibition of the sterner grace of self-denial, foregoing all the highest earthly joys which cheer us in our pilgrimage, passing alone and isolated through the world, and visibly living only for his Master's work, and to gather in his Master's scattered sheep." They forgot that " monks and nuns are not commodities to be found everywhere, and to be moulded for the nonce whenever they are wanted. Funds may be found, and buildings raised, and vestments manufactured, but it requires a special vocation from God to make a man or woman renounce the world,"t and so it was. In vain did the learned Regius Professor of Hebrew enquire, " Why should the daughters of our land be in a *See Appendix I. f Life of S. Gilbert of Semprengham. 5 66 manner forced into marriage, as in the former days of Romanism they were into celibacy, and the days of the Old Testament be brought back upon us, and our maidens marry in order to 1 take away their reproach from among men.' Now that He who was looked for is come, and they can serve Him, not by becoming mothers of the Holy line whereof He was born, but by ministering to His members in a sanctified virgin estate, why should we not also, instead of our desultory Visiting Societies, have our Sceurs de Id Charite, whose spotless and religious purity might be their support amid the scenes of misery and loathsomeness, carrying that awe about them which even sin feels towards undefiledness, and impressing a healthful sense of shame upon guilt by their very presence ? Why- should marriage alone have its duties among the daughters of our great, and the simple estate be condemned to an unwilling listlessuess, or left to seek undirected, and unauthorized, and uusanctified ways of usefulness of its own ?"* The attempt was made at , and we were given to understand that it was a failure. The following paper, taken from the "Church Intelligencer, ,"f was circulated widely among the "Oxford party," and is so curious, that we are sure that our readers will excuse our giving it an insertion in our pages : — " Revival of Monastic and Conventual Institutions on a plan adapted to the exigencies of the Reformed Catholic Church in England. " Quid aliud mere Monasteria quam officinae virtutum jejunii patientiae laborum." — D. Ambros, Lib. X., Ep. 82. " A Monastery is a school of Christian penitence. It is a little community, having its own officers, in which each has his own post marked out, and in which all are engaged in labors of love ; whilst, from its silence and peace, the soul has leisure for con- templation."— British Critic, No. LX., Article, Port Royal. » Pusey's Letter to the Bishop of Oxford, p. 215. t The " Church Intelligencer" was under the Editorship of a gentleman who had seceded from Dissent. 67 " To speak seriously and without passion, what can the ill be— * to have places set apart whither men either by nature, turn, or otherwise unfit for the world, may retire themselves in religious company, may think on Heaven and good learning." — Sir Roger Twysvews Beginners of Monastic Life. " Something like Monasteries for women would be a glorious design, and may be set on foot to be the honor of a Queen on the throne." — Bishop Burnet. " It is a question which must long have presented itself as a subject of anxious thought to reflecting Christians, ' In what way the general interests of the Church and the Christian education of her people may be best promoted ; and by what means a remedy may be best provided for many of the evils — social, do- mestic and personal— arising out of the present disordered state of our civil and ecclesiastical relations ? " The solution of this question, which has occupied so many minds and which seems to be increasingly gaining ground, is, that the wants alluded to would be most effectually met and supplied by the Revival of Monastic and Conventual Institutions in a form suited to the genius, character and ex- igencies of the Church in England, whereby her devotional, practical and educational system might be carried out, and an asylum might be opened for persons of both, sexes, who, from deliberate choice or under the pressure of various trials, might be desirous of permanent or occasional retirement from the world ; and opportunity of quietude and devotion. " Perhaps the best model for such establishments (mutatis mutandis) would be the monastery of Port Royal des Champs, as decribed by Mrs. Schimmelpeninck, in her edifying ' Memoirs of Port Royal.' " The objects of such Institution would be — " 1. To widen and deepen the legitimate influence of the Church by exhibiting a model of Her system as fully carried out and reduced to actual practice. 68 " 2. To promote and conduct Christian education upon Church principles. " 3. To afford a retreat for the contemplative, the bereaved, the destitute and the embarrassed. "4. To cherish a spirit of devotion, charity, humility and obe- dience. "5. To give better opportunities of acquiring self-knowledge, and exercising penitence. " 6. To promote simplicity and godly sincerity in the inter- course of life. " 7. To revive plainness and self-denial in diet, dress, furni- ture, personal attendance, &c " 8. To form habits of retirement, silence and recollection. " THE MEANS. " I. A system of community where the superabundance of the wealthier might be made available to the support of the poorer members. * " 2. Daily public devotion and frequent Communion agreeably to the order of the Church. " 3. Strict observance of the Festivals, Fasts, &c, prescribed in the Book of Common Prayer. " 4. A kule for dress, diet, furniture, recreation, &c. "5. Appointed time for silence and subjects for meditation. " 6. Corporal and spiritual works of mercy. " 7. Exercising penitence and obedience. " 8. Bodily and mental labor — particularly in educating the young, composing works to meet the necessities of the Church, working for the poor, and assisting in the various duties of the establishment. " THE CONSTITUTION. " No vows, but a solemn declaration and engagement of obe- dience to the Superior and of compliance with the rule of the Institution during residence. "Visitation. — Monthly by the Parochial Minister, quarterly by the Rural Dean, half-yearly by the Archdeacon, yearly by the Bishop. 69 " Superior. — To be appointed by tbe Bishop and immoveable at his pleasure; to appoint his or her subordinate subject to the Bishop's approval. " Other details may be easily supplied. " it is hoped and earnestly requested tbat the friends of prim- itive piety, order and simplicity into whose hands this paper may fall, will direct their thoughts and endeavours towards expanding these hints, and devising some method of bringing them to a practical issue. To such, it will be obvious that the design must not be desecrated by the interference of schemes of worldly gain in the shape of Joint-Stock Companies, Proprietary Shares, &c. It must be the offspring of love to God and love to man — the free-will offering of penitent gratitude or open-handed charity to God and to His Church." The " Times" thus refers to Mr. Tickell's conversion : " Hightly or wrongly they (the Puseyites) assert that the English Church, *and that large body of Christians in com- munion with the Church of kindred form and origin, viz. in Ireland, and in Scotland, and in the United States of America, and in Brunswick, and in the East Indies, and in the West, and in Australia, and in New Zealand, and in short wherever the English tongue is known, are, whatever may be the true test or theory of Christian membership, genuine and indispen- sible members — one great third in short of the Christian Church. Rightly or wrongly they assert, and that without prejudice to Christian charity, that this great body of the Church is Apostolic in foundation, Apostolic in usages, Apostolic in doctrine. Rightly or wrongly they assert that this great and important portion of Christendom stands not on any exclusive or self-limited basis of its own, the assumed truth of which should cut down every one else, but on an equal footing — the great footing of Catholic and Apostolic ordination — with the other Churches of the Universal Faith. So far as we are aware no other school in our Church at all 70 regards, or wishes to regard, her in the same light. So far as we are aware these same principles, and none other, are the very ones which, be this right or wrong, our Church has all along rested her claim to a fellowship with and position in Christendom. They vindicate to her at once her high rank and destiny among the churches of Christendom. Mr. Tickell, a gentleman of some promise and distinction, we believe not, however, a clergyman, but one who has given out, or supposed to have given out, that he zealously supported or even exag- gerated those peculiar views, which consist in exalting the importance of that Apostolic ordination, which no one has ever disproved or denied to the English Church — this gentleman has now gone over to Rome. The truth is that if Mr. Tickell and other gentlemen of his school, kept iu mind the importance of the Apostolic institution, which they profess so much to value, they would then see that comparisons of points of external practice and the like, however they might deride them, as no doubt they would, though most unreasonably, against their own Church, were not anything to the purpose so long, as their own Church were confessed by a true and Apostolic one. But this done, estimate these facts by the value which by their own principles they should set upon it. They deny their own doctrines. Hence their lapse. Hence, and hence alone, their blindness, their positive blindness, to the superin- duced errors and monstrous corruptions of Bomanism." 1815. The hour was at hand — the knell had tolled for the departure of Mr. Newman and his comrades at Littlemore. Some of the converts of this year were — CLERGY. 8. Rev. J. Campbell Smith. 9. Rev. J. Moore Capes, Rector of S. John's, Eastover, Bridge- water. 71 10. Rev. George Montgomery, Curate of Castle Knock, Dublin. 11. Rev. W. G. Ward. 12. Rev. Brook C. Brydges. 13. Rev. Ambrose S. Jobn, Rector of Walmer, Kent. 14. Rev. F. S. Bowles. 15. Rev. Richard H. Stanton, Curate of Guildborough, North- amptonshire. 16. Rev. John Walker, Curate of Benefield, Northamptonshire. 17. Rev. F. R. Neve, Rector of Poole-Keynes, Wilts. 18. Rev. T. Oakely, Canon of Lichfield. 19. Rev. C. H. Collyns, Curate of S. Mary Magdalen, Oxford. 20. Rev. W. F. Wingfield. 21. Rev. Frederick W. Faber, Rector of Elton, Northamplonsbire. 22. Rev. T. W. Marshall, Rector of Swallowcliffe, Wilts. 23. Rev. J. Melville Glenie, P.C. of Mark, Somerset. 24. Rev. J. Coope, Curate of S. Oswald, Salisbury. 25. Rev. B. H. Birks, Curate of Arley, Cheshire. 26. Rev. Michael Watts Russell, Rector of Benefield, Northamp- tonshire. 27. Rev. Robert A. Coffin, Vicar of S. Mary Magdalen, Oxford. 28. Rev.' H. J. Marshall, Curate of Burton-Agnes, Yorkshire. 29. Rev. Edgar E.Estcourt, Curate of Cirencester. Gloucestershire. 30. Rev. Edward G. K. Browne, Curate of Bawdsey, Suffolk. 31. Rev. J. H. Newman, Vicar of S. Mary's, Oxford, and Lit- tlemore. LAITY. 35. Thomas Meyrick, Esq., Corpus Cbristi College, Oxford. 36. J. D. Dalgaims, Esq., Exeter College, Oxford. 37. AlbanyChristie, Esq., Oriel College, Oxford. 38. J. C.Callman, Esq., Worcester College, Oxford. 39. Robert Simpson, Esq., S. John's College, Oxford. 40. J. B. Rowe, Esq., S. John's College, Cambridge. 41 E. F. Wells, E,q, Trinity Calle^e, C t n'jiiJgj. 42. J. A. Knox, Esq., Trinity College, Cambridge. 72 43. Scott, N. Stokes, Esq., Trinity College, Cambridge. 44. William Hutchinson, Esq., Trinity College, Cambridge. 45. Isaac Twycross, Esq., M.D., Oxford. 46. T. Buscombe Poole, Esq., Bridgevvater. 47. M. Woodmason, Esq., Littlemore 48. F. W. Tarleton, Esq., Barrister. 49. G. T. Brydges, Esq., Barrister. 50. E. T. Hood, Esq., Barrister. 51. Leicester Buckingham, Esq. 52. M. J. Capes, Esq., Proctor. 53. R. Judge, Esq. 54. C. Nasmyth Stokes, Esq 55. Captain Elisor, R.N. 56. Major Zelder. 57. Lady C. Towneley. 58. Lady A. Acheson, R.I. P. 59. Lady O. Acheson, R.I.P. 60. Mrs. Austin. 61. Mrs. Northcotc, R.I.P. 62. Hon. Mrs. Heneage. (>3. Miss Gibberne. 64. Mrs. Watts Russell, R.I.P. 65. Miss Watts Russell. Of these the following have taken Holy Orders : REGULARS. Rev. Brooke C. Brydges, S.J. Rev. Alban Christie, S.J. Rev. C. H. Collyns, S.J. Rev. S. Meyrick, S.J. Rev. E. H. Hood, S.J. Rev. R. A. Coffin, O.C., S.S., R. Rev. A. S. John, Oratory of S. Philip Neri. Very Rev. J. H. Newman, D.D., Oratory of S. Philip Neri. 73 Very Rev. F. W. Faber, D.D., Oratory of S. Philip Neri. Rev. F. A. Bowles, Oratory of S. Philip Neri. Rev. R. H. Stanton, Oratory of S. Philip Neri. Rev. J. D. Dalgairns, Oratory of S. Philip Neri. Rev. J. R. Rowe, Oratory of S. Philip Neri. Rev. E. F. Wells, Oratory of S. Philip Neri. Rev. J. A. Knox, Oratory of S. Philip Neri. Rev. W, Hutchinson. Oratory of S. Philip Neri. SECULARS. Very Rev. Canon F. Oakeley. Very Rev. Canon F. Neve. Kev. G. Montgomery- Rev. J. Walker. Rev. J. M. Glenie. Rev.B. H. Birks. Rev. E. E. Estcourt. Rev. H. J. Marshall. The reader will, we trust, pardon our referring for a while to a circumstance which we believe was practised for the first time this year. Mr. O'Connell had referred to Catholics " visiting by stealth the mouldering images of England's saints, her mutilated sepulchres, and the drooping aisles of her ivy-mantled towers, relics of her ancient glory;" and accord- ingly pilgrimages were made to the shrines of S. Richard, at Chichester, S. Thomas, at Canterbury, S. Cuthbert, at Durham, S. Wilfrid, at York and Selsea, S. Gilbert, at Sempringham, S. Winefrid, at Holywell, and S. Alban, at S. Alban's ; nor was ourLadyeofWalsingham, Bindon, or Redely ffe forgotten, but Deans and Chapters, Rectors and Curates, solicitous for the Protestantism of their Cathedrals and Parishes, ordered their vera'ers and sextons to allow none to kneel at the shrines of the saints, as they detested the " mummery of kneeling at 74 the tombs of dead men and women/'* and we are creditably informed that certain shrines were, and are, painted to spoil satin and silk dresses of weak devotees. t There was every appearance of Mr. Palmer's words, in his letter to Mr. Golightly, being verified — " I shall be greatly surprised, so long as the present system continues, if the number, not of undue favourers of Rome, but of apostate defaulters to her communion, should not increase rapidly every year." Mr. Capes had " never joined in the religious movement which has brought so many to the Church ; nay, he wrote against it, lie wrote not in bitterness and contempt as many * The following amusing circumstance, which doubtless many of our readers, if they have ever visited S. Alban's shrine as pilgrims buoyant with hope for the success of the " conspiracy" discovered by Dr. Faussett and Mr. C. P. Golightly, and believing that the day of redemption was at hand for the "Anglo Catholic Church," will recall to mind, which we gladly take from the " Christian Remembrancer" of August, 1843 — " On entering the choir, we were much pleased with a large board attached to the Altar-rails desiring strangers not to enter within the sacred enclosure. ' Well, this is quite right,' we exclaimed to one another, « this shews a proper and decent reverence for the Chancel ; it is very sad and humiliating that such a notice should be required, but anything is better than to permit careless, thoughtless people to go up to the Altar, and perhaps sit down upon it to get a better view of the church.' 'Don't be too sure of the motive (said one of the party, a cautious and caustic observer). Pray, sexton, what does that board mean ?' * Why, sir, you see that these steps (pointing to the raised floor of the Chancel) were worn out ; we have not money enough to put down stone steps, so we got these ; very neat ar'nt they ? but they are only deal sanded over to look like stone, and if the visitors were to walk up and down they would be scratched to pieces presently, so we put up the board to keep the new steps from being worn out.' Never was so pretty a theory so remorselessly shattered. t Appendix J. 75 have done, and do, but as a gentleman and a man of serious principles. But, though he started from so different a point, he too came near the Church, he too entered it. He did so at a great sacrifice, he had devoted a great part of his fortune to the building of a Protestant church. It was all but finished when the call came ; he arose and obeyed it, and had to leave his means of subsistence behind him, turned into stone. He came into the Catholic church, and remains a layman in it."* Mr. Capes, according to M. Condon, one of the truly Catholic editors of the " Univers,"' endowed the new church of S. John's, Eastover, with the sum of £4000.f Mr. Capes, on his secession from the Establishment, pub- lished the following Address to his parishioners : — " To the Congregation of S. John the Baptist's Church, Eastover, Bridgewater. " My Dear Friends and Brethren, — The time has at length arrived when I can no longer delay communicating with you on a subject which I cannot but fear will cause you very great surprise, perplexity and distress. I am aware that many reports as to my religious opinions have been for a long time cir- culated in the town and neighbourhood, and that you had, conse- quently, been in much doubt in which of the many divisions which distract the Christian world you ought to class me. But I am afraid you are little prepared for the announcement which I have now to make to you, that after some years' consideration of the subject, I can now no longer conscientiously continue a member of the Established Church of England, and, consequently, can no longer act as minister of S. John's Church. I am sure you will believe that in making this announcement I most deeply feel the painful shock that it will be to many or all of you, and * Lectures on the State of Catholicity in England, by J. H Newman, 1st edition. t Conversion de soitante Ministres Anglicains, by M. Gondon. 76 that it is only because I see that it is the will of God that I should take the step which I propose, that 1 can bring myself to do that which must cause you so much sorrow. When I see the numbers among von who are destitute of all religious knowledge and of the hopes and joys of the Gospel, the crowds of neglected chil- dren waiting for some one to teach and guide them ; when I think of the universal good-will and kindness which has been at all times shown to me, and of the thankfulness with which so many have availed themselves of the Service in S. John's Church ; when I remember all this, and recollect that by my own act I shall be throwing all into confusion, trouble of mind, and astonishment* 1 shrink back at the thought of making known my determination to you until 1 remember also that the will of God is to be obeyed at every risk and every cost, even though to the eye of man it may seem to be the immediate cause of mischief and evil. " For the last two or three years I have been unable to resist the conviction that the Established Church of England is not the true Church of Christ in England. She has few, barely any, of the marks by which we are taught to distinguish that Church, into which all men are called to fly for refuge from the world. I have tried her and found her wanting. She has many good qualities, and many of her members most truly deserve our sin- cerest respect and affection. But, if the Holy Scriptures are to be believed, the Lord of the Church, Who is our only rest and refuge, is not present with Her as He is elsewhere. He must be sought in that Church Which has held the same truth from the beginning, which fulfils His Lord's command and brings souls to Him, Which is not divided and distracted by a variety of doc- trines and teachers, all claiming to be heard as teachers sent by God. " You will ask me, if I have so long believed the Church of Enc'land not to be a Branch of the True Church, why I have so long continued within Her ? Because I have continued to hope for better things. I have waited to see whether the arm of God would interfere and save Her, and I have not felt uneasy under the line of conduct I was pursuing. I had no warnings from 77 God (as far as I can judge) to tell ine plainly to leave the Church in which I was born. But I now feel thus no longer. Latterly the question has pressed powerfully and constantly on my con- science. I can give no reason, except worldly ones, for not seeking the mercv of God at once when He offers it, and dare not refuse to obey when He offers it. I dare not refuse to obey, now, that I hear (as I believe) the voice of Christ saying to me, 'Arise and follow.' " I have therefore resigned my License into the hands of the Bishop, and I beg to give up all claims to the benefits of the endowment of S. John's Church, and return it into the hands of those who have contributed to it, at the same time that I feel most deeply how much they will be disappointed and distressed at that which I am conscientiously obliged to do. All that I can do in return for their past good-will and friendship, will be to render every help in my power, to assist any arrangements which it may be thought desirable to make. To myself the loss of all that I give up is great, indeed, in every way, but the call ot duty requires us to make every sacrifice, that may be demanded of us, and, therefore, I could not hesitate for a moment to sacri- fice everything rather than not hearken to the command of God. " I cannot either be insensible to the evil opinion which you will probably entertain, respecting myself and my conduct in the step I am now taking. It is impossible, indeed, that some should not think ill of me. All I ask is that you would judge as charitably as possible, and believe that, if it were in my power, I would still labour lo the utmost for your spiritual and temporal welfare. " I must also ask you to bear in mind that I am not now in any way changing my belief in religious doctrines ; that what I have, to the best of my power preached to you, I still believe to be the true and pure Gospel of the Grace of God, and it is because I am more and more convinced, that this Gospel is not that which is taught by the Church of England, that I now depart from Her and seek for it, and for Him Who gave it, in the bosom of the Catholic Church. There I know it is to be found, there, 78 with the assistance of Holy Scripture, I learned it for myself; there I know, and see and feel by a thousand proofs that our Saviour Christ is present, and there, through His Infinite Mercy, He calls his unworthy servant. I am about to go to Him. " Believe me to be ever, my dear friends, most sincerely and affectionately yours, June 20th. J. M. Capes." We must not here omit recording the formation of a Society called into action by the proceedings of the schools whose history we are chronicling. It was called a. Society FOR THE MAINTENANCE OF SCRIPTURAL PRINCIPLES, ESPECIALLY in opposition to " Anglo-Catholic" errors, but denomin- ated by the Puseyites " the church of man established to supply the deficiencies of the church of God."" The principles and rules were as follows : — "1. Every Christian is bound to examine and ascertain the meaning of the Word of God for himself, in the use of all the aids within his reach, and receive no doctrine as the doctrine of Scripture unless he sees it to be declared therein, otherwise he mav receive errors as truth upon a fallible authority, against the plain testimony of the Word of God. "2. Believers are justified by the righteousness of Christ imputed to them, not by any inherent righteousness imparted to them by the Spirit ; and they are, from first to last, justified by faith alone without works, but as ' good works do spring out ne- cessarily of a true and lively faith' (Acts xii.), the faith which justifies is a faith which ' worketh by love." "3. Ungodly persons have neither been born again of the Spirit nor justified, although they were baptised in infancy, but remain in an unpardoned state, exposed to the wrath of God, and, unless they be born again of the Spirit and obtain saving faith in Christ, they must perish. "4. There is no Scriptural authority for affirming that our Lord is present with His people at the Lord's Supper in any other 79 manner than that in which He is present with them, whenever they meet together in His Name (Matthew xviii. c 20) ; and His Body and Blood are verily and indeed taken and received by them at that ordinance by faith, just as they are verily and indeed taken and received by them whenever they exercise Faith in His atoning Sacrifice; so that the imagination of any bodily presence* or of any other presence, effected by the consecration of the ele- ments is unscriptural and erroneous. "5. The Ministers of Christ are termed in Scripture Presby- ters, Bishops, Shepherds, Stewards, &c, but are never distinctly termed Priests («g«$), and the notion of any sacrifice, offered in the Lord's Supper, by the minister as a priest, distinct from the sacrifice of praise and devotedness offered by every true wor- shipper, is unscriptural and erroneous. " 6. There is no Scriptural authority for asserting that these only are rightly ordained, or are to be esteemed true members of Christ, who have received episcopal ordination. " 7. The true apostolical succession is the succession of faithful ministers in the churches of Christ, who have preached the doc- trine of the Apostles and have ministered in their spirit. " RULES OF THE SOCIETY. " 1. This Society shall be designated 'The Society for the maintenance of Scriptural Principles, especially in opposition to Anglo-Catholic errors.' " 2. The object of the Society shall be to promote the reading and the examination of the Word of God, and especially to maintain the truths contained in its declaration, by the delivery of lectures, by the publication and distribution of tracts, by the formation of associations for the reading of the Scriptures and for prayer, and by any other suitable means. " 3. All persons who express their assent to the declaration shall be considered members of the Society if they so desire. "4. Every member of the Society who shall subscribe 10s. annually, shall be entitled to vote at the general meeting of the Society. 80 " 5. A donation of £5 shall give the same privilege for life. " 6. The affairs of the Society shall be directed by a Commit- tee, Treasurer, Secretary, and, if requisite, by a President and other officers, all being members of the Established Church. " 7. The Committee shall be chosen annually at a general meeting of the Society. " 8. All the meetings of the Society and of the Committee shall be opened with prayer. " Subscriptions and donations in aid of the Society's plans and operations will be thankfully received by the Treasurer at the Banking House of Messrs. Barclay, Evans and Co., 54, Lombard Street, by the Honorary Secretaries, 53, Woburn Place, Russell Square, by any members of the Committee, or at the Office of the Record." Mr. W. G. Ward, Fellow of Balliol College, indignant, and justly so, at the cowardly and unmanly conduct of Messrs. Palmer and Perceval, published his far-famed work, in which he boldly stated that he held the " whole cycle of Roman doctrine," and that he " could not agree with those who prefer the English Reformation to the foreign ; so far from it I know no single movement in the Church, except Arianism in the fourth century, which seems to me so wholly destitute of all claims on our sympathy and regard as the English Reformation," for when we "consider how signally and cons- picuously the Euglish Reformation transgressed those great principles (the absolute supremacy of conscience in moral and religions questions, and the high sacredness of hereditary religion,), one part of the reason will be seen for the deep and burning hatred with which some members of our Church regard that miserable event."* The work was immediately seized on by the immaculate Hebdomadal Board, and Mr. Ward degraded for holding opinions not proven to be contrary * The Ideal of a Christian Church, by W. G. Ward. SI to the teaching of the Establishment, if indeed she teaches any dogma. The question to be brought before the Convocation turns, says Mr. W. G. Ward, " wholly and solely on my ' good faith' in signing our formularies. The resolution proposed to you is, that the passages read are not false, pernicious, anti- evangelical, or the like ; I have no doubt that the great majority of you think them all this — but ' are inconsistent with the Articles of Religion of the Church of England made and subscribed by William George Ward, and with the good faith of me, the said William George Ward, in respect of such declaration and subscription.' This, and this only, is the question which you have to try ; and the more intense is your feeling of dislike to my theology, the more anxious a duty does it become for you to watch narrowly your own mind, lest any prejudice should distort your clear judgment :"* as a natural consequence, resulting from the agitated mind of the University, Mr. Ward was condemned by a majority of 777 to 368, on the first proposition laid by the Hebdomadal Board before the Convocation^" and by a majority of 569 to 511 on the second, J notwithstanding the exertions made by Messrs. Oakeley and John Keble, the latter gentleman holding that it is " especially uncharitable and unwise at present to narrow the ground of Anglicanism, and that on the side of Rome exclusively; both as increasing the relative power of the Latitudinariau and Rationalistic schools which exist among us, and as adding force to any doubts which may be reasonably or unreasonably felt concerning our Catholicity,"^ and Mr. Oakeley contended that "the sense in which the Articles were * Address to the Members of Convocation, by W. G. Ward, Appendix K. •f- Appendix L. % Appendix M. and N. § Heads of Consideration on the case of Mr. Ward, by John Keble. 6 82 propounded was not a Catholic nor a Protestant, but a vague, indecisive, and, therefore, a comprehensive sense, that the Reformers themselves were without any precise doctrinal views of their own upon the points in controversy, that they were consequently the victims alternately of extreme Catholic and extreme Protestant influences, that so far as they had any doctrinal sympathies of their own, they were Protestant rather than Catholic, but that the necessities of their position, as having to provide for the religious pacification of a country partly Catholic, partly Protestant, obliged them to a course (so far as doctrines at issue between the contending parties were concerned) of the strictest neutrality, and that the mode by which they sought to carry out this principle of neutrality was that of couching their formulary in language at once sufficiently Protestant in tone to satisfy the Reformers abroad, and sufficiently vague in egression to include the Catholics at home.''* Shortly after Mr. Ward's condemnation and consequent degradation, Mr. Oakeley addressed a Letter to the Bishop of London claiming to himself " the right of holding, as distinct from teaching, all Roman doctrine," but so far was Mr. Oakeley from contemplating secession from the Estab- lishment at this period, that he bade his Bishop " pause" before he " snapped one binding tie, broke up one compact system, dislodged one needful element in the existing Church of England. It subsists by a balance ; it is kept in its orbit through the operation of rival and conflicting influences. If we tamper with a body of such delicate structure and such heterogeneous materials, or enforce or enfeeble either of the powers, in whose gentle and well-poised sway, it depends for the equality of its movements, my own deep and deliberate apprehension is, that it will break up, and its dissociated parts fly away in obedience to some more powerful attraction, or * Oakeley on Tract No. XO. 8;3 wheel their restless and self-chosen course round and round the dreary regions of space. This, its brittleness and want of inward balance, might indeed he a proof that it had never been a Divine work at all, at least as to its essential frame- work ; but they might also tend to show that though a Divine work, it had not been treated as God would have it treated."*" Mr. Oakeley addressed the following letter to the Yice- Chancellor immediately after Mr. Ward's degradation : — " Balliol College, Oxford, Feb. 14M " Mr Vice Chancellor, " The vote of Convocation upon the two propositions sub- mitted to it at the meeting of yesterday, seems to make it im- perative that I should address a few words to you with the view of clearing my position in the University. I am anxious, then, to direct your attention to the following passage in the preface to a pamphlet which I forwarded to you about six weeks ago, and which you acknowledged by return of post with that courtesy and kindness which I have ever experienced at your hands : — ' I have no wish to remain a member of the University or a Minister of the Church of England under false colors. I claim the right, which has already been asserted in another quarter, of holding (as distinct from teaching) all Roman doctrine, and that notwithstanding my subscription to the Thirty-nine Articles.' In a Tract which I have put out during the last fortnight I have stated that these words were published ' with the fullest deliber- ation.' I appropriated and repeated them in that Tract, and here, with the same deliberation and distinction, I again appropriate and repeat them. A statement on the subject of subscription, tantamount in substance to the above, is made, as I need hardly say, in the course of the extracts from ' The Ideal of a Christian Church,' upon which Convocation yesterday expressed an opi- nion, and, as it must also be unnecessary for me to observe, it is to this statement that I refer in the above passage, when I speak of * Oakeley's Letter to the Lord Bishop of London. 84 the right which I claim having been ' already asserted in another quarter.' This right having been apparently called in question by the vote of yesterday, it seems to me quite necessary, with a view to the defence of my own position, that I should publicly state in what light I regard that vote. I consider it, then, as expressing a certain opinion upon a series of extracts from a particular work comprehending a variety of statements, my agree- ment with which I am in no way called upon either to affirm or deny, except in the single instance relating to the question of subscription to the Articles, in which I have already declared that I take precisely the same view of the case with Mr. Ward. Had the censure of Mr. Ward been limited to the single point of his statement upon the subject of subscription to the Articles, the case, as far as this part of my argument is concerned, might have been otherwise. But, as this statement is onlv involved in a common condemnation with a variety of others, it is impossible, as I conceive, to determine whether, in the minds of the proposers and ratifiers of the measure, all the extracts are considered to be at variance with the good faith of the author's subscription, or only some of them, and if some only, then which in particular of the whole number ? I consider, therefore, that Convocation, in ex- pressing an opinion upon these passages, has by no means neces- sarily made any declaration with respect to the question of subscription in particular so as to affect those who, like myself, while appropriating Mr. Ward's view of subscription ,d o not ap- propriate (nor yet disclaim) other sentiments expressed in the selected passages. But if, in the judgment of the Board over which you preside and of the House of Convocation, I have rendered myself liable to penalty by the declarations above cited, I am anxious ' not to shelter myself (as I say in my pamphlet) under the cover of supposed differences as to this matter of sub- scription from others who have been directly assailed.' If, on the other hand, I am allowed, after this plain and public decla- ration of my sentiments, to retain my place in the University, I shall regard such acquiescence as equivalent to an admission on the part of the academical authorities that my own subscrip- 85 Hon to the Thirty-nine Articles is not at variance with good faith. But I am here arguing upon the assumption, that the House of Convocation has a power to determine in what sense, members of the University shall or shall not subscribe to the Articles. I wish it, therefore, to be distinctly understood that my argument so far has been purely one ad homines ; I reserve to myself the power of disputing, if necessary, and at the proper time, any such claims on the part of Convocation. I consider myself to receive the Articles at the hands of the University, solely as an organ and representative of the Church of England, and inasmuch, as the Church of England has nowhere declared, against the sense in which I claim to subscribe to them, I accept them under no other limitations than those which are imposed by my conscientious belief of their grammatical meaning, and the intention with which they were at first put out, and are now proposed to me by the Church of which I am a member. It is necessarily difficult, as I am sure you will perceive, to word a document of this nature, so explicitly as its very purpose requires, without the appearance of presumption as well as disrespect. I assure you that I would gladly have embraced a different alter- native, had one presented itself which seemed to be ecpually consistent with my duty both to the University and to myself. But I am deeply and deliberately satisfied that the course of frank- ness, whatever present inconveniences or misconstructions it may entail, is at once the kindest and the fairest towards all parties, as it is undoubtedly also that which is most agreeable to my own feelings; and I hope that this course will at least have the effect of clearing, from the very suspicion of insincerity, those assurances of personal respect towards yourself, with which I am most con- scientiously able to accompany it. " 1 have the honor to be, " Mr. Vice Chancellor, " Your faithful, humble servant, "Frederick Oakeley, " Senior Fellow of Balliol College." 86 Mr. Oakeley was proceeded against by the Bishop of London in the Arches' Court, when, contrary to " the judgment of his legal adviser, lie declined to defend himself, and resigned his license as minister of Margaret Chapel." Our space will not allow us to do more than quote the sentence of Sir H.J. Fust, — " The Court would not go beyond the justice of the case by revoking the license of Mr. Oakeley to perform the. office of minister in Margaret Chapel, or any ministerial office in the Diocess of London, and by prohibiting him from performing such office elsewhere within the Province of Can- terbury, till he should have determined to retract, and did retract his errors/' Mr. Newman was received into Holy Church on 9th Oct. Long had this event been anticipated, as well from the sermon which he delivered on the occasion of his resigning S. Mary's, Oxford, as from other reasons. He had in one of his sermons said, u Alas ! I cannot deny that the outward notes of the Church are partly gone from us and partly going, and a most painful judgment is at hand ■" and in the sermon delivered on the occasion of the resignation of his parochial duties, he thus apostrophized the Establishment — " O my Mother, whence is this unto thee that thou hast good things poured upon thee, and canst not keep them, and bearest children, yet darest not own them ? Why hast thou not the skill to use their services, nor the heart to rejoice in their love ? how is it that whatever is generous in purpose; and tender or deep in devotion, thy flower and thy promise, falls from thy bosom, and finds no home within thy arms ? Who hath put this note upon thee to have 'a miscarrying womb and dry breasts/ to be strange to thine own flesh, and thine eye cruel towards thy little one? Thine own offspring, the fruit of thy womb, who love thee and would toil for thee, thou dost gaze upon with fear as though a portent, or thou dost loathe as an offence ; — at best thou dost but endure, as if they had no claim but on thy patience, 87 self-possession, and vigilance, to be rid of them as easily as thou mayest. Thou makest them ' stand all the day idle' as the very condition of thy bearing with them, or thou biddest them to be gone where they will be more welcome, or thou sellest them for nought to the stranger that passes by. And what wilt thou do in the end thereof?"' 55 ' Mr. Newman was received into the Church by the late Father Dominick of the Mother of God (Passionist), at Littlemore, and had the happiness of making his First Communion the following morning, with Messrs. Bowles, S. John, and Stanton. With truth does Mr. Newman say, " Protestantism, viewed in its more Catholic aspect, is doctrine without principle ; viewed in its heretical, it is principle without doctrine. Many of its speakers, for instance, use eloquent and glowing language about the Church and its characteristics ; some of them do not realize what they say, but use high words and general state- ments about ' the Faith,' and ' primitive truth/ and i schism,' and ' heresy,' to which they attach no definite meaning ; while others speak of ' unity,' i universality,' and 'Catholicity,' and use the words in their own sense and for their own ideas. "t Mr. Wingfield,J previous to his abjuration, published a translation of the Office of the Dead from the Roman Breviary, in the hope that it might be the means of " restoring among the members of our Church the Christian practice of prayer for the Faithful Departed, to the comfort of those holy souls, and the comfort and edification of us who remain in this ' vain and transitory world.'" Mr. Wingfield, in publishing this work, merely carried out the principle laid down in Tract 85, that though " Scripture be considered to be altogether silent as to the intermediate state, and to pass from the mention of * Sermons on the Subjects of the Day, by J. II. Newman, t Essay on Development, by J. H. Newman. % Appendix O. 88 death to that of the Judgment, there is nothing in this circum- stance to disprove the Church's doctrine (if there be other grounds for it) that there is an intermediate state, and that it is important that in it, the souls of the Faithful are purified and grow in grace, that they pray for us, and that our prayers benefit them ;" and by Dr. Pusey, who, in his letter to the Bishop of Oxford, contends that these "prayers are not opposed to the doctrine of the Church. The Church of England has expressed no formal opinion in favor of prayers for the dead such as that which follow, either in her Canon or Articles, but neither has she said anything against them. At the time of the Reformation they were universal, and nothing being said against a custom thus prevalent, and which could not have escaped notice, is tantamount to at least a silent approval." Mr. Palmer, proceeding yet further than the Eegius Professor of Hebrew, says, that when the doctrine of Purgatory had been extirpated, the English Clergy restored the commemoration of saints in the Liturgy (viz. at the end of the Prayer for the Church Mililant) which had been omitted for many years from the same cautious and pious regard to the souls of her children. Dr. Sparrow, however, makes no reference to this custom, though he quotes a beautiful passage from S. Jerome on the death of S. Eabiola — " Quid sibi volunt ista lampades tam splendidoe? nonnesunt athletas mortuos comitamur ? quid etiam fajmni? nonne ut Deum glorificamus quod jam coronavi discedentem quod a laboribus liberavit quod liberatum a timore apud se habent." But how " bright burning torches" could in any manner apply to a Church, which was only permitted by some of her Bishops to have unlit candles and cantlesticks on the communion table, we know not, and leave it to the Editor of "Sparrow's Rationale of Common Prayer ' to enlighten us. We shall in the course of this narrative find Mr. Bennett contending for " Prayers for the Dead" and defending its orthodoxy against the Bishop of London ; and on the other 89 hand we will find some, who are now, thank God, members of His One Church, yielding to the Bishop of Ripon, inasmuch as obedience is especially necessary at the present crisis, for " obedience to the Church is obedience to God in the highest sense as to His appointment/' and they have been rewarded with the light of Faith, for the Establishment was to them, at that period, the Church of God, and it was their duty to " obey" her, believing as they did, that when they left Her guidance they lost that security, for it is in this manner that our Church became to us the seat of "quietness and confidence." "I will be still, I will not stir lest I forsake thy arm And break the charm." For they were mindful of the words of S. Ignatius to the MagnesiailS — " cvtus pvdl vfitTg eivtv rov i7Tta-xo7rov [&Y)}h TTgxo-criTi — " of that martyred Prelate, who bid the Ephesians " (rvrrp%ur TV\ TOW i7TlC07rOV yVW/AYI. Mr. Faber, whose praise is in the Church, published his reasons for becoming a Catholic— " I left the Anglican Establishment for no reasons short of these — that I became convinced, with sufficient clearness to make acting upon it imperative, of what I now see clearly and indubitably by the light of Faith and the teaching of the Church, the Protestant Establishment is no Church at all, but a schismatical body in Heresy and without the grace of the Sacraments, whatever graces may be conferred, with the celebration of the ordinances, according to the Faith of those who assist at them in invincible ignorance. If I believed your premiss, viz. that the Estab- lishment is a branch of the Church, then I would grant your conclusion, that to try to convert you was wrong, or to use simpler language very absurd, there being nothing to convert you to except a stricter life. If I am in error be it so, only you must grant that, believing as I do, I cannot act otherwise than I do, I believe you to be in great danger of losing your soul, 90 can I do less than strain every nerve to call you out of that peril ? I look back with trembliug to my former position, can I do less than try to move you from it ; I feel such a spiritual peace and happiness as I never knew before, can I do less than to try to make those I love participate therein ? I feel deeply grateful to God for His mercy in rescuing me from the meshes of a false position, con I do less for Him than strive to cooperate with His grace in the conversion of others.'''* As a balm to the troubled mind of the members of the Oxford School, as a compensation for the irreparable loss sustained by them in the secession of Messrs. Newman, Paber, Ward, and Oakeley, in addition to Dr. Pusey's letter to the Editor of the " English CJmrcJiman" in which he bid his friends take 1 courage notwithstanding their great loss, the church of S. Saviour's, Leeds, was opened this year : " its express purpose (as its unknown founder (a Penitent) had embraced that system of Catholic truth, or, as he believed it, the full system of the Church of England commonly "called Tractarianisra) was to give a practical solution to questions of inexpressible interest ;* but even in a matter of this nature where unity and harmony would be supposed to exist, (though division is rife in the essence of Church of Englandism,) an objection was raised in limine by the Bishop of Ripon. Over the West door internally, runs the Legend, "<$t nijjn m\u tijis jjnlij y\m praij furtjit sinner mini limit it." This gave great offence (most unfortunately) to the Bishop. On the evening preceding the consecration, he objected to pro- ceeding to consecration, till it was removed. He was told that the church had been built upon the one condition of its being there. The reason of the objection was, that the Pounder must die, and so prayer might be said for him by some person after his * Faber's Grounds for remaining in the Anglican Communion. 91 death, and the Bishop could not think it right to pray for the dead. He was told that the founder was living, and he assented to consecrate the church, because it would have been a breach of faith not to have done so, when he had assented to this inscription. Subsequently, on reviewing the subject, he was informed that if the founder should die, while his Lordship was still Bishop of Ripon, the Bishop should be informed of it. Another difficulty, at the same period, was the Sacramental plate. The vessels in question consist of two large chalices with two patens and two cruets of silver gilt enriched with jewels. The two chalices were encrusted on the stem, top and foot, with hearts in diamonds, rubies, emeralds and enam- els. They were the gift of a young lady, Miss Lucy Bouverie Pusey, (who deceased when not yet fifteen) her brother and sister. The jewels were given by her relations and friends. The vessels were finished accordingly and on them a legend, "frapitiiHi Mtn, JDmnhtt, ftrriic 3Hariip, #£, the giver, including also her brother, sister, and those who had adorned them with their jewels. The design had been brought to her as she lay dying, and the sight of the Cross had comforted her. The last earthly subject which had given her pleasure was " the Cross which she had ever loved; to point to it when she could scarcely speak, was the last use of her emaciated finger. On this account the Bishop's wish was the harder to obey ; the trial, however, was accomplished, and the legend altered." Dr Hook, who was much irritat' d at Mr. Newman's seces- sion to Rume, began now to differ with Dr. Pusej on the doctrine of Justification by faith, but a seeming reconcili- ation was patched up, and an address signed and presented to the Bishop of Ripon. Dr. Hook further disagreed with the S. Saviour's clergy on a question, which came occasionally under discussion, the principle of celibacy, to which we shall again refer. While on the subject of St. Saviour's, Leeds, we must not omit to lay before our readers the inscription on the foundation stone. 92 THE FIRST STONE OF HOLY CROSS CHURCH, IN THE PARISH OF LEEDS, AND COUNTY OF YORK, WAS LAID UNDER THE ALTAR, IN THE NAME OF A PENITENT, TO THE PRAISE OF THE REDEEMER, ON HOLY CROSS DAY, A.D. 1842. " God forbid that I should glory save in the Cross of our Lord Jesus Christ, whereby the world is crucified unto me, and I unto the world." " O Saviour of the world, who by Thy Cross and Precious Blood hast redeemed us, save us, and help us ; "We humbly beseech thee, O Lord. " By Thine agony and bloody sweat, "^ « By Thy cross and passion, t tl Qood Lord deliyer ^ " In the hour ot death, ( " In the day of judgment, J Lord, remember me when thou comest in thy kingdom. WALTER FARQUHAR HOOK, D.D., Vicar of Leeds. JOHN MAC DUFF DERRICK, of Oxford, Architect. JOHN NEWLAND MILLS, of Headingly, Builder." Dr. Pusey, alarmed lest others should " straggle over to Rome," published four letters in the "English Churchman." We shall merelv state that in the first letter he refers to the dis- cussiou on the Stone Altar case, and in the second and third to the sentence passed on Mr. Oakeley. We must not omit the fourth and most remarkable letter written by Dr. Pusey, respecting the secession of Mr. Newman, and while calling our readers' attention to it, exclaim with the lamented Daniel Pfrcnch — 93 "Thou wast not wont, so Sixtus Lawrence cried, Apart from me Heaven's food to give, And will not thou, by long loved Newman's side, Participate that food and live. Say wilt thou still, with sons of jarring strife, The shadows and the types receive, Or taste the fount that gives eternal life To those that with firm faith believe." " My dear friend, Truly " His way is in the sea, and His paths in the great waters, and His footsteps are not known." At such moments, it seems almost best to "keep silence, yea, even from good words." It is an exceeding mystery that such confidence as he had once in our church, should have gone. Even amid our present sorrows, it goes to the heart to look at that former self, and think how devotedly he did work for our church ; how he strove to build her up. It looks as if some good purposes for our church had failed ; that an instrument raised up for her had not been employed as God willed, and so is withdrawn. There is a jar somewhere. One cannot trust oneself to think, whether his keen sensitiveness to ill was not fitted for these troubled times. What, to such dulled minds as my own, seemed as a matter of course, as something of necessity to be gone through and endured, was to his, as you know, " like the piercings of a sword." You know how it seemed to shoot through his whole self. But this is with God ; our business is with ourselves. Tho first pang came to me years ago, when 1 had no other fear, but heard that he was prayed for by name in so many churches and Religi- ous Houses on the Continent. The fear was suggested to me, " If they pray so earnestly for this object, that he may be won to bean instrument of God's glory among them, while, among us, there is so much indifference and in part dislike ; may it not be that their prayers may be heard, that God will give them whom they pray for — we forfeit whom we desire not to retain. And now, must they not think that their prayers, which they have 94 offered so long — at times I think night and day, or at the Holy Eucharist — have been heard ? and may we not have forfeited him, because there was comparatively so little love and prayer ? And so now then in this critical state of our church, the most perilous crisis through which it has ever passed, must not our first lesson be increase of prayer ? I may now say that one set of those " prayers for unity and guidance into the truth,'' circulated some years past, came from him. Had they, or such prayers been used more constantly, should we be as we are now ? Would all this confusion and distress have come upon us ? Yet since God is with us still, He can bring us even through this loss. We ought not, indeed, to disguise the greatness of it. It is the intensest loss we could have had. They who have won him, know his value. It may be a comfort to us that they do. In my deepest sorrow, at the distant anticipation of our loss, I was told of the saying of one of our most eminent historians, who owned that they were entirely unequal to meet the evils with which they were beset, that nothing could meet them, but some movement which should infuse new life into their church, and that for this he looked to one man, and that one was N. I cannot say what a ray of comfort this speech darted into my mind. It made me at once realize more, both that what I dread- ed might be, and its end. With us he was laid aside. Engaged in great works, especially with that bulwark against Heresy and misbelief, S. Athanasius, he was yet scarcely doing more for us than he could, if he were not with us. Our Church has not known how to emplov him. And since this was so, it seemed as if a sharp sword were lying in its scabbard, or hung up in the sanc- tuary, becanse there was no one to wield it. Here was one, marked out as a great instrument of God, fitted through his whole train- ing, of which through a friendship of twenty-two years, I have seen at least some glimpses, to carry out some great design for the restoration of the Church, and now after he had begun that work among ourselves in retirement — his work taken out of his hands, and not directly acting upon our church. I do not mean of course that he felt this or that it influenced him. I speak of it only as a fact. He is gone, unconscious (as all great 95 instruments of God are), what he himself is. He has gone as a simple act of duty, with no view for himself, placing himself en- tirely in God's hands. And such are they whom God employs' He seems then to me not so much gone from us, as transplanted into another part of the Vineyard, where the full energies of his powerful mind can be employed, which here they were not. And who knows what, in the mysterious purpose of God's good Provir dence, may be the effect of such a person among them : you too have felt that it is what is unholy on both sides, which keeps us apart. It is not what is true in the Roman system, against which the strong feeling of ordinary religious persons among us is directed, but against what is unholy in her practice. It is not anything in our Church which keeps Rome from acknowledging us, but heresy existing more or less within us. As each, by God's grace, grows in holiness, 'the Churches will recognise more and more the presence of God's Holy Spirit in the other ; and what now hinders the union of the Western Church will fall off. As the contest with unbelief increases, the Churches, which have received and transmitted the substance of the faith as deposited in our common creeds, must be on the same side. If one member suffers, the other members suffer with it; and so, in the increasing health of one, others too will benefit. It is not as we would have had it, but God's will be done. He brings about his own ends, as in His sovereign wisdom, He sees to be best. One can see great ends to be brought about by this present sorrow, and the more so, because he, the chosen instrument of them, sees them not for himself. It is perhaps the greatest event which has happened, since the communion of the churches has been interrupted, that such an one, so formed in our Church, and the work of God's Spirit asdwelling within her, should be transplanted to theirs. If any- thing could open their eyes to what is good in us, or soften in us any wrong prejudices against them, one should think it would be the presence of such an one nurtured and grown to such ripeness in our church, and now removed to theirs. If one have, by our mis- deeds (personal or other), " sold our brother," God, we may trust, willeth thereby to " preserve life." 96 It is of course, a heavy thing to us who remain, heavy to us individually, in proportion as any of us may have reason to fear, lest hy what has been amiss in oneself, one has contributed to bring down this heavy chastisement upon our church. But while we go on humbled, and the humbler, surely neither need we be dejected. God's chastisements are in mercy too. You, too, will have seen within these last kw years, God's work with the souls in our Church. For myself, I am even now far more hopeful as to our Church, than at any former period — far more than when, outwardly, things seemed most prosperous. It would seem as if God, in His mercy, let us now see more of His inward workings, in order that in the tokens of His presence with us we may take courage. He has not forsaken us, who in fruits of holiness, in supernatural workings of His grace, in the deep- ening of devotion, in the awakening of consciences, in His own manifest acknowledgment of the " power of the keys," as vested in our Church, shows Himself more than ever present with us. These are not simply individual workings. They are wide- spread, too manifold. It is not to immediate results that we ought to look ; " the times are in His Hands ;" but this one can- not doubt, that that good hand of our God, which has been over usin the manifold trials of the last three centuries, checking, withhold- ing, guiding, chastening, leading, and now so wonderfully extend- ing us, is with us still. It is not thus that He ever purposed to leave a Church. Gifts of grace are His own blessed Presence. He does not vouchsafe His Presence in order to withdraw it. In nature some strong rallying of life sometimes pi'ecedes its extinc- tion ; it is not so in grace. Gifts of grace are His love, and " whom He loveth He loveth unto the end." The growth of life in our Church has not been the mere stirring of individuals. If any one thing has impressed itself upon me during these last ten years, or looking back to the orderings of His Providence for a yet longer period, it has been, that the work which He has been carrying on, is not with individuals, but with the Church as a whole. The life has sprang up in our Church, and through it. Thoughtful persons in churches abroad have been amazed 97 and impressed with this. It was not through their agency nor through their writings, but through God's Holy Spirit dwelling in our Church, vouchsafed through His Ordinances, teaching us to value them more deeply, to seek them more habitually, to draw fresh life from them, that this life has sprung up, enlarged, deepened. And now as you too know, that life shows itself in deeper forms, in more marked drawings of souls, in more diligent care to conform itself to its Divine Pattern, and to purify itself by God's grace, from all which is displeasing to Him than ever heretofore. Never was it so with anybody whom He purposed to leave. And so amid whatever mysterious dispensations of His Providence, we may surely commit ourselves and our work in good hope to Him who hath loved us hitherto. He who loved us amid negligence, so as to give us the earnest desire to please Him, will surely not forsake us now He has given us that desire, and we, amid whatever infirmities individually or remaining defects as a body, do still more earnestly desire His glory. May He ever comfort and strengthen you. Ever your very affectionate friend, E. B. PUSEY. 1846. The converts of this year were — CLERGY. 32. Rev. J. Spencer Northcote, Curate of Ilfracombe. 33. Rev. J. Brande Morris, Fellow of Exeter College, Oxford. 34. Rev. H Formby, Rector of Ruardean. 35. Rev. G. Burder, Curate of Ruardean. 36. Rev. W. Wells, Curate of S. Martin's, Liverpool. 37. Rev. W. J. Lloyd, Curate of Kevidiog. 38. Rev. E. Healy Thompson, Curate of S. James, Westminster, 39. Rev. J. Julius Plumer. 7 98 40. Rev. E. Barton, D.D., Chaplain at Kilmainham Hospital, Dublin. 41. Rev. G. D. Ryder, Rector of Easton, Hants. 42. Rev. David Lewis, Fellow of Jesus College, Oxford. 43. Rev. H. J. Milner, Rector of Penrith, Cumberland. 44. Rev. J. Wenham, Galle, Ceylon. 45. Rev. J. P. Simpson, Curate of Langton. Yorkshire. 46. Rev. J. Rodwell, Rector of S. Ethelburga, London. 47. Rev. H. Laing, Curate of Tewkesbury LAITY. 66. E. Simpson, Esq., S. John's College, Cambridge. 67. J. M. Chanter, Esq. 68- H. Mill, Esq., Trinity College, Cambridge. 69. J. B. Walford, Esq., Barrister. 70. H. Bacchus, Esq., Corpus Christi College, Cambridge. 7 1 H. Foley, Esq., Barrister. 72. J. Chisholm Anstey, Esq., M.P. 73. — Duke, Esq., M.D., Hastings. 74. F. A. Paley, Esq., S. John's College, Cambridge. 75. J. Morris, Esq., S. John's College, Cambridge. 76. Captain Gooch, R.N, 77. Edward Fullarton, Esq. 78. Lady Georgiana Fullarton. 79. Mrs. Glenie, (R.I.P.) 80. Mrs. Monteith. 81. Mrs. Major Browne, (R.I.P.) 82. Mrs. Bonsall. 83. Mrs. Ryder, (R.I.P.) 84. Mrs. Lockhart. 85. Miss D'Eyncourt. 86. Miss Sewell. 87. Miss O'Brien. 88. Miss Agnew. 89. Miss Gooch. <>'i America. 48. Rev. N. A. Hewitt. 49. Rev. S. A. Major. 50. Rev. L. Calvinzel. 51. Rev. E. Rushton. 52. Rev. H. Lawriston. Of these the following have taken Holy Orders i- REGULARS. Right Rev. George Burder,O.C, Mitred Abbot of La Tiappe, Leicestershire. Rev. H. Foley, S.J. Rev. H. Mills, Oratory. SECULARS. Very Rev. Canon J. B. Morris. Very Rev. Canon J. Morris. Rev. H. Formby. Rev. W. Wells. Rev. J. S. Northcote. Rev. J. Wenham. Mr. John Morris' secession from the ranks of Anglicanism, caused some slight sensation, and ultimately led to the safe- mission of his tutor, Mr. Paley. To the pen of Mr. J. Brande Morris, we are indebted for one of the finest works, in the vernacular, on the Incarnation of our Lord, and the ciiltus of the Blessed Virgin. Mr. Morris thus explains the position, that " the ascription of the power of Mary as Mistress and Servant of the Creator, Her Son, follows from an honest belief that she is Mother of God" — ■ " You may think it as absurd as you please for Him to become a woman's Son at all, but you cannot deny that if He did, the Church draws natural conclusions from an absurd hypothesis. 100 All we contend for is, that the foolishness of God is wiser than man in other instances, so in this. If God was not in an unconscious half-brute state as we are, through the fall, He knew r Mary's wishes, and was bound to obey them. It is enough for God to have died on the Cross, and we need not beset Him in the womb with a loathsome and unnecessary ignorance." " If, then, he is asked (writes Mr. Edward Healey Thompson,) to state in a few words upon what grounds he leaves the Anglican Establishment to the Catholic Church, he answers, that he does so under the very deepest conviction, both moral and intellectual, that no where but in that com- munion can he profess the terms of the Creed in their original and orthodox sense. So long as he is an Anglican, he believes not only that his creed is defective, but that he is positively un- sound in the faith that he professes. He says he believes in the ' One Holy Catholic and Apostolic Church/ but is obliged by his position so to define it as to make it indeed not one but many — he says it is holt/, but defines it to be in parts corrupt in doctrine, if not heretical in faith — he says it is Catholic, but defines it to be not diffused everywhere and everywhere one, but local, particular, sectional and national — he says it is Apostolic, but maintains it to be removeable from the sure foundation Christ laid in S. Peter, the chief of the Apostles — he calls it the Church, but denies its individuality and identity. He goes, therefore, where he can believe with his heart and confess with his mouth One, Holy, Catholic, and Apostolic Church. He goes where there is a faith to hold and an authority to reverence, where it is possible to hear Christ in His Church, and to receive Him in His ministers, and obey Him in His Prelates. He goes to unite himself to the one body, the Church of his baptism, in which alone salvation is certain — where are the Cleansing Waters, and the True Anointing, and the Living Bread, and the Adorable Sacrifice — 101 where is not only Public Prayer, miscalled Common, with a congregation for an audience, but Divine worship, whose object is the Sacred and Eternal Trinity, and in which the Blessed in Heaven and the Holy Angels communicate with and intercede for the Church still militant on earth, and the souls of the just departed — where, therefore, the Communion of Saints is not only confessed in terms, but realized in acts — where the intercession of Christ is no vague abstract doc- trine, but a blessed reality, as actual a work as that which He finished on the Cross — where the humble and the penitent may undoubtedly obtain the forgiveness of their sins and Resurrection from the dead to life everlasting."* Mr. Thompson is now Lecturer on English Literature in the Catholic University. He is Master of Arts of the University of Cambridge, having in the course of his residence succeeded in becoming a scholar and double prizeman at Emanuel College, and in taking honors, both Classical and Mathematical, at his university examinations. Upon subsequent examinations in Theology, he twice stood first in merit, and was selected for ecclesiastical preferment in consequence. He was also suc- cessively nominated Principal of several educational establish- ments, and held one of the most prominent positions open to younger ecclesiastics in the Protestant Church in the West End of London- Mr. Wells was attacked by his Incumbent, Mr. Cecil Wrey, of S. Martin's, Liverpool, and we only regret that it is not in our power to refer to this production, inasmuch as it was triumphantly answered by Mr. Marshall ; nor must we omit in our History of Tractarianism a correspondence between a lady, a friend of ours and a convert of this year, and the Eev. S. S , Rector of P , and late Anglican Chaplain at S. S . Mr. S had been informed * Remarks on Anglican Unity, by E. H. Thompson. 102 that our friend and lier mother purposed following in the footsteps of a near and dear relative who had sacrificed his all for the truth's sake, penned (having in vain endeavoured to preach against the parties) the following letter : — I. " My Dear Madame — Herewith I send you the books I have just received from England, and beg that you will do me the favor to read them carefully, as I am sure that they will prove to you that Protestantism is the old Religion, the religion of the Bible, of Christ, of the first Christian ages. Popery is the new Religion. I defy the Romanists to contradict the following dates. :— A.D. Invocation of Saints ... ... ... ... 800 Image worship ... ... ... ... 887 Infallibility ... ... ... ... 1076 Transubstantiation ... ... ... ... 1215 Supremacy ... ... ... ... 1215 Holy Communion (under one kind) ... ... 14*15 Purgatory ... ... ... ... ... 14*38 The Seven Sacraments ... ... ... 1547 Priestly Intention ... ... ... ... 1547 Apocryphal Books ... ... ... ... 1547 Venial Sins. ... ... ... ... ••• 1563 Sacrifice of the Mass ... ... ••• 1563 Indulgences introduced in the Fifteenth Century, but not sanc- tioned by a Council till 1563. " With many earnest prayers to Almighty God that He will keep you and yours from error and guide you to all truth, " I remain, " My Dear Madame, " Yours faithfully, «S. S.,Feb. loth, 1846. 103 2. Dear Sir — I received the books you sent, and beg to return you my sincere thanks for the kind interest you take in my welfare. I trust you will not think that I am taking too great a liberty, or be angry with me for sending you the accompany- ing book, which you will oblige me by reading with care. I must say, I have too high an opinion of you, to think that you have read the " Gospel Lever" or that you agree with the dreadful doctrine contained in it. You well know that at one time, shortly after my brother's secession, none could have been more bitter against the Catholics than I, but I now find that I was mistaken in my opinion concerning them. If you speak to twenty or more Catholics, you will find that they all agree and believe the same DOCTRINE, but among Protestants not three will do so, neither can they answer Catholic arguments, but by some evasion elude the force of them, and whenever they are at a loss, their whole business is to get out of the question as well as they can, and to leap directly into some other point of controversy, and it is next to impossible to keep them to the same point. The followers of the new reli- gion interpret Holy Scripture as the freak takes them, and even those of the same stamp, clash against one another in articles of belief, they cannot then be the one church. I shall have much pleasure in returning you the books you lent me in a few clays. It is my earnest wish and sincere prayer to the Lord, that you will be able to see things in their proper light} and not judge them, as I am sure you now do, by prejudice. Trusting you are, with Mrs. S., quite well, I am, Dear Sir, Ever Yours truly S. S., Feb. IQth, 1846. , 3. Dear Madam — I have to apologize for keeping Mrs. R's Golden Treatise so long, I have read it carefully, and consider it one of the best works I have ever met with, to prove that the Roman Catholic is not the church of Christ. It does not say 104 one word of the errors of which I sent you a list, and which were clearly unknown in the year 434. This takes from the antiquity of the Romish creed. In page 169, Queen Elizaheth is called a she pope ! the church of England is merely so far on a par with the church of Rome, for she had her " she pope," which was not discovered till Her Holiness was seized with the pains of labor, whilst walking in one of (I may say) your pagan processions. It is a well known and undisputed fact, that since that time a peculiar sort of chair has been used at the consecra- tion of the popes, in order that similar imposition might be avoid- ed. About the year 1300 there were several popes at one time, one was at ome, another at Avignon, and they all issued their Bulls, and opposed each others in various matters; will you oblige me by asking some of your Roman Catholic friends which of these was the infallible pope ? In reply to your note I beg to assure you that, I have read the Gospel Lever more than once, and hope to read it again ; if I did not agree with what you and your unfortunate brother are pleased to call the ' dreadful doctrine' contained in it, I should not have requested you to pe- ruse it. I have just read in this day's ' Times' that fifty Roman Catholics were admitted into our Protestant Apostolic Church the first Sunday in March, at the very place where Mr. Nangle is stationed (Achill). Although several persons, from worldly motives, have left the Church of Christ in England, I rejoice to see that in France, and that hot-bed of Popery (Ireland) Pro- testantism is rapidly gaining ground. Whatever your motives may be, I hope that you will yet draw back from the certain perdition awaiting all those who place their trust in man for the pardon of their sins, and are not satisfied with the advocacy of the one Mediator between God and man, the Man Christ Jesus, but must pray to all the saints in the calendar to inter- cede for them, thereby making beings, canonized by a single man, equal if not superior to our great Advocate with the Father. You must allow that these saints are omniscient and omnipresent, attributes which belong to God alone ; and if you suppose that they can hear your prayers, read Revelations, xxii. 8, 9. If the 105 Romans were allowed to read the Bible they would soon discover that the Priests (I hope from ignorance) are their greatest ene- mies and deceivers. The poor unenlightened Romanist is hound to believe his Priest though he were to tell him that the stars in the firmament are holes made on purpose for the saints to peep through to discover what is going on upon earth. Do let me entreat you to consider the souls of your children, even if you are determined to join an idolatrous Church. " I remain, " Dear Madame, " Yours faithfully, « S. S., Uth April, 1846. ." 4. " Sir — My mother desires me to write and say, that as her three months will expire on 30th instant, she begs to resign her two sittings in your Chapel, and I beg to return you the books you so kindly lent me. I shall make no remarks on your last letter to me, as I imagine you must have forgotten that you were writing to a lady. Trusting that you are, with Mrs. S. benefited by youi late trip to England, " I remain, " Sir, "Yours truly, " S. S., April Uth, 1846. " Mr. M'Mullen, whose degree of B.D. had been refused him by Dr. Hampden, owing to his extreme Romanizing views,* to the danger of losing his Fellowship, was as Vicar of S. Saviour's, Leeds, inhibited by the Bishop of Ripon from all further Priestly duty in the Parish, owing to his having preached a sermon on "Intercessory Prayer by the Saints below and above," towards the close of which occurred words of this sort — " What comfort to us, who are struggling, to know that the prayers of those who have reached the eternal * Appendix P. 106 shores, are offered on our behalf — for those who covet purity of heart to remember that the Blessed Virgin is interceding for them — for the penitent to think of S. Peter asking pardon for those who have erst denied their Lord— for the Christian Priest, toiling for souls, to know that the Apostle of the Gentiles, once in labors abundant on earth, now pleads in Heaven the cause of those who strive to follow in his steps."* To those who remember the late trial of the Incumbent of Pulham, Rev. Dr. Ferguson, for marrying two of his parish- ioners without the presence of the Registrar, and the indignation of the worthy magistrate, will be amused at hearing of the exertions of two of our quondam friends, Mr. Irvine, of Bedford Leigh, and Mr. Cooke, of Lulworth, — the first in refusing to marry parties without their producing a certificate of confirmation, and the latter, drawing up tickets of confir- mation and baptism for emigrants. Were it not that the souls of men were imperilled, it would be amusing to contem- plate their writhings and contortions, as also their mimicry of Catholic custom : but to adopt P. Paber's words, when speaking of the School whose history we are penning, "It would be hard indeed to keep our patience with such objectors, if we did not know how much they were above their own criticisms, how much that is high, and noble, and generous, and lofty, lives and loves under all this crust of pedantry and narrowness of mannerism ! They were born for better things than to worship the gentlemanly and canonize the respectable, and by the grace of God, in His due time, those better things will they do, and better far than we. They are fighting with shadows ; they are beating the air ; they know not what they want ; all they know is that they are not in possession of it yet, and they are teazed by the possibility that it may after all be with us, whom it has been a first principle with them to dislike as deteriorated * Pollen's Narrative of S. Saviour's, Leeds. 107 and fallen from noble tilings. Men toss most in a dream when they are on the eve of waking. They seem petulant, but they are in reality affectionate ; they appear wanting in generosity and fairness to opponents, but it is their school and party which cannot afford to let them be otherwise." Hence it is that we would speak of our quondam fellow- combatants gently and mildly in love and affection, feeling assured that they would far exceed us in the race of perfection. Who can peruse a volume from the pen of either Pusey, Keble, or Williams, without perceiving, deep striking devotion, and inducing one that has been rescued from the entanglement of the " Oxford School," to pray for their release. At present they are, as Dr. Eaber truly says, "fighting" for " shadows" and "beating the air ;" what though Mr. Irvine gained his point in the single parish of Bedford Leigh — still the question occurs, would his successor, at his death, keep on the custom ? and we are of opinion that were this school (as a body) to take this matter seriously into consideration, they would immediately secede from the Establishment as a sectarian and human consti- tution — they would then see, what we, thanks be to God, ees and know, that the Establishment is in reality, a slave acting at the nod and will of its imperial master — the love of Jesus crucified it is a stranger to ; " preferment," as Dr. Eeatley acknowledges, is all the inducement it holds out to its ministers. Unlike the Church, it (we speak not of individuals but of the body) thinks not that its mission is to save souls. Our history of the Tractarian movement would indeed be incomplete were we to omit mentioning the formation of a " Society of Mutual Intercession" by Messrs. Pusey, Keble, and Marriott, which was condemned in no unmeasured terms by the Bishop of London. " I feel myself called upon to caution my younger brethren, against a spurious proposal which has been recently made to form a sort of association or fraternity for mutual intercession. . . . But when it is proposed 108 (continues his Lordship) to establish something of a Sodality or brotherhood for mutual intercession, the members of which are to have their names registered, in order that they may he informed of particular objects to be prayed for, either of general interest or connected with themselves or their own friends, the plan seems to me to be . . . likely to form or bind together a secret party in the Church, and to teach them the necessity of doing something more than the Church instructs them to do, or of doing it in a different manner." We well remember when this subject was first mooted, the " English Churchman" and, if we mistake not, the " Church and State Gazette" rapidly seized on it as a sure means of procuring the return of Mr. Newman and his fellow converts. The prayers and proposal we givei n the Appendix.* 1847. The following are the principal converts of this year : — 53 Rev. R. G. M'Mullen, Vicar of St. Saviour's, Leeds. 54 Rev. W. Walker. 55 Rev. C. Cox, Exeter College. Oxford. 56 Rev. F. J. New, Curate of Christ Church, St. Pancras, London. 57 Rev. E. Caswall, Curate of Stratford, under the Castle, Wilts. 58 Rev. H. M. Humble, Curate of Newbourne, Northumberland. 59 Rev. J. Gordon, Curate of Christ Church, S. Pancras, London. GO Rev. Edward Home, Rector of St. Lawrence, Southampton. 61 Rev. R. Ornsby, Curate of S. Olave, Chichester. 62 Rev. Alexander Chirol, Curate of St. Barnabas, Pimlico. 63 Rev. T. Turner. 64 Rev. T. M. Jephson, Curate of Wilby, Norfolk. 65 Rev. William Bell, Irvingite Minister, Guernsey. 66 Rev. J. Wilson, 1 Ind dellls . 67 Rev. J. Brown, j * * Appendix Q. 109 America. 68 Rev. E.Wilkes. 69 Rev. F. Wilkes. 90 C. Wilkinson, Esq. 91 Daniel Haigh, Esq. 92 W. J. Burke, Esq 93 H. Kingdon, Esq. Trinity College, Cambridge. 94 W. Gordon, Esq. Trinity College, Cambridge. 95 J. G. Rhubenson, Esq. 96 Captain Tylee. 97 J. Fogg, Esq., (R. I. P.) 98 T. Tarleton, Esq. Barrister. 99 N. Darnell, Esq. Trinity College, Cambridge. 100 James Burns, Esq., the celebrated Puseyite publisher. 101 Captain Baines, (R. I. P.) 102 F. Charles New, Esq. 103 Captain Burnett. 104 R. Suffield, Esq. Trinity College, Cambridge. 105 J. Cruikshanks, Esq. Rugby. 106 Lady Duff Gordon. 107 Mrs. M'Cabe. 108 Mrs. Chirol, sen. 109 Mrs. Chirol, junr. 110 Mrs. Caswall. 111 Mrs. James, (R. I. P.) 112 Mme. De La Barca. 113 Miss Dli Ponchallon, and her two sisters, nieces of Sir H. Meux, M. P. 114 Miss Munro, 115 Miss Wrigbte. 116 Miss Gordon. 117 Miss Banks. 118 Miss Bicknell. 110 Of these the following have taken Holy Orders : — REGULARS. Rev. J. Gordon, Oratory of S. Philip Neri. Rev. W. Gordon, Oratory of S. Philip Neri. Rev. N. Darnell, Oratory of S. Philip Neri. Rev. H. Kingdon, S.J. Rev. R. Suffield, Missionary of S. Ninian. SECULARS. Rev. R. Gell M'Mullen. Rev. C. Wilkinson. Rev. D. Haigh. Rev. J. Crnikshanks. As a consequence of Mr. M'Mullen's secession from Angli- canism, the then Vicar and Curate of S. Saviour's, Mr. II. Ward and Mr. Case, were obliged to leave, and " the hopes of the founder and the College of Priests fell to the ground/' A length of time elapsed before a new Vicar was found, ami as the reasons for this apathy in clergymen, believing themselves to be Priests, sentby One who, Himself "worked as a carpenter - " while on earth, is so naively given by Mr. Pollen in his " Narrative" that our readers will excuse our giving them in full ; we merely do so as a sample of reasons adduced even by the Tractarian and Transitionist party. "First: the Vicarage was poor; the tithe is about £30, a sum which would be more than swallowed by the expences of collecting, were it collected. There is a sum of £150 offered yearly by an individual for the support of Curates. Secondly, it is a laborious position, an.d placed amidst much that is dismal and distressing to look at. And lastly, it was generally condemned by the authorities and sent into Coventry, or, as an important dignitary afterwards ill • expressed it, a cordon sanitaire was drawn round the place by the neighbouring clergy" ; after some slight delay the living was given to Mr. A. P. Forbes, who " could get no Curate because the place was in such ill odour." "Within a short time of Mr. Forbes' ' institution' he was elected to the See of Brechin, and u a new Vicar had again to be provided." At the recommen- dation of Lord Campden to Dr. Pusey, Mr. Minster was ap- pointed. No little sensation was created, not so much by the seces- sion of Mr. Alexander Chirol, Curate of Mr. Bennett, at S. Paul's, Knightsbridge, as by a sermon preached by the deserted Incumbent on the occasion ; for not only was Mr. Chirol ex- communicated,* but his secessiorr thus referred to in the pulpit : — M It was only in the month of April last that he, of whom we unfortunately speak, solicited of me, with more than usual earnestness of entreaty, the office of a curate in this Parish, and I, confiding in that implied truthfulness which one has a right to expect between man and man, in the commonest things of life — much more in the solemn professions of the works of the Priesthood — appointed him to serve in this Curacy, with more especial reference to those duties which were to be performed in the school-house and district of S. Barnabas. Consequently, since it is the custom at the entrance of any Curacy to renew the subscription to the Articles, and, before the Licence is given by the Bishop, the oath of supremacy is required to be again sworn. It was only in the month of April last, that these oaths, to which I have alluded, were deliberately and solemnly renewed. But observe the issue. The oath had hardly gone forth — the Words had hardly left their sounds still vibrating on the ear — the holy book had hardly yet become dry from the sacred kiss of solemn abjuration, wherein he denied the authority, both ecclesiastical and spiritual, of the Bishop of Rome within these realms : — I say, that holy book * Appendix 11. 112 "had hardly become dry from the kiss of that abjuration, when lo ! he is found in open adherence to that very Roman Bishop whom he had so solemnly denied ; hugging to his bo- som the very errors which he had so determinedly professed to hate, and ready to propagate with violent schismatics and sectarians, his new found brethren, the very opposite and con- trary of those pure and apostolic doctrines, which he had vowed himself before God and the Church for life, as His Priest to teach. For what can we say. If the Church had, in the interval, changed in her character, or openly mutilated her doctrines ; if great temptations had come upon the Church, and we had suffered many things and had gone back from , the faith ; if twenty years had passed — ten years — five years — two years — something might be said. But when two months had barely passed ; when no word is said of doubt or misgiv- ing ; when no guidance is sought as of friends within the Church, but counsel taken only of those without ; when, be- neath the unruffled exterior of one serving in the fold of Christ, there lay the whole time the secret lust after the accursed thing, and the spirit within was giving the lie to the words and deeds without ; when we are left, in our simple confidence, to hear by an accident, that plots and stratagems are being carried on to undermine the faith of the flock, and that he who was appointed the Pastor was himself the traitor. What, then, are we to infer — what, then, are we to say — how, then, are we to characterize (keeping within the language of charity) an act of apostacy so glaring, so indecent, and so fearfully treacherous in the eyes of both God and man ?"* Well may a reviewer of this sermon enquire, " Is this sermon the kind of food with which the flock is to be fed ? Was it to provide such meagre fare that the Saviour died and the Scriptures were written ? Where is the passage throughout the entire * Apostacy. A Sermon by the Rev. W. J. E, Bennett. 113 address that would tend to heal the broken-hearted, or to l set* at liberty them that are bruised ?' Is it merely to give an op- portunity for the outpouring of a tirade of abuse and misre- presentation, that money is sought to erect new churches and schools ? Grant, for a moment, that all the conduct ascribed to Mr. Chirol is true : that he acted hastily, disingenuously, and unlawfully, yet how striking is the contrast in the language of the Preacher to that presented by the Apostle Paul. He writes : — ' We were gentle among you, even as a nurse cher- isheth her children, so, being affectionately desirous of you, we were willing to have imparted unto you not the Gospel of God only but also our own souls/ Successor of the Apostles forsooth ! As well might Robert Owen claim to be a successor of the ' Judicious Hooker.' "* Mr. Ornsby is now the Professor of Classical Literature in the Catholic University, and is thus referred to in the " Catholic University Gazette," of which he is at present the editor : — " Mr. Ornsby is a Master of Arts of the University of Oxford, where he early distinguished himself by gaining one of Lord Crewe's Exhibitions. On his examination for his Bachelor's degree, he gained the highest honors in Classics, and was afterwards elected Fellow of Trinity College. Subsequently he served the College office of Lecturer in Rhetoric, and the L T niversity office of Master of Schools, and was for four or five years actively engaged in private tuition. He has been, both before, and since his conversion, a contributor to several periodical publications, a translator and editor of various historical and religious publications, and a constant writer of critical reviews." Mr. Haigh (one of the Leeds converts, and now P.P. of Erdstone, where he has built a magnificent church) devoted, previous to his conversion, some £10,000 or £12,000 of his private fortune to the building of a church and schools in the * Strictures on Apostacy, by Caustic lit York Road district, Leeds, which, like Mr. Capes, he was obliged to leave behind him in the service of a heretical Establishment. This year an appointment was made by the Premier for the day, which called forth the ire of the Puseyite party, and pro- tests against the nomination of Dr. Hampden to the See of Hereford, were as thick as mulberries ; nay, there was some rumour of the Dean of Hereford suffering from the statute of Premunire, as he had resolved to oppose Her Majesty's Conge d'elire ; but alas ! Dr. Merewether was no " Athanasius" or " Basil," and the Jiat having gone forth, the whole matter ended quietly in Dr. Hampden succeeding Dr. Musgrave, as Her Majesty's Clerical Inspector at Hereford ; for the only satisfaction Dr. Merewether obtained, was the following cool and significant note from Her Majesty's chief Clerical Inspector in England, Dr. Sumner : — " Reverend Sir, " It is not within the bounds of any authority possessed by me, to give you an opportunity of proving your objections. Einding, therefore, nothing in which I could act in compliance with your remonstrance, I proceeded, in the execution of my office, to obey Her Majesty's mandate for Dr. Hampden's con- secration in the usual form. " I am, "Rev. Sir, " Your obedient servant, "■ J. B. Cantuau." We have inserted in the Appendix the Protest of certain Bishops' 55 ' and the Memorial of Dean Merewether to Her Majesty, t and also his letter to the Premier, and the reply of Lord John Russellf , with the copy of the Conge d'elire,^ the * Appendix S. f Appendix T. % Appendix U. § Appendix V. 113 Letter Recommendatory,* the Citatory Letter from the Dean and Chapter, t and an Extract from the Statutes of ProvisorsJ (enacted in 25 Edward III.) and Premunire§ (16 Richard II). The Protest, however of Dean Merewether against the ap- pointment of Dr. Hampden being too important to be omitted in the text, we beg to present it to our readers : — PROTEST OF THE DEAN OF HEREFORD. In the Name of God. Amen. " To all to whom these presents shall come, especially to the Canons of the Cathedral Church of Hereford, John Merewether, Doctor in Divinity, Dean of the Cathedral Church of Hereford, lawfully constituted, and as styled in the form of his installation therein, Rector thereof — greeting. Whereas, in the year 1836, the Reverend Renn Dickson Hampden, Doctor in Divinity, was appointed Regius Professor of Divinity in the University of Oxford. And whereas, in the same year, it was in convocation of the University of Oxford decreed as follows : — "Seeing that it has heen committed by the University of Oxford to the Regius Professor of Divinity that he should be one of the number of those by whom the select preachers are appointed' according to Tit. xvi. s. 8,— (Addenda, p. 150.) And also that his counsel should be given if any preacher should be called in question before the Vice-Chancellor, accordingto Tit. xvi. s. 11, — (Addenda, p. 154.)-— and since he, who is now professor, has treated theological subjects in such a manner in his published works that the University in this respect hath no confidence in hitn. It is therefore decreed that the Regius Professor of Divinity be deprived of the afore-mentioned offices until it shall otherwise please the University ; but, lest the University in the meantime should suffer any detriment, let others discharge the functions of the said professor — namely, in appointing the select preachers, the senior among the deputies of the Vice-Chancellor, or, he being * Appendix W. f Appendix Y. % Appendix X. § Appendix Z. 116 absent, or filling the place of Vice-Chancellor, the next in order, provided always that he shall have taken Holy Orders ; and, in holding any consultation concerning sermons, the Lecturer of Lady Margaret, Countess of Richmond." And whereas, in the year 1842, the following proposition was in convocation made : — "Seeing the Statute, Tit. xvi. s. 8, 11, pro- mulgated and confirmed in the House of Convocation on the 5th day of May, 1836, it was deter nined that the Regius Professor of Divinily should be deprived of certain offices mentioned in the same statute, until it should otherwise please the University. It hath pleased the University to abrogate the statute.'' And the said convocation thereupon decreed not so to abrogate it, and it has never been abrogated to this da y And whereas the said Dr. Renn Dickson Hampden, in thecor- resjiondence which thereupon ensued with his Grace, the late Archbishop of Canterbury, thus wrote : — " I disclaim the calum- nious imputations with which I have been assailed; I disclaim them for myself, I disclaim them for my writings ; I retract nothing that I have written, I disown nothing." And again, in the preface to the second edition of his ' Bampton Lectures,' p. 19 of the introduction, which professed to be an explanation, he writes — " I see no reason from what they (objectors) hare alleged for changing or retracting a single statement." And whereas when, upon the translation of the late Bishop of Hereford, Dr. Thomas Musgrave, to the Archiepiscopal see of York, it was understood that the said Dr. Renn Dickson Hamp- den was to be appointed to the see of Hereford, although the same was not yet vacant, the late Archbishop of Canterbury, Dr. Wil- liam Howley, did write a letter of objection and remonstrance, and also that thirteen other Bishops^ did join in a combined re- monstrance, and another Bishop also wrote a separate letter of similar objection and remonstrance, to the Right Honourable Lord John Russell, the First Lord of the Treasury, against the said appointment. And whereas, addresses to the number of from ninety to one hundred, as well as numerous letters from individuals of all shades of opinion tolerated in the Church of England, were presented to the Dean and Chapter of Hereford, entreating them not to elect 117 the said Dr. Renn Dickson Hampden, should the Conge de'lire be issued in his favour notwithstanding the various objections stated. And whereas, I, the Dean of the said Cathedral Church, did fully and fairly represent the same to the Right Honourable Lord John Russell, the First Lord of the Treasury, both by personal communication and repeated letters. And whereas, when the Conge d'e/ire and letter mandatory were received, and the Dean and Chapter assembled on the 28th day of December, 1847, to consider of the same, the said Dr. Renn Dickson Hampden was not duly elected according to the statutes of the said Cathedral Church, to observe which each member of the same is by oath obliged. And whereas, upon certain members thereof proposing to affix the capitular seal to certificates of election unstatutable made, I, the Dean, did specially object thereto, and in due form in writing protest against the said course and the said election, and which protest duly signed, sealed, and attested, was attached to the document so in spite of my objection sealed. And whereas, on the 11th of January, at Bow Church, in the city of London, a confirmation of the said unstatutable and inva- lid election was forcibly made, notwithstanding that, when oppo- sers were called, three beneficed clergymen of the province of Canterbury, two of them of the diocese of Hereford, did appear by their duly authorised proctors and advocates, but were not permitted to proceed. And whereas, on the 14lh day of January, 1848, the said opposers, feeling aggrieved by such proceedings, did thereupon move the Court of Queen's Bench for a rule to show cause why a mandamus should not issue to permit and admit, in due form of law, the said opposers to oppose the said confirmation, and require the Lord Archbishop of Canterbury and his Vicar-General, to hear and determine upon such opposition, and upon the articles, matters, and proofs thereupon ; and the said rule was granted. And whereas, on the 24th day of January, 1848, and three following days, the arguments upon the said rule were heard at 118 great length; and on the 1st February, the matter was in effect left undetermined, as it appeared, that, of the four judges on the bench, two were in favour of making the rule absolute, and two against it. And whereas, upon the lamented death of the late venerated Archbishop Howley, to whom an appeal had been made by the said opposers, and the appointment of his present Grace the Lord Archbishop of Canterbury, the same appeal was presented to his Grace Dr. Sumner, and also an address and appeal, signed by 1650 priests of the Church of England, praying his Grace to surcease from the consecration of Dr. Renn Dickson Hampden, besides another address signed by a very large number of clergy and laity, all having the common object of claiming a satisfactory investigation and decision by a competent ecclesiasti- cal inquiry into the objections and the whole of the works so objected to, and which has not been granted. And whereas, I myself presented an appeal to his Grace, which was duly acknowledged, praying visitorial decision upon impor. tant matters touching the stringency of oaths, and the obligation and effect of our cathedral statutes, and the postponement of the said consecration until such questions have been resolved, which has never yet been replied to. And whereas, on Sunday, the 26th day of March, the said Dr. Renn Dickson Hampden was consecrated at Lambeth Palace, and a mandate to install him in the Cathedral Church of Here- ford has, as is alleged, been issued, but which I, the Dean of the said Cathedral Church, have never seen, it having been sent to the Bishop's secretary, Deputy Registrar of the diocese of Hereford, and by him to the Canon in residence, and not, as it ought to have been, to the chapter clerk, the registrar of the Dean and Chapter, in the first instance. And whereas, the said Canon in residence has called together the Prebendaries of the said Cathedral Church, and irregularly issued, as I am informed, a citation to the general Chapter, I having, under the circumstances and in the absence of any autho- rity to me delivered or conveyed (the mandate never having 119 passed into my hands, nor having ever been seen by me,) been precluded from interfering in the matter. Therefore, I do declare and proclaim my dissent to the said proceedings, as irregular and unstatutable, and protest against the said proposed installation in the Cathedral Church of which I am Dean, Archipresbyter, and Rector, and inasmuch as the whole course of events touching the appointment, election, confirmation, and consecration of the said Dr. Renn Dickson Hampden, I do believe to be uncanonical, inconsistent with those decrees and usages of the Church of Christ upon which the practice and dis- cipline of the Church of England have ever been considered to be based, and injurious in the most essential manner to the vital interests of that Church. And I do further solemnly declare, that I make this protest, not from any considerations which can be regarded in the short- est degree as having any personal reference to the said Dr. Renn Dickson Hampden as an individual, inasmuch as I have never spoken or written to him, nor he to me, but I do so protest because I could not conscientiously nor consistently with my previous conduct, take any part in the said installation, and because I believe that it is my bounden duty to God and His Church to do so, notwithstanding the painful position in which I may be placed thereby, and in spite of the consequences which may result and be productive, not only of perplexities and difficulties, but of oblo- quy and misrepresentations of my motives and of positive injury to my own interests. And, finally, I do claim and require that this my protest be entered in the act book of the Dean and Chapter of the Cathe- dral Church of Hereford. Given under my hand and decanal seal, this 26th day of April, in the year of our Lord, 1 848. John (L. S.) Merewether, Dean of the Cathedral Church of Hereford." 1848. The chief converts this year were : — 70 Rev. It. C. Thomas, Vicar of Brandeston, Suffolk, no 71 Rev. F. P. Wood. 72 Rev. R. K. Sconce, Curate of St. Andrew's, Sydney. 73 Rev. IJ. R. Makinson, Curate of St. Andrew's, Sydney. 74 Rev. W. Allan, Curate of Dumbarton. 75 Rev. J. C. Robertson, Chaplain to the Duke of Buccleuch. Laity. 119 J. Strongitbarm, Esq. King's College, London. 120 J. Mivart, Esq. 121 J. Baxter, Esq. St. Jobn's College, Cambridge. 122 Captain Grenville Wood, R. N. 123 J. C. Algar, Esq. Trinity College. Cambridge. 124 W. Palgrave, Esq. 125 Aubrey De Vere, Esq. R. N. 126 Sir De Vere De Vere. 127 Stephen De Vere, Esq. M. P. 128 Chevalier Di Zulueta. 129 J. B. Aspinal, Esq., Barrister, Liverpool. 130 George Moore, Esq. Attorney, Wigan. 131 Captain Tucker. 132 Major Faber. 133 Major Ballard. 134 Major Phillipps. 135 Captain Card en. 136 Colonel Le Couteur, Jersey. 137 H. J. R. Greata, Esq. Solicitor, Blandford, Dorsetshire. 138 Col. Jerrett. 139 Mrs. Paglar. 140 Mrs. Di Zulueta. 141 Mrs. Baxter. 142 Miss Emily Simpson. 143 Miss Carden. 144 Hon. Miss Methuen. 145 Miss Le Couteur. 146 J. E. Bowden, Esq. 121 The following have (aken Orders: — SECULARS. Rev. W. Allen, (R. I. P.) Rev. J. Strongitharm. Rev. J. E. Bovvden, Scarce had the storm, excited by the election and consequent discharge of his office, in obedience to Her Majesty's mandate by Dr. Sumner, in " consecrating" Dr. Hampden to the See of Hereford, and the expected confiscation of Dr. Merewether's property for premunire subsided, ere another rumour of an approaching hurricane, faint indeed at first, was heard; a storm was brooding in the distance, of which it might be said : " Depuis deux ans, le demon des tenebres M'a dechaine, Et le pays sous mes accents funebres A frissonne :" and that storm was now about to burst with greater fury than ever on the heads of the "Tractarian" School. Long had they vaunted, that if the Church of England spoke with stam- mering lips on every point, in that of Baptismal Regeneration she was safe. Her offices, her divines, all spoke on this subject at least unanimo corde and unanimd voce, for the Gorham Case, the terrific Gorhain case, was looming in the distance, both the Bishop and Presbyter were buckling on their armour and preparing for the mortal combat. But while men were thus employed amid the revolutionary exploits of Ledru Rollin, Louis Blanc, Cabet, Garibaldi, Mazzini, Gavazzi, and Kossuth, while impious and blasphemous wretches, urged on at home by the pious " Lydia" Shaftesbury, Lord Campbell, Lord John Russell, and Lord Palmerston, with Messrs. Cumming, StowclL, and 122 the ' Angel's" butler, of whom we shall hear more anou — were drinking downfall to Popery, and belching forth in their Exeter Hall orgies, blasphemies and impieties yet more awful than those uttered by the lawless band led by De Bourbon against Rome, Jehovah was raising t up for His Church a protector in the prisoner of Ham, and the special constable of 184S, in England, — Napoleon III. Amid this excitement, and while Her visible head was an exile at Gaeta, having fled from Rome disguised in the company of the Comtesse de Spaur, the Church was not inactive in these countries. She has a mission to fulfil — it is to save souls, and with this idea all her children are naturally impressed. F. Faber says in a work, from which we have already emoted, "There is no part of the Church where this instinct for souls is not to be found at work. Multitudes, who are leading but ordinary and lukewarm lives themselves, would hardly be easy if they did not belong to some Confra- ternity which did not impose upon them intercessory prayer for others. To make or to get Novenas or Tridnos, to write to convents and schools for prayers, to have Masses said and to recite Rosaries, or to beg extra communions of their con- fessors simply to get the conversion of some Anglican minister, of whom they knew nothing more than that he is a good man and near to the Faith, these things are no marks of any extraordinary seriousness, or even of men aiming at perfection. They come natural to a Catholic ; he hardly goes through any process of self-persuasion in doing them, they come to him of themselves as the workings of an instinct, on which probably he never reflected for five minutes in his life." It was this spirit, which led F. Gentili to sacrifice his life to missionary efforts in Ireland ; it was this spirit, which induced F. Segneri to travel forty or more miles over frost and snow ; it was not unfrequently the case, moreover, that (continues his biographer) " in treading upon the earth his feet were sorely pricked by the 123 sharp thorns ; and one who followed him for years assures us that he has frequently seen him thus wounded, and suffering to such a degree as to cause fever" ; it is this spirit' which induces the missioner to proceed onward, for even if life be shortened, there must be no rest, no truce — there must be continuous work, continuous sacrifice. The Anglican party commenced this work of Missions at Banbury, but Dr. Wilberforce soon perceived it was a failure. " Agaiii, (says Dr. Faber) how frequently is the confessor of little children besieged by such petitions as ' Father, may I pray that papa or mamma may become a Catholic. May I say such or such a prayer for them ;' yet no one has put the child up to it — it has a growing sense of discomfort in the matter, simply because it is a Catholic." F. Faber refers to Catholic children ; we knew a dear child, now, we trust, interceding for us in Heaven, who was so anxious to be received into the Church, as to beg every Catholic he met to pray for his Mamma to become a Catholic, that he might become one. The little angel went to " his own Mamma," as he was wont to call the Blessed Virgin, during the course of 1848. 1849. The chief converts this year were : — 76. Rev. J. A. Stewart, Rector of Vange, Essex. 77. Rev. W. H. Bittlestone, Curate of All Saints, Margaret-st. 78. Rev. A. J. Hanmer, Curate of Tidcombe, Tiverton. 79. Rev. W. Thomas. 80. Rev. W. Heathcote, AMERICA. 81. Rev. E. Preston, Curate of St. Luke, New York. 82. Rev. J. M. Forbes, Rector of St. Luke, New York. 83. Rev. E. Pitman. 121 147 Sir L. Curtis, R. N. 148. G. H. Plomer, Esq. 149. C. Bowring, Esq. 150. T. S. Knowles, Esq. 151. Captain Hibbert. 152. Dr. Yonge. 153. J. Longman, Esq. 154. W. R. Gawthorn, Esq. 155. Captain Moore. 156. Lieutenant Randolph, 157. W. Neville, Esq. 158. Dr. Hassell. 159. Lord Melbourne, (R. I. P.) 160. J. Oswald Wood, Esq., Liverpool, 161. Sir J. Talbot, (R. I. P.) 162. Pierce Butler, Esq. Cahirciveen. 163. Mrs. Pierce Butler. 164. Lady Curtis. 165. Mrs. Rhetigan. 166. Mrs. Bowden. 167. Mme. Veron. 168. Miss Bradstreet. 169. Miss Bathurst. 170. Miss Eyre. The following have taken Holy Orders REGULARS. Rev. W. H. Bittlestone, Oratory of S. Philip Neri. SECULARS. Rev. John Davies. Rev. W. Neville. 125 Mr. Bittlestone had been compelled the preceding year to leave the Diocese of Worcester, in consequence of Dr. Pepys objecting to Auricular Confession,, and had taken shelter for a while under the wing of Rev. Upton Richards, of All Saints, Margaret-street, but finding no rest for his soul out of the Church, he submitted to the See of S. Peter. Mr. Hanmer says — " Simply and in one word, strange and harsh though it may seem, I must confess that I could not have remained where I was without incurring the loss of every atom of Faith. In adhering to the principles of the Established religion (could I have done so) I must have become an Infidel ; — a downright total Infidel; — and in the long run, no doubt, an avowed and open Infidel ; — a Deist, or Pantheist, or Atheist, as might have happened.''"'* Though this did not occur to Mr. Hanmer, yet two or three of the Tractarian party avowed themselves Pantheists, and one of them justly ridicules the Establishment as " having nothing really established ; its doctrinal teachings being still the subject of endless contro- versy within the pale of her Communion,"t another laughs and sneers at miracles,^ while a third openly glories in his unbelief. § Mr. Allies, accompanied by Messrs. Pollen, Wynn,and Mar- riott, proceeded to the Continent on an ecclesiastical expedition — the journal, a joint-stock production (we believe) of these gentlemen, was published and immediately condemned by the Bishop of Oxford, whereon it was withdrawn by the Rectorof Launton.|j Mr. Gorhain had been presented by the Chancellor to the Living of Brampford Speke, and was obliged to undergo an examination as to his orthodoxy by the Bishop of * Submission to the Catholic Church, by A. J. Hanmer. t Popular Christianity, by F. J. Foxton. X The Soul, by F. J. Newman. § The Nemesis of Faith, by W. Froude. || Appendix A. A. 126 Exeter, who refused to institute. Mr. Gorham carried the case into the Court of Arches' ; " turning from the servant to the sovereign, I appeal from a private interpretation to a constitutionally constituted Court — from a personal opinion to a legal deliverance ;" and Sir H. J. Eust, after mature deliberation, gave the following judgment : — " The points which have to be decided are ; — " 1. Does the Church of England hold the doctrine of Baptismal Regeneration in the case of infants ? " 2. Does Mr. Gorham hold this doctrine ? " It is quite clear from the formularies of the Church that children do receive spiritual regeneration in Baptism. It is also evident from the whole tenor of his examination and from his counsel's argument, that Mr. Gorham does not hold this doctrine. " The Bishop of Exeter has consequently shown sufficient cause for refusing to institute Mr. Gorham to the Living of Brampford Speke, and therefore his Lordship must be dismissed and with his costs/' The Tractarian section were in ecstacies of delight — an Ec- clesiastical Court, the same that had decided against them with regard to Stone Altars, and Mr. Oakeley, had now decided that Baptismal Regeneration was a doctrine of the Church of Eng- land ; the Apostolicity and Catholicity of the Establishment was proved ; after such a decision, Newman and Eaber, Oakeley, Ward, and all" the seceders would return ; England and Rome would embrace one another, and mutual concessions would be made on both sides, nay, Mr. Gorham, Mr. Goode, Mr. Golightly, Dr. Symonds, and others, would " walk their chalk," and Anglicanism would triumph. God was good, the day of triumph was at hand — the night of bitter woe and sorrow had past — but, alas ! Mr. Gorham appealed to the Queen in Council ! ! (Poor Church of England !) and the Judicial Committee, consisting of the following judges, sat for the first 127 time on 11th December to try a purely doctrinal question, viz ; The Master of the Rolls, (Lord Langdale). The Lord Chief Justice, (Lord Campbell). Mr. Baron Parke. Vice-chancellor, Sir J. Knight Bruce. The Ricrht Honourable Dr. Lushin^ton. The Right Honourable Pemberton Leigh. The Archbishop of Canterbury, The Archbishop of York. The Bishop of London.* COUNSEL FOR MR. GORHAM. Mr. Turner, Q.C Dr. Bayford. COUNSEL FOR' THE BISHOP OF EXETER. Dr. Adams. Mr. Badelev- 1 850. The principal converts this year were : — 84. Rev. J. A. Dayman, Curate of Wasp er ton, Worcestershire. 85. Rev. J. H. Stewart, Curate of B ram ford, Suffolk 86 Rev. T. F. Balston, Rector of Benson, Oxford. 87. Rev. T. Scratton, Curate of Benson, Oxford. 88. Rev. J. H. Wynne, Fellow of All Souls, Oxford. * '< The two Archbishops and the Bishop of London were not members of the Committee, were not present as judges, and had no right to vote or to sign the report that the Committee would submit to the Queen." (Great Gorham Case). 128 89. Rev. J. L. Pattison. 90. Rev. F. G. Case, Curate of All Saints, Margaret St., London. 91. Rev. W. G. Maskell, Vicar of St. Mary Church, Devon. 92. Hon. and Rev. VV. C. Cavendish, Rector of Little Casterton, Rutlandshire. 93. Rev. C. B. Garside, Curate of All Saints, Margaret St., London. 94-. Rev. T. Bodley, Curate of Archbishop Tennison's Chapel, London. 95. Rev. C. Cavendish, Curate of All Saints,Margaret St., London. 96. Rev.E.S.Bathurst,Rectorof Kibworth-Beauchamp,Leicester. 97. Rev. T. W. Allies, Rector of Launton, Oxfordshire. 98. Rev. E. Ballard, Curate of Pucldechurch, Gloucestershire. 99. Rev. W. F. Trenow, Curate of Northfield, Staffordshire. 100. Very Rev. W. A. M' Lauren, Dean of Ross and Moray. 101. Rev. W. H. Anderon, Vicar of St. Margaret's, Leicester. 102. Rev. H. W. Wilberforce, Rector of East Farleigh, Kent. 103. Rev. W. H. Todd, | n . c c , , , n . . , iw. xvcp ' J- Curates of St. James s, Bristol. 104. Rev. W. Henn, ) 105. Rev. R. S. Butler, Warden of the House of Charity, Soho, London. 106. Rev. E. Scott. 107. Rev. C. H. Laprimaudaye, Vicar of Ley ton, Essex. 108. Rev. T. Mostyn. 109. Rev. W. Dodsworth, Incumbent of Christ Church, St. Pan- eras, London. 1 10. Rev. T. G. Rogers, Chaplain to the Convicts, Botany Bay. AMERICA. 111. Rev. E. Johnstone, 112. Rev. J. W. Huntington, New York 1 13. Rev. A. Stewart, D l ' FRANCE. 114. Rev. X. Ferre. 115. Rev. T. A. Boyhimie. 129 LAITY. 174. The Earl of Roscommon, (R.I. P.) 175. Viscount Fielding. 17 0l,ator y of St - Philip Nen Rev, George Ballard, h SECULARS. Rev. J. A. Dayman. Rev. J. H. Wynne. Rev. J. L. Patterson. Rev. F. G. Case. Rev. C. Cavendish. Rev. C. B. Garside. Rev. J. Bowden. Rev. W. F. Trenow, Rev. W. H. Anderdon. Rev. W. H. Todd. Rev. R. J. Henn, (R.I. P.) Rev. J. Mostyn. Rev. T. G. Rogers. Rev. E. Windeyer. If paucity of matter has compelled us to be but brief while tracing the events of the past years — if events were but few — such will not now be the case. The " Gorham case" was still pending — the Tractarian party was in suspense, anxiously waiting for the moment, when the six (ominous number) laymen forming the Judicial Committee of Her Majesty's Privy Council, should decide whether Mr. Gorham was orthodox or heterodox ; in addition to this all-important case, came the restoration of the Hierarchy to England, for from the See of S. Peter was issued a decree^ annihilating, as it had created, the Diocesses of Canterbury and York, Lincoln and Chichester — the cities 131 of S. Augustin and S. Wilfrid, S. Hugh and S. lltchard, were no more — they were blotted off the ecclesiastical map, and in their place were created Westminster, reminding one of S. Edward and his prophetic vision — Beverley, sweetly bringing to our memory S. John of Beverley— Northampton, recalling to our mind a certain weary and way-worn Prelate, sit- ting on a harsh December morn at a nook in the vicinity of De la Pre Abbey, and even then mindful of future generations, bless- ing the weary and way-worn pilgrim with a fountain still bear- ing his name, though he himself be all but forgotten — and Shrewsbury, to excite in our mind a longing for the restoration of those happy days when the Church was one. The subjects, consequently, which will attract our attention this year are so manifold that we shall notice them as follows : — 1. The Gorham Case. 2- The Maskell, Dodsworth, and Pusey correspondence. 3. The anti-Puseyite crusade. 4. The Greek Church. I. — The Gorham Case. The decision of the Judicial Committee of the Privv Council, so long and so earnestly expected by all parties, was delivered on 8th March, when it was "held that the sentence pronounced, by the learned Judge in the Arches' Court of Canterbury, ought to be reversed, and that it ought to be declared, that the Lord Bishop of Exeter has not shown sufficient cause why he did not institute Mr, Gorham in the said Vicarage," on the plea that the " doctrine, held by Mr. Gorham, is not contrary or repugnant, to the declared doctrine of the Church of England, as by law established, and that Mr. Gorham ought not, by reason of the doctrine held by him, to have been refused admission to the Vicarage of Brampford Speke." Mr. Denison, of East Brent, thus spoke of the anticipated decision of the Judicial Committee — " I may be allowed in this great assembly, holding in my hand the Book of Common Prayer and Administration of the Sacraments, with my finger upon 132 the Catechism and the Office of Baptism, to say that all Church education depends upon and flows from the Catholic doctrine of Regeneration in Baptism. We have lived to see what our fathers never saw. We have lived to see it called in question before a Supreme Court of Appeal, a Court, not composed necessarily, even of professing members of the Church of England — a Court with no spiritual character necessarily attaching to it — we have lived to see it called in question before such a Court as this, whether the Church of England holds, as necessarily and exclusively true, the doctrine of the One Catholic and Apostolic Church in respect of the Holy Sacrament of Baptism. In other words, we have lived to see it called in question before a Supreme Court of Appeal, whether the Church of England is, or is not, a branch of the Church Catholic. We have lived to see a Supreme Court of Appeal, asked to declare, not that Regeneration in Baptism, as held always by the Church Catholic, is not the doctrine of the Church of England — for this no body has yet dared to ask — I say yilt, for we know not what may be coming upon us — but that there is room in the Church of England for this, and also/or the denial of it. In other words, we have lived to see it asked, of a Supreme Court of Appeal, that it should set the seal of its authority upon this — that the Church of England has no doctrine of Holy Baptism. Has any thing so revolting, ever been at any other time attempted to be palmed upon the religious sense of the English people ? Room for the two doctrines of the one Baptism in the one Catholic and Apostolic Church ! Why not say at once, room for ten thousand doctrines ? There would be some honesty in that." Mr. Turner thus stated his client's case — " He conceived Mr. Gorham to entertain this doctrine — that spiritual regener- ation meant a change of nature, not religion ; and that it was a gift of the Almighty — that it might be given before or after Baptism as the Almighty saw fit — that if infants received 133 Baptism aright, by which he understood well, he considered that they must have received the grace of God before Baptism, or that they must receive it in Baptism — that in sucli cases Baptism was a sign of regeneration — that in such cases infants were grafted into the Church, and that the promises of God to infants were signed and scaled, confirmed and increased in accordance with the terms of the Gospel ; but that, on the other hand, if infants did not receive .Baptism rightly, that Baptism in such case had no immediate spiritual effect, " and then, after labouring to establish his client's cause, he quotes the judgment of Sir H. J. Fust — " It may be said that there is no evidence to show that Mr. Gorham comes within the description of those who entertain Calvinistic opinions. Mr. Gorham undoubtedly says, that our Church has determined, that those children who are baptized and die before they commit actual sin, are undoubtedly saved. But then Mr. Gorham will not allow that benefit to be by regeneration in Baptism. lie says it is by ' prevenient grace/ without which they could not be ' worthy recipients,' and that if not ' worthy recipients', they could not receive the sacrament with advantage. That I take to be the doctrine Mr, Gorham holds/' But in order to justify that position, his learned Counsel maintained, that the .Reformers were Calvinists, and that therefore we must construe the Services and Articles in a Calvinistic sense." Mr. Gorham had defended this doctrine of" prevenient grace" in his examination before the Bishop of Exeter. Moreover, as Mr. Turner stated that the " Articles were, by the Statute Law of England, the code of the doctrines of the Church of England, and not the Prayer Book which was a mere code of its devotion," most truly then did the six Lay judges decide, that if it be, "as undoubtedly it is, that in the Church of England many points of theological doctrine have not been decided, Baptismal Regeneration is among the number, for it has been ruled that the code of laws of the Church give no 134. decided judgment on the matter." The Bishop of Exeter accordingly carried the case into the three Law Courts. The Queen's Bench, speaking through the Lord Chief Justice, decided — " We all think that no reason has been alleged to invalidate the sentence in this case on the ground that the Queen in Council and the Judicial Committee had no jurisdic- tion over the appeal ; and, therefore, we feel bound to say, that a rule to show cause why a prohibition should not be granted to stay the execution of the sentence ought not to be granted.'" It was then carried into the Court of Common Pleas, where Chief Justice Wilde delivered the following sentence : — " In determining upon the present application we have attentively considered the circumstances under which it comes before us. The litigant parties have concurred in prosecuting the appeal to the Judicial Committee ; and, after a decision has been come to, an objection is for the first time made upon the ground of a want of jurisdiction in the tribunal. The case was elaborately moved before the Court of Queen's Bench ; that Court has pronounced a deliberate judgment upon the construction of the Statutes, and the applicant has since exercised his undoubted right of making a similar application to this Court ; and when so doing the learned Counsel who made this motion brought before us all the authorities that there is any reason to suppose have any bearing upon the subject ; and the Court of Queen's Bench, having stated that there were several instances of appeals to the delegates, founded upon the construction adopted by that Court, nothing was presented to us during the arguments in support of the application tending to create any doubt of the accuracy of that statement, although we cannot suppose that due investigation was made as to the fact of such instances having occurred and of their applicability to the case ; and we have informed ourselves of the particulars of those cases as before detailed, and further no appeal has been discovered to have been made to the Convocation. Under these circumstances 135 we have every reason to conclude that further discussion will not furnish additional information or light upon the subject ; and passing by another question to which the application might be subject, and founding our decision simply on the construction of these particular ancient statutes, as supported by the usage in the only instances of appeals in matters touching the Crown known to have occurred since they passed, we think that it would not be consistent with the due discharge of our duty, but would only tend to prolong an useless litigation, to grant any rule." The case was then taken into the Court of Exchequer, where the Chief Baron thus decided — " Entertain- ing as we do no doubt upon the question before us, and concurring with the other Courts of Westminster Hall, and as far as we know with every judge of all the Courts, we do not think that we should be justified in creating the delay and expense of further proceedings with a view to take the opinion of the House of Lords, and our judgment is that the rule be discharged with costs."* A monition was accordingly issued which the Bishop obeyed, merely protesting against the act of instituting Mr. Gorham in the Living of Brampford Speke, which was rejected by the Court of Arches.t In protest- ing, the Bishop of Exeter followed both the example of his progenitors in the formation of the Establishment, and the common course pursued by the "Tractarian" party ; — when Dr. Pusey was condemned — when Tract XC. fell under the censure of the Bishop of Oxford — when Mr. Escott of Gedney was mulcted for refusing to bury" a schismatic — when Mr. Ward was degraded and Mr. Oakeley deprived of Orders— when the Stone Altar case was decided — when Dr. Hampden was raised to the see of Hereford — protests without end were signed and presented, and so now protests becam e quite fashionable ; among the most celebrated was the following * The Gorham Case, t Appendix B.B. 130 bearing the signature of Messrs. Mill, Wilberforce, and Manning j — " Whereas it is required of every person admitted to the order of Deacon or Priest, and likewise of persons admitted to ecclesiastical offices or academical degrees, to make oath that they abjure all foreign jurisdiction, and to subscribe the three Articles of Canon XXXVI., one whereof touches the Royal Supremacy ; " And whereas it is now made evident by the late appeal and sentence in the case of Gorham v. Bishop of Exeter, and by the judgment of all the Courts of Common Law, that the Royal Supremacy, as defined and established by Statute Law, invests the Crown with a power of hearing and deciding in appeal all matters howsoever purely spiritual both of discipline and doctrine ; "And whereas to give such power to the Crown is at variance with the Divine Office of the Universal Church, as prescribed by the law of Christ ; " And whereas we, the undersigned clergy and laity of the Church of England, at the time of making the said oath and subscription, did not understand the Royal Supremacy in the sense now ascribed to it by the Courts of Law, nor have until this present time so understood it, neither have believed that such authority was claimed on behalf of our sovereigns ; " Now we do hereby declare ; — " 1. That we have hitherto acknowledged, and do now acknowledge, the supremacy of the Crown in ecclesiastical matters to be a supreme civil power over all persons and causes in temporal things, and over the temporal accidents of spiritual things : " 2. That we do not, and in conscience, cannot, acknowledge in the Crown the power recently exercised, to hear and judge in appeal the internal state or merits of spiritual questions, touching doctrine or discipline, the custody of which is corn- liiitted to the Church alone by the law of Christ. 137 " We, therefore, for the relief of our own consciences, hereby publicly declare that we acknowledge the royal supre- macy in the sense above stated, and iu no other. "Henry Edward Manning, M.A., Archdeacon of Chichester. "Robert Isaac Wilberforce, M.A., Archdeacon of the East Riding. " William Hodge Mill, D.D., Regius Professor of Hebrew, Cambridge." The reader must not suppose that the Bishop of Exeter, in his Quixotic gallantry against the Erastianism of the Establishment, quietly succumbed ; nay, so far from this, he wrote a letter to his Metropolitan, in which, after accusing the judges of having been guilty of a grievous violation of their plain duty, and of introducing confusion into the Church, thus concludes — " Meanwhile I have one most painful duty to perform. I have to protest not only against the judg- ment pronounced in the present cause, but also against the regular consequences of that judgment. I have to protest against your Grace's doing what you will speedily be called to do, either in person or by some other person exercising your authority. I have to protest, and I do hereby solemnly protest before the Church of England, before the Holy Catholic Church, before Him who is its Divine Head, against your giving mission to exercise cure of souls within my Diocese to a clergyman who proclaims himself to hold the heresies which Mr. Corham holds. I protest that, any one who gives mission to him till he retract, is a favorer and supporter of those heresies. I protest, in conclusion, that I cannot without sin — and by God's grace I will not — hold communion with him, be he who he may who shall so abuse the high commission L8g which he bears/'* In vain did Mr. Wilberforce contend that " the Church may be. rich without worldly wealth, and its members reverenced without worldly titles, but if it abandon that Creed which was committed to its trust, or those Sacra- ments which it was embodied to administer, it will neither secure man's respect nor God's favor."t "The Privy Council/' (says Dr. Pusey), "cannot continue to be the judge of heresy in the English Church. Points of faith will not be accounted of less moment than points of ho- nor. Civil courts are not thought the best tribunals to decide on military discipline, cowardice, and obedience. Are the Eter- nal Sonship of God the Son, or the Being of the All Holy Trinity, or the extent of Christ's Redemption, and of His love for all our infants, subjects, less deep, less essential, to our being or to our peace ? Common sense, natural feeling, instinctive reverence coincide with the rules of the Church, and the practice of Christendom in all ages, which requires that matters of faith should be referred to those who are by God's appointment 'Overseers' of the Church of God, whom the Church requires to vow before God,, that ' they will banish and drive away all erroneous or strange doctrine contrary to God's word' — the special guardians of the faith :" notwith- standing Dr. Pusey's assertion, that the Privy Council cannot continue to be the judge of heresy in the English Church, and that twelve pious unlettered communicants of our peasantry would have been more likely to have given a sounder judgment than the members of the Privy Council, the six laymen, acting as the judges of the judicial committee of Her Majesty's Privy Council, still continue to be the judges of heresy in the Estab- lishment, and will ever be so : when a person, not busied in the din of controversial warfare, simply peeps at the quarrel now raised by a certain school in the Establishment, the watcher, * Bishop of Exeter's Letter to the Archbishop of Canterbury. j- Wilberforce on Erastianism. 139 if a Catholic, camiot but be convinced of the truth of Hobbe's position, that though kings take not on them the ministerial priesthood, yet are they not so merely laick as not to have ' sa- cerdotal jurisdiction.' Hence we must conclude that not only have they (we speak of Protestant sovereigns only), ' sacerdotal jurisdiction,' but even jurisdiction in doctrinal matters. Dr. Pusey, referring in anticipation to this decision of the Queen in council says, " our eyes are now opened, we dare not close them, nor act as if they had not been opened. We see now on the brink of what peril the Church is placed, and even if by God's mercy we escape at this time, we dare not leave the flood-gates open which might again admit it : we have seen a doctrine to us as plain as the sun itself, called in question in a court from which there is no ordinary appeal ; we have heard part of the faith defended, and cross-examined. A court, we have been told, must f take time to consider' whether a truth held by the whole Church, from the first, ' always, by all, and every where/ confessed in the Baptismal services of the Univer- sal Church in every tongue from Britain to India, is a part of the doctrine of the Church of England. It hangs, as far as ordi- nary means are concerned, on six laymen chosen with no reference to, or thought of, such an office, — no, it hangs upon the will and goodness of God, whether as far as discipline is concerned, the Church of England shall be pronounced in a court without appeal to be indifferent to the truth." Poor Dr. Pusey ! one really grieves at recollecting that he is still out of the pale of the Church, still beating the air and fighting for airy nothing, contending for a phantom, a vain shadow : can Dr. Pusey seriously imagine that God would allow His Church to depend in matters of doctrine, or to use his own words, " discipline^ on the judgment of six laymen, " chosen with no reference to, or thought of, such an office ?" It is with such men as Dr. Pusey that it is difficult to keep our patience, men, who would labour for " His one Church," 140 are indeed in danger, as long as they remain members of "a Church that has arisen on the ruins of everything that is holy, — on the destruction of the altar— on the defacing of the sweet pic- tures of the saints — on the denial of angels- on the denial of the influence of saints departed— on the denial of Holy Celi- bacy, on the persecution of a life of solitude, on the denial of the efficacy of intercessory prayer, whether among ourselves, or among a higher order of beings — on the denial of the mys- terious powers of the Christian Priesthood — on the denial of the necessity of continued and multitudinous prayers — on the de- nial of the need of a life of abstinence, as far as can possibly be attained, from all things that inflame the flesh and blood" — it is not surprising then, that with a German writer, we should say, " delinda est isla infernalis seclerata sangidnea et execranda religionis Christiana deformatio, qua falsissime vacatur Reformatio" IX. THE MASKELL, PUSEY, AND DODSWORTH CORRESPONDENCE. It pleased God of His love and mercy to bestow the grace of faith, and a corresponding disposition on Messrs. Maskell, Allies, and Dodsworth. Mr. Maskell, perplexed as to the doctrinal teaching of the Establishment, addressed a letter to Dr. Sumner, and was informed by his ' Grace/ that he was as good a judge as the Archbishop, of the interpretation, by the Church of England, of Holy Writ. As Mr- Maskell, Mr. Allies, and Mr. Dodsworth had, in conjunction with Dr. Pusey, and at his suggestion, after no little difficulty, succeeded in ' restoring' or partially 'restoring', the sacramental rite of penance among their people, they accordingly addressed him a letter on the subject of confession. " Dr. Pusey, (writes Mr. Dodsworth) I mention it to his honor, was one of the foremost to recommend the restoration of this salutary prac- tice both by precept and example. He was the first Anglican clergyman who spoke to ine of its revival in the Established Ill Church, and I know of many persons whom he lias led into the practice." Mr. Dodsworth had accused Dr. Pusey of encouraging, not enjoining, auricular confession, and giving special priestly absolution, and also other acts of a Romanizing tendency, such as introducing the Rosary, and the use of crucifixes, which induced Mr. Palmer to observe, " that Dr. Pusey, holding the position of a recognized leader of a section of the Church of England, has at length openly avowed and argumentatively maintained the propriety of introducing Romish devotion, of using images and crucifixes, and offer- ing to them the signs of worship customary in the Church of Rome, of employing Rosaries, devotions to the 'five wounds,' multiplied repetitions of the Paternoster, besides inculcating such hints as 'counsels of perfection,' and other doctrines in his letter carried to the extreme verge of orthodoxy or beyond it ; and Dr. Pusey has publicly denied that the Church of England has any ' distinctive' doctrine, and asserted that ' it is idle' for any of her members to make declaration against Romish error and idolatry ; when in accordance with these views, it is the practise of many persons of influence to dis- courage all argument against Romanism, to speak only of what is good in the Church of Rome, and to dwell upon the defects existing among ourselves, and when in fine we have seen the results of this mode of teaching in a restless and dissatisfied tone of mind, which either precipitates men into Romanism or leaves them imbued with party-spirit, unsettled in principle, and disobedient to the heads of their own Church, c ever learn- ing and never coming to the knowledge of the truth/ and yet positive and dogmatic to the last degree."* III. THE ANT1-PUSEYITE CRUSADE. In consequence of Lord John Russell's celebrated Epistle to the Bishop of Durham, which we give in the appendix,t * Letter of Rev. W. Palmer to Bishop of London, f Appendix C. C. 142 and the violent conduct and language of some of the leaders of the Exeter Hall section of the Church, aided by Signor Gavazzi, a regular crusade was commenced against ' Puseyism,' and as Messrs Blunt, (Helstone,) Baugh, (Ilford,) Cameron, (Hurst,) and Courtnay, (Exeter,) had been the victims of the attack in the previous years ; so now Mr. Bennett of S. Barnabas, was chosen, and as the ringleader of the attacking party, a butler in the service of an ' Angel,' was elected. In vain did Mr. Bennett appeal to the Bishop of London,* in vain did Mr. Harper tell his Diocesan that he had " driven from the service of the Church some of her best men." Mr Bennett himself refers to these attacks by a lawless mob on his private residence, and chapel, attacks which made it necessary that he should call in the aid of the police.f " Our Bishop was silent — he left his Priest to fight it out as best he might. The mob were his people — he was their Bishop. He had episcopal jurisdiction over them, if not, who had ? for the people are never without a Bishop in the Church of Christ. He might then have come down among us and preached to this unruly mob, but alas ! he did not, he left them to their own un- godly and merciless devices ; he neither sent word of comfort to me, nor word of reproof to them ; we were left to fight our way by ourselves, and in ourselves, and how to act we hardly knew." J To one acquainted with the real nature of the Establishment, and how it is governed by an " unruly mob," Mr. Bennett's remark affords no little amusement. Poor Dr. Bloomfield ! it certainly would have been a sight far more worthy of chronicling than the exploits of the hero of La Mancha, or Mr. Wiidgoose, whose acts of spiritual heroism * For the correspondence between Mr. Bennett and Dr. Bloomfield, see Appendix D. IX f Bennett's Letter to Lord John Russell. \ Bennett's Farewell Letter to his Parishioners. 113 are recorded by Mr. Greaves. Had his Lordship "gone down to St. Barnabas and preached to this unruly mob," it would certainly have been a more quixotic act than the cele- brated tilt at the mill, or the Spanish knight's successor, Mr. Wildgoose, preaching to the colliers of Derbyshire. Did Mr. Bennett really imagine that Charles James London, of unlit candle celebrity, would have ventured among the lamps under the leadership of the angelic butler. No, no, good reader, the Anglican Bishops are not of the same stuff as the martyred Affre of Paris, who sacrificed his life for his flock. London might have been in flames ; Belgravia sacked, and Mr. Bennett tied to the stake by the " unruly mob," ere Charles James would " have gone to preach to his people." Mr. Bennett must be sacrificed ; however, his resignation enters into the history of 1851. IV. THE GHEER CHURCH. Messrs. Neale, Palmer, and one or two others, held out the hope of reconciliation with the Oriental (schismatic) Church. They forgot that though Moskowa and Constantinople rejected the authority of Kome, and denied the procession of the Holy Ghost from the Father and the Son, yet she held aud taught the invocation of the Saints, and our Blessed Ladye,*" and even Purgatory, and ignored with the Church of Rome, the validity of Anglican Orders. While on the subject of the Greek Church, we must not forget to mention, that repeated attempts have been made to patch up a reconciliation between the Protestant bodies of nearly every shade and denomination with the Oriental Churches, The Establishment has made several attempts. * We remember the Chaplain of the Russian Embassy in Paris, as- suring us that the Russo-Greek Church held the doctrine of the Invo- cation of the Saints, and that no Russ would, even in the presence of royalty, think of saluting the Czar, or Czarina, without having first invoked Her who is their Queen and Patroness, The present war has furnished us with many instances of the devotion of the Russian soldier to our Blessed Ladye, and the Saints. 144 1. In the time of Charles I., when a friendly correspondence arose between Cyril Lucar, and Dr. Abbot. 2. In the reign of Charles II., when Sir Paul Ruinet was English Consul at Smyrna, and Dr. Smith, Chaplain to the British Embassy at Constantinople. 3. In 1722, by a Dr. Coret. 4. In our own time by certain of the Puseyite School. With regard to Cyril of Lucar, we shall merely say, that he was condemned by the Council of Constantinople in 1639, as a Calvinistic heretic, and deposed from his Patriarchate. It does not enter into our plan to refer to the corres- pondence carried on between Osiander and Melancthon with the Patriarch of Constantinople years after, and therefore we shall merely quote from the defunct British Magazine (vol xv. p. 617) one or two rules by which Anglican clergy were to be guided, so as to "prepare the way for the restoration of complete inter-communion between ourselves and them, and ultimate purification, e.g. " Every clergyman should have the English congregation abroad in communication with the Bishop, in whose territories they are locally situated, still on the understanding, that they shall use the English Liturgy, and be under Bishops of the English Church. " That any clergyman, who ministers to the English residents should, with the consent of the Bishops, open his communion to their clergy, desire their assistance in baptisms and the like in his own absence, and in everything endeavour to make it appear that they are members and ministers of our Catholic Church. " That if he should be sent with a view to a permanent residence, in order to assist them, and promote their welfare, he should likewise, with the consent and advice of his own original superiors, place himself frankly and entirely under 145 the Metropolitan and Bishop of the place in which he has fixed his abode, and to adopt, if permitted, their habits and customs as far as he lawfully can, and wait for, and discreetly avail himself of those opportunities of enlightening and preparing their minds, which Divine Providence will sooner or later open to him." The last attempt to reconcile, or rather patch up a reconci- liation between the Russo-Greek Church and the Anglican sect, was made this year by some members of the Scoto- Episcopal Body; and the following " Memorial" was drawn up (but not forwarded) to the Patriarch of S. Petersburgh : — MEMORIAL. TO THE MOST HOLY PATRIARCHAL SYNOD OF THE RUSSIAN CHURCH. We, the undersigned, Clergy and Laity, find ourselves oppressed within our present British Communion, by a majority of hetero- dox, careless, or weak members, who have either willingly acqui- esced in, or ineffectually objected to, the assumption by the Civil Government of the right to decide all questions of doctrine and of discipline, and who, more particularly, have submitted to a recent decision of that Government, to the effect that the doctrine of the Regeneration of Infants in Holy Baptism is an open ques- tion in the Anglican Church, on which any man may hold and teach either the affirmative or the negative without being rejected from her Communion. We thus feel that Truth and Heresy are mixed together in our Communion ; that our Ecclesiastical position has become untenable ; and that for the future we must either hold such Catholic truths as we now hold, merely on private judgment, or unite ourselves to some other external Communion, which may enable us to hold them on the principle of Authority. In offering to join the Communion of Rome, we should be required to do violence to our consciences by professing to believe as articles of Faith, Doctrines which we do not believe, and which 10 146 rest not on Scripture nor on unbroken Tradition, but on a dubious tbeory of Development. On the other hand, it appears that the more orthodox Doctrine in our present Anglican Communion (to which Doctrine we now adhere with a full conviction), is virtually identical with that of the Eastern Catholic Church ; so that union therewith involves no profession of any Doctrine which we at present disbelieve, nor renunciation of, or separation from any Doctrines or persons but those which we already renounce in our hearts, and from whose oppression we already desire to be set free. Under these circumstances, we have resolved to apply to the Most Holy Russian Synod, through the Chaplain to the Russian Embassy in London, who is one of the nearest Clergy represent- ing the Orthodox Catholic Church of the East, requesting infor- mation on the following points: — Supposing us to believe thel Creed of the Catholic Church according to the definitions of the Seven (Ecumenical Councils, and to be willing to accept that explanation of the same which is embodied in the Longer Russian Catechism, and to be ready to renounce all those Lutheran and Calvinistic errors of which the British Churches are either suspected or accused by the Eastern Catholics, and to separate for the future from all who refuse to do the same, would the Russian Synod be able and willing to receive us to Communion. (1). Without requiring us to make any permanent submission of ourselves or our Congregations to the Russian Hierarchy ? (2). Without requiring us, being Westerns, either to expatri- ate ourselves, so as to live in the East, or to take to ourselves or our Congregations, in our own country, any incongruous local title, such as " Eastern," or " Greek," or * Grasco- Russian," as a distinctive epithet of our Christianity ? (3). Without using for public or private worship a language which we do not understand ? (4). Without requiring us to return to the use of the Old Style, in our Ecclesiastical reckoning ? (5). Would the Russian Synod be able and willing to receive 147 us, in such a manner as to place the fewest possible difficulties in the way of others of our countrymen joining with us in what we do, either at once or hereafter, and so as to offer the greatest possible facilities and inducements for their so joining with us; that is to say, would the Russian Synod be able and willing to allow us to continue to use those Prayers and Forms of Religious Worship in our own language to which we and other members of the British Churches have hitherto been accustomed, excepting only so far as they may be judged by the Most Holy Synod, on examination, to require correction, either by omission of any thing contrary to the (Ecumenical Faith or Discipline, or by the addi- tion of anything of essential importance, now improperly omitted ? The reasons, given for drawing up this Memorial, are so curious that we are constrained to lay it before our readers. The writer of the tract (now a convert) acknowledges that the Memorial is " To offer openly to the distressed members of the British Communion, a proposition to join the Church of the East, while we are not certain of the precise terms on which that Church would receive us, and have no authority to treat in her name, would obviously be foolish in the extreme. While, on the other hand, to apply to the Patriarchs of the Eastern Church, without being able to plead before them the desire of more members of the British Communion than have as yet concurred in the Application, to hail with gladness the advent of aid in their extremity, in order to maintain among them a pure Catholicity, might perhaps endanger the cause we have at heart." To show those discontented members of the Tractarian party who were not prepared to become Catholics, the harmony of the Establishment with Catholicity, a Scoto- Episcopal minister pub- lished a pamphlet in which he endeavoured to harmonize the " Anglican doctrine with the doctrine of the Catholic and Apostolic Church of the East," — the Catholic reader, unacquainted with the vagaries of Tractarianism, will be surprised to learn that the Protestant sect established by 148 the law of the land, holds the doctrine of '• Guardian Angels," that the " Most Holy Mary, ever Virgin, is in rank and creation above every other created being" — "The Seven Sacraments" and " the Unction of the sick with oil.''' The writer places at the head of each section extracts from the " Longer Russian Ca- techism," followed by quotations from Anglican divines. Our space will prevent our quoting from this extraordinary work.* This year also recorded the reconciliation to Holy Church of Lord and Lady Fielding. Lord Fielding bequeathed a church which he had commenced building but had not finished at the time of his secession, to the Jesuits.f His conversion (which took place in Scotland, in the chapel of S. Margaret's Convent, Edinburgh, on 28th August), led to a controversy between the Lord Bishop of Newport and Mr. Baylee, Principal of S. Aidau's College, Birkenhead, and Chaplain to the Earl of . This controversy displays the usual cunning and tact of Protestant controversialists in general, though we are bound in justice to Mr. Baylee to acknowledge, that he displayed greater talent than many of his predecessors, when they have presumed to take the field against a champion of Catholicity. The Bishop of Newport soon discovered, as any one having even a slight knowledge of controversy must know, that " instead of close logical reasoning, he had to contend against conventicle declamations — mere begging the question, incessant misrepre- sentations, and irreverent scurrility." The controversy ended, and we are assured by the Bishop that some converts were made. " I leave the Anglican Communion (says Mr. Allies) not simply because it is involved in Heresy by the decision of Her Majesty in Council, but because that Royal Supremacy, in virtue of which Her Majesty decides at all in matters of doctrine, is a power utterly incompatible with the existence of the Church of God, and because Anglicanism, as a whole, has * Appendix D.D. Appendix E.E. 149 not only tampered with and corrupted the entire body of doctrine which concerns the Church and the Sacraments, but as a living system, is based upon the denial of that Primacy of S. Peter's See, to which I find Holy Scripture and the Church of the East and West bearing witness, and which I believe on their authority to have been established by Christ Himself as the Rock and immovable foundation of His Church, Her safe-guard from heresy and dissolution."* 1851. The converts this year were CLERGY. 116. Rev. E. P. Walford, Curate of Tunbridge "Wells, Kent. 117. Rev.T. N. Harper, Incumbent ofS. Peter's,Pimlico, London. 118. Rev. H. Bedford, Curate of Christ Church, Hoxton. 119. Rev. E. A. Coffin, Curate of East Farleigh, Kent. 120. Rev. J. H. Minster, Vicar of S. Saviour's, Leeds. 121. Rev. W. Coombes, Curate of S. Saviour's, Leeds. 122. Rev. S. Rooke, Curate of S. Saviour's, Leeds. 123. Rev. G. E. L. Crawley, Curate of S. Saviour's, Leeds. 124. Rev. R. Ward, late Vicar of S. Saviour's, Leeds 123. Rev. R. Lewthwaite, Vicar of Clifford, Yorkshire. 124. Venerable H. E. Manning, Archdeacon of Chichester. 125. Rev. J. H. Jerrard, D.D., King's College, London ( R. I. P.) 126. Rev. T. L. Coghlan, Curate of Torquay, Devon. 127. Rev. J. H. Woodward, Incumbent of S. James, Bristol. 128. Rev. T. Orr, Curate of S. James, Bristol. 129. Rev. C. H. Dixon. 130. Rev. J. Rodmill. 131. Rev. J. D. Parkinson, Curate of Wakefield. 132. Rev. W. J. Bakewell. 133. Rev. J. Collins, Curate of Birkenhead, Chester. 134. Very Rev. B S. Harper, Dean of S. Ninians, Perth. * Allies' Rock of S. Peter. 150 135. Rev. T. Dykes \ n . , „ „ ioc xj vf m a- \ Curates of Hull. 136. Kev. v. Barn. J 137. Rev. J. W. Shortland, Curate of S. Margaret's, Leicester. 138. Rev. W. Hutchinson, Curate of S. Endellion, Cornwall. 139. Rev. H. D. Clerk, Rector of Iping. 140. Rev. W. Moberly, Winchester. 141. Rev. J. C. Earle, Curate of St. James, Bristol. 142. Hon. and Rev. W. T. Law, Vicar of East Brent. 143. Rev. J. Rodwell, Trinity College, Cambridge. 144. Rev. H. James, Curate of S. Andrews, Well-st., London. 145. Rev. E. R. Vale, Incumbent of S. Peter's, Pimlico. 146. Rev. F. Hathaway, Curate of Teignmouth. 147. Rev. J. Scratton, Curate of Sittinbourne. 148. Rev. J. Kenrick. 149. Rev. A. R. Johnstone. AMERICA. 150. Rev. F. E. White. 15 J. Rev. W. E.Everett. LAITY. 206. Lord Campden. 207. Baron Weld. (R. I. P.) 208. Sir John Simeon, M.P. 209. Lieutenant Nightingale, R.N. 210. Hon. George Talbot. 211. E. G. G. Howard, Esq., M.P. 212. F. R. Ward, Esq., Bristol. 213. J. B. Biddulph, Esq. 214. E. Neville, Esq. 215. J. H. Scott, Esq., Abbotsford 216. F. Chambers, Esq., M.D. 217. J. N. Coghlan, Esq. 218. Captain Frisbie. 219. Professor G. Froerer. 220. Dr. Wollff. 151 221. R. Cholinondely, Esq. 222. Comte De Lippe. 223. Col. Smithsize (R. I. P.) 224. Baron De Turckheim. 225. Comte De Platten. 226. Baron Stritzich. 227. V. Browne, Esq. , Galway. 228. Lady Campden. 229. Lady C Peat. 230. Lady Simeon. 231. Lady Douglas. 232. Duchess of Hamilton. 233. Duchess of Montebello. 234. Comtsse. De Lippe. 235. Lady DeVere. 236. Lady C. Kerr. 237. Lady K. Howard. 238. Miss Thewles. 239. Madle. De. Montebello. 24-0. Miss Laprimaudaye. 241. Miss Peel. 242. Miss Dashwood. 243. M. De Florincourt. 244. Captain F. Case. 245. Lady Gage. 246. Miss Eraser. 247. Miss Thistlethwaite. Of these the following have taken Holv Orders. REGULARS. Rev. T. X. Harper, S. J. Rev. J. D. Parkinson, S. J. Rev. H. James, S. J. Rev. T. Hathaway, S. J. Rev. W. Lewthwait I. C. Rev. J. Dvkes, S. J. 152 SECULARS. Rev. J. H.Minster, (R.I. P.) Rev. W. Coombes. Rev. Seton Rooke. Rev. R. Ward. Rev. G. E. L. Crawley. Rev. H. E. Manning. Rev. J. Orr. Rev. J. W. Shortland. Rev. W. Moberlv. Rev. E. R. Vale. Rev. E. Neville. We shall begin the annals of 1851 with the resignation of Mr. W. J. E. Bennett. Mr Bennett, previous to leaving S. Barnabas, delivered three " Farewell Sermons," and addressed a Farewell Letter to his Parishioners, in which, like Dr. Pusey, he clearly stated that the Establishment taught no " distinctive doctrine/' for, says Mr. Bennett, " it is no longer a question of parties in the Church, it is the question of the Faith, of Salvation of human souls. It is not on the point of having this or that to believe, but having anything to believe." ic We are on a wreck (writes Mr. Bennett) a stranded wreck. There lies helpless and waterlogged the beautiful bark in which we were wont to make our voyage — our beautiful Church ; — we are cast out of her by the force of the waves, and the stormy winds do rend her deep and wide. What shall we do ? First let us urge our rulers, and strive all we can by entreaties that they will, as far as they have the power, (speaking humanly) allay this perilous storm, that of their heedless haste they have conjured up around us. 153 And then if the)- will not help, if they will stand yet heedless by, if the vessel must needs be lost, why then we must seize the first plank that comes to hand — watch the long weary night of misery with prayer and fasting, and wish for the day." * Well does Mr. Harper observe, " What have we lived to see, my Lord ? The English nation through its length and breadth, has been convulsed and agitated with a no-Popery cry. The Supreme Pontiff has arranged the Episcopate of that part of the Church in this country,which is under his obedience, and immediately there is such an outburst of fanaticism, as we have not seen for a long while. In particular the English Establishment has led the movement. Her Bishops denounced in charges, the Dignitaries of Cathedrals and Diocesses summon- ed clerical convocations, the clergy in their turn summoned parochial meetings j quiet country squiresf suddenly emerged into public sight, mounted platforms, and helped on the old Orange cry. All the extraordinary force, moral and numerical, * Farewell Letter to his Parishioners, by W. J. E. Bennett, t The following appropriate and ludicrous anecdote is given by Rev. N. Rigby,*P.P. of Ugthorpe, (Yorkshire) to which we beg to call the reader's attention : — «« I once heard that a noble lord at- tending a great County meeting in the York Castle Yard, had achieved for himself a lasting notoriety by declaring that, in his opinion, the Bible ought to be read by all, men, women, and children, and even idiots." And fancy how the merriment, excited by this me- morable burst of sound sense had scarcelysubsided before his Lordship was heard thus resuming his exhilarating influence : " Yes, even by idiots. I myself have derived great advantage from that book." The effect upon the meeting was electric. The noble advocate of the unfor- tunate class had so completely identified himself with his clients, that laughter became irresistible, and to what class of intelligent beings his Lordship belonged most evident I believe this is the only in- stance on record of a noble Earl establishing his religious opinions at the expense of his understanding." — Two'Addresses, by Rev. N. Righy, p. 38. 15-1 which our church could bring into the field, she has brought. And is this cry worthy of her ? Is it consistent with her expressed belief in One Catholic Church and the Communion of Saints ? What a communion of love is here, in good sooth ! A branch of the Church of Christ urging on with maddest excitement every one of the legions of Satan against a Church, which contains within her above 200,000,000 souls, one with us, in our own theory in all the gifts of sacramental grace, and in union with our common Head ; exciting against Her the world, the flesh, and the Devil, appealing to the public, leading the public ; which is of course simply the world. Am I wrong in saying that the Devil was excited ? Who, but that enemy of all truth could have induced any to write on our walls 1 no Wafer god/ ' no jew god/ ' no dove god ?' Who but he could have put it into the hearts of baptized Christians to burn Bishops in effigy ; to profane their vestments, their pastoral staffs, with jeers and execration ? Who but he could have stirred up Christians to mock and then burn the sacred symbol of our faith, the Holy Cross, with impious exultation, as was done more than once ? Who but he, that wicked one, could have so blinded the eyes of believers in Christ, as to allow of their joining with Jews, Infidels, and Heretics, in an indiscriminate onslaught on the Roman Church — a Church, as we confess, of Christ, purchased by His Blood ? Oh ! burning shame ! only to be excused on the plea of ignorance ; outburst of superstitious rage, hateful in the sight of God, and stinking in the nostrils of Christendom. Who could suppose that such a movement, so characterized, was from God ? Where was the mark of the Cross ? Whence ascended the prayers and fastings ? Nay, rather had it not plainly enough the mark of Antichrist ; to wit, lying pride, malice evil-speaking, cruelty, blasphemies ? Surely, my Lord, even those who first unwillingly joined in the popular fury begin to see this now ; they begin to see that it had nothing of Christ 155 about it, that it was the maniacal cry of an impure spirit struggling with an angel of the Church !""* A curious question, curious as regards the soi-disant Anglo- Catholic Church, was raised this year by means of a lay convert, Mr. W. Rees Gaw thorn — we mean whether "Apostolical Succession," or rather Episcopal ordination, was essential to the Establishment. The " Tracts for the Times" had from its earliest numbers advocated Apostolical succession, and consequently episcopal ordination, as a sine qua non for the Establishment. In the first Tract the clergy are thus exhorted —"Keep it (the spirit of the Apostles which is on you, for ' surely this is a great gift') before your minds far higher, than the secular respectability, or cultivation, or polish, or learning, or rank, which gives you a hearing with a many. Tell them of your gift." " Why should we talk so much of an Estab- lishment, and so little of an Apostolical Succession ?" — " Look on your pastor as acting by man's commission, and you may respect the authority by which he acts, you may venerate and love his personal character, but it can hardly be called a religious veneration, there is nothing properly sacred about him. But once learn to regard him as ' the deputy of Christ for reducing man to the obedience of God/ and every thing about him becomes changed, every thing stands in a new light." " It may be asked, who are at this time the successors and spiritual descendants of the Apostles ? I shall surprise some by the answer I shall give, though it is very clear and there is no doubt about it — the Bishops. They stand in the place of the Apostles as far as the office of ruling is concern ed,t and whatever we ought to do had we lived * Harper's Letter to the Bishop of London, f As far as the office of ruling, not so far as the office of teaching is concerned. The Apostles were both inspired teacfiers (Acts ii, 3. 4) and Bishops, (St. John, xx. 21 — 23). Their successors are Bishops only, not inspired teachers, and rule according to the Apostles — not absolutely as the Apostles may be said to have done. 156 when the Apostles were alive, the same ought we to do for the Bishops. He that despiseth them despiseth the Apostles It is our duty to reverence them for their office sake, they are the shepherds of Christ's flock. If we knew them well we should love them for the many excellent graces they possess, for their piety, loving-kindness, and other virtues. But we do not know them ; yet still for all this we may honour them as the Ministers of Chkist, without going so far as to consider their private worth, and we may keep to their " fellowship" as we should that of the Apostles. I say we may all thus honour them even, without knowing them in private, because of their high office, for they have the mark of Christ's presence upon them, in that they witness for Christ, and suffer for Him, as the Apostles did."* Such was the course of teaching adopted by the earlier Numbers of the ' Tracts for the Times,' and none more eagerly claimed the title of Priests, or vaunted more of their Apos- tolical succession, than the Tractarian Clergy ; it was in vain to point out to them, instances of Bishops speaking of dissenting Ministers, as "their brethren in minor Orders," or of their being " hail-fellow-well-met" with Dr. Binney, or Dr. Cum- ming, or Dr. Newton. It was in vain to ask for " the marks of Christ's presence upon them," they were no where to be seen — the marks of Christ's presence were visible in another place, and men were instinctively led to acknowledge the spiritual sway of Nicholas of Westminster, John of Beverly, or Thomas of Southwark. It is not then to be wondered at that Mr. Upton Eichards, still smarting under the wound inflicted by the secession of Messrs. Allies, Manning, Dodsworth and Maskell, should seize the first opportunity of attacking the Evangelical section of the Church of England, and consequently, having observed a notice affixed to Woburn Chapel, S. Pancras, * Tracts for the Times, 157 announcing that Dr. Me'rle D'Aubigne would preach there the following Sunday, addressed a letter to the Bishop of London * who replied in a most courteous letter to Mr. Richards, informing him that he had already written to Mr. Reeves, " pointing out to him the illegality of his proceedings, f In consequence of this correspondence between Messrs. Richards and Reeves with their Diocesan, Mr. Gawthorn conceived the idea of addressing a letter under a fictitious signature to Dr. Sumner,{ by which means he succeeded in eliciting the following reply from that gentleman : — (Private). " Sir, — You are far too severe in your censure of the Bishop of London in his letter to Mr. Richards, though I wish that his Lordship had explained himself more fully. But in his original letter to Lord Cholmondeley on the subject of the foreign pastors, he expressly stated that they could not by law minister in our churches, but that every endeavour would be made to provide places where they might celebrate Divine Worship ac- cording to their own forms. I hardly imagine that there are two Bishops on the bench, or one Clergyman in fifty throughout our Church, who would deny the validity of the orders of these pastors, solely on account of their wanting the imposition of Episcopal hands. And I am sure that you have misunderstood the import of this letter which occasioned your addressing me. I never s upposed that it implied any such sentiment in the writer's mind.' I remain, Sir, Your obedient and humble servant, «J. B. Cantuar." * See Appendix, F.F. f See Appendix. G.G. X See A) pendix. H.H. 158 Mr. Gawthom, delighted as indeed lie might well be at hav- ing such a document in his possession, immediately addressed a letter to Mr. Cyril W. Page,* which elicited from that gentleman a reply, t at once showing how truly wanting the Tractarian Clergy (at least some of them) are in meekness and humbleness. One is amused at this contest, and the confusion produced by Mr. Gawthorn's act in the ranks of the Anglicans of ' high and low' degree. Tn vain did Dr. Pusey again express his certain conviction of the validity of Anglican Orders, the Bishops were quiet on the subject of Dr. Sumner's letter, and not even " one in fifty" of the Clergy of the Estab- lishment appeared in defence of their Orders. J While on this question, raised by Mr. Gawthorn's letter to Dr. Sumner, it will not be amiss to notice the all-important fact of the want of evidence that Seeker and Butler were ever baptized, and that Dean Whittingham of Durham, was (as Anthony a Wood says) " made a minister according to the Genevan fashion." When we consider the manner in which men are raised by Her Majesty's Premier to the dignity of a Bishop, and call to mind the words of Mr. Wilberforce : — " The great safeguard is the control possessed by the two Metropolitans over the appointment of their suffragans. It happened that two per- sons were nominated at the same moment for consecration by the Crown, one of whom (Hampden of Hereford) was publicly charged with denying the faith, the other (Lee of Manchester) with a breach of morals. The two Primates were called upon to pronounce respecting the charges which were made, and either to acquit the parties or reject them. But what happened ? The Primates instituted no inquiry, but proceeded to the consecration, on the ground, which was maintained by the law officers of the Crown, that they had no power to test * Appendix I.I. f Appendix J.J. X Appendix K.K. 159 the fitness of the parties, but were bound to bestow spiritual mission upou any person who was presented to them by the Crown. Here, then, there must either have been a gross de- reliction of duty in the Church's rules, or the rules by which her purity is defended must be grievously impaired ;" we can but laugh at the high standing taken by the Tractarian party. We see no sign of a bishop in the gentlemen selected by her Majesty to enjoy these titles, and when we call to mind their position, we are amazed that any should regard the Sabellian Whateley, the la- titudinarian Hampden, the fickle, restless Bloomfield, as Bishops. In this year Messrs. Patterson and Wynne, who had gone to the Holy Land fortified with letters commendatory in Latin addressed to " all orthodox and Catholic bishops," from the Scottish bishop of -~- (Brechin ?) which they had a vague idea of presenting to some of the Oriental Bishops (knowing that those in communion with Rome would return but one answer) ; however they did not do so, finding that the " Oriental Bishops" were in reality schismatics and heretics, and that a3 members of the Western Church they could not hold commu- nion with them. Shortly after falling into a Tractarian dilemma, Messrs. Patterson and Wynne had the happiness to be received into holy church at Jerusalem. Mr. Patterson gives the following explanation of his reasons : — " Saturday, April 13th. Now that we are free from its bondage, I begin to wonder and inquire how it was possible that the Anglican Establishment can have held one so long. 1 think the main reasons were — first, a profound traditionary dread of the Catholic Church, quite unreasoning and unreasonable — a sort of tacitly assumed first principle, supposed to be self-evident, which rules most English- men; secondly, our assumption that the goodness and worth of individuals (our Oxford friends and others) was a proof of the Anglican Church's Catholicity — an argument with which, mis- givings about the principles to which we were pledged, and the 160 facts which were our antecedents, were stifled and postponed ; and, thirdly, a theoretic view that somewhen or somewhere, there had been a Catholicity different from that of Rome at the present day. This it was which interpreted Scripture, and Councils, and Fathers, favourably to the Anglican position; and this prompted our tour to the East, if perchance we might escape Rome and its claim there, and secure ourselves in a remote corner of the Church, not Protestant, and yet not Roman. I do not mean to say that the utter futility of these pretexts dawned upon me till I had accepted the call of Providence, and made a distinct act of submission and faith, both of which are, of course, the inevit- able conditions of conversion. But still the last few months had shaken and impaired their hold upon me. Contact with Catholics (especially my good friends in Silesia and France) had shaken the traditionary horror of ' Popery,' which still clung about me. The inapplicability of internal notes to prove external facts, or to disprove them, and the knowledge of indivi- dual goodness in every religion, which years of retirement at Oxford had made me forget, shook the hold that good men there had upon me, and with it the " moral proof,'' as we used to call it, of the Church's Catholicity, I did not, I think, at all appreciate, before I became a Catholic, that which I now see as clearly as all do, save ' Puseyites' themselves — viz., the ultra- Protestantism of my position. Partly from being surrounded by one clique of persons of my own opinions, I never realized fully how com- pletely unauthorized, by the Anglican authorities, are Tractarian principles. It pained me, indeed, to come in contact with bishops and other authorities, to meet them with shifts and eva- sions about the articles and formularies, and to be a sort of eccles- iastical radical ; but these were rare occasions; whereas the circle I lived in was perpetually about me, encouraging, suggesting, and protecting the shifts we had recourse to. Some of these were almost laughably transparent ; and I do dot wonder, now, that they irritate men of plain sense and straightforwardness. One of my "High Church'' friends used to defend his taking the oath of su- premacy, in which the authority of any 'foreign prince, prelate, or power, within the realm of England, is so solemnly renounced, by 161 saying that the Pope was not a 'foreign' but a domestic power ! Another, in order to include the doad in his suffrages at the communion rite, which the High Church use so often, used to omit the words inserted by the ' reformers' in order expressly to exclude them, by feigning a slight cough at the proper moment ! As to the last point, contact with the Eastern sects, and examin- ation of their doctrines, showed that the notion of the Episco- pate being a bond of Catholic unity in faith and discipline, was the merest figment of distorted minds, and moreover, that I had no right (on Anglican High-Church principles, which I con- scientiously held) to look to them for help; but still, letters from England recalled our hopes from this disappointment to the West. The appeal of Mr. G orb. am was to be the signal for an independent movement of the Establishment : the judgment of the High-Court invoked was immaterial; all that the Tfactarians felt, that, to admit its rights to decide a question of doctrine in ultimate appeal was flat Erastianism, and so a great movement ofresistance was predicted. Thus we held on to one straw after another till the fulness of our time came, and we were free." As the Bishop of Exeter found, on account of his advanced years, that he could not visit his clergy as usual, he addressed them a pastoral letter convoking a Synod to be held at Exeter, in which he thus refers to Dr. Sumner's conduct with regard to Mr. Gorham : — " The Archbishop, instead of doing this, (considering for him- self the merits of the case, and forming and pronouncing his own judgment,) thought fit to desert the duty of his office, and at once to institute the Crown's presentee without further examamination, did thereby no more commit the Church to a complicity in his act, than if, on presentation to him by the Crown of a clerk, against whom he was formerly warned that he was unfit for the cure of souls by reason of the unsoundness of tenets holden by him, the Archbishop had wilfully, and in despite of such warning- proceeded to institute him." The Bishop of Exeter's summons to a Synod was met by 11 162 several protests,* but notwithstanding this opposition, the Synod met, passed certain resolutions, and the affair was regarded as an event betokening undoubted signs of life, and Mr. Mayow regard- ed it as not merely a pleasure and a comfort, but a source of the most heartful thankfulness, that the present Bishop of Exeter is what he is. This year recorded the submission of the Vicar of S. Saviour's, Leeds, and three of his Curates, owing as much to the imprac- ticability of the Bishop of Eipon, as the deadly hostility of Dr. Hook. Mr. Minster with his curates was favoured with the following circular, evidencing the animosity of the Vicar of Leeds : — Leeds, December 2nd, 1850. My Dear Sir — I am desired by the Rural Dean to inform vou, that in compliance with the request of the Chapter Meeting this day, a Special Meeting of the Clergy will be held on Mon- day next, at 12 o'clock, with reference to the following notice, " To consider and adopt such measures as appear to be necessary in reference to the doctrines and practices now prevalent at St. Saviour's Church." I am, &c. Edward Jackson, Sect. In a few days after, Messrs. Beckett and Rooke were inhibited. The Bishop of Ripon was completely opposed to the conduct of Mr. Minster and his curates, and they on their side acknow- ledged that they " fully believed him to be in the wrong." The Bishop also condemned Mr. Pollen for a sermon in which he taught that there were seven sacraments, and furthermore inhibited him from preaching, and censured him and the Leeds clergy for promulgating such Doctrines as the following : — " I. That it is a duty of each member of the Congregation to go to a Priest for Confession and Absolution before he receives the Holv Communion. 2. That the Communion Table is the Throne of God, and the Lord's Supper the Sacrifice of the Altar. Appendix L. L. 103 3. That do one can be considered a faithful Minister or Member of the Church, who does rtot preach or practise praying for the souls of individuals departed, that Jesus might have mercy on them. 4. That the great misery of the sinner is losing the Inter- cession of the Saints, and the aid of the Sacrifice of the Altar. 5. That Penance is the means of forgiveness of actual deadly sin. 6. That deadly sin after Baptism must end in spiritual death, unless Penance be resorted to, and unless persons confess their sins to one of Christ's Physicians, by which is meant a priest. 7. That after the consecration of the elements the bread is no longer bread ; the wine no longer wine, but the Body and Blood of Christ." Mr. Dodsworth, in his pamphlet, says, " who that is at all competent to judge can say, that the Church of England can be compared to the Catholic Church in its practical method of dealing with souls under the disease of sin — of leading them to compunction and administering the healing balm of the Gospel ? Individuals may exist in the English Church, who are endowed with skill for these great ends. But in the Catholic Church it is part of the system. It exists everywhere. Again, can we say that the saintly life has been developed in the one in any due measure, or proportion, with the other ? And, which is much to the point, wherever that saintly life has been most prominently developed in the English Church, it has been in such men as Andrewes, and Ken, and Wilson — men who in their life and writings have most symbolized with Rome, even while they said harsh things against her. In at word, compare the two systems, the prominent features iii the Church of England, seem to mark it as formed for this present world : decent, respectable, corrective of abuses which offend society, with enough of devotion to relieve the con- science ; but withal cold, unenthusiastic, and dreading fanati- 1364 cism, far more than worldly mediocrity ; it sustains its self-appropriated title of the Via media. The Catholic religion on the other hand seems to be formed for Heaven ; braving the enmity of the world; bearing her unceasing witness to things supernatural; more intent on training souls for Heaven than on ministering to their comfort on earth : bringing us evermore into union with our. Divine Lord by Her Daily Sacrifice, giving us thereby an entrance into Heaven ; by the prominence of Her Sacramental system surrounding us with invisible realities ; and while tenderly nourishing the weakest of her children, encouraging in those who aim to reach it, the saintly life, the highest, the holiest, the most enthusiastic and unearthly devotion."* 1852. The principal converts for this year were : — 152 Rev. T. A. Watson, Vicar of Long Whatton. 153 Rev. J. H.Coleridge. 154 Rev. H. G. Brasnell, Curate of Brasted, Kent. 155 Rev. F. Elwell, Sydney. 156 Rev. G. Norman, Curate of Wootton, Glo'ster. 157 Rev. Lord H. Kerr, Vicar of Dittisham. 158 Rev. J H. Pollen. 159 Rev. Lord C. Thynne, Vicar of Kingston Deverell. 160 Rev. E. P. Wells. 161 Rev. S. VV. Kuttner, Missionary to the Jews. 162 Rev. G. R. Belaney, Vicar of Arlingford. America. 163 Rev. P. J. Burchan. 164 Right Rev. J. S. Ives. 165 Rev. H. Cook. 166 Rev. T. Thompson. 167 Rev. S. Cooper. 16S Rev. — Hendel. * Anglicanism considered in its results, by W. Dodsworth. 165 169 Rev. G. Hoyt. 170 Rev. E. Hasert. 171 Rev. J. Keenan. Laity. 246 J. G. Law, Esq. 247 Lieut. Innis. 248 John Stratford Kirwan, Esq., Trinity College, Dublin. 249 E. Manning, Esq. 250 Judge Jones. 251 Thomas Richardson, Esq. 252 Edward Baddeley, Esq., Q.C. 253 Major Frazer. 254 A. J. de Castro, Esq. 255 Prince Bou Maza 256 Pierce Blake, Esq. 257 D. Potter, Esq., Tuam, (R LP.) 258 Hon. F Cavendish. 259 Prince de Ingenheim. 260 Cte. de Kihnansegge. 261 F. R. Wegg Prosser, Esq., M.P. 262 Comte de Pfeil. 263 Lord Huntingtower. 264 Lady Harris. 265 Countess of Kenmare. 266 Countess of Clanricarde, (R.I. P.) 267 Duchesse de Dalmatie. 268 Lady C. Thynne. 269 Lady H. Kerr. 270 Princess of Mecklenberg. 271 Mrs. Harper. 272 Hon. Miss Law. 273 Mine, de Florimond. 274 Lady A. Kerr. 275 Lady C. Kerr. 276 Lord John Kerr, (R.I.P.) 277 Captn. Johnson and his Crew.* * Appendix M.M. 166 No little sensation was caused in the religious world, by the conversion and consequent submission of the Bishop of North Carolina (Dr. Ives) to the Church of God. Since the days of the eloquent eagle of Meaux, — the immortal Bossuet, a Protestant Prelate had not submitted to the Church, — then Gordon had yielded to his conviction, and now an Ives bowed humbly his head, and as a child, sought for admission within the pale of Holy Church. Thus does Dr. Ives describe his feelings ; and oh ! what convert on perusing them will not see pictured his own state of mind, previous to his taking the last step which brought him into the full light of the Gospel, and bade him say with the aged Simeon, " Mine eyes have seen thy Salvation ;" — and what convert will not testify his own experience in saying, that the result has been a matter of " deep and joyful thankfulness." — Oh, better, yes, far better is it to enjoy rest in the Church of God for one moment, than to be battling without, for half-kept rubrics and antiquated observances without life, — what mean the Piscina, the ambyre, the rood-loft, the Credence Table, the Sedilia, the offices, without the tiujth, without God's saving. Truth, without the perfect conviction, that you are within the Church — the Ark, — and that — Jesus does all in all for Her. If we have not this innate interior hope, our con- fidence is vain, our peace is false, and we are in the hands of the enemy. But to return to Dr. Ives ; — " when I seriously approached this question (what was the foundation of my hope of eternal salvation) it was terrible to me. No man can well conceive the horror with which I first contemplated the possibility against my own claims as the result ! My claims as a Bishop, a minister, a Christian, in any safe sense, and hence of my being compelled as an honest man, to give up my position. A horror enhanced by the self-humiliation, with which I saw such a step must cover me, the absolute deprivation of all mere 167 temporal support which it must occasion not only to myself, but to one whom I was bound ' to love and cherish until death.' The heart-rending distress and mortification in which it must involve, without their consent, a large circle of the dearest relatives and friends,the utter annihilation of all that confidence and hope which, under common struggles and common suffer- ings for what we deemed the truth, had been reposed in me, as a sincere and trust-worthy Bishop. But I forbear ; enough that the prospect heightened in its repulsiveness, by the sad forebodings around me at the renewed symptoms of my wavering, was so confounding, as actually to make me debate whether it were not betterand my duty, to stay and risk the salva- tion of my soul — as to make me supplicate in agony to be spared so bitter a chalice to make me seize with the eagerness of a drowning man, upon every possible pretext for relinquishing the enquiry. Could I not be sincere where I was ? to work with a quiet conscience where Providence had placed me ? Were not the Fathers of the Reformation, in case of my being in error, to be held responsible ? Would it not be presumption in me, a single Bishop, to reconsider other points long con- sidered settled by a National Church ? These, and more like questions would force themselves daily upon my mind, to deter my advance, and under their influence I actually went so far as to commit myself publicly to Protestantism, to make such advance the more difficult. But God was merciful, and all this did not satisfy me ; I thought I saw in it clearly, the temptation of Satan, an effort of my over-burdened heart, to escape self-sacrifice. I felt that if for such reasons, I might be excused, so might Saul of Tarsus have been."* Dr Ives is now a Professor in an American College. " Politically speaking (says Mr. Belaney) f the Establish- ment was never stronger than at the present hour. Its * The Trials of a Mind, by J. S. I vis. f Martyrdom at the Carmes, in 1783, by G. R. Belaney. 168 revenues are now as cheerfully paid by the farmer, and its fees by the poor, as any common rent, — the natural con- sequence of the settlement of the tithe question, the minds of the majority of the nation, and these by far the wealthiest and most influential, are, though not all its warm supporters, still all so far attached to it that they would rather bear it than any other of the national sects in its place, rather it a thousand times than see the Catholic Church left free to regain her ancient position. If its friends are not, except in a few instances, ardent, they are at least sincere, believing as many of them do, that its services in the cause of morality, of Pro- testant ascendancy and general civilization, have entitled it to their gratitude. Again, what is next best to having good friends, it has certainly no enemies in the political or literary world. In its presence infidelity is silent, if it is not extinct, her champions have had no occasion to unsheathe their swords against any infidel assailant for these twenty or thirty years past. She has had time to restore what puritan frenzy had destroyed in a former generation, to increase the number of her churches and Clergy by almost one-half since the last century beyan, to augment her livings, to raise the literary, if not the theological character of her clergy, and to do many other things calculated to improve her condition. Meanwhile, notwith- standing all this, sects, whose aggregate number more than equalled her own in the reign of Elizabeth, have been creeping out of her at every part of her body for a succession of centu- ries, many of them, as the Wesleyans, Unitarians, and Irvingites, gaining in numerical strength and respectability every year. She has shown, what all heretical bodies show,thatwhen her members are once lost to her, when once they have iormed themselves into independent societies, they are lost to her for ever- They may dwindle out of one shallow creed into another yet more shallow, and she may see them gravitating downwards from one bad state of faith and moials into a worse, yet she feels 169 she has no power to arrest their decaying career. To retrieve the lost, long experience has shown, is a power or capacity not possessed by her. In this respect she is only, however, what every other religious community out of the Catholic Church is. None of them can keep their members what they are at the outset. What between evaporation above and leakage below, the spirituous part of their tenets is continually making its escape. If lapsed members are ever recalled, they are recalled with a diminution of their orthodoxy, they are never reclaimed. The followers of Luther in a very few years broke off from the Confession of Augsburg ; he tried in vain to retrieve them. He followed them up with the zeal of a London detective in pursuit of a Bank of England clerk who has made off with a bag of gold. The culprit is overtaken, caught and brought back to the place from which he started to be iden- tified. He is the same man, all but the pen behind his ear, he was before, but he is minus the treasure which made him worth the pursuit. So by running and panting, the great founder of the Lutheran schism, and his other heretical asso- ciates, laboured early and late in the pulpit and with the pen to keep their disciples within the enclosure they had drawn round them. But it was all to no purpose ! Away from them (ungrateful children !) they would go. Luther ran, Calvin ran, Melancthon ran, Zuinglius ran, they all ran, and when by some evil accident any of them fell, helped to their feet by some kind friend who stood by, they ran again. A deserter here and there was the prize. . . . The Catholic Church possesses the power, which these instances show no other body, pretending to exercise spiritual functions in the name of Christ, possesses. Evil agencies and evil passions succeed continually (such does God permit !) in drawingav.ay her members. They may fly from her for a time — a year, a number of years, even up to the last hour of an abandoned life. But she does not give theui up for lost. She keeps her maternal eye upon 170 them. She fasts, and weeps, and prays, and warns with a mother's heart and a mother's voice. Her pity wins them back. They die or live retrieved from, as the case may be, a death of despair or a life of sin. She sees them brought back with the " joy which is felt by the angels of Heaven over one sinner that repenteth." We must not omit this year mentioning a circumstance which occasioned some little commotion at Chichester, where, as we are informed by a correspondent of the Church and Stale Gazette, the Rev. P. Freeman, the Principal of the Chi- chester Theological College, omitted on January 2, 1853, to give the cup to the lay communicants of the Chichester Infir- mary. Mr. Ereeman on enquiry pleaded that he forgot the wine. The following converts have taken Holy Orders : — Rev. J. H. Coleridge. Ilev. G. R. Belaney. 1853- The principal converts this year are : — 172 Rev. S. H. Neligan, Curate of Cashel. 173 Rev. W. Pope. 174 Rev. S. R. Bailey. 175 Rev. J. H. Pollen 176 Rev. M. P. Stoughton. America. 177 Rev. N. Houghton. 178 Rev. W. Loman. 179 Rev. J L. Barrett. 180 Rev. — Luttrell. 181 Rev. VV. Pollard. 171 Dissent. 182 Rev. P, Pritchard, D.D. 278 Lieut. Bastard. 279 Lord R. Ken-. 280 S. Church, Esq. (R LP.) 281 Prince L'Arendt. 282 Duke of Mecklenberg. 283 Lieut. A. Bathurst, R.N. 284 Lieut. Browne, U.S N. 285 Lieut. Bayard, U.S.N. 286 Professor Blum. 287 Princess Vasa. 288 Marchioness of Lothian. 289 Mrs. George M'Donald, Kilcleagh, Westmeath. 290 John Pope, Esq. 291 Miss Pope. 292 Miss Louisa Pope. 293 Miss E. Pope. 294 Mdlle. Boulanger. 295 Mdlle. De Pau. Of the above, the following are intended for Holy Orders :— REGULAR. Rev. John Pope, S. J. SECULAR. Rev. William Pope. We find from Battersb/s Catholic Registry for 1854, that the Messrs. Pope and their sisters are related to the Protestant Archbishop of Dublin, and also that Mr. Wil- 172 Ham Pope published his reasous for submitting to the Church of the Living God. Mr. Pope says, " unless we have some rule to enable us to determine what the faith of the early Church really was, even though we were able to study the writers of that Church, we should only arise from their perusal perplexed. For how could we determine what works of the Fathers apply to all times, which are occasional, which are historical, and which doctrinal : what opinions are private, what are authori- tative, what they only seem to hold, what they ought to hold, what are fundamental, what ornamental. English High Churchmen have felt this difficulty strongly, and a well-known writer of that School has advised the study of the Great An- glican Divines before plunging into the sea of Patristic Theo- l gy — in other words, that we should learn of the Anglican Divines what the belief of the Primitive Church really was. But why of them ? Why should they be better able to inform us about the Early Church than their cotemporaries of the Roman Communion ? Why should they be right any more than modern Divines ? If we may not take our Faith from Dr. Pusey — if we may not trust those who in the present day tell us that the Ante-Nicene Fathers did not believe in the Doctrine of the Holy Trinity— or of Original Sin, why should we trust Hooker for instance, who held that the Greek Fathers were involved by implication in the heresy of Pelagius, or Andrewes, who did not believe in the necessity of Episcopacy, or Jeremy Taylor who was heterodox on the subject of Origi- nal Sin, and who much lamented the Nicene Council itself, and calls the question at issue between Arias and the Catholics, ' the product of idle brains, a matter so nice, so obscure, so intricate, that it was neither to be explicated by the Clergy, nor understood by the people, a dispute of words which concern- ed not the worship of God, nor any chief commandment of Scripture,but was vain and a toy in respect of the excellent bles- sings of charity ;' or lastly,Bramhall, who vindicates as orthodox, 173 the Nestorian and Eutychian Heresies of the present day. It is idle therefore (may Mr. Pope well and truly conclude), to talk of appealing to the Church of the Fathers, unless we have the means of ascertaining what the belief of that Church really was."* The secession of Mr. Pope and the other members of his family led to a correspondence, between the Provost of Beverly, (Very Rev. Joseph Render), and the Protestant Incum- bent of Holy Trinity Church, York, who, we are led to believe from Mr. Render's letter, was the instigator of certain proceed- ings on the part of Mrs. Pope to her children. f Another controversy burst forth this year, threatening a re- newal of the Gorham affair, on the only remaining Sacrament supposed to be held by the Establishment — the Holy Euchar- ist : our readers will remember that in 1843, Dr. Pusey had been condemned by the " Six Doctors," whose fame is now world, wide, for a sermon on this Sacrament ; since then it had been held and taught sub silentioby the Tractarian party. Mr. Seager shows, that " either the Church of Englaud denies a Real Pre- sence of any kind, and so repudiates her professed Lord, or she admits a Real Presence of some kind, and yet refuses to adore."J Mr. Denison, the Archdeacon of Taunton, in the discharge of his duty as Examining Chaplain to the Bishop of Bath and Wells, refused to present Mr. Fisher in consequence of his not agreeing to a doctrine not openly preached in our Church, since the days of the Marian persecution. Mr. Fisher complained to Dr. Spencer, the representative of the Bishop of Bath and Wells, who in reply to Mr. Fisher's letter says, "I am aware that the last five martyrs who sealed, with their blood, their testimony to the pure faith as it is in Christ Jesus — died the horrible, but ever glorious death at the stake at Canter- bury, for believing " that a wicked man doth not receive Christ * England, Greece, or Rome? + See Appendix N.N. X Saager's Letter to a Friend. 171 in the Sacrament." Dr. Spencer furthermore assured Mr. Fisher that the " teaching of our Church, most unquestionably, is that Christ is really, though only spiritually present, to all faith- ful people in the Holy Communion •" and to Archdeacon Deni- son he wrote, " As I am convinced it is not the teaching of the Church of England, I could not continue to hold my present commission, in a Diocese where such a doctrine is imposed upon the candidates for orders." To this, Mr. Denison replied in a let- ter which the reader will find in the Appendix.* Mr. Denison also preached three Sermons at Wells Cathedral, on the Real Pre- sence, thereby exciting the ire of Mr. Ditcher. A rumour was circulated that it was the intention of certain parties to prosecute Mr. Denison, Mr. Robert Isaac Wilberforce, and Messrs. Phipps and Morton, of Devizes, for holding and teaching the Real Presence in the Eucharist. Archdeacon Wilberforce in 1848 published a Treatise on the "Incarna- tion," in which he asserted that the Sacraments are the exten- sion of the Incarnation, and in fulfilment of his plan, set forth a work on the Doctrine of Holy Baptism, and a treatise on the Eucharist ; in the latter volume Mr. Wilberforce held the Doctrine of the Real Presence, as taught by the Church. Mr. Spurrell, (Vicar of Great Shelford, Cambridgeshire), was pleased this year to expose the Constitution, Rules, Religious Rites, and practical workings of a Society founded by Miss Sellon, in which he accused that lady of exercising tyrannical conduct, and of saying to one of the inmates of her home, " when you hear me speak, you should think it is the voice of Jesus Christ," and to write down her thoughts for the mother's eye. Mr. Spurrell thus concludes his charge — " What does Protestantism — what does the Church of England know of the Sign of the Cross, being a sacramental symbol in the which ' lies deep mystery' ? — what does the Church know of Con- fession formally and frequently made to a Priest ? — what of * Appendix, N.N. 175 Penauce? — what of the keeping of the Canonical hours, and of the administration of the Communion in private houses to persons not sick, and at midnight ? —And what of Conventual Institutions? — It is earnestly hoped that the heads of the Church will take such steps as may seem to them best to retrieve, if pos- sible, Institutions wherein such practices are carried on, and that they will not suffer clergymen of the Church of England to violate its laws with impunity, by officiating in such Institutions at unauthorised services."* Miss Sellon replied to Mr. Spurrell's charge, " I am ignorant of controversy and know little of our present divisions ; I believe the Creeds, and pray to love our Lord Jesus Christ in sincerity, and to obey Him in sincerity, by His grace, as well as I can. The Church of England is my mother Church, and I love her with a true and hearty love. What she has taught, that I have received ; what she has allowed, that I have not refused ; what she has forbid- den, that I have not looked into, and I pray God to keep me dutiful, submissive and true."t Would to God that Miss Sellon had the gift of Faith ! — that she were indeed a member of that Church, " the Body of Jesus militant on Earth, and triumphant in Heaven with her glorious Head." This year a Protest:}; signed by several of the Tractarian party was forwarded to the Patriarch of Jerusalem, against the conduct of Dr. Gobat, the successor of Dr. Alexander, in the See of Jerusalem. This Protest was condemned by the four Archbishops of the Church of England and Ireland. § The inhibition which was laid on Mr. Mason Neale, in 1848 was not removed by the Bishop of Chichester, though a petition was presented by the collegians of Sack ville College. || * Miss Sellon, the Sisters of Mercy, by Rev. J. Spurrell. f Reply to a Tract, by Rev. J. Spurrell, by Miss Sellon. J Appendix O.O. § Appendix P.P. U Appendix Q.Q. 176 1854. The principal Converts this year were : — 188 Rev. G. J. Hill. Bath. 184 Rev. G. A. Phipps, Vicar of Devizes. 185 Rev. A. T. Morton, Curate of Devizes. 186 Rev. W. H. Scott, Curate of Bolton 187 Rev. W. Hamilton. 188 Rev. G. J. M'Leod, Curate of Stoke Newington. 189 Rev. J. A. Pope, Vicar of Stoke Newington. 190 Rev. H. N. Felgate, (R LP.) 191 Ven. R. I. Wilberforce, Rector of Burton Agnes, York. 192 Rev. G. de la Feld, Rector of Tortington, Sussex. Germany. 193 Rev. — Meinholdt. 194 Rev. — Mosheiin. 195 Rev. P. Oertel. 196 Rev. — de Soharet. 197 Rev. H. Parsons. 198 Rev. O. A. Shane. 199 Rev. D. M'Leod. America. 296 Lord Monteith. 297 Baron Ward, (Milan.) 298 Sir R. Crown.- 299 Sir R. Blennerhassett. 300 Dowager Lady Castlestuart. 301 Digby Boycott, Esq. 302 Hon. J. R. Chanter. 303 Prince Galilzkin. 304 Visct. Castlestuart. 177 305 Lieut. Bastard. 306 Charles Voegel. 307 G. Wincklemann. 308 Prince of Hesse Darmstadt. 309 Dr. Eisenbach. 310 Lady Floyd. 311 Lady Monteith. 312 Lady de Trafford, R.I.P) 313 Princess Navroki , j 314 Baronne D'Ordred- 315 Ctss. Zule 316 Mrs. Hill. 317 Mrs. Scott 318 Miss Monteith. 319 Princess C. Vasa. 320 Miss Floyd. 321 Miss Hanley, The world was fraught, amid the din caused by the bombard- ment of a celebrated city in the Crimea, the stronghold of Russia's mighty Czar, with hostile proceedings, and rumors of yet further hostility against Messrs. Denison, Phipps, Morton and Robert Wilberforce, which ended in the resignation of the Yicar of Devizes and his Curate, and their ultimate submission to the Church ; thus terminating a quarrel which would have dragged the most evident proof of our Lord's love before the public, before an infidel and unbelieving race of men who sneer at God's truth, and thereby increase their own damnation ; for though the Establishment does not, and cannot, possess Him who dwells in our tabernacles, the God of Love and Peace, yet the very fact of certain of its (so called) ministers holding the doctrine of the Real Presence, might tend to blaspheme Him Whose name ought to be treated with reverence and veneration. And yet, dear reader, is it possible to believe that those who are still left behind in the meshes of Anglicanism " evjoy peace 12 178 in the way of duty, and rest in obedience?" They believe in the Eeal Presence, and yet persist in upholding a Church, which refuses to adore, and they have peace (we are told) in the way of duty. They believe in the efficacy of the Mass, as the One sacrifice for the living and the departed, and yet persist in upholding a Church, whose language denounces that office as a blasphemous and dangerous deceit, and yet they say they have peace in the way of duty. They believe that they who reject Christ's lawful ministers reject Him, and on Dr. Pusey's assurance, that they need not examine who those Ministers are, they reject those whom the See of S. Peter and the Catholic "World send and acknowledge as the only lawful Ministers of Christ, and yet (we are assured) they have peace in the way of duty. And from whom, but from themselves, has Dr. Pusey derived this most singular authority over them ? Trusting, however, to his assurance, they reject the warnings, disobey the commands, and disregard the excommunications of the acknowledged successors of S. Peter, and they have rest in obedience— TO WHOM?* Mr. Robert Wilberforce, previous to his secession, having first resigned his preferment in the Establishment, t published a work on the Piinciples of Church Authority, in which he proves that " private judgment has (since the Reformation) been the real system that prevailed in England." W T ell and truly does Mr. Wilberforce sum up the argument of his work in the following words, " It has been shewn by the testi- mony of those who lived before us, that our Lord not only taught doctrines, but founded a Church. To this Church He was pleased to commit the especial function of interpreting that system which He delivered to mankind. He qualified it for such an office, by rendering it the habitation of that Divine Spirit, which Jiad dwelt without measure in the temple of His * Seager's Letter to a Friend. f Appendix R.R. 179 own Humanity, and was pleased to take up His perpetual abode in His Body Mystical, the Church. Such is the state- ment of those who have delivered to us an account of our Lord's nature and actions, and unless this capacity of judgment had been possessed by the Church, we could have no evidence of the inspiration of that Sacred Volume, which contains the records of our faith. Tor it was the Church's judgment, which stamped it with authority, and in its turn it confirms that which Antiquity had previously witnessed, respecting the authority of the Church. The Church's authority then depends on that presence of the Spirit which gives it life. This authority had resided first in its completeness in the Person of our Lord, when He was manifest in the flesh. He was pleased to bestow it in a plenary manner on the College of His Apostles : from them it has descended to their successors, the Bishops throughout the world. But to preserve the unity of this wide-spread commission, our Lord was pleased to give an especial promise to one of His Apostles, and to bestow upon him, a name and ofiice derived from Himself. And as the Episcopal College at large succeeded to the Apostles, so was there one Bishop, whom the Universal Church believed from the first to be the successor of S. Peter. Hence was he spoken of in ancient times, as discharging that function among the rulers of the Church Catholic, which was discharged among his brethren by the Chief Apostle. The successor of S. Peter is declared by those General Councils which are admitted by all Catholics, to be the representative of him who was the bond of unity and Rock of the Church. And hence, as the circle of Christendom grew wider, and its unity could not be maintained without a stronger principle of confrater nation, it was through this principle that the oneness of the Catholic Body was perpetuated, and the Primacy of S. Peter ripened into the Supremacy of the Pope. But now comes a change. There arises a powerful monarch in a remote land, who 180 resolves to separate the Church of his nation from the unity of Christendom. He effects his purpose by force or fraud, and bids it recognise a new principle of unity in himself. He passes to his account, and his children rule after him. But this new principle of unity is found in time to be insufficient. No sooner is the grasp of the civil ruler relaxed, than a host of parties divide the land j the very thought of unity and hope of concord is gradually lost. The National Church is surrounded by sects, and torn by dissensions. Inter muros peccatur et extra. And can it be doubted what advice would be given to its children by that Great Saint, who looked forth upon a somewhat similar spectacle in his native land, and whose life was expended in winning back his brethren one by one to the unity of Christendom ? He did not think that the national energy of Africa was any pledge of safety to the Donatists, or that the number and succession of their Bishops entitled them to respect. — " Come, brethren, if you wish to be inserted in the Vine ; for we grieve when we see you lie thus cut off from it. Number the Bishops from the very seat of Peter, and in that list of Fathers, see what has been the succession; this is the rock against which the proud gates of Hell do not prevail."* 1855. The principal converts were : — 197. Rev. C. E. Parry, Curate of S. Paul's, Knight'sbridge, London. 198. Rev. E. S. Ffoulkes, Tutor of Jesus' College, Oxford. 199. Rev. W. Palmer, Fellow of Magdalen College, Oxford. 200. Rev. E. B. Deane, Rector of Lewknor, Oxford. 201. Rev. T. P. Wrighte, Fellow of King's College, London. 202. Rev. F. Lascelles, Vicar of Merevale, Warwickshire. 203. Rev. T. S. Cocks, Rector of Sheviock. * Wilberforce's Principles of Church Authority. 181 204. Rev. W. Wheeler, Vicar of Shorehain.* 205. Rev. G. Rose, P. C. Earl's Heaton, Yorkshire. 206. Rev. — Djunvowsky, Russia. AMERICA. 207. Rev. H. Wheaton. 208. Rev. W. B. Whitcher. 209. Rev. W. Markoe. 210. Rev. E. H. Doane. 211. Rev. VV. Forrest. Laity. 323. Colonel Wood. 324. Gernschid Rasched Bey. 325. Hon. J. Vandyke. (America.) 326. M. David Richard. 327. M. J. Marguet. 328. W. Bancroft, Esq. (the author of the " Hisloiy of the United States.") 329. Earl of Dunraven. 330. Viscount Dungarvan, M.P. 331. Mr. Reid. 332. F. Gosberry, Esq. 333. C. R. Bailey, Esq. 334. Miss Lawfield. 335. Miss Featherstone. 336. Mrs. Spnrgeon. 337. Miss Spurgeon. 338. Lady Bonrke, (Marble Hall, Co. Galway.) 339. Duchess of Buccleuch. 340. Viscount Adare. * "Since the retirement of Archdeacon Manning from the Estab- lishment," (says the Brighton Examiner,) " there has been nothing- in this part of the country which has created half the sensation as the secession of Mr. Wheeler, and every one must see that it arTects all those large establishments which have been formed at Shoreham, Hurst, and Lancing, and which now involves to a considerable extent Magdalen College, Oxford." 182 Mr. Parry says, "Certainly there is one hindrance to our submitting to the Catholic Church, independent of argument, false notions, and prejudices. It is dread. The dread of leaving for ever one idea of Christianity for another, so strangely different, so hateful to the natural man, so unbending, as that of the Church of Eome. High Anglican theories excited our imaginations, and separated us in thought from the rest of our Protestant brethren, but Rome divides us for ever from all such theories, as well as from Protestantism in general. She will be believed entirely or not at all ; she is the whole truth or none ; she is alone Christ's Church or Antichrist; a gigantic delusion, or the true messenger from Heaven. These Anglican theories may lead you gallantly to her threshold, but once there, you must retrace your steps, or leave those theories as you pass within her pale. Many when they see this sicken at the sight, and shrink from the sacrifice. Let us count then the cost, for the sacrifice of the past must be full and entire. The English Establishment is utterly wrong, notwithstanding its ancient creeds and respect for past times, or Home is a lie Better remain where you are than take your Protestant fancies into the Roman Communion. She must be exclusive, for the Gospel is so. The Gospel is indeed open to all, both bad and good, and so also are the Church's doors, and all nations and people are pressed to come in, but as every Christian creed necessarily excludes more than 500,000,000 of human beings from the present grace of the Gospel, so the creed of Rome excludes from the unity of the True Church, all Protestants and Greek schismatics too. If nothing would persuade you that the latter creed can be right in its exclusion, nothing ought to convince you that the Gospel can be true at the expense of so many other religious systems in the world."* As regards Mr. Ffoulkes, whose reconciliation with Holy * Parry's Appeal to Common Sesiie. 1S3 Church we have just had the pleasure of recording, we feel it incumbent on us to refer to a work published by him in 1853, entitled, " The Problem ' What is the Church ?' solved. tk{^ %i£ raw ri w thxi tSj ExxA»j5-/«s. or the Counter Theory." Mr. Pfoulkes informs his readers, that he published this little work after spending " seven years" in analyzing what seemed to be principles, and accounts for his title by quoting and adopting the following passage from the late Professor Butler, whom he designates as Dr. Newman's ablest opponent — " Probably nothing would wholly destroy the effect of such a work (Newman's Essay on Development) but some equally clever rival theory. An intellectual romance of this kind is in this respect like a religious or political novel : you cannot meet it effectually by mere argument : to put it down at all you must win the public ear and fancy by a counter novel."* To Mr. Pfoulkes we are indebted for this " rival theory," this " counter novel," by which he endeavoured to " win the public ear and fancy/' — however, in about two years after its publi- cation, Mr. Pfoulkes was led by the grace of God to answer his own question, ' What is the Church ? ' by humbly suing for reconciliation with the See of S. Peter. To Mr. Pfoulkes we are indebted for the following list of converts from Protestantism to the Roman communion ; — "Dryden, the first of poets, and Sunderland, the Prime Minister, stand at the head of a catalogue in which the Earls of Peterboro' and Salisbury, Sir Edward Hales, Haines, and Tindal, are names still familiar to English ears. . . . Among foreigners, while Christina, Queen of Sweden ; Wolf- gang William, Count Palatine of the Rhine ; Christian William, Marquis of Brandenberg ; Ernest, Prince of Hesse ; John Frederick, Duke of Brunswick ; and Frederick Augustus, King of Poland, were crowned heads ; John Christian, Baron * Butler's Lectures on the Development of Christian Doctrine. 184 of Boisneburg ; Rongovius, a Knight of Holstein ; Caspar Scioppius, Peter Bertius, Christian Besold, Ulric Hunnius, Nicholas Stenonius, John Philip Pfeiffer, Lucius Holstenius, Peter Lambecius, Henry Julius Blum, Andrew Promm, Bartholt Nihusius, Christian Hellwig, Matthew Prcetorius, and others, were all men of various genius and acquirements."* Mr. Palmer, whose name has often been mentioned in the course of our narrative, was received into the Church at Home ; but while Oxford and Cambridge are thus giving to the Church the elect of her sons, America is also yielding fruit. Brownson, Ives, Huntington, Porbes, are among the more celebrated of her converts ; this year, however, has wit- nessed the reconciliation of the son and brother of two Bishops, Mr. Doane and Mr. Bailey. The father of the former gentleman, who is regarded as the Bishop of New Jersey, has been pleased to issue a document purporting to be a sentence of deposition against his son, the Ilev. G. H. Doane, and as it is so unique, we cannot refrain from presenting it to the reader, trusting that he will, while smiling at Dr. Doane's zeal, pray for his conversion to the Paith promulgated by Christ on Mount Calvary, and taught by the Church of Rome alone. u) herself among the Barbarians in the practice of virtue : for she not only maintained the most rigid continence, but spent much time in fastings and prayers ; which extraordinary conduct the Barbarians observing, were very greatly astonished at. The King's son, then a mere babe, happening to be attacked with disease, the Queen, according to the custom of the country, sent the child to other women to be cured, in the hope that their experience would supply a remedy. After the infant had been carried around by its nurse without obtaining relief from any of the women, he was at length brought to this captive. She, having no knowledge of the medical art, applied no material remedy ; but taking the child and laying it on her bed, which was made of horse-cloth, in the presence of other females, she simply said, f Christ who healed many, will heal this child also f then having prayed in addition to this expression of faith, and called upon God, the boy was imme- diately restored, and continued well from that period. The report of this miracle spread itself far and wide among the Barbarian women, and soon reached the Queen, so that the captive became very celebrated. Not long afterwards the Queen herself) having fallen sick, sent for this woman, who being a person of modest and retiring manners, excused herself from going, on which the Queen was conveyed to her, and received relief in like manner as her son had, for the disease * Socrates' Ecclesiastical History. 191 was at once removed. But when the Queen thanked the stranger ; she replied, ' This work is not mine, but Christ's, who is the Son of God that made the world.' She therefore exhorted her to call upon Him, and acknowledge the true God. Amazed at his wife's sudden restoration to health, the King of the Iberians wished to requite her with gifts whom he had understood to be the means of effecting these cures ; she however declined their acceptance, telling him that she needed not riches, inasmuch as she possessed abundance in the conso- lations of religion \ but that she would regard as the greatest present he could offer her, his recognition of the God whom she worshipped and declared. This answer the King treasured up in his mind, and going forth to the chase the next day, the following circumstance occurred ; a mist and thick darkness covered the mountain-tops and forests where he was hunting, so that their sport was embarrassed, and their path became inextricable. In this perplexity the Prince earnestly invoked the gods whom he worshipped, but finding that it profited him nothing, he at last determined to implore the assistance of the captive's God ; when scarcely had he began to pray, ere the darkness arising from the mist was completely dissipated. Wondering at that which was done, he returned to his palace rejoicing ; and relating to his wife what had happened, he imme- diately sent for the captive stranger, and begged her to inform him who that God was whom she adored. The woman on her arrival caused the King of the Iberians to become a Preacher of the Gospel ; for having believed in Christ through the faithfulness of this devoted woman, he convinced all the Iberians who were under his authority ; and when he had declared to them what had taken place in reference to the c ure of his wife and child, as well as the circumstance con- nected with the chase, he exhorted them to worship the God of the captive. Thus therefore both the King and Queen were made preachers of Christ, the one addressing their male, 192 and the other their female subjects. Moreover, the King, hav- ing ascertained from his prisoner the plan upon which Churches were constructed among the Romans, ordered an Oratory (iwr^iov) to be built, providing all things necessary for its im- mediate erection ; and the edifice was accordingly commenced. But when they came to set up the pillars, Divine Providence interposed for the confirmation of the inhabitants in the faith, for one of the columns remained immovable ; and the work- men disheartened by the fracture of their ropes and machinery, at length gave up all further effort. Then was proved the reality of the captive's faith in the following manner : going to the place at night without the knowledge of any one, she spent the whole time in prayer ; and the power of God was manifested by the pillar being raised, and caused to stand erect in the air above its base, yet so as not to touch it. At day-break the King, who was an intelligent person, came him- self to inspect the work, and seeing the pillar suspended in this position without support, both he and his attendants were amazed ; but shortly after, while they stood gazing on this wonder, the pillar descended on its own pedestal and there remained fixed. Upon this the people shouted, attesting the truth of the King's faith, and hymning the praise of the God of the captive. Their belief being thus established, the rest of the columns were easily reared, and the whole building was soon completed. An embassy was afterwards sent to the Emperor Constantine, requesting that henceforth they might be in alliance with the Romans, and receive from them a Bishop and consecrated clergy, since they sincerely believed in Christ. Rufinus says that he learned these facts from Bacurius, formerly one of the petty Princes of the Iberians, who subsequently went over to the Romans, and was made a captain of the military force in Palestine : being at length intrusted with the supreme command in the war against the tyrant Maximus, he greatly assisted the Emperor Theodosius." 193 Such were " the two famous instances in Church History" referred to by Burnett, and relied on by Dr. Sumner, and those who think with him regarding the non-necessity of Episcopal Ordination — but perhaps these gentlemen have a latent suspi- cion that they are in reality only laymen. Acknowledging the validity and canonicity of Anglican orders, acknowledging that Dr. Sumner is an Archbishop and Dr. Pusey a Presbyter — still the question is, " who gave Dr. Parker (the first Protestant Archbishop of Canterbury), not his orders, not his episcopal character, but mission to execute the powers which belong to that character in the determinate see of Canterbury, and authority to execute the powers of a Primate in the Province of Canterbury. To this no answer can be given but one — Queen Elizabeth gave, or at least attempted to give, that mission and authority;" and, continues Mr. Allies, " more need not be said on this head, as all the Courts of the Kingdom have just affirmed this power to exist in the Crown, and as Her Majesty, in exercise of her authority as Supreme Ecclesiastical Judge, has just reversed the sentence of the Archbishop's Court, and decreed that the clergy of the Church have it wholly at their option, to teach and preach that infants are regenerated by God in Holy Baptism, or that such a doctrine is ' a soul- destroying heresy' — nay, as the perfection of liberty, the same clergyman can now at the font, in the words of the Baptismal Service, declare his belief in the former doctrine, and in the pulpit proceed to enforce the latter/'* The Queen has also power to institute Bishops, i.e. to originate mission and jurisdiction. t In addition to this the Anglican ministers are not ordained, inasmuch as the words conveying the orders " might be used to a child when confirmed or baptized," but this objection was so powerfully brought home by Lewgar (a convert, and friend * Allies' the See of S. Peter, t Appendix TT. 13 194 of the notorious apostate Chillingworth) that the Convocation being assembled altered the form of ordaining Priests and consecrating Bishops in order to obviate these objections. "But (says Dr. Milner) admitting that they are sufficient to obviate all the objections of our divines to the Ordinal, which they are not, they come above a hundred years too late for their intended purpose ; so that if the Priests and Bishops of Edward's and Elizabeth's reigns were invalidly ordained and consecrated, so must those of Charles IT.'s reign and their successors have been also."* Another peculiarity was the respect with which Bishops were to be treated ; their lightest word was esteemed a censure, and at first it was so, but soon the Episcopal Bench was arrayed against the Tractarian party, and then matters were different. The Bishop of Hereford is still styled Bishop Hampden by the English Churchman, and one of the " Oxford School" says — " The Bishops of the present day are manifestly >*OT THE CHOSEN OF THE CHURCH, but CREATURES OF the Secular Clergy ; and to the Secular Government, and to their own ambition, and aggrandizement, and power, do they now compromise, betray, and sell the liberties, the duties, nay, the very bread and (moral) being of the so-called Lower Clergy, who notwithstanding are the only hopeful pastors of the people and faithful witnesses of Jesus Christ." What watchful observer of the course of events in the Establishment, and the gradual return of England to the faith of her fore- fathers, has forgotten the curious correspondence between Messrs. Henslowe and Harvey and their respective Diocesans. The Puseyites at first did not use the Rosary or have crucifixes, for Mr. Newman tells us that " the crucifix is in this place no badge of persons ;"t but as the controversy developed itself, we find Dr. Pusey and Miss Sellon * Milner's End of Religious Controversy, f Newman's Letter to the Rev. -G. Faussett ( 1838). 195 defending the crucifix, for says the former, "Neither the use of the crucifix nor of the pictures of the Crucifixion, which are more common among ourselves, can be in any way regarded as contrary to the second commandment, when used to set before their eyes the Divine Lord, and the sufferings of our Crucified Lord. For what is forbidden in that commandment is to make for ourselves any likeness of God ; but to represent Christ Crucified is but to exhibit the human form which for us and our salvation He Himself took."* " Nor do I know anything to forbid an English clergyman either to wear such a memorial of his crucified Lord himself, or to give it to others to wear, not ostentatiously, but unseen by man, to recall the thought of Himself to them ; but further, neither can I think it wrong to pray either with a picture of our Lord crucified, or a crucifix before him, so that it be used only to fix and deepen our thoughts of His dying love and make it present to us. This also I have said when asked." t Mr. Dodsworth thus remarks on this passage (and need we say that we fully concur with him, for there always has appeared a — delicacy shall we call it ? no, rather an apologetic spirit, long before Dr. Pusey even sanctioned the use of the crucifix and the Rosary, among the Tractarian party — a reserve which plainly showed that though they, " with Dr. Arnold, envied the little girl kissing the crucifix in the crypt," yet were afraid to act) J — "I very • Pusey 's Preface to Scupoli's Spiritual Combat, p. 191, Note, (2nd Edition). + Pusey 's Letter to the Bishop of London. J We give the extract in full from Mr. Bennett's " Letter to Lord John Russell, M.P." — " The second commandment is, in the letter, utterly done away with by the fact of the Incarnation. To re- fuse then the benefit which we might derive from the frequent use of the Crucifix, under the pretence of the second commandment, is folly : because God has sanctioned one conceivable similitude of Himself when he declared Himself in the person of Christ"— and in another place, " In the crypt is a Calvary, and figures as large as life, 196 reluctantly notice the following painful passage in Dr. Pusey's remarks on this branch of the subject. The italics are mine. ' I could not when asked but say that the crucifix itself was not forbidden by the second commandment.' Dr. Pusey argues at great length, and with much force and beauty, upon the edifying use of the crucifix as reminding us of Him who died for us, as reminding us of Him by its very touch, and he says much more in this good strain ; he knows too how falsely Catholics are accused of breaking the second commandment by its use. And yet he speaks as if reluctantly, ' I could not refuse 1 — ' when asked' — and as being able to shelter himself behind the opinion of a most estimable man indeed, but an avowed latitudinarian. Thus fortified, he could not refuse to say that Christians, who use the crucifix, are not actually IDOLATERS What must we then think of a position which forces such a man as Dr. Pusey to write in this strain ? Afterwards, at p. 149, he says ' It cannot but be natural to every Christian heart to love to behold representations of his Crucified Lord. It cannot, dare not, need apology.' Would that he had thought of this before he wrote the previous painfully apologetic passage/'* The Oxford party now adopt the Rosary as well as wear crucifixes, nay, they even go so far as to wear relics and the Agnus Dei. Poor men ! they imagine themselves to be in the Church, members of Christ's One Holy Catholic and Apostolic Church, whereas they are still representing the burying of our Lord. The woman who showed us the crypt had her little girl with her, and she lifted up the child, about three years old, to kiss the feet of our Lord. Is this idolatry ? Nay, verily, it may be so, but it need not, and assuredly is, in itself, right and natural. I rather envied the child. It is idolatry to talk about Holy Church and Holy Fathers — bowing down to fallible and sinful men, not to bend knee, lip, and heart to every thought and every image of Him our manifested God (Life of Dr. Arnold.)" * Dodsworth's Letter to Dr. Pusey. 197 out of Her pale, and "aliens to the commonwealth of Israel/' thus forcibly reminding one of those words of the Prophet Isaiah, "Behold all ye that kindle a fire, that compass yourselves about with sparks, walk in the light of your fire, and in the sparks that ye have kindled. This SHALL YE HAVE OF MINE HAND, YE SHALL LIE DOWN IN SORROW !"* The Tractarian party were great sticklers for the revival of the obsolete rituals and ceremonies of the Establishment, but with what success our reader may judge, when one Bishop recommended unlit candles to be placed on the Communion table, and others were told that they had " no dispensing power over either Eubric or Canon, but only an explanatory one in difficult cases, "f Ten years have now elapsed since the writer of these pages, was led by the loving kindness of a good and gracious God to resign all that he had in this world to embrace the Faith as taught by Jesus Christ, and now held and maintained by the Church of Eome, and though these ten years have been a period of bitter suffering, still, thank God, he has been enabled to remain firm in his faith, and to be still, by the grace of God, A CATHOLIC. The Church of Eome alone possesses that faith which S. Peter preached and for which S. Paul suffered, that glorious faith which enabled a child of twelve years to court martyrdom, and to tell the impious Dacian that she was the implacable enemy of his idols, that Isis, Apollo, and Venus were nothing, and carried away by her zeal, the youthful Eulalie spat in Dacian's face, and trampled under foot the idol which she saw before her, and thus she perished; that faith which enabled S. Agnes, S. Lucy, and S. Euphemia to suffer unheard of tortures ; that * Isaiah, 1. 11. f The Church her own Revivalist, by J. F. Knolles, 198 faith for which S. Alban shed his blood j but this was at ft time when with the poet it might be said — " The Kingdom all did rush to sanctity, There was fear each day and love of God in them, As long as lived the warmth of faith without decay." But alas ! with Ireland as with England — -" The Law, the faith, they flung o'erboard, When carnal Calvin, lecherous Luther roar'd, Down with the Church ! free Passion from duress, Raise high the floodgates of Licentiousness. The cry reverberates round England's throne, Where rules a despot's iron will alone ; Henry, Elizabeth, and Scottish James, Echo the cry, and set a realm in flames. The tale is quickly told. Black sin corrodes The Saxon people and their Irish toads. They folio w'd wheresoe'er their sovereigns led, And made a king or cpieen the clergy's head ! They stripp'd the Church of all the poor's estate, And gave its acres to the guilty great ; They dressed the Latin Mass in English guise — Oh, what a Mass — without a sacrifice ! Rapine, and lust, and perjury had sway, Scarce one went out to keep the Sabbath day ; And, on a sunny Sunday — men assert — A woman and her son would stay at home to flirt. And there was feasting high — my soul it grieves — Ev'n on Good Friday and Apostles' eves ; Who then eat cresses at the gushing well ? None, save the hermit creeping from his cell. 199 No fast ! but drunkenness, gluttony, and strife ! Who drinks your health — will swear away your life — And yon sleek fop the pleasant dance that treads, Hath pocketed hard cash for Priests' and Bishops' heads. Blood without cause was spilt, the poor were fleec'd, Churches destroyed, church-lands to spendthrifts leas'd ; Widows were seen their husbands to deplore, And orphans begg'd for crumbs from door to door. And laws were fram'd to harrow and to vex, Dire penal laws ! their very names perplex — Assizes, sessions, livery, college rents, Wardships, Exchequer courts, and parliaments. Greenwax and capias, lattitat, replevin, Bailbonds, bills, fines, and wrongs that cry to Heaven, Provosts and Portrieves, tipstaffs, sheriffs, manors, With aught but ' Justice' written on their banners."* " Oh then," do we say with Mr. Allies, "Church of Home, too late have we found thee who shouldst have fostered our childhood, and set thy gentle and awful seal on our youth ; who shouldst have brought us up in the serene regions of truth, apart from doubt and the long agony of uncertain years. . . too long sought and too late found, yet be it given us to pass under thy protection the short remains of this troubled life ; to wander no more from the fold, but to find the Chair of the Chief Shepherd to be indeed the 'shadow of a great Rock in a weary land ! ' "t While our pages were passing through the press, Dr. Lushington delivered his most remarkable judgment, in re Westerton v. Liddell, clerk, condemning the credence table, altar cloths and crosses, against which judgment Mr. Liddell, * O'Brennan's Ancient Ireland and S. Patrick, t Allies' S. Peter and his See. 200 or rather the Tractarian party, have appealed, and the Bishop of Exeter, ever ready to defend Tractarianism, enters the list with Dr. Lushington, and boldly tells him that his judgment respecting the credence table is illegal, and says that having been once called on to decide a complaint against a clergyman for putting a credence table within the chancel, his judgment was to change the name of the table, but let the table itself remain. Dr. Philpott's reason for the use of a credence table, is so thoroughly unique that we present it to our reader with his note, appending thereto the real meaning of the word " credenza" and also the import of the ceremony of prsegustatio, which we believe was not " ad vitandum veneni periculum quod sic in sacristse caput recidisset." Dr. Philpott says, " whether in- deed the name ' Credence/ or the thing, be of Roman origin, is by no means certain. Those who so consider it, ascribe it to a frightful state of manners in the fifteenth and sixteenth centuries, when more than one person of eminence were believed to have been cut off by poison, introduced into the Host. I do not pretend to a full acquaintance with the facts which made the precaution of a ' Credence 1 necessary — nor with the exact manner in which this precaution was effected. But I am assured by a friend of much authority in any archaeological question, that, in order to prevent the Host being made the means of administering poison, or to use the words of Martene, ' ad vitandum veneni periculum quod sic in sacristae caput reci- disset/ there was a certain ceremony termed pragustatio, in which three Hosts were prepared, f unam pro sacramento et duas pro proba.' This ceremony seems to have made necessary in certain cases some small adjunct in the form rather of a chest or safe than of a table, either attached to the altar, or in the im- mediate neighbourhood of it, in order that the bread so tasted before consecration, and after consecration the portion reserved should be irnshvorthy, whence the origin of the name — credenza, a safe." — The following note is appended to this passage which we here give — " The whole ceremony was called prcegustalio, 201 and is thus described in the Museum Italicum — Diaconus Evangelii latinus accipit hostiam unam de tribus, quae sunt super patenam, et cum ea duas alias hostias tangit, et dat sacris- tae comedendam j deinde accipit aliam hostiam de duabus qua3 remanserant, et cum ea tangit patenam et calicem per tot um, intus et extra, et similiter dat earn sacristse comedendam, &c. The ' Vocabolario degli Accademici della Crusca/ gives, among others, the following definitions of the word ' credenza,' which term is by no means peculiar to the service of the Altar, from which we may see that the term is used to signify both the assay itself and the place of trust (mfe), to which the assayed viands were committed. — ' Credenza' — l'Assagiare che fannogli scalchi e i eoppieri delle vivande e bevende, prima di servirne i lor Signori. ' Credenza' — diciamo anche quel armario dove si ri- pongon le cose da mangiare, e vi si distendon sopra i piatelli per lo servizio della tavola." In the revision of Clement VIII. the word credentia, is carefully avoided, and the term abacus, side table, substituted, possibly from a desire to obliterate the memory of the reason for which the credenee table properly so called had been introduced. Whenever the word is mentioned at all in his revision, it is used as if it were the trivial, but not the correct, name — mensa seu abacus quod credentiam vocant. We shall first of all ease Dr. Philpott's apprehension, respecting the ceremony of pragustatio, by reminding him that many instances are given by Du Cange, in which the credentia or abacus is used as a sideboard in profane sacrifice, and hence its being introduced into the Eucharistic sacrifice. We next beg to call his attention to the following letter from the Rev. P. A. Crowther, O.S.A., respecting the definition of the word credenza. To the Editor of the « Times.' Sir — In this morning's paper 1 noticed some account of a letter written by the " Bishop " of Exeter on Dr. Lushington's 202 recent judgment about the fittings of Protestant churches. His Lordship, it appears, is at a loss to know what " credence table " exactly means — he cannot tell whence it is derived, and evidently labours under some mystery about it. Might 1 state, for the information of such of your readers as have not lived in Italy and mixed with the people, that the word is of Italian derivation, and is used in ordinary conversation ? La credenza means nothing more than a small cupboard or shelf in any handy situation, serving to stow away any odd matters that may be wanted at a moment's notice. La credenza is not necessarily a piece of religious furniture, nor has it any connexion with religious rites per se. There is la credenza dell' altare, la credenza del battisterio, la credenza dell' olio santo and there is a credenza in every body's chamber. So the word is not so very Popish as the " Bishop " seemed to fear. Yours respectfully, T. A. T. Crowther, Priest of the Eremite Order of St. Augustine. Chatham, January 9. As regards the altar cloths we might present our readers ■with fuller catalogues of church ornaments than those adduced by the Bishop of Exeter ; but in the name of common sense, why do certain Ministers of the Establishment require these "sumptuous carpets of silk or velvet, or other such stuff/' credence tables — ambyres, piscinas, crosses, &c. &c. when they ignore the presence of Him, who is God as well as man, on their altars, when they tell us that Dr. Pusey has demolished the Tridentine Doctrine of the Real Presence, and that the Sacri- fice of the Mass is impious and blasphemous — when their own Martyrologist, the truth-telling and candor-loving Eoxe, has recorded instances of blasphemy that make our blood curdle within our veins ; and when the walls of our cities, towns and villages are placarded with falsehoods so glaring, that it is mar- 203 vellous how any can credit them, and the press daily teems with the most palpable absurdities. These " tapetes ex serico," credence tables, ambyres, &c. are necessary in the Church of God — rich and gorgeous antipendia are of utility in that House of Prayer, where the dim light of the sanctuary tells you that the God of Heaven and Earth, the Crucified Redeemer, is actually present, but in buildings conse- crated to heresy, they are worse than useless, and therefore do we commend Dr. Lushington in inhibiting the use of more than one altar cloth. "VVe have no reason to be surprised at the cool appropriation by heresy of that which belongs solely to the Church of God, for simia Dei dialolus is a true proverb — the devil is ever aping God in his works ; " yet," to use the words of Mr. Efoulkes, " he is made instrumental to the very purpose which he would defeat," for a lie would not be a lie did it not counterfeit some truth. Does the Church establish the Sisters of Mercy and call their services into requisition ? the devil is ready, as the (i simia Dei," with a Nightingale or a Sellon* to ape the works of the genu- ine Sister of Mercy. Does the Church in her wisdom establish missions ? a Wilberforce is at hand to attempt the same. Does the Church send out missioners to the distantEast, or the cold frigid North ? a Martyn and a Heber are nigh to go likewise. Does the Church recommend her clergy to practise celibacy ? imme- diately does Anglicanism seize the idea, and * Bachelors' vows" are taken, and soi-disant monasteries and convents established — nay even our very ecclesiastical dress is imitated, and it is not without great difficulty that one can at a first glance discern a Priest of the Most High from a teacher of heresy. * We by no means desire to depreciate the exertions of these la- dies in the cause of mercy and charity, as we sincerely trust to see t hem and their companions rejoicing one day in the faith that cometh from above. 204 And now in conclusion, let us briefly review the transactions of the last few years — but ere doing this, our readers will pardon our quoting a passage from Dr. Lushington's far-famed judgment in re Westerton v. Liddell — " Have we not even in our own day witnessed a sad example of the danger of endea- vouring anew to reform that which our Reformers left us, and assimilate our system to the Church of Rome ? Have we not seen, what never has before, from the days of Cranmer,been seen in this land — not less, in a very few years, than 100 clergymen of our Church secede to Home, and who were many of them men of undoubted piety, of great learning, and blameless lives ? See the monuments erected to the memory of the martyrs of our own Church at Oxford ; and read the names of those who took a leading part in that work ? How many have seceded from that Church which they sought to preserve by honouring the memory of its first restorers and martyrs ? Ought we not then to pause — to doubt our own strength and our own judgment, — when we seek to mend that which they bequeathed to us, consecrated by their own blood ? Ought we not to hesitate before we admit any one practice, any one thing, not sanctioned by them, and more especially auy one thing which has the remotest leaning to the Church of Rome and her usages, which our Reformed Faith holds in just abhorrence ? Is is not wiser to keep on the safe side — to omit rather that which may be innocent in itself, even decorous or ornamental, — than run the remotest risk of consequences so much to be deplored?"* It must be evident to the most listless observer of passing events, that no sooner had one rendered himself remarkable for his zeal in defence of the Establishment, than we were sure to hear of his return from bondage to the land of promise. At the commencement of the movement, the names of New- man, Oakeley, Faber, Ward, were continually pointed out as * Lashington's Judgment, Edited by Dr. Bayford, p. 39. 205 torch-bearers to guide the erring Anglican, but as time rolled on and the Tractarian movement developed itself, they submitted to the Church, then were Anglicans led to mourn for their secession, and to pray for their return, and also exhorted to direct their eyes to Caswall, Dodsworth, Manning, Allies, Wilberforce, and as each of them were in their turn reconciled to a fond and affectionate parent ; — Ffoulkes and Palmer started each their own " counter-theory," like so many " will- o'the-wisps," to deceive the unwary traveller, seeking the sal- vation of his soul ; at last they also, Palmer, after much toil and enquiry as to the Catholicity of the Greek Church — Ffoulkes, after no little mental labor, yielded themselves as willing subjects of the See of St. Peter. Nor were the Laity excluded : Campden, Fielding, Dunraven,Pakenham, Biddulph, Simeon, Murray, Ram, are names too well known to dispute that each, and every Anglo-catholic if sincere minded, is sure to enter the bosom of the Church ; and, reader, what would we deduce from this, what would we bid you do ? — Simply to pray for those who are " seeking the Lord in the simplicity of heart," and be assured that He who has bestowed the mighty gift of faith on such souls as Newman and his brother con- verts, will hear our prayer and bestow the like precious gift on the remaining champions of Anglicanism. Can we as Catho- lics enjoying the full favour of God's love, see such men as Bennett, Denison, Lid dell, Neale, and Keble, toiling for that which has not life, and yet refrain from holding up our hand for them. No ! perish the thought, accursed be the very idea of such an anomalous position, — we do pray earnestly for the reconciliation of our brethren. They are praying for us ; it is a holy war of prayer, and let us proceed on in our crusade, and perhaps ere S. Silvester again revisit us, we may have the pleasure of seeing chronicled among the converts, the names of those who are in the front of the battle leading on hostile troops against the city of God. 20G And now one word for ourselves — if, reader, we have done aught either to amuse or instruct, may we ask of you an Ave Maria for our spiritual welfare, an Ave Maria that we may have grace to struggle on to the end, bearing before our eyes the heart-cheering motto, ""Ey toZtu w*^," and ever remember- ing the words of Holy Writ — He showeth Himself to them that have faith in him, for perverse thoughts separate from God. Dr. Pusey, ever eccentric, ever erratic in his conduct, has astounded, nay, perplexed his followers and adversaries, and, we may add, his quondam disciples, by the following characteris- tic letter to Mr. Perry, curate of S. Paul's, Brighton : — "My dear Friend, — I never said or wrote a word in disparagement of the English Reformation. You know that I always disliked the influence of the foreign reformers upon ours, but that was passing. I could not use such an expression as ' the principles, if any, of the English Reformation,' nor should I ever have admitted it into any work for which I was responsible ; for I have always believed that the English Reformation had very definite principles, and what I have wished to do (as far as in me lay) was to bring peo- ple back to the principles of the English Reformation, as expressed in the Prayer Book and Homilies. I am not conscious of having done one thing beyond the principles of the English Reformation. The Reformers acknowledged the Holy Scriptures as the sole rule of faith ; they acknowledged the early ages of the Gospel its best interpreter ; ecumenical councils as authoritative ; they believed in the Sacrament of Baptism ; the real presence of the body and blood of Christ in the Holy Eucharist; they provided a form of absolution far penitents who specially confessed their sins ; they believed in the value of good works done through the grace of Christ and by his Spirit ; they believed that he would come again at the end of the world to judge both the quick and the dead, according to their works ; they gave directions as to days and seasons of fasting; they taught the value of almsgiving, of daily public prayer, of frequent communions, and so on. I believe 207 that those whom people call Tractarians have, in the main, been true to the principles of the English Reformation; and I must believe that those who taunt ns with not being true to those principles, themselves only take as much of them as they like. God is the judge. I wish those who judge us would only exercise as much charity, and take as much pains to know what we really believe, and look to anything which they would think good in our teaching if they knew it, as they would in case of Dissenters. There would soon be more peace and a better understanding. Yours affectionately, E. B. PUSEY. Christ Church, Oxford, Feb. 12." The Converts for this year are : — 212 Rev. T. H. Kirke, Chaplain to Mr. Ram. 213 Rev. W. A. Wegurton, Vicar of South Stoke. 214 Rev. J. R. Oldfield. Laity. 341 J. Ram, Esq., Gorey, Wexford. 342 J. O. Cuffe, Esq., Messewen, Bucks. 343 — ■ Culverwell, Esq., Shipton Mallet. 344 — Henan, Esq. 345 Mrs. Ram. 346 Mrs. Henan. APPENDIX, 14 APPENDIX. A— Page 23. The Deposition of King Henry, the son of the Emperor Henry , and the absolution from their oaths of all who have sworn allegiance to him. " Oh ! Blessed Peter ! Prince of the Apostles, incline thy pious ears to us and hear me, thy servant, whom from my infancy thou didst nourish, and that thou hast even until this day, saved from the hands of the wicked who have hated, and who still detest me, because of my fidelity to thee. Be then my witness, and with thee our Sovereign Lady, the Mother of God, and the Blessed Paul, thy brother amongst all the other Saints, that thy Holy Roman Church dragged me in my own despite to its Government ; and that I would have far pre- ferred to end my days in exile, rather than by human means to usurp thy place. And as I believe that it is through thy gracious favour, and not by my own works that it has been pleasing and is still pleasing to thee, that the Christian people specially committed to Thee should obey me, and that through Thy grace, power is given to me on this behalf from God, of binding and of loosiDg both in Heaven and on Earth. " It is in this confidence and for the honor and defence of thy Church, and in the name of the Omnipotent Trinity, and through thy power and authority, that I forbid Henry, the King and son of the Emperor Henry, who by an unheard of pride, has rebelled against thy Church, to exercise longer any 212 power as a Sovereign over the Empire of the Germans or in Italy, and that I absolve from their oaths of allegiance which all Christians have made or still render unto him : at the same time, I interdict any one from serving him as King. And this I do, because it is fitting that he who endeavours and studies to diminish the honour that is due to Thy Church should lose those honours and that dignity which he himself appears to possess. And because as a Christian he has contemned obedience, and will not return to the Lord whom he has abandoned, by hold- ing communion with those that are excommunicated, and that he persists in perpetrating many iniquities, and despising those warnings which (thou art my witness) were alone given by me to mm for the sake of his own salvation, and as he has sepa- rated himself from thy Church, and seeks still to produce a schism in it, I do, in thy name, now bind him with the fetters of excommunication, so that all nations may know and ex- perience, that thou art Peter, and thou the Rock upon which the Son of God has built His Church, and that the Gates of Hell shall not prevail against it." Sigefrid upon reading this document, handed it to his attendant Chaplain and said : — " This document must be enrolled in the archives of the Church of Mayence. Let it be there endorsed by you as a witness, that it was read by me in the presence of the King and of the assembled Princes and Prelates of the Empire. And here receive also my Crozier and Mitre. Retain possession of them, until I am authorized by the Pontiff to resume them. I now set forth upon my pilgrimage to Rome, and I invite all the other German Bishops who are like me summoned there as sinners — as unworthy shepherds of the flocks confided to our care — to accompany me on my way thither. As to this place it is accursed, as long as one stricken by anathema remains in it, and no Christian can, without involving himself in the penalties of an excommunication, continue to abide here. 213 Away, then, one and all, avoid it as if pestilence, clung to its walls, and death stood in its door-wa}'. Remember the doom of the Bishop of Utrecht, and let us be careful we do not tread in the footsteps of one who now howls a demon in hell." [Bertha, v. Ill, p. 337.] Baronius has quoted the following lines on the subject : — " Acrius ad Regem scripsit Papa sacer, et se Ulterius clamat non posse pati mala tania. Rex mox hac iliac discurrere eoepit, ad ista Plures perversos coadunans tempore certo. Cum quibus adversum patrem loquitur reverend um, Moguntinus ibi fuit Archiepiscopus, ipsi Judicium totum tribuit Rex flagitiosns. Hue Hugo tunc f'alsus venit, qui dicitur Albus. Officit hie multis Roman* presbyter Urbis. Ter damnatus erat, pretio qui restituebat Emptores Christi templorum, junctus et ipsis Adversus Papam fingens mala laetincabat Corda malignorum, Regis simul et socioium. Audax Antistes Moguntinus niinis ille Non Christum timuit, Papam qnando maledixit, Cuncti subscribunt. Magis ipsi se maledicunt, O blasphemia non umquam hie neque post abolenda. Hoc anathema quidem mandavit mox procul idem Ad Allobroges simoniacos nimis altos, Qui Igeti f'acti, in Papam denique raptim Omnes concurmnt, Regis faciunt quoque jussum. Jurant, subscribant contra Uomin unique Magistrum Mittendos apices Romam Rex edidit ipse, Qui de sede sacra dicebant surgere Papam Injuste stan tern, Papatum depopulantem. Quos Synodo coram statuerunt mitlere Romam. Quidam Rolandus Parmensis clericus aptus. F.ligitur, quarum gerulus tunc litterarum. Baronius XI. 420. 214 B— Page 37. " Be assured of this, — no party will be more opposed to our doctrine, if it ever prospers and makes noise, than the Roman party. This has been proved before now. In the seventeenth century, the theology of the divines of the English Church was substantially the same as ours is ; and it experienced the full hostility of the Papacy. It was the true Via Media; Rome sought to block up that way, as fiercely as the Puritans. History tells us this. In a few words, then, before we separate, I will state some of my irreconcileable differences with Rome a* she is ; and in stating her errors, I will closely follow the order observed by Bishop Hall in his treatise on The Old Religion, whose Protes- tantism is unquestionable. I consider that it is unscriptural to say with the Church of Rome, that ' we are justified by inherent righteousness.' That it is unscriptural that ' the good works of a man justified do truly merit eternal life.' That the doctrine of transubstantiation, as not being revealed, but a theory of man's devising, is profane and impious. That the denial of the cup to the laity, is a bold and unwar- ranted encroachment on their privileges as Chkist's people. That the sacrifice of masses, as it has been practised in the Roman Church, is without foundation in Scripture or antiquity, and therefore blasphemous and dangerous. That the honour paid to images is very full of peril, in the case of the uneducated, that is, of the great part of Christians. That indulgences, as in use, are a gross and monstrous inven- tion of later times. That the received doctrine of purgatory is at variance with Scripture, cruel to the better sort of Christians, and administer- ing deceitful comfort to the irreligious. That the practice of celebrating divine service in an unknown tongue is a great corruption. 215 That forced confession is an unauthorized and dangerous practice. That the direct invocation of saints is a dangerous practice, as tending to give, often actually giving, to creatures the honour, and reliance due to the Creator alone. That there are not seven sacraments. That the Roman doctrine of Tradition is unscriptural. That the claim of the Pope to be universal bishop is against Scripture and antiquity. I might add other points in which also I protest against the Church of Rome, but I think it enough to make my confession in Hall's order, and so leave it " — Tracts for the Times, No. 38. p. 1 1 . "Truly when one surveys the grandeur of their system, a sigh arises in the thoughtful mind, to think that we should be sepa- rate from them ; Cum talis sis utinam noster esses ! — But, alas ! an union is impossible. Their communion is infected with heterodoxy ; we are bound to flee it as a pestilence. They have established a lie in the place of God's truth ; and by their claim of immutability in doctrine, cannot undo the sin they have com- mitted. They cannot repent. Popery must be destroyed ; it cannot be reformed." — Ibid, No. 20. p. 3. "As to the manner of the presence of the Body and Blood of our Lord in the Blessed Sacrament, we that are Protestant and Reformed, according to the ancient Catholic Church, do not search into the manner of it with perplexing inquiries . . . Had the Romish maintainers of Transubstantiation done the same, they would not have determined and decreed, and then im- posed as an article of faith absolutely necessary to salvation, a manner of presence, newly by them invented, under pain of the most direful curse ; and there would have been in the Church less wrangling, and more peace and unity than now is." — Ibid, No. 27. p. 2. — Bishop Cosin on Transubstantiation. " How miserably contrasted .are we with the One Holy Apos- tolic Church of old, which ' serving with one consent,' spoke ' a pure language !' And now that Rome has added, and we have 216 omitted in the catalogue of sacred doctrines, what is left to us but to turn our eyes sorrowfully and reverently to those ancient times, and, with Bishop Ken, make it our profession to live and ' die in the faith of the Catholic Church before the division of the East and West ?' "—Records of the Church, No. XXV. p. 11. " O Mother Church of Rome! why has thy heart Beat so untruly towards thy Northern child ? Why give a gift, nor give it undefiled, Drugging thy blessing with a stepdame's art ? &c. . . . And now thou sendest foes Bred from thy womb, lost Church ! to mock the throes Of thy free child, thou cruel-natured Rome !" Lyra Apostolica, 171. " The ground taken by the Church of Rome is that all her present traditions are to be received, as of equal validity with the written word, because she holds them ; our ground, that they are not to be so received, because they cannot be proved to be apostolic, and some are corrupt and vainly invented. Our con- troversy then with Rome is not an d priori question on the value of tradition in itself .... but is one purely historical, that the Romanist traditions not being such, but on the contrary repugnant to Scripture, are not to be received .... Nor does our accepting the traditions of the Universal Church in their day, involve our accepting those of the particular Church of Rome, after so many centuries of corruption in the present." — Pusey's Earnest Remonstrance to the Author of the Pope's Letter (vide Vol. iii. of the Tracts), p. 13. " We never have, nor do we wish for any alteration in the liturgy of our Church; we bless God, that our lot has fallen in her bosom, — that He has preserved in her the essentials of primi- tive doctrine and a liturgy so holy; and, although I cannot but think its first form preferable, alteration is out of the question : THERE CANNOT BE REAL ALTERATION WITHOUT A SCHISM; and as we claim to have our own consciences respected, so, even if we had the power of change, would we respect the consciences 217 of others. . . . The whole course of the Tracts has, as you know, and yourself reproach us with, been against innovation" — Ibid. p. 28. " From the time that the Church of Rome began to forsake the principles of the Church Catholic, and grasp after human means, she began also to take evil means for good ends, and in- curring the apostolic curse on those who ' do evil that good may come,' took at last evil means for evil ends. She, the Apostolic Church of the West, consecrated by Apostolic blood, showed her- self rather the descendant of them who slew the Apostles, and 'thought that they did God service,' stained herself with the blood of the saints, that on her might come all the righteous blood which was shed within her ; even of the very Apostles, who had shed blood for her. There is not an enormity which has been practised against people or kings by miscreants in the name of God, but the divines of that unhappy Church have abetted or justified." — Puseys Sermon on the Fifth of November, p. 29. "How hopeless then is itto contend with Komanists, as if they practically agreed with us as to the foundation of faith, however much they pretend it ! Ours is antiquity, theirs the existing Church. Its infallibility is their first principle ; belief in it is a deep prejudice, quite beyond the reach of any thing external. It is quite clear that the combined testimonies of all the Fathers, supposing such a case, would not have a feather's weight against the decision of a Pope in Council." — Newman on Romanism, p. 86. " Time went on. and he [Satan] devised a second idol of the true Christ, and it remained in the Temple of God for many a year. The age was rude and fierce. Satan took the darker side of the Gospel .... The religion of the world was then a fearful religion. Superstitions abounded, and cruelties. The noble firmness, the graceful austerity of the true Christian, were superseded by forbidding spectres, harsh of eye and haughty of brow ; and these were the patterns or the tyrants of a beguiled people.'' — Newman's Sermons, vol. i. p. 359. " There have been ages of the world, in which men have 218 thought too much of angels, and paid them excessive honour ; honoured them so perversely as to forget the supreme worship due to Almighty God. This is the sin of a dark age," — Newman's Sermons, vol. ii. p. 400. " I never could be a Romanist ; I never could think all those things in Pope Pius' Creed necessary to salvation." — Froude's Remains, vol. i. p. 434. " The Freedom of the Anglican Church may be vindicated against the exorbitant claims of Rome, and yet no disparage- ment ensue of the authority inherent in the Catholic Apostolical Church." — Keble on Primitive Tradition, p. 6. C— Page 42. " It is true that I have at various times, in writing against the Roman system, used, not merely arguments, about which I am not here speaking, but what reads like declamation. " 1. For instance, in 1833, in the Lyra Apostolica, I called it a ' lost Church.' " 2. Also, in 1833, I spoke of' the Papal Apostasy* in a work upon the Arians. " 3. In the same year, in No. 15 of the series called the ' Tracts for the Times,' in which Tract the words are often mine, though I cannot claim it as a whole, I say — ' True, Rome is heretical now — nay, grant she has thereby forfeited her orders ; yet, at least, she was not heretical in the primitive ages. If she has apostatized, it was at the time of the Council of Trent. Then, indeed, it is to be feared the whole Roman Communion bound itself, by a perpetual bond and co- venant, to the cause of Antichrist.' " Of this and other Tracts a friend, with whom I was on very familiar terms, observed, in a letter some time afterwards, though not of this particular part of it — ' It is very encouraging about 219 the Tracts — but I wish I could prevail on you, when the second edition conies out, to cancel or materially alter several. The other day accidentally put in my way the Tract on the Apostolical Succession in the English Church ; and it really does seem so very unfair, that I wonder you could, even in the extremity of oUoyofttx and 9 Names. Year. Preferment. Diucess. s. Sneyder, T. T. 1845 America. Stanton, J. 1845 Oxford. Stewart, A. 1851 America. Stewart, J. A. 1850 R. Vange, London. Stewart, T. H. 1850 C. Bramford, Norwich. Stonghton, N. 1853 T. America. Talbot, Hon. G. 1843 V. Evercreech, Bath & Wells Thomas, T. E. 1848 V. Brandeston, Norwich. Thomas, W. 1847 Thompson, E. H. 1846 C, S. Pancras, London. Thvnne, Lord C. 1852 V., Kingston Deverel, Salisbury. Todd, G H. 1851 C.| S. James, Bris- Bristol&Glos- tol, ter. Trenow, W. T. 1852 C, Ribesford, V. Worcester. Vale, E. 1843 C, S. Andrews, Wells, St. London. w. Wackerbarth, A.D. 1842 C., Peldon, London. Wadham, E. P. 1846 America. Walford, E. 1851 C, Tunbridge, Canterbury. Walker, H. 1846 Walker, J. 1845 C, BeneBeld, Peterboro' Walker, W. 1847 Ward, W. G. 1845 Oxford. Ward, R. 1851 R., Skipwith, Ripon. Watson, J. A. 1851 V., Longwhatton, Peterboro* Weguelin, W. A 1856 V., South Stoke, Chichester. Wells, E. P. 1852 Ely. Wells, W. 1846 C, S. Martin's, Li- verpool, Manchester. Wenham, J G. 1846 Ceylon. Wheaton, H. 1855 America. Wheeler W, I 1855 V., Shoreham, 1 Chichester. 280 —. "We, the undersigned Clergy of the Deanery of , in your Diocess, beg leave with the greatest respect to call your — , — attention to a recent decision pronounced by the Judge of the Court of Arches in re Escolt. " Such a decision does not merely recognize (what was never recognized by any general council) the validity of Lay Baptism, and indeed of Baptism administered by Separatists, but also requires a clergyman, under pain of suspension for three months, to read the Burial Service of the Church over those who deliber- ately and wilfully continue in a state of separation from Her communion. " Such a state of the law is at variance as well with 17 258 Scripture and reason, as with the real principles of the Constitu- tion. " We hope, therefore, for your speedy cooperation in bringing about such measures as may release us from this hardship and tyranny over our consciences. And that, as the authority of the Court of Arche9 emanated from the Primate of all England, there can be no real difficulty in procuring for us immediate redress." A member of the Committee has written to us conveying the information that the above Petition was never presented, and that the Committee, consisting, after the writer's submission to the Church, of Rev. T. W. Allies, Rector of Launton, Rev. W. H. Henslowe, P. C, Tottenhill, Rev. W. H Mountain, Vicar of Hemel, Hempstead, Rev. I. U. Cooke, Vicar of East Lutworth, Rev. W. H. Church, Vicar of Geddington, only succeeded in obtaining 126 signatures. J_Page 74. The following from the Guardian will prove the steps taken by the zealous Dean of Westminster to preclude Catholics from praying at the shrine of S. Edward the Con- fessor : — "It is customary to turn all persons out of Westminster Abbey immediately after each service, and to keep the Abbey strictly closed every year on the 13th of October — S. Edward the Confessor's Day. A worthy lady, who is said to be as well known at the Abbey as the Dean himself — if not better — ex- plained this circumstance to a clergyman last Friday as follows : — Mrs. M'E , — ' Ah ! the Abbey will be closed to-morrow ; always is on the 13th of October.' Clergyman—' Indeed ! how is that ?' Mrs. M'E , — • Oh ! it's the Dean's orders ; you 259 see it is Edward the Confessor's Day, and the Catholics Will come and say their prayers here on that day, so we are obliged to shut up the Abbey to keep them out; very unpleasant, ain't •it ?' " And we are assured by Mr. Mason Neile that the only relics which have escaped the ruthless and sacrilegious hands of Angli- canism are those of S. Edward and S. Cuthbert,the latter concealed to this day by a member of his Order in the Cathedral of Durham. " We mourn not for our abbey-lands ; e'en pass they as they may ! But we mourn because the tyrant found a richer spoil than they : He cast away, as a thing defiled, the remembrance of the just ; And the relics of our martyrs he scattered to the dust; Yet two at least, in their holy shrines, escaped the spoiler's hand, And S. Cuthbert and S. Edward might alone redeem a land !" K— Page 81. That the Passages now read from the book entitled ' The Ideal of a Christian Church considered'' are utterly inconsistent with the Articles of Religion of the Church of England, and with the Declaration in respect of those Articles made and sub- scribed by William George Ward previously and in order to his being admitted to the Degrees of B.A. and M.A. respec- tively, and with the good faith of him the said William George Ward in respect of such Declaration and Subscription.* * P. 45 (note). I know no single movement in the Church except Arianism in the fourth century, which seems to me so wholly destitute of all claims on our sympathy and regard, as the English Reformation. P. 473. For my own part I think it would not be right to con- ceal, indeed I am anxious openly to express, my own most firm and undoubting conviction,— that were we as a Church to pursue such a line of conduct as has been here sketched, in proportion 260 as we did so, we should be taught from above to discern and appreciate the plain marks of Divine wisdom and authority in the Roman Church, to repent in sorrow and bitterness of heart our great sin in deserting her communion, and to sue humbly af her feet for pardon and restoration.' P. 68. That the phrase " teaching of the Prayer-Book" conveys a definite and important meaning, I do not deny ; considering that it is mainly a selection from the Breviary, it is not sur- prising that the Prayer-Book should, on the whole, breathe an uniform, most edifying, deeply orthodox, spirit ; a spirit which corresponds to one particular body of doctrine, and not to its contradictory. Again, that the phrase, "teaching of the Articles," conveys a definite meaning, I cannot deny ; for (excepting the five first, which belong to the old theology) they also breathe an uniform intelligible spirit. But then these respective spirits are not different merely, but absolutely contradictory ; as well could a student in the heathen schools have imbibed at once the Stoic and theJEpicurean philosophies, as could a humble member of our Church at the present time learn his creed both from Prayer- Book and Articles. This I set out at length in two Pamphlets, with an Appendix, which I published three years ago ; and it cannot therefore be necessary to go again over the same ground : though something must be added, occasionally in notes, and more methodically in a future chapter. The manner in which the dry wording of the Articles can be divorced from their natural spirit, and accepted by an orthodox believer ; how their prima facie meaning is evaded, and the artifice of their inventors thrown back in recoil on themselves ; this, and the arguments which prove the honesty of this, have now been for some time before the public. P. 100 (notej. In my Pamphlets three years since, I distinctly charged the Reformers with fully tolerating the absence from the Articles of any real anti-Roman determination, so only they were allowed to preserve an apparent one : a charge, which I here beg as distinctly to repeat. P, 479. Our twelfth Article is as plain as words can make it, on the ' evangelical' side : (observe in particular the word " neces- sarily") ; of course I think its natural meaning may be explained away, for I subscribe it myself in a non- natural sense. 261 P. 565. We find, oh most joyful, most wonderful, most unexpect- ed sight ! we find the whole cycle of Roman doctrine gradually possessing numbers of English Churchmen. P. 567. Three years have passed since I said plainly, that in sub- scribing the Articles, I renounce no one Roman doctrine.' L— Page 81. If this Proposition is affirmed, the following Proposition will be submitted to the House : — That the said William George Ward has disentitled himself to the rights and privileges conveyed by the said Degrees, and is hereby degraded from the said Degrees of B.A. and M.A. respectively. M— Page 81. 1. A fter the words, — • Et ut Haereticos, Schisinaticos, et quoscunque alios minus recte de fide Catholica, et Doctrina vel Disciplina Ecclesiee An. glicanae, sentientes, procul a finibus Universitatis amandandos curet. Quern in finem, quo quisque niodo erga Doctrinam vel Dis- ciplinam Ecclesiae Anglicanae affectus sit, Subscriptions criterio explorandi ipsi jus ac potestas esto' — it will be proposed to insert the following : Quoniam vero Articulos illos Fidei et Religionis, in quibus male-sanae opiniones, et praesertim Romanensium errores repre- henduntur, ita nonnuli perperam interpretati sunt, ut erroribus istis vix aut ne vix quidem adversari videantur, nemini posthac, qui coram Vice-Cancellario, utpote minus recte de Doctrina vel Disciplina Ecclesiae Anglicans sentiens, conveniatur, Articulis subscribere fas sit, nisi prius Declaration! subscripserit sub hac forma : Ego A. B. Articulis Fidei ct Religionis, necnon tribus Articulis 202 in Canone xxxvi°. comprehensis subscriptings profiteor, fide mea data huic Universitati, me Articulis istis omnibus et singulis eo sensu subscripturum, in quo eos ex animo credo et primitus editos esse, etnuncmihiab Universitate propositos tanquam opinionum mearum certum ac indubitatum signum. Also in tbe next sentence of the existing Statute, beginning Quod si quis S. Ordinibus initiatus/ before the words ' subscri- ber a Vice-Cancellario requisitus,' to insert the following words, — una cum Declaratione supra-recitata. 2. It will also be proposed in the said sentence to omit the words ' S. Ordinibus initiatus.' Should these alterations be approved, that part of the Statute Tit. XVII. Sect. III. § 2. Be Auctoritate el Officio Vice- Can- cellarii, which will be affected by them, will stand as follows : Et ut Haereticos, Schismaticos, et quoscunque alios minus recte de fide Catholica et Doctrina vel Disciplina Ecclesiae An- glicanae, sentientes, procul a finibus Universitatis amandandos curet. Quem in finem, quo quisque modo erga Doctrinam vel Dis- ciplinam Ecclesiee Anglicanae affectus sit, Subscriptions criterio explorandi ipsi jus ac potestas esto. Quoniam vero Articulis illos Fidei et Religionis, in quibus male-sanse opiniones, et prse- sertim Romanensium errores, reprehenduntur, ita nonnuli per- peram interpretati sunt, ut erroribus istis vix aut ne vix quidem adversari videantur, nemini posthac, qui coram Vice-Cancellario, utpote minus recte de Doctrina vel Disciplina Ecclesiae Anglicanae sentiens, conveniatur, Articulis subscribere fas sit, nisi prius Declarationi subscripserit sub hac forma : Ego A.B. Articulis Fidei et Religionis necnon tribus Articulis in Canone xxxvi°. comprehensis subscripturus, pro fiteor, fide mea data huic Universitati, me Articulis istis omnibus et singulis eo sensu subscripturuiu, in quo eos ex animo credo et primitus editos esse, et nunc mihi ab Universitate propositos tanquam opinionum mearum certum ac indubitatum signum. 268 Quod si quis (sive Praefectus Domus cujusvis, sive alius quis) Articulis Fidei et Religionis, a Synodo Londini a.d. 1562, editis et confirmatis ; necnon tribus Articulis comprehensis Canone xxxvi°. Libri Constitutional!! ac Canonum Ecclesiasticorum, editi in Synodo Londini coepta a.d. lb'03, una cum Declaratione supra-recitata, subscribere a Vice-Cancellario requisitus terabnu- erit seu recusaverit, ipso facto ab Universitate extenninetur et banniatur. B. P. SYMONS, Vice-Chancellor. Delegates Room, Dec. 13, 1844. N— Page 81. THE LATIN PROTEST OF W. G. WARD. " PROTESTATIO GULIELMI GEOKGII WARD, MaGISTRE ARTIUM ET PRESBYTER IN ECCLESIA ANGLICANA CONTRA SENTENTIAM QUONDAM DEGRADATIONES IN VENERABILE DOMO CONVO- CATIONIS UNIVERSITATIS OXONIENSIS DIE TRIDECEMO FEB- RUARII, A.D. MDCCCXLV,PROPOSIT J EMVELPROPONENDAM. " Ego Gulielmus Georgius Ward, Magister Artium publice et solemniter per hoc instrumentum protestor nullaui esse omnino in venerabile hac Domo Convocationis vim auctoritatem aut pctesta- tem judicande vel decernendi degradationis caussa utrum nunc ego dictus Gulielmus Georgius Ward in libri enlilulier est. 'The Ideal of a Christian Church considered in comparison with existing practice,' quid quam Articulis Fidei et Religionis in synodo Londini habita A.D. MDLXI I, editis et conformatis dissonum aut contrarium proiulerim vel admesorem favio nullam esse omnino in venerabile hac Domo vim auctoritatem aut po- testatem me propter ullam hujusmodi causam vel proatextum gradu mei Magist.ro Artium vel gradu meo Bacculaurii Artium prevandi Flom si (quod apsit) conhegeret upper Vice-Cancella- rium Procurabores ct majorem partiin Magistrorum Rcgentuem 264 et non Regentuem in degradations ligem vel sententiam contra me snscendam sire decretnm pronnncnndnui hodie consetitutur protestor et per instrumentuin hoc publicum in Domo Convoca- tionis a me reutatum omnes qui hodie adsunt certiores facio me ligem istam vel sententiam sire deiretum et degradationein pro ingesta irreta vacua et plani nulla, semper habituruin et quo unique possein modo proe et legitime everuerum. " Datum et reutatem per me in Domo Convocationis die tre- deumo mensis Februarii, A.D. MDCCCXLV. " GULIELMUS GEORGIUS WARD." My Dear — , You ask me what I should do in case this new Test, to be proposed to Convocation, should pass. I would say at once, that others, not so immediately affected or intended by this Test as I am, need not, I should think, make up their minds yet. I plainly have no choice ; it is not meant that I should take it, nor can I. You will not mistake me ; I sign the Articles as 1 ever have since I have known what Catholic Antiquity is (to which our Church guides us) in their " literal grammatical sense,' determined, where it is ambiguous, by " the faith of the whole Church" (as good Bi- shop Ken says) "before East and West were divided." It is to me quite plain that is so doing I am following the guidance of our Church. The proposed Test restrains that liberty whch Archbishop Laud won for us. Hitherto High and Low Church have been comprised under the same Articles. And I have felt that in these sad confusions of our Church, things must so remain, until, by the mercy of Almighty God, we be brought more nearly into one mind. But as long as this is so, the Articles cannot be, (which the new Test requires) " certum atque indubitatum opinionum signum." How can they be any '• certain and indubitable token of opinion" when they can be signed by myself and—? This new Test requires that they should be : one then of the two parties who have hitherto signed' them must be excluded. We know that those who framed the Test are opposed to such as myself. It is clear then who are henceforth excluded. The Test is indeed at once miserably vague and stringent; vague enough to tempt people to take it, too strin- gent in its conclusion to enable me to take it with a good conscience. 263 Beginning and end do harmonize, it' it be regarded as a revival ot the Puritan" Anti-Declaration" that the Articles should be inter- preted according to " the consent of divines ; " they do not in any other case. This shifting of ground would indeed (were not so much at stake) be somewhat curious; how those who speak so much of " fallible men" would require us now to be bound in the interpretation of the Articles by the private judgment of the Refor. mers (it being assumed, for convenience sake, that Cranmer, Ridley, and Hooper, agreed among themselves), instead of Archbishop Laud's broader and truer rule, " according to the analogy of the faith. " It would indeed be well, if all who have urged on this test, could sign the 1st and 8th Articles, in the same sense as Cranmer and Jewell. Well, indeed, would it be for our Church, if all could sign the 27th in the same sense as all the Reformers, except perhaps Hooper. One could have wished that before this Test had been proposed to us, the board who accepted it and proposed it to us, had thought of ascertaining among themselves whether they themselves all took all and singular of the Articles in one and the same sense. And yet while they enjoy this latitude, how can the signature of the Articles be any certain and indubitable token of people's opin- ions ? However, this is matter for others ; my concern is with myself. I have too much reason to know that my own signature of the Articles would not satisfy some of those from whom this Test eman- ates, since, when a year and a half ago, I declared repeatedly (as I then stated) that I accepted and would subcribe ex animo, every state- ment of our Formularies on the solemn subject upon which I preached, that offer was rejected ; and this on the very ground (I subsequently learnt) that they did not trust my interpretation. When, then, they require that the signature should be " certum atque indubitatum opinionum mearum signum," it is plain that they mean something more than what I offered, and they refused to accept. The Articles I now sign in the way in which from Archbishop Laud's time they have been proposed by the Church : this Test I should have to receive not from the Church, but from the University, in the sense in which it is proposed to me by them. Could I the 11 ever so much satisfy myself that I could take the Test according to any general meaning of the words, I must know from past experience that I should not take it in the sense in which it was proposed to me. I could not then take it without a feeling of dishonesty. 266 You will imagine that I feel the responsibility of making such a declaration, knowing, as I must, that in case, in the present state of excitement, the statute should pass, younger men, whom it might in- volve in various difficulties, might be influenced by my example. I know, too, of course, that some will be the more anxious to press the Test, in hopes that my refusal to take it may end in my removal from this place. Whether it would or no I know not. But what- ever be the result, it seems to me the straightforward course. It is best in cases of great moment, that people should know the effect of what they are doing. I am ashamed to write so much about myself, but I cannot explain myself in few words. What is my case, would probably, be that of others. It has often been painful to witness the apparent want of seriousness in people when things far more serious than office, or home, or even one's allotted duties in God's vineyard have been at stake. But people can feel more readily what it is to lose office and home, and the associations of the greater part of life. It will be a great gain, if what is done is done with deep earnestness. For my- self, I cheerfully commit all things into His hands, Who ordereth all things well, and from Whom I deserve nothing. Ever yours, affectionately, E. B. Pusev. Christ Church, Advent, Ember Week, 1844, — Tuesday. 0— PAGe 87. The Tractarians, in their zeal for the dogma of Prayers for the Dead, were fully aware that on this point the Establishment differed from all the various bodies of Christians and even the Jews, and therefore their object in asserting this dogma of Catholicity was to harmonize their views with the Church of the East and the West, previous to the schism of the Council of Florence. Consequently, a member of the School referred to the case of Breeks v. Woolfrey, where Sir H. Jenner decided, on 12th Dec, 1838, " that the offence 267 imputed by the articles had not been sustained ; that no authority or canon had been pointed out by which the practice had been expressly prohibited ; and he was accordingly of opinion, that, if the articles were proved, the facts would not subject the party to ecclesiastical censure, as far as regarded the illegality of the inscription on the tombstone. That part of the articles must, therefore, be rejected" — founding his decision on the inscription placed on the tombstone of Barrow r , Bishop of S. Asaph — " O vos, transeuntes in donium Domini, in domum orationis, orate pro conservo vestro, ut inveniat misericordiam in die Domini." P— Page 105. Mr. M'Mullen, (Fellow of Corpus Christi College,) was obliged in due course to proceed to the degree of Bachelor of Divinity. All that has ever been required to the attain- ment of these titles, is that the candidate should have taken his degree in Arts, B.A. and M.A. (which of late years implies a general examination), that he should have received Holy Orders, have resided certain years in the study of theology, and have performed certain exercises — in practice the degree has been granted to all clerical M.A's who possess the requisite standing, paid the fees, and performed the exercises. Dr. Hampden, then Professor of Divinity, having secured Dr. Burton, sent Mr. M'Mullen the following note : — "CL Ch.,June 11, 1842. " The Regius Professor of Divinity encloses these subjects to Mr. M'Mullen for the divinity exercises, agreeably to his request. The Professor will thank Mr. M'Mullen to give him a week's notice of the dav when he wishes to read his exercise, lie should also mention that he expects to have copies 2GS of the exercises delivered to him after the reading of the in — (a thing wholly unprecedented.) " 1. The Church of England does not teach, nor can it be proved from Scripture, that any change takes place in the elements at consecration in the Lord's Supper. " 2. It is a mode of expression calculated to give erroneous views of Divine Revelation, to speak of Scripture and Catholic Tradition as joint authorities in the matter of Christian doctrine." Mr. M'Mullen, perceiving from the wording of the Theses that the Professor desired to entrap him, requested to be allowed to write on the 8th and 28th Articles. " It seemed impossible (says a writer in the " Christian Remembrancer") that a proposal so reasonable should be rejected by a Professor who had allowed other candidates to select their own subjects, but Dr. Hampden drew a subtle distinction between this and Mr. M'Mullen' s case, because as the latter had requested subjects from the Professor, he was bound to write on them — though why so bound he did not think tit to explain." Mr. M'Mullen having examined the statutes, and finding there no admission of Dr. Hampden's claim to select the subject, entered into a correspondence in which he was so far successful as to get the Professor to intimate that he by no means prescribed to Mr. M'Mullen the view which he was to take of the Theses, or restrict the tone of his argument. He merely stated on each case the proposition on which the disputation is to turn. Mr. M'Mullen then appealed to the Vice-Chancellor (the redoubtable Dr. "YVynter) who declined to decide, and reminded Mr. M'Mullen that "his notices should be in Latin" ; Dr. Hampden also refused to preside, and after having appealed again to the Vice-Chancellor and the Heads of the Houses, he had recourse to law — the assessor decided in his favor, but on Dr. Hampden's appeal against this judgment, Mr. M'Mullen was cast, and the sentence reversed 2G9 with costs. Mr. M'Mullen, in consequence of the new- statute, accepted under protest the original theses which the Regius Professor had composed, and wrote and read his exercises on 18th and 19th April, 1841. After the reading of the first exercise the Professor pronounced the words, " Non suffuit pro forma" " words which no one had ever heard before, and which certainly do not carry their own meaning with them, but which were understood to mean that he did not admit the exercise as qualifying Mr. M f Mullen for his degree." We shall not proceed further in this matter, as unin- teresting to the generality of our readers, though we might show that in reality Dr. Wynter, and not Dr. Hampden, was Mr. M'Mullen's persecutor. Q— Page 108. We are indebted for the following paper to the pages of the " British Magazine," and most sincerely do we regret, as chron-. icleis of events that have occurred within our own memory, its de- cease, as the Editors were truly indefatigable in publishing documents respecting the Establishment, and in watching the movements of the Tractarian School. — " These Prayers may be had, and names registered if desired on application by letter to the Rev. Dr. Puset, Ch. Ch., Oxford, or the Rev. C. Marriott, Oriel College, Oxford, Copies may be also had of Mr. Parker, Oxford, or Mr. Burns, Port man- street, P or Iman- square, London, at 2d. each, or Is 6d per do- zen." Then follows the tract, which, in the copies we have seen, has no title page : — " I exhort therefore, that, first of all, supplications, prayers, intercessions, and giving of thanks, be made for all men. . . . 270 For this is good and acceptable in the sight of God our Saviour ; who will have all men to be saved, and to come to the knowledge of the truth. — 1 Tim ii. 1,3,4. MUTUAL INTERCESSION. The promise of our Lord, Matt, xviii. 19, ' I say unto you, that if two of you shall agree on earth as touching anything that they shall ask, it shall be done for them of My Father which is in heaven,' invites us to unite our prayers when we desire a special blessing. The present time is one which demands not only our best endeavours, but our most earnest prayers for what can only come as a gift from above. The divisions of Christendom are more felt as the intercourse of nations increases, and even amongst ourselves division is rife- Unity and peace in the Church must therefore be asked of Him who ' maketh men to be of one mind in a house.' We are surrounded by numbers who live without God in the world, either from habits of vice, or from ignorance and careless- ness. We may remonstrate with them to little purpose unless it please God to open their hearts. The conversion of sinners and awakening of the listless, is therefore a proper object for our uni- ted prayers. We are placed in the midst of a world more than ever unbeliev- ing and seducing, and are in continual danger of giving way to it, so as at least to slacken our efforts in advancing towards holiness. Hence the advancement and perseverance of the faithful is a thing for which we have need to seek help from above. It is proposed, accordingly, to unite in prayer for — 1. The unity and peace of the Church, 2. The conversion of sinners, and awakening of the listless, 3. The advancement and perseverance of the faithful. Those who agree thus to combine their intercessions, will be understood to seek not only the benefit of the whole Church, at home and abroad, but also especially that of each other, and of those who may from time to time be commended to their prayers. 271 Those who wish may have their names registered in order that they may be informed of particular objects, either of general in- terest, or connected with themselves or their own friends. The several objects of intercession should be remembered at the Holy Communion, with the prayer that the Memorial then made before God of the sacrifice on the Cross may be accepted on behalf of them. But no one will be understood to bind him- self to do this explicitly every time he communicates, or to ex- clude himself from continuing any practice that he has begun of devoting such prayers to any other pious aim. Almost the whole of the Common Prayer of our Church is ca- pable of application to each of these objects, and will be used with the more thought and earnestness if so applied. Care must of course be taken not to distract the mind and over- burden the memory ; but with such precaution there can be no doubt that general prayers will be used the more seriously, and with less chance of inattention, when particular cases are kept in view. It is obvious how many of the Psalms, as the Penitential Psalms, for instance, and the 119th, may be applied to these ob- jects of intercession. Almost all that relates to the City of God has its bearing upon unity. All prayers that evil may be brought to an end are applicable to the conversion of sinners. All prayers for victory over enemies, and for nearer approach to God are ap- plicable to spiritual advancement, and all prayers for protection, and preservation to the end, to perseverance. Special forms of Prayer for Unity which are meant to be used on particular days have been for some time in circulation. It may also be useful to distribute the seasons of the year for the several remembrance of each object, for example : — Unity and Peace. Christmas time, Thursdays, especially in Lent and Holy Week, S. John Evangelist, S. Peter, Trans- figuration, S. Mark, S. Bartholomew, S Simon, and S. Jude. Conversion. Advent, Wednesdays in Lent, especially Ash- Wednesday, Fridays, other days in Holy week, Circumcision, S. Stephen, Conversion of S. Paul, Annunciation, S. John Baptist, S. Matthew, S. James, S. Andrew. 272 Advancement and Perseverance. The Innocents, Septua- gesiina to Lent, Easter Week, Whitsuntide, Saturdays, especially in Lent, S. Thomas, Purification, S. Matthias, S. Barnabas, S. Philip, and S. James, S. Luke, S. Michael, All Saints. The three objects may be also remembered on the three Roga- tion days, and again, as connected with the work of the Ministry, on the several Ember days at the four seasons. J. K. Feast ofS. Luke, 1840. E. B. P. C. M. In addition to the application of the services of the Church, or other devotions already in use, the following methods are recom- mended. l. A simple form of intercession, which can hardly be impracti- cable, or even difficult, to any one, is Thrice every day, in honour of the Most Holy Trinity, to re- peat the Lord's Prayer three times, applying it each time to one of the several objects. II. Another form, which might be adopted by those who use the ' Day Hours,' is to add at THE THIRD HOUR, The hour of the Descent of the Holy Ghost. V. Jerusalem is built as a city, For the peace and unity of the R. That is at unity in itself, Church. Ant. O pray for the peace of Jerusalem. Collect. Vouchsafe, we beseech Thee, Almighty God, to grant unto the whole Christian people, and especially to Thy servants in [N], and all for whom our prayers are desired, unity, peace and true concord, both visible and invisible, through Jesus Christ our Lord. AT THE SIXTH HOUR, The hour of the Crucifixion. V. Turn us, God our Saviour. ^or the mrer- * sion of sinners, R. And let thine anger cease from us. and awakening of Ant. O let the wickedness of the ungodly come the listless. to an end. ^74 Collect. Almighty God, we beseech Thee to hear our pray- ers for such as sin against Thee, or neglect to serve Thee, es. pecially those in [N] and others for whom our prayers are de- sired, that thou wonkiest vouchsafe to bestow upon them true repentance, and an earnest desire to serve Thee, through Jesus Christ our Lord. AT THE NINTH HOUR, The hour of the Death of our Lord. V. Thy God hath sent forth strength for thee. For the advance- R Stablish the thing, O God, that though hast ^raiJe" ofThe . . faithful. wrought in us. Ant. They will go from strength to strength, and unto the God of gods appeareth every one of them in Sion. Collect. Vouchsafe, we beseech Thee, O Lord, to strengthen and confirm all Thy faithful, especially those in [N] and all others for whom we are desired to pray, and to lift them up more and more continually to heavenly desires, through Jesus Christ our Lord. in. Or the following Collects may be used for the several objects in addition to the Morning and Evening and Mid-day Prayers. For Unity. St. Simon and St. Jude, that in the Accession service ' For Unity-' For Conversion, &;c. Third Sunday after Easter, Third Sun- day in Advent. For Advancement. Seventh and Fourteenth Sundays after Trinity. For Perseverance. Fourth Sunday after Easier, Thirteenth Sunday after Trinity. OR THESE, $u Jtniti} aua Cnurnrn. O God, who biddest us dwell with one mind in Thine house, of Thy mercy put away from us all that canseth us to differ, that through Thy bountiful goodness we may keep the unity of the Spirit in the bond of peace. 18 274 We beseech Thee, Almighty God, that they for whom there is one Lord, one Faith, one Baptism, and one only Sacrifice, may be all of the same mind, and in charity with one another, that all may have one communion in Thee and with Thee evermore. God, who art love, grant to them that are born of Thee, and eat of Thy Bread, out of sincere love to bear one another's bur- dens; that Thy peace, which passeth all understanding, may keep our hearts and minds in Christ Jesus Thy Son our Lord, who with Thee, &c. • f® tjj? Cnitnrrsiira nf a $vmt. O Lord, call back to Thee Thy prodigal son [N], now wan- dering in the paths of sin and death ; that turning again to Thee hi the spirit of humiliation, he may obtain of Thee to be mercifully received. O God, who wouldest not the death of a sinner, but rather that he may be converted and live ; grant unto [N] the grace of saving repentance, through the offering of Thy Son, that turning to Thee with his whole heart he may attain everlasting salvation. O Lord Jesu Christ, the good Shepherd, Who feedest with Thine own Body those whom Thou has redeemed with Thine own Blood, bring back the sheep that is astray to Thy fold, and make it worthy of Thine eternal pastures. $m ^rrsmrKiire msin ifitttj. O God, who has willed that we, who are appointed to death ) should yet know neither the day nor the hour thereof, grant to us Thy servants, that we may walk before Thee in holiness and righteousness all our days, and finally depart in peace, and die in the Lord, through Jesus Christ our Lord. We beseech Thy great mercy, O Almighty God, that by the virtue of this Sacrament, Thou wilt vouchsafe to confirm us Thy servants in Thy grace, that in the hour of our death, the adver- sary may not prevail against us, but that we may obtain an en- trance into life with Thy Holy Angels. $w % tapfen ann tabba. O God, who art faithful, and sufferest us not to be tempted above that we are able, but with the temptation also makest a 275 wav of escape, that we may be able to bear it, we humbly entreat Thy Majesty, that Thou wouldest graciously strengthen with heavenly aid Thy servants who rely on Thy mercy, and keep them with continual protection, that they may evermore wait on Thee, and never by any temptation be drawn away from Thee. Almighty everlasting God, comfort of the sorrowful, and strength of the weary, may the prayers of all that call upon Thee in any trouble, come into Thy presence, that all may rejoice that in their necessity Thy mercy hath been with them. The following brief Prayer, comprising these three several ob* jects, is now in hourly use within our Church; O blessed Jesu, give us the gift of Thy holy love, pardon of all our sins, and grace to persevere unto the end. The additions to the Hours are subjoined in Latin, for those who may use them in that language. AD TERTIAM. V. Jerusalem aedificatur ut civitas. R. Cujus participatio ejus in idipsmn. Ant. Rogate qua? ad pacem sunt Jerusalem. Oratio. Dignare qusesumus, OmnipotensDeus, universo po- pulo Christiano, ac praesertim famulis tuis in [N] habitantibus, caeterisque pro quibus orare tenemur, pacem, unitatem, et veram concordiam largiri, per &c. AD SEXTAM V. Converte nos Deus salutaris noster : R. Et averte iram tuam a nobis. Ant. Consumetur nequitia peccatorum. Oratio. Exaudi quaesumus preces nostras, Omnipotens Deus pro iis qui in Te peccant, vel Tibi servire negligunt, praecipue in [N], caeterisque pro quibus orare tenemur, ut veram iis poeni- tentiam largiri digneris, et Sancti Tui servitii fervens desiderium ; per &c. 276 AD NONAM. V. Manda Deus virtuti Tuae ; R. Confirma hoc Deus, quod operatus es nobis. Ant. 1 bunt de virtute in virtutem : videbitur Deus Deorum in Sion. Oratio. Dignare quesumus, Doniine, oinnes fideles Tuos, et pra;cipue eos qui sunt in [N], et caeteros omnes pro quibus orare tenemur, in tuo sancto servitio confortare et conservare, mentesque eorum ad coelestia desideria erigere ; Per D. N. J. C. qui Te- cum vivit et regnat in unitate Spiritus Sancti Deus, per omnia saecula sseculorum. Amen." E— Page 111. NOTICE. " Whereas Mr. Alexander Chirol, late assistant Curate of this Parish, has joined certain Schismatics and Sectarians generally called Romanists, and is thereby, ipso facto, deprived for the present of all the spiritual functions of Holy Orders and Excommunicated from the Church of England; andvvhereas the said Mr. Alexander Chirol has been circulating letters, and otherwise tampering with the faith of certain of the Parish- ioners, endeavouring to induce them to join him in his sinful act of Schism and Apostacy, it is my duty, as the Parish Priest, to warn the Parishioners, and all other faithful members of the Church, and they are hereby warned against holding any inter- course by letter, speech, or otherwise with the said Mr. Alex- ander Chirol until such time as he may be restored to the communion of the Church. The rule of Holy Scripture and the Church is, that the Faithful should not hold communion with Schismatics and Apostates, according to the precept of our Lord, ' If he shall neglect to hear the Church let him be unto thee as an heathen and a publican.' (S. Matthew xviii. 1.) 277 " The Parishioners are also requested to notice that the school room of S. Barnabas (in addition to the present services of Sunday) will be opened on Friday Evenings at 7 o'clock for an Evening Service. " A plain Lecture will be delivered by the Rev. Wm. Bennett for the benefit of the poor and those who seek religious instruction. " The subject of the Lecture will turn upon the peculiar fea- tures of the Church of England as opposed to Dissent and the Schismatic Communion of Rome, called forth by the conduct of the late Curate. " To commence next Friday, the 12th of November. " Wm. J. E. Bennett, M.A. " Perp. Curate of S. Paul's. "S. Paul's, 23rd Sunday after Trinity, 1847." S— Page 114. " My Lord, — We, the undersigned Bishops of the Church of England, feel it our duty to represent to your lordship, as head of her Majesty's Government, the apprehension and alarm which have been excited in the minds of the clergy by the rumoured nomination to the See of Hereford of Dr. Hampden, in the soundness of whose doctrine the University of Oxford has af- firmed, by a solemn decree, its want of confidence. " We are persuaded that your Lordship does not know how deep and general a feeling prevails on this subject, and we consider ourselves to be acting only in the discharge of our bounden duty both to the Crown and to the Church, when we respectfully but earnestly express to your Lordship our conviction, that if this ap- pointment be completed, there is the greatest danger both of the interruption of the peace of the church, and of the disturbance of the confidence which it is most desirable that the clergy and laity of the church should feel in every exercise of the royal 278 supremacy, especially as regards that very delicate and impor- tant particular, the nomination to vacant sees. " We have the honour to be, my lord, "Your lordship's obedient faithful servants, C. J. London. J.H.Gloucester and Bristol. C. Winton. H. Exeter. J. Lincoln. E. Sarum. Chr. Bangor. A. T. Chichester. Hugh Carlisle. J. Ely. G. Rochester. Saml. Oxon. Rich. Bath and Wells. " To the Right Hon. the Lord John Russell, &c." " Chesham.place, Dec. 8, 1847. " My Lords, — I have had the honour to receive a represen- tation signed by your lordships on the subject of the nomination of Dr. Hampden to the see of Hereford. " I observe that your lordships do not state any want of con- fidence on your part in the soundness of Dr. Hampden's doctrine. Your lordships refer me to a decree of the University of Oxford, passed eleven years ago, and founded upon lectures delivered fifteen years ago. " Since the date of that decree, Dr. Hampden has acted as Regius Professor of Divinity. The University of Oxford, and many Bishops, as I am told, have required certificates of atten- dance on his lectures before they proceeded to ordain candidates who had received their education at Oxford. He has likewise preached sermons, for which he has been honoured with the approbation of several prelates of our church. " Several months before 1 named Dr. Hampden to the Queen for the see of Hereford, I signified my intention to the Archbishop of Canterbury, and did not receive from him any discouragement. " In these circumstances, it appears to me that should I with- draw my recommendation of Dr. Hampden, which has been sanctioned by the Queen, I should virtually assent to the doc- trine that a decree of the University of Oxford is a perpetual 279 ban of exclusion against a clergyman of eminent learning and irreproachable life, and that, in fact, the supremacy which is now by law vested in the crown is to be transferred to a majority of the members of one of our Universities. " Nor should it be forgotten, that many of the most prominent among that majority have since joined the communion ©f the church of Rome. " I deeply regret the feeliug that is said to be common among the clergy on this subject. But I cannot sacrifice the reputation of Dr. Hampden, the rights of the crown, and what I believe to be the true interests of the church, to a feeling which I believe to be founded on misapprehension and fomented by prejudice. " At the same time I thank your lordships for an interposition which I believe to be intended for the public benefit. " I have, &c. "J. Russell. "To the Right Rev. the Bishops of London, Winchester, Lincoln, &c.' T— Page 114. " May it please your Majesty, — We, your Majesty's most dutiful and loyal subject, John Merewether, Doctor in Divinity, Dean of the cathedral church of Hereford, most humbly lay- before your Majesty the assurances of our deepest and most heartfelt attachment to your Majesty's sacred person and go- vernment. " We thank your Majesty for having graciously granted to us your royal licence to elect a bishop of our church, in the place of the Right Rev. Father in God Thomas, late Bishop thereof, and for ' requiring and commanding us, by the faith and alle- giance by which we stand bound to your Majesty, that we elect such a person as may be devoted to God, and useful and faithful to your Majesty and your kingdom.' " We also dutifully recognise the goodness of your Majesty 280 in accompanying this your royal licence with letters missive, graciously announcing to us that out of ' your princely disposi- tion and zeal you are desirous,' as we cannot douht, ' to prefer unto the same See a person meet thereunto.' " And we further acknowledge your Majesty's gracious inten- tion towards us in ' naming and recommending unto us.' by the same letters missive Dr. Renn Dickson Hampden, your Majesty's Reader in Theology in your University of Oxford, to be by us ' elected and chosen unto the said Bishopric' " But we most humbly beseech your Majesty to permit us, as in duty bound, and in obedience to your Majesty's gracious command touching the qualities of the person to be chosen by us, to represent (and, if it be deemed necessary, by sufficient documents to prove), that somewhat more than eleven years ago the said Dr. Renn Dickson Hampden, then being the late King AVilliam's Reader of Theology, the said University did, as by its laws, rights, and privileges, and by the law of the land it is empowered, and on fit occasion bound to do, judge of the pub- lished writings of the said Dr. Hampden, and did solemnly decree, and by a statute in its House of Convocation duly made did enact, that the said Dr. Hampden should be deprived of certain weighty functions, importing the right of judging of sound teaching and preaching of God's Word, which had been specially annexed by former statutes of the said University to his office therein ; to wit, ' that he be in the number of those by whom are appointed the select preachers ' before the University,'— and further, that his counsel be taken in case of any preacher being called (as by the statutes of the said University every preacher who may have delivered any unsound or suspected doctrine in any of his preachings is liable to be called) into question before the Vice-Chancellor.' And such deprivation of Dr. Hampden was expressly declared in the said statute to have been decreed, ' because in his said published writings he has so treated mat- ters theological, that in this respect the University hath no confidence in him. " Furthermore, six years afterwards, the Convocation of the 28L s:iid University having been called together to consider the ques- tion of the fitness of repealing the said statute, so that the said Dr. Hampden might be restored to the functions of which he had been, as aforesaid deprived, the said Convocation did thereupon solemnly decree that the statute should not be repealed, but should still be (and, accordingly, it still continues to be) in full force and vigour; whereby the said Dr. Hampden stands to this day denounced by the judgment of the said University as ' de- void altogether of its confidence in matters theological, by the reason of the manner in which those matters have been treated by him in his published writings.' " And here we deem it our duty to your Majesty humbly to submit, that not only by the people and Church of England, but by all your Majesty's royal predecessors, the solemn decisions of either of your Majesty's Universities of Oxford and Cambridge on questions and matters of theology have always been deemed to carry with them very high authority, and that such is the re- nown of these your Majesty's famous Universities throughout the reformed portion of Christendom, that everywhere their judgment is heard with reverence and honour. " Neither may we omit dutifully to lay before your Majesty, that to the office of a Bishop, to which we are commanded by your Majesty to choose ' a person meet to be elected," essentially adheres the duty of judging of the doctrine of the clergy com- mitted to his charge, especially of those who are to be instituted or licensed by him to the cure of souls— which high duty the University of Oxford has decreed, as aforesaid, that Dr. Hampden is, in its judgment, unfit to have confided to him ; the distressing and disastrous consequences which must be expected to result from placing the Diocese of Hereford, by the strong hand of power, under a person so characterized by so high authority, we are as unwilling as it would be painful to recount. "For all these reasons, and not least because, in common as we believe with almost every considerate churchman, we are de- sirous and anxious that the prerogative of the Crown in nominat- ing to Bishoprics should be for ever established on its only firm 28 2 foundation, — the confidence of the church in the wisdom, the justice, the purity, the considerate and conscientious moderation with which it is exercised; — we most humbly pray your Majesty to name and recommend some other person whom your Ma- jesty shall think meet to be elected by us for our bishop, or that your Majesty will graciously relieve us from the necessity of proceeding to the election till you shall have been pleased to submit Dr. Renn Dickson Hampden's published writings (so judged as aforesaid by the Convocation of the University of Ox- ford) to the judgment either of the two Houses of Convocation of clergy of the Province of Canterbury which is now sitting, or of the Provincial Council of Bishops of the same province, assist- ed by such divines as your Majesty or the said Provincial Council shall be pleased to call, or of some other competent tribunal which your Majesty shall be graciously pleased to appoint. In order whereunto we have appointed for the day of election the 28th day of December instant, being the eleventh day from the receipt of your Majesty's conge d'elire, and the last which we can lawfully appoint. " And we are the more emboldened to lay this our humble supplication at the feet of your Majesty by your known cordial attachment to our Holy and Apostolic church, and by your faithful and uniform observance of the oath made by your Majesty at your coronation, — ' That you will maintain and preserve to the utmost of your power the doctrine, discipline, and government thereof.' " And even if it could be imagined that these last-mentioned considerations apply not to our case, we should nevertheless confidently rely on your Majesty's experienced regard for that dearest and most sacred right of every class and description of your subjects, the right of liberty of conscience, and on your having at the head of your Majesty's councils a noble lord, the proudest boast of whose illustrious house, as well as of his own public life, it hitherto has been to assert that right for all men against all opponents — a right which would in our persons be trampled to the ve'ry dust if, in spite of all our just and reason- 283 able reclamations, we be coerced under tbe threatened penalties of prcemunire to elect for our Bishop a person whom we cannot conscientiously believe, so long as the aforesaid judgment stands against him, to be ' meet to be elected' to that most holy office.' "In conclusion we would add our fervent prayers, as well as our most earnest hope, that your Majesty may long be permitted by the King of Kings to reign in the hearts of all your subjects the approved ' Defender of the Faith,' ' ruling all estates and degrees of men amongst us, whether ecclesiastical or temporal/ as is your sacred and undoubted right, — giving alike to all experience of the blessings of your just and beneficent govern- ment, and receiving from all the willing homage of grateful and confiding love. In witness whereunto we have affixed our decanal seal this 17th day of December, in the year of our Lord 1847. "(L.S.)" " The following answer was returned by Sir George Grey to the foregoing Memorial from the Dean of Hereford to the Queen : — «' Whitehall, Dec. 20, 1847. " Sir, — Lord John Russell having placed in my hands the petition addressed by you to her Majesty, and transmitted in your letter to him of the 17th instant, " I have had the honour to lay the same before the Queen, and I am to inform you that her Majesty has not been pleased to issue any commands thereupon. — I have, &c, G. Grey. " The Very Rev. the Dean of Hereford." U— Page 114. " My Lord, — I have had the honour to receive your Lordship's letter, announcing that you had received my memorial to the Queen, and that you had transmitted it to Sir G. Grey for pre- sentation to her Majesty; and by the same post I also receive 2S4 the information that Sir G. Grey had laid the same before the Queen, and that 'he was to inform me that her Majesty has not been pleased to issue any commands thereupon.' Under these circumstances I feel compelled once more to trouble your Lord- ship with a few remarks. " Throughout the correspondence in which I have had the honour to be engaged with your Lordship, as well as in the in- terview which you were pleased to afford me on the subject of the appointment to the See of Hereford, it has been my object frankly and faithfully to declare to you the facts which have come to my knowledge, and the honest conviction of my mind. I desire still to act upon the same principle, and to submit to your lordship finally, and as briefly as possible, the following considerations, upon which I feel constrained to adopt a course which, however I may apprehend it will not be entirely congenial to your Lordship's wishes, will, under the circumstances in which I am placed, obtain from your Lordship's candour the admission that it is the only course which I could pursue. " I crave your lordship's indulgence whilst I enumerate the special obligations to which I am bound, and I state them in the order of their occurrence. " When matriculated to the University of Oxford, of which I am still a member, the following oath was administered to me, as well as on taking each of my degrees : — ' Tu dabis fidem ad observandum omnia statuta, privilegia, et consuetudines hujus Universitatis ; ita Deus te adjuvet tactis sacrosanctis Christi Evangeliis.' " Again — when I was admitted to the sacred orders of priest in the church of God, a part of my ordination vow was expressed in these words — that I would ' banish and drive away all errone- ous and strange doctrine contrary to God's word.' " Again — when I was inducted, on occasion of the installation to the office which I hold in the Cathedral Church of Hereford, as I stepped over the threshold of the fabric, the restoration of which, for the due honour of Almighty God, it has been my pride and anxious endeavour to promote, I was required to charge my 285 soul with this responsibility : — ' Ego Joannes Merewether, De canus Hereford ensis, ab hac hora in antea, fidelis ero huic sacro- sanctas Herefordensi ecclesise, necnon jura, libertates, privilegia, et consuetudiues ejusdem, pro viribus observabo et ea manu tenebo et defendam pro posse ineo ; sic me Deus adjuvet, et hasc sancta Evangelia.' " My Lord, I cannot divest my mind of the awful sense of the stringency of those engagements at the present exigency. Let me entreat your Lordship's patience whilst I endeavour to ex- plain my apprehension of them. '• In my letter of the 1st of December, in reply to the second which your Lordship was pleased to address to me — and to which correspondence I trust your Lordship will permit me publicly to refer in vindication of my conduct, should need re- quire it — 1 observed, ' In regard to Dr. Hampden's tenets, I would abstain from any opinion upon them till I had again fairly and attentively read his writings.' That act of justice I have carefully performed, and I will add with an earnest desire to discover grounds upon which, in case of Dr. Hampden's ever occupying the high station for which he has been selected by your Lordship my mind might be relieved from all distrust, and I might be enabled as cordially as possible to render that service which the relative duties of Diocesan and Dean and chapter in- volve. " It is painful in the extreme to feel obliged to declare that I discover in those writings many assertion}) — not merely references to theories or impressions of others — but assertions, which to my calm and deliberate appreciation appear to be heterodoxical, I believe I may say heretical, and very, very much, which is most dangerous, most objectionable, calculated to weaken the hold which the religion we possess as yet obtains, and ought to obtain always, upon the minds of its professors. I feel certain that the perusal of several of these works by any of that class who, ' by reason of use' (in cautious examination of such productions) ' have not their senses exercised to discern both good and evil,' would produce a doubt and distrust in the teaching of our church, 286 in her creeds, — her formularies, — her liturgy ; would rob them of the inestimable joy and peace in believing, and be highly detri- mental to the spread of true religion. " Such being my conviction, I would ask your Lordship how it must affect my conscience in reference to those solemn obligations which I have already detailed ? I have sworn that I will observe all the statutes of the University of which I am still a member. The statute of that University touching this matter stands in the following words, at this moment uncancelled, unrepealed : — * Quin ab universitate commissum fuerit, S. Theologiae Professori Regio, ut unus sit ex eorum numero a quibusdesignantur selecti concionatores, secundum Tit XVI., 58 (Addend, p. 150), nec- non ut ejus concilium adhibeatur si quis concionator coram Vice- Chancellario in questionem vocatur, secundum Tit XVI., s. 1 1 (Addend, p. 151), quum veto qui nunc Professor est script is suis publici juris factis, ita res theologicas iractaveril, ut in hdc parte null am ejus fiduciam habeat Universitas ; statutum est, quod munerum prsedictorum expers sit est S. Theologiae Professor Regius, donee aliter Universitati placuerit, ne vero quid detriments capiat interea Universitas Professoris ejusdem vicibus fungantur alii, scilicet, in concionatores selectos designando senior inter Vice-Cancellarii deputatos, vel eo absente, aut ipsius Vice- Cancellarii locum tenente, proximus ex ordine deputatus (proviso semper quod sacros ordines susceperit) et in consilio de concion- ibus habendo, Praelector Dominae Margarettae Comitissae Rich- mondise.' Should I not be guilty of deliberate perjury, if in direct defiance of such a decree I did any act which should place the object of it in such a position as to be not only the judge of the soundness of the theological opinions and preaching of a whole diocese, but of those whom, from time to time, he must admit to cure of souls, and even to the sacred orders of the ministry ? " I have sworn, at the most awful moment of my life, that I will 'banish and drive away all erroneous and strange doctrines contrary to God's Word.' It may be replied, that this engage- ment applies to the ministrations in the cure of souls, inherent 287 only in parochial functions ; but the statutes of our cathedral church constitute me one of the guardians of the soundness of the doctrine which may be preached in that sacred edifice : — ' Si quid a quopiam pro concione properatur, quod cum verbo Dei, articulis Religionis, aut Liturgise Anglicanse consentire non videtur, ea de re, Decanus atque Residentiarii, quotquot audie- runt, Dominum Episcopum sine mora per literas suas monebunt.' With what confidence, or what hope of the desired end, should 1 communicate such a case to a Bishop whose own soundness of theological teaching was more than suspected. Should I not be guilty of a breach of my ordination vows if I did not protest against the admission of such a person to such a responsible post, and endeavour to ' banish and drive away,' by all lawful means, that person of the 18,000 clergy of this land on whom the censure and deprivation of one of the most learned and re- nowned seminaries of religious teaching in the world is yet in its full operation and effect, one who is already designated thereby as a setter forth of erroneous and strange doctrines ? Again, I have sworn to be faithful to the cathedral church of Hereford. Faithful I could not be, either as to the maintenance of the doctrine, or the discipline of the church in those respects already alluded to, or the welfare and unity of that church, either in the cathedral body itself or in the diocese at large, under existing circumstances, if by any act of mine I promoted Dr. Hampden's elevation to the episcopal throne of that church and diocese. Faithful I have laboured to be in the restoration and the saving of its material and venerable fabric. Faithful, by God's help, I will strive to be, in obtaining for it that oblation of sound and holy doctrine which should ascend, together with the incense of prayer and praise, * in the beauty of holiness,' untainted an^ unalloyed by any tincture of 'philosophy and vain deceit, after the tradition of men, after the rudiments of the world, and not after Christ.' " But your Lordship may reply, there is another oath by which I have bound myself, which I have as yet overlooked ; not so, my Lord. Of my sentiments oil the Royal Prerogative I have 288 already put your Lordship in possession. When I warned you of the consequences of your appointment, of the tendency which it would produce to weaken the existing relations between Church and State, I fully recognised the just prerogative of the Crown ; and when I thought I had not sufficiently dwelt upon it, I wrote a second time to make myself distinctly understood. " Nor is it only the sense of legal obligation which would constrain me to a dutiful regard to such observance. Few men have a greater cause to feel their duty in this respect, warmed by the sense of kindness and condescension from those of royal station, than myself. The memory of one who anxiously con- templated the future happiness and true glory of his successor, fixed indelibly those sentiments upon my heart. And, if for his sake only, who could to a long course of almost parental kind- ness add, in an affecting injunction, the expression of his wishes for my good on his death-bed, I should never be found forgetful even although I may never have taken in the present reign the oath of allegiance — of that loyalty and devotion to my Sovereign which is not less a duty of religion than the grateful and con- stitutional homage of an English heart. Forgive me, my Lord, for the reflection on that deathbed injunction, if I say, that had it been observed, — as but for political and party influence it would have been — your Lordship, the church, and the nation would have been spared this most unhappy trial, the results of which, as I have already again and again foreboded to your lord- ship, it is impossible to foresee. Nor, under any circumstances, is it likely that the obligation of the oath of allegiance in my person will be infringed upon; its terms are, that I will be faith- ful and bear true allegiance;" and, accordingly, the conge d'elire has these expressions, " requiring and commanding you by the faith and allegiance by which you stand bound to us, to elect such a person for your Bishop and pastor as may be devoted to God and useful and faithful to us and our kingdom.'' Would it be any proof of fidelity or true allegiance, my lord, to elect a person as, " meet to be elected" who was the contrary to those requirements ? And can it be possible that in the course 2s9 of Divine Service in the Chief Sanctuary of Almighty God in ihe diocese, however named and recommended, a person should be " unanimously chosen anc? elected" in the awful falsifi- cation of these words, in the presence of God, against the consciences of the unhappy electors, simply because the adviser, of the Crown (for "the Crown can do no wrong") has in his short-sightedness and ignorance of facts (to say the least) thought fit to name an objectionable person, the one of all the clergy of the land so disqualified ; and, when warned of the consequences by the voices of the Primate, of thirteen bishops, and hosts of priests and deacons, clergy and laity by hundreds, of all shades of opinions in the Church, persisted in the reckless determin- ation ? In the words of an eminent writer of our Church, " All power is given unto edification, none to the overthrow and destruction of the church," Hooker's Ecclesiastical Polity, book viii., chap. 7 ; and the matter is perhaps placed in the true light and position by the learned author of Vindicice Ecclesue Anglieance — Francis Mason ; the whole of which is well worthy of your Lordship's no- tice. I venture to supply a brief extract, book iv., chap. 13, 1625:— " Philodoxus You pretended to treat of Kings electing bis- hops and conferring of bishoprics, and now you ascribe not the election to Kings, but to the clergy, and claim only nomination for Kings ? " Orthodoxus. — The King's nomination is, with us, a fair be- ginning to the election. Therefore, when he nominates any person he elects him, and gives, as I may say, the first vote for him. "Philodoxus. — What kind of elections are those of your deans and chapters ? 'Tis certain they can't be called free elections, since nothing is to be done without the King's previous authority. "Orthodoxus. — The freedom of election doth not exclude the King's sacred authority, but force and tyranny only. I f any un - worthy person should be forced upon them against their will, or the clergy should be constrained to give their voices by force and 19 290 threatening, such an election cannot be said to be free. But if the King do nominate a worthy person, according to the laws, as our Kings have used to do, and give them authority to choose him, there is no reason why this may not be called a free election ; for here is no force or violence used. " Philodoxus. — But if the King, deceived by undeserved recom- mendations, should happen to propose to the clergy a person un- learned, or of ill morals, or otherwise manifestly unworthy of that function, what's to be done then ? " Orthodoxus Our Kings are wont to proceed in these cases maturely and cautiously, I mean with the utmost care and pru- dence ; and hence it comes to pass that the Church of England is at this time in such a flourishing condition. " Philodoxus. — Since they are but men they are liable to hu- man weakness ; and therefore what's to be done, if such a case should happen ? " Orthodoxus. — If the electors could make sufficient proof of such crimes or incapacities, I think it were becoming them to represent the same to the King, with all due humility, modesty, and duty, humbly beseeching his Majesty, out of his know cle- mency, to take care of the interest of the widowed church ; and our Princes are so famous for their piety and condescension, that I doubt not that his Majesty would graciously answer their pious petition— and nominate another unexceptionable person, agree- able to all their wishes. Thus a mutual affection would be kept up between the bishop and his church." Nor is this a mere supposition, but there are instances in the history of this kingdom of such judicious reconsideration of an undesirable appointment. I will cite but one from Burnett's History of his own Times, a.I). 1693, vol. iv., p. 209. Lon- don, 1793 :— " The state of Ireland leads me to insert here a very particu- lar instance of the Queen's pious care in disposing of bishoprics. Lord Sidney was so far engaged in the interest of a great family in Ireland, that he was too easily wrought on to recommend a branch of it to a vacant see. The representation was made with an undue character of the person ; so the Queen granted it. But when she understood that he lay under a very bad character she wrote a letter in her own hand to Lord Sidney, letting him know what she had heard, and ordered him to call for six Irish bishops, whom she named to him, and to require them to certify to her their opinion of that person. They all agreed that he la- boured under an ill fame, and till that was examined into they did not think it proper to promote him ; so that matter was let fall. I do not name the person, for I intend not to leave a blemish on him, but set this down as an example fit to be imita- ted by Christian Princes." But, alas ! remonstrance seems unheeded, and if our vener- able Primate and thirteen bishops have raised their united voice of warning and intreaty to uo purpose, it is no marvel that my humble supplication should have pleaded in vain, for time — for investigation — for some regard to our consciences — some consi- deration for our painful and delicate position. The time draws near — on Tuesday next the semblance of an election is to be exhibited. 1 venture to assure your Lordship that I could not undertake to say that it would be an unanimous election ; I was bold enough to affirm that it would not be unani- mous ; and I, in my turn, received the intimation and the caution I will not say the threat — that the law must be vindicated. Al- ready have I assured your Lordship that the principle on which this painful affair is regarded, is that of the most solemn religious responsibility ; thousands regard it in this light. I have already told you, my Lord, that the watchword of such is this—" Whether it be right in the sight of God to hearken unto you more than unto God, judge ye." I have anxiously implored your Lordship to pause— to avert the blow. I have long since told you the truth. I have endeavoured to prevent, by every means in my power, the commotion which has arisen, and the necessity of the performance of a painful duty, I hope that the conge d'elire would not be issued until a fair inquiry and investigation had been instituted. A suit has been commenced in the ecclesiasti- cal courts — why not have awaited its issue ? When the conge d'elire did appear, I at once presumed, humbly but faithfully, though I stood alone, to petition the Crown ; and now, when I am officially informed, that " her Majesty has not been pleased to issue any commands thereupon," I feel it to be my bounden duty, after a full and calm deliberation on the whole subject, having counted the cost, but remembering the wordsof Him whose most unworthy servant am I — " He that loveth house or lands more than me is not worthy of me" — loving my children, dearly and ardently desiring to complete the noble work which I have for seven years laboured to promote, yet not forgetting that there is an "hour of death and a day of judgment," when I trust, through the merits of my Redeemer, to be allowed to look up with hope, that I may be considered by the intercessions of mercy and pity to have been faithful in the hour of trial, to have " fought the good fight, to have kept the faith, to have finished my course," — believing that I risk much, and shall incur your lordship's heavy displeasure, who may, if you will, direct the sword of power against me and mine — being certain that I pre- clude myself from that which might otherwise have been my lot and expecting that I shall bring down upon myself the abuse and blame of some — I say, my Lord, having fully counted the cost, having weighed the sense of bounden duty in the one scale against the consequences in the other, I have come to the deli- berate resolve, that on Tuesday next no earthly consideration shall induce me to give my vote in the chapter of Hereford cathedral for Dr. Hampden's elevation to the see of Hereford. I have the honour to be, my lord, Your lordship's faithful humble servant, Hereford, Dec. 22. John Merewether, Dean of Hereford. The following letter has been addressed to the Dean of Hereford in reply : — Woburn Abbey, Dec. 25. Sir, — I have had the honour to receive your letter of the 22nd inst., in which you intimate to me your intention of violat- ing the law. I have the honour to be your obedient servant, The Very Rev. the Dean of Hereford. J. Russell. 293 V— Page 114. " Victoria, by the Grace of God, of the United Kingdom of Great Britain and Ireland Queen, Defender of the Faith, to our trusty and well-beloved the Dean and Chapter of our Cathedral Church of Hereford, greeting. " Supplication having been humbly made to us on your part that, whereas the aforesaid Church is now void and destitute of the solace of a Pastor, by the translation of the Right Reverend Father in God, Doctor Thomas Musgrave, late Bishop thereof, to the Archiepiscopal See of York, we would be graciously pleased to grant you our fundatorial leave and licence to elect you another Bishop and Pastor; We being favourably inclined to your prayers in this behalf, have thought fit, by virtue of these presents, to grant you such leave and licence, requiring and commanding you, by the faith and allegiance by which you stand bound to us, that you elect such a person for your Bishop and Pastor, as may be devoted to God, and useful and faithful to us and our kingdom. " In witness whereof we have caused these our letters to be made patent. Witness ourself at Westminster, on the 16th day of December, in the eleventh year of our reign. " By Writ of Privy Seal. "Langdale. Bethall." W— Page 115. " Victoria R. *' Trusty and well-beloved, we greet you well. Whereas the Bishoprick of Hereford is at this present void by the translation of the Most Reverned Father in God, Doctor Thomas Musgrave, late Bishop thereof, to the Archiepiscopal See of York, we let you weet, that for certain considerations us at this present moving, we of our princely disposition and zeal being desirous to prefer unto the same see a person meet thereunto, and con- sidering the virtue, learning, wisdom, gravity, and other good gifts wherewith our trusty and well-beloved Renn Dickson Hampden, Doctor in Divinity, is endued, we have been pleased 294 to name and recommend him unto you, by these presents, to bo elected and chosen into the said Bishoprick of Hereford. " Wherefore we require you, upon receipt hereof, to proceed to your election, according to the laws and statutes of this our realms, and our Conge d'elire herewith sent unto you, and the same election so made to certify unto us,under your common seal. " Given under our Signet, at our Palace of Westminster, the 16th dav of December, in the eleventh year of our reign." X— Page 115. Accordingly, on the 18th of December, a Citatory Letter, under the Chapter seal, was issued, for convening a genial Chapter, to elect a successor to Dr. Musgrave. It was in these terms: — " John Merewether, Doctor of Divinity, Dean of the Cathedral Church of Hereford, and the Chapter of the said Church, to our beloved in Christ, John Davis, Richard Downie, and Edward Staunton Jones, literate persons, jointly and severally, greeting. Whereas the Episcopal See of Hereford is now void and destitute of a pastor, by the translation of the Right Rev. Thomas Mus- grave, the late Lord Bishop thereof, to the Archbishoprick of York : We, therefore, the Dean and Chapter aforesaid, having received the Queen's Majesty's licence for electing another Bis- hop, have fixed and appointed Tuesday, the 28th of December instant, for such election, to be made in the chapter-house in our said cathedral church, between the hours of ten aud twelve in the forenoon of the same day, with continuation and prorogation of the said hours, day, and place from thence following, if it shall be necessary, and have decreed that all and singular the Canons or Prebendaries of the said Church that have a right to vote on the said election, should be cited to appear at the said day, time, and place, to proceed, and see proceedings made, in the business of the said election, and in all and singular the acts and things which, according to the usage and custom of the said Calhedral Church, and the laws and statutes of England, maybe necessary, and as the present state and condition of the said Church may 295 either allow or require. Wherefore, we empower and command you, jointly and severally, to cite or cause to be cited peremp- torily all and singular the Canons or Prebendaries of the said Cathedral Church, by showing to them severally these presents (if it may conveniently be done,) and by publicly affixing the same on the door of the west end of the choir, and also on the door that openeth into the chapter-house of the said Church, and afterwards by affixing and leaving on each of the said doors res- pectively 7 a true copy of these presents, and also by all lawful ways, means, and methods whatsoever, whereby you can or may better or more effectually, so that this citation may most likely come to the knowledge of them so to be cited (whom by the tenor of these presents we do also cite,) that they and every of them appear before us in the chapter-house aforesaid, on Tuesday the 28th day of December instant, between the hours of ten and twelve of the forenoou, with continuation and prorogation of the days and hours from thence next following, and of places, if it shall be necessary, to proceed and see proceedings in the said business of election, and in all necessary acts even to the finish- ing and perfecting thereof inclusively, to be done; and to do and perform all other things which the nature and condition of the said election may require. Moreover that you intimate, or cause to be intimated, peremptorily, to all and singular the persons aforesaid (to whom we do hereby also intimate,) that if they do not appear at the day, time, and place aforesaid, we nevertheless will then proceed, according to law and custom, in the said busi- ness of election, and to finish the same, their absence in anywise notwithstanding; and what you shall do in the premises you or either of you, that shall execute this our mandate, shall duly certify to us, at the day, time, and place aforesaid. In witness whereof we have caused our common seal to be set to these presents. " Dated ibis 18th day of December, in the year of our Lord 1847. "Richd. Underwood, Chapter Clerk (i.. s.) 296 Y— Page 115. A.D. 1350. The Statute of Provisors of Benefices, made in the 25th year of Edward III. And in case that the Presentees of the King, or the Presentees of other Patrons orAdvowees, or they to whom the King,or suchPatrons or Advowees aforesaid,havegivenBenefices pertaining to their Present- ments or Collations, be disturbed by such Provisor, so that they may not have possession of such Benefices by virtue of the Presentments or Collations made to them, or that they which be in in possession of such Benefices be impeached of their said possessions by such Provisors : then the said Provisors, their Procurators, Executors, and Notaries, shall be attached by their body and brought to answer : And if they be convicted they shall abide in prison, without being let to mainprise, or bail, or otherwise delivered, till they have made fine and ransom to the King, at his will, and gree to the party that shall feel himself aggrieved. And nevertheless before that they be delivered they shall make full renunciation, and find sufficient surety, that they shall not at- tempt such things in time to come. Z— Page 115. A.D. 1392. The Statute of Praemunire, made in the 16th year of Richard II. Whereupon our said Lord the King, by the assent aforesaid, and at the request of his said Commons, hath ordained and established, that if any purchase or pursue, or cause to be purchased or pursued, in the court of Rome or elsewhere, by any such Translations, Proces- ses, and Excommunications, Bulls, Instruments, or any other things whatsoever, which touch the King, against him, his crown, his roy- alty, or his realm, or them receive, or make thereof notification, or any other execution whatsoever, within this same realm or without, that they, their Notaries, Procurators, Maintainers, Abettors, Fan- tors and Counsellors, shall be put out of the King's protection, and their lands and tenements, goods and chatties, forfeit to our Lord the King : and that they be attached by their bodies, if they may be found, and brought before the King and his Council, there to answer to the cases foresaid : or that process be made against them by " Prae- munire facias" in manner as is ordained in other Statutes of Provisor?. 297 AA— PAGe 135. " Launton, Bicester, May \bth, 1849. " Mv Lord, — I regret that anything in the book that I have pub- lished should appear to ray diocesan to be contrary to the Articles of the Church of England, or calculated to depreciate that church in comparison with the Church of Rome : and I undertake not to pub- lish a second edition of the work. " I declare my adherence to the Articles, in their plain literal and grammatical sense, and will not preach or teach anything contrary to such Articles in their plain literal and grammatical sense. I have the honor to be, my Lord, your Lordship's dutiful servant in Christ, Thos. W. Allies. *' The Lord Bishop of Oxford." BB— Page 135. "In the name of the Holy Trinity, Amen — We, Henry, by divine permisson, Bishop of Exeter, having been monished by this venerable Court of Arches to bring into the registry of the same the prsentation made to us by her Majesty Queen Victoria as patron of the vicarage of Brampford Speke, in our said diocese, commanding us to institute the Rev. G. C. Gorham, clerk, bachelor of divinity, to the church of the said parish, and to the cure and government of the souls of the parishioners of the same — which presentation aforesaid notwithstanding we have found it to be our duty to refuse to admit and institute the said Rev. George Cornelius Gorham to the said church and cure of souls, inasmuch as it hath manifestly appeared to and hath been adjudged by us, after due examination had, that the said clerk was and is not fit to be entrusted with such cure of souls, by reason of his having held and continuing to hold certain false and unsound doctrines, contrary to the pure Catholic faith, and to the doctrines set forth and taught in the Thirty-nine Articles of the Church of England and in the Book of Common Prayer and administration of the sacraments, according to the use of the said Church— against which our refusal to institute him, as aforesaid, the said clerk did prosecute his suit called duplex querela in this said venerable Court, and such suit was by the same, 293 after due hearing, solemnly refused and rejected , whereupon the said clerk did appeal to the judgment of her Majesty in Council, and her Majesty in Council hath remitted the cause to this venerable Court, declaring thatw^ the said bishop have not shown sufficient cause why we did not institute the said George Cornelius Gorham to the said vicarage of Brampford Speke, and commanding that right and justice be in this Court done in this matter, pursuant to the said declaration — do hereby, in obedience to the monition of this Court, bring into the registry of the same the said presentation : — " Under protest, that whereas her said Majesty, before she remit- ted the said cause to this Court with the declaration aforesaid, did refer the same to the Judicial Committee of her Majesty's said Council to hear the same, and to make their report and recommen- dation thereupon ; and the said Judicial Committee did accordingly hear the said cause, and make their report and recommendation after hearing the same, that her Majesty should remit the said cause with the declaration aforesaid ; but such their report and recom- mendation was notoriously and expressly founded on a certain state- ment of the doctrines held by the said George Cornelius Gorham as it appeared to them, the said Judicial Committee, which state- ment was in the terms following : — < ( ' That baptism is a sacrament generally necessary to salvation, but that the grace of regeneration does not so necessarily accompany the act of baptism, that regeneation invariably takes place in bap- tism ; that the grace may be granted before, in, or after, baptism 5 that baptism is an effectual sign of grace, by which God works in- visibly in us, but only in such as worthily receive it — in them alone it has a wholesome effect ; and that without reference to the quali- fication of the recipient, it is not itself an effectual sign of grace ; that infants baptised, and dying before actual sin, are certainly saved ; but that in no case is regeneration in baptism unconditional.' " And whereas, the above-recited statement, on which the said Judicial Committee did so expressly found their said report and recommendation to her Majesty, was set forth by them as a just and true and sufficient statement of the doctrine held by the said George Cornelius Gorham, notwithstanding he had declared (Article XV.) that ' as infants are by nature unworthy recipients, being born in sin and the children of wrath, they cannot receive any ben- efit from baptism, except there shall have been a prevenient act of grace to make them worthy ;' and solemnly re-affirmed the same, 299 ( Article LXX.) when his attention was by us specially called there- to, in order that he might correct it if he thought fit ; and not with- standing that he, the said George Cornelius Gorham, had further declared (Article X IX-) of ' baptized infants, who, dying before they commit actual sin, are undoubtedly saved,' that « therefore they must have been regenerated by an act of grace prevenient to their baptism, in order to make them worthy recipients of that sacra- ment.' Again (Article XXVII.) ' the new nature must have been possessed by those who receive baptism rightly ; and therefore pos- sessed before the seal was affixed' — meaning thereby before baptism was given. Again (Article LX.) ' that filial state ' (meaning there- by ' adoption to be the sons of God '), * thought clearly to be ascri- bed to God, was given to the worthy recipient before baptism, and not in baptism,' manifestly contradicting thereby the said Articles of Religion, and the doctrine of the said Book of Common Prayer, as set forth in its offices of public and private baptism of infants and of conformation, and especially in the ' catechism, or instruc- tion to be learned of every person, before he be brought to be confir- med by the bishop.' Notwithstanding, too, that the Lord Bishop of London, who was summoned by command of her Majesty to at- tend the hearing of the said appeal, and who did attend the same accordingly, having been requested by the said Judicial Committee to read and consider the said report and recommendation before it was laid before her Majesty, did thereupon read and consider the same ; and, after such reading and consideration thereof, did say and advise the said Judicial Committee to this effect, that he could not consent to the said report and recommendation, because the said George Cornelius Gorham holds that remission of sins, adoption into the family of God, and regeneration, must all take place in the case of infants, not in baptism, nor by means of baptism, but before baptism — an opinion which the said lord bishop declared to the said Judicial Committee appeared to him to be in direct opposition to the plain teaching of the Church and utterly to destroy the sacramental character of baptism ; inasmuch as it separates the grace of that sacrament from the sacrament itself ; which said heretical opinions so held by the said George Cornelius Gorham,"and thus by the said Lord Bishop of London expressly brought to the 'notice of the said . Judicial Committee, and the manifest contradiction of the said opinions to the teaching of the Church plainly pointed out, were 300 nevertheless wholly omitted by the said Judicial Committee, in the statement of the doctrine which appeared to them to be held by the said George Cornelius Gorham, on which statement they professed to found their report and recommendation to her Majesty as aforesaid. Now we, the said Henry, Bishop of Exeter, taking the premises into our serious and anxious consideration, and furthermore con- sidering that the judgment of her most gracious Majesty in Council on the said appeal was pronounced solely in reliance on the statement made in the report and recommendation of the said Judicial Committee, as being a just, true, and sufficient statement, do, by virtue of the authority given to us by God, as a bishop in the Church of Christ, and in the apostolic branch of it planted by God's providence within this land, and established therein by the laws and constitution of this realm, hereby solemnly repudiate the said judgment, and declare it to be null and utterly without effect inforo conscientice, and do appeal therefrom in all that concerns the Catholic faith to ' the Sacred Synod of this nation when it shall be in the name of Christ assembled as the true Church of England by representation.' And further, we do solemnly protest and declare, that whereas the said George Cornelius Gorham did manifestly and notoriously hold the aforesaid heretical doctrines, and hath not since retracted and disclaimed the same, any archbishop or bishop, or any official of any archbishop or bishop who shall institute the said George Cornelius Gorham to the cure and government of the souls of the parisoioners of the said parish of Brampford Speke, within our diocese aforesaid, will thereby incur the sin of supporting and favouring the said heretical doctrines ; and we do hereby renounce and repudiate all communion with any one, be he whom he may, who shall so institute the said George Cornelius Gorham as aforesaid. Given under our hand and episcopal seal this 20th day of July, in the year of our Lord 1850. H. EXETER." TO THE QUEEN'S MOST EXCELLENT MAJESTY. May it please your Majesty, the humble petition of the un- dersigned Members of Convocation and Bachelors of Civil Law in the University of Oxford. sol Showeth, — That we, your Majesty's dutiful and loyal subjects, do acknow- ledge with ready mind that prerogative, which, as our article (a) declares, " We see to have been given always to all godly princes in Holy Scripture by God Himself, that is, that they should rule all states and decrees committed to their charge by God, whether they be ecclesiastical or temporal, and restrain wiih the civil sword the stubborn and evil-doers. That we own that your Majesty, as supreme governor over all persons, spiritual or temporal, in the realm committed to your Majesty by God, is entitled to give redress to all your Majesty's subjects who feel themselves aggrieved, and we gladly attribute to your Majesty all that " authority (&) in causes ecclesiastical" which was given to " Christian Emperors of the primitive Church." That we entreat your Majesty's gracious attention to the fol- lowing statement (c) : — 1. That the only authority claimed by Christian Emperors and acknowledged by the Church in ecclesiastical causes has been to give, upon appeal, new " especial judges.'' (a?) 2. That the Church of which your Majesty is a member has declared that 'the (e) Church hath authority in controversies of faiih." 3. That Magna Charta (J) begins by declaring, " We have grant- ed to God, and by this our charter have confirmed for us and our heirs lor ever, that the Church of England be free, and shall have all her whole rights inviolable ;" and among these liberties it was secured by one of the most ancient laws of this realm, that she should " have (g) her judgments free.'' 4. That the largest claim ever made of old by any King of England was in the Constitution of Clarendon, in the reign of your Majesty's predecessor, King Henry the II., wherein it was provided that (k) " if the Archbishop failed to show justice, recourse was at last to be had to the King, that by his precept the con- troversy might be terminated in the Archbishop's Court." 5. Thin in the Statute (/) called " Articuli Cleri," the clergy, and your Majesty's predecessor, King Edward II., by advice of 302 the spirituality aud temporality allowed, " that spiritual persons, whom our Lord the King doth present unto benefices of the Church, if the Bishop will not admit them for lack of learning or other cause reasonable, may not be under examination of lay persons in the cases aforesaid, as it is now attempted contrary to the decrees canonical, but that they must sue unto a spiritual judge for remedy, as right shall require." To which the answer in the statute is : — " Of the ability of a parson presented unto a benefice of the Church, the examination belongeth to a spiritual judge, and so it hath been used heretofore and shall be hereafter." 6. That in the twenty- fourth year of the reign of your Majes- ty's predecessor, (k) King Henry VI 1 1., it was declared by statute, with the full consent both of the spiritual and temporal estates of the realm, that this realm of England is an Empire governed by one supreme head and King, unto whom all sorts and degrees of people, whether spiritual or temporal, are bounden to bear natu- ral and humble obedience, he having also power to render justice to them without restraint or appeal to any foreign prince or potentate. 7. That it was at the same time, and by the same statute, de- clared, that the spirituality, now being usually called the English Church, has power, when any cause of the law divine, or spiritual learning may happen to come in question, to declare, interpret, and show the same ; that it always hath been reputed, and also found of that sort, that both for knowledge, and integrity, and sufficiency of numbers, it hath always been thought, and is also at this hour sufficient and meet itself, without the intermeddling of any exterior person or persons, to declare and determine all such doubts, and to administer all such offices and duties as to their rooms spiritual doth appertain. 8. That in the same year in which the statute (0 was passed, which made it " lawful to the parties grieved, for lack of justice in any of the courts of the Archbishop, to appeal to the King's Court of Chancery," it was admitted by another statute that heresies should be finally judged in the Bishop's Court (m) . and in 1530, King Henry VIII. himself stated in a proclama- 303 tion that "cognizance (n) heresies, errors, and Lollardies, ap- pertaineth to the judge of the holy Church, and not to the judge secular." 9. That by the ancient law of the land, it is admitted that it (0) doth not appertain to the King's Court to determine schisms or heresies," and that where the original cause of the mat- ter whereof the King's Court hath cognizance, the King's Court is to consult the divines to know whether it be schism or not." 10. That the statute restoring the supremacy to the Crown under your Majesty's predecessor, Queen Elizabeth, was for '• the (p) restoring and uniting to the Imperial Crown of the realm the ancient jurisdictions, authorities, superiorities, and pre-emi- nences, to the same of right belonging or appertaining;" and that that statute has been declared by the authority of Sir Edward Coke to be, " not (q) a statute introductory of a new law, but de- claratory of the old.'' 11. That although the 'reformation of ecclesiastical laws," prepared under your Majesty's predecessor, King Edward, by reason of his death (r) never received the sanction of the law, yet, that being prepared by Archbishop Cramner with others, they are some indication of what was then intended ; and these pro- vide that '« when(s) any cause should devolve to the Crown, it should, if a grave cause, be settled by a provincial council." 12. That during the whole reigns of King Henry VIII., Edward VI., and Queen Elizabeth, " there (7) is no trace of any of the nobility or common law judges in any commission," nor, afterwards, "in one commission out of the forty," until the over- throw of the royal authority in the great rebellion. 13. That your Majesty's predecessor, Queen Anne, declares, "We are («) pleased to find that,according to the opinion of eight of our twelve judges, and of our Attorney and Solicitor General as the law now stands, a jurisdiction in orders of heresy and condemnation of heretics is proposed to be exercised in convo- cation." 14. That the Court of Delegates having gradually declined and become generally unsatisfactory, the ultimate Court of 304, Appeal has by recent acts (v) been transferred wholly to laymen, and a very grave cause, affecting a fundamental doctrine of the Church, has recently been decided by them. 15. That from the time of the Apostles such a question was never decided by any other than the Bishops of the Church. 16. That such a power supersedes the functions of the Church itself as declared in our article (w) more especially since the synods of the Church are not actually in practice admitted to declare the doctrine of the Church, if it shall be called in question. 17. That the existence of such a state of things is a grievance of conscience, and that this grievance is aggravated by the fact, that the members of the Judicial Committee, except two, are not necessarily members of the English Church, and that these two need not necessarily sit in any cause. 18. That the court has lately declared that the Church of England does not teach distinctly and definitely in a matter of faith. 19. That the laxity of interpretation of the formularies of the Church, sanctioned by this judgment, would very seriously affect the good faith of subcription, the religious observances, and ulti- mately the soundness of faith in the Church and the University. 20. That this grievance presses very heavily upon the con- sciences of very many of your Majesty's subjects. 21. That your Majesty's predecessor, King Charles I., in a declaration still prefixed to the Articles, and printed in the Book of Common Prayer, promised, " That out of our princely care that the Churchmen may do the work which is proper unto them the Bishops and Clergy, from time to time in convocation, upon their humble desire, shall have licence under our broad seal to deliberate of, and to do all such things as, being made plain by them, and asssented unto by us, shall concern the settled conti- nuance of the doctrine and discipline of the Church of England now established." Your petitioners, therefore, having this statement before us, and feeling convinced that both the doctrine and discipline of the Church of England are endangered, by the reference of causes 305 involving that doctrine to the above court, and also that doubt and uncertainty have been cast upon her doctrine as to the Sacra- ment of Baptism by the recent decision — Humbly pray — That your Majesty will be pleased to give your royal assent, that all questions touching the doctrine of the Church of England, arising in appeal or in your Majesty's temporal courts, shall hereafter (as suggested to your Majesty'3 predecessor, King Edward VI.), be referred to a synod. That your Majesty will be pleased to give your -royal sanction to a bill for enacting that the judgment of such synod shall be binding upon the temporal courts of these realms. And further, that your Majesty will be pleased to refer the matter of doctrine recently questioned to the Church itself, in such a way as your Majesty may be advised by the collective episcopate. That so the members of the Church of England may know certainly what is the doctrine of the Church on the Sacrament of Baptism, and that the Church itself may enjoy full freedom to exercise its inherent and inalienable office of declaring and judg- ing in all matters purely spiritual to the welfare of your Majesty and of these realms, the salvation of souls, and the glory of its Divine Head. And your petitioners, as in duty bound, will ever pray. TO HIS GRACE THE ARCHBISHOP OF CANTERBURY. May it please your Grace — We, the undersigned, members of convocation in the University of Oxford, beg to express to your grace the deep anxiety we feel in consequence of the late decision of the Judicial Committee of the Privy Council. Our grounds for this anxiety are — That, apart from the doctrine involved in that decision, it appears from the decision itself, that the " authority in contro- versies of faith" which we have all declared to be lodged in the Church, is transferred to a court appointed by the civil power and consisting of civil judges. That for the future accordingly there is no doctrine of the faith. 20 306 however sacred, which may not, as to its meaning or even exist- ence, incidentally be submitted for final decision to a tribunal composed of civil judges, so as entirely to supersede the functions of the Church. That at this present time, the Supreme Court appears to us to have ruled that the Church of England has no certain doctrine at all on the Sacrament of Baptism, and that words, solemnly enun- ciating doctrine, may be construed in two contradictory senses. That if the assertions of the Church on baptism may be taken as ambiguous, great uncertainty would be thrown upon very many other declarations of her faith. That the continuance of such a state of things would endanger the faith among us, and would tend to produce an universal scepticism. We therefore humbly beg your grace to be pleased to take such measures, with advice of the bishops of both provinces, whereby all questions touching the doctrine of the Church of Eng- land, arising in appeal from the spiritual courts or incidentally in the civil courts, shall be referred to a synod. And whereby the doctrine of the Church of England, called in question in the late judgment, maybe authoritatively re-affirmed. (Signed ) (a) Art. 37,— (6) Taken from Canon 2. The words " that the godly kings had amongst the Jews" are omitted, as not bearing formally on the subject of the petition. — (c) The petition has been thrown into this form in order that members of Convocation who have not time to verify the facts stated may not be responsible for them, but only for the prayer of the petition (rf) Codex Eccl. Afr.,can. 104.— (e) Art.20 — (J) 9 Henry III. c. 1. " Confirmation of liberties."— (g) Law of King Withfred, A. 697, Spelman.t. i. p. 194. —(A) c. 8. Wilkins' Concilia, ii. 435 — (i)9 Edward II. t. i. c. 13.— (k)24 Henry VIII., c. 12,s. 1.— (/) 25 Henry VIII. c. 19. — (m) 25 Henry VIII., c. 12,s.l.—U) Wilkins, iii. 739.— (o) Specot's case, Coke's Reports, p. 5.— (p) 1 Eliz., c. 1. s. 1. The title is "An Act to re- store to the Crown the ancient jurisdiction over the estate ecclesiastical and spiritual, and abolishing all foreign powers repugnant to the same." (q) Cawdrey's case, Coke's Reports,p.5.— (?•) Reformat. Leg.Eccles. Praef. (s) Ibid. De Appellat., c. xi., p. 283. In other causes it was provided 307 "To His Grace the Archbishop of Canterbury . May it please your Grace. — We, the undersigned Members of Convocation in the University of Oxford, beg to express to vour Grace the deep anxiety we feel in consequence of the late decision of the Judicial Committee of the Privy Council. Our grounds for this anxiety are, That apart from the doctrine involved in that decision, it appears from the decision itself that the ' authority in controversies of faith/ which we have all declared to be lodged in the Church, is transferred to a Court appointed by the civil power and consisting of civil judges. That for the future, accordingly, there is no doctrine of the faith, however sacred, which may not, as to its meaning or even existence, be incidentally submitted for final decision to a court composed of civil judges, so as entirely to supersede the functions of the Church. That at this present time the Supreme Court appears to us to have ruled that the Church of England has no certain doctrine upon the Sacrament of Baptism, and that words solemnly enunciating doctrine may be construed in two contradictory senses. That if the assertions of the Church on Baptism may be taken as ambiguous, great uncertainty would be thrown upon very many other declarations of her faith. That the continuance of such a state of things would endanger the faith among us, and would tend to produce an universal scepticism. "We therefore humbly beg your Grace to be pleased to take such measures, with the advice of the Bishops of both that three or four Bishops should be appointed by the Crown for that end.— (0 Gibson's Codex, Introd., p. xiii., on the authority of the Reg. Cur.Delegat.— (u) Letter to the Archbishop of Canterbury, given in Winston's account of the Convocation's proceedings.— 0) 2 and 3 Gul. IV. c. 92, and 3 and 4 Gul. IV., c. 4 !.-(«;) Art. 20. 308 Provinces, whereby all questions touching the doctrine of the Church of England arising in appeal in the civil Courts, shall be referred to a synod. And whereby the doctrine of the Church of England called in question in the late judgment may be authoritatively re-affirmed." CC— Page 141. LORD JOHN RUSSELL AND THE PAPAL AGGRESSION. TO THE RIGHT REV. THE BISHOP OF DURHAM. My dear Lord, — I agree with you in considering " the late aggression of the Pope upon our Protestantism" as " insolent and insidious," and I therefore feel as indignant as you can do upon the subject. I not only promoted to the utmost of my power the claims of the Roman Catholics to all civil rights, but I thought it right, and even desirable, that the Ecclesiastical system of the Roman Catholics should be the means of giving instruction to the nu- merous Irish immigrants in London and elsewhere, who without such help would have been left in heathen ignorance. This might have been done, however, without any such inno- vation as that which we have now seen. It is impossible to confound the recent measures of the Pope with the division of Scotland into dioceses by the Episcopal Church, or the arrangement of districts in England by the Wes- leyan Conference. There is an assumption of power in all the documents which have come from Rome — a pretension to supremacy over the realm of England, and a claim to sole and undivided sway, which is inconsistent with the Queen's supremacy, with the rights of our Bishops and Clergy, and with the spiritual independence of the nation, as asserted even in Roman Catholic times. 809 I confess, however, that my alarm is not equal to my indig- nation. Even if it shall appear that the ministers and servants of the Pope in this country have not transgressed the law, I feel per- suaded that we are strong enough to repel any outward attacks The liberty of Protestantism has been enjoyed too long in Eng land to allow of any successful attempt to impose a foreign yoke upon our minds and consciences. No foreign prince or potentate will be permitted to fasten his fetters upon a nation which has so long and so nobly vindicated its right to freedom of opinion, civil, political, and religious. Upon this subject, then, I will only say that the present state of the law shall be carefully examined, and the propriety of adopt- ing any proceedings with reference to the recent assumption of power deliberately considered. There is a danger, however, which alarms tne much more than any aggression of a foreign sovereign. Clergymen of our own Church, who have subscribed the Thirty- nine Articles, and acknowledged in explicit terms the Queen's supremacy, have been the most forward in leading their flocks, "step by step, to the very verge of the precipice.'' The honour paid to saints, the claim of infallibility for the Church, the super- stitious use of the sign of the Cross, the muttering of the Liturgy so as to disguise the language in which it is written, the recom- mendation of auricular confession, and the administration of pen- ance and absolution — all these things are pointed out by Clergy- men of the Church of England as worthy of adoption, and are now openly reprehended by the Bishop of London in his charge to the Clergy of his Diocese. What, then, is the danger to be apprehended from a foreign prince of no great power, compared to the danger within the gates from the unworthy sons of the Church of England herself? I have little hope that the propounders and framers of these innovations will desist from their insidious course. But I rely with confidence on the people of England, and I will not bate a jot of heart or hope so long as the glorious principles and the S10 immortal martyrs of the Reformation shall be held in reverence by the great mass of a nation which looks with contempt on the mummeries of superstition, and with scorn at the laborious endea- vours which are now making to confine the intellect and enslave the soul. I remain, with great respect, &c, J. Russell. Downing-street, November 4. This letter was printed in letters of gold and sold for 5s. on Nov. 9th. 1850 ; and on Nov. 9lh. 1855, Lord J. Russell was himself hooted down at the Lord Mayor s Banquet. DD.— Page 148. All who have taken an interest in the great movement towards Catholicity in the Anglican Church, have heard of the attempts of Mr. William Palmer, formerly of Magdalen College, Oxford, and now happily a Catholic, to establish some better understanding between the Eastern Schismatic Church and Anglicanism, and failing in that to unite himself to the former of these bodies. It is hardly necessary to add that neither of these attempts succeeded. But it was during the time that passed after this good and learned man had failed in the first of his objects, and was now about to devote himself with an energy all his own to the second, that a Scotch gentleman living iu Edinburgh, who had been greatly impressed with the arguments for the Greek schism, having come to the conclusion, that since the Gorham case, Anglicanism wad nearly or quite indefensible, and not being as yet prepared to submit to the Catholic Church, endeavoured to gather together a certain number of persons, both clerical and lay, to join him in making an application to the Russian Synod to be admitted 311 into the Russian (Schismatic) Church. A form of appeal to the Synod was drawn up and printed, and circulated among those likely to join in it ; it proposed to join the Eastern Church on certain terms which it was supposed would probably be conceded. Only a very few persons joined it, and of these one or two of the more important shortly afterwards deserted it, upon which it broke down never to revive. Meanwhile, however, it had found its way from Scotland into the hands of an Englishman, whose good intentions outran his wisdom and judgment; and he, feeling that Anglicanism was almost, if not quite, hopeless, and yet being imbued with the idea that the Greek Church, rather than the Catholic Church, was the true place of refuge, determined to make an effort to carry out the application to the Russian Synod. Perceiving, however, the manifest impropriety of a young layman, as he was, taking the lead in such a movement, he endeavoured to interest an Anglican clergyman in the scheme, who was well known for his learning upon subjects connected with the Greek Church. But as he still clung to Anglicanism, he would not join the movement till the application was so far modified as to put the question to the Russian Synod in a hypothetical form, such as " would they receive us if the Anglican Church failed us," instead of broadly stating that it had failed. This, with two or three other alterations or additions having been made, it was attempted to get signatures to the " Appeal" : a very few indeed gave their names, so few that it was never sent, though it was privately shown to the Russian Chaplain in London. The clergyman already alluded to, never having lost his attachment to Anglicanism, took comparatively little interest in the movement j and, upon the promoter of it becoming (by prayer and study, and particularly by corresponding with the greatest of modern converts) gradually enlightened as to the claims of the Catholic Church, it finally died a natural death; the progress of his mind was simple enough from the Greek Schism to the true Church ; he had found himself obliged to maintain, in order to make out a clear case to himself, that the " Eastern Church" was of herself the one only Church Catholic, and not (as Anglicans commonly say) a branch of it ; but this notion was of course overthrown as he was led to observe how completely this Eastern community showed herself, and indeed plainly felt herself, to be nothing more than a local church, and how little, notwithstanding high-sounding phrases, she. really acted or showed any con- sciousness of being able to act in the spirit and with the authority of the Catholic Church ; so that at last, by the grace of God, he found his true home in that Church which ever has acted so, and which has always taught with authority and claimed universal obedience. The movement towards the Greek schism was of course a wrong and mistaken one, and to Catholics it must seem the ne plus ultra of absurdity ; but looking at it from an Anglican point of view, or with the dim light that a person hardly emerged from Anglicanism would enjoy, it is not so. When those who cared about Religious Truth and dogmatic teaching saw (and who could help seeing it ?) that the Anglican Church could have no possible claim on their allegiance, supposing them to be still encumbered with prejudices against Catholicity, it was not unnatural that they should turn towards a Religiou Body which at least taught as of necessary faith, the Catholic doctrine about the grace of the Sacraments, and which did not leave Baptismal Regeneration and the Real Presence open questions. Besides, there was a plausible historical case to be made out for the Greeks, sufficient to enlist the sympathies of those who fancied that the Holy See had exceeded its legitimate rights and powers, or who had got the notion that all the items of Catholic Dogma had been immemorially handed down from generation to generation in exact and explicit words. 313 To an Anglican the argument might be put, " On what ground do you recite the ' F'diogue' in the Creed ? On the authority of the Infallible teaching of the Holy See ? or that of the Council of Lyons ? or that of the Council of Florence ? or on your own private judgment ?" Not on the first certainly, he would reply ; nor, he must add, on the second, for that was a Western Council never received by the Eastern Branch ; not on the third, for that denned the Pope's Supremacy no less than the Procession of the Holy Spirit from the Eternal Father and the Son ; then upon private judgment (whether of a national church or an individual, of course that does not make any difference in principle) must he base his belief in that article of Faith who refused to hold the Supremacy of Borne. The insertion of the clause in the Nicene Creed was a clear case of that process signified by the world, so often attacked and so little understood, Development, or, to use the mode of expression which the author of the work on " Develop- ment" himself prefers, now that he knows so much more of Catholic Theology than when he wrote that wonderful treatise, it was an instance of the process by which doctrine held implicitly becomes part of the Church's explicit Faith. The Greek Church seemed to avoid the difficulty, for though committed abundantly (as what Beligious Body is not ?) in other points, to this very principle- of gradually evolving explicit dogma from implicit faith, she did not do so in this particular very marked instance, and, practically at least, she denied the Pope's authority. So that, looking upwards at the Greek Church from Anglicanism, an object appeared worthy of respect, veneration, and imitation ; — and it is not to be wondered at that some of those who were in earnest in the desire to detach themselves from the Protestant heresies which the Established Church of England allowed to be taught, should have turned to the supposed "Eastern Orthodox Church." Of course it was absurd to think that to do this 314 it was right and necessary to collect a number of names, and propose terms of communion; if the Greek Church really were what she was supposed to be, it was the duty of the appellants to submit individually to her, and upon her own terms ; Mr. Palmer (some time before his conversion) had the courage to offer to do the first of these things, and the wisdom to refuse to do the second. But allowance should be made for those who did not yet see their way clearly. Looking downwards at the Greek Schism from the Catholic Church, the vision that meets the eye is repulsive enough — To say nothing of the odious worldly pride, and abominable schismatical spirit, which led to the separation from the Holy See, no Greek or Russian, whatever he may argue on other points, can answer the question, " What is the Catholic Church ?" Either he makes a divided Church out of the two branches, East and West (for they all utterly reject th e Anglicans, who, they say, rebelled against their own Patriarch), and thus sacrifices the doctrine, which Greeks no less than Catholics hold, of the visible unity of the Church ; or else, which is by far the most frequent idea with them, he says his own is the one Orthodox and Catholic Church to the exclusion of all others, and thus, by exalting what is manifestly a local sect, sacrifices the doctrine of the Universality of the Church, the orbis terrarum, whose prerogatives S. Augustine so gloriously maintains. EE— Page 148. TO THE EDITOR OF THE TIMES. Si R> — As there are many persons anxious to know the rea- sons which have induced me to withhold my new church from the Anglican communion, for whose service it had originally been destined, I venture to express a hope that you will allow the fol- 815 lowing letter, written to the Bishop of St. Asaph, to appear in the columns of your next edition. It will best explain my conduct in this matter. " I am, Sir, your obedient servant, " Downing, Holywell, Nov. 13." " FEILDING. We are very happy to afford Lord Feilding an opportunity of explaining his conduct in this extraordinary affair; but, in order that the public may have the whole case before them, we prefix to his lordship's letter the correspondence that led to it, which has been forwardedto us embodied in a statement entitled — AN APPEAL TO THE MEMBERS OF THE CHURCH OF ENGLAND. (Copy) " St. Asaph, Oct. 21, 1850. " My Dear Lord, — As it is now some time since I had the honour of writing to you with regard to the church of Pantasa, and since I have as yet received no answer, 1 will venture to place before you the following considerations, hoping that they may not come too late, and that you have not in this matter made up your mind without looking at the view which they who think differently from you must take of the subject. For I cannot help regarding it as a promise made to me and my clergy, as well as to our Divine Master. " You publicly declared that you purposed to bestow a large sum of money in founding a church and all things belonging to it. You invited ine and my clergy to join in laying the founda- tion. You seemed to understand it so. We certainly understand it so, and we received the Lord's Supper together with this under- standing. "Now I must say, that I regard this as a promise made to me and my clergy as solemnly as it could be made on earth. ' You subsequently came to my house, aud we consulted in private, as friends, as to how you could best carry out what I con- sidered as fully settled between us. And I would ask — How you could have made a more solemn promise, as far as I and my cler- gy are concerned ? If any one had asked me to advance money on such a promise I should have readily done it, according to my 316 means. If I had done so you no doubt would now repay me the money. I am not doubting you, but your view of the subject. If any cautious adviser had at that time suggested that I should do well to induce you to bind yourself legally to your promise I should have resented the suggestion as an insult to my friend, and your own feelings must have gone with mine. " There is' another view of the question which I must take. J have received the following letter from Dr. Briscoe ; — ".,', Whitford, Holywell, Oc't. 16. " ' My Lord, — I am anxious to know whether your lordship has received any communication from Lord Feilding respecting Pantasa. " ' In the month of May, 1846, I went to Brighton, to stay a few days on a visit to the late Lady Emma Pennant, who was then conlined by illness to her room. On that occasion her lady- ship communicated to me her desire and intention of building and endowing a church at Pantasa, in the event of her life being spared ; and at the same time she turned to her daughter (now Lady Feilding) and said emphatically to her, ' Louisa, now you will remember that !' Her daughter accordingly acquiesced. In fact, Lady Emma dwelt on the hope of establishing a church there as a matter on which she had fully set her heart. " ' For several years previously she had also felt a warm interest in the spiritual welfare of the district of Pantasa, knowing, as she did, its remoteness from church, and the poverty of its inhabitants. " ' I have several of her letters, and they prove that her heart and soul's wish was to live to the glory of God her Saviour, and to do what good she could in her generation. " ' Believe me to be, my lord, " ' Your faithful servant, " 'RICHARD BRISCOE.' "Now, I presume that the money which would have been ex- pended on this church was derived from Lady Emma Pennant and that in the foundation thus undertaken you intended to carry out her views; so that you will easily understand what I mea n by saying that I conceive that I have a moral claim that the 317 daughter shall carry out the wish thus solemnly expressed bv a dying mother ; for there can be no doubt that Lady Emma Pen- nant intended the foundation to be connected with the Church of England. " There are stories prevalent in this country as to a fixed sum devoted by Lady Emma Pennant to this purpose : but, as I understand that you have denied any knowledge of the 6,000/. or 7,000/. being so appropriated, I take it for granted that the ap- propriation of a definite sum is a mistake. But I do not see how this alters the nature of the promise made by Lady Emma Pen- nant. " I must leave you to draw your own conclusions from these premises, lest I should seem to make any unreasonable claim ; and I do not venture to express what I myself think, for you must be aware how very painful it is to me to write on such a subject to your lordship. But I have no alternative. "Depend upon it that whatever gives you pain will give me pain, but it would add to the grief which 1 now feel for what you have done, if I were forced to conclude that in this worldly matter you had acted in a manner which I, as your friend, must deplore* '• Believe me, my dear lord, yours truly, « THOMAS VOWLER ST. ASAPH. " To Viscount Feilding." Downing, Oct. 30, 1850. " My Dear Lord, — 1 have hitherto refrained from giving a final answer to your lordship's inquiries respecting the destination of S. Dewi's Church, now in course of building at Pantasaph, in order that I might be able seriously, carefully, and dispassionately to weigh all the circumstances of the case, both as they presented themselves to my own mind and as they hud been laid before me by your lordship and others. " Fearing also to act upon my own unassisted judgment, I have taken time to obtain the opinions of many whom I considered capable of giving sound and just advice. 318 " The result has been, that my own previous opinion has been unanimously confirmed, viz., that were I to carry out, under pre- sent circumstances, the intention which I undeniably had of giving up S. Dewi's to the ' Church of England,' I should be sinning in the face of God, and acting inconsistently before men. " I will now endeavour, as briefly as possible, to explain why I should consider this to be the ease. Lady Feilding and I designed this church for a thank-offer- ing to Almighty God on our marriage; and, naturally enough believing the Established Church of England to be Catholic, and consequently the authorized teacher and exemplar of God's whole truth as delivered by Himself to his Apostles, intended fully to give it to her through you, her appointed ministers, and the im- parters of those truths supposed to be maintained by her, as soon as the building was fit for consecration. •' Subsequently, however, the awful truth forced itself upon us that we had been mistaken all our lives as to what really was God's truth, and we became convinced, not only that the Anglican com- munion was not Catholic, but that it protested against and denied many of God's most holy truths. We therefore felt ourselves bound to separate from her, and to submit to the true Catholic and Apostolic Church. « Being essentially ' Protestant,' the Anglican communion, while it holds some Catholic verities, is bound to vindicate its power of antagonism by ' protesting' against others, and those most vital ones. Consequently every faithful Anglican clergy- man is bound to preach against them. Such being the case, were I to fulfil my intention to the letter as it was expressed, and deliver up this church to a communion essentially antagonistic, and therefore anti-Catholic, I should be denying that holy Catholic faith by my deeds which I professed with my heart and my mouth. In fact, I should be guilty of the grossest inconsistency, and be acting a lie in the face of God and man. " Your lordship speaks of my expressed intention as of a pledged promise, by which I am morally, and might have been legally, bound. As to the latter, I think I am right in saying 319 that no church built at the free cost and sole expense of a single individual is ever irrevocably made over to the Church of England during the lifetime of the donor, until the deed of gift is signed at the time of consecration. " As to the former opinion expressed in your lordship's letter — that I am morally irrevocably bound to ' you and your clergy' — according to your reasoning I was bound to you personally, irrespective of your capacities as teachers of God's truth, and should therefore have been equally bound to give it to you, had you all become Arians or Socinians in the meantime. Yet no one, I think, would insist upon that, nor, indeed, could such have been the case. But, however it may have borne the nature of a promise, I need not refer your lordship to holy Scripture to prove that there may be promises which to fulfil under certain circumstances is sin. " S. Paul did not, after his conversion, consider himself bound by the promise which he had made to the Jewish syna- gogue, that he would do his utmost to crush the rising Christian Church at Damascus. And why ? Because he made it in ignor- ance. " Surely if all promises and pledges are to be kept sacred under all conceivabte circumstances, you will not easily justify the act of King Henry VIII., in alienating the noble Cathedrals and Churches in this land from the intentions and services to which they had so solemnly been dedicated. " By parity of reasoning, if it were incumbent on me to deli- ver up S. Dewi's Church for Protestant worship, it would be equally the bounden duty of the country to deliver up West- minster Abbey and other noble structures to that Catholic Church, for whose service they had originally been erected. It is needless to adduce other examples. My duty appears clear to me, viz., to devote that church which is being built at my own cost, and which vet remains mine, to the furtherance of God's truth as I find he himself delivered it to His Holy Catholic Church. I ought to state further, that the money left by Lady Emma Pennant in her will (3,000/., not 7,000/), to be as 320 she expressed it, applied ' for such spiritual and Church pur- poses in the parishes of Whitford and Holywell .... or either of them, as they, my said executors, together with my said daughter .... shall in their .... discretion think proper,' not only yet remains untouched and unappropriated (with the exception of 2001. which I advanced some time ago to Whit- ford Church), but has actually not as yet become available, it being dependant upon the falling in of certain annuities. None of the 10,000/. devoted by me to S. Dewi's has been drawn from her funds. " 1 am well aware that Lady Emma earnestly desired that a church should be built at that end of Whitford parish ; and, when we proposed to erect one, she suggested Pantasaph as the locality most desirable for the site. She, however, made no arrangements, nor left any directions, either verbal or testament- ary, for devoting any money specifically for that purpose. " And now, my dear lord, I have replied fully, I think, to all your propositions. If, in so doing, I may appear to have spoken at all offensively or rudely, I crave your pardon, and desire to assure you that such was far from my intention. The import- ance of the case requires that I should express myself plainly ; and that is all I have endeavoured to do, bfing wishful to con- ceal nothing. " I feel that many expressions which I have been compelled to use must give you pain, but, believe me, it gives me even more pain to write them than it will you to read them. God is my witness, that my only desire is to do His holy will as far as I see it; and, save where my conscience precludes me, I desire to meet your lordship's least wishes in everything. " I dare not be wanting in the fulfilment of my duty towards God, even at the risk of forfeiting the good opinion of men : and I trust you will do me the justice to believe that, in acting as I do, I am following solely the dictates of my own conscience, desiring and praying only to be directed by Him who is the way, the truth and the life. " That He may lead us both to see and to do His holy will 321 'J .- t in ull things, as long as lie vouchsafes to spare us in this world, is my continual and most fervent prayer." " Believe me, my dear lord, " To he ever, with the deepest veneration and respect, "Your lordship's faithful friend and servant, " The Lord Bishop oj St. Asaph." « FIELDING." FF— Page 157. " Albany -st. } Regent Park, June \Qth. My Lord Bishop, Your Lordship will, I trust, not consider that I am transgressing my position as an incumbent in your Diocess when I venture to submit to your Lordship how much distress of mind many members of my congregation feel at the conduct of the ministers of various proprietary chapels in London, who have recently allowed the pastors of various foreign Reformed congregations to preach in their pulpits, thereby apparently reducing our Apostolic Church to an equality with those modern sects in the eyes of Europe. The immediate cause of mv writing to vour Lordship is, that one of the members of my congregation has, as he has informed me, addressed you on this matter. I feel it therefore my duty to testify to the trrief which this caused him, and also to explain to vour Lordship that his case, being that of a person who has from conviction conformed from Dissent to the Church, is one deserving in such a matter of special care on my part, and I am sure 1 may adduce that of your Lordship. Indeed I should venture to submit that the ministers of those chapels, and those clergymen who have taken part in such services, have been accomplices before, after, and during the facts, to an overt violation of the 26th Canon, which prescribes that 2 i 322 no one is tube 'suffered to preach, to catechise, or to be a lecturer or reader of Divinity, in either University, or in any cathedral or collegiate church, city, market-town, or Parish church, or in any other plaee within this realm' except he be licensed, and shall first subscribe to the three articles contained, in that Canon. It was remarked to me, in reference to this proceeding of the ministers of Portman and Woburn chapels, what would have been said or done had Mr. Harper trafficking in the supposed immunity of proprietary chapels invited Pere de Ravignan to preach in Charlotte-street Chapel ? But yet, my Lord, that parallel can hardly hold good. The Church of England regards Pere de Ravignan as a Priest of the Universal Church. He has only to subscribe that 36th Canon to be competent to perform in our Church all the functions of the Priesthood ; while, on the other hand, our Church regards M. Roger and Dr. Merle D'Aubigne as laymen and nothing mere, and no mere subscription on their part can ever give them any other character in her eyes. Let me then on behalf of my flock, who are sorely distressed at it, implore your Lordship not to be silent under this outrage upon our Church and upon yourself, as Bishop of the diocess, at a time when the maintenance of our character as a Church is so essentially needful. I shall feel particularly obliged by your Lordship favoring me with an early answer, as the minds of so many are so sadly perplexed. — I remain, my Lord Bishop, Your Lordship's faithful servant, W. Upton Richards." " Ful/iam, June Wth. Dear Sir, — My attention had been called to the notice affixed to Portman Chapel before I had received your letter, and I have written to Mr. Reeves pointing out to him the 523 illegality of his proceedings, and expressing my surprise at his having made such an arrangement without any previous reference to me. Woburn Chapel had not been brought to my notice till I received your letter. I shall communicate to Mr. Dale this morning. — I am, dear sir, your faithful servant, C. J. London." GG— Page 157. " London House, June 9^, 1851* My Dear Sir, My attention has been directed to a placard affixed to your chapel giving notice that M. Le Pasteur Roger will preach there every Sunday at three o'clock, and in a Dissenting place of worship every Wednesday. This notice, as far as regards your chapel, is in direct violation of the Act of Uniformity, (13 and 14 Car. II., c. 6 and 19) which enacts that no person shall preach or read a sermon in any chapel for public worship unless licensed by the Bishop, who can only license those who sign and declare their assent to the 39 Articles of Religion. Any person offending against this law is liable to three month's imprisonment. I must request you to explain this to M. Le Pasteur Roger, and inform him that our laws do not permit you to grant him the use of your pulpit. I cannot but express my surprise that you should have made such an arrangement without any previous reference to me. — I am, my dear sir, Your faithful servant, C. J. London." 324 HH— Page 157. u 47 Holywell-street, IFestminster, June l&th, 1851. My Lord, — 1 am very sorry to find by the public prints that Bishop Bloornfield joins with the notorious Mr. Richards* of Margaret (now Titchfield) street cha pel, in casting a slur upon the orders of foreign Protestant pastors, so many of whom met your Grace in friendly conference at Willis's Rooms ou Tuesday last, and that he even concurs with that gentleman (at least so it would appear, I hope I am mistaken) in regarding them as ' mere laymen' (to use Mr. Richards' own words, from which the Bishop expressed no dissent), just as the Romanists do all Protestant clergymen, Mr. Richards inclu- ded, though I believe that gentleman repudiates the name of Protestant. * * * * * * * 1 venture to trouble your Grace with this communication in order to inquire whether it is your Grace's opinion and that of the majority of your brethren — in short, whether it is really the sentiment of the Church of England that these excellent foreign clergymen (whom we have most certainly led to believe that we recognize their orders) are not as truly Pastors of the Church of Christ as even the Bishops of the Established Church j or whether, on the other hand, we should regard them, with the Bishop and his protege, as 'mere laymen/ I am myself a convert from Dissent to the Established Church (and 1 trust therefore vour Grace will excuse my troubling 3011 on this point), but I confess to your Grace that if the latter view is involved in adherence to the Church of England, or is the opinion of the ma- jority of your Lordships, I for one shall certainly feel that the national Church has not a particle of claim to my allegiance, and that such a view really sanctions, to a very great extent at least, the efforts of the Tractarians to ' unprotestantize' the 325 Church of this country, and that they are not so very far wrong after all in speaking of the Romish as a ' sister Church/ (vide 'Christian Year', &c.) But I cannot believe that your Grace regards the celebrated champion of Protestantism, Dr. Cumming, who also I believe met you on Tuesday, and indeed the whole Established Church of Scotland (which the Supreme Head of the English Church, under Christ, has only just assured of her ' sanction and support/ accompanying the assurance with a very large contribution) as, as the Tractarians assert, ' without the pale of the Church of Christ/ which, however, they make to include the Romanists. I arn most anxious to be informed of your Grace's sentiments on this subject as the chief ecclesiastical authority (under her Majesty,) and I am confident, therefore, that you will forgive the liberty that I have taken in venturing to trouble your Grace upon the subject. H—Page 158. " 47 Holj/well-st., Westminster, S. Basil, 1851. Dear Sir, — 1 will make no apology for troubling you with this communication as the information it contains is so important. I have a letter in my possession from Dr. J. B. Sumner (marked ' private,' which I must ask you to bear in mind), in which he says that only two of the Protestant Bishops, and not more than one clergyman in fifty, consider the imposition of episcopal hands (his own words) necessary for the conveyance of orders, and that the foreign Protestant ministers may therefore be regarded by Anglicans as true Pastors of the Church of Christ. He adds, moreover, that 320 even Dr. Bloomfield only objects to their ministering in Anglican churches on the ground of certain legal difficulties — not that he considers them ' mere laymen' with my old friend, Mr, Richards. I cannot believe that those who wish to be Catholic in heart and doctrine will much longer put faith or confidence in such an episcopate and such a system. I can show the above letter to any one who wishes to see it, and you are at liberty to make any private use of the infor- mation I have given you, short of communicating it to Protestant ' Bishops/ I know it to be a fact that Dr. Maltby (of Durham) has contributed largely towards the support of several Dissenting congregations, and it is said that some of his brethren have acted in a similar manner. Pray excuse this hasty letter, and believe me to be yours faithfully, W. R. Gawthorn." JJ— Page 158 " 7 James-st., Buckingham Gate, July 7IA, 1851. Sir, — I have received a letter signed Tlx-xx xxi Hxrpiuwif Ti?f ftiyxXoiroXius 'A>e|a£v2gs/<*« xxi OixavfttvtxS K^itjJ, xxi Ta) [AXXXPlWTXTOt KvfiW Kvfila) . . . Tlxr^tcc^yi t«j 6i6xiMii{ Atru- yjt'xi xxi TXtrns AtxroXiff, xxi Tai fixxx^airdrv Kv^w Kv^t'f K v- : 35:3 Patriarch of the Holy City ^ixx* Hxr^^ t>Js uyixs of Jerusalem, and of All noXiox; 'U^ovo-xXvp xxi cross-*]? Palestine : — and nxXxto-rt'm, xxi To the Most Holy Governing Tij* xyiurxTy rjj Ai "Zwotim Svnod of All the Russias : — «w«W t«j 'Yuo-o-lxs, xxi and To the Holy Synod of the 'Ty xylx Swu'L tov Bxo-iXuov tv$ Kingdom of Greece : 'EXXx^og- The Undersigned Bishops, O/ vnoy^xtyopivoi 'ETtio-xo-xoi, n^ea-- Priests, and Deacons of the pln^oi, xxi Aixxovot t«? Iv Catholic Church in England, 'AyyXix xxi ILxurlx xxi'l/Ss^- Scotland, and Ireland, and vtx JCxfoXtxHs 'ExxX/ta-ix?, xxi others in their Communion, tirim xXXoi h ry xvtZv xowuvlx greeting in the Lord : vo^I^ovtxi, h Kv£ta> ^x/^av. The Unity of the Faith, Most *H harm t»$ Trio-nut, itxvii^u- Holy Fathers in Christ, which txtoi Iv X^io-tu UxTtgti, » tx binds together in one the differ- 2nt$o£x ris? kyixs koi KxQoXtxvs ent Branches of the Holy Ca- 'ExxXyrixs xuXx etXx%X- prevent us from sympathising Zi, nx ro crKxidx- has occurred, that frankly con- Xt> xvXtri^i iftoXoyovirts, kxi fessing the offence, we may more rh iftire^xr xvxm'xv xwQximim , clearly show our own blameless- kxi tjji xwoXoyix* iftav ivxxrxux- ness, and render our defence ittTori^xv iroiSftu. YLu.iv y*$ more easy to be understood. /3<*gsa>s xftx^rxvti a rot ^rStx tov For he verily is guilty of grie- X^a-xov toy oippxtpov o-%i£a>i. vous sin who rends the seam- less coat of Christ. In the year, then, of our 'Ev tS ttu ouv xopx '&o\i rm Lord 1841, it seemed good to ^xkx^utxtv Kvyx TvXnXp.2 rvn the Most Reverend Father in xyixt 'ExkXwixs rv^ Kxvrevx^txi God, William, at that time by rir$ MijTgoTeA/Tji kxi nxo-nt rijj Divine Permission Metropolitan 'AyyXixs 'Elx^ca, 'Ett^kcttoy nvx of the Holy Church of Canter- tU 'U£ovtrxXlifc ?rgos rh tm h bury, and Primate of all Eng- TlxXxHrrlvy kxi Zvy'ri iTtfypo'wTu* land, when he sent out a certain ' AyyXuY Itto-^ixv a7ro7r^7rovn, Bishop to Jerusalem, for the e§«*s Tto-tv u»x/*(pi; rxs lestine and Syria, to circum- vpur't^xs TIxvn^6T»rxi E'l^uKxTf scribe the authority committed \>tb*Xu<; xyxtttvwu. to that Bishop within certain li- ""ltx 3e," sxp.iY, y»u- the commendatory letters ad- ^opi* vpX» ort v^o't< be Ovfiov xxi oix G-vvuov)criv rxurx rx evrs- TXXfiiVX V

)V TXVTtjV (ptXoQ^ovus di^srxt, us ftxprvpovirxv TIJV HfitTi^XV US V[M.S t« *-«g vT< *» present time entrusted with that s$6t;«'«» T«£m» Trx^xhi^im i*/r authority, entirely neglecting *«9r«s, ™» fori to? Mm-gas-aA/wi; the commands of our late Me- r«y ftcuutgtnv btfmftpfai *avr«y authority, is harassing to such hxrxyw, rvv egfldSego* r»g 'Avx an extent the orthodox Eastern -roXm 'ExxXwtxv tU too-ovtov hx Church, as to receive Proselytes rx^drru, «. Faith, and daring to bring in secretly other new dogmas. We therefore, whose names are Hpiis ov» &>v to, ovo^xtx wo undersigned, Bishops, Priests, y^dipirxt 'Ettigxottoi J'vtss xxi and Deacons of the Catholic U^iG/2vrt^oi xxt Atxxovoi tm Kcs- Church, make this declaration 6o\mvjs 'ExxXwiotg ovtus h'it- Xoova>s dt^ofiiyoig, eidtx\U7rT6>t txtrtvove-tv ywsg tiis ivvrufalas rat ttyiwv rev Qtov ExxXyg-i'av xxt Tiff ttxo-uv hcoetuf. Eygxipoftot iv Avytvjrif it stm ubiy . PP— Page 175. The folloiving is the Protest of the Archbisliop and the reply of Rev. Dr. Mill. " Whereas certain Clergymen have addressed a memorial to the Oriental Patriarchs and Synods in which the Anglician Bishop in Jerusalem is accused of having exceeded the proper objects of his mission, and of introducing schism into the East- ern Churches : " And whereas some of the names affixed to the said docu- ment are the names of persons who hold official stations in the United Church of England and Ireland, and it might be supposed, at least in foreign parts, that a censure of the Bishop, as having acted without due authority from his Church, would not be made by persons who were themselves acting without such authority : " Therefore we, the Metropolitans of the United Church of England and Ireland, deem it expedient to make this public de~ claration that the said Memorial does not in any manner emanate from the said Church, or from persons authorized by that Church to pronounce decisions. 357 " We are induced to take this step, first, in order to guard against the danger which might arise to our own Church from the example of the irregular and unauthorized proceedings of the memorialists; and, further, because we sympathize with our brother, the Anglician Bishop in Jerusalem, in his arduous position, and feel assured that his conduct, under the circum- stances in which he is placed, will be guided by sound judg- ment and discretion. "J. 13. Cantuak. "T. Ebor. "John G. Armagh. " Richard Dublin. "Nov. 1, 1855." We, the Committee engaged in procuring subscriptions to an address to the Oriental Patriarchs on recent proselytizing pro- ceedings in the East, having before us the declaration issued by the Most Reverend the Archbishops of Canterbury, York, Armagh, and Dublin, concerning that address, do now, on be- half of the subscribers, most solemnly and earnestlyp rotest before the Church, that we do not presume in the said address to speak authoritatively in the name of the Church of which we are members, but simply to clear our own consciences, and, as far as our individual subscriptions extend, to help towards the clearing of our own Church also of what we feel to be a most grievous scandal pressing upon all. Should we be considered overanxious in hastening forward an object so urgent, we desire to submit ourselves, in this and all other matters, to the author^ tative and formal judgment of the Church. And we would very respectfully represent that to receive proselytes from a Church to which friendly professions, never cancelled, were made by the late Primate, and this with no other justification than that some of the persons so received had already left that Church, and professed before Mahometan magistrates their renunciation of their former confession of faith, and their preference of a nondescript Christianity, without any speciality of doctrine or discipline, is a proceeding at variance with Holy Scripture and 358 with the canons of the Church, and, if persisted in and avowed and sanctioned, destructive of the character of our Church itself, as being, what we maintain it to be, a true portion of the One Holy Catholic Church of the Redeemer. We cannot but hope also from the concluding sentence of the Archbishops' Declara- tion, that the degree in which such proceedings have been pur- sued and avowed before the world, had scarcely been brought under their Graces' knowledge and animadversion. And should it be judged that we have done wrong in not having presented ihe scandal to the legitimate authorities of our own Church, before entering into communication with others on the subject, we trust that such presumed error will not be attributed to any disrespect for those authorities; nor can we persuade ourselves that, on account of what may be deemed irregularity on our part, the Archbishops, in conjunction with their brethren, will abstain from doing what in them lies to remove our cause of complaint. I f our proceeding be irregular, we trust that it may be consider- ed but as one of many irregularities inseparable from the pre- sent position of the Church of England, in which the clergy, deprived of the legitimate mode of expressing their complaint a Horded by the Convocations of the two provinces, are compelled to clear their consciences in such way as is open to them, not being contrary to the canons. Signed on behalf of the Committee, W. H. MILL, Chairman, QQ— Page 175. As we were unable, when detailing the history of 1847, for want of documents, to refer to the inhibition of Rev. J. M. Neale, Warden of Sackville College, by his diocesan, we now beg to repair the omission. In February, 1847, a clergyman from the neighbourhood of London visited Sackville College, and was 359 allowed, out of courtesy, to see the Chapel, after which he called on the Warden, and told hiin that he should feel it his duty to present its arrangements to the Bishop.* Mr. H. kept his word : and on the 8th of February, 1847, addressed a letter to the Bishop, which did not reach him till the 16th. After saying that he (Mr. H.) had visited Sackville College, he proceeded thus: — * On looking further about me, I found the Vulgate Edition of the Scriptures, and a Roman Breviary. I should at once have concluded it to be a Roman Catholic Chapei, had I not found the English Bible, though this was a Bible with notes." These charges will be explained presently ; — here it is only necessary to remark that Mr. H. did not mention the fact that there were plenty of Prayer Books in the Chapel, besides one large one, on a lectern, and another on the Litany desk ; — but he implies, and indeed more than implies, that there were no Prayer Books, — for he says that his only reason for not thinking the Chapel to be Roman Catholic, was that he saw an English Bible in it: whereas, surely the presence of Prayer Books in it must have been an equally good reason for the same belief. The addition, though this was a Bible with notes, could have no meaning, unless it were intended to raise a prejudice in the Bishop's mind, as if the Bible in cpiestion were not of the English version, or at all events had Roman Catholic notes. The logical sequence of the sentence requires this meaning. The Bishop then addressed a letter to Earl De La Warr, in which occurs the following : — " I need only mention that a casual visitor at the College observed in that chapel a copy of the Latin Vulgate, and an Liiglishjpjible with notes. Of this latter, the text may have been that of our authorised version; but the Roman Breviary was also found there ; and this, together with the erection of a huge Cross on the screen justify the suspicion that this Bible * The arrangements, if by tins term be meant additions to the origin- al structure, being merely a wooden Cross on the rood-screen, and an Altar with Cross and Candlesticks, such as arc to be seen in sever*.' Churches in the diocese of Chichester. 360 may have been a copy of the Douay version, or of some other translation of a Humanistic character." — The Bishop then addressed the following to the Warden :— " Palace, Chichester, 12th April, 184-7. " Reverend Sir, — Having been informed that you have re- cently come to reside at Sackville College, in East Grinsted, 1 write to request that you will have the goodness to communi- cate with me before you officiate, if it be your wish to officiate, in any church or chapel in this diocese. "I remain, Reverend Sir, your faithful Brother, "Rev. — Neale. (Signed) A. T. Cicestr." On the 7th of May, the Bishop held a confirmation in the parish church of East Grinsted. What passed on that occasion will be best related in an extract from a letter written the same day by the Warden to Lord De La Warr, — of the correctness of which three friends, present at the whole scene, expressed themselves satisfied. " In the Vestry, before the Confirmation, the Bishop inquired whether I had any objection to his visiting the Chapel after service. " I said certainly not. " Bishop. I may tell you, that I may possibly be advised to- inhibit your officiating in my diocese. " I said, Your lordship may undoubtedly do so ; but that will have no effect on my officiating in the College Chapel. " Bishop. That is the very question I wish to try, and such an inhibition will try it. " I said, we of course claim exemption. Yet it is but fair to tell your lordship that it was my wish to have been licensed by you ; and that I actually applied for that purpose to Lord De La Warr, " Bishop. I ought to say that 1 probably might not have been disposed to grant the licence. I could not, if the reports which I have heard of Romanistic proceedings in the College be true. " 1 said, The application, had I had my own way, would SGI Lave been made to your lordship before a single change had been made in the Chapel. " After service, the Bishop walked down to the College. . . There were present the Bishop, Mr. Nevill (the late Vicar of East Grinsted), Mr. H. (the complainant), the Bishop's Chap- lain, myself, and a London Clergyman, a friend of mine. " When we came into the Chapel, I said, — Now, my Lord, as Mr. H. has asserted that I used the Douay Bible, — there is the Bible your lordship can examine it.* " Bishop. You are mistaken. I suggested that it might be the Douay Bible : Mr. H. simply said that it was not the authorised version. " I said, Then I misunderstood Lord De La Warr, my Lord. But if Mr. H. said it was not the authorised version, he said what was contrary to fact. " The Bishop examined it : This is the authorised version* but it has notes. " Mr. H. Yes, my Lord ; that was the reason why I mention- ed it to your lordship. " I said, One question, Mr. H. Did you or did you not say that the Bible was not the authorised version ? " Mr. H. I said so, — because it has notes, — and the notes are not authorised " I said, — That is quite enough. Your lordship will see that the charge is false. " Mr. H. That was not the chief thing. I am sure ! — to find a ' Protestant' Chapel thus ornamented, or to find a brevi- ary in it — " Bishop. I am not here with visitatorial authority : if I were I should sweep away all that — (pointing to the altar). " Mr\ H. Flowers and all, my Lord. • The unavoidable delay in the private circulation of this Statement, occasioned principally by the long and serious indisposition of th? Bishop, enables the writer to mention in this place that his lordship's impression of the conversation at Sackville College differs in some de- gree from the account of it given above ; the discrepancy, however, does not appear to be in the least material to the main point at issue. 362 "I said, — The Altar, my Lord. " Bishop. I know nothing of Altars : the Chureh of Eng- land knows nothing of Altars and sacrifices : I would retain a decent low tahle. I would not feed Christ's little ones with the wood of the Cross. " I asked, — You would retain the table ? " Bishop. I have said so already. But, to be candid with you,— all that our Church does not authorise, she prohibits. But, as I said, I have no visitatorial authority. Ex parte loci — that is, I have none; whether I have not ex parte persona, is a different question, and I shall take advice." The above conversation has been given with so much minute- ness, because it formed the sole and entire ground of the sub- sequent proceedings against the College, as will be seen in the sequel. The Bishop meanwhile, now on his tour of Confirmations, addressed the following inhibition to the Warden. " Frant Vicarage, 8th May, 1847 '■ Reverend Sir,— I feel it to be my duty to inhibit you, and I do hereby inhibit you, from celebrating Divine Worship, and from the exercise of clerical functions in my diocese. " t am, Reverend Sir, your welT wisher in Christ, "A. T. Cicestr." The inhibition was accompanied with the following letter. Frant Vicarage, 8th May, 1847. " Reverend and Dear Sir, — I cannot transmit to you the following inhibition without adding a fervent prayer that God, may be pleased to open your eyes to the dishonour done to Him by supposing that His spiritual service can be promoted by presenting to the eyes and thoughts of worshippers the frippery with which you have transformed the simplicity of the Chapel at Sackville College into an imitation of the degrading superstitions of an erroneous Church. I remain, Reverend and Dear Sir, your faithful brother. " A. T. Cicestr.' I, ord De La Warr, on being informed of what had passed on the 7th of May, and of the inhibition, thus replied. 3G3 " Upper Grosvenor Street, May 1 1, 1847. '*■ Dear Sir, — I beg to acknowledge the receipt of your two letters, and to thank you for saving, as far as in you lies, the rights of the College. Into the general question between the Bishop and yourself, it would be obviously improper for me to enter atp resent. " Pray believe me, yours most truly, " De La Warr.' The question now was, What course was to be pursued ? And after much consideration, it was determined that the Warden should carry on the Services in the Chapel of Sackville College as usual, scrupulously abstaining from officiating either in the parish of East Grinsted, or in any other part of what was, confessedly, the Bishop's diocese. 1 . The Warden came to this conclusion under the impression that the Bishop did not expect that his inhibition would be obeyed as far as the Chapel of Sackville College was concerned; His Lordship having said, as the Warden believed, that an in- hibition would try the right of exemption for the College. This is made still plainer by the following extract from a letter written by the Bishop to Lord De La Warr, dated March 20, 1847. " I purpose writing to him," (the Warden,) " requesting that he will abstain from officiating in any church or chapel in my diocese, if he should be requested to give such assistance, until he shall previously have communicated with me." Now it is clear that the Warden could not be " requested to give assistance" in his own Chapel, and therefore equally clear ihat the inhibition was not, at that time, intended to refer to that Chapel. 2. The Warden, when placed in his present position, was placed there with the full understanding that he was to defend its rights and privileges, in as full and complete a state as he had received them. It mattered not whether exemption were or were not undesirable, — were or were not an anomaly ; — a right of the College it was supposed to be, and the Warden, believing that right to have been invaded, thought it his duty to defend it, 364 8. If it be said that, the case being so, that the Warden could neither yield without betraying a trust, nor persevere without seeming to oppose the Bishop of Chichester, it was his duty to resign his office, the following facts should be taken into con- sideration. The Warden had been entrusted with the spiritual care of a number of persons, for whom he was responsible ; per. sons, not in the ordinary condition of parishioners, but (for the most part) with one foot in the grave ; — persons to whom the ordinary means of grace in the parish church were, from infirmities and deafness, inaccessible ; persons who, if deserted by him, were left to their own resources in preparing for their own great change. It is not argued that these, or that any, consider- ations could make right a step in itself wrong: but simply that, where the whole question seemed to be one of expediency, such arguments may and ought to have great weight in its decision. 4. It is to be assumed that the Bishop of Chichester wished for his simple right, and for nothing beyond it. But had the Warden observed the inhibition so far as regarded the College Chapel, what that right was could never have been known. The carrying on the services in that building was therefore no more to be regarded as wilful disrespect towards the Bishop, than the institution of a friendly suit in a civil court supposes hostility between the parties concerned in it. In a few days, the Bishop wrote the following letter to the Churchwardens of East Grinsted. " Hastings, 12th May, 1847. "Gentlemen, — In consequence of what I saw in the Chapel of Sackville College, I have felt it my duty to inhibit the Rev J. M. Neale from celebrating Divine Worship, and from exercising clerical functions in my Diocese. "You have no jurisdiction or authority within the walls of that establishment. Nevertheless y ou must have means hy inquiry, if not, by reports, which, without inquiry, may reach you, of learning whether Mr. Neale obeys the inhibition, or con- tinues to officiate there; and you are the fittest persons to whom I can apply for such information. 36b u I will be obliged to you then to inform me, by letter direct- ed to me at Chichester, if you hear of his doing so : and to state the days and hours of the day when the offence was committed, if you are able to learn them. " It is important also to me to know whether, in past times, and especially since Mr. Neale officiated there, — the Chapel has been open at the hour of Divine service to others besides the inmates of the Hospital ; — whether any person who chose could walk in and be present. " I am, Gentlemen, your faithful Pastor and Servant, '.' A. T. ClCESTR. The matter was brought before Sir H. J. Fust, who returned the following judgment : — " The learned judge said, that the question was one not con- fined to Sackville College, but of general importance. He should like to have had some authority stated to him upon which the Court could rely, for saying that any Clergyman had a right to perform Divine offices, save to his own private family, without the licence of the Bishop. There was nothing to satisfy him that the inmates of this college formed one family establishment. There was, however, something in this case behind what appear- ed on the face of the papers. He collected it from an interroga- tory addressed to one of the witnesses, who stated in reply that the parishioners of East Grinsted were composed of two parties, the high and the low Chnrch ; that by the former Mr. Neale was highly esteemed, and by the latter equally disliked. The Seventy- first Canon was conclusive on the point before him. There was no proof whatever that there was in this College any chapel dedicated and allowed by the Ecclesiastical law of the realm. Mr. Neale, according to the evidence, was the Warden of the College; but why the Court was not to have laid before it in the usual course of pleading the foundation of the College, and why Mr. Neale claimed to himself a right to officiate in spite of the Bishop, he (the learned judge) could not conjecture. In one sense the inmates of the College might be said to be under the same roof; they might have private apartments and a common 36(3 dining lable, but that would not constitute them a private family. Occasionally other persons, certainly not very numerous, had been permitted to attend the chapel. Under what pretence ha;l they been introduced ? That of taking teawith Mr. Neale. It also appeared that the rev. gentleman administered the Sacrament three Sundays in every month ; that he read the Litany on other occasions, and that he read prayers every Sunday afternoon. It this were not a private family, these ministiations must be regard ed as public. Those persons who were stopping, as it was termed, with the rev. gentleman, might be considered as part of his house- hold, but the performance of these Divine offices, not only with- out a licence from the Bishop, but against his positive injunctions, was in his (the learned judge's) opinion an ecclesiastical offence. What might be the motives of the Bishop he knew not, but doubtless his Lordship was justified in instituting the proceedings. Something might have turned on the production of the charter if it had been exhibited. It was said that the Warden was com- pelled to perform the duties; it appeared, however, that the pre- decessor of Mr. Neale was a layman, and that he read prayers twice a week in conformity probably with the statutes. Mr. Neale was liable to ecclesiastical censure, but the Court would bs satis- fied with admonishing him to abstain from officiating in future without due authority, that authority being the licence of the Bishop. Mr. Neale must also be condemned in the costs of the proceedings." In Holy Week, 1849, Mr. Neale wrote thus to the Bishop: — "Sackville College, March 26, 1849. " My Lord, — Holy Week now drawing on, a time in which, above all others, the poor people here have been accustomed to prayers and instructions, from which this year they will be de- barred, I am induced to make one more appeal to your Lordship for them and for myself. " If in anything that I may before have written, I may either have inadvertently said what has given your Lordship offence, — or if I have been carried away by what seemed to me the neces- sity and the hardship of the case, to say more than I intended 367 or more than I ought, I earnestly hope that your Lordship will forgive it. I should be unworthy to be a Priest in our Church did I not severely feel the deprivation of the power of acting as one where I am placed : and, what I feel strongly,' I mav possi- bly have expressed too strongly. Your Lordship will, I am sure, and more especially at this time, forgive me if such has, been the case: but above all things will not visit that fault of mine upon those amongst whom I am. " Every offer that I could imagine your Lordship could even wish, has been by Lord De La Warrand myself already made- I have nothing more in that respect which I can do. I can but say again, that every arrangement of which your Lordship might disapprove should— so far as I am concerned — be altered. I can but again protest that there is no one, in the whole Church of England, more faithful to her than I am : no one to whom it would be more impossible to desert her for Rome. Why am I not to be believed when 1 assert this ? which I do most strongly, and as in the presence of God. I may safely challenge any one to show a single passage I have ever written which looks Rome- wards : while I can point out to many and many intended to satisfy the doubting as to the claims of the English Church. Your Lordship will allow that the Dublin Review ought to be a good judge of what has a tendency to Rome. In reviewing the first two volumes of my ' History of the Eastern Church,' they say of one account — ' It can only be explained on the hypothesis of strong prepossessions against Rome.' And of another, that ' it presents more decided indications of a partizan spirit, anda greater leaning to the anti-Roman side than any other portion of these volumes;' and so through the whole Review, which is of some thirty pages. " My Lord, all we ask is, that the suspension may be with- drawn as far as regards the College. We ask for no formal re- moval, only for a tacit allowance. I have neither lime, strength nor wish (except so far as the removal of a mark of disapproba- tion must necessarily be pleasing), to officiate elsewhere in the diocese. But in ibis place, to be able to officiate, there is nothing 368 right, nothing allowahle, that I would not say and do, — no trou- ble that I would not willingly take. Your Lordship speaks oi' interference in another man's parish. Surely, if the Vicar does not feel the intrusion, there can be none. I am now taking the very lowest grounds, and I am very much mistaken if, — did the decision rest with him, — it would not be in my favour. Nothing is further from my wish than to interfere with him ; as he, I am sure would be the first to confess. When he has been willing to accept my services he has had them, and shall have them. " In conclusion, I would entreat your Lordship to reconsider a case which you owned to Lord De La Warr ' seemed a hard one.' " I appeal to your Lordship's generosity, because the power is entirely on your side : to your Lordship's sense of justice, be- cause a year's suspension is considered sufficient punishment for very flagrant offences : to your Lordship's dealings in similar cases, for few Clergymen coming for institution could produc higher testimouials than those which Lord De La Warr submitted to you : and lastly, if your Lordship has felt hurt, or has been injured, either by the lawsuit, or by any behaviour of mine, — to vour remembrance of Him, who at this time set us an example of forgiving: and on all these grounds I ask your Lordship, as earnestly as a man ever asked anything, to allow me, on what conditions you please, to officiate in this place, (I say nothing of the diocese in general,) it being clearly in your Lordship's power at any moment, to withdraw that permission, and to restore the present state of things. " I remain, my Lord, " Your Lordship's obedient and faithful Servant, "J. M. Neale." " 43, Queen Anne St., 28th March, 1849. ' Reverend Sir, — In reply to your letter received this morning, I beg to say, that I never have alleged that you have given me any offence, and that I should hope I have neither sad or done anything which should lead to the conclusion that I have been influenced by any such motive. With respect to the request 3C9 now again proffered by you, nothing has occurred in the interval since my last reply to alter the position in which respectively we are placed ; neither do I think the situation of the inmates of the Hospital a ground on which to call upon me to take the step you propose. I remain, Reverend Sir, Your faithful brother, " Rev. J. M. Neale." A. T. ClCESTR." In 1851, the following Petitions were presented ; — The Memorial of the Pensioners and Inmates of Sackville College, to the Lord Bishop of Chichester. " May it please your Lordship, —We, the undersigned, inmates of Sackville College, humbly implore your Lordship's pardon for presuming to address you, but we cannot forbear representing to your Lordship the great hardship which we suffer, in consequence of your having seen fit to forbid our Minister to officiate in the Chapel. We do not doubt that your Lordship knows best what is right — better than we do : but if your Lordship will condescend to make inquiries, we are quite sure you would find Mr. Neale an excellent Minister, as well as most kind to his people, and very much beloved by them. And if your Lordship would give him leave to read the Service in Chapel as he should do, we should be very much comforted, and very grateful to your Lord- ship, and pray that your Lordship may long live in health and happiness here below ; and finally after this life, attain everlasting- joy, shall be the prayer of your Lordship's humble servants, (Signed) Sarah Andrews Elizabeth Hooker Elizabeth Alcock Jane Beard Mary Wren Sarah Leith Mary Anne Leith Sarah West 24 Sister Pensioners. William Everest George Taylor Richard Jenner William Wren Edward Martin Elizabeth Histed Mary Jenks Lucy Grayland Brother Pensioners- 370 A line Hoare Charlotte Skeates ■Sarah Ongley Abigail Martin Elizabeth Ongley Emily Wells Arabella Swaysland Benjamin Chapman Elizabeth Bish John Trice. The Lord Bishop of Chichester to the Pensioners and Inmates of Sackville College. " To the Inmates of Sackville College, East Grinsted, who signed an Address to me, dated 23rd inst. " Dear Christian Friends, — I have read your address several times since I received it, — each time with a renewal of pain and sorrow. I know not what I can do to help you. I am sure those who designated Mr. Neale to the office of Warden in your College, with the intention that he should minister to you in holy things, believed they were acting for your good. I cannot, however, approve of the way in which he conducted those minis- trations; departing, as he did, from the simplicity of our ordin- ary Church services, and perplexing your minds, for such can- not but be the result, with new and strange shows and observ- ances, different to all you have been accustomed to from your youth. The knowledge of these proceedings grieved me, and obliged me to consider what it was in my power to do to relieve you from the ill effects on your religious views which I appre- hended from them. " The institution of which you are members has no Chaplain properly belonging to it. The Warden is appointed to be taken from among yourselves, and to read prayers and lessons, the collegians being assembled in the Chapel. It is right that the inmates of such a house as yours should daily offer prayer to God in social worship, and provision was thus made for their fulfilling that duty ; but they were in no degree withdrawn from the full spiritual superintendence of the Incumbent of the parish, or of the Bishop of the diocese. " Disapproving then, as I did, of what I heard and saw of Mr. Neale's proceedings among you, I had to choose between appear- 371 ing to countenance them, by abstaining from interfering, or manifesting for your benefit, and that of all who observed what was going on, my disapprobation, by the adoption of some step, which would be considered, I hoped, as a warning and a caution against the views and practises he was introducing among you. " I need not extend my letter further. It remains only that I should say that I have no reason for supposing that, if I were to remove the restriction I felt it my duty to lay upon Mr. Neale, his views are so altered as that I might hope you would be safe from injurious influences from them. I much deplore your situation ; but I cannot bring myself to be a party in placing you under the guidance of Mr. Neale. "You have your Bibles and the Prayer Book of your Church in your hands. Read diligently in that precious Book of God's Word, with humble prayer to Him that He will be pleased to incline your hearts and to open your understandings, that you may profit thereby. Attend the public worship of your Church as often as age and infirmities will permit you. And may God of His mercy give you support, patience, and consolation in the trial He is pleased to lay upon you, in your being made the subjects of an unhappy difference, whereas we ought to be all of one heart and of one mind before Him. " I remain, your faithful Pastor, A. T. ClCESTR. " Palace, Chichester, 27th December, 1851." The next document is not given without some little hesitation. Its language will speak for itself; and the warmth of some of its expressions may be, if not excused, at least palliated by the grievous wrong under which these poor people had been labour- ing for five years. The Pensioners and Inmates of Sackville College to the Earl De La Warr. " To the Right Honourable Earl De La Warr. " My Lord, — We, the undersigned Pensioners of Sackville College, feeling ourselves disappointed, and our conditions in no 372 wavs bettered, by the answer of the Bishop to our Petition that he would let Mr. Neale read in Chapel as he ought to do,— we now pray your Lordship, as our patron, to settle to us that we may not any longer suffer this wrong, but, according to the order- ing of the Statutes, we may have the Warden to read prayers in Chapel, which are now only read by one of ourselves, and all because (as we suppose) of the Bishop's dislike to Mr. Neale. " We all heard the Bishop's letter read in the hall, and it did in no ways satisfy us, as we are all willing to swear that Mr- Neale has taught us no new doctrines, or perplexed our minds with any vain shows, as the Bishop says. That he should say this puzzled us, and made us determine to ask your Lordship to get Mr. Neale righted, for it was a good day that brought him to the College, and we do all look upon him as our Clergyman, and want that he should have the cure of our souls, which he is so fit and so willing to have, and which nobody else has, as we see. • " If your Lordship choose to show this Letter to the Bishop, we don't mind his seeing of it ; only we know he has no calling in the College, and it does seem so vindictive like to punish Mr. Neale all this four years, and so keep us out of our rights, which was our reason for writing to him instead of your Lordship, whereas some say Parliament would be the best friend, as we stand by an act of Parliament. We, pensioners on your Lord- ship's bounty, are most of us old and infirm, and don't like the end of our da) s to be troubled as we have been; and so we pray God would bless your Lordship and my Lady, and every branch of that ancient and honourable family, with long life and great prosperity. (Signed by the Pensioners as before.) "We, the undersigned Inmates of Sackville College, are wholly of the same mind with the Pensioners, and pray your Lordship to receive this our Petition." (Signed by the Inmates, as before.) 373 The Earl De La Warr to the Pensioners and Initiates of Sackville College. " To the Pensioners of, and other Inmates, in Sackville College, East Grinsted. " I have read with lively interest, but with great pain, the memorial which you have addressed to me, as one of the patrons and visitors of Sackville College. I can well understand how deeply you must be affected by the Episcopal interdict, which has now for a lengthened period deprived you of those ministerial services in the Chapel of the College which your excellent Warden might, aU( j — to use your own forcible expression — ought to perform. Into the causes which have led to the present state of things — hitherto unheal d of in any collegiate establishment — and to the severe ecclesiastical penalty continued in force against the Rev Mr. Neale, it is not necessary for me now to enter, even if it were possible to find any causes existing in a tangible shape. " All, therefore, that I can now say in reply to the prayer of the petition is, that I will spare no effort in my power to obtain for vou a restoration of those spiritual advantages to which you are entitled, as members of an institution founded to the honour and glory of God : with fervent prayers to Whom for your welfare, temporal and eternal, in which I am most cordially joined by Lady De La Warr and my family, I remain "Your affectionate friend, and one of your patrons and visitors, " De La Warr. " Buckhurst, January, 27, 1852." All other means having failed, the Warden drew up a petition to both houses of Convocation, which here follows. At the ear- nest entreaty of one of the most eminent of English Bishops, (who himself has interceded warmly with the Bishop of Chiches- ter for the College,) it was never presented : but it is here added, both as containing, it is believed, a true view of the case, and for the sake of the names attached to it. It is to be observed that no member of Convocation could properly sign this do- cument, nor, in strict propriety, could any Clergy of the Pro- 374- vince of York ; which accounts for the paucity of names from the Northern counties, as well as the absence of all dignitaries and Proctors in the southern. "To the Right Reverend the Upper House of Convocation, in Synod assembled : " The humble petition of John Mason Neale, Clerk, Master of Arts, Warden of Sackville College, in the County of Sussex, "Humbly showeth " That Sackville College is an Alms- House, founded for the maintenance of thirty poor men and ten poor women, by Robert, late Earl of Dorset, in the year 1608. "That the Statutes of the said College, confirmed and ratified by Act of Parliament, provide that daily prayers shall be said in the Chapel by the Warden, or by some one of the brethren whom he shall appoint to that office. " That your Petitioner, being then in Priest's orders, was presented to the Wardenship of the College by Lord De La Warr, one of the Patrons, in 1846; and thenceforth said daily prayers in the Chapel, and provided, as far as he was able, for the spiritual and temporal welfare of the inmates. " That the Lord Bishop of Chichester did, in the month of May, in the year 1847, suspend the said Warden from all Clerical functions in his diocese, without assigning any definite reason for such suspension. " That by means of the said suspension, confirmed and extend- ed to the said College by a decision of the Court of Arches, your petitioner is unable to perform the duties of a Priest to- wards its inmates. " That many of the said inmates are very aged and infirm, and utterly unable to attend Divine Service in the Parish Church. " That m order to comply with the Statutes of the College, the daily prayers are read in the Chapel by a lay-brother, the said Warden being present, to the utter subversion of ecclesias- lk;al order, and the just scandal of many members of the Church. 375 " That the parish of East Grinsted is very extensive ; that the Vicar has no Curate; and that its parochial superintendence is beyond one man's strength ; much more, therefore, is the addi- tional charge of many infirm and aged persons, who, beyond all others, stand in need of constant and careful attention. " That both by the inmates of Sackville College, and by others* petitions have been presented to the Lord Bishop of Chichester, requesting him to take any steps which to him might seem proper, in order that your petitioner might be allowed again to exercise his functions in the said College. " That your petitioner has never at any time, to his knowledge or belief, maintained or taught any doctrine which is not main- tained by, or .at the least allowed in, the Church of England. " That your petitioner is earnestly desirous to obtain from the Lord Bishop of Chichester the reasons of his suspension, which has now lasted for more than five years, in order that he may be fairly tried, and either, being acquitted, restored to his functions, or, being found guilty, dealt with according to the Canons. " That your petitioner has many times prayed the Lord Bishop of Chichester to make known to him the grounds of his suspension, but the said Lord Bishop has always virtually refus. ed. " That your petitioner, therefore, having no other resource, under God, but your Right Reverend House, humbly prays your Right Reverend House to intercede with the Lord Bishop of Chichester, either to remove your petitioner's suspension, or to bring him to a Canonical trial, in order that the truth or falsehood of the aforesaid allegations : may be made manifest. And your petitioner will ever pray. KR— Page 178. (I.) " Burton Agnes, Avgnst 30, 1854. My Lord Archbishop, The step which I now take would have been taken somewhat 376 sooner but for the rumours that my work ou the Holy Eucharist would be made the subject of legal iuvestigation. I find it difficult to believe that the intention is seriously entertained, for the warmest opponents of that work deny Baptismal Regeneration, the Priestly Commission, and the Validity of Absolution. Now these doctrines are so positively affirmed in the Formularies of our Church, that for one passage in them which presents difficulties in my system, there a re an hundred by which that of my opponents is plainly contradicted. I can hardly imagine that they desire a rigor in the interpretation of our Formularies, which must be fatal to themselves. But I should have felt it due, both to my opinions and to those who shared them, to defend myself to the utmost against such an assault. My book has now been nearly a year and four months before the public, and no legal proceedings, so far as I know, have been commenced. And in the meantime my attention has been drawn to another part of our Church's system with which I have become painfully conscious that I can no longer concur. I refer to the Royal Supremacy. I am as ready as any one to allow Her Majesty to be supreme over all persons and in all temporal causes within Her dominions, and I shall always render Her, I trust, a loyal obedience. But that She, or any other temporal ruler, is supreme ' in all spiritual things or causes' I can no longer admit. If the Act of 1832 were all on which my difficulties were founded, I might justify myself, as I have heretofore done, by the consideration that it was probably passed through inadvertence, and had received no formal sanction from the Church. But my present objection extends to the act of 1533> by which this power was bestowed upon the King in Chancery^ and to the first article in the 36th canon which is founded upon it. With the grounds of my objection I need not trouble your Grace, though I shall shortly state them to the i ublic through the Prcs-. To your Grace, however, I desire 377 to state that I recall my subscription to the first article in the 36th canon, as believing it to be contrary to the law of God. It remains, of course, that I should offer to divest myself of the trusts and preferments of which this subscription was a condition, and put myself, so far as it is possible, into the condition of a mere lay member of the Church. I therefore tender my resignation to your Grace. I remain, my Lord Archbishop, Your Grace's obedient servant, R. I. WlLBERFORCE." (2.) " Bis/ioptkorpe, York, 31 August, \^^. My Dear Sir,— 1 cannot effect to be at all surprised at the contents of your letter just received. It is not necessary for me to enter into a discussion of the questions alluded to in your letter. But as far as by law I may, I accept of your resignation of the preferments you hold in the Diocess of York. You are aware, however, that in order to give full legal effect to jour intentions, a formal resignation should be made before myself in person or before a notary public. With every feeling of personal feeling and esteem, I remain, my dear sir, your faithful servant, T. Ebor." (3.) "Burton Agnes, r oth Sept., 1854. My Lord Archbishop,— I have this morning been informed that it was stated in the Yorkshire Gazette last Saturday that your Grace had at length determined to commence legal proceedings against me for my work on the Holy Eucharist. Your Grace will perceive that my letter of August 30th was based upon the supposition that no such proceeding was determined upon. May I ask, therefore, if the paragraph in 378 the Yorkshire Gazette is correct, since if your Grace desires to try the question, I am willing to delay the legal execution of my resignation for that purpose. I remain your Grace's obedient servant, R. I. WlLBERFORCE." (4.) " Bishopthorpe, York, Sept. 6th, 1854. My Dear Sir, — I saw in the Yorkshire Gazette the paragraph to which your letter of this morning alludes. By whom, or at whose suggestion, that paragraph was inserted, I have no knowledge whatever any more than you have. On the receipt of your resignation, dated August 30, I gave orders to dis- continue all further inquiry on the subject of the ' complaint' which had been laid before me. To that I adhere as well to my acceptance of your resignation. I am, my dear sir, your faithful servant, T. Eboe." SS— Page 193. So thoroughly is the Establishment the Creature and Slave of the State, that the regnant sovereign of England has power to grant and recall episcopal jurisdiction, as e- g. " The Queen has been pleased by letters patent under the great seal of the United Kingdom, to reinstilute the Bishopric of Quebec, and to direct that the same shall compose the Bishopric of Quebec, and Her Majesty has been pleased to name and appoint the Right Rev. Father in God George Jehosaphat Mountain, Doctor of Divinity, heretofore Bishop of Montreal, to be Bishop of the said See of Quebec. Her Majesty has also been pleased to constitute so much of the 379 ancient Diocess of Quebec as comprises the district of Montreal to be a Bishop's Diocess and See, to be called the Bishopric of Montreal, and to name and appoint the Rev. Francis Filford to be ordained and consecrated Bishop of the said See of Montreal/' In fact not an act, however trivial, can be done by either the (so-called) Bishops or any of their subordinates in the Establishment without her Majesty's sanction : knowing this, and acquainted as one must be with the complete subjection of mind and body (for soul it has not) of the Establishment, one cannot but be amazed at the hardihood and audacity of the Tractarian party. The Queen regnant is in reality the Head of the Church — She disposes of Bishoprics and constitutes Diocesses as She deems fit, and also grants jurisdiction. If a " Bishop" ordains, he does so after the candidate has in his "presence first, freely and voluntarily subscribed to the Thirty-nine Articles of Religion and the three articles contained in the Thirty-sixth Canon, he having taken the oaths appointed by law to be taken for, and instead of, the Oath of Supremacy" — also in the License granted to curates, the curate is to " read the Common Prayer, and perform other ecclesiastical duties . . . . according to the form prescribed by the Book of Common Prayer, made and published by the authority of Parliament of this Kingdom of Great Britain," if he makes the following declaration: — "I , elk., do declare that I will conform to the Liturgy of the Church as it was by Law established" — so that in truth the Establishment is " but a piece of state mechanism." ERRATA. Page 12, line 3, for "Bloody," lege "Bloodless." „ 13, „ 16, „ "no," „ "any." „ — „ 21, „ "them," „ "it." „ 34, „ 23, „ "to," „ "for." „ 38, „ 18, „ "polie," „ "poli." ,, — ,, — ,, "irebes," ,, " crebris ,, 45, ,, 25, ,, " 8v%U" tt " sv^ioi" » 67, „ 5, ,, » Taysna," „ " Tays&u." „ 207, ,, 15, „ "Wegurten ,. " Weguelin." ,, — ,. 19, ,, " Messewen ,, " Missenden." ,, 223, dele Viscount Dungarvan, M.P. " 263 and 4, dele Latin Protest. N— PAGE 81. THE LATIN PROTEST OF W. G. WARD. PROTESTAT10 GULIELMI GEORGII WARD, MaGISTRI ARTIUM ET PRESBYTERI IN ECCLESIA ANGLICANA CONTRA SENTENTIAM QUONDAM DEGRADATIONS IN VENERABILI DOMO CONVOCA- TIONS UNIVERSITATIS OXONIENSIS DIE TREDECIMO EEBRU- arii, A.D. MDCCCXL1V, propositcm vel propouendum. Ego, Gulielmus Georgius Ward, Magister Artiurn publics ct soleuiniter, per hoc instrumentum protestor nullam esse omnino in venerabili hac Domo Convocationis vim, auctoritatem aut potestatein judicandi vel decernendi, degradationis caussa, utrum nunc ego dictus Gulielmus Georgius Ward in libro entitulus " The Ideal of a Christian Church considered in comparison with existing practice," quidquam Articulis Fidei et Religionis in synodo Londini habita A.D. MDLXII, editis et conformatis dissonum aut contrarium protulerim vel admitterem favio nullam esse omnino in venerabile hac Domo vim, auctoritatem, aut potestatem me propter ullam hujusmodi causam vel proetextum mei Magistri Artium vel gradu meo Baccularii Artium prevalendi. Tunc (si quod absit) cogeret nuper Vice-Cancellaruis Procuratoris et majorem |)artem M agistrorum Regentium et non Regentium in degradationem legem vel sententiam contra me sucipiendam sive decretum pronunciandum hodie consentiretur protestor et per instrumentum hoc publicum in Domo Convocationis a me relatum ; omnes, qui hodie ad sunt, certiores facio me legem istam vel sententiam sive decretum et degradationem pro ingesta irrita et plane nulla semper habit urum et quocunque possem modo pie et legitime evertevim. Datum et relatum per me in Domo Convocationis die tredcimo mensis Februarii, A.U. MDCCCXLIV. Gulielmus Georgius Ward. Preparing for the Press. HISTORY OF THE PROSELYTIZING MOVE- MENT IN IRELAND LIST OF SUBSCRIBERS. We have, after much deliberation, determined on only publishing our list of clerical friends, in the hope that through their influence we might procure subscribers for the second edition of the History of the Tractarian Movement, now at Press. PRELATES. His Eminence the Cardinal Archbishop of Westminster His Grace the Archbishop of Armagh His Grace the Archbishop of Dublin His Grace the Archbishop of Cashel Copies. 20 4 1 1 The The The The The The The The The The The The The The The The The The The The The The The The Right Right Right Right Right Right Right Right Right Right Right Right Right Right Right Right Right Right Right Right Right Right Right Rieht Rev. the Lord Bishop of Ardagh Rev. the Lord Bishop of Beverley Rev. the Lord Bishop of Clonfert Rev. the Lord Bishop of Cloyne Rev. the Lord Bishop of Down and Connor Rev. the Lord Bishop of Dromore Rev. the Lord Bishop (coadjutor) of Dromore Rev. the Lord Bishop (coadjutor) of Derry Rev. the Lord Bishop (coadjutor) of Elphin Rev. the Lord Bishop of Fermoy Rev. Dr. Fitzpatrick. Rev. the Lord Bishop of Graham's Town ... Rev. the Lord Bishop of Hexham Rev. the Lord Bishop of Killala Rev. the Lord Bishop of Killaloe Rev. the Lord Bishop (coadjutor) of Kerry Kev. the Lord Bishop of Limerick Rev. the Lord Bishop of Meath Rev. the Lord Bishop of Menevia Rev. the Lord Bishop of Nottingham Rev. the Lord Bishop of Ross Rev. the Lord Bishop of Sables Rev. the Lord Bishop of Troy Rev. the Lord Bishop of Waterford CLERGY 4 5 2 2 4 I 8 2 I 1 1 1 4 1 2 2 2 8 1 1 1 2 8 1 B Barron, Rev. W., P.P., Hospital Barry, Rev. J., P.P., Ballydehob Barry, Rev. J., C.C, Charleville Barry, Rev. J., P.P., Barryroe ... Barrv, Rev. M., C.C, S. Andrew's, Dublin Barton, Rev. H., C.C, Rochford Bridge . Barton, Rev. L., C.C, Mullingar Begley, Rev. P., C.C, Cork I ] 1 I 1 1 4 I 3S!> Beausang, Rev. R„ C.C., Skibbereen Begley, Rev. J , P.P., Clountade Black, Rev. P., C.C., Ballymore-Eustace Blake, Rev., P., C-C, Navan Blake, Rev. F. J., C.C., Newry Bourke, Rev. U. J., S. Patrick's College, Maynooth Bracken, Rev. P., S.J., Clongowes Wood Braham, Rev. J., PP., S., Mary's, Limerick ... Breen, Rev. J. P.P., Kilkee Browne, Rev. C, O.S.F., Dublin Buckley, Rev. C., P.P., Buttevant Buckley, Rev. E , C.C , Arklow Buckley, Rev. M. B, C.C, Kinsale Bugler, Rev. M., P.P. Borrissokane Burke, Rev. P., C.C, Navan Butler, Rev. T., C.C, Ratbfarnbam Butler, Rev. G. C.C, S. Michael's, Limerick ... Byrne, Rev. D., P.P., Celbridge Byrne, Rev. T. C.C, Sandymount C P.P., Inniscara P.P., Maynooth , C.A., Navan , C.C, Mullingar Campbell, Rev. J., C.A., Armagh Campbell, Rev. P., C.C Newtown Limavady Carr, Very Rev. J., O.C.C, Dublin Casey, Rev. F. L., C.C, Enniskerry Cassidy, Rev. T., C.C, S. Mary's, Drogheda Cavanagh, Rev. J., C.C, Kingstown Clarke, Rev. B , C C, Belfast Close, Rev. W., C.C Randalstown Coghlan, Rev. M., P.P., Fore Collier, Rev. M., C.C, Rathmines Collins, Rev. J., C.C. Ballinaskreen Collins, Rev. T., C.C, Courcey's Country Conaty, Rev. N. P.P., Virginia Connor, Rev. H., P.P., Lower Mourne Conolly, Rev. M., P.P., Kilcornan ... Conway, Rev. M., C.C, Maghera .. Corkron, Rev. C, P.P., Tracton Cosgrove, Rev. M. B., O.S.F., Limerick Cane, Very Rev. M., O.S.A., Dublin Creedon, Rev. J., P.P., Drimoleague Croke, Very Rev. T., P.P., Charleville Crolly, Rev. E., P.P., Portadown ... Crolly. Rev. G., D.D., S. Patrick's College, Maynooth Cullen, Very Rev. E., O.C.C, Kinsale Cummins, Rev. J., P.P., Clare Galway Copies. Cahill, Rev. D., Cainan, Rev. J., Callary, Rev. P. Callary, Rev. J. 8 333 Cunningham, Rev. J., P P., Carrickfergus Cunningham, Rev. W., C.C., Cork ... Curtis, Very Rev., J., S.J., Dublin ... D. Daly, Rev., P. P.P., Galway Dardas, Rev. A., O.S.F., Drogheda ... Dardas, Rev. T., C.C., Athlone Dardas, Rev. T., C.C., Ballinahown... De Lacy, Rev. H., P.P., Killinagh ... Delany, Rev. B., C.C., S. Paul's, Dublin Detnpsey, Rev. M., C,C, S. Paul's, Dublin Devereux, Rev. S., P.P., Bree Dillon, Rev. W., S. Patrick's College, Maynooth Donelly, Rev. P., C.C., Kilmore Dorrian, Rev. P., P.P., Loughlinsland Dore, Rev. D., P.P., Caheragh Dowley, Very Rev. R., D.D., Castleknock Dowling, Rev. J., P.P., Clonrnellon ... Downes, Rev. T. D.D. P.P., Kilmallock Doyle, Rev. A. C, C.C., S. Katharine's, Dublin Doyle, Rev. G., P.P., Naas Duffy, Rev. F., C. A., Mount Temple Duffy, Rev. M., P.P., Multifarnham... Duffy, Rev. P., P.P., Street Dundon, Rev. J., O.S.A, Limerick ... Dunlea Rev. D., C.C., Dunmanway Dunne, Rev. L., P.P., Castle Dermot E. Egan, Rev. K., P.P., Banagher D.D., P P. Booterstown ... F. P.P., Kilquade C.C., Navan Fanning, Very Rev. J., O.S.F., Athlone Farrelly, Rev. J., D.D., S. Patrick's College, Maynooth Fay, Rev. J.. C.C., S. Katharine's, Dublin Feirall, Rev. J. V., C.C., S. Andrew's, Dublin... Finn, Rev. D., C.C., Capara Finn, Rev. J., P.P., Killyasser Fitzgerald, Rev. E. P.P., Kilcummen Fitzgerald, Rev. R., C.C., Holy Trinity, Waterford Fitzsimons, Rev. J., P.P., Cushendall Flanagan, Rev. C, P.P., Coleraine ... Flvnn, Rev., E , (late) Seminary, Navan Fogarty, Rev. P., P.P. Lismore Folan, Rev. J., O.S.D., Galway Foley, D., P.P., Timoleague Fullam., Rev. M., P.P., Milltown ... Copies. 1 2 3 Ennis, Rev. J. Fagan, Rev. J. Fagan, Rev. P Copies 384 Furlong, Rev.T., D.D., S. Patrick's College Maynooth G. Gargan, Rev. J., D.D. S. Patrick's College Maynooth Gaughran, Rev. P..C.C, Navan Geoghegan, Rev. A.M., C.C, Feenv Geoghegan, Rev. J., C.C., Kells Germaine, Rev. F., C.C, Kingstown... Gollogly, Rev. J., CC, Armagh Grant, Ven. Archdeacon, P.P., Wicklow Grey, Rev. J., C.C, Killoe Greene, Rev. J., C.C, Garristown ... Grihhen, Rev. J., C.C, Lurgan Grimley, Rev. T., C.C, S. Paul's Dublin H. Hallanan, Rev. W., C.C, Clonakilty Hanratty, Rev. S., C A., Drogheda Hartnett, A., P.P., Kilmeen Hartney, Rev. M. C.C, Corofin Harvey, Rev. J., S. Patrick's College, Maynooth Haynes, J., C.C, Ross Carberry Hannan, Rev. L. C.C, Carrigaholt ... Healy, Rev. M., C.C, Carrickglue Heany, Rev. J., S. Patrick's College, Maynooth Hester, Rev. B., P.P., Ardcarna Hibbert, Rev. T. D., O.S.D., Sligo Holland, Rev. J., P.P., Passage West Holland, Rev. J., P.P., Iveleary Holland, Rev. J., C.C, Kilmurry Horgan, Rev. J., P.P., Carryglue ... Horgan, Rev. M., C.C, Bandon Hughes, Rev J., S. Patrick's College, Maynooth Hurlev, Rev. J., P.P., Dunmanway Hyland, Rev. W. L., P.P., Kilshean Irwin, Rev. W. C.C, S. Mary's Dublin J. Jennings, Rev W., D.D., S. Patrick's College, Maynooth K. Kavanagh, Rev. J., C.C, Bagnalstown Kearney, Very Rev. J., P.P., Kilkenny, West Kearney, Rev. J., C.C, Fermoy Keleher, Very Rev. J., P.P.., Kinsale Kelsh, Rev. M., P.P., Kilbarry Kennedy, Rev. H., .P.P., Kiltubride .. Keogh, Rev M., C.C, S. Michael's, Dublin ... Keogh, Rev. E., P.P., Kihnore Kenny, Very Rev. J. P.P., Ennis ... Kenny, Rev. M. J., C.C, Ennis Kelly, Very Rev. J. P.P., Kilrush ... 1 4 1 2 1 1 1 1 1 I I 385 Kieran, Very Rev. J., V.G, P.P., Dundalk ... Killen, Rev. J., P.P., Ballymagarret Killen, Rev. 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