YALE UNIVERSITY
LIBRARY

Bought with the income
of the
ANN S. FARNAM FUND

J' fjb^rfiq * firutft

THE
CHURCH REVIVAL
THOUGHTS THEREON
AND REMINISCENCES

BY
S. BARING-GOULD, MA.
AUTHOR OF " THE TRAGEDY OP THE OSSARS," ETO.

" Ecclesia videtur sicut luna dencere, sed non deficit ;
obvunbrari potest, deficere non potest"
S. Ambrose, Hex. IV. 2

J

WITH EIQHTEEN ILLUSTRATIONS

METHUEN & GO. LTD.
36 ESSEX STREET W.G.
LONDON

First Published in 1914

TO
TWO FRIENDS OF MY OWN GENERATION:
THE REV. J. T. FOWLER, HON. CANON OF
DURHAM AND HEBREW LECTURER TO THE
UNIVERSITY OF DURHAM, M.A., HON. D.C.L.,
F.S.A. J AND THE REV. J. M. GATRILL, LATE
VICAR OF ALL SAINTS', STANWAY

PREFACE
I HAD no intention, in writing my Reminiscences, and
Thoughts on the Church Revival, of having them pub
lished before my death. When this appears I shall be in
my eighty-first year, and I have passed through many ex
periences during the second stage of the Church Revival. Memoirs
and Recollections have been issued from the press relative to
the first, or Tractarian stage, but none, so far as I can learn,
that concerns the second epoch, that termed, first, Puseyite
and then Ritualistic, except detached Biographies, and records
concerning particular churches.1
I say that I did not desire to publish, but leave my MS. to
appear later, because I was reluctant to hurt the feehngs of
sons and grandsons of some of whom I have had to say hard
words. But I have been strongly urged to produce the work
at once, because of late there has been a recrudescence of seces
sions to Rome of young clergy, impatient at the slow progress
of the movement — above all at the favour shown to, and the
advancement made to responsible positions in the Church, of
men whose grasp on the fundamentals of the Christian faith is
more than doubtful.
In this book I desire especially to show the younger clergy
that the trials and discouragements through which loyally-
minded Churchmen had to pass formerly were far more serious
than any which they are called upon to endure at the present
day. If I have had to deal somewhat severely with the Bishops of
the Victorian period, it must be borne in mind that they laid
themselves out for condemnation. When one looks back on the
1 I must, however, except Mr. Overton's excellent book, The Anglican
Revival (London, 1897). It is, however, very brief, and more than half
is devoted to the Tractarian movement. vii

viii THE CHURCH REVIVAL
hearts they broke, the hopes they extinguished, the bitterness
of soul they engendered, the wreckage they wrought in the
Church of England, wheresoever work was being done for God
not exactly after the pattern with which they were familiar
and in the fashion that they approved, and how they were able
to throw a bomb and thrust in a torch to destroy loyal work,
then the fire kindles and one speaks with the tongue. That
they did not understand the movement towards fuller doctrine
and more reverent ceremonial may well and readily be conceded,
but that which cannot be excused is where they endeavoured
to hinder or wholly prevent the Church from recovering her
voice in Convocation, and in Synodal action, in a word from
recovering her vitality, and also for obstructing the commissioning
of Bishops to act as heads of Missions beyond the bounds of our
Colonies, and for endeavouring to rivet on them the chains of
the Royal Supremacy and the Judgments of the Court of the
Privy Council.
A friend once showed an old Turk an engraving of Noah's
sacrifice, highly idealised. The Ark, looking like a mastless
old three-decker battleship, was in the background, and the
elephants, giraffes, lions, tigers and lambs were represented
walking lovingly in conjunction out of the sally-port, like a
lady's seminary taking a constitutional. " Ah ! " said the old
Turk, " if only we had a photograph of it as it really was ! "
In the future, maybe, we shall have the Victorian archbishops
and bishops idealised, delineated like apostles in stained glass
with haloes about their heads. I see from an article in the
Dictionary of National Biography that the halo is beginning
to form even about Archbishop Thomson. Already Bishops
Sumner, Bickersteth, Thorold, etc., have undergone beatifica
tion at the hands of admiring but uncritical biographers.
I have ventured to sketch some of these men. I do not for
a moment mean to imply that they did not act conscientiously.
I believe that Annas and Caiaphas were sincerely conscientious
men. Only they knew not what they did. That is their excuse.
I find that among the younger clergy there is a growing
impatience at the galling link between Church and State, and
the impotence in which the Church is placed to select her own
officers and manage her own affairs ; and there is a readiness to
accept Disestablishment at almost any price.
I do not wonder at it. From the time of the English Revolu
tion, insult and outrage have been assiduously offered to the

PREFACE ix
Church, and every effort has been made to depress and cripple
her, and force her to work as her taskmaster orders, in chains,
and with the irons eating into her very soul.
One of our present bishops is reported to have said : " When
I travel I always get into a carriage in the middle of the
train, and I take a middle compartment, and plant myself
in the middle seat, and trust the rest to Providence." This
represents precisely the policy of a great many — not all — of
our prelates. They do not want to lead, they do not want
either to come in at the tail, but to occupy a position that
exposes them to no danger or discomfort. What they look for
is to be safe — safe in the middle compartment, with a buffer on
each side, so that whatever might befall the train in which they
travel — the Church of the Land — they personally will not suffer.
In the first two chapters I have endeavoured to trace the
history of the parties in the Church to their sources, and to
show how that Puritanism was a foreign element introduced
into England. I have endeavoured also to show how that the
Church has been like a cask half-full of generous wine, into
which the State, like a dishonest host, has poured so as to fill
the cask the water of Latitudiriarianism charged with evil, as
much as it would hold ; and how that the Church movement has
been the fermentation of the noble liquor, endeavouring to clear
itself of its impurities.
As a history of the Church in the Victorian age, my Reminis
cences will not serve. They are rather a collection of disjointed
notes on various matters connected with the movement, than
anything of the nature of a consecutive history. I have dealt
mainly with such events as came under my own immediate
notice or with which close friends had been associated.
Here and there I have incorporated into the text passages
from articles I had contributed to the Guardian.
I have ventured also to reproduce certain caricatures that
appeared at intervals, also satirical verses that circulated, some
in print, and some in MS. ; moreover I have given the texts
applied by the late Dr. Littledale to the Victorian Bishops.
All these items, trivial and even flippant, deserve preservation
as illustrative of the feehngs and passions excited on one side
as on the other by the Church Revival ; and such in a few years
would be difficult, almost impossible to recover ; and this must
serve as my apology for their introduction. I may, like Autolicus,
be a snapper up of unconsidered trifles, but it is precisely these

x THE CHURCH REVIVAL
trifles that tell most of the temper of the times when they were
cast aside. Vive-, vale : si quid novisti rectius istis,
Candidus imperii ; si non, his utere mecum.
I have to thank three old friends, of the same age as myself,
for their advice in the compilation of this book, and for having
read it over in MS. They are not, however, to be held responsible
for my statements, censures, or opinions. I must also thank
several laymen and clergy who have furnished me with details
relative to the imprisonment of clergy under the P.W.R. Act.
Also Mr. Mowbray, for kindly permitting the reproduction of
one of the plates of Deformation and Reformation, drawn by
his father in the forties.
S. Baring-Gould
Lew Trenchard, Devon.

ERRATA
Page 2, line 16. For S. Paul's read Canterbury.
5, ,, \o from bottom. For ten read twenty.
44> D 3> 7- •'*'<"' Rene raw" Rene.
204, ,, 19. Delete , and.
326, note I. For Pullen (F. M.), read Puller (F. W.)
327, ,, 2. For Pullen read Puller.
333, line 9 from bottom. For unintelligibly read unintelligently.
344, „ 22. For 1833 read 1883.
352, „ 6-7 from bottom. For thirty-seven read forty.
366, ,, 7 from bottom. I'or Archiepiscopariim read Archiepiscoporum.
370, end of note. Add See C.Q.R. xvii. 313.
370, line 10. For Bethoron read Bethhoron.
400, second column at bottom. Omit and Dismissal.

CONTENTS CHAPTER I
THE SWAMPING OF THE CHURCH
1547 — 1660
A survey of the history from the death of Henry VIII — Edward VI —
The First Prayer Book — Protector Somerset and the Council — Influx of
foreigners — Revision of the Prayer Book — The unpopularity of the Reform
— Tyndale's Bible — The Homilies — Insurrection — Preaching forbidden —
Censorship of the Press — Foreign reformers in England — Reformers on
the Continent — Their advice solicited and tendered — The Second Prayer
Book — Accession of Mary — Ejection of married incumbents — Death of
Mary and accession of Elizabeth — Return of the exiles — Inundation
of foreigners — The Prayer Book of Elizabeth — Peter Martyr's advice —
Foreigners' advice still sought — Puritan demands — The XXXIX Articles
— Oath of Supremacy — Visitation of England — Small number of clergy
ejected — Most of Marian priests remained in their cures — Little outward
difference in the conduct of worship — Confusion — Encouragement of
Puritan clergy — Unworthy Bishops— Difference between condition of the
Church under Elizabeth from what it was under Edward — Emmanuel
College — Two currents between the same banks — The turn of the tide
— Bancroft, Jewel and Hooker — Differences of use — Contrasts — Iceland
1 — Abuses — The lectureships — Encouragement given to Puritans — Attempts
to restrain them — The classes — Prophesyings — Millenary petition — Pre
sentations of clergy by churchwardens — Petition of February, 1640 —
Appointment of committees — Ejection of clergy — in Monmouthshire — in
Devon — Religious anarchy — Devastation of churches — The Directory —
Destruction of organs — Conformists — The Covenant — Presbyterianism
established — Independency — The Tryers — Severity towards the deprived
clergy — Reykjahlid Church  pp. 1-27
CHAPTER II
THE SWAMPING OF THE CHURCH (continued)
FROM 1660 ONWARDS
The Restoration of 1660 — Pepys — Savoy Conference, 1661- — Black
Bartholomew — Number of those ejected and of conformists — Difficulties
of the bishops — Conformists did well for themselves — Conceived prayers
— Dean Granville — Test Act — Neglect of order not due solely to the con-
xi

xii THE CHURCH REVIVAL
formists — Ejections in Cumberland and Westmorland — Restoration-
Revolution — William III and his Bishops — Commission of 1689 — Lower
House of Convocation refuses all modification of the Prayer Book — Sub
serviency of the Bishops— Reign of Queen Anne — Influx of foreign Cal-
vinists — Favoured with deaneries, canonries and livings — Ennoblement of
Huguenots — The Channel Islands — Invasion from Switzerland — Calvinists
from the Palatinate — Influx of Scotchmen — Invasion of the Church by
them — and by Irish Protestants — Submergence of the English Church. pp. 28-49

CHAPTER III
A REMNANT
Livings in private patronage — Orthodox clergy regarded with suspicion
— Convocation silenced in 1717 — No preferments for the Orthodox clergy
— They were to be found in country livings — The Church waterlogged —
A blank in Church history — Character of the Hanoverian Bishops — Two
elements in the Church — The Taliacotian process applied to her — The
squatters — Foreigners in the ministry — The Church not radically corrupted
— The Cagots — Faithful clergy remained — The thread of Catholicity
unbroken — The Catholic-minded Bishops and clergy of the reigns of
James I and Charles I — Post-reformation screens in Devon — in Somerset —
The Communion Service sung — The orthodox at the Restoration — Arch
bishop Sharp — The Catholic element during the Hanoverian night —
Bishop Wilson — Writers — The Apostolic Succession— Declaration of clergy
and laity after the Reform Bill — The Exeter synod — Belford Regis — The
great default of the High Churchmen of that day — Those in my own
neighbourhood — No Church so badly oppressed as that of England — The
Tract writers — The Rev. Charles Baring-Gould — The Rev. F. Parker —
Coryton — Madam Gould and Charles Baring — Sir Roger de Coverley —
Mr. and Mrs. Fowler — Latent Catholicism — Publication of the Christian
Year — Nelson's Fasts and Festivals — The Hellenising of the Jewish Church
under Antiochus Epiphanes — The Abomination of Desolation — Revival
under the Maccabees — The Analogy ..... pp. 50-77

CHAPTER IV
THE EVANGELICAL MOVEMENT
The foreign element in the Church — The fundamental doctrines of
Calvinism — The Omphalopsychae — The undenominational temper — The
old sense of duty — Failure of orthodox teaching — The Evangelicals fill
the gap — Exaggerations of doctrine — Sensible conversion — Emancipation
from responsibility— Mr Mozley on this teaching — The doctrine of the
utter degradation of man — Mussulman and Calvinistic Predestination —
Opposition to the world — Whitefield's preaching — Romaine — The elder
Evangelicals — Later, more narrow — Their imperfect conception of the
Church — Oppose Church developments— Contrast in the Colonies—

CONTENTS xiii
Australia and South Africa — Verbal inspiration — The Nemesis of Faith
— Their doctrine unscriptural — Idea that Rome is Babylon — Results —
Preaching everything — Neglect of parochial work — Falling off when
Evangelicalism became f ashionable — Attempt to revise the Prayer Book —
Lord Shaftesbury — Diary of John Louis Mallet — The Baring family — Mrs.
Wall — Mr. Evans and Mr. Snow — Mrs. Wall's brothers — Rev. Mr. Cun
ningham — And Denman — Meets Lord Lansdowne — Gets snubbed — Top-
lady — Self-deception — Hood and Rae Wilson — Rev. Mr. Simcoe — Visit
to a Calvinist incumbent — Islington and Clapham — The Clapham sect —
What idolatry really is — Tenets of Calvinism generally given up — What we
owe to the Evangelicals — Sunday Schools — Hymns — Fervour in preaching
— Objections to Colonial bishoprics — Removed — These become a prey to'the
C.M.S. — " Returned Empties " — Feebleness — How Evangelicals regarded
by Dissenters- — Craving after popularity — Need of the party still in the
Church — One party incomplete without the other . . pp. 78-1 11

CHAPTER V
THE CHURCH IN COUNTRY PLACES
Statistics of non-residence in 1807 — In 1835 — The occasion for non-
residence — Pluralism not confined to England or Hanoverian periods-
Difficulties in the way of residence — Grant of 1818 — Tithe Commutation
Act — Patronage — Family livings — Froude on the clergy of his day —
Unfair judgment — The practice in country parishes — Parson Teasdale —
The " Velvet Cushion " — Praed's testimony — Pluralists — Lord Courtenay
and his livings — The curate — Two classes of clergy — Washington Irving's
account — Systematic pillage of livings — The parish of Lydford — Parson
Elford — Caddy Thomas and his pupil — East Mersea — Hannah More's
testimony — Dean Hole's — Stamford — Change in the Church — Belford
Regis — Preparation for Confirmation — A visitation at Farnham — Con
firmations and Ordinations — Sheepstor — Infrequency of the Communion
— Types of old parsons — One Cornish, the other Yorkshire — Easter
decorations — Condition of the churches — A church near Cambridge —
Ruinous condition of the churches — Lew Trenchard Church — The service
— The hunting parsons — Parson Endacott — The Bishops — A procession
— Another at Lyndhurst — Behaviour of Bishops — Clergy in procession; —
The north end — Reduction of sleeves among the Bishops, pp. 112-139

CHAPTER VI
THE CHURCH IN TOWNS
Town churches kept clean and comfortable — Attitude in prayer —
Grant of 1824 *or church-building — Ugly churches — Appropriated pews —
The pew-opener — Pulpits — Three-deckers — Proprietary chapels — A me
chanical contrivance — Windows — Galleries — David Copperfield — Bilder
aus London — Rage for attending church — Fashionably dressed men —

xiv THE CHURCH REVIVAL
All men want to preach— Charity school children— Beadles— Interior
arrangement of churches — Irving — His meeting-house — His personal ap
pearance—His mode of conducting service— Irvingism— Prophecy— Dr.
Cumming — Certain proprietary chapels — Pulpit contrivances — Charles
Honeyman no caricature — Dress of the clergy — Uniform — Cassocks-
Long coats — Now cut short — Importance of a distinctive dress — Adoption
of moustaches — Sermons — Tediousness — Too long — Condensation needed
pp. 140-156

CHAPTER VII
THE TRACTARIAN MOVEMENT
Dealt with briefly — A lull — Dr. Arnold's idea of a Church — Dr. C. Lloyd
— The Reform Bill — Alarm — Hadleigh meeting — Mistaken action of the
Bishops — First appearance of the Tracts for the Times — Their purpose —
Palmer's Origines Liturgicce — Awakening interest in the Prayer Book—
The Oxford Movement — Tract on Reserve — Alarm provoked — Tract
Ninety— Its purport — Injudiciousness of its publication — The Remains of
R. Hurrell Froude — Severe set-back to the Movement — The Romanizers —
Secessions — Jubilation of the Evangelicals — Charges of treachery — Were
they justified ? — Many doctrines ignored or depraved by the Evangelicals
— The Cambridge Camden Society — Its seal — Close thereon — The cult of
the ugly — Love of deformity — Ridicule — Was it possible to effect a Revo
lution ? ......... pp. 157—170

CHAPTER VIII
THE VICTORIAN BISHOPS
The Victorian bishops — Men of family — Or family tutors — How Charles
Sumner got preferment — Helped on his brother — Disraeli on the Peel
bishops — Wilberforce of Oxford — Lord John Russell — His appointments
— Bishop Blomfield — Lord Palmerston puts appointments into the hands
of Lord Shaftesbury— Bishop Jackson— Bishop Baring — Bishop Ellicott
— Archbishop Thomson — Bishop Villiers — Bishop Waldegrave — Bishop
Pelham — Mr. Swinburne on a bishop in the Northern Province — Bishop
Selwyn — Bishop Jeune — Bishop Perowne — Bishop Philpott — Bishop
Wigram— Bishop Thorold— Tait, Bishop of London— A Presbyterian at
heart — Believes it his mission to put down Ritualism — Becomes Arch
bishop of Canterbury— His Bill taken out of his hands by Lord Shaftesbury
—On his death-bed tries to undo some of the mischief he had perpe
trated—Bishop Bickersteth— Lord Beaconsfield's bishops— Magee— Bishop
Ryle a persecutor and a Zwinglian— Bishop Fraser— An inexhaustible
talker— Specimen by Mr. Swinburne— Covering-up of blots— Men of
genius not wanted— Only ordinary men approved of— What the Palmer-
stoman bishops resembled— Ignorance of one of them— Colonial bishops
—Anecdote of one— Treatment of Ordinands formerly— Bishop Bickersteth
again— In the Archdiocese of York— The Vicar of Topcliffe— Instance of

CONTENTS xv
the Archbishop's practice — Appearance — At Sheffield — Dealings with
myself — Bishop Claughton — Marries a daughter well — A famous photo
graph — The Bishop of Colombo — Bishop Claughton at a farmhouse —
Bishop Wordsworth — Bishop Phillpotts of Exeter — Not liked in the dio
cese^ — Some anecdotes — Our present bishops . . . pp. 171-210

CHAPTER IX
ROUGH WEATHER
Broad Church and Latitudinarian hostility — Appointment of Hampden
to Hereford — Of Lee to Manchester — Bishop Phillpotts on the Tracts —
Surplice riots— Helston — Judgment of the Bishop— S. Sidwell's — Surplice
riots there — Eldad chapel — S. Peter's, Plymouth — The Vicar of S. Andrew's
— Public meetings — Cholera — The clergy and Sisters- — Renewed attack —
Mr. Spurrell's pamphlet — Confirmation at S. Peter's: — Attack on the
Sisters — Meetings to denounce Confession — Charges against Mr. Prynne
and the Sisters — Investigation — Character of the witnesses — Latimer's
attack — Trial — Prynne's effects sold — Rev. John Mason Neale — Sackville
College — Visited by Bishop Gilbert — Mr. Neale inhibited — Riot at the
funeral of Mrs. Aulchim — Miss Scobell — Riot at Lewes — 'Change of feeling
after twenty years — Inhibition removed — Margaret Street Chapel —
S. Barnabas, Pimlico — Riots — The Rev. W. J. E. Bennett forced to
resign .......... pp. 211-231

CHAPTER X
STURM UND DRANG
Riots at S. George's-in-the-East — Those at S. Matthias, Stoke Newington
— Hostility, why roused — Attempts to condemn Eucharistic doctrine —
The Denison case — The Bennett case — The Ornaments Rubric — Consti
tution of the Judicial Committee of the Privy Council — Beale v. Liddell
— Martin v. Mackonochie — The Purchas case — The Public Worship
.Regulation Act — Convocation disapproves — The Episcopal veto — Lord
Penzance appointed Judge in the new Court — The Ridsdale case — Im
prisonment of clergy — S. James's, Hatcham, and Mr. Tooth — Imprisoned
— Released — Renewed riots — The Bishops surrender their power to the
Secular Judge — Miles Platting and Mr. Green — Imprisoned — Resigns
the living — Dispersion of congregation — End of the tyranny — S.
Margaret's, Liverpool, and Mr. Bell-Cox — Imprisoned — Discharged
— Bill of Costs — Plan of spiritually starving parishes — Inaugurated by
Bishop Baring — Rev. Dr. Dykes — S. Raphael's, Bristol, and Dr. Ellicott
— Bishop of Lincoln's case — The Church Association, — Case of Mr.
Mackonochie — Imprisonment of Mr. Dale — 1874, the year of stress —
Secessions — Frightened condition of the Bishops — Change of feeling — The
opinion of the Archbishops in 1899 — What should have been the policy
of the Bishops — " Who killed devotion ? " . . . pp. 232-265

xvi THE CHURCH REVIVAL
CHAPTER XI
S. SAVIOUR'S, LEEDS
The story of a pioneer Church — The " Bank " district at Leeds — Popula
tion — Infidelity — Immorality — Dr. Hook divides Leeds into thirty parishes
— The Rev. G. Elmhurst— Dr. Hook's work and character — A penitent's
offer — Original scheme — Consecration difficulties raised by the Bishop —
Lucy's cross — The church services — Not ritualistic — Insufficient endow
ment — Dr. Hook's objections — The Rev. Richard Ward — The Rev. R.
Macmullen — His sermon — Inhibited — Secedes — The Bishop obliges Mr.
Ward to resign — The Rev. A. P. Forbes becomes Vicar — Mr. Minster— The
Bishop raises objections — Dr. Hook hostile — The Irish Fever — The cholera
of 1849 — Rev. J. H. Pollen 'comes to help — Mr. Minster attacked — Conduct
of Bishop — Bishop Longley objects to Mr. Pollen — Mr. Minster's health
fails — Bishop objects to Confession — Secession of schoolmistress — The
Gorham Judgment — Mr. Ward inhibited — Also Mr. Pollen — The clergy
summoned to Ripon — The Commission — All the curates inhibited — Ad
dress by congregation— Secession of clergy — Mr. Beckett remains firm —
Preferment of Bishop Longley — Dr. Pusey arrives — Appointment of Rev.
J. W. Knott — A Revivalist — Resigns — Appointment of Rev. R. Collins —
Period of stagnation — His death — Appointment of Rev. J. Wylde — Peace
and progress — A saying of Dr. Newman .... pp. 266-289

CHAPTER XII
S. JUDE'S, BRADFORD
Contrast between S. Saviour's, Leeds, and S. Jude's, Bradford — The
town of Bradford — Its vicar — A Parochial Union formed — Its object —
Broken up — Migrates to S. Jude's — Seats made free and unappropriated —
Mission by Canon Body — Inhibition of Rev. A. H. Mackonochie — Increase
in the number of communicants — And in amount of the offertories— A
Sisterhood introduced — Mission chapel of S. Mary Magdalen — Resignation
of Vicar — His return — Opposition — How overcome — A layman's Move
ment .......... pp. 290-296

CHAPTER XIII
AGITATION AGAINST CONFESSION
The Boyne Hill case — Investigation — Punch on the Bishop of Oxford —
The Road murder — Constance Kent — Agitation of 1873 — Ignorance of
how to deal with souls — Project of the 403 — Bishop Jackson and the
curtains— Dean Goulburn — Agitation of 1877 — The " Priest in Absolu
tion " — Lord Redesdale in the House of Lords— Thanked by Archbishop
Tait — Remedy proposed by the Pall Mall Gazette— Reason of opposition—
McNeile on Confession — Secrecy necessary — Dr. Littledale quoted — Proper

CONTENTS xvii
place for hearing Confessions — Bishop Festing — Fear lest it be made
compulsory — Ignorance of clergy-— The doctrine and practice of the
Church — Compromise at the Reformation — Sackingen — The three parts
of true repentence — Abuse — Neale at Amiens — Conference at Leeds — The
Church Times on the Seventh Commandment — Danger of men treating
their own souls — Missions, their work in awakening souls. . pp. 297-308

CHAPTER XIV
SECESSIONS
Allowance made for discouragement — Hostility of the Bishops— Too
early loss of heart — Condition in the German bishoprics in the eighteenth
century — Episcopal encouragement of Rationalism — The parish priests
save Christianity — Mistake as to the functions of a Bishop — His three
powers and duties — The Bishops oppose the Church Revival — The Jeru
salem Bishopric — Protests against it — The Gorham Judgment — The Privy
Council no mouthpiece of the Church — Secessions caused by its judgments
— The Wakefield Bridge cross — Motives for secession — Lack of immediate
success — How secessions are now regarded — Romanist statistics — Unreli
able — Desire for emancipation from responsibilities — " 'Verts " not morally
improved — Desire for an authoritative voice — Does the Papacy provide
this ? — The text Tu es Petrus, etc. — The Papal system based on a suc
cession of frauds — The Canon of Sardica — The rescript of Valentinian III
— Forged Decretals — The directing and authoritative voice convicted of
falsehood — Personal difficulties— -Admiration for high ritual — Leo X —
Desire for definite dogma — Seceders mainly from Dissent and Evangelical
ism — Convictions — The Romanizing element — Roman usages uncongenial
to the English ........ pp. 309-337

CHAPTER XV
PROGRESS
Tithe Commutation Act — Church rates abolished — Progress in Cornwall
— Conversions — Causes — Dissenting chapels — Morals in Cornwall and
Wales — A family living — A change there — Bridestowe — The Rev. Hinds
Howell — Mary Tavy — Bratton Clovelly — Plymouth — Exeter — Cambridge
— The Rev. Mr. Dodd— Liverpool — The three phases of the Revival :
(1) Appeal to the cultured and noble, (2) Appeal to the middle classes
(3) Appeal to the working class — The Church and the workers — The demon
stration of June 21, 1 91 3 — What it revealed — The Movement sporadic —
The Roadmenders — Increase of the Episcopate — In the Colonies — And at
home — Convocation — Church Congresses — Pan-Anglican Synods — Sister
hoods — Brotherhoods — Guilds — The Church of England Men's Society —
The English Church Union — Church-building — Tokens of retrogression —
Cooling down of enthusiasm — Strictness of the early Tractarians and
b

xviii THE CHURCH REVIVAL
Evangelicals— Modern relaxation— Cheapening of the clergy— Dissenters
entering the Church— Church music— Hymnals— The Archbishops' letter
to Leo XIII — Church progress in the United States — Stagnation— The
Irish Church— The Bay of Naples  PP- 338-367

CHAPTER XVI
THE BROAD CHURCH
Modern condition of doubt — Latitudinarianism — Endeavour of the
party to accommodate doctrine to modern notions — Difficulties about
inspiration — At the Reformation a basis sought to oppose the infallibility
of the Church — This found in the infallibility of Scripture — Church and
Scripture both fallible and infallible — A breakdown of faith — The power
of Christianity is in a Person — The Person of Jesus Christ — Criticism — The
memorabilia of the Apostles — The Incarnation — The Virginal Birth —
The Atonement — To whom it appeals — The Sargasso Sea of the Church
— The Broad Churchman has no message — To the sick and suffering —
Sterility of the party — In the mission field — Among the poor — Necessity
for a Creed — The Evangelische Kirche of Germany — Tubingen — Vagueness
popular — Religion in the back-seat — Arnold — Maurice — Stanley — Confes
sions of a Clergyman — Prayer — Object of the Broad Church — Tarpeia —
Rejection of Christian morality — Compromise with the world — Two con
ceptions of what a National Church should be — The elimination of
whatever offends — With what result — Credo . . . pp. 368-390

CHAPTER XVII
VIA MEDIA
Cessation of party bitterness — Levelling up — Frog barometers — The
ladder system in the Church — Its advantages — Disadvantages where it-
does not exist — Indefiniteness — And coldness — Long and short sight in
matters of faith — Heresy the exaggeration of single truths — Mistake of
having but one type of service — In watering-places — In Continental chapels
— In village churches — Incapacity in some to digest full doctrine — Ladder
system in conformity with nature — Evolution — The unchurching of
foreign Protestants — The via media as conceived by Dr. Newman — Did
not apply to the English Reformation as a position deliberately taken up —
The actual position of the English Church — Its Liturgy closely resembles
the Sarum Offices — The via-media man — The working man's dislike of via
media — But it suits the cultured classes — Congregational singing — Most
English clergy via media— Two kinds of via-media men — Advantage of
having moderate men in the Church — Men of one idea — The moderate man
in general request  pp. 391-407
INDEX  PP. 409-415

LIST OF ILLUSTRATIONS

The Author
A Backwater .
In the Stream

Frontispiece SAOKG PAGE 14

Jacobean Screen, Croscombe
(From a photograph by J. W. Phillips, Wells.)
Dr. Syntax Preaching .....
(From a. drawing by Rowlandson.)
Confirmation in the Forties ....
(From Deformation and Reformation, by permission of Mowbray & Co.,
Irving Preaching 
(From Bilder aus London.)
False Keys .......
(From The Hornet, 1877.)
Archbishop Thomson .....
(From Vanity Fair.)
Bishop Tait and the " Black Sheep " .
(From Punch, 1874.)
Sackville College Chapel as it was in 1847.
(From ti photograph by F. Frith & Co.)
At the Cattle Show .....
(From Punch, 1877.)
The Rev. A. Tooth in Prison
(From Vanity Fair, 1877.)
" Sweetness and Light : " Archbishops Temple and
Maclagan . 
(From the Westminster Gazette, 1899.)
Dr. Hook and the Hornets 
(From a sketch by a Curate, reproduced from Stephens's Life of Hook.)

16
56
112130146
168 182190
224
240
244
262 276

xx THE CHURCH REVIVAL
FACING PAGE
Dangerous Flirtation, or Sam and the Scarlet Lady . 298
(From Punch, 1858.)
" A Wolf in Sheep's Clothing "  300
(From Punch, 1877.)
Via Media ........ 392
(From The Hornet, 1874.)

THE CHURCH REVIVAL
CHAPTER I
THE SWAMPING OF THE CHURCH
1547 — 1660
A SURVEY, as brief as I can make it, of the history of the
Church in England from the death of King Henry VIII
must be allowed, if I am to convey to the reader a clear
notion of the diverse elements that existed in her, and
explain the rise of the Evangelical and the Oxford movements.
In limestone districts streams often sink and disappear, but
at a distance of some miles re-emerge into light, with increased
volume. It is important to trace up the diverse currents of
religious convictions to their sources, that for a period have
been below the surface invisible and unsuspected.
The exactions of the Papacy had provoked widespread
hostility towards Rome, and the English people were quite
content to be rid of the papal yoke, but had no wish to shed
the Catholic Faith and see the worship of the Church revolu
tionized. The First Prayer Book of Edward VI issued in 1549
expressed the mind of the English Church; such reactionaries
as Tunstall and Gardiner used it without scruple. All the
Bishops signed it, with one exception. But under the sickly
young king, the reins of government were grasped by the
Protector Somerset, and after his execution, by Northumber
land ; and both these unprincipled men were abetted by an
equally unprincipled Council, from which all men of Conservative
tendencies had been excluded. These men had a mind to enrich
themselves by the plunder of the Church, by appropriating to
themselves episcopal manors, the estates of colleges, hospitals
and chantries, and the glebe of parsonages ; as Henry had

2 THE CHURCH REVIVAL
despoiled the monasteries, so would they despoil the Church.
For effecting this purpose no better expedient presented itself
to their minds than the Protestantizing of the Church, so as to
render her powerless to resist.
Accordingly refugee Reformers from the Continent were wel
comed with open arms, and in order to poison the wells, Peter
Martyr, an Italian, who came by way of Zurich and Strassburg, 3
and who had infected the mind of Ridley, was appointed Regius
Professor of Divinity at Oxford in May 1549; and Martin
Bucer, a Strassburg pastor, was planted in the professorial chair
of Divinity at Cambridge in the same year. Valerand Pullain,
a Calvinistic Fleming, came with his congregation of weavers
to England and was settled at Glastonbury. Pullain published <
a Calvinistic form of worship in Latin, in 1551, and dedicated
it to Edward VI as a model upon which the English Prayer Book
might be reshaped. Ochino was made prebendary of S. Paul'o. t>
John Knox also had a finger in the pie. It is due to a violent
sermon of his against kneeling at Communion, that the " Black
Rubric " was inserted in the Prayer Book.
John Alasco, an apostate Bishop, uncle of the King of Poland,
came to England and established Calvinistic worship in the
nave of the church of the Austin Friars. He also was con
sulted, so was Bullinger of Zurich, as to how far on the downward
path it was advisable for the English divines to descend.
" Never," says Dr. Gairdner, " was greater deference paid to
foreign opinion than now, in a Church which had been emanci
pated from the jurisdiction of a foreign bishop." 1
Some vivisectionists have extracted the brain from living ,
animals, so as to ascertain to what extent they can live and move
when divested of this vital organ. It was the purpose of North-;
umberland and the Council to have the Church so treated, all
Catholicity taken out of her; and for this purpose Cranmer,
Holgate and others were set to revise the Prayer Book. As
Renan, after he had lost faith, still retained a love for Chris
tianity, so did Cranmer. However harshly his foreign counsellors
might bray into his ears their advice all day, at night came
welling up the music of the ancient liturgy in his soul, and he
could not resolve to cast aside so much that was beautiful to
please his masters, the Council, and his foreign friends.
There can exist no doubt that the numerical preponderance^
* Gairdner (Jas.), The English Church in the Sixteenth Century (1902), ;
p. 291.

THE SWAMPING OF THE CHURCH 3
of the population was as many to one in favour of the old
religion. The advanced reformers comprised but a very few
inhabitants in any place, town or country. Such as did exist
owed their views to Tyndale's Bible. Tyndale had been living
at Worms. He fell under the influence of the Swiss reformers,
whose convert he became. He translated the New Testament
into English, giving it a strong Zwinglian bias, and he prefixed
to every part, as issued, a preface vehemently denunciatory of
the Catholic system of orders and sacraments. The book was
smuggled into England in the reign of Henry VIII, and dissemi
nated among such as could read, doctrines " made in Switzerland."
However, in 1547 the Commentary of Erasmus in English was
ordered to be provided for every parish church, so that, the
readers of the Great Bible might at the same time receive a
sober and orthodox interpretation of the Sacred Text.
In the same year the First Book of the Homilies was issued,
and prefaced by a letter from the King enjoining these homilies
to be read in all churches every Sunday, by such priests as
could not preach. " But it is strange," observes Strype, " to
consider how anything, be it never so beneficial and innocent,
oftentimes gives offence. For a great many, both of the laity
as well as the clergy, could not digest these homilies ; and
therefore, sometimes, when they were read in church, if the
parishioners liked them not, there would be such talking and
babbling in the church that nothing could be heard." Many
parishes refused to provide the bread and wine for the Holy
Communion under the new rite.
The English Prayer Book was unpopular; that, combined
with the enclosure of commons and the depreciation of the
standard, caused risings of the people in Devon, Cornwall, Essex,
Oxfordshire, Kent, Suffolk and Norfolk.1 The condition of affairs
was serious, and had there been combined action among the
insurgents the Government would have fallen. Martial law was
established in London, and the insurrections were put down by
thousands of Flemish and German lanzknechts, and Spanish
arquebusmen, sent by the Council through the country to butcher
the unhappy peasants. The diaries of the period are full of
records of executions.
1 " Insurrections broke out in Hertfordshire, Somerset, and Lincoln
shire ; then in Devonshire and Cornwall ; in Gloucestershire, Berkshire
and Buckinghamshire, Nottinghamshire, Warwickshire, Northamptonshire;
in Norfolk, Suffolk, Essex, and Kent ; and also far away in Yorkshire." — 7
Gairdner (J.), The English Church in the Sixteenth Century, p. 266.

4 THE CHURCH REVIVAL
In the last Parliament of Edward VI no members were returned
for the counties that were dissatisfied with the change in re
ligion. The Council found it necessary to forbid all parochial
clergy, and even the bishops, to preach without being accorded
a licence by the Government, and special preachers were dis
patched by the Council through the land to instil the new doc
trines into the people. These men met with little encourage
ment, for often the use of the pulpits in the parish churches was
refused them by the parsons and churchwardens. Moreover, a
strict censorship was exercised over the press, and nothing was
suffered to be published in favour of the old religion, whereas
liberty most free was accorded to scurrilous and indecent
pamphlets attacking Episcopacy, the Real Presence and the
efficacy of Baptism, and advocating the grossest antinomianism.
" The Church," wrote Canon Dixon, " was held dumb through?
out this period, by the positive orders of the Council."
The Reformation under Edward VI was carried through
without consulting Convocation, by the Protector and the
Council at the head of a small and detested minority in both
Church and Nation. " The Convocation of the Clergy had
nothing to do with the First Act for the Uniformity of Religion.
. . . Neither the First Act for Uniformity, nor any of the acts
that came thereafter had any such origin. Laymen were the
authors of these momentous measures. Laymen made the First
English Prayer Book into the schedule of a penal statute, and
from the time that they first did so, with mournful consistency,
a penal statute accompanied every succeeding revision of the .
Book of Common Prayer. As little in the work itself, which \
was thus imposed on the realm, had the clergy originally any ;J
share." l
Antonio de Guarras, a Spanish merchant living in London,
and speaking English perfectly, wrote his account of the acces
sion of Queen Mary ; in this he says that there were but 4 per cent
in the country who were infected with the new religion ; and
he judged from London, where it had made far more way than j
in the country.
I have already mentioned some of the foreign Reformers who
came to England. Cranmer had surrounded himself in Lambeth||
Palace with a crowd of these men. Beside Peter Martyr there 3
were Julius, Tremellius, Dryander and other French Calvinists
pouring their insidious advice into his too open ears. Others were
1 Dixon, History of the English Church, iii. 5.

THE SWAMPING OF THE CHURCH 5
Peter Alexander, Bernadino Ochino, who was made prebendary
of Canterbury, Matthew Nigellinus, and Martin Mycronius. In
the second year of Edward came Fagius, destined with Bucer to
occupy one of the professorial chairs at Cambridge. Cranmer
entreated Melancthon thrice to come to England and help in the
revision of the Prayer Book, along with Alasco, who did come.
Calvin also thought fit to intermeddle. He wrote to the Protector
on October 22, 1548, tendering his advice, or rather his dictation.
Dryander, a Lutheran, was placed by Cranmer at Cambridge.
Christopher Mount was dispatched by the Archbishop with a
circular letter to Zurich, written in the name of the young King,
in which the religious agreement between England and Zurich
was assumed. It suggested that a Council should be held for the
settlement of religion on a common basis. Happily nothing
came of it. Again Calvin thought fit to interfere, by writing to
the King in 155 1, and to Cranmer, exhorting them to get rid of
every trace of superstition. The objections raised by these
foreigners to the First Prayer Book, the urgency of the Council
and the " down-grade " tendency of Cranmer's mind, determined
the latter on a reformation of the Prayer Book. He associated
with himself the adulterous Holgate, Archbishop of York,1 and
the Bishops of London and Ely ; and, acting on the advice of
Peter Martyr and Martin Bucer — but not implicitly — he produced
the Second Book in 1552. Bucer had recommended the pulling
down of all chancels. But this was not done, as " there was
no money in it," and it would have entailed expense in walling
up the chancel arches. Somerset had desired to pull down
Westminster Abbey and use the materials for building a palace
for himself, and was only bought off by the Dean and Chapter
by the surrender of 2e& manors. Then, for the construction of
Somerset House he destroyed S. Mary-le-Strand and the cloister
of S. Paul's Cathedral.
Too much credit has been accorded to Cranmer for moderation
in the drawing up of the Second Prayer Book of 1552 : that
he and the other divines were Zwinglians with a strong dash of
Calvinism, is certain, and that they desired to revolutionize
the faith and worship of the Church is pretty certain. The
Council desired it eagerly, and was not slow to mark its contempt
for the book as not going far enough. But there was a force
1 Poynet, Bishop of Rochester and then of Winchester, got into a
scrape by adultery with a butcher's wife at Nottingham. Cranmer does
not appear to have thought anything of that.

6 THE CHURCH REVIVAL
beside the Council that had to be reckoned with, and that was
the English people, who disliked the changes. In fact, the risings
in so many counties against the First Prayer Book, with the
consequent bloodshed, and the gallows set up beside all highways,
taught Cranmer caution, and he was afraid of giving occasion
for further revolts by too drastic an alteration.
The new, the second Prayer Book of Edward VI, was issued
without having been submitted to Convocation, on January 10,
1552. Happily for England and her Church, Edward died on
July 6, 1553, so that the new Prayer Book, every page of which
was soiled by the finger-marks of Bucer,1 Peter Martyr, Pullain
and Bullinger, had but a brief existence. All England welcomed
Mary. It had been heartily disgusted with the self-seeking and
the rapacity of the Council, with the sacrilege and devastation
of the churches, and with the violent changes in religion. Indeed,
as Paget wrote to Protector Somerset : eleven-twelfths of the
kingdom were opposed to the new-fangled teaching.2
Mary was received in London and acclaimed throughout the
country with transports of joy. Most of the Reformers fled to the
Continent, without any attempt being made to detain them.
When Mary came to the throne, she declared in Council, on
August 12, that "she meant not to compel or strain the con
science of others, otherwise than by persuasion ; " and such as
had got to like the English service were at ease. At her accession
the heart of the people was Catholic, but by no means Roman ;
when Elizabeth succeeded, it was Protestant. There is good
cause to hold that the actual conversion to Reforming opinions
went on at a speedier rate amidst the fires of Smithfield than
during the oppressive rule of Somerset and Northumberland. In
1554 Mary issued orders for Mass to be performed in Latin, and
for the ejection from their cures of all married clergy. Such
as consented to renounce their wives were to be dealt with
leniently, and be transferred to other cures, unless they had
previously belonged to one or other of the Religious Orders.
The number thus deprived was about one in six.8
1 Bucer gives us his experience as to the result of his teaching in Strass
burg. He candidly admitted : " What have we done to the great edifice
of Christianity ? We have destroyed a great deal, but we have built up
nothing. We have rejected a great deal, and our successors go on and
reject more — the commandments of God and common morality." And
this was the man invited to work the same mischief in England ! On
further admissions of Bucer of wretched results, see Dollinger, Die Re
formation, ii. 21 et seq.
2 Strype, ii. no.
8 Frere, The Marian Reaction (S.P.C.K., 1896), p. 77.

THE SWAMPING OF THE CHURCH 7
In the diocese of Canterbury 73 were expelled, but of these
4 were reinstated. In the diocese of Lichfield, out of 550 bene
fices, the number of clergy dispossessed was 43, or one in 12.
In Bath and Wells, where the preferments were 390, 69 incum
bents were deprived or resigned — about 1 in 5. In Norwich, out
of 1,120 parishes, 335 were destituted, or less than 1 in 5. In
the diocese of London as it is at present constituted there were
213 parishes : Mary deprived 36 in 4! years, being 2 out of 13.
There would appear, however, throughout England to have been
a certain number of benefices to which laymen had been in
truded under the lax and immoral rule of Protector Somerset
and the Duke of Northumberland, and these men were of course
ejected. There seems to have been little or no question as to
the validity of Ordination under the Reformed Ordinal, though
in the first six months after Mary ascended the throne a few
clergy, in a panic lest they should be dispossessed, sought the
making up of any deficiency in their ordination by having their
hands anointed. " Reasons have already been given to show
that the general cause of deprivation was marriage, and in the
cases where no cause is assigned it is natural to suppose that
it was this. At any rate, there is no shadow of a hint that
invalidity of orders had anything to do with it." 1
It was moreover taken for granted that all these clergy were
orthodox and not infected with the new doctrines, and further
knew how to celebrate in Catholic manner at the altars.
When the news reached the Continent that Mary was dead
all the Reformers, who during her reign had wrangled and
denounced one another, came back to England, with a horde of
foreigners at their backs.
When these men arrived in England, they laboured inde-
fatigably to spread their imported opinions and to capture
the Church. They did not succeed in this latter attempt, but
they spread through the land, influencing men's minds every
where against all that savoured of Catholic antiquity.
They found to their dissatisfaction that the second Prayer
Book of Edward VI had been already subjected to revision
and had been reinforced in a Catholic direction, and that there
was manifested by the Queen no intention of lowering the tone.
In or about 1567 a veritable inundation of foreign malcontents
came to London, so extensive as to move the jealousy of the
community. The rent of houses was raised ; these strangers
* Frere, The Marian Reaction (S.P.C.K., 1896), p. 109.

8 THE CHURCH REVIVAL
interfered with the trade. The streets had to be patrolled by
the watch to prevent an outbreak of the 'prentices against them.
The ports and havens were crowded by them. They founded
colonies everywhere. The Bishops of London, Winchester and
Lincoln greatly favoured them, as introducing a further in
fusion of heresy to strengthen the amount already found in the
land, and with which these prelates were in sympathy. They
were hardly settled in England before they were torn into factions
fighting one another over theological points of no profit either
spiritually or morally.
The restoration of the Prayer Book 'with its alterations at
once called forth their animadversions. Peter Martyr and
Bullinger wrote giving the perfidious advice to the Puritan
clergy who had returned, that they should conform in part only
to the liturgy, but preach against the ceremonies still retained,
and refrain from administering the Sacraments so long as the
vestments were in use. Beza also, from Geneva, put in his
word in 1577, writing to advise that nothing should be allowed
in the matter of ceremonies but what was after " Christ's ordin
ance, and the assured example of the Apostles."
The Zurich letters show us that the Bishops under Elizabeth
were appealing incessantly for advice to the foreigners. In
1565-6, Home, Parkhurst and Grindal sought to justify them
selves to Bullinger and Gualter for having accepted bishoprics '
with the obligation to wear habits and use ceremonies to which
these foreigners objected. Can anything be conceived more
humiliating ? They wrote their apologies also, in conjunction
with Coverdale, to Beza, Farel and Vinetus at Geneva : " An
unleavened cake instead of common bread ; the Communion
taken on bended knees ; a square cap, bands, gown and tippet ,
out of doors ; the surplice and cope in divine worship, such is
the picture of the Church ! They who refuse it are deprived.
. . . Publish a treatise to instruct both our Church and the
Saxon Churches. Admonish our bishops by a printed letter not
to persecute Joseph for his coat . . . communicate this letter to
all your brethren." x Nor did Knox and the Edinburgh assembly
abstain from uncalled-for — not to say impertinent interference,^
by sending a letter " to the Bishops and Pastors of England,"
deprecating the " Roman rags and dregs of the Roman Beast "
still found in the Church (December 27, 1566).
Beza wrote to Grindal advising that the English Church
1 Zurich Letters, ii. 121.

THE SWAMPING OF THE CHURCH 9
should combine with the Scottish Kirk in accepting the Helvetian
Confession, approved by the Geneva Community.
The four demands of the Puritans were these :
(i) Equality of all ministers. The title and office of Bishop
to be allowed to remain, but only as synonymous with Pastor
or Teacher.
(2) All members of the Church to be subject to the discipline
of the Consistory.
(3) The break with the past, with the historic Church, to be
made absolute. The clergy who had been ordained under
Henry VIII and Mary to be ejected from their cures, and every
thing in the Communion service that recalled the Mass to be cast
forth. (4) Nothing to be tolerated in public worship that had not
been expressly enjoined by Scripture.1
Elizabeth had a very difficult part to play. It was her idea,
as well as that of her advisers, that the Church should be National
and all-comprehensive. It must contain those who clung to
Catholic order and tradition, but those also who had been infected
with the tenets of the foreign Reformers. Accordingly, at the
revision of the Articles of Religion under Elizabeth the articles
dealing with doctrines about which was dispute, as those on
Justification by Faith and Predestination, were couched in such
terms as seemed to favour the opinions of the Reformers, but
qualifications Were added that somewhat neutralised their force.
Articles xi, xii, and xvi were cast to these fanatics to mumble,8
whilst the faithful were given their Liturgy and rites to satisfy
their conservative instincts.
Certain Articles of Religion were, in point of fact, much Uke
Caliban with Trinculo under his gaberdine, having a forward
and a backward voice, at one and the same time.
At the outset of the reign of Elizabeth, the clergy as a body
objected to any change in the services of the Church and any
tampering with the Faith. This was shown by the protest of
Convocation in 1559, and by the resolute opposition maintained
by the Bishops in Parliament. The Supremacy and Uniformity
1 Paget (Dean), An Introduction to the Fifth Booh of Hooker's Treatise
on the Laws of Ecclesiastical Polity (Oxford, 1899), pp. 52-3.
2 The Convocation of 1573 which recast the Articles framed this Canon
for their interpretation by all preachers : "In the first place they shall
provide that they never teach aught . . . which they desire to be devoutly
held and believed by the people save that which is agreeable to the doctrine
of the Old and New Testament and which the Catholic Fathers and ancient
Bishops have gathered from the said doctrine."

10 THE CHURCH REVIVAL
Acts and the revived and amended Edwardine Injunctions were in
force by Midsummer 1559. A Royal Commission was appointed
to visit both provinces and to impose on all the clergy an oath to
accept the Supremacy of the Crown, to use the Prayer Book alone
in public ministration, and to observe the Injunctions. The
Visitors were empowered to deprive of their benefices such clergy
as refused the oath.
This oath was administered throughout the country during
August, September and October, 1559. A large number of clergy
in the North put in no appearance. We have a complete list
of them in the North, and a list of those who took the oath
survives for five dioceses in the South. These show that nearly
half the clergy absented themselves from the Visitation. Such
as did appear and took the oath were mainly Henrician or
Marian appointments who submitted to the change.
At the time of the Visitation of the Diocese of York there
were 35 livings vacant. The absentees from it, of men who
could not make up their minds to take the oath, numbered 152.
Of these only 5 were deprived ; the others succeeded in swallowing
their scruples.
In the diocese of Durham there were 180 incumbents, and
of these 35 absented themselves from the Visitation, but of
these 35 only 3 were deprived.
In the diocese of Carlisle there were 100 clergy, 35 absented
themselves, and of these 2 were deprived.
In the diocese of Chester there were 250 incumbents, 90 ab
sented themselves, yet not one was deprived.
There were, however, in the whole Northern province 22 men
who had been ejected from their livings under Queen Mary,
and these were now reinstated.
Those who evaded subscription at the Visitation either in
the next few months took the oath or were passed over. No
great diligence was used to enforce subscription. Nicholas
Sanders in 1571 drew up a list of those clergy who had refused
subscription and were ousted from their cures. He made the
number to be 480 ; but his list of names has been minutely
investigated by Dr. Henry Gee by the aid of the Registers, and
he shows that Sanders included laymen, and that a goodly number
of those he gives as ejected cannot be traced at all in any register.
The ascertainable number of clergy deprived for all causes
between November 17, 1558, and November 17, 1564, is about
400 ; but then in the later period the deprivations were of Puritans

THE SWAMPING OF THE CHURCH 11
who refused to make use of the Prayer Book in their public
ministrations ; and Dr. Gee says that on a review of the whole
evidence it is impossible to conclude that many more than 200
Papist clergy were deprived within the period 1558-64, because
they would not conform to the Prayer Book and accept the
Royal Supremacy.1
Camden says that out of 9,400 parishes only 189 priests refused
to conform to the English Liturgy, but of these were 50 Preben
daries, 15 Presidents of Colleges, 12 Archdeacons, 12 Deans,
6 Abbots and 14 Bishops, of parish priests only 80. According
to Collier, the total number was 229, that would give 120 parish
priests. Now what do we gather from this, but the fact that the vast
majority of the beneficed clergy who had sung Mass during the
reign of Queen Mary in Latin, wearing the Eucharistic vestments
continued during the reign of Queen Elizabeth, singing Mass in
English, perhaps to the setting of Merbecke, more probably to
the old inflections to which they were accustomed, accommodating
thereto the English words as best they might — just as I have
heard done in Germany among the Old Catholics, just as is done
still in Iceland, where the melody is that of the Pre-Reformation
missal, but the words are in the vernacular.
So also these priests throughout the length and breadth of
the land would use the vestments, lights, ceremonial to which
they had been accustomed, where no rubric directed to the
contrary. An instance of the manner in which changes were accepted
without much difficulty is to be found in the fortunes of S. John's
College, Oxford, that had Sir Thomas White as its founder in
the reign of Queen Mary. He accepted the English Prayer
Book, and provided for the performance of Divine service in
the college chapel, with no sign of violent breach with the past.2
How great and how piteous the confusion was in the English
Church may be gathered from a letter of Mendoza to the king of
Spain, in 1567. He wrote that it would be a difficult matter to
reduce to one form in England the diversity of belief and teaching
1 Gee (Dr.), The Elizabethan Clergy and the Settlement of Religion, 1558-
1564 (Oxford, 1898). This admirable work gives the names of all who
were deprived, and approximately all the Marian clergy who conformed.
2 There still remain in the vestry of S. John's College two tunicles and
a white cope of the same set, the orphreys of two chasubles, cut out of
the vestments probably late in the seventeenth century, and a magnificent
cope of blue and gold.

12 THE CHURCH REVIVAL
that existed therein, for " in every parish church a different
service is held according to the bent of the minister;" and
this is confirmed by an account published somewhat later, by
J. Howlet, at Douay, wherein he says : " Although the world
knoweth that the Order set down in the book [of Common Prayer]
be commonly broken by every minister at his pleasure, and
observed almost nowhere, yet small punishment hath ever
ensued thereof." Robert Parsons, in a pamphlet published in
1580 against the Roman Catholics attending the reformed ser
vices in their parish churches, says of the clergy that " They
deall too chyldishilye, when they say, their service differeth in
nothing from the ould Catholicke service, but onelye because
it is in English : thereby thinking to make the simple people to
have the lesse scruple to come to it." This must have been
where the English Liturgy was sung with much of the old cere
monial, with lights and vestments, and where the Holy Table
stood altarwise, as it did everywhere except where the new
hot-Gospellers held sway.
Bucer long before, in November 1550, writing to Hooper,
complained : "In many places the Lord's Supper so takes the
place of the Mass, that the people do not know in what respect
it differs from it except that it is celebrated in the vulgar tongue."
Neal, in his History of the Puritans, says : " The service per
formed in the Queen's chapel and in sundry cathedrals was so
splendid and showy that foreigners could not distinguish it from
the Roman, except that it was performed in the English tongue.
By this method most of the popish laity were deceived into con
formity, and came regularly to church for nine or ten years."
But a change ensued. For the most part the Elizabethan
Bishops were an unworthy set, avaricious, unscrupulous, and
some of them unlearned. These men encouraged and advanced1'
clergy infected with Calvinism ; and Burleigh, Sir Christopher;
Hatton, Lord North, Leicester, Walsingham throughout favoured
such as had been abroad and there contracted Zwinglian and
other heresies ; so that as the old Marian clergy that had con
formed died, into their places were thrust either directly by these
noble patrons, or mediately through the Bishops, men who had
no savour of Catholicity about them.
We read and hear of " The Elizabethan settlement " as
though religion in her reign had settled into something like the
form that the Church afterwards assumed. But the condition
under Elizabeth was actually one of unsettlement — of the clash-

THE SWAMPING OF THE CHURCH 18
ing of jarring and irreconcilable ideas, " a time of sharp con
fusion and inconsistent hopes." The men whom Leicester and
Walsingham imported into the Church brought their foreign
heresy with them ; they did not find it ingrained therein. It
was with the Anglican Church, not what would be scrofula in the
human system, lodged in the blood, affecting the glands and all
the vital organs, but as a superficial disorder, that may sadly
disfigure for awhile, but can be subdued by judicious treatment.
It was an episode in the history of the English Church, as was
Arianism in the Universal Church fifteen centuries ago. The
Elizabethan bishops, men returned from abroad, had left their
hearts behind at Zurich. They had no belief in Episcopacy,
and would, if allowed, have swept out of the Church all marks of
Catholicity. They expressed a wish to get rid even of the sur
plice, and they put a disingenuous gloss on the Ornaments rubric,
openly proposed the abolition of the Cross in baptism, objected
to chanting and to organs, and followed Ridley's practice of
turning the Holy Table lengthwise,1 so that the priest might
stand at the north side, facing south, a quibbling compliance
with the rubric of 1552, defeating the real purport.
A great distinction must be drawn between the condition of the
Church in the reign of Edward VI, and in that of Elizabeth.
In the former period the Church was subjected to outrage and
profanation by the rulers of the State, men destitute of religion,
lusting after spoliation, who would carry off the copes to make
coverlets for their beds, and chalices to decorate their side
boards. But under Elizabeth the fermentation was within.
The disciples of the foreign Reformers were ordained priests,
consecrated Bishops ; and it was they who set zealously to
work to devastate the Houses of God in the land, and render
the worship of God indecorous. Let me take one instance.
Emmanuel College, Cambridge, had been founded by Sir Thomas
Mildmay to become a nursery of Puritanism. The college had
been a Convent of Preaching Friars. Their chapel was now
converted into the dining-hall, and a fireplace erected where
had. been the high altar. The old refectory, pointing north and
south, was made into the chapel. In the latter no surplices
were worn at any service. " In Emmanuel College they receive
the Holy Sacrament sittinge upon formes about the Communion
table, and doe pull the loafe one from the other after the minister
hath begon. And soe the cupp, one drinking as it were to
1 At least he did so on Easter Eve, 1551, in S. Paul's Cathedral.

14 THE CHURCH REVIVAL
another hke good fellows, without any particular application
of the said words, more than once for all."
There were thus in the Church of England as established, two
currents flowing between the same banks, of diametrically
opposite colour. It is so during a certain portion of the course
of the Danube : one stream is brown and charged with mud,
the other issuing from the great source of Bleubeuren is limpid
and of a singularly blue and heavenly tinge ; after these streams
have united, for some miles they can be discriminated, flowing
side by side but not commingling.
A certain impetus had been given to the Protestant stream
of feeling, through the hatred of Rome and Spain provoked by
the cruelties of Queen Mary, and by the risks the country ran
through the machinations of the partisans of Mary Queen of
Scots, and the menace of invasion from Spain ; but the English
people drew a long breath of relief when the Scottish Queen had
been executed, 1587, and the Armada wrecked, 1588. Then
came the turn of the tide. Elizabeth perfectly understood the
temper and mind of her English subjects. She knew that the
vast bulk of the nation was sober-minded and conservative
in religion, and that it entertained a profound distaste for the
violence and extravagance of the Puritans. The turn of the
tide was marked by Bancroft's epoch-making sermon at S. Paul's,
on February 9, 1589, on the divine institution of Episcopacy.
Hitherto the orthodox party had been without leaders.
But now such men appeared. Jewel wrote his Apology; and
Richard Hooker, feeling that some basis must be found for the
position of the English Church, whilst still young — he was but
thirty-eight years old — retired from the strife of tongues to
consider in quietness what had to be done, and then to do it.
It is rare, as Dean Paget wrote, " for the heat of controversy
to kindle in a man the desire not to talk but to think." In his
Laws of Ecclesiastical Polity Hooker laid down the lines on which
the Church is reared, against the Puritan onslaught. There is a
good deal in Hooker's view of the relations between Church and
State that is defective, but at that period the relative situation
of these powers was altogether different from what it is now.
Moreover the tone of feeling towards the foreign Reformers
was greatly altered. Beza wrote from Geneva to the college of
Bishops, imploring money contributions to assist the Calvinists
to withstand the forces of the Duke of Savoy. Fuller says :
" Wonder not that Geneva's wants found no more pity from the

A HACkWATKR

THE SWAMPING OF THE CHURCH 15
Episcopal party, seeing all those Bishops were dead who, formerly
exiles, in the Marian days, had found favour and relief in Geneva,
and now a new generation arose, having as little affection as
obligation to that government."
But although the Puritan reformers had invaded the ministry
of the Church, they were not as yet in a majority, nor as yet
were the people disposed to relish their ministrations.
Cambridge University had become a hot-bed of Calvinism,
and was pouring forth men affected in heart and mind with heresy.
Lord Clarendon wrote, but of a later period than the reign of
Elizabeth and that of James : " I must not forget, though it
cannot be remembered without horror, that this strange wild-fire
among the people was not so much kindled by the Parliament as
by certain of the clergy. These men having creeped into, and
at last driven from their pulpits all the learned and orthodox
clergy, had, under the pretence of reformation, and extirpation
of Popery, infused seditious inclinations into the hearts of men
against the present Government and the Church."
Side by side might be seen two parishes, in one the priest
holding and teaching high Sacramental doctrines and evidencing
them by his performance of divine worship, and a couple of
miles away would be a Puritan denouncing everything Catholic
and with his church divested of all sacred ornaments.
The condition of affairs under Elizabeth cannot have been
very different from what they are at the present day, in outward
appearance. Now we have a High Church with advanced
ritual, and hard by one with none at all. But the resemblance
is superficial only. Then the Catholic-minded clergy were dying
out; moreover, the new generation of the same type had not
come on, and a flood of Puritanism was rising, soon to over
whelm and sweep the Church away ; whereas now it is only
where some rare fanatical patron exists, or where one of the
Evangelical patronage boards has control, that the relics of
ultra-Puritanism have been left jutting out amidst a rising and
advancing tide of High Churchism. I do not now refer to the
moderate Evangelical. I give views of two churches in the
West of England. In one the doors are locked throughout
the week, the Sunday services are cheerless, the Holy Com
munion is celebrated once a month only. In all others round
the doors are always open, matins and evensong are said or
sung daily, the Eucharist is celebrated, not on Sunday alone,
but frequently during the week as well, and the services are

16 THE CHURCH REVIVAL
warm and rousing. It must have been somewhat thus in
EUzabethan times, with this difference, that the Cathohc clergy
were depressed, whereas the. Puritans were full of fire and
assurance — the reverse of the conditions at the present day.
A considerable number of clergy who had conformed under
Mary, or had been then instituted, remained on under Elizabeth,
as we have seen ; these put aside their Missals and Breviaries,
and used the Book of Common Prayer. We know that the lay
Romanists attended their ministrations till Pope Pius X issued
a bull of excommunication against Elizabeth (April 27, 1570)
and absolved her subjects from the oath of allegiance. Then,
and not till then, did they desert their parish churches, but few
clergy followed their lead.1
I think, unless I am greatly mistaken, that we have in Iceland
a picture of the condition of affairs in the Church in early years
under Elizabeth. In Iceland the last bishop had been executed
by order of the King of Denmark, and thenceforth the Apostolic
Succession ceased. The new hierarchy in Denmark and Iceland
devolved from Professor Buggenhagen, who, against his con
science, was compelled by King Christian to consecrate a new
series of bishops, though he himself was only in priest's orders.
However, of that the Icelanders knew nothing. There, only
the relics — and the head of S. Thorlac proved to be a cocoanut —
were destroyed, and images that had received idolatrous worship
were burnt, otherwise little was altered. The Mass was trans
lated into the vernacular. The screens still divided the chancel
from the nave, the priest still wore the Eucharistic vestments,
as he does to this day ; the wafer bread is still used for Com
munion, on the altar are still the lighted candles and the crucifix,
arid the priest still sings the Mass to the old inflexions.
Now, in the reign of Elizabeth the vast majority of the clergy
had been accustomed to sing the Mass, to wear the vestments,
and preach the Catholic faith. They did not care three straws
for the Pope, and so they continued on. The liturgy was in
English, that was an advantage, just as in Iceland the liturgy
is in Icelandic.
But in England there was a disturbing element that did not
exist in Iceland— r-the Marian exiles returning from Frankfort,
The original Vicar of Bray is said to have been Simon Aleyn, who
was Vicar of Bray about 1540 and died in 1588, so that he was Vicar for
fifty years, in the reigns of Henry VIII, Edward VI, Mary, and Elizabeth.
There were many like him. The song relative to the Vicar of Bray was
composed about 1720, and refers to another conformist priest.

IN THE STREAM

THE SWAMPING OF THE CHURCH 17
Geneva, Zurich and Strassburg, with their heads full of desire
to upset everything that savoured of historic Christianity ; and
what remained as a link with the past they would ruthlessly
snap. Consequently there were two diametrically opposed
currents of feeling and of practice in the Elizabethan Church.
That it was so is shown by Cecil's report to the Queen in 1564.
He complained that some said the service in the chancel, some
in the body of the church, some in surplices and some without.
In some churches the Holy Table was in the chancel, in others
in the nave, in some set altar-wise against the wall and vested
with a comely carpet, in others it was without any covering.
Some celebrated the Holy Communion in surplice and cope, some
with only surplice, some with neither ; some with unleavened,
others with common bread. The Queen was highly incensed
with the Bishops for allowing such an indecent want of system
to prevail, and ordered Archbishop Parker to correct these
abuses. Under pressure the malcontents adopted measures to
obtain what they wanted, and that with considerable ingenuity ;
for it was open to any discontented personages to found lecture
ships in any parish, and no law existed against it, and the lecturers
were often firebrands, setting the parish in a blaze and ruining
the work of the parish priest. These men invaded the Church,
defied all order, and stirred up strife, till every parish was torn
into factions, and religion perished in controversy.
Shrewd men saw that this system was bound to lead to great
mischief, just as the invasion of the churches by members of
the Religious Orders before the Reformation had led to the
weakening of the influence of the curate, and had conduced to
laxity. In 1630, Heylin, in a sermon preached at Oxford on
the Parable of the Tares, said, that " the planting of pensionary
lecturers in so many places will bring forth those fruits that
will appear to be a Tare indeed ; tho' now no wheat be
accounted fairer " ; and he plainly stated that their object was
" to cry down the established clergy, undermine the public
liturgy and so forth."
These lecturers formed, so to speak, an order of preachers in
parish churches distinct from rector or vicar and curate. They
were often chosen by the vestry or chief inhabitants of the
parish, and supported by voluntary subscriptions and legacies ;
very often they were the chaplains of the landed gentry.
Everywhere they became an element of discord, forming
about themselves a party hostile to the parish incumbent, gather-

18 THE CHURCH REVIVAL
ing about them all the discontented, perverse, and cravers after
novelty. They became very numerous, and everywhere agitated against
Ecclesiastical Order. In the reign of Charles II an Act was
passed (13 and 14 Chas. II, c. 4) to curtail their licence. Unless
sanctioned by the Ordinary, and conforming to the Liturgy,
they were to be disabled, and suffer three months' imprisonment
in the common gaol ; and two justices, or the mayor in a town
corporate, were required, upon certificate from the Bishop, to
commit them accordingly. Nevertheless, where the lectureships
were founded by donations of pious persons, the appointment
of the lecturers was to be with the founders without any inter
position or consent of the rectors of churches, but licensed by
the Bishop.
But such checks did not exist in the reigns of James I and
Charles I. Laud vainly endeavoured to reduce these men to
order ; even to the present day, such lectureships as survive are
often enough sources of discord.
Nor was this all. In the reign of Elizabeth, Burleigh through
out favoured the Puritanical reformers — even that turbulent
Cartwright who was Republican in his politics as well as Calvin
istic in his religious tenets. Several of the nobility also were
with them. They had been in terror.during the reign of Queen
Mary lest they should be called on to disgorge some of the Church
plunder on which they fattened, and they desired to keep the
Church debilitated and distracted, lest at any time she should
become strong enough to reclaim some of that of which she had
been despoiled ; and this was not only monastic lands, but glebe
and episcopal estates which had also been annexed by un
scrupulous laymen. These patrons, as the old Marian clergy
died out, nominated to cures men steeped in Genevan vinegar,
soured to the marrow.
There was death in the pot, because of the wild gourds shredded
into it, culled from the Upper Rhine, the Main, and the Lakes
of Zurich and Leman.
For the last forty years of the reign of Elizabeth, her efforts
were directed to curbing the insolence of the Calvinists. In
1560 she .had to issue a proclamation to restrain them from
defacing the statuary and breaking the stained-glass windows
in the churches. Thirty-seven Puritan clergy in the diocese; 4
of London were deprived because they refused to conform. In
1567 nearly a hundred men and women were seized at Plumbers'* .;

THE SWAMPING OF THE CHURCH 19
Hall and punished for holding a schismatical prayer-meeting.
In 1573 Elizabeth issued a proclamation against such as would
not conform to the Prayer Book. Led by Cartwright an attempt
was made to establish classes all over England, by means of which
the authority of the Bishops was to be undermined as well as
that of the orthodox clergy in their parishes.
At a meeting held in 1582 by the malcontents a Form of
Discipline was drawn up under Cartwright and Travers, allowing
no subscription to anything except some of the early Articles.
" Those ceremonies in the Book of Common Prayer which, being
taken from Popery, are in controversy, do seem that they ought
to be omitted and given over, if it may be done without danger
of being put out of the ministry. If subscription to the Articles
of Religion and to the Book of Common Prayer shall be again
used, it is thought that the Book of Articles may be subscribed
to, that is, unto such of them only as contain the sum of Chris
tian faith, and the doctrines of the sacraments ; but neither the
rest of the Articles nor the Book of Common Prayer may be
allowed ; no, though a man should be deprived of his ministry
for it."
The Puritans met to hear the harangues of hot- Gospellers
and for what they called Prophesyings. In 1593 the Queen
appealed to Parliament, and an Act was passed providing that
those who refused to attend church and assembled for unauthor
ized rehgious meetings should be banished the country. The
very fact of this Puritanical turbulence shows that there was a
strong Cathohc element in the country and among the clergy.
It was the presence of this which provoked the revolt of the
Puritans. There is no reason to suppose that these fanatics
carried any large number of the people with them.
The Millenary Petition addressed to James I showed how
exacting the Puritan clergy had become. They desired tolera
tion for non-compliance with the rules of the Prayer Book,
within the limits of the Established Church. Bacon was for
indulging them with this, but not so the King ; and in the Hamp
ton Court conference which followed, it was made abundantly
clear that conformity would be enforced as much as possible.
It was by no means certain that the Puritans formed as a body
more than one-third of the population ; which was the propor
tion estimated by Molin, the Venetian ambassador in 1607.
The feeling of the people may be more surely gauged by the
presentments made by the churchwardens during the Bishops'

20 THE CHURCH REVIVAL
and Archbishops' Visitations. Most of these are still preserved
at the Diocesan Registries, and provide the most exhaustive
material we possess for the internal history of the Church. A
writer (Mr. N. Pocock, I believe) * has examined those of the
Puritan strongholds of Norwich and Ely, with the following
somewhat surprising results : i. That, in the main, the congre
gations over which Puritan ministers had been placed disagreed
seriously with their pastors, and presented them to the Bishop's
Court for ceremonial omissions or neglect of frequent services*;
2. That where there were many Puritan ministers in a neigh
bourhood the opposition to their neglect in compliance with the
rubrics grew less between 1620 and 1630, and then ceased alto
gether ; 3. That where Puritan ministers were few, opposition
to them continued strong even until 1640 ; 4. That during
nearly the whole epoch, and in nearly every county in England,
they had but few supporters, and the evidence goes to show that
until 1620 the number of their sympathizers in any one place
was extremely small, not attaining the dignity of a respectable
minority of the congregation.
This is significant. It shows that the suppression of the
Church by Parliament was due to a comparatively small
faction, and that the people, so far from objecting to the
simple ritual of the Prayer Book, resented its not being com
plied with.
And now we pass on to the troubles between Charles I and
his Parliament.
In February 1640 a petition was presented to the House of
Commons signed by many Puritans in London and the counties,
describing their grievances " occasioned by the Prelates " under
twenty-eight heads. One was that the Bishops rendered the
clergy fainthearted to preach the doctrines of Free Grace, Pre
destination, Election, etc. Another that they interfered with
the buying of Impropriations by sundry well-affected persons,
and placing ministers in them who preached the True Gospel.
Another grievance was that the prelates would not allow that
the Pope was Antichrist, and that salvation was unattainable
in the Church of Rome. The fourteenth was " The great
conformity and likeness both continued and encreased of our
Church to the Church of Rome, in Vestures, Postures, Cere
monies, and Administrations, namely as the Bishops' rochets
1 " The People and the Puritan Movement," Church Quarterly Review,
April 1904.

THE SWAMPING OF THE CHURCH 21
and the Lawne sleeves, the foure-cornered Cap, the Cope and
Surpluse, the Tippet, the Hood." The fifteenth complains of
" The standing up at Gloria Patri, and at the reading of the
Gospel, praying towards the East, bowing at the name of Jesus,
bowing to the Altar, the Crosse in Baptism and the kneehng at
the Communion."
The sixteenth grievance is : " The turning of the Communion
Tables Altar-wise, setting Images, Crucifixes, and Conceits over
them, and Tapers and Books upon them . . . forcing people to
come up thither to receive, or else denying the Sacrament to
them." The eighteenth grievance is that " The Liturgie is
for the most part framed out of the Romish Breviary, Rituale,
and Mass-book, also the book of Ordination, for Archbishops
and Ministers, framed out of the Roman Pontifical."
Sir Edward Deering, moreover, spoke four times on the subject
of the interference of the Bishops with godly ministers, and
their issuing, cum privilegio, pamphlets against Puritanism, by
Cosin, Dowe, Heylin, Pocklington, Mead, Shelford, Swan,
Roberts, " and many more." x
Only a few days after the opening of the Long Parliament,
November 3, 1640, the Commons appointed a Grand Committee,
consisting of the whole House, to enquire into the characters,
opinions and morals generally of the clergy, with intent of purging
the Church of undesirable ministers, undesirable on account of
their conduct, but undesirable also because hostile to the party
in power. A general invitation was issued to all sorts of persons
to get up all sorts of complaints against their pastors. The
numbers, that poured in made it necessary that the Grand Com
mittee should divide itself into four or five.
If we may trust the statements made by the Committee for
sequestrating livings, there were many cases in which the parsons
were drunkards and swearers. But also there were numerous
cases of " malignancy " — that is to say of believers in Episcopacy
and of men using the Book of Common Prayer: this sufficed
as a cause for expulsion.
In July thirteen bishops were impeached, and on December 30
following, ten of them were sent to the Tower. It is said that
no of the clergy of the diocese of London alone were turned out
of their livings in 1642 and 1643. As has been already said,
large numbers of the clergy were Puritanically disposed. These
1 Speeches and Passages of this Great and Happy Parliament (London,
1641).

22 THE CHURCH REVIVAL
drew up a Remonstrance addressed to the Parliament " against
the whole government of the Church."
Later they added another and a stronger petition to the House
of Commons, thanking Parhament for what, by purging the
Church, it had already done, and urging to further action— the
setting aside of the Liturgy and the rubrics ; and this was actually
presented at the bar of the House by their prolocutor, Dr.
Burgess. To what an extent those who were employed to purge the
Church acted honestly and impartially, it is hard to say. In
different districts the clergy were perhaps differently treated.
Mr. W. N. Johns, in his Historical Traditions and Facts relating
to the County of Monmouth (Newport, 1885), gives a list of all the
benefices in the county from which the Committee, and later
Ciomwell's Tryers, ejected the clergy, to the number of eighty-
eight, many of these as " malignants " and as "using the Prayer
Book." Some were expelled for drunkenness, others for "in
efficiency," i.e. because they did not come up to the theological
standard set by their judges.
In the County of Devon, out of about 550 benefices, two-thirds
of the parsons were deprived. The rest conformed to the re
ligion — whatever it was — of the Parhament.
For the space of two years the country might be said to have
been without any established form of worship. The clergy were
left to use the Liturgy, repeating the prayers by heart without
book, or not, as they pleased, and to follow their own devices
in other particulars. Thus, we are told, while some of them
continued to wear the canonical vesture, others gratified their
taste by preaching in a cloak, after the fashion of the Protestant
ministers of Geneva and France.
In the summer of 1643 it was desired by Parliament that all
altars of stone in churches should be taken away ; all communion
tables removed from the east end of the chancels and set in the
nave. All rails were to be pulled down, all candlesticks and
tapers to be removed, and all crucifixes and pictures to be
destroyed. The building up of a new ecclesiastical polity was committed
to an Assembly of Divines that met at Westminster on July 1,
1643. The Directory of Public Worship, which supplanted the
Book of Common Prayer, was established by an ordinance
on January 3, 1645; the Christian Seasons were abolished,
kneeling was done away with, hats were worn during service ;

THE SWAMPING OF THE CHURCH 23
in 1653 marriage was made a civil contract before a Justice of
Peace. The Puritans maintained great hostility towards organs and
instrumental music in churches, and that it caused dissatis
faction when music was put down, the organs broken up and
the choirs dispersed, one may judge by the diffusion of a ballad
composed at the time, which I have published with its original
air in my Songs of the West. It is too long to be reproduced here,
but I give a few verses. I heard it from an old blind man on
Dartmoor in 1883, but it has also been recovered at North
Tawton, as happening there, and in 1877 the Hon. A. F. Northcote
took it down from a pedlar at Buckingham, aged ninety years.
There's a man in Brixham town,
Of office, and in gown,
Strove to put singing down,
Which most of men adore.
For House of God unmeet,
The voice and organ sweet
When pious men do meet
To praise their God before.
Go question Holy Writ,
And you will find in it
That seemly 'tis and fit
To praise and hymn the Lord,
On cymbal and on lute
On organ and on flute.
With voices sweet that suit
All in a fair concord.
Now there be creatures three,
As you may plainly see,
With music can't agree
Upon this very earth :
The swine, the fool, the ass ;
And so we let it pass,
And sing, O Lord, thy praise,
Whilst we have breath.
There were some, Churchmen at heart, who conformed to the
Directory and to the complete transformation of the Church
into a Presbyterian establishment. A notable instance was
John Pearson. He retained his living at Torrington in Suffolk,
and in 1650 was appointed lecturer at S. Clement's, Eastcheap,
in London ; and it was to the parishioners there, during the

24 THE CHURCH REVIVAL
domination of Presbyterians and Independents, that he de
livered his Exposition of the Apostles' Creed.
We can perhaps understand his position, and that of others
hke him who submitted, hoping by private advice and by pubhc
instruction to keep alive some spark of the Faith, and doubtless
looking for better times to come ; but it was hardly honest.1 To
a good many must have applied the words of Beatrice relative to
Benedick : "He wears his faith but as the fashion of his hat — it
ever changes with the next block."
The Covenant, moreover, was devised as a method of assuring
that the ministers were in full agreement with the religious
opinions of the Parhament. On September 25, 1643, five days
after the battle of Newbury, the Covenant was sworn to by the
members of the House of Commons, and was soon afterwards
ordered to be sworn to by every Englishman ; and it was imposed
on every incumbent as a test, and if he refused to subscribe
he was treated as a malignant, ejected from his benefice with
wife and children, and deprived of his goods. It was rendered
hard for the loyal country gentlemen to assist their pastors, as
the estates of malignants had been sequestered.
All who submitted to swear to the Covenant were accounted
friends of " the Blessed Parhament," all who refused it were
looked upon as " spies and betrayers of the Parliament." The
Covenant was ordered to be written up in every church, and
recited before the congregation by the minister once in each
year. The terms of the Covenant were emphatic enough : "We
shall sincerely, really and constantly endeavour, in our several
places and callings, the preservation of the Reformed religion
in the Church of Scotland in doctrine, worship, discipline and
1 There were many such men. Lewis Atterbury, father of the Bishop,
remained undisturbed at Milston, Pocock at Childrey, Sanderson at
Boothby Pagnell. Stillingfleet was actually appointed to Sutton in 1657,
and Bull to Suddington in 1658, all of course conforming to the Directory,
but hating it in their hearts. So also Thomas Fuller, the Church his
torian, presented to the living of Waltham Abbey, 1649, and then that
of Cranford, 1658. Heylin accused him of complying with the times,
and South pictured him with his big book under one arm and his little
wife under the other, running after his patrons for invitation to dinner.
Hall was another Conformist, so also Westfield, Bishop of Bristol, who
attended the Westminster Assembly, 1643, and was allowed by Parlia
ment to retain his emoluments. Simon Patrick became Vicar of Batter-
sea in 1658 He had been privately ordained. After the Restoration
he became Vicar of S. Paul's, Covent Garden, and eventually in succession
Bishop of Chichester, then of Ely. John Gauden was another who con-
tormed to Presbyterianism, and was thereby enabled to retain his rector-
snip ot Booking. He became successively Bishop of Exeter and then of

THE SWAMPING OF THE CHURCH 25
government, against our common enemies ; the Reformation of
religion in the kingdoms of England and Ireland, in doctrine,
worship, discipline and government according to the word of
God, and the example of the best Reformed Churches, and shall
endeavour to bring the churches of God in the three kingdoms
to the nearest conjunction and uniformity in religion, confession
of faith, form of church government, directory for worship and
catechising. That we shall in hke manner, without respect of
persons, endeavour the extirpation of Popery, Prelacy (that is
Church government by archbishops, bishops, their chancellors
and commissaries, deans and chapters, archdeacons and all other
ecclesiastical officers, depending on that hierarchy) superstition,
heresy, schism, profaneness, etc."
Some of the old clergy counted up the words of the Covenant,
and found them to be 666, the number of the Beast. But what
is startling is that so many acquiesced in the Covenant, took
oath, and remained on in their cures. Thomas Fuller apologizes
for his conformity by saying that he knew nothing of the Covenant
save seeing it hung up in the Church, but he admits that he took
the oath in the vestry of the Savoy chapel.
By ordinance of Parhament, May 9, 1644, it was directed
" that no copes, surplices, superstitious vestments, roods or
roodloms . . . shall be, or be any more used in any Church
or Chapell, within the Realm . . . and that all copes, surplices,
Superstitious Vestments, Roods and Fonts aforesaid, be like
wise utterly defaced."
By an Act of Parhament passed on June 6, 1646, the Presby
terian form of Church Government was partially established by
way of experiment, the preamble of the Act declaring " that if
upon trial it was not found acceptable, it should be reversed
or amended," but in 1649 it was declared without qualification
by the House, that Presbyterianism should be the Established
religion. This was the year in which the Commonwealth was established.
In 1653, however, Cromwell dissolved the Long Parhament, and
on December 16 in that year became Lord Protector. With
him Independency had the upper hand and the Presbyterians
could ask for nothing but toleration. Their Directory was now
scouted, and complete religious anarchy prevailed.
The Protector was disposed to tolerate all sects, but not
Romanists, Anglicans and Quakers.
In March 1653 Cromwell, by an Ordinance in Council, ap-

26 THE CHURCH REVIVAL
pointed a Board of Tryers, thirty-eight in number, of whom
part were Presbyterians, part Independents, and a few Baptists,
to which was accorded, without any instructions or limitations
whatever, the power of examining and approving, or rejecting,
all persons that might thereafter be presented or nominated to
any living in the Church. There was also instituted a Commis
sion of Ejectors, to turn out those who, being in possession,
were deemed unworthy, and such as employed the Prayer
Book.1 Those of the sequestered priests who were unmarried were
taken into the f amihes of the country squires, where they served
as tutors and chaplains, and used the Book of Common Prayer
and ministered the Sacraments in secret. The Bishops behind
shut and locked doors ordained to the priesthood. The married
incumbents who had been ejected became schoolmasters in the
parishes in which they had ministered as priests. But in 1655
the Protector issued an edict forbidding any ejected incumbent
from keeping a school, acting as tutor in a private family, per
forming any rite of the Church, or using the Book of Common
Prayer, and the major-generals were ordered to see that it was
duly enforced. Yet Cromwell must have felt towards his end
that his efforts to stamp out the Church were doomed to failure,
for his daughters were sincere Church women, and attended the
ministrations and received the Sacrament at the hands of a
proscribed priest in a private house, and had themselves married
by one.2
There is a wooden parish church at Reykjahlid by Myvatn,
in the north-east of Iceland. Between 1724 and 1730 ensued
a sequence of irruptions from three volcanic vents in the neigh
bourhood. These poured forth a river of molten lava that flowed
down to the lake and menaced to overwhelm the church ; but
the fiery flood parted at the churchyard bank and encompassed
God's acre, spared the sacred building, save that it charred and
started its planks ; it slew all the fish in the lake, poisoned man
1 What the judgments of the Committee were worth may be seen by
that on Edmund Pocock, the great Orientalist and Arabic professor at
Oxford, who only just escaped expulsion from his living of Childrey "for
ignorance and insufficiency." And he one with an European reputation
for learning !
2 Mary was married to Lord Fauconberg by the Rev. Dr. Hewit. Crom
well had him executed on the pretence that he was engaged in a plot,
with which, in fact, he had little concern. The last Roman Catholic
priest who was executed for his religion in England suffered under Crom
well.

THE SWAMPING OF THE CHURCH 27
and beast with its mephitic exhalations, and buried wide tracts
of pasture.
The Edwardian and Elizabethan periods were much Uke this.
From Switzerland, the Rhine and the Main was vomited forth
the poisonous and desolating torrent that overflowed our land,
killing all spiritual religion and common moraUty, and substi
tuting, for them acrid controversy, unprofitable dogmatism, and
relaxation, of morals. It did appear as though the Church
must perish, surrounded as it was by the incandescent current
of Calvinism. But by the mercy of God — as by a miracle — it
survived. I have seen Reykjahlid. The desolating torrent is congealed
into fanged fragments of rock, that produce not a blade of grass
nor a goodly flower. It has been so in England ; the stream has
expended its heat, has lost its momentum, and remains a petri
faction without vitality and without productiveness.

CHAPTER II
THE SWAMPING OF THE CHURCH (continued)
FROM l66o ONWARDS
AT the Restoration, in 1660, the parish churches were
served by two classes of men : such as had received
Episcopal ordination and had conformed willingly or
reluctantly ; and such as were Presbyterians or Indepen
dents or even Baptist preachers, and who had not been ordained.
Where there had been intrusion into benefices, and the original
rectors or vicars were still ahve in 1660, these latter were re
stored, and the intruders had to go. But of this class there were
not many. Poverty and hardship had killed most of them.
Those ordained who had conformed to the Directory now
made a second turn of the coat, back to the Prayer Book and to
Episcopacy. Some of these profited greatly thereby. They
could produce their letters of Orders, and show that they had been
canonically instituted before the RebelUon. Pearson at once
got preferment. He was presented to the rectory of S. Christo
pher in the City, became prebendary of Ely, archdeacon of
Surrey, and in 1672 Bishop of Chester.
Some of those restored must have been of questionable value.
No inquisition seems to have been made as to whether those
reinstated had been deprived for their orthodoxy or for their
disreputable conduct.
We obtain a tolerable insight into the condition of affairs from
Pepys's Diary. Samuel Pepys, born on February 23, 1632-3,
had known nothing of Church doctrine and order. At the time
of the Restoration he lived in the parish of S. Olave, Hart Street,
London, and the incumbent was Daniel Mills.
Mills had been appointed to S. Olave's, April 17, 1657, by the
Commissioners or Tryers, under Cromwell's Protectorate, as a
godly minister. He died in 1689, a bit of a pluraUst, as rector
of S. Olave's and also of Wanstead in Essex. He had not been
episcopally ordained, but was quite prepared to conform, even
before he was obliged to do so. Pepys wrote :
28

THE SWAMPING OF THE CHURCH 29
" 1660. 4 Nov. (Lord's Day). — In the morn at our Church
(S. Olave's), where Mr. Mills did begin to nibble at the Common
Prayer by saying ' Glory be to the Father, etc' after he had
read two psalms, but the people had been so little used to it,
that they could not tell what to answer.
" 1662. 5 October (Lord's Day). — I to Church and this day
the parson had got someone to read, with the surplice on. I
suppose himself will take it up hereafter, for a cunning fellow
he is as any of his coate.
" 1662. 26 October (Lord's Day). — To Church and there saw
for the first time Mr. Mills in a surphce, but it seemed absurd
for him to pull it over his ears in the reading pew, after he had
done, before all the church, to go up to the pulpitt."
When the Savoy Conference met (April 15- July 25, 1661)
there were twelve Bishops on one side, and twelve eminent
Presbyterians on the other, and the object of the conference
was to consider whether it were possible to so modify the Prayer
Book as to satisfy the Puritans and allow them to retain their
cures. But it soon appeared that the differences were radical,
and that conciliation was impossible. The Presbyterians de
manded the disuse of the title "priest," the abohtion of Lent
and Saints' days, permission to use extempore prayers as well as
printed forms at the discretion of the minister, the omission of
the sign of the cross in baptism, and of the ring in matrimony ;
the discontinuance of kneeling for the reception of Communion ;
they also objected to Baptismal Regeneration, and Confirmation
as a preUminary to Communion ; they demanded as well the
excision of the Ornaments Rubric. They were prepared to
consent to Episcopacy if the Bishops were to be relegated to
the office of superintendents and moderators among pastors,
each to be primus inter pares, and that no obligation to be
ordained should be imposed upon those who had received their
mission from the Presbyterian classes. " In a word they sought
the triumph of Puritanism over the Church, not a footing for
Puritanism within the pale of the Church."
It was impossible to concede these demands without un
churching the Anglican Communion, making of it a Protestant
sect among other sects. And it would have driven out of the
fold all those who belonged to the old school, regarding the
Episcopate and Apostolic Succession as of Divine institution,
and the Church Catholic as the Kingdom of Christ upon earth.
The Prayer Book went through its final revision in 1661. The

80 THE CHURCH REVIVAL
Title itself is significant : " The Book of Common Prayer and
the administration of the Sacraments, and other rites and cere
monies of the Church, according to the use of the United Church
of England and Ireland."
The First Preface was a refutation of the Puritans. The
Second is an adaptation from the revised Breviary of Cardinal
Quignon authorized by Pope Paul III in 1535 ; and this it
foUows in all the main points. Nothing can show plainer that the
Reformers meant not to create a new service-book but to reform
the old. The words of the Preface make this clear. Four times
in it is the authority of the " Ancient Fathers " invoked.
In the Third Preface no hint of revolutionary change is given ;
indeed it does not hesitate to declare that innovations are always
to be eschewed.
The Act of Uniformity was passed in 1662. All ministers
were required to accept and employ the Book of Common Prayer,
and such as had not been episcopally ordained were required
to seek orders from the Bishop, before S. Bartholomew's Day,
August 24, or to vacate their incumbencies.
It has been stated by Calamy and Baxter that from 1500 to
2465 ministers were ejected. J. R. Green, in his Short History,
says that it was only one-fifth of the clergy. Burnet himself
doubted whether anything like the number had to leave that
was supposed. " The numbers," he says, " have been much
controverted." 1
According to Clarendon a great many of those who vacated
their livings did so on " bluff," hoping to get better terms, but
conformed afterwards when they found out that the Government
meant what it said.
In Ichabod, published in 1663, a work attributed to Ken,
figures are quoted to the effect that out of 12,000 benefices,
3,000 were in impropriate hands, and that there were 4,000
incumbents who were not resident.
If we take it that 6,000 benefices were really occupied and that
2,000 ministers were ejected, of whom a good many returned,
it would leave between 4,000 and 5,000 who conformed. But
this takes no account of cathedral and collegiate establishments,
and it is not certain that these 12,000 benefices represent all
that there were in the English Church at that time.
Mr. W. N. Johns, in his Historical Traditions and Facts relating '
to the County of Monmouth (Newport, 1885), gives a list of . all
1 Calamy records 2,465, but of these a large number conformed later.

THE SWAMPING OF THE CHURCH 31
the benefices in the county from which the Committee and the
Tryers ejected the clergy. It would seem from this that 88
were driven out of their hvings; of these at the Restoration
only five lived to be reinstated.
In 1660-2 the number ejected was 11, so that something
Uke 72 must have conformed. Here, as Prince Hal might say,
" O monstrous ! but one halfpenny of bread to this intolerable
deal of sack ! " Five orthodox clergy to 72 reclaimed Puritans !
Now let us take Devonshire in the diocese of Exeter. The
registers have been closely investigated by the late Rev. G. L.
Hennessy with these results. Out of about 550 benefices in
Devon, 52 ministers were deprived.
There were 35 benefices jam legitime vacantes. In the city of
Exeter there had been 19 churches, but by Act of Parhament
in 1656 these were reduced to 4. This would account for 15
legitimately vacant.
Of the 52 deprived some were intruders, the original incum
bents being still ahve. One was vacated on account of Non
conformity, and one on account of contempt and disobedience.
This leaves 462 incumbents remaining. In 1660-3 there were
177 ordained by Bishops Gauden and Seth Ward. These were
Conformists, leaving 343 in quiet possession, who had been
ordained before the troubles, and had conformed to Presbyterian-
ism and now conformed again to Episcopacy.
But that is not all.
Among the ministers who had not been ordained, some were
allowed from ten to twelve years' grace in which to make up
their minds whether to conform or not. Whether this was done
in other dioceses I am unable to say. The number of time-
servers Uke Mr. Mills was great — " cunning feUows as any of their
coate." The Bishops could not be exacting. They were constrained
to fiU the benefices with such men as they could get. An entire
generation had sprung up without having received any training,
any Church teaching, knowing nothing of the traditions of
Church service.1 Only some elders remembered what the Church
had been and what Church principles were.
There had been, as we have seen, a large number of parochial
clergy, who had been ordained, but had been carried away by
1 From Ichabod we learn that 426 tradesmen who had been intruded
into hvings during the Commonwealth now submitted to ordination so
as to retain their livings.

32 THE CHURCH REVIVAL
the current of Puritanism. These had not been ejected during
the Commonwealth, and they now remained in their cures,
though out of sympathy with the rites and doctrines of the
Church. Then there were the Conformists, who, to retain their parson
ages and incomes, submitted to ordination, and undertook to
use the Prayer Book.
According to Archdeacon Basire and Dean GranviUe, con
temporaries, a great many of these Conformists took the oaths
but did not keep them ; not merely neglecting to use the Book
of Common Prayer, but preaching against the institutions to
which they had sworn submission.1 To use Dean Granville's
own words : " they preach with cloven tongues and walk with
cloven feet."
Mr. Green is probably right in his estimate that only one-
fifth were ejected. The two- or three-fifths that remained were
secretly hostile to the Cathohc faith and scorned the Church
rites ; and the quaUty of those who filled up the gaps was of
more than dubious value.
When Nathaniel Heywood was required to conform or to
quit the parish of Ormskirk, he was urged to accept the first
alternative, but said he could not do so for conscience' sake.
" Oh, sir," said a parishioner, " many a man nowadays makes a
great gulp in his conscience — can you not make a httle nick in
yours ? " And, in fact, many did make this httle nick. They
conformed with their lips, but in heart they were with the old
Puritanism, and they performed Divine Service in a way that
showed that they despised the Book of Common Prayer.
From the time of Charles I to that of the reign of Charles II,
the bulk of the clergy had been weathercocks veering with every
wind; first of all Churchmen, then Presbyterians, next Inde
pendents, and finally Churchmen again, but with their Church-
manship so diluted as to be scarcely discoverable.
Pepys enters in his Diary, August 24, 1662, the very day of
" Black Bartholomew " : " To Church, where Mr. MiUs, making
a sermon on Confession, he did endeavour to pull down Auricular
Confession, but did set it up by his bad arguments against it,
and advising people to come to him to confess their sins, when
they had any weight upon their consciences, as much as possibly,
which did vex me to hear." 2
1 Overton (J. H.), Life in the English Church (London, 1885), p. 1.
2 Yet even Pepys eventually went to Confession to Hickes.

THE SWAMPING OF THE CHURCH 33
Now, we have seen, Mills had been a Puritan minister, and he
had just been ordained, so as to be able to retain the cure of
S. Olave's. With his ordination he had made a volte-face, and
was now desirous of using the power of the keys conferred on
him a few days before.
Had Edmund Calamy the Elder been willing to conform he
was to have been given the Bishoprics of Coventry and Lich
field ; and the sees were kept open for him tiU December 1661 ;
and Baxter, an ultra-Presbyterian, might have had the Bishopric
of Hereford, had he been less honest.
Some of the Conformists did well for themselves : such were
William Outram, who died prebendary of Westminster; such
also was Timothy Tully, a "bright particular star" of Pres-
byterianism while the Commonwealth lasted, who altered his
orbit, and conforming, became Canon of York. Thomas Tully,
another, became Dean of Ripon. Such also was JohnTillotson,
of whom more presently. So also Richard Kidder (a Presby
terian and Republican), who had held the Uving of Stanground
during the Rebellion, and was ejected from it as a Nonconformist
under the Act of Uniformity. But he felt uncomfortable out
in the cold, and conformed. William III gave him the see of
Bath and Wells, from which he had ejected the saintly Bishop
Ken. He and his wife were killed together in a storm, 1703, by
the faU of a stack of chimneys on the bed in which they were
sleeping. Samuel Parker, who had posed as a Presbyterian of
the straitest section, changed at the Restoration, became Arch
deacon of Canterbury and Bishop of Oxford. Reynolds, a
staunch and convinced Presbyterian, put his convictions in his
pocket, conformed and became Bishop of Norwich. What could
be expected of such turncoats ?
This flood of Conformists, bred in ultra-Calvinism, knowing
nothing of the faith of the Church, ignorant as to the significance
of the ceremonies and sacraments of the Church, but who were
too worldly to endure the annoyance of expulsion from their
cures, racked the Church to her bones. When the Earl of Man
chester told King Charles, during the debate on the Act of Uni
formity, that he was afraid the terms were too harsh, and that
many ministers would not comply, Bishop Sheldon, who stood
by, said : "lam afraid that they will." And they did so, and
brought a muddy stream of dishonest Puritanism into the Church.
It was reckoned that at this time fuUy one-half of the clergy were
out of sympathy with Church doctrine and practice. They
3

34 THE CHURCH REVIVAL
regarded the Church as an EstabUshment that provided them
with a UveUhood, endured the Prayer Book, without entertain
ing any love for it, and were not scrupulous to obey its rubrics
and conform to its spirit. Referring to the Act of Uniformity,
Dr. Allen said to Sheldon : " 'Tis pity the door is so strait."
To which Sheldon repUed : " 'Tis no pity at all. If we had
thought so many of them would have conformed we would have
made it straiter."
The Conformists had an ingenious method of salving their
consciences, by putting up vastly long extempore prayers before
and after the sermon, hurrying over the morning and evening
prayers at a gabble, in the most slighting manner, and concentrat
ing the whole interest of the congregation on their own effusions.
These were called " conceived prayers," and the Conformist
clergy made no scruple to cut down a good deal of the Liturgical
Office, so as to give scope for their own lucubrations. One in
cumbent in the diocese of Gloucester had the audacity to excuse
himself to Bishop Frampton for so curtailing the Office prayers,
on the plea that " the length of the service hindered him from
praying in the pulpit as long as he would." It was not possible
to stop this practice, to which the old Presbyterians and Inde
pendents were greatly addicted, as a means of showing them
selves off to great advantage to their audience ; and the bishops
were afraid of forbidding it. Even so late as 1675, a published
sermon has a " conceived prayer " preceding it, four pages long.
In some churches, as a correspondent complained to Dean
Granville, the congregation loitered about outside the church
till the Liturgical Office had been said, when they rushed in to
hear the " conceived prayer."
Churchmen, Uke Dean Granville, looked upon these extem
pore prayers as marking men to be insincere Conformists.
Referring to the Church prayers, they would say : " We have,
hitherto prated, but now let us pray," or " Brethren, it is true we
have been praying in the voice of the Church, but now we'll pray
better." Moreover, as during the time of the domination of Puritanism
the Celebration of the Lord's Supper, even after Presbyterian
forms, had become rare, it remained rare wherever there were
Conformists, and they aUowed Communicants to walk up to the
Holy Table and receive standing, or else they went down into
the body of the church and communicated the people in their
places.

THE SWAMPING OF THE CHURCH 35
The Test Act of 1673, which forced Nonconformists either to
abstain from seeking any pubhc office or to become occasional
communicants had a most mischievous effect. They came,
but persisted in standing to receive ; and Dr. Hooke, vicar of
Halif ax, was thought to be very uncharitable because he refused
certificates to such as would not kneel ; and the rule requiring
Communicants to kneel was generaUy dispensed with by clergy
at the time.
Another point on which the Conformists held out was against
the Catechizing of Children on the Sunday afternoon. It inter
fered with, or supplanted the reUshed sermon, but it was a point
strongly insisted on by the Bishops. For one thing those Con
formist clergy did not hke the plain doctrine contained in the
Catechism of the Church.
The Puritans were very anxious to retain the Lecturers as
free lances, wherever malcontents could be found in a parish
who would put their hands into their pockets to find a stipend
for them, and thus keep up a spirit of strife and dissent wherever
there was an orthodox pastor. Baxter, among his proposed
terms of union in 1673, required " that lecturers should not be
obUged to read the service, or at most that it be enough if once
in half a year they read the greatest part of what is appointed
for that time." I have already mentioned the Act that was
passed to put them under some sort of control.
It would be a great mistake to attribute the neglect of Church
ordinances to the Conformists alone. The fault lay equaUy with
the poor quality of clergy who were of the Church throughout,
or had been recently ordained. Dean Granville writes, 1675 :
" As for the observation of the festivals (wherein an especial
part of our religion doth consist) they are notorious prophan'd
not only by the people, but scandalously neglected, or shghtly
observed (as to the due performance of God's worship in them)
by the Priest. Ministers begin, I see, to make very bold with
them, and for Uttle, despicable, temporal convenience change
the customary hours of God's worship and sometimes whoUy
lay it aside, at least in the afternoon, and sometimes upon no
better account than that they and their people may goe to a
horse-race, or some such idle sport or divertisement."
The Conformists were especiaUy bitter against those Presby
terians and Independents who did not conform. They thought
and hoped that, had aU come in, they would have been enabled
to capture the EngUsh Church. Dean GranviUe wrote in 1679 :

36 THE CHURCH REVIVAL
" And of aU non-conformists, I confesse I have most indignation
against those that can accept of a fat benefice and preferment
upon pretence of conforming and giving assent and consent to
our order, bitterly inveighing against aU dissenters from our
rule, which they most scandalously neglect and contemne them
selves, nay sometimes even persecuting well-meaning though
misguided soules, by virtue of the Common Prayer Book, which
they themselves will not observe, nay scarce ever consideringly
read." In his Observations on the Grievances and Abuses in the
Church of England, the Dean notes first of aU " that the Door of
Ordination was in reahty made too wide, not so much by our
Church as by our Churchmen." And this was the case. So
many thousands of livings had to be fined, that the Bishops
and patrons accepted almost any man who offered. His second
grievance was that the clergy neglected the rule of the Common
Prayer Book after having made a pubhc declaration of conformity
in the Church and having given their assent and consent to it.1
Amidst the Dean's correspondence is a" communication from a
student in the Inns of Court, giving an account of the irregularities
in the performance of Divine Service by the clergy of London.
Perhaps one of the most curious was that of reading the Visitation
of the Sick in church instead of at the bedside of the sick man.
In Cumberland and Westmorland there had been twenty-eight
ejected. Of these some because they were intruders, and the
old incumbents were stiU alive. Calamy and Palmer give the
number of ministers ejected in Cumberland as thirty, of whom
four conformed afterwards ; for Westmorland nine, of whom
four conformed. " What impresses the reader is the eagerness
of the number of those who accepted the new ritualism and there
fore were left undisturbed." 2
From Ken's Visitation Articles, issued in 1684, we learn that
at that date, in the diocese of Bath and WeUs, there were still
churches in which the surplice was not worn, and where the
altar stood without coyer or rail in the nave, where there was
neither chalice nor Prayer Book. In 1662 Archdeacon Basire
reported of Northumberland that " in many churches there were
1 Archdeacon Granville's Remains are most interesting reading, and
throw a great light on the condition of the Church of the Restoration.
They were published by the Surtees Society, 1861, 1865.
2 Nightingale (B.), The Elected of Cumberland and Westmorland (Man
chester, 191 1). The number 28 is taken from " a Great Catalogue of the
names of the several ministers lately ejected," 1663, in Mr Nightingale's
book, p. 80.

THE SWAMPING OF THE CHURCH 37
neither Bibles, Books of Common Prayer, surphsses, fonts, Com
munion Tables, nor anything that is necessarie for the service
of God." In 1665 matters were not much better. In the diocese
of Hereford in 1675 Bishop Croft did not think it " wise to be
zealous for the surplice."
Dean GranviUe complained of his curate at Kilkhampton
in Cornwall " officiating without the surplice to please the dow-
baked people of that country."
Archdeacon (afterwards Dean) Granville, in his Visitation
charge, 1674, says : " I have look'd on it as (a) very fatall presage
since the restoracion of our Church service that the Cleargy have
expressed noe more affection to it." No wonder, when the
majority were Conformists. He urged again and again : " Be
sides the ordinary offices for Sundayes and FeastivaUs and dayly
prayers throughout the yeare, there should be a conscientious
discharge of the duties of Catechizing, Exposition, Visitation of
the Sick, personal appUcation, sermons on aU festivals." Never
theless " the Dayly Prayers injoined to be said in all Parish
Churches, are not observ'd in more than four places- throughout
the whole Diocese. Catechizing enjoin'd on all Sundays and
Holy Days is restrained by most only to Lent."
On the other hand there was much earnestness manifest
among High Churchmen to rebuild the waste places of Zion, and
to restore the solemnities of Divine worship. Wherever there
were clergy of the old school " the full system of the Church was
at once restored, even before the Act of Uniformity was passed.
Surplices reappeared in church, the clergy once more walked
about the street in gown and cassock and square cap. The
altars were moved to the East end of the chancel and railed in.
The cathedrals were purified from the state of neglect in which
they had lain during the Commonwealth. The waUs were
repaired, the signs of wanton destruction and desecration as far
as possible removed, and the choirs once more resounded daily
to the tones of the organs and the voices of the choristers. At
Durham the copes were worn, and the candles lighted ; at Ely
incense was burned at the celebration of the Holy Eucharist." *
Pepys entered in his diary :
" 1660. 8 July (Lord's Day). — To White Hall chapel. Here
I heard very good musique, the first time that ever I remember
to have heard the organs and singing men in surpUces in my
Ufe. 1 Wakeman, History of the Church of England (1904), p. 404.

38 THE CHURCH REVIVAL
" 1660. 24 July (Lord's Day). — To White HaU chapel, where
I heard a cold sermon, and the ceremonies did not please me,
they do so overdo them.
" 1661. 17 Nov. (Lord's Day). — To Church and heard a
simple fellow upon the praise of church musique, and exclaiming
against men wearing hats in church.
" 18 Nov. — At S. Paul's, where I saw the quiristers in their
surplices going to prayers, and a few idle people and boys to hear
them, which is the first time I see them, and am sorry to see
things done so out of order."
Notwithstanding the amount of Puritanism that had been
imported into the Church through the Conformists, under the
energetic rule of the Caroline Bishops the standard of Faith and
practice that had been set up by the great divines under James I
and Charles I was being rapidly recovered. A good many of
those who belonged to the first period lived to a great age and
were able to help in the reconstruction of the Church after
the Restoration ; and few things are more remarkable than
the rise and expansion of Church feeling, and growth of public
worship in the reign of Queen Anne. Out of such unpromising
material good had come. The leveUing up was in full pro
gress when, with the Revolution, and the arrival of William of
Orange, the Church suffered severely. Indeed he put a check
on her recovery.
WiUiam was a Dutch Calvinist of strong anti-Cathohc pre
judices. He showed his disregard for Church feehng by having
himself proclaimed on Ash Wednesday, a day then observed
with greater strictness than in later times. Old-fashioned
Churchmen were offended at seeing bonfires blazing, wine-casks
broached in the streets, processions marshalled, banquets spread,
and at hearing the church bells ringing merry peals on the
first day of the Lenten fast. William ostentatiously kept his
hat on in church, as he had been wont to do in the Calvinistic
tabernacles at home, and obsequious courtiers did the same.
His wife, Mary, had been brought up as a Churchwoman, and
had imported to The Hague, Ken and Hooper as her chaplains,
men of definite Church opinions, who afterwards became succes
sively Bishops of Bath and Wells. William entertained a dis
like for them, and declared that, should he ever obtain the crown
of England, he would never promote such men as these.
After the Revolution he had Gilbert Burnet as his chief ad
viser in Church matters, a man who had been brought up as a

THE SWAMPING OF THE CHURCH 39
Scottish Presbyterian, and who in HoUand had assiduously
attended Calvinistic worship, and even communicated in the
Dutch conventicles. He had been ordained in the Church, but
his sympathies and prejudices were those that he had acquired
in early days. John TiUotson was the son of a Yorkshire clothier,
a Presbyterian, and his intimate friends had been Socinians,
Quakers and Puritans. At the Restoration he had been ejected
from his fellowship at Clare, Cambridge, on account of his Puritan
ism. But he became a Conformist, and had been made Dean
of Canterbury, then raised by William to be Archbishop and
Primate of all England. He never shook off his Puritanical
principles, and was largely credited with being a Socinian at
heart. He had no affection for the Creed of the Church, and
despised its ritual, which he disregarded. Wherever he could,
he acted as a Dissenter rather than as a Churchman. He was
wont to administer the Eucharist to persons sitting instead of
kneehng. He would saunter up and down in the church carrying
the Sacred Elements, and administer first to those lounging in
their pews, and then to those kneehng at the rails ; he would
not himself go within, but standing without, forced the Com
municants to turn about so as to receive. That King William
should have offered such a man the Archbishopric is what we can
weU understand, better than we can the dishonesty of TiUotson
in accepting it.
Henry Compton was already Bishop of London — a man after
the King's own heart, as he was thoroughly Latitudinarian. He
was an ex-cornet of the Royal Horse Guards, and as ignorant 6f
theology and of Church principles as a soldier might be. On
December 3, 1689, when William of Orange entered London,
he, the Bishop of London, to the scandal of Churchmen, drew
on top-boots, put his rapier by his side, slung pistols in his belt,
and throwing a purple cloak over his shoulders, rode, thus
accoutred, to meet WiUiam. Ever afterwards he bore the nick
name of " Jack Boots." Stilhngfleet, whose Irenicon was the
text-book of those who denied Episcopacy, or any form of ministry
to be of Divine appointment, was made Bishop of Worcester.
Tenison was another Latitudinarian on whom William could
reckon. He had been made Bishop of Lincoln in 1692, and on
the death of TiUotson was raised to the Primacy. He valued
the Church as a political institution, and had no regard for it as a
Spiritual society. He hated Convocation as truly as did TiUot
son, as a manifestation of Ufe in the Church, and he advised the

40 THE CHURCH REVIVAL
King not to caU it together, but to govern the Church by Royal
Injunctions ; and this Wilham did. " It certainly seems
ludicrous," says Mr. Hore, " that an Anglicized Dutchman who
was in his heart a Calvinist and a Presbyterian, should be re
quested by an Archbishop of Canterbury to teach the Bishops
their duty."
As the opinion prevailed that the clergy generally were Jaco
bite in feehng, the unprecedented step was taken of enforcing
on them an oath of allegiance to Wilham and Mary. Eight
bishops and about four hundred clergy refused the oath, and
were deprived. Hereby a large opening was made for the ad
vancement of men of Low Church and Latitudinarian views.
In the first two years of the reign of William and Mary as
many as fifteen bishops were appointed. Burnet obtained the
Bishopric of Salisbury, and TiUotson, the ex-Presbyterian, was
elevated to the throne of S. Augustine and Laud. Before the
end of the reign, the Episcopal bench was packed with prelates
who were Latitudinarians, men of no Church principles, ready
to take direction from a prince who was an adulterer, and
a foreigner, and not a member of the Church, and were willing
to carry out William's favourite device of broadening the basis
of the English Church so as to take in aU Dissenters.
In 1689 a BiU was passed through both Houses appointing a
Commission to examine into the means to be adopted to effect
this purpose, by revising the Liturgy, the Canons, and the Eccle
siastical Courts. It met in October 1689, and proposed to undo
everything that had been done by the Convocation of 1661 ;
to forbid the chanting of the Psalms, even in cathedrals; the
observance of Saints' Days, the cross in Baptism, the appoint
ment of godparents, all these were to be aboUshed. The wearing
of the surplice was to be made optional. The form of Absolu
tion was to be modified. Episcopal ordination was not to be
required for the ministry ; kneehng to receive the Communion
was to be optional, and the Collects, as too concise, were to
be puffed out with rhetorical bombast. Convocation met on
November 20 to consider the proposals of the Commission. It
soon became apparent that the Lower House was opposed to
any alteration in the Prayer Book and in the constitution of the
Church. The Prolocutor , addressing Compton , Bishop of London,
who was in the chair, eulogized the Church in England as main
taining the Faith once for all delivered to the saints, and as
preserving the marks of the Cathohc Church throughout all

THE SWAMPING OF THE CHURCH 41
ages. He plainly intimated that no alteration and watering
down would be tolerated by the clergy. He concluded with the
significant words "Nolumus leges Angliee mutari." The King,
Burnet, TiUotson, Compton and other Latitudinarians speedily
became aware that the Lower House was not to be hectored or
cajoled into submission to the King and his obsequious bishops.
Wilham, disappointed and offended, prorogued Convocation
for six weeks, and when these six weeks were over, seeing no
chance of getting his way, prorogued it again indefinitely.
The Convocation of 1689 saved the Church of England from
devolution into a formless, colourless, invertebrate lump. After
this failure to broaden the basis of the EstabUshed Church, aU
the Latitudinarians could do- — and they laid themselves out to
do it — was to encourage laxity in ceremonial and discipline. We
have already noted how that TiUotson defied rubrical order
in the administration of Communion. Unable to get the Prayer
Book altered, and angry at the opposition of the clergy, he
and the rest were in no mood to insist on the due observance
of rules which they neither obeyed themselves nor wanted to
see obeyed by others, and which they desired to see expunged
out of the Liturgy. The parochial clergy manfuUy resisted for
a while. But the dead weight of unsympathetic Bishops bowed
them down, and in the end they also ceased to observe the rubrics
and rules of the Church, when they found that in the eyes of
their diocesans such as did were regarded as unsuitable for
preferment, and the most lax came in for smiles from statesmen
and Bishops ahke.
An example of the subserviency of the bishops appointed
under Wilham and Mary was afforded at the execution of Sir
John Friend and Sir William Parkyns in 1696, for high treason.
The two knights were attended on the scaffold by three non-
juring clergy, Jeremy Collier, Cook, and Snatt. Before the hang
man adjusted the halter, the dying men knelt, and the three
priests laid their hands upon their heads, and CoUier pronounced
the Absolution, to which the other two responded Amen. For
this Cook and Snatt were flung into prison, and CoUier only
escaped by conceaUng himself.
Thereupon the two Archbishops and twelve Bishops issued
a manifesto denouncing these priests, on the wretched plea that
the form of absolution prescribed in the Prayer Book was only
to be employed in the visitation of sick people.1
1 Secret History of Europe (1715), iv. p. 241 et seq.

42 THE CHURCH REVIVAL
It has been asked, whence did WiUiam obtain the bishops
whom he advanced to the vacant sees, so devoid of principle
as to use their utmost powers to subvert the Church ? He found
them among the Conformists. Too many of the old Presby
terians, as we have seen, had been bribed to join the Church by
offers of mitres and decanal staUs, in the reign of Charles II,
and there were others who had conformed simply so as to be in
a position to look out for preferment. No man can betray his
conscience for filthy lucre and not be moraUy degraded thereby.
Such were these men. The sin of Jeroboam was that he made
priests of the lowest of the people. WiUiam incurred the same
condemnation, not that his prelates were of low birth, or were
ignorant men, but because of their moral baseness.
At the Revocation of the Edict of Nantes, by Louis XIV in
1685, the French Huguenots came over to England in troops.
But even prior to that date the French Calvinists had swarmed
across the Channel and had set up their conventicles in Canter
bury, Canvey Island, Colchester, Dover, Faversham, Glaston
bury, Ipswich, Maidstone, Norwich, Rye, Sandtoft, Sandwich,
Southampton, Stamford, Thetford, Thorne Abbey, Whittlesea,
Winchester, Yarmouth ; in and after 1685 at Barnstaple, Bide-
ford, Bristol, Chelsea, Dartmouth, Exeter, Greenwich, Hammer
smith, Plymouth, Stonehouse, and Thorpe. In a few months
in 1688 fifty thousand families left France for ever, and many
of them came and settled in England.
But earlier, in 1620, there was a French church in London,
and Pepys sometimes attended it. After 1621, in it was used
the Enghsh Church Liturgy translated, and Pepys noticed that
the pastor preached and prayed with his hat off. A royal bounty
was accorded to the refugees, consisting of money raised through
out the Kingdom, large sums were subscribed for them in 1681,
and in the two or three ensuing years. In 1686 another coUection
was made, and something like £40,000 was raised.
A BiU for the Naturalization of Foreign Protestants was
brought into the House of Commons on February 14, 1709,
and passed on March 23. EUe Bouh^rau, son of a pastor at
La RocheUe, was made Chanter and Librarian of S. Patrick's,
Cathedral, Dublin ; he founded the family of Borough, Baronets,
Titles were lavished on these refugees, and hvings and prebendal
stalls on such Calvinist ministers as would swaUow their scruples
and submit to ordination. Daniel Lombard, who could scarce
speak a word of EngUsh, was given the rectories of Lanteglos

THE SWAMPING OF THE CHURCH 43
and Advent in Cornwall, the former including the market town
of Camelford. Jacques Abbadie was made Dean of Killaloe,
and not thinking himself sufficiently repaid for his abandonment
of his cure in France, clamoured for the deanery of S. Patrick's.
Jacques Pineton was given a canonry at Windsor. James
Peter, son of the refugee Jacques Auriol, was the father of Edward
Auriol, Rector of S. Dunstan in the West and Prebendary of
S. Paul's. Thomas Roger, son of the refugee Gabriel de Quesne,
got the vicarage of East Tuddenham, and was made Prebendary
of Ely. Peter Allix was a Huguenot pastor and the son of a
pastor. When he came to England he submitted to ordination.
Woodrow wrote : " Mr. Webster teUs me that . . . Monsieur
AUix was the first [of the pastors] who submitted to reordination
in England, and that he was so choaked (shocked) when he saw
M. AUix reordained . . . that he could not bear it, but came to
Scotland." AUix's son, Peter, became incumbent of Castle
Camps in Cambridgeshire, Dean of Gloucester, and next Dean
of Ely. De la Roche wrote : "A clergyman weU acquainted
with Isaac Vossius told me that one day he asked that Prebendary
of Windsor1 what was become of a certain person. He has
taken Orders," rephed Vossius; "he has got a living in the
country, sacrificulus decipit populum."
The son of Josias de Champagne was granted the deanery of
Clonmacnois, a grandson was made Rector of Twickenham and
Canon of Windsor ; GuiUaume Portal received the rectory of
Fambridge, Essex, and Clowne in Derby. Charles Daubuz was
given the vicarage of Tenterden, the rectory of Shargate, and
the hving of Goodmestone ; and his son the rectories of Danbury
and Woodhamferries, and after the death of his father also
Goodmestone. Pierre Drelincourt was accorded the arch
deaconry of Leighton and the deanery of Armagh. Jean Armand
de Bourdieu was made snug in the rectory of Sawtry AU Saints.
Jacques Sartres became prebendary of Westminster. Daniel
Armand got the rectory of Holdenby and a canonry in Peter
borough Cathedral. Antoine Ligonier, a pastor, was appointed
military chaplain. TMophile Louis Barbaud was granted the
rectory of S. Vedast, London. The son of Bernard Majendie,
a Calvinist pastor, had a son who was put into a canonry at
Worcester. James Saurin, a descendant of the Huguenot
1 He was a Dutchman. He died in 1689. " A strange scholar," said
Charles II of him. " He believes everything but the Bible." " II mourut
a soixante et onze ans, n'ayant fait paraitre aucun sentiment de piet6."
Biog. Universelle.

44 THE CHURCH REVIVAL
refugee of the same name, was made Bishop of Dromore in
1819. Daniel LetabliSre, Dean of Tuam, Vicar of Laragh, and
Prebendary of Maynooth, was the son of a refugee, Rene" de
Lestables. Archdeacon Fleury of Waterford, Prebendary of
Kilgobenet, was descended from the pastor Louis Fleury of
Tours. Daniel Augustus Beaufort, Archdeacon of Tuam, was
son of a French pastor. Archdeacon Jortin was son of Ren6
Jortin, a refugee ; beside the archdeaconry of London he received
the rectory of Kensington. Richard Chenevix, of another
refugee family, was given the bishoprics of Waterford and Lis-
more. A Trenche was made Archbishop of Tuam. I might
multiply instances. Not only was the ministry of the Church
invaded by Calvinist pastors, but the Huguenot refugees and
their families married into English families, carrying with them
and leavening the country with their Huguenot convictions.
Many of the refugees became merchant princes. In 1744 the
merchants of the City of London presented a. loyal address to
the King in consequence of His Majesty's message to the Houses
of Parliament " regarding designs in favour of a Popish pretender
to disturb the peace and quiet of your Majesty's kingdom,"
Among the 542 signatures are 94 French names, chiefly Hugue
not. Several of the refugees were ennobled. The Marquis de
Rouvigny was created Earl of Galway by William III. Jean
Louis Ligonier was raised to the peerage as Viscount Ligonier
of EnniskiUen in 1757. Edward Ligonier was created Earl
Ligonier in 1776. Earl Clancarty is a Trench descended
from the Huguenot family of Trenche. The Earl of Radnor
is a Bouverie, whose ancestor was Laurent des Bouveries, a
silk-manufacturer, who fled to England from French Flanders.
In 1689 was naturalized Count Schomberg, whom William III
at once elevated to the English peerage with the titles of Baron of
Teyes, Earl of Brentford, Marquess of Harwich and Duke of
Schomberg. His son Charles, naturalized in 1691, was created
Duke of Leinster.
Frederick WiUiam de Roy, naturalized in 1694, was created
Earl of Lifford. Armand de Liremont was given the title of
Earl of Faversham by Charles II. George Rene\ son of the
pastor Aufere, had one child, Sophia, the ancestress of the Earls
of Yarborough. A Trenche was created Lord Ashtown. I
need not give the names of the baronets and county families
that come of the refugees. Sufficient is it to say that both the
aristocracy and the burgess class have had infused into them a

THE SWAMPING OF THE CHURCH 45
torrent of Huguenot blood, carrying with it hatred of Catholicism
and a love of Calvinism.1
Taking the clergy of the present day, there are under the
letter B such names as these : Backert, Ballard, BaUeine, Baring,
Baumann, Baumer, Baumgarten, Beaghen, Becker, Bellamy,
Bennertz, Benoit, Benoy, Bergemann, Berger, Bergheim, Ber-
nays, Bienemann, Biron, Bischoff, Bleiben, Blumhardt, Boehm,
Boissier, Bonney, Bosanquet (six of these), Boudier, Bouquet,
BourdiUon (three of these), Boutflower, Bouverie, Bozman,
Breguet, Brinckmann, Buee, Buer, Busch, Butchart, all French
or German names. Of the Des (Mullins is actually De Moleyns)
there are d'Auvergne, d'Easun, Death (de Ath), de BaUinhard,
de Bary, de Beauvais, de Berends, de Boinville, de Bourbel,
de Brisnay, de Candole, de Cas, de Castro, de C6riat, de Cetto,
de Chair, de Coetlogon, de Courcelles, de Gruchy, de Gu6rin,
de Labat, de LabiUi&re, de la Hay, de la Pryme, de la Rosa, de
Matter, de Mel, de Paravicini, de Pencier, de Putron, de Quette-
viUe, de Renzi, de Romestin, de Rougemont, de Sainte Croix,
de Salis, des Barres, de Silva, de Smedt, des Quartiers, de
SpaiUier, de Trevelec, de Vine, de Wolf, de Wit, du Boe, du
Boulay (six of these). Some are from the Channel Islands,
descendants of Huguenots settled there.
If under two letters we find such an influx of foreigners or
descendants of foreigners, conceive what an inundation there
must be discovered to exist if we take the trouble of going
through the entire clergy list !
But this does not exhaust them, for great numbers of
such as were naturalized had names so similar to those
of Englishmen that it is impossible to distinguish their sons
and descendants from native Enghshmen. Thus ^Fletcher of
Madeley was a Swiss De la Flechere. In addition to this
many of these Huguenots who were naturalized deliberately
shed their French appellations and adopted genuine EngUsh
names. Such names as these that foUow would at once disappear
as distinctive : Hain (becoming Hayne), Vincent, Amory, Aubry,
Benet, Bernard, Bourn, Chamberlain, Carpentier (becoming
Carpenter), ChapeU, Combe, Clement, Crispin, David, Dufay
(becoming Duffey), Farman, Gaude, Gervaise, Gilbert, Godfrey,
Gouffe (becoming Goffe, or Gough), Heron, Huet (now Hewett),
Hayes, Lambert, Michael, Martin, Mariot, Marchant, Porch,
1 On one day, July 3, 1701, as many as 303 were naturalized.

46 THE CHURCH REVIVAL
Robert, Roger, Tavernier, Tournour (now Turner), Vivian and
Vincent.
Then again several of these refugees deliberately adopted
English names— as Taphorse, Collier, Percy, More, Nisbet, Niel,
Ogilby, Paulet, Paget. In 1687 we find Page, Smith, King,
Lee and Wildgoose ; and in 1688 Boyd, Cooke, Pratt and Pain
(becoming Payne). I have not extracted a tithe of those who
almost at once formed families that could not be distinguished
by their names from such as were genuinely English. And,
unquestionably, there are a large number of these of Huguenot
origin, not recognizable as such, to be found in the Clergy List.
The Channel Islands were a harbour of Calvinism, that sent
its emissaries into England. At the instigation of Sir Thomas
Leighton and Sir Amyas Paulet, Governor of Guernsey and
Jersey in 1558, Queen Elizabeth permitted them to set up
Genevan discipline in the islands, though politicaUy attached
to the diocese of Winchester, and the " Church " there was put
practically in communion with the French Huguenots. No
English bishop set foot in the islands since the transfer in Eliza
beth's reign from the French diocese of Coutance to the EngUsh
one of Winchester, tiU they were visited in 1818 by Bishop
Fisher of Salisbury. I was several times in the islands between
1847 and 1851, and they positively reeked of Geneva. The
clergy were indeed ordained, but were very much a law to them
selves, and the services in the churches appeared to me — even
in those my young days — intolerably repulsive. And there was
always a setting in of clergy from the islands to England, bringing
contamination with them.
Two centuries ago there existed in Soho and its neighbour
hood as many as twelve chapels for the convenience of French
Huguenots, Swiss and Dutch Calvinists. AU are now gone —
but the descendants of these foreigners have been absorbed into
the mass of the English people. It was inevitable that Cal
vinism should saturate and sour the soil that absorbed it.
In most places these refugees conformed to the Church, so far
as going to the services can be called conformity, but their
hearts were far from the Catholic faith.
There is a certain diseased condition of the blood — which
affects a man till he dies, and also pursues his descendants from
generation to generation. It does more — it is infectious and
contagious. And such was Calvinism. It transformed, made
infirm, the fair Church of England. The Huguenot immigrants

THE SWAMPING OF THE CHURCH 47
speedily accommodated themselves to making way in the Estab-
Ushed Church by impregnating it with their Calvinism, and in
time transformed its outward appearance.
" I know that Deformed," said the watchman in Much Ado
about Nothing ; " a wears a lock." And the Dogberries and their
like knew the EngUsh Church in the early Victorian period only
in its deformed condition, its mouth padlocked by the State,
disfigured and silent.
As if it were not enough to be invaded directly from France
by Huguenots, the refugees in Switzerland presented a petition
in 1712 to Queen Anne, to be taken under her royal and gracious
protection, beseeching; her to obtain for them the restitution of
their properties and privileges in France. The petition, we are
informed, was most graciously received, and promises were held
out to them — which, however, were not carried out. Finding
that the Treaty of Utrecht did not give them back what they
wanted, and the Swiss not caring to be burdened with too many
of them, a number of these refugees made their way down the
Rhine and into England.
The Laboucheres were a Huguenot family settled in HoUand.
Pierre Cesar became a clerk in the House of Hope of Amsterdam.
He was sent over to England during the troubles of the Revolu
tion to settle some business with the House of Baring. He fell
in love with Dorothy, daughter of Sir Francis Baring, and pro
posed. The Baronet rejected him with scorn. " But how,"
he asked, " if I be a partner in the House of Hope ? " " In that
case," said Sir Francis, " the case would be altered." Pierre
C6sar swept back to Amsterdam, and demanded that he should
be taken into partnership. This was indignantly refused.
" But," he said, " how if I am son-in-law to Sir Francis Baring ? "
" In that case, it is different." So, at one stroke he became
partner of the House of Hope, and was received into the Baring
family. Pierre Cesar and his firm worked hand in hand with the
Barings aU through the Great War, when they stood at the head
of European finance. He came to England in 1816, retired
from business, enormously wealthy, and his son, Henry, was
created Lord Taunton, and became leader of the Evangelical
party — of course he did, for the virus of Calvinism ran in his
veins. Further, when Louis XIV devastated the Palatinate, swarms
of the inhabitants came to England — Calvinists to a man — and
were most graciously received and patronized by the Queen,

48 THE CHURCH REVIVAL
the nobility and the citizens of London. They were settled
about in divers places. Something like 6,544 persons arrived in
the Thames from the Palatinate in 1708— not a great number,
but helping to swell the torrent of Calvinism that was drenching
England. But, as if this did not suffice, from beyond the Tweed
came hordes of Scots, perfectly ready to pocket their prejudices
sufficiently to qualify them to settle down on English Church
pastures. It had been, and continued to be, like the army of
locusts described by the prophet. But with the Church there
had not been one invasion only, but many, one succeeding
another. The N.B.R. pierced the wall of Severus, and a legion
of needy Scots rushed through the gap without return tickets —
the N.B.R. till comparatively recently, if it does now, issued
none from Edinburgh to London and back — upon the fertile
South with huge appetites, red heads, empty pockets and high
cheek-bones. Everything was grist to the Caledonian mill.
The invading Scots carried off whatever they could lay their
hands on. Nothing was beyond their reach — a Premiership,
a ChanceUorship, an Archbishopric, a royal Princess.
We have but to look to our own day. At the present date
both our Archbishops are Scotchmen, and their predecessors Tait
and Maclagan were also of that nationality. When Archibald
Tait became Archbishop, some lines circulated :
Archie was a Scotchman, Archie was discreet,
Archie came to England and got the Primate's seat.
I went to Archie's land, Archie was from home :
Odd that thistles flourish best the farther South they roam.
Of a Scotch family also was Archbishop Thomson of York.
So is Archbishop Mackray of Rupertstown. Of bishops, besides
the archbishops, there are now six in England, and as many in
the Colonies. Taking up a recent clerical directory, I find in
the Church of England ministry 471 Macs. Of these, two
are bishops, 8 are archdeacons, 2 are deans, 30 are canons and
prebendaries. Of Andersons there are 260, with 2 bishops
and 2 canons. Of Camerons and Campbells there are 33, of
Cunninghams 15, 3 with canonries and 1 with an archdeaconry.
Of Douglases there are 40, of Grahams 44, of Hamiltons 47,
of Kennedys 33, of Murrays 34, of Duncans and Dunbars 25, and
so on. Some of these minister in their own land and some in
the colonies, but the majority of them are in England, ousting
our modest English curates from livings and benefices. Some

THE SWAMPING OF THE CHURCH 49
are sons of Episcopalian Scots, more are sons of Scottish Presby
terian ministers, or else of Presbyterian farmers, who have
crossed the Tweed with a bawbee in their pockets to see what
pickings were to be had either in the merchants' offices or in the
Church. Some doubtless are sons of Scots who have been settled
in England and have conformed. At an earlier period it was
the needy and hungry Presbyterians and sons of Presbyterians
who came over to England, tired of oatmeal porridge and whey,
and desirous of eating roast beef in English parsonages, and
drinking generous port.
Nor is this aU. In Ireland, in the north, were colonists from
Scotland, Presbyterians ; and these took boat across S. George's
Channel to lay hold of anything they could get in England which
Ireland did not furnish in sufficient profusion.
The migration had begun before the disestablishment of the
Irish Church ; it has sweUed in volume since the curates " com
pounded and cut." These men are voluble, insinuating, for the
most part ultra-Evangelical, and have been accordingly wel
comed by Erastian statesmen and Broad Churchmen ; have
been hugged to the heart by Evangelical prelates and thrust
into hvings, deaneries and bishoprics.
Looking into a recent Clergy List, I find seventy-four O's, and
of these only thirty are in Ireland. McNeile, a blustering
Irishman, was given the deanery of Ripon. This is the man who
had the effrontery to send about an advertisement of a book
of his as by " that great and good man Dr. McNeile."
Magee was made Bishop of Peterborough and then advanced
to York — a witty Evangelical. The Simeonite and other Evan
gelical Trustees who have acquired the patronage of so many
important parishes in England are fain to import Irishmen to
occupy them, because the English supply is running short.
The consequence of aU this overwash of seas is that the vessel
of Christ's Church in England had not only her hold fuU of the
bilge-water of Conformists of 1661-2, but also that she had
shipped seas fore and aft, port and starboard, from France, from
Switzerland, Germany, HoUand, Scotland, Ireland, tiU she had
settled so low that it seemed probable she would founder, with
only a few Churchmen clinging to the rigging.

CHAPTER III
A REMNANT
MATTERS were not, however, quite so bad as they
appeared. Out of the Uvings throughout England
and Wales, six thousand, or about half, were in the
gift of private famiUes, those of the nobiUty and
squirearchy of land.
In certain cases we know that Uvings were put in the market
and sold to the highest bidder, and were bought by unscrupulous
persons who perjured themselves before the bishop when they
took the required oath against simony. Nevertheless, the
vast majority of Uvings to which the country gentry presented
were given honestly, conscientiously, to men whom the patrons
respected. Throughout the eighteenth century the Orthodox clergy were
regarded by the Court and by the Ministry with undisguised
suspicion, as Jacobites. It was quite true that the landed
gentry and the country parsons aUke had no love for the House
of Hanover, but their Jacobitism was sentimental only, and went
no further than the planting of Scotch firs and drinking the
King's health over the water in their finger-bowls.
The Whig ministries, however, mistrusted them, and eccle
siastical preferments went to clergymen who were either Lati
tudinarian in their opinions, or were inoffensive nobodies.
In Convocation, the Upper House had been composed of
Whig Bishops appointed by WiUiam III and the Whig admini
stration during the first half of, Anne's reign ; and when in 1717
the two Houses came into colhsion, the Lower House being mainly
composed of High Churchmen, the Government prorogued Con-
Vocation with intent not to summon it again, and in accordance
with this resolution, for upwards of a century it was merely
convened as a matter of form and not aUowed to debate. Thus
the EngUsh Church was effectuaUy muzzled, she could not utter
her voice on any point. 5°

A REMNANT 51
The country squires, nearly aU Tories, when they presented
to the Uvings in their gift, appointed very generally relatives
brought up in their own poUtical opinions, and in High-Church
traditions. If they had not relatives to promote, they nominated
men of their own poUtical views, which at that time went hand
in hand with Orthodoxy, more or less theoretical, always inert.
The consequence was that although the bishoprics, deaneries,
canonries, Crown and Chancellor's Uvings, those to which the
Bishops presented, and most town Uvings, were fiUed with colour
less men without definite convictions, throughout the country
in quiet parsonages, before whose windows hoUyhocks bloomed,
and whose porches were wreathed with woodbine, were Uving
Churchmen, weU read in the old Enghsh divines, Hooker,
Andrewes, Cosin, BuU — if not also in the Ancient Fathers. I
happen to have examined the library of one of these parsons who
Uved in the reigns of George III and IV and WiUiam IV, and it
consisted of the works of these divines in ponderous tomes.
Sir Roger de Coverley is represented as taking fgreat pains
to secure a worthy incumbent for his Worcestershire parish.
I do not for a moment suppose that he was unique in this
respect. Looking at the Church from without, she seemed to be water
logged and motionless. But such as looked deeper saw that
there was stiU Ufe in her, though feeble. Writing of the Hano
verian times, Mr. Molesworth says1: " Here we reach a period
which is a blank in our narrative, and which we must be content
to leave blank, for the simple reason that history traces the
evolution of events, and that when there is no evolution, and
consequently no progress, there can be no history. Even at
the dead period we have now reached, there was probably some
movement, but it was so sluggish as to be altogether inappreci
able. It is true that there were archbishops succeeding one
another in the chair of Lanfranc, Anselm, Becket, Laud and
Sancroft. Carlyle asks, ' Who was the primate of England at
this time ? ' and he answers with bitter irony, ' No man knoweth.'
Nor was this far from the truth. There were contented Eras-
tians Uke Wake and Potter carrying on controversies now
entirely forgotten, as they weU deserve to be. There were men
fuU of decencies and proprieties Uke Seeker, but who cares now
to know what Archbishops Herring, Hutton and Moore thought,
said or did ? I have searched carefuUy the seven volumes of
1 Molesworth (W. M.), History of the Church of England (1882), p. 297.

52 THE CHURCH REVIVAL
Lord Mahon's history for the names of these prelates, but have
not succeeded in meeting with any of them. If their works ever
possessed any hving interest or any particular value, they have
long since lost it. They never attempted to guide or elevate
the rehgious destinies of the nation over whose Church they
uselessly presided."
The same characteristics marked almost aU the rest of the
bishops. If we wander back in search through the desolate
wilderness in quest of some men upholding the prophetic office,
we shall find none save in lowly nooks and far from towns. Those
clothed in purple and fine linen uselessly occupied episcopal
palaces ; reeds shaken with the wind were in decanal and pre-
bendal stalls. The debased and torpid condition of the Church
was due entirely to the Whigs. The Church was gagged, and
the lower clergy depressed ; there was nothing for them but to
wear out their lives in country parsonages, far from the current
of life and thought, elbowed into corners, trodden underfoot by
the plethoric, weU-fed favourites of the Ministry.
From what has been said, it appears certain that in the EngUsh
Church there existed elements of different kinds ready to start
into activity when the opportunity came — the Evangelical, out
of the foreign Calvinistic material forced into the Church, and
the Catholic revival, springing out of her inherent nature. The
Church for three centuries was subjected to Taliacotian treat
ment. The surgeon Tahacotius invented and practised a process
of cutting a hunk of flesh out of the person of one man, where
it could best be spared, and engrafting it on the body of another.
Thus was the Church of England dealt with. She possessed her
own organic, apostohc, Catholic self, patched with grafts from
various foreign bodies. According to Hudibras (Pt. I. cant, i)
so soon as the individual died from whom the flesh had been
taken, the grafts feU off ; and now that Continental Protestant
ism is expiring and in process of decomposition, we may trust
that all the foreign matter which has been patched into the body
of the AngUcan Church wiU Ukewise drop away.1
The time at last came when the Dead Sea of the Georgian
1 Here is M. Edouard Rod's description of French and Swiss Evan
gelicalism — and he is himself a Protestant. It is a " rationalizing religion,
a compromise between dogma and common sense, of which the dialectic
and exegesis are lamentably poor, of which the icy worship is only one
endless discourse — a string of halting metaphors — of a structure so feeble
that a child could break it, recited in a melancholy voice with false action
and whining intonation — the religion which cavils instead of loving, and
parcels itself out into rancorous sects." — Le Sens de la Vie (1889), p. 273.

A REMNANT 53
Church was to be ruffled and lashed into waves, and become a
sea of storms.
The old Conformists had for the most part lost their zeal
and fanaticism and become Latitudinarians, but some few stiU
remained with the old venom tinghng in their arteries. . But
the first movement sprang more immediately out of the descend
ants of the Huguenot refugees, the Scottish invaders, and the
Germans who hung on to the skirts of the Georges.
We may hken the Enghsh Church to the goodly heritage of
Christ in our land, held by indisputable title-deeds. To this
domain came troops of needy squatters from various lands, who
bofled their kettles on land that was not their own, tolerated
in kindly pity. They trampled down every green blade and
broke every flower ; they defiled it with their refuse. But they
were aUens, they had no legitimate position where they lodged.
Their descendants, waxing wanton and insolent, laid claim to
the whole estate. They committed the strategical error of
striking for monopoly, and for ejecting the legitimate tenants.
This necessitated a demand for their leases. They had none to
show. AU their claim rested on the indulgence accorded to their
forbears to be allowed to squat.
Meanwhne they had wrought incalculable mischief. They
had introduced foreign contagious diseases, had robbed hen
roosts, had broken down hedges, and had contaminated the
weUs. " Sow'd cockle reap'd no corn," said Biron in Love's
Labour's Lost.
It was not an infiltration but an inundation, transforming
the aspect and quality of the Anghcan Communion. The fine
wine of Cathohc Orthodoxy was diluted tiU hardly retaining
any of its colour, glow and vinous force.
Take a clerical directory of the present day and reckon how
many names of the clergy are German, French, Swiss, Dutch,
Jewish, or even Swedish. As to such as are Scottish, I have
already dealt with them. Under the letters B and C alone a
recent directory gives us 123 names of clergy unmistakably of
foreign extraction. John Henry Newman, drawing his Ufe from
a mother pertaining to a Huguenot family, sucked in Calvinistic
prejudices. " I became most firmly convinced that the Pope was
the Antichrist predicted by Daniel, S. Paul and S. John. My
imagination was stained by the effects of this doctrine up to the
year 1843." He once preached a sermon to that effect.
Those descended from Huguenots felt an hereditary pride

54 THE CHURCH REVIVAL
in the fact, and hugged their Calvinism as a precious heirloom,
not to be surrendered though they attended Church ministra
tions, not even if they themselves ministered in the pulpits and at
the altars of the Church.
But, along with all this impregnation of the pure river of the
Anghcan Church with foreign matter, it was not wholly and
radically contaminated. It was like a mountain stream that
receives mud, and dye from cloth miUs, tiU it becomes thick,
malodorous and sluggish. The vulgar looking on and sniffing at
it come to regard the pace, the colour, the smell, as its essential
qualities, and even get to relish them. These, however, are
importations — they were not in it at first. We can point to
where and when they flowed in and befouled the stream.
But against all this contamination with foreign heresy there
is something to be said.
In the Pyrenees, in the Middle Ages, certain vaUeys were
given over to the lepers. To them they were confined. They
might not associate with the healthy, even in Divine worship.
They were caUed the Cagots. But the pure air of the mountains,
the balsamic breath of the pines, the sweet milk of their kine,
have resulted in the total elimination of leprosy, and the des
cendants of the Cagots are as healthy and vigorous as any other
mountaineers ; they can be known only by their surnames. It
has been the same in the EngUsh Church. Some of our ablest,
most devoted and most CathoUc priests are descendants of the
Cagots from Scotland, France, Switzerland, Ireland, and Germany
— nay, even from our recently acquired Transvaal. The Spirit
of God breathing in the Cathohc Church, the rehgious atmosphere,
the fragrance of the sanctuary, the pure milk of the Gospel, have
had a marveUous effect in the expulsion of the germs of heresy,
and the building up of vigorous Church hfe. And yet the in
vading Cagots were not confined to sequestrated nooks, but
advanced to high places.
I have been told that in banknotes a fine red fibre was formerly
introduced into the texture, and that unless this were seen and
acknowledged, the note was worthless. But I do know, that
unless, through the centuries, there had existed Cathohc faith and
tradition from the period before the Reformation, sometimes so
finely attenuated as to be scarcely discernible, at other times
broadening to a ribbon, at another dyeing the whole tissue, the
Church of England would have been as utterly worthless as a
forged banknote. The red thread has ever been there ; we can

A REMNANT 55
see it at every period. It was never broken : in the Elizabethan
period it was tangled up with some coarse hempen threads, in
the Puritan time it was overlaid, in the Hanoverian it was again
overlaid, but it was there.
The conforming Marian clergy had hardly died out before
there appeared such men as the saintly Lancelot Andrewes, the
profoundly learned Richard Hooker, author of the Ecclesiastical
Polity, of which Pope Clement VIII declared that " it had in
it such seeds of eternity that it would abide tiU the last fire
shah consume aU learning " ; Bancroft, Overall,1 Young, George
Herbert the poet, Moreton, Laud the martyr, Wren also, who
was speciaUy obnoxious to the Puritans, and was confined as a
prisoner in the Tower from 1641 to 1660. He was the butt of
Puritan satire :
A little Wren came flying through the air,
And on his back betwixt his wings he bore
A minster stufied with crosses, altars' store,
With sacred Fonts and rare gilt cherubims.
And bellowing organs, chanting curious hymns.
" Buy my high altars," he lifts up his voice,
" All sorts of Mass-books here you may have choice."
Lambeth Fair.
There were others: Felton, Bishop of Ely, the friend of
Andrewes, and his successor ; John Buckeridge, Laud's tutor ;
Peter HeyUn, who stoutly defended the position of the EngUsh
Church, as inherited from the earhest days, Bilson, Sutton, Mon
tague, Cosin, and many others. The red thread had never been
broken, or such a manifestation of Church feeUng could not have
appeared. Whence did these men derive their definite ortho
doxy ? The Ehzabethan immigrants had not a grain of it in their
whole composition. They drew it from Cathohc tradition and
the study of the Fathers. They were so learned that it was
said of them on the Continent, " Clerus Angliee stupor mundi."
The uprise of a strong definite Church feeUng towards the
close of the reign of Ehzabeth and in that of James I, is a
remarkable phenomenon.
For a httle while the Church had been hke a vessel at sea in a
storm, with the sailors drunk and mutinous, with no man at the
1 Overall said : "It were better to endure the absence of the people
than for the minister to neglect the usual and daily " (Eucharistic) " sacri
fice of the Church." So Cosin, his secretary, informs us.

56 THE CHURCH REVIVAL
wheel and no captain on the bridge. But now, at once, the officers
started up and insisted on order, sent the mate and the steers
man and each several and sulky mariner to his proper place,
to do his proper work. Great indeed was the change. Isaac
Casaubon, who had been reared in Geneva for the pastorate,
revolted against the narrowness, the inhumanity of Calvinism,
and its absolute severance from the Christian past. He came to
England in the reign of James I, and thence wrote to his old
antagonist in controversy, yet friend, Cardinal Peron : " The
Anglican Church is prepared to give an account of her faith,
and to prove by facts themselves, that the authors of the
Reformation established here did not propose to erect any new
Church (as the ignorant and malevolent assert) , but to restore
one which had faUen to the best possible form ; and they judged
that form to be the best which was handed down to the rising
Church by the Apostles, and adopted in the ages nearest to them."
During the reign of Ehzabeth it was not possible for any one to
feel any regard for the Church. It was like a family in which
every member was wrangling with every other, the father storm
ing, the mother scolding, the children defiant and disobedient.
But the impress made by the body of Cathohc feehng among the
people generaUy produced a change in the situation. Rapidly
men reaUzed what the Church reaUy was, how beautiful and
precious was the Prayer Book. The Church, instead of being
regarded with contempt, was looked upon with hatred on one
side J and with love on the other ; so much so, that there were
men during the Rebelhon and Commonwealth who were willing
to suffer, for the sake of the Church, the spoiling of their goods,
even death itself.
Permit me to look back and briefly trace the crimson thread.
That there were very decided Churchmen in Jacobean days in
some of the parishes, we can judge, as we can also their con
fidence of gaining the upper hand over the Protestants of the
Calvinistic type, by the great cost and labour displayed in the
setting up of chancel screens in churches that were without
or where they had been destroyed. In Devonshire there are a
limited number of cases only, because the retention of the older
screens had been general. There is one very magnificent, rich
1 Robert Parsons wrote in 1580 : "I mighte bringe the opinion of all
the hotter sort of Protestantes, called Puritayns, who in wryting, sermons,
and private speeches, doe utterly condemne the service which nowe
Protestantes have, and thereupon doe refrayne from it, as much as Catho-
licks."

JACOBEAN SCREEN, CROSSCOMBE

)"

A REMNANT 57
with carving, gold and colour, at Lustleigh, that is of post-
Reformation date, probably of the reign of EUzabeth, as the
panels do not contain Saints but clerics and choristers. One
very similar is at Bridford — evidently by the same craftsmen — in
this also there are no saintly figures. At Holbeton there is
another ; one of very fine quality of the reign of James I at
Washfield, dated 1624 ; another at Ermington.
In Somersetshire the post-Reformation screens are much
more numerous. Mr. F. BUgh Bond has kindly furnished me
with the foUowing Ust : (1) Croscombe (J as. I). (2) Rodney
Stoke with loft, 1625. (3) Low Ham, about 1630. (4) Mark,
1634. (5) East Brent with loft, 1635, now removed to west
end. (6) North Newton (Chas. I). (7) Thurloxton. (8) Keyn-
sham, now removed to serve as a parclose. Others remain
imperfect, mutilated, of Caroline date. (9) Bruton. (10) Ditch-
eat, now in private hands. (11) Berrow, post and beams
of loft, 1637. (12) Bridgewater, Ehzabethan. (13) Norton
S. PhiUp, two screens. (15) Isle Abbot. (16) Crowcombe. (17)
Ilminster, a baluster screen.
Earlier screens that had been injured were restored in Jacobean
and Caroline times. (18) Elworthy. (19) Nunney. (20) Pilton,
a chantry screen. (21) Kingsbury Episcopi. (22) Raddington.
(23) Loxton, debased Gothic. (24) Marston Magna, of same late
Gothic type. (25) Old tymphanum, with heraldry and black-
letter texts on it at WykeChampnower, under which a Jacobean
screen stood until recent years. (26) Another old tymphanum
with Royal arms at Stockleigh English.
It is, moreover, exceptional, to find the paintings of saints on
the earlier screens wantonly defaced. The number of very richly
carved Altar tables that pertain to the Jacobean period certainly
point to reverence for the Lord's Board. The Puritans con
tented themselves with a shabby table, moved into the nave.
The Communion Service continued to be the principal service
for the Sunday, and was choral. The earhest setting of the
English office is that called the Missa Simplex, an adaptation
of the old Plain Song to Enghsh words. It was performed at
the opening of the first ParUament of King Edward VI in 1547.
The next was that by Merbecke pubhshed in 1550, conforming
to Archbishop Cranmer's rule that one note should be given to
each syUable.1 This was re-issued with harmonies so as to be
1 The First Prayer Book of Edward VI assumed that the Holy Com
munion should be celebrated daily in cathedrals and collegiate churches.

58 THE CHURCH REVIVAL
sung by four voices in 1560, and again in 1565. Next came that
by Tallis, the date, according to Dr. Rimbault, being 1570. Un
happily only the bass has been preserved. The Rev. WiUiam
Harrison, who became Canon of S. George's, Windsor, published
a Description of England in 1577. In the course of an account
of the Church of England and her services, he says : " After
morning prayer we have the litanie and suffrages. . . . This
being done, we proceed unto the Communion, if anie communi
cants be to receive the Eucharist ; if not we read the decalog,
epistle and gospeU with the Nicene creed (of some in derision
caUed the Drie Communion) , and then proceed unto a homihe or
sermon, which hath a (metrical) psalm before and after it, and
finalhe unto the baptism of such infants, etc. . . . And thus doo
we spend the sabath daie in good and godlie exercises, aU doone
in our vulgar toong, that each one present may heare and under
stand the same, which also in cathedral and coUegiat churches
is so ordered, that the psalms onlie are soong by note, the rest
being read (as in common parish churches) by the minister with
a lowe voice, saving that in the administration of the Communion
the quier singeth the answers, the Creed and sundrie other things
appointed, but in so plaine and distinct manner, that each one
present may understand what they sing, every word having but
one note, though the whole harmonie consist of manie parts,
and those very cunninghe set by the skiUfuU in that science."
As Mr. Royle Shore says : "It was not until some seven months
after the accession of Elizabeth that the English rites were
resumed. It is becoming increasingly admitted that, whatever
may have happened later, on the restoration of the Book of
Common Prayer, the setting and accessories of the services did
not necessarily differ very greatly in their broad features from
those of the Latin rites. This largely helped to concihate those
who were attached to the former state of things." J
I am indebted to Mr. Royle Shore's paper for the foUowing
Ust of composers of Communion Services, such as remain in
whole or in part. It must be borne in mind that a vast amount
of our old Church music perished in 1645, at the dispersion of
the choirs and the destruction of organs. It is probably due to
this that none has been recovered of the period of James I.
and more frequently than on Sundays in parish churches, for it directs
the omission of the Exhortation except once a month.
1 " The Church Eucharist since the Reformation " in The Cathedral
Quarterly (No. 2, 1913).

A REMNANT 59
Also, in some cases only the Kyrie and Creed have been pre
served, probably because in later days the fuU Communion
Service rendered choraUy ceased to be observed.
First Period : Edwardian (1547-1558)
(1) Missa Simplex (plain song) , 1547.
(2) John Merbecke, organist of S. George's, Windsor (plain
song), printed in 1550.
(3) Thomas TaUis of the Chapel Royal (1575-1585), Communion
Service in five parts ; only the bass remains.
(4) Thomas Causton (d. 1569) , of the Chapel Royal, for men's
voices, printed in 1560, reprint 1913. This splendid piece of
composition has been neglected tiU the present date.
Second Period : Elizabethan (1558-1589)
(5) Robert Whyte (c. 1540-1575), organist of Ely and West
minster, wrote a complete Communion Service in 1560 that is
lost. (6) Thomas Causton (as above).
(7) Thomas Heath, a Communion Service printed in 1560.
(8) Thomas TaUis (as above), a Communion Service in the
Dorian mode (about 1570), printed in 1641.1
Third Period : Caroline
(9) Adrian Batten (about 1590-1637), organist of S. Paul's,
Communion Service in the Dorian mode.
(10) John Amner (d. 1641), organist of Ely. Of his Com
munion Service only the Gloria in Excelsis remains.
(11) WiUiam Child (1606-1697), organist of the Chapel Royal
and of Windsor. Communion Service in the Dorian mode ;
another of which only Kyrie and Credo remain for four voices ;
also Sanctus and Gloria in Excelsis for eight voices.
Nor did the composition of Choral Communion Services end
here, but continued to quite a late period.
George Jeffries (middle of the seventeenth century) wrote a
complete Communion Service some time after 1669. Pelham
Humphry (1647-1674) Wrote a Communion Service in E minor.
Loosemore of King's and Trinity CoUeges, Cambridge (1627-
1 To these may be added John Brimley, Master of the Choristers and
organist of Durham, 1557-1576. In one of the old MS. music books is
" Mr. Brimly, his Kerrie," followed by a Credo.

60 THE CHURCH REVIVAL
1670) composed a Gloria in Excelsis that remains ; John Foster
(d. 1677), organist of Durham, also a Gloria ; so also Michael Wise
(1638-168 3). Jeremiah Clark (1670-1707), Sanctus and Gloria
in A minor. John Blow (1648-1708), organist of Westminster,
Sursum Corda, Sanctus and Gloria in D, also Kyrie and Credo
in A, also a complete service in G, another in six parts also in G.
Henry Aldrich (1647-1710), a Communion Service in G.
Tobias Langdon (d. 1712), succentor of Exeter Cathedral, a Gloria
in Excelsis in B minor.
I wiU carry the list no further.
It must be borne in mind that the rubrics in the Communion
Service order the Creed and the Sanctus to be " sung or said,"
whereas in Matins and Evensong the Psalms are to be " said
or sung." In fact, the tradition of Choral Eucharists never did
die out, from 1548, when, as we read, " Powles' Quire, with
divers other parishes in London, sung aU the service in EngUsh
to the Mettens, Masse and Evensong ; and at the anniversary
of Henry VII kept at Westminster on May 12, 1548, the Mass
was sung in EngUsh with the Consecration of the Sacrament also
spoken in English." In fact, the rupture in the tradition of
Choral Eucharists and in the use of Plain Song was due to the
Rebellion. At the Restoration the Choral Communion Services
were resumed ; but as the tradition of Plain Song had died
during the period of the triumph of Puritanism, there came in,
in its place, Anglican barred Chants making chopped nonsense
of the words ; and unecclesiastieal " Services " for the canticles.
In Durham the Choral Eucharists continued to the present
day, though rendered now only on the first Sunday in the month.1
In 1696 Bishop Compton of London gave directions for the
singing of the Sanctus and the Gloria in Excelsis in his cathedral.
At Exeter " in connection with it there was a very curious
1 In 1685 Dr. Granville wrote to Sancroft : " Among many other
excellent things, my Lord of Durham hath strictly enjoined us to continue
the weekly Communion with Jubilation" (i.e. choral).
The cantankerous Smart wrote in wrath : "A strange speech, little
better than blasphemy, uttered by a. young man in the presence of his
lord and many learned men . ' I had rather go forty miles to a good
service than two miles to a sermon.' And what meant he by a good
service ? His meaning was manifest : Where goodly Babylonish gar
ments were worn, embroidered with images, where he might have a
delicate noise of singers, and sackbuts and cornets and organs, and, if
it were possible, all kinds of music, used at the dedication of Nabuchodo-
nosor's golden Image." There can exist no manner of doubt that
many shared the opinion of this young man, as we share it at the present
day. How men must have got to loathe the braying of the preachers
through a whole hour 1

A REMNANT 61
custom, only discontinued within comparatively late years. As
may be seen by reference to old drawings of the choir, there
were two altar rails at Exeter — one near the Holy Table, the
other at some distance. Within these rails the communicants
were assembled, and the sacred Elements administered to each
by the officiating priest going round to them. At the Gloria in
Excelsis the ten chorister boys, who alone appear to have re
mained, were ranged outside the outermost of these rails. Two
musical settings for this service are in existence ; one in B
minor by the Rev. Tobias Langdon, succentor of the Cathedral
(d. 1712), the other by Wilham Jackson (d. 1803). After the
service the boys closed the procession of clergy, each party filing
off to its respective vestry. But when the Bishop was present,
the boys preceded, and arranged themselves in a hne, on their
knees, in the south aisle, to receive the Bishop's blessing as he
passed out of the Cathedral to his palace." 1
Up to the triumph of Puritanism at the Rebellion, it would
seem that the Eucharist had been the principal service of the
Sundays and Feast Days. Matins was said early, at 6 or 7 a.m.,
the Litany later, at 9 or 9.30 a.m., and this was foUowed by a
Choral Communion. John Johnson, writing in 1709, said that
it was an innovation to run the three services together. But
even in the reign of Charles I they had begun to be joined, as
a concession to the later hours that were gradually gaining
ground, and as Heylin expresses it, " because of the sloth of the
people." But long after the Restoration the distinction was
maintained in some places.2
The position of the priest at the Holy Table has been a subject
of much debate, and "the north side" has been variously
interpreted. The north side is not the north end. Actually an
altar has on its front three parts, medium and two cornua or
sides. According to the Sarum, the most extensively spread
Use in England, the priest at High Mass ascended to the Altar
and said the two preparatory prayers at the south horn or side ;
but for Low Mass he said them at the north horn or side. Side
or horn were interchangeable terms : thus, in the Alphabetum
Sacerdotum, the direction as to the Gospel is " differat missale
ad ahud locus." When the Prayer Book of 1552 was being
drawn up, Cranmer was unwilling to make too violent, obvious
1 Bumpus (T. F.), The Cathedrals of England and Wales (London, 1905-6).
2 Abbey and Overton, The English Church in the Eighteenth Century
(London, 1887), p. 452.

62 THE CHURCH REVIVAL
changes, so as not to provoke fresh outbreaks and bloody
reprisals. He introduced the rubric as to the position of the
Holy Table, that it should stand either in the body of the Church
or in the chancel. Now in pre-Reformation times, the people
in a large cathedral or coUegiate church communicated not
from the high altar, but from the people's altar that stood
before the screen at the chancel steps. The high altar served
for the Chapter Mass. This may be seen in many cathedrals
and large churches abroad at the present day. For instance,
at Cologne, where for the Chapter High Mass the priest cele
brates at the high altar, but for the Volksmesse at the head
of the steps of the choir. At Genoa the high altar and the
people's altar are back to back ; the chapter occupy the chancel,
and the celebrant stands facing west. But for the people's
service he stands facing east, and the two altars are at the
choir steps. At Chartres Cathedral a wooden altar is roUed in
early on Sunday morning, and is planted below the steps into
the choir and the metal screen. About it are set up temporary
rails hung with the houseling cloth. Thence the people are com- '
municated, at it the Children's Mass is said, after which it is
dismantled and rolled out of sight. Consequently the rubric
directs nothing but that to which the people were accustomed.
So also that requiring the priest to say the introductory prayers
standing at the north side was to require him to occupy that
position which the congregation was accustomed to see ; as they
hardly ever saw a High Mass, save in cathedrals, and then that
was not their mass.
But, during the outbreak of Puritanism in Elizabeth's reign,
the fanatical clergy, compelled to conform to the rubric, did so
in a way most calculated to degrade the service, by turning
the Holy Table lengthwise, " oysterboard fashion." Laud and
the bishops in the reigns of James I and Charles I insisted on
having the tables replaced altarwise ; but with the Rebellion and
the Commonwealth, Presbyterians and Independents resumed
the lengthwise position of the table. At the Restoration, and
when the Church came to her own again, once more the Holy
Table was replaced altarwise ; but owing to the hosts of Con
formists being ordained, it was not possible to get them to accept
the traditions of the Church, and these men went round to the north
end looking south in place of the north side looking east, and
this had to be borne with or connived at, though the revisionists
of 1661 surely desired a return to the proper liturgical position.

A REMNANT 63
No sooner did Charles II regain the throne than staunch up
holders of Catholic tradition came to the front. Cosin and his
son-in-law GranviUe, Peter Gunning, who throughout the Puritan
times had persisted, at the risk of imprisonment, in reading
the Prayer Book; Hackett of Lichfield, who at once set to work
to restore his beautiful cathedral; Wren, who came forth from
his prison in the Tower to remount his throne and resume the
ceremonial for which he had suffered bonds and imprisonment ;
BramhaU, Thorndike, a liturgical scholar, Henry Hammond, a
Laudian, Anthony Horneck, KettleweU, and many more. Next
appeared Ken, Frampton, Atterbury, and devout laymen such
as Robert Nelson.
Bad as were the appointments to sees under WiUiam III,
there was one exception — John Sharp, who was made Archbishop
of York, in this case probably through the influence of Queen
Mary. He was a model bishop, an earnest and thorough Church
man, greatly preferring the first Prayer Book of Edward VI to
that of 1662.
In the reign of Queen Anne the Church became stronger,
and had a greater hold of the people than ever before. In the
Georgian period there was still evidence of life. We see it in
Bishops Butler, Wilson and Home. Take, for instance, the
saintly Bishop Wilson of Sodor and Man. The Earl of Derby,
who was " King of Man," sent a governor (Captain Home), and
got the appointment of an archdeacon, Horobin, with the
express purpose of neutralizing to the best of their ability the
spiritual work of the Bishop. In 1719 the Governor's wife had
grossly slandered a woman of good character in the island, and
the Bishop refused Communion to her tiU she repented. But
the Archdeacon, to oppose the Bishop, communicated her,
whereupon the Bishop suspended him. Thereupon the Governor
threw Bishop Wilson into prison on S. Peter's Day, 1722, and
there he was confined for nine weeks in a damp ceU, in which
he contracted a rheumatic affection that disabled him ever after
from the free use of his right hand. But " the concern of the
people was so great that they assembled in crowds, and it was
with difficulty they were restrained from pulling down the
Governor's house, by the mild behaviour and persuasion of the
Bishop, who was permitted to speak to them only through a
grated window, or address them from the waUs of his prison,
whence he blessed and exhorted hundreds of them daily." He
was wont to say that he ruled his diocese better when in prison

64 THE CHURCH REVIVAL
than when out of it. The love borne him by the people made
them more amenable to his discipline.
" ' The Church is not infrequently blamed for the low condition
to which she sank under the Hanoverian rule ; but unjustly.
The fact was that she was so paralysed by the State that she
could do nothing. In all high places were either Latitudinarian
Bishops or men chosen on political, not on religious grounds.
She was debarred the exercise of her voice in Convocation ; she
had no power to oppose unsuitable prelates being appointed
to rule her.
It would be possible, and not difficult, to form a fuU catena
of faithful men holding definite Church doctrine from the time
of Henry VIII down to the Victorian period, but such is not
my object. The work has been done, for the tract of time
between 1660 and I7i4,by Mr. Overton.1 When one finds gold
grains in the sand at one's feet, one knows that a gold reef is
present. There were books as well as men that maintained the truth ;
books read in quiet parsonages, in manor-houses and in citizen
families, sound in doctrine and inspired with true devotion ;
moulding the opinions and shaping the spiritual lives of tens of
thousands. The series begins even during the Commonwealth
with The Whole Duty of Man (1657), the authorship of which
was never divulged. It sprang almost immediately into popu
larity. It was placed with the Bible and Prayer Book as the
indispensable requisites of the Christian life ; it was issued in
innumerable editions. From first to last it is a plain, sober, ortho
dox statement of Church doctrine ; it does not turn to right
or left, to Geneva or to Rome. There can be no better proof
of the deep-rooted place the Church had taken in the affections
of the people than its extraordinary success. Then came Jeremy
Taylor's Golden Grove and Holy Living and Dying ; there ap
peared notable expositions of the Church Catechism by Hammond
and by Ken and Beveridge. Conspicuous among books of
devotion for the Holy Communion was that issued by Arch
deacon Lake, putting forth advanced views without compromise
or disguise, and which maintained its popularity for a very long
time. But there were numerous other devotional works for the
Holy Communion. I will mention but two. In 1738 appeared
Samuel Keble's Week's Preparation for a worthy reception of
the Eucharist, and another edition appeared in 1742. But it
1 See as well Dean Stephen's Life of Dean Hook (1879), i. chap. iv.

A REMNANT 65
was couched too much on the fines of the " Song of Solomon,"
and exception was taken to its almost sensuous raptures. Then
appeared The New Week's Preparation, which went rapidly
through edition after edition. In seven years it passed through
thirty-four editions. The book consisted of two parts ; the
second is entitled The Companion for the Altar, and this continued
to be reprinted almost year by year down to 1870. There are
no tokens in it of anything but strong Cathohc doctrine on the
Real Presence. Here is a prayer for Monday morning : " Rise,
my soul, and take thy swiftest wings ; fly to this great mystery.
There we shaU see the Prince of Peace sacrifice Himself to re
concile us with the Father ; there we shall see, O stupendous
mercy ! the Son of God with heavenly food entertaining the
sons of men. Can we, 0 dear Redeemer ! beheve the wonders
of this mystery, and not be ravished with admiration of Thy
great goodness ? Can we acknowledge Thy perfect veracity, and
not believe this wonder of Thy love ? Let us not then refuse to
beUeve our God, because His mercies transcend our capacities,
etc." After the Consecration comes this prayer : " Now, O my
God, prostrate before Thine altar I dare not so much as look
upon this mystery of our salvation, if Thou hadst not invited
me. I beseech Thee, therefore, accept of this representation
we make before Thee of that aU-sufficient sacrifice, which Thy
Son our Saviour Jesus Christ made upon the cross. Let the
merit of it plead effectually for the pardon and forgiveness of
all my sins, etc." Then we have Bishop Wilson's Sacra Privata
and Instructions for the Lord's Supper.
Nelson's Festivals and Fasts had a wide and enduring popur
larity. Sparrow, Bishop of Exeter, in his Rationale of the Book
of Common Prayer, showed how that it was drawn from Catholic
sources. There was a book by Jane West, Infers to a Young Lady, that
appeared in 1806 and ran into three editions in the same year. A
fourth came out in 1811. Jane West devoted two long chapters
to Calvinism, and insisted on the poisonous nature of its doctrine.
She fairly traced its introduction into England from abroad.
When she comes to the teachings of the Church of England
she is thoroughly sound. She had already issued Letters to a
Young Man on First Entering into Life, the sixth edition of which
appeared in 1818 couched on the same lines.
This is but a sUght notice, but it suffices to show that the red
line was never broken.
5

66 THE CHURCH REVIVAL
In the Hanoverian period of cloud and thick darkness, among
the clergy who stiU held the faith, their orthodoxy was instinctive
rather than due to well-grounded conviction. The orthodox
clergy were like men groping in the dark, asking to be led—
knowing whither they desired to go, but unable themselves to
find the way.
The one tenet they clung to with both hands was the Apostolic
Succession, and the divine institution of the Episcopal order.
" My reverend brethren," said Bishop Horsley in his charge
of 1790, " we must be content to be High Churchmen — or we
cannot be Churchmen at all, for he who thinks of God's ministers
as mere servants of the State is out of the Church, severed from
it by a kind of self -excommunication."
" To God," wrote Archdeacon Wrangham in 1823, " and not to
a patronising Crown or to an electing people, we can authorita
tively refer our origin as a ministry. For Christ , we are expressly
told in Scripture, sent the Apostles with a power to send others,
thus providing an unbroken succession for aU coming ages, and
promised to be with them always, even to the end of the world."
Later, Samuel Wilberforce, when incumbent of Checkendon,
let it be plainly seen that he believed in Baptismal Regenera
tion ; and, preaching at Bishop Sumner's Visitation in 1833, he
boldly caUed on the clergy to " prize at a higher rate that un
broken succession whereby those who ordained us are joined
unto Christ's own Apostles," and he spoke strongly on " the
danger of quitting the high vantage ground of Apostolical
authority to fight the battle out upon the doubtful level of
Erastian principles."
After the Reform Bill, and the suppression of some of the
Irish sees, Churchmen in England were in perpetual alarm.
" We felt ourselves," wrote Mr. Palmer, " assailed by enemies
from without and from within. Our prelates insulted and
threatened by ministers of the State . . . clamours loud and
long for the overthrow of the Church ; Dissenters and Romanists
triumphing in the prospect of its subversion, and assailing it
with every epithet calculated to stimulate popular hatred."1
Danger menaced from the timidity of the Bishops and other
dignitaries, who were prepared to cast out the lading of the
ship, her doctrines and rites, if only they could save their own
position. Thus menaced, a declaration was drawn up addressed by
1 Palmer (Rev. W.), Narrative of Events (1883), p. 8.

A REMNANT 67
the clergy to the Archbishop of Canterbury. " At a time when
events are daily passing before us, which mark the growth of
Latitudinarian sentiments and the ignorance that prevails
concerning the spiritual claims of the Church, we are especially
anxious to lay before your Grace the assurance of our devoted
adherence to the apostolical doctrine and polity of the Church
over which you preside, and of which we are ministers ; and our
deep-rooted attachment to that venerable Liturgy, in which
she has embodied in the language of ancient piety the orthodox
and primitive faith." This was signed by seven thousand clergy,
against the expressed opposition of the dignitaries and the aloof
ness of the Bishops. The Evangelical clergy did not sign.
This was foUowed by a declaration to much the same effect
by 230,000 heads of famihes among the laity ; and was pre
sented to the King on May 27, 1833.
Such declarations show that there existed still a strong and
faithful remnant in the Anghcan Church, ready to make itself
heard, and to act, and that it would not tolerate any watering
do wn of her formularies . The red line was not ruptured . Church
Unions were formed in London, Bristol and elsewhere, for
general Church extension, an increase of the Episcopate, with
some vaUd security against unfit appointments, the revival of
Convocation, and the restoration of Discipline.
There is further evidence of the existence of distinct orthodoxy
among the clergy of the Early Victorian age. When the Gorham
judgment had been delivered, and Archbishop Sumner was
prepared to institute Mr. Gorham into the living of Bampford
Speke in defiance of his diocesan, Henry, Bishop of Exeter,
summoned a synod of the diocese to protest. This proceeding
excited the liveliest alarm among Whigs and Latitudinarians.
Here was the torpid Church showing unwelcome signs of vitality,
and resistance to the judgment of the Privy Council, ready to
declare what is the faith of the Church against the ruUng of
the judges. On May 2, 185 1, Mr. Childers, in the House of
Commons, asked the Prime Minister what the Government was
prepared to do in the case — whether the meeting of the synod
could not be prohibited. Lord John RusseU referred the matter
to the law officers of the Crown, and was surprised and discon
certed to learn that there existed no law in the Statute-book
prohibiting the holding of diocesan synods.
The Bishop had desired the Archdeacons to inform the clergy
that he would hold the Synod on June 25 and two foUowing

68 THE CHURCH REVIVAL
days ; and the object would be to make a declaration of firm
adherence to the articles in the Creed — " I acknowledge one
Baptism for the remission of sins," and the doctrine of the
Church on the Grace of that Sacrament, as set forth in the
Catechism. The Synod met, and was attended with the utmost success.
Of thirty-two rural deaneries in the diocese only two failed to
send representatives. " Considering," says the Report of the
Metropolitan Church Union, " the pains taken to defeat the
Bishop's intention by preventing the Clergy from assembling in
such numbers as to constitute a fair representation of "the diocese,
the result is highly encouraging. No less gratifying is the fact
that, in spite of the endeavours made to excite the public feeling
in opposition to the Synod, to an extent which seemed at one
time to threaten the peace of the Cathedral city, no commotion
or demonstration of any kind took place, but the synod was
protected in the discharge of its functions by an evident feeling
of respect on the part of a populace, certainly not prejudiced
in favour of its proceedings."
The declaration " On Baptism " agreed on by the Synod
was of an uncompromising character, definite in proclamation
of the faith of the Universal Church and of that of England in
particular. It was a declaration that the Church in the diocese
of Exeter utterly repudiated the decision of the Privy Council.
The clergy had loyaUyraUied about their Bishop, and had upheld
the Cathohc Faith as maintained by the formularies of the Church
in the matter of Baptismal Regeneration.
Mr. Gladstone and the Bishop of Oxford were of opinion
that had the EngUsh Bishops met and issued a joint proclamation
affirming the doctrine of the Church in this matter, there would
not have ensued many secessions. But the prelates were too
timorous, too much afraid of offending the Liberal Ministry under
Lord John Russell, to take this step.
" Alas ! " wrote Bishop Wilberforce at the time, " aU is very
dark around us. I fear we shaU lose some of our very best
men, and my heart bleeds at every pore at the prospect. But
I firmly beUeve in the vitality of the Church of England, . that
it wiU throw off the evil of such a loss of best blood as this."
So a good many of " our very best men " were sacrificed because
the Bishops neglected to do what in duty they were bound
to do. " The conies are but a feeble folk," said Solomon, and
alas ! at this period the conies ruled over the nobler beasts.

A REMNANT 69
I may here quote Miss Mitf ord in Belford Regis (1835) , who, after
describing the revived activity in the Church, gives a deUghtful
sketch of the orthodox clergyman : "I cannot help entertain
ing relentings in favour of the weU-endowed clergyman of
the old school, round, indolent, and rubicund, at peace with
himself and with all around him, who lives in quiet and plenty
in his ample parsonage-house, dispensing with a Uberal hand the
superfluities of his hospitable table, regular and exact in his
conduct, but not so precise as to refuse a Saturday night's rubber
in his own person, or to condemn his parishioners for their game
of cricket on Sunday afternoons ; charitable in word and deed,
tolerant, indulgent, kind to the widest extent of that widest
word. . . . There he goes, rotund and rosy, a tun of a man,
fining three parts of his roomy equipage ; the shovel hat with
a rose in it, the very model of Orthodoxy overshadowing his
white hairs and placid countenance. There he goes in whose
youth Tract societies and adult schools were not, but who yet
has done as much good and as little harm in his generation,
has formed as just and as useful a link between the rich and
the poor, the landlord and the peasant, as ever did honour to
reUgion and to human nature."
Very charming is Lord Selborne's account of his own father,
the Rev. W. Joscelyn Palmer (b. 1778, d. 1833), Rector of Mix-
bury and Finmere, holding the former Hving for forty-seven
years. " I have heard some people speak as if the care of a few
hundred souls were insufficient employment for the zeal and
energy of a clergyman of mark. What God had charged him
with was the care of those five or six hundred people at Mixbury
and Finmere, for whom there was no one else to care ; among
whom there was no praise to be won, no distinction to be
attained, no ambition to be gratified. He was content with this,
and sought nothing more. The people he loved and wiUingly
served, wisely also and discreetly, as a spiritual father and
friend, who understood them, and was able to speak to them in
a way which they could understand. There was not one, young
or old, whom he did not observe and study. His interest in
individuals was not capricious or transitory, but patient and
persevering. It was long before he despaired (if he ever did
despair) even of those who went astray." x We are further told
that Mr. Palmer was a staunch Anglo-catholic priest in church,
in advance of his time, both as to reverence and as to rubrical
1 Memorials, by Roundel! Palmer, Earl of Selborne (1896), i. 5-8.

70 THE CHURCH REVIVAL
strictness. Where the High Church clergy failed and proved
faulty was in their remaining content with the very minimum
of worship. The Church unquestionably required that they
should observe daily prayer twice in their churches, and should
celebrate the Eucharist at the least every Lord's Day and every
Holy Day. They contented themselves with two services on
the Sunday and with Communion once a month at oftenest,
and made no attempt to improve on what had become the routine
before their time.
When I was a boy, in my neighbourhood all the clergy with
two exceptions were in theory High Churchmen. One of the
exceptions was a very worthy, spirituaUy-minded man who
served two churches, and was mildly Evangelical; the other
was the Vicar of Tavistock. The vicars there were appointed
by th.e Whig Dukes of Bedford, who always nominated men of
no definite Church opinions.
One of these actually proposed to banish the Church Catechism
from the National School, although there existed in the town
an undenominational British School. The subscribers to the
National School were incensed, and pertinently inquired for what
their subscriptions were soUcited, if in the Church school Church
doctrines were not to be taught.
But in Tavistock of recent years, the tide has notably risen,
and there are now daily prayers, and weekly and Saints' -day
Communions. I do not suppose that in any Christian church except the
Evangelical and Calvinistic communities in Germany, which
do not pretend to be a part of Cathohc Christendom, such long-
protracted and cogent efforts have been made to degrade and
dedoctrinize, as have been made by the State in England, which
had encroached on and neutralized the liberties of the Church,
guaranteed to her by Magna Charta.
In the Turkish Empire, although there has been persecution
of the Christians, the Sublime Porte has never interfered with
the teaching and the worship of the Orthodox Churches.
The nearest approach to the condition of affairs we have gone
through was under Constantius, when he forced Arians into the
bishoprics, or under Anastasius I when he fiUed the sees with
Monophysites. That was but for a time. But in England the
evil began with Charles II, was accentuated under WiUiam III,
and was carried on with but slight intermission till the middle
of the reign of Queen Victoria, and even considerably later.

A REMNANT 71
First came the Conformists bribed with mitres, then from 1689
to the appointment of such men as Thomson and Tait to our
own two Archbishoprics, for something like a hundred and
eighty years, did this continue.
In olden times there existed in England a punishment entitled
Peine forte et dure, that consisted in prostrating the victim on
the floor, and putting lumps of lead in slow succession on his
chest till the hfe was squeezed out of him. And it was in this
way that Statesmen dealt with the Church of England for two
centuries — and these lumps of lead were all stamped with mitres.
Some were Ughter, others were oppressive, but together they
nearly drove the breath of life out of her. Happily the vitahty
of the Church was sufficient to enable her to sweU her lungs
and endure them with such patience as she could muster, till a
gracious Providence tumbled them off, and dropped them into
Lethe. Here and there, wide dispersed, were men who looked back
with sadness, and looked forward without hope, who said to
themselves, hke EUjah in the reign of Ahab : " I, even I alone
am left ! " Yet it was not so — it was through that miserable
time as when Jezebel threw down the altars and persecuted the
prophets. God Almighty knew what man did not — that there
were left to Him seven thousand in Israel, all the knees that had
not bowed unto Baal, and the mouths that had not kissed him.
Owing to total absence of salt in Central Africa the cattle
of the natives suffer from a polypuslike parasitic growth in the
intestines that drains away the vital juices, affects the tissues,
and reduces the yield of milk to meagreness in quantity and
quality. On the other hand, in the Alps, in the crisp early dawn,
the herdsman, furnished with a waUet fuU of rock-salt, stands
at the door of his hut and calls in patois " Kuh seele! Kuh
seek ! " whereupon from aU the pastures, with bells tinkling, come
gaUoping the cattle to receive from his hands the renovating
and health-giving condiment, that ensures their vigour and the
abundance and sweetness of their milk.
The EngUsh Church was full of abuses and corruption that
had reduced her vitality. Her intestines were choked with the
loathsome growths of indifference, Erastianism, neglect of duties,
pomposity, secularity. Then came the Tract writers with the
salt of the Catholic Faith — and since then, all is changed ; the
Church is full of vigorous Ufe, the clergy are energetic, and
the quality of their teaching is improved. The churches are

72 THE CHURCH REVIVAL
transformed ; and Ufe, beauty and joy have become the char
acteristics of worship in them.
And now to give some of my personal experiences. My uncle
Charles was born in 1807, and became rector of Lew Trenchard
in 1832. I do not conceive that he ever read the Tracts for the
Times ; at all events they were not comprised in his library. But
he preached incessantly on Baptismal Regeneration and the
Real Presence, and at Ember-tide on the ApostoUc Succession
and the Constitution of the Church. There was nothing ap
proaching to Rituahsm in the services, but as to his convictions,
of them there could be entertained no doubt. To him I owe
a great debt of gratitude. Indeed, I may say that, to a large
extent, he moulded my opinions. He was wont to give me
Paget's Village Tales, and Neale's Stories from Church History,
as also Monro's Allegories. My mother gave me Sparrow's
Rationale. Later I had Wordsworth's Theophilus Anglicanus,
which absolutely fixed my behef.
Then, again, my mother, a daughter of Admiral Thomas
Godolphin Bond, R.N., was born in 1808, and married in 1832,
after which we hved so much abroad that she was never brought
within the influence of the Oxford movement. Nevertheless she
had been reared in definite Church doctrines ; she used daily
Bishop Cosin's Book of the Seven Canonical Hours, and would
never communicate except fasting, although the celebrations
were always late.
My very old friend, Canon Fowler of Durham, teUs me of his
grandfather, Wilham Fowler of Winterton, Lincolnshire (1761-
1832), a man famous for his engravings of Roman pavements,
stained glass, etc., that he was a thorough Churchman aU his
life, never missing Sunday morning or afternoon service, or Holy
Communion. He was much stirred by the piety of the first
Wesleyans, and became a Class-leader, yet without breaking
away from the Church.
When, in his last illness, he desired private Communion, he
requested the Vicar to wear his surplice and to bring the parish
clerk with him to make the responses, " that it might be more
Uke Church." One of his favourite books was Jeremy Taylor's
Holy Living ; his copy bears his pencil-marks of approval in
many places; and in the margin opposite to where fasting Com
munion is recommended " unless it be in the case of sickness, or
other great necessity," he had written, " This puts me in mind of

A REMNANT 78
my dear grandmother. May I foUow her example in that which
is good. Amen." Her maiden name was Mary Taylor, and
it is recorded of her that " she never neglected the Church or
Holy Sacrament, and always received the latter, after due pre
paration, fasting."
That Holy Communion was received fasting was a pretty
general usage among pious people, as we learn from Vaux's
Church Folk Lore, in which a great many instances are given.
At Luffincott, a very smaU parish, containing sixty-two
persons, of which the hving was worth as many pounds, and some
glebe, with no resident gentry and but one large farm, in 1791
the parishioners at their own expense rebuilt the church tower.
When I first knew it, in early Ufe, the incumbent was the Rev.
Frank Parker, a scholar, well read in Patristic theology. He
possessed a large library of the Fathers of the Church and Anglican
Divines. He had daily service, fasted from meat throughout
Lent, and was unmarried. Some rumour, quite unfounded, got
abroad that he proposed taking to himself a wife. " Ah,
Parker," said a neighbour, " soon, instead of thy Fathers thou
shalt have children."
Our nearest neighbour at Coryton, distant two miles, be
longed to the old High Church school. On his death he was
succeeded by his son, who at once instituted daily service in the
church. I may go back somewhat earlier and mention a circumstance
that happened before my time, which at all events shows strong
church feeling in that dead period.
Madam Gould of Lew Trenchard, who died in 1795, was left
a widow in 1766. She had a son, a spendthrift, who got rid
of the principal family property at Staverton, and would have
got rid of Lew Trenchard as weU, had not his mother secured
it by a lease of ninety-nine years. She had also a daughter
married to Charles Baring. When the son died, in 1788, Mrs.
Baring might look to succeed to Lew Trenchard as heiress. Old
Madam drove in her coach toCourtlands.near Exmouth, where
Uved Charles Baring and his wife. She arrived on Saturday.
Now Mr. Baring had his reUgious views, Uke the rest of his
family, and attended a conventicle he had set up in Limpstone.
On Sunday morning Mr. Baring took his mother-in-law in his
chariot to the chapel instead of to church. She sat grim and
motionless throughout the service, and silent in the carriage
on the return to Courtlands. So soon as she was in the hall, she

74 THE CHURCH REVIVAL
turned on her son-in-law and said : " Charles, order my coach
round at once."
" But— we are about to sit down to early dinner."
" I will not eat with you, nor visit you again. I leave at
once. And, Charles, |never whilst I Uve shaU you set foot in
Lew House, and never shall you or Margaret inherit an acre there.
I shall leave everything to my grandson WiUiam."
And Charles Baring never did set foot in Lew House. The
old lady was a sturdy Church woman. She would stand up
during prayers in church and see if any of the congregation
failed to kneel ; if so, such persons heard of it from her in the
ensuing week. As none but herself and the clerk in the congre
gation were able to read, the latter was wont to give out the
psalm in this fashion : " Let Madam and I sing to the praise and
glory of God."
" Madam " was a sort of female Sir Roger de Coverley. In
the Spectator it is related how that this worthy knight " keeps
the whole congregation in order, and wiU suffer nobody to sleep
in it but himself ; for if by chance he has been surprised into
a short nap at Sermon, upon recovering out of it he stands up
and looks about him, and if he sees anybody else nodding, either
wakes them himself or sends his servant to them. He sometimes
stands up when everybody else is on their knees, to count the
Congregation, or see if any of his Tenants are missing. ... He
has often told me that at his coming to his estate he found his
parishioners very irregular, and that in order to make them
kneel and join in the responses, he gave every one of them a
hassock and a Common Prayer Book, and at the same time
employed an itinerant singing master, who goes about the
country for that purpose, to instruct them rightly in the tunes
of the psalms."
I repeat what I have said already, that notwithstanding
every effort made by the Crown and Prime Ministers of the day
from the reign of WiUiam of Orange to far on in that of Queen
Victoria to deaden the Church and drive orthodoxy, if not whoUy
out of her, yet into holes and corners of the land, there remained
a large, if inactive, Church element. In books of Natural Science
published at the beginning of the nineteenth century, we were
taught that in metals, minerals, etc., existed a body of latent
heat that might weU remain unsuspected, because unmanifested.
A little friction or a clash would, however, bring it into evidence.
It sufficed to strike a flint with steel to produce a spark, the

A REMNANT 75
latent heat eUcited from the cold silex. There was throughout
the land latent Church feeling, not among the clergy alone, but
among the laity as well ; and all required was a sharp stroke
such as that dealt by the publication of the Oxford Tracts to
make it flash light everywhere, in towns, in viUages, in coUeges
and schools. When in 1827 John Keble published The Christian
Year, it was hailed everywhere with avidity. It passed through
edition after edition, as had no other book. It found its way
into almost every parsonage, and into every house where any
Church feeling existed. Only the Evangelicals looked upon it
with a jealous eye. The volume could not have sold as it did,
and become the spiritual food of thousands of souls, had there
not been in England a vast amount of latent CathoUcism.
There was, indeed, in most Church households Nelson's Festi
vals and Fasts, which was read and re-read, but that was mainly in
prose.1 Now Fast and Festival were invested with the glamour
of beautiful poetry that carried the teaching of the Christian Year
to minds hitherto unconscious of its significance.
The time had at last come when the long-bound and down
trodden Orthodoxy of the Church was to show itself.
I think we may trace an analogy between the fortunes of the
Enghsh Church and those of the EngUsh people. The old Anglo-
Saxon stock extended through every shire and was embedded
in every parish-; it had become lethargic, un progressive, and its
vitality faiUng. It needed the infusion of fresh blood to re-
invigorate it. This Was obtained through the Norman Conquest.
The remedy was desperate, and for a long time it seemed as
though the inherent strength of the race would expire under such
drastic treatment. English institutions, social order, genius,
literature, alike disappeared beneath the influx of French fashions,
culture and language, only slowly to re-emerge, and eventuaUy
to assert themselves as predominant factors in every department
of life, retaining but a trace here and there of prolonged foreign
mastery, in our tongue and in our manners.
In like way was it with the English Church. The body was
sound in constitution, in orthodox doctrine ; but it was sub
merged for awhile, as I have shown, beneath a flood of Continental
Zwinglianism and Calvinism, in the reigns of Edward VI and
EUzabeth. Only in those of James I and Charles I did the tops
of the hills appear, to be again engulfed for a season. But
Puritanism never altered the substance, the contour and con-
1 The thirty-third edition was issued in 1818.

76 THE CHURCH REVIVAL
formation of the English Church, however greatly it may have
devastated its surface, overlaid it with a film of slime, not without
fertilizing qualities in it, and strewn it with wreckage.
I happen to live where the sedimentary rocks have been
heaved aloft, contorted, rent, shattered, and in places metamor
phosed by the granite, the bed-rock of aU, spiring into lofty tors.
And the bed-rock of the English Church has been its primitive
Cathohc and Apostolic constitution. AU the superimposed
strata of novel Continental heresy have been riven and dis
integrated, crumbling down into beds of intractable, sterile clay.
What has become of Calvinism in England ? Even in Presby
terian Scotland it is dead or moribund. But with us in England,
the imperishable primary rock of the Faith as once for all
delivered to the Saints, Cathohc worship, and Apostolic order,
remain in their integrity. When we would build, on that we
lay our foundation. We hew it for the corner-stone of every
structure ; of this primeval material are the blocks fashioned
into which we drive the crooks on which every hinge of our
spiritual and moral life turns. Of the late-deposited strata — so
modern that they are not more than three and a half centuries
old — we can utihze only such as have been transformed — crys
tallized — by contact with the primary rock, and have thereby
acquired consistency and durabihty.
Antiochus Epiphanes resolved on Hellenising the Jewish
people and assimilating their religion to that of the Greeks. He
was greatly assisted in his work by apostate Levites and the
High Priests, Jason and Menelaus. In December 168 B.C., the
enclosure was broken down between the outer and the inner courts
of the Temple, and a Grecian cippus was placed on the platform
of Zerubbabel's altar and dedicated to the Olympian Zeus. The
profanation was consummated by introducing a herd of swine
and slaughtering them in the sacred precincts. From that hour
the daily sacrifice ceased, the sacred fire was extinguished, and
the faithful Israelites fled from the dishonoured Temple.
At the time commemorated in the Book of Daniel the Abomina
tion of Desolation ceased, Antiochus was dead, his generals and
armies had been routed, and after the battle of Bethzur in 165
B.C., the Jews were able to undertake the purification of God's
House. The gates had been consumed with fire, the altar over
thrown, and the platform was overgrown with nettles. The
faithful people and such of the priests as had remained true set
to work to restore and to cleanse. The holy fire, if we may trust

A REMNANT 77
the Second Book of Maccabees, was discovered in a pit where it
had been hidden. The Temple was re-dedicated, and again the
altar smoked and the lights burned.
Something much Uke this occurred in the Enghsh Church.
From the time when WiUiam III landed in Tor Bay, through
the Whig administration of the early days of Anne, through
the long period of Whig prime ministers, from 1714 to 1770,
during the twenty years when Walpole was prime minister,
through the Peel, Palmerston and RusseU domination, the
Government laboured to Protestantize the Church of England,
now in the direction of EvangeUcahsm, then in that of ReUgious
Indifference. But with the pubUcation of the Tracts for the Times, from every
quarter men started up, shook off their torpor, and began to
rebuild the Temple of God. The fire — the sacred fire — was
kindled in ten thousand hearts, and flamed in the House of God.
Although the progress of restoration might be slow, halting,
and hampered, it never was whoUy given over. The reign of the
Abomination of Desolation was at an end.
" Populus qui sedebat in tenebris vidit lucem magnam : etseden-
tibus in regione umbrce mortis lux orta est eis." (Matt. iv. 16.)

CHAPTER IV
THE EVANGELICAL MOVEMENT
AS I have already pointed out, a foreign element, as by
a hypodermic injection, had been introduced into the
blood of the English Church, predisposing it for the
outbreak of an Evangelical epidemic. That epidemic
was Calvinistic, not Arminian, for the very good reason that it
was Calvinism which had entered the Church from the Puritan
Conformists, the French Huguenots, the Dutch, the Scottish and
Irish invaders. The sons and grandsons of aU these men may
have conformed, but the old Predestinarianism ran curdling in
their arteries. It did not at once reveal itself. It lay dormant.
For awhile it remained incubating. It was bound eventuaUy
to manifest itself.
The old Puritan party had become disintegrated.
A major portion had conformed, as we have seen ; it had lost
all its vehemence and vitality in so doing, and constituted, in
the reign of Wilham III and during the Hanoverian period, the
bed of Latitudinarianism in the Estabhshed Church; whereas
the sincere Puritans formed Nonconformist bodies, Calvinistic
or Unitarian.
As to true Evangelicalism — real spiritual converse with God —
that had never lacked in the English Church. It had been
manifest in the saintly Andrewes, in Nicholas Ferrar, George
Herbert, Vaughan the Silurist, in Ken, in Nelson, and in Law.
But the modern Evangelical party in the Church was started
by the preaching of Wesley ; it speedily altered its direction from
Armmianism to Calvinism. It owed its real origin, Orion-like,
to the united operation of Scottish, Dutch and Huguenot in
vaders. The English Bishops and clergy have been often and unjustly
accused of having thrust Wesley and his foUowers out of the
Church. But it was impossible to allow the Methodist doctrines
of sensible and instantaneous conversion, personal assurance,
and indefectability to find a lodgment within the Church.
78

THE EVANGELICAL MOVEMENT 79
Let us see shortly what were the fundamental doctrines of
Calvin ; and I will take for the purpose the Lambeth Articles :
(i) From all Eternity God had predestinated some to Ufe
eternal, others to be cast into heU-fire.
(2) The efficient cause of predestination to hfe eternal is
whoUy independent of a man's faith, good works, perseverance.
It exists solely in the determination of God.
(3) There exists a Umited, foreknown number of those who are
to be saved.
(4) Those who are not thus fore-ordained wiU be lost eternaUy.
(5) The elect can never lose a justifying faith.
(6) The elect are made conscious by assurance in their hearts
that they are destined to eternal life. *
(7) Grace is not given outside this limited number of the elect
to enable others to be saved.
(8) AU men are not drawn by the Father to come to the Son
to be saved.
(9) It is not placed in the will or power of any man to be
saved. That this terrible doctrine was one stantis vel cadentis ecclesice
Calvini appears from the story of Bameveldt and Grotius in the
Netherlands. These men, who were at the head of the Estates
of HoUand, in order to mitigate the severity of the Calvinistic
doctrine, attempted to impose on aU the ministers a command
to teach " that God has created no man in order to damn him ;
that God has not laid man under a necessity of sinning ; and
that He invites no man to be saved to whom He has resolved
to deny salvation." This roused stubborn resistance. Maurice
of Nassau, the Stadtholder of the United Provinces, a bitter
and unscrupulous man, and of immoral life, set himself at the
head of the Calvinistic party, brought Bameveldt to the block,
and Grotius to imprisonment that was to have been for hfe, only
he managed to escape in a book-box and fly to Paris.
Such then are the doctrines which the Puritan party strove
to import into the Enghsh Church, and which the Divines under
James I and Charles I refused to entertain and aUow a lodging
within the covers of the Prayer Book. And it was these doc
trines that were re-introduced at the close of the eighteenth
century by the EvangeUcal preachers.
The low condition, the smaU vitaUty of the Church, prepared
the way for such an appearance as that of pseudo-EvangeUcahsm.
It is so in the human body: when the health is feeble, the pulse

80 THE CHURCH REVIVAL
low, and the brain torpid, then it is that the extraneous humours
that have been imported into the blood come to the surface.
I knew a case of a girl who had swaUowed a paper of pins. For
years she suffered great inconvenience and discomfort, but even
tuaUy they aU worked out and she became robust and healthy.
And so it was with the AngUcan Church: she had endured
much through the amount of alien matter that had been imported,
even forced into her. It is to be trusted that eventuaUy she wiU
get rid of it altogether.
We should be doing most of the early Evangelicals a great
injustice if we lumped them with the ultra-Calvinists. They
held Calvinistic doctrine indeed, but in a very modified form, and
their teaching was far from being antinomian. They felt, and
expressed a great truth, that the Gospel appealed to men's hearts
as much as, if not more than, to their intellects. Theirs was an
emotional reUgion, and the cold Latitudinarians and the rigidly
orthodox abhorred "enthusiasm," by which they meant rehgious
fervour. These men had no thought of contravening the doc
trines of the Church ; they accepted them without laying stress
upon them ; they had not given them a thought ; they hardly
realized what they were.
We must clearly distinguish the early school of Evangelicals
from such men as Toplady, Whitefield and Romaine, who formed
a school to themselves altogether Calvinistic.
Early in the fourteenth century a phase of Quietism among the
monks of Mount Athos attracted attention. By crouching with
heads bowed and chins resting on their breasts, contemplating
their navels with absorbed attention, they conceived that they
saw the ineffable light of Tabor, bathing and irradiating their
internal organs. This Ught became to them an instructing,
guiding and overmastering iUumination.
The EvangeUstic movement among the Churchmen in England,
hke Pietism in Germany, was a corresponding rehgious phase
to that of the Omphalopsychse. Instead of looking to the
Church and its teaching for guidance in the spiritual life, they
turned their eyes inwards, there to find a supreme director in
faith and practice ; and with indifference they were prepared to
burst through rule and order in obedience to the inward guide.
Dr. Dale of Birmingham wrote of the early Evangelicals :
" The Evangelical movement encouraged what is caned an
undenominational temper. It emphasized the vital importance
of the Evangelical creed, but it regarded almost with indifference

THE EVANGELICAL MOVEMENT 81
aU forms of Church polity that were not in apparent and irre
concilable antagonism to that creed. It cared nothing for the
idea of the Church as the august society of saints. It was the
aUy of individualism." Further : " Although its leaders insisted
very earnestly on the obligation of individual Christian men to
live a devout and godly life, they had very little to say about the
relations of the individual Christian to the general order of human
society, or about the realization of the kingdom of God in all the
various regions of human activity. The Revival had no great
ideal of the Church as a divine institution." x This is an appre
ciation by an outsider, a Dissenter ; and it is valuable.
Put but a little water in a spoon
And it shall be as all the ocean,
said the Bastard in King John, and this applied to the Evan
gelical movement. The Evangelicals had laid hold of a truth,
a valuable truth, but it was only as " a little water in a spoon,"
and they magnified it to be " as aU the ocean," the whole sum
and substance of Christianity.
The consequence was that their religion was of a miserably
partial quality, not partaking of the fullness of the spirituality
that is found among Catholics, Enghsh or Roman. The old
teaching of Churchmen was the duty men owed to God, to
their country, to their neighbours and to themselves. And this
teaching has left its mark on the English character. We hear
of a nurse in a burning house, who wiU sacrifice herself, and that
readily, to rescue the child committed to her charge, of an engine-
driver who will devote his own life to the saving of the passengers
in the train, and of the captain of a sinking ship who will see crew
and passengers safe before he will think of leaving the wreck.
With this, Evangelical doctrine had nothing in common. In
fact, the idea of Duty was scouted by the Evangelicals. " Duty !
duty ! " exclaimed one of the School to me — " There is nothing
in the Gospel about duty: everything is performed for us."
" ' WeU done, good and faithful servant,' " I rephed, " ' enter thou
into the joy of thy Lord.' Was there no duty done there ? "
What is very significant is the permanence of this sense in the
EngUsh character, impressed on it by the old, despised orthodox
clergy, never whoUy effaced by Low-Church individualism.
The teaching of the Orthodox had been inadequate and in
complete. The prevailing idea among all classes of Church-
1 Dale (R. M.), The Old Evangelicalism and the New (London, i
pp. 17-18. 6

82 THE CHURCH REVIVAL
people was indeed that of duty. They brought their children to
be baptized and confirmed ; they attended church once at least
on a Sunday, because they conceived that it was their duty so
to do ; they communicated monthly, for the same reason. This
may be fairly taken as the prevalent conception of EngUsh
Churchmen as to what was expected of a Christian, and would lead
to Eternal Life ; and against this conception the Evangelicals
waged implacable war. Doing is a deadly thing,
And doing leads to death.
This was their doctrine ; turning all Christians into such as
the rois faineants of the Franks, who sat smiling in inward com
placency, receiving homage and tribute, combing their yeUow
hair, and doing nothing either royal or manly.
The teaching of the orthodox clergy consisted in appeals to
the reason to acknowledge the truth of the Christian religion, and
to the conscience to obey its precepts.
This was well and necessary ; but it was not the whole Gospel.
If left out of account the feelings, and it is out of the heart that
man believeth unto righteousness. That under it very noble
characters were formed, high-minded, honourable, truthful,
sincere, is absolutely certain ; but so were also characters formed
under the teaching of the heathen philosophers.
What the orthodox failed to inculcate was that man is invited
to fulfil his duties, not as a servant to a master, but as a child to a
father. They had taught , indeed , that man was redeemed by the
death of Christ, but had not shown how that the death of Christ
was a manifestation of the love of God, caUing for reciprocation.
It was to fill this void in the ordinary predication of the ortho
dox, that the EvangeUcals stepped in. They insisted on the
continuous effects of the death of Christ ; they represented the
blood as an ever-flowing stream, cleansing the sinner from every
spot and stain, and rendering him henceforth impeccable. They
sang — There is a fountain filled with blood
Drawn from Immanuel's veins ;
And sinners, plunged beneath that flood,
Lose all their guilty stains.
And the mode of plunging was an act of faith. When once
cleansed there was no more amenabiUty to the Law ; they had
received a complete discharge from all the obligations of duty.
Those who had acquired assurance of salvation, according to

THE EVANGELICAL MOVEMENT 83
the teaching of these Evangelicals, were supernaturally born
again, and knew this by a Divinely-given perception akin to a
new sense, and were thereby freed from indwelhng sin. They
could not sin — the faculty to do so was taken from them. This,
which was Wesley's doctrine, was held by the early Evangelicals,
but it soon got fused with Calvinism.
A recent traveUer in Armenia states that, what with the
pictures of bleeding martyrs in Greek churches, and especially
the preaching and howled-out hymns of the American Protestant
missions, about blood — blood — blood ! the Mussulmans have
acquired an impression that Christianity is a sanguinary creed.
The Salvation Army bears on its banner " Blood and Fire."
Stress was laid by the Evangelicals on the death of Christ,
but smaU account was made of His Life. They declared that,
however exactly men might discharge their obUgations to God
and man, nothing of this availed — aU their righteousness was
filthy rags. Now it is true enough that we are commanded to
account ourselves unprofitable servants when we have done all
that is commanded us, but we are nowhere told that we are not
held responsible for our acts. Up to a certain point the teaching
of the Evangelicals supplemented that of the Orthodox, but
it erred in superseding it. It rendered conscience a valueless
faculty. It deprived man of every motive for resisting tempta
tion ; and self-indulgence was fostered. Everything was done
for us, and we had nothing to do ourselves but to accept. Having
no particle, no fibre of good in us, we were to be saved by the
imputed righteousness of Christ.
Mr. Mozley, who for many years of his boyhood and early
youth sat under this kind of preaching, says that its great success
lay in its extreme simpUcity. " Simple I say it must have been,
for it excluded everything else. You were to be quite sure
not only that you had received a special revelation that Jesus
Christ died for you in particular, but also that your salvation
was now a certainty, so as to place you above all further anxiety.
You might have your faults, but you were saved ; your neigh
bours might have their virtues, but, wanting this personal
assurance, they were not saved. They were not even one step
on the way to salvation. The impression of the system on my
mind, after many years of such sermons, nay, thousands of such
sermons, with hardly any relief whatever, was that it put the
character of Jesus Christ entirely out of account, and that it
reduced the Sermon on the Mount, aU the discourses of our

84 THE CHURCH REVIVAL
Lord, and aU the moral arguments and exhortations of S. Paul
and other Apostles, to mere carnahties that no real Christian
need have anything to do with. AU that is tender, aU that is
touching, all that appeals to our higher and nobler feelings, aU
that by which Jesus Christ is the object of unbounded love and
adoration even to those who shrink from the attempt to fathom
the mystery of His being, was thrust aside — behind, I should
rather say, trampled upon , as Ukely to lead us astray from the
real point at issue, viz. whether we ourselves are personaUy saved
to our own certain knowledge." 1
I sent a daughter once to a cookery school. She returned
with a masterly knowledge how to make marchpane, almond
paste, but could do nothing else, not even boil a potato. Now
marchpane is very toothsome, but when served up twice a day,
and every day in every year, it palls on the appetite. The Cal
vinistic EvangeUcals had but one or at the outside two doctrines,
and they not of marchpane daintiness. On the other hand,
what a range of subjects has the Churchman to dilate on : every
fast and festival furnishes him with a theme, and enables him to
bring to light different and complementary verities.
The Evangehcals persistently dwelt on the utter helplessness
and hopeless depravity of human nature. FaUen man was
corrupt to the core ; no act of his, however generous, merciful
and just, that was not cankered, and to be regarded as worthless
and reprobate in the sight of God.
That this teaching produced smugness and self-righteousness
in those who regarded themselves as among the elect goes without
saying. The Mussulmans have an account of the creation of man that
talhes exactly with the tenets of Calvin. They say that AUah
was sitting on His throne, and He took up two lumps of clay, one
in the right and the other in the left hand, moulded them into
living men, and cast them right and left. " This goes to Heaven
— and what care I ? And this goes to heU — and what care I ? "
Bums satirised the Calvinism of the Scotch in " Holy WiUie " :
O Thou who in the heavens dost dwell,
Who, as it pleases best thysel',
Sends me to heaven, and ten to hell
A' for Thy glory,
And no for unco guid or ill
They've done afore Thee.
1 Reminiscences, i. 188.

THE EVANGELICAL MOVEMENT 85
The Almighty, according to the Calvinist and Mussulman
Creeds, is an arbitrary and capricious tyrant. And one conse
quence of the preaching of the Evangelicals and the Calvinistic
Methodists was the fits of terrible, agonizing despair into which
men and women were cast, through supposing they had been
foreordained from all Eternity to hell-fire, that God had created
them, brought them into the world and nourished them therein,
for the purpose of serving as fuel in the everlasting burning.
Children, brought up under Calvinistic teaching, imbibed a
conception of the Almighty, as though He were like the ogre
in a fairy talej who fattens up little boys and girls in a cage for
his eating. They looked on Him with terror, not with love.
Shakespeare points to the doctrine of predestination so widely
preached in his day, when in Measure for Measure he makes
Claudio say : The words of Heaven —
On whom it will, it will ; on whom it will not, — so ;
— Yet still 'tis just I
The preachers not only denounced flagrant sin, but also with
equal energy what they termed " the World " : balls, races,
theatres, cards, even though no money passed; novels, except
such as were rehgious — in fact aU amusements ; they looked
askance at cricket, and with horror at footbaU.
Only such as had the required assurance were regarded as
Christians ; aU outside this narrow clique were lumped together
as Worldlings. The Elect pretended at a glance or a word to be
able to classify a man as predestined to glory or to hell-fire.
Extremes meet. S. Bridget of Sweden declared that she could
always detect a sinner by his malodour, and even distinguish
his special form of vice by the peculiar stench. A writer of the
period (R. Graves), describing Whitefield's preaching, says :
" He usuaUy made choice of a different text at each meeting, but
whatever the subject was, it always ended — like Cato's speeches
in the Senate-house, with delenda est Carthago — with Down with
your good works ! with a denunciation against self-righteousness,
and a recommendation of Faith alone in its stead — as if virtue
was inconsistent with belief in the Gospel ; though xChilUngworth
observed, ' This doctrine of renouncing their own righteousness
has been generally found most agreeable to those who have no
righteousness of their own to renounce.' Mr. Whitefield said
little about repentance, but laid all the stress upon faith alone ;

86 THE CHURCH REVIVAL
so that if a man was, or fancied, or even said, that he. was pos
sessed of true faith, he was immediately pronounced a convert,
and whether he reformed his Ufe or not, became a saint upon
easy terms."
WiUiam Romaine was for awhile curate of Lew Trenchard,
but so smaU a parish and such simple country folk did not afford
him the scope he desired. He became a lecturer at S. Dunstan 's-
in-the-West,1 and principal adviser of Lady Huntingdon. In his
teaching, Calvinism was pressed to its ultimate term. Believers
were assured that they were not bound to keep " the law " in
order to be saved. " Remember, thou art not required to obey
in order to be saved for thine obedience, but thou art already
saved." Final perseverance, and the impossibility of a believer
falling from Grace whatsoever his acts might be, was promi
nently enforced. One of the " chosen vessels " being drunk,
tumbled out of a cart and broke his leg. The pastor on hearing
of the accident exclaimed, " Oh what a blessed thing it is that
he can't fall out of the Covenant ! "
The saner Evangelicals always qualified their teaching about a
saving faith by insisting that a true faith must manifest itself
in a good life, and that to boast of faith and live an immoral life
was a self-delusion. This, of course, is wholesome and true
doctrine. But among Dissenters, where no qualification was added, it
led to most disastrous results — it entirely dissociated morals from
religion. When Dr. Benson was appointed to Truro, he was
horrified at the immorality of the Cornish, coupled with loud
profession of being in a "saved state." "The confusion of
sensual excitement with religious passion is awful," he wrote.
" The immoralities of revivals simply appalling."
That the Evangelical party, with their doctrines, was adven
titious, and did not spring out of the Church herself, is fuUy
recognized by Dr. Stoughton in his Religion in England under
Queen Anne and the Georges (ii. 93). " The Evangelical leaders
of theology were disciples of the Puritans. They leaped back
over a hundred years to get at the time of Goodwin and Owen,
Baxter and Howe, Bates and Charnock, GumaU and Flavel.
1 This was an instance of the mischievous nature cf the Lectureships
founded by the Puritans before the Rebellion. Romaine had been
appointed by the Trustees. The rector disputed his right to occupy
the pulpit. The churchwardens refused to light the church, and to
open the doors till the very moment that the lecture was commencing.
The case was brought before the King's Bench, and judgment was given
in favour of the Trustees and Romaine.

THE EVANGELICAL MOVEMENT 87
The doctrines of Redemption and Justification by Faith, of the
Work of the Holy Spirit, were zealously embraced. The weUs,
next to those of the Bible, whence the Evangelicals drew their
inspiration, were not Patristic, not Anglo-CathoUc, but they
were Protestant works of the sixteenth and Nonconformist
works of the seventeenth century." That is to say, the Calvin
istic party was an eruption of suppressed Puritanism, altogether
ahen to the faith and practice of the Church.
The first EvangeUcals were a class to themselves. They were,
after a fashion, loyal Churchmen, held the doctrines of Baptismal
Regeneration and the Real Presence, though not in as. crisp and
pronounced a form as did the Tractarians. They represented
the rise of Spiritual Life above the deadness of ordinary Church-
manship in their day. They brought their hearers to the foot
of the Cross, but it was to stand there stunned and inert. The
taint of Calvinism had not as yet entered deep into their theo
logical system. They ministered faithfuUy and truly to their
flocks, and were men of prayer in their closets, and not, like
the later Evangelicals, blatant on platforms.
Some were like John Fletcher of Madeley, who laboured like
an apostle among the Shropshire coUiers. He was a Swiss,
and had been trained for the Calvinist pastorate in his native
land. His real name was De la Flechere. Some were like the
Scotts, whose clerical life was laborious, and passed, as it were,
in the shade.
Earnest men of the older Evangelicals were rather influenced
by Wesley — who, as is well known, looked with repugnance on
separation from the Church, and who sought the infusion of
spirituality into a presumedly moribund body, and hated Cal
vinism. WiUiam Wilberforce, the father of the Bishop, belonged
to the primitive EvangeUcals. A more saintly soul never lived
in the EngUsh Church than Henry Venn. His absolute faith in
the Incarnation, his fervent love of Christ, his urgency of the
means of grace, mark him out as an EvangeUcal of the better
type. But he had no conception of what the Church was, and
when he quitted Yorkshire his congregation lapsed into Dissent.
His son, John Venn of Clapham, if not quite equal to his father,
was also a most zealous and holy man. At Clapham his Lenten
Lectures were speciaUy devoted to the moral and religious
improvement of the younger part of his flock. He shared in
the establishment of a local Bible Society, and was one of the
founders of the Church Missionary Society. But his most

88 THE CHURCH REVIVAL
noted characteristic was humility, and at the last it was his
earnest and particular wish that nothing should be recorded
of him in the way of panegyric. On reading his sermons one
cannot fail to be struck with the soundness of his theology.
His sermon on the " Communion of Saints " is exceUent, only
just stopping short of Communion in prayer.
There was in my own neighbourhood one of the true repre
sentatives of the early EvangeUcals. He had but a smaU
vicarage in which to live ; his wife was stone-deaf, and he had
a large family of very noisy children who pervaded the house.
On one side of the parsonage was a grove, in spring a sheet of
snowdrops ; this was his study, his oratory and place of medita
tion ; for here alone was he free from the racket in the house.
Here, in fine weather and in foul, in rain and snow, and when
the sun strewed the sward with flakes of gold, the old man paced
up and down, his lips murmuring in prayer, or with a far-off gaze,
looking into the mysteries of God, preparing his Sunday dis
courses. He served two churches three miles apart, and had
in consequence to take three services every Lord's Day. He
was an earnest and powerful preacher, but had only rustics to
listen to him. In his humble soul he was content with that, and
had no aspiration to occupy a pulpit in a fashionable watering-
place. But it was with few, very few of the representatives of the
early Evangelicals that I was brought into contact. The
breed rapidly, indeed suddenly, deteriorated ; and this was
due to a large extent to their adoption of Calvinism. What a
blight John Newton cast on the genius of Cowper ! Newton
had been a blaspheming slave-dealer. He was converted and
became a black fanatic.
Most of the Evangehcals whom I met and knew were formal ;
and smugness was the badge of aU their tribe. They were aU,
without exception, men of very narrow views. Religion with
them was subjective, emotional, concentrated on self. " AU you
care for," as some one said to Clayton of Cambridge, " is the
saving of your own dirty little soul." They conceived of God
in no other capacity than that of being engaged over individuals,
like a scientist examining, feeding and providing for animalcules,
and unconcerned about creation at large. Of worship they
had no conception at all. We hear a good deal of the Romish
priest occupying the place of God, intervening between the
human soul and God ; but it has always struck me that in no

THE EVANGELICAL MOVEMENT 89
form of Christianity does man so poke himself into prominence,
and stand in the light, and throw his ugly shadow over the soul,
as in Protestantism, where the preacher is aU in aU, and the
worship of God is nowhere. Henri Quatre once said to a pastor,
" I had rather be with my God for one quarter of an hour, than
hear a feUow talk about Him for an hour and a half." Common
Prayer, the Eucharist especiaUy, were disregarded as acts of
worship and treated as adjuncts to the sermon. I spoke once
on Daily Prayer to a clergyman of this school. He did not see
any good in it unless it led up to a sermon.1
The very position of the Cathohc priest is significant. He
kneels or stands facing East at the head of his flock, hke a
shepherd leading to God. But the Protestant pastor confronts
his congregation, to bluster, or, if he wants their money, to
cajole. From the Evangelical point of view the Church was the king
dom of the Elect, known only to one another. As a body the
EvangeUcals opposed the revival of Convocation and of Diocesan
Synods. When some of them became Colonial Bishops they
were helpless, they could wag their tongues, but put no hands
to work. Hands efficient for any constructive work they had not,
only fins wherewith to propel themselves into notice — and to
muddy the water in which they swam.
The contrast presented between the two provinces of AustraUa
and South Africa bears out this assertion. The former had been
for long ruled mainly by Low Churchmen ; in consequence there
was no cohesion at one time between the different dioceses, and
Churchmanship everywhere is stiU at a low ebb. In the latter
the decided teaching of the metropohtans of Cape Town and their
suffragans has borne fruit in the vigour of the Church at large,
and its activity in propagating the Gospel, as tract after tract
of that huge continent has come under Enghsh influence. And
this in spite of trials arising from continued warfare with natives
and Dutch settlers, and the schismatic action of Bishop Colenso.
The secret lies in the fact that the South African bishops reaUzed
the corporate character of the Church, and acted on this belief ;
and this the early Austrahan prelates with but few exceptions
did not understand. But there were difficulties to be met in
Austraha, though not greater than those encountered in South
1 What the Evangelical never understood was the difference between
preaching and teaching. The office of the priest is to preach to the
practically heathen and call to the truth, and then to teach, or build up
in the Faith and the practice of the Christian duties.

90 THE CHURCH REVIVAL
Africa. South Australia was founded seventy years ago as an
avowed Congregational settlement, in which Churchmanship
was a barrier to material prosperity. Of the population a good
number were the descendants of convicts, and there were to be
found among the settlers German Lutherans and Moravians,
Roman Cathohc Irish, Scottish Presbyterians, Russian Greeks,
also Poles, Chinese, Kanakas, Japanese, Javaneseand Aboriginals.
The distances to be traversed were enormous. The Archbishop
of Sydney some time ago took occasion to pay a visit to his
brother at Perth. Now the Bishop of West Austraha has a
diocese extending over near on four thousand miles, and he
thought right to turn back from a Confirmation tour to meet
his Primate at Albany. As they clasped hands, the Archbishop
said : " WeU, my dear Bishop, I have come two thousand miles
to see you." " Aye," answered he of Perth ; " and I have
traveUed four thousand miles in my own diocese to meet you."
Ubi probus est architectus,
Bene lineatam si semel carinam collocavit,
Facile est navem facere, ubi fundata et constituta est.
The South African bishops could weU say, with Periplectomenes :
Nunc haw carina satis profundata bene et statuta est.
Plaut., Miles Glor., iii. 3.
A great point of Evangehcal insistence was the verbal in
spiration and infaUibiUty of Scripture. These men could not
realize that the Old Testament was written to give us an aspect
of human history as seen from above, in contradistinction to
secular history, which sees aU from below and misses the guiding
hand of God. The overstraining of this doctrine has had
disastrous consequences. J. Anthony Froude's book The
Nemesis of Faith, published in 1849, shows how this accounted
for the shipwreck of many faiths. " Perhaps the world has
never witnessed any more grotesque idol worship than what has
resulted from it in modem BibUolatry."
Although the EvangeUcals insisted on verbal inspiration,
they were too blind to see that their system was condemned
root and branch by Scripture. In their scheme the Beatitudes
had no place, and their denunciation of good works was con
trary to the teaching of Our Lord as to the blessing pronounced
at the Last Day on such as had done works of mercy. How
could they explain away the saying about giving a cup of cold
water — that it should meet with reward ? Mr. Swinburne in his

THE EVANGELICAL MOVEMENT 91
Memories of a School Inspector mentions a sermon that he him
self heard from an Evangelical divine on the text " Not every
one that saith unto me Lord ! Lord ! shall enter into the Kingdom
of heaven, but he that doeth the will, etc." And his sermon was
to show the precise contrary. It was a violent attack upon
such persons as urged that faith must be evidenced by works ;
" words," said he, " were all the necessary evidence of inner
faith — acts were naught. Passive faith," he argued, "was
action of the highest kind."
That the Church of Rome was Babylon and the Pope Anti
christ, with these men admitted of no question. Newman
shows us how steeped his mind had been in that conviction, and
it was the reiterated denunciation of Rome which conduced
largely to conversions. Men who had had it impressed on them
that the Roman Church was the Scarlet Whore, when they
travelled abroad and came in contact with good Papists, and saw
how much more religion existed in Catholic lands than among
Protestants, what a living faith was possessed by CathoUcs, how
sweet and beautiful were their lives, then their prepossessions
fell, and they rushed into the contrary extreme, exclaiming that
their former teachers had been false guides and lying prophets.
The majority of those who " went over " had been, like Newman,
Faber and Oakeley, Sibthorpe, Manning, Dodsworth, the two
Wilberforces, and AUies, trained in EvangeUcalism ; whereas
those who had been brought up on Church principles, like Keble,
Pusey and Isaac Williams, remained unshaken.1
The Evangelical clergy, as already said, made preaching the
end of everything, and for the sake of that every other obligation
must be set aside. They were to be seen scampering about the
country, away from their parishes, to mount strange pulpits,
harangue on platforms, and gush in prayer meetings.
Simeon, the great luminary of the school, was a most worthy
man. He took the poorly endowed living of Holy Trinity at
Cambridge that he might use its pulpit as a rostrum whence to
pour forth his doctrine. He died in 1836. So great was his
1 Of the fourteen writers of the Tracts for the Times, only one, Newman,
seceded. Ambrose Phillipps de Lisle wrote : "A grave warning to all
teachers and controversialists, the immense and incalculable harm that
was done to me by the prejudiced, ignorant, and inaccurate notions of
Romanism which I had heard in talk, or had presented to me in silly
tracts, in partisan histories, in evangelical fiction, and in other bad and
foolish literature of these kinds. ... It was the recoil from the Protestant
libels and misstatements which drew me at last into the Papal Church." —
National Review (May 1900), p. 489.

92 THE CHURCH REVIVAL
devotion to his work that he resigned his rights to a family
property, and persuaded his elder brother to leave it to another.
Nevertheless he disregarded his parochial duties ; he passed
over the whole pastoral work to Robinson, afterwards Arch
deacon ; this latter, in his turn, and for precisely the same
reason (viz. a feeling that his calling lay in the pulpit rather
than by the sick-bed), transferred the entire pastoral duty to
a third clergyman. But he, also, preferred talking to acting,
and little relishing having to visit the poor and comfort the
dying, with a smaU gratuity handed over the charge to a lay
man, a very humble member of one of the College choirs.
It was Simeon who in 1816 set himself to purchasing the
livings of popular watering-places and large towns. Although
this was done with the best intentions, it has acted in the long
run in casting a blight on such places. In that year he wrote
to Dean Milner : " Cheltenham, where there are ten thousand
souls, besides ten thousand visitors, or nearly so, is mine. It
was to be sold for £3,000, and I instantly secured it. . . . Mary-
le-bone, where there are one hundred thousand souls, is also to be
sold. The price named is £40,000. I hope to get it much under,
and if it be sold so low as £25,000 it is mine at this moment."
Evangelicalism in the English Church fed Dissent, which
gave more highly spiced doctrine than the sober Low Churchmen
could set before their people. Thirteen young men, converted
by Venn, became dissenting ministers.
In 1830 the Evangelical party could boast that they had
alienated from the Church the greater portion of the people,
and increased the number of meeting-houses from 35 to 1,000.
Venn on leaving Huddersfield, in lieu of exhorting his flock to
abide in the Church, sanctioned and subscribed to the erection
of a dissenting chapel ; " and when another Vicar came, from
whom he never wished the people to secede, but few returned
to the Church." Butt, Vicar of Kidderminster, habituaUy, in
full canonicals, held the plate at the door of the Kidderminster
meeting-houses. Mr. WiUs, knowing that the Gospel would not
be preached according to Calvin, on resigning the curacy of
S. Agnes sold his family plate to build a dissenting chapel. Mr.
Ingham, a priest, placed himself at the head of eighty-four
congregations formed on the Moravian pattern, of which aU but
thirteen left him and became Sandemanians. From Robinson's
congregation at Leicester a hundred at a time would pass
to the meeting-house from church. Newton, at Olney, with

THE EVANGELICAL MOVEMENT 98
a population of 2,500, turned his people into Antinomians,
Christians without morality.
For thirty-seven years the Evangelical clergy went from
place to place, preaching indifferently in Dissenting meeting
houses or in Church pulpits, till the decision of the Consistorial
Court in 1777 pronounced the iUegality of such procedure,
and this induced some, but by no means all, to desist from
invading the chapels. A certain number severed their congrega
tions from the Church. Indeed, Berridge frankly admitted :
" God sends Gospel ministers into the Church, to call people
out of it. What has happened to Venn's Yorkshire flock will
happen to the YeUing flock, and mine," also to Dr. Con yers' flock
at Helmsley.
" This was a fatal drawback in the Evangelical movement,
that, except so far as it helped to revive rehgion in England,"
says Mr. Hore, " it did nothing to strengthen or reform the
Church;, that, contrariwise, it gave an enormous impetus to
Dissent, virtuaUy creating it in Wales, and developing it every
where else, so that under its reign and through its influence
more congregations seceded from the Church of England than
individuals seceded to Rome under the Oxford movement "
(ii. 244). It is a matter of fact repeatedly noticed, that nowhere
does Dissent flourish and maintain its vigour more fully than
where the parish churches are in the hands of Simeonite or other
Puritan Trustees.
But after the passing away of- the early Fathers of Evan-
geUcaUsm what a faUing off was there ! When we come to their
successors, Evangelicalism had become fashionable — it was not
the rehgion of the Gentiles, but of the Genteels. And they
beqame alarmed at the uprising of the Tractarians. These latter
had the Prayer Book and its Rubrics to appeal to, and could
refer back to the Caroline Divines as approved exponents of
Church doctrine and practice. Their very position was menaced
by the plain words and rubrical directions of the Book Which
they were pledged to use in their public ministrations, but which
they had disregarded. Accordingly a number of EvangeUcal
clergy united with Lord Robert Grosvenor (afterwards Lord
Ebury) in 1854 to form a Prayer Book Revision Society, and
some of their objects were : (a) The substitution of the word
minister for priest whenever the officiating clergyman is in
tended ; (6) The omission of the Ornaments Rubric ; (c) The re
moval of certain phrases in the Communion Service that favoured

94 THE CHURCH REVIVAL
priestly confession and absolution ; (d) The removal from the
Baptismal service of such expressions as favoured the doctrine of
Baptismal Regeneration; (e) The alteration of the words in
the Ordinal " Receive thou the Holy Ghost," etc., and the clause
" Whose sins thou dost forgive," etc., and the corresponding
Absolution in the Visitation of the Sick.
What these clergy did not see was, that by such demands
they were admitting that the Tractarian party was honest in
its observance of the ruling of the Prayer Book, and that they
were not. Their action was self -condemnatory. They wanted
to have the Church accommodated to their level. To continue to
use a book that taught doctrines which they repudiated, deprived
their position of aU moral weight. Had they been honest men
and possessed the discipline and sincerity of their Scottish
co-religionists of the Disruption, they would have quitted the
Church of England en masse, and started a sect of their own, as
did Bishop Cummins with perfect honesty in the United States.
They did not do so, and remain to the present day an alien
element in the Church, but not, as I hope to show shortly,
without their use.
Although there existed a sad degeneracy among the ranks of
the so-caUed Evangelicals, trading on the fame of the leaders
of the movement, Venn, Simeon, Milner, Scott, etc., employing
their language, but devoid of their enthusiasm, there remained
some admirable men. Of these, of supreme exceUence, to carry
on the best tradition, was Lord Ashley, afterward Earl of Shaftes
bury ; than whom none has obtained a higher name as a social
reformer and redresser of the wrongs of the oppressed. Although
an " Evangehcal of the Evangelicals," and with his mind cramped
by their prejudices and hedged about with their limitations, he
constantly expressed his dissent from the ordinary Evangelicals
of the day. "The Ritualists," he said, "have more zeal for
Christ than the Evangehcals. There are noble exceptions, but,
as a body, ' this people honour Me with .their lips, but their
heart is far from Me,' " and his complaint at the coldness, bitter
ness, insincerity, of the bulk of the Evangelicals was, as the
writer of his Life assures us, " not a sentiment written down in
the heat of the moment — it is repeated again and again in his
Diaries." " Who," he once contemptuously added, in speaking
of the men of his day who professed to be Low Churchmen, " is
to lead a regiment like that ? Even Falstaff could not march
through Coventry with them."

THE EVANGELICAL MOVEMENT 95
That he was persistently hostile to the Catholic revival is
true enough, but this was due to his ignorance of its principles.
If his promotions to bishoprics and deaneries were of men of
no mental caUbre, no learning, and not of conspicuous piety,
there was no help for it. He was compeUed to present to Lord
Palmerston for promotion such " men " as Mouldy, Shadow,
Wart, Feeble and Bullcalf. He could find no others.
John Louis MaUet, son of Mallet du Pan, who married my
great-aunt Lucy Baring, kept a diary which he wrote up to 1827,
and which is still in manuscript. It affords us some interesting
particulars relative to the Evangelicals of his day. He writes
of the Baring family :
"As a part of the inteUectual history of the age in which I
have lived, I may perhaps without impropriety say something
of the religious turn of the family.
" The person with whom it originated was Mrs. Wall (Harriet),
eldest daughter of Sir Francis Baring, who married early in
hfe a partner of the house, Mr. Wall, a shrewd, bustling,
practical man of business. Mrs. Wall kept her father's house,
and did the honours of it for some time in Devonshire Square,
and afterwards in Berkeley Square, untilhis death. Sir Francis
was a man of the world, and connected with parliamentary
people, who lived in very high circles. Mrs. Wall was then a
warm Whig in politics and a frequenter of the theatres, an en
thusiastic admirer of Mrs . Siddons . Other views of life , however,
grew upon her, previously to her father's and her husband's
deaths, and she had the good sense, as she has since with her
son, not to let the concerns of another Ufe materially interfere
with the habits and feelings of those to whom she was bound by
domestic ties. After her husband's death she sold Aldbury, a
beautiful place in Surrey, which he had left her, and took a house
at Lymington, in Hampshire, within easy distance of her son's
estate at Norman Court, and of her brother, Sir Thomas, at
Stratton. She then set about converting to Calvinistic views
such members of her family as were under the reach of her
influence — Sir Thomas and Lady Baring, Mr. George Baring,
and her two younger sisters, Mrs. Kemp and Mrs. Story, and
through them leading their husbands, who in a fit of religious
zeal abandoned their property and became Evangelical clergy
men. But as it is in the nature of things that when we pursue
an object with great eagerness and zeal, we should not rest
satisfied with the attainment of it, so it is with religion as a

96 THE CHURCH REVIVAL
passion, as Mrs. WaU pursued it. Novelties of doctrine con
tinued to have unabated attractions ; and Mr. Evans, a clergy
man of Lymington, a man of education and talent, having
peculiar views, I beUeve, on the subject of baptism, which differed
from those of the Estabhshed Church, they started a Uttle sect
of their own. Mr. Evans removed to London, where he built
a chapel, with the assistance of Mrs. WaU, and a separatist
congregation was formed, to which it then became Mrs. WaU's
great object to bring proselytes. The headquarters were estab-
Ushed at Stratton, a beautiful house replete with every con
venience and luxury, and where vital Christianity could be
combined with the refinements of creature comforts and attend
ance. " Mr. Snow, a son of a banker of that name [Snow had been
an actor under the name of Hargreave. He seceded from the
Church in 1815 and returned to it in 1826 — John Bull, July 23,
1826], and Mr. Bevan, both young men, were then the ministers
of the adjoining parishes of Stratton and Micheldever, and
Mr. Drummond of the Grange and his brother, neighbours of
Sir Thomas, had faUen in with the new opinions. At Stratton,
therefore, divers young proselytes congregated ; other ' seekers
after the Lord ' were also occasionaUy found there. Stratton
became a convocation to settle debatable points. Mrs. WaU
was there in aU her glory, for her natural capacity, dexterous
inteUigence, and cool temperament gave her a real superiority
over the heated brains and crude notions of her disciples ; among
others she soon numbered her brother, George Baring, and her
two brothers-in-law, Mr. Kemp and Mr. Story. Such of these
as had Uvings gave them up. This was the case with George
Baring, who held a hving of his brother Alexander in Wiltshire.
After a youth marked by every species of extravagance, and
his making a rapid fortune in one of those golden prebends of
the E. I. Co. at Canton which are reserved for sons of directors,
he had late taken orders, and he now became a Dissenting Min
ister and built a chapel at Exeter, which his name and rehgious
zeal and the novelty of his doctrine very soon fiUed. Mr. Kemp,
who is Lord of the Manor of a great part of Brighton, built a
chapel there, where he officiated as preacher. Mr. Snow opened
a chapel at Cheltenham, but at the end of a couple of years,
and after having got together large congregations and drawn
many people away from their accustomed faith, by persuading
them that this was the only road to salvation, Mr. Baring, Mr.

THE EVANGELICAL MOVEMENT 97
Kemp, and Mr. Snow threw up the concern, and resumed their
blue coats, leaving their flocks to seek out new guides.
" Mr. Snow returned to the Church. Mrs. MaUet and I were
at Stratton in October 1822, when he arrived there with his
family to meet Mr. Simeon of Cambridge, a sort of Evangehcal
bishop, who came to meet the stray sheep on his return to the
fold, and to christen two children, who had been born during
the time of their father's apostasy. Mr. Evans remained a
dissenter. Sir Thomas Baring himself adheres to the Church.
George Baring ruined himself by speculations in grain, Mr.
Kemp nearly so by building speculations at Brighton, and Mr.
Story by losses at play ; so it is difficult on the whole to conceive
anything more discreditable than this religious saUy.
" What Mrs. WaU's opinions have been since, I know not.
I beheve that she became a foUower of Irving, but her address
and position stiU secured her considerable influence in religious
circles, whatever they were, and I heard now and then of her
taking under her spiritual guidance some stray Duchess who
had deserted the ranks of fashionable hfe to place herself under
Mrs. WaU.
" In the course of September 1810 [error for 1809] I went by
myself for a short time to Stratton, Sir Thomas Baring having
asked me, as a sort of favour, to come and meet Lord and Lady
Lansdowne, who were expected there for a few days. I had
met Lord and Lady Lansdowne at the RomiUys' and Marcets',
and remember attending some lectures on the steam-engine
given by Marcet at his own house to a select party of friends, at
which Lord Lansdowne was severely burnt by the bursting of a
boiler by means of which a beautiful steam-engine was worked.
I forget most of the other people at Stratton on this occasion,
but two of them I can very weU remember — Jekyl, Master in
Chancery at the time and a friend of Fox, whose bon mots and
talent for anecdote amused the town for so many years ; and a
very different, though hkewise a clever man, the Rev. Mr.
Cunningham, Vicar of Harrow, who lately had taken a lead in
the new Church party denominated Evangehcal, and who was a
great person in that line, and among other places at Stratton,
where these opinions had already been taking deep root. Mr.
Cunningham was a forward, self-sufficient, though a good-
natured man, with unbounded confidence in himself, and that
sort of manner which in one of a less sacred cloth might be termed
impudent. 7

98 THE CHURCH REVIVAL
" At that time he came to Stratton whenever it suited him,
with his wife, several children, three servants, and three horses,
which were aU quartered in the house, sometimes for two or three
months together ; and I remember some jokes among the young
people on the subject of a lame mare which he left to graze
at Stratton Park for many months after the family had left the
place, and went, by the name of Madam Cunningham. None
but the men who keep the keys of Paradise take such liberties as
these. Mr. Cunningham being one of those favoured beings, and
having withal the advantage of a good person and address, had
engaged the affections and married a Miss Williams, one of the
daughters of a Mr. WiUiams of Moor Park, with whom he had a
portion of £20,000 — a very good beginning for a young divine ;
and when he lost his lady and was married again to a daughter
of General Sir Harry Calvert, I understand that he might have
thrown the handkerchief to almost any woman of rank and
fortune in the Calvinistic circles of the Church. Such success
implies great knowledge of the world, as well as those other
qualities and acquirements, upon which it was apparently
founded, and Mr. Cunningham is not deficient in these respects.
He had been at school with Denman ; but as Denman had
turned out something of an ultra- Whig or a Democrat, no remi
niscences of their early acquaintance had come across his mind,
until Denman 's appointment to the situation of Common Ser
geant of the City of London, when he unexpectedly received a
letter from his old schoolfellow, addressing him as ' Dear Den
man,' with congratulations and a printed copy of his sermons.
" But to return to my Stratton visit. It so happened that
Sir Francis Baring, with aU his desire to do honour to Lord Lans
downe jand to make his house agreeable to him, could not have
committed a greater mistake than the having asked Mr. Cunning
ham to meet him, for Lord Lansdowne weU remembered when
he stood for Cambridge in 1806, as Lord Henry Petty, that he
applied to Cunningham for his vote, and it was attempted on
Cunningham's part to make it a matter of bargain and sale :
Cunningham stipulating that if he voted for Lord Henry, Sir
Francis Baring, whose connexion with the Lansdowne family and
the Whigs he weU knew, and who was a director of the E.I. Co.,
should get some appointment in India for a brother of his. These
things are understood to the north of the Tweed, but they are
not so common in the south, and the proposition was accordingly
scouted. Mr. C. was perfectly aware of this little blot, and in-

THE EVANGELICAL MOVEMENT 99
stead of absenting himself for a few days on the plea of some
spiritual caU, he determined de faire bonne mine a mauvais feu,
and the first day he made up to Lady Lansdowne, talking to her
across the table in a manner so unusual and familiar, that both
Lord and Lady Lansdowne were very much annoyed and dis
gusted, and treated him with marked reserve. Mr. C. felt the
rebuke, and looked perfectly miserable.
" The next day a party was formed to go to see Avington, one
of the Duke of Buckingham's seats near Winchester. Most of
the gentlemen went on horseback. I preferred a seat in one of
the carriages, and Lord Lansdowne contrived to make the ride
so unpleasant to Cunningham that he came to me at Avington,
and requested, as a most particular favour, that I would aUow him
to take my place in the carriage. I am a very bad rider, and
riding is not agreeable to me ; but he looked so piteous that I
yielded to his wishes. I never saw a man more thoroughly
humbled ; but Lord and Lady Lansdowne left Stratton next
day, and both his spirits and his spiritual pride recovered their
wonted elasticity."
The Rev. Mr. Cunningham was typical of a good many others
of the same sort. Another notable instance was Toplady, the
author of the beautiful hymn " Rock of ages, cleft for me,"
about the only thing he ever wrote that was not worthless. In
his diary he records that his sermons gave great satisfaction to
himself. " I preached for forty minutes with great ease to
myself, and with great strength, readiness and distinctness. It
was a blessed season to my own heart." But although he drew
large congregations in the church of Broad Hembury, of which
he was incumbent, he was not satisfied. He wrote : " I can
truly say that my lot has never hitherto been cast among a
people so generally ignorant of Divine things, and so totaUy
dead to God. I know of but three persons in all this large and
populous parish in whom I have solid reason to trust a work
of saving grace is begun, and these are Mrs. Hutchins, James
Wilham Taylor, and Joan Venn." He craved for a more
emotional and impressionable congregation, and on the plea
that the humid air of Devonshire did not suit him,1 deserted
his flock in 1775, and went to London to the fogs, where he
could find persons more congenial to his ministry than the poor,
1 Hembury lies high, 486 ft. above the sea, sheltered on the north-east
and west by encircling hills rising to 850-895 ft. The air is bracing, but
not cold.

100 THE CHURCH REVIVAL
ignorant, simple souls of the Devonshire viUage. He did not,
however, resign his two Uvings, but went on drawing the emolu
ments, and suppUed his place with a succession of underpaid
curates. In London he could find sheep to pasture with more
wool on their backs. He was taken up by Lady Huntingdon,
and could command her purse. Early in 1775 he hired the
meeting-house of the French Calvinists in Orange Street,
Leicester Square, for Sunday and Wednesday evenings, and
began preaching there on April 11. For the three years he was
in London tiU his death in 1778, he never once went near Broad
Hembury or Sheldon, his two Uvings in Devonshire. It may
well be asked how he justified to himself continuing to draw his
stipend from both, with setting up a conventicle in London.
The fact was that these men conceived they had a call to preach
the Gospel to large, wealthy and fashionable congregations, and
that duty must be disregarded in presence of such a caU.
There was great liability to self-deception, when, as Hood
says : Every farthing candle-ray
Conceives itself a great gas-jet of light.
Tom Hood was denounced by Rae Wilson as godless, because
he wrote humorous poems, absolutely innocent, not tainted
with any grossness. Hood answered him in his inimitable
Ode to Rae Wilson :
I'm not a Saint
Not one of those self-constituted saints.
Quacks — -not physicians — in the cure of souls,
Censors who sniff out mortal taints,
And call the devil over his own Coals —
These pseudo Privy Councillors of God,
Who write down judgements with a pen hard-nibb'd,
Ushers of Beelzebub's Black Rod ;
Commending sinners, not to ice thick-ribbed,
But endless flames, to scorch them up like flax —
Yet sure of Heav'n themselves, as if they'd cribb'd
The impression of S. Peter's Keys in wax.
With sweet kind natures, as in honey'd cells,
Religion lives, and feels itself at home.
But only on a formal visit dwells
Where wasps instead of bees have formed the cqmb.
Shun pride, O Rae 1 — whatever sort beside
You take in lieu, shun spiritual pride I
A pride there is of rank, a pride of birth,
A pride of learning and a pride of purse ;

THE EVANGELICAL MOVEMENT 101
A London pride — in short, there be on earth
A host of prides, some better and some worse,
But of all prides, since Lucifer's attaint,
The proudest swells a self-elected saint !
Charles Dickens came across this type of Evangelical, and
sketched the male specimen in Mr. Chadband and the female
in Mrs. JeUyby.
But apart from conscious or unconscious humbugs, there
was much real piety in, and much good done by the Evangelicals.
Where they failed, it was due to limitation, or to a false element
in their teaching, which fostered self-righteousness.
Among some exceUent types I can recall, was the Rev. H. A.
Simcoe of Penheale, near Launceston. He was squire as well
as parson, and lived in a beautiful old mansion with Elizabethan
ceilings and paneUings, that had come into the Simcoe family by
purchase. He always wore Hessian boots with a tassel in front,
and stood up over six feet, was of strong build and powerful
muscles. Belonging to the Evangelical school, having been one
of Charles Simeon's disciples, he spent his energies and his money
on aU the organizations caUed into being by his party. He went
about wherever invited to preach in pulpits and harangue on
platforms. At home he had made his picturesque old manor-
house into a store of everything necessary to daily life. The
lads and girls of the parish of Egloskerry were taught trades
under his eye — tailoring, bootmaking, basket-weaving and the
manufacture of a thousand other commodities likely to be wanted
in a region where there are no shops. He established a printing
press in the house, from which issued tracts and a periodical,
The Light of the West, printed on poor paper, with on the cover a
representation of the Eddystone Ughthouse. We had piles of
these in the house, but they were all burnt. I regret it now,
as these papers would have contained many significant anecdotes
of conversions, happy deaths, and special providences, that
would prove instructive reading at the present day. " The
manor-house of Penheale still stands," says a modern writer.
" Its industrial accessories may have disappeared, but in all
parts of the world may be found British settlers who, or whose
parents, leaving England in the nineteenth century's most
distressful years, owe much of their success in a new world to
habits acquired and handiwork learned at Penheale — in its day
the uniquely beneficent training school for emigrants." J
1 Escott, Society in the Country House (1907), p. 263.

102 THE CHURCH REVIVAL
With all its faults, we owe an incalculable debt of gratitude
to the EvangeUcal revival. It produced a marveUous change in
Enghsh social Ufe ; it made speech more decent, and banished pro
fane oaths. It caused the Sunday to be observed as the Lord's
Day, though on the false assumption that it was the Sabbath.
Family prayers, and grace before and after meals, became general,
and personal piety was quickened. The majority of the early
Evangelical school were sincerely earnest, and hved holy and
self-denying lives. Newman in his Apologia testifies to this.
It was their fiery zeal and absolute sincerity that made the
early Evangelicals a dominant power in the EngUsh Church.
" Regarded purely as a spiritual force, the Evangehcals were
undoubtedly the strongest party in the Church during the first
thirty years of the nineteenth century. So much was this the
case that spiritual earnestness was in itself a presumption that a
man was an EvangeUcal, and some were placed in that category
simply because they were spirituaUy-minded, though in point
of fact they were out of sympathy with many of the tenets of
EvangeUcalism." * And Mr. Lecky goes so far as to say that
the " Evangelicals graduaUy changed the whole spirit of the
EngUsh Church. They infused into it a new fire and passion of
devotion, raised the standard of clerical duty, and completely
altered the whole tone and tendency of the preaching of its
ministers."2 That there were windbags and hypocrites (not
consciously so) among those who were Evangelical preachers
is no condemnation of the movement. These were the camp-
foUowers, not the leaders.
A friend sends me this : "In 1853, when Easter hoUdays came,
I went to spend them with a certain Low-Church incumbent in
one of the midland manufacturing towns. I found my sister
staying there as weU ; she was utterly miserable, and I speedily
discovered the reason. The clergyman was a rank Calvinist, and
his wife had been brought Up as a Scottish Presbyterian. The
house was regulated throughout on the severest Puritan system.
If my sister or I were merry and laughed, then, in the evening,
in the extemporary prayer put up before the servants and
visitors, we were prayed for to be delivered from the ungodly
spirit of levity. I had brought a Shakespeare with me. This
was discovered, and I was required to keep it locked up in my
1 Overton, The English Church in the Nineteenth Century (London,
1894), p. 911.
* History of England in the Eighteenth Century, ii. chap. ix.

THE EVANGELICAL MOVEMENT 108
portmanteau, lest it should be seen by the domestics. I asked
for a book to read, and was offered The Dairyman's Daughter,
and EUiott on the Apocalypse ; which latter I thought sank to
an abysmal depth of siUiness such as I had before thought
inconceivable. I have visited Crosse and BlackweU's factory
when they were making pickles, and I found the whole atmosphere
impregnated with vinegar and the smell of gherkins. It ap
peared to me that I was in a religious pickle manufactory, where
the air was charged with sour fumes enough to set one's teeth
on edge. When I left, and the cabman let me out of his con
veyance at the station, ' WeU,' said he, ' how did you get
on there ? ' I shrugged my shoulders. ' Ah,' said he, ' just
before you arrived I took away two young ladies who had been
there on a visit, and they were like mad things, escaped from
confinement. They romped in the cab — and smashed a pane
of glass in the window.' "
A general conviction prevailed, and was not unfounded, that
the sons of these ultra-Evangelicals when getting out into hfe
went whoUy to the bad, or else dashed across the frontiers into
Rome. Girls often became tricky, t sly and untrustworthy. I
have myself known such cases. i_j
Going out of curiosity to an EvangeUcal meeting, I heard a
man discourse on a platform against the iniquities of the theatre.
He told an effective story, how that a young man piously brought
up at home under Gospel teaching, on being launched into
London freedom, resolved on going to the theatre. As he was
in the queue, he looked up and saw the direction " This way to
the Pit." He recoiled — " the Pit ! " He returned to his lodgings,
a converted Christian.
There were two great centres of Evangelicahsm near London,
Islington and Clapham. I never came in contact with the Low
Churchmen of the former place, but I had relatives at Clapham
who belonged to the strictest form of Low-Churchism, wealthy
people, who Uved uncommonly weU, kept a weU-furnished table
and an exceUent ceUar. I was a boy then, and was somewhat
amused to see how every degree of indulgence was tolerated in
meafs and drinks, but music, literature, the theatre, and games,
were tabooed. They had strawberries out of season, when they
cost something Uke sixpence apiece, but we young folk were
not suffered to play Puss in the Corner. From the library, Sir
Walter Scott's novels were excluded, as also those of Jane Austen.
Sydney Smith wrote of the Clapham sect : " Danger to the

104 THE CHURCH REVIVAL
Church arises, not from the Catholics but from the Methodists,
and from that patent Christianity which has been for some time
manufacturing at Clapham to the prejudice of the old and ad
mirable article prepared by the Church. I would counsel my
Lords the Bishops to keep their eyes upon that holy viUage and
its haUowed vicinity. They wiU find a zeal there for making
converts far superior to anything which exists among the
Catholics ; a contempt for the great mass of EngUsh clergy
much more rooted and profound, and a regular fund to purchase
livings for these groaning and garrulous gentlemen, whom they
denominate (by a standing sarcasm against the regular Church)
Gospel preachers and vital clergymen."
The fund to which Sydney Smith aUudes is the " Simeonite
Trust " for livings, especially in watering-places and towns of
social importance ; these were bought so as to secure a succes
sion of incumbents with Calvinistic views. The Trustees do not
seem to have felt much interest in viUage cures. It was the
fashionable, the noble and the wealthy they strove to catch in
their net — not the httle fish.
Thackeray had been brought up surrounded by a cordon of
the straitest sect of Evangehcalism, and he revolted against
it, for he speedily discerned its intellectual feebleness, its self-
complacency, its incapacity for laying hold of the great problems
of life and thought. And he has transferred to his pages portraits
of the men and women he had known — the Dowager Lady
Southdown, authoress of The Washerwoman of Finchley Common ;
Sophia Alethea Newcome, the Bishopess of Clapham, surrounded
by a bevy of Evangelical toadies, men hke the Revs. Bartholomew
Irons, Silas Hornblower and Luke Waters.
I was walking one day with a friend in a small town in the
West of England that was in the hands of the Simeonite Trustees.
The vicar was extreme in his Calvinism, and had recently in a
sermon declared that he knew of only three persons in the place
who were saved, he himself of course being one. Now I have
always held that the sin of idolatry does not involve only the
worship of idols, but the setting up of new religions apart from
the Church. As we walked down the High Street, I was struck
with the number of dissenting meeting-houses of aU descriptions.
Turning to my companion, I said : "It appears to me that
this town is whoUy given over to idolatry." " Yes," he rephed ;
and pointing to the parish church, said, " And there is the altar
to the Unknown God."

THE EVANGELICAL MOVEMENT 105
It must be recognized that present-day Evangelicalism is
not by any means so severe, sour and heretical, not to say anti-
nomian, as some of it was fifty to seventy years ago. The vinegar
is actuaUy losing its acidity and is turning sweet. It is deserving
of note that the modern Evangehcal no longer preaches the
Calvinistic doctrine of the ministers of forty or fifty years ago.
No congregation would now endure the inhumanity of such
teaching. Nor does he now hold fast, as did his predecessors,
to Verbal Inspiration. The better type of EvangeUcal contents
himself with striving to deepen personal reUgion, and for this
he is weU calculated. But the other wing of the party is more
or less lost in Broad-Churchism.
Even among the Scottish Presbyterians the most repulsive
tenets of Calvin are ignored. The basis of union of the Free
Kirk and the United Presbyterian EstabUshment, and the fifth
clause of the Scottish Church Act of 1905, remove from both
estabUshed and non-estabUshed communities any obligation to
hold to Calvinism in the old literal sense.
Mr. J. Ewing Ritchie says : " The Calvinism of the modems
is not the Calvinism of the Westminster Assembly, and yet every
(Presbyterian) clergyman at his ordination declares that he
sincerely owns and believes the whole doctrine contained in the
Confession of Faith to be founded upon the Word of God ;
acknowledges it as the Confession of his Faith ; and that he
wiU firmly and constantly adhere to it ; and that he disowns
aU doctrines, tenets and opinions whatsoever contrary to, and
inconsistent with, the Confession."1
We are, it must never be forgotten, indebted to the Evangelical
movement for some great benefits, that last and wiU last.
(1) Sunday Schools. — The Evangehcals deserve the credit
of having founded these. There exist but scanty traces of them
before 1781, when Mr. Raikes, a bookseUer of Gloucester, and Mr.
Stock, a clergyman, started the movement. They were looked
on askance at first by Bishop Porteus of London, but later met
with his fuU approval. Rowland HiU is thought to have been
the first to inaugurate them in London, and he took occasion
in a sermon to defend them against the objection raised by
Horsley, Bishop of Rochester, who considered' that they might
be used for poUtical purposes.
Hannah More and her sisters devoted themselves to the duty
of iUumining the ignorance in sacred things, and softening the
1 Ritchie (J. E.), The Religious Life of London (1870), p. 144.

106 THE CHURCH REVIVAL
manners of the young, in the part of Somersetshire where
they had settled, by opening Sunday Schools. The institution
rapidly spread. The instruction was almost whoUy in Bible
reading, but where the clergy were orthodox, the Catechism was
also taught. Beyond that there was no definite Church teaching.
The children were, however, expected to learn by heart the
coUect for the day.
(2) Hymns. — A strong prejudice was felt by the orthodox
against the use of any hymns in divine service except the few
that had got annexed to Tate and Brady's Metrical Psalms.
Indeed, Bishop Marsh of Peterborough in his charge of 1823
denounced them on the ground that it was a preferring of the
words of man to those of God. But they were largely employed
in Dissenting meeting-houses, and the Evangelical clergy intro
duced them into their churches. The Olney Hymns — a coUection
to which Newton contributed largely — became popular. But
when Heber, afterwards Bishop of Calcutta, had compiled a
hymnbook for use in his church at Hodnet, he applied in vain
in 1820 to Manners-Sutton, Archbishop of York, and to Howley,
Bishop of London, to obtain authorization to use it.
Bishop Marsh, already aUuded to, spent £4,000 in a lawsuit
to stop the use of an unauthorized hymnbook in a church of the
diocese of Peterborough.
(3) Fervour in preaching. — The old style of parson addressed
the InteUect. He exhorted to a virtuous life ; he showed that
vice led to ruin even in this world ; he produced arguments
in favour of a revealed religion ; he propounded reasons why
we should believe in the existence of God.
Sydney Smith wrote : " The great object of modern sermons
is to hazard nothing. Their characteristic is decent debility,
which alike guards their authors from ludicrous errors and pre
cludes them from striking beauties. Every man of sense in
taking up an Enghsh sermon expects to find it a tedious essay,
full of commonplace morality." 1
The preaching of the Evangelicals was the reverse of this.
They appealed directly to the hearts and souls of their hearers.
Instead of the impersonality of the addresses of the clergy of
the old school, they made religion a matter of individual apphca-
tion and feeling. Consequently they drew crowds to hear them.
At first the Low-Church party looked askance at the move
ment for establishing Colonial and Missionary bishoprics, since
1 Sydney Smith's Works, i. 10.

THE EVANGELICAL MOVEMENT 107
they feared lest the authority of the Committees of the " Church
Missionary " and the " Colonial and Continental " Societies over
their men might be impaired. The missionary, they thought,
would naturally look up to and respect the bishop on the spot,
rather than the little knot of authorities at home, albeit these
latter held the purse. They need not have feared it, as was seen
in Ceylon, where the Church Missionary clergy were actively
disloyal to their Bishop,1 also in Syria towards Bishop Blyth ;
and in India, the clergy of the Church Missionary Society refused
to recognize the same Bishop as had been appointed for the
missions of the Society for the Propagation of the Gospel. They
might have reckoned with confidence on the wilfulness of their
employes. Moreover, these Low-Church Societies could dangle
before their eyes hopes of preferment, such as the bishops set
over them could not offer.
The Evangehcals uniting with the Dissenters raised strenuous
opposition to the sending of a Bishop to Madagascar in 1874;
finally the difficulty was overcome by having him consecrated
in Scotland. For ten years this disgraceful opposition had been
carried on successfully. The anger of the obstructionists was
great when their efforts were defeated.
The party leaders soon saw what a mistake they had made,
and they used their powerful influence to procure the appoint
ment of men of their own views, men not infrequently without
breeding and tact, very frequently their most obsequious servants,
to the vacant sees. By so doing they accomplished two results :
first of all they were able to stain with their own opinions the
infant Churches in the colonies ; and then secondly, when these
nominees resigned their sees, as they almost invariably did,
after a very few years' service, and returned home, they were,
by virtue of their episcopal character, popped into positions of
great influence and no little dignity. Hence the Church at home
had a large infusion of low-toned Christianity poured into her
by these " returned Empties."
A few years ago there were no less than thirty bishops who,
like the hirehng of the Gospel, had deserted their flocks, and
were in England snuggling into the cosy corners provided for
1 The clergy were summoned in 1865 by Bishop Claughton to meet
him in synod. Those maintained by the C.M.S. did not feel themselves
at liberty to obey the Bishop's summons without the consent of their
" superiors " in Salisbury Square ; and the permission, when asked, was
refused. Under Bishop Glaughton's successor the same contumacy was
encouraged.

108 THE CHURCH REVIVAL
them by their Evangehcal friends at home. No less than three
of these were ex-bishops of Sierra Leone, and at one time three
ex-bishops of Colombo.
The plea for resignation was health ; but it was remarkable
how their healths and appetites recovered in England, and
they were able to take, and take with avidity, canonries, pre-
bendal stalls, archdeaconries, along with plump livings, even
bishoprics, in England.
As to those sees that have been under Evangelical formation
and organization, they compare with such as have been founded
and governed by men of Church principles as a rickety child
does with one who is robust.
I remember many years ago I knew at Cambridge a man who
was wheeled about in a bath-chair. Through want of lime in his
blood all his bones had become as gelatine, and he was reduced
to a feeble, helpless lump of humanity. A clever doctor said :
" Why, it is lime you want. Lime you must have," and he
dosed him with lime-water. Under this treatment the patient
became strong, firm in bone ; he grew from a doubled-up heap
of flesh into an upright man. And the Colonial and Missionary
Churches in the hands of the Evangelicals were Uke this unhappy
wretch. What they needed was the lime-water of the Cathohc
Faith. When that is given them they recover, where it is still
denied they retain their gelatinous structure and their incapacity.
The decline of EvangehcaUsm is due to several causes. One is
that it never encouraged objective worship, and exaggerated a
subjectivity of reUgion that needs to be supplemented with
objectivity. Moreover, as already said, early Evangelicalism
had no realization of the Church as an organized body, and
that the body of Christ.
Then again, a doubt was entertained as to their sincerity.
Mr. Ritchie says : "A fact becomes increasingly prominent ;
the readiness of the Evangelicals to swallow their words, to
quietly accept whatever may be offered them by their opponents
merely for the sake of position in society. Every now and then
a crisis occurs in the history of the Church. If Baptismal Re
generation, for instance, be ruled to be permissible, they must
leave ; and then, when the time comes for them to arise and
become martyrs, they quickly pocket their principles and remain.
Of course they plead their greater opportunities of usefulness, as
if rehgion were better served by dishonesty than by honesty—
as if the cause of God were better advanced by falsehood than by

THE EVANGELICAL MOVEMENT 109
truth — as if position as regards society were of more importance
than the man's consciousness of independence and honourable
Ufe. For the Rituahst or the Broad Churchman it is no difficult
matter to remain in the Church in communion with the Evan
geUcal ; but they, in accordance with his theory, are teaching
soul-destroying errors ; yet he remains with them and is, ac
cording to his idea, a partaker in their sins." 1
Dissenting ministers look on them as dishonest men. They
know that these Evangelicals differ from them in no point of
behef , or rather of disbelief ; they know that they omit the
use of what in the Prayer Book they dislike, or put upon it a
non-natural gloss — and they ask why these men remain where
they are, and find the reason in the clinging to their benefices for
the sake of social position and income. No amount of fawning
on the Dissenter, inviting him to put on a surplice and read the
lessons in Church, or invading the meeting-house to occupy the
pulpit ; no slobbering over the dear Nonconformist brother
at Grindelwald and Keswick conferences, and meetings of the
EvangeUcal Alliance, can remove the impression.
The hunting after association with Dissenting ministers is
due largely to a craving after popularity, and as it is the fashion
of the day to be " liberal-minded," these men proclaim their
readiness to dance as popular opinion pipes to them. They
forget the words of Our Lord, " Woe unto you when men shaU
speak weU of you, for so did their fathers to the false prophets."
The Evangelical of the present day no more resembles the Evan
geUcal of the class of Simeon, Toplady and Whitefield than does
a Nonconformist of to-day resemble the sturdy Puritan of the
Commonwealth. The fact from which he has not been able to
escape, to which he cannot shut his eyes, is that the doctrine
of Verbal Inspiration can no longer be held by him with sure
hands as the unshaken basis on which his system can be upreared.
Biblical criticism, though it has often gone very much too far,
and is always on the change, has yet brought to light truths that
cannot be blinked, and established facts that may not be over
looked. He fears to maintain the verbal exactitude of such
incidents as Balaam's ass speaking with man's voice, as the sun
and moon actuaUy standing stiU in the battle of Bethhoron, of
Jonah spending three days and nights in the beUy of the whale ;
and he is hesitating and timorous as to the foundation of his
rehgion. That on which his fathers planted their feet so securely
1 Ritchie, The Religious Life of London (1870), p. 78.

110 THE CHURCH REVIVAL
has been knocked away from under him. He fought against
the principle of Biblical criticism with the courage of despair,
and now has succumbed. Criticism has by this time found the
results of its work popularized and accepted in quarterlies,
magazines, popular fiction, and daily papers. To a large and
increasing extent he who began as an Evangelical finds himself
on a sloping plank down which he slips and becomes a Broad
Churchman. But there are others, and these the majority,
in whom religious and Evangelical instinct is strong, and who,
though hardly yet having found a footing, fall to exhortations to
piety, to encouragement of devotion, and to living a holy hfe ;
such are constrained to a wider tolerance, to take a broader
outlook more consonant with natural science and textual criti
cism, but as yet they have not formulated a system. Some
there be who chng tenaciously to the old doctrine of verbal
inspiration — but these are to be found mostly lodging about
in nooks and corners hke hibernating snails.
Meanwhile the old Puritan hostility to the High-Church party
is disappearing. Some of the venerable controversies are dead
and becoming as obsolete as Guelph and GhibeUine ; and each
party is beginning to reaUze that the other holds and lays stress
on a truth, but not the whole truth. The Evangehcal principle
is individualism, the union of the soul with God, and a con
sciousness of that union — indeed, a conviction that it has taken
place. The High Churchman insists on the corporate hfe of the
Church, and insists on the Sacraments as the means of Grace.
An infusion into his teaching of the Evangelical doctrine would
rescue from the danger of formalism. The Evangelical, on the
other hand, is even now coming to appreciate that which his
predecessors did not — the value of the Church as a bond of union
and a pillar of the Faith.
There is a curious passage in The Banquet of Plato, in which
Aristophanes expounds his theory of Love. Man when created
was hermaphrodite, containing in himself all the quahties and
characteristics of the two sexes ; but Zeus " cut human beings
in half, as people cut eggs before they salt them," and thus
produced the two distinct sexes ; and there is an inclination
and a gravitation of one to the other, because till united each
is imperfect. At first, possibly, there is repulsion, because the
thoughts, feelings and impulses of the one sex differ radicaUy
from those of the other. But eventuaUy each discovers his
own shortcomings, and then they are drawn together.

THE EVANGELICAL MOVEMENT 111
Now this seems to me to represent the two parties in the
Church, the Evangelical and the Orthodox. Each without the
other is incomplete. At first they kept very separate, and
distrusted each other. But that condition has now passed,
and they are disposed to coquet and flutter about each other
like Papagino and Papagina in the Zauberflote — seeking close
and lasting union. " I cannot restrain the poetic enthusiasm
which takes possession of my discourse," says Agathon in the
same dialogue, " and which bids me declare that Love is the
divinity who creates peace among men, and calm upon the sea,
the windless silence of storms, repose and sleep in sadness.
Love divests us of aU alienation from each other, and fiUs our
vacant hearts with overflowing sympathy ; he gathers us together
in such social meetings as we now. delight in celebrating."
Those opposed eyes,
Which like the meteors of a troubled heaven,
All of one nature, of one substance bred,
Did lately meet in the intestine shock.
Shall now, in mutual well-beseeming ranks
March all one way, and be no more opposed.
/ Henry IV, Act I, sc. ii.
I quote the Index to a Book of Devotion by a Dissenter,
Sir H. E. Lunn. The book is entitled The Love of Jesus, and
was published in 1911.
Motives of Prayer. General Prayer. The Lord's Prayer.
Devotions for days of . . . retirement.
Method of Prayer for the Christian Year.
Readings for the Hours of the Passion.
Meditations on the Lord's Supper.
Hymns on the Lord's Supper.
Preparations for the Holy Communion.
Prayers before the Holy Communion.
Order of Administration of the Holy Communion.
Prayers after the Holy Communion.
Method of Bible reading.
Methods of Fasting.
The Preface is dated Lent. The Order of Administration is that
of the Prayer Book, with the substitution of minister for Priest
and with the omission of the rubrics for the manual acts at the
Consecration. If there be such a levelling up among those who are not
Churchmen, what may we not expect among those who are ?

CHAPTER V
THE CHURCH IN COUNTRY PLACES

TO understand the condition into which the Enghsh
Church had faUen at the beginning of the nineteenth
century it is weU to have in one's hand certain statistics.
I wiU take first of aU those made by the Bishops, produced
in the House of Lords in 1807. By the returns of that date
the number of incumbents resident in the 11,164 parishes of
England and Wales was only 4,412, or little more than one in
every third parish. There were actuaUy resident, including
such as lived near but not in their parishes, not exceeding 5,000,
that is to say about one to every two parishes.
Of the resident incumbents in 1810 there were about 1,500
whose incomes were under £150 per annum. In that year the
number of livings under £150 a year were :

Not exceeding £10 a year
From £10 to £20 inclusive
From £20 to £30
From £30 to £40
From £40 to £50
From £50 to £60
From £60 to £70
From £70 to £80
From £80 to £90
From £90 to £100
From £100 to £110
From £110 to £120
From £120 to £130
From £130 to £140
From £140 to £150
Total

12
72
191
353433407 376 319309315283 307246 205 170
3,998

Of these poorly endowed livings 2,500 of the whole were left
to the pastoral care of Curates, who in many cases received no
more than £40 per annum.

DR. SYNTAX PREACHING
FROM a LJKAWING IiY Kt AVI. -\\DS()>

THE CHURCH IN COUNTRY PLACES 113
In 1832 in England and Wales there were 4,361 hvings under
£150 ; there were 2,626 without parsonages, 2,183 with such as
were unfit to serve as residences. In 1831, in the diocese of
Exeter, as many as 280 incumbents were non-resident, mainly
because they had in their parishes no houses in which they could
reside. In 1835, out of 7,167 parishes in England and Wales, where
the Uving exceeded £150, there were 3,556 incumbents either
actuaUy or virtuaUy resident, leaving 2,612 cases in which only
curates did the duties. The whole number of non-resident
incumbents of all classes, after deducting sinecures, was found
to be 5,925. Of these, those clergy who were non-resident in
one parish because pluralists, but did reside in another, were
1,797. Deducting these, and a few others for whom reasonable
explanation was forthcoming, from the whole number there stiU
remained 3,500 parishes which were either not served at aU by
a curate or were served by the curate of a neighbouring parish.
In 1836 the whole income of the Church, notwithstanding
the spoliation to which she had been subjected, amounted to
£3,490,497, but of this £435,046 was absorbed by the Bishops and
other dignitaries ; and it was very unequally distributed among
the Bishops, for whereas the Archbishop of Canterbury put
into his pocket annually £18,090, the Bishop of London £13,890,
and of Durham £19,480 ; the Bishop of Oxford had but £1,600,
of Rochester £1,400 ; and the see of Gloucester, not then united
with Bristol, was worth only £700 a year.
In like manner the livings of the parochial clergy were of
unequal value : whereas some small country benefices were worth
£3,000, £4,000, or even £7,000 per annum, large parishes in
London, Lancashire and Yorkshire, containing 20,000 or 30,000
inhabitants apiece, were not above £150.
In the diocese of Exeter, in 1839, the condition was this :
Out of 628 parishes, 244 were without resident incumbents ; of
these, however, 162 had resident curates. Fifteen parishes were
served by incumbents living two miles off, and 22 by curates of
neighbouring parishes. There were at that date 10 parishes in
which parsonage houses were in process of construction, but
there were 12 uninhabited by incumbent or curate. As to non-
residence, this must be taken into account — that there was one
parish with only 15 people in it, another with 29, several under
80, and forty with not more than 100.
It wiU be seen from the above statistics that, although non-
8

114 THE CHURCH REVIVAL
residence and pluralism are most undesirable, it was not possible
to avoid both, when Uvings were so poor that a rector or vicar
could not hve on his incumbency alone. A provision that
sufficed for an unmarried priest was not sufficient for a parson
with wife and family. Moreover, before the Reformation the
incumbent very frequently hved in the manor-house, where he
acted as domestic chaplain and tutor to the children. This
condition of affairs ceased ; and in many parishes there were
no parsonage houses extant, and there was no money available
wherewith to build one.1
The scandal of plurahsm was not confined to England or to
the Hanoverian period. Thomas Cantilupe, Bishop of Hereford,
who died in 1282, was simultaneously precentor and Canon of
York, Archdeacon of Stafford, Canon of Lichfield, Canon of
London, Canon of Hereford, and held the hvings of Doderholt,
Hampton, Aston, Wintringham, Deighton, Rippel, Sunterfield,
and apparently also that of Prestbury. Thomas a Becket was
given S. Mary-le-Strand and Otford, with prebends in both
S. Paul's and Lincoln, before he was even in deacon's orders.
In Germany plurahsm was rampant,2 in France before the
Revolution it was common. But in England plurahsm existed
mainly because the livings were so poor ; while in Italy, France
and Germany it flourished because they and the bishoprics and
abbacies were so rich.
In 1801, WiUiam Dickenson, member for Ilchester, brought
in a biU before the House " to protect and reheve . . . spiritual
persons from vexatious prosecutions by common informers,
under statute of King Henry VIII, in consequence of their non-
residence on their benefices or their taking of farms."
In the case of information lodged, the case proved and the
1 What gave great occasion to pluralism was the Black Death in 1348
and again in 1361. It swept away nearly one-third of the inhabitants.
Above 50,000 persons were said to have perished in London alone. The
mortality among the clergy was great, and at its disappearance there
were only enough left for one priest to minister in three, four and even
more parishes.
2 Popes even then were pluralists. Clement II retained the wealthy
bishopric of Bamberg, and Leo IX that of Toul. Verily instead of the
Papacy resting on Simon Peter, it reposed on Simon Magus. The popes
provided for their " nephews " and other favourites in the most scandalous
manner. I give one instance out of many : Gulielmus Brunelli being made
Provost of Wells, aged twenty-three years, had an indult in 1289, not
being ordained priest, to hold as well the Church of Westerham, also
canonries and prebends of Lichfield, Salisbury, Llandaff, S. David's and
S. Omer ; later he resigned Westerham, so as to get another benefice
and a prebendal stall at Exeter.

THE CHURCH IN COUNTRY PLACES 115
fine imposed, half went to the Crown and half to the common
informer.
Now let us see what were the provisions of that Act which
could be invoked and put in force against an incumbent, should
he attempt to improve his income, by any captious and aggrieved
parishioner who resented having his tithe exacted with strictness.
Under this statute no clergyman, beneficed or not beneficed,
could rent a house, except in a city, market-town or borough,
under the penalty of £10 per month ; no vicar could lease a
parsonage under a penalty amounting to ten times the value of
the profits of such lease. No clergyman was permitted to hold
a lease of land under any circumstances whatever, even though
it had descended to him by inheritance, and although he himself
did not occupy the land, under a penalty of ten times its annual
value ; no clergyman was suffered so much as to buy or sell a
cow without becoming Uable to forfeit triple its value.
Undoubtedly the Act became generaUy inoperative, but it
hung Uke a threatening cloud over the heads of the clergy ;
it could at any time be enforced, and that it was enforced
occasionaUy is seen from the preamble of WiUiam Dickenson's
BiU. Incumbents who did reside were always at the mercy of
litigious and dissatisfied parishioners.
At the same time that curates were starving on their £30 or
£40 a year, the Bishops, Deans and Canons were gorged with
wealth, and doing nothing for it. The Black Book (1820-23)
gives a statement of the mode in which the revenues of the
Church, amounting to £9,459,565, were distributed.
Class. AV<^i£ihCOme Total-
Episcopal Clergy :
2 Archbishops ..... £26,465 £52,930
24 Bishops ...... 10,174 £244>I85
Dignitaries :
28 Deans ...... 1,580 44,250
61 Archdeacons ..... 739 45,126
26 Chancellors ..... 494 12,844
514 Prebendaries and Canons, 330 Pre
centors, Succentors, Vicars-General,
Minor Canons, Priests- Vicars, etc. . 338 111,650
Parochial Clergy :
2,886 Aristocratic Pluralists, mostly non
resident, and holding several livings,
in all 7,037 livings, averaging each £764 1,863 5,379,43°
4,305 Incumbents, holding one living each,
and about one-half resident on their
benefices ...... 764 3,289,020
Total ., . . £9,459,565

116 THE CHURCH REVIVAL
The curates, licensed and unlicensed, whose average stipend of
about £75 per annum, amounting together to £319,050, are
included in the incomes of pluralists and other incumbents.
Archbishop Potter, a draper's son, noted for his haughtiness,
died immensely rich with the spoils of the Church, and dis
inherited his eldest son for marrying agamst his wishes. How
ever he obtained for him Church benefices to the value of £2,000
a year. He left the whole of his fortune, valued at £90,000, to
his second son, who was a reprobate.
Bishop Sherlock died worth £150,000. Of him it was said
or sung :
As Sherlock at Temple was taking a boat,
The Waterman asked him which way he would float ;
" Which way ? " said the Doctor : " Why, fool, with the stream."
To Paul's or to Lambeth was all one to him.
A son of Archbishop Moore died in 1865. He was Rector of
Hunton, also of Eynesford, also of Latchinford, Canon of Canter
bury, and Registrar of the Will Office in the Prerogative Court
of Canterbury. The gross total of his receipts from the Church
was £753,647, and his annual income close on £12,000.
Majendie.of Huguenot ancestry, Bishop of Bangor, who died
in 1830, held no fewer than eleven parochial preferments.
Chandler, Bishop of Durham, Wills, Bishop of Winchester, and
Gilbert, Archbishop of York, aU died shamefully rich, some of
them worth more than £100,000. In a series of letters published
in the Morning Chronicle between November 6, 1813, and
March 11, 1814, a Mr. Wright favoured the public with many
curious disclosures which had come to his knowledge as secretary
to three right reverend prelates — the Bishops of London, Norwich
and Ely. In a letter of November 20, he says that he had
selected from well-authenticated documents 10,801 benefices,
on which were only 4,490 incumbents said to be resident, so
that there were 6,311 confessedly non-resident incumbents, to
supply whose places 1,523 resident curates were employed,
which left 4,788 without resident curate or incumbent. In
one diocese, he said, one-third of the parish churches ha4 the
services performed in them reduced from twice to once on the
Sunday. A very general excuse made for non-residents was
bad health. " Now, iU-health of the incumbent himself, or
his wife or daughter, is a common pretext, when no other
legal cause can be found of avoiding residence. Of twenty-two

THE CHURCH IN COUNTRY PLACES 117
licences granted in one diocese for this reason, three only of the
persons are in a state of health to warrant it, and the benefices
from which they absent themselves are very valuable. Some
(of these incumbents) live in town during the winter ; and
although night air certainly cannot benefit a valetudinarian,
they may be constantly seen at card-parties, routs, or the
theatres ; in summer enjoying the amusements of fashionable
watering-places, whilst too often their curates, by the par
simonious stipends they afford them, are with a numerous family
in a state of the greatest poverty." To this condition of affairs
the Latitudinarian Bishops appointed by the Crown had brought
the clergy. And it must be borne in mind that every bishop
set to work not only to feather his own nest, but also those of
his sons and sons-in-law, brothers, nephews and other relations.
Bishop Pretyman.of Lincoln and afterwards of Winchester, who
changed his name to Tomline on acceding to a large estate, did
not leave his children destitute. G. T. Pretyman was made
ChanceUor and Canon of Lincoln, Prebendary of Winchester,
Rector of Chalfont S. Giles, Rector of Wheathampstead, and
Rector of Harpenden. Another son, Richard, was also made
Canon of Lincoln, Rector of Middleton-Stoney, Rector of Wal-
grave, Rector of Wroughton, and Vicar of Hannington. A
third son, John, was created Prebendary of Lincoln, Rector of
Sherrington, and Rector of Winwick.
Sparke, Bishop of Ely, quite as scandalously prdvided for
his sons, nephews and relatives. A list may be found in the
Black Book. Archbishop Sutton provided seven of his family
with sixteen rectories, vicarages, and dignities in cathedrals.
Of his eleven daughters, several had the prudence to marry men
in holy orders, and soon became amply endowed. Hugh Percy
married one daughter, and in eight years was given as many
different preferments, bringing in together about £10,000 per
annum. He was afterwards advanced to be Bishop of Rochester,
and was then translated to CarUsle. According to law he ought
to have resigned all the preferments he held at the time of being
promoted to a bishopric — four of which, by the way, had been
given him in one year ; but he contrived to retain the most
valuable prebend of S. Paul's, worth £3,000 per annum, and
also the ChanceUorship of Sarum. Another daughter of the
Archbishop married James Croft, Archdeacon of Canterbury,
incumbent of Hythe, Rector of Cliffe and Rector of Saltwood
—all preferments in the gift of the Archbishop. A sister

118

THE CHURCH REVIVAL

married Richard Lockwood, who was presented in one year by
his brother-in-law with the three vicarages of Kessingland,
Lowestoft and Potter-Heigham ; all these livings were valuable,
and in the gift of the Bishop of Norwich, and were presented by
his Grace when he held that see.
These are but a few samples of the nepotism that prevailed,
and of the low tone of ecclesiastical consciences. What could
be expected of the clergy under such a system ? No wonder that
the Church sank in the esteem of the people and was regarded
as the home of jobbery.
Another scandal was the sale of livings. There were in London
agents who sold them by auction. An American Bishop, Dr.
Hobart, during his sojourn in this country, felt shocked by
reading the following details of the traffic in the Morning
Chronicle, July 13, 1824 : " The Church livings in Essex, sold
on the ist instant, by Mr. Robins, of Regent Street, were not
absolute advowsons; but the next presentations contingent
on the Uves of Mr. and Mrs. W. T. P. L. Wellesley, aged thirty-
six and twenty-five years respectively, were as under :

Place.

Description.

Estimated
Annual Value.

Age of
Incumbent.

Sold for

£

t

Wanstead

Rectory

653

63

2,440

Woodford

1,200
58
4,200
Gt. Paindon
,,
500
63
1,600
Fifield .
,,
525
59
1.520
Rochefort
,,
700
62
2,000
Filstead
Vicarage
400
5°
goo
Roydon .
»
200
46
580
"The biddings appeared to be governed by the age and
health of the incumbents, residence, situation, and other local
circumstances . ' '
I knew of the foUowing case :
A certain living was advertised for sale. The incumbent,
whom we wiU caU Mr. Baker, owned the presentation. He put
a price on the living which was so high that a would-be pur
chaser demurred. One day the latter received a telegram from
Baker's lawyer urging him to come down at once. He did so,
and was told that the Rector was very iU, and had been prayed
for in church, and was not expected to live. The lawyer
accompanied the would-be purchaser to the parsonage, where
he was admitted, and entreated to make as little noise as possible
THE CHURCH IN COUNTRY PLACES 119
on ascending the stairs, and to stay but a short time in the room
of the dying man. He and the lawyer ascended, and saw the
old man in bed so prostrate as to be scarce able to speak. No
demur ensued as to the price, and the contract of sale was rapidly
drawn and signed, and a deposit paid. Then the purchaser
went down and walked about the grounds and glebe. Two hours
must elapse before the train would reconduct him to town.
Presently Mrs. Baker emerged from the house into the garden
and begged him to come in and have some dinner. This he
declined, as, under the circumstances, he did not wish to give
trouble in the house. " Not at aU," answered Mrs. Baker : " Mr.
Baker would be glad of your society." " Mr. Baker ! " "I
forgot to add," said the lady, " the crisis is happily past and
Mr. Baker is risen, dressed and impatient for his dinner."
The dying rector and patron Uved on for twenty years, and
bought back the presentation and advowson for his son. I
'heard the story from the rural dean. I was told that the old
rogue cleared £2,000 by the transaction.
The law of the land was plain enough, but it was evaded in
the most barefaced manner. According to enactments of the
law, if a patron were to present any person to a benefice for a
corrupt consideration, by gift, promise, or reward, the presenta
tion was rendered void, and for that turn lapsed to the Crown.
If a person procured a presentation for money or profit and was
presented, he was disabled from holding the living. But by
ingenious methods, by the subtle craftiness of lawyers, means
were devised for the circumvention of the law. But of what
moral quality can a man have been who by such means gained
a position in the sheepfold.?
In 1818 a grant of a miUion was made by Government for
the creation of additional churches ; a further grant of half
a miUion was made in 1824, but part of this went to Scotland.
A grant of £10,000 a year was also made for eleven years to the
Governors of Queen Anne's Bounty, for the better endowment
of poor livings ; and that Bounty has not only been continuously
engaged in raising the value of such hvings, but it also has lent
money to incumbents to enable them to provide parsonage
houses for their cures. But the greatest boon of all to the Church
was the Tithe Commutation Act of 1836. By this useful
measure an end was put to the incessantly recurring disputes
and heartburnings that arose out of the valuation of tithe,
and the occasional attempt made to take it in kind. The

120 THE CHURCH REVIVAL
parson exacting his tithe pig was a subject of caricature and of
satirical baUad.
In 1802, the patronage of about 2,500 churches belonged to
the bishops and deans and chapters, and nearly 1,100 to the
Crown. That of 2,000 pertained to lay corporations, including
the coUeges of Oxford and Cambridge. The remaining number,
rather over 6,500, were in the hands of county famihes and lay
individuals. Crown livings were disposed of as payment, or part payment,
for political services rendered either by the presentee himself
or by a relative. Bishops gave Uvings to relatives and to men
who were of the same way of thinking in politics and church
matters as themselves. Chapters passed on the presentation
from one member to another that they might accommodate their
families, and it was much the same with the lay corporations.
The coUeges appointed men who held a feUowship or tutorship,
and the incumbent who lived in CoUege rode out on the Satur
day evening, perhaps even on the Sunday morning, and returned
to his rooms in College after afternoon service. If the hvings
were good and at a distance they were taken by such feUows
as desired to get married, and these were sufficiently advanced
in years, and so accustomed to their University life as to be
quite unable to understand and sympathize with their rustic
congregations. Family livings went to younger sons. If one would not suffice
to keep a son in comfort, a second wasvobtained for him. It
was not a matter of vocation, but of convenience. We can
form an idea of what the clergy of this type were, from Jane
Austen's novels. Her father and two of her brothers were
clergymen. Setting aside Mr. CoUins as somewhat of a carica
ture, and as not pertaining to the gentleman class, we have Mr.
Elton in Emma, Edward Bertram and the gluttonous Dr. Grant
in Mansfield Park, Henry Tilney in Northanger Abbey, and
Edward Ferrar in Sense and Sensibility. These were all men
of good family and culture, conscientious as far as their light
went, who looked to their profession as a means of hving com
fortably, with very little to do ; men hardly quahfied to be of
any spiritual aid to their flocks, though they would be ready
to assist them in their material needs.
" I cannot think," wrote Anthony Froude in 1849, " wllv
as a body clergymen are so fatally uninteresting— they, who
through aU their waking hours ought to have for their one

THE CHURCH IN COUNTRY PLACES 121
thought the deepest and most absorbing interests of humanity.
It is the curse of making it a profession — a road to get on upon,
to succeed in hfe upon. The base stain is apparent in their
very language, too sad an index of what they are. Their duty,
what is it ? To patter through the two Sunday services. For
a Uttle money one wiU undertake the other's duty for him. And
what do they aU aim at ? Getting livings ! Not cures of souls,
but livings ; something which will keep their wretched bodies
living in the comforts they have found indispensabki What
business have they, any one of them, with a thought of what
becomes of their wretched selves at all ? To hear them preaching,
to hear the words they use in these same duties of theirs, one
would suppose they really believed that getting on, and growing
rich, and getting comfortable were quite the last thing a Chris
tian should propose for himself. Alas ! with the mass of them
the pulpit keeps its old meaning, and is but a stage. Off the
stage there is the old prate of the old-world stories, the patronage
of this rich man and that, the vacant benefice or the cathedral
stall." This is hard, and unjust as well. If a man cannot live by
bread alone, but by every word that proceedeth out of the mouth
of God, it is also true that man cannot live by the Word alone,
without bread' to put into his mouth, and the law prohibited
the pastor from engaging in unprofessional work, as S. Paul
maintained himself by tent-making. Besides, surely duty may
be joyously as weU as conscientiously undertaken. The only
part in the above, stricture that is fair is that on unreality in the
pulpit. According to Nelson's signal before Trafalgar, England
expects every man to do his duty : did not officers and sailors
fight zealously with aU their hearts in that great battle, although
it was merely duty so to do ? The weU-to-do clerics did their
duty, as they understood it. But to them duty had a very
different meaning from what is understood by the clergy of the
present day. With them duty comprised a couple of services
on the Lord's Day, with services also at Christmas and Good
Friday, baptizing the young, visiting the sick, as also giving
marriage benedictions. They had no conception of anything
further. There was an old man, long ago dead, who had been in the
service of our family through three generations. He told me
that his grandfather, or great-grandfather (I cannot recall
which) had been bedridden in the adjoining parish of Maristowe

122 THE CHURCH REVIVAL
for twenty years. The vicar was the Rev. John Teasdale
(1704-1755), who was a most indefatigable parish priest ; and
Mr. Teasdale was wont during those twenty years to visit the sick
man daily. He never missed, weekday or Sunday alike, to read to
him and pray with him. Of this Rev. John Teasdale an anecdote
is told which, though not iUustrating my point, I wiU relate.
He held an estate on lives from the family of Harris of Hayne.
A life dropped, and the Hon. John Harris, then of Hayne, sent
and took Mr. Teasdale's carriage horses as a heriot — an act
which, though legal, was considered unhandsome. On Mr.
Harris sending to inquire the names of the horses, he repUed
that they were caUed " Honour " and " Conscience " when in his
possession, but since they had passed into other hands, the present
owner had better impose on them names of his own choice.
Take the witness of the Rev. J. M. Cunningham, Vicar of
Harrow, an EvangeUcal of the EvangeUcals, looking on such as
did not belong to his own party with a censorious eye. In his
book The Velvet Cushion he speaks of the systematic visiting
of the people by the country clergy. The old Vicar is address
ing his wife. " ' I am not sure,' said the Vicar, ' that it is not a
presumptuous rehance on the goodness of God, and an abuse of
the doctrine of Divine mercy, that has kept me at home to-day,
when I should have gone to visit old Dame Wilkins directly.'
Her bonnet was soon on, and they hobbled down the viUage
almost as fast as if their house had been on fire. Mary Wilkins
was a poor, good woman, to whom the Vicar's visit three times a
week had become almost one of the necessities of life. It was
now two hours beyond the time he usually came, and, had she
been awake, she would really have been pained by the delay.
But happily she had faUen into a profound sleep, and when he
put his foot on the threshold, and in his old-fashioned way said
' Peace be with you,' she was just waking. This comforted the
good man, and, as he weU knew where aU comfort comes from,
he thanked God in his heart even for this."
Or take Winthrop Mackworth Praed's sketch of his Vicar,
in Everyday Characters — mind you everyday characters. Praed
was bom in 1802. He belonged to the Young Liberal party,
and sat in Parliament for Yarmouth in 1834 ; he died in 1839.
Some years ago, ere time and taste
Had turned our parish topsy-turvy.
When Darnel Park was Darnel waste,
And roads as little known as scurvy ;

THE CHURCH IN COUNTRY PLACES 128
The man who lost his way between
St. Mary's Hill and Sandy Thicket
Was always shown across the green,
And guided to the Parson's wicket.
Whate'er the stranger's caste or creed,
Pundit or Papist, saint or sinner,
He found a stable for his steed,
And welcome for himself, and dinner.
He was a shrewd and sound Divine,
Of loud Dissent the mortal terror ;
And when, by dint of page and line,
He 'stablished truth, or startled error,
The Baptist found him far too deep ;
The Deist sighed with saving sorrow ;
And the lean Levite went to sleep
And dreamed of tasting pork to-morrow.
His sermons never said or showed
That Earth is foul, that Heaven is gracious,
Without refreshment on the road
From Jerome, or from Athanasius.
And sure a righteous zeal inspired
The hand and head that penned and planned them,
For all who understood admired,
And some who did not understand them.
And he was kind, and loved to sit
In the low hut or garnished cottage,
And praise the farmer's homely wit
And share the widow's homelier pottage.
At his approach complaint grew mild,
And when his hand unbarred the shutter,
The clammy lips of fever smiled
The welcome which they could not mutter.
Where is the old man laid ? Look down
And construe on the slate before you :
Hie facet Gulielmus Brown,
Vir nulla non donandus lauru.
Although the majority of hvings were poor, there was a certain
number that were " fat," and these became the perquisite of
men of good family and of political influence. Dr. Valpy was
headmaster of Reading School, and Rector of StradishaU in
Suffolk, for twenty years. The rich living of Stanhope had been
held in succession by three prelates, when its rector, Dr. PhiUpotts,
was made Bishop of Exeter in 1830. There was a bit of an
outcry at this, and he resigned Stanhope and took in its stead

124 THE CHURCH REVIVAL
a canonry in Durham.1 " Bishop Courtenay held the living of
S. George's, Hanover Square, with a population of 430,396;
Bishop Pelham a living in Sussex, and Bishop Bethell a living in
Yorkshire, each with the see of Exeter." 2
These incumbencies were, of course, served by curates.
In 1762 William, Viscount Courtenay, ran away with Frances,
daughter of a taverner named Clack at Wallingford, and married
her in Edinburgh. The publican said to him, " My lord, you
have married my daughter. Now you must do something for
my son." " What can I do ? I have nothing I can give him
but some livings. He must go into the Church." Accordingly
the cub was sent to Oxford, where he managed to pass ; he was
subsequently ordained and given three livings — Powderham,
Moretonhampstead, and Woolborough, that includes the town
of Newton Abbot. He chose to live at the Rectory in the
park at Powderham, but his behaviour made him so insufferable,
that he was required to quit it, and then he went to live at
Moretonhampstead .
Too many scandalous jobs were effected, but the majority
of presentations were honestly made. A country squire liked
to have near him as closest neighbour a gentleman, and one who
would not cause scandal in the parish.
Where plurahsts were in possession, there the curate had
the care of souls. Sydney Smith described him as he saw him.
" A curate — there is something which excites compassion in the
very name of a curate ! A learned man in a hovel, with sermons
and saucepans, lexicons and bacon, Hebrew books and ragged
children ; good and patient, a comforter, and a preacher, the first
and purest pauper in the hamlet."
Here is Washington Irving's account of a country church
and a vicar of the parish in a plump living :
" The congregation was composed of the neighbouring people
of rank, who sat in pews sumptuously lined and cushioned,
furnished with richly gilded prayer books, and decorated with
their arms upon the pew doors ; of the villagers and peasantry,
who fiUed the back seats, and a small gaUery beside the organ ;
1 But the see of Exeter was badly endowed. Bishop Voysey (1519-
I551), of twenty-five manors and fourteen mansions, was despoiled of all
save eight. Burnet says of him that he received a pension for life, but
" all the rest he basely resigned, taking care of himself and ruining his
successors." a Overton : The English Church in the Nineteenth Century (1894), p. 7.

THE CHURCH IN COUNTRY PLACES 125
and of the poor of the parish, who were ranged on benches in
the aisles.
" The service was performed by a snuffling, weU-fed vicar,
who had a snug dweUing near the church. He was a privileged
guest at aU the tables of the neighbourhood, and had been the
keenest fox-hunter in the county ; until age and good living
had disabled him from doing anything more than ride to see the
hounds throw off, and make one at the hunt dinner.
" Under the ministry of such a pastor, I found it impossible
to get into the train of thought suitable to the time and place." 1
The parson was doubtless a rector and not a vicar. An
American would not know the distinction.
The clergy of the Hanoverian and Early Victorian period
were divided into distinct classes— 'the weU-born, weU-bred and
weU-beneficed, and the poor curates who lived on the crumbs that
fell from the tables of the well-to-do men of the same cloth.
Some of them were scholarly, some no doubt boors, each weU-
content by marrying a farmer's or a yeoman's daughter, to
receive with her a dower that would enable him to keep a cow,
a pig, and cocks and hens.
The poverty of the livings was due to several causes. All
the great tithes of the vicarages had gone to abbeys, many
of them out of England ; and at the Reformation these were
appropriated by the Crown or given to favourites ; and the
smaU tithes which had served to maintain a chaplain without
incumbrances were quite insufficient to support a resident vicar
with wife and family. Moreover, in the reigns of Henry VIII,
of Edward VI, and of Elizabeth, the livings were plundered in
the most shameless fashion.
But there were other ways in which they were reduced in
value. To what extent I cannot say, but to some extent, simony
was practised, and an incumbent paid his patron for presentation
bv alienating to him a portion of the glebe. Thus, in the parish
of Coryton adjoining mine, there was a good farm that belonged
to the Church, also ninety acres of " sanctuary land." Both
the farm and the major portion of the sanctuary land were
made over to the patron, probably by the Rev. John Rice, who
was appointed in 1778 and died in 1799, for in the register his
successor entered, after his name :
This was a grateful Priest, whose wealth, tho' small,
He to his Patron gave who gave him all.
1 The Sketch-book (1821), i. 176.

126 THE CHURCH REVIVAL
Moreover, rectors and vicars for a lump sum of money would
make over glebe farms on lives, upon a nominal rent. In another
neighbouring parish, the incoming rector found that this had
been done in a wholesale manner, greatly impoverishing the
hving. A few years ago, only just before such an act became
iUegal, a neighbouring rector who was leaving for another
living transferred to the fives of his children three of the best
farms on the glebe.
Most of the bishoprics had been sorely robbed in the reigns
of Edward VI and Elizabeth, so that some bishops were com
peUed to be pluralists, as the revenues of their sees would not
support them. Some of the worst offenders were the Marian
bishops, who on the accession of Elizabeth set to work to make
fortunes for themselves by alienating estates of the Church.
They conveyed manors to women, children, relatives, by lease,
or sold them. FuUer says, " Many bishoprics of the realm had
they so impoverished by these means, that some of the new
bishops had scarce a corner of a house to lie in, and divers not
so much ground as to graze a goose or a sheep, so that some were
compeUed to tether their horses in their orchard." The Eliza
bethan bishops were every bit as bad. Cox of Ely scandalously
robbed his see. Barlow, Bishop of S. David's, ripped the lead-
work off the palaces of S. David's and Llawhaden. He was
transferred to Bath and WeUs, where was the noble Lady Chapel,
said to be the finest Perpendicular building in the West of Eng
land. Barlow sold it, lead-roof, stones and aU. Bishop Aylmer
of London cut down the elms at Fulham to the extent of £6,000,
an enormous sum in those days. I give particulars of the
proceedings of Edmund Seamier, made Bishop of Peterborough
in 1560. He for ever alienated from his see the hundred of
Nessaburgh, the Manors of Thirlby and Southorpe, without
receiving any recompense, but so as to prepare a way for his
translation to a better bishopric — viz. Norwich.
Other properties belonging to the see that he sold were as
below. The proceeds went into his own pocket.
Parcel of Borough Berrie Manor sold to Walter Pye for .
Parcel of Thwaites Manor sold to Robert Henson for
Parcel of Borough Berrie Manor sold to John Bellamy for
The Episcopal Palace at Peterborough sold to James Russell
Three tenements in Peterborough Court, London, sold to
Wm. Stamford and R. Brown for ....
Parcel of Berrie Manor sold to Thomas Baynard for

£ «•

d.

467 9

6

82 0

0

389 *9

10

3,122 0

0

459 I0

0

146 6

0

255

0

0

71

5

O

613

3

5

1,077

10

6

1,113

10

0

968

i

8

780

10

0

THE CHURCH IN COUNTRY PLACES 127
£ s. d.
Four tenements in Peterborough Court sold to Edw. Wood
ford 
A messuage in Fleet Street sold to Joseph Coxwell for
Gunthorpe and Thwaites Manors sold to George Smith for
Witherington Manor sold to Sir W. Roberts for
Feefarm of Thirlby Manor sold to Henry Price for .
Eye Manor sold to John Bellamy for .
The Bell, Center Lane, London, sold to Tho. Masson for
Manor of Borough Berrie sold to Walker S. John, ' John
Thurlow, Thos. Matthews for ..... 2,982 13 9
Total sale of lands, £12,729 13s. nj<2.
But to return to the Hanoverian period of the History of the
Church. A recently pubhshed volume of eighteenth-century letters
exhibits Georgian religious apathy at what must surely have
been its lowest point. " Can it be expected," writes a country
rector to his brother in 1780, " that a proper regard to Rehgion
will be kept up by the appearance of it one single hour in the
week, which is the case of half the country parishes in the King
dom ? The Proprietor sells the Living, which consists entirely of
Glebe ; the Purchaser considers how to make the best use of his
money, reduces the Duty to one, and that in the afternoon,
hires a Curate who resides in the nearest Market Town, who,
being barely paid for Sunday duty, thinks himself under no
obligation to do more, and arrives dirty and fatigued at a ruined
Edifice. Disfigured by torn and draggled surplice, he mounts
the desk and labours to edify souls by reading the statute
service, rendered less inteUigible by tropes and figures with which
he tries to embelhsh it in his sermon, all his Arguments being
unsupported by the inestimable influence of Example."
The parish of Lydford, the largest in England, comprising
50,751 acres — mostly indeed Dartmoor, but yet with Prince
Town in it numbering a considerable population, and Lydford
itseh, distant from Prince Town nearly fifteen miles by road,
was held for a great many years by the Rev. Dr. Fletcher. This
Fletcher was also Rector of SouthhiU in CornwaU, one of the
richest hvings in the county, worth some £594 per annum —
twenty-five miles from Lydford, he held with this the church
and rectory situated three miles from the town of CaUington,
also in the parish. For many years I knew the successive
curates pf Lydford, but never heard of Dr. Fletcher visiting
the place to take duty in it. The chancel roof was in holes,

128 THE CHURCH REVIVAL
and on one Christmas Day the holy table was spread with a
covering of snow.
In my own parish, the Rector, the Rev. Mr. Elford, was non
resident. He lived nine miles off, at Tavistock. When the
Bishop demurred to this, " How can I live," said he, " in a place
where there is no barber to trim my wig ? " And this was
accepted as sufficient excuse.
From 1795 to 1811 Elford held as well the curacy of Coryton
under the Rev. R. V. WiUesford, who was a pluralist Rector.
This man was also Vicar of Brentor, Vicar of Awlescombe, near
Honiton, curate of Tavistock, and headmaster of the Tavistock
Grammar School from 1795 to 1821.
In this parish of Lew Trenchard, Elford had a curate, ap
pointed in 1820, the Rev. Caddy Thomas, who, I believe, ended
his days in the Virgin Islands. He Uved in the Rectory, and
had a pupil with whom he was often at variance, breaking out
into fierce quarrels. The gardener-groom and his wife, named
Adams, occupied a portion of the house, and she cooked and
served and was housemaid as well. One day Adams heard
screams of rage and blows in the library, and rushed in to find
that Caddy Thomas had knocked the pupil down, and whether
to drive information into his head I cannot say, but he had him
on the ground and was pounding his head with the handle of a
clasp knife. Adams wrenched the curate away and locked him
into the study ; then he carried the pupil upstairs, washed the
blood from his head, locked him into the bedroom, and hastened
to the stable, where he saddled two nags. Then he brought
forth the pupil, mounted him on one, himself on the other, rode
away with him, and deposited him with his relatives.
The Rector of East Mersea in Essex was non-resident. He
visited the parish once only in the year, to collect his tithes.
But he had a curate who took the duty there and also in two
other churches with non-resident incumbents, on the mainland.
Mersea is an island connected with the mainland by a causeway
that is covered by the sea only at very high tides. Immediately
after morning service at East Mersea, the curate had a horse
brought to the churchyard gate, where he mounted and galloped
as hard as he could spur to the nearest church on the mainland,
took there a second morning prayer, dined with a farmer, and
then rode off to the third church for afternoon service. " He
was a right parson of the good sort," said the aged clerk to
me ; "he did leave us so gloriously alone."

THE CHURCH IN COUNTRY PLACES 129
Hannah More gives an account of the usual state of things
in regard to non-residence at the close of the eighteenth century
and the beginning of the nineteenth. " The vicarage of Cheddar
is in the gift of the Dean of WeUs. The value nearly fifty pounds
per annum. The incumbent is a Mr. R., who has something to
do, but I cannot find out what, in the University of Oxford,
where he resides. The curate lives at WeUs, twelve mUes
distant. They have only service once a week, and there is
scarcely an instance of a poor person being visited or prayed with.
The hving of Axbridge — annual value about fifty pounds. The
incumbent about sixty years of age. Mr. G. is intoxicated about
six times a week, and very frequently is prevented from preach
ing by two black eyes, honestly earned by fighting. We have
in this neighbourhood thirteen adjoining parishes without so
much as even a resident curate. No clergyman has resided in
this parish for forty years. One rode over three miles from
WeUs to preach once on a Sunday, but no weekly duty was done
or sick persons visited, and children were often buried without
any funeral service. Eight people in the morning and twenty in
the afternoon was a good congregation."
Dean Hole in his Memoirs teUs us that the Vicar of Strood
was a plurahst and hved far away on his other benefice. Once
only did he take it into his head to visit Strood, but as he entered
the place was so disgusted with the smeU from a basket of stale
shrimps offered for sale, that he turned his horse's head and
went back to hi? sweeter cure. " Our curate," he writes, " who
Uved five miles away, rode over for one dreary service on the
Sunday, dined, and we saw him no more during the week."
But even in some places where the clergy did reside, there
was disgraceful neglect. At Stamford, where are five churches,
WiUiam Wilberforce, when visiting it in 1798, records : " This
seems a sad, careless place. I talked to several common people.
At church miserable work. Remnant of Sunday-school, only
eight children. I have seldom seen a more apparently irreligious
place. A shopkeeper said none of the clergy were active, or
went among the poor."
A notable change, however, took place in the Church. The
French Revolution, the Reform BiU, had shown the Church that,
as Lord Grey had warned her, " she must set her house in order."
Miss Mitford, in Belford Regis (1835), wrote : " Of late years there
has been a prodigious change in the body clerical. The activity
of the dissenters, the spread of education, and the immense
9

130 THE CHURCH REVIVAL
increase of population, to say nothing of that word of power,
Reform, have combined to produce a stirring spirit of emulation
amongst the younger clergy which has quite changed the aspect
of the profession. Heretofore the Church militant was the
quietest and easiest of all vocations ; and the most slender and
ladyhke young gentleman, the ' Mamma's Darhng' of a great
family, whose lungs were too tender for the bar, and whose frame
was too deUcate for the army, might be sent with perfect comfort
to the snug curacy of a neighbouring parish, to read Horace,
cultivate auriculas, christen, marry, and bury, about twice a
quarter, and do duty every Sunday. Now times are altered :
prayers must be read and sermons preached twice a day at least,
not forgetting lectures in Lent, and homilies at tide times ;
workhouses are to be visited, boys and girls taught in the
morning and grown-up bumpkins in the evening ; children are
to be catechised ; masters and mistresses looked after ; hymn-
books distributed; Bibles given away, tract societies fostered
amongst the zealous, and psalmody cultivated amongst the
musical. In short, a curate nowadays, even a country curate,
much more if his parish lie in a great town, has need of the lungs
of a barrister in good practice, and the strength of an officer of
dragoons." Confirmation had been sadly neglected, or not properly pre
pared for. I heard of an old parson who, when a period of
preparation for this rite approached, got some tracts about it,
gave them to the candidates, with " There, read that and you wiU
understand more about it than I do."
The brother of the late Sir MoreU Mackenzie was on one
occasion talking about the preparation for Confirmation he had
from his vicar. A day or two before the Confirmation Mr.
Mackenzie went to see the incumbent of the parish with a view
to being confirmed. After some desultory chat the vicar said,
" What sort of crop of apples have you had this year ? " " Oh,"
was the reply, " we had a very good crop, very good indeed."
" Ah," said the Vicar, " that is capital. Our crop was smaU,
and the apples not at all good." Then he added, " By the way,
you know your catechism, I suppose ? " l' Oh, yes," was the
reply, " I knew it by heart, long ago." " WeU, the Confirmation
is next Wednesday. Be there in good time." That was aU the
preparation the would-be Confirmee had from his vicar !
Here is an extract from Mr. Paul Treby's MS. : Diary, now
in the possession of Mrs. Clark of Efford Manor, near Plymouth.

CONFIRMATION IN THE FORTIES

THE CHURCH IN COUNTRY PLACES 131
The incident took place during the march of his miUtia to
Winchester. " July 1811, Farnham. — The wine here is exceUent. ' Good
wine needs no bush,' so puU down your sign, Mr. Landlord.
There was a Confirmation and a Visitation in the town. Many
drunken Parsons, and a few drunken officers."
In Devon and Cornwall, comprising the diocese of Exeter,
confirmations were held only in the principal towns, and then
only when something like a thousand candidates could be secured
at a time from the surrounding parishes. In the Life of Bishop
Wilberforce an anecdote is given of an innkeeper who sought to
obtain compensation from the Bishop, because the candidates for
Confirmation no longer attended a ball in the evening given in
honour of the occasion, as he had been wont to provide one
during the time of Bishop Wilberforce's predecessor. And it is
said that the wife of a bishop in the West was accustomed
regularly to give a dance upon the day of Confirmation in the
cathedral city, at the palace, saying that it was a pity so many
young people should be brought together without affording them
the opportunity of enjoying themselves.
It is stated of Bishop North that he once examined (or pre
tended to examine) his candidates for Holy Orders in the cricket
field, while watching the progress of the match.
An old incumbent in the North, who has now passed away,
the Rev. John Sharp of Horbury, whose curate I was, used to
teU the story of his ordination. " Well, Mr. Sharp," said the
Archbishop in his only interview with the candidate, " so you
are going to be curate to your father, Mr. Sharp of Wakefield.
Make my compliments to him when you go home. My secretary
has your testimonials ; he will give you full instructions. Be
sure to be at the Minster in good time. Good morning."
Bishop Pelham (1807-27) examined a candidate for Holy
Orders by sending a message to him by his butler to write an
essay on some given subject, and then post it to him. On the
other hand, Bishop Marsh of Peterborough (1819-39), in his
determination to stamp Calvinism out of the diocese, proposed
eighty-seven questions to candidates for Ordination and licences.
He drew down upon himself thereby a bitter attack in the
Edinburgh Review.
I will now give a few instances — to be supplemented later when
I come to speak of Progress — of the infrequency of Celebrations
of Holy Communion : The vicarage of Sheepstor had not always

132 THE CHURCH REVIVAL
a resident incumbent. A Mr. Smith was Vicar of Bickleigh as
well, and divine service was performed at the former place once
only in three weeks. In the Book of Parish Accounts we find in
1809 the sum of £1 13s. $d. for eight bottles of wine. In 1812,
for four bottles for the Sacrament and five for the minister,
£2. After this entry there is no specification for wine, but
for Mr. Smith's account. In 1824 it amounted to £3 15s. 6d.
The Holy Communion was celebrated four times in the year,
then it declined to three times, and finally, in 1835 and after,
to once only. In a charge delivered by Dr. Horsley, Bishop of
Rochester, in 1800, he urged : " Four celebrations in the year are
the very fewest that ought to be allowed in the very smaUest
parishes. It were to be wished that it were in all more frequent."
At Launceston, a considerable market town, the Holy Communion
was celebrated only monthly. It may not be uninteresting to
give a couple of sketches of old-fashioned parsons belonging to
an extinct type whom I have known.
There was one in the West, a white-haired man, singularly
like John Bright, for whom he was often mistaken, a widower,
who wore stays, and thought himself a lady-kiUer. Wherever
there were young and pretty girls he would drive over and pre
sent himself as a suitor, always to meet with a rebuff. Indeed,
he was commonly caUed the Oft-rejected. UsuaUy on every
Monday morning he might be seen at the nearest station, leaving
by the first train for town, or to visit some congenial friends,
heavy port-drinkers, narrators of good, but not always par
ticularly choice stories, and card-players. He would return to his
parish on the Saturday afternoon. He could not be persuaded
to have a celebration of the Holy Communion on Christmas
Day, but he did not miss having one on his own birthday. His
sole idea of a reredos above the altar was a huge representation of
his family arms — not that his family had other than a fictitious
antiquity, and never had been of any importance.
Another parson whom I knew very well, as he was a near
neighbour of mine, was in Yorkshire. He was old when I made
his acquaintance, a bachelor in a very large house in a park,
that had been a family mansion which had been made over to the
Church as a rectory when the original owners moved away.
We will call him Underwood. He had been tutor to a former
Viscount D  . He was attended by two worthy servant-maids,
who sometimes walked over to my church.
" My Rebecca and Betsy were with you last Sunday," said the

THE CHURCH IN COUNTRY PLACES 133
old gentleman to me one day. " Ah, they're good girls and
varra fond o' Sacraments and all that sort of thing." I may
mention that he talked broad Yorkshire, although a ripe scholar,
and had Horace at his fingers' ends, and would quote to his
bucolic parishioners, regardless of the fact that they could not
understand him.
One day when I called I was informed that he had a touch
of the gout and was confined to his bedroom. As I ascended the
staircase I encountered two women, one with a baby, descending.
" I've been having a baptism and a churching," said he, when I
entered and saw him reclining in an embroidered dressing-gown
in his easy chair with his leg up. " I daresay you saw the
parties leaving."
Usually baptisms were performed in the houses of the parents.
If the happy father was a labourer he would invite the farmer
for whom he worked to come, bring a bottle of gin and sit over
the fire with the parson, so soon as the ceremony was over. At
a farmhouse, the table was laid with spirits, tumblers, pipes,
and a pack of cards, and so soon as the child was baptized the
farmer with two friends and the rector sat down and made a
night of it.
On such occasions his housekeeper was wont to leave the
study window unhasped, so that Mr. Underwood might let
himself in by throwing up the sash and climbing over the sill.
Below the window was a violet bed, that had suffered through
being trampled on upon such occasions, and with the parson
one night having slept in it, unable to get the sash up, or throw
his leg over the sill.
One Good Friday the rector was in bed at eleven when his
wooden-legged clerk came stumping into the room, out of breath,
to say that his Lordship had walked over to service. " Run
round," said Mr. Underwood, " scrape together a few farmers. I
shall be dressed in a jiffy."
Viscountess D  once invited him to stay for a few days at
the Park. " I'll bring some of my JargoneUe pears," said he.
A few minutes later he returned to the parlour with a little
handbasket, in which all that was visible was pears. " You'll
require some luggage, I suppose ? " said her Ladyship. " Nay, my
Leddy, I've all I want here." " But, surely, that will hardly
suffice for the inside of a week ? " He considered for a moment
and then said, " I'U just go and get some more JargoneUes."
On another occasion he was invited to spend a few days at

134 THE CHURCH REVIVAL
B— — HaU. After a couple of days he made his farewell and
disappeared. Three days later, the lady of the house, hearing
somewhat uproarious merriment in the kitchen, descended, and
found Mr. Underwood there. After having been the guest in the
parlour, he had been invited to the servants' hall by the butler.
He was a kindly and hospitable old man, and was much liked by
his parishioners. When I knew him he had become somewhat
slatternly, and his housekeeper had difficulty in keeping him
approximately tidy. She complained to me, that if she insisted
on his having a clean neckcloth he threw a lot of Latin at her —
and that frightened her, as she could not understand it, and
thought they were bad words.
The one-legged clerk died whilst I was in the neighbourhood,
and the duties of clerk and sexton combined were carried on by
his widow. At the approach of Easter it occurred to the woman
or to the rector that some decoration would be appropriate,
and she consulted him as to the nature of the floral adornment.
" Well, now," said he, " as you've lost your husband, it would
be suitable to wreathe his crutch in ivy and set it up at the East
end o' one side o' the Communion." " And what on the other
side ? " inquired the sextoness. He mused and presently said,
" Ye might cut out o' stiff white paper the jaws o' Death,
wi' mighty white fangs, and stitch together laurel leaves for the
gums. It strikes me it would be a neat, poetical and varra
appropriate symbol for Easter, and for the loss of Joe (the
deceased sexton)." I went over shortly after to take an occa
sional service for Mr. Underwood, and this amazing decoration
figured at the East end of the chancel.
I caUed during Lent one year to propose that he should preach
for me one week-day. I thought perhaps it might do him some
good to see how church matters were elsewhere. " Look here,"
said he, "I'll put a bottle o' good port on the table— and you
overhaul my sermons in the lower drawer yonder, and choose
which you will have. I must go out for half an hour. John Dale
asked me to look at a cow he's bought."
I did read or rather skim through some of his discourses:
there was hardly any Christianity in them, and I could select
none — there is no choice in rotten apples. When he returned,
I told him that I must leave the selection to himself. Happily,
when the day came, a note reached me to say he had an attack
of the gout and prayed to be excused.
The condition of most of the churches in country places

THE CHURCH IN COUNTRY PLACES 135
was deplorable : the waUs stained and the altarcloth mildewed
and moth-eaten, no hassocks on which to kneel, the Prayer Book
and Bible of the minister tumbling out of their bindings through
damp. Such as had attention paid to them were done up to
look neat and comfortable , without taste or reverence . I remem
ber going to see a church near Cambridge, and remarked to the
sexton that the parson had no kneeling-stool. " Don't want
one," said he ; " he aUus balances hisself between his chest and
the end of his backbone, when he's prayin'."
Very often the font was made a receptacle for dusters, which
however never seemed to have been used. Cobwebs hung from
the ceilings, bats occupied the church roof and left stains on the
floor and seats, mice had bored their way in, in futile expectation
of finding there something to eat. A writer in the Christian
Remembrancer in 1841 compares the churches, for the neglect
into which they had faUen, to the abandoned temples of an
effete paganism. " If dirt and damp, if crumbling rafters and
tottering waUs, if systematic neglect and wanton mutilation
were to be found in the one case, most assuredly they are in the
other; the owls and the bats have been permitted to dwell
in both ; and at the porch the long rank grass has testified
that the paths of entrance are no longer thronged by daily
worshippers." Lew Trenchard church had a magnificent carved screen, and
was seated throughout with richly carved oak benches. Condy,
the artist, had made a water-colour drawing of the interior
when in this condition.
In 1833 my grandfather presented to the living his youngest
son, Charles, then in deacon's orders only. And, so as to make
the church look trim for the incumbency of his son, he swept
away screen and benches and reseated the entire church with
deal pews, painted drab, and all with doors. The linings of
the family and the parsonage pews, the altar-cloth, the pulpit
hangings were of blue fringed with yeUow — the family colours,
and even the carved bosses of the wagon roof were painted blue
and yellow. There being no vestry, the surplice was hung over
the altar rails, and my uncle robed there. No cassock was worn,
only a very fuU surphce with high collar upstanding and reaching
above the ears. On " Sacrament Sunday," since 1834 monthly,
a black bottle with chalice and paten stood in the midst on the
Lord's Table, covered by a piece of white linen. There was a
gallery at the west end, with a barrel-organ in it, that played

136 THE CHURCH REVIVAL
a limited number of tunes. The clerk would give out a psalm,
and then successively two lines of the psalm, which thereupon
the people sang. As there were few in the congregation who
could read, this was necessary.
A certain number of the clergy were more like petty squires
than priests. Thackeray's portrait of the Rev. Bute Crawley is
not in the least overdrawn. I have known several of this breed.
One was master of the Harriers, dressed like a jockey, wore a
check belcher, was credited with a rough tongue — but I myself
never heard him send forth a volley of oaths. I have seen him
capering like a frog at a county ball, and getting unduly ex
hilarated with champagne at the supper. Sydney Smith thus
summed up the first charge of Blomfield, Bishop of Chester,
in 1825. Hunt not, fish not, shoot not,
Dance not, fiddle not, flute not.
But before all things it is my particular desire,
That once at least in every week you take
Your dinner with the Squire.
There was one advantage in the parsons' hunting and dining
out, and that was that they did exercise some sort of check
on foul and blasphemous language. But as to their having any
spiritual influence in their parishes — there was none of that.
As a rule they were good men, lived moral lives, drank somewhat
heavily, fulfilled their duties in church as they understood them,
and in visiting the sick — and that was all.
I will quote here a South Devon song — only three stanzas
from it — to show that a kindly feeling existed towards the hunting
parson among his parishioners ; and for the sake of the general
reader I will somewhat modify the dialect.
Passon Endacott, down to Thorn,
Gudliest chap as iver was born :
Preaches Zundays, an' rides the rest.
Does his ridin' by far the best !
Passon Endacott, down to Thorn,
Rides straight, lives straight, fresh as the corn,
Gudly chap as you iver did see
Fourteen stun', and he's six foot three.
He follows the hounds, he does, he does,
Over the hedges and through the fuzz ;
He hates but two things, only two —
Barb'd wire fence, and a zarman new.

THE CHURCH IN COUNTRY PLACES 137
Passon Endacott preaches short,
Ten-minute zarman's just his zort,
He jig-jogs round the covert like.
And longs to hear the old clock strike ;
But, bless you, we don't mind at all,
Us reads the 'scriptions on the wall ;
There bain't no soul as do not pray
For Passon Endacott down Thorn way.
He follows the hounds, he does, h« does,
Over the hedges and through the fuzz ;
There's two things welcome down to Thorn —
A chap in need, an' a huntin' horn.
Passon Endacott's good to know,
Red-brick face and a head of snow ;
'Elps us all with zum good advice,
Tho' they say that he bain't too wise.
But us do know him well, surely,
The biggest heart beneath the sky ;
An' when Death calls, an' we'm to pay,
Best to have gone old Passon's way.
He follows the hounds, he does, he does,
Over the hedges and through the fuzz ;
He missed but one thing all his life —
'Adn't the sense for to get a wife.
As to the ordinary country parson, his sermons were sadly
uninteresting, and in no way appealed to the feelings or the
imagination of his hearers. I shall have more to say about them
in another chapter. Here I will only quote some lines on a
Lincolnshire parish priest, written about 1850 :
Unhappy pastor of the fens,
Who Lincolnshire's dull peasants pens,
Worse than Boeotian is thy fate,
A soul-and-body-damping state.
Damp is the meadow's wide expanse,
Damp is the garden, damp the manse,
Damp are the church, the walls, the books,
And damp the congregation's looks ;
Damp too the surplice, sooth to say,
On solemn Confirmation day.
Yet sometimes thou the horrid thrall may'st fly :
Thy sermons, friend, they only will be dry.
The bishops, especially such as had been nominated by Lords
Shaftesbury and Palmerston, had very little, if they had any,
sense of humour.
I remember the case of the consecration of a church in the
North, where a procession was formed of the choir and clergy

138 THE CHURCH REVIVAL
in surplices, closing with the bishop, all but the last singing
the Urbs Beata. Rain began to fall, whereupon Dr. Proudie
spread his gingham umbrella, beckoned to his wife to hook on
to his arm, and the two trotted behind the chanting chdir — and
to the old Gregorian melody too !-^-into church,, Darby and Joan,
under the wide-spreading parapluie. Mrs. Proudie had that
day put on for the first time a shot silk gown — that at all costs
must not be wetted.
A somewhat similar case came under my notice at Lindhurst
in Sussex, where the Bishop of Chichester was to hold a con
firmation. A procession was formed. First went the banner,
foUowed by the choir, then the catechumens, next surpliced
curates, after them the incumbent, and finally the Bishop and
Mrs. Gilbert in a cab slowly proceeding as the procession wound
its way singing a psalm. The cabby let down the steps between
the verses, and the Bishop gracefully handed out his wife at the
Gloria. The curious thing in this case was that the Bishop was
a man of great personal dignity, but — they had no notion how
to do things in those days. They know better now.
At Hurstpierpoint, till the present stately chapel was built,
service was performed in the undercroft of the hall ; and for
a chancel a small brick apse had been thrown out to contain
the altar and form the sanctuary. On a certain occasion three
bishops were at Hurst, and were accommodated in the sacrarium.
By an unfortunate oversight no kneeling desks had been pro
vided for them ; accordingly at the prayers they revolved on
their heels, went down on their knees and plunged their faces
in the cushions of their chairs, thereby presenting to the school
and congregation a sight of three white and black globular
masses, one rising above the other. No heads and upper portions
of the body were visible, only these rotundities in white lawn
and black satin.
If Bishop Bickersteth of Exeter had possessed the smaUest
grain of humour, it would have saved him from giving the
archdeaconry of Totnes to the late Vicar of S. Andrews', Ply
mouth, as a wedding present, when the aged gentleman married
a second wife. Nor can Bishop Baring have had a spark of it
in him, or he would not have attempted to introduce Mrs. Baring
into the throne, to sit beside him. Only the remonstrance of
the Dean made him abandon the introduction.
The clergy were in many cases quite as ignorant of " how to
do things " as were the bishops, and processions were a comical

THE CHURCH IN COUNTRY PLACES 139
sight in those days. Some wore short surplices and a great
deal of stalking leg showing below. But it was especially in
the headgear that they varied most. Certain old fellows wore
" chimneypot " hats, some college " mortarboards," some
clerical " wideawakes," and a few birettas ; some were in white
socks and shoes, others in boots with elastic sides. Moreover,
in processions it was quite impossible to make the old-fashioned
parsons refrain from talking to one another. Whilst the choir
was thundering forth " 0 how amiable are thy dwellings, Thou
Lord of hosts ; my soul hath a desire and longing to enter into
the courts of the Lord " — one heard behind one in low tones :
" How is Mrs. Good ? " " Middling, thanks. You know she's
had an attack of shingles." " Very unpleasant. I had them
once — but they are not dangerous." "Not so long as they do
not meet round the body " — and then the choir : " Blessed are
they that dwell in Thy house ; they will be always praising
Thee." Bishops and clergy alike persisted in going up to the north
end of the Holy Table, like Chevy Slyme in Martin Chuzzlewit,
" always round the corner, sir ! " It was quite usual to see
two dignitaries, or a rector and curate, hobnobbing to each other
from opposite sides of the altar. But the most ludicrous effect
was produced when these two were bishops. I saw the late
Bishop of S. Albans (Claughton) and his suffragan of Colchester
at a visitation. Each was at an end, and each had been pro
vided with high stool or hassock, so they both projected forward
leaning their elbows on the mensa, and as their arms were encased
in balloon sleeves, the effect was most grotesque, as though
four gigantic puffbaUs had been placed on the altar. Bishops
nowadays have somewhat reducedjthe exuberance of theirsleeves,
but I doubt if they have a full idea of the comical appearance
they present viewed from behind, in " magpie."

H

CHAPTER VI
THE CHURCH IN TOWNS
ITHERTO I have spoken of villages and country
parishes. Something must now be said about the
Church in towns. The squalor that prevailed in
village churches did not exist in such as were in
towns, for there the pews were appropriated and let, and it
was to the interest of the parson to see that the sacred building
was kept clean and weU warmed ; and that pulpit and reading-
desk, if not the altar, should be of handsome material and be
weU cushioned. The pews were often let by auction. The
congregation was one of listeners, not of worshippers. Occa
sionally a lady knelt. The men sat cross-legged. On entering
the pew, a gentleman would cover his face by peering into his
hat, he standing. " Mother," said I when a child, " why does
my dad smell his hat when he comes into church ? " " Hush,
my dear! he is addressing his Maker." "But, mamma, it is
the maker of the hat whose name is in the crown."
In the year 1824 a miUion was granted by Parliament for the
building of churches ; and churches were erected at a wasteful
expenditure. They were invariably hideous erections: All
Souls', Langham Place, by Nash ; S. Pancras, with its caryatides,
copied from the Erechtheum at Athens. Some were in pseudo-
Gothic style — gaunt halls, lighted by meagre imitation Perpen
dicular windows, without internal arcades. Mr. F. E. Paget
in one of his novels struck a blow at these churches designed
by Mr. Compo that entirely discredited them. They were
without chancels, but furnished with an alcove in which stood a
table draped in crimson velvet, with a chair and a kneeling-
stool at each end.
The pews were all appropriated, except a few bare benches
at the end for the poor. A stranger entering a church looked
about till he caught the eye of the pew-opener, who found for
140

THE CHURCH IN TOWNS 141
him a seat in one of the deal boxes, and received a sixpence or
shiUing as a gratuity for so doing. A condition of the hand
in which the fingers were permanently flexed, though not quite
closed, was known as " pew-opener's rheumatism."
There were in London, in addition to the parish churches,
numerous licensed proprietary chapels, unconsecrated for the
most part, started for popular preachers, and run as money
speculations — such as that of Charles Honeyman, described by
Thackeray, concerning which more presently.
There was occasionaUy a tumbler of water placed on the
pulpit ledge, to enable the orator to refresh himself when getting
hoarse. Deaf persons were provided with tubes connected with
a voice-receiver beside the pulpit cushion, so as to enable them
to hear distinctly. I remember a case in which an old lady who
was hard of hearing held the end of this apparatus to her ear.
The preacher accidentally upset the tumbler with all its contents
into the receiver, with the result that a jet d'eau played into the
"ear and over the face of the lady.
McNeile was credited with having a contrivance in his pulpit
at S. Paul's, Liverpool, for sitting upon or against, so adjusted
with springs and cranks as to enable him when preaching to
fling himself forward and from side to side without effort.
But I never saw that.
One of the most startling results of the importance attached
to the sermon in the minds of Church-people was the arrange
ment in a Northern church of a movable platform within the
pulpit, which could be regulated to accommodate the propor
tions of any preacher by means of a mechanical contrivance
worked by the clerk at the foot of the stairs. This functionary,
after he had raised the preacher to what he decreed was the
proper height, was wont to walk into the body of the church and
take an observation as to how high or how low the preacher
stood as regarded the cushion, and he could always rectify any
fault in his previous judgment by turning a handle at the base
of the pulpit, so as to raise or depress the platform on which
stood the minister in black. The late Archbishop Longley was
wont to say that his gravity was never so nearly upset in
church as when, on one of these occasions, the clerk looked
up and said, " I think you'll do now, sir." Nor must the
Commandments be forgotten, inscribed above the Lord's Table.
As to the windows, cut in half by the gaUeries, they sometimes
contained coloured glass in the traceries, of the most glaring

142 THE CHURCH REVIVAL
and offensive cmdeness ; and below, to prevent the congregation
from looking out at what was passing in the street, or catching
a glimpse of blue sky and flying, fleecy clouds, the white glass
was ground.
The pews were so ranged as to command the pulpit ; where,
as was sometimes the case, the pulpit and reading-desk were
half-way down the church, all occupants of the pews to the East
sat with their backs to the altar.
A very good idea of what the arrangements were in London
churches in the Early Victorian period may- be gained by
looking at Hogarth's pictures of the Industrious Apprentice
at Church, and of Rehgious Fanaticism. There was nothing
altered. I remember when a smaU boy in London going on Sundays
to — I think it was S. Mary-le-Strand. There were ranges of
gaUeries there one above another, divided off as boxes in a theatre.
During the sermon I was wont to look up at these, and imagine
them to be cages in a menagerie, and while away the tedious
hour by fancying them occupied by tigers, apes, and laughing
hyenas. UsuaUy in front of the west gaUery, that contained
the organ and the singers, was a board on which were inscribed
the names of the churchwardens when the interiors of these
churches were renovated.
David Copperfield's experiences in church were much the same
as mine : " Here is our pew in the church. What a high-backed
pew ! With a window near it, out of which our house can be
seen, and is seen many times during the morning's service, by
Peggotty, who likes to make herself as sure as she can that it's
not being robbed, or is not in flames. But though Peggotty's
eye wanders, she is much offended if mine does, and frowns to
me, as I stand upon the seat, that I am to look at the clergyman.
But I can't always look at him — I know him without that white
thing on, and I am afraid of his wondering why I stare so, and
perhaps stopping the service to inquire — and what am I to do ?
It's a dreadful thing to gape, but I must do something. I look
at a boy in the aisle, and he makes faces at me. ... I look up
at the monumental tablets on the waU, and try to think of Mr.
Bodgers, late of this parish, and what the feelings of Mrs. Bodgers
must have been, when affliction sore, long time Mr. Bodgers bore,
and physicians were in vain. I wonder whether they caUed in
Mr. ChilUp, and he was in vain ; and if so, how he likes to be
reminded of it once a week. I look from Mr. ChiUip, in his

THE CHURCH IN TOWNS 143
Sunday neckcloth, to the pulpit ; and think what a good place
it would be to play in, and what a castle it would make, with
another boy coming up the stairs to attack it, and having
the velvet cushion with the tassels thrown down on his head.
In time my eyes gradually shut up ; and from seeming to hear
the clergyman singing a drowsy song in the heat, I hear nothing,
until I fall off the seat with a crash, and am taken out, more
dead than ahve, by Peggotty."
Dr. Stoughton has given a graphic account of the proprietary
chapels built in London: during the latter half of the eighteenth
century. " Their architectural appearance did not invite
strangers to enter, and the interior, if not a hindrance, certainly
was no help to devotion. Built with plain brick waUs, shapeless
windows, ugly roofs and tasteless entrances, they presented inside
deep gaUeries, tall pews, and a wide aisle in the middle, blocked
up by rows of uncomfortable benches for the poor. There
stood a pulpit with a huge sounding-board, just in front of the
Communion-table, hiding the Lord's Prayer, the Belief and the
Ten Commandments. It rose pagoda-like in distinct stories —
three desks, one for the clerk, one for the reader, and one for
the preacher. Immense brass chandeliers studded with candles
hung down from the ceiling, and the upholstery of the place was
most abundant. The preacher leaned over a superb cushion,
under which were violet hangings, fringed with gold and the
letters I.H.S. The hearers sat in green-lined boxes, on weU-
stuffed seats, with a vast apparatus of hassocks. Select corners
were separated from other parts by heavy curtains, where the
privileged could worship unobserved. These chapels in fashion
able quarters we're frequented by the rich and the respectable.
Carriages, with styUshly-dressed ladies and gentlemen, attended
by servants in livery, swept up proudly to the door ; and people
attracted by a popular preacher, but not entitled to sittings in the
edifice, had to fee a beadle or a female pew-opener." x
The foUowing curious account of London churches occurs in a
book published in Leipzig in 1834, entitled Bilder aus London,
giving pictures of London life at that time, by Otto von Rosen
berg, illustrated by his own pencil. I extract the chapter on
Rehgion along with his notes :
" The rage, now prevalent in England, to attend church as
often as possible during the day, in order to obtain the appear-
1 Stoughton (J.), Religion in England under Queen Anne and the Georges,
ii. 103. London, 1878.

144 THE CHURCH REVIVAL
ance and the reputation of a God-fearing man, has now reached
its highest point.1
" Formerly it was considered sufficient to attend divine
service on Sunday morning and afternoon, but now as weU there
are prayer-meetings almost daily during the week, that last from
three to four hours. These ecclesiastical assemblies serve rather
the purpose of inaugurating intrigues, of showing off new dresses ;
and I may remark in parenthesis, that the vanity of Enghsh
gentlemen far surpasses that of the French. If one enters a
gentleman's dressing-room when he is preparing to go to church,
one sees pomatum, oils, scents, curling-papers, whisker-brushes
— in a word, everything that can make a man effeminate. How
httle such a petit-maitre get-up suits an EngUshman, whose
characteristics gleam out through his borrowed French get-up,
is indescribable. " In England every one preaches. The shoemaker casts aside
his last, stands hke John the Baptist in the open under a tree
and preaches ; his apprentice serves as his precentor. Hundreds
of folk assemble to hear this marvel, and hundreds take a dehght
in this nonsense. Quite considerable sums are coUected, as
free-wiU offerings, so as to build him a chapel. The honourable
cobbler is now installed as preacher, and prays as long and as
loud as he chooses.
" When business fails, a feUow becomes a sectarian, and
drives a roaring business, for it is easy enough to find an audience
of pious or stupid persons. In Lostwithiel in CornwaU recently
a dyer named Pleymer was brought up before the court. He
had received a caU, he protested, to labour for the salvation of
men's souls and to preach of heavenly joys on earth, and for
this he abandoned his shop, his wife and children. He spoke
most unctuously in his meetings, as also before the jury; and
his words were listened to with admiration by his adherents,
but by unprejudiced persons were considered to be partly stupid
stuff and partly impudence. As, however, witnesses established
that he had seduced eight girls and married women, and by aU
sorts of roguery had extorted money from them, he was pro
nounced ' Guilty ' and was sentenced to seek the salvation of
his soul and community of joys in a convict settlement.
" Half an hour before the beginning of divine service, the
1 " I have known many highly educated families that regard it as a
sin to speak on a Sunday on anything but religious matters. And on
this day the Bible was never out of their hands." -

THE CHURCH IN TOWNS 145
poor crnldren are assembled, who are brought up in an estab
lishment for the purpose in every parish, where they are also
clothed. In these are often as many as forty or fifty girls and as
many boys ; and these strut from the schoolhouse two and two,
with the beadle at their head, and attended by their teachers,
male and female. In the church they are separated to join the
choirs and sing the psalms during the service and after the
sermon. The noblest lady could not be neater nor more cleanly
dressed than are these girls. They wear a simple white cap,
some tied with blue, others with red ribbons ; the cap covers
only a portion of their hair cut short across the brow. The
frock is coloured according to the portion of the town to which
they pertain — a brown, blue, green material, short in the sleeve,
with white cuffs a hand's-breadth turned back. The throat is
enclosed within a snow-white kerchief, as clean as are the white
aprons. Every child has on the arm a number which is engraved
on an oval tin scutcheon of the size of a dollar. The girl who has
distinguished herself by her good conduct and intelligence acts
as a sort of monitress over a certain number of her companions,
and has, hung about her throat, a silver medal. The boys carry
their numbers, after the fashion of lower Prussian officials, on
their chests. The dress of these boys is ridiculous in the extreme.
A cap of coarse wool, with a badge of orange, the tails of which
flutter in the wind, hardly covers the top of the head. A linen
string to which clerical bands are attached is fastened round
the throat. The coat, which is coloured according to the district,
has the shape of a short great-coat, from which a piece in the
form of a skittle has been cut away below. YeUow leather,
tight-fitting, short knee-breeches with buckles, do not help to
make these youths more presentable. In order to complete
their old-fashioned costumes, they wear blue or black wooUen
stockings and buckled shoes.
" On the way to church each boy is required to have his
hands turned behind his back and to carry his psalm-book under
his arm, and march in profound gravity. The girls carry their
hands folded below the breast, also with the prayer-book under
their arms. In summer, when it does not rain, or when the sun
is over-hot, they carry their round straw hats hung over the
arm. In rainy weather they have grey cloaks provided with
hoods, that reach below the knee.
" The church officials wear a very remarkable costume.
The three-cornered hat is decorated with a broad gold edging.
10

146 THE CHURCH REVIVAL
The cloak, which hangs like a sack over their shoulders, has
a collar richly adorned, as also the sleeves, with gold lace. In
their hands they carry a long round rod, with the tower of the
church to which they pertain surmounting it in silver. Every
church has two such functionaries, who stand at the entrance,
who conduct the preacher from the sacristy to the pulpit and
back again, and open the pews to the privileged persons of the
parish. " The interior of an EngUsh church is very simple and pleasing.
In some the pulpit stands in the middle and has connected with
it two subsidiary structures, of which one is much lower than
the other. The loftiest of aU is reserved for the preacher ; the
second, which is from two to three feet lower, for the clergyman
who reads the proper lessons from the Old and New Testament,
appointed for the Sunday. The third is for the clerk, who has
to pronounce the Amen that concludes every prayer and to give
out the psalms that have been selected by the clergyman to be
sung. " Most pulpits are of massive mahogany. One great misfor
tune about this arrangement is that, when erected in the middle
of God's House, it shuts off the great majority of the congrega
tion either whoUyor partiaUyfrom the altar; andin largechurches
they cannot hear, for the great pulpit standing before the altar
throws back the sound, when the officiant is there, before it can
reach the congregation.
" The famous Scotchman Irving came, Uke so many others,
to London, to make money, and arrived without shoes or stock
ings. By giving lessons he succeeded in a short time in earning
enough to hire a roomy building, which he caUed the Scottish
Meeting-house, and there he began to give his religious medita
tions. Presently he obtained so great a renown as a famous
preacher, that people stood by hundreds before the door, if
only to see him. Then, under the plea of serving for a charity,
he charged a shilling for admission,1 nevertheless , his meeting
house was packed from top to bottom. Then the Scottish
community contributed huge sums to erect a Scottish church
in the Gothic style, and this was completed some four or five
years ago. Here Irving carried on night and day, and thundered
his prophecies, of which only one has clung to my memory:
1 " In the Foundling Hospital every one who attends service, where
the singing is good, and which, oddly enough, is led by actors and actresses
— pays a shilling entrance-fee."

IRVING PREACHING

THE CHURCH IN TOWNS 147
1 The world wiU not perish by fire, but by water. In this general
flood England alone, God-fearing enlightened land that it is, will
remain intact, and wiU see the revival of the days of Eden.'
"As to Irving's personal appearance, he is weU formed, very
tall and strong, carries thick black hair that hangs down to
his shoulders, and he squints badly with his left eye. In bad
or cold weather he wears a long black mantle, dresses in black
knee-breeches and silk stockings of the same colour. I never
saw an ecclesiastic who looked more like a bandit. As the
expression of the above-mentioned lefteye is positively diabolical,
all the pews on the right side of the preacher are paid for at a
higher rate than on the left.
" Whilst the introductory prayer is being put up, and which
at times lasts longer than an hour, the doorkeepers are for
bidden to admit the late comers, who are often to be reckoned
by hundreds, and have to wait in the vestibule. Only when the
Amen has been uttered are the doors opened, and the tramp of
the incoming crowd is like the roar of Niagara.
" Several times he has rebuked late arrivals with vehemence,
exclaiming, ' Why do you come so late ? ' Whereupon one
repUed, ' What is that to you, Sir ? ' Moreover he gesticulates,
in my opinion, too greatly, and his hands, often stretched to
heaven above his head, touch the sounding-board ; and his
gigantic size has in it something strange and terrifying."
Irving was the inventor of the sect that absurdly arrogated
to itself the title of the Catholic-Apostolic Church. It possesses
about eighty conventicles in England, and originated in the
unintelligible jabberings of some hysterical women, that were
supposed to have the gift of tongues. There was about this
period a general craving after prophetic utterances or after
interpretations of the Apocalypse. One who ministered to this
craving and made money out of it was Dr. Cumming. On one
occasion he announced the immediate approach of the great
tribulation of the Last Day. It came out that he had not failed
at the same time to order in a supply of coals sufficient for six
months. Alfred Ainger wrote of him :
Dr. Cumming, the eminent low-church divine,
Who is putting us up to a proximate sign,
Now tells us, without any ha'ing and hum'ing.
What a final and grievous affliction is coming.
There were at the time a certain number of clerical adventurers
of the type of Charles Honeyman, who performed in proprietary

148 THE CHURCH REVIVAL
chapels ; men ready to have florid services and gush in the
pulpit, either high — as high was considered in their days, or else
low, just as paid best. They wore — it was the correct thing —
lavender kid gloves in the pulpit. One of them was Higgins, who
changed his name to Montague BeUew ; he read the Command
ments so effectively as to bring tears into the eyes.
Thackeray's account of Charles Honeyman apphed to this
set. " Charles Honeyman's chapel was above Sherrick's wine
vaults, and Sherrick ran the chapel as he ran certain theatres ;
and Honeyman did his best for his employer by recommending
his wines."
Here is the Rev. Charles in his chapel : "An odour of miUe-
fleurs rustled by them as Charles Honeyman, accompanied by
his ecclesiastical valet, passed the pew from the vestry, and
took his place at the desk. Formerly he used to wear a flaunting
scarf over his surplice, which was very wide and fuU; and CUve
remembered how his uncle used to puff out the scarf and the
sleeves of his vestment, arrange the natty curl on his forehead,
and take his place, a fine example of florid church decoration.
Now the scarf was trimmed down to be as narrow as your neck
cloth, and hung loose and straight. The ephod was cut straight
and as close and short as might be — I believe there was a Uttle
trimming of lace to the narrow sleeves, and a slight arabesque
of tape round the edge of the surplice. As for the curl on the
forehead, it was no more visible than the Maypole in the Strand.
Honeyman's hair was parted down the middle, short in front,
and curling delicately round his ears and the back of his head.
He read the service in a swift manner, and with a gentle twang.
In the sermon, Charles dropped the twang with the surplice,
and the priest gave way to the preacher."
The portrait is not overdrawn. There were these clerical
cockscombs in the first half of the Victorian period — Thackeray
struck them a stunning blow in his description of Charles Honey
man. But these men did not belong to the sincere Church
party, or to that of the earnest Evangelicals. They were
mountebanks posturing as ministers of the Gospel, and the
proprietary chapels were their booths and stages. Now this
type of man has disappeared. There may still be, and there
are, clerical fops, and eloquent preachers of vapid sentiment, but
they know that men and women with common sense despise
them. If a man is an ass, he disguises his ears, and pretends to
abhor thistles.

THE CHURCH IN TOWNS 149
The dress of the clergy in the eighteenth century had become
gradually more and more secular ; at last it consisted in black
pantaloons and frock-coat, a white tie and coUars standing
up on each side of the chin — blinkers they were termed. But
Newman wore a long-tailed evening dress coat, and this generaUy
became the badge of the High-Church clergy. I saw Keble thus
accoutred a few years before his death, and it must be admitted
that the clergy looked very much like waiters. The white neck
cloth is stiU clung to assiduously by schoolmasters and Broad
Churchmen. Although fine feathers do not make fine birds, the plumage
differentiates the kinds. Moreover, most birds have their winter
as well as their summer dress. On the Continent the rustic
can always be distinguished from the townsman by his costume.
In Germany the Bauer has abandoned knee-breeches and worsted
stockings, but remains recognizable by his silver buttons and
the pecuhar cut of his garments. The French paysan entertains
no thought of abandoning his serviceable blouse. Indeed, the
labour members of the National Assembly are proud to appear
in that distinguishing garment. Servant-maids with us stiU wear
black with white aprons and caps, and in this simple livery are
far more attractive than in their Sunday war-paint, when they
try to look like ladies and fail in the attempt. Our officers at
one time habituaUy wore uniform, now they entertain no greater
desire than to appear in mufti. It is hard to expect Tommy
Atkins to salute his superior officer habited in cricketing flannels
as gravely and respectfully as when he blazes in fuU regimentals.
In France and- Germany officers as well as privates only get out
of their uniform to get into bed.
It is remarkable that among the clergy there should have
been such a fluctuation in clerical dress. Before the decline
already mentioned, every priest wore a short cassock. Now this
is confined to the bishops. With the rise of Tractarianism came
in long Noah's Ark coats and the black — vulgarly caUed " M.B."
(mark of the Beast) — waistcoat, the discarding of ties and the
wearing pf a stiff, circular, so-caUed " Jam-pot " clerical coUar.
In the matter of cassocks the High-Church clergy copied those
worn in France, buttoned down in front, whereas the Evan
gelicals adhered to what was flippantly termed " Nursing cas
socks," with one button at the shoulder. But the clergy who
belonged to neither party wore none at all, and as the surplices
were short, there was a great display of leg below. The type of

150 THE CHURCH REVIVAL
cassock affected by the Low-Church clergy is, oddly enough, that
of the Jesuits. Of recent years the clergy, like peafowl, have
been shedding their tails. They are to be seen in very short
coats exposing the seats of their trousers. But this is largely
due to the use of the bicycle. On the other hand Dissenting
ministers have adopted the discarded clerical coats of the Puseyite
parson. Among them is to be seen stricter clerical costume than
among the clergy. They have learned that dress goes a long way
towards inspiring respect. A countryman will doff his cap to a
curate clerically attired who will pass a crop-tailed rector with
a lateral jerk of the chin.
Bishop EUicott once had up an incumbent in his diocese
to rebuke him for wearing a short surplice. " WeU, my Lord,"
he repUed, " Man wants but Uttle here below, nor wants that
little long — artd I may say the same with regard to my surplice."
Our modem clergy may make the same excuse as was made
for the short surplice when they wear their coats cut short at
the termination of the spine.
David's servants were thought to be very scandalously
treated when Hanun cut their garments to the shortness now
adopted by our clergy (2 Sam. x. 4). They resemble the three
blind mice of the round.
It may be absurd in me, but I respect an Anghcan bishop
in knee-breeches and apron more than I do one from America
in baggy trousers. A beautiful young huntress was the admira
tion of the field in her bottle-green tailor-made habit and velvet
cap. Her horse took a hedge of thorns and fell on the farther
side. The gentlemen were dismounted and on the spot at once,
but could see nothing of the lady. The only objects visible
were a skirt fluttering in the hedge, and a jackanapes of a boy
in green jacket and corduroys, to whom they administered a
kick, and an injunction as a "confounded little nipper" to get
out of the way while they explored the ditch for the missing
beauty. A lovely girl in habit is one thing — without her skirt
she is naught.
A book has on its cover a title suitable to its contents. Why
should a treatise on Pastoral Theology be labeUed Roderick
Random, or one upon " The Whole Duty of Man " have on the
back Sports and Pastimes of the English ?
There are conditions of life, says Dickens in Oliver Twist, that
acquire a peculiar value and dignity from the coats and waist
coats connected with them. " A Field-Marshal has his uniform ;

THE CHURCH IN TOWNS 151
a Bishop his silk apron ; a councillor his silk gown ; a beadle his
hat and lace. What are they ? Men — mere men. Dignity, and
even hoUness too, sometimes are more questions of coat and
waistcoat than some people imagine." A difficulty is felt in
dealing with the insane to prevent them from tearing off their
clothes, and although it would be going too far to consider
it madness in the clergy when they divest themselves of their
uniform, it is indicative of indiscretion. A priest should bear
the cognizance of a priest, never knowing when he may be
needed. Steme in Tristram Shandy declares that the outer and
the inner man are so much of a piece, that if you ruffle the one
you rumple up the other. So much of a piece are they that we
cannot but suspect that the secularizing of the exterior of a
priest indicates a corresponding secularization within.
It was presumably due to the mediocrities who entered Orders,
at one time that the Church was suppUed with feeblings as can
didates for Orders. Formerly it was supposed that there had
been a Pope Joan. At the period referred to, an idea must
have got abroad that a number of Betsy Janes had surreptitiously
entered the ministry ; for to insist on their mascuhne character
the feeblest curates took to growing moustaches, then peculiar
to the miUtary. The he-goats complained to Jupiter that the
Nannies had been accorded beards. " Suffer them," replied
the god, " to enjoy their empty honours, so long as yours is the
virility." This certainly apphed at one time, not so much now :
poor effeminate.languid creatures, without force, without inteUects
could only show the public that they were not females in cassocks
by a scrubby growth on the upper lip.
The sermons of the period were for the most part deplorably
uninteresting. There was no manner of doctrinal teaching,
no building up in the Faith, except among the High-Church
clergy. The vast bulk of those who occupied the pulpits were
mildly orthodox, but they taught nothing ; they contented them
selves with moral exhortations, and pressed on their hearers
lessons these latter were perfectly able to draw for themselves,
and truths they had never doubted. They greatly affected
taking as their text a passage from the first lesson for the Sunday,
and we had to endure every year the same platitudes on " Are
not Abana and Pharpar, rivers of Damascus, better than aU
the waters of Israel ? " or " Is it a time to receive money, and
to receive garments," etc. ? ; or Jehoiakim cutting the roU with
his penknife and throwing it into the fire ; or Samuel's lecture

152 THE CHURCH REVIVAL
to Saul, "To obey is better than sacrifice "; or a laboured apology
for that infamous act of treachery by Jael the wife of Heber ; or
from the New Testament, Felix trembling.
It so feU out that I had heard a sermon on FeUx trembling
at Brighton ; next Sunday I had FeUx trembling again in London.
For the foUowing Sunday I was staying with my maternal uncle,
then curate in North Devon, and I said to him, " For pity's sake
do not let us have Felix trembhng on Sunday morning." I had
forgotten aU about this, when a few years later I was in Exeter
and went to S. David's Church. To my surprise I saw coming
up the nave, to be escorted to the pulpit, my uncle in cassock and
gown. As he passed my pew he caught my eye and gave a little
start. He afforded us a very good sermon on Blind Bartimaeus.
After the service I went to him in the vestry, whereupon he caught
me by the arm and said : " You rascal, you might have seriously
confused me. I was going to preach on Felix, whom I had trem
bling in my pocket, but on seeing you I recaUed what you said
three years ago. Happily I had Blind Bartimseus in the other
pocket, and Fehx must remain tiU a more convenient season."
Whoever now looks into and thinks of using the sermons
printed during the period from 1800 to 1870 ?
When a widow leaves a parsonage she often gives the tub
containing the old written sermons of her husband to his suc
cessor; faithful, loyal soul, thinking that his old parishioners
would reUsh the same that they had heard before so often. I
do not suppose that they would have recognized any of them,
because none would contain anything calculated to lodge in
their minds.
When I was in Essex, I purposely read on Sunday morning a
sermon by one who became a bishop ; it was from one of a series
of his discourses supposed to be very plain and very profitable.
On a certain Sunday by mistake I preached the same sermon
I had employed the Sunday before, and did not recognize it tiU
I came to the end, and found my pencil note signifying the date
on which it had been preached. I was distressed and spoke
about it to several of my congregation. Not one had noticed
the fact. My reason for using this coUection was that I deemed
it advisable that the congregation should have the thoughts of
some other preacher than myself. I used those sermons — I think
they were in three series — for three years, and then threw them
into the fire. I can remember the subject of one only of them —
and that was a prose version and moralizing of some poem ;

THE CHURCH IN TOWNS 153
for it was the only one of those 150 sermons that contained an
idea — and that was borrowed.
A certain old-fashioned parson had just about fifty-two
sermons written and kept in a drawer, one for each Sunday in
the year, and during an incumbency of over twenty years
annuaUy preached the same sermons. In one of them was an
aUusion to a fox, and the fox was ever expected to put in its
appearance on its proper Sunday. But on a particular occasion
the parson thought to disguise the identity of his sermon with
that of previous years by employing the term " a crafty quad
ruped " in place of the name of the beast. As he and the con
gregation were leaving the church, the old warden came up to
him and said, " Eh, but Mr. WiUiam, where be the fox hiding
to now ? "
At Pau in the Pyrenees, at the EngUsh chapel, the chaplain
always gave the identical sequence of discourses. In one
occurred something about a white bird. We had been at Pau
for the winter of 1847 and returned to England in the spring of
1848. In the autumn of 1849 we went to Pau again. I betted
with my brother that we should have the " white bird " again,
and the bet was for five francs. Sure enough, on the special
Sunday the " white bird " again fluttered. " Stump up,"
said I, nudging my brother: " I have won the bet."
Then there ensued a change in the character of the discourses.
Some preachers sought to engage the attention of the audience
by introduction of anecdotes. Now I have heard some of these
anecdotal preachers, and they have so stuffed their sermons
with stories that one has come away forgetting what they were
intended to emphasize. One anecdote is quite enough.
Sermons are nowadays not quite so colourless as of old. StiU,
more teaching is needed, and less of commonplace moraUzing.
They are too long in the morning. When Mr. WeUer objected
to his son's love-letter to Mary as " rayther short," " Not a
bit of it," answered Sam. " She'U wish there was more, and
that's the great art o' letter-writing." It is equaUy so of preach
ing. Does it ever occur to Enghsh clergy that one main reason
why so few men attend church at eleven o'clock on Sunday is that
they do not wish to hear a sermon ? They have not been educated ,
hke the Roman CathoUcs, to attend an early Eucharist, and then
to have the rest of the day for motoring along the roads or
sculling on the river ; and accordingly they " cut " church alto
gether. The Evensong is at a time when they are dressing for

154 THE CHURCH REVIVAL
dinner, and therefore they cannot go to that. During the week
they have had exhausting mental work, and their strained nerves
need relaxation. The entire morning is broken into by a lengthy
service, compounded of Matins, Litany, Ante-Communion and
a sermon. Moreover in winter the days are short and the best
part of the day is the morning. The Sabbath was made for man
and not man for the Sabbath ; and that appUes to the Christian
Lord's Day as weU as to the Jewish day of rest. If those who
would go motoring on the Sunday would but remember that
Worship of God is a Christian duty they are bound to dis
charge, and go, not necessarily to communicate, to the early
celebration of the Eucharist — then they are free.
But to return to the sermon. We Uve in an age of condensation.
Sixty years ago, when our insides needed rectifying, senna-tea
was administered in cupfuls, black draughts in a tumbler,
castor-oil was shot down our throats from a table-spoon. Now
we swaUow piUules coated with gold leaf or coUodion. Sixty
years ago letters occupied four sides of a sheet and were crossed
and recrossed ; now half a dozen lines on a postcard suffice.
Consider the verbosity of old novels. Sir Charles Grandison and
Clarissa Harlowe, each in seven volumes, and each volume con
taining on an average 370 pages. What verbal padding is in
Scott's novels ! Thackeray's Vanity Fair is told in 520,000 words.
Plays, once protracted through five acts, are now brought to
three. A whole ox is reduced to a smaU pot of Bovril. A preacher
should bear this in mind ; if he has anything worth saying, he
can say it in ten minutes. In one of our cathedrals — it may
have been customary in others and be so stiU in the same — the
doors were locked during the sermon. Only by giving tokens of
pressing necessity would the verger aUow egress. Could a finer
instance be given of the incapacity of the Canons to maintain
the interest of a congregation ? Yet they did that, and were
not ashamed. I was thus locked in one Sunday. Next day I
saw a man in a farm-yard working a chaff-cutter. ' ' Do the cattle
Uke this dry stuff ? " I inquired. " Whether they Uke it or no,
they have got to eat it. We have nothing else to give them."
A parson who had painfuUy prepared a sermon divided into
several heads, one day in the pulpit forgot the order of his parts
or missed a page or two. On returning to the vestry he said
apologeticaUy to the clerk : "lam afraid I lost some of my
heads." " Sir, if you had only one you would not have lost
that."

THE CHURCH IN TOWNS 155
I have Ustened to preachers in the London suburbs, able
preachers too, and listened eagerly, hoping to obtain some ideas
to use myself ; but in the first place the discourses were too
long, and in the second there were too many themes — they jostled
and ran down each other, like the ships of the Armada in Calais
Harbour ; and I came away without recoUecting any. If there
were ideas in the sermon they were too many — some good, some
indifferent. Sometimes there are reaUy none. On a carte in a
French hotel was written in English : " The wines at this estab-
Ushment are of such a quahty as to leave Mr. TraveUer absolutely
nothing further to hope for," and of how many hundreds of
sermons is not this the epitaph ! The preacher should never
forget the maxim, Ne quid nimis. A Uttle boy taken to a Natural
History Museum was shown a gigantic hippopotamus. The
urchin managed to get his head inside the gaping jaws, and on
withdrawing it exclaimed, " Lor, mother, there's nothing in it ! "
And the same may be said of the majority of the sermons we
hear. I have Ustened to discourses very eloquent, with plenty
of florid decoration, but containing no idea. Preachers should
be careful not to be hke the kettles hung on the oaks of Dodona,
that clashed in the wind, and were Ustened to as deUvering
oracles, but emitted nothing save sound.
The late Mr. Knight Watson, who worshipped at S. Andrew's,
WeUs Street, and was a Uberal contributor to the expenses of
the church, was solicited one day by the churchwardens for a
donation towards the re-flooring of the pews, as the joists were
affected by dry-rot. " I know nothing about the floor," he >
said, " but I know there is plenty of dry-rot in the pulpit." *
If a preacher has something to say, he can surely say it in a
quarter of an hour. What he has to say is aU the better for
condensation. Attention cannot be maintained for longer, unless
the preacher has exceptional powers, and then aU but the main
theme is made up of oratorical froth.
A sermon must have a kernel, a single kernel, and the
elocutional verbiage that is projected around serves only to
obscure it. Many parochial clergy are obliged to preach twice
a Sunday, and they do their very best, and their best is often
poor stuff. In fact, a demand is made on them that is beyond
their capacity. There be fifty-two Sundays in the year. Two
sermons on the Lord's Day, others on Christmas Day, Ascension,
and week-days in Lent and Good Friday make up about 115
1 This found its way into Punch.

156 THE CHURCH REVIVAL
sermons in the year. More is exacted than the most able man
could accompUsh satisfactorily. They are driven to take a text,
chew it, and administer it thus to their audience, as nurses
feed babies.
Before the Christian era, Horace gave this lesson :
Quicquid pracipis, esto brevis ; ut cito dicta
Percipiant animi dociles, teneantque fideles.

CHAPTER VII
THE TRACTARIAN MOVEMENT
IDEAL very briefly with the first stage of the Church
Revival, partly because, as stated in my Preface, this stage
has been fully described by many writers, and treated of
in several biographies ; also because I was a late arrival.
The Tractarian movement began in 1833, I was not born till the
ensuing year, and I did not go up to Cambridge till 1852, as
pupil to the Rev. Harvey Goodwin, afterwards Bishop of Carlisle,
and did not become a member of the University tiU 1853 ; and
the great debacle was in 1845. Consequently I was not brought
in contact with any of the Oxford leaders, and when I was at
Cambridge there were none of the party in residence. The first,
the Oxford chapter, had closed. There ensued a lull before the
second came into notice. There are plants, such as the Noli-me-
tangere, that, when their seed is matured, at a touch, perhaps
only when swept by a burning sunbeam, explode, and the grains
are scattered far and wide. It had been so at Oxford. The
doctrines of the Church had ripened in Oriel. Now the pro
ductive process was at an end there, and the dispersion, the
diffusion of the seeds over England, ensued. They took some time
to germinate. " There was silence in heaven about the space of
half an hour; " and then the deadly warfare must begin again
between the woman clothed with the sun, and the moon under
her feet, and upon her head a crown of twelve stars — and the red
dragon : the Church and the World, the Church with Michael and
his angels on her side, the world backed up by aU the powers
of evil, of Erastianism and Unbelief.
From what has been already said it will have been seen that
every element of a Church Revival existed in the Anghcan
communion, but had not been called into activity and mani
festation. There were many thoughtful men who saw that there must
come a change in the Church of England if she were not to be
!57

158 THE CHURCH REVIVAL
torn down and laid in the dust. Whately even sketched forth
his conception of a Church in 1826 as an organized community,
founded by Christ Himself, and endowed by Him with spiritual
powers, and whether in connection with the State or not, having
its own moral standard, spirit and character. On the other
hand, Dr. Arnold divided the world into Christians and non-
Christians. A beUef in Christ sufficed to admit a man, whether
baptized or not, into the brotherhood — the Church. Each man
might believe as much or as little as he pleased. As to the
organization of the Church, that was in no case of Divine in
stitution, and for the most part it had a mischievous tendency.
To minister the Word was of Divine appointment, nothing else.
Sacraments were signs of Divine love, but of no special import
ance, and any Christian might use them or not at his pleasure.
Such a Church would be tolerant of every sort of misbelief,
but not of definite faith. In fact Arnold might be spoken of
in this respect as was Vertumno by Bishop Ken :
He fall Religions opens the wide gate,
Damns none but those who enter by the strait.
Dr. Arnold's view of the Church, though it might be that
of the man of the world and the Statesman, who did not look
deep into such matters, was not one to commend itself to earnest
minds. It was the reduction of a highly articulated organization
into something of a consistency much Uke steriUzed frog-spawn ;
which would inspire disgust, but not love. In Oxford and
throughout the country in quiet parsonages men were to be
found with very different conceptions of what the Church was.
They held the view of Dr. Whately, but they wanted it to become
not a view only, but a recognised fact to be acted upon. They
could not look into their Prayer Books without seeing that the
Church claimed to be something very different from what it was
represented by Dr. Arnold, and was supposed to be by the men
of pleasure and the ignorant. They could not fail to discern
that the Church was not a mere State estabhshment ; but that
it claimed an origin not short of the Apostles of Christ, that it
claimed as weU to speak with their authority, and that it was
an organized society founded by Christ Himself.
And this feehng, widely spread, sought a voice through which
to speak and proclaim what it believed. It could not speak
through Convocation — that was muzzled. This was found in
Newman, Keble and the other Tract writers. Like a fresh

THE TRACTARIAN MOVEMENT 159
breeze, the proclamation of these verities dissipated the vapours
that had clouded so many brains ; and men — lay and clerical
alike — exclaimed : " This is what we have always beUeved, this
is what we were taught in childhood ; but it was never put so
plainly before us that we could distinguish every outline."
The first to articulate with distinctness, in the nineteenth
century, the claims of the EngUsh Church, was Dr. Charles Lloyd,
who had been tutor to Sir Robert Peel, and was appointed
Divinity Professor at Oxford. He selected as the subject of a
course of Divinity Lectures the History and Structure of the
Anghcan Prayer Book, a subject which led him and his pupils
after him to the examination of the missal and the breviary,
and to the exhibition of the Book of Common Prayer as, in fact,
a translation and adaptation of these sources.
To his lectures resorted John Henry Newman, Edward Pusey,
and among the younger men R. HurreU Froude, Robert and
Isaac Wilberforce, and Edward Denison. Unquestionably it was
the seed then sown that germinated later. Sir W. Palmer did
but foUow out the line indicated by Dr. Lloyd when he pubUshed
his Origines Liturgicce} The fact of the origin of bur Liturgy
had been weU known to the Caroline divines, and had been noted
by Sparrow in his Rationale, but it had dropped into obUvion.
Men's minds had been too much engrossed with the controversy
against Deism to think of the structure and antecedents of the
Liturgy. Dr. Lloyd was created Bishop of Oxford in 1827, but
as he died in 1829 did not live to see the rooting and germination
of his teaching.
" On 14th July, 1833," Cardinal Newman teUs us in his
Apologia, " Mr. Keble preached the assize sermon in the Uni
versity pulpit. It was pubUshed under the title of National
Apostasy. I have ever considered and kept the day as the start of
the reUgious movement of 1833." This notable sermon was the
expression of alarm felt by a large body of Churchmen amid the
triumphs of the Reform BiU, that the new Ministry was preparing
to invade the rights and alter the Constitution of the Church,
and interfere with the Prayer Book. It had suppressed ten Irish
bishoprics, in defiance of Church opinion, and there was no
calculating how far-going and how drastic would be the treat
ment of the Church in England. A meeting was held at the
1 Palmer had actually begun the book before Dr. Lloyd opened his
lectures. He laid it aside, but resumed the work after the death of Dr.
Lloyd.

160 THE CHURCH REVIVAL
close of July in the parsonage of Mr. Hugh James Rose, con
sisting of four friends, and it was decided to produce a series of
Tracts suitable for the times.
That little party assembled in Hadleigh Rectory comprised
the host, Mr. Hugh James Rose, Mr. WiUiam Palmer, Mr. A.
Percival, and Mr. R. Hurrell Froude.
The state of mind in which these friends met has been described
by one of them, Mr. Palmer, in his Narrative of Events, published
in 1843 and republished in 1883. " We felt ourselves assailed
by enemies from without and foes within. Our prelates insulted
and threatened by Ministers of State. In Ireland ten bishoprics
suppressed. We were advised to feel thankful that a far more
sweeping measure had not been adopted. What was to come
next ? Was the same principle of concession to popular clamour
to be exemplified in the dismemberment of the Enghsh Church ?
We were overwhelmed with pamphlets on Church Reform. . . .
Dr. Arnold of Rugby ventured to propose that aU sects should be
united by Act of Parhament with the Church of England. Re
ports, apparently weU founded, were prevalent that some of the
Prelates were favourable to alterations in the Liturgy. Pamph
lets were in wide circulation recommending the abolition of the
Creeds (at least in public worship), especiaUy urging the expulsion
of the Athanasian Creed ; the removal of aU mention of the
Blessed Trinity ; of the doctrine of Baptismal Regeneration ;
of the practice of Absolution. We knew not to what quarter
to look for support. A Prelacy threatened and apparently
intimidated ; a Government making its power subservient to
agitators, who avowedly sought the destruction of the Church 
And, worst of aU, no principle in the pubUc mind to which we
could appeal, an utter ignorance of aU rational grounds of attach
ment to the Church ; an oblivion of its spiritual character, as
an institution, not of man but of God ; the grossest Erastianism
most widely prevalent, especially amongst aU classes of poUti-
cians. There was in aU this enough to appal the stoutest heart ;
and those who can recaU the feeling of those days wiU at once
remember the deep depression into which the Church had faUen,
and the gloomy forebodings universaUy prevalent."
After the miserable struggles between Esau and Jacob in
the womb of the Mother Church in the reign of EUzabeth, there
had risen to the front a strong Church party, and the revival
had been anti-Calvinistic. After the Rebellion, when Puritanism
had enslaved the land, there was again a revival, that was anti-

THE TRACTARIAN MOVEMENT 161
Presbyterian . And now, after the long tyranny of Latitudinarian-
ism and Erastianism, there must be an upheaval, and a revival
of the spiritual claims of the Church. It was the special work
of the Oxford Tractarians to bring into prominence and to justify
the principle of the Church as the Kingdom of Christ upon Earth,
and the Sacraments as the appointed channels of His Grace.
Something had to be done, and done at once. That was
felt. The eyes of the clerical sleepers must be opened. The
ignorance of the laity must be dispeUed. The tide, if possible,
must be turned. An opportunity — a golden opportunity — had
offered, never likely again to recur, for the Bishops to obtain
for the Church that freedom of speech and power of adjusting
herself to changed conditions of life which she absolutely needed.
The Reform BiU had totaUy altered the relations between the
Church and the State. No guarantee whatever existed against
the Ministry being deadly foes of the Church, Rationalists,
Socinians, Roman Catholics, Jews, Dissenters ; and in their
hands would be the appointment to the highest offices in the
Church, and the power to legislate for the Church. What the
Bishops should have done was to demand, as the price of their
votes for the BiU, that the Church should have accorded to her
the same liberty that was enjoyed .by the Dissenting communi
ties. At the time the Government would willingly have granted
so reasonable a demand. But instead of doing so, the Bishops
took the very opposite course to that which they ought to have
adopted. " Combien d'hommes de qui la mediocrite a iti le
veritable crime ! " In the First Reform Bill of 1831, twenty-one
Bishops voted against it; and when the BiU was carried in
1832, it was only by nine votes in the House of Lords, so that
the prelates might have made what terms they liked. Instead
of that, the course they took exasperated the Government, and
roused the hostility of the people ; worst of aU, it induced the
impression to become prevalent that the Dissenters were the
friends of the liberties of the people, whereas the Church was op
posed to them. In the exasperation of the populace, the Bishop's
palace at Bristol was attacked by the mob and burnt down.
Nothing was to be hoped for from the prelates.1 If the Church
1 Ubi homo timidus erit in rebus dubiis, nauci non erit.
Quibus res timida aut turbida est,
Praesunt turbare usque, ut ne quid possit conquiescere.
Plaut., Mostell, v. I.

162 THE CHURCH REVIVAL
was to be saved it must be by the clergy, and the clergy were
roused to the task by a httle band of men at Oxford. No help
whatever was to be expected from the Evangelicals. In aU
that concerned the Church as a body they were afflicted with
ophthalmia. They fumbled with individual souls, to force their
shibboleths upon them. That was aU. If anything was to be
done, it must be by men who stood above the parterre, men who
could look back as weU as look ahead. Such men were now to
come to the front.
The first of the Tracts for the Times appeared on September 9,
1833, and was from the pen of John Henry Newman. He teUs
us himself on what principle he started: "I had a supreme
confidence in our cause ; we were upholding that primitive
Christianity which was dehvered for aU time by the early teachers
of the Church, and which was registered and attested in the
Anghcan formularies and by the Anghcan divines. That ancient
rehgion had weU-nigh faded away out of the land, through the
pohtical changes of the last 150 years, and it must be restored.
It would be in fact a second Reformation — a better Reformation
— for it would be a return, not to the sixteenth century, but to
the seventeenth. No time was to be lost, for the Whigs had
come to do their worst and the rescue might come too late.
Bishoprics were already in course of suppression ; Church
property was in course of confiscation ; Sees would soon be
receiving unsuitable occupants." l
The Oxford movement seemed about to carry aU before it.
Its success was phenomenal, but a check ensued due to want of
discretion on the part of one of the writers. Isaac Williams,
a man of saintly Ufe and simple character, wrote the tract on
" Reserve." Every sensible man sees that it is unwise to turn a
buU's-eye light upon eyes that have been accustomed to twilight,
to stuff with strong meats a convalescent who has hitherto
subsisted on gruel. And Isaac Williams advocated reserve in
the communication of Catholic doctrine. But he was misunder
stood. It was supposed that these writers had a pack of Popish
doctrines up their sleeves, to be leisurely produced as folk were
prepared to receive them. Alarm and suspicion were generated.
Then appeared the famous Tract Ninety, from the pen of
Newman, in the spring of 1841. Its purport was to showthat the
Thirty-nine Articles did not condemn authorised Roman doctrine,
for they appeared before Roman doctrine had been finaUy pro-
1 Apologia pro Vita sua (1876), p. 43.

THE TRACTARIAN MOVEMENT 163
mulgated by the Council of Trent. What they did condemn were
popular exaggerations. Newman showed that the Articles were
capable of a Catholic interpretation, and that they were inclu
sive rather than exclusive, worded with purposeful vagueness in
order to comprehend those — and they were the majority of the
nation — who clung to old usages and beliefs, as well as such as
had been infected abroad with the new foreign beliefs. As I
have said in a former chapter, the object of the compilers was
to comprehend as many as possible within the National Church,
to make it like the tree of Nebuchadnezzar's vision, extending her
boughs throughout the land, sheltering in them the birds of the
air and beneath them the beasts of the field.
Roman theologians had addressed themselves to the same
task — Cassander, Francis a Santa Clara, and Dupin.1
The Articles were dated 1563, and the Papal Confirmation of
the Tridentine Canons did not take place till January 26, 1564.
What is now known to every student of the Reformation in
England was not known, or known but by a very few, then. The
Articles were drawn up as a compromise between men who
were quite wiUing to break with the Pope and get rid of gross
and flagrant abuses, but were not wiUing to abandon the old
theology, and on the other side, men imbued with Protestant
prejudices, but yet not unlearned in the teaching of the Fathers.
The Catholics were content to have the abuses denounced, so
that the Catholic faith should remain intact ; and the Protestants
insisted on the introduction of articles capable of a Lutheran
or a Calvinistic interpretation ; and these Articles must be read
and subscribed to nowadays in the light of a compromise of the
sixteenth century that no longer affects our present tenets.
But the publication of Tract Ninety was, to say the least,
injudicious, and Newman was not justified in issuing it tiU it
had been approved by the other writers. As it was, only Keble
and WilUams saw it in proof.2
Newman next deliberately fomented the exasperation felt
consequent on the appearance of the Tract, by pubhshing the
Remains of R. Hurrell Froude, who in his letters had expressed
admiration for the Roman Church, its ceremonies and its beliefs.
1 Dupin wrote his Commonitorium, which was forwarded to Archbishop
Wake in August 1718. It is an ingenious attempt to interpret the Thirty-
nine Articles of the Church of England in a sense not repugnant to the
doctrines and standards of the Church of Rome.
2 Isaac Williams tried hard to dissuade Newman from publishing. A uto-
biography, ed. Sir G. Prevost (1893), p. 108.

164 THE CHURCH REVIVAL
Newman was a self-wiUed man, and he felt a malicious pleasure
in shocking Protestant feeling. Two years previously he had
written what he afterwards declared was intended to be his
" last word as an Anghcan to an Anghcan " — why then did he
go back on what he had purposed ? With the smallest grain
of common sense Newman must have foreseen the consequences,
the conflagration that such a Tract was bound to produce. And
then, why did he aggravate it by throwing on another faggot ?
It is quite true that many of the propositions laid down by
Newman are now accepted as weU founded, owing to our further
knowledge of the conditions of rehgious feehng in the days of
Ehzabeth ; but it was a fatal, an unpardonable error of judg
ment to produce his thesis at a time when ignorance was so
rife and prejudice so keen.
Hitherto hardly any one in authority had spoken against
the movement. It had, to some extent, become popular — in
Oxford eminently so among the ablest and the holiest of her
sons. But now, with the pubhcation of this Tract, aU was
changed. Four tutors, of whom H. B. Wilson of S. John's,
A. C. Tait of Balliol, who was to become Archbishop of Canter
bury, were the most conspicuous, at once denounced it, and the
Board of the Heads of Houses issued a condemnation. After
that ensued a tempest of suspicion and hostihty, and loud outcries
against the writers of the Tracts as men disloyal and conspiring
to Romanize the Church of England — dishonest in interpretation
of her Articles, by taking them in a non-natural sense. For
over forty years the party was thus branded. Its principles
were savagely attacked ahke by Latitudinarians, who themselves
used largely a non-natural interpretation, by Evangelicals, who
were notoriously guilty of depraving the teaching of the Church,
and by frightened Churchmen. " Slowly and painfuUy, amid
opposition, discouragement and desertion, it had to work its
way to public recognition, as one of many possible theories of
the Enghsh Church, which at least seemed to have the power
of making men earnest and active. Further than that it can
hardly be said that organized pubhc opinion has as yet
gone." 1
Every movement produces a host of free-lances and skirmishers
who go far ahead of the main army. It was so notably among
the Tractarians. A fissure soon appeared between the sober
and sound men, who had been brought up from childhood in
1 Wakeman, History of the Church of England (1904), p. 474.

THE TRACTARIAN MOVEMENT 165
Church principles, and who loved the Church as their spiritual
mother, and a party of hot-headed enthusiasts such as Ward
and Oakeley, who scoffed at the Anglican Communion, exag
gerated all its weaknesses, and belauded everything that was
Roman, whilst shutting their eyes to the blemishes of the Papal
Church. This disloyal spirit found utterance in Ward's Ideal
of a Christian Church (1844). But it had been preceded by
articles in the British Critic, so hostile to the claims of the English
Communion that it lost its subscribers, and perished ignomini-
ously in the autumn of 1843. Ward's book was condemned by
the University of Oxford and himself degraded from his Univer
sity degrees. Ward had claimed a right to hold the entire circle
of Roman doctrine whilst remaining a member of the English
Church — a monstrous claim ; and the condemnation of his
book was amply justified.
These men elbowed out, or tried to elbow out, the cooler
fathers of the Oxford movement. The relation was much like
— as has been remarked- — that of the Jacobins to the Girondists,
men self-willed, impatient of control, restless, dissatisfied, and
despising those who clung to the old way.
In 1850, Dr. Hook wrote of this class : " I now find them
calumniators of the Church of England, and vindicators of the
Church of Rome ; palliating the vices of the Romish system,
and magnifying the deficiencies of the Church of England ;
sneering at everything Anglican, and admiring everything
Romish ; students of the breviary and missal, disciples of the
schoolmen, converts to medisevalism, insinuating Romish
practices in their private, and infusing a Romish tone into
their public devotions ; introducing the Romish confessional,
enjoining Romish penance ; adopting Romish prostrations,
recommending Romish litanies ; muttering Romish shibboleths,
and rejoicing in the cant of Romish fanaticism ; assuming some
times the garb of the Romish priesthood, and venerating without
imitating their celibacy; defending Romish miracles, and receiving
as true the lying legends of Rome ; almost adoring Romish
saints, and complaining that we have had no saints in England
since we purified our Church."
This is to a limited extent true ; every stream as it rushes
over impediments throws up a froth, and these men were the
froth that lodged elsewhere than in the current that flowed on
steadily, divinely guided, in the Anglican Communion. It was
such as these who produced suspicion, and did much to hamper

166 THE CHURCH REVIVAL
the progress of the movement. They went — after having done
incalculable mischief to the cause.
What neither the Heads of the Houses at Oxford nor the
Bishops on their bench saw was that there could not have been
so widespread and enthusiastic a movement for reform unless
there had been a real cause for it. The sole wise policy, when
soever and wheresoever there is impatience for a reformation, is
to see where is the focus of the agitation, and what is its raison
d'etre. If the Bishops in England at the outbreak of Trac-
tarianism had possessed any wisdom they would have recognized
that it was a force, a living force, and had they attempted to
direct it, they might have done with it what they would. When
a whale tore a hole in the vessel that contained Baron Mun
chausen, he stopped the leak by sitting on the orifice. They
adopted the Munchausen method. How could these Bishops
suppose that their puny efforts would staunch the gap and drive
back the waves ?
In 1841, Sumner of Chester, Boustead of Lichfield, Maltby of
Durham, and in 1842 Copleston of Llandaff, Pepys of Worcester,
Musgrave of Hereford, ThirlwaU of S. David's, Blomfield of
London, even Denison of Salisbury and Bagot of Oxford, with
varying degrees of decision, charged against the movement.
E pur si muove. Dr. Pusey wrote : "I remember Newman
saying, ' Oh, Pusey ! we have leant on the Bishops, and they
have broken down under us ! ' . . .1 thought to myself, ' At
least I never leant on the Bishops. I leant on the Church of
England.' " 1
Dr. (afterwards Sir Edward) Barry, an Irish physician, who
came to London, and is mentioned by Boswell, maintained that
death was due to active pulsation, and that to be healthy
every possible means must be employed to reduce the pulse to
its slowest beat short of stopping altogether. In their dealings
with the Church the Bishops were of Barry's opinion.
For many generations no writers had written with such force
and good faith to raUy Churchmen to the side of the Bishops,
none had pointed out so clearly their Apostohc authority, and
had so impressed on aU Churchmen the duty of aUegiance to it,
as did the early Tract writers. And now the Bishops turned
against them. The Tractarians had sought, like Aaron and Hur,
to stay up the arms of the episcopate, whilst the war raged
between the Church and the World, and now — it was as though
1 Life, ii. 236.

THE TRACTARIAN MOVEMENT 167
Moses smote them in the face with clenched fists, and refused
their advocacy. It is hardly to be wondered at, that so many
hearts failed, that to many confidence in the Church of England
broke down, when Heads of Houses, Bishops, Ministers, Judges,
Journalists combined to denounce the movement, and say " We
have no part with you." Discouragement, despair, took hold
of their spirits, and they turned their backs on a Church which,
as they supposed, disowned them as her children.
The stream of secessions to Rome began with Mr. Sibthorp,1
who had been a distinguished Evangelical preacher ; he joined
the Church of Rome in 1841. They became very numerous ;
parish priests, college feUows, noblemen and ladies of rank,
even schoolboys, went to Rome, despairing of the English
Church, which they considered could not escape wreckage, and
that there was no hope of obtaining recognition and respect for
Church principles either from the State or from the pubhc.
The Evangelicals and Broad Churchmen exulted. These men,
said they, have thrown off the mask at last, and revealed them- ~
selves as Papists at heart whilst they were in the Established
Church. They have been traitors aU along, and such as remain
are cowards eating the bread of the Protestant Church whilst
sapping the foundations.
The extraordinary fact is that not only did these Evangelicals
persuade themselves that this was the case, but this also was
the popular opinion throughout the land, proclaimed by the
press, from the pulpit, and on the platform. Let us see whether
any justification whatever existed for this view of the Trac
tarians. Now the EvangeUcals notoriously disregarded the commands
of the Church, and as notoriously and avowedly disbelieved in
certain doctrines she enunciated in her formularies.
Indeed, they entered into a league to obtain the revision of
the Book of Common Prayer, the elimination of aU those rubrics
they did not observe, and the excision of aU those doctrines
in which they did not believe. Who then were the traitors ?
Certainly not the Tractarians, who strove to bring practice up
to the requirements of the rubrics, and teaching to be in accord
ance with the Book of Common Prayer. For this they were
denounced. Let me take one iUustration :
1 Sibthorp returned to the English Church in 1843, "verted" again
in 1865. He died in 1879, and was buried by his own desire with the
burial service of the English Church in the Lincoln cemetery.

168 THE CHURCH REVIVAL
A physician gives a recipe for influenza :
Potass. Bromid. ..... 120 gr.
Quinse Sulphatis . . . . 12 gr.
Acid Nitr. dil. ..... 12 minims
Syr. Aurantii . . . . .6 drachms
Aqua: quantum suff.
Now let us suppose that the patient fills his bottle with a mixture
of castor oil, senna and Epsom salts in place of what is ordered.
A practitioner, finding him in a debilitated condition, inquires
what medicine he has been taking. The sick man produqes
the mixture and the prescription. " Good Heavens ! " exclaims
the medical man, " this is not what has been ordered you.
Chuck this mess away and go back to the original prescription.
As far as I can see and smeU, there is nothing in your bottle
that was required except Aquce quantum suff."
This is precisely the position assumed by the men of the
Oxford movement. They said : " Go back to the principles
and practice enjoined in the Prayer Book, and throw away aU
the nauseous stuff you have imported from Geneva and Scotland,
from France and from HoUand.
How completely the public generaUy misconceived the situa
tion may be seen from a cartoon that appeared in the Hornet,
in which the Bishop of London (Tait) is represented as arresting
a Puseyite burglar attempting to force an entry into a Protestant
church. Whereas, as a matter of fact, it was the Tractarian
party that maintained the House and guarded its treasures
against those who would throw them out of the window, strip
it of its valuables, and leave it empty, swept and desolate.
In the Ely fens, the soil, spent, moss- and weed-grown, has to
be regenerated by digging up the subsoil, and that rich subsoil
is spread over the surface and proves a mighty fertilizer. That
fat subsoil has ever been in situ, but has lain unobserved because
overlaid. The High-Church party was digging into the rich
Cathohc subsoU, bringing it to day, and spreading it over the
face of the Church in faith, looking for a harvest.
At Oxford the Church Revival was doctrinal ; it took another
form in the sister University.
The Cambridge Camden Society started a magazine caUed the
Ecclesiologist, advocating correct principles of Church bmlding
and furnishing. In 1841 it had a rare chance of carrying these
principles into action. The Norman round church of S. Sepulchre,
Cambridge, partly feU down, and the Cambridge Camden

FALSE KEYS

-1

THE TRACTARIAN MOVEMENT 169
Society undertook the restoration. The work was then excel
lently done, its only weak point being the stained glass, the
true principles of coloration and manufacture being at that
time not understood.
In 1848 the Society adopted a seal designed by Pugin. In
the midst were figures of the Virgin and Child, between S. George,
S. Etheldreda, S. John and S. Mark. The Rev. F. Close of
Cheltenham published a sermon against the Society fuU of quo
tations from their organ, the Ecclesiologist, and showed himself
especiaUy indignant about the seal. Mr. Close's sermon was
entitled " The Restoration of Churches is the Restoration of
Popery." Mr. Close — afterwards made a dean, on the principle
then acted on, aU but invariably, of putting a man into a place
for which he was entirely unsuited — Mr. Close was a much-
admired Evangehcal preacher, with a choir of rapturous females
circUng round his car, like Guido's picture of ApoUo and the
Hours ; only for the fair Horce we must substitute ancient
spinsters. The movement in Cambridge for a return to Gothic archi
tecture was but a part of the general revolt against the cult
of the Ugly that had prevailed in the eighteenth century.
Pierre de Coulevin says :
" Beauty ! CromweU, the Reformation, the Puritans had
expeUed it, as they had Colour and Grace. Under their action,
the garments became gloomy, the lines rigid, the physiognomies
hard and muddy, the movements of the body automatic. They
had created that special type of Hideousness which for a long
time was the amusement of the rest of Europe. It was a
reaction against the softness, the sensuousness, the CathoUcism,
above aU a reaction of the Masculine against the feminine, intro
duced by the Stuarts, and which menaced the genius of the race.
" In the midst of last Century, the Unknown Isle had an
altogether glacial appearance. One might have supposed that
it belonged to a different planet, a planet at a remote distance
from the sun. The houses were grey, the roofs flat, the interiors
cold and bare, life of oppressive uniformity."1
But nowhere had Ugliness so enthroned herself as in the
House of God ; and when a wave of revolt against its domination
roUed over the land, then inevitably its waters entered the
Churches to regenerate them.2
1 L'lle Inconnue, p. 373.
3 In Humphry Clinker, Smollett writes : " The external appearance of an

170 THE CHURCH REVIVAL
It is not a matter of surprise if many of those who had been
reared in the cult of the Ugly should resent the change, and
cling to the old deformities. The natives of East Africa draw
down the upper lip to their chins, and their ear-lobes to their
shoulders, and ring the cartilages of their noses. These dis
figurements they esteem beauties, and fail to appreciate beauty
as God created it.
The movement was assisted by ridicule being turned upon
the worshippers of Ugliness.
Welby Pugin, in his Contrasts, held up to public scorn the taste
of his day. He showed, among other things, what S. Saviour's,
Southwark, had been and what it had become, when the nave
was puUed down and replaced by a miserable white-brick erection.
Little did he dream then that the beautiful church would be
restored to the condition in which it had been before its partial
destruction. Paget also, in S. Antholin's, described with great
humour Mr. Compo and a church of his erection ; and Paley
in The Church Restorers gibbeted Mr. Carter. This frightened
architects, lest they should be put in the same category as
Mr. Compo or Mr. Carter.
In the face of so much ignorance, prejudice and barbarism,
it might well have seemed hopeless to effect a revolution in
ecclesiastical art, ritual or dogma. But, as Calonne said to
Marie Antoinette : " Si la chose est possible, elle est faite ; si
elle est impossible, elle se fera."
old cathedral cannot but be displeasing to the eye of every man who has
any idea of propriety and proportion, even though he may be ignorant of
architecture as a science ; and the long slender spire puts one in mind of
a criminal impaled, with a sharp stake rising up through his shoulders.
There is nothing of this Arabic architecture in the Assembly rooms (at
York), which seem to me to have been built upon a design of Palladio, and
might be converted into an elegant place of worship."

CHAPTER VIII
THE VICTORIAN BISHOPS
THE Church in the Victorian age, like Alonzo in The
Tempest, might ask :
Give us kind keepers, Heavens ! What are these ?
and alas, the answer must have been that of Sebastian :
A living drollery,
or rather " a tragedy " for the Church — only in themselves " a
droUery." I am sorry to have to write of the bishops of the
period, as I must. They helped to make Church history, and
they must be judged by what they were and what they did.
In the early days of the nineteenth century the bishoprics
were bestowed on men of political influence — if not so themselves,
yet belonging to families with such; or were connected with
noble families. Lord Auckland, who had been chaplain to King
WiUiam IV, was given the bishopric of Bath and WeUs, and he
was succeeded by Lord Arthur Charles Hervey. The Hon. John
Thomas Pelham, son of the Earl of Chichester, was made Bishop
of Norwich; to the Hon. Richard Bagot, son of Baron Bagot,
was accorded the bishopric of Oxford, and later that of Bath
and Wells. He had married a daughter of the Earl of Jersey.
The Hon. George Pelham, son of the first Earl of Chichester, was
made Bishop of Bristol, then transferred to Exeter, and thence
to Lincoln. Horatio Powys, given the bishopric of Sodor and
Man, was son of the second Baron Lilford. Pepys of Worcester
belonged to the family of Earl Cottenham. Lord George Murray
was made Bishop of S. David's, and he was the son of the Duke
of Athol, and his son George was given the bishopric of Rochester.
Edward Grey, Bishop of Hereford, was the brother of Earl Grey.
And so on ; as the Times said : " Their names are not only
written in the Book of Life, but also in the Peerage." Or else
they were heads of coUeges, masters of great public schools, or
171

172 THE CHURCH REVIVAL
were noted for their Greek and Latin scholarship. Most ex
ceptionally were they men who had done parochial work.
One instance may be given to show the methods by means
of which mitres were supposed to be acquired. The Rev. Charles
Sumner was traveUing tutor to the son of the Marquess of Conyng-
ham. When they were in Switzerland, the youth fell in love
with the daughter of a Genevan pastor, MUe. Mounoir, and the
tutor saved his pupil from a social calamity by himself marrying
the young lady.1 In reward for this service, so it was said at
the time, he was given one preferment after another, then the
bishopric of Llandaff, and in 1827 that of Winchester, which he
held for forty-two years. He was a man of stately appearance
and courtly manners, but a narrow-minded EvangeUcal. He
refused to license John Mason Neale to the curacy of Guildford,
because he belonged to the Cambridge Camden Society, that
concerned itself with the revival of Gothic architecture ; and
for years he kept John Keble's curate, the Rev. Peter Young,
in deacon's orders.
A clergyman who had seceded to Rome wished to return to the
Anghcan Communion. He opened communications with Bishop
Sumner, and lived in retirement for three years, with the avowed
purpose of resuming work in the Enghsh Church. The pro
bationary term having expired, the Bishop heard — apparently
from a Roman Cathohc priest who wished to hinder his return —
that the penitent clergyman had been seen in a Roman Catholic
chapel ; whereupon the Bishop wrote to him in a strain which
effectuaUy destroyed aU wish to become again a member of the
Anglican Communion.
Mr. F. Arnold in a book quoted below says of him : " Dr.
Sumner, if he had not been Bishop of Winchester, would have held
a very modest and unpretending position of his own— in plain
words he was a man of limited intelligence, strong prejudices,
1 Mr. Arnold, in Our Bishops and Deans (London, 1875), throws doubts
on the accuracy of the story. But the Conyngham influence was un
questionably exerted strongly to get him advanced. Even when a curate,
King George IV was induced to nominate him to a canonry at Windsor,
and this was only not effected through the remonstrance of Lord Liverpool.
It is significant that in the Life of Bishop Sumner by his son the Marchioness
of Conyngham is not once mentioned, yet it was due to her that royal
patronage literally showered benefits upon him. Between April 1821 and
November 1827 he was made Historiographer, Chaplain to the King,
and Librarian in Ordinary ; Vicar of S. Helen's, Abingdon ; Canon of
Worcester ; Canon of Canterbury ; Dean of S. Paul's, Bishop of Llandaff,
Bishop of Winchester. Mr. G. Sumner draws a discreet veil over the
Marchioness and what she did for her protege.

THE VICTORIAN BISHOPS 178
and of commonplace abilities. While Presbyterians were thank
ful for the sympathy which they have received from him, and
he was wiUing to act in conjunction with Dissenters and others
on the widest possible platform, the great Church movement in
this country received from him only a very languid measure of
support." This is an understatement : he opposed the Church
movement in every way he was able. He hardly ever spoke in
the House of Lords, and wrote nothing worth reading.
Some of the Evangelical prelates learned to be broad in sym
pathy with those with whom they were brought in contact in
their dioceses, and who belonged to the High- Church school.
Sumner learnt nothing :
Homine imperito nunquam quidquam injustius.
Qui, nisi quod ipse fecit, nihil rectum putat.
Terent., Adelphi, i. 2.
On his appointment to Llandaff he spoke out loudly in
disapprobatign of translations, and within a twelvemonth
was himself translated to Winchester. " This will please the
Marchioness of Conyngham," said the King. He was wont to
attend annuaUy the May meetings at Exeter HaU. He was a
great grower of orchids, and had magnificent conservatories at
Farnham Castle. He succeeded in bringing his brother John
Bird into notice with George IV, and this latter was given the ,
bishopric of Chester in 1838 by Peel ; and in 1848 the arch
bishopric of Canterbury, which he obsessed till 1862. When
Bishop of Chester, immediately on his consecration, John Bird
Sumner denounced the Tractarians and their work as the " under
mining of the foundations of the Protestant Church by men who
dweU within the waUs ; " and the bad faith of those " who sat
in the Reformers' seat, and traduced the Reformation." In a
later charge he described the movement as the work of Satan.
George Davys was made Dean of Chester and Bishop of
Peterborough because he had been tutor to Princess (afterwards
Queen) Victoria from 1827 to 1837, so *hat he began to instruct
her when she was eight years old. He was made Bishop in 1839.
He was an Evangelical ; he did what he could to enlighten
ignorant country folk in Church truths. He wrote Village
Conversations on the Liturgy of the Church of England in 1820.
Village Conversations on the Offices of the Church in 1825, and
A ViUage Conversation on the Catechism in 1836. A simple,
amiable and pious man, who would have done weU in a country

174 THE CHURCH REVIVAL
cure, but was whoUy out of place as a bishop, as might be a
corporal suddenly elevated to be a general of a division.
Lord Beaconsfield in Tancred describes the bishops appointed
by Sir Robert Peel :
" The Arch-Mediocrity who then governed the country was
impressed with the necessity of reconstructing the Episcopal
bench on principles of personal distinction and abihty. But his
notion of clerical capacity did not soar higher than a private
tutor who had suckled a young nobleman into University
honours ; and his test of priestly celebrity was the decent editor
ship of a Greek play. He sought for the stewards of the mysteries
of Sinai and of Calvary among third-rate hunters after syUables.
These men, notwithstanding their elevation, with one exception
subsided into their natural insignificance ; and during our agitated
age, when the principles of aU institutions, sacred and secular,
have been caUed in question ; when alike in the senate and the
market-place, both the doctrine and the discipline of the Church
had been impugned, its power assailed, its authority denied —
not a voice was raised by these mitred nullities, either to warn
or to vindicate; not a phrase escaped their lips or their pens
that ever influenced pubhc opinion, touched the heart of the
nation, or guided the conscience of a perplexed people."
^ But there was one notable exception to the quahty of the
Peelite Bishops, and that was Samuel Wilberforce, who was
appointed to the bishopric of Oxford in 1846. To some extent
he owed his elevation to the respect with which his father had
been regarded, a man of the early Evangehcal school; but
chiefly to his abilities as a pubUc speaker. I met him two or
three times ; his presence was commanding, and he had a fine,
sonorous organ. He was very ready to catch a point and turn
it to advantage. I remember a visit he made to Hurstpierpoint
CoUege. At that time the chapel was the undercroft of the haU.
Access to it was obtained from the cloisters through a very dark,
unlighted antechapel, if such can be caUed what was Uttle other
than a ceUar. The Bishop was to preach in the evening, and the
procession formed in the cloister. The season was AU Saints'
Eve. The Bishop grasped the situation, and preached on the
Continuity of the Church in Paradise with that on Earth. As
the procession went singing through the cloisters so moved
on the Uving Church; then came the descent into the dark
crypt of Death, but beyond that could be seen the iUumina-
tion of the throne of God, to which we were aU moving, and

THE VICTORIAN BISHOPS 175
from which the light streamed in our faces as we made the dark
descent. He was the first of the Bishops of the Victorian age to show
what the duties of a bishop were. He hastened about his
diocese, visiting the clergy, confirming, encouraging, comforting.
Reahsing how miserably inefficient the preparation was for
Holy Orders, he instituted the Cuddesdon Training CoUege, for*'
young men after leaving the University.
He may truly be said to have recast the whole idea of the
Episcopate, and to have successfuUy raised the tone of clerical
life. Cuddesdon Training CoUege was violently assailed by Mr.
GoUghtly, who sent his accusations against it in a pamphlet to
all the bishops. Some of them became nervous, and Bishop
Wilberforce invited them to his palace at Cuddesdon to in
vestigate the teaching and practices there for themselves. They
came. In the CoUege chapel, on the east wall right and left of
the altar, one of the students had painted figures of saints in
sepia. Bishop Wilberforce covered them all over with a paneUing
of oak. When he visited the chapel with his timorous flock
of bishops he, with his own hands, removed the altar-cross and
set it on the credence table.
He had inherited from his Evangelical father an intense
horror of Rome, and this was deepened by the secession of his
brother Robert Isaac in 1854, as well as his other two brothers,
his brothers-in-law with one exception, and his only daughter
with her husband.
At one time he was high in favour at Court, and intimate
with Prince Albert. But when he protested against the ap
pointment of Hampden to the bishopric of Hereford, and later
when he endeavoured to obtain some justice to be done to the
Catholic party, the Prince and the Queen, who were both bitterly
prejudiced against it, showed him marked coldness. It was
not till 1869 that he was transferred to Winchester, on the
nomination of Mr. Gladstone.
Bishop Wilberforce was commonly caUed " Soapy Sam " ] —
1 On the occasion of a Cuddesdon festival, the luncheon tent was
decorated with evergreens, and behind the episcopal chair was inscribed
in large letters S.O. and close by A. P., the initials of , Alfred Potts, the
first principal. " Soap ! " exclaimed the Bishop. "That is too personal:
take those letters away."
The vice-principal was Liddon. The Bishop said — " Now I have here
a pott with the lid-on."

176 THE CHURCH REVIVAL
as he used to say, because he came out of every transaction
with clean hands, not because he was supposed to be fulsomely
gracious to every one with whom he was brought in contact,
without real sincerity at the back. But this was an unjust
charge against him. At a time when prelates were so puffed
up with their own consequence that they showed what they
were by chill of manner towards their subordinates, and treated
their clergy de haul en bas with no graciousness and no sympathy,
Wilberforce studied to be gentle and courteous to all, to the
humblest curate, and the gruffest churchwarden. It was because
this was so unusual that people could hardly believe it was
prompted by a truly gentlemanly feeUng. The text given him
by Dr. Littledale, with a change of sex ran : "~He brought forth
butter in a lordly dish." "¦ It was generaUy thought that the
ambition of his life was to become Archbishop of York, he
being of a Yorkshire family and understanding the Yorkshire
character intimately. That he would have been enthusiasti
cally welcomed there and would have advanced the cause of
the Church there enormously cannot be questioned. For that
reason possibly he was not given the chance. Of the immense
debt of gratitude the Church owes and will ever owe to Bishop
Wilberforce we are hardly yet in a position to realize. He was
the balance wheel which kept all from over-precipitation and
a run to ruin.
Ashurst T. Gilbert was one of the Peel Bishops. He had
been Principal of Brasenose College in 1822, and was raised
to be Bishop of Chichester in 1842. I shaU have to speak
later of his harsh treatment of John Mason Neale. I often
saw him when I was at Hurstpierpoint, and he struck me as
hard and unsympathetic.
Lord John RusseU was Prime Minister from July 6, 1846, to
February 27, 1852. Lord John RusseU's convictions in matters
reUgious were of the vaguest, though at one time he attended
1 I have given in this chapter the texts Dr. Littledale considered
applicable to the bishops of his time. The younger clergy to-day know
nothing of this remarkable man. He was of encyclopaedic knowledge
and astounding memory, and was one to whom it was possible to refer
on every question connected with Ecclesiastical history with certainty
of enlightenment. He was an invalid, and obliged to lie for some hours
daily on his back ; but he rarely, if ever, missed celebrating early and daily
at a sisterhood hard by Red Lion Square, where he occupied a flat. He
wrote many of his ablest articles in the Church Times, and was noted for
his caustic wit. If he hit hard, it was at abuses. Actually he was the
most tender-hearted of men. Being an Irishman, he was intensely anti-
Roman, but he was a strong Anglo-Catholic. Hediedin 1890 (January 11).

THE VICTORIAN BISHOPS 177
S. Paul's, Knightsbridge. He and his party regarded the Church
with some contempt, and would have been not un wiUing to see
her shipwrecked. They did their best to bring about this when
they nominated to be captains and officers of the vessel men
who knew nothing of, and cared less for, marinership.
Lord John's appointments were mostly bad. That of Hamp
den to Hereford (1847) was done to outrage the feelings of the
Church party at Oxford. For Hampden lay under censure
of heresy by his University. The Archbishop of Canterbury
(Howley) and the Bishop of Ripon (Longley) wrote in conjunc
tion a strong letter to the Premier ; and a " Remonstrance " was
signed by thirteen bishops. All was in vain — Hampden was
appointed. It was high time for Churchmen to ask : Is the
Church, because established, to be overridden by the State
in a manner that no sect would tolerate ?
Sumner was made Archbishop of Canterbury. He was a"""\
mere nose of wax, to be moulded to turn up or turn down, to be /
snub or bottle-shaped as the Prime Minister fingered him. He
supported Mr. Gorham against the Bishop of Exeter, and insti
tuted him into his hving in defiance of his own bishop. Sumner
was vehemently denunciatory of the Oxford movement. Hinds,
on the recommendation of Archbishop Whately, whose secre
tary he had been, in 1849 was given the bishopric of Norwich,
which he resigned in 1857 after marrying his cook.
Disraeli took off Blomfield, Bishop of London, in Tancred.
" He combined a great talent for action with very limited^
powers of thought. Bustling, energetic, versatile, gifted with
indomitable perseverance, and stimulated by an ambition that
knew no repose, with a capacity for mastering details, and an
inordinate passion for affairs, he could permit nothing to be
done without his interference, and consequently was perpetually
involved in transactions which were either failures or blunders.
He was one of those leaders who are not guides. Having little
real knowledge, and not endowed with those high qualities of
inteUect which permit their possessor to generalize the details
afforded by study and experience, and so deduce rules of conduct,
his Lordship, when he received those frequent appeals which
were the necessary consequence of his official life, became obscure,
confused, contradictory, inconsistent and illogical. The oracle
was always dark. Placed in a high post in an age of political
analysis, the hustling intermeddler was unable to supply society
with a single solution. Enunciating second-hand, with char-

178 THE CHURCH REVIVAL
acteristic precipitation, some big principle in vogue, as if he
were a discoverer, he invariably shrank from its subsequent
application the moment that he found it might be unpopular
and inconvenient. All his quandaries terminated in the same
catastrophe— a compromise. Abstract principle with him ever
ended in concrete expediency. The primordial tenet, which had
been advocated with uncompromising arrogance, gently subsided
into some second-rate measure recommended with all the artifice
of an impenetrable ambiguity. The Bishop, always ready, had
in the course of his episcopal career placed himself at the head
of every movement in the Church which others had originated,
and had as regularly withdrawn at the right moment, when
the heat was over, or had become, on the contrary, excessive.
Furiously evangelical, soberly high and dry, and fervently
Puseyite, each phase of his faith concludes with what the
Spaniards term a transaction."
Utcumque in alto ventus est, Epidice, exin velum vortitur.
Plaux., Epidic. i. i.
a Disraeli's portrait is unfair. Blomfield was indeed " infirm of
( purpose," but he did really good work. In 1836 he issued an
appeal for funds to build fifty new churches in London, which
met with remarkable success. "But it was reserved to him
to echpse all his services to the Church, and to surpass even
his scheme for providing the population of London with adequate
church accommodation, by calling attention to the fact that
in our rapidly extending Colonies we were either spreading an
unavowed but most real Presbyterianism, or giving over these
rising countries to actual infidelity. When he made his appeal,
the foreign dominions of the British Empire had only nine
Bishops of the Anglican succession, of whom seven were wholly
or mainly dependent on grants by the State. Although Bishop
Blomfield had to combat in the mass many and numerous objec
tions, he was permitted to see the practical accomphshment of
his scheme ; it was on Whitsun Tuesday, 1841, that the Arch
bishops and Bishops sent forth the declaration which launched
the Colonial Bishoprics Fund, and before the year ended Bishop
Selwyn was on his way to New Zealand, and in one day five
Bishops for Colonial sees were consecrated in Westminster
Abbey." But he had his faults. No party in the Church could
trust him. Trusting to him was like Israel relying on Egypt,
" on which, if a man lean, it wiU go into his hand and pierce

THE VICTORIAN BISHOPS 179
it." But with aU his weaknesses Blomfield did a great work
and was an active prelate.1
At S. Barnabas, Pimhco, Blomfield forbade the Invocation
before the sermon. " If you don't say a collect, and don't say
it west, I will withdraw your licence," he said to the curate
in charge. Referring to a metal cross on the retable, he said :
" If it cost me my see, I wiU have that cross removed." Again,
in 1852, he forbade the placing of flowers on any occasion upon
the Altar. Blomfield seems to have treated the Church accord
ing to the order of the boatswain in the Tempest : " Lay her
a-hold, a-hold ; set her two courses."
To return to the prelates nominated by Lord John Russell.
Tancred had cried out, " I want to see an angel at Manchester "
— and Lee was appointed. Musgrave was made Archbishop
of York in 1847, translated thither from Hereford ; he was a
strong Evangelical and opposed the restoration of Convocation.
He was the son of a Cambridge tailor, a man of very limited
intelhgence. He advanced his brother Charles to be Archdeacon
of Craven. His motto was Quieta non movere, and he opposed
the revival of any sort of deliberative action among the clergy
of the Archdiocese. Like Strepsiades in The Clouds he might
have said : " WeU, as it is the fashion, let us snore cosily
wrapped up."
Lord Palmerston became Prime Minister on February 10,
1855, and remained in power tiU February 25, 1858 ; but he
was again Prime Minister June 18, 1859, and remained so tiU
November 6, 1865, when Lord John — created Earl Russell, was
again in power tiU July 6, 1866. On December 28, 1852, Lord
Aberdeen became Prime Minister, tiU February 10, 1855. He
nominated Lord Auckland to the see of Bath and WeUs in 1854,
John Jackson to Lincoln in 1855, Hamilton to Salisbury in 1854 —
an admirable appointment.
" Conscious as I am," said Bishop Hamilton in a charge to
his clergy, "of many grave faults of character, I am not conscious
of being a coward in the avowal of my principles. I have never
concealed from anyone that I am what is caUed a High Church-
1 Sydney Smith's opinion of him was not so different : " The Bishop
of London is passionately fond of labour, has certainly no aversion to
power, is of a quick temper, great ability, thoroughly versed in ecclesiastical
law, and always in London. When the Church of England is mentioned
it will only mean Charles James of London, who will enjoy greater power
than has ever been possessed by any Churchman since the days of Laud,
and will become the Church of England here upon earth." — First Letter to
Archdeacon Singleton.

180 THE CHURCH REVIVAL
man. I was not so when I was ordained, but I became so many
years before I was Canon of Salisbury ; and when I declare that
I number this change among the many mercies which I have
received from my God, I can truly say that these my adoptive
principles have ever made me the more anxious never to bear
false witness against others, and that instead of drying up, they
have cherished in my heart a spirit of charity towards those
who, whether in our Church or beyond its hmits, are in some
matters not one with me,"
h Powys was sent to Sodor and Man in 1854. The late Dr.
/ Littledale gave this text for Powys : " Man being in honour
hath no understanding," which was appropriate enough.
John Jackson was a shy man, with a somewhat awkward
manner ; when at Stoke Newington he did a good work, before
he went to S. James's, Piccadilly. He was a staunch friend of
The Universities' Mission in Central Africa, and he ordained
Edward Steere, afterwards Bishop of Zanzibar, although he had
been rejected by Phillpotts, Bishop of Exeter, as not being a
graduate of Oxford or Cambridge. He was, as Bishop, especiaUy
when moved in 1869 to London, too much under the influence
of Archbishop Tait. He was, however, a tolerant man, and
maintained throughout an affectionate intercourse with Robert
Brett of Stoke Newington, whose worth he could well appreciate,
though in Church matters not seeing eye to eye. He had
a story — whether of his own wife or not, I cannot say. The
lady, a bishop's wife, complained of the psalm : " Old men and
maidens, young men and children, praise the name of the Lord,"
that there was no invitation to old ladies to join in the chorus.
" My dear," said the Bishop, " you forget : there is a call to ' Ye
dragons and all deeps.' " His text was appropriate : " Giving
no offence to any man, that the ministry be not blamed."
Lord Palmerston was a very Gallio in reUgious matters, and
he allowed his kinsman, Lord Shaftesbury, to recommend
^nullities for the vacant mitres. The Hon. Charles Baring,. brother
of Lord Northbrook, a prejudiced Evangelical, Chaplain-in-
ordinary to Queen Victoria, was appointed to the see of Gloucester
and Bristol in 1856, and advanced to Durham in 1861. " Bless
thee, Bottom, bless thee, thou art translated." In the diocese
he was by the clergy variously called Overbearing and Past-
bearing. In 1867 he deprived the Hon. F. R. Grey, Rector of
Morpeth, of the office of Rural Dean for the offence of wearing
a black stole with three gold crosses embroidered on it, and for

THE VICTORIAN BISHOPS 181
using the Invocation before the sermon. How he dealt with
Dr. Dykes shall be told elsewhere, and here again the grievance
was a stole — but this time coloured. For some such reason
he turned the Rev. C. J. Naters out of Trimdon, where he was
locum tenens. His angry warfare against stoles caused Dr.
Littledale to give as his text : "A prey of divers colours, a
prey of divers colours of needlework on both sides, meet for the
necks." Some verses relative to Bishop Baring passed from
hand to hand in the diocese:
" Since Shaftesbury Durham's latest Bishop chose,
Leading the Dean and Chapter by the nose,
Each high-bred horse attached to Charles's Wain
Has plunged impatient of the bearing-rein.
Great Bear inquires if such high-mettled steeds \s
Are just the cattle suited to his needs :
And vows no stall shall feed high-stepping nag,
To kick o'er traces and upset the drag.
Henceforth regnante Carolo, each cleric
O'er Cuthbert's lands, from Darlington to Berwick,
Shall dare no pace, but crawl and creep and shuffle.
Nor neigh, but sniff with Puritanic snuffle."
Hitherto from the time of the reconstitution of the chapter in
the time of Charles II it had been the custom for the Canons to
bow to the Altar on entering and on leaving their stalls ; but
those Canons nominated by Baring refused compliance with
the traditional usage. So opposed was he to all signs of corporate
life in the Church that he declined to attend the first Pan-
Anglican Congress in 1867.
The Rev. F. Arnold, in his book on Our Bishops and Deans,
employs the whitewash brush copiously, but he is constrained to
say of Bishop Baring : " One of the grave defects of our present
laws is that the Bishop possesses a tyrannical power over the
curates of his diocese, whom he can dismiss and inhibit without
any cause shown, by a wave of the hand and stroke of the pen.
This power is generally allowed to lie dormant, but it is at any
time liable to be exercised in a vindictive and indiscreet way.
Unsatisfied by the immense power he possesses, the Bishop has
aimed at its expansion by demanding written pledges both
from incumbent and curate, which they are unable to give. The
Bishop then lays the parish under an interdict, refusing the aid
it urgently requires, and coolly remarking 'that it is almost

182 THE CHURCH REVIVAL
invariably the result of any transgression of the law that the
innocent are involved in the consequences, and often suffer more
severely than the offender.' " I shaU give an instance of his
dealing in this way in another chapter.
Bishop Harold Browne was at one time incumbent of
S. SidweU's, Exeter. He was appointed to Ely in 1864, and trans
lated to Winchester in 1873. His appointment to Ely was by
Lord Palmerston, who felt that the partisan nominees of Lord
'-Shaftesbury were too numerous, and the quality too poor ; and
that he must placate moderate men by the appointment of one
who was a scholar and not in any way extreme.
Harold Browne's great work was that on the Thirty-nine
Articles, and it was characterized by judgment and fairness.
The Bishop sympathised warmly with the Old CathoUcs, and
attended the Bonn Conference. He wrote to the Bishop of
Melbourne : " I caU myself an old-fashioned Enghsh Churchman,
and I find more to repel me in any one of the extreme schools in
England than I do in anything I have seen or heard of the Old
Catholics. Now I do not wish to expel from my own communion
any of the adherents of the three schools within it. The Church
ought to hold them aU, or it wiU become a sect."
Thomson was given Gloucester and Bristol when that see
was vacated by Baring, but he was advanced to the arch
bishopric of York in 1862, after he had been Bishop of Gloucester
and Bristol for ten months only. He was a very able man, one
of the few shrewd men of the party, and there can be Uttle doubt
that his rapid promotion was mainly due to the desire of Lord
Shaftesbury to have a strong man in the North to tread out the
sparks of Cathohc teaching and worship that had already been
kindled there. A characteristic entry in the Diary of Bishop
Wilberforce, May 27, 1873, is to this effect : " Dinner at Arch
bishop of York's. A good many Bishops, both of England and
Ireland, and not one word said which impUed we were apostles.
Eheu, eheu, very low."1
In May 1868 appeared the second Report of the Ritual Com
mission, relative to the use of Ughted candles on the altar at
1 A story was told of him, that when walking one day with the Bishop
of Oxford, he remarked on the coincidence in his family affairs with his
advancements. How his marriage coincided with the year of his ordina
tion, and each baby as it arrived marked as well a step higher in the
Church. "It is devoutly to be hoped, Archbishop, that Mrs. Thomson
will stop having more." "Why so ? " inquired the Archbishop, flushing
angrily. " Because there are only two steps more that you could mount —
Canterbury or Heaven. And you are not fit for either."

ARCHHISHOP. THOMSON

THE VICTORIAN BISHOPS 188
the Holy Communion. There were two lawyers who contended
that they were lawful, two that they were not. The Archbishop
of York gave the casting vote against them.
When Thomson was Bishop of Gloucester he opposed in
Convocation the purpose of Bishop Gray to consecrate a bishop
for the Orange Free State. The Bishop of Oxford thereupon ad
ministered a well-deserved dressing, observing that " when they
were taking into consideration so important a matter, to treat
it with contumely, or to try to induce others to do so, was not
the conduct which a brother who had joined in prayer to God
for guidance to them in their deliberations should pursue," and
Bishop Thomson's resolutions and amendments were negatived
without discussion, one after another, and the diocese of
Bloemfontein was founded.
Thomson was succeeded in Gloucester and Bristol by EUicott,
who was at first hostile to the Church revival. He was a good
Greek scholar, and wrote Commentaries on the Pauline Epistles,
and acted on that ill-fated Revision of the Bible. He was a
small man with a long nose. The High-Church programme he
did not understand, nor that it was historically connected with
the past — and the best past — of the Church of England.1
To Carhsle ViUiers was appointed — an EvangeUcal, and one
who opposed Convocation, and voted for the Divorce BiU. He
was translated to Dufham in i860. He was not there very long ;
long enough, however, to appoint his son-in-law, named Cheese,
to one of the best livings in his gift : Houghton-le-Skeme, worth
£1,300 per annum. This provoked a cartoon in Punch. A poor
needy parson is by a table, whereon stands a Stilton cheese,^
and the Bishop is decanting over it a bottle of port, labeUed
£1,300, and saying : "I am exceedingly sorry, dear brother in
the Church, but you see I have not a drop for you, I have poured
it all into my Cheese." It is said that this cartoon so wounded
Bishop ViUiers that it led to his death.
After the appearance of this picture, the bishops became
more cautious in their nepotism. They took care to shuffle
their cards. They did not give their " f at " livings to their
own relations, but to the sons and sons-in-law of other bishops,
1 Bishop Wilberforce notes of him when on the Ritual Commission:
" Bishop of Gloucester, as always, now hot and intemperate in trying to
force on condemnation of vestments. I said the Church of England
was the church of liberty. The Bishop of Gloucester : ' Let them go to
Rome ; why not ? A very good communion — next best to ours.' " Life,
iii. 216.

184 THE CHURCH REVIVAL
who acknowledged the favour by accommodating those of the
obliging archbishop or bishop in their more distant dioceses.
ViUiers was succeeded in Carlisle in i860 by Samuel Walde-
grave, another strong Evangelical, who opposed surpliced choirs
and harvest thanksgivings. In 1868 he refused to be at a stone-
laying because there was to be a harvest thanksgiving associated
with it, and not only did so himself, but wrote round to some of
the clergy in the neighbourhood to dissuade them from attending.
" To introduce choral services, and as it would seem surpliced
processions into our mountain vaUeys, is, to say the least, an
innovation. To do so in direct contravention of the weU-known
opinions and wishes of the Bishop, to whom you have sworn
obedience, is something more. If that choral service is accom
panied by any peculiar ceremonies, even in a modified degree,
of harvest celebrations such as have recently occupied so much
public attention, the matter is stiU worse." Thus wrote the
Bishop to the Rev. E. Shuttlebotham of Woodland. The Rector
replied that what he had sworn was to yield canonical obedience,
not to obey every private fancy of the Bishop.
" It appears that a copy of your Lordship's letter to me was
sent to Mr. Robinson l with a request that he would make the
contents of it known, and prevent all whom he could influence
from attending the service to be held at Woodland to-day.
Mr. R., on opening the letter and finding it addressed to myself,
thinking it an original one, at once sent it on to me by his servant.
It seems, then, your Lordship, not content with administering a
severe rebuke, without waiting to give me an opportunity of
saying a word in my own defence, without even making against
me any specific charge, had determined that my castigation
should be made public, and that, if possible, a prejudice should
be raised against me in this neighbourhood. I must respectfully
but firmly protest against such treatment."
John Thomas Pelham — " the Butler," as he was nicknamed
in his diocese — was given the bishopric of Norwich in 1857,
after the scandal of Samuel Hinds ; he was an old-fashioned
Evangelical. In 1872 he had the frankness to admit that, after
so many years under his pastoral charge, in every particular
denoting practical work and spiritual zeal, his diocese had not
merely stood stiU, but had actually gone back, save that there
were not quite so many churches where was only one service on
1 The Bishop wrote to other clergy in the same way that he did to Mr.
Robinson.

THE VICTORIAN BISHOPS 185
Sundays as there had been a decade ago. And it may be asserted
with confidence that whenever in one of these dioceses there
was any progress at aU, it was in no way due to the Bishop,
and that where it manifested itself it was hampered by him.
Dr. Littledale's text for Pelham was : "lama fool for Christ's
sake." There is this to be said for Bishop Pelham, that he ad
vocated an increase of the Episcopate, having found his diocese
unwieldy. He was prepared to sacrifice a good slice of the
receipts for the proposed see if he could obtain a division of that
of Norwich. He advocated the creation of eight new sees, and
the reduction of the incomes of the then existing bishops, so
that each of the prelates of these new sees might have £3,000
a year apiece.
Mr. Swinburne in his delightful book, Memories of a School
Inspector,1 has a story of a certain bishop whose name he does
not give, nor where was his see. When this prelate was very
old, aiid the diocese was getting thoroughly tired of him and
wishing for a successor, he visited for the first time a weU-known
country rector, who by his zeal and benevolence had won the
hearts of his parishioners. He had likewise spent very lavishly
of his private means on church and schools. The living was
good and in the gift of the bishop, and his lordship had either
a relation or a toady to whom he desired to present it.
Almost his first remark to the rector as he drove up was —
" Don't you think it high time that another should enjoy this
living ? Wouldn't it be better for the people ? " Be it noted
that this parson was twenty years younger than the bishop.
On reaching the church his lordship began to pray extempore,
intimating to Almighty God that the time had come for the
" Spirit of the Lord to permit his brother to entertain the idea
of making way for a successor." The rector listened in dismay.
Then the prayer went on : " And that not my brother only, but I,
too, should do my duty." Now, thought the rector, he is coming
to the point — he is referring to his own retirement. Not a bit
of it. The bishop proceeded : " Put it into my heart, O Lord,
to find him a good successor."
After that, it need hardly be said, the rector did not see his
way to resignation.
It was Bishop Pelham who" is reported to have once told his
congregation that " England was an island entirely surrounded
by water." 1 P. 33. Published by McDougall, 191 1. Price 2s. 6d.

186 THE CHURCH REVIVAL
Selwyn was Bishop of Lichfield from 1867 to 1878, after having
done noble work as Bishop in New Zealand.
He saw clearly that the Colonial Churches must be inde
pendent, an idea abhorrent to the Erastian party in England ;
and he had the boldness to ignore the hesitations and timidity
ofjiie English Bishops, and the difficulties raised by the lawyers,
and motu proprio to get suffragan bishops ordained for the
dioceses he constituted in New Zealand, without troubling to
refer home for legal permission.
At the Wolverhampton Church Congress, when expatiating
on the independence claimed by the Colonial Churches, Lord
Harrowby interrupted him by saying, " You have cut the
painter." At once Bishop Selwyn retorted : " No ! we have
not cut the painter ; it has parted of itself, and we are now
forging a more enduring cable, like the invisible and immaterial
bonds that anchor the planets to the sun."
His best powers had been exhausted in the Colony, and he
was out of touch with, and did not understand the problems
that demanded solution in the Mother Church at home. Con
sequently, knowing what his abilities were, and how skilfuUy he
had organized the Church in New Zealand, his tenure of the see
of Lichfield was somewhat of a disappointment.
Francis Jeune was given the bishopric of Peterborough in
1864. He had been made Dean of Lincoln by Palmerston, but
vacated the deanery for the palace of Peterborough the same
year. He was a determined opponent at Oxford of Dr. Pusey
and the writers of the Tracts for the Times. At Oxford, LiddeU,
Dean of Christchurch, Thomson, afterwards Archbishop of York,
and Jeune, Master of Pembroke, were fast friends, and were
often seen walking together. They went by the nicknames of
the World, the Flesh and the Devil. One day Miss Jeune was in
High Street with a friend, when they saw the three strutting
along the pavement together. " Oh ! " said Miss Jeune, " here
come the World and the Flesh." "And the other carries his
designation in his face," added the friend. Jeune was a re
markably ugly man. Jeune was high in favour with the Prince
Consort. His text was : "I wiU run after this man (the Prince)
and take something of him." Jeune belonged to a Huguenot
family settled in Jersey.1 His eldest son, Chancellor of eight
dioceses, Judge in Probate and Divorce, and then Judge Advocate
General, was created Baron St. HeUer. The Bishop refused to
attend the Pan-Anglican Conference of 1867.
1 See what has been said, p. 146.

THE VICTORIAN BISHOPS 187
Worcester was accorded to Philpot, Master of S. Catherine's
CoUege, Cambridge, a nest of Low Churchmen. He sent the
case of the Rev. R. W. Enraght, Vicar of Holy Trinity, Bordesley,
to be tried by Lord Penzance on the usual charges. Special
stress was laid upon the use of wafer bread, and a sacrilegious
and ignorant man was bribed by the Birmingham Protestants
to go up to Communion and secrete the Blessed Sacrament. It
was taken into Lord Penzance's Court as an " exhibit " to be
used in evidence at Mr. Enraght's trial. Strong and indignant
feeling at this outrage was wide extended, and Bishop Philpot
was appealed to, as Mr. Enraght's diocesan, to put a stop to
the scandal, but he did nothing. He hardly ever attended the
House of Lords, never the Upper House of Convocation, andv'
refused to permit diocesan conferences. After floating as King
Log in his see from 1861 to 1890, he resigned.
J. S. Perowne, of Huguenot extraction, of a family settled
at Norwich on the revocation of the Edict of Nantes, and in
heriting Huguenot misbeliefs, was made Dean of Peterborough.
At a Church Conference, and again in a pamphlet, he disputed
the divine and apostolic origin of Episcopacy, and advocated the
recognition of the orders in various Protestant sects. For this
he was patted on the back by Drs. Parker and CUfford, and
belauded by the whole Liberationist press.
In reward for his Uberality of opinion he was given the
bishopric of Worcester in 1890. At his consecration he was
asked : " Are you ready, with all faithful diUgence, to banish
and drive away all erroneous and strange doctrine contrary
to God's Word ? " And he made answer : " I am ready, the
Lord being my helper." Whereupon he was consecrated. He
had in his diocese the Rev. C. E. Beeby, Vicar of Yardley Wood,
near Birmingham, who pubhshed in Creed and Life (1898), and
afterwards in Doctrine and Principles (1900), his denial of the
verities of the Christian Creed, the doctrine of the Holy Trinity,
the Virginal Birth, the Divinity of Christ, the Atonement, and
the facts of the Resurrection and the Ascension. Of the first
of these books, the Bishop said that it was " an honest attempt
to deal with great spiritual problems," but added that he
disapproved of parts. He took no steps against Mr. Beeby.
Again in 1903 did Mr. Beeby write against the Virginal Birth,
in the Hibbert Journal. The Bishop allowed him to go on in
his parish teaching the coarsest heresy. Did he ever read, in
Ezekiel, the sentence of God — " I wiU even deal with thee, as

188 THE CHURCH REVIVAL
thou hast done, which hast despised the oath, in breaking the
covenant ? "
Rochester was given to an Evangelical — Wigram, 1860-1867.
He visited portions of the diocese that had never seen a bishop
previously. He was a good man, but left no mark in the see ;
^he was known for little else than as the author of a Practical
.Elementary Arithmetic, 1832. Of most of these Shaftesbury-
Palmerston bishops in their sees, one might say with Puck :
"-What hempen homespuns have we swaggering here ? "
Thorold was created Bishop of Rochester in 1877, the appoint
ment being made by Lord Beaconsfield. Later, in 1890, he was
accorded the bishopric of Winchester by the Marquess of
Salisbury. He was an Evangelical of little mental capacity,
but of intense earnestness, that showed when he spoke. He
started on his episcopal career with the determination to
ostracize aU Cathohcs, but he soon found out his mistake, for
they were the best, hardest, and most successful workers in his
diocese, whereas the most prominent of the Evangelical clergy
did practicaUy no parish work. And, as Thorold had a high
opinion of work, he changed his pohcy. His son went over to
Rome, and became a monk. Strange to say, this made the
father better disposed towards High Churchmen than before.
He was an earnest httle man, very much alive to his own
importance, and willing latterly to recognize merit wherever he
saw it.
After holding himself aloof from churches that were in the
hands of advanced Churchmen, he was at last hesitatingly
induced to hold Confirmations at S. Stephen's, Lewisham, and
S. John's, Kennington ; and afterwards said that he had never
witnessed such reverent order and such devotion, and that he
found he had made a great mistake in his previous judgment.
Thorold had been reared in the straitest school of EvangeU-
calism by an adoring widowed mother and two elder sisters
of somewhat morbid piety. To save him from contamination
from the " world," he was not sent to a pubhc school ; and at
Oxford he obtained no higher distinction than an honorary
fourth in mathematics. As incumbent of S. Giles-in-fhe-Fields
he did weU. From S. Giles he moved to S. Pancras in 1869,
and was given a canonry at York by Archbishop Thomson.
His own private means were ample, and his duties at S. Pancras
weU paid. He was nominated by Lord Beaconsfield to the see
of Rochester in 1877, which he accepted without the faintest

THE VICTORIAN BISHOPS 189
whisper of Nolo episcopari, for from childhood he had enter
tained the highest opinion of his own abilities to discharge any
duty and fiU any post offered him. A reviewer of his Life by
C. H. Simkinson wrote : " There is something which jars on our
sense of congruity in the late occupant of a diocese whose neces
sities were so overwhelming as those of South London, spending
large sums upon decoration and furniture of the castle (Farnham)
in which the successors of William of Wykeham were housed.
The symmetry of a life of high and noble effort is marred by
the undue appreciation in which the Bishop evidently held ' the \
pomp of circumstance,' and its dignity is lowered as we read j
of lavish outlay upon flower-beds and hanging gardens, upon I
Japanese waU-papers and costly tapestries. ... In an age
wherein extravagance and luxury trench so forcibly on wealth
that should be devoted to higher uses, simplicity of living and
disregard of outward show are imperative in those who bear
rule in the Church."
Only less luxurious was Bishop Thorold' s setting at Selsdon
Park when Bishop of Rochester, where his " splendid hospi
tality inevitably suggested at times a painful contrast with the
position of the poorer clergy struggUng in the thickest of the
fight." He was notably successful as a beggar for diocesan
needs. And yet of Thorold this may be said. It was he who appealed
to the Universities to establish Missions in the south of London ;
and the Cambridge and Oxford Houses in those parts have had
noble results. Many a young man has been brought thereby
face to face with the miseries and the godlessness of those be
nighted regions, and has learned what it is to labour for souls.
Archibald CampbeU Tait, born in Edinburgh of Scottish
Presbyterian parents, was given the bishopric of London in
1856. When at Balliol he had been leader of the attack on
Tract Ninety ; he had been made Dean of Carlisle in 1849, but
neither understood nor sympathized with Cathedral worship
and order. When in 1856 he lost five httle daughters through
an outbreak of scarlet fever, Queen Victoria, to solace his paternal
feehngs, got Lord Palmerston to nominate him to the see of
London. From first to last he was greatly influenced by his
early Presbyterianism. He was not a Calvinist, he was on the
contrary a Latitudinarian ; and he was mentally and spiritually in
capable of understanding and appreciating the AngUcan position,
as distinct from that of any Established form of Protestantism in

190 THE CHURCH REVIVAL
Germany or Switzerland. His sympathies throughout his career
were with Presbyterianism. Definitions of the verities of the
Faith he disUked ; and he had vague ideas as to what the Sacra
ments were. From first to last he supposed that it was his mission
to oppose the Catholic revival. He persecuted Mr. Liddell of
S. Paul's, Knightsbridge, for having a stone altar ; he withdrew
the licence of the Rev. A. Poole because he heard confessions.
Evangelicals he favoured, not because he held their principles,
but because they gave no trouble by insisting on unpopular
doctrines. The men with whom he really sympathized were
the Broad Churchmen, and such as believed in the Church as a
State creation appointed to teach only what the State desired
to haVe taught, and to act only as the State bade them act. He
was consistently hostile to aU such as beheved in the Church
as a spiritual society, with her own laws and spiritual powers.
He voted for the Divorce Act, and he encouraged Bishop
Colenso. There was always a puzzled, dissatisfied expression
on his face, hke that of a schoolboy set to work out a problem
beyond his capacity. When he preached the Consecration sermon
at All Saints', Margaret Street, he refrained from the least
expression of sympathy with, or congratulation on, the energy,
the self-sacrifice and devotion of the heart to God which had
raised that noble and sumptuous pile, merely coldly remarking
that he hoped the church might prove " a fresh help to those
whose tastes it gratifies." 1
It was the clergy of S. Michael's, Shoreditch, wearing coloured
stoles, that he is reported to have rudely ordered : " Take away
those ribbons." 2 Of his treatment or rather neglect of dealing
with the troubles in the S. George's-in-the-East riots, something
shaU be said in another chapter.
Bishop Wilberforce felt deeply the cold and repellent attitude
adopted by Bishop Tait towards the advanced clergy. He
wrote in 1856, concerning Father Lowder's mission in London
Docks : " I quite long to go and cast myself into that mission.
It must depend on the men in high places at any one moment
whether the work prospers or not. It is, I mean, not the Church
1 There is this to be said for Archbishop Tait, that, finding what a
scandal was caused by the sacrilegious production in Court of a conse
crated wafer at the trial of Mr. Enraght, he obtained it and reverently
consumed it in his own chapel.
2 Mr. Mackonochie and Mr. Lowder declared that this was a fiction of
Dr. F. G. Lee — they never heard the Bishop say this. Dr. Lee's imagina
tion sometimes ran away with him, and the story was, I understand,
traced to him.

Pn

Ph

THE VICTORIAN BISHOPS 191
of England, but the men who are on their trial. The Church has
enough hfe, but evils may bring the wrong man to the top ; if
only now we had a Bishop of London who would go and spend
a day or two in Wapping and gain the full trust of these zealous
men, what might we not do ? "
Bishop Tait's system of patronage provoked a good deal of
comment. Even such an adulator as the Rev. F. Arnold, who
lays on his praise of the bishops with a trowel, says : " He is a
man who always takes care of friends. Chaplain after chaplain
has been made bishop, or has had a bishopric offered to him.
Livings have been distributed to aU within the charmed circle.
He not only takes care of his friends, but of his friends' friends.
Sometimes he puts round pegs into square holes, and square
pegs into round holes ; as when he sent men of severe learning
and retired, studious habits, into the incumbencies of vast poor
parishes, as the readiest means of providing for them. . . .
We are not aware of any instances in which the Archbishop has
sought out any scholar of eminence, or curate of prolonged
services, unless a popular cry or powerful interest has been
brought to bear on the selection."
The Erastianism of Tait when Bishop of London was never
more conspicuously marked than in a debate in the House of
Lords in 1867, on the Colonial Church, when he showed in his
speech that he thought the Colonial Church, though not estab
lished by law, should be reduced under the supremacy of the
Crown, so that appeals in ecclesiastical causes would be heard
in the same manner as Enghsh appeals. To this Bishop Wilber
force retorted : "It should be remembered that the Church of
England in the Colonies is a purely voluntary body, hke the
Wesleyans or any other body of religionists having an internal
regulation of its own, but having no connection with the Crown
except as subjects of the Queen."
Tait's words in an Episcopal Council in 1858 on Missionary
Bishops were : " Bishops in Roman Cathohc countries were
sent by the Pope ; in our country the bishops should be sent
by the Queen, who stood in the same place as the Pope. The
State, and our connection with it, was our greatest blessing,
and there would be great danger to the Church in injuring our
connection with it. The same result might be obtained by
dividing the existing dioceses and giving them the superinten
dence of their missions, and then the Queen would come in.
After aU, is the measure desirable ? Is there any accuracy of

192 THE CHURCH REVIVAL
data for supposing that bishops are of any use ? Surely it
is better, if you have bishops, to have them backed up by the
State." 1
Early in 1874 the Bishops met and determined that a BiU
for enforcing discipUne in ritual matters must be pushed forward,
and the conduct of this BiU through Parliament was committed
to Archbishop Tait. It was read a second time in the House
of Lords, but when it came into committee it was met with
a flood of amendments. The most important of these were
introduced by Lord Shaftesbury. They virtually destroyed the
Court of Arches, and in its place set up an entirely new tribunal,
wholly secular and lay. The Archbishop was determined to
legislate at all costs, and when he found that he could not rely
upon Churchmen of any school to secure the passing of the Bill
which the Bishops had proposed, he supported that of Lord
Shaftesbury. It was then that Dr. Littledale applied to him the
text, " Take thy bill and sit down quickly."
He had already, in 1868, been appointed by Lord Beacons
field to the see of Canterbury. Facts have conclusively shown
that the Act, so far from appeasing strife, tended to aggravate
it, whilst it inflicted the additional grievance on the clergy that
it invented a Court in which they felt that they could not
even defend themselves without being disloyal to the Church
of which they were ministers.
After 1878 his health began to fail, and towards the end of
1882 he took to his bed, and there attempted to undo some
of the mischief which he had accomplished. He persuaded Mr.
Mackonochie to resign the benefice of S. Alban's, Holborn, so as
to avert prosecution by the Church Association. He felt in
a vague way that he might have done wrong throughout his
episcopate, and had the courage to admit the possibihty, so
that finally he may have felt, like Saul of Tarsus, " It is hard
for thee to kick against the pricks."
Robert Bickersteth, another of the Palmerston-Shaftesbury
appointments, was sent to Ripon, an important see comprising
within it the manufacturing towns of Leeds, Bradford, Wake-
1 Bishop Wilberforce wrote to Gladstone, November 6, 1861 : " The
Bishop of London, who professes to disbelieve in the power of Episcopacy
apart from Prelacy, has constantly opposed every attempt we have made
to extend our missionary episcopate, and has sought to bind our poor
Church in new fetters." The day was named for the consecration of, the
Bishop of Honolulu by the Archbishop of Canterbury and Bishops of
Chichester and Oxford, when the Bishop of London interfered and got it
postponed sine die.

THE VICTORIAN BISHOPS 193
field, Dewsbury, Huddersfield, Halifax, Barnsley — in fact, all
the great teeming manufacturing portion of Yorkshire, leaving
to the archbishopric only Sheffield of this busy, thriving and
thickly populated region. What was needed, and needed im
periously, was an able, active ruler, fuU of energy and organizing
capacity. Bickersteth was none of this. His proper sphere
would have been a proprietary chapel in Cheltenham or Bath.
A severe, but not unjust critique was passed on the fulsome and
undiscriminating panegyric passed on him by his son, in the
Church Quarterly Review, No. 48 (1887). He occupied the throne
of Ripon from 1856 to 1884.1 He was a narrow Evangelical ; he
voted for the Divorce BiU and for marriage with a deceased
wife's sister. I shall have more to say of him presently, as I
was in his diocese from 1864 to 1866. He was a sincerely pious
man, desirous of doing what was right as far as his Ughts went,
but those lights illumined but a very small radius.
It cannot be said that the bishops nominated by Lord Beacons
field were a great improvement on the nonentities of the Palmer-
ston-Shaftesbury appointment, with the notable exception of
Lightfoot to Durham. Magee was a witty, fluent, Irish popular
preacher and platform orator. He came to England frankly to
push his fortunes. He wrote : "I confess that a presumptuous
dream I had of doing good in the Irish Church by raising a
standard of liberality and moderation in theology and poUtics
is dissipated by an experience of five years. ... I am a speaker
only, and cannot bring myself to howl in Ireland after the
fashion approved by Irish Churchmen." He took the pro
prietary " Octagon " Church at Bath, and thence was promoted
to be Dean of Cork. Next he was given the see of Peter
borough by Disraeli because he made a briUiant speech against
the Disestablishment of the Irish Church. As Bishop he was
active in his diocese, but — as he said — he picked out the High
Churchmen and threw them over the hedge into his neigh
bour's garden. A great work of Church extension and levelUng
up of Church hfe and practice was accompUshed in the large
towns of Northampton and Leicester in his time, but how far
he had a hand in this is hard to determine. The Bishop
was wont to come and take up his abode in Northampton
1 Bishop Wilberforce in his Diary, May 15, 1858, wrote: "Discussion
at S.P.G. on Missionary Bishops. A painful occasion. Carlisle and
Ripon utterly disbelieving in Christ's appointment (of Episcopacy). Alas 1
alas ! Lord forgive them — they know not what they do."
13

194 THE CHURCH REVIVAL
for two or three weeks together, hving in rooms, where he
was accessible to the clergy at any time. This he did also in
other parts of his diocese. In 1891 he was promoted to the
Archbishopric of York by the Marquess of Salisbury, but he
died shortly after.
Disraeli had accurately defined the procedure of his pre
decessors as Prime Ministers in the choice of bishops : " Find
a man who, totally destitute of genius, possesses nevertheless
considerable talents ; who has official aptitude, a volubihty
of routine rhetoric ; who, embarrassed neither by the principles
of the philosopher nor by the prejudices of the bigot, can assume
with a cautious facility the prevalent tone, and disembarrass him
self of it with a dexterous ambiguity the moment it ceases to be
predominant — such a man, though he be one of an essentiaUy
smaU mind, though his intellectual qualities be less than moderate,
with feeble powers of thought, no imagination, contracted
sympathies — such a man is the individual whom kings and
parliaments would select ... to rule the Church."
Such being Disraeli's judgment of the appointments by
previous Prime Ministers, one might have expected that he
would be conscientious and judicious in such matters. But the
catching of votes stood with him above principle ; and to please
the EvangeUcals Lord Beaconsfield advanced to episcopal thrones
men of ultra-low opinions. One would almost think that
Disraeli was playing the prank of the lord in the Induction to
Taming the Shrew, when he took up these individuals who knew
nothing of Church doctrine and Church order, and had them
conveyed into episcopal palaces, vested them in lawn, and got
them addressed as " My Lord." Am I a lord ?
Or do I dream, or have I dream'd till now ?
I do not sleep ; I see, I hear, I speak ;
I smell sweet savours, and I feel soft things ;
Upon my life, I am a lord indeed,
And not a tinker, not Christopher Sly,
Well, bring our lady (our diocese) hither to our sight,
And once again, a pot o' the smallest ale.
Ryle was appointed to the newly-created see of Liverpool. It
was he who persecuted Mr. BeU-Cox of S. Margaret's, Liverpool,
and had him sent to prison. Ryle had himself been a member of
the Church Association, caUed into being to prosecute High
Churchmen, so that he was quite ready, like Herod, " to vex

THE VICTORIAN BISHOPS 195
certain of the Church." Ryle was the author of a book entitled
Knots Untied, published under the auspices of the National
Protestant Church Union. He untied knots only to produce
a tangle. The book teems with theological misconceptions and
unproven assertions. It was issued as a sort of text-book of
Protestantism in the Church of England. He counsels laymen
to forsake their parish churches if the clergy do not preach
" the Gospel " as he understood it. But two can play at that
game. He urged " lawsuits wherever there is a reasonable hope
of success." And this was the sort of man that the Prime
Minister planted in the Church. Did that half-reclaimed Jew
do so out of mockery ? x
When one considers Ryle's bigotry, his narrow partisanship,
his treatment of the parish of S. Margaret's, and his obtaining
the imprisonment of Mr. BeU-Cox — the text applied to him does
not seem inappropriate : " Where shall wisdom be found ? and
where is the place of understanding ? The sea (read see) saith,
It is not in me." There is, however, something to be said for
Bishop Ryle, that towards the end of his life he softened con
siderably, and, probably because he was heartily ashamed of
what he had done to the Vicar of S. Margaret's, he went out
of his way to be gracious to Mr. BeU-Cox. As that priest
said in a letter to me, " his kindness and confidence were most
touching." It speaks highly for Ryle's character, that he was
ready by act, though not by words, to admit that he had done
wrong. More than that, too many of the Evangehcal clergy in his
diocese, whom he had at first favoured, he discovered to be
men of words and not of deeds, and that the work for souls,
the reclaiming of the faUen, and the building up in the faith and
in the love of God, and to a spiritual life, was effected by the
clergy working upon Catholic lines. He was large-hearted enough
to recognize this. No ordinary man could have done so. And
he changed his conduct towards them. It is evidence of his
genuine sincerity and humility of spirit that he did this. And
as one of his clergy said to me : " He came here as Saul the
persecutor, and became to us Paul the Apostle."
James Fraser was offered by Gladstone and accepted the
bishopric of Manchester, because he had worked as Assistant
Commissioner to the Education Commission in 1858. He became
1 Bishop Wilberforce wrote in 1867 of Disraeli : " Not a bit a Briton
but all over an Eastern Jew."

196 THE CHURCH REVIVAL
bishop in 1870. He was hard-working, and had no " side." He
is described as " striding about his diocese on foot, carrying his
own blue bag containing his robes, stopping runaway carts " ] —
that is to say he did so once — " and talking famiharly with
every one he met." In fact he would talk to any one Who would
listen to him ; he was garrulous to an extreme.
Of Fraser might be said, as of Gratiano : He " speaks an in
finite deal of nothing. His reasons are as two grains of wheat
hid in two bushels of chaff : you may still seek all day ere you
find them, and when you have them, they are not worth the
search." His most grievous blunder was in not vetoing the
Miles Platting case, and in approving the consequent imprison
ment of the Rector. He received a severe castigation in the
Northern Convocation from Dean Lake and Canon Owen.
But if Bishop Fraser took an unfortunate line in the matter
of S. John's, Miles Platting, he behaved with great firmness in
the case of S. John's, Cheetham Hill, in 1884. The benefice was
in the Bishop's gift, and became vacant by the resignation of
Mr. Lund, who had a young Mr. Gunton as his curate. A
memorial signed by upwards of 1,800 parishioners requested the
Bishop to present this curate to the living. A great many of
the subscribers were Dissenters. But Bishop Fraser had sight
of a sermon and paper and letter by Mr. Gunton, in which he
expressed so distinctly his Socinian views, and spoke of Christ
as man " differing only in degree from ourselves," that he
refused to institute him ; remaining unmoved amidst the
vituperations of the press and of speakers at indignation
meetings, and taunts that he had always advocated that the
parishioners should have a voice in the nomination of their
priest — and now that the voice had spoken emphatically, he
would not listen to it.
Mr. Swinburne describes a school-opening he attended : "I
myself heard him speak — when introducing a deputation he
took up three-quarters of the hour allotted to that person whom
people had come from miles to hear. His lordship was there to
speak on Education, but he opened the meeting by referring to
his sisters in Christ : ' My sisters in Christ, blessed with affluence
1 It was, I have been told, a very small affair. A boy was delivering
parcels from a little tradesman's cart, and leaving it to give up one, the
horse or pony trotted or cantered off without the driver. Bishop Fraser
easily stopped it, and gave the reins to the lad who was running after.
The most was made of this — and, as may be seen by the quotation above,
the one incident is swelled to many.

THE VICTORIAN BISHOPS 197
in my old parish' — here a digression occurred to contest the
views expressed by certain smiles among his audience, that
the expression ' sisters in Christ ' was open to objections. The
next digression went to prove that the opinion of his ' sisters
in Christ blessed with affluence ' curiously coincided with the
rougher materials not so blessed, to whom it had been his privilege
to minister in mining districts, and that characteristic was —
breathless anxiety on the part of his audience to hear it — but
several more digressions ensued before our curiosity was allayed,
and we learnt that his sisters in Christ always comphmented him
on ' going straight to the point,' that was to say to the root
of the matter ; and what was the matter before them ? why
Education. "Education, he informed us, was a Latin word — yet one
more digression to prove the utility of the study of dead lan
guages. This digression became multiphed in the shape of
reasons why his audience, chiefly fisher-folk, should not be dis
couraged if they did not understand Latin, and were not thus
in a position to be as accurate as his lordship; and to prove
his accuracy he proceeded to explain to them what that word
education meant. ' Education comes from educo, a Latin word
meaning " I build up." ' " 1
That this is no caricature may be judged by Bishop Fraser's
address to the working men at the Leeds Congress in 1872.
Bishop Wilberforce thus describes it in a letter to the Rev.
Hugh Pearson, October 10, 1872 : " Bishop of Manchester starts
by saying they are not working men — that only a few are (cry of
' Show of hands,' and 75 per cent, hold up their hands). Tells
a good story of his squire in Berkshire, who told him that he
should have been a tippler and a poacher — says he, but having a
comfortable house, is not tempted to tipple at the Black Dog,
and smoke churchwardens (now he is speaking very weU indeed) .
Why do not the poor hear us gladly ? Now has just scalped
poor Gloucester and Bristol, but well and tenderly as if he loved
him. Now he is praising Mr. Joseph Arch. Now he has made
a great blunder : says ' the order of the Angel was, Go stand in
the Temple and speak the words of this life. We don't want
heaven and paradise 10,000 years hence, but what is to help
you to-day ? ' The Greek, brother Fraser, won't bear it. Now
again, he is very good : ' Do you read your Bibles for yourselves ?
Do you pray ? ' Now he is speaking very mischievously, ap-
1 Swinburne (A. J.), Memories of a School Inspector, p. 52.

198 THE CHURCH REVIVAL
pealing to the Wesleyans about surphces, etc., and contrasting
them with winning living souls ; and so he stops, applauded
for the last bit of mischief — leaving, as Lord Nelson said, the
impression that ' the kingdom of God is not meat and drink '
means 'there are no sacraments'" (Life of Bishop Wilberforce,
iii. 399)-
It was of Bishop Fraser that one of his leading incumbents
t remarked, when a conference was convened to consider by
/ what means the episcopal hands might be strengthened : "Alas!"
with a sigh, " it's his head that wants strengthening."
When the Indian famine occurred, and Ejiglish hearts were
stirred with compassion, and purses were opened to send relief
to the starving natives, Bishop Fraser did his utmost to dis
courage this generous sympathy, on the plea that it was the
business of the State to relieve the distress.
He objected to house-to-house visitation by the clergy, saying,
" It will be done ^mechanically, and I do not believe any spiritual
fruit wiU flow from it."
At the Bath Church Congress he said : " When I heard my
Right Rev. brother, the Bishop of Chichester, plead for a life
of devotion, I hoped that the word ' devotion ' might be meant to
include devotion to duty as well as devotion on the knees in
prayer, for we bishops, who have the care of so many churches
upon us, have but httle time to give up to those hours of prayer
which we feel we do most earnestly need." It would have been
weU for him had he spent more time on his knees, and less in
blathering on a platform. One of his canons remarked after his
death, that he seemed to be much more interested in the doings
of Dissenters than in the work of the Church.
A highly eulogistic Life has been written of Bishop Fraser
by Mr. Diggle, now Bishop of Carlisle ; another by Mr. Tom
Hughes. There was a surgeon at Wakefield who, when riding by the
workshop of a sexton-stonecutter, saw that the man had wrongly
spelled an inscription on a monument. " Heigh ! " said he,
"you have made a blot there." "Never mind, Sir," replied
the man; "cover it over. I have covered over many a blot
of yours."
And what biographies may be written, when all the blots
are covered over !
The story is told of Thackeray that, as he was passing a fish
monger's shop, before which stood a couple of barrels of oysters

THE VICTORIAN BISHOPS 199
labelled respectively is. a dozen, and is. 3d!, a dozen, he re
marked to a companion, " How the shilling bivalves must hate
those at one-and-three ! " But one would say rather, " How they
must fear them ! " Small beer would never suffer Bass's pale ale
to be advanced to table tiU it had stood and become unpalatably
flat. It is alarmed at the energy and effervescence of the latter.
According to Sir Francis Younghusband, who made the
memorable march to Lhassa : " It is not the ordinary man,
however much he may develop his mediocrity, that is most
wanted. It is the exceptional man. It is the man with just
that touch which we cannot positively define, but which we all
instinctively recognize as genius. There is a superabundance of
ordinary men, and it must be admitted that they do ordinary
Work very much better than geniuses. But it is the genius alone
who, when the occasion arises, will flash a ray through the masses
of ordinary men, and make them do what they would never do
with any amount of development of their ordinary qualities."
Now the EngUsh parsons are mostly ordinary men, but it is
precisely among such, as in the army, that genius has a special
work to do — to illumine, to guide, to galvanize into activity. But
it is precisely these who were crushed and driven away by the
bishops, and who had no chance of promotion, no prospect of
getting a living from the Crown, the ChanceUor, or any public
body. From among the mediocratics the bishops were chosen.
The Shaftesbury-Palmerstonian bishops as little resembled
the great prelates of the past, Andrewes, Laud, BuU, Butler,
Pearson, as an empty coal-barge in a sluggish canal, at night,
iUumined by a tallow dip in a dingy lantern, resembles a man-of-
war breasting the waves in dazzling sunlight. Both are vessels —
that is aU.
These bishops and deans and canons who owed promotion
to their Evangelical opinions were good men, smug and plausible,
but not. scholars, without force of character, and power to com
prehend what were the needs of the Church of England.
It was a change from the Peel and Russell bishops to those
of Palmerston, hardly an improvement.
Aliter catuli longe olent, aliter sues. Plautus.
What was felt, and felt bitterly by the High-Church clergy, was
how completely the bishops cringed to the man in the street.
If the press denounced ritual, confession, high doctrine, they

200 THE CHURCH REVIVAL
hastened to echo the same in their charges. I venture to quote
from a poem that passed in MS. about this time. It was entitled
"The Marionette Dancer." A strange masked piper placed
puppets on the pavement and bade them caper to his tune, as
he worked a string that set them in motion. I have space for
but a few lines.
Then he held up with a contemptuous yawn
/ A doll in rochet, and with sleeves of lawn.
I " This one I got, half-form'd, from one whose trade
[ Was making saints ; but this aside he laid,
For how a saint, he asked, be fashioned
With knot at heart, and dry-rot in the head ?
Rejected, but in prelate's vesture set,
He makes no saint, but makes a marionette.
Obedient to whatever I may please,
Bows, cringes, leers, advances, stands at ease,
Opinions taking from the daily papers,
And as the rabble whistle, feebly capers."
I interrupted him and said, " I pray.
Tell me, are these dolls rattling thus all day ? "
He answered with a shrug of shoulder, " Aye !
And when they're broken, out of joint, and fail
To please the mob, then of no more avail,
I cast them in yon box." — The box was black,
Bearing a coffin-plate, inscribed Oblivion.
Then, I would move away, but paused awhile
To ask, " Strange piper, with sardonic smile.
Winding your threads, casting your dolls away,
With fallen mask, tell me thy name, I pray ? "
He raised himself, as after me he hurl'd
The answer fiercely, " Sir ! I am the World."
There is a hackneyed story of an artist painting the Assumption
who was accorded a vision of cherubs. " Messieurs, asseyez-vous
s'il vous plait," said he. " Helas, mais nous n'avons pas de
quoi ! " they replied. These Palmerstonian bishops reversed the
condition. They could take their seats, but they had no heads.
It is not angels only that hover over us, but paper kites as weU.
One of them gave a lecture on Geology, mainly based on
Hugh Miller's Testimony of the Rocks, and spoke in it of a Megale-
therium, whereupon he was held up to ridicule by the Saturday
Review. This same bishop went to a Church opening, and was
handed the programme of the service. The Benedictus was to
be sung. " Benedictus ! Benedictus ! " he exclaimed. " That is
something Popish — I will not aUow that."
The same prelate sent for one of his incumbents, and took

THE VICTORIAN BISHOPS 201
him to task for advertising the preaching of a Mission priest
as that of the Rev. Father So-and-so. "It is unscriptural,
it is against the Word of God," said the bishop, quoting
S. Matthew xxiii. 9, " Call no man your father, etc." " But, my
Lord," rephed the priest, " how about yourself ? Are not we
to address you as the Right Reverend Father in God ? " The
bishop coUapsed at once.
For awhile these bishops clogged the wheels of the Church.
They originated nothing, they had no programme, no definite
aims, no organizing power. Those of the party who were in
Colonial sees were conspicuous failures. AustraUa was a dumping-
ground for them, and in no Colony did the Church prove so
feeble. These Palmerstonian prelates have happily now aU
dropped away, leaving not a trace behind, save volumes of
charges, for which a second-hand bookseUer would not give
sixpence a ton. There is much to be said for the bishops of this
period. They had a most difficult course to steer. The great
bulk of the people, ignorant- and prejudiced, were opposed to the
Church movement. The Court, the Press, the Lawyers were
against it. Unhappily, with the exception of Bishop Wilberforce,
there was no commanding genius among them with a wide
outlook. There were some devout and orthodox prelates, but
they had not the force of character and the abihty to stand up
for the cause of the Church. They led sweet and holy hves —
that was aU. The majority of the bishops were mediocrities,
men of low inteUigence, narrow views, and hearts quaking before
the voice of the press and the shout of the vulgar. They were,
rightly enough, earnest for personal rehgion, but they had no
conception of anything beyond individualism. They were
conscientious, but their consciences were enclosed within a hazel
nutsheU. They had no prophetic outlook into the future ; they
had no scales wherein to weigh forces. Canute had his chair
planted on the sands, and bade the tide respect it. It did not —
it rose and submerged his seat. But these prelates sat on their
thrones and screamed and charged against the tide that sweUed
and which they were powerless to control. The evil was due
to the Prime Ministers, who selected for bishops men who were
ignorant of steering to act as pilots among the sandbanks of the
day ; men who had no knowledge of where was deep water ;
poor, inept blunderers put in charge of the vessel of Christ's
Church, who ran her from side to side, groping their way, devoid
of knowledge and not even understanding the compass.

202 THE CHURCH REVIVAL
The Colonial sees were for the most part filled with favourites
of the Church Missionary Society, and with home nonentities.
An old pupil of mine, a devout Churchman, went to Australia
to a diocese obsessed by one of these. The Bishop invited him
to supper. The meal ended, at which were several youths, the
company resolved itself into a prayer-meeting over the rinds of
cheese and the dregs of home-made ginger-beer. The Bishop
tripped about asking each guest to " put up a prayer," and giving
each his cue. My pupil turned hot and cold, and when his turn
came, in a tremulous voice began to pray for a blessing to descend
" on the Bishop of this Diocese and on his wife — ' Thou who hast
promised to save both man and beast ' " — and came to a fright
ened stop. In the dead silence that ensued, the Bishqp pro
nounced a sonorous Amen. Whereupon Mrs. Bishop heaved her
head above the chair rail and flashed a threatening glance at her
spouse. " Amen " signifies "so it is," as weU as " so be it."
Mr. H. G. Wells in Kipps gives a very true picture of one of
these men, returned to England. " He derived much help from
a ' manly ' sermon, dehvered in an enormous voice by a large,
fat, sun-red clergyman, just home from a colonial bishopric he
had resigned on the plea of iU-health, exhorting him that what
ever his hand found to do he was to do it with all his might."
These men were incorrectly termed " returned empties."
Empties they were not, for they were fuU of pomposity and
self-complacency — at least such were some of those that I came
across. Happily there were others, notable types of Colonial and
Missionary bishops, working upon definite Church lines.
The unhappy thing was that the bishops, with the exception
of a very few, did not understand the movement, as the necessary
outcome of the Catholic seed that had ever been in the Enghsh
Church, but had been trampled on, overlaid with paving-stones,
battered down, but had never been kiUed. Much excuse must
be made for them. With regard to Archbishop Tait, though he
had conformed to the Church, his Scottish training left a de
cided influence on his character and mind. The old adage is
true that wine evermore retains the flavour of the soil in which
it grows.
A gentleman near Whitby holds lands on a singular tenure.
He is bound once in the year to mount his horse, gallop into
the sea, and drive a wattle into the sand. He then gaUops back,
and the next wave washes his wattle away. The Victorian

THE VICTORIAN BISHOPS 203
bishops were much hke that gentleman. They supposed that
they held office subject to the condition that they should yearly
ascend their hobbies, make a dash into the waves of religious
conviction roUing up from the depths of fervid hearts, and plant
their petty protests, which next moment would be cast indignantly
aside, and which no one could suppose would restrain the rising
tide which swells obedient to a Divine impulse.
But assuredly these prelates should have endeavoured to
obtain some comprehension of the principles of that party
against which they leveUed all their batteries. Whereas, from
their own description of it, they did not understand it at all —
they never even attempted to understand it. There was one
among them with abihty, and that was Thomson, who had
Scottish shrewdness. But the movement had already grown
beyond bis control. A man once put his foot down on the
bubbling spring which was the source of the Thames. " Now,"
said he, " all the ships and barges below London Bridge will
stick in the mud." Thomson put down his foot, but not on the
spring, and the water overflowed his instep, rose above his knee.
As to being leaders, the bishops appointed by Lord Palmerston
were leaders only in the same way that is a wheelbarrow which
the man in the street thrusts before him.
It may be interesting at the present day to compare the
treatment of Ordinands now with what it was formerly. Now
most of the bishops gather about them those preparing for the
ministry not merely to prove their knowledge, but to kindle
their devotional feelings. They are kind and considerate, and
where they have room, lodge them in their palaces.
An old friend has furnished me with an account of his ordina
tion by one of the Shaftesbury-Palmerstonian bishops in the
sixties. " The vicar of X desired to have me as his curate, and I went
to town by appointment and caUed on the bishop in the morning
at his lodgings, whilst breakfast was on the table, at the hour
fixed by himself. It did not occur to him to offer me even a
cup of coffee or a bit of toast. I had come up by an early train
from a distance, to meet him by appointment, and had had no
breakfast. He received me stiffly and ungraciously, and required
me to go to his cathedral city for examination for the ordination,
that was to take place, not on Trinity, but on Whit-Sunday.
The candidates were expected to lodge in the town and to
walk out some considerable distance in the morning to the

204 THE CHURCH REVIVAL
palace, where examination began at 10 a.m. At noon a meagre
refection was served to us, ham-sandwiches and very smaU beer,
in the haU, of which we partook standing. Meanwhile lunch was
being carried into the dining-room for his Lordship, chaplains
and family ; and whilst they were feeding, the butler intimated
to us that we were expected to walk about the grounds. This
we did, and heard the clatter of knives and forks in the dining-
room. " At length we were suffered to return into the palace, when
the comestibles had been carried from the dining-room in which
we were examined, but from which the smeU of the meal had
not been dissipated.
" Nothing could have been set more unsuitable for drawing
out the knowledge of a candidate than the papers we were
required to answer. They were keys to taps from which might
flow a stream of unctuous twaddle. Our principal examiner was
a man considered a burning and shining light of the Evangelical
school, if that can be called a school where there is no scholarship.
" The man who was supposed to have passed best, and was
set to read the Gospel on the Sunday, he was a Uterate, who
dropped every ' h,' but could write sheets of pious vapourings.
In conversation with him afterwards I learned that he could
spell out Greek words, but knew little or no Latin. Yet this
windbag had the audacity, on entering his curacy, to pubhsh the
very first sermon he preached. It was an impertinence of the
Bishop to distinguish such a man above the heads of Oxford and
Cambridge men, some already Masters of Arts.
" We were ordained in the private chapel of the palace robed
in black gowns, and the Bishop preached empty nothingnesses
to us for an hour. After that, we were invited to lunch with
him." I was in the diocese of Ripon under Bishop Bickersteth from
1864 to 1866. He was so unsympathetic that he was caUed in
the diocese " the Bleak Bishop." He was wont to give copies of
Simeon's Skeletons of Sermons or Clayton's Sermons, which had
no sale, to aU candidates for Holy Orders in his diocese. Richard
Coffins, afterwards of S. Saviour's, Leeds, said to him : " My
Lord, I venture to ask, with the prophet : Can these dry bones
Uve ? Do you know, my Lord, what the Dean [Erskine] has
said of Simeon's Skeletons ? " " No, Mr. CoUins; I should be
very glad and interested to learn his opinion." " WeU, my
Lord," he said, " ' You might as weU expect results from them as

THE VICTORIAN BISHOPS 205
you might look for an oak-tree to grow out of a broomstick
stuck in the earth.'"
The second-hand booksellers in Leeds, Bradford and other
towns in the diocese would not look at copies when offered them,
they had such a glut on their shelves ; and it was not an unusual
sight to see slabs of bacon in pork-shops placed on the counter
labeUed " ^d. only " sustained by one of Simeon's lucubrations
upon Justification, or to receive a pennyworth of " buU's-eyes "
in a cornet from one of Clayton's Sermons on Assurance. The
gift was kindly intended, but was not appreciated in any case.
It was a standing joke among Ordinands that if every one had
a skeleton in his cupboard at home, they went off from Ripon
each with one in his portmanteau.
In the palace grounds were pits, caused by the sudden coUapse
of the strata. Below the surface at some depth were subter
ranean streams, never seen, that corroded the sandy conglomerate
through which they flowed, and which latter suddenly gave
way, leaving a concavity above. The Bishop was greatly afraid
lest some day such a catastrophe should befall his house, and
he, his family and chaplain should go down quick into the pit.
What he did not see was that this was a figure of the poor un
digested, incoherent Evangelicalism in which he beUeved ; and
that there were currents, deep and strong, flowing beneath the
crust, causing the Protestantism of the Estabhshed Church to
give way everywhere, and where least expected, and that these
currents were irresistible.
I went from Ripon diocese to that of York, where I was for
five years under Thomson, who was then Archbishop. I had
been appointed by Viscountess Downe, who was building a church
in an outlying portion of the parish of Topcliffe, and who also
paid the stipend of the perpetual curate. But the vicar of
Topcliffe was the actual nominator. I had resigned my curacy
at Horbury and made ready to move to Dalton, when an in
explicable hitch occurred. I went to Topcliffe to see the vicar.
He showed me letters from the Archbishop suggesting " dodges "
— I can give them no other name — by which he might exclude
me. I said that this was very unfair : he, the vicar, had written
to me offering the curacy of Dalton, and on the strength of that
I had left Horbury.
The vicar, Mr. Hawkins, a sturdy, straightforward EngUsh-
man, burst out — " I wiU not do the Archbishop's dirty work
for him. If he objects to you, let him act openly and above-

206 THE CHURCH REVIVAL
board." The Archbishop did not desire to fall out with Lady
Downe, who had several livings in the diocese in her gift, as also
some " peculiars " which Dr. Thomson wished very greatly to
get under his own jurisdiction. So eventually I was instituted.
Dr. Thomson had been Provost of Queen's College, Oxford, in
1855. In 1861 he was made Bishop of Gloucester and Bristol.
Struck by his appearance, so it was said, Queen Victoria had him
transferred to York after he had been ten months in his first see,
and he remained Archbishop for twenty-eight years. Of his
ability there could be little doubt. As to his religious opinions
I should say they were Erastian, and he only postured as a
Low Churchinan because he was strongly opposed to the High-
Church party ; and he used the Evangelicals as they served his
ends. Here is an example of his methods.
At Bridlington the parish church was in the hands of the
so-called Simeonite Trustees. There were residents in the
popular watering-place who could not endure the way in which
the services were conducted in the church, and the sour doctrine
there delivered made their gorges heave. Now an adjoining
parish was in good hands, and the incumbent of this erected an
iron mission chapel on his side of the boundary, and appointed
to it a curate to conduct the services suitably. At this end of
Bridlington a good number of viUa residences were being erected,
in fact, it was spreading towards the iron chapel ; and here also
a Sisterhood had a convalescent home. The chapel was always
crowded and the services hearty. The Archbishop exerted him
self to get a church built a stone's-throw off, on the Bridlington
side of the frontier, and no sooner was this completed and a
strong EvangeUcal had been appointed to it, than he withdrew
the licence of the curate, and also that for the iron chapel. , This
naturally led to the migration from the watering-place of aU
such as were Churchmen at heart.
Archbishop Thomson was a portly man, pompous in manner,
and the text applied to him by Dr. Littledale was appropriate :
" God, I thank thee that I am not as other men are." In the
evening at dinner, in purple velvet, with purple silk apron and
stockings and silver shoe-buckles, he presented a stately figure,
but his face had lost its handsomeness when I knew him. The
writer in the Dictionary of National Biography states that he
was very popular with the artisan class, presumably at Sheffield.
I never was at Sheffield, so I cannot say; but I have httle
doubt that he was valued by the Dissenters, as doing his best

THE VICTORIAN BISHOPS 207
to hinder Church work in the place done upon definite Church
lines. His dread of anything like a manifestation of corporate
hfe in the Church induced him to remain sulking at Bishop-
thorpe, when he refused to attend the Pan-Anglican Conference.
He objected strongly to my having non-communicating at
tendance at Dalton. I said that I would stop it at once if he
would point out to me the rubric requiring the withdrawal of
such as did not purpose communicating. " But the children —
I don't approve of the presence of the children." " Your
Grace — it was the same with the Apostles : they also objected
to the children approaching Christ. History repeats itself."
It is only fair to say that when Bishop Fraser of Manchester
appealed to him for his opinion relative to the doctrine held and
taught by Mr. Gunton, of S. John's, Cheetham HiU, his decision
was prompt, just and orthodox ; and that he took steps to expel
Mr. Voysey from his cure, when he contravened the first prin
ciples of the Faith.
When I left Dalton for the rectory of East Mersea, to which I
was presented by the Crown, he told me that he had given a
glowing account of my work and a strong recommendation of
myself to Mr. Gladstone, who had written to him about me. I
was aware of the value of that. He knew nothing of my work,
and he wanted greatly to get rid of me out of his diocese.
At East Mersea, to which I was presented in 1871, 1 was in the
diocese of Rochester tiU its subdivision, and then was in that
of S. Alban. Claughton was Bishop ; he was the son of the
steward of Lord Ward's estates. He was a man of considerable
presence. He did weU at Oxford and was made Professor of
Poetry. I never saw a Une of poetry written by him. He
married the sister of Earl Dudley, his pupil, who befriended him
throughout life, and together with Bishop Wilberforce obtained
for him the bishopric of Rochester. When the see was divided,
he took that of S. Alban. He resided in Danbury Park.
In the Middle Ages a struggle ensued relative to Investitures,
Gregory VII objecting to the reception of the pastoral staff by
a bishop from the king. But now, under the Pubhc Worship
Regulation Act, the English Bishops eagerly pressed their
crooks into the hands of the Ex-divorce Judge, Lord Penzance ;
and Claughton was the first to make this base surrender, and
send the Rev. A. Tooth to him for condemnation and im
prisonment. Claughton's daughter, Ameha Maria, widow of the Hon.

208 THE CHURCH REVIVAL
Augustus Anson, married the Duke of Argyll. She was his
second wife. By his first wife the Duke had Lord Lome,
who married Princess Louise. Dr. Littledale's text for Bishop
Claughton was: " He that giveth his virgin in marriage doeth
well." Through these alliances Bishop Claughton became intimate
with Royalty. A photographer took a portrait of the Princess
of Wales and the Bishop looking over an album together. The
artist published this under the title " The Princess and the Bishop
studying the Sacred Scriptures," and the picture had in con
sequence a considerable sale among pious females. The younger
brother became successively Bishop of S. Helena, and Colombo,
ultimately ending his days as Canon of S. Paul's, Archdeacon of
London, and Chaplain-General of the Army. When he went to
Ceylon he declared " that he was going to lay his bones amid
his adopted flock ; " but second thoughts were best, and he did
uncommonly well for himself on his return to England. He was
succeeded by Jermyn, a good man if there ever was one. He
really broke down through repeated dysentery attacks, and had
to give up. He became Bishop of Barking, and afterwards of
Gibraltar. The first Bishop of Colombo was Chapman, who
had been an Eton master. At one time it was possible to
encounter stalking together arm-in-arm down the Quadrant
three " returned empties " from Colombo. After the resignation
of Jermyn a long delay ensued before another man was nominated
to Ceylon, lest he also should get a call to return home, and
London would laugh to see four of these ex-Colombites marching
together arm in arm.
Bishop Claughton of Rochester did well as parish priest at
Kidderminster. Although I was eight years in his diocese I
saw him but twice ; on one occasion he exchanged half a dozen
words with me.
When first made bishop he received two invitations to stay
the night, from a parish where he was going to confirm — one
from the squire, the other from the churchwarden, a farmer.
Now in Essex nearly every farmhouse is entitled a " Hall," and
as the churchwarden wrote from " Hightree Hall " the Bishop
accepted his invitation, supposing the writer lived in the biggest
place, and was the more important of the two. He was vastly
mortified on reaching his destination to find that the " HaU "
was a farmhouse, pervaded by the smell of the stables and
cowhouse.

THE VICTORIAN BISHOPS 209
A very good bishop was Christopher Wordsworth of Lincoln^ 7
He was appointed by Disraeli in 1868, when the latter said to
him that he had recommended him to the Queen " because I
have confidence in your abilities, your learning, and the shining
example which you have set, that a Protestant may be a good
Churchsian." He was an earnest prelate, visiting throughout his diocese.
Through him the see of SouthweU was created. It used to be
told of William Sewell of Exeter, that before going to sleep every
night he looked under his bed to see that no Jesuit was secreted
there. Bishop Wordsworth was almost as fanatical in his horror
of Rome, and the Pope, whom he firmly believed was Antichrist.
I met him at the Alt Catholik Congress at Cologne, when he made
a speech in Latin, which none could follow, owing to his Anglican
pronunciation of the tongue. Happily he had had his address
printed, and it was distributed about the haU. I heard several
German professors exclaim at the beauty of the Latin. In
the debate on the Public Worship Regulation Bill he withstood
Archbishop Tait to the face, but his opposition was disregarded.
Henry Phillpotts of Exeter was the son of an innkeeper of
the Bell at Gloucester, It is remarkable that this well-known
tavern should have given to the world two such remarkable men
in the rehgious world as Whitefield and Phillpotts. Whitefield
was born in it, and after his father's death his brother continued
to keep the inn.
Phillpotts was a bit of a pluralist, for along with the bishopric
of Exeter he held one of the rich canonries of Durham. He
was the Athanasius of the day. He was not a man of much
presence — indeed his face was plain and did not bear a pleasant
expression. In his diocese he was not liked ; and his nepotism
gave great offence.
It is of the Bishop that the story is told, how that, sitting by
a lady at lunch, she said to him : " Oh, my Lord, do you not
think that Devonshire is very like Switzerland ? " " Very,"
he replied, " except that in Devonshire there are no mountains,
and in Switzerland there is no sea."
Sitting by another, and noticing that she crumbled her bread
at table, he remarked, " I fear I make you nervous." " Oh,
dear no ! It is a habit I have acquired. When I sit by a bishop
I crumble with one hand, when by an archbishop I crumble
with both."
When my uncle, the rector of the parish I am in, went up to
14

210 THE CHURCH REVIVAL
see the Bishop on some occasion or other, it happened to be
a very cold day, and he wore a white wooUen muffler about his
throat. Without thinking of removing this, he was introduced
into the study. The Bishop looked hard at him and said :
" Do you contemplate committing suicide ? "
" My Lord ! "
" By hanging," pursued the Bishop : " I perceive that you
have already adjusted the rope."
Joseph Dornford, who had been tutor of Oriel, took the
rectory of Plymtree. One day he went to the palace in ducks.
Henry of Exeter said to him sternly : " Mr. Dornford, are those
white trousers quite clerical ? "
" Oh, my Lord ! They have washed white ! " was the reply.
" Then I perceive," retorted the Bishop, " that the dye from
your trousers has run into your necktie, which I notice is black."
I shall say nothing concerning Bishop (afterwards Archbishop)
Temple, nor Bishop Bickersteth of Exeter, as they belong to
recent times.
At no period since that of the Caroline prelates have we had
so able a set of Bishops as at the present time. Some of them
are determined to show that the tail is no longer to wag the dog ;
they will be leaders ; and when such men take up a position as
leaders, they wiU find thousands who wiU foUow them.
Only in the far North and in certain Western dioceses lingers
on the old tradition of long standing, of sending to them extreme
Evangelicals, as sulky children are put in a corner.
But generally the type of our EngUsh bishops is now high ;
and under their direction no one need despair of the future of the
Church in our land.
In very truth, we have had some splendid bishops, men of
whom any Church might be proud — great scholars, strong in their
faith, staunch in their Churchmanship, fuU of human sympathy,
most lovable ; such as Lightfoot, Westcott, Creighton, Stubbs,
Benson, and Gore, who is with us still. Men — and Churchmen,
after the feeblings of a former generation, men who could
govern and direct, and who could be trusted. Looking back on
the past, one could only say with Ferdinand Fabre, " 0 Sainte
Eglise Catholique, il faut bien que quelque chose de divin reside
en toi, puisque tes pretres n'ont pu reussir a te perdre." I
would but change one word, with reference to England, and read
Sveques in place of pretres, and that of the past.

CHAPTER IX
ROUGH WEATHER
IF the EvangeUcals were bitterly hostile to the movement on
religious grounds, so also were the Broad Churchmen led
by Dr. Arnold, and Latitudinarians under Lord John
Russell. The former were Erastian, and would cheerfuUy
have stretched the pegs of the Establishment so as to shelter
all kinds of Christians under its undenominational canvas tent ;
the Latitudinarians were indifferent in rehgious matters, looking
on all religions with impartiaUty as more or less superstitious.
If the Evangelicals attacked with bluster that could do little
permanent harm, the Broad Church and Latitudinarians assailed
with subtlety far more deadly, for at one time they had all the
power of the Crown and State at their back.
It would appear as though it was with intent to outrage the
feelings of High Churchmen that Dr. Hampden was promoted to
the bishopric of Hereford. He had been previously appointed
Regius Professor of Divinity at Oxford, and his Bampton Lectures
had been condemned by the University as heretical, and he
himself had been denied a voice in the nomination of University
preachers. To offend not High Churchmen only, but Churchmen generaUy,
Dr. Lee was given the newly founded bishopric of Manchester,
although charged, almost certainly unjustly, with drunkenness
and with being tipsy even during the performance of divine
service. Although the Archbishop of Canterbury and the Bishop
of London visited Lord John Russell, the Prime Minister, and
implored him to have these charges investigated before Dr. Lee
was consecrated, he absolutely refused to do so — thinking it was
an unwarranted charge, and an insult to investigate it. The
appointment was at once carried out. The bishoprics as they
feU vacant were fiUed with Erastian prelates, and at a later date
with Evangelicals.

212 THE CHURCH REVIVAL
There were two bishops of decided Church opinions : Denison
of Salisbury (1837-1854), and after him Hamilton (1854-1869).
Blomfield of London was a man none could trust ; he shifted
his political views, and in Church matters was unreliable. Like
Reuben, he was unstable as water.
In 1842 Bishop PhiUpotts in his Triennial Visitation speciaUy
referred to the Oxford Tracts. While utterly condemning
Tract Ninety, he upheld the general teaching of the Tracts,
and referred more especiaUy to the Unity and Authority of the
Church, the necessity of the Sacraments and the value of the
Liturgy ; and then proceeded to urge, as he had done three years
previously, " the duty of a faithful observance of the Rubrics.
True it is, that inveterate usage may be pleaded for the non-
observance of some of them. But of those not aU, perhaps not
one, may have been irreclaimably lost. Be it our care to revive
what we may ; but certainly not to permit any others to fall
into disuse."
Stimulated by these admonitions of their Bishop, many of
his clergy instituted changes in the procedure of public Church
services, and amongst these the adoption of the surplice in the'
pulpit. There was no provision in the rubric for any change of
vesture in the Communion Service, at which alone a Sermon
was contemplated. The priest in surplice left the altar for the
pulpit, and returned from the pulpit to the altar to continue
the Liturgy. These changes, however, excited expressions of
discontent, resulting in some parishes in disputes and open
ruptures. In 1844 at Helston in Cornwall there were dis
turbances, and on October 4 the doings of the incumbent, the
Rev. W. Blunt, became the subject of judicial investigation by
the Bishop. Eight matters of complaint were enumerated;
(1) The use of the surplice in preaching.
(2) Extempore preaching instead of a read sermon.
(3) Disuse of a prayer before the sermon.
(4) Extempore address on the Second Lesson in the evening
instead of a formal read sermon.
(5) Requiring the whole congregation to remain throughout
the Communion Service, though not all communicating.
(6) Refusing the Holy Communion to a parishioner baptized
by a Roman Catholic.
(7) Refusing to read the Burial Service over an unbaptizedman.
(8) Refusal to marry without production of the Baptismal
Register.

ROUGH WEATHER 213
Some of these charges seem to us at this day very astounding.
In the case of No. 6 Mr. Blunt was clearly in the wrong.
The judgment of the Bishop was pronounced on October 23 ;
and with regard to the surplice he pointed out that it was the
sole legal dress ; its use was enacted by Edward VI, reversed by
Mary, and re-enacted by Ehzabeth, and that he purposed to
order aU clergy to wear it in their ministrations if the other more
costly vestments were not provided by the parish.
In accordance with this notification the Bishop issued his
" Order " (November 20, 1844) to the same effect.
This produced excitement throughout the diocese. Parish
meetings to protest against it were generaUy summoned, when
on December 3 the Bishop issued a letter " to a Rural Dean,"
suggesting that obedience to the " Order " might be deferred till
a subsequent Sunday, " in order that you may all be able to
satisfy your people that the use of it (the surphce) is adopted
by you not from any preference on your own part but from
obedience to your Bishop."
At S. SidweU's by Exeter, Francis Courtenay, the incumbent,
had for three years adopted the surphce in the pulpit, together
with the observance of some other disused orders in the Rubrics ;
but on December 8, in consequence of the excitement caused
by the judgment in the Helston case, and the " Order," several
of the congregation walked out of church when Mr. Courtenay
ascended the pulpit in surphce, as had been his wont.
By December 12 nearly aU the city parishes met in vestry
and had their say, and on this day was held the vestry meeting
of the united parishes of S. SidweU and S. James, comprising a
population of about 9,000. The meeting was conducted decor
ously, and an address was drawn up to the Bishop, expressing
the regret of the parishioners that changes should be made in
the Service by the revival of obsolete usages. To this the Bishop
made a courteous reply on December 18, going over the grounds
again, and requesting that the opposition should be withdrawn
and his authority respected.
On December 23 the Bishop issued a letter to the clergy, in
which, after aUuding to the agitation against the use of the
surphce in preaching, he withdrew his " Order " as respecting
that garment, but added that where now used without offence,
or where previously used, the " Order " was to remain in force.
The notice of withdrawal created confusion, and placed some
of the clergy in a position of difficulty.

214 THE CHURCH REVIVAL
At S. SidweU's, according to the advice given in the " Letter,"
Mr. Courtenay, and the vicars of the other city churches, and
the incumbent of S. James's, continued to use the surphce ; but
later, this latter gave way.
On the foUowing Sunday, January 12, on leaving the church,
both Mr. Courtenay and Mr. Armstrong, incumbent of S. Paul's,
were mobbed and foUowed to their houses by a hooting and
howling crowd, threatening personal violence. Police protection
was now provided, and as a rabble of two thousand had coUected
to foUow Mr. Courtenay from the church to his house, situated
at some considerable distance, and as it was excited and
threatening, the pohce had to close round him and keep the
assailants at bay with their truncheons. In the evening the
preacher, the Rev. S. Coleridge, was similarly mobbed.
On the 21st the Mayor wrote to the Bishop, detaihng the
riotous proceedings on the preceding Sunday, and stating that
on the latter occasion the whole available poUce force had been
required to protect the clergy ; and he added that if the mob
increased in numbers and in violence on ensuing Sundays, he
could not be answerable for the consequences.
Accordingly on January 22 the Bishop absolved the clergy
from the obhgation to wear the surpUce when preaching. This
was communicated to the vestry meetings, and the disturbance
ceased. From January 1845 things went on quietly in the parish of
S. SidweU's, when, after four years, the riot broke out again.
Certain of the city churches had been lent by their incumbents
to a sort of society of volunteers who undertook to supply —
what was then a novelty — evening services, in addition to the
ordinary parochial services in the afternoon. It was a High-
Church Society, and on the evening of Good Friday, and again
on August 27, the same clergyman, Rev. J. Ingle, had officiated,
and on both occasions preached in his surphce. There had been
some sUght indications of disapproval on these occasions, but
nothing more. But on Sunday evening, October 29, 1848, a
demonstration had been organized. The church from end to end,
as also the galleries, were packed with a congregation the majority
of whom had never been seen in a house of .God before. As soon
as the preacher mounted the pulpit, the storm burst forth, an
uproar of shouts of derision, hooting, catcaUs broke out, and
was so continuously maintained that not a coherent sentence of
the preacher's sermon could be heard. This continued for so

ROUGH WEATHER 215
long a period, and those who attempted to appease the uproarious
crowd having failed utterly in their endeavour, the Mayor of
the city was summoned. He, seeing that it was useless and
indecorous to continue the service, appealed to the preacher to
leave the pulpit, and this was complied with.
The mob then assembled in the main street with evident
design of there continuing the outrage. Trie mayor entreated
and then directed Mr. Ingle to leave the church by another
route ; to this Mr. Ingle objected, but eventuaUy, on the urgency
of his friends, he complied with the Mayor's requirements.
The Mayor now proceeded to where the rabble was in waiting
with purpose to duck the clergyman in a horsepond ; but the mob
having discovered that he had left the church by another door,
tore hooting down the main street, and meeting two other and
entirely inoffensive clergymen, made them the butt of their
abuse. Fortunately for himself, Mr. Ingle managed to escape.
After this, the incumbent withdrew the use of the church for
the evening services.
On November 9, however, the Bishop held an inquiry, and
requested that they might be resumed, but directed that the
surphce should not be used in them. The sermon in the
evening service stood on a different footing from that in the
morning, and no provision had been made for it in the Prayer
Book.1 The surplice riots were not confined to Exeter ; they broke
out in London" and elsewhere, and the press did its utmost
to rouse the people against the reformers. The " Puseyites," as
the men were caUed who trod in the steps of the Tractarians,
were held up to mockery in picture and in leader. The London
Times gravely rated them, and they were ridiculed in Punch.
Novehsts — such as Mrs. Henry Wood — pubhshed absurd carica
tures of them, knowing none personaUy, setting up scarecrows
to batter them with abuse. On November 5, in many places
(e.g., in the Cathedral yard at Exeter) figured a Puseyite priest
in cassock, surphce and stole as the Guy Fawkes of the day, to be
given to the flames.
Yet the points of dispute, the matters that excited such
fury, were but trifles. "Ritualism" was not yet thought of.
Perhaps no parson underwent more cruel and persistent per-
1 I have employed for this account of the Exeter surplice riots the
MS. account of them written by Dr. T. Shapter, M.D., of Exeter, who
was mayor at the time, kindly lent me by Chancellor Edmunds.

216 THE CHURCH REVIVAL
secution at that period than did the Rev. George Rundle Prynne
of Plymouth, and his case was the more grievous because his
principal assailants were clergy of the Church of England.
S. Andrew's was the parish church of Plymouth, and it had
been secured by Protestant Trustees. Plymouth, Devonport
and Stonehouse, the " Three Towns," had expanded enormously,
and the spiritual and moral destitution of the great seaport,
military establishment and dockyard had become serious, for the
population had hopelessly outgrown all existing provision for
supplying its spiritual wants. By the so-called Peel Act of
1843, three new parishes had been constituted in Plymouth —
S, Peter's, S. James' the Less, and S. John's. The two former
were taken out of the parishes of S. Andrew and East Stonehouse ;
the latter out of that of Charles. The new district assigned to
S. Peter's contained a population of about four thousand, almost
aU poor, many abjectly so.
To this Mr. Prynne was appointed in 1848. There was no
church, but on a tongue of high ground stood an ugly conventicle,
Eldad Chapel, that had been the preaching-house of Dr. Hawker,
who had seceded from the Church. On his death it was sold,
and bought to serve as the church of S. Peter. It was a typical
conventicle, surrounded internally with gaUeries, furnished with
a three-decker to which all the seats converged, and destitute
of a chancel of any sort. This last was however now provided
from the designs of Mr. George Street, in very respectable Gothic,
but small. The three-decker was thrown out and the galleries
removed. Directly after the opening of S. Peter's, in November
1848, Mr. Prynne let it appear that he was determined on taking
a decided line in his teaching ; but his ritual was very moderate.
However moderate it might be, it roused opposition, not among
the parishioners, but among a host of Evangelical busybodies
and clergy of the Low-Church party. The charges brought
against him appear to us at the present day absurdly trivial —
such as the use of the surplice in the pulpit, and the reading of the
" Church Militant prayer " before giving the blessing in ante-
Communion, the chanting of the Psalms, the bowing of the head
at the sacred name, intoning the prayers, and omitting a prayer
before the sermon. The collecting of alms in bags was also
pronounced to be inconsistent with Protestantism. A local
paper hoped that the " man " who introduced the alms-bags
would himself speedily " receive the sack." On a much later
occasion, in the diocese of Lincoln an aggrieved parishioner

ROUGH WEATHER 217
complained to Bishop Wordsworth that his vicar, the Rev.
G. E. Smith, "collected the arms of his congregation in bags! "
The ringleader of the opposition was the Rev. J. Hatchard,
Vicar of S. Andrew's, backed up by a handful of retired naval
and military officers. They sat as a quasi-vigilance committee
for some years, and carried on warfare against Mr. Prynne.
They got up public meetings to protest against his Papistical
proceedings, they memorialized the Bishop. They controlled
and inspired the local press, which poured forth the most scurrilous
articles against the Vicar of S. Peter's.
The High-Church practices at Eldad were for a while driven
from the thoughts of the Plymouthians by the appearance in
their midst of Asiatic cholera during the summer of 1849. It
raged in the slums of the Three Towns, and with especial virulence
in the densely thronged alleys in S. Peter's parish. People
died like flies. It spread to Exeter, to Tavistock, and other
towns. A special cholera hospital was erected for the sufferers
in Plymouth and the adjoining Devonport and Stonehouse, and
thiswas in S. Peter's district, A sisterhood had been started in
Devonport by Miss Sellon two years previous to the licensing of
Eldad Chapel as a church. The Sisters at once placed them
selves at the disposal of Mr. Prynne, and to be nearer the scene
of their labours moved into his parish. It was then, when men
and women were dying about him, that for his own strengthening
and that of his fellow workers, Prynne started a daily Eucharist,
which has not been intermitted to this present. Then it was
offered in the convent chapel, later in the Parish Church. That
chapel at the time was a tent. Recently the Guild of S. George
in the parish has put up a brass tablet in memory of this historic
event in the Hall, as it is almost the exact spot where the chapel-
tent formerly stood.
During the time when this fearful epidemic raged Mr. Prynne,
his curate and the Sisters, laboured indefatigably. On one
occasion, in one of the small dirty courts, the Vicar was visiting
the sick, and receiving no answer when he knocked at one door,
he went in and found every inmate dead, and^ne house reeking
with the most horrible stench. He and the curate between them
removed the dead into the street. I quote a portion of a narrative
by Mr. Prynne given in Mr. A. Chftdn Kelway's Memoirs of
G. Rundle Prynne.1
" I weU remember on one occasion having been called to see
1 London, 1905. The book well deserves to be read and thought over.

218 THE CHURCH REVIVAL
a poor woman lying on a mattress on the floor in the agonies
of cholera, and close on her confinement. It was a low, over
crowded room. I had to step over a dead body to get at her.
Another dead body had just been put into its thin coffin and
was being lowered through the window into the street below.
The screams of the people below, many of whom were Irish, in
their terror and excitement, were most thrilling. Women would
throw themselves on their knees in the street and catch hold of
my knees, entreating me to come to the aid of some stricken one.
" I cannot pass over this subject without speaking of the
devoted and heroic labours of the Sisters of Mercy during this
visitation, and of the invaluable assistance they rendered us.
They were a band of heroines in the army of God ; the thought
of personal danger did not seem to enter their minds. They
had a tent in the field near the hospital to harbour and feed the
orphaned children.
" One morning my assistant curate, Mr. Hetling, met one of
the Sisters carrying something which seemed heavy, folded in
her arms. He asked what it was. She had to admit that it was
the body of a child that had just died of cholera, and that she
was carrying it to the house where the ready-made coffins were
kept. Another instance of self-sacrificing devotion of a stiU
more striking character soon after came to my notice. A poor
woman struck down with cholera had just lost her infant child
that she had been nursing. Her sufferings were aggravated by
not having the accustomed relief. A Sister was kneeling by
the side of the poor woman and doing the infant's part in
reheving her, when the doctor came in and caught her in the act.
' Sister A  ,' said he, ' you must promise me not to do that
again.' The Lord seemed to have taken away all fear from
those who were ministering to His suffering members."
In March 1852 Mr. Hetling wrote to the Bishop : "It has been
my lot for a quarter of a century to have seen and borne an active
part in very much of suffering, pain and death. Formerly in
medical practice, I have seen the whole course of cholera in
London, Paris, and Bristol, and lastly here, in my office as deacon.
I have beheld many acts of self-devotion to its sufferers and
victims, yet never have I witnessed anything that surpassed,
or even equaUed, the self-abandonment and self-sacrifice of
these humble Sisters. . . . Stretched upon the bed, saturated
with the sickness of this dreadful disease, their persons and
dresses steeped in its poison, I have seen the sick and dying

ROUGH WEATHER 219
encompassed with their arms, the cramped limbs embraced and
chafed, their heads rechning on their necks ; now wiping with
a gentle hand the fatal dampness from their sunk faces, now
with affectionate entreaty pouring medicine into their mouths,
and then, in the intervals of repose, with lips close to their
half-duU ears, whispering some kind words of love, hope of
pardon for past sins, or repeating a short prayer or sentence
from the Litany ; taking their hasty meal from the common stock
in the centre of the room, or often at the bedside, often leaving
it unfinished to perform some menial act. And aU this, too,
amidst the gloom of that long array of shriveUed, collapsed
and leaden forms and faces, behind whose outward shroud Death
was riding triumphantly. They were awful times and solemn
scenes. There was one redeeming feature — there was a halo of
sanctity round the persons of these calm Sisters which inspired
hope and even confidence, and which, more than aU, checked
and repressed the irreverence and untimely merriment and
pleasantry too common in the wards of a hospital. That
hospital was a sacred place. The medical gentlemen, who
indeed right nobly exercised their high profession, often ex
pressed the security in which they left the nurses under their
direction." The cholera epidemic gradually died away. The Sisterhood
having moved into S. Peter's parish, the Bishop laid the founda
tion-stone of a house for the community. The cholera had left
so many orphans who were destitute, that the Sisters were almost
compeUed to make provision for them, and they started an
orphanage for girls.
For a short while the concerted attacks on S. Peter's abated,
out of very shame felt by those who were talkers rather than
labourers. Yet they had worked, even in the cholera year, by
acting secretly and gathering information for another attack,
to be dehvered when admiration for the self-devotion of the
Sisters and the clergy of S. Peter's should have cooled down.
Mr. Prynne had become chaplain to the Sisterhood. Now
the attack was renewed. Accusations were brought against
the Sisters for saying " Lauds ; " also for — so it was asserted —
doing no work upon Wednesdays and Fridays, and compelling
the orphans under their charge to go to confession — neither of
these latter accusations was true.
In 1852 a Cambridge parson, James Spurrell, issued a pamphlet
against the Sisterhood. He had hghted upon a Miss CampbeU,

220 THE CHURCH REVIVAL
who had entered as a novice and had left, and he worked her
" for all she was worth."
Miss Campbell, Scottish as her name shows, was an impression
able, somewhat self-wiUed young lady. She had been in France,
and had been greatly impressed with the dignity of worship
and the piety she saw in the Roman Church, and she made up
her mind to join that Church and become a nun. But before
doing so, her mother urged her to go into Miss SeUon's Community
for a twelvemonth, and see how she rehshed conventual life.
She did so, and Miss Sellon at once found that she was extremely
ignorant of what the Church of England was and what were her
doctrines, which was natural enough in one who presumably had
been reared in Presbyterianism. The rules of the Community
of which " Mother Lydia " was head were undoubtedly severe,
and calculated to deprive the Sisters very much of wills of their
own; The Scottish girl soon tired of this, and left.
The revelations Miss CampbeU made to Mr. Spurrell were,
however, not very dreadful. What f oUows refers to the daughter
house at Bristol. The Sisters said the Canonical Hours, read
Thomas a Kempis' Imitation of Christ, used the Sarum Psalter
translated, were not allowed to read novels or indeed any books
without the consent of the Superior, nor to receive or send
letters that had not been submitted to her. " That the Reader
may have a correct idea of the employments of these Sisters
devoted to religion, it may be stated that, having aU the menial
work to do for themselves, it was no uncommon thing for these
young ladies, brought up in all the refinements of polite life,
to be carrying at half-past five o'clock in the morning a large
dust-barrel to the top of the court. A little later in the day
the same Sisters were engaged sweeping out the house, cleaning
the grates, making the fire, pumping the water, and other of the
occupations of domestic servants. One would have occasionaUy
to carry the dinner to the bakehouse, or to fetch beer from the
public-house — duties strangely enough intermingled with Prime,
Terse (sic), Sext, Nones, etc., visiting the poor, and Common
Prayer twice a day at the Cathedral [at Bristol]." 1
In the summer of 1852, when passions were inflamed by
SpurreU's pamphlet, the wrath of the local Protestants was
roused by the announcement that the Bishop intended holding a
Confirmation in S. Peter's Church in the ensuing autumn. The
1 Miss Sellon and the Sisters of Mercy: An Exposure (London, 1852),
p. 29.

ROUGH WEATHER 221
walls of the town were placarded with bills, calling upon parents
to refrain from letting their children be confirmed at S. Peter's,
and at a meeting of the Plymouth Orphan Asylum Committee
a resolution was proposed and was seconded by Mr. Hadow, the
minister of S. Andrew's Chapel, and supported by Mr. Hatchard
of S. Andrew's Parish Church and two other Plymouth clergy, not
to aUow any of the orphans of the establishment to be confirmed
at S. Peter's.
And now broke out a savage attack on the Sisters and Mr.
Prynne on account of the practice of Confession.
Meetings were held to denounce the practice of Confession.
One called in S. George's Hall at Plymouth was described as a
" monster meeting," and the speakers were three clergymen,
Messrs. Hatchard, Greaves and Nantes, two captains of engi
neers, a dissenting preacher, a wine merchant and some laymen,
of more or less insignificance. Nearly all were members of the
" Plymouth Church Reform Association," the object of which
was to obtain a revision of the Prayer Book " with a removal
therefrom of aU ground and pretext for Romish doctrine and
practice, and a wider comprehension of Christians within the
pale of the National Church."
Definite charges were now made against the Sisters and Mr.
Prynne. Mr. Hatchard had managed to lure a girl away from
the Sisters' orphanage by promising to get her a good place
and by preventing her mother from obtaining employment in a
factory till the girl was removed. He took her — she was aged
fourteen — into his own house, and she was induced to make
specific charges against- Mr. Prynne and the Sisters : that the
orphans were compelled to go to confession, and that Mr. Prynne
had asked her indecent questions. The indictment was com
mitted to writing under the instigation of the girl's mother.
The Rev. Mr. Childs, of S. Mary's, Devonport, secured another
girl's testimony much to the same effect ; she had been in
veigled into this by a spinster lady who was a fanatic in the
Protestant cause. A third girl was also got hold of and induced
to say much the same thing, but her conscience reproached her,
and she went before a magistrate, and in the presence of witnesses
declared that she retracted all the accusations that she had been
persuaded to make.
The Bishop hereupon held an investigation at Plymouth.
The girl befriended by Mr. Hatchard was interviewed privately
by the Bishop, Messrs. Hatchard and Greaves, Mr. Prynne and

222 THE CHURCH REVIVAL
his curate Mr. Darling, as to her private life. She acknowledged
during the inquiry that before the age of twelve she had been
guilty of sins which perfectly appaUed the few persons who were
allowed to hear this part of the evidence ; she had, however,
been received by Miss Sellon and maintained for some time, till
she was wanted by Mr. Hatchard in 1849, to give evidence against
her benefactress. Then her mother was informed by her em
ployer (a Mr. Soper) that she would be turned off unless she took
her child home. This was done, and the child was duly produced
at the inquiry. The girl admitted that she had been induced to
confess ; and that she had revealed to a clergyman, poor girl,
the sickening load of guilt which, it may be hoped, lay heavy
on her mind; and questions were put to her of which nothing
further appears than that in the opinion of the Bishop they
were justified by the shocking acknowledgments out of which
they arose.
Perhaps Mr. Hatchard had not known aU that now came out,
but he learned it then, and he did not express the slightest shame
or regret for his share in the transaction — nor, with the facts fuUy
before him, did it apparently occur to him that he had done
anything but what was Christian and praiseworthy, in attempting
to damage an obnoxious cause and gratify the Plymouth pubhc
at the probable cost of a human soul.
We come now to Mr. Child's witnesses. The first was a girl
who passed under two different names, and is described as
giving, with an offensive flippancy of manner, a detailed account
of her own confession, with a due proportion of coarseness in
the supposed interrogator and levity in herself. She said that
she had heard from the girl who had just appeared that Mr.
Prynne asked improper questions, and she had gone to confession
for no other purpose than to ascertain whether this was the case.
She related how that she had received absolution kneeling back
to back with Mr. Prynne, at the Confessional Creed (whatever
she meant by that), and that the absolution began " Reverend
Father in God, I beseech thee give me thy blessing," and was
to the effect that she might have " health, success and so on."
This girl had not been an orphan, but a servant in the convent,
and had been dismissed for bad conduct ; and after she left it
was discovered that she had been in the habit of purloining and
getting rid of various articles on which she could lay her hand.
Mr. Prynne never had received her confession, and once only

ROUGH WEATHER 223
had he spoken to her of Confirmation, and had not even mentioned
confession. The girl was evidently an unprincipled liar, and
carried her falsehoods to those to whom she conceived they
would be acceptable.
The second of Mr. Child's cases, C. D., had written this : " I
went to Mr. Prynne Fridays, on which day I told him of the
faults I had committed during the past week ; on which day he
gave me the foUowing directions : To Ue on the hearthstone for
ten minutes every night after prayers. . . . Every month he asked
me the question — 'if ever any impure thought came into my
mind.' He also asked me ' if ever I kept company with any
young man, etc' "
C. D. did not appear, but in her stead the foUowing declaration
was read, which she had made alone and voluntarily before a
magistrate of Devonport. It appears that her statement to
Mr. Child was almost as untrue as that of her predecessor ; but
her recantation had this peculiarity, that it showed, httle to
Mr. ChUd's credit, the mode by which she was induced to put
her statements in writing :
" Most Reverend Father in God, — I write these few Unes to
say I am sorry that Mr. Child should have taken things in such
a wrong meaning ; the questions that Mr. Prynne asked me was
only in my first confession, and then it was something that I con
fessed. . . . Mr. Prynne never told me to Ue on the hearthstone,
but I wrote, and I was so terrified that I do not remember scarcely
anything I put down and am heartily sorry I should have told
such falsehoods about Mr. Prynne, who have been so kind to me ;
and Mr. Child asked about the questions without asking me if
there was any reason for Mr. Prynne asking me those questions.
If I had known that Mr. Child was going to make any use of it
I should not have written it, but I was not aware of it at the
time. I was greatly hurried about writing because Mr. Child
wanted it."
It is needless to say that the charge against Mr. Prynne broke
completely down, and so also that of the Sisters compelling
the orphans to go to confession.
There is this to be said of Mr. Child, that he did show some
signs of being ashamed of the pitiful part he had played in this
affair.1 The exculpation of Mr. Prynne disappointed and exasperated
the Protestant fanatics; and now Mr. Latimer, the proprietor
1 The Guardian, October 6, 1852.

224 THE CHURCH REVIVAL
and publisher of an Exeter paper, in a violent and scurrilous
article attacked the Vicar of S. Peter's, making libellous accusa
tions against him. By the advice of the Bishop and his wife's
relations, Mr. Prynne, very reluctantly, took legal action against
Latimer. The action was heard in Exeter. Prynne thus de
scribed what took place : " The court was crowded, but in that
crowd I could only see some half a dozen friendly faces. The
large majority seemed to look upon me with dislike and suspicion.
The jury, as I afterwards learned, was composed almost entirely
of Dissenters. The case did not last long, but my friends seemed
satisfied that the evidence had entirely proved the libeUous
nature of the statements against me, and the judge's summing
up confirmed this view. Indeed, when the jury left the room,
the judge, much to my astonishment, shook hands with me, and
congratulated me on my evidence, and the course the action
had taken. When, shortly after, the jury returned with a
verdict for the defendant, those present seemed too surprised
to utter a sound, but in a few seconds the majority commenced
to cheer and clap their hands. The judge seemed very indignant,
and at once ordered silence."
The costs of the action were heavy, and as Prynne was unable
to bear them, everything that he had that was of value was,
sold by auction, down to the cradle of his infant son, who had
in lieu to be put to bed in a drawer.
Years passed. In 1882 the noble new church of S. Peter
rose where had stood Eldad Chapel, and in 1884 Mr. Prynne was
elected proctor to Convocation.
On Sunday, January 12, 1913, the Mayor and Corporation of
Plymouth in their robes and in procession attended the High
Celebration at S. Peter's Church.
In 1846 John Mason Neale was appointed Warden of SackviUe
CoUege, an almshouse attached to an old mansion of the Sack
viUe family, that gave him apartments for himself and family,
and an income of £28 per annum. As there was a chapel, and
according to the statutes of the almshouse daily prayer must
be said in it, Neale was desirous of obtaining the licence of
the Bishop of Chichester, Dr. Gilbert. But the patron, Lord De
la Warre, objected that the College was extra-parochial, and
that the sohciting for a licence was tantamount to surrender
of its hberties. Mr. Neale found the almshouse in a deplorable
state of decay, the haU and the chapel ruinous, and he persuaded
Lord De la Warre to rebuild the hall, and he himself reseated

SACKVILLE COLLEGE CHAPEL
AS IT WAS IN 1847

ROUGH WEATHER 225
the chapel. On the altar were cross and candles and flower
vases. In the CoUege, Mr. Neale had a celebration of the Holy
Communion on Sundays early (9.30), and Matins and Evensong
daily ; but on Sundays for Morning and Evening Prayer he and
the brethren and sisters of the CoUege went to the Parish Church.
On the first Sunday of the month, when there was a celebration
of the Holy Communion in the Parish Church, there was none
in the chapel of SackviUe College.
Complaints were made to Bishop Gilbert of the High-Church
proceedings of Mr. Neale, and he proceeded to pay a visit to the
chapel after holding a Confirmation at East Grinstead in April
1847, in company with the complainant. As the Bishop entered
and looked at the East end, he said : "I am not here with
visitatorial authority ; if I were I should sweep away aU that " —
pointing to the altar.
J.M.N. " The Altar, my Lord ? "
Bishop. " I know nothing of Altars. The Church of England
knows nothing of Altars or Sacrifices. I would retain a decent
low table. I would not feed Christ's little ones with the wood
of the cross."
J.M.N. " You would retain the table ? "
Bishop. " I have said so already. But, to be candid with you —
aU that our Church does not authorize, she prohibits. But, as
I have said, I have no visitatorial authority."
A few days later the Bishop launched the inhibition. " 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." To that was added a letter : "I
cannot transmit to you the foUowing inhibition without adding
a fervent prayer that God may be pleased to open your eyes to
the dishonour done to Him by . . . presenting to the eyes and
thoughts of worshippers the frippery with which you have trans
formed the simplicity of the chapel at SackviUe CoUege into an
imitation of the degrading superstitions of an erroneous Church."
Now, somewhat later, I have myself seen the identical Dr.
Gilbert, Bishop of Chichester, at Hurstpierpoint CoUege, worship
ping in the temporary chapel, where every one of the things for
which Neale was suspended existed — cross, candles, flowers —
and he made no objection. Lord De la Warre claimed that the
chapel at SackviUe CoUege was not under Episcopal jurisdiction,
was in fact a pecuUar ; and a suit was tried, but badly defended
and lost, so that Neale was inhibited from saying daily prayer
IS

226 THE CHURCH REVIVAL
in the chapel, from preaching and the celebration of Holy
Communion for sixteen years.
Mr. Neale was not only a man of wide and brilliant scholarship ;
he was the most learned ecclesiologist and Uturgiologist we had
at the time in England ; his History of the Holy Eastern Church
is a classical work, and his hymns are to be found in every
Anghcan Church hymnal, and are used in Dissenting meeting
houses as weU. Bishop Wilberforce in vain strove to obtain from
Bishop Gilbert a removal of the inhibition, which was a scandal.
In the early part of 1851, a Mrs. Aulchim died in the CoUege,
to which she had been admitted at her own entreaty. For
the burial of the old folk of the Almshouse a bier and a paU had
been provided. The usual custom was for the coffin to be carried
on the shoulders of bearers. Obviously it would be safer in
many cases that it should be borne on a bier. The paU was
purple, with a small white cross worked in the midst.
The relations of Mrs. Aulchim, at the head of a rabble, came
to the College and demanded to be admitted, so as to carry off
the body in their own way, sans bier and pall. As they were
threatening, in place of giving them admission, the coffin was
taken outside the gates and delivered over to the relations.
These at once conveyed it to a pubhc-house and opened it
there, to make sure that the body was in it, and then proceeded
to the churchyard.
That night a mob of about a hundred and fifty persons, many
of them disguised, paraded the town, bearing shavings, straw
and other combustibles, then proceeded to the CoUege, where
they made a bonfire on which they burnt crosses, a bier and a
paU. Not content with that, they threw stones at the windows
and smashed the panes of glass. Then, after returning to the
town, where they were regaled with beer, they went back by the
CoUege and endeavoured to set fire to the Warden's house, melting
the lead of the casement of one window and the flames leaping
above the roof. When Mr. and Mrs. Neale went out to speak
to the rioters, they were both attacked, and obUged to take
refuge behind barricaded doors.
There was again a riot in 1856, but the most serious one took
place in 1857 at Lewes.
A Miss ScobeU, daughter of the Rev. John ScobeU, the in
cumbent of AU Saints', Lewes, had had her life at home rendered
intolerable by her father's dishke, and consequent unkindness.
As he became insane later on, and died in this condition, this may

ROUGH WEATHER 227
explain the barbarity of his conduct to his child. She took
refuge in S. Margaret's Sisterhood, that Mr. Neale had founded,
after having spent some years drifting about from one friend's
house to another. She entered the Sisterhood in the autumn
of 1857, and in nursing a case of scarlet fever caught the infection
and died, only nine weeks after putting on her Sister's dress.1
I wiU quote what followed from Mr. Neale's own account : —
" On her deathbed, having appointed the Superior of S. Mar
garet's and myself her executors, she expressed a wish to be
buried in the family vault in the churchyard of her father, and
that the funeral should be conducted in the way which she
considered most proper and most Christian. On mentioning
these wishes to her father on his arrival (which did not take place
tiU after her death) he immediately acquiesced in both, expressed
his willingness that she should be followed to the grave by the
other Sisters, and charged himself with all the arrangements at
Lewes. " Contrary to what would have been our wish, and much to
our inconvenience, he asked that the funeral might take place
in the evening ; it was therefore fixed for 5.30 p.m. On our
arrival at Lewes the usual procession was formed, the bier pre
ceded, myself and the Sisters foUowed ; the only thing beyond
an ordinary funeral being a wreath of white flowers carried by an
orphan child from S. Margaret's — unless I need mention a white
paU, but so trimmed with black as to be perfectly inconspicuous
in the twilight.
" The churchyard hes about a hundred yards from the station.
Before reaching it, we were joined by Mr. Scobell himself and
three members of his family, who proceeded to take their places
between ourselves and the bier. The Service in the Church
was read by Mr. Hutchinson of West Firle ; the uproar, hooting
and yelling in the churchyard, most evidently preconcerted,
and with considerable skill, being quite alarming. With some
difficulty we made our way to the vault in the bank of the north
side of the churchyard. Mr. Hutchinson entered the vault,
and the service was there concluded, the mob every moment
growing fiercer and more threatening. They made way, however,
1 Miss Scobell was aged twenty-seven, and had from £5,000 to ^6,000
left her by her mother. She left the bulk of her property to a favourite
brother, and only ^400 to the Sisterhood. On one occasion her father
had locked the door on her and himself, wrenched the keys of her desk
from her, opened it and produced her diary and notes for confession, and
read them out before her sisters.

228 THE CHURCH REVIVAL
for Mr. ScobeU and family, as well as for Mr. Hutchinson. As
the former was passing, I stepped up to him and said, ' Mr.
ScobeU, you see how threatening the mob are: wiU you not
protect the Sisters ? ' He bowed and passed on, and that, be
it remembered, when his daughter had died in their arms only
five days previously. While this was passing the hghts were
either extinguished, or so flashed in our faces as to make a
confusion worse than darkness. There was a cry of ' Do your
duty ! Now the performance is to come off ! ' and a rush
was immediately made upon us. But the strangest part of aU
was that men, certainly in the dress of gentlemen, could stand
by and see ladies dashed this way and that, their veils dragged
off and their dresses torn, and, far from rendering the least
assistance, could actuaUy excite the dregs of the rabble to
further violence. I was myself knocked down, and, for a
moment, while under the feet of the mob, gave myself up for
lost. We were borne along into the street — Mr. Scobell having
quietly gone home, and taking no further interest in the matter.
Some of the Sisters took refuge in the schoolmaster's house,
some, with myself, in a little pubUc-house caUed the King's
Head. Round this inn the mob soon gathered, and were with
great difficulty prevented from breaking in. At last, by the
advice of the police, I made my way across gardens and over
waUs to the station : a larger force having been now got together,
was sent back with a fly to the King's Head, and there, after
some hard fighting on their part, we were enabled to return
to East Grinstead by the next train, the rabble besetting the
station to the very last."
Sister Amy's father published his own account of the trans
action, representing Mr. Neale in the most odious light, and his
daughter as having been trapped and deluded, and finaUy
placed in the way of infection, that her small property might,
at her death, fall into the hands of her new friends, who, it was
reported, had induced her to make her will in that sense. The
Bishop at once withdrew from his post as Visitor of S. Mar
garet's, and published a letter addressed to the Superior in
which he stated that he entirely withheld countenance and
approval of the Community.
Mr. Scobell's pamphlet contained a tissue of false representa
tions, which could be categorically disproved by letters and by
personal evidence. The Mother Superior, taking with her the
necessary documents, at once went to Chichester and requested

ROUGH WEATHER 229
an interview with the Bishop. It was peremptorily refused.
She offered to wait his Lordship's time, and urged the import
ance of her communication and what she had to lay before
him. For all reply she was informed by the butler that till
she quitted the apartment into which she had been shown his
Lordship would be unable to interview any one else. That
any one, be his rank and station what it may, should thus re
pulse a lady whose only object in requesting an interview was
to set herself right in his good opinion, is simply astounding.
Bishop Forbes of Brechin wrote : " Twenty years hence the
people of Lewes will kiss the dust off the Sisters' feet." This
came almost UteraUy true, at that interval of time, on the
occasion of their nursing the poor of Lewes during a serious
outbreak of fever in the town, some twenty years after.
In i860 Bishop Gilbert virtually, in 1863 formally, revoked
the inhibition laid on Mr. Neale in 1847.
The first church in London in which services of a tolerably
advanced class were started was S. Barnabas, Pimhco, if we
put aside Margaret Street Chapel, where was Mr. Oakeley in
1839. This latter, during the French Revolution, had been a
kind of temple of Deism. It then passed into the hands of
the Irvingites, and finally became an Anglican chapel-of-ease.
GaUeries skirted the waUs, pews blocked up the area. Sanctuary
was none ; but immediately in front of the Communion Table
was a three-decker. Mr. Oakeley swept these abominations
away, and made the chapel — that was reaUy not much more
than a long room — to look churchlike. The altar was given a
crimson frontal, cross and candlesticks, whose unlighted candles
stood memorials of episcopal inflexibility, and emblems of
patient hope. They were only lighted when the fog came down
thick and rendered necessary some artificial light. But Margaret
Street Chapel was a very small affair. There was a later
temporary chapel, of much the same character, in which the
Rev. Upton Richards officiated. I can recall it in the old
days before All Saints' Church was built.
The parish of S. Paul's, Knightsbridge, comprised a narrow
strip of land a mile and a quarter in length, containing in 1840
a population of about 12,000 souls. It comprised the extremes
of wealth and poverty. At the farther end, " NeU Gwynn's
Court " and " New Grosvenor Place " were noted for their
squalor. There the Grosvenor Canal was little better than an
open sewer. The houses were old and ruinous, and the streets

230 THE CHURCH REVIVAL
unpaved. This district was occupied by the scum of society.
The small beershops were rendezvous of the veriest dregs of the
people. Here Mr. Bennett, the incumbent of S. Paul's, Knights
bridge, resolved on building a church, schools, and a clergy
house, and in these he purposed carrying out the principles of
the Oxford Movement. By 1848 the group of buildings was
completed at the cost of £30,000. Who can tell now what self-
sacrifices had been undergone to raise this sum ! As Mr. Bennett
wrote in his farewell letter : " Every window has its tale of some
noble heart that, yearning for His glory, has here laid his sub
stance and his love to be set forth. It is the noble and the
poor together — faithful women and little children together —
here all in one contributed. Each window marks a story known
not to you, but only to me and God. Do you see the most holy
place, this altar and all that lies upon it — the holy vessels, the
vestments, the various preparations for the holy sacrifice ?
There is not one, no, not one single holy thing there lying in its
sacred use but swells up the bursting heart into a memory of
some deed of love of those by me, their pastor, best loved in
this wide world of sin : there are some gifts of penitents, gladly
by their almsgiving showing forth contrition for a youth of
sin, now lately learning what they never knew before ; here,
gifts of the innocent in Christ — babes who yet have known but
httle save to love, guarded by their angels standing before God
in Heaven. I know each name. This is the font — there is
not a chisel-mark there but calls to mind the anxious hoarded
alms and treasured sacrifice of her who laid it there for God's
eternal use."
At the Consecration the only thing to which Bishop Blom
field objected was the flowers on the altar.
On September 24, 1850, the Pope issued a Bull appointing
bishops of the Roman Communion with titles from sees in
England instead of Vicars Apostolic, who had previously acted
in some such capacity. At once, all England was in an uproar
over this so-caUed " Papal Aggression." Lord John Russell
issued his " Durham Letter," in which he cast the blame upon
the " Puseyites," fanned the excitement of the people, and
directed it against the Tractarian Clergy. Punch had a cartoon
representing Lord John as a naughty boy chalking up "No
Popery " on a wall, and then running away. This was followed
by the Guildhall dinner, at which Judges and Ministers de
nounced the High-Church clergy in no measured terms, and

ROUGH WEATHER 231
caUed on the people of England to rise in their might and put
them down.
The people in Pimlico and its neighbourhood took them at
their word and sent to the Bishop denunciations of the practices
at S. Barnabas. He was frightened, wrote to Mr. Bennett
and ordered him to give up the practices that gave offence.
This Mr. Bennett refused to do, and unguardedly told the
Bishop that if he regarded him as unfaithful to the spirit of
the Church of England, he would resign his cure. Then ensued
a succession of riots in and about the church, and the chancel
would have been invaded and wrecked, but for a cordon of
faithful men who stood before the screen gates and defended
them. The riots began on November 10 and continued till
December 8. On this last day the chmax was reached, and
there seemed every prospect of the rioters gutting the church,
when Mr. Bennett mounted the pulpit and spoke with such fire,
such heart-searching words as to overawe the mob, and send
most of them out of church with abashed countenances. The
Bishop now demanded of Mr. Bennett that he should resign, as
he had undertaken. In vain did the poor people of the parish
appeal to Bishop Blomfield — he would neither receive their depu
tation nor answer their appeal ; and Mr. Bennett resigned, to be
at once appointed Vicar of Frome Selwood by the Marchioness
of Bath ; and the Hon. and Rev. R. Liddell was appointed in
his room at S. Paul's. The services at S. Barnabas were con
tinued as before, and it was some time before the riots ceased.
I knew S. Barnabas intimately when Mr. Skinner was vicar
and Mr. Lowder and Mr. Lyford were curates, and I was wont
to stay in the clergy-house. Little by little the clouds roUed
away, and now aU there is peace and prosperity.

CHAPTER X
STURM UND DRANG
THE S. George 's-in-the-East riots began in 1859, and
continued until i860.1 They took place in the church.
They originated with a Mr. Allen, incumbent of S. Jude's,
Whitechapel, who had obtained a position in S. George's
as lecturer, independent of the rector, the Rev. Bryan King,
and they began when the latter was abroad for his health.
AUen was a violent Protestant, and, urged by his intemperate
language, a few malcontents began to interrupt the services
in the church. This speedily grew in intensity and violence,
Disorderly interruptions were organized and systematically
carried on week after week, whilst the proper authorities were
indifferent, and took no active means to suppress them. One
Sunday afternoon, overcome by the horror of what was going
on, the curate fell down in a fit in the midst of the service,
whereupon ensued a hideous row, and fighting. That the dis
turbances were organized admitted of no doubt, for fuglemen
were posted about the church in the pews and in the galleries,
who gave signals for the hooting and profane shouts. Hand
bills were placarded about the streets, containing much exciting
language, the last being in the form of dissuasion: "Do not
groan, do not hiss, do not pull the popish rags off his back; "
and Mr. Allen was generally held to have written these — at all
events he never repudiated them.
I was wont to visit S. George 's-in-the-East, as I was a friend
of the brother of Mrs. Bryan King, and I was there when the
rector had returned. As far as I could see, there was nothing
in the church that might reasonably be objected to. At Evensong
a pair of candles lighted, a surpliced choir in the staUs, and the
surplice worn in the pulpit.
Directly the doors were opened, the mob surged into the
church, scrambling into the pews, some over their backs, and
1 See for further particulars : C. F. Lowder, a Biography (London, 1881).
232

STURM UND DRANG 233
into the gaUeries. PoUce were stationed down the middle pas
sage, but had been given orders to do nothing unless personal
violence were offered. There ensued talking, laughing, and
cracking of vulgar jokes before the service began.
When the choir and clergy entered, there burst forth booing
and hooting, and during the service unseemly mimicry of the
intoning, and indecent parodies chanted as responses. When the
choir turned East at the Creed, the mob turned bodily west.
I felt, when I was there, that the Rev. Bryan King made a
mistake in proceeding with Evensong, after the disturbance
had begun. He should, in my opinion, have stopped at once,
and left with the choir. We are forbidden to give that which is
holy to dogs, and cast our pearls before swine. A great number
of those who invaded the church came with Mr. AUen from
Whitechapel, and it was obvious from their faces they were
mere hooUgans, as we should now term them.
Before Mr. Bryan King became rector of S. George's, his
predecessor had appeared once only in the parish church during
the seven preceding years, and had only one curate. After
fifteen years of hard and hopeless work by Mr. King, the Rev.
Charles Lowder came to his help and started a mission church
in WeUclose Square. In 1859 s*x clergymen at least were
labouring in the parish, besides a large staff of lay assistants,
and six hundred children were under instruction in the schools
that had been set on foot. No wonder the cry arose that Mr.
King had " alienated " his parishioners. A letter from one,
signing himself "an Englishman," was published as a pamphlet
at this time, addressed to Lord Brougham. " Alienation indeed ! "
he exclaims : " what more convincing evidence of the depth and
reality of the work now being carried on at S. George's than the
rancorous hostiUty which it encountered from the advocates
and doers of Satan's work in that benighted parish ? The
parishioners were quiet enough so long as the one curate with
his four services a week feebly essayed to arrest the over
whelming tide of vice and crime ; but, now that the Rector of
S. George's has directed a more powerful armament against
the stronghold of sin, its defenders cry out like Demetrius of
Ephesus, for their ' craft is in danger.' "
For ten months the riots in the church continued. During
a part of that time the police were withdrawn. On August 14,
1859, the cry was raised, " Let us attack the choir boys ! " and
a rush was made to assault them. One of the few friends of

234 THE CHURCH REVIVAL
order who was endeavouring to protect them, as they fled to
the vestry, knocked off the hat of one of the assailants, for
which he was prosecuted by the publican churchwarden, the
vestry paying the expenses of the prosecution. In the middle
of August both Mr. King and his curate broke down, their
health gave way, and they left S. George's for a time, when the
whole burden of the services in the parish church fell upon the
Mission clergy ; and as these had to come from and return to
their house in Calvert Street, they were exposed all the way
to the insults and personal violence of the mob in the street. A
pathetic incident is connected with this, which Mr. Lowder
thus describes : " When the Mission clergy assisted the rector
in his time of need, and were themselves in considerable danger
from the mob, while returning from the church to the Mission-
house, we generally found on our way home a little girl from
the school, trotting close by our side, as though to protect us
from the violence of the people, who were pressing and shouting
around us. She would take up her position near the church,
and often wait a long time until we appeared ; and if we did
not recognize her before, we soon heard a httle voice by our
side, addressing us by name to show that she was near. The
child, a wild little thing, living in an unfavourable atmosphere
at home, was afterwards taken into S. Stephen's Home and
sent out to service, and is now married."
The Bishop of London did nothing to stop the profanity,
save, as we shaU see, to counsel, nay, command submission to
the demands of the rioters. Appeal was made in vain to Sir
George ComewaU Lewis, who at that time was the head of the
Home Office. Mr. Mackonochie, a curate, had a personal inter
view with Mr. Waddington, the Under Secretary, from whom he
got no further satisfaction than that doubtless instructions had
already been given to the police. What these instructions
were we have already seen.
The disturbances started by Mr. AUen were organized by
pubhcans and brothel-keepers,1 who found that the apostolic
labours of the clergy menaced their trades. But it is almost
certain that there were men of means and position, outsiders,
who fomented the riots, for money circulated freely among
the disturbers of the service. According to the late Mr. J. M.
Ludlow, the riots were " largely stimulated by the Jewish
1 One of the ringleaders^was fined at theJMiddlesex Sessions for keeping
several houses of ill-fame.

STURM UND DRANG 235
sweaters, whose proceedings Mr. Bryan King's curates, Messrs.
Mackonochie and Lowder, had the unheard-of temerity to
denounce and interfere with." There could be no mistaldng
the Hebrew cast of countenance of many of the young men
who created the disturbances and carried them on with most
persistence. On February 26, i860, and March 4, the mob took possession
of the choir stalls, pelted and defaced the altar hangings with
orange-peel and bread-and-butter, and overthrew the altar
cross. The Bishop sent a manifesto to the churchwardens to
remove the choir staUs, the altar hangings and the cross. These
men gladly carried out the injunctions, and all the special
objects of the rioters' hate were swept away. The clergy, now
deprived of their staUs, had retreated to some deal forms, placed
within the altar rails, as the only place left free for them ; but
the mob invaded the sanctuary and took possession of the
seats for the clergy and choristers. On the following Saturday,
May 19, an order arrived from the Bishop desiring the church
wardens to remove the forms that had been placed within the
rails for the accommodation of the clergy, and to place these
latter anywhere about the church wherever the churchwardens
Usted. The question of ritual really did not enter into the considera
tion of the disturbers of divine worship. As Mr. Rowley, who
afterwards went with Bishop Mackenzie to South Africa, and
was then in charge of a boys' school in Old Gravel Lane, wrote :
" The character of some of these men was thus set forth by a
young man who attended the night school in the Calvert Street
district : 'It's all a question of beer, sir, and what else they
can get. We know them. They are blackguards, like our
selves here. Rehgion ain't anything more to them than it is
to us. They gets paid for what they do, and they do it, like
they'd do any other job."
- It was in vain that Bishop Tait was entreated to come down
and judge for himself, and speak to the people. He preferred
to remain comfortably in his palace at Fulham.
The story of the riots may be concluded in the words of
the " Englishman " already mentioned, written in April i860.
" Nearly every point assailed has been (unwisely, I think)
surrendered for the sake of peace. . . . And what has been the
result ? Why, that the state of things is as bad, if not worse,
than ever it was. A pretty close attendant at the services at

236 THE CHURCH REVIVAL
S. George's for some months, I will venture to say that the
scene of riot and blasphemy on Sunday, the 8th of the present
month, has never on more than one or two occasions been
eqiiaUed, certainly never surpassed. There were the same exe
crations, hisses and laughter, the same bursts of groans and
howUngs, the same stamping and slamming of doors, the same
husthng of the clergy and maltreating of helpless little choir
boys, the same blasphemies, the same profanity, the same
cowardliness, the same brutality as ever. I can find no words
which more thoroughly express my sense of the horrors I wit
nessed than the language of the reports which appeared in the
daily journals (all of them anti-Tractarian) on the following day.
' It was left for last night,' they say, ' to witness a series of the
most diabolical outrages ever perpetrated in any church. The
conduct of the mob was perfectly fiendish.' The most violent
outbreaks generally occur during the reading of the Scripture
lessons, the recital of the Creed, the chanting of the ' Gloria ' or
the ' Prayer for Bishops and Clergy. ..." These riots are not a
question for argument, for concession, for temporizing ; they are
a scandal to be put down. . . . No language which I could
employ could convey a stronger censure upon each and all of
them — the Home Secretary, the Chief Commissioner of Police,
and the magistrates — than the single fact that, up to the very
day on which I write, these atrocious scandals, far from being
suppressed, are reiterated every Sunday under circumstances
of increased atrocity. . . . Every act of the Bishop of London,
since his first intervention, has resulted in a triumph of the
rioters over the Rector of S. George's ; and the magistrates,
out of the dozen of cases which have been brought before them,
have not punished a single rioter with imprisonment."
Lord Brougham spoke on the matter in the House of Lords :
" I beg to have it distinctly understood that the question of
putting down the disgraceful nuisance has nothing whatever to
do with the supposed errors out of which these disturbances
have arisen. Be the clergyman ever so much in the wrong (and
I do not say that he is in the wrong) this does not furnish an
atom of excuse, or even of extenuation, for such scandalous
exhibitions. I can only repeat the expressions of disgust at
these proceedings which I uttered on a f ormer evening, and my
conviction that, whatever may be the merits of the question,
whether as to dogma or discipline, it is not to be settled by the
outrages of a riotous mob."

STURM UND DRANG 287
At last some Broad Churchmen, Dean Stanley, Tom Hughes,
along with Lord Brougham, intervened ; and finally, shamed
by their remonstrances, on September 25 the Bishop (Tait)
ordered the church to be closed.
Nor was it only at S. George 's-in-the-East that these dis
turbances broke out. Amongst other places was Stoke Newing
ton, where the stately church of S. Matthias had been reared
and a new parish created mainly through the efforts of Mr.
Robert Brett. In this case there were undoubtedly men with
money behind the rioters, and coin was lavished abundantly
among them. They broke into the church and disturbed the
service, but there were present to receive them a large body
of stalwart Churchmen, and they were ejected from the sacred
building. During the Hanoverian period controversy had raged over
the fundamentals of rehgion, assailed by Deists and Socinians,
and attention had been drawn away from the sacramental teach
ing of the earlier divines of the English Church ; but with the
Oxford movement, these doctrines were again brought into
prominence. The Real Presence and the Eucharistic Sacrifice
were once more proclaimed to be the tenets of the Universal
Church in all ages, and to have been maintained by the Fathers
of the Enghsh Church. These two doctrines involved as weU
that of the priesthood, and to this both Latitudinarian and Low
Churchmen were especially opposed. The former regarded the
clergy as the moral police of the State, and the latter would
limit them to be mere preachers of the Word. Consequently the
Oxford movement aroused bitter hostility from both sides.
Confession had been attacked, and defended by the Bishop of
Exeter ; at S. George's-in-the-East and elsewhere mob violence
had been urged against the restoration of the common decencies
of divine worship. Now a more serious, persistent assault was
to be made against the Eucharistic teaching of the reformers.
It opened with an attack made on Archdeacon Denison for
doctrine contained in two sermons dehvered in WeUs Cathedral
in 1855, and a condemnation of it was obtained in the Diocesan
Court. An appeal was lodged to the Provincial Court ; but
eventuaUy, on the plea that some legal irregularity had been
committed, the proceedings were set aside.
In 1871 an attack was made upon the Rev. W. J. E. Bennett,
Vicar of Frome, for inculcating the same doctrine; but again
the prosecutors met with no success at their chosen court, for

238 THE CHURCH REVIVAL
it pronounced that Mr. Bennett's teaching was not contrary to
that of the Church of England.
It now became clear to the Low-Church party that they
were not hkely to achieve success in assaiUng doctrine, and
they trusted to obtain better results by an attack on ritual.
The Tractarians had done no more than teach definitely the
verities of the Cathohc Faith, and had made little advance in
ceremonial. But as congregations had become educated and
had their minds saturated with this teaching, they began to
require that the truths they had received should be exemplified
in worship. Accordingly, in the twenty years that foUowed
Newman's secession, High Churchmen in all parts of the country
began to dignify their altars with cross, candlesticks and flowers,
and to use the Eucharistic vestments at Celebrations. They had,
as they beheved, exceUent authority in the Ornaments Rubric,
which had been opposed by the Presbyterians at the Savoy
Conference precisely on the grounds that this rubric did re
quire the ornaments of the altar and the minister to be those
that were in use and were ordered by the First Prayer Book of
King Edward VI. But lawyers can always prove black to be
white and the converse, and on this the Protestants relied.
They had formed a Church Association, and had subscribed
largely to have the question of the ornaments tried and their
use condemned. Now it so happened that in 1832 by Act of
Parhament the Court of Final Appeal in matters ecclesiastical
had been transferred to the Privy Council, and this had been
done without the sanction of Convocation, which then existed
only in name. The Court was purely secular, founded by a
purely secular authority. Not a single ecclesiastic was neces
sarily included in it. Not a single member of it need neces
sarily belong to the Church of England. It was never intended
that questions of doctrine or ritual should come before it. This
was clearly stated by Lord Brougham, the author of the Act,
in the House of Lords in 1850, when he said : "It (the Judicial
Committee of the Privy Council) was created for the considera
tion of a totally different class of cases (from that of Mr.
Gorham)." This was not at first fuUy perceived by Churchmen, or they
would never have appealed to it against the adverse judgment
of the Court of Arches. Although the constitution of the Court
of Final Appeal has been somewhat modified by subsequent
legislation, it stiU remains a secular court, incompetent to deal

STURM UND DRANG 239
with spiritual cases. As such, Churchmen cannot plead before
it, or recognize its decisions as binding ; the fact that the lower
Courts consider themselves bound by its judgments likewise
destroys their authority.
The first prosecutions were those against Liddell, the Vicar
of S. Paul's, Knightsbridge, so as to obtain the removal of the
stone altar, its cross, candlesticks, coloured frontals and the
credence table ; and the same was objected to in the parish
church of S. Barnabas, PimUco.
The action was brought before the Consistory Court of London.
The decision was against Mr. LiddeU on all points except the
candlesticks, which were to be allowed when necessary for giving
Ught. The decision was confirmed by the Court of Arches on
appeal. Liddell then appealed to the Privy Council, which was
now for the first time caUed in to consider ritualistic matters.
In this he committed a fatal mistake, but at the time it was
considered that these were purely legal questions. Nevertheless
it established a precedent that acted badly in the ensuing cases.
The Privy Council pronounced the Ornaments Rubric as authori
tative, and therefore allowed cross, credence, altar-Ughts, the cross
on the screen, and confirmed the courts below in other respects.
This was in 1857. Now, although Mr. LiddeU gained on almost
every point, he gained it by recognizing the authority of a
secular court in things sacred.
Next ensued the case Flamank v. Simpson, 1866-8, and
this was taken along with Martin v. Mackonochie in the Court
of Arches. Sir Robert PhiUimore decided that hghts on the
altar were legal ; that incense, the mixed chalice, and the eleva
tion of paten and chalice after consecration, were not.
The Privy Council in 1870 suspended Mackonochie for three
months for disobeying its judgment, thus assuming a power to
inflict a spiritual penalty, which pertained alone to the Bishop.
Mr. Mackonochie submitted to this usurpation, and desisted
from the ministrations of S. Alban's, whereas, had he been
better advised, he would have ignored the sentence,
The next important case was Elphinstone (afterwards Hebbert)
v. Purchas, 1869-71. The Dean of Arches decided that the
Eucharistic vestments, the Eastward position, wafer-bread, and
the mixed chalice were legal. Then ensued an appeal to the
Privy Council, which reversed the judgment, as weU as its
own decision in the case of Beale v. . Liddell. Mr. Purchas put
in no appearance, and left the case undefended, owing to

240 THE CHURCH REVIVAL
his poverty ; nevertheless the taxed costs amounted to
£7,661 18s. yd., which he was quite unable to pay.
In the first ritual suit, the Knightsbridge case, it may be
said that no suspicion was entertained that the appeal to the
Court of Privy Council was a recognition of secular interference
in ecclesiastical matters, that ought to be resisted. The spiritual
flaw was present then, as it was later, but it had escaped detec
tion. When, however, the Privy Council advanced its claims
to determine what doctrines might be depraved by a priest
without rendering him incapable of holding a benefice in the
Church, the eyes of Churchmen were opened, and a determined
resistance was organised. In aU, some nineteen to twenty
prosecutions took place, and the most conflicting judgments
were given.
The two Primates and most of the Bishops put their heads
together to contrive how to pitchfork the Cathohc clergy if not
out of the Church, at least into gaol, and ultimately deprive
them of their cures. They hoped by means of a well-framed
BiU to obtain means to make a clean sweep of these Churchmen
out of the Estabhshment. Lord Shaftesbury took the BiU out
of the hands of the Archbishop of Canterbury, made it more
stringent, and divested it of nearly all the safeguards the Bishops
had provided. The Act was passed in 1874. Disraeli was at
the time looking out for a good Tory war-cry, and found it in
"Down with the Ritualists!" and amid a storm of cheers, in
introducing the Bill into the House of Commons, described it
as a BiU to put down Ritualism and " mass in masquerade."
It happened that when Tait had prepared his Bill, Parlia
ment was dissolved, and this necessitated a new Convocation —
which, however, did not meet until the Bill was already before
the House. When Convocation did meet, the Lower House
refused approval of the proposals of the Archbishop and Bishops.
Tait had attempted in his draft of a Bill to place the decision
in the hands of the Bishops and a Board of Assessors. But this
was not to Lord Shaftesbury's mind, and he proposed amend
ments that totally altered the character of the Bill, ignoring the
Diocesan Courts and creating a new Court of Final Instance, but
with appeal aUowed to the Privy Council. The Archbishops and
Bishops weakly gave way — only stipulating thai a bishop might
veto a prosecution when it appeared to be captious and un
reasonable. To this Lord Shaftesbury and Lord Cairns grudg
ingly consented.

AT THE CATTLE SHOW.

(A TROUBLESOME LOT.)

STURM UND DRANG 241
Accordingly the bishop, on the representation of an arch
deacon, a churchwarden, or any three aggrieved parishioners,
might transmit the case to be heard by the judge, or else veto
it. As an additional insult to the clergy the Archbishops of
Canterbury and York appointed Lord Penzance, an ex-judge
of the Divorce Court, to act in this new court. He at once and
peremptorily refused to quahfy himself as an ecclesiastical judge
by taking the customary oaths, and insisted that his jurisdic
tion derived not from the Church, but solely from Parhament.
The first suit under the Public Worship Regulation Act was
that of Clifton v. Ridsdale. Lord Penzance pronounced judg
ment according to the ruling of the Privy Council in Hebbert v.
Purchas; and Mr. Ridsdale misguidedly appealed against it to
the Privy Council. The appeal was dismissed on every point.
The Church Association now considered that it had got a
tool in its hand, unsavoury though it might be, which would
do its work thoroughly. Down to 1882 eighteen suits were
initiated under the Act, and eight were vetoed by the Bishops.
Five clergy were sent to prison for contempt of Court,
because they refused to recognize the Court of Lord Penzance :
A. Tooth, Vicar of S. James's, Hatcham, in 1877 ; T. P. Dale,
Rector of S. Vedast and S. Michael le Quern, in the City of
London, 1880 ; S. F. Green, Rector of S. John's, Miles Platting,
1881-2 ; R. W. Enraght, Vicar of Holy Trinity, Bordesley,
1880, and J. BeU-Cox, perpetual curate of S. Margaret's, Toxteth
Park, Liverpool, in 1887.
I have room for giving an account of but few of these, and
I wiU begin with the first of aU, 'that of Mr. Tooth, who led
the way — the true way, that should have been foUowed in
previous cases.
The first case under the PubUc Worship Regulation Act of
1874 was that of Hudson v. Tooth, and was directed against the
Rev. Arthur Tooth, Vicar of St. James's, Hatcham, a hamlet of
the ancient parish of Deptford. The church and its services
were very little known. It had been Mr. Tooth's settled policy
to work his parish quietly and not to attract attention. The
ceremonial was what was caUed " advanced " in those days,
and the charges were of the usual kind. That such a church
should have been attacked was a little surprising, but the theory
held by those who were familiar with the story was that
the proceedings were somewhat " accidental " in their origin.
Some zealous young men had inserted a glowing account in one
16

242 THE CHURCH REVIVAL
of the local papers of the services on S. James's Day in 1874.
This advertisement attracted the attention of a newspaper
reporter, who sent particulars to the Times. There were some
inaccuracies, and one of the officers of the church wrote a letter
of corrections. Mr. Tooth was moved to write to the Times,
stating in very clear terms what he understood to be the prin
ciples involved in the attack on the Church made by the Public
Worship Regulation Bill, then under consideration in Parlia
ment. This caused him to become a marked man, and it is
generally supposed that this circumstance led to his selection
as the first victim under that Act. Proceedings were begun
after the Rules and Orders of the new Court had been settled in
the following year. Mr. Tooth saw quite clearly, what many
others did not see, that the time had come for a policy of
resistance. In that policy he received great support, although
there were many who felt that it could not be justified.1 When
it was known that proceedings were imminent, before the
Bishop of Rochester (T. L. Claughton) had taken the final step,
Mr. Tooth sent a letter to his lordship making an offer that if he
(the Bishop) would try the case by his own authority, in accord
ance with the clear law of the Church, independently of the
decisions of the Judicial Committee of the Privy Council, and the
Bishop found him guilty, he would not take advantage of his posi
tion as incumbent, but would submit. This offer, in the opinion
of aU sensible and right-thinking men, acquitted Mr. Tooth
of any suggestion of lawlessness or self-will. When the first
sentence of the Court was dehvered, the Bishop of the Diocese,
acting as bishops did, as mere apparitors or instruments of
secular courts, sent a clergyman named G. to take charge of
the parish. He was met at the door by the Vicar and two
churchwardens. The Vicar made a clear statement as to the
principles upon which he acted, and forbade the intruding
priest to officiate in the parish. Then from the pulpit he read
a statement in which he set forth the reasons why he was pre
cluded from taking any notice of Lord Penzance's Court or
his Monitions, and the services proceeded in the ordinary way.
The services went on as usual through Advent and the Christmas
season. There was much controversy in the newspapers, and
on a Sunday morning early in the New Year, rioting began.
It is doubtful if the riots were premeditated. The church
1 The Guardian and The Church Quarterly urged submission under
protest.

STURM UND DRANG 243
was very crowded, and people were allowed to stand about
in the aisles. When the Vicar, who was celebrating the Holy
Communion, sang the opening words of the Creed, a man at the
bottom of the church caUed out " Liar ! " and immediately there
ensued a commotion, but it was quelled by the organist striking
up a popular Christmas hymn. The services that day pro
ceeded in peace. But this had opened the floodgates, and every
available Protestant and Orangeman who could be collected
from every part of London was at Hatcham on the succeeding
Sundays. It was found necessary to erect a barricade around
the church. Mr. Tooth refused to bow to the mob, and on one
of the Sundays barrels of beer were drunk in the road, women
were insulted, and ribald songs were sung. An attempt was
made to force an entrance into the church by means of an im
provised battering-ram. Mr. Tooth was celebrating, and at the
height of this attack he was in the act of communicating. After
he had replaced the chalice on the altar, he genuflected, and
turned to Mr. H. W. Hill, who was serving and kneeling im
mediately behind him, and quietly asked, " Have they got in ? "
It was impossible to leave the church that day until nearly
three o'clock. After some time the parish was more or less in
a state of siege. There was a certain amount of Protestant
opposition in the parish itself, which was partly a residential
middle-class place with a considerable working-class popula
tion, but the riotous element was imported from outside. An
application to notify Mr. Tooth for contempt of the Court of
Lord Penzance was speedily made. Mr. Tooth did not appear,
and in due time a writ to take him prisoner was issued from the
Petty Bag Office of the Court of Chancery. There was said
to be a doubt as to whether the vicarage was in the county of
Kent or the county of Surrey, for it stood near the border.
It was thought that this difficulty, which need not have arisen,
was an expedient on the part of the authorities so that they
might issue the writ to the wrong sheriff, and Mr. Tooth might
go into the other county and keep out of the way. If there is
any truth in this, it can only be observed that the authorities
did not know the man. Mr. Tooth went to some business
premises belonging to the late Mr. Thomas Layman, in the
Borough, where he was arrested and conveyed to Horsemonger
Lane Gaol. He was imprisoned on January 22, 1877. An
account of these proceedings was sent to the Times.
The arrangement of prisons in those days varied. Horse-

244 THE CHURCH REVIVAL
monger Lane Gaol, the Surrey prison, was an old establishment.
Mr. Tooth was confined in the portion reserved for people under
remand, etc. ; the place pf exercise was a small yard with iron
bars around it and over it. The cartoon in Vanity Fair is an
exact reproduction. One could speak to a prisoner through
those bars, or a gate would be unlocked and one could be locked
in with him, and walk about in the enclosure, or retire to a
cold, horrid room, where the accommodation was most wretched.
Bishop Claughton now revoked the licence of the curate, the
Rev. W. H. Browne, afterwards so distinguished in the Arch
bishops' Mission to Syria, and licensed a man to take charge of
the parish in the room of vicar and curate ; but as it was found
that he was a person of doubtful antecedents, he had to be
speedily disposed of.
Canon Liddon visited Mr. Tooth in gaol, and wrote in his
diary : " Mr. Tooth's sick face in that cage in the court of that
gaol quite haunts me." For, in fact, prisoners were usually to
be seen by visitors through bars like wild beasts.
The agitation against the imprisonment grew in such volume
that the authorities began to be concerned. A great meeting
was held at the Cannon Street Hotel, in the City of London, on
Friday night, February 16, 1877. It was a meeting for men
only, and there were more people in the street than could get
into the large hall of the hotel. The prosecutors wrote to the
Times about that date, saying that if Mr. Tooth's friends wanted
him to be got out of prison they should persuade him to purge
his contempt. That, of course, was a foolish suggestion. Mr.
Tooth's friends would never have dreamt of following such
advice. On the Saturday morning following the meeting in
the City, February 17, 1877, the astounding announcement was
made that Lord Penzance had held a Court that morning, and
ordered Mr. Tooth's release — the reason given being that, as a
clergyman named Dale was in charge of the parish, and the
services were performed in a proper manner, there was no
reason why Mr. Tooth should remain in prison. Everybody
was astonished, not the least Mr. Tooth, when at about six
o'clock in the evening orders were received by Mr. Keene, the
governor of the gaol, to set him at liberty. There is no doubt
that the authorities were seriously alarmed, and that this sudden
step was taken at the request of the Government.
The need for rest and change had come, and accordingly Mr.
Tooth went abroad for a few months, his friends holding the

THE REV. A. TOOTH IN PRISON

STURM UND DRANG 245
fort as weU as they could. In May (1877) Mr. Tooth suddenly
returned, and announced his intention of celebrating the Holy
Communion in the church on the following Sunday morning.
This happened, and a most distressing account of the proceed
ings is to be read in the newspapers of the day. It was found
necessary to break into the church, the service was held, and
there were a large number of communicants. This was a fresh
defiance of Lord Penzance and all his works, but no further
action was taken against Mr. Tooth. But other things were
done. One afternoon a fearful crash was heard in the church ;
without any authority from any Court, some of the Protestants
of the parish had thrown ropes over the Rood and puUed it
to the ground. In the end serious flaws were found in the
proceedings against Mr. Tooth, and they were quashed by the
Court of Queen's Bench. When Lord Penzance's Counsel saw
what was going to happen, they were anxious that Mr. Tooth
should give an undertaking that he would not take action for
false imprisonment against that worthy. Mr. Tooth declined to
have anything to do with Lord Penzance. Mr. Tooth was per
suaded to resign his benefice for the sake of peace, but, as
so frequently happens, peace did not come. There was a fresh
series of riots under the new conditions, and it was some years
before the parish settled down. On the resignation of Mr.
Tooth's successor, the advowson was sold.
It was one of the hypocrisies of the Middle Ages that the
Church protested that she would shed no blood, commit none
to the flames. Accordingly, when her Court of Inquisition had
pronounced a man a heretic, she passed him over to the tender
mercies of the State, and wiped her hands of the consequences.
It was not the Church that wielded the sword and apphed the
torch, but the secular power. Our Bishops were not guiltless
of this evasion. They handed over such men as the rabble
howled at and the press denounced, to secular judges, to try
whether they were heretics or not, and then imprison them.
But the moral responsibility lay with them for all that, as it
was they, who delivered up their clergy, acting the part of
catchpoles. The first of the shabby procession of these prelates
— their leader in the line — was Claughton of Rochester. His
example, as we shall see, was followed by the Bishops of Lon
don, Manchester, Liverpool, Worcester.
The church of Miles Platting had been built in 1855 by Sir
Benjamin Heywood in a district with 4,000 inhabitants, mostly

246 THE CHURCH REVIVAL
poor. The patronage was in his hands, and after his death in
those of his son, Sir Percival Heywood. Miles Platting is a
district in Manchester peopled entirely by miU-hands, and some
very poor. It is an unsightly spot, where grows no blade of
grass ; the only beautiful thing in it is the church, grouped with
schools and clergy-house. Bishop Fraser, in his charge of 1876,
had expressed his concurrence with the Public Worship Regula
tion Act. " Though I have never regretted that statute, I feel
that if it were rigorously interpreted or severely applied, a
train would be laid to which any foohsh or iU-disposed person
might place a match ; and if an explosion occurred, it is diffi
cult to say what mischief might not be done." Yet he it was
who applied the match. In 1878 he received a petition pur
porting to be signed by 320 parishioners complaining of the
proceedings of the Rev. S. F. Green, the Rector of Miles Platting,
and praying " that your worship wiU use your great power to
irradicate (sic) this abominable idolatry." The petition was
forwarded by one George McDonagh — evidently an Irish Orange
man — and was obviously the work of iUiterate people. It was
scrawled over coarse sheets of paper, and whole groups of
signatures were in one handwriting, and whole famihes, without
respect to age, had signed. As no specific charges had been
made, the Bishop could not act. Dr. Fraser was clearly very
reluctant to take proceedings, but he, hke the other bishops,
had sold themselves to do evil under the Pubhc Worship Regula
tion Act, and could not weU help himself. In January 1879
the Church Association succeeded in securing three aggrieved
parishioners — persons who never attended the church, two of
them unknown by sight to the Rector and the congregation.
Not a single communicant (and there were 240 on the roU), nor
any member of the congregation, had anything to do with the
presentment. In April some Orange Protestants broke into the church at
night, and a cross, a number of vestments, books, and other
property were partially destroyed by fire. The Bishop had the
good feehng to denounce the outrage.
Mr. Green had been appointed in 1869, and the charges brought
against him were : (1) the mixed chahce ; (2) Ughted candles ;
(3) Eucharistic vestments ; (4) elevation of paten and chaUce ;
(5) placing the alms on the credence table after presentation ;
(6) kneeling at the consecration; (7) making the sign of the
Cross in benediction; (8) using the Eastward position for

STURM UND DRANG 247
consecration ; (9) raising the cup ; (10) having a brass cross
on a ledge above the altar ; (n) and a Baldachino over the
Holy Table.
The charges were not all true. Several of the practices had
never been adopted at Miles Platting. But because others
employed them, the Church Association lawyers assumed that
Mr. Green did so, and the witnesses gave evidence in reply to
leading questions, as was desired.
The Baldachino was actuaUy an architectural ornament in
marble and alabaster, and had no connection with the services
at aU, and had been erected with the full approval of the Bishop
some years previously.
The Rubric orders that " the ornaments of the church, and of
the ministers thereof, at all times of their ministration shall be
retained, and be in use, as were in this Church of England, by
the authority of Parliament, in the second year of the reign of
King Edward the Sixth." There exists no manner of doubt
as to what these ornaments were, but the Privy Council had
decided that " shaU be retained " meant " shall not be retained,"
much as it might judge that " Thou shalt love thy neighbour
as thyself " should mean " Thou shalt not love thy neighbour
as thyself." 1
Mr. Green refused to accept the ruling of the Privy Council,
and the case was carried before Lord Penzance's Court. Mr.
Green dechned to attend, and in 1879, for disobedience and
contempt of Court, was condemned and was imprisoned in
Lancaster Castle on March 19, 1881, condemned also to pay
the biU of costs, which amounted to £450 ; and because he
could not do this, the sale of his " goods and chattels " took
place at the rectory on August 4 and 5 of the same year, and
his wife and children were turned out of the house into the
street. Indeed, regarding the whole transaction as iniquitous,
Mr. Green would not have paid the sum had he been able.
The position taken up by Mr. Green when summoned before
the Bishop had been that he knew nothing of the three com
plainants, and that it was an insult to the congregation to
whom he ministered that such persons should presume to inter-
1 Judge Coleridge said of the Rubric : " The clause in question, by which
I mean the Rubric in question, is perfectly unambiguous in language,
free from all difficulty as to construction." SirR. Phillimore said : " After
repeated and attentive perusal of the language, it (the Rubric) does quite
appear to me as plain as any which is to be found in any statutory
enactments." i

248 THE CHURCH REVIVAL
fere with the services. When the Bishop ascertained what then-
real character was, he would have put the charges in the waste-
paper basket, had he not given his word to his secretary to put
the Act in motion. It was also beheved that his action was
due to the mahgn influence of Archbishop Thomson. After
Mr. Green's discharge from prison, he and Bishop Fraser never
met again.
In prison Mr. Green suffered somewhat from loss of exercise,
and he was, at his own request, set to wheel in the coals for
two divisions of the gaol.
Sir Percival Heywood appealed to the Home Secretary, after
Mr. Green had been incarcerated a twelvemonth, for the release
of the Rector. The only answer he got was, " Yield, and he shaU
be released ; refuse to yield, and he shall remain where he is."
Archbishop Thomson and Archbishop Tait became alarmed
at the feehng that was being roused among Churchmen at the
prolonged imprisonment of Mr. Green, and they made various
suggestions to Bishop Fraser as to how the difficulty might be
got over, and Mr. Green be released. But the Bishop of Man
chester did not see his way to falling in with their suggestions.
He, however, sent Archdeacon Norris to Lancaster Gaol to de
mand of Mr. Green that he should submit to canonical obedience
to his ordinary. Mr. Green rephed : "To prevent aU possi.-
biUty of misconception, I beg leave to add, that by ' canonical
obedience ' I understand obedience to the rules and laws of
the Church, and that it is a part of the office of a bishop to see
that such rules are observed. That my obhgation to obey the
rules of the Church is, Uke the obhgation to obey the moral
law, entirely independent of whether the bishop thinks it his
duty to require obedience to them or no. That, should the
bishop order what is inconsistent with a rule of the Church in
the name of some other Power, we must obey the Church and
take the consequences. As there is a rule of the Church (the
Ornaments Rubric) which orders hghts, vestments, incense, and
the mixed chahce, there is no possibihty of canonical obedience
except in conformity to that rule."
The Lower House of the Northern Convocation moved in the
matter, but the Archbishops and Bishops declined to do more
than appeal to the Church Association to be a httle lenient.
They appealed to deaf ears. Let it be clearly understood that
Dr. Fraser, Bishop of Manchester, by refusing to interpose his
veto, had brought matters to this condition. And now three

STURM UND DRANG 249
years had elapsed since the Rector of Miles Platting had been
inhibited by Lord Penzance. On September 27, 1882, Bishop
Fraser wrote to the patron informing him that, under the
Pubhc Worship Regulation Act, Mr. Green was deprived, and
that the benefice of S. John's, Miles Platting, had become void.
Thereupon, from prison, Mr. Green wrote to Sir Percival Hey
wood to say that he would himself voluntarily resign the living.
This he did for three reasons. (1) He learned that the Bishop
of Manchester was about to apply to Lord Penzance to order
his release on the grounds of his deprivation, and he hoped by
resignation to spare the Church the humiliation of seeing the
Bishop stooping to the ex-divorce judge to obtain a favour. (2)
The Bishop was taking steps to sequestrate the revenue of the
benefice. This Sir Percival would oppose, and consequently
the baronet would be involved in a costly lawsuit. (3) He felt
that he could not maintain himself in his position at S. John's
in defiance of his diocesan, and with the police empowered to
eject him from the church and thus create a scandal.
On the eve of AU Saints' Day two announcements were made
from the pulpit of S. John's, one of the Rector's resignation, the
other to the effect that the Bishop was sending a clergyman
to take charge of S. John's and reduce the ritual to the cathedral
standard. Then the congregation adjourned to the school
room, where Mr. Green's letter bidding fareweU to his flock was
read to them. " Was there any one who remained untouched
by its pathetic tone ? " asks the Monthly Record. " Strong men
were drying their eyes and stiffing their sobs, women in un-
, disguised grief wailed aloud ; and no one who beheld the scene
could do otherwise than confess how close and firm and real a
thing was the spiritual relationship which bound this flock to
their pastor." The living being vacant, on November 4 the
Bishop of Manchester appeared, represented by his ChanceUor,
in the court of Lord Penzance to sue for the release of Mr.
Green, on the ground of his being no longer rector of Miles Plat
ting, and therefore no longer able to disobey Lord Penzance's
inhibition. This was granted, and Mr. Green was discharged
after a confinement of nearly twenty months.
Sir Percival now nominated the Rev. H. CowgiU, the curate
who had taken charge of the parish during Mr. Green's absence,
but Dr. Fraser refused him institution. The patron brought
a charge against the Bishop for his refusal, but lost it, and was
condemned to pay not only his own costs, but those of the

250 THE CHURCH REVIVAL
Bishop as weU, amounting to £650, exclusive of the cost of his
own counsel. It was a scandalous abuse of justice, as there was
absolutely nothing that could be brought against the character
and teaching of Mr. Cowgill.
Dr. Fraser now, on the ground that the hving was vacant,
and that the patron had not nominated, himself appointed a
rector, the Rev. T. Taylor Evans, who would put an end to
the services as conducted hitherto at S. John's. Whereupon the
congregation, sidesmen, the organist and choir resigned, and
the congregation was dispersed to find homes in the churches
in the neighbourhood.
Bishop Fraser died in 1886, and in May 1890 the new Bishop
of Manchester, Dr. Moorhouse, presented Mr. Evans to another
living, and Sir Percival Heywood was again free to exercise his
rights as patron. The living was offered to and accepted by
the Rev. Arthur Anderton, who was received enthusiasticaUy ;
the services were restored to their former beauty and devotion ;
the ornaments of the altar were replaced, the vestments were
again worn, and the ritual observed was practicaUy the same as
it had been before the attack on Mr. Green. At the same time
the Sisters, who had left the parish when placed under Mr.
Evans, returned and took up their work again at Miles Platting.
The tyranny was overpast. Dr. Fraser, who had been en
couraged to act by Archbishop Thomson, as was beheved, and
the Church Association had gained nothing. The persecution
had served only to deepen in the hearts of the congregation
their love of the Church and her sacred services.
" Once again the patron, the rector and the people were in
happy accord. The work was taken up on the old lines, the
Guilds were revived, and many of the teachers returned to the
Sunday School. The church became once more the pride and
joy of the parishioners, who, as of old, brought gifts which, as
they were all very poor, were the fruits of self-sacrifice ; but
which were wilUngly given to make their house of God and its
services more beautiful." 1
In this case, as in many another, the promise was observed,
" No weapon formed against thee shall prosper."
S. Margaret's Church, Princes Road, Liverpool, owed its
origin to the late Robert HorsfaU, a munificent benefactor to
the Church in Liverpool. Its first incumbent was the Rev.
1 Thomas Percival Heywood. Printed for private circulation (Man
chester, 1899), p. 188.

STURM UND DRANG 251
Charles Parnell (1869-1876). From the first he was exposed to
annoyance and opposition fomented by the so-called Evan
gelical clergy, who did not relish that their monopoly in Liver
pool should be invaded, and that definite Church teaching and
ritual should be given in the place of feeble sentimentalism.
From the first there was daily Celebration, as weU as daily
prayer in S. Margaret's, and an earnest, devoted congregation
gathered within its walls.
Immediately opposite S. Margaret's is the Greek Church,
and this was consecrated by the Archbishop of Syra and Tenos
on Sunday, July 16, 1870. The Archimandrite in charge and
the wardens had invited the clergy of S. Margaret's to be pre
sent ; and as the Archbishop had expressed a wish to see the
interior of the church, he was invited to attend one of the ser
vices. This he did on a Sunday following, at Evensong, when,
at the conclusion of the service, he gave his benediction to the
congregation. This afforded occasion to the local branch of the Church
Association to interfere. They appealed to the Bishop of
Chester against the clergy of S. Margaret's for aUowing the
Oriental prelate to take any part in the service. Much cor
respondence ensued, but finally the Bishop (Jacobson) had the
good sense to put a stop to it.
In 1880 the Rev. J. C. Ryle was appointed first Bishop of
Liverpool, on the nomination of Lord Beaconsfield, a strong
EvangeUcal partisan and a platform orator. Mr. Charles
Parnell was attacked, a suit being instituted against him under
the Church Discipline Act by a certain Mr. W. Roughton,
supported by some members of the Church Association. Legal
proceedings went on for two years, and then Mr. ParneU
resigned, hoping that with his resignation the suit would break
down, as being brought against himself personally. To him
succeeded the Rev. J. BeU-Cox. He refused to appear before the
Court either in person or by representation, as he could not
and would not recognize the jurisdiction of Lord Penzance in
matters ecclesiastical.
On this occasion Dean Church of S. Paul's wrote to the Arch
bishop : " This BeU-Cox case has come home to my sense of
justice far more strongly than any of the previous imprison
ments. They were in the thick of battle, and of hot blood.
This comes after all has cooled down. ... To me it comes with
the sense of almost intolerable wrong, when one sees a quiet

252 THE CHURCH REVIVAL
man, in fuU agreement with his congregation, made a victim,
in the midst of all the varieties of opinion and practice. . . .
Think how the arguments for Rome would be pressed, and how
bitterness of mind gives them force. The one counterpoise to
this would be if men could remember that, though the lawyers
had been hard upon them, the Episcopate had made its voice
heard clearly and powerfuUy on the side of patience and forbear
ance and real fairness, against the miserable system of ignoble
worrying which ends in things like this BeU-Cox scandal."
Lord Penzance issued a judgment on June 13, 1886, suspending
the Rev. James BeU-Cox " ab officio " for a period of six months,
that is, "from preaching the Word of God, administering the
Sacraments, and performing all other duties and offices in the
said church or chapel of S. Margaret's, Toxteth Park, aforesaid,
and elsewhere within the Province of York." The Vicar of
S. Margaret's disregarded the judgment, and continued to preach
and minister the Sacraments as before throughout the six months
of suspension.
Thereupon a writ was issued and served on May 4, 1867,
for the apprehension of Mr. BeU-Cox, and his consignment to
prison. He was accordingly removed to Walton Gaol and
there lodged in an ordinary felon's cell, to undergo solitary
confinement. " Over each cell door there is a receptacle for
holding a card, stating the term of the occupier's imprisonment.
It was not until after my return from the morning service
in the chapel, on Sunday, May 8th, that I found mine had been
recorded and placed in situ. It consisted simply of one word,
and differed entirely from that of every other prisoner. The
word was ' Indefinite.' "
No sooner had the lock been turned in the prison door than
efforts were made to obtain Mr. Cox's release, and it was urged
in the Queen's Bench, before Lord Chief Justice Coleridge and
others, that the judgment of Lord Penzance had not been
pronounced by him in person, but committed to a delegate,
which he was not qualified to do. There were other technical
errors committed in the judgment, and the Court on this plea
ordered that Mr. BeU-Cox should be released from prison on
May 20.
At once the prosecutor, Mr. James Hakes, appealed against
the order and obtained its reversal. Whereupon the friends of
Mr. Cox appealed to the House of Lords. Then Mr. Hakes,
fearing that the House of Lords would give a judgment in favour

STURM UND DRANG 253
of Mr. Bell-Cox's liberation, offered to desist from further action
against the Vicar, if he would give " his written undertaking
that thenceforth the services of S. Margaret's Church should
be conducted in strict accordance with the monition of June
1886." Mr. Cox promptly refused this. The appeal was heard,
and his release was confirmed.
It must be clearly understood that what was now before
the Judicial Committee was nothing ecclesiastical. It was a
question whether Lord Penzance had not committed a technical
error by pronouncing sentence through a proxy.
The biU of costs Mr. BeU-Cox was charged with paying
amounted to £225 15s. 6d., but when taxed was reduced to
£144 os. zod. Among the items were these payments to spies :
1884. July 5-8. Sending two clerks to Liverpool to take
evidence as arranged ; charge for their time, two working £ s. d.
days . . . . . . . . . .660
Paid them for railway fare and expenses and time on Sundays . 711 o
July 8. Drawing statement of evidence . . . . o ii o
July 19-22. Sending two clerks to Liverpool, to take evidence
as arranged ; charge for time of two working days . .660
Paid for railway fare and expenses and time on Sundays .790
"Will you walk into my chambers ? " said the Spider to the Spy,
" They're really nicely furnished, and not so very high ;
You've only got to put your head inside my green-baize door,
You'll see so many curious things you never saw before."
" I'm always up to business," said the Lawyer to the Spy ;
" The Company engaged me to catch whate'er goes by.
They go in, but have to pay, I've heard of it before."
Said the Lawyer, " The Company discharges all the score.
" Just take this little pencil and this memorandum book,
Go to S. Martyr-in-the-Lane, and take a casual look.
Don't kneel or pray, or sing," said the Lawyer to the Spy,
"But note and mark — you understand — I'll digest them by and by.
Will you ? will you ? won't you ? " said the Lawyer to the Spy,
" 'Tis really a superior thing to go to Church to pry ! "
The wickedness of the whole proceeding does not appear to
have struck the Bishop or the prosecutors. But to them might
well be addressed the words of S. Peter after the heaUng of the
lame man at the Beautiful Gate of the Temple : " And now,
brethren, I wot that through ignorance ye did it, as did also
your rulers." It is their sole excuse.
Whether it was a concerted plan among the Bishops, or

254 THE CHURCH REVIVAL
whether it was due to a policy initiated by Bishop Baring of
Durham, I cannot say, but soon appeared the carrying out of
a scheme, cowardly and mean to the last degree, of refusing
licences to curates nominated by High Churchmen, so as to
paralyze their efficiency and work for the saving of souls.
Upon Bishop Baring's appointment to Durham in 1861, on
the death of Bishop ViUiers, the Archdeacon at a public meeting
thanked God that the diocese was presided over by a man who
was " using every opportunity to stamp out Ritualism."
Dr. Dykes was appointed Vicar of S. Oswald's, Durham, in
1862, by the Dean and Chapter. The parish had at first a
population of four thousand, but this number was increased by
the addition of a pit-village near by. The Ecclesiastical Com
missioners, seeing the urgency of the case, undertook to pay
the stipends of two curates, as weU as to pay the house-rent of
one. But now the Bishop of Durham stepped in, writing from
Auckland Castle on July 4, 1873: " I must require of an in
cumbent, on his nomination of a curate, that he give me his
written pledge, that he will not require of such curate —
" 1. That he wear coloured stoles.
" 2. That he take part, or be present at the burning of Incense. ,
"3. That he turn his back to the Congregation during the
celebration of the Holy Communion, except when ' ordering the
Bread.' " I must also require of a curate a written promise that he
will offend in none of these things.1 C. Dunelm."
Dr. Dykes was urged from all sides not to give way. The
things requested might be trifles, but a principle was involved
that must be maintained. He took opinion of counsel, and the
opinion was :
1. That the Bishop had no right to exact such conditions.
2. That the proper course to be pursued was for Dr. Dykes
and the curate proposed to apply to the Court of Queen's
Bench for a rule, calling upon the Bishop to show cause why a
writ of mandamus should not issue against him, compeUing the
Bishop to Ucense the curate.
This was signed by John Duke Coleridge, A. J. Stephens, and
Chas. Bo wen.
The Court, however, hardly condescended to hear the case,
and it was dismissed.
1 Incense never had been used at S. Oswald's, nor did Dr. Dykes pur
pose its introduction.

STURM UND DRANG 255
Since then, to the present day, this has been the policy of
the Bishops, spiritually to starve a parish, when the services
are such as do not meet with their approval, in the hopes of
forcing a High-Church incumbent to give way, either on
account of the failure of his health or out of despair at being
able singlehanded to minister to his flock. In the case of Dr.
Dykes, it kiUed him. He died in 1876.
The method adopted by the Bishops is a recurrence to one
of the most reprehensible acts of the Popes, who, if they could
not get their own way with bishops or kings, placed the see or
the kingdom under interdict, denying the people the benefit of
the Sacraments, as an act of revenge against their superiors.
None probably would more severely condemn a Pope for pro
nouncing an interdict than those very bishops who trip so
lightly in his footsteps.
Charles John EUicott was a Palmerstonian-Shaftesbury bishop
(1863-1897). He had as text attributed to him : " Woe be
to the shepherds of Israel that do feed themselves : should
not the shepherds feed the flocks ? Ye eat the fat and ye
clothe you with the wool, ye kill them that are fed : but ye feed
not the flock." This apphed to him on account of his treatment
of the priest and people of S. Raphael's, Bristol.
The Sailors' CoUege, Bristol, with its church or chapel com
monly known as S. Raphael's, was erected by Canon Miles
and opened in 1859, the church not being consecrated. The
CoUege consisted of six almshouses for aged seamen, and the
church was seated for 350 persons. A chaplain was charged
with the government of the College, and with the conduct of
the services in the church. For nineteen years there had not
been a single Sunday without a Celebration of the Holy Com
munion. For the greater part of the time there had been two
Celebrations every Sunday, and one daily. In the year 1877
there were 4,691 Communions. An average of 90 communicants
per week existed in the church. With its bright services and
ever-open doors the church was a home to the poor of the
district. Of the communicants two-thirds at least belonged to
the poorest class.
On December 8, 1877, the church was in as high a state of
efficiency as it had ever attained. There was not a murmur of
discontent, but founder, priests and people were in perfect
harmony, preparing for and looking forward to the great
Christmas festival. Then, without a word of warning or remon-

256 THE CHURCH REVIVAL
strance of any kind, the Bishop of Gloucester and Bristol sent
a curt and imperious letter commanding that all the points
condemned in the Ridsdale judgment of the Privy Council,
together with others, should be given up. The Chaplain, Mr.
Ward, agreed to abandon many of the usages to which the
Bishop took exception, but not hghts, vestments and the mixed
chahce. He felt that he could not submit to Privy Council
decisions, and to the Bishop acting as official of that Court.
Whereupon Bishop EUicott peremptorily withdrew Mr.
Ward's licence and ordered the closing of the church and the
dispersal of the congregation.
For fifteen years, to 1892, in the midst of a teeming population,
S. Raphael's remained closed, till in 1893 it was consecrated by
the Bishop, forced at last to yield. And what forced him to
yield was his own conscience. Probably only those behind
the scenes knew how complete and how generous was his sur
render. He himself did not hesitate to ascribe the change in
his attitude to the grace of God ; for when he was asked why
he had so completely altered his point of view, he said : " Ah !
God the Holy Ghost works great changes." He consecrated
the church and of his own free wiU assigned a parish to it, and
with a distinct understanding that the services and ceremonial
should go on exactly as before the church was closed. He ever
after took every opportunity to show kindness to Mr. Ward,
and to the community.
In 1888 the Church Association struck at higher game than
poor parish priests. It petitioned the Metropolitan to cite
Bishop King of Lincoln for aUeged transgressions against judg
ments of the Privy Council, in the Minster and in S. Peter-at-
Gowts in December 1887 — viz. the use of the Eastward position,
altar-lights, the mixed chalice, Agnus Dei, the sign of the cross
at the absolution and blessing, and the ablution of the sacred
vessels at the altar. On January 4, 1889, the Archbishop cited
the Bishop of Lincoln to appear before his Court, which had
been in abeyance for two hundred years. In February, the
Bishop appeared before Dr. Benson, the Archbishop, and pro
tested that in the case of a bishop, the rest of the bishops of
the province should have been summoned to try him. The
Archbishop overruled the objection, and the trial began on
February 5, 1890. The judgment — if judgment it can be caued,
for the Archbishop pronounced that it was an " opinion only " —
was generally in favour of the Bishop. Thereupon the prose-

STURM UND DRANG 257
cution appealed to the Privy Council ; but that Council had
suffered such humihation, and had been so utterly discredited
in matters ritualistic and ecclesiastical, that it did not want
to be again involved in such suits, and it dismissed the appeal,
August 2, 1892, only attempting to save its face by the
absurd contention that the vicar of the parish of S. Peter-at-
Gowts was responsible for the lights, and not the Bishop..
" Though some doubt was expressed as to the jurisdiction
of the Archbishop's Court, its spiritual character and moral
authority were unquestionable. Without violation of conscience
or principle the clergy could yield to it an obedience which they
were obliged to deny to Lord Penzance and the Privy Council,
and even to the Bishops, when instead of relying on their spiritual
authority they aspired only to enforce the decrees of these
tribunals."1 At the firs+ blush it would seem that the clergy who had
rebelled against the decision of the highest Court of the realm,
and in many instances against the wishes of their diocesans,
desired to be a law unto themselves. But it was not the case.
I have added hi the Appendix to this chapter the substance
of a paper that circulated at the time, and which places their
position on an impregnable basis.
A vast amount of money was spent by the Church Associa
tion in these ritual suits, and it gained but Pyrrhic victories.
On the most barefaced quibbles the Courts condemned Cathohc
ceremonial. For instance, every one knows that the Act of
Uniformity (1662) was passed to constrain the Puritan Con-
formers, and compel them to observe the minimum of
rubrical observance. The Privy Council turned it into a
weapon against those who observed a ritual higher than the
minimum. To the credit of the Evangelicals it must be said that a large
number of their clergy objected to the proceedings of the
Church Association, and that the capital of £50,000 with which
it started, and which was supposed to suffice to put down
RituaUsm, was subscribed by fanatical and wealthy laymen,
not a few — Dissenters. At the end, the Association found itself
impoverished, powerless, and an object of contempt. It had
been kept ahve only by donations from a few wealthy Protes
tants, and all along had refused to pubhsh a list of subscribers,
fearing, maybe, that it would reveal the slight support it re-
1 Dictionary of English Church History (1912), p. 519.

258 THE CHURCH REVIVAL
ceives from the bulk of Churchmen, even from men of the same
Evangelical party.
The case of Mr. Mackonochie was one of peculiar sadness.
He was Vicar of S. Alban's, a beautiful church that had been
erected in a horrible slum off Holborn, which he and his curates
worked ; and they gathered about them a large and devoted
congregation. The great spiritual results effected in this
hitherto neglected district attracted outside attention. Mr.
Mackonochie was singled out for attack, and Dr. Tait, then
Bishop of London, readily acceded to his prosecution, and the
case proceeded against him in various forms and before different
Courts. I can but give a summary of his persecutions. In 1870 he
was charged with disobedience to the mandate of the Privy
Council, and was suspended for three months. He at once sub
mitted. Hitherto his course had been marked by submission.
Because the lights had been forbidden, he had put them out ;
because elevation was forbidden, he had ceased to elevate ;
because genuflexion was forbidden, he had ceased to genuflect,
and had contented himself with bowing; because the cere
monial mixing of water with the wine had been forbidden, he
had abandoned that usage ; and now, when the secular Court,
assuming to itself spiritual jurisdiction, suspended him from
preaching and celebrating the Sacraments for three months, he
submitted. It was a fatal error.
On December 7, 1874, Mr. Mackonochie was condemned by
the Dean of the Court of Arches to six weeks' suspension. This
Court, although that of the Archbishop, yet held itself bound to
accept the rulings of the Judicial Committee of the Privy Council,
and this radicaUy vitiated its authority as a spiritual court.
Nevertheless Mr. Mackonochie deemed it wise to submit. The
senior curate, Mr. Stanton, refused to celebrate the Holy Com
munion in the manner ordered by the Court according to the
rules laid down by the Privy Council, and the whole congrega
tion migrated for that service to S. Vedast's, Foster Lane. The
Church Association now turned on the Rev. T. Pelham Dale,
rector of that church, as he also wore Eucharistic vestments and
used altar lights. He was condemned by Lord Penzance,
before whom he refused to appear, and in October 1880 was
committed to prison. A specially disgraceful feature in this
case was that the Church Association laid hands on, and
used for the prosecution, the charitable trust funds left for

STURM UND DRANG 259
the poor of S. Vedast's parish, to help them to meet their law
expenses. But to return to Mr. Mackonochie. In a letter to the Bishop
of London in May 1875, he said : " I have been now more than
twenty-six years in Sacred Orders. During the whole of that
time I have endeavoured, to the best of my power, to obey
the laws of that Church, and minister her offices for the glory
of God and for the edification of His people. How I may have
served in that capacity for the first of these objects it wiU be
for the Great Day to show ; as to the latter, it would be a
foohsh assumption of ignorance not to own that God has blessed
me. What has been the result ? With the very rarest excep
tions, I have received not one word of encouragement from my
superiors in the Church. I have now been four times dragged
before Courts ; I have stood in court side by side as a feUow
culprit with a clerk charged with adultery ; I have found in
the Highest Court of Appeal every door for his escape obsequi
ously held open by his judges, and the one door of justice and
equity as vigorously barred by the same hands against me.
" I do not, your Grace, complain, but venture to state facts." 1
In 1879 Lord Penzance inhibited Mr. Mackonochie from the
exercise of his spiritual functions ; but now he disregarded
the sentence. The Church Association and Lord Penzance did
not have the courage to commit him to prison.
The year 1874 was one of great trial and searchings of heart
to the faithful in the Church of England. The Pubhc Worship
Regulation Act was to come into force in the ensuing year.
AU those clergy who had been striving for souls, and knew
that God had blessed their efforts, knew also that the Bishops,
hitched on to the World, were against them. I was walking
in his garden with the Archbishop of York (Thomson), when he
said to me : " Can you explain how it is that in France, which
you know pretty weU, there exists such a deadly hostihty to
the Church, whereas here in England there is no such ani
mosity ? " "I can explain it," I rephed. " In France every
priest is at a grapple with the Devil fighting for every human
soul. Here — the Church plays second fiddle to the World, and
is looked on with indifference as a paid musician to scrape what
tunes it calls for."
The one-sided Purchas judgment had fiUed Churchmen with
dismay, condemning as it did, among other practices, the East-
1 Quoted in Mr. Russell's S. Alban the Martyr (1913), P- 142.

260 THE CHURCH REVIVAL
ward position. A protest was signed by 4,700 clergy, to the
Archbishops and Bishops, but they regarded it not.
A feehng came over Churchmen that the Bishops were in
league fighting against God. I must say it, for we felt it, we
knew it was so ; and many doubted whether a house divided
against itself could stand — whether an army of which the
generals were virtually in the pay of the enemy could maintain
its ground ?
Mr. RusseU writes : " It is difficult for those who passed
through it to reahze the stress of 1874. The RituaUsts saw
arrayed against them a powerful and unscrupulous Prime
Minister (Disraeh) ; the two Archbishops, both able men and
bent on destroying ritual ; a bench of pavid bishops ; an abso
lutely united House of Commons, a House of Lords bewildered
and divided ; the whole weight of the press, society, and, as far
as it could be ascertained, pubUc opinion. No wonder that
men's hearts were failing them with fear, and with looking after
those things which were coming on the Church."
In this year, in consequence of the apparently hopeless pros
pect, there ensued many secessions ; earnest young men preparing
for Holy Orders, and longing to enter them, were struck back,
and, changing their intention, went into business or entered
Government offices.
Dr. Liddon wrote : " There is no reason for despondency.
We shaU live to see the drowned Egyptians on the shore even
yet ! " And we have. I have written with some bitterness,
but I cannot help it ; only those who passed through the ordeal
of that time can teU what were the agonies of soul that were
endured, the shame and disgust that was felt at the conduct
of the Bishops, and the certainty that there was no justice, no
fair hearing to be accorded to Churchmen. Policy to please
the ungodly and unbelieving ruled the judgments of the Courts,
and besotted prejudice steeped the minds of the people. The
Bishops, like frightened sheep, huddled together, and took
counsel how they might save their own fleeces.
It had been much the same in the reign of WiUiam Rufus,
when the hireling Bishops sided with the Red King to drive
Anselm out of the realm, and assisted to subvert the laws of
justice and equity. Disraeh — a Prime Minister hke the parent
in the sledge in a Siberian winter, who threw his children to
the pursuing wolves — cast the Churchmen to be mangled and
torn, if only he could save his Jewish skin and the tinsel coronet

STURM UND DRANG 261
to which he aspired. It was a time of stress — of darkness ; and
it required a strong faith to look up to Him who sitteth above
the water-floods and remaineth a King for ever, to come —
walking upon the waters to enter into and save His Church. He
did it in spite of the Taits, the Thomsons and the Ryles.
By degrees, the Enghsh mind, slow to move, came to realize
that there had been gross, partisan miscarriage of justice in the
judgments of the Privy Council. Some of those who had sat
in the Court admitted it. In the judgment of 1868, the con
demnation of Catholic usages was only carried by the casting
vote of Archbishop Thomson. The imprisonments, of which
there were, as already said, five in aU, brought the Court of
Lord Penzance into such odium that the Bishops at last plucked
up courage to veto prosecutions. In 1877, Bishop Merriman
of Grahamstown told Archbishop Tait to his face, at the Croydon
Church Conference, that " the Bishops of England had placed
their croziers in the hands of an ex-Divorce Court judge."
After the imprisonment of Mr. BeU-Cox, there were no more,
and for several years before Lord Penzance's retirement in
1899 his Court had been practically deserted. The discredited
Act remains unrepealed, and the Court is only visited at in
tervals by the caretaker, to dust the unused seats.
In 1898 there broke out a fresh burst of Puritan fanaticism
against ritualistic practices. In February 1899, Archbishop
Temple announced his wiUingness, along with Archbishop Mac-
lagan of York, to hear cases in dispute, and pronounce opinions
on them without any reference to the judgments of the Privy
Council, and to be guided solely by evidence brought before
him and his brother archbishop. The use of incense and
portable lights in processions were the first points considered,
and neither he nor the Archbishop of York considered that
sufficient proof had been adduced that they were authorized
by the Church of England. No judgment was pronounced,
only an opinion expressed.
The Privy Council,, the Court of Lord Penzance, mob violence,
the mean device of the Bishops to refuse licence to clergy of
the advanced party, have all failed to put down ceremonial.
It would have been well indeed if the Bishops had taken to
heart the counsel of Gamaliel : " Now I say unto you, Refrain
from these men and let them alone, for if this counsel or this
work be of men, it will come to naught, but if it be of God ye
cannot overthrow it ; lest haply ye be found even to fight

262 THE CHURCH REVIVAL
against God." The Jewish Council had more sense than the
bench of Bishops, for " to him they agreed." The Bishops did
not consider whether the work or counsel was of God, but whether
it was displeasing to the pubhc with whom they desired to stand
weU, and above aU, to wealthy laymen without whose aid they
feared that pet diocesan schemes must coUapse.
About this time appeared a parody on " Who kiUed Cock
Robin ? " by Mr. Chatterton Dix, of which I give several, but
not aU the verses:

' ' Who killed Devotion ? ' '
" I," said the Nation, " with new Regulation,
I killed Devotion."
" Who saw it die ? "
The Court made reply, " With my loving eye
I saw it die."
" Who caught the blood ? "
" I," said the Act, " by Parliament backed,
I caught its blood."
" Who'll make its shroud ? "
"I," said the Devil, with look very evil,
" I'll make its shroud."
"Who'll be the clerk?"
"We," said the Press, "with Amen to Success,
We'll be the clerk."
" Who'll dig its grave ? "
" I," said the Law, " 'twas once my cat's-paw,
I'll dig the grave."
"Who'll be chief mourner ? "
" I," said the World, with scornful lip curl'd,
" I'll be chief mourner."
All the lawyers in Court fell a-sighing and a-sobbing
When Devotion was killed and an end came to Robbing !

y. .,.

,.v\vw * . ¦ ,o. , .v.y-v

^#^v

APPENDIX TO CHAPTER X
TO make inteUigible the position assumed by the High
Church party in opposition to the Public Worship Regula
tion Act and the Court of Lord Penzance, I give here the
major portion of a paper that circulated widely among
them and which formulated their objections :
I. Church principles imply that —
i. The Church of Christ, of which the Anglican Church claims to
be a part, is an organized society founded by her Divine Lord,
independently of the will of the Civil Power.
2. The Church was founded to teach mankind the Divine Will
in regard to Faith, Worship and Morals ; and for this purpose she
received authority from her Lord for the instruction, guidance
and government of her members.
3. The words " All power is given unto Me in heaven and in
earth : go ye therefore and teach all nations . . . and lo, I am
with you alway, etc.," show that the authority possessed by the
Church for the teaching, discipline and edification of her members
is derived from Christ, and in things spiritual is independent of
any Civil Power, and superior to it.
4. The aforesaid spiritual authority conferred upon the Apostles
was, under the guidance of the Holy Spirit, transmitted by them to
their successors, to be exercised in conformity with the original
commission and the law of the Church Universal.
5. This authority, being the gift of Incarnate God to His Church,
and a trust committed by Him to the Priesthood, is inalienable ;
and, therefore, comes within the scope of the Divine Rule, " Render
unto Caesar the things that be Caesar's, and unto God the things
that be God's."
6. A National Church which surrenders^ the authority to any
Civil Power is unfaithful to the trust committed to her by God.
7. Spiritual Courts, or " Courts Christian," whether Diocesan or
Provincial, if rightly constituted, are, among other means, the
canonical instruments of <the Church for the regulation and exercise
of the aforesaid authority.
II. Catholic principles are violated by —
1. The creation of a Court for the trial of Spiritual Causes by
the Civil Power alone. 263

264 THE CHURCH REVIVAL
2. The acquiescence of the Church in the suppression, whether
partial or total, of her Courts Christian, by the Civil Power.
3. Judgments in Spiritual Causes pronounced by the Secular
Court. 4. Sentences in Spiritual Causes inflicted by a Secular Judge.
5. The appointment, without the consent of each several bishop
or archbishop, of one and the same person as Judge in the Spiritual
Court of more than one Diocese or Province.
6. The appointment by the Civil Power of the Judges of Spiritual
Courts. 7. The interference of the Civil Power with the rights of bishops
and archbishops to exercise a free and independent choice in the
appointment of the Judges of these respective Courts.
III. Constitutional principles are asserted in — -
1. The Ordinance of William the Conqueror, a.d. 1185 : " I com
mand and enjoin by Royal Authority that no bishop or arch
deacon or any one else . . . bring a cause which pertains to the cure
of souls to the judgment of secular men."
2. The 8th of the Constitutions of Clarendon, a.d. 1164 : "Of
Appeals." If they arise, they ought to proceed from the archdeacon
to the bishop, from the bishop to the archbishop ; and lastly
(if the archbishop fail in doing justice) to the King, that by his
precept the controversy be ended in the Archbishop's Court, so that
it go no further (i.e. to Rome) without the King's consent.
3. The Magna Charta, a.d. 1215 : " First : We have granted
to God, and by this our present Charter have confirmed, for us and
for our heirs for ever, that the Church of England shall be free,
and shall have her whole rights and liberties inviolate."
4. The Statute of Appeals, a.d. 1537 : " The Body Spiritual
. . . usually called the English Church, which always hath been
reputed . . . and is also to this hour, sufficient and meet of itself,
without the intermeddling of any exterior person or persons, to
declare and determine all such doubts ... as to their rights
spiritual doth pertain."
5. The Declaration prefixed to the XXXIX Articles, a.d. 1628 :
" If any differences arise about the external policy, concerning
the Injunctions, Canons, and other Constitutions whatsoever thereto
belonging, the clergy in their Convocation is to order and settle
them," — recognized and acted upon in the Royal Licence and Letters
of Business to Convocation in the years 1661, 1689, 1710, 1713,
and 1 715.
6. The Bill of Rights, a.d. 1689 : " The Commission for erecting
the late Court of Commissions for Ecclesiastical Causes, and aU other
Commissions and Courts of like nature, are illegal and pernicious."
7. The Coronation Oath, 1837 : " Will you preserve unto the
Bishops and Clergy of this Realm, and to the Churches committed

APPENDIX TO CHAPTER X 265
to their charge, all such rights and privileges as by law do or shall
appertain unto them, or any of them ? " " All this I promise to do."
IV. Conclusion : The " Public Worship Regulation Act " of 1874
contravenes the foregoing principles :
1. Because the new Judge was created by the sole authority
of Parliament, in order to decide spiritual suits and to inflict spiritual
censures. 2. Because the new Judge was created without the consent and
against the will of the Church, so far as it was formally expressed,
apart from all authority from Convocation, and in defiance of a
Resolution of the Lower House.
3. Because the constitutional rights of Convocation have thus
been violated and denied ; and the clergy have been deprived of
their prescriptive rights by the House of Commons, from which they
alone, as an Order, are excluded.
4. Because, for certain causes, the Act virtually suppresses the
Diocesan Courts, and, for all causes, actually suppresses the Pro
vincial Courts.
5. Because by the operation of the Act, the Spiritual Jurisdiction
of the Episcopate is in some cases practicaUy suspended, and in
others absolutely abolished.
6. Because, by the office of the new Judge, the spiritual rights
of the priesthood are infringed, both by the Courts of first instance,
and in those of appeal.
7. Because the Act —
(a) Violates the law of Canonical Discipline even to a greater
extent than the Bill originally introduced by the Archbishop.
(6) Creates a new Court for the decision of questions not
only ceremonial, but also of doctrine, by enacting that the
new Judge shall become ex officio the " Official Principal of the
Arches Court of Canterbury," and that " all proceedings there
after taken before the Judge . . . shall be deemed to be taken
in the Arches Court of Canterbury " ; and further — •
(0) Furnishes unbelievers with a weapon of offence against
Catholic Truth and Worship.
The decision, therefore, of the new Judge cannot in conscience
be recognized as possessing any spiritual character, validity or
authority by English Churchmen,
Published by J. Masters, 78, New Bond Street, London.

CHAPTER XI
S. SAVIOUR'S, LEEDS
I PURPOSE narrating the story of a pioneer church of the
Oxford Movement that went through more bitter trials and
suffered more collapses than have happened to any other
parish church in England. And the story is instructive, for
it exhibits the difficulties that had to be surmounted by those who
first began to bring to bear upon the people the fuU teaching of
the Church and to break up the ice which had formed over the
Estabhshed Church and seemed to have frozen her to her lowest
depths. The story will also show what were the hindrances
earnest Churchmen met with from those who should have
encouraged the work.1
The " Bank " district in Leeds was so caUed from its lying in
close proximity to the N.E. side of the River Aire, and occupying
rising ground above the level of the river. The sides of the
river, and an island in the midst, were for the most part occupied
by factories. The chimney of the " Black Dog " Mill poured
forth its volumes of smoke at the very level of the floor of S.
Saviour's Church when built. The factories furnished employ
ment to some thousands of hands. At the time when this story
begins (1838-40), the population amounted to about 12,000
persons, dweUing on an area of about 40 acres. About twenty
houses only sent their families to church ; a few of the other
inhabitants resorted to various dissenting meeting-houses of the
locahty. There were somewhat over a thousand Irish Roman
Catholics, weU looked after by their devoted priests ; the re
mainder, comprising the bulk of the population, lived either in
1 I owe my information to a Narrative of Five Years at S. Saviour's,
Leeds, by J. H. Pollen, Fellow of Merton College, Oxford (1851) ; to a
History of the Church of S. Saviour's, down to 1872, by the late Rev. G. R.
Grantham, with whom I was well acquainted ; also to my own acquaint
ance with it whilst in Yorkshire. A life of Mr. Pollen has also recently
appeared from the pen of his daughter (London, 1912). Much also may be
learned from Dean Stephens's Life of Dr. Hook (London, 1879), and from
Canon Liddon's Life of Dr. Pusey (1893). 266

S. SAVIOUR'S, LEEDS 267
gross profligacy, combined perhaps with attendance at Sociahstic
lectures, or else in apathy and utter indifference to anything
connected with the Hereafter.
Atheism was openly taught : the Rational Pioneer had large
audiences of an evening, consisting chiefly of miU-hands . Twenty-
five Reasons for being an Atheist was circulated widely, put into
the hands of lads and lasses coming from their factories, and
thrust in at cottage doors.
On one Sunday morning, whilst the parish church bells were
chiming, a poor, wretched man brought out into the yard near
the church a Bible and Prayer Book, and pubhcly burnt them
before a sympathizing crowd.
In too many factories the owners were indifferent as to the
morals of their workpeople, regardless of other responsibilities
than the payment of wages and the maintenance of order and
decency during the working day. As the Rev. J. Slatter wrote :
" The part immediately around S. James's Church was inhabited,
with a few exceptions, by the most wretched characters ! I
had given me by the pohce a Ust of the brothels in my district ;
and I was horrified to find that, in a circle of one hundred
yards of which my room was the centre, there were no less
than thirteen of such dens. The proceedings of the miserable
creatures who tenanted them were so openly disgusting that I
was obUged to call in the aid of the law to abate the nuisance.
Children of from ten to fifteen years old were not only familiar
with, but practised, sins which it is not possible even to
mention." In some back lanes were rooms used for baUs, where the
young of both sexes would meet after each day's work was over ;
and up to late hours of the night oaths and blasphemies might
be heard in the streets, and revolting sights be witnessed by
the passers-by. Even during the daytime, no decent person
could, in those days, pass through the chief street of the district,
East Street, when the miU operatives were in it, without being
liable to personal insult.
Dr. Hook, Vicar of Leeds, had devised a plan for dividing
Leeds into thirty independent parishes, and the " Bank " was
to be the site of one of them. The Rev. J. M. Clarke came
as Dr. Hook's curate, and took up his quarters in East Street.
In January 1838, the Rev. George Elmhirst joined him to work
the " Bank," and Mr. Elmhirst, a sincere Catholic, began by
his teaching to lay the foundations of the future work. But

268 THE CHURCH REVIVAL
his labours there broke him down, and he died of an exhausted
constitution about 1844.
Before proceeding any further with the subject of S. Saviour's
I must give some account of the great work that had been
done by Dr. Hook as Vicar of Leeds. He had been Incumbent
of Holy Trinity, Coventry, where his strong personahty and his
stout churchmanship had made their mark. In 1837 he was
appointed Vicar of Leeds. He found all in the Church in a
neglected condition, and the services conducted in a slovenly
manner. There were seven Churchwardens, and none of them
except the one appointed by the Vicar were Churchmen. When
a vestry meeting was held in the church, they put their hats
and coats on the Holy Table. Hook found that his predecessor
had been wont to communicate the people in their pews, and
to read the Ten Commandments and the earlier portion of the
Communion Service at the Reading Desk. Hook was a forceful
man and knew his own mind, and Yorkshire people appreciate
one who has a wiU of his own.
In 1838, just after his appointment to Leeds, he was summoned
to preach before the Queen in the Chapel Royal, and he took
for his text " Hear the Church ; " the object of the sermon was
to impress upon the young Queen the spiritual nature and
claims of the Church, and to let her understand that the Anglican
Church was no new creation of the Reformation, but the old
Church based on Apostles and Prophets and Fathers, that had
been purified of abuses. Lord Melbourne was Prime Minister,
and the sermon gave great offence to the advisers of the Queen.
It was said that on hearing this sermon the young Queen
was so much affected that on returning home she retired to
her chamber for about an hour, to think over what had been
put so plainly before her. The sermon was published and ran
through twenty-eight editions, in which about one hundred
thousand copies were sold. Letters of congratulation poured in
from all directions. Henry, Bishop of Exeter, said that he had
read it with unmixed gratification, and " I heartily thank you,"
he wrote, " for the fidelity as weU as the abiUty with which you
have placed the important subject before the mind of her to
whom of all others it is of the highest consequence that the
mighty truth should be famihar." The sermon and the bold
enunciation of the true position of the Church were soon effaced
from the mind of the Queen, and, especiaUy after her marriage
with Prince Albert, who had not the smaUest conception of the

S. SAVIOUR'S, LEEDS 269
Church in any other Ught than a State creation, she accepted
the Erastian view of it. In 1841 Dr. Hook had completed the
new parish church of Leeds, and he introduced cathedral services
into it, perhaps the worst style of music that could have been
selected, as totaUy uncongregational, and of all things Yorkshire
people love to hear their own voices.
Dr. Hook was a remarkably plain man, broad-built, with
uncouth features. Dean Peacock of Ely was wont to say that
" he himself and Hook were — if not the ughest men in England,
then certainly they were such in the ministry of the Church." A
good deal was made of Dr. Hook and his success. He was be-
praised on aU sides except by the Evangelicals, and this served
to make him dictatorial, and to suppose that aU his methods were
perfect, and the point of ritual he had reached must not be trans
gressed. He was an exceUent man, but he loved to domineer,
and he regarded himself very much as if he were the Bishop of
Leeds. And now came the execution of his notable scheme for the
subdivision of Leeds into ecclesiastical districts.
When Dr. Hook was meditating the building of many churches,
an unknown individual, deeply penitent for his sins, desired to
erect a house of God as a thankoffering for having been brought
to a consciousness of his unworthiness. This was Pusey him
self, J and he suggested that the money might weU be spent in
Leeds. Dr. Hook, to whom he made the suggestion, answered :
" We have heard of your sayings, let us hear something of your
doings." Accordingly it was decided to erect a church on the " Bank,"
and connected with it was to be a clergy-house where the curates
and vicar might Uve together in community, and form a coUege ;
it was also decided that the patronage should be vested in the
coUege, and a successor elected from among the remaining
clergy on the death of a vicar. This plan, however, was never
carried out, owing to the opposition of the Bishop, at that
time Dr. Longley. The first stone was laid by Dr. Hook, on
Holy Cross Day, 1842. Very soon afterwards it was found that
this stone lay over the shaft of a disused mine, and £1,000 had
to be spent in making the foundation secure.
At the end of three years the church was ready for conse
cration, but then two or three difficulties cropped up. The
1 This, though it was known to but two or three until his death, was
not till then revealed.

270 THE CHURCH REVIVAL
Bishop objected to the name — the Holy Cross — under which
the church was to have been dedicated. Although there are
two festival days of the Holy Cross marked in the Anglican
Calendar, and, in consideration of the proposed title, the church
had been built in the shape of a cross, Dr. Longley would not
be induced to allow it to be thus designated, and in deference
to his prejudice the title was changed to S. Saviour.
Next he objected to the coUege for resident curates and
vicar — it savoured too much of a monastic institution, although
every coUege in the two universities is so ordered — and that
there was no provision made for a wife, and — hinted, though not
expressed — no nurseries. He was ready to hcense three curates
to the vicar, but no more. Accordingly, to humour him, the
building was reduced considerably in size.
Moreover he objected to the patronage, which accordingly
was retained in Dr. Pusey's hands till 1870, when he associated
with himself Drs. Liddon, Bright, and Talbot. Later the
advowson was given to the Council of Keble CoUege.
His further objection was to the legend over the west door
inside, on a scroll of zinc : "Ye who enter this holy place,
pray for the sinner who built it." But when satisfied that the
founder was alive and insisted that such an inscription should
be placed there, he grudgingly gave way, only stipulating that
should the donor die whilst he was Bishop of Ripon, he should
be informed of the fact so that he might order the erasure.1
Another difficulty was connected with the sacramental plate,
and a story pertains to one chalice, which must be told.
Both the chahces were encrusted on stem, boss, and foot with
pearls, diamonds, rubies, and enamel. The plate was the
offering of two young ladies and their brother, children of Dr.
Pusey, one of the girls, Lucy, being only fifteen at the time of
her death. On this topic, the Rev. Isaac WilUams wrote :
" A friend (i.e. Dr. Pusey) said to me, ' My Uttle girl — she was
ten years old— was gathering pebbles on the beach with other
children ; they were looking for a sort of agate found on that
coast, but she had another end in view. She brought me this
one, marked with the cross, and to find this had been her
object.' "As a much younger child her chief pleasure in any object
of sight, or in dress, was to see, as so often may be seen, some
1 This became very dirty and has been removed, and the inscription,
deeply incised in stone, is now on the floor as one enters the west doorway.

S. SAVIOUR'S, LEEDS 271
form of the cross. Never perhaps, he often said, was there
an eye so quick and so glad to discern the cross, and the
inward eye saw and owned the cross as well as the outward.
As the cross had been gently laid upon her by her heavenly
Father during life, and had, as it ever does, borne her, while
borne by her, so was it her stay in death. The Church of Holy
Cross, as it was then called, is inseparably connected with the
memory of this child. Of the plate given for the altar, part was
the fruit of her self-denial in life, part her gift in death. At
her wish it was enriched with the cross, and the last thought
connected with this earth that interested her, the day before
her departure, was the crosses she loved, on the design which
then arrived, for the jewelled chahce, on which her thin fingers
rested." The legend at the base was to have been inscribed, " Be merci
ful, 0 Lord, to Lucy " — the donor, together with her brother
and sister. But as Lucy was dead the Bishop forbade the
inscription, and at the last moment it had to be altered.
Then the Bishop demurred to a representation in the west
window of the Sacred Face, and this had to be altered to
satisfy his scruples. He objected also to the altar linen, because
covering only the mensa, and not draping the whole altar.
Next he objected to consecrate the church on Holy Cross
Day, lest he should commit himself to recognition of the genuine
ness of the cross recovered from the Saracens by Heraclius in
629. Accordingly the consecration had to be deferred to the
Feast of S. Simon and Jude, 1845. The offertory amounted to
£985, which, at the founder's desire, was set apart towards the
erection of a new church in York Road, the first incumbent
of which became the most venomous enemy of S. Saviour's,
and the delator of all supposed misdemeanours to Dr. Hook and
the Bishop of Ripon.
Dr. Hook, although he consented to attend the consecration,
objected to the preachers appointed for the Octave, as having
been associated with Mr. Newman, who had recently seceded.
They were Keble, Upton Richards, Charles Marriott, Isaac
Williams, Dodsworth, and Pusey himself. EventuaUy all of
these men remained loyaUy in the Enghsh Church with the
exception of Dodsworth. And previous to the Consecration,
Hook, with two-thirds of the clergy of Leeds, signed a declara
tion against what they supposed was a Romanizing tendency
observable in a section of the Church.

272 THE CHURCH REVIVAL
The church, as already stated, was cruciform. Its great
blemish is the chancel, which is 42 feet long by 16 feet wide.
In consequence of the heaviness of the oak screen, which cut off
the sound from the body of the church, the choir had to sit out
side. This choir was not surpliced or put into cassocks tiU 1848 ;
a white stole was not introduced in place of the funereal scarves
till the Christmas of 1849 ; coloured altar-cloths did not make
their appearance till 1848 (previously there had been one only-
violet) ; and it was not till 1859 that an altar-cross was obtained,
hghted candles were introduced, and the Eucharistic vestments
were procured. Consequently one cannot regard S. Saviour's as
having in those early days been a leading Ritualistic church.
In 1890 a lighter screen was substituted for the former, and
now the choir occupies the chancel. An instance of Dr. Pusey's
conservative instincts was noticeable with reference to the
reredos. He was very persistent in his desire that it should
consist of the Tables of the Commandments. He held, and
probably with reason, that the introduction of the Command
ments into the Communion Service, and the injunction that
they should be set up at the East end of every church, was a
protest of the Reformers against the antinomian tendency of
the Lutheran doctrine of the Justification.
The church had been built and consecrated, but the amount
of tithe apportioned to it was £36 9s., and the expense of col
lecting that sum would swallow it up. Dr. Pusey put down
£1,000 for endowment, the interest of which, £30, came to the
vicar. £150 was paid by a well-wisher as a curate's stipend ;
so here was the church with no adequate endowment, planted
in the midst of a poor population, and supposed to be worked
by four priests on next to nothing.
Even before the consecration, Dr. Hook began to entertain
doubts about it. Properly he had no right to interfere with
the church and the services, as it was entirely independent of
him. But for years he continued to be incessantly meddUng,
Ustening to all sorts of gossip concerning the proceedings of the
clergy, and reporting them to the Bishop, without any attempt
to investigate whether they were true or false. He took excep
tion at once to some of the arrangements of the church. He had
expected that the services would be of the cathedral pattern,
the very last suited to a Missionary Church among uneducated
people. S. Saviour's was at a humble distance to foUow the
usages of the parish church of S. Peter's.

S. SAVIOUR'S, LEEDS 273
It was not the ritual of S. Saviour's that was objected to, for
there was practicaUy none ; it was the insistence on Confession
that roused the anger of Dr. Hook. Amidst the awful wicked
ness that prevailed in the district, it was necessary to urge it.
Nothing could combat it, and conquer it piecemeal, but the
Ministry of the Keys, and getting into the confidence of the
poor lads and lasses who worked in the mills and were sur
rounded by evil influences.
Dr. Hook had done a marvellous work at Coventry, and, above
aU, had begun one at Leeds, and such as the S. Saviour's clergy
would have been incompetent to accomplish. They, on the
other hand, by their saintly life of self-sacrifice did a spiritual
work for which he was not calculated. There were a lack of
wisdom and considerable imprudence in the S. Saviour's clergy,
and there was a deficiency of forbearance on the part of Dr.
Hook; but he was alarmed and pained at seeing and feeling the
disquiet of his own flock, who blamed him for the proceedings
at S. Saviour's, which he could not control.
The first vicar was Richard Ward in 1846. Mr. Ward had
been a curate at the parish church, and had been recommended
by Dr. Hook. This fact became an additional source of vexa
tion to him, and a handle to his adversaries, when things began
to go badly. Mr. Cazenove, a layman, came to S. Saviour's
as a helper. He remained staunch, and finally became Warden
of Cumbrae CoUege. Mr. Cazenove was ordained deacon on
Trinity Sunday. In September, Mr. G. Case was ordained to
S. Saviour's, and soon after came Mr. R. MacmuUen, who proved
an eloquent preacher. He was Fellow of Corpus Christi CoUege,
Oxford, and was sent to S. Saviour's by Dr. Pusey.
In October, after the first anniversary of the Dedication, a
wealthy layman, named Haigh, a Leeds wool merchant, joined
the society. He had just come into possession of £30,000, and
he proposed to spend the sum of £10,000 to £12,000 on the
building of the church in York Road. The foundation was
duly laid, and Mr. MacmuUen preached at S. Saviour's on the
ensuing AU Saints' Day on the subject of " intercessory prayer
by the Saints below and above." Towards the close of his
sermon occurred words to this effect: "What comfort to us
who are struggling, to know that the prayers of those who
have reached the Eternal Shore 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
18

274 THE CHURCH REVIVAL
S. Peter asking pardon for those who have denied their Lord ;
for the Christian priest, toiling for souls, to know that the
Apostle of the Gentiles, once in labours abundant on earth,
now pleads in Heaven the cause of those who strive to foUow
his steps ! "
To the best of my knowledge, this was the extent to which
Mr. MacmuUen went ; but Dr. Hook accused him to the Bishop
of having preached on the Invocation of Saints. Dr. Hook
had not heard the sermon, he judged from what was reported
to him. If Mr. MacmuUen had said no more than the above
passage that has been preserved, Dr. Longley could not well
say that this was repugnant to the teaching of the English
Church, for Bishop Pearson in one of his sermons had said:
"If we cut off aU intercession of angels and saints for us Uving
on earth, and striving with the host of evil spirits — if we acknow
ledge no power at aU before the throne of God, of the martyrs
who poured forth their lives for Christ — what that Church may
be with which we can hold communion, I am whoUy ignorant."
Nevertheless, without giving any reason for so doing, the
Bishop inhibited Mr. MacmuUen from aU priestly functions in
the diocese. On hearing of this injustice, Mr. Haigh refused to
assist any further in the erection of the church, and both seceded
to the Roman Communion, and were received on New Year's
Day, 1847.1
Mr. Ward had printed a tract on the Holy Eucharist in
which he had used very incautious and overstrained expressions.
Dr. Hook charged the clergy of S. Saviour's with " a systematic
depreciation of the Church of England, and a defence of the
Church of Rome ; one of the clergy going so far as to say that
to speak against the Church of Rome was a mortal sin, and
lamenting that his lot had been cast in the Church of England."
But the Vicar of Leeds had this only on tittle-tattle report,
probably false or grossly exaggerated. Dean Stephens, his
biographer, admits : " The Vicar was at times hasty in his
judgments, inaccurate in his statements, and over-vehement
in his language."
Distressed at the defection of MacmuUen, Mr. Ward incau-
1 MacmuUen said that it was due to Dr. Hook that he went over to Rome ;
indeed, those working at S. Saviour's knew as a matter of fact that they
were winning souls for Christ, rescuing them from depths of horrible
wickedness, and they considered that the Bishop, Dr. Hook, and the
whole Episcopate were opposing a great spiritual work. It was this more
than anything else that led them to quit the Church of England.

S. SAVIOUR'S, LEEDS 275
tiously placed himself unconditionaUy in the hands of Dr.
Longley, offering to make any alterations in the conduct of the
services that the Bishop desired. The Bishop seized on the
opportunity, and required Mr. Ward to resign the vicarship
and Mr. Case the curacy of S. Saviour's. The Vicar remon
strated — he said that he had never contemplated so great a
demand being made. The parishioners sent a petition to his
Lordship, entreating to have their vicar and friend spared
them, but met with a blunt refusal. Mr. Ward had no choice
but to submit, and he preached his fareweU sermon on the last
day of January 1847. Mr. Case, of course, also had to go.
Mr. Ward went into Somersetshire and, some years after, he
and his friend Case joined the Church of Rome.
After the short period of fifteen months, the living, which
had been offered to several and dechned, was accepted in the
summer of 1847 by the Rev. A. P. Forbes. He lived alone
in the Vicarage, the schoolmaster and his wife keeping house
for him. He could get no curates. The church was generally
condemned by the authorities, and, as an important dignitary
expressed it, a cordon sanitaire was drawn round the place by
the neighbouring clergy. Mr. Forbes was not strong, and his
health suffered from the quantity of work falling to the lot of
a single resident priest.
In the same year the Irish fever came to Leeds and proved
very deadly. Mr. Forbes was constant in visiting the hospitals
during the prevalence of the disease. The Rev. Stanley Mark,
a young curate to Dr. Hook, caught the fever and died. So did
three Roman priests, one after another, from the same disease.
In September of the same year, the Rev. A. P. Forbes was
elected to the see of Brechin, in Scotland, by the clergy of the
diocese, so that now a new vicar had to be found. And during
the interregnum the Rev. J. H. PoUen, FeUow of Merton, came
to take charge. Dr. Hook was of opinion that two clergy would
suffice at S. Saviour's. He told Mr. Pollen on his arrival that
there were but seven people sick in it. Mr. PoUen, however,
found the case very different, as, soon after he came, he num
bered at least forty cases requiring his frequent ministrations.
The hving was now given to the Rev. T. Minster, chaplain to
Viscount Campden, an earnest but very delicate man, suffering
from an internal ailment. He was inducted in April 1848,
and was the third vicar from the Consecration — a time of about
two years and a half.

276 THE CHURCH REVIVAL
The difficulty of finding a curate now recurred. The Rev. G.
Crawley was proposed and eventuaUy, after some demur, accepted
by the Bishop, and then the Rev. F. Beckett, Mr. Minster's
former curate, joined him. The httle party was enlarged by
the adhesion of Mr. Seton Rooke, a layman preparing for Orders.
The discipline and conduct of the house and of the services
were now resumed. Besides the regular clerical staff, there
were other clergy, either temporarily residing in the Vicarage
or visiting it from neighbouring churches. The parish was
thoroughly organized, each clergyman and layman had a district
assigned to him, and there seemed to be every prospect of a
great future for S. Saviour's. The Vicar, however, owing to
his illness, was mostly non-resident, and Mr. Beckett was gener
aUy regarded as the superior. And now it was for the first time
that the choir was surpliced. Fresh complaints reached the
Bishop: often enough Dr. Hook was the intermediary. It
appeared that at Baptisms in the afternoon, in that black,
soot-laden atmosphere, and with the stained-glass windows
admitting little light, it had become customary for two choir
boys to attend the priest at the font with candles, often abso
lutely necessary. The Bishop ordered their discontinuance, and
discontinued they were. Then foUowed complaints that Con
fession was taught and practised. Again the Bishop interfered
and forbade Confessions except as preliminary to Communion.
The dissatisfaction of Dr. Hook continued to increase, and
he treated the S. Saviour's clergy with icy coldness. The
Bishop had the bad taste to tell Mr. Minster this : " You are a
plague-spot in my diocese."
Dr. Hook was like a good many other men who cannot abide
to see things done a little differently from their own way. But
he was placed, as already said, in a difficult position. He
desired, and rightly, to retain the confidence of his flock, and
he feared that he might forfeit this through the eccentricities of
the clergy of S.. Saviour's. To add to his troubles, one of his
own curates resigned and seceded to Rome in 1848.
His church of S. Peter's was attended by the well-to-do
of Leeds, rich manufacturers, merchants, and tradesmen, who
wanted a comfortable, not a comforting religion — they had no
troubles, spiritual or social, that cried out for consolation. They
were given a florid musical service, and as much Church doc
trine as the Vicar deemed expedient, or as much as his people
could digest at a time. He warned them that by the malignant

DR. HOOK AND THE HORNKTS

S. SAVIOUR'S, LEEDS 277
the events that had taken place at S. Saviour's would be repre
sented as the results of principles inculcated from the pulpit
of the parish church. " It is well, therefore, for you to be
reminded of what you are well aware, that the principles
inculcated here are, and, while life lasts to me, ever shall be,
the same — the good old principles of the Church of England,
equally removed from Puritanism or Popery. I confidently rely
on the generous support of my whole flock." Tormented as he
was by the proceedings of the S. Saviour's clergy, " hornets,"
as he styled them, and by the attacks of the Evangelicals, Dis
senters, and the Radical Leeds press, he was driven to use more
violent language than was fair, and to act in a measure bitterly
hostile to the clergy of the unfortunate church on the hill. That
the services at S. Peter's would not suffice for the miU-folk
of the "Bank," he could not understand. Owing to Mr,
Minster's health being so bad, another curate was urgently
needed, but the Bishop was obstructive, and refused to hcense
every one who offered for S. Saviour's. Mr. Rooke was now
ready to receive Orders, but the Bishop would not Ucense him
to the church, and he was ordained to Shadwell. However, he
spent a great part of his time at S. Saviour's.
In 1846-7 occurred the Irish famine already alluded to, caused
by the failure of the potato crop. In four years the population
of Ireland decreased by more than a million and a half. Many
perished in their own land, many emigrated to the United
States ; and a third section invaded the manufacturing towns
of England and Scotland, Swarms arrived in Leeds, famished,
in rags, and without money. At that period the drainage and
water-supply were all in the most primitive condition, and
these immigrants crowded under any roof, and down into
ceUars, or up in attics, wherever they could obtain shelter.
Such as could obtain no lodging in a house erected shanties in
the courts and aUeys of a densely urban quarter, with no
thought of the decencies of Ufe. The result was that a terrible
outbreak of typhus fever ensued. The Rev. E. Jackson, in
his Pastor's Recollections, describes right vividly the condition
of affairs. He speaks of :
" TaU men, with long coats and hats without crowns, and
women, wild and haggard, with numbers of unearthly-looking
children — strange beings that ran alongside of the men and
women, and looked at you out of the corner of their eyes, with
a sort of half -frightened, half -savage expression.

278 THE CHURCH REVIVAL
" The usual low lodging-houses for this class of people were
soon more than full. Why the Poor Law Authorities did not
bestir themselves in time, and open proper places for the recep
tion of these wretched exiles, seems now a strange blunder.
Being Irish, I suppose they were not legally chargeable to the
township. But it was a great mistake and a woeful economy,
for the emigrants brought with them not only hunger but
death. In a very short time the frightful Irish fever was epidemic
in aU the lower parts of the town. It was a dreadful time.
We then buried all the pauper dead from the parish church,
and I well remember that on one afternoon twenty-three bodies
were lying side by side as I entered the church to read that
part of the burial service which is there said. The low howls
of the women were terrible. They sat by the gravesides, crouch
ing in their peculiar way, and rocking themselves to and fro,
as they looked down into the dark cavities where the dead were
lowered, five and six deep, one upon another.
" ' Do go with me and see a part of my district,' Mr. Monk,
the new curate, said to me one day. I went with him. It
was frightful indeed. Here, in this district, which was one of
an especially Irish character, it was simply horrible. Every
place above ground, and underground, was crammed with
miserable, famished wretches, scarcely looking Uke human beings.
In one ceUar we counted thirty-one men, women, and children,
all lying on the damp, filthy floor, with only a few handfuls of
straw under them ; while the frightened neighbours, who would
not venture inside the pestilential depths, were lowering water
in buckets to allay the intolerable thirst of the miserable people.
Our young curate would himself go down to them in their ceUars,
or cUmb up into their close, choking chamber, raise their heads,
put fresh straw under them, and give them gruel with his own
hands." The young curate, the Rev. W. S. Monk, a member of a
noble family, feU a victim to his devotion, caught the fever,
and died on July II, 1847.
This is a graphic picture of what took place in the district
of S. James's. It was precisely the same in that of S. Saviour's,
and there also the clergy laboured with incessant energy and
the utmost devotion. This Irish fever was but a prelude to
another epidemic — the cholera.
Efforts had been made for some time past to obtain from the
Board of Works the drainage of the worst portions of the town,

S. SAVIOUR'S, LEEDS 279
but the measure was doggedly resisted by one of the wealthiest
mill-owners in the S. Saviour's district, on account of the neces
sary outlay. When the cholera did come, this man was stricken
and died. The mill was closed for the half-day when he was
buried, the work-people were dismissed with half a day's wages.
Not till more of the rich had died did the Board of Works move
in the matter ; then, when the worst of the mortahty from the
typhus was over, there fell on England the awful scourge of
cholera in 1849. ^ was more severe in the parish of S. Saviour
than in any other part of Leeds. The disease spread rapidly,
and there were deaths in every house. It struck people at all
times, and lasted in each case an average of ten hours. The
greater number died. Curiously enough, it was mainly those in
the prime of life who were struck down. Whole families were
swept away. The clergy were soon in the thick of it ; night
and day were they at the bedsides of the sick and the dying,
ministering both to body and soul. Where no one else would
go to render assistance, for fear of infection, there were the
clergy. It was through this self-sacrificing devotion that they
won the love and respect of the entire parish.
Mr. PoUen, knowing how hard pressed the clergy were, volun
teered to come to S. Saviour's to help. The people swarmed
out of their houses and burnt tar-barrels in the streets. As
many as ten persons, on the average, died every day in the parish.
The church was open all day, and the Litany said regularly
at 12.40 p.m. A daily celebration was also instituted. The
Vicarage as weU was kept open all day, and all available funds
were invested in blankets and medicines. The people naturally
leaned on the clergy in their distress, and always obtained the
help they needed. The priests went about in their cassocks,
carrying in their girdles calomel, cayenne pepper, camphor, etc.
The days and nights were passed by them in hastening from one
sick-bed to another, speaking words of comfort here, praying
with the sufferers there, rubbing the men's cold extremities,
laying out that person's dead body.
Mr. PoUen has recorded in his notes many sad cases— too
many in which there was little spiritual consolation and hope,
but not all.
" By twelve o'clock each of us had seen his patients. Some
were, perhaps, past motion or speech ; these were to be watched,
and commended, as they sank into death, to the hands of the
Creator. Some hopeful case there might be — but usually after

280 THE CHURCH REVIVAL
twenty-four hours the sick were a fresh set ; that of yesterday
needed but the mercy of burial.
" The priest often stayed to lay out the body and bum
disinfectants round the bed ; soon after came the undertakers
with a cart and went in ; at the sight of them every one stopped
short in the street, and went off by another way. The windows
were opened, and the bedding and clothes of the dead were thrown
out. Then, from five till after dark, the workhouse single-horse
hearses went round to convey the coffins to a distant burial-
ground. The worst of the cholera lay close round the Vicarage,
not thirty feet from its walls ; eight houses continuously, close
at the gate, were shut and tenantless. Above the low waU
nodded the black feathers, in a slow, perpetual stream.
" There was no long interval of rest. By half -past one or
two, aU were out again upon their various stations, until half-
past seven, the hour for evening service. At five o'clock, I know
not why, the plot usually thickened. The clergy were stopped
in the street — ' A young woman next door ' — ' A young man in
the house opposite.' Thus passed the afternoon. After a day
of such anxiety, the choral service was refreshing, the seemly
white of the choir-boys, the rough Gregorian chant, the spirited
hymn, brought home the thoughts and invigorated the spirits
for the night work. More than once a quiet step stole up to
the bench of clergy, to communicate some message in a whisper ;
one of the number would set down his book and step out."
Among the many cases that occurred, I have room for two
only: " Sad was the case of a young girl left dying in the hospital.
She had run away from her grandfather to another girl, a
friend in Leeds, who told her of large wages. ... A night she
resisted, then she fell ; a few days after she was taken with the
cholera. " Between three and four one night came a summons. The
priest found on her deathbed a beautiful girl of fourteen, suffer
ing much, but perfectly conscious. Her father, a very tall and
fine man, in his dyer's dress stained with indigo, had just been
summoned from his work. He had left her perfectly well the
preceding afternoon. She was his eldest daughter, he said,
and kept house for him ; her mother was dead. He put strong
restraint upon himself, and spoke at times cheerfully ; but every
now and then he gave way to passionate bursts of tears, and
kissed his poor child again and again. The bystanders tried to

S. SAVIOUR'S, LEEDS 281
prevent him, fearing lest he should take the infection ; but in
vain. She was very devout ; she asked her father to be good
to her brothers and sisters ; in the evening she was dead." x
Mr. Minster was seized with the epidemic. " If I am taken,"
said he to one of his brother clergy, " treat me in our approved
way." An hour later, a young man came to the cottage where
his friend was, and said : " Mr. Minster is Very iU." The two
hastened to him, and loaded blankets upon him to keep in the
vital heat; calomel was administered, and the Office for the
Visitation of the Sick said over him. Before midnight all
danger was happily over.
There was not an hour of the night at which a summons did
not come. The clergy that were in went in turn. The Vicar
lay on the ground floor, but sleep left his eyes, and night after
night he would he hearing the knocks and cries at the door,
but himself unable to rise. Two small hospitals in the town
were devoted to the cholera patients, and one of the S. Saviour's
clergy visited them daily.
Dr. Hook had not been in Leeds during the greater part of
the time of the visitation, but he returned when it was abating.
As he strode one day through the hospital wards, he encountered
Mr. PoUen, who had been ministering to a dying man, and
roughly asked him how he came there, and whether he had the
Bishop's hcence. He had not the hcence, he had come in haste
to help in an emergency. Dr. Hook at once delated him to
Dr. Longley.
When Alexandria was swept by plague, the patriarch S.
Dionysius was in the midst, exhorting and encouraging priests
and people. Who does not remember the graphic account by
Manzoni of Frederick Borromeo, Cardinal Archbishop of Milan,
and his heroic devotion to the sick and dying when the city was
smitten with plague in 1576 ? During the Plague of London, 1666,
Archbishop Sheldon remained at Lambeth and used his vast
influence to provide aid for the sufferers, and preserved numbers
who but for him would have perished. So also TiUotson, Bishop
of London, stuck to his post, and was indefatigable in his
labours on behalf of the stricken. When, in 1720, the plague
raged in MarseiUes, Bishop Belzunce was there, seated by the
dying, bowed over them, hearing their confessions, and stimu
lating the clergy by his example to self-sacrifice. And so, at the
present day, I have not the smallest doubt that most of our
1 John Hungerford Pollen (London, 1912), p. 155.

282 THE CHURCH REVIVAL
English bishops would be foremost in encouraging their clergy
and ministering to the plague-stricken. But such was not the
conception of his office entertained by Dr. Longley. His func
tion was, from his well-padded arm-chair in the palace by
Ripon, to criticize and chide. He wrote to Mr. Minster : " I
am exceedingly concerned to hear the report, confirmed by
yourself, that you had invited Mr. PoUen to become an in
mate of S. Saviour's during the autumn. It is a matter of
the deepest regret that you should have identified yourself
with him."
Mr. Minster replied: "I am sorry Mr. Pollen's assistance
during the time of cholera should have met with your Lordship's
disapprobation. He volunteered to assist me. At the time, I
myself was nearly disabled, and soon after completely so, by an
attack of cholera ; when, too, Mr. Rooke was confined to his bed
by an attack of low fever, and Mr. Beckett, from overwork and
exhaustion, was scarcely able to keep on his legs. At this
time my people were being literally decimated. I could not
see my people die in numbers daily, and no one to assist them
and comfort them."
The Bishop coldly rephed : "I can only hope that Mr.
PoUen wiU not again offer his services at S. Saviour's, and
that you wiU not be tempted to accept them."
Mr. Minster's health was never restored, and he had to ask
of the Bishop a year's non-residence, which was granted, with
leave to seek a temporary substitute, but none could or would
now come to help. Mr. Rooke was ordained priest, with a
decided order from the Bishop that he was not to teach or hear
private confessions.
The Bishop himself had caUed on Mr. Minster, and during
a long conversation on Confession, told him how strongly he
objected to the practice. Mr. Minster asked what could he
do but receive such as had been invited in the exhortation in
the Communion service to come — and who came in response.
He inquired what his Lordship would do in hke cases. " I
should ask them to sit down and beg them to begin their story,"
rephed Dr. Longley.
" And how, my Lord, if they desired Absolution ? "
" I think I should read out to them the Comfortable Words."
When the cholera had raged for three months and ceased,
then some of the poor people who had lost their dear ones
put up stones to their memory, inscribed " Jesu, mercy I "

S. SAVIOUR'S, LEEDS 283
" Lord, remember me ! " " Of your charity pray for the soul
of," etc., and the Bishop uttered his indignant protest.
Troubles began anew in 1850.
In the January of that year, the schoolmistress and her
assistant joined the Church of Rome, their reason being the
want of fixity of teaching in the English Church and the per
sistent and systematic persecution exercised on aU those who
taught the Faith.
The Bishop was very angry, and wrote cruel letters on the
subject to Mr. Minster. He also ordered the taking down of
a plain wooden cross that was on the screen, and the discon
tinuance of the recitation of the Morning and Evening Prayers
from a returned stall in the chancel.
The Vicar answered Dr. Longley on the matter of the seces
sion of the schoolmistress : "lam sorry that your Lordship
should stiU attribute to S. Saviour's, and to the system carried
on there, those effects which have arisen from another cause,
even on the confession of the persons themselves implicated.
On the contrary, they themselves assured me that had they not
been at S. Saviour's, they should, years since, have left the
Church of England, and that I alone had held them back so
long." In the spring of 1850 came the Gorham Judgment, shaking
men's convictions as to the orthodoxy of the English Church.
And directly after appeared a pubhshed letter from Dr. Hook,
containing severe allusions to S. Saviour's. Not a Sunday nor
a Festival passed without spies being sent to take notes of
what was done and preached in the Church, and these were
sent to Dr. Hook, and through him to the Bishop, without any
opportunity being offered to the clergy to explain and state
that what had been reported was a garbled version of what had
been done or said. Not a complaint came from any parishioner.
Those who were rehgious were heart and soul with the clergy.
At the Dedication this year, 1850, Mr. Ward, the first vicar
of S. Saviour's, preached to his old parishioners. The sermon
was pubUshed, whereupon Bagot, Bishop of Bath and WeUs,
his diocesan, suspended him from work in his diocese, and the
Bishop of Ripon inhibited him from preaching in the diocese
as well.
Mr. Pollen preached on " The unity of the Faith," whereupon
Bishop Longley thought proper to complain to the Bishop of
Oxford. The passage complained of was : " This island was

284 THE CHURCH REVIVAL
called the Island of the Saints (in reference to the Ancient
British Church) ; then bishops and priests, monks and hermits
went forth from our shores and carried the Faith," etc. It
was a statement of fact that the great missions throughout
Germany, Switzerland, and Gaul had been the work of Irish and
British missionaries. But as far as I can judge because of the
reference to monks and hermits, as casting a shght on the
Reformation, he also was inhibited by the Bishop of Oxford
from further duty in the diocese.
And now the clouds grew darker. The storm arose and
burst over S. Saviour's, to leave her Uttle better than a stranded
wreck. On December 2, 1850, the clergy of S. Saviour's were sum
moned to appear at Ripon before the Bishop at twenty-four
hours' notice, to answer charges with respect to the doctrines
and practices prevalent at S. Saviour's, not knowing what was
coming, what the charges were. In their simple souls, they
went as to a Father in God and expected paternal treatment.
They found the Bishop in his palace, provided with both legal
adviser and secretary to take down depositions. They were
introduced into the Ubrary, and there the proceedings seem to
have been most unfairly conducted. The officials were aUowed,
and encouraged by the Bishop, to interpose with repeated
remarks, and to put leading questions ; and the office of judge
was merged in that of the prosecutor.
This Commission was made up, beside the lawyers, of certain
Low Church clergy of Leeds who had stirred up mob agitation
against S. Saviour's, with Dr. Hook at their head, and the
Bishop in the chair. The accusers had got together six or
seven witnesses, among them two pupil-teachers who had
been dismissed for their immoral conduct, and two women of
infamous character whom Mr. Beckett had laboured to reclaim.
The object of the accusers was to make out a charge of gross
questionings in the Confessional. As the trial proceeded, cross-
examination by Mr. Minster revealed plainly the true character
of the accusing " witnesses," and convicted them of false
hood. Some withdrew in confusion, others were withdrawn for
their own sakes. The Bishop's lawyer expressed himself as
feehng that there was no evidence to justify the accusations
brought against the clergy. Nevertheless the Low Church
clergyman who had produced these scandalous and unsub
stantiated charges was aUowed to leave the court without a

S. SAVIOUR'S, LEEDS 285
word of reprimand from his diocesan. The inquiry was again
pursued by the Bishop on December 14 and 15, in the vestry
of the parish church of Leeds. The facts elicited were that
the clergy inculcated the duty of Confession before the reception
of the Holy Communion ; that they taught that in Absolution
was given pardon for mortal sins ; and that sin after baptism
must end in spiritual death, unless resort was had to Sacramental
Confession as the remedy appointed by the Church for the
restoration of the transgressor ; that after Consecration the
elements in Holy Communion were no more mere bread and
wine. It is weU to bear in mind that the S. Saviour's people were
thoroughly satisfied with their clergy. They clung to them
with love, they placed imphcit confidence in them, and not a
word of complaint came from them. The complainers were
outsiders. There were especiaUy three or four Leeds clergy,
men conspicuous for, their idleness and inefficiency in their
parishes, who were the fuglemen in the assault against S.
Saviour's. The main inquiry before the Bishop had been into the prac
tice of Confession ; and although the charges of improper
questioning had been entirely disproved, the Bishop inhibited
Messrs. Beckett and Rooke, and Crawley, another curate, in
January 1851. Mr. Beckett's inhibition, however, on a tech
nical objection, was afterwards quashed. Just two years before,
the Bishop had sanctioned Confession provided it preceded
Communion ; and, forgetting this, he punished the curates for
doing what he himself had authorized, for they were, at the
time, as a matter of fact, preparing people for their first
Communion. Mr. Minster was iU, and could do Uttle single-handed. The
people drew up an address of condolence to the Vicar. They
had been so coldly, so unsympathizingly met by the Bishop
before, that they did not venture to address his Lordship.
It was a touching letter, sad yet calm, and breathing nothing
but affection for their clergy, and absolute confidence in them.
A feeUng of deep sorrow seemed to pervade it, despair at the
thought of losing one whom they had so loved and revered,
combined with a fear of having taken from them those privileges
which they valued.
The address was signed by 660 of the congregation, of whom
250 were communicants. It was forwarded to the Bishop, but

286 THE CHURCH REVIVAL
as it was addressed to their Vicar, he loftily put it aside and
took no notice of it.
The Vicar being ill of his incurable internal malady, and
deprived of his curates, was forced to notify his resignation to
his Lordship, and thus S. Saviour's was again without clergy
to serve at her altar. The Bishop had paralyzed the whole
spiritual hfe of the parish.
And now comes the saddest episode in the story. In the
following April, Mr. Ward, the first vicar, inhibited by his
Bishop and shaken ip his confidence in the English Church
through the Gorham Judgment, was, together with Mr. Crawley,
received into the Roman Communion at Oscott, near Birmingham.
It was not the S. Saviour's system that sent them over to
Rome. They had been absolutely loyal in heart to the English
Church, but the cruel, unfatherly conduct of their Bishop, and
the vagaries of the Privy Council, had demohshed their confidence
in the Church of England.
The week following they came to Leeds, with Dr. Newman,
and at S. Anne's Roman Catholic Church was witnessed the
reception of several persons connected with S. Saviour's.
These were the Rev. M. Lewthwaite of Clifford, the Rev.
Mr. Combes, curate of S. Saviour's, the almoner, a chorister, the
matron, assistant matron, some children of the Orphanage,
and half a dozen of the congregation, male and female. The
Vicar and the Rev. S. Rooke were received privately. When
in 1851 the Rev. J. H. Pollen wrote his Recollections of Five
Years at S. Saviour's, Leeds, he had no thought of joining the
Roman Communion, but episcopal buUying at length drove
him also over the border. It was not given to all to say and
act with Dr. Pusey: " If the labours of years will not persuade
men that we are faithful to the Church of England, words will
not. . . . But death in her bosom will."
Thus, within the short space of six years from the opening of
the church, it had collapsed as a manifestation of the Church
movement. Bishop Longley was rewarded for the wreckage
he had wrought. Shortly afterwards he was promoted to the
Bishopric of Durham (1856), thence to the Archbishopric of
York, and further to that of Canterbury.
He bore thenceforth the character of an urbane and suave
prelate, and I am not aware of any further mischief done by
him, but the steps to his promotion were on the hearts of earnest
men who would have spent their Uves for the Church of Eng-

S. SAVIOUR'S, LEEDS 287
land, but out of which he had trodden faith, zeal, and confidence
in her.
" How long, 0 Lord, holy and true, dost Thou not judge
and avenge our blood on them that dwell in the earth ? " might
the suffering, the spurned, the maligned Churchmen cry out,
in supphcation against the prelates, State-appointed, for their
blindness to the needs of the Church. If these had acted
with greater gentleness and forbearance much might have been
effected. The incessant " badgering " to which the clergy
were subjected drove them into extremes, and they did un
warrantable things and taught much that was indefensible.
They felt themselves isolated, regarded as spiritual lepers, to
be avoided ; no helping hand was held out to them, no sym
pathy was shown to them by those of their own cloth. Like a
horse that for a slight trip is thrashed and thrashed, not with
the lash only but with the butt end of the scourge, they were
taken with madness, and flung ahead, regardless whither they
went, if only they could escape the blows that stung them.
No thought of disloyalty for long entered the heads of these
clergy: the very fulness with which they taught the power of
the Keys, and the Real Presence, showed that they believed
thoroughly in their Orders and the validity of the sacraments
they administered.
Out of the fifteen clergy who had been connected with
S. Saviour's since its consecration in 1845, nine had seceded.
Immediately after this terrible coUapse, Dr. Pusey arrived,
in company with the Rev. C. Marriott, to see what could be
done. All the clergy had deserted their posts except Mr.
Beckett, the senior curate ; among the faithless, faithful only
he, to fight for the Church of which he was put in charge. He
went calmly on his way, working for his people with grave
resolution. I met him, and felt awe and reverence for him
almost unsurpassed. AU the reward he had for his steadfast
ness was a prompt suspension from the Bishop. He went out to
South Africa, where he founded a small brotherhood under Bishop
Twells. He Uved mostly in a cave, and there he died.
Some of the seceding clergy and laymen took up their residence
at a house five minutes' walk from the church. A Roman priest
came to Uve with them, and they tried by argument, cajolery,
and in some cases by bribery, to make as many converts as
possible. But, perhaps to their surprise, certainly to their
disappointment, their efforts were unavaihng. Mr. Beckett's

288 THE CHURCH REVIVAL
influence kept back the greater number of those who were
tempted to follow their late teachers. Only two entire famihes
seceded, and a few stragglers.
On Palm Sunday of this memorable year, April 13, Dr. Pusey
was announced to preach on the great collapse that had taken
place ; but just before the sermon he was so overcome by
emotion that he fainted in the church, and had to be carried
into the sacristy, whereupon Mr. Marriott ascended the pulpit
and preached.
It was a memorable occasion, and every one was looking
forward, and wondering what was to be the future of that un
happy church, so relentlessly and so ruthlessly persecuted from
without, and so enfeebled within. The Vicarage was offered to
the Rev. J. W. Knott, Fellow of Brasenose, and tutor of Shore-
ham College. He was a man of a peculiar temperament, earnest,
devout, but one who had never assimilated Catholic doctrine,
and when at S. Saviour's he was restless and ever wanting to
get away, for at heart he was imbued with the Wesleyan doc
trine of Instantaneous Conversion. In laying hold of this he
was largely influenced by the Rev. R. Aitken, of Cornwall, who
jumbled up in a remarkable manner a certain amount of High
Churchism with Wesleyanism. Prayer-meetings and revivals
were now in vogue under Mr. Knott, tiU he found that his posi
tion was untenable, and he left, to become eventually a mission
ary under the C.M.S., and died in India. I met him when I
was in Yorkshire, and he struck me as an unhappy man, ill-at-
ease with himself and with those with whom he was brought
into contact, one into whose soul the sunshine had never entered,
and whose brain was somewhat unbalanced.
He left in 1859, and was succeeded by the Rev. Richard
CoUins, when the Eucharistic vestments were introduced. Collins
was an inert individual, casual and somewhat slovenly, and
during his tenure of S. Saviour's everything went dead. But
perhaps it was as well for the parish, after the excitement it had
gone through, that a period of repose should succeed.
Collins was not in good health, and he died suddenly at the
Church Institute in 1877, of heart disease. He was succeeded
by the Rev. J. Wylde, who is stiU vicar, and now S. Saviour's is
the centre of vigorous and flourishing church life. There have
been no more debacles.
Some lines were circulated by Mr. Chatterton Dix, a parody
on Little Bo-Peep, applicable here :

S. SAVIOUR'S, LEEDS 289
Bishops, asleep, once lost their sheep
And could not tell where to find them ;
Some few went to Rome, the rest stopped at home,
With the P.W.R.1 behind them.
Bishops, asleep, dreamt of their sheep
And thought they heard them bleating ;
When they awoke, the silly sheep spoke,
And the shepherds gave them a beating.
Looking back upon the tragic history of S. Saviour's, one
can feel the appropriateness of the words of Newman as ad
dressed to the Enghsh Church : " O my mother, whence is this
unto thee, to be strange to thine own flesh, and thine eye cruel
towards thy Uttle ones ? 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 claims,
but on thy patience, 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 begone where they will be more
welcome, or thou seUest them for naught to the stranger that
passes by." 1 Public Worship Regulation Act.

19

CHAPTER XII
S. JUDE'S, BRADFORD
IN sharp contrast to the tragic story of S. Saviour's, Leeds,
I will give that of S. Jude's, Bradford, which encoun
tered none of those disasters that befeU the other church.
Harassed and interfered with it was, but it never broke down
through the desertion of its pastors for another communion. The
story is instructive, for it is that of a thousand other churches
throughout the land. I give it as a sample of what has been
going on elsewhere ; moreover it shows what S. Saviour's did
not show — a solidity and caution in advance, and patience,
which were lacking in the clergy of the Leeds church. If aU
God's waves and storms went over this latter, S. Jude's rode in
quieter waters, and though buffeted never had her decks swept,
nor sprung a leak.
The town of Bradford in the early half of the last century
presented a dreary aspect both materiaUy and spirituaUy. A
dense cloud of smoke, issuing from its numerous and constantly
increasing factories, hid the sun from the eye ; a toiling multitude,
ever growing, taxed the energies of the Church to prevent its
faffing into heathenism. In i860, although several districts had
been cut off and provided with churches and schools, the Parish
Church of S. Peter was left with a population of something hke
30,000 souls who were under the nominal care of the Vicar and
four curates. The hving was held by the Rev. Dr. Bumet, an
able preacher, kind-hearted and genial in manner, but lacking
in moral firmness. He had risen considerably above the theo
logical standard of the patrons, the Simeonite Trustees, incurring
thereby their marked displeasure. He posed as a moderate
High Churchman who would gladly have followed in the steps
of his neighbour, Dr. Hook, the Vicar of Leeds, could he have
done so without provoking opposition.
About i860, a number of devoted, earnest laymen, wor
shippers at the parish church, struck with the inadequacy of the
existing parochial machinery, formed themselves into a society,
the members of which were pledged to undertake some definite
290

S. JUDE'S, BRADFORD 291
rehgious work, and to unite in prayer, intercession, and Holy
Communion. It adopted the harmless title of the S. Peter's
Union for Church Work. The vicar became its president,
approved its rules, and appointed one of his curates to be its
chaplain. The works to which the Union devoted itself were
teaching in the Sunday and night schools, visiting the whole and
sick in their homes, and distributing Church Uterature, coUect-
ing funds in support of home and foreign missions, and arrang
ing periodical meetings in their aid, managing Savings Banks
and provident societies ; in fact, aU the ordinary machinery of
a well- worked parish. In addition to the members (who were
communicants) there were associates, who were mostly young
men and women too old for the usual Sunday school class.
For their benefit a monthly meeting was held, when instruction
on Church doctrine was given by one of the curates.
After four years this organization was arbitrarily dissolved
by the Vicar on the ground that its members had indulged in
" practices, tendencies, and an appetite for ritualism." He
steadfastly refused, although respectfuUy requested to do so,
to specify what these practices were, or to name the persons
who yielded to this appetite (an appetite, by the by, which could
never be gratified without the concurrence of the clergy). He
was asked to investigate the proceedings of the Union, the
members pledging themselves to abide by his decision and to
modify all that he objected to. But to no purpose. The fact
was that the prejudices of Orangemen and rabid Protestants
were stirred up by the distinctness and thoroughness of the
work, and so the Vicar, in a moment of weakness, thought to
concihate them by casting his loyal feUow workers out of the
boat. Some fifty or sixty Churchmen and Churchwomen were
by this piece of folly dismissed from their posts as teachers and
visitors, the weekly early celebration was for a time abandoned,
and the chaplain's services as one of the staff of curates dis
pensed with. An appeal of this last to the Bishop (Bickersteth)
produced no result beyond the expression of opinion that the
charges brougbi against him and his fellow workers were
frivolous in the extreme, but that for the sake of peace it would
be better for him to resign. A hcence to another curacy in the
diocese was granted, coupled, however, with the intimation that
he must never expect preferment at the Bishop's hands. " SoU-
tudinem faciunt, pacem appellant," but in this case the victory
proved a barren one. For the district church of S. Jude was at

292 THE CHURCH REVIVAL
this time in sore need of help. It had been built about twenty
years before, to serve a large and mixed population consisting
of dweUers on the outskirts of the town, and also of factory
hands and other operatives hving in the adjoining narrow
streets and courts. For a time the exceUence of the music
attracted congregations, but after a while these feU off, and the
reign of deadness seemed to have set in. The first incumbent
exchanged with the Rev. John Eddowes, who set himself to the
task of reviving the work. The first need, in his opinion, was
to make aU sittings perfectly free. There were at the time no
less than seventeen different rates paid for pews, according to
their position and ehgibihty. After a considerable amount of
opposition he carried his point, and also substituted the weekly
offertory for pew rents. Daily prayers and weekly celebrations
were started at the same time.
Then it was that the members of the S. Peter's Union, ex-
peUed from their own parish, felt themselves free to offer their
services to the Vicar of S. Jude's. Needless to say, the offer
was gratefuUy accepted. New Ufe was infused. A second
Evensong at eight on Sundays was provided, at which the
Church's Plain Song was used. After a time, when appropria
tion of seats was finally abolished, this was dropped as no longer
necessary. A Guild was established ; attendance at the day
and Sunday schools was increased ; above all, the number of
communicants grew year by year. Various structural alterations
were made in the church : a new vestry was built ; a new altar
was raised, with the proper ornaments ; a massive brass cross, the
gift of the Guild of S. Alban, took the place of the plain wooden
one formerly in use. These were material improvements, but
there were also signs of more important progress — that of a
spiritual character. Missions were held which had the effect
of stirring up spiritual hfe. The first was conducted by Canon
Body in 1872 ; in 1876, S. Jude's took part in the general
Bradford Mission, when Canon Body again conducted.
With regard to the former of these, the following words, written
by one who was an active worker at S. Jude's, wiU prove interest
ing : " Some who read these lines will recall with thankfulness
silent moments of earnest prayer in church, and perhaps also
a few minutes spent in faithful converse with the missioner,
leaving an impress on aU their after-life. The crowd, too, of
men standing wherever they could find standing-room at the
special services for men on the Sunday afternoon (such services

S. JUDE'S, BRADFORD

293

being far less common than they are now) was a sight too im
pressive to be easily forgotten. But the most marked effect
of that mission, and that not the least blessed, was probably
the clearing away of much prejudice. A mountain of suspicion
-^suspicion of lurking Popery — was roUed away, and thus one
hindrance to God's work in the parish was greatly lessened.
As an expression of the gratitude of the people to the missioner,
a service of altar plate, in silver gilt, for the church at Kirkby
Misperton, was presented to' Mr. Body. The oaken box en
closing it bore the foUowing inscription : " For the service of
the altar in the parish of Kirkby Misperton, a thankoffering from
the worshippers at S. Jude's, Bradford, for much blessing received,
through the ministry of the Rev. George Body, Easter 1872." 1
The Rev. A. H. Mackonochie had preached and held services
with a view to a mission as early as 1869, but his intention to
hold one was frustrated by the Bishop of Ripon inhibiting
him from officiating in the diocese. This, by the way, proved a
blunder on the part of the anti-RituaUsts, for it aroused popular
sympathy with the persecuted Vicar of S. Alban's, Holborn ; the
congregation of S. Jude's showing theirs in a practical way by
coUecting £24 towards the Mackonochie Defence Fund on the
Sunday after the inhibition had been served. Other missions were
from time to time held, the results of which were increased atten
dance at the altar, and resort to Confession, as weU as deepened
spiritual life of very many. The foUowing statistics supplied
by the work already mentioned, and for which, as weU as for
other information, we are greatly indebted to the author, show
how marked was the material growth of the parish at this time :

Numbers of Communicants at the Greater Festivals

Year.

Easter Day.

Whit-Sunday.

Christmas Day.

18582

27

*7

!3

1863

75

47

26

1868

288

176

*3i

1872 3

306

155

!73

1876*

436

228

261

1883

475

297

335

1888

441

189

290

1893

488

183

1 Fifty Years at St. Jude's, Bradford, pp. 29, 30.
2 The first year of Rev. J. Eddowes's incumbency.
3 The first mission by Canon Body held this year.
' The General Bradford Mission held this year.

294 THE CHURCH REVIVAL

WEEKLY OFFERTORIES

Year

£ *¦ d.

Year

£ *• d

1862

. 257 0 8

1884

• 951 3 7

1867

• 517 2 9

1889

- 653 18 9

1872

¦ 819 4 9

1892

. 790 14 1

1877

. 968 3 6

In 1875 and 1876, when special appeals were made for the build
ing of new vestries, the amounts were £1,155 I7S- IJ^- and
£1,136 19s. 3d.
The introduction of a branch of the AU Saints' Sisterhood in
1873 was attended with the happiest results. The work of the
Sisters lay chiefly among the poorer classes, but those above
them were not neglected. The sick were visited and their
wants reheved, the children taught, and adults instructed.
Ragged schools were carried on, the Guilds multiplied so as to
include aU classes and ages, and a middle-class school, for the
daughters of professional men, suppUed a great need. One
house was sufficient at first to hold the Sisters and provide
room for such good works as could be managed indoors. It
soon became necessary, however, to look out for larger quarters,
and three adjoining houses were taken and thrown into one,
into which the Sisters removed. The daily Celebration now
became possible, for the clerical staff was increased. A retreat
for ladies was held annuaUy by Canon Body ; in 1877 a parochial
retreat was conducted by Father Simeon.
In the course of years the work developed in another direc
tion. The spiritual needs of the poorer part of the parish had
long been a source of anxiety to the Vicar ; their rehef formed
a problem which for some years he was unable to solve. But in
1871 some cottages were acquired by him, and, by being thrown
into one, made a mission room capable of holding 100 persons.
The Rev. G. E. Redhead was put in charge of this mission,
which was ultimately cut off from the Mother Church and
became the parish of S. Mary Magdalene. The permanent
church was consecrated in 1878, after endless difficulties had been
surmounted. It was a memorial to a devout layman, Mr.
W. W. Harris, one of a weU-known Bradford family, who entered
into rest in 1875. Some months elapsed before the priest in
charge was instituted to the incumbency, the delay being
caused by the Archdeacon (Bishop Ryan) 1 objecting to the
1 Ryan was a " returned empty." He had been consecrated to Mauritius
in 1855 and gave it up in 1867. During the time he held the see, he was
S. JUDE'S, BRADFORD 295
reredos, an objection which was overruled on appeal by the
ChanceUor of the diocese. Mr. Redhead continued his work
at S. Mary Magdalene's for more than twenty-five years, refus
ing all offers of preferment and only resigning when obliged to
do so by ill-health in 1905. The Vicar of S. Jude's, Mr. Eddowes,
was obliged by the same cause to accept a less arduous post
in 1886. He was succeeded by the Rev. Edward Brice. His
health, too, broke down in 1893. His death, after seven years'
ministry, took place in the autumn of 1893. He was succeeded,
to the great joy of the parishioners, by the old vicar, Canon
Eddowes, who returned to the scene of his early labours and
retained the living until his death in 1905, after having held
it first and last for all but fifty years. It will have been noticed
that such a long and faithful ministry received towards its
close a shght recognition on the part of the diocesan, for he
was made an honorary canon of the Cathedral, a tardy tribute
to Mr. Eddowes's worth and self-denying labours.
It is not to be supposed that all this work was carried on
without opposition. There was the dead weight of the respect
able Churchmanship of the town to be contended with ; a
vast mass of unreasoning prejudice to be encountered, as well
as the virulent attacks of the Orangemen. No one at the
present day can have any idea of the bitterness of feeUng which
the simple ceremonial of S. Jude's stirred up. Things which are
now accepted as a matter of course everywhere were then
regarded as badges of Popery ; those who taught the doctrine
of the Prayer Book were looked upon as Jesuits in disguise.
" Popery was suspected in everything. It was found to lurk
even amidst the flowers in the Easter decorations ; although,
by a curious inconsistency, Christmas decorations were deemed
quite innocent, and were indeed approved of. The sign or figure
of the Cross, in any place or position, gave great offence. The
reverent bowing of the head at the Holy Name was not to be
tolerated." 1 Not a single incumbent in the town ventured to
stand by the clergy of S. Jude's. More than once Mr. Eddowes
was delated to the Bishop, and only by making a firm stand
was he able to ward off episcopal interference. Sympathizers
with popular Protestantism were elected churchwardens ; these
twice back in England, and made an expedition to Madagascar* He was
made Vicar of Bradford in 1870, and Archdeacon of Craven in 1873. A
very ultra Evangelical.
1 Fifty Years at S. Jude's, p. 18.

296 THE CHURCH REVIVAL
either did nothing during their year of office, or else, instead of
hindering the work, became its most active supporters. They
took the independent Une of judging for themselves. But in
spite of an unsympathizing bishop, lukewarm, if not hostile
clergy, ignorant Puritan opposition, and general indifference on
the part of the pubhc, the work prospered. Why ? Because,
as Mr. Eddowes said in his sermon on the fiftieth anniversary
of the Consecration, God was with them. " If God be for us,
who can be against us ? " And, secondly, because priest and
people worked together. The priest was always conscious that
he had at his back earnest Churchmen who fully trusted him
and supported him through thick and thin. And this is the
main reason why S. Jude's has had a chapter devoted to it in
this work ; the movement there was so essentiaUy one of
laymen. It shows what can be done if only the laity are taught
and then trusted ; and we may be sure, if we read the signs of
the times aright, this must be the pohcy of the Church in the
future — to throw itself on the mass of the people for support,
not so much pecuniary, although this wiU not be withheld, as
personal.

CHAPTER XIII
AGITATION AGAINST CONFESSION
IN 1858 occurred what at the time was known as the
"Boyne HiU Case." The Rector of Boyne Hill was the
Rev. W. Gresley, and he had a curate named Temple
West. In the neighbourhood resided an Evangelical clergy
man, the Rev. John Shaw, who was one of those men who
Usten to any tittle-tattle, especially if maUcious, and beUeve it
without investigation as to its truth. He heard a great many
stories against Mr. West, and took them so entirely for Gospel
that he sent an account of them as facts to Bishop Wilberforce,
who, as was his invariable custom, passed them on to the rector
of the parish for explanation. Mr. Gresley was able easily to
satisfy Bishop Wilberforce that the complaints made against
Mr. West were untrue. Mr. Shaw's next proceeding was to
send the correspondence between himself and the Bishop to
the Times. That journal, as credulous as Mr. Shaw had shown
himself to be, led off an attack on the Bishop upon the state
ment of one woman, and she a person of notoriously bad life,
ignoring the absolute contradiction of her statements made by
the Rector and his curate, and passing over in silence the fact
that the Bishop of the diocese had promised to issue a Com
mission to inquire into the case. Bishop Wilberforce wrote in
a letter : " The Times took the matter lip as if I had stifled
aU inquiry, and represented me as shuffling because I main
tained the true Church of England doctrine against the popular
cry. Upon this Punch and all the infidel arid Low Church papers
have set upon me with full venom."
The Bishop issued his Commission, consisting of the Chancellor
of the diocese, two clergymen, and two laymen, and on Sep
tember 28 they dehvered their judgment, entirely exculpating
Mr. West from aU the charges which had been made against him.
Shortly after this, and whilst the ferment throughout Eng
land was in full boil, the Bishop went to Bradford to speak at
297

298 THE CHURCH REVIVAL
a meeting on behalf of the S.P.G. Placards were posted about
the streets : " Men and women of Bradford ! Come in your
thousands to S. George's HaU, and in a voice of thunder resist
the Tractarian Confessionals." Long before the time fixed for
the meeting the hall was crowded to overflow ; at least 4,000
persons were present. The Bishop, on rising to speak, was
greeted with hisses and hootings and some cheers. He stood
calm in his dignity and began : " Brother Yorkshiremen ! "
There was a luU — and then he spoke, and with the wondrous
charm of his manner, his absolute sincerity, and his eloquence,
he dominated the whole concourse. When he sat down the
hisses that had greeted him on rising were replaced by thunderous
cheers. My friend, Canon Fowler, was present at this meeting.
Even the Times was obhged to admit : " There is no human
quality that Enghsh people honour more than pluck, whether
in a soldier, statesman, fox-hunter, or bishop, and it was acting
on this that the Bishop of Oxford went straight from the
Boyne HiU inquiry to meet a Yorkshire mob."
The reference to Punch in the letter of the Bishop referred
to a cartoon, entitled Dangerous Flirtation, that appeared on
August 28, 1858, and to some lines, too long to be quoted.
In the year i860 there occurred at Road, in Somerset, a horrible
murder of a little boy aged five, on the night of June 29-30.
He had been taken from his crib and from the house, and the
body was found in the garden. Efforts were made to discover
the murderer, but in vain. It was obvious that the guilty per
son was an inmate of the house, and general suspicion attached
to the father, who was supposed, without a shadow of reason,
to have had an intrigue with the nurse, and it was thought
that the child was made away with lest it should betray awkward
secrets. The little feUow was buried, and on the tombstone was
cut " God will bring to Ught the hidden things of darkness."
Time passed, and the incident was faffing out of recoUection,
when the truth was brought to hght in an unexpected manner.
In 1865 the pubhc was startled by the appearance of Constance
Kent, the half-sister of the murdered child, before the magistrate
at Bow Street. She had surrendered herself as having kiUed her
step-brother out of jealousy and spite. She said that she had
been to Confession to Mr. Wagner of S. Paul's, Brighton, and
that he had told her that she was morally bound to surrender
herself to justice, and so clear the dark cloud of suspicion that
hung over her father's head. She was tried the same year at

AGITATION AGAINST CONFESSION 299
the summer assizes at Salisbury. Mr. Wagner was summoned,
and a vain attempt was made to induce him to divulge what
had been confessed to him. He resolutely refused to say a
word. Constance Kent had capital sentence passed on her,
but this was commuted to penal servitude for Ufe. She was
released on ticket of leave, July 18, 1885. The fact that the
mystery had been solved through the Confessional raised a
storm of indignation. Mr. Wagner was attacked for not teUing
what had been said to him in the confidence of the Confessional.
He was abused for requiring his penitent to give herself up to
justice. It was said that if persons did that sort of thing no
one would trust to them any secrets. In general a great agita
tion was provoked against the practice of Confession.
We have seen that this was not the first outbreak of the
agitation, which began at Plymouth in 1852, but it had simmered
on, with occasional explosions of anger.
In the latter part of the year 1873 ensued one of the periodical
outbursts of EngUsh prejudice against the practice of Confes
sion. On this occasion it was unusuaUy prolonged.
It opened with a memorial on the subject addressed to the
Bishop of London by the vestry of S. George's, Hanover Square.
To this his Lordship replied, deprecating the practice, and
advising laymen not to send their children to schools, however
good the education, where Confession was practised.
The Bishop and the majority of the clergy in the Victorian
period were like old-fashioned country doctors, who diagnosed
every disorder by a look at the tongue and a finger on the
pulse, who never used a stethoscope and had never heard of the
X-ray, whose only remedies consisted in James's Powder and
Friar's Balsam.
I have known surgeons who could not detect a disloca
tion, and when this was discovered by a hospital nurse, or a
bone-setter, the doctors have been lashed to fury.
It was so with regard to broken and wounded souls. The old
spiritual practitioners meddled and muddled and did nothing.
And when priests did appear on the scene, experienced in the
care of souls, knowing what remedies to apply, they foamed
with rage against them.
A project for revising the Prayer Book being then in hand, a
number of clergy, 403 in all, petitioned Convocation to Unfit
the number of Confessors by issuing licences to approved and
wise priests, who alone would be justified to direct souls. It was

300 THE CHURCH REVIVAL
thought that much prejudice would be overcome if penitents
were allowed only to go to men of experience and age. But the
proposal worked Lord Shaftesbury to fury, and he spoke in such
outrageous terms that even the admiring Times was shocked
at the paroxysms of rage into which the proposal threw him.
" What," asked his Lordship in a meeting at Exeter Hall, " have
members of the Church of England to do with rubrics ? " He
might as weU have asked, " What has a cricketer to do with the
rules of the game ? "
At S. Alban's, Holborn, were narrow curtains hung against
the side wall to screen off the penitent from the inquisitive
gaze of persons in the church. It was a distraction to the
penitent to see people watching and commenting on the pro
ceedings, but the Bishop of London ordered their removal, and
his order was obeyed. It was obviously advisable that Con
fession should not be made in the vestry, but in the church,
and yet that there should be some protection to the penitent
from impertinent gazers.
In the mediaeval English Church, Confessions were heard in
the body of the church, without any curtains ; in Lent a chancel
veil hung from the roof, and in the sight of every one, all through
Shrove-time and Lent, confessions — of women especially — were
heard through this veil. Dr. Rock 1 gives an illustration, from a
MS. Flemish Book of Hours, of a priest with his furred amice
on, sitting against the wall, hearing a man's Confession, in
open view of everybody, not enclosed in anything like a modern
confessional, which is of very recent introduction.
On December 12, in the same year, an important declaration,
signed by Dr. Pusey and twenty-eight other priests of good
standing, set forth the doctrine and practice of Confession and
Absolution as authorized in the Church of England.
On the foUowing Ash Wednesday, Dean Goulburn of Norwich
is reported to have preached a sermon in the cathedral weakly
submitting to the popular clamour, and at the same time he
withdrew from publication his previous writings on the subject,
in which he had admitted the value of the practice where souls
were burdened with sin.
The pubhc were again stirred up, in June 1877, by a book
issued, only privately, to Confessors, by the Society of the
Holy Cross, entitled The Priest in Absolution, intended as a guide
to Confessors how to deal with their penitents. A surgical
1 Church of our Fathers, 1853, iii. p. 224.

"A WOLF IN SHEEP'S CLOTHING." •
Ma. Ecu (lo Beiukha). " WHENEVER TOU SEE ANY OF THESE SNEAKING SCOUNDRELS ABOUT, MA'AM.
JUST SEND FOR ME. I'LL DEAL WITH 'EM, NEVER FEAR ! ! "

AGITATION AGAINST CONFESSION 301
treatise is not intended for public reading, and treatises there
are on special diseases that are only for the eye of medical
practitioners ; and the priest in the Confessional has to deal
with sins of a terrible degree of criminahty, and without direc
tion, if inexperienced, he can hardly know how to treat those
who have perpetrated them. By some means a copy got into
the hands of Lord Redesdale, who read extracts in the House
Qf Lords. It would have been more judicious had not the
book been printed. But, without it, Confessors would have
been driven to employ Roman books to the same effect : these,
being printed in Latin, were not meant for general perusal. The
Confessor sounds the depths of human depravity, but does so only
when the sinner is conscious of his sin, and is turning earnestly
to the source of healing. Those who condemned the practice
had never let down their plummet ten inches below the surface.
The saddest fact connected with this attack by Lord Redes
dale was that the Archbishop thanked him in the House for
the exposure, and for bringing the matter before the notice of
his feUow peers.
The commotion produced a bad effect generaUy. The English
Church Union suffered, as there ensued some resignations of
membership, but the agitation drew attention to the fact that
the English Church did open a fountain for all uncleanness,
and the result was, in the experience of the Catholic clergy,
that the number of Confessions greatly increased, especiaUy
among those who had been grievous sinners, and were, and had
been for some time, " wearied with the burden of their sins."
What is not sufficiently understood is that Direction and Con
fession do not necessarily go together. A man goes to Confes
sion to obtain release from the burden of his transgression,
as Christ has committed to His priesthood the power of the
Keys. But for Direction he goes for counsel to a prudent
adviser. In the Eastern Church, every parish priest can hear
Confessions and pronounce Absolution, but the penitent does
not dream of applying to him for Direction unless he be experi
enced to give advice. And in the Roman Church it is much
the same. The penitent chooses his own Director, and does not
by any means always lay his perplexities before his Confessor.
The Pall Mall Gazette could find no way of suppressing the
Cathohc Movement but "to run a short Act through Parha
ment prohibiting the laying on of hands and so bringing the
Anghcan Succession to an end."

302 THE CHURCH REVIVAL
It was discouraging that whenever there was a fresh out-
flare of hostility, the Bishops were found on the wrong side. This
had not been the case at Plymouth with the disturbance there
about Confession in 1852 ; then Bishop PhiUpotts stood firmly
by Mr. Prynne. But the prelates of 1870-80 (saving Bishops
Wilberforce and Hamilton) were of other stuff. Of all men
they ought to have taken the side of those against whom the
press and politicians were clamouring ; they were bound, by
every consideration to uphold those whose one object was to
win souls for Christ, and against whom not a single definite
charge of abuse of their office had been brought. A man in
difficulties connected with his estate consults his lawyer. A
man who is sick consults his physician. And those in trouble
and doubt, and in anguish over past sins, have a right to seek
advice from the spiritual guides set over them as physicians of
the soul.
Instead of supporting the clergy, the Bishops preserved a dis
creet silence, or deprecated (this was the correct episcopal word)
— aye, deprecated the use of this means of grace. OccasionaUy,
when the Confessor was a licensed curate, the episcopal dis
pleasure vented itself in the withdrawal of his licence, with
drawing from him therewith the means of hvehhood.
McNeile, preaching at St, Paul's, Liverpool, on December 8,
1880, used the following words with regard to the use of private
Confession and Absolution, which the Prayer Book, "that he had
sworn to accept and use, enjoined. He said : " I would make
it a capital offence to administer Confession in this country.
Transportation would not satisfy me, for that would merely
transfer the evil from our part of the world to another. Capital
punishment alone would satisfy me. Death alone would prevent
the evil."
What gave special cogency to the attack on the Confessional
was that it was secret, or, to use the favourite term, auricular.
Is not the intimate disclosure of his difficulties to a sohcitor
auricular ? Is not that of a patient to a surgeon private ?
And what would be thought of either of these confidants, to whom
difficulties or pains are confided, if lawyer or physician were to
blurt out what had been told him ? A priest knows that to
divulge what is told him in Confession is a sacrilege and a mortal
sin. Dr. Sanday reminds us that " it does not foUow that
everything which is innocent in itself will bear to be proclaimed
from the house-tops, or that all that cannot be proclaimed must

AGITATION AGAINST CONFESSION 303
therefore in itself be mischievous." An end to all confidence
in the ordinary transactions of life, whether legal, medical, com
mercial, or rehgious, would foUow, unless it were understood
that a certain amount of secrecy, varying of course according
to circumstances, were observed. " Nearly a dozen years ago,"
says Dr. Littledale in his lecture on Secessions to Rome, " I
was traveUing in Switzerland, and I fell in with an English
family, consisting of a mother, two daughters, and a son. The
elder lady was, I beUeve, a chieftainness in Puritan circles, and
she had brought up her children in the strictest Calvinistic
views. I feU to talk with the young man, and somehow we
began speaking about mental distress and anxiety, especiaUy
in religious matters. He put a case to me, and said : ' What
would you do under such circumstances ? ' ' Well,' I repUed,
' I would go to some clergyman in whom I had confidence, tell
him of it, and ask his advice ; or, plainly speaking, I would
go to Confession.' ' But,' urged he, ' how would you guard
against a breach of confidence ? ' I answered that clergymen
of my way of thinking regarded the disclosure of anything
entrusted to them as a grave offence. ' Well,' said he, ' I was
just in that distress some time back, and I spoke to A and B,
who are frequently at mother's house ' — and here he named two
weU-known Evangelical clergymen, both of whom were subse
quently raised to high rank. ' A would not listen to me, and
treated the matter lightly, though I was in real trouble ; and
B, who did listen, brought out the whole story as a good joke
at dinner that day before the assembled company.' The young
man's whole feeUng of trust was shaken, and his reUgious feeUngs
rudely checked, just when they needed gentle and wise en
couragement ; and if a clever Roman Catholic or a clever infidel
had taken him in hand just then, I think either would have
found an easy convert."
Observe, in the above story, A and B were of the stuff of
which bishops were made. Such men, of course, deprecated
Confession, because incapable of diagnosing the distresses of
the soul. It was just the longing to unburden the conscience
in the ears of one capable of advising, and pledged to inviolable
secrecy, that drove men to private Confession — Confession to
Catholic-minded priests, and not to Evangelicals whose tongues
are not always under control.
How it was that Jackson, who could preach and pubhsh
about " the sinfulness of little sins," should put any obstacle

304 THE CHURCH REVIVAL
in the way of those who were moved, not only to confess httle
sins, but to pour out a shameful tale of gross immoralities, by
ordering, as already said, the curtains to be removed at S.
Alban's, which would screen them from the eyes of curious
busybodies, is a marvel.
In town churches, no doubt, the proper place for hearing
Confessions is the body of the church, for there no one knows
his next-door neighbour ; but every eye is open to all that
is going on, and every action liable to comment, in country
places. There the vestry is the only place available for the
purpose. Bishop Festing of S. Alban's, who- belonged to a higher and
wiser type of prelate than those generally of the Victorian age,
made a point of recommending the newly ordained priests to
make the vestry, supposing the body of the church could not
be used, the place for all spiritual intercourse with members
of their flocks. Very often now the penitent kneels at the
Communion rails, and the priest sits on the chair within. But
in this case there arises the difficulty of the penitent being
exposed to the impertinent observation of any one entering
the church.
That which led many right-minded men to speak against
Confession was the dread lest it should be made compulsory.
A little inquiry would have shown them that this fear was
groundless. Any one who has hved abroad in Roman Catholic
countries will have learned how mischievous, how perilous to
souls is the Roman insistence on private Confession before
Communion, and the AngUcan rule is so clearly defined that
no doubt can exist as to what the mind of the Church is — that
Confession is to be made in private only when the conscience
is stirred with remorse, but that otherwise public Confession
and Absolution suffice. Doubters might have learned from
common sense that Confession can only be a voluntary act,
and, in fact, it is only as such that it is ever urged.
In our towns or in country parishes, the vast number
of clergy who do not hear Confessions know nothing of what
is going on below the surface. They skim about their parishes
Uke water-spiders, dashing here and there, making great show
of activity, but effecting nothing, because they know nothing
of what is in the deeps beneath their skipping feet.
The doctrine of the Church relative to Confession of sin is
this. As the Church is One Body, the sin of any one member is

AGITATION AGAINST CONFESSION 305
a lesion that affects the whole. The faculty of pardoning trans
gression resides in the Church, having been given to her by
Christ in express words. No man is justified in absolving
himself, the sentence of pardon must be dehvered by those
authorized by the whole Church, and therefore by Christ.
It is the same in a State. No criminal may acquit himself ;
he must be sentenced or acquitted by an authorized judge
or magistrate receiving power to do so from the King or the
State. In the Early Church, Confession was in public and Absolution
was granted in public to the penitent. But not infrequently
the sihs publicly confessed were of so horrible a nature that
it was deemed advisable to allow the Confession to be made
privately, but Absolution was accorded in full congregation, and
at last the concession was made that both were to be private.
At the Reformation, the English reformers desired to recur
as far as might be to the primitive rule, and accordingly
introduced the Confession and Absolution into Morning and
Evening Prayer and the Holy Communion, to be public, but
without specification of individual sins. Such Confessions are
sufficient, and such Absolutions complete. But where the
conscience is burdened and distressed, there private Confession
and Absolution are recommended. Nothing can be more reason
able and effective. The Romanist practice of compulsory Con
fession before the Holy Communion can be given is notoriously
mischievous. I was at Sackingen, a manufacturing town of
4,000 inhabitants, on the Rhine, in 1880. The immense Abbey
Church had been handed over to the Old Cathohcs, and the
Romanists had built a " Noth-Kirche," a barrack-like structure
of wood, for their service. In the Abbey Church on the Sunday
morning the congregation numbered four beside myself, and of
these four one was the sacristan ; whereas the Roman Catholic
church was packed throughout, gaUeries as well as nave, and
men stood outside under umbreUas in the rain, forming part
0^ the congregation.
jl spoke to the sacristan m, the Abbey Church, and asked him
bow it was that there was no congregation. " Oh, we have
/lone. The people will not come to us. But " — brightening
/ up — " you should see us at Easter. They come not only from
the town but from the villages round to make their Easter
Communion — to escape having to confess to their parish priests."
The Church exacts of a penitent, as token of sincere repent-

306 THE CHURCH REVIVAL
ance, that there shaU be Contrition, Confession, and Purpose of
Amendment, and Restitution where that is possible. No Abso
lution is of any value unless there be sorrow for sin committed
and determinate resolve to avoid commission in the future.
That private Confession and Absolution are open to abuse is
quite certain. It is this which rouses the anti-clericalism of
France, as it is felt that the priest may, and too often does,
intermeddle unwarrantably in affairs of the family, as also that
he endeavours to obtain a control over the penitent that he
has no right to exercise. It further enfeebles the moral fibre,
and makes weak natures become weaker, because releasing
them from bracing up their force for contest against besetting
sins. I have often enough heard young Romanists talk of
being " whitewashed," and I do not think that in the Roman
Confessional sufficient insistence is made on the duty of Amend
ment. Feeble and feminine characters are particularly fond of
resort to Confession when no serious burden of sin rests on them.
John Mason Neale was one day in Amiens Cathedral, when he
observed a woman in a Confessional box, but the priest was
not in his compartment, but at a little distance, behind a piUar,
reciting his office from the Breviary. Neale went up to him,
and told him of the woman making her Confiteor. " Oh, I
know aU about her," said the priest. " She comes every week,
and it is always the same sort of story. She overslept herself
on Monday, she let the soup boil over three times, neglected to
cross herself at table twice, omitted the Angelus four times,
and so, on — I know how long she will take, and by that time I
shall be back and give her Absolution."
But till private Confession of serious, deadly sin is more
practised, we shall never thoroughly understand the trials and
needs of our people.
I was at a conference of Leeds clergy many years ago — and
the late Rev. N. Green weU, of S. Barnabas, spoke of the import
ance of the practice among factory lads and lasses ; and how
it was in his opinion the one means of keeping some straight
and saving those who had made a single lapse. An EvangeUcal
parson was present ; the tears came into his eyes, and he put
his hand across the table to Mr. Greenwell and said with a
choke in his voice, " You are deahng with your factory folk
in a way I never knew, and doing what I never have been able
to do."

AGITATION AGAINST CONFESSION 807
The Church Times of June 22, 1877, had an article on the
anti-Confessional agitation of the day. "As to the Seventh
Commandment, one would suppose that Lord Redesdale classes
it with obsolete or expired Acts of Parliament. If he thinks
there is no need for the clergy to concern themselves with it,
he knows as little as his own black moldiwarps x about what is
going on in the world about him."
We hve now in a different world from that of 1877. The
old suspicions have disappeared, the old bugbears have been
revealed as scarecrows. But I am not confident that there is
now, especiaUy among the cultured classes, the same sense of
shortcoming, of neglect of duties, of tampering with evil, that
existed from thirty to forty years ago. It is often as dangerous
for a human soul to treat itself as it is for a sick body to
have recourse to advertised nostrums, or neglect symptoms. It
is not they that are whole that need the physician, but they
that are sick. But the first and essential condition before
recovery is — that they should know that they are sick.
The parochial missions which have become so general amongst
us have done much towards breaking down the dread of private
Confession. The intimate connection which the parish priest
has with his flock in this country, together with the fact that
he is usually a married man, deters many from making use
of this means of grace. Although the EngUsh clergyman who
would receive a penitent is too honourable a man to dream of
divulging what has been told him in confidence, yet there is
always the haunting fear that the wife of his bosom may
glean from him some hints as to what are the faihngs of her
female friends. This has no doubt proved a hindrance in the
way of many who would have been glad to have unburdened
their consciences to their parish priests. But the mission has
removed this obstacle, at all events as far as a first Confession
is concerned. It begins by rousing the conscience to a sense
of sin or un worthiness, it gives instruction as to how forgiveness
may be obtained, and then it provides, in the person of the
missioner, one well qualified to deal with souls. For the training
of the clergy is lamentably deficient in many respects, and in
none more so than in moral theology, and a penitent is justified
in avaihng himself of the permission accorded in the Prayer
Book to resort, if need be, to some other " discreet and
learned " priest. Only it should be remembered that " discreet
1 The arms of the Mitfords are three black moles.

308 THE CHURCH REVIVAL
and learned " are technical terms, denoting trained men,
authorized by the bishop to undertake this duty. Such are
the priests whom the Cowley Community and that of the Resur
rection at Mirfield send round, and by those who wish to avail
themselves of the ministry of Absolution full confidence in
their fitness for their office may be entertained.
That Confession may be abused, both by Confessor and peni
tent, cannot be denied. But this is no argument against the
proper use of the institution, and anything which wiU help to
remove prejudice and dispel ignorance as to its character is to
be valued. One feels sure that many of those terrible disclosures
made pubhc in the Divorce Court would never have occurred
had the parties been accustomed from their earliest years to
open their griefs to God's minister, and thus obtain not only
" the benefit of Absolution," but also " ghostly counsel and
advice." No one can read Fifty Years at S. Alban's, or Father
Dolling's Life, without seeing how greatly this means of grace
has been blessed in reclaiming the faUen and strengthening
the weak. But after aU, the main thing is to arouse the sinner
to a sense and conviction of sin. Then, as Dr. Liddon says,
"people wiU ask to come, just as they will for medicine when
they are sick or in pain. And this is better than the Roman
system, which, by enforcing Confession mechanically, often
makes it sacrilegious." 1 1 Life, p. 191.

CHAPTER XIV
SECESSIONS
MUCH aUowance must be made for those who in the
early period of the Tractarian movement seceded to
Rome. The condition of the Enghsh Church seemed
hopeless, beyond the power of man to recover her
out of the depth to which she had fallen.
Earl Grey had warned the Bishops to set their house in order,
or it would be plucked down over their heads ; but he, Sir
Robert Peel, Lord Palmerston, and Lord John Russell did much
to prevent the Church from setting her house in order, by
appointing to the vacant thrones prelates incapable of doing
what was needed, men, with a very few exceptions, without
initiative, energy, practical experience. If the house was to
be set in order, this was to be done not by those who were
its masters and were responsible, but by the underhngs. It was
much as though a domestic mansion possessed master and mistress
who cared nothing for the habitation, its disorder, its dirt, its
ruin ; and only the scuUery maid, the housemaid, and the
stable-boy entertained any solicitude for the decencies, to keep
it clean, dust the furniture, pohsh the windows, rub the rust
from the fire-irons, and put sweet hay in the horse-racks. But
that simihtude would be incomplete, unless we added that
the owners of the house were disposed to chide the faithful
domestics, " deprecate " their energy, and protest that they
hked to see the rust, they savoured the smell of mildew, they
admired the curtains riddled with holes, they preferred to scrawl
their initials with fingers in the dust upon the sideboards, and
they wished the horses in the stables to be kept half -starved.
In such a case would it be wonderful if the faithful domestics
should throw up their charge in despair ?
This was the state of affairs in the Anghcan Church. Every
attempt to produce decency in worship and to elevate the
rehgious tone was discouraged. Those who were true were
3°9

310 THE CHURCH REVIVAL
browbeaten and inhibited from doing any more. Is it, then,
any wonder that, sick at heart and in despair, they quitted the
Church ? The Roman communion was by no means attractive,
but there was in her vigorous life, and they fled from what
they thought was moribund to a body in which at least there
was vitality.
The Early Tractarians lost heart too soon. They should
have remembered those Roman citizens who, when the Gauls
surrounded the waUs, bought the farms that had been devastated
by the barbarians — not despairing of the Republic.1
They should have looked across the North Sea to Germany
and taken a lesson thence. The paraUel is so instructive that
I venture here to draw it out, as briefly as I may. The lethargy
that hung over the Catholic Church in Germany after the
Thirty Years' War, for nearly a century, was not broken by
any signs of awaking. The Bishops were princes of the Empire,
and left the discharge of their episcopal functions to their
vicars and choir-bishops. Several bishoprics were held by the
same man, and his duties in none were personally discharged.
But that was not aU. They encouraged the most advanced
RationaUsm. The ecclesiastical electorates had been amongst the most
slavish followers and imitators of the luxury, licentiousness,
and extravagance of the French Court. Naturally, therefore,
Voltaire and his school, being in fashion in France, were also
in fashion in these ecclesiastical principalities, and paved the
way to an easy admission of the unbelieving tendencies of
the day.
The Electorate of Treves was the first affected. In 1778
Clemens Wenceslaus succeeded to the see, and was possessed
of about as much knowledge as might be expected from a
cavalry officer, which had been his previous position. In the
University of Treves, one of the canons and professors taught
that the doctrine of the Trinity was an invention of the school
men — he received no censure.
The archiepiscopal throne of Cologne was held in the latter
part of the eighteenth century by Maximilian Frederick, and
after him by MaximiUan Francis. Both of them introduced
rationahsm into the diocese. The University of Bonn was the
1 miserum est opus,
Igitur demum fodere puteum, ubi sitio fauces tenet.
Plaut., Mostellaria, ii. 1.

SECESSIONS 311
focus of such teaching. It taught that the expressions, Word,
Light, Life, used of our Lord in S. John's Gospel, were borrowed
from the Gnostics.
At Mainz, the Archbishop Emmerich Joseph was gained
over to the same school, but his successor, the last Elector of
Mainz, did most towards fostering rationahsm in the diocese.
In his university efforts were made to obtain the annexation
of the Protestants, by the suppression of doctrines and rites
obnoxious to them and the abolition of the Religious Orders.
To be brief — in these prince-bishoprics every encouragement
was held out to laxity in the Faith. The Bishops were temporal
princes, and could stop the promulgation of false doctrines
if they chose, but instead of doing so they encouraged them.
Thus it was that disbelief was spreading throughout Cathohc
Germany, favoured by the Bishops, till the Revolution came
and these ecclesiastical States were swept away.
And now — go into all these dioceses and you wiU find the
churches crowded, the Faith kept, hymn and psalm go up in
thunder to God — and the retention of all religion there is due,
not to the Bishops, but to humble parish priests, whose names
are forgotten here below, who did their duty and taught the
Faith, but whose names are written in the Book of Life,
from which those of the prince-bishops set over them have
been scored out with a pen dipped in the blackest ink.1
I have dwelt on this phase of Church history in Germany
because the paraUel is instructive to us. As in Germany the
true faith was maintained, so that it Uves and flourishes to the
present day, through the earnestness and loyalty of the parish
priests, and not through the prelates, so was it with the
English Church. The Faith and the Worship of the Sanctuary
were saved by them in defiance of the Bishops and the State.
The mistake made by the Early Tractarians consisted in
this, that they looked upon the Bishops as the conservators of
the Faith ; they invested them with an ideal halo, as if they
had bome any resemblance to the prelates of ancient days.
They regarded them as divinely constituted guides and rulers,
whereas they were incompetent to be either. If they attempted
to rule, they ruled crooked hnes ; if they essayed to act as
guides, they were Jacks-o' -lantern leading into miry places.
The Bishops had accorded to them the faculty of keeping
up the breed, and that was about all that they did. They were
1 See an article in the Union Review for 1869.

312 THE CHURCH REVIVAL
qualified to ordain priests, and give mission ; to continue the
succession by consecrating bishops. That was the limit of
their capabiUties.
The Early Tractarians looked for what was not to be found,
and were staggered not to find it. They supposed that bishops
would be as war-horses rushing into the battle, and when,
instead, they found them halter-led along the high road by a
Prime Minister, they reeled back, bit their thumbs, and jumped
over the hedge.
In the Ancient Welsh and Irish Churches, the Bishops were
without jurisdiction. They were kept in every abbey and
convent to consecrate bishops and ordain priests. Bridget of
Kildare had her tame prelate whom she ordered about as she
might her bootboy. But the Tractarians did not realize that
in the nineteenth century there might be a reversion to the
condition of affairs that existed in the Celtic Church. Bishops
have accorded to them by God three faculties, powers, and duties
to perform: to maintain the ApostoUc Succession and give
mission, to rule the Church in their dioceses, and to be guardians
of the Faith. Now the prelates appointed by Whig Prime
Ministers, and by others nearly as bad, were not guardians of the
Faith by any means. As rulers they did all in their power to
prevent the spiritual work that was stirring in the Church,
and they were good for nothing save to ordain and keep up
the succession.
It was not merely the failure of the Bishops to take the lead
in the movement that discouraged the Tractarians. It was their
combined, prolonged, and persistent opposition that discouraged
and sent so many over. At the rebuilding of the waU of Jeru
salem we are told that " the rulers were behind aU the house of
Judah." But it was not that the Bishops lagged behind that
was so disheartening, but that they were in league with San-
baUat and Tobiah in obstructing the work of the Lord.
There occurred several events which served to shake the
confidence of the Tractarians in the Cathohcity of the Enghsh
Church. The first of these was a blow that led eventuaUy to
the secession of John Henry Newman. This was the institution
of the Jerusalem Bishopric in 1841. The project began with
Frederick WiUiam IV of Prussia, who was desirous of intro
ducing episcopacy by a side-door into the " Evangehcal Church "
that had been created by Frederick WiUiam III, who had
swept Lutheranism and Calvinism aside and instituted a new

SECESSIONS 313
sect as an Established Church in his own dominions. It
reposed, sohdly on no Confession of Faith, but rested on the
Bible as any man chose to interpret it.
Baron Bunsen was sent to England to negotiate a union
between Prussia and the English Church in the establishment
of a Jerusalem Bishopric, the appointment to the bishopric to
be alternately in the hands of the Archbishop of Canterbury
and the King of Prussia, but the nominee of the latter was to
receive episcopal consecration in England. The EngUsh Govern
ment favoured the scheme, as did also Howley, Archbishop of
Canterbury, and Blomfield, Bishop of London. These two
prelates acted in good faith ; they thought that by this means
the Evangelical " Church " of Prussia might be enabled to obtain
that wherein it was deficient, episcopal mission and the Apos-
toUc Succession. But neither of them knew or understood what
an emasculated and worthless creature of the State the Evan-
geUsche Kirche actually was. Bunsen gained the help of Lord
Palmerston and Lord Ashley (afterwards Shaftesbury), and the
treaty between the Governments was signed July 15, 1841. A
Bill to constitute this bishopric was introduced into the House
of Lords and became law on October 5, 1841.
By this Act the Bishop was to be given jurisdiction over all
Protestant congregations in the East, beside such AngUcans as
were there. The Bishop was to ordain German pastors on their
signing the Confession of Augsburg. In pubhc worship, the
Enghsh would use the Prayer Book, foreign Protestants their
own formularies. The Evangehcals applauded the scheme with
both hands, the Liberal Churchmen as weU, as a first step
towards broadening the basis of Church membership.
But voices were raised in protest. The Bishop of Exeter
spoke out in remonstrance, and John Henry Newman issued his
protest as weU. It was felt, and felt extensively, that this was
a compromise of Church principles, an unequal yoking together
of dogmatic and undogmatic Christianity ; the linking in unholy
union of a Church with traditions going back to Augustine and
" Gregory, with one dating from 1817 alone ; of a Church founded
on Apostles and Prophets, with Jesus Christ as chief corner
stone, and one reposing on no surer basis than a Prussian king.
If there had been purpose to obtain an Episcopate with
Apostolic mission for the Lutheran Communion, that would
have been another matter, for the Lutherans had definite beUefs,
and the old heresy of Luther was practicaUy discarded ; they

314 THE CHURCH REVIVAL
were, on the whole, orthodox, and they had retained the ex
ternals of Cathohc worship. But it was quite another matter
with the " EvangeUcal Church," which had hardly any definite
beUefs, no service book in the smaUest degree fiUating from the
ancient liturgies.
The first bishop appointed was a Polish converted Jew, named
Alexander, who was consecrated by Archbishop Howley and
sent to Jaffa in an English man-of-war with great flourish of
trumpets, attended by his suite. He drew his stipend for some
years, did httle else, and died in 1845. To him succeeded a
Swiss, Gobat, and again Bishop Phillpotts issued his protest.
Gobat was consecrated by Archbishop Howley in 1846. Gobat
made himself extremely objectionable in his attempts to prosely
tize among the native Christians. This roused great indigna
tion among English Churchmen, and a protest couched in Greek
was drawn up and signed by over a thousand EngUsh priests
and sent to the eastern Patriarchs. Gobat, who was involved
in quarrels with both the English residents at Jerusalem and
with the authorities, died in 1879, and was succeeded by Joseph'
Barclay, the first native of Great Britain to occupy the see.
The King of Prussia made no attempt to exercise his right to
nominate a successor, and the treaty of 1841 was torn up in
1886. " I never heard of any good or harm the Jerusalem
Bishopric has ever done," wrote Newman an 1865, " except
what it has done to me. ... It brought me on to the beginning
of the end."
The bishopric was reconstructed on totally different lines by
Archbishop Benson in 1887 ; on this occasion it was the Evan
gelicals who objected, because it was distinctly understood that
no attempts were to be made to proselytize, but that friendly
intercourse was to be maintained with the Greek and Syrian
Churches. A much severer blow was dealt to Churchmen by the Gorham
Judgment in 1850. Although in the Baptismal Service, after
the child has been christened, the priests declare, " Seeing now
that this child is regenerate," the Privy Council decided that
denial of Baptismal Regeneration did not disquahfy a priest
from ministering in the Church and holding a benefice in the
same. These points came then to be considered by every priest in
the Enghsh Church :
(1) The Judgment of the Judicial Committee of the Privy

SECESSIONS 315
Council asserts that the Church of England aUows formal heresy
to be taught by her priests.
(2) If the decision of the Judicial Committee be the voice of
the Enghsh Church, she is actively committed to heresy.
(3) If the decision 6f the Judicial Committee, which claims
to be the voice of the Church, be not protested against by that
Church, she is passively committed to heresy.
(4) On either of these two latter suppositions, it is the
bounden duty of aU the members of the Enghsh Church, as
they value the salvation of their souls, to go out of her.
But against this it was urged that the Privy Council did not
profess to define doctrine and be the voice of the Church at aU,
but merely to point out within what hmits, in the eye of the
law, teaching might be allowed which would enable the teacher
to enjoy the pounds, sniffings, and pence of a benefice in the
Church. The Judgment could not and did not compromise the
Church, any more than the CathoUc Church was compromised
when Constantius forced Arian prelates into the sees of
orthodoxy. EventuaUy Archdeacon Manning and a good many more did
secede to Rome on account of the Gorham Judgment ; but
such men as Pusey, Keble, Samuel Wilberforce, and Gladstone
realized that this was purely a State decision.
The Judgment was not without effecting some good : it cleared
men's minds as to the nature of the Privy Council and the
value of its decisions, and further, it led to the revival of
Convocation. Subsequent decisions in cases of ecclesiastical appeals were
regarded without trepidation. In Ritual cases they produced
inconvenience and were disregarded. It had become clear that
they carried with them no moral obligation.
But the inconvenience — the prohibition of vestments, hghts,
and the Eastward position — irritated, and men went over to
Rome rather than be engaged in incessant conflict with the law
and bear the taunts of Broad Churchmen and Evangehcals, who
caUed themdaw-breakers because they would not submit to the
ruhngs of courts which encroached on the rights and hberties of
the Church.
That which, more than anything else, drove hard-working
clergy over, was the attitude taken up by the Bishops against
Confession. These men knew by experience that they were
rescuing souls from the clutches of the devil, rousing them to

316 THE CHURCH REVIVAL
newness of Ufe ; and they were denounced for so doing. The
Bishops and the press called them by evil names — what could
they think, but that the Church of England was so committed
to the world and the devil that it was hopeless for them, poor
isolated and contemned priests, to strive any longer in such a
Communion for the saving of perishing souls ? In a thousand
cases, there was no question as to their Orders, none as to the
validity of the Sacraments ; there was no great attraction
exercised by the Papacy: it was simply the hunger after the
salvation of souls that led them to desert the Anghcan Com
munion, in which every possible impediment was put in the
way of doing this work, a work in which frankly and cheerfuUy
it was recognized lay the highest duty of a priest of God.
In the early days of the Oxford Movement, the beautiful
chapel on Wakefield Bridge that had been erected by Edward IV
had long been used as a lumber room, containing empty casks.
It was restored under the care of the incumbent of the parish,
and reopened for Divine worship. He had furnished the chapel
with an altar, and had placed on it a cross of carved oak, with
a sunk panel at the intersection of the arms, containing a
representation of the Sacred Lamb. Popular Protestantism
took alarm ; a fanatical mob invaded the chapel and threw the
cross from the altar, and in so doing spht the pedestal. Dis
couraged by the outbreak, and despairing of the Enghsh Church,
the vicar seceded to Rome, and sent back the cross to the
wood-carver in Cambridge from whom he had purchased it.
From this man I bought it in 1853 ; and, singularly enough, it
returned in 1864 to the neighbourhood of Wakefield, where, in
1865, it found a place in amission started in an outlying factory
district of Horbury. There the cross stood on the mantelshelf
of the upper chamber in a two-roomed cottage. Before the
fireplace was a narrow footpace for the missioner. The con
gregation not only occupied the chapel-chamber, but also the
stairs and the kitchen below. When a favourite hymn was being
sung, the strain rippled down the staircase, and came up lag-
gingly from the nether chamber, through the chinks in the floor,
hke the voice of " Old Mole," Hamlet's father's ghost.
In course of a few years a commodious school-chapel was
erected, and the cross was transferred thither. But a certain
young and wealthy layman, recently awakened to the things
of God, presented to the mission-chapel a brass altar-cross, and
that of wood was displaced. The donor, however, did not

SECESSIONS 317
remain in the AngUcan Communion. He also seceded. The
Wakefield Bridge cross eventually found a home on the altar
of a parish church in Devonshire, where it remained for twenty
years, till the parishioners — not thinking it grand enough — sub
scribed their sixpences and pennies for one of brass. Now the
old cross has taken a back place in a window. What experiences
it has gone through ! If it could talk, what a tale it would un
fold of buoyant hopes and cruel disappointments, what a story
of the progress of the Cathohc Revival in the EngUsh Church !
The movement has been like the flow of a stream of molten
iron from a furnace, at first throwing off a shower of scintiUations,
that flashed out as stars, and feU down slag — a flow surmount
ing aU obstacles, burning up all obstructions. As these sparks
arrested and dazzled the eye when they flashed into sight, so
did the secessions attract much notice and create alarm. There
were many at first, then they became progressively fewer, with
only spasmodic outbursts.
It is well to consider what were the motives inducing men
to " go over " to Rome, in addition to those already mentioned,
and which occurred at the outset, before Churchmen had found
their feet: motives, rather than convictions — for, at least to
my mind, it seems hard to suppose that any persons could be
convinced of the claims of the Papacy who knew the history of
the Latin Church, unless blindly predisposed thereto. In fact,
the history of the Papacy is the most complete refutation of its
claims to be a Divine institution.
I do not for a moment pretend to give aU the motives for
" 'verting." I give only such as have been most common, and
have come under my own notice. There have been others,
certainly, and there have been sincere convictions, but the
desire to be convinced almost invariably precedes conviction.
When a hian wants to believe that the moon is a cheese, he easily
assures himself that it is so. He sees in it the bubbles of
Gruyeire with the naked eye.
One motive for " 'verting " was discouragement at the slow
ness of the progress of the revival. Men were disappointed
that they did not obtain at once the success they had anticipated.
They lost patience because their efforts did not meet with im
mediate response. Grass does not spring up in a night after a
shower. It is Jonah's gourd that leaps to fullness in a night,
and in a night withers away. It is the toadstool only that
attains completeness in a few hours.

318 THE CHURCH REVIVAL
In fact, these men were influenced by the Wesleyan doctrine
of sudden conversion — that a man who is a child of Satan at
twenty minutes to six, by a sudden internal commotion of the
ganghons becomes an elect saint at six o'clock. They con
ceived that those who, in their past Ufe, had been steeped in
Protestant negations, should make a volte-face at their words,
and become in a day convinced Anglo-Catholics. Why, even a
snake, to get rid of its old skin, has to wedge itself between
two stones and writhe tiU it can shed the enameUed hide that
has become too strait for its expanding life.
In the early days of the Oxford Movement, the secessions
caused by the Gobat and Gorham troubles, and the antagonism
of the Bishops, produced widespread mistrust and alarm, and
checked the movement, paralysed it almost. At the present
day they produce almost no effect. Men curl their lips and
shrug their shoulders, and put the change down to some mental
or moral taint in the individual. The judgment passed is
usually partial, but all agree that the loss is of no serious conse
quence. The newspapers teem with accounts of suicides, and
the general verdict is that it is sad for those who have put an
end to their own existence, but that the world rubs along very
well without them. And so, in religious matters, the. Church
of England need not concern herself greatly over a dozen or a
couple of dozen seceders ; she is sorry for them, but their defect
is hardly felt. We get rid of our cranks when we instaU electric
beU- wires.
I myself very greatly doubt whether the balance is not made
up by those who migrate from the Roman Communion to the
English Church, and these are far more than is generaUy sup
posed. One of these said to me not long ago : " Wait a bit.
When you have further shaken off your Protestantism, there
will be a landsUde, and masses of the old Romans, who abominate
Vaticanism, will come over to the English Church."
Meanwhile the Roman Cathohc papers publish reports of
conversions that I doubt have been really made. Here is one
of these (1911) :
" The Irish papers publish, on the basis of an episcopal state
ment, an interesting coUection of statistics with regard to con
versions to the Cathohc Church in England during the last
five years. These coUected statistics contain the names of 572
members of the clergy of the Anglican Church, 22 of the Scottish
Episcopal Church, and 12 clergymen of the Nonconformist

SECESSIONS 319
Dissenters. During the same period 29 male and 53 female
members of noble families, and 63 members of the highest
orders of the State (in all 577), came over to the Catholic Church.
Of officers in the Army 306, and of the Navy 63 are given as
converts, and more than 1,000 persons with academical degrees,
of whom 586 were of the University of Oxford. Of the converts
612 became clergymen, and 100 members of the Order of Jesuits."
""The wish, Harry, is father to the thought." The whole
paragraph is absurd. In the last thirty years I have known
personaUy only four seceders, and two of these were women.
One was a priest, who set up a chapel near where he had been
curate, hoping to draw after him a number of the faithful,
and secured none. A second lapsed into — I cannot say what.
Now we have the columns of the principal Roman organ, the
Tablet, that chronicles aU secessions. The Rev. Percy Dearmer
has carefuUy examined the files of the Tablet for the five years
under consideration, with the following results :
" The Tablet gives 19 clergy of the Church of England instead
of 572 ; 2 of the Episcopal Church of Scotland, instead of 22 ;
none of Ireland ; only about 6 persons who can be brought
under the head of noble families or higher orders in the State,
instead of 577 ; two officers of the Army and Navy instead of
369 ; 11 graduates from the Universities instead of 1,000.
This makes in all 40 persons instead of a minimum of 2,352."
Then, again, no record is kept of those who leave the Roman
Communion, and either join the Enghsh Church or, what is
niore common, lapse into indifference to all religion. I have
known not a few of these latter, and some of the former. Let
any of my readers muster those whom he. has known who have
seceded in the last quarter of a century, and he wiU recognize
how scant are the numbers. As the Catholic faith is taught
and the Sacraments are more frequently and more reverently
celebrated, those raised in, the Anglican Church feel no dis
position to leave her. They obtain in her aU that their souls
desire, and they are not cumbered with the superstitions, frauds,
and falsehoods which are the curse of Latin Christianity, that
shock and repel the healthy mind. The Papacy cannot get
rid of its past, its false Decretals, its Inquisition and auios-da-fS,
the massacres in the Albigensian Crusade, its indulgenced doUs
and privileged altars.
The Bishop of Bristol, for his Visitation Charge of 1912, took
steps to explode the statements which from time to time appear

320 THE CHURCH REVIVAL
in Roman Catholic journals as to the number of EngUsh clergy
who join the Roman Church. He made inquiries in the several
dioceses, and found that during the last five years the " number
of Roman clergy who have approached our diocesan bishops
with a view to admission to minister in the National Church
is larger, absolutely, not merely relatively, than the number
of our clergy who have joined the Church of Rome, and the
number actuaUy admitted is relatively considerable." He
added that " during his own experience as a bishop several
Roman priests have come to him, chiefly When he was Bishop
of Stepney, and he had not been able to recommend one of
them to the Archbishop for admission." The Bishop continued :
" The result of our conversations was that I quite saw the
force of their desire to leave their ministry, but I could not
see why they should come to us."
" I think," said Mrs. Gossett, " that this Brussels carpet is
becoming threadbare near the table and by the door. I wiU
have it turned, and it wiU be as good as new." A very potent
motive, especiaUy among the clergy, for secession, was that
they, like Mrs. Gossett's carpet, would be better for being turned.
They were becoming threadbare. In their first enthusiasm
they had set themselves a higher standard of life than they
felt themselves capable of permanently maintaining. The first
ardour of zeal had cooled. The nap was gone, and the threads
had become exposed. Their self-inflicted obhgations and morti
fications were more onerous than they could endure in the
long run. The severe fasts, the incessant prayer, the ecstatic
spiritual exaltation were what flesh and blood could not con
tinuously support. Aeroplanes cannot always remain above
the clouds, they must come down to earth at some time. These
men, when they began to realize that they could not maintain
themselves at the high spiritual elevation to which they had
mounted, looked out for a convenient place to which to descend,
and found it in Rome. They caught at an easy method of
starting afresh on a lower plane in another Communion.
Now conceive the temptation to a man who has hved on
badly cooked meat, tough beefsteak, much cheese and swipes,
to abandon all this, and by a change of religion to be able to
dine at Frascati's and go to a music-hall.
That the desire for emancipation from burdensome obhga
tions and high spiritual tension was a cause of some secessions
could not be doubted when one observed the much lower

SECESSIONS 321
spiritual tone acquired by those who had " 'verted." I recaU
a case some while ago when a clergyman who had been a zealous
worker for God was seen, a few weeks after his reception into the
Roman Church, sauntering on the esplanade in a shooting-coat,
check pants, a coloured tie, and a cigar in his mouth, ostenta
tiously flaunting his freedom in the face of his former congre
gation as they were leaving church. This was an extreme and
exceptional instance of bad taste, but " 'verts " were rather
proud of extoUing the easy time they had since their seces
sion. It was by no means rare that such as " went over "
were not improved moraUy or spiritually by their change.
Converts have very generally an ostentatious way about them
of obtruding their change upon our notice, much as little boys
straddle and display their legs when first breeched.
The Rev. E. S. Ffoulkes, himself a " 'vert," wrote in 1868 :
" What people say of those generaUy who have become Roman
CathoUcs in England of late years, is that they have deteriorated
as a body rather than advanced. The foremost of them have
not progressed in any perceptible degree — perceptible, that is,
to others — beyond the high standard which they had attained
before. . . . Others, every allowance being made for the pecuhar
trials to which they have been subjected, have notoriously
descended to a lower level of Christianity since they became
Roman Cathohcs, from that in which they had been working
previously ; and some have been driven from their moorings —
in appearance at least — altogether." 1
From a distance the Roman Church exercises a great fascina
tion over some. It is like the loadstone mountain in the voyage
of Sindbad, that attracts to it ships that have in them iron nails,
only, alas ! to draw out the rivets and wreck the vessel. And
these nails are the vigorous principles, the strong sense of honour
and value for truth that were in them when in the English Com
munion — all too often extracted, and the moral nature left to
go to pieces.
Those who have seceded often find speedy disiUusioning.
Many then remain, sadly looking back, afraid of the gibes they
would encounter if they were to retrace their steps.
It was precisely those who, from their early training, never
had reaUzed the Church as a hving reality, that lost their balance
and began the Roman secession. These early converts went,
thinking that it was all up with the Anglican Communion. With
1 The Church's Creed and the Crown's Creed (1868).
21

322 THE CHURCH REVIVAL
what amazement must such have watched the advance made
aU along the line by the Church of England since they abandoned
her ! In not a few cases there has ensued an aching of heart,
and a longing to be back in the lap of their mother. I knew
the case of a vicar in London who had seceded. Years after,
when he thought he would be unobserved, he stole back to
his abandoned parish church, and there, kneehng, burst into
uncontrollable sobs and tears.
Out of the number who at one time left the Anghcan priest
hood for that of Rome, what a small percentage has made a
mark in the Church of their adoption ! Newman and Manning
indeed became Cardinals, Faber and " Ideal " Ward obtained
some eminence, and perhaps there may have been a few more.
But, pace Mrs. Gossett, a turned carpet is never as good as one
that is new.
On the other hand, consider those Dissenting ministers who
have been received into the Church and have been ordained —
how, almost invariably, they have been not only themselves
spiritually raised, but have become a power in the Anghcan
Communion. One thing that is felt by many and leads them to Rome is
the lack of an authoritative voice in the Church of England, and
this is what they can obtain in that of Rome. It is supposed
that our Communion lacks a feature of capital importance,
which is emphasized strongly in the other. The doubtful cry
out for guidance in the problems of life, for a hand to help them
among the complexities of the twentieth century. They say,
" Old moorings are broken. Sanctions which had been un
questioned for centuries are being set aside. There are alarm and
confusion, and many are crying out for a living Ecclesia docens.
The wilderness seems getting darker and more perilous, and the
sheep look for guidance. They must have a living voice. It is
of Uttle use referring them to the Apostohc age, or to the Church
of the first six centuries, or to the united voice of East and West
before the schism, or even to the voice of the Western Church
before the catastrophes of the sixteenth century. All these
affected other times, other circumstances ; we want a voice
that will speak to us now, and will help us in the difficulties of
the twentieth century. Can the Church of England do this ? "
But before adopting the Papacy as a guide to be trusted,
before accepting the voice of the Pope as authoritative, there
are certain points to be considered:

SECESSIONS 323
(i) Whether Christ gave to S. Peter the prerogative of infalh-
bihty as authorized exponent of the truth, and supremacy as weU.
(2) Whether S. Peter founded the Church of Rome, and if so
whether he was authorized to transmit his supremacy and
infaffibiUty to his successors.
(3) Whether, when the voice has been used authoritatively,
it has always proved reliable.
I. The Papacy relies practically for its religious sanction
on one special passage : " Thou art Peter, and upon this rock
I will build My Church . . . and I will give unto thee the keys
of the kingdom of heaven : and whatsoever thou shalt bind
on earth shall be bound in heaven : and whatsoever thou shalt
loose on earth shall be loosed in heaven " (Matt. xvi. 18, 19).
This was not a grant, but the promise of a future grant. The
same promise was made to all the Apostles (xviii. 18), and the
promise was fulfiUed after the Resurrection, when the same
power was granted to all the Apostles equally (John xx. 22, 23).
The other Gospels beside S. Matthew's record the fall of Peter,
but only that of S. Matthew the saying about the Rock. Had
this involved a doctrine of first importance, it would surely
have been recorded in the other three. If this saying were
the giving to Peter and his successors a primatial authority,
with infallibility and supremacy, then we may conclude that
What foUows soon after — " Get thee behind Me, Satan : thou
art an offence unto Me : for thou savourest not the things that
be of God, but those that be of men " — applied not to him only,
but to the successors of Peter as well.
The words of Christ as to Peter and the Rock would never
have conveyed to the beheving Hebrews the idea that it con
stituted Peter supreme over the Church.1 Wherever in the Old
Testament the work Rock is spiritually used to denote the
basis and strength of the Hebrew Church, or the refuge of
believers, it invariably means none save God Himself, and it has
the same signification in the New Testament in other passages
where used.2
The Creed of Pope Pius IV, binding on all Romanists, requires
this : " Neither will I take and interpret them (the Scriptures)
otherwise than according to the unanimous consent of the
1 All ancient authorities on the subject are agreed that the original
Matthew's Gospel was written in Aramaic, and only later — perhaps about
a.d. 100 — translated into Greek.
J See " Legal Evidence of Scripture on the Petrine Claims " (Church
Quarterly, vol. xi. 38).

324 THE CHURCH REVIVAL
Fathers." This cuts away the received Roman interpretation
of Tu es Petrus, etc., for the Fathers were by no means unani
mous in so interpreting the passage. Twenty-four of them
make the Rock to be the Faith Peter professed. Sixteen make
Christ Himself the Rock, eight make the Church to be founded
equally on all the Apostles ; and although seventeen do under
stand the text as applying to Peter, it is as starting the
gathering into the Church of Jew and Gentile by his preaching
(Acts n. and x.). Consequently Romanists are precluded from
relying on this text.
Had the Church looked to S. Peter and his successors as the
authorized exponents of the Truth, there would have been no
need for (Ecumenical Councils. Whenever doubt arose, prelates
would have appealed direct to the Apostolic See and not have
met to debate.
II. Again, we have sufficient evidence that S. Peter as weU
as S. Paul died a martyr's death at Rome ; but evidence that he
founded the Church there, as he did that at Antioch, is far from
certain. It is possible that he may have preached to the Jewish
converts and organized them into a community — if so, it was
a Church that dwindled and finally disappeared.1 That he did
found the Church at Antioch we know from tradition,2 and
might have expected, had Peter possessed the prerogative of
infallibility and the power of transmitting it to his successors,
that the Patriarchs of Antioch would have spoken with authori
tative voice. Supposing that S. Peter did found the Church
of Rome, why should his successor there arrogate to himself a
privilege to which the successors of the Apostle at Antioch had
as just a claim ?
One would have supposed that the Church of Antioch, instead
of becoming notorious for its lapses into heresy, would have
maintained its orthodoxy unshaken, as founded on the Rock
of Peter. As it did not, we have no guarantee that the Church
of Rome, supposing it to have been based on Peter, should be
the infaUible exponent of the truth.
1 S. Epiphanius tells us that there was this double origin of the Roman
Church, and so only can be solved the confusion that exists as to the suc
cession of the Bishops of Rome in the early period : some authorities make
Linus the first after the Apostle, and others make Clement first. Irenaeus
puts Clement in the third place, with Anencletus or Anacletus as his
predecessor. 2 S. John Chrysostom speaks in glowing terms of S. Peter, but as the
founder of the Church of Antioch. Rome, he says, may have his body,
but we Antiochenes possess his faith.

SECESSIONS 825
As a matter of fact all we learn from the Epistles is that
the Roman Church was founded by S. Paul among the Gentiles,
and that Church grew and lived, whereas we find that the Judaeo-
Christian community died. It was to the Church in Rome that
S. Paul addressed his apostolic Epistle, and from the Epistles
of S. Paul we learn nothing about Peter, save the interesting
fact that he always travelled about with his wife, and that,
whilst Paul arrogated to himself " the care of aU the Churches,"
he limits Peter's province to the " Apostleship of the Circum
cision " (Gal. ii. 8). " So ordain I in all the Churches," said
S. Paul. How could he have said that, had Peter been supreme ?
How could S. James have presided at the first Council of Jeru
salem instead of S. Peter ? How could S. Paul have rebuked
S. Peter for harking back at Antioch to Jewish tradition, had
Peter been supreme ? The testimony of Scripture is dead against
the claims of the Papacy. Irenseus (d. c. 202) and Clement
of Alexandria (d. c. 217) state that Peter and Paul preached
together at Rome, and founded the Church there. Caius the
Priest (c. 200) refers to the trophies of the Apostles, meaning
their tombs, near the city, and adds that these two established
the Roman Church. Such are the only early testimonies. Had
it been a matter of faith that the Roman See was founded by
S. Peter, and was to be supreme, assuredly we should have
been furnished with proper evidence to that effect, as by the
" Acts of the Apostles " carrying on the story to the appearance
of Peter in Rome, and to his apostleship there.
As to evidence that S. Peter was commissioned and empowered
to transmit to his successors the authority to proclaim what was
de fide and what was not — there is none whatever.
Repeated statement does not make a statement true. We
desire evidence — and we are given none. Persistent assevera
tion convinces only such as have not the minds or the leisure
for examining whether the assertion be warranted or the con
trary. " The lady (the Roman Cathohc Church) doth protest
too much, methinks."
With the Church through the Middle Ages, the Pope has played
the part of Petruccio with Katherine, breaking the spirit till
she repeats aU that he says, and has no will of her own :
Forward, I pray, since we be come so far,
And be it moon or sun or what you please ;
And if you please to call it a rush candle,
Henceforth I vow it shall be so for me.

326 THE CHURCH REVIVAL
"They have no support in the Fathers, sir: in the first
three centuries, not one word." Thus spoke Dr. Routh, by far
the most learned divine of the early Tractarian period, con
cerning the Ultramontane claims.
The doctrine of S. Peter's apostleship in Rome and the
foundation there of the Church by him rests on the Clementine
fabrication. The Recognitions and the Homilies were an early
Ebionite-Christian romance, having no foundation in fact.
Clement is represented as a young Gentile heathen, who hears
and follows S. Peter. The Apostle is disputing with Simon
Magus, who, when overcome in argument, flies from place to
place, and is pursued by S. Peter, tiU at last the Apostle con
founds him in Rome. When Simon was attempting to fly,
Peter prayed ; he fell and was kiUed. Along with this is
woven the story that is found in the Mencechmi of Plaufus,
which has been rendered for the English stage in the Comedy
of Errors. The Clementines, as we have them, are not in their
primitive form, they are based on an earlier romance, The Circuits
of Peter. To one or more of the Clementines is prefixed a
spurious epistle purporting to have been addressed by Clement
to S. James, Bishop of Jerusalem, after the death of S. Peter,
describing how Peter had consecrated him (Clement) to be his
successor as Bishop of Rome ; the Apostle is said therein to
have laid his hands on Clement, and compeUed him " to sit
in his (Peter's) chair." The original of the Clementines appeared
probably in the second century, and on it is based mainly, and
out of it grew, the fable of the Petrine origin of the See of Rome.1
We might have supposed that the Roman catacombs would
have yielded some evidence referable to S. Peter as founder of
the Church there. Among the remains in those of the first two
centuries there is nothing. It is not till we reach the fourth,
when the Clementine romance had become known and popular,
and was generally beUeved as true history, that traces of Peter
appear. In 419 Papal legates to the Church of Carthage claimed for
Zosimus, Pope of Rome, appellate jurisdiction, on the ground
that it had been accorded to the successors of S. Peter by the
Council of Nicsea. The Carthaginian Bishops were surprised.
They could find no trace of such a canon in the copies they
possessed of the decrees of that Oecumenical Council, and when
1 Pulle^ (E. Ml), The Primitive Saints and the See of Rome (1900), pp.
41-9 ; Bright (W.), The Roman See and the Early Church (1896), pp. 12, 13.

SECESSIONS 327
they applied to the Churches of Alexandria and Constantinople,
they ascertained that neither in their coUections was such a canon
to be found. It then appeared that the canon in question was
supposed to have been passed in the Council of Sardica, 343,
which was never reckoned as CEcumenical, and which, even
if genuine, made Julius of Rome personally the referee. Sus
picion exists that the canon is not genuine. Yet it was quoted
as a canon of Nicasa by other Popes — Boniface I and Ccelestine I,
and by Innocent I ; and Leo I in 449 again aUeged that
the Council of Nicaea had passed this canon. Now there is
preserved, in a copy of the canons at Rome, the very one from
which Innocent quoted, and in this particular canon the name
of Silvester, who was contemporary with the Nicsean Council, is
fraudulently given in place of Julius. Zonaras in his Annals,
1118, speaks of this trick of quoting the canon of Sardica as of
Nicsea as a common practice of Rome : " The Bishops of Rome
falsely say that this is the canon of the first General Council
of Nicsea." x The appellate jurisdiction of the Papacy actually
rests on a decree of Valentinian III, in a rescript addressed to
^Etius, commander-in-chief in Gaul, dictated, there can exist no
reasonable doubt, by Pope Leo I, in 446. It simply swarms
with falsehoods. "It is impossible to lay too much stress on
this nefarious transaction, which was the true beginning of
the Papalusurpation over the Church, which fitly appears as the
result of no divine grant, but of the reckless edict of a dissolute
secular tyrant, who closed his infamous career with murder, by
his own hand and sword, of the illustrious general iEtius (the
very person to whom the above rescript was addressed), and
with the violation of a noble Roman matron, decoyed to his
palace by a fraud, whose husband avenged his wrong by shedding
the ravisher's blood. This edict of Valentinian III, not the speech
of Christ to Peter uttered at Cassarea Philippi, is the charter
of the modern Papacy."2
But, as may well be supposed, the Papacy little relished having
to allow that its authority reposed on so scandalous a basis.
Accordingly the questionable Canon of Sardica was foUowed
by a whole series of fabrications. Epistles, decrees, attributed
to many Popes, from the days of S. Peter downwards, were
1 Hussey (R.), The Rise of the Papal Power (1851), pp. 47-52.
2 "The Dawn of the Papal Monarchy" (Church Quarterly Review,
xxiii. 199) ; see also , Pullejfc, The Primitive Saints and the See of Rome
(1900), pp. 200-2.

328 THE CHURCH REVIVAL
systematicaUy forged and passed off as genuine on the unsus
picious Western Church.
Beginning with the fictions in the Liber Pontificalis down to
530, " a calculated forgery," there ensued the False Decretals,
by the Pseudo-Isidore, compiled at the beginning of the ninth
century (about 868 or 869). Pope Nkolas I met the doubts
of the Frank Bishops as to their genuineness with the assur
ance that the Roman Church had long preserved aU these
documents in her archives with honour ; and this was a
dehberate Ue, for the compilation had but recently been made
and put into his hands.1 It would be difficult to find, in aU
history, a second instance of so successful and yet so clumsy a
forgery. It revolutionized the constitution of the Western Church.
Then came Gregory VII, surrounded by a gang of forgers, or
coUectors of spurious writings, Anselm of Lucca, Gregory of
Pavia, Deusdedit, and others who set themselves to build up
and amphfy the work of the false Isidore. When in the sixteenth
century the fact of the Decretals being a fabrication was estab-
Ushed by critics, their books were put on the Index, and a
Cardinal's hat was conferred on the Spaniard Aguirre in reward
for his attempt — the last ever made — to rehabihtate the pseudo-
Isidore in 1682. A century later, in 1789, Pius VI was compeUed
to admit that the coUection was a fabrication. Based on the
forged Decretals, falsified canons of genuine councils, and in
vented canons of councils that never existed, Gratian, in the
middle of the twelfth century, compiled his Decretum? No book
ever came near it in its influence in the Church ; it served to
stereotype the revolution that had been effected in the con
stitution of the Cathohc Church in the West. Like the succes
sive courses in a building, one laid on and covering another, so
layer after layer of forgeries and falsifications formed the sub-
1 The letter of Pope Nicolas I, under date 869, may be read in Baronius,
Ann. Eccl. xii.-xv. He had previously affirmed the authenticity of these
forgeries in a letter to the Patriarch Photius (ibid. xv.). Forgery was,
in fact, practised as a fine art by Churchmen in the Middle Ages. Few
abbeys were without sophisticated charters. See Howorth (Sir H.),
Augustine the Missionary (1913, pp. xxxvi et seq.), for numerous instances
in England. See the example set by Rome :
In order to obtain from King Pepin territorial sovereignty in Italy,
a Donation from Constantine to Pope Silvester was forged, on the
strength of which the sovereignty was claimed, not as a grant, but as a
restitution. The success of this piece of iniquity encouraged to later
falsifications. 2 The Decretum of Gratian quotes 324 times epistles of the early Popes.
Of these 313 are from spurious letters, and of the remaining 11 it is
not certain that they are genuine.

SECESSIONS 329
stance of the Papal claims and gave them their worthless
authority. Then followed the issue of a catena of spurious quotations
from Greek Fathers and councils, fabricated in the thirteenth
century by a Latin theologian, a Dominican, it is supposed,
who had long hved in the East. This catena deceived S. Thomas
Aquinas, who unsuspectingly embodied it in his Theology, and
since then these quotations have been accepted as genuine
and quoted repeatedly as genuine — yet forged they were, and
now are grudgingly acknowledged as such.
The Popes have been apologized for in acting upon these
spurious decrees, and taking advantage of them for the building
up of their power, on the plea that they themselves did not
fabricate them ; but, as Dr. Salmon has pointed out, the case
is much the same as that of a man who has not himself forged
a cheque, but who presents one that has been forged by some one
else, and pockets the money.
With respect to the New Testament texts quoted by Roman
apologists, a signification is put upon them that was not thought
of by the Early Church, and such quotations as they produce
have to be verified and the context studied before accepting
them. It was a custom among Cornish mining captains, when
a widely advertised lode was visited by prospective investors,
to " salt the mine," that is to say, to blast sufficient tin ore
into the sterile rock to make it appear rich and inspire con
fidence in the visitors. In hke manner, Ultramontane writers
have dealt with Scripture and the Fathers. They have blasted
into them that which was never originaUy present there.
No fact is more strongly established than that the whole
Papal claim to supremacy and infaUibility is based on a fiction
and built up piecemeal with profligate mendacity.
III. We have next to consider whether the authoritative
voice of the Pope has always proved rehable. Innocent III
sent a horde of the scum of Europe against the Albigenses to
massacre, rob, and outrage these poor, ignorant people, because
they would not be converted by his missionaries ; and he
promised them heaven as their reward. They acted on his
exhortations, and committed frightful atrocities, turning the
fair fields of Provence into a shambles.
Did not Juhus II, by Bull dated October 2, 1507, throw the
cloak of infaUibility over that preposterous fraud, the Holy
House of Loretto ? And on the grounds that this house was

330 THE CHURCH REVIVAL
translated by angel hands from Bethlehem to Loretto, Bulls
were granted to confirm its privileges by Leo X, Adrian VI,
and Clement VII. Thousands and tens of thousands of pilgrims
visit Loretto to obtain the indulgences accorded to them on so
doing, and they go relying on the authority of the Papacy.
Did not Leo XIII authorize a proper office and mass in honour
of the Lourdes apparition, babbling ungrammatical nonsense ?
And did not Pius X, on November 13, 1907, extend the festival
of this apparition as obhgatory on the whole Church, to be
observed on February 11 ?
At few times did the calumniated more need a protecting
hand extended over them, and the Western world more require
an authoritative voice controlling and instructing, than in the
fifteenth century, when the mad fear of witchcraft feU on the
people. And how did the Papacy utter its authoritative voice ?
On December 5, 1484, Pope Innocent VIII issued a Bull Summis
desiderantes that encouraged and systematized the judicial
murders of poor ignorant women and men charged with witch
craft, and inaugurated a reign of terror which invaded every
country of Europe where the voice of the Pope was heard, left
whole principalities mere smoking places of execution, and
decimated their inhabitants.
Pope Leo X, in his bull Exsurge in 1520, condemned as
pestiferous and heretical the declaration of Luther " that to
bum heretics is against the will of the Holy Spirit." By this
Roman Cathohcs are bound.
On May 27, 1632, Galileo was condemned, and his doctrine
pronounced to be heretical, because he showed that the world
moved round the sun.
In 1704, the Sacred Congregation of the Inquisition decided
that the Orders in the Abyssinian Church were valid, where the
Archbishop ordains only when some eight to ten thousand
candidates have been assembled. They stand in rows, and he
walks up and down in front of them, imposes his hand on each,
and says : " Receive the Holy Ghost ! " Nothing more. But
in the case of EngUsh Ordqrs the Pope pronounced them invaUd
through deficiency of form and intent. In 1875 an awkward
attempt was made to wriggle out of this contradiction.1 It
1 Church Quarterly Review (1878), p. 276. Here is another case :
Sixtus V undertook to provide a version of S. Jerome's Latin Bible that
should be authentic. " His Bull declared that this edition, corrected by
his own hand, must be received and used by everybody as the only true
and genuine one, under pain of excommunication ; every change, even of

SECESSIONS 331
must be remembered that the Congregation of the Inquisition
is the official organ of the Pope in all matters connected with
the Faith.
Then again, in the domain of morals, is the Pope a sure
guide ? It is not difficult to test such a claim. On September 6,
1816, Alfonso Liguori was canonized by Pope Gregory XVI,
and on March 23, 1871, Pius IX raised him to the dignity of a
Doctor of the Church, on a level with S. Augustine and S.
Gregory, on account of the value of his Moral Theology, and
now this work of Liguori is the accredited guide to Confessors
in deahng with souls. His system is one that destroys all sense
of truth, and raises equivocation to a fine art. I can but give
one specimen. He teaches that if an adulteress be asked by her
husband whether she has been faithless, she is justified in
answering that she has not, for she can affirm she has not broken
the marriage tie, for that bond in the eye of the Church is
indissoluble ; or again, if after her transgression she has been
to Confession and been absolved, she may deny that she is
guilty, because her guilt has been purged by Absolution ; or,
thirdly, if charged with adultery, she may repudiate it by
giving to the term its metaphorical, Biblical sense of idolatry.
Is it to be wondered at that among Romanists, as compared
with Protestants, the standard of truthfulness is low ? The
morality of any religious body may be measured by the authorized
pronouncements of its teachers, and by the practical results of
their teaching. If a hydrangea produce blue flowers instead of
pink, you know that it has been watered with Uquid impregnated
with iron rust. You do not gather grapes of thorns, or figs of
thistles ; and if a tree is known by its fruit, so also is a Church.
We have but to look at the lands and peoples where Romanism
is the general rehgion, and test the results. Is the condition of
morality and the appreciation of truth in Spain, Italy, France,
Mexico, South America, higher than in Protestant lands ? Are
a single word, being forbidden under anathema. But it soon appeared
that it was full of blunders, some two thousand of which had been intro
duced by the Pope himself. Bellarmine advised that the peril Sixtus
had brought the Church into should be hushed up as far as possible, all
the copies were to be called in, and the corrected Bible printed anew,
under the name of Urban VII, with a statement in the Preface that the
errors had crept in through the fault of the compositor. Bellarmine himself
Was commissioned to give circulation to these lies, to which the Pope gave
his name, by composing the Preface." (Janus, The Pope and the Council
(1869), P- 62.) Sixtus had brought himself under his own sentence of
anathema and excommunication by issuing the revised edition.

332 THE CHURCH REVIVAL
the gentry and the peasantry there purer in life, more honest
in their dealings, less murderous, less licentious than the corre
sponding classes in England ?
If we cannot trust the voice of the Pope in matters of morality,
what guarantee have we that it can be trusted in matters of
faith ?
As for those who clamour for an infaUible guide, and expect
to find one in the Pope, how, one may ask, is it that not till
Boniface VIII, in 1303, was any decree of a Pope addressed to
the Universal Church ? The gift, if ever possessed, lay dormant
when most needed, in the great conflicts of the Faith at the time
of the Arian domination, for instance, when Athanasius took
the lead, and Liberius, the Pope, fell. For over a thousand
years the voice that should have guided Christendom was
silent. In the next place, are we to be babes all our days, needing
a nurse's hand to prevent us from stumbling ? The voice of
the Church is clear enough in all things necessary for salvation
as to what to believe and what to do. The great facts pro
claimed in the Creeds and the divine institution of the Sacra
ments suffice. They are firm enough. Beyond them is a tract
on which we are aUowed freedom to walk, and must exercise
our judgment as to where to go and how to walk. There are
problems in life we must work out for ourselves, and not hand
them over to a master to solve for us, as a dull boy, too inert to
work out a sum, passes over his slate to the schoolmaster.
Reason is given to man to be exercised and not to be atrophied.
The Church of Rome confines us within stone walls, in which is
not a gate through which we can look out into the open country.
There are, however, persons who love to be helpless, and to
be directed as to what they shall read, how they shall think,
what they shall hear, what they shall see and taste and smell.
Such persons wiU always take happily to the nursery of the
Roman Church ; it saves so much trouble not to have to think
for oneself, to have one's mind made up for one.
There will always be those who look over their shoulders at
the past, and who idealize what has been and disparage what
is. They see the past in a haze of splendour ; they have never
looked below this mirage and seen what really was. Such
will be inchned to go to Rome, fancying that it was what
actually it never was. But the genuine Churchman looks the
present in the face and has an eye to the future.

SECESSIONS 333
The first danger that the Christian Church encountered was
from those who harked back to the more ornate and highly
articulated Judaic Church. The Christian Church was in pro
cess of organization and development, and the Jewish converts
reverted with a sigh to the more strict and narrow regulations
of the Mosaic rule, that bade them touch not, taste not, handle
not. They craved for limitations, they desired to be ever in
a strait waistcoat. The future is not with such. They are
with the dead. It is not the strong natures that are ever look
ing backwards. The past appeals less to the understanding
than to an uninteUigent sentiment. This inchnation is based
rather on the perceptible shortcomings of the new than on the
fancied merits of the old, which merits, with a little study of
history, would be dissipated.
As Jeremy Taylor wisely said in a sermon preached before
the University of Dublin, " Let us go to God for Truth ; for
Truth comes from God only, and His ways are plain, and His
sayings are true, and His promises Yea and Amen ; and if we
miss the Truth, it is because we wiU not find it ; for certain it is,
that aU that Truth which God hath made necessarie, He hath also
made legible and plain, and if we wiU open our eyes, we shall
see the sun, and if we wiU walk in the light, we shaU rejoice in
the light. Every man must, in his station, do that portion
of duty which God requires of him, and then he shall be taught
of God all that is fit for him to learn : there is no other way for
him but this."
The Romanists may say of the Church of England that it is
a City of Confusion, but it is not so. On aU essentials we are
one. The Universal Church herself has been a city of confusion
at several epochs of her career. That there are among us those
whose faith is feeble, and who deny the verities of the Cathohc
rehgion, is true of every age, is true of the modern Roman Church
as weU, only in it every effort is made to hush up or " fire out "
those who do not submit uninteUigibly and without exercise of
their reason to matters outside the great verities of the Faith.
Throughout Cathohc Europe there is surging up a tide of revolt
against the Vatican and aU its proceedings. Men desire to get
out of the atmosphere of the nursery into the pure air of
heaven, and to look up to the blue vault above, and not to the
depressing dome of S. Peter's ; to eat sohd food and not to be
condemned to draw their nutriment out of feeding-bottles.
Another reason for " 'verting " has been that some clergy,

334 THE CHURCH REVIVAL
through special circumstances.havefound it impossible tocontinue
useful in the sphere in which they were. One had a wife whose
example counteracted his teaching ; another had contracted
debts at the University which he could not hope to discharge
as a curate, being without interest, and with no prospect of an
incumbency. He trusted that he might be able to clear off his
Uabilities in a clerkship, or, by disappearance, evade his creditors
altogether. A third had quarreUed with his leading parishioners,
and in place of recognizing that the fault lay in his own want
of tact or temper, flying into a tiff against the Enghsh Church,
deserted her. In a word, his secession was due to gaUed vanity.
There are some women and not conspicuously virile men
who dehght in tinsel and paper flowers, and do not concern
themselves to look behind the frippery for the ends of twine and
twisted wire ; persons who care mainly for what is outside, and
regard as less material that which is within. Highly coloured
sweets are not invariably wholesome. Larded veal is more
palatable, but not more nutritious, than plain roast. Such
persons as those mentioned repudiate the latter, because their
soul lusts after the strips of bacon. Such are attracted to Rome
by its gorgeous ceremonial and ritual elaborations, and wiU
gulp down any amount of superstitious abuses without making
wry faces. Paulus Jovius, who wrote the Ufe of his patron,
Leo X, tells us that this Pope was wont to serve his guests at
table with flesh of monkeys and other unclean beasts, highly
spiced, and when those who had partaken of these meats com
mended their exceUence, he chuckled over their credulity.
But, on the other hand, there be earnest souls that have
been brought up in a nebulous rehgion without definite teach
ing, who crave for distinct, dogmatic truths that they can lay
hold of, and without which they languish ; when these secede,
if it be from the Anghcan Communion, it is due to the neglect
or ignorance of their clergy who ought to have given bread, but
instead supphed gruel. But, as far as my experience goes, it
is not from the Church — at aU events, not from such as have been
brought up in Church principles — that Rome gains her converts,
but from Dissent and Evangehcals. And it is for this reason
that the Romans look with a pecuharly jealous eye on the
Cathohc party in the Enghsh Church. Souls must have definite
truths to grapple. Standard roses wiU not thrive in a hght
soil. They must have something sohd that their roots may
grip. Samuel Wilberforce, when Archdeacon, told the Earl of

SECESSIONS 385
Carhsle that the fact of Dr. Arnold having " no denned system
on religious subjects " conduced to his pupils becoming Trac
tarians. He might have added, Romanists also.
Adjoining one of our most popular watering-places is a
parish that was rapidly being covered, in the first half of the
last century, with viUa residences. The squire was a strong
EvangeUcal, and he greatly disliked the Anglicanism of the vicar
and the mild ritual of the services. When it came to chanting
the Psalms he abandoned his parish church, and drove down
every Sunday to an extremely Low church in the town. But
after half a year's experience of that, he could endure it no
longer, with the continuous denunciations of Rome as Babylon ;
and by way of curiosity he went to the Roman chapel to see
for himself what Popery was. He was so struck and fascinated
by what he saw and heard that he was converted and received.
Then he set to work and built a convent for Sisters and a
Roman Catholic church on his property.
Now, so long as in the parish church the services were of a
stiff AngUcan character, a great many of the young people of
both sexes would go to the Roman chapel, mainly for Vespers
and Benediction, being attracted by the beauty and the poetry
of the same ; and several were by this means lost to the Anglican
Communion. But, after a while, at the parish church, full
Catholic ritual was adopted, and distinct and emphatic teaching
of the Faith. Since then the young folk have ceased to go to
the Roman chapel, or, if they go, it is to draw comparisons, and
say, " We have more beautiful, more solemn, and better con
ducted services in our parish church."
As may weU be supposed, there is no love entertained for
the latter by the members of the Latin Communion.
As said elsewhere, Manning had been brought up as an
Evangelical as truly as had Newman. The same may be said
of other notable seceders, Sibthorp, Ryder, Simeon, Dodsworth,
Hope-Scott, Dikes, Noel, Faber, etc. The three sons of Mr.
Wilberforce who " 'verted " came from the purest Evangelical
source. " These men drew scores, nay hundreds, in their train,
and of aU the leaders it must be said that, as they proceeded
from Oxford (so to speak) to Rome, so they had already
marched from Clapham to Oxford."
As already said, conviction generaUy jumps with inclination.
Conviction is much like the divining-rod, that turns and points
in the direction a man wishes and expects it to indicate. The

336 THE CHURCH REVIVAL
Dowser reaUy believes in the apparatus, is quite honest in pur
pose. The action of the muscles on the hazel twig is uncon
scious, but not involuntary. And the individual who is pre
disposed to join the Church of Rome, or Esoteric Buddhism, or
Mormonism, wiU discover cogent reasons impelling his con
science to pursue the course to which his inclinations lead.
" Out of these Convertites," said Jaques, " there is much
matter to be heard and learnt."
We have among our clergy a certain number of priests who
are Roman in their sympathies. Whatever is Roman is good,
whatever is English is bad. Happily, they are few, and have
very little influence. If they go over to Rome, they are no loss
to us, and they are no gain to Rome.
Because lazy French people and priests sit for the Psalms,
some of those most affected by foreign novelties ostentatiously
decline to rise to their feet when the Psalms are said or sung.
I have known cases where the choir have been forbidden to turn
to the East at the Creed, because this is an English and not a
Roman custom.
We lost a good deal at the Reformation that we have reason
to regret ; we lost more during the dead time of the Hanoverian
obsession. But it is one thing to endeavour to recover or to
revive what is good, old, and wholesome, that has been let
shde, and another thing to introduce novelties that have
nothing to recommend them but that they are un-English.
Probably the principal reason why Dissent gained such a
hold on the uneducated, especially in country places, is that
the Prayer Book was unintelligible to them. Anciently the
Mass they could grasp, though in Latin, as an act of worship.
But the Book of Common Prayer was not common except among
those who could read. The service in the meeting-house was
level with their comprehension. This inability to understand it
is passing away, but we stiU need simplification and not elabora
tion. We should gauge the capacity of our congregations, pre
cisely as a farmer tests the soil of his fields before he resolves
what his crops shall be.
The Catholic Faith in its simphcity wiU always command
the belief of devout souls ; and Catholic worship appeals to
the heart. According to Duchesne, the highest Uturgical
authority, Matins and Vespers were originaUy family prayers
among the early Christians, then, along with the other Hours,
were adopted by the monks, and when cathedral chapters were

0 SECESSIONS 337
f/jrmed, passed on to them, and from them finally to parish
churches. But the Holy Eucharist, as the one service of divine
institution and of apostolic appointment, was the service of
Christendom, and is so still everywhere in Catholic and Oriental
Christendom. We got into the way of substituting what was
supplementary for that which was essential.1
But the Eucharist should be rendered dignified and simple.
Over -elaboration of ritual was all very weU for medisevals, but
it does not commend itself to Enghsh people of the present
day ; still less do aU the fancy functions that Rome has
formulated. It is a significant fact that where there has been a secession
of clergy to Rome from a large town Church, the number of
lay-folk who have foUowed has been insignificant ; nay, further,
the rehef from the presence of unfaithful guides has acted
sensibly, the Church has gained in vigour, increased the number
of communicants, and has had larger offertories.
If we remain staunch to the Church of England and its formu
laries, I have no hesitation in saying that we shall carry the
people along with us ; but if we adopt strange and uninteUigible
rites we shall repel them.
The foreign plants introduced into England that have rooted
and spread have now become Enghsh plants. The foreign
settlers who have come among us, in the second generation, have
become Englishmen. But we English people will never become
Italians in our rehgion — such is foreign to our blood, to our
instincts, to our traditions.
I once wanted to plant rhododendrons on limestone rock.
My gardener said to me : " You don't feed an 'oss on veal
cutlet, and you don't give a cat beans. You must give 'em not
what you fancy, but what they hkes. And rhododendrons won't
thrive on Ume." And so — Romanism may seed itself on English
soil, but wiU never thrive in free Enghsh air and flourish on
EngUsh soil. It wiU draw out, maybe, a sickly existence for a
time, and then finaUy perish. As Virgil says :
Cura sit
Et quid qua^que ferat regio, et quid qua^que recuset.

1 The rubric, "Then shall the priest say to them that come to re
ceive," was objected to by Bucer as acknowledging non-communicating
attendance, and he vainly endeavoured to get it expunged. In 1559
an abortive attempt was made to introduce a dismissal of non-communi
cants after the offertory.

A

CHAPTER XV
PROGRESS
S has been already intimated, the Tithe Commutation Act
was generaUy welcomed as a relief by both clergy and
tithe-payers, as doing away with much friction. Mr.
Mozley mentions calling on an incumbent previous to
its passing, and finding that his parishioners had deserted the
church and built for themselves a large meeting-house, because
he had claimed some disputed tithe.
But there was another grievance besides tithe that created
ill-feeling, and that was the imposition of Church rates.
" To them and their coUection a determined resistance was
offered. It began in an attempt to diminish the amount col
lected for the purpose of repairing the churches and providing
the things that were required for the due and decent celebration
of divine service in them. But the opposition to them was
carried further. Payment of the rate being deferred, it was
enforced by seizure of goods and the imprisonment of recusants.
In the great Braintree case, after expensive legislation protracted
over many years, it was finally determined, on appeal after
appeal, that a rate laid by a minority at a meeting of the
parishioners could not be enforced. In Rochdale, the contest
was carried to such a pitch that upwards of 13,000 votes were
recorded, and the mihtary were caUed out to preserve order.
" But the victorious party, although they had expended
large sums of money on the contest, did not coUect a single
penny of the rate they had with so much difficulty succeeded in
laying. It had become evident that the impost was not worth
the trouble and expense incurred in obtaining it, and after the
two defeats mentioned above, it was graduaUy expiring, when
Mr. Gladstone's Church Rate BiU (i860) virtually abolished it " x
A sore was removed and a way was opened for voluntary
contributions, that have more than doubled the amount extorted
1 Molesworth, History of the Church in England (1882), p. 395,
338

PROGRESS 389
by the rate, to be spent on the sacred edifices and the services.
I will now give a few examples of progress such as I have noticed
myself — not that there is in them anything extraordinary, but
as an instance of how the Church is making way, and the level
of her services is rising.
I do not think that a more marked instance of progression
can be found than in CornwaU. This, as I remember it, was
infected with all kinds of Dissent. It was in the diocese of
Exeter, already too large to be worked effectively by a single
Bishop. It was separated in 1876, and made into a diocese of
Truro. CornwaU possesses now a Bishop of its own and a
suffragan. At present there are two bishops in the Exeter diocese, so that
where some years ago there was but one, in Devon and CornwaU,
there are now four working, and working hard. Truro possesses
a stately cathedral, the first after S. Paul's reared in- England
since the Reformation. When Bishop Benson became its first
head, he is reported to have said, " I shall find more difficulty
with the clergy than with the people." And it was so. A
great many were torpid, inert, because hopeless, and some
because indifferent, but of these last there were not many. I
recall going as a boy with my parents to Minster Church, near
Boscastle, of a morning on Sunday. We passed meeting-houses
in which were many people, and the sound of hymnody poured
through the windows. At Minster the sole congregation was
composed of our family, that of the parson, and the clerk ; and
the incumbent preached to us on the evidences for the existence
of a God.
The Cornish are an emotional people, and a Cathohc service
appeals to their hearts, a stirring sermon they especiaUy relish ;
and where both are provided in the Church, there most certainly
congregations gather and are moulded in life, feehng, and
practice. Among Dissenters there is a general admission that
the numbers are faffing off. With the Cornish people I do not
think it is, as elsewhere, to indifference, but that they are being
drawn to the Church ; and they are drawn to the Church because
in her they learn what it is to love God, whereas in the chapel
they are roused by the fear of God. I will venture to quote
Mr. Hudson:
" Last year one day a Truro acquaintance of mine got into
a railway carriage in which were five Methodist ministers
returning from a conference they had been attending. They

340 THE CHURCH REVIVAL
were discussing the decrease of the number of converts and the
decline of revivals during the last few years. One of them, a
stout, elderly person, said he did not take so pessimistic a view
as the others appeared to do. He thought the faffing off, if
there were any, was perhaps attributable to the ministers them
selves, and then added : ' AU I have got to do is to preach my
Judgment Day sermon to set them howling.' The others were
silent for a while, and then one said : ' Do you think it wise
to say much about everlasting punishment at the present
juncture?' No one replied to the question, and after an un
comfortable interval they changed the subject." x
Then, again, at the present day the sense of the beautiful
is sedulously cultivated. Even advertisements must now be
made artistically attractive. Books must be iUustrated with
charming pictures. The day of crude colouring and bad de
lineation is past. And it is impossible for the young people
not to draw a contrast between the old granite parish church,
with its carved screen, its radiant altar, the beautiful singing,
and the tender sermon, with their Bethels in which is the very
cult of ugliness; and the result is they desert these latter and
flock into the former.
Again I wiU quote Mr. Hudson, for he is impartial:
" ' Any house is good enough to worship God in,' is a treasured
saying, and it has been remarked that no place of worship
has ever been raised by Nonconformity in England which any
person would turn aside from the road to look at. This would
be too little to say of the chapels in West CornwaU, where the
principle of any-house-good-enough has been carried to an
extreme. These naked granite boxes set up in every hamlet
and at roadsides, hideous to look at, and a blot and disfigure
ment to the viUage and to God's earth, are assuredly an insult
to every person endowed with a sense of beauty and fitness.
" The interior of these chapels is on a par with their exterior
appearance. A square, naked room, its four dusty waUs distem
pered a crude blue or red or yeUow, with a loud-ticking kitchen
clock nailed high up on one of them to teU how the time goes.
Of the service I can only say that after a good deal of experience
of chapel services in many parts of England I have found nothing
so unutterably repeUent as the services here . . . the intolerable
sermon, the rude singing, the prayers of the man who with
' odious familiarity ' buttonholes the Deity, and repeats his
1 Hudson (W. H.), The Land's End (London, 1908), p. 199.

PROGRESS 341
' And now, 0 Lord,' at every second sentence — the whole squalid
symboUsm ! " 1
In the towns it is otherwise: there, with good music, with
sensational advertisements and florid preaching, every effort
is made to keep adherents and attract outsiders. The Church
has a serious task before her in Cornwall. If Methodism has
stirred rehgious feeling, it has failed entirely to make the Cornish
a moral people. Both Wales and Cornwall, alike hotbeds of
Dissent, are far from moral, in marked contrast to the Catholic
Bretons, who are of absolutely the same mixture of races.
In 1912 there were 190 churches in Cornwall in which the Holy
Communion was celebrated weekly, and 51 fortnightly, whereas
in 40 it was monthly — where the fag-ends of old usage lingered
on. The number of communicants was at Easter 16,000.
There is a certain living in the West of England, with a popu
lation of a thousand and a half, that was for three generations
in the hands of one family. The grandfather was the first
rector of this set ; then came his son, who was incumbent for fifty
years ; lastly the grandson, who held the living for forty. All
three, neglected their duties, and set by no means a high standard
of Ufe before the people. The children of the parish were left
in ignorance of the simplest Bible stories. In a word, for a
hundred and twenty-five years, or thereabouts, the place remained
in practical heathenism.
The few decent Churchmen in it refused to communicate,
because the communicants were notoriously bad characters.
The church was bepewed and had a three-decker. The altar
was a deal table with a moth-eaten red cloth on it.
Now aU is changed, and there has been progress. The church
has been cleared of pews, the chancel cut off from the nave by
a rood-screen ; a weU-appointed altar has taken the place of
the shabby deal table ; services are frequent, Holy Communion
at the least weekly, and the children are regularly catechized.
With every year the roll of communicants increases.
The adjoining parish to mine, Bridestowe, had formerly Sourton
annexed to it.
In the church there were but two services on Sunday, and
quarterly Communion.
In 1846 the Rev. Hinds HoweU became rector. He had been
curate-in-charge of Washfield from 1833 to 1839, when there
was no resident rector. With a population of 500, he had 120
1 Ibid. pp. 201-3.

342 THE CHURCH REVIVAL
regular communicants. I know the church weU. It has a
magnificant post- Reformation carved oak screen, and tiU recently
— or comparatively recently — a village orchestra performed in
the services. When the order came from Bishop PhiUpotts of
Exeter for the use of the surplice in the pulpit, and that of the
Church Militant prayer, a storm of disapproval broke out.
On the following Wednesday, being Ash Wednesday, all the
farmers of the parish, with the exception of two, absented them
selves from the service, which, till then, they had always attended.
The malcontents pressed Mr. HoweU to give way ; they were
met by a resolute refusal. But by bis assiduity in visiting the
sick amongst those who had rebeUed, he broke down their
prejudice. The ensuing Good Friday and Easter Day saw
every farmer, with the members of his family, in their seats in
church. At the annual dinner, given on Easter Monday, after
the parish meeting, the farmer who had led the opposition first
moved that Mr. HoweU should take the chair, and then delivered
himself as follows : " Sir, you have conquered us. We did
object to your reading the prayer for the Church Militant every
Sunday, and to your public christenings, but we have talked it'
over, and we have come to the conclusion that your way is right ;
and now not one of us will go against you." More than twenty
years later, at a Church Conference, his hand was grasped by
a West Country Archdeacon, who said : " I must shake your
hand, Mr. Hinds Howell. How you helped us by standing firm
on the surplice question ! "
The surphce riots that broke out in Exeter shook the iron
nerve of Bishop PhiUpotts, and he sent for Mr. Howell, showed
him a letter he had written, and asked his opinion on it. After
a short silence, he returned the letter to his diocesan. " You do
not tell me what you think of rny letter," said the Bishop.
" My Lord, I would rather have cut off my right hand than
written it." That letter abandoned the whole position, and
left the wearing of the surplice to the option of the clergy.
This was the man who in 1846 became Rector of Bridestowe.
He was staunchly orthodox, but not in any degree a ritualist.
Indeed, among the old Tractarians there were no ritualists.
They conceived it their duty to state the Faith, to proclaim
the mission of the Church, and the grace in the Sacraments.
Mr. Howell's views had been largely identical with those of
Bishop PhiUpotts, and to these he remained faithful to the day
of his death.

PROGRESS 343
In Bridestowe he soon proved a power. He opened his
school daily at nine o'clock with prayer and a Bible lesson.
After teaching in the school he visited in the parish ; and it
was one teeming with dissent. There were Baptists, Wesleyans,
and Plymouth Brethren. With the former he acquired so much
influence that before long he had baptized every one of their
children and closed their chapel.
With Bridestowe went the daughter church of Sourton, on
the edge of Dartmoor, and this, which was in a dilapidated
condition, he restored, and rebuilt the chancel.
Mr. HoweU rose every morning at five o'clock, and. as soon
as his family came down, the psalms and lessons and prayer
for the day were gone through, after which came breakfast.1
In 1855 he was succeeded in the Rectory of Bridestowe by Rev.
Alexander Watson, previously of S. Mary's Church, Torquay,
where he had raised a noble chancel, well appointed, but was
Unable to rebuild the nave. He instituted daily choral service.
His successor " restored " the church by calling to his aid a
common builder, who put up ugly deal benches in place of the
pews, demolished the beautiful carved-oak screen, with its painted
post-Reformation tympanum, and lined the chancel with yellow
pitched deal boarding, varnished, making it look like a ship's cabin.
In 1889 the Rev. J. Loveday Frances became rector, and
nearly aU that which Alexander Watson had instituted, and
which had been allowed to lapse, was restored. There is now
daily service and weekly Celebration, as also on Saints' and
other Holy Days.
At Mary Tavy was Antony BuUer (1833-77): Mr. Mozley
has given a brief notice of him in his Reminiscences. His parish
was one very difficult to deal with, as the population was largely
made up of miners, congregated at a considerable distance from
the parish church, on Black Down. Mr. BuUer was a scholar—
a modest, shy man — and one of more force was needed to deal
with very rough men and their equally rough wives and
children. The church was pewed to the ears, the altar was a
deal table covered with a flowing red cloth. He had daily
service, but only monthly Communion, and the number of com
municants, out of a population of considerably over a thousand,
was twenty. Then ensued a change, and now the church has
a beautiful screen and rood-loft, a high altar, a side-altar in the
Lady Chapel, and a daily celebration.
1 Hinds Howell : a Memoir (Norwich, 1899).

344 THE CHURCH REVIVAL
The parish of Bratton CloveUy, that adjoins mine on the north,
comprised 8,316 acres ; the tithe commutation or rent charge
was fixed at £460, and there is a glebe of 159 acres. From
1822 to 1844 t^e rector was a Mr. Birdwood, and the story is
told of him that he was wont to visit the parish twice only in
the year, to collect his tithes, on which occasions he remained
over the Sunday and always preached the same sermon from
the same text : " Render unto Caesar the things that are
Caesar's, and unto God the things that be God's " — which the
parishioners altered into : " and unto Birdwood the things that
be God's."
The Rectory originaUy stood near the church, but it had
been burnt down, and the curate was put to live in a smaU
farmhouse furnished with cob waUs, on the glebe, at a consider
able distance from the church and viUage, to which he had
to ascend 150 feet of steep hill, by a road that in winter was
sometimes a torrent bed and at others a sheet of ice.
The curate who served the church under Mr. Birdwood had
quarterly Celebrations. Then came a Mr. Budge, a scholar and
able man, and he instituted monthly Eucharists. When the
Rev. E. Seymour succeeded he had them at first fortnightly,
in i8§3 they became weekly, and so they have continued since.
The altar has candles and vases, and a reredos of carved alabaster ;
every window is filled with stained glass ; in the chancel is a
surphced choir, and in heu of the old deal pews the church is
fitted throughout with richly carved oak benches.
At Plymouth both S. Andrew's and Charles Church are in
the hands of very-Protestant trustees. At S. Andrew's on
" Christening Sunday " a crowd of low characters was wont to
gather round the doors of the church, eagerly offering to stand
sponsors in return for sixpence or a pint of beer. The church
was bepewed and was furnished with a three-decker. Even
in S. Andrew's there has been advance. The three-decker
has disappeared, and a surphced choir occupies the chancel,
precisely one of the things that was objected to as Popish at
S. Peter's. Now the florid musical service is the great attrac
tion. As the supply of Evangehcal clergy is running short in
England, the trustees have had to import Irishmen for the last
two incumbents.
S. Peter's, as already related, was opened in November 1848.
At the present date there are in Plymouth and Devonport
seven churches in which the Eucharistic vestments are worn,

PROGRESS 345
and Ughts are used at Holy Communion. In five incense is
burned. A great friend of our family was the Rev. Christopher Bartho
lomew, incumbent of S. David's, Exeter. This was a peculiarly
ugly church in debased Itahan style, with a tower surmounted
by a foolscap. Internally it was smothered in pews and choked
with gaUeries. A few hard free seats at the back were the
sole provision made for the poor parishioners. Christopher
Bartholomew altered nothing in the fittings of the church, used
the three-decker to the end, with a table behind it in flaming
red drapery for an altar. He did, however, have daily prayer
and frequent Communions. He taught definite doctrine, and
was considered an able preacher. The congregation comprised
fashionables from the handsome villa residences of rich merchant
families, but also from the country came carriages with liveried
servants on the box and heraldic decorations blazing on the
harness, that deposited county famihes at the church gate, driven
in to hear the popular preacher.
Old S. David's has vanished as a bad dream, and its place is
now occupied by one of the finest and most skilfully designed
of modern churches. It is larger than the old building, and
when I have attended it has been crowded, not with county and
merchant famihes, but with tradesfolk, shopmen, and girls. The
altar is adorned with a superb reredos of carved oak. The
service is fully choral, with surpliced choir and candles burning
on the altar. But that is not all. Out of S. David's has grown
a second parish, that of S. Michael, with another fine church
and a tower and spire that are an ornament to the city. Here
also Divine worship is conducted much as in the mother church,
and S. Michael's is in a poor district and is the church of the
poor, who were wont in old days to be thrust away at the back
under a gaUery in " free seats."
In the cathedral, in which there was formerly but a monthly
Celebration, there is now one daily.
At S. SidweU's, in the " forties," the Rev. Edward Harold
Browne was rector. He introduced daily service and weekly
celebration. His successor was Francis Courtenay, and it was
under him that the storm burst, described in another chapter,
and the disturbances continued throughout his short tenure
(he died in 1849) and during the early days of John Lincoln
Galton, who was the next incumbent. He discontinued the
surphce for a time, but continued everything else. In 1870 he

346 THE CHURCH REVIVAL
was able to restore the church with the addition of a chancel,
have a surpliced choir and choral services. Since then lights
have been used at all celebrations, also the singing of the Bene
dictus and Agnus Dei at the choral Celebration has been
adopted, and Eucharistic vestments.
At the cathedral lights are used at the early Celebration,
alsoat S. Stephen's and S. Laurence's and S. John's. There are
lights at all Celebrations at eight parish churches, vestments
worn in six, vestments, lights and incense at one.
Now let us turn to Cambridge, that has ever been a breeding-
ground of Puritanism.
When I was there as an undergraduate, in 1853-7, there was
but one church in the town in which was a weekly Celebration,
and that was late. This church was S. Giles, a curious octagonal
structure with the seats so arranged as to radiate from the
pulpit as a centre. That pulpit was a huge structure with
a sounding-board above it, and the acoustic properties were
such that not only could every word of the preacher be heard
by every individual in the congregation, but the faintest whispered
remark of one of these latter was audible in the pulpit.
The incumbent was under sentence of suspension for three
years by Turton, Bishop of Ely, because he had refused to read
the Burial Service over a notoriously bad character in the parish
who, when drunk, had faUen into the Cam and been drowned.
Mr. Dodd, the vicar, sat in a pew in cassock and gown, and
the curate celebrated in surplice and funereal stole. No other
ritual than what was then general was observed. The altar
was muffled in white linen, and the chahce, paten, and wine-
jug were, if I remember rightly, on the altar, not on a credence,
and were covered with a napkin. Such undergraduates as
desired to make their weekly Communion used to go to the
church, and wait outside tiU the sermon was over, and the
non-communicants trooped out at 12 o'clock-. This hideous
church was demolished in 1870, and the present S. Giles's
Church was built. On the other side of the street has been
erected a stately new church, S. Peter's, and the two — S. Giles's
and S. Peter's — are served by one vicar with three curates.
There is a daily celebration of the Holy Eucharist at 7.30 a.m.
at S. Peter's, and daily also at S. Giles's, at 7.45 a.m. There is
at least one weekly Celebration in seven other churches in Cam
bridge ; in aU, there are five in which the lights and vestments
are in use.

PROGRESS 347
Twenty-five years ago there were but two churches in Liver
pool in which vestments were worn ; there are now eleven.
And this means far more than ritual advance, it signifies advance
as weU in definite Church teaching.
The Church revival in England has passed through three
marked phases or stages that must not be overlooked.
The appeal made by the Tractarians, for a restoration of
doctrine forgotten or in abeyance, was made to the ears of
scholars and clerics, and to men and women of culture generally,
and it reached and influenced them . Scott 's novels had awakened
an interest in what was mediaeval ; and there was a revulsion
against the debased taste in architecture everywhere manifest,
and a desire to recur to the purer types of the Middle Ages.
But this was among the noble and gentle and refined alone.
And it was among the noble and cultured that the Tracts
met with ready reception. This generation passed away. The
sons and grandsons did not care to tread in the footsteps of
their forebears : they were animated with other enthusiasms,
if not too blase" to have any at all ; some were immersed in
poUtics, others in pleasure, went with their rifles stalking tigers,
or with butterfly nets pursuing American heiresses. I can recall
how, in the first period, so many spiritual faces were to be seen —
faces of men and women that seemed to see God ; such as I
have noticed nowhere else, save in convents and monasteries,
and among the Brittany peasants and peasantesses. I do not
see quite so many of these now.
As Walter Pater says in Marius the Epicurean, the beauty
of their faith was irradiated in the faces of the Christians, " as
if some profound correction and regeneration of the body by
the Spirit had been begun and already gone a great way ; the
countenances of these men, women, and children had a bright
ness upon them which he could fancy reflected upon himself;"
Pater in these words described what he saw in the faces of the
old Tractarians ; faces still to be seen among saintly Romanists,
and among ourselves.
The movement presently entered on a second stage. Hitherto
the middle classes had been wholly given over as a prey to the
teeth of Dissent, but now the Oxford Movement began to affect
them. It was Uke the descent of the angel into the pool of
Bethesda to trouble the waters and make them wholesome and
healing. Men who had been formal Churchmen became such
now by conviction, because they had learned what the Church

348 THE CHURCH REVIVAL
was : the kingdom of God on earth, not a mere State creation.
Many who had been bred in the negations and emotionahsm
of Nonconformity came over to the Church and embraced
Cathohc teaching with avidity. Others craved for a broader
outlook and a freer air than they could gain in EvangelicaUsm.
The Evangelicals had had their day and had not known
how to use it. Almost aU benefices and positions of authority
that the State could give had been shoveUed out to them, as
a banker shovels out gold. They had laboured as individuals
to advance personal religion, without any concerted plan of
action. They met and shouted in Exeter HaU, they denounced
High doctrine and practice in shriU cries from their pulpits.
The bishops of this faction started up hke the leather-topped
hammers of a piano, twanged a string, dropped out of sight,
and the note they had sounded died away without an echo.
And now came the third phase.
In Yorkshire and in the East of London, and in places that
appeared most unpromising, the High Church clergy cast them
selves amidst a teeming artisan population, among miU-hands,
coffiers, dock labourers. Since then this field has been speciaUy
their own. Wherever there were men and women earning their
bread with the sweat of their brow, there zealous, enthusiastic
Church men and women are to be found.
The movement has not by any means captured the class, any
more than as a whole it has mastered the middle class, but
it has effected a breach in the waUs of ignorance and prejudice,
and every year shows progress. As to the upper class — the
nobihty, the gentry, the plutocrats — they are pretty weU left to
stew in their own fat, to ride their polo ponies, play bridge,
race over the country on Sundays in their motors, and eat and
drink of the best. It is with the shopkeeper and the operative
that the Church wiU do most.
Mr. Robert Lowe, when the franchise was extended, said :
" Now we must teach our masters." The future of England —
of the Empire — is in the hands of the working man: he has
a vote as weU as the squire, the factory hand as weU as his
employer. The future of the English branch of the Catholic
Church depends now, and wiU depend to an increasing degree,
on the horny and begrimed hands of ploughmen and artisans,
and into these the Church must commit her cause, wiU she nill
she. It is the working man who wiU be caUed on to decide
whether she is to be cast forth naked, despoiled, disinherited ;

PROGRESS 349
whether she is to be accorded fuU liberty to control her own
actions, direct her own course ; or whether she is to be further
crippled and manacled. There must be no bhnking of facts.
The power to decide her future resides in these scarred but
stout and iron hands, and the work set before the Church is
to Christianize, to cleanse, to direct aright the masters of the
future. On Saturday afternoon, June 21, 1913, was held in London a
demonstration, by nearly a thousand parishes of the metropolis
and its suburbs, against the Disendowment, Disestablishment,
and Disruption of the Welsh Church. There were sixteen
processions from divers quarters of London converging on Hyde
Park. I was down on the Embankment to see the gathering
and march-past of the contingent from the East of London, of
poor clerks, dock labourers, seamstresses, artisans, and factory
hands. Each parish was preceded by its banner, and each was
provided with scrolls inscribed with significant sentences, as
" S. George stands by S. David," " Fight for the Faith," " For
God and, the Church." Those forming the procession walked
some four, some eight abreast, and took an hour in passing.
As they moved on they sang " The Church's one foundation,"
" 0 God, our help in ages past," " Onward, Christian soldiers,"
etc. There was no mistaking the fact that these demonstrators
belonged to the labouring class, that they were in thorough
earnest. It was variously computed that in Hyde Park they
numbered from 120,000 to 150,000.
What this great gathering of the clans revealed to me, and
to many others, was the great progress the Church had made
in the affections of the people. Could such a demonstration
have been attempted fifty years ago ? I trow not.
Nor was this all : similar processions for the same purpose had
been organized all over England ; at Leeds from 8,000 to 10,000
men, and men only, walked in the procession ; at Plymouth
there was at the smallest computation 30,000 ; in Nottingham
they numbered 11,000 ; there were at Swansea 20,850 in proces
sion. One thing shown by this demonstration was the fact
that the Church of England was a living force, and that it had
taken deep and enduring root in the hearts of tens of thousands
everywhere, and especially in those of the working class, men
and women.
Rene" Bazin, in his touching story Le Ble qui live, has shown
how that in France, notwithstanding the repeated mowing down

350 THE CHURCH REVIVAL
of the Church, religion being trampled under foot, buried and
smothered under layers of Materialism and Socialism, the blade
of Faith is beginning to show above the surface. This is true
as weU of England. Gilbert Cloquet, in Bazin's story, after
long godless years of friendlessness, desertion, disappointment,
at the age of fifty recovers his faith. Kneeling up in his bed
he tries to pray, but has forgotten the words of prayer. Only
he recaUs how once, as a httle lad, when his mother had sent
him to church, and he had returned late, he said : " Mother,
I have been long absent, but I have come back at last ! " And
Gilbert, stretching out his arms, now cried the same words.
Out of the well-to-do and leisured class, the blade of living
faith springs but, sparsely ; but in the low and rugged plain of
labour, there the green points show on every side.
From the coalmine and the factory, from the shop-counter
and the clerk's desk, from behind the sowing machine and from
the plough, from the barracks and the trawler and the iron-
plated battleship, goes up the cry to-day, " Mother, we have
been long absent, but we have come back at last ! "
The Societies which had so great a share in the work of the
Revival, such as the English Church Union and the Guild of
S. Alban, were founded by laymen and managed by them.
The Revival was sporadic, starting here and there, without
any indication of concerted action, yet everywhere animated
by the same spirit, and aiming in the same direction. It was
hke the bursting forth of a thousand springs from every side,
but all flowing together into one bed. The only Church paper,
and that one of which Newman was a founder and shareholder,
was the Record, and that became the organ of the Low Church
party. The Guardian and the Church Times were results of
the Revival, and not contributing causes. Before they appeared,
Church Literature consisted of pamphlets that circulated only
among the clergy and the leisured classes.
The breath of hfe had passed over the land, and the thrill
of a resurrection was felt everywhere.
There is a striking tale by Mr. A. E. W. Mason, entitled The
Broken Road. It teUs how an Indian official was set to construct
an important highway, how he spent his life upon it ; how, when
he died, his nephew took up and continued the task ; how, after
landslides and storms carrying the road away, hostility shown
by natives, indifference displayed by Government, he feU a
victim to assassination ; how next the son, as to a solemn

PROGRESS 351
duty, devoted himself to repair and continue the road, ac
cording to the original design. This, I take it, is the story
of the Church, especiaUy in England. There have been dis
astrous cataclysms, there has been bad material used ; torrents
have swept over the highway, avalanches have buried the
track in detritus ; there have been riots provoked by it, and
Government has interfered to stop the work ; but happily the
milestones have never been displaced. So soon as the period
of devastation or of hindrance has been overpassed, the work of
restoration was begun. From the very first start, men have
laboured, at one time strenuously, at another slackly, upon
God's Royal Road. At the present date, I am confident, from
the priest holding the chalice to the crossing-sweeper with his
broom, there exists in the hearts of thousands in every class,
and in all, parts, fervent zeal to toil at the Highway of the Lord,
that leads from the mountain in Galilee, where the Risen Saviour
commissioned His Apostles, to the hill of Zion and the palace
of the Great King, paved and hedged in with the Catholic
Faith, Apostolic Order, and the divinely appointed Sacraments.
One particular class of clerics may stand aside, shrugging their
shoulders, and pursing up their lips, jingling in their pockets
the sovereigns received from the Ecclesiastical Commissioners.
Impediments may and wiU arise ; but the work will go on. As
Sybil Lindforth says in the book from which I take my iUustra-
tion : " The Power of the Road is beyond the Power of Govern
ments," aye, and of the whole world. Not among the road-
menders will be found those just aUuded to. But lo ! before
the arduous and earnest workers gleams a glorious Presence,
leading, encouraging, strengthening, and promising achievement.
Let us give a hasty glance at the increase of our Colonial
and other foreign bishoprics.
Immediately on the termination of the War of Independence,
the members of the Church in the United States of America
reahzed that it was a condition of life or death to the Church
to have a bishop or bishops of their own. The clergy of Con
necticut elected Samuel Seabury, and he sailed for England
in 1783. Dr. Moore, then Archbishop of Canterbury, hesitated
about consecrating him, and he applied to the Scottish bishops.
On November 14, 178/i he was consecrated Bishop of Connec
ticut by three of them in Aberdeen.
In 1785 a convention of Church clergy and laymen met at
Philadelphia and desired the Archbishop of Canterbury to con-

352 THE CHURCH REVIVAL
secrate for the Church in the United States two clergy whom
they sent over. This request was comphed with on February 4,
1787, and they were consecrated to the Sees of Pennsylvania
and New York, by the two Archbishops, and the Bishops of
Bath and WeUs and Peterborough. On August 12, 1787, Dr.
Charles Inglis was consecrated Bishop of Nova Scotia, the first
English Colonial bishop. In 1793 the See of Quebec was founded,
and in 1839 that of Newfoundland. In 1814 the first English
bishop was sent to Calcutta, and in 1824 two bishoprics — those
of Jamaica and Barbados — were founded in the West Indies.
And now in the Colonies and foreign parts we have 118 bishops,
the United States has 95.
At home there were great difficulties encountered in the
forming of fresh dioceses out of those that were old. The multi-
pUcation of duties, along with the rapid increase of the popula
tion, constituted an overwhelming burden to the Enghsh bishops,
not felt when they but little understood what the work of a
bishop should be, but realized more and more as time went on.
Two only had been formed since the period of the Reformation,
and this increase had been reduced by the union of Gloucester
and Bristol. At the time of the passing of the Manchester
Bishopric BiU in 1847, it was proposed to found three new sees,
but this had faUen through. The Cathedral Commission in its
report of 1855 had recommended the establishment of ten new
sees, but this had been equally disregarded. In 1870, however,
Dr. Christopher Wordsworth, Bishop of Lincoln, bethought him
of an Act passed in the reign of Henry VIII, authorizing the
appointment of suffragan bishops, but the Act had fallen into
abeyance. Proceeding upon this, he obtained the appointment
of a bishop to Nottingham, the see being afterwards transferred
to Southwell. Suffragans now number thirty-four.
But the appointment of suffragan bishops did not altogether
meet the existing want, and a special Act of Parhament was
passed to constitute S. Alban's a see. Truro was also founded
out of the huge diocese of Exeter. Then came Liverpool,
Newcastle, SouthweU, and Wakefield. There are now thirty-
seven dioceses in England and Wales, and more would be created
but for the obstruction of the Dissenting and Orange members
of the House of Commons, who oppose every attempt made to
improve the condition of the Church and perfect her organization.
In 1717 Convocation was prorogued by the Government of
the day in order to prevent its passing a formal condemnation

PROGRESS 353
of Hoadly, Bishop of Bangor, for heresy in his sermon On the
Kingdom of Christ. The Lower House had passed a declaration
to this effect, which was presented to the Upper House on
May 10, 1717, whereupon Convocation was summarily prorogued
against its wiU by the exercise of the Royal Supremacy. For
aU practical purposes it was silenced for one hundred and thirty-
five years. But the prorogation was on all occasions the act
of a subservient Archbishop and Primate, and, as it appeared
eventually, he had no power to act in this matter without the
consent of his suffragans.
After the Gorham Judgment it was felt by all Churchmen
save the EvangeUcals and Latitudinarians that the Church
must be aUowed to voice her own opinions. Several bishops
were opposed to its revival ; Lord Shaftesbury, at Fishmongers'
HaU, used violent language against it, protesting that it would be
sure to encourage Confession.
Eminent lawyers were consulted, and the opinion given
was that Convocation had a right to discuss ecclesiastical
matters ; and it was generaUy resolved by the clergy that the
next Convocation, in November 1852, should act. The Times
and other papers either denounced the assembly or sneered at
it. In the summer of that year came the election of proctors,
concurrently with the elections for the new Parhament.
" The Synod of the province of Canterbury met in full force
at S. Paul's Cathedral on the day appointed, November 5, 1852.
The cathedral was in a state of the greatest confusion, through
the preparations for the Duke of Weffington's funeral, but the
first glance at the assembled party, when standing under the
dome, was enough to show that Convocation had mustered in
large force. Deans, archdeacons, and proctors glided about fuU
of mutual recognition and inquiries ; and this whole group,
set off by the picturesque effect of full canonical costume,
presented a curious and suggestive scene. We saw a highly
educated and ecclesiastical-looking coUection of men. They
looked hke what they were, and the sight gave strength and
reahty to our convictions that Convocation had met for business.
From the dome a movement was made towards the morning
chapel at the north-west comer of the Cathedral. Here the
Bishops assembled in their red chimeres, and were shortly sum
moned to the west door to receive the Archbishop of Canterbury.
The procession which forthwith commenced towards the choir
of the cathedral was a wonderful phenomenon. Here was the
23

854 THE CHURCH REVIVAL
Church of England by representation, in its most stately costume.
There followed in the rear, as the climax of honour, the Arch
bishop himself, with his long scarlet train borne by an attendant.
All marked to a thoughtful eye the ecclesiastical majesty of
Lambeth, which enjoys a longer pedigree and a more uninter
rupted history than any temporal throne or dynasty in Europe." x
After the Latin Service and the election of a prolocutor by the
Lower House, the Convocation was prorogued to November 12,
in the Jerusalem Chamber at Westminster.
In the northern province the opposition of Archbishop Mus
grave prevented the assembly of the Northern Synod from fol
lowing the example of that in the south during his life, but
obstructives do not hve for ever, and the Northern Convocation
met under his successor in 1861. Since then, both Convocations
have continued to meet, and have done good work, passing
canons under royal licence ; and in 1885 both Houses of Con
vocation agreed to a scheme for the constitution of a House of
Laymen, to be appointed by the lay members of the diocesan
conferences and by the archbishop, to act as a consultative
adjunct to Convocation on all subjects except the definition and
interpretation of doctrine.
" The revival of the active life of Convocation is distinctly
due to Samuel Wilberforce, Bishop of Oxford. It was extorted
from an un wiUing primate (Sumner), an amiable prelate whose
sympathies were not with Church action, and who had not
emancipated himself from the fear of the high and low factions,
such as those which squabbled through the reign of Queen
Anne. His apprehensions were shared by many. Most of the
public prints were divided in their comments between expres
sions of the most utter contempt and prophecies of the most
terrible mischief from the mass of contentious bigots. These
prophecies have been utterly falsified." 2
The Church had found her voice once more. But Convoca
tion is composed of too many dignitaries, and the parochial
clergy are not sufficiently represented. Difficulties have stood
in the way of reform, and impatience has been felt at the lack
of united assembhes in which pressing difficulties might be
considered, and men differing in opinion might meet and ventilate
their views. In 1861 the Cambridge Church Defence Associa
tion invited about three hundred delegates from similar associa-
1 Convocation of November 1852, p. 158.
2 Perry (G. G.), A History of the English Church (1887), iii. 308.

PROGRESS 355
tions to assemble at Cambridge and take counsel together over
the difficulties of the day. The Second Church Congress met
. at Oxford in the ensuing year, and since then it has become
an annual institution. Any member of the Church, cleric or
layman, may attend, and is invited to speak. It passes no
resolutions, but merely discusses. It has proved of conspicuous
value in removing asperities, and in getting men of divergent
views to appreciate the goodness there is in those with whom
they do not agree, and to make allowance for them.
Of far greater importance, and a more conspicuous sign of
progress, has been the summoning of Pan-Anglican Conferences.
In 1865 the Provincial Synod of Canada entreated Archbishop
Longley of Canterbury to summon a General Council of the
Anghcan Communion to counteract the disturbing cases of
Bishop Colenso and the Essays and Reviews. The Convocation
of Canterbury approved of the proposal, and Archbishop Longley,
after some hesitation, issued an invitation to aU bishops of
the Anghcan Communion to meet in 1867. A large proportion
of the American and Colonial bishops were most anxious to
give formal approbation to the excommunication launched at
Bishop Colenso by his metropolitan, the Bishop of Cape Town.
But some English prelates — notably Thirlwall of S: David's —
dreaded nothing so much as a sort of synodal confirmation of
the condemnation. It was purposed to meet for a Common
Communion at Westminster in the Abbey, but Stanley, the
Dean, had the bad taste — -to use the least offensive term — to
refuse admission to them, and the Bishops, to the number of
seventy-six, met for intercommunion at Lambeth. The slight
put on the American and Colonial bishops by Stanley was
deeply resented. In December the Conference issued an Address
to the Faithful, characteristically vague, but the Bishop of Cape
Town carried a resolution which was condemnatory of Dr.
Colenso, and declared the deposition right, by 40 to 3. The three
who through thick and thin had backed up Colenso were Tait
of London, ThirlwaU of S. David's, and Sumner of Winchester.,
But the most important result of the Conference was that,
by uniting the bishops of the United States of America, the
Colonial bishops, and the Scotch as well, on equal terms with
the English as members of a world-wide Communion, it supplied
a refutation of the favourite theory of the Latitudinarians that
the Church of England was a State estabhshment, and nothing
more.

356 THE CHURCH REVIVAL
A second Conference was convened, much against the Uking
of Archbishop Tait, in 1878, and was attended by bishops
from all parts of the world, to the number of 100. The Pan-
Anglican Conference of 1888 saw 145 bishops gathered together.
Another was held in 1897, which coincided with the thirteen-
hundredth anniversary of the landing of S. Augustine, and a
pilgrimage was made to the spot and a commemorative cross
was erected. To this conference 197 bishops came. That of
1908 was attended by 242 bishops, and preceded a Pan-Anglican
Congress attended by 7,000 clerical and lay delegates from all
countries under the sun.
There are other indications of progress that might be noted.
The first Sisterhood was that of Miss Sellon at Plymouth, in
1841 ; then, in or about 1851, Mrs. Tennant, a widow, and a
Spaniard by race, began rescue work for faUen women at Clewer.
At her death a Sisterhood was established to carry on the goo.d
work. About 1855 the East Grinstead Sisterhood was formed
for the nursing of sick people in their homes, and the education
of orphan girls. Another Sisterhood was that of Wantage,
founded in 1848; that of S. Thomas's, Oxford, was started
a year earlier. They became very numerous, and have their
branches all over England, India, and the Colonies. At the
time of the Dissolution there were but 745 Sisters in England ;
at the present date there are over 1,300.
There are now in London alone nine Sisterhoods, and each
has its branch establishments. There are also eighteen other
Sisterhoods in England and Wales. This does not include sixty-
eight Orphanages for girls, mostly under the care of Sisters.
The growth of Religious Orders among men has been slower.
One following the Benedictine rule was attempted by " Brother
Ignatius," the Rev. J. Leycester Lyne, in 1863; but he was
impulsive, self-wiUed, and lacking in judgment. I met him
several times, and he did not at all attract me to him and inspire
confidence : with a beautiful face, with a magnificent voice and
flowing oratory, he had no gift as an organizer, and he com
mitted extraordinary acts of folly. His abbey at Llanthony
came to naught. The most famous of all Brotherhoods is that
of the Cowley Fathers, founded by the Rev. R. M. Benson in
1865, which has supplied a Bishop to America. Beside the
mother house of Cowley it has branch houses in London, at
Bombay and Poona in India, at Cape Town in South Africa, in
Kaffraria, and at Boston in the United States

PROGRESS 357
The Community of the Resurrection is one of celibate clergy
Uving under a Rule with a common purse. It originated in
1890, its mother house is at Mirfield in Yorkshire, and it has
a branch at Johannesburg. Its great work is the training of
candidates for Holy Orders.
The Society of the Sacred Mission at Kelham, Newark-on-
Trent, also trains for Holy Orders ; it has branches in South
Africa, Central Africa, and in Korea.
I can but briefly mention the Guilds. The first to be founded
was that of S. Alban in 1851. It is an association of laymen
who profess themselves ready, by the grace and under the
providence of God, as loyal members of the Church of England,
to do aU that they can in answer to the call of the Divine Master.
The objects are : to assist in spreading a knowledge of the
CathoUc Faith and the doctrines of the Church, also to support
the Church's independence in spiritual matters. Beside Parochial
Guilds, which are very numerous, there are some twenty-six
others whose headquarters are either in London or in the several
dioceses in which their work is speciahzed. " The growth of
the Rehgious Orders in the Enghsh Church in the period 1845-
1900 is almost without paraUel in Christian history." 1 The
Bishops, Archbishops, and Convocation have aU approved and
welcomed these institutions.
Fourteen years ago, in 1898, was founded the Church of
England Men's Society ; it consists of men in every department
of hfe, but mainly artisans. In 1908 it numbered 60,000
members, in 1912 it reached 126,625. There are in England
and Wales 3,730 branches. It is already a power, and is destined
to become a very much greater power.
What is its work ? In every direction it is extending, and it
embraces men in earnest for God and the Cathohc Church. The
two fundamental pledges of this Men's Society are prayer and
personal service. Under the first heading is grouped aU that
is intended to help the spiritual life of the members, and to bring
them in contact with the Life of the Lord Jesus Christ. Many
of the branches arrange that their members shaU meet from
time to time at Holy Communion, and especiaUy in the season of
Ascensiontide ; all over the world branches of the Men's Society
are asked to join in the great Sacrament of Loyalty and Brother
hood, and to lay their common petitions before Almighty God,
for the progress of the movement to which they belong. On
1 Dictionary of the English Church (1913).

358 THE CHURCH REVIVAL
the side of personal service, new ways of " doing something to
help forward the work of the Church " are continuaUy presenting
themselves. I may instance two or three. At Barnstaple a
branch of the Men's Society is attached to the principal parish
church. That church had become dingy and dirty. The
C.E.M.S. set to work, erected scaffolding, cleaned, washed,
scraped, renovated the interior; and aU the work was done
voluntarily, at hours when the members were off their regular
work. At S. Stephen's, near Launceston, a parish club-room
was needed. The C.E.M.S. set to work and built one. Except
for the material, it cost not a penny. If it be rumoured that
the Kensit preachers are coming to create a disturbance, the
Men's Society members are ready for them. They look after
one another in the Colonies and at home, and are of vast service
to the clergy in smoothing difficulties in parish and mission
work. It has its members in the ranks of the Army, in the
Navy, in shops, in mines, in factories, and aboard fishing smacks,
abroad as well as at home. There are as many as 351 branches
in AustraUa, and in New Zealand 134. In the Army are 86
branches, and the Seaman's Guild numbers 71 branches. A
member of the C.E.M.S. endeavours to be a " handy man "
for all sorts of Church work. I quote from the Men's Magazine
of October 1912 : " Even summer reports show that our
members are responding nobly to the ideal, and in addition to
the various definitely religious work, such as Sunday school
teaching (one secretary writes : ' All our members are connected
with our Sunday school '), members are ready to do anything
and everything that needs to be done. One branch is providing
the labour for building a new mission haU ; others are beautifying
and fencing off the churchyard, painting the railings, or assisting
to raise funds at bazaars, either for clearing off debts or extension
of work. One is trying to get a note of promise. Another
says : ' We had a smaU staU, and realized nearly thirty pounds ; '
or yet again : ' We find it practicaUy impossible to get a full
branch meeting, as the members, one or other, are doing Church
work every night in the week.' "
A few words must be said about the English Church Union.
There had existed Unions of Churchmen in Bristol, Exeter,
Chester, Manchester, Leeds, Coventry, Gloucester, Norwich,
Yorkshire, and a South Church Union. These had all done active
work for the maintenance of the Faith and had striven to press
on the restoration of action to Convocation. But they had no

PROGRESS 859
outward Unk binding them together, till the outbreak of the
S. George's-in-the-East riots in 1859, wnen it was felt to be
advisable to unite all these local associations in one Union.
Accordingly on February 8, 1859, a Conference of sixteen earnest
Churchmen met under the chairmanship of Sir Stephen Glynne,
and this assembled again on May 15 and founded the Church
of England Protection Society. AU the dispersed Church
Unions were invited to join, and to this aU agreed, and in i860
the Society changed its name to the " English Church Union."
The objects it sets before it are :
To defend and maintain unimpaired the doctrine and discip-
Une of the Church of England.
To afford counsel, protection, and assistance to all persons,
lay or clerical, suffering under unjust aggression or hindrance
in spiritual matters.
In general, so to promote the interests of reUgion as to be, by
God's help, a lasting witness for the advancement of the glory
and the good of the Church.
Membership is strictly confined to communicants of the
EngUsh Church.
At present — in 1913 — it numbers 40,000 laymen, 26 bishops,
and 4,000 clergy.
The number of churches built or rebuilt during the first
seven years of the nineteenth century were twenty-four. In
1875 a return was made to Parhament as to the amount of
money that had been spent on church-building or church-restora
tion, and it was found that the sum expended amounted between
1840 and 1874 to £25,548,703. In 1884 the amount spent in
one year on the building and restoring of churches, the building
of parsonage-houses, and enlargement of churchyards, amounted
to £1,455,839, or, in round numbers, about a miUion and a half.
Between 1884 and 1910 it reached the prodigious sum of
£38,219,374. In the year 1910 it amounted to £1,436,776. In
1913 in S. Paul's Cathedral the jubilee of the Bishop of
London's Fund for church-building in his diocese was observed
by a solemn service. In the fifty years as many as 240
churches have been built in London, with districts appointed for
them, and endowments provided. It may well be questioned
whether in two thousand years of Church history anything
quite so remarkable has taken place.
In Germany, for the building of a church the town finds the
money, or the major part of it, and in France tiU of late years

360 THE CHURCH REVIVAL
the State contributed to the building or restoration. But in
England the State does not give a penny. AU the sums come
from freewiU offerings, either made personaUy or through one
of the church-building societies. This certainly does not look
as though the Anglican Communion were in extremis.
But if there has been progress, and unmistakeable progress,
there has been a cooling down of enthusiasm, and a sad invasion
of worldliness into the Church and among the clergy. The
early Evangelicals glowed with a holy and fervent zeal that
warmed and stimulated such as were brought into contact with
them. But after a while the heat passed away and was suc
ceeded by an affectation of what had been real, and became
formal, much as a bar of iron dipped in vermihon may look hke
one at red heat. It was something the same with the Tractarians.
Those of us who are old can recafi the enthusiasm with which
the first apostles of the movement proclaimed forgotten truths,
and their sanguine hopes of bringing the Enghsh Communion
back to the glories of her Catholic past. They preached a new
crusade, hke Peter the Hermit and S. Bernard, and expected
that their burning words would thriU aU hearts, and that aU
English mouths would acclaim " Dieu le volt," But they dis
covered that the regeneration of the English Church was not
to be effected suddenly. The English mind is slow to accept
new ideas, and slow to shake off old prejudices. In their im
patience some threw up the sponge and abandoned the Enghsh
Communion. Many another plodded on through discourage
ment, " aegro in corde senescit," saying with the poet :
Nos hoc agimus tenuique in pulvere sulcos
Ducimus et litus sterili versamur aratro.
Others, again, sank into indifference, and abandoned the
struggle. Any white-haired man who knew the first Tractarians
and was carried forward by the rush of their confidence, must
have noticed that at the present day there is little enthu
siasm remaining among the upper classes. Fifty years ago
young men and young women of the gentle class caught the fire
and burned with zeal. I do not see many such now. In a
Russian church on Easter Eve, at the boom of midnight, the
new fire is struck, the flame runs from candle to candle of the
vast congregation, till the whole interior of the building blazes
with a thousand lights. The people disperse, some blow out
their candles, some of the flames are extinguished by the wind

PROGRESS 361
or faffing snow, a few — only a few — carry it home to their
hearths. The enthusiasm that fiUed the first Tractarians has been
replaced by a less fiery spirit. Immediate results are no longer
expected ; the successors of the old Tractarians are content now
to endure discouragement and leave results in higher Hands.
The novelty of the movement brought with it perhaps extra
vagant enthusiasm, and some objectionable exaggerations
in doctrine and in practice. Sydney Smith had pointed out to
him one day a man with exaggeratedly wide trousers below
the knee. "Is that a sailor?" he asked. "No, he is a
Highlander, lately bare-legged." "Ah," said the humorist,
" converts are always enthusiasts."
There has been, to my mind, a sad deterioration in the
character of the clergy.
In early days there was a reaction against fox-hunting and
amusements of that kind ; both the Evangelicals and the
High Churchmen were opposed to the sinking of the clerical
character into that of the mere sportsman.
The laudatores temporis acti said, in defence of these hunting
and dancing parsons, that it brought the Church, innocently
enough, into touch with manly men — the farmer and the squire
and the yeoman.
Evangelicals and High Churchmen set their faces against
the clergy making themselves " cheap " in that way. Then
ensued a calm time, when a good deal of genuine spiritual work
was done, and the Church and the Power of the Keys seemed
upon the point of prevaiUng. But about thirty years ago came
another reaction. It was supposed that the clergy were be
coming too spiritual, and were withdrawing too much into their
sheUs ; and it was desirable that they should get into closer
touch with men and women, their business and their pleasures.
So the long coats were abandoned, and short-cut jackets adopted.
Moustaches were worn, mostly by the feeblest of curates. Many
priests acted as accountants, impresarios, sang comic songs on
a stage, became ardent tennis-players, golfers, hockeyers, etc.,
always with the same plea that they were bringing the Church
into touch with the people. It was bringing it under their
feet. Look at the result ! The clergy of the Church of England,
take them as a whole, are less in touch with the people than
was the case fifty to eighty years ago. The laity laugh at the
idea that this course brings the Church closer to them : it

362 THE CHURCH REVIVAL
degrades the parson ; and never were the clergy of this type
looked on by the weU-to-do with such contempt as at the
present day.
Twenty years ago the clergy would not dance, nor go to
anything in the shape of the modern music-hall. That is not
the position now. They have gone to the other extreme ; they
smoke with the laity, they drink with them, and, for fear of
being thought too starchy, they indulge to excess in athletic
and field sports and other less innocent amusement. It provokes
no httle surprise (to use a mild word), on visiting the houses or
lodgings of the clergy who are most anxious about getting into
touch with men and boys, to see so many " unexpurgated "
editions on their shelves and tables, to show, presumably, how
very human they are. What have we to show for this human
izing of the priesthood ? Empty churches and neglected Sacra
ments. These men have made themselves cheap. " Ye are the
salt of the earth," said Christ to His apostles, " but if the salt
hath lost its savour, wherewith shaU it be salted ? It is
thenceforth good for nothing, but to be cast out and to be
trodden under the foot of men" — and trodden under the foot
of men these moustached, bridge-playing, comic-song-singing,
capering parsons are. Was there ever any saltness in them ?
Never any saline particle in these curtailed clerics, and they
have borne a false label — Salt — whereas they were only washing
soda. Thank God there are stiU devoted and earnest men in the
ministry of the Church, and these wiU save her. And among
the laity of the middle and lower classes there is growing an
eager devotion to the Church, wherever the clergy are doing
their duty.
It is where there are men living and expending themselves
for God and human souls that the Church makes way — and
that marveUously. The other day I was in a large church in
the extreme east of London. It was crowded on Sunday, both
morning and evening. And — as the Vicar said to me — there
was not a rich family in the place, not a housewife who did not
scrub her doorstep every morning.
That there is a steady influx of Dissenters into the Church,
and that such is growing in volume, is a fact that can hardly be
doubted. It is this, in Wales, that has roused such pohtical
animosity. But it is the same also in the United States of
America, where the Church started under manifold disadvan-

PROGRESS 363
tages. Far surpassed in numbers and wealth by various sects
which occupied the ground before the Church received any
bishops, it has steadily gained in the respect of the people, and
in the number of its adherents. It does more : it attracts to its
ministry, year by year, the very flower of the sectarian pastorate.
As far back as 1883 this was noticed, and Professor Hopkins,
of the Presbyterian Seminary at Auburn (N.Y.), wrote: "A
very large number of the children of Presbyterian famihes,
and many of the cultivated and tasteful of our number, have
sought a more cheerful, more varied, more sympathetic service
in another Communion. There is not a Presbyterian pastor in
the land but can testify to such losses. The Anghcan Church
has been largely recruited from our ranks. There are many
thousands in that Church at present who have been drawn away
merely by the superior attractions of its cultus. Certainly they
have not been enticed by the greater impressiveness or elo
quence of the pulpit. . . . The tracks are all one way. Look
through any circle of your acquaintanceship and count up the
Presbyterian famihes in which one, two, or more lambs have
strayed into the Bishop's fold ... It is very largely due to
this fact, that, of aU sects in the United States, the Anghcan is
growing the most rapidly at the present time. It is forming new
congregations and organizing new dioceses with extraordinary
rapidity. On the other hand, the Presbyterian Church is almost
stationary. It requires a close calculation to show that she is
even holding her own." 1 This was written in 1883 — and now,
in 1913, it is truer stiU. The Church, like a roffing snowbaU,
gathers substance and size with each succeeding year.
It was wont to be said that weU-to-do Dissenters' children
joined the Church for social reasons. This hardly is the case
now, when knighthoods, baronetcies, and coronets have been
showered on Nonconformists by the Radical Government. As far
as my experience goes, and with mine coincides that of most
clergy with whom I have spoken on the subject, it is the earnest
and devout among the sectarians who come over to the Church :
their souls crave for worship, and they get only preaching in
their chapels ; they desire building up in the Faith, and they
get only noisy sensationalism in the meeting-house, or venomous
political diatribes. That such a phenomenon should manifest
itself equaUy on both sides of the Atlantic, under very different
conditions, and in both be due to the rise of High Churchman-
1 Quoted in Church Quarterly Review, No. 32, 1883.

364 THE CHURCH REVIVAL
ship, a Uf ting of the dignity of worship and a strengthening of
dogmatic teaching, is significant.
On the other hand, the disestablished Church of Ireland has
consistently upheld the Protestant, as opposed to the Cathohc
interpretation of the formularies, and has toned down its wor
ship to the lowest note of its diapason. Consequently, every
cleric who has any Church instincts flees from Ireland, and comes
to England to take a curacy and obtain a hving where are to be
found those things which the Irish Church has repudiated.
There was, and exists still, an exodus of the ultra-Evangehcal
clergy to England for the livings to be had from the Protestant
Societies, but there is also this other migration for conscience'
sake, because the Cathohc-minded man cannot get that in the
Irish disestablished Church which he needs, where the worship
is rendered in so bald a fashion as to be repugnant to the feel
ings ; why, the very internal appearance of one of the churches
strikes a chiU to the heart, where the cross of Christ has actuaUy
been ejected from them, and only tolerated outside on the
apex of a gable. Consequently the Irish Church is suffering hke
a man bled in both arms.
The teaching of experience is that a body such as is the
Anghcan Church hves and flourishes by virtue of her CathoUcity,
by absorbing what agrees with her constitution, by rejecting
aU that is strange and new-fangled in doctrine. When she
pursues her course along the road traced out for her by Christ,
His Apostles, and the Ancient Fathers, then she advances from
strength to strength; but should she lend an ear to strange
counseUors, she loses ground. When a man is half-drowned,
and his lungs are fuU of water, he is flung across a barrel, and
the Uquid aUowed to drain out of him, and then he is pommeUed
in the chest to expel the last drop, and to restore the play of the
lungs to respire again the pure air of heaven. It has been
something Uke this with the Enghsh Church. She had inhaled
deleterious matter instead of the breath of God, and she has
had to get rid of this in order to recover hfe. The process has
been painful. It cannot be asserted that she is already whoUy
free, and tiU she is, she must he across the cask and submit
to pommeUing.
Something should be said about our Church music — and
here, to a large extent, there is progress only into confusion.
In the Early Victorian days there could be no real congrega
tional music in viUage churches, because the bulk of the con-

PROGRESS 365
gregation could not read. The old orchestra was bad, the in
struments were often out of tune, and the performers delighted in
playing music beyond their capacity of rendering respectably.
In 1841, at the consecration of Leeds Parish Church, came
the first apphcation of the cathedral service. Thence it spread
even to smaU country parishes, and it was held as an axiom
that the " cathedral should be the model for the diocese." Then
in came surphced choirs located in the chancel, cut off from
the congregation — supposed to lead it, but actually silencing it.
I fear that we are perpetuating an evil by our choral festivals.
The choirs of a rural deanery are given intricate and totaUy un
congregational music to practise, and then are gathered together
at the cathedral or in some great parish church to show forth
their skfll. A bad type of Church music is fostered thereby,
and a bad lesson taught — that the choir, composed of men, boys,
and girls, is to sing to the congregation, instead of being, as they
should be, helps to the congregation.
It was considered the correct thing to have a surpliced choir,
and this even in small country parishes. The result has been
deplorable. Bad as was the choir perched on high in a west
gallery, worse by far is the choir in the chancel, and the organ
moved into an eastern side-aisle. The organ and choir are
needed to back up the congregation. The best place for the
organ is at the west end, and for the choir the seats behind
the congregation, though not in a gaUery. Moreover, unhappily,
but very naturally, choir and organist desire to show themselves
off and perform musical gymnastics. They desire to sing
florid cathedral music and intricate anthems and " services,"
aU utterly and unredeemedly uncongregational. As Bishop
Gore said in his primary charge at Worcester in 1904 : "In
most parish churches we have faUen, I know not how, under
the despotism of choirs." The people come together to worship
God, not to Usten to elaborate music in which they cannot join.
Let the richest music be given in our cathedrals, but in our
parish churches let the service be entirely congregational.
In 1844, in Margaret Street Chapel, now replaced by the stately
church of All Saints', the old Plain Chant was revived, after a
century of disuse. The Anglican Chant grew out of it, and
finally superseded the Faux Bourdon, which consists in the Plain
Song being in the tenor, with the treble and alto superposed.
No one who has heard the Faux Bourdon in a French church
can fail to admit how splendid is the effect, when the first and

366 THE CHURCH REVIVAL
third verses, and so on, of the Magnificat or Psalms, are sung
to the tone, and the alternate verses in this rich harmony.
The Anghcan Chant did not invade our cathedrals till 1730
or 1740, displacing the beautiful music of the Cathohc Church.
Some of the old Anglicans are actuaUy Faux Bourdons, but the
tone is no longer sung alternately with the chant, and loses its
effect. Moreover, by barring the music, the rhythmic character
of the words of the psalm has been lost. Our Church music is now
in a condition of anarchy, and what is needed is to standardize
it on an old English basis. Till this is done, the course of our
progress will not be complete. The subject is so vital that I
shaU recur to it in another chapter.
Take the matter of hymnals. In early days a prejudice
existed among High Churchmen against their use. Even the
late Canon Woodard, the founder of so many Church schools,
was reluctantly brought to consent to the introduction of a
hymn-book. He could not see what need there was to go beyond
Tait and Brady. The Evangelicals introduced these hymnals,
usually of a washy, mawkish sentimentahty in some hymns,
and grouped under fanciful headings, not in the order of the
Church's seasons. Now Hymns Ancient and Modern includes the
best of the Evangehcal hymns, and they are very good; it is
also of a definite Church tone, and is found everywhere. It was
launched in 1861, and by the end of 1912 over sixty miUion
copies had been sold.
I have left to the last one of the most important and far-
reaching tokens of progress. On September 15, 1896, Leo XIII
issued an unqualified condemnation of Anghcan Orders, and,
with singular indiscretion, gave ag his reasons defect of form, in
that there was no delivery to the priest of the instruments,
and deficiency of intention in the consecration of bishops. The
Enghsh Archbishops thereupon issued a formal and authorita
tive reply and declaration as to the status of the AngUcan
Church. It was a pronouncement ex cathedra, not only of the
Archbishops, but of the whole Anghcan episcopate.
The Responsio Archiepiscop0rum Angliee began with a few
words of introduction. It addressed the Pope of Rome as
" our venerable brother," and treated him as equaUy with them
selves amenable to the Universal Episcopate of the Cathohc
Church, East and West. They were able to show that the
porrectio instrumentorum did not exist in the ancient Roman
Pontifical ; they indicated the uncertainties both of practice

PROGRESS 367
and of formularies: "From these documents so obviously
discordant and indefinite, no one, however wise, could extract
with certainty what was considered essential and necessary to
Holy Orders by the Roman Pontiffs." As to intent, the Arch
bishops pointed out that what the Church says is the index of
her mind, and they demanded that the Enghsh Ordinal should
be judged by the facts of history and by the requirements of
Scripture. They showed that, on the points of priesthood and
Sacrifice, it comes up to the standard of the Western Ordinals.
They went out of their way to state specifically the Anglican
doctrine with regard to the Eucharistic Sacrifice, and they
concluded with the words, " The Sacrifice of the Eternal Priest
and the Sacrifice of the Church ... in some ways certainly are
one." The whole document was bold and Cathohc, resting on all
that was Scriptural, Primitive, and Apostolic, and may safely
be said. to have estabhshed the Anghcan position on an impreg
nable basis.
A German writer describes the Bay of Naples after the abating
of the sirocco or tramontana. He says that for a mile out
the water of the gulf is charged with dirty paper, rotten oranges,
broken corks, scraps of torn nets. For some time this filthy
wash remains, but graduaUy sinks or disappears tiU again the
glad waters are limpid and blue. This is what has taken place,
and is still taking place, in the Anghcan Church. She has
harboured, and been sulUed with, a thousand abuses ; there has
been non-residence, pluraUsm, neglect of duty to the people and
of observance of duty to God ; there have been indifference,
disbehef, tampering with Dissent, with negations, with false
doctrine. Efforts were made, determined efforts, to keep the
refuse together, and prevent the waters from purifying them
selves ; but in vain. All the alien stuff thrown into the Church
must gravitate to the bottom. It has rottenness in itself. It
is not and never was a part of the Church — an organic portion :
it was an importation. God never designed the Church to be
a rehgious cesspool.

CHAPTER XVI
THE BROAD CHURCH
THERE is a passage in Mr. H. G. WeUs's story Mar
riage in which is described the condition of modem
thought with regard to Christianity.
" The invisible selves of men were never so jumbled,
so crowded and comphcated and stirred about as they are at the
present time. Once, I am told, they had a sort of order, were
sphered in rehgious behefs, crystal-clear, were arranged in a
cosmogony that fitted them as hand fits glove, were separated
by definite standards of right and wrong, which presented life
as planned in all the essential aspects from the cradle to the
grave. Things are so no lpnger. That sphere is broken for
most of us, even if it is tied about and mended again ; it is burst
like a seed-case ; things have faUen out and things have faUen
in." This is absolutely true of members of the weU-to-do and
more or less cultured classes. It is true of old, middle-aged,
and young, of women and men. There is no hostihty enter
tained towards Christianity, only indifference. A vague belief
in God exists, but is inert, and there is respect for Christ as one
higher in quality than Buddha and Mahomet, but belonging
to the same category. There is Christian morality, honour,
truth, charity, and chastity, very generaUy hanging on after
that which produced these flowers has decayed. Phaedrus tells
of the old woman who found an empty wine-cask. Applying
her nose to the bung-hole, " Ah ! " said she, " how good you
must have been when full." And what remains of virtue in
sceptical social and private hfe is the aroma of lost Christianity.
That a certain number of the clergy should have been infected
with this unrest as to the basis of the Faith is not to be wondered
at. " It is very plain," they say, " that Christianity can only
influence the age if it looks that age fuU in the face, and accom
modates itself to the prevalent ideas and modes of thought
368

THE BROAD CHURCH 869
of those with whom it has to deal. If the age were perfectly
stationary, then there would be no need for adaptation. The
exposition and defence of Christianity that served in the days.
of Paley and Berkeley would serve to-day. But such is not
the case. So far from remaining stationary, the world is ever
on the change, and in such an age as this the changes are momen
tous." This is what the Broad Churchmen recognize, and they
endeavour to adapt the doctrines of Christianity to the notions
of the day ; but this they can only effect by treating them as
boys do eggs, blowing out their contents, but preserving the sheUs
as curiosities for the colour and mottling. The great doctrines
of Christianity — the Incarnation, the Resurrection, and the
Ascension — cannot be so treated. It is an effort to put the
new wine into old bottles, to patch the old garment with new
cloth. I quite aUow that what the Broad Churchmen aim at is
to reconcile the inteUect of the present day, which is divorced
from Revealed Rehgion. But can they effect it ? Certainly
not by eviscerating every Christian doctrine of its life and power.
Of what good are these doctrines -when robbed of their power ?
As httle as exploded cartridges we come upon in the grass and
kick aside.
One may be in possession of a beautiful old house, rich in
carved oak, tapestries, and plaster ceihngs, but defective in
sanitary arrangements, cold and damp, and difficult to light
satisfactorily. The owner naturally and reasonably desires
to adapt it to the requirements of modern life. But for this
purpose he would not rip up the foundations. Even if there
were cracks in the walls he would do no more than consolidate
them. And so with regard to the Church ; we are bound to
endeavour to accommodate it to the mentality of the present
day, but not to touch the foundations ; or, if we touch them, it
must be only to run cement about them.
As Mephistopheles, " the Spirit I that evermore denies,"
says to Faust, so might the Spirit of Negation address one of
the clerical Broad Churchmen : " Why dost thou seek our
feUowship, if thou canst not go through with it ? "
We must, however, distinguish between two classes of Broad
Churchism. A very large number of men in the Church, in
the Kirk, and in the Chapel, have been influenced by the Higher
Criticism ; and they see clearly that the old doctrine of verbal
inspiration of the Scriptures is no more tenable. That is one
thing, but the rejection of the truths enunciated in the Creed
24

870 THE CHURCH REVIVAL
is quite another. There is a legitimate place for the former
in the ministry of the Church, but not for the latter.
We should remember the words of S. Jerome relative to the
interpretation of Scripture : " It is customary in Scripture for
the historian to give the common opinion as generally received
in his own day ; " and again, " Many things are related in the
Scriptures according to the opinion of the day in which the
facts occurred, and not according to what in reality took place
(et non juxta quod rei Veritas continebat)." According to his
canon the account of the miracle of Bethjoron, as usually under
stood, would represent the general impression left on the minds
of the combatants by a long-protracted day of battle, and not
be a statement of what literally occurred.1 What perplexities
of mind, what doubts and distresses would have been avoided,
had the canon of S. Jerome been held to be at least permissible !
The Church has never defined how far inspiration goes in
Scripture ; but what she has done is to lay hold of certain
historic facts relative to Our Lord, and dogmas as to the Godhead,
and to insist on the acceptance of these by such as pertain to
her Communion, above all by such as minister at her altars
and preach in her pulpits.
And it is with reference to those who more or less openly
disbeheve in these tenets, that what I have to say apphes.
I venture to quote from an article on " The Sterile Party "
from the Church Times of February 7, 19 13 : " Latitudinarians
of the newer sort sit to-day in the high, or at least the profitable
places of the Church. Not to mention the five or six bishoprics
in the two Provinces which may be regarded as Latitudinarian
preserves, we notice that the deaneries especiaUy seem to be
regarded as their due. A glance down the list of deans reveals
the fact that no fewer than sixteen are members of the party.
Canonries also without number faU to them. It can hardly
be contended that all these dignitaries are distinguished persons ;
of some, indeed, no one had ever heard, until their merit was
1 The difficulty about sun and moon standing still is due to mistrans
lation. The true rendering of the Hebrew, as has been pointed out by
Keil and Delitzsch, is "The sun and moon became silent, or entered lnto
their habitation," i.e. became obscured. There had been a hailstorm,
and the dense vapours obscured the heavenly bodies ; and as the Amorites
were sun and moon worshippers, this would increase their panic. The
address of Joshua and the answer should run : " Be silent (darkened),
O sun, upon Gibeon, and thou, moon, in the valley of Ajalon ! And
silent (darkened) was the sun and silent (invisible) was the moon, till the
people avenged them on their enemies." Su C,$,,K, fif//. 3t3<

THE BROAD CHURCH 871
discovered by acute politicians and they were set in their staUs.
Nor will it be maintained that they are the men who make the
best use of the cathedral churches."
Long ago Goethe had said (Israel in der Wuste) : " All those
epochs in which belief is supreme, under whatsoever form it
may be, are briUiant, elevating, and fruitful for contemporaneous
times and for posterity. All those, on the contrary, in which
unbehef, be it under whatsoever form it will, maintains a direful
supremacy — even if it should shine for a moment with a tinsel
briffiancy — vanish before posterity, because no one willingly
torments himself with a knowledge of the unfruitful."
At the Reformation a basis was sought whence to fight the
doctrine of the Infallibility of the Church. Faith in that infaUi-
biUty had broken down. The Church, under the domination of
the Papacy, had harboured the grossest abuses, thrown her mantle
over the most preposterous superstitions. The Reformers
required another infallibility to pit against that claimed by
the See of Rome, and they found what they wanted in the
Bible. It was to them the Word of God, not to be disputed,
doubted, or disobeyed. It did not occur to them that Scrip
ture stood on precisely the same footing as the Church. In
both there is the human and fallible element united with the
divine and infallible. What they wanted was a weapon with
which they might smite their foes hip and thigh, and they used
it with vigour and success. But there was gross exaggeration,
and every exaggeration produces a revulsion.
When those who had been taught that every word of the
Bible was inspired came to find, as they thought, that the ac
counts of the Creation, the Flood, and the Tower of Babel were
legends containing an element of truth, but were also stricken
with the infirmity that touches aU legendary matter, their faith
dissolved Uke snow in summer, and in its dissolution swept
away with it all their Christianity.
J. Anthony Froude's Nemesis of Faith, pubUshed in 1849,
iUustrates this theme. There is in the book a beautiful and
pathetic passage that I must quote, because it expresses exactly
the aspect of disbehef of the present age. He is representing
an ancient ruin as speaking : " Look at me. Centuries have
roUed away; the young conqueror (Christianity) is decrepit
now, dying as the old (Pagan) faith died, and hngering where
it lingered. The same sad sweet scene is acting over once again.
I was the college of the priests, and they are gone, and I am

372 THE CHURCH REVIVAL
but a dead ruin where the dead bury their dead. The viUage
church is outUving me for a few generations; there stiU ring,
Sunday after Sunday, its old reverent beUs, and there come stiU
the simple peasants in their simple dresses — pastor and flock
stiU in their own behefs, there beneath the waUs and ruins they
stiU gather down into the dust ; fathers and children sleeping
there together, waiting for immortality ; wives and husbands
resting side by side in the fond hope that they shall wake and
link again the love-chain which death has broken, so simple,
so reverend, so beautiful. Yet is not that, too, aU passing away,
away beyond recall ? The fairies dance no more around the
charmed forest ring. They are gone. The creed still seems
to stand, but the creed is dead in the thoughts of mankind.
Its roots are cut away, down where alone it can gather strength
for hfe, and other forms are rising there ; and once again, and
more and more, as day passes after day, the aged faith of aged
centuries wiU be exiled as the old was, to the simple inhabitants
of these simple places. Onee, once for aU, if you would save your
heart from breaking, learn this lesson — once for aU you must
cease, in this world, to beUeve in the eternity of any creed and
form at aU. Whatever grows in time is a child of time, and is
born and hves, and dies at the appointed day hke ourselves.
To be born in pain, and nursed in hardship, a bounding imagina
tive youth, a strong vigorous manhood, a dechne which refuses
to beheve it is a decUne and stiU asserts its strength to be what
it was, a decrepit old age, a hasty impatient heir, and a death
bed made beautiful by the abiding love of some few true-
hearted friends ; such is the round of fate through nature, through
the seasons, through the Ufe of each of us, through the hfe of
famiUes, of States, of forms of government, of creeds. It was
so, it is so, it ever wiU be so. Life is change ; to cease to change
is to cease to Uve : yet if you may shed a tear beside the death
bed of an old friend, let not your heart be silent on the dissolving
of a faith."
This is beautiful writing. I know few passages more beauti
ful. Yet I disbelieve entirely in what it insists upon. I do
not for one moment hold that Christianity is foredoomed to
perish, because those weU-off in the world's goods, the readers
of novels and magazines, and persistent golf-players, Tango-
dancers, scholars, students also, have lost their faith. What
Froude and the Latitudinarians fail to understand is that the
power of Christianity does not reside in a form of rehgion, but

THE BROAD CHURCH 373
in the person of Christ, Who manifests Himself and ever will
manifest Himself in the human soul as a Master. What He
said to Simon Peter is still true, and men know that it is true.
" Flesh and blood hath not revealed it unto thee, but My Father,
which is in heaven."
" You make a mistake," said Caleb Bateson ; " you go con
founding principles with persons. It isn't my love for my wife
that hghts the fire and cooks the dinner, and makes my little
home hke heaven to me — it's my wife herself. It isn't my
children's faith in their daddy that fed 'em and clothed 'em
when they were too little to work for themselves — it was me
myself. And it isn't the religion of Christ that keeps us straight
in this world and makes us ready for the next— it is Christ
Himself." * That is just the verity hidden from the wise and
prudent Broad Churchman, which is revealed to babes, even in
the lowest tabernacles of the rudest Dissent.
I venture to quote from a recent sermon by the Bishop of
London at the close of a mission : " I do not think I have ever
had in my Ufe such a sensation that Jesus Christ has been per-
sonaUy with us all the time. If it were only a human agency
I should feel a certain trepidation lest, by want of preparation
or care in myself, the mission might fail in its last effort ; but
I have no fear, because He who has done such extraordinary
things for us can operate without human agency at aU. We
know that that Presence cannot be resisted. Of course the
message or the effect can, but nothing can stop the strong
spiritual Person working among us in the person of the Spirit."
This is the great mysterious truth to which the devout Church
man and Nonconformist can alike testify — that Christ is present
and in power among His people. This it is that has inspired
such enthusiastic love and devotion in aU ages of the Church.
A visitor once ventured to ask Alfred Tennyson what he
thought of our Saviour. They were walking in a garden. The
poet was silent for a moment. Then he stopped by a beautiful
flower, and pointing to it, said : " What the sun is to that
flower, Jesus Christ is to my soul."
But to return to the difficulties which beset man as to the
Scriptures. Criticism that has acted as a corrosive acid upon
the Old Testament has also assailed the Gospels.
According to the doctrine of the Incarnation, the divine and
the human are united. What is divine is infaffible truth and
1 The Farringdons (London, 1902), p. 114,

374 THE CHURCH REVIVAL
imperishable, what is human is subject to the frailty of humanity
and is evanescent. It has been pointed out that in the Gospels
there are shght discrepancies. There must be such, because
written down by men. The Gospels are the memorabilia of the
Apostles, and in S. Luke of the Virgin Mother, existing origin-
aUy in scraps, afterwards pieced together, and eventually put
into the form in which we have them, as the first three Gospels.
There are in them, possibly, inaccuracies in arrangement of facts,
and they do not always accord in minute details. This is due
to variations in the reminiscences of the narrators.1 But sub-
stantiaUy they give us a true report, and it is with the substance
we are concerned — the great foundation facts. It is the same
with the Church : she has her divine inspiration, but the human
element is in her very strong. Consequently, whereas sub
stantially she is the quod semper quod ubique quod ab omnibus
in her teaching and in her order and ministration, she is subject
to faults and failings.
The Broad Churchmen of the advanced type more or less
openly display their unbelief in the fundamentals of Christianity ;
not too openly, lest they should be taxed with dishonesty in
holding benefices. The dogma of the Incarnation is held but
loosely by this school. The tendency is to deny it altogether.
Hence the Sacrifice on Calvary loses in their teaching its
atoning efficacy. Its moral lessons are dwelt upon, to the ex
clusion of issues of far deeper importance. Such teachers are
unable to account for the widespread sense of sin and need for
forgiveness felt by mankind. They cannot understand the
former nor satisfy the latter. To them sin has no real existence ;
it is a sentiment, a spiritual headache, which the healthy breeze
of common sense wiU dissipate. In the language of modem
philosophy, of which they are the expositors, " The higher man
of the day is not worrying himself about his sins at all." The
1 Eusebius quotes from S. Clement of Alexandria: "Peter having
publicly preached the Word at Rome, and having spoken the Gospel by
the Spirit, many present exhorted Mark to write the things which had
been spoken, since he had long accompanied Peter, and remembered
what he had said ; and that when he had composed the Gospel, he de
livered it to them who had asked it of him. Which, when Peter knew, he
neither forbad nor encouraged it." (H.E. vi. 14.) Now if this be a true
tradition, it shows that in the Apostle's eyes — though the details of our
Lord's life, the miracles and the parables, might be of extraordinary
interest to Christians, the knowledge of them was by no means essential.
That which was essential was the recognition of the fundamental verities
— the Incarnation, the Atoning Death, the Resurrection, and the Ascen
sion, and the moral and eschatological teaching of Christ.

THE BROAD CHURCH 375
Atonement is with these men no remedy for the FaU, because
the Fall itself is nothing but a fable. The doctrine of original
sin is " simply comic." Actual sin, so long as it does not con
flict with the social standard of morahty, is non-existent, or, at
the utmost, is a temporary survival of a former and lower stage
of culture. Of guilt attaching to the individual there is none —
it is the fault of his surroundings, or due to a hereditary taint.
Such teaching is not only opposed to the doctrine of the
Atonement, but it robs the individual of conscience. It makes
repentance, which is the first step towards higher and better
things, needless, and renders futile all efforts of amendment, since
it removes that which alone can make those efforts successful.
The Incarnation is the basis of the Christian Faith. I am
weU aware that the notion of the virginal birth presents diffi
culties that must be respected.
In most heathen rehgions there was a belief in a virginal
conception, apart from the ordinary process of nature. There
is to the imagination of man something so transcendental, so
exquisitely beautiful and clean, in the thought of a pure maiden,
and again, something so lovely, so tender and touching in that
of the mother with her babe, that there has been an instinctive
tendency to combine the two ideas. We find it in the Popol
Vuh, the sacred book of the Quiches, in the Kalwiopog of the
Esths, in classic mythology in the stories of the birth of Vulcan
from Juno, in those of Cceculus, Erigone, and Hebe.1 The sun
before it rises has foregleams, and flushes the clouds.
But either we must accept the possibility of miracle or not.
If not, then the creeds must be revised out of existence, and the
whole fabric of historical Christianity faUs to the ground. If
we do accept the possibility, then there is no greater difficulty
about the foundation-miracle of Christianity than about any
other. It is simply a matter of the unbroken tradition of the
Church corroborated by the evidence of Holy Scripture. In
most heathen rehgions, as said above, there have been a yearning
and an aspiration after a virginal birth. But how different
are these cases from the Gospel narrative of the birth of Jesus,
with the whole superstructure of the Cathohc Church built on
" Jesus and the Resurrection."
With regard to the Atonement, we suffer from the exaggera
tions of the doctrine by the Evangehcals who represented a
1 See, for examples from all parts of the world, from nearly all religions — •
Sepp, Das Heidenthum (Regensburg, 1853), iii. 55, 59.

376 THE CHURCH REVIVAL
wrathful God whose anger must be assuaged by sacrifice, and
those who doubt it may say with Augustine: " I barked not
against Thy truth, but against fictions of carnal men, which
I mistook for Thy truth."
When there is a sense of sin, there is a craving for its expia
tion. With a denial of the existence of sin comes disbeUef in
the Atonement.
The advanced Broad Churchman of the present day has but
a hesitating belief, if he has any at aU, in the Incarnation.
The Virginal Birth is dubious. Moreover, the Crucifixion is to
him an historical fact, nothing further. If in Orders, what mes
sage has he to take to his parishioners ? He is a messenger
without a message, a post-office employe flourishing an orange
envelope with no telegram inside. He holds the Christian
verities with as tremulous and uncertain a hand as does a
partially paralysed man when attempting to put a cup to his
lips. And he is spiritually paralysed, for he has lost his Faith.
Of What do the sermons of these men consist ? They are
lectures on Browning or the housing of the poor and other
social subjects, on anything but doctrine, and they are cautiously
evasive on Evangehcal truths, so that it is not easy to catch
their preachers and put salt on their tails. But look at such
men as the late Father Stanton, who for fifty years, as a humble
curate, could draw weekly crowds of men ; look at the present
Bishop of London, who can fill a cathedral with attentive
Usteners, by preaching, not with enticing words, or words of
man's wisdom, but the simple Gospel.
When I was a little boy of eight years old, I told my father
a he. I was miserable. I crept into the room where he sat in
his arm-chair. I jumped on his knees, put my arms round his
neck, sobbed on his breast, and confessed my sin. He embraced
and forgave me. So we say to our penitents : Go to the Eternal
Father, confess to Him, and trust that the everlasting arms
wiU enfold you, and forgiveness wiU be freely given. Can the
Broad Churchman do this ? I doubt it. I doubt it because
it is no work of his to rouse souls to the consciousness of sin
and need for repentance. I do not think it, for his moral sense
must be blunted when he recites the " I beheve " without be
lieving — and for what ? The quarterage from the Ecclesiastical
Commissioners, the price of equivocation.
Beyond the Unfits of the Enghsh Provinces the party is neg
ligible. It had its Bishop Colonso, and a backing up by the

THE BROAD CHURCH 377
State in South Africa, and it died of inanition. It has con
tributed nothing towards the spiritual life of the Church, because
it is lacking in spirituality. Questions connected with the
higher criticism or abstract theological arguments are out of
place in teaching intended for the multitude. This they feel,
and so their pulpit utterances are confined to social questions or
to mere morality. But this is a state of things fraught with
danger to rehgion.
Broad Churchism appeals mainly to coUege tutors and school
masters — men who have but little knowledge of human nature,
its wants and aspirations. It has, as well, its adherents among
the social reformers who Umit their activities to the improve
ment of the conditions under which the working classes live ;
who imagine that all that is needed are education, better domestic
arrangements, cheap food and recreation, physical and mental ;
in a word, material amelioration. They are satisfied if they can
make the environment pleasant, never thinking of the higher
interests of the organization that it surrounds. Reason is the
supplanter of faith. Faith is, in fact, a faculty of the soul they
do not seem to possess or understand ; never exercised, it
becomes atrophied.
In the Atlantic is a tract left undisturbed by the currents —
that is, torpid — called the Sargasso Sea. The Gulf Stream pours
past, carrying warmth to northern regions of Europe, even to
Nova Zembla, and the south equatorial current is streaming
past, conveying chilled waters to be heated in the Mexican basin.
But in the Sargasso Sea aU is still ; it breeds a festering mass
of vegetation and animalcules. As in the baUad of the " Ancient
Mariner " : Day after day, day after day,
We stuck, nor breath nor motion,
As idle as a painted ship
Upon a painted ocean.
Water, water, everywhere,
And all the boards did shrink ;
Water, water, everywhere,
Nor any drop to drink.
The very deep did rot. O Christ,
That ever this should be !
Yes, slimy things did crawl with legs
Upon the slimy sea.
Broad Churchism is the Sargasso Sea of the Church. In London
the men of this party have their churches and proprietary chapels,

378 THE CHURCH REVIVAL
and these are attended by individuals who have sufficient salt
of their youth to lead them to attend worship on Sunday morn
ings when they cannot conveniently get up a party for a motor
excursion. When such clerics get transferred to country hvings
they do not know what to preach about ; how to comfort the
sick and sorrowful and how to reclaim the sinful. Christ
Jesus is the friend, the dear friend, the hope, the standby of the
suffering : but He is only the bowing acquaintance of the
Broad Church pastor ; they are hardly on speaking terms.
I remember reading of a philosophic agnostic who was visit
ing his old nurse at an almshouse. She was suffering, crippled,
and fading. He spoke to her of one thing after another' —
how that rheumatism was due to uric acid in the blood ; but
the thought of uric acid did not comfort her. Just then the
chaplain passed, and seeing the aged creature with tears stream
ing down her cheeks, he held up his finger, pointing heavenwards.
The old nurse smiled, her face brightened, and she dried her
eyes. " There," remarked the writer who narrated this fact,
" I found that we lack something to give which so far only
Christian faith can accord."
Many years ago I was at Freiburg in Breisgau, where at that
time resided an English governess, who was dying of cancer.
Her German Protestant pupils visited her. They were kind
souls, and read to her SchiUer, Heine, and Goethe ; but could
afford her no comfort, instil into her no hope. Then she sent
for the Enghsh chaplain, and he spoke to her of Christ, His
Cross and His Resurrection. The sun shone out on that poor
sufferer's last days ; she had the Gospel of hope, of immortality ;
she had Jesus Christ, God and man, who had died on the Cross
and had conquered death, to chng to in place of SchiUer's ' ' Diver,' '
Goethe's " Faust," and Heine's " Atta TroU." " Oh," exclaimed
the pupils, " she has gone back to superstition."
I will take another case and submit it to the Broad Church
cleric, as one might to a medical man, and ask what treatment
he would adopt. And I take it from Miss E. Thorneycroft
Fowler's novel The Farringdons. I take it because it is an exact
reproduction of what has been the experience of thousands of
Roman and Anglican priests, and of Wesleyan ministers as
weU, and each one of them has known at once what medicine
to apply.
The authoress is speaking of Jemima Stubbs, whose early
years were devoted to attendance upon an ailing mother, and

THE BROAD CHURCH 379
later on a crippled brother. She is addressed by Caleb Bateson,
a class-leader and occasional preacher among the Methodists.
" You don't seem to be enjoying yourself, my lass," he had
said in his cheery voice, laying a big hand upon the girl's narrow
shoulder. " ' And how should I, Mr. Bateson, not having a beau, nor
nobody to talk to ? ' she rephed in her quavering treble.
' What with havin' first mother to nurse when I was a little
geU, and then havin' Johnnie to look after, I've never had time
to make myself look pretty and to get a beau, like other geUs,
and now I'm too old for that sort of thing, and yet I've never
had my chance, as you may say.'
" ' Poor lass ! It's a hard life as you've had, and no mistake.'
" ' That it is, Mr. Bateson. Men wants geUs to look pretty
and make 'em laugh. They don't care for the duU, dowdy ones
such as me — and yet, how is a gell to be light-hearted and gay,
I should hke to know, when it's work, work, work aU the day ;
nursing; nursing, nursing all the night ? Yet the men don't
make no aUowance for that, not they. They just see as a geU
is plain and stupid, and then they has nothing more to do with
her andshe can go to Jericho for all they cares.'
" ' You've had a bad time of it, my lass,' repeated Bateson in
his full, deep voice.
" ' Right you are, Mr. Bateson, and it's made my hair grey,
and my face aU wrinkles, and my hands a sight o' roughness and
ughness. I'm a regular old woman and a fright, and I'm but
thirty-five, though no one 'ud beheve it to look on me. Lots o'
women, them as has had easy times, and their way made smooth
for them, look little more than geUs when they are thirty-five,
and the men run after them as fast as if they was only twenty.
But I'm an old woman, I am, and I've never had time to be a
young one, and I've never had a beau.'
" ' It seems now, Jemima, as if the Lord was dealing a bit
hard with you, but never fret yourself, He'U explain it all, and
make it aU up to you in His own good time. My lass, do you
remember how S. Paul said, " From henceforth let no man
trouble me, for I bear in my body the marks of the Lord Jesus " ?
Now it seems to me that your grey hair and your wrinkles
and the roughness that comes to you, when we are working for
others, and doing our duty, are nothing more nor less than the
marks of the Lord Jesus. There are lots o' men in this world,
Jemima, and stiU more women, who grow old before their time,

380 THE CHURCH REVIVAL
working for other people, and I take it that when folks talk o'
their wrinkles, the Lord says, " My Name shall be on their fore
heads ; " and when folks talk o' their grey hairs, He says,
" They shall walk with Me in white, for they are worthy." And
why do we mark the things that belong to us ? Why, so as we
may know 'em again and can claim 'em as our own afore the
whole world. And that is just why the Lord marks us, so as
all the world should know we are His, and so as no man shall
ever pluck us out of His hand.'
"Jemima looked gratefully up at the kindly prophet who
was trying to comfort her. ' Law ! Mr. Bateson. That's a
consohng way of looking at things. But all the same, I'd have
hked to have a beau of my own just for onst, like other gells.'
" ' The Lord made women, and He understands 'em, and He
ain't the one to blame 'em for being as He Himself made 'em.
Remember,the Booksays, "As one whom his mother comforteth,"
and I hold that means as He understands women and their
troubles better than the kindest father ever could. And He
won't let His children give up things for His sake, without
paying them back some thirty, some sixty, and some an hundred
fold, and don't you ever get thinking that He will. ' "
This is a long quotation, but I give it as typical of situations
in which a clergyman will be placed, conditions he will have
to meet.
Now, Messieurs les Modernistes, look round your pharma
copoeia and see whether you have any medicine for such a case.
If you repeat the old words of consolation, it wiU be as gramo
phones grinding out in harsh notes a melody which you do not
hold to be true, do not feel to be true, to which you are as
insensible as the revolving disc on which the notes are lightly
scored. Where in the mission field are the Broad Churchmen to
be found ? Low Churchmen are there, with their truncated
Gospel ; High Churchmen are there ; the Wesleyan, the Inde
pendent, the Baptist are there — but the Broad Churchman is
absent, because he has nothing to give, no glad tidings of great
joy to announce to the heathen. In the slums, by the sick-bed,
by the starving, he is not found. He has nothing to give them.
No Gospel, no glad tidings of great joy. Among the sinful, the
faUen, the agonized souls — he is not found. He looks on the
sufferer and passes by on the other side. He has no Gospel,
no glad tidings of pardon and peace for them.

THE BROAD CHURCH 881
At a recent Wesleyan'Conference held at Plymouth (July 1913),
a Mr. Ensor Walters, addressing the assembly, expressed his
behef that the future is with the dogmatic Churches. Speaking
for London, at all events, he said that sensational evangehzers
had gone for ever. The churches in inner East London that
were full, if any were full, were those of the Roman Catholic and
High Anghcan Communions. He was not there to plead that
these Communions alone had the truth, but they had said to a
weary and restless world, " Thus saith the Lord."
We have but to cross the water and study the EvangeUsche
Kirche of Prussia, of Wurtemberg and Baden, to see to what
a condition of rehgious deadness an all-but-creedless Church
can sink.1
On the stagnation of this Church, which was an invention of
King Frederick WiUiam III of Prussia in 1817, I might refer
to Laing's Notes of a Traveller (1842), an impartial evidence,
as he was a Scottish Presbyterian ; but I prefer to take a later
testimony. It must be understood what this Evangelical
Church is— it is a fusion of Lutheranism and Calvinism on an
undenominational basis. When this vague rehgion was imposed
on Wurtemberg, 1,500 families migrated with the purpose of
settling in Georgia. Two-thirds of them perished before reach
ing Odessa, where the remnant were reinforced by a further
body of their countrymen, to the number of 100 families. The
Emperor Alexander I established them in colonies about Tiffis
and Ehzabethopol, where their descendants remain to this day.
As to the condition of religion in this " Church " on an almost
creedless basis, I will quote the words of Dr. Bruckner : " It
must not be concealed that the great part of the Protestant
population is at variance with the Protestant Church. Even
when outward opposition is not expressed, inward declension is
not lacking. If the prevailing disposition of the age is not an
irreligious one, it certainly is not on the whole a Church one.
I will not inquire whether the Bishop of Paderborn is right
1 It does retain the Apostles' Creed, but this is only used at Baptisms
and Confirmations. Nothing but the personal interference of the Em
peror William — a man of eighty — as Summus Episcopus prevented the
Apostles' Creed from being struck out of the Prussian Liturgy in 1877,
by the vote of the Consistories. The same took place at Baden, where
it would have been expunged by vote of the pastors, but for the veto of
the Grand Duke. Although the Creed stands in the baptismal formulary,
an eminent pastor in Baden told me in 1878 that he did not fancy there
were half a dozen in the Grand Duchy who used it. It was optional to
the parents whether it should be recited or not.

382 THE CHURCH REVIVAL
when he affirms that he knows of Protestant towns of 18,000
inhabitants in which only about thirty-two churchgoers are to
be found. But it is a fact that, in a town such as Berlin, with
its population of 65,000 inhabitants, the existing churches can
accommodate 40,000, and that these are said to be seldom
fiUed." »
I do not give my own experiences, as I might be considered
prejudiced. In the Sunday Magazine of 1870 is an article on
Tubingen, the University in which are trained those who are
to be pastors in the Evangelical Church of Wurtemberg. The
writer says :
" When we leave the class rooms, which are crowded by
earnest and accomphshed young men — we seem to have left,
not theology only, but rehgion behind us. In the Stift-Kirche
(where almost all the worshippers go) you do not on any Sunday
morning see above a hundred and fifty of the eight hundred
and odd students who are enrolled in the University. You can
count on your fingers aU who occupy the seats of the male
citizens. That inteUigent and courteous man with whom you
walked yesterday among the vineyards is not there ; nor any
other with whom you had some talk on poUtics ; nor any of
those whose faces are familiar to you in the streets. Stranger
still, you will see very few of the professors ; you may go to
church for a whole summer and never see Professor Beck. Aye,
and stranger still, that good lady with whom it was your privi
lege to have had Christian conversation, and whose humble and
loving trust in Christ impressed you so much, is not there. It
was her manly son and his friends whom you saw pass your
window very early this morning, setting out for a long walk
amongst the hills. If, in your amazement, you devote Monday
to inquiries, you will find that pubUc worship is not regarded as
their duty by any of the most pious among your friends ; and
you will learn that many of the most thoughtful men and most
inquiring students have long ceased even to expect any good
from churchgoing. You will find, on the whole, that the most
1 " Never did I behold Sunday so ill-observed as in these Protestant
cities of North Germany. From sunrise to sunset, thousands of the
people are absorbed in one idea, that of pleasure. Setting all other
observances aside, it is neither a day of rest to man nor beast. The
churches are ill filled. We attended the Lutheran (Evangelical, actually)
service at the Marien-Kirche (Liibeck) this morning, a service I particu
larly dislike — a standing and sitting congregation — much singing, little
praying, and a long-winded sermon." Horace Marryat, A Residence in
Jutland (i860), i. 5.

THE BROAD CHURCH 383
pious people on the one hand, and the most inteUectual on the
other, and those who may be said to belong to both classes, do
not attend church in Tubingen. If you proceed to country
parishes you will probably find the church weU attended, but
you will not find that its services have much influence on the
daily Ufe of the farmers and cotters ; you will not even find that
the minister holds that place spirituaUy and sociaUy among his
people to which he seems so well entitled. You will be struck
probably in church itself, certainly out of it, by the lack of
sympathy between the pulpit and the pews, the manse and the
houses of the parishioners. It is unquestionable that this is
due to a want of living religion. If a political revolution were
to occur to-morrow, the throne is not so sure to be cast into the
mire as is the pulpit ; and be it remembered that we speak of
a country where there is no dissenting church — where the con
test would not be between Establishment and Nonconformity,
but, in the first instance at least, between Church and
no-Church. " To what then is due that strange alienation of the people
from the Church ? It seems to me that it comes chiefly from
. . . the negative theology which, while it has lost its hold on
at the best men and the best thinkers, while as a school it is
attempting to make up by extravagance what it has lost
in power, has passed down into the heart of the people and
chiUed it."
This testimony is valuable, for it comes from the pen of a
thoroughgoing Protestant. Confirmation may be found in
Religious Thought in Germany (Tinsley, 1870).
There is, undoubtedly, a sad decline in churchgoing in Eng
land, but there is, among us, a large body of enthusiastic wor
shippers who could not and would not let the Church go, whereas
in Protestant Germany only a few women would be found who
would care to lift a finger to save the Evangelische Kirche from
sinking into the earth ; and professors and students would
drink a bock with a " Hoch ! Hoch ! Hoch ! " above its grave,
and the German people would look on with supreme indifference.
Here, then, we have an undogmatic Church, a compromise,
before us as an acknowledged failure ; and yet it is to this con
dition that Enghsh Latitudinarians would reduce the Anghcan
Church. Rehgion is not dead in Germany, far from it; but
it is like the unsatisfied craving for love in the heart of an aged
spinster, and it is not sought in the Evangelical Church ; I do

384 THE CHURCH REVIVAL
not think it occurs to any devout minds to suppose that a heart-
satisfying rehgion is to be found there.
There is, unquestionably, great inducement to a Broad
Church clergyman to occupy the position he has taken up,
because it pays to be vague and vaporous. It ensures advance
ment. It is worth to him some thousand a year. It is the
popular current on which he floats. But assuredly a priest of
God should not foUow the line of least resistance, and take his
rehgion from the fashion of the day.
There used to be carriages to which was attached a " rumble "
behind, in which sat the lady's maid. The Broad Churchman
seats himself in the body of the ecclesiastical coach, among
soft cushions, and where is the luncheon basket with cold pheasant,
jam puffs, and champagne, also pleasant female society. We
once drove over Haldon from Exeter to Dawlish, and only
on reaching our destination discovered that the rumble had faUen
off with the maid in it. I fear that with most Broad Church
men their religion is consigned to the rumble behind, and that
they wiU not discover their loss till the end of life's journey.
With men of the old Evangelical school, a High Churchman
can always have much in common. So can he with an earnest
Dissenting minister. They have in their hearts the love of
God, and more or less of the Faith. But it is otherwise with
the Broad Church parson. Though we can quite realize how
great have been his difficulties, stiU we cannot but feel that he
ought not to occupy the place he does. One is separated from
him by a waU, because we cannot regard him as an honest man.
If scholars desire to investigate the credibility of the Virginal
Birth and the Resurrection, let them step outside the Church ;
but to dispute or disbeheve in them, and to continue to hold a
position and pocket its emoluments, whilst definitely protest
ing twice daily that they do beheve in these articles, is to be
bhnd to the dictates of that integrity which is to be expected of
gentlemen. The old Broad Churchmen, such as Dr. Arnold
and Maurice and Kingsley, were men of different type. Arnold,
though bitterly hostile to the Oxford Movement, which he
attacked with a pen dipped in gaU, was an earnest teacher, and
his sermons to the boys at Rugby were marked by devotion to
our Blessed Lord. At one time he had strong Unitarian lean
ings, but these he certainly mastered. In a letter addressed
to a Unitarian father who had sent his son to Rugby he pro
tested that such tenets were irreconcilable with the essentials

THE BROAD CHURCH 385
of Christianity, and expressed his determination as a master
to try to impress on this boy, as on aU other pupils committed
to his charge, beUef in these solemn verities ; and the father,
after such a warning, must resolve whether he would allow the
boy to stay. This is what he wrote to Dr. GreenhiU : "I
beUeve that any man can make himself an atheist speedily, by
breaking off his own personal communion with God in Christ ;
but if he keep this unimpaired, I beheve that no inteUectual
study, whether of nature or of man, wiU force him into atheism ;
but on the contrary, the new creations of our knowledge, so
to speak, gather themselves into a fair and harmonious system,
ever revolving in their brightness around their proper centre,
the throne of God. Prayer and kindly intercourse with the
poor are the two great safeguards of spiritual Ufe — its more than
food and raiment."
It was on such topics as the Church, Orders, and Sacraments
that Arnold laid no stress, if he did not sometimes contravene
the Prayer Book.
J. F. Denison Maurice, the son of a Unitarian minister, was
also regarded as pertaining to the Broad Church, but he stoutly
maintained that the Catholic Church was the Kingdom of
Christ upon earth, that the Sacraments were pledges and
guarantees of grace ; that the ministry had a real commission
from God. His teaching was not fuUy approved by the Trac
tarians, as he fell short of much on which they insisted. But
of his sincerity, of his loyalty to Christ and to the Church, there
can be entertained no doubt whatever.
Stanley, Dean of Westminster, was the nearest to the modern
Broad Churchman. He was a thorough Erastian, regarding
the clergy in no other Ught than as the moral pohce force of
the State and conservators of her ancient monuments. His
theological views were vague, and it is doubtful whether he
knew himself how far his belief went, and how far it feU short
of Socinianism. I met him at the Alt Katholik Congress at
Cologne in 1872, but he played there a very inconspicuous part,
as Bishop Wordsworth of Lincoln was present, with very definite
views, and it became obvious to Stanley that the Old CathoUcs
were determined to adhere to the Creeds and maintain the
sacramental teaching of the Church.
Mr. (afterwards Dean) Church wrote of Stanley to Mr.
Mozley in 1865 : " He seems to me in the position of a prophet
and leader, fuU of eagerness and enthusiasm and briffiant talents,
25

386 THE CHURCH REVIVAL
all heightened by success— but without a creed to preach." In
1881 he wrote : " Stanley had inteUectual defects, Uke his
physical defects as to music, or smeU, or colour, or capacity
for mathematical ideas, which crippled his capacity for
the sympathy he wished to spread all round him. One of
these defects is indicated in his aversion to metaphysics and
dogmatic statements. They were to his mind like the glass
which a fly walks on and cannot penetrate ; when he came to
them his mind ' would not bite.' Another defect seemed to
me always his incapacity for the spiritual and unearthly side
of rehgion ; the elevations and aspirations after Divine affec
tions, and longings after God, which are above the historic plane
which was congenial to him. These were two enormous dis
qualifications to a religious teacher, and there were others,
among them a certain freely indulged contempt for what he did
not hke, and a disposition to hunt down and find faults where
he did not love people."
He offered a gratuitous insult to the Bishops of the Anglican
Communion, English, Scottish, Irish, Colonial, and American,
when they assembled for the first Pan-Anglican Council, by
refusing to allow them to hold the ConciUar Communion in the
Abbey. On the other hand, when the revisionists of the Eng
hsh Bible were to begin their labours, though comprising Dis
senters and a Unitarian minister, he invited all to communion
in the Abbey. When Convocation met on July 5, Bishop
Wilberforce spoke on what was then caUed the " Westminster
Scandal." " I am bound to say that I deeply lament that
any one professing not only to hold, but to be the teacher of, a
doctrine so dishonouring to our Lord and Saviour as the denial
of His Godhead, joined in that act of Holy Communion of our
Church, with the Bishops of that Church. I do most deeply
lament that such should have been the case."
If Stanley refused the use of the Abbey to the Bishops of
the Anglican Church, he was ready to lend the pulpit for lay
lectures. Stanley was at Canterbury for the enthronement of
Archbishop Tait (I take the story from the Church Quarterly
Review). Dean Alford was worried because at the conclusion
of the ceremony the Archbishop is enthroned in the Dean's
seat, whence he would give the final Benediction, facing East,
and the congregation in the nave would see and hear nothing
of the blessing. The prospect distressed the Dean, and some
one suggested, " Why not ask him to say it twice ? Let him

THE BROAD CHURCH 387
step out of his stall, stand at the top of the steps and bless the
multitude outside, papal fashion, urbi et orbi." But the
Bishop of Oxford started some technical objection of precedent.
At this Stanley cut in with the happy quotation, his eyes
positively twinkling with mischief, "Hast thou but one blessing,
my father ? Bless me, even me also, 0 my father ! " " Hark at
him," said the Bishop promptly: " on Esau's side, as usual."
The Rev. Canon Fowler, Vice-Principal of Bishop Hatfield's
HaU, Durham, many years ago, went to Westminster and asked
Dean Stanley to aUow him to study some mediaeval Hebrew
documents ; but, seeing his long coat and clerical waistcoat and
coUar, the Dean treated him with marked coldness. A Jew
scholar, who afterwards went for the same purpose, wrote
to Dr. Fowler to express how courteous and gracious the Dean
had been to him, allowing him to have the documents out
of the hbrary. Such was Stanley. He contemplated a Church
man with definite faith, from a distance, and with inveterate
disUke ; but would receive with open arms, and a face wreathed
in smfies, a Dissenter, an agnostic, even a Jew.
In 1 910 a book was pubhshed caUed Confessions of a Clergy
man. It was anonymous, but the author informs his readers
that he is a beneficed priest of the Church of England, but that,
although he has lost his faith, he has no desire to lose his bene
fice and its emoluments, and therefore writes anonymously.
He wrote : "I am stiU in the active ministry of the Church. I
see no reason why I should sever this connection ; " and yet he
says, " I recognize Jesus as my Saviour, but I do not recognize
Him as my God."
When Mr. Stopford Brooke found that he had ceased to
beUeve in the Apostles' Creed, he resigned his benefice like
an honest man.
There can be no manner of doubt as to what the teaching of
the Church is, relative to the nature of our Lord Jesus Christ ;
and to remain in the ministry whilst contravening its teaching
on a fundamental doctrine, if not with the lips, yet in the
heart, shows how the loss of faith has demoralized the
conscience. Yet these are the men that our Prime Ministers
are disposed to advance to deaneries and canonries and perhaps
to bishoprics. It is much as though dishonest clerks in a
bank, who falsified the accounts and purloined the cash, were
advanced to be managers.
Mr. (now Dean) Hensley Henson in his Liberty of Pro-

388 THE CHURCH REVIVAL
phesying has spoken of the acute conflict between the modern
inteUect and conscience and the Prayer Book. It may be so,
but that is no reason why we should make over our treasure
to those who would burgle us of it.
Such as 'hold to the immutabiUty of natural law would re
strict the efficacy of prayer to supphcation for spiritual graces.
Inexorable law governs the world of human affairs, and cannot
be deflected to one side or another. The course of nature is
rigidly mapped out, and no deviation from it is thinkable;
consequently such supphcations as occur in the Prayer Book
for rain or for fine weather should be deleted. If the Broad
Churchmen's conception of the valuelessness of prayer in matters
material be carried to its logical conclusion, it is useless to pray
for the recovery of the sick, for release from pain, because a
malady must take its course, and pain is a necessary con
comitant of disorganization of the system. It would also be
irrational to pray for cessation of an epidemic " in the Time
of any common Plague or Sickness," because these are due to
the drinking water being impregnated with sewage, or to some
other remediable cause ; and the prayer should be addressed to
the sanitary authorities or to the local inspector of nuisances,
not to the Almighty, in whose hands it is commonly supposed
are the issues of life and death.
It is on the same ground they hold it to be quite a mistake
to call upon the Lord of Hosts, who maketh wars to cease in aU
the world, " for peace and dehverance from our enemies;" the
apphcation should be made to the Board of Arbitration at the
Hague. These men are Uke Paddy's steed, which he offered to seU to
his squire as " a raale good Protestant horse." " What do you
mean, Patrick ? " " Sir, sure he's never been down on his
knees." Take the case of one of these men when a loved wife or darUng
child is in sickness nigh unto death. Though we are meant
to use means, yet he leans all his trust on a mustard poultice,
and flies for succour — not to Him who is the Great Physician,
but to Mr. Boots the chemist, for a bottle of mixture, to be
shaken before taken three times a day, and which costs him
eighteenpence. The aim of the Liberal Theologians now is to clear the Prayer
Book of definite doctrine, rather than to eliminate the objec
tionable rubrics. A broad comprehensiveness is what they

THE BROAD CHURCH 389
aim at, so that aU should be embraced within the EstabUshed
Church, whatever they beUeve or disbelieve. A Church such
as this, built not on the living Rock, but on the shifting sands
of human opinion, would not be worth a pinch of salt.
In the Gospel parable it is the man that has been faithful
over a few things who is made ruler over many things. In
England at the present day, in the Church, it is the faithless
servant who is exalted to be a rector, a canon, or a dean.
The Liberal Church party would open the doors of their
churches and escort to their pulpits the ministers of dissenting
bodies. Tarpeia offered to unfold the gates of Rome to the
Sabines, if they would give her what they bore on their left
arms, meaning their golden bracelets. They accepted, and as
they entered the postern, despising the traitress, cast on her
their shields and crushed her to death. And these male Tarpeias,
what do they expect from the enemies of the Church whom
they would let in ? Their goodwiU, their golden opinions ?
They wiU be buried under their contempt.
But it is not only that they would betray the doctrines of the
Church. They, or at all events some of them, would betray its
morals also. Mr. H. M. Garrod, in The Religion of all Good Men,
writes : " Criticism of Christianity upon the ethical side has
scarcely begun. I do not see how we can escape the necessity
of wholly revising our view of Christian ethics." Again : " We
cannot abandon Christian dogma and keep Christian ethics —
that is true enough. The objection of young men to Christianity
is not inteUectual, but moral." He says that " the world and
the flesh are the things which mankind wiU never consent to do
without. The instinct of the average man is healthy, his cry is
ever still, Give us the world and the flesh, or we will smash every
window in your palace of painted superstition." So — not only
must Christian dogma be revised, but Christian morals as weU.
Into the ark of Noah were taken of clean beasts by sevens,
male and female, of unclean by pairs. But these reformers
would make of the Ark of Christ's Church a receptacle for the
unclean by sevens, and for the clean — if they cared to enter so
squalid a menagerie — by twos.
There are two distinct conceptions as to what a National
Church should be. It is either a body in which exists a definite
and living faith, not maybe everywhere in evidence ; hke pitch
blende, it would contain radium, always giving out hght but
never exhausting itself, confined necessarily to the few as an

390 THE CHURCH REVIVAL
active principle, but permeating the whole body more or less.
The other conception was that of Dr. Arnold, and is that of the
modern Broad Churchman, a tent spread over a quicksand that
engulfs and buries out of sight everything that is real and solid.
We have such a Church in the Evangehsche Kirche of Germany,
already referred to, and a more unsatisfactory creation of the
State can hardly be conceived.
Addison tells the story of an artist who set up his painting
in the market-place, with a brush, a pot of black paint at its
side, and a request that every passer-by should blot out what
he regarded as a blemish. When he revisited his canvas, every
portion of the picture was hidden under a dash of tar. And such
would be the treatment accorded to the Church by these broad-
minded reformers. Every sectarian, every crank, every man
who had a prejudice would be invited to daub over and daub
out a doctrine, a creed, a psalm, a collect, a sacrament, a rite,
a rubric— till all left would be a worthless blank of blackness.
At the battle of Maupertuis (Poitiers) the Enghsh archers
drew up in line across the King's highway, each provided with
a stake, broad enough to cover his person, pointed at the
extremity, which extremity he rammed into the ground, thus
forming an impregnable rampart by means of which he was able
to rout and ruin the chivalry of France. Like these stakes has
been the shield of the Faith to every Christian man, a sure
protection, unless it be whittled down to the slimness of a
fishing-rod. On the day upon which I corrected these proofs I walked
from Bayonne to a village a few miles distant, and, entering the
churchyard, saw above a grave a stone cross, on which was
inscribed but one word, Ceedo. The happy soul whose body
lay beneath that cross, in hving was sustained and strengthened
by grace, and in death was radiant in hope, through the virtue
of that same word Credo.

CHAPTER XVII
VIA MEDIA
THERE is now almost nothing remaining of the bitterness
that once reigned between the EvangeUcals and the
High Churchmen. Members of the two parties have
been brought into contact in diocesan Synods and
Church Congresses, and have come to understand one another
better, and to modify their opinions. Indeed there has been a
continuous levelling up of the Low Church party, both in doctrine
and in practice, and among the High Church there has been a
deepening of spiritualism, so that the members of the two sections
can work harmoniously together, are in point of fact no longer
to be regarded as sections, for they melt imperceptibly into one
another hke the colours in the rainbow. Not only so, but many
Low Church parents have children who have gone up higher,
and of whose sincerity and godUness they can entertain no doubt.
This even apphes to the Dissenters. The present Archbishop of
York, a man very definite in the Faith, is the son of a Presbyterian
minister, and a well-known, highly esteemed Wesleyan preacher
in the West of England has a son who is a Cowley Father, and a
daughter among the Clewer sisters. Very few of the children
of EvangeUcals remain on the same platform as their parents.
Almost invariably, if they continue earnest and devout, they
have become High Church.
In my own neighbourhood there is a lane about a quarter of
a mile long, between high banks, and very steep. At the lower
end, on ascending it, one can see in April the right-hand bank
one mass of primroses, dense as the stars at night in a clear sky.
On the left bank, not one. But after mounting some fifty feet,
sporadicaUy appear a few primroses on the left bank. They
become by degrees more numerous, tiU at length the banks on
both sides of the lane are starred with the beautiful flowers, on
each equally abundant. It has been so in the Enghsh Church.
39i

392 THE CHURCH REVIVAL
The beauty of holiness — by beauty I mean the expression in
worship — was for awhile confined to the High Church party, the
right. But by degrees it has extended to the Low Church side,
till at last we may confidently look to the same loveliness and
abundance of the manifestation of Divine Life in worship on
one side as on the other.
In the South of France it is not unusual for boys to keep
smaU green frogs in glass pickle-jars as barometers. A Uttle
water occupies the bottom of the vessel, and a tiny ladder is
inserted, the base of which is in the fluid and the top reaches
nearly to the mouth of the jar. In very wet weather the frogs
remain submerged, but at a change they ascend the scale, and
the degree on which they squat indicates what the weather
will be.
On visiting a large town in the North of England, I was talking
to my host about the rehgious condition of the place. He said :
" We have here churches of all kinds, from the lowest of the low,
through the stages of high and dry, to very high."
That is as it should be, for when Dissenters emerge from their
native element, either because they are weary of pulpit politics
in their chapels, or because they have quarreUed with the
deacons, or because their spiritual condition demands something
higher and better, they at first find their way into the seats
of the Low Church. Perhaps they may remain there all the
rest of their lives, perhaps they may begin to crawl higher;
but almost invariably they see their young people advance
to churches above their own heads.
This ladder system in the English Church is altogether to be
commended. There is a rung for every kind of temperament
and spiritual condition. And this is what every Bishop in
England and the Colonies, who is wise, recognizes and welcomes.
In France and Germany a great gulf is fixed between the
Cathohcs and Protestants. There is no bridge to connect them,
there are no ladders. Every year each community loses members
that drop off into indifference or into actual hostility to religion.
It is most unusual for the members of one community to leap
across the chasm into the other. To the Catholic, Calvinism
is absolutely repulsive, and an Evangelical cannot stomach
the amount of superstition that goes along with positive truth
in the Catholic Church. The statue on a column is sometimes
so surrounded with the frippery of decoration as to obscure the
figure itself. I was much struck with the impassable gulf when

CLAOSTONE'S SUNDLES OF HAY.
Kake Uii Your Mind Whloh It Is to Bo, Pluoaa I

VIA MEDIA

VIA MEDIA 898
in the Cevennes. At Merueis the population is about equally
divided between Calvinists and Cathohcs. The temple of the
former is octagonal. Internally it has a pulpit in the middle,
and the seats of the audience are ranged about it. Not a decora
tion of any sort to relieve the utter barrenness of the place of
preaching. Nothing there to attract, everything to repel. In
the Catholic parish church an excess of the most trumpery
tinsel adornment, the music at High Mass execrable, the service
slatternly, the preaching commonplace. Obviously it occurred
to neither community that it was worth while trying to attract
across the chasm.
It would be fatal in England were there not rungs at regular
intervals in the Church ladder. AU minds, all souls, are not con
stituted aUke. Some desire a vague sentimentalism in religion ;
hke Ixion, they embrace a cloud and are content to hug a
chilly nebulosity; others abhor indefiniteness. I saw in the
newspaper the other day that a man on the Thames Embank
ment had died of the London fog. And souls perish who are
given only a vague and vaporous Christianity, with soot in
suspension. It is well, it is essential, that a Church resting on the broad
basis of humanity should have provision made for those who
have httle power of assimilation. This was realized to a certain
extent in the Latin Church in the Middle Ages, when in the
Cistercian churches the decoration was reduced to a minimum —
when even singing was forbidden in the Offices. A dull, grim,
and tedious service was provided for dull, grim, and heavy minds ;
that were able to lay hold of the principles of the Christian Faith,
but preferred to have them painted drab.
It is with Faith as with the sight. All are not specially clear
sighted. So long as the men see, we must be content if they see
but a little way, and be thankful that we see more ; and if some
see incorrectly — " men as trees walking " — we must be patient
with them, and help them to see accurately, and not be angry
at their mistakes. Heresy is reaUy the exaltation of one article
of faith at the expense of other truths. Neither Manicheism nor
Gnosticism was a heresy, it was a religion apart from Christianity,
that had certain shreds and particles of Christianity adhering
to it. Mormonism is the same. But the Protestant sects of
the present day in England owe their vitaUty to the truth of
one or more articles of belief to which they cling. Where they
err is that they fail to grasp the complementary verities. Some,

394 THE CHURCH REVIVAL
like Pterilaus, have but one gold hair on their heads — one Truth.
Deprive them of that and they perish. Some sects are Uke the
Gorgon sisters, with a single tooth between them ; all the rest are
useless stumps. There may be but one hair, yet that is gold ; one
tooth, yet that is sound ; one Christian verity, but that is very
truth. Anyhow, one is better than none at aU.
When a tadpole is about to change into a frog it must have a
ledge just within reach, and no more, above water, on which to
effect its transformation. Without such a ledge it infaUibly dies.
I kept tadpoles in a pail when I was a boy, and I could not make
out at first how it was that in the morning, after they had given
promise of change, their corpses floated on the water. I put in
a bit of wood, and the rest mounted that, and lived. Before
each changed, it had not developed legs wherewith to leap.
And for those whose heads are just above Nonconformity, and
are inclined to be transformed into Churchmen, the Churches
which are in Evangelical hands are a spiritual necessity.
In most of our towns the ladder system prevails, but there
are some, and certain seaside resorts, where it does not — such,
for instance, as are pocket boroughs of the Simeonite Trustees.
The spiritual condition of the residents suffers, for there are
now thousands grown to man's estate, aged and grey-headed,
who have been brought up from childhood with full Catholic
training and accustomed to Catholic worship, and who cannot
endure what they find in these churches. In a good many cases
they cease to attend them, and make journeys, when weather
permits, to surrounding villages where they can obtain that
to which they have been accustomed.
The same thing applies to foreign chaplaincies. Such as
are in the hands of the Colonial and Continental Society have
too often their services on so low a scale that those who at home
have never seen anything like the weird performances in these
chapels, withdraw after a single visit, and either move to another
place where is an S.P.G. chaplaincy, or else attend the Roman
Cathohc churches ; not that it occurs to them for a moment to
quit the Anghcan Communion, but that they cannot rehsh her
services carried out in a way to which they are not accustomed
and which to them is absolutely repeUent. There is, however,
this to be said for Colonial and Continental Society chapels,
that a good many have been levelled up, provide early Celebra
tions every Sunday and Holy Day, and are improved on what
they were, as I can remember, fifty years ago. Still, they

VIA MEDIA 395
represent the English service in its basest form. They are a
pis aller, and nothing more.1
In country viUages there is no choice given to the parishioners.
There is but the one parish church ; and the incumbent, if he
has any discretion, recognizes this fact, and makes a ladder of
his services, so that aU spiritual requirements may be met. It
is just as foohsh to give pap to a healthy man as it is to give salt
beef to one with a feeble digestion. I knew the case of a wretched
tramp who for a frohc aUowed some young men to ram a biffiard
baU down his throat. It was extracted with extreme difficulty,
after the man had spent the worst half-hour in his Ufe. If it
had descended into his stomach he could not have digested it.
Certain inconsiderate young clergy think to ram fuU Cathohc
doctrine down every throat. They do not consider that souls
have digestions as weU as stomachs, and that some can no more
assimilate such teaching, taken in a lump, than the hungry tramp
could have digested the biffiard baU.
It must be borne in mind that the EngUsh people for a long
time have been given little soUd food in the form of definite
instruction. Every sensible man knows that it is fatal to give
those who have been starved as much solid food to consume
as, perhaps, they would hke.
Those at the summit of the Church ladder regard such as are
planted on lower perches with sympathy and goodwiU, but it
is otherwise, too often, with those at the bottom — they con
template the occupants of a higher rung with suspicion and
alarm ; for, unlike Jacob's ladder, on which angels descended as
weU as ascended, there is no down-current on this scale ; indeed,
hardly ever are there instances of retrogression.
Nebulous matter has condensed into planets, but no planet
has ever resolved itself back into a nebula ; and it is scarcely
conceivable that one who has absorbed and assimilated definite
CathoUc teaching can eject it and return to amorphous Protes
tantism. The ladder system is in conformity with nature. AU Ufe
is constituted on a scale from the lowest bit of animated proto-
1 I see that Mr. Athelstan Riley's A Guide to High Mass Abroad, " being
a manual for the use of English churchmen attending the Celebration
of the Holy Eucharist in Roman Catholic countries," has gone into a
fifth edition already. What does this show but that a large number of
English people on the Continent so dislike the manner in which the
Anglican service is performed in Colonial and Continental Society chapels,
that they give them a wide berth, and go to towns better served, or to
Roman Catholic churches ? The same applies to Ireland.

396 THE CHURCH REVIVAL
plasm to the most highly organized being. The breath of Ufe,
which is the Spirit of God, is in the Uchen on the waU as weU
as in the rose and the palm tree ; in the sea-slug as weU as in
the gold-fish. Why should there not be degrees of spiritual
capacity and apprehension in man ? And if there be, as as
suredly there are, then the Church of England is right in pro
viding for aU. Our " unhappy divisions " are only the intervals
in the inevitable ladder of progression.
An old friend, when I invited him to accompany me for a
walk, repUed: " No, thank you. Your legs are long and mine are
short. You stride far ahead of me. If you want me to hsten
to your opinions, gain instruction or amusement from your dis
course, you must accommodate your pace to mine." Inteffi-
gences, Uke bodies, have not aU the same length of leg, and some
lag far behind others. If we desire to convince or persuade the
short-legged minds, we with long legs must limit the length of
our stride. When one of twain acts as a guide he may keep a
foot-length ahead of the other, but he is valueless as a leader if
he be a mile in advance.
A friend, now no more — Canon Sowden of Hebden Bridge,
Yorkshire — had the very ughest of the Peel churches I ever
saw, pewed high with deal, with a three-decker obscuring the
Uttle altar in an alcove behind it. I asked him how he could
endure to minister for many years in such a place. He rephed,
" I must educate the people tiU they can no longer endure it."
He did so, and before he died saw risen in its room a glorious
fabric, with dignified chancel and stately altar, such as for
long years he had desired — built by the people whom he had
trained no longer to tolerate the former unsightly edifice. First
the blade, then the ear, afterwards the fuU corn in the ear.
Genuine, consistent advance is made by steps, not by jumps,
least of all with a leaping-pole.
If there be truth in the doctrine of Evolution, then in every
stage of Ufe there is a prophecy and promise of something higher.
The serpent has undeveloped limbs beneath its skin, but they
come into existence as members in the lizard. In this upward
march there are starts and expansions that are unfulfilled in the
higher-developed creatures. We, with our pithy teeth, have
to submit them periodically to the dentist ; but the snail has
them so hard that, like diamonds, they wiU scratch glass. We
have our lungs folded up behind our ribs, and we protect them
with flannel and occasionally have to nurse them witb/a mustard

VIA MEDIA «>T
poultice. But in the butterfly the lungs are drawn forth At thtv
sides, unfurled and feathered with every tint of th<? rainbow.
Is this a prophecy of what may be with us in a higher reavh of
creation ? We cannot say ; but we do know that this teaches
us not to regard ourselves as the crown and «<? plus ««/ru of nature.
And so in rehgion.
There are generaUy, in phases of religion below the highest,
among the Evangehcals, even in the various forms of Dissent,
important truths that have been too long neglected in the Church.
There is a truth in Congregationalism, that the people should have
something to say as to the appointment of their pastors. At
one time, the bishops, even the Popes, were elected by people
and clergy. That we have lost. There is a truth in Calvinism,
there is such a thing as predestination. Are not we who
have our Christian and Church privileges predestined to know
and serve God in a way denied to the Mussulman and the
heathen ? Is there not a truth in Mohammedanism itself — the
conviction that there is but One God, and that He must be
worshipped ? And have not our Christians forgotten this, who
neglect their private prayers, desert pubhc worship that they
may boat on the Thames or motor about the roads on the Lord's
own day ? There ' is a truth in the Wesleyan — the truth of
necessity for many souls to be converted, and brought to realize
the importance of reUgion, and of a change of hfe from one of
worldliness to that of love of, and obedience to God. There is a
truth in Mrs. Eddie's faith-healing, that prayer avails mightily,
and above the administration of drugs. We must look down
on these manifestations of reUgious conviction, and learn from
them. Of course Uberty of worship and of prophecy have to be
restrained within due bounds, otherwise the door is opened to
confusion and anarchy. And then, again, we have to remember
that individual tastes must be subordinated to general edification
and corporate worship. Bacon says in one of his Essays : " It
is noted by one of the Fathers, Christ's coat indeed had no seam,
but the Church's vesture was of divers colours ; whereupon he
saith In veste varietas sit, scissura non sit ; they be two things,
unity and uniformity."
Bishop Wilberforce wrote in 1866 : " There may be differences
of opinion as to the extent to which RituaUstic observances
should prevail in pubUc worship. The conformation of men's
minds differs. The conformation of my mind leads me to be

398 THE CHURCH REVIVAL
satisfied with the simplest form as being the most productive of
devotion ; but it is not so with others, and I have no right to
make what suits me the law for everybody else." In his charge
of 1866 he advocated " the revival of old Enghsh, not the
aping of Roman ways." A development, a growth after long
sleep of what had been, not an importation from abroad of what
had never been.
Some of the early Tractarians took umbrage at the attitude
of Hooker and other Anglican divines because they refused to
unchurch the Zwinglian, Calvinist, and Lutheran Communities
which had — so they considered — ruptured the spinal cord of
Church continuity. But these divines drew a distinction be
tween wilful schism and schism compelled by necessity. There
is a man now working on the roads near my home who some years
ago feU down a mine-shaft and dislocated his shoulder. This
was not at first found out, and when finaUy it was discovered,
the socket had been fiUed by osseous formation ; but a false
socket had been formed, so that the man can use his arm and
earn his bread with it, though he cannot raise it high. Now
what has happened to the Communities in the Protestant world
is, that they do a good work, and proclaim certain Christian
truths, are zealous ancl devout ; but this is the case only because
a false socket has been formed. As in nature, so in spiritual
matters, there are recuperative powers, makeshifts, and side-
adjustments. Since Dr. Newman veered about, and in Via Media of the
Anglican Church (1877) laboured to confute the theory which he
had himself broached in earlier years, and pronounced it an
unworkable theory, it has fallen somewhat into disrepute. And
it is not a tenable theory, if it be held that the EngUsh Church
was dehberately reformed on the principle of standing between
two antagonists, and trying to keep the peace between them,
without compromising herself with either. What she did
attempt under EUzabeth was to aUow a corner within her house
for those infected with foreign heresies, in hopes of reclaiming
them, just as in a family one or two members, showing signs of
aberration of inteUect, are aUowed to remain. There is a shrinking
from turning them out of doors, or sending them to an asylum,
unless they become raving maniacs. It was possibly a mistaken
pohcy, but it was a pohcy conceived in charity.
Newman's view of the via media, which he condemned as an
impracticable system, was that the Enghsh Reformers tried to

VIA MEDIA 399
occupy a middle position between the Church of Rome and the
Continental Reformers. But I do not think this view is tenable.
They were engrossed in purifying the Enghsh Church as best
they might according to their Ughts, without any definite purpose
of taking a via media position.
It is a conceivable theory that Cranmer and his associates
were incUned to entirely decatholicize the Enghsh Church, but
that they were afraid of outraging the people by revolutionary
treatment of the Prayer Book. In Sweden Gustavus Vasa com
pletely protestantized the Church in his dominions, but he aUowed
the shell to remain almost intact, archbishops, bishops, altars,
crucifixes, fights, vestments, wafer bread. In Denmark and
Norway it was the same. The kernel was extracted, and the
husk aUowed to remain, so as to deceive the people.
The Nile after a while splits into branches : one diverges to
the right, and is swallowed up in unfathomable morasses; another
takes its course to the left, is strong and voluminous, and it
sweeps along with it the sud, but it does not represent the whole
river, and between the two flows a current steadily to the sea,
and that is the midway of the river. The idea of a via media
did not enter the heads of the Reformers. All that they desired
to do was to clear their own branch of the stream of the mass
of weeds that obstructed its course and provoked divergencies.
If as a result of their labours the Church of England found herself,
or was found by others, to occupy an intermediate position,
that had not been consciously aimed at, it was rather accidental
than otherwise.
ActuaUy !and unequivocaUy the Anglican Church is far nearer
to the Church of Rome than to the Lutheran and Evangelical
sects abroad. She has retained her Apostolic Succession and
Episcopal rule. In the Early Church and in the Oriental Church
to this day the Constitution is and was one of a federation of
bishops. In Latin Christianity this federation has been sub
verted, and changed into a domination by one man. We re
verted to primitive usage. Our liturgical Offices are closely allied
to the Mass and the Breviary services, and bear no resemblance
whatever to those of Calvinists, Zwinglians, and the Prussian
Evangelical EstabUshment.
It may not be amiss to compare them. I will take (i) the
Sarum Missal, (2) the Prayer Book of 1662, (3) the Puritan
Directory of 1644, (4) the Communion Service of the Evan-
gelische Kirche, from the Wurtemberg book of 1908. I will

400

THE CHURCH REVIVAL

show how that in our Liturgy there has been little other than
displacement of parts.

Sarum Missal.

Prayer Book of 1662.

Puritan Directory of
1644.

Evangelische Kirchen
Buch, three forms.

I. Preparation of
the Priest.
II. Confession and
Absolution.
III. Kyrie, 9 times.
IV. Gloria in Ex
celsis.
V. Collects, Epistle,
and Gospel.
VI. Nicene Creed.

VII. Oblationatthe
altar of Bread
and Wine.
VIII. Secreta for
acceptance of Ob
lation.

IX. Sursum Corda.

X. Preface.

XI. Sanctus.
XII. Commemora
tion of Living.
XIII. Consecration
Prayer with the
manual acts.
XIV. Commemora
tion of Departed.
XV. Prayer of
Humble Access
(for Priest alone) .
XVI. Communion
of Priest.
XVII. Communion
of people, kneel
ing.
XVIII. Post-Com
munion Prayers.
XIX. Blessing and
Dismissal.

Preparation of the
Priest (S.M. I.).
Commandments and Kyrie, 1 0
times (S.M. IIL).
Gloria transferred
(S.M. IV.).
Collects, Epistle,
and Gospel (S.M.
V.).
Nicene Creed (S.M.
VI.).
Oblation at the
altar of Bread
and Wine (S.M.
VII.).
Church Militant
prayer of Obla
tion, and Com
memoration of
the Living and
Dead (S.M. VIII.,
XII., XIV.).
Confession and Ab-
solution (S.M.
II.).
Sursum Corda
(S.M. IX.).
Preface (S.M. X.).
Sanctus(S.M.XL). Prayer of Humble
Access (S.M.
XV.).
Consecration Prayer
(S.M. XIII.) with
the manual acts.

Communion of
Priest (S.M.
XVI.)-.
Communion of
people, kneehng
(S.M. XVII.).
Post- Communion
Prayers (S.M.
XVIII.) .
Blessing and Dis
missal (S.M.
XIX.).

1. Exhortation and
Invitation.
2. Seating Commu
nicants round the
Table.
3. Reading of the
words of Institu
tion as a lesson,
and not as a
prayer.
4. Extempore Prayer.

5. Joint Commun
ion of minister
and people, all
seated. No pre
scribed words of
Administration.

6. Exhortation
after Communion.

7. Thanksgiving.

1. Exhortation and
Invitation.
2. Prayer with
reading the words
of Institution (no
manual acts).
3. Communion of
pastors and people
standing.
4. Thanksgiving.
5. Blessing and Dis
missal.

II
1. Exhortation.
2. Words of In
stitution read as
a Lesson.
3. Communion, standing.
4. Thanksgiving.

Ill
1. Exhortation.
2. Prayer.
3. Recitation of
Institution (no
manual acts).
4. Communion, standing.
5. Thanksgiving.
6. Blessing«Bd©ia-

Every Liturgiologist knows what dislocation and uninteffigent
patching together have taken place in the Roman Mass. As it

VIA MEDIA 401
happens, there are thirty-one items common, literaUy or sub
stantially, to the Ordinary and Canon of the Sarum Missal and
the Communion Service of 1662. The only one direct point of
contact between these two rites and the Middleburgh Puritan
Prayer Book of 1586, the Directory of 1644, or the Scottish
Presbyterian Liturgy of the same date, is the recitation of the
words of institution ; which, however, are entirely detached
from any prayer said over the bread and wine.
Dr. Lushington cannot have known much when he said of the
Enghsh Prayer Book : " The Mass is gone, root and branch."
The term via media has for some time been restricted to a body
of men in the EngUsh Church who occupy the middle rungs of the
ladder of opinion and practice ; men who stand aloof equally
from a Romanizing party, and from that, the breath of which
smeUs of Geneva. These men wisely deprecate violent changes.
They consider, and justly, the effect produced on the national
mind and temperament by the convulsions of the past, the degra
dation caused by the Latitudinarians, the deadness, the spiritual
numbness of the Georgian period, the lop-sided presentation of
the Faith by the Evangehcals — andaU this has to be overcome.
Little by little, hne upon hne, precept upon precept, must be
the rule. This is perfectly true ; but it should never content a
moderate man to stand stiU. A middle way must not become
immobility. There must be movement and advance, the pace
of progress regulated by circumstances and weU considered. No
man should complacently practise the Goose-step all his Ufe
long, and flatter himself that he is making way.
The temptation exists quieta non movere, so as to save trouble
and inconvenience, and this is precisely the temptation that
besets the via-media man, and too often masters him.
A man inchned to the via media should weU consider, in a place
where the bulk of the population consists of artisans and labourers,
that these are men who are impatient of the via media.
In one of ^Esop's fables is the story of a traveUer who came for
shelter to a satyr's cave, numbed by frost, and he blew on his
fingers. The satyr asks his reason for so doing. He replies:
" To warm my chiUed members." Presently the host produces
a bowl of hot porridge. The traveUer blows on that. " Why
so ? " " To cool the porridge." " I wiU not harbour under
my roof one who blows hot and cold with the same breath," said
the satyr, and kicked him out.
But the traveUer was right and the satyr was wrong. The
26

402 THE CHURCH REVIVAL
circumstances differed, and that the satyr could not understand.
The satyr represents the vast majority of our population, which
likes a man to be thorough.
The Rev. Conrad Noel, in his essay on " Organized Labour "
in Facing the Facts (1911), says of the working men : " It is im
portant to notice with some accuracy the kind of church they
do not go to. Anglicanism in the mind of the general pubhc,
the Anglicanism to whose services the working man does not go,
is represented by monotoned matins and evensong, the surphced
choir, hymns Ancient and Modern, and a sermon on domestic
morality and the joys of the world to come." This is true whether
of the town or the country.
That surphced choir, so dear to the Anghcan heart, is Uke two
ridges of snow in the chancel, freezing the voices and devotion
of the congregation in the nave.
Go into a German Roman Cathohc church for the Volksmesse,
and you wiU find it crammed to the door, and the whole congre
gation, mostly made up of men, singing the vernacular hymns —
accompanied by the organ, but with no surphced choir. Go
into a Calvinist church in HoUand, or an EvangeUcal church in
Germany, and you will hear in the same manner the whole
congregation singing — and no surpUced choir. If we want to get
the men to church, and the working men above aU, we must give
them services in which they wiU take the principal part as far
as the music goes : no anthems, no " Services " for Magnificat
and Nunc dimittis, but plain and popular chants,1 and for a
hymnal something robust and free from mawkish sentiment.
In the German Volksmesse the priest is either inaudible in a
cathedral or but faintly heard. It is the people's and not the
priest's mass, and they crowd to it. But very few attend the
High Mass, at which elaborate music is performed by orchestra
and choir.
Stand outside any little wayside dissenting chapel, and listen
to the singing. There is no organ, no choir — the congregation
are choir and organ in one, and for heartiness they shame the
service in the parish church. I felt this very strongly when
Sankey and Moody came over to England, with their hymns set
to popular music fuU of melody. The hymns went everywhere,
were sung everywhere, were whistled by the ploughboy behind
his team, and hummed by the seamstress over her sewing machine.
1 Where a church has a surpliced choir, that choir might sing alternate
verses with the congregation.

VIA MEDIA 403
I compiled a little coUection of Church Songs which is published
by the S.P.C.K. to give to Church people, some hymns
with definite teaching and with choruses, and set to melodious
airs. It did not take. The clergy were too apathetic, too
wedded to the routine of the approved hymnals to venture on
so bold an innovation. For twenty-eight years I have in my
little parish of about 200 people used these Church Songs along
with Ancient and Modern, and it would be worth hearing
how the congregation shout in them. We must study the
cravings of the people — adapt our services to them.
The position of the Anglican Book of Common Prayer as a
lay manual of devotion is unprecedented and unparaUeled. The
authorized pubUc formularies of other Churches are intended for
the clergy alone. In vain in Ulm, a town of 52,000 inhabitants,
nearly all Protestant, did I seek in the five bookseUers' shops for
the authorized Gebetbuch.1 In the three greatest ancient
Christian communities — Latin, Greek, and Russian — the service-
hooks are not even in the vernacular tongue, nor are they ob
tainable at a cheap rate. Roman Catholic laics can indeed have
their " Missal for the Laity," " Paroissien," etc., but these do
not profess to contain the whole service which the priest is
reciting, and provide private devotions which the worshippers
may employ simultaneously with the orisons of the Church.
But the English Prayer Book was designed to serve both priest
and laics alike, and to weld the devotions of one with those of
the other. It has not been as successful as was desired, and to
the uneducated and untrained in its use it is a bewildering book.
What we must strive to do is to popularize it by a simplifying
process in mission chapels.
At the present day, I suppose that the majority of the Enghsh
clergy belong to the via media, and in towns where satyrs do not
dwell — that is to say, in those portions of the towns where the
respectable class lives, there they are in the right place; but
they are quite out of their element in the slums and back lanes of
the city and in agricultural viUages not dominated by the squire.
It is one thing for an incumbent to refrain from too decided
teaching or practice till his congregation are in a condition
to assimilate and understand, and another thing altogether to
take the middle road because he is timorous or lethargic.
Unfortunately too many take the middle road merely because
1 When I did get a copy at last, from Stuttgart, it cost 105.— the cheapest
edition, I believe the only one.

404 THE CHURCH REVIVAL
it is safest and most convenient, and not out of principle. It
is from this class that so many of our dignitaries are chosen,
and for whom patrons of livings are on the look-out. " Is he
a safe man ? " is the question which pubhc opinion invariably
asks when the name of a candidate for a vacant ecclesiastical
office comes before the world. Is he a man who blows both hot
and cold ? No — not blows, only breathes warm and cool. These
moderate men naturally seek for like-minded coUeagues, hence
the condition added to advertisements for curates : " No extremist
— moderate views," " No party man." In every case one may
be pretty sure the advertiser is a mediocrity, and he is on the
search for one more mediocre than himself. It is not learning
and piety, or zeal, that is required, but colourlessness, indefinite-
ness, something about as reUshable as a moderately fresh egg.
So we get indefinite teaching, lukewarm ministrations, and
feeble examples set before us. Where there is energy it is spent
in organization, a complex set of machinery is set up, and clergy
and devout women are on the run aU day winding up these
various mechanisms, and spiritually the results are nil.
If the Church is ever to regain the place it once held in this
country, we may rest assured that it wiU be by means of definite
teaching and firm discipline. King Demos, who rules now,
cannot understand weU-balanced expositions of truth, kid-glove
handling of topics of vital importance, and he looks on with
amused contempt at the prelate or the parson trying to seat
and balance himself between two stools. But, as already said,
the via media finds favour with the upper ten and with the
prosperous tradesmen, because it makes no great demands on
their faith, their devotion, their time, and their pockets ; but
it will not win acceptance with the sons of toil, or gain the hearts
of the young. It is worth remembering that Mr. (now Sir) Charies
Booth, in his work on the conditions of social life in the East
End of London, says that the two religious bodies which have
the strongest hold on the working population of that district
are the Baptists and the Roman Cathohcs — just the two which
are most dogmatic in their teaching and strict in their discipUne ;
and that undenominationalism is utterly sterile in mission work.
Monsignor Benson, in his Confessions of a Convert, teUs us what
the motive was which led him to take Holy Orders. " I decided,"
says he, " to become a clergyman. I think the death of one
of my sisters about this time helped me to the decision. But,
for the rest, I suspect that my motives rose largely from the

VIA MEDIA 405
fact that a clerical life seemed to offer the line of least resistance.
I am sure that I was not calculating enough to argue to myself
that being my father's son would bring me emolument or
promotion, for, honestly, these were no temptation to me at aU;
but I think that on the natural side, at any rate, a life spent in
an ecclesiastical household, and the absence of any other par
ticular interest, seemed to indicate the foUowing of my father's
profession as, on the whole, the simplest solution of the problem
of my future " (p. 28). Now, I fancy that the above fairly
represents the motives at work in inducing a great number of
men to embrace the clerical profession, and such invariably settle
into Moderate Churchmen, as they have no enthusiasm and hate
disturbance of repose.
These are men who wiU not only not set the Thames on fire,
but wiU not kindle a spark of divine flame in any human soul ;
they wiU, however, keep whatever rehgion they find in their
parishes slowly smouldering, without emitting one jet of fervent
piety. F^r higher and nobler motives, thank God, impel many to
enter the ministry, and such will prove a force in the Church,
but such men will be shunned or coldly regarded by their bishops,
and passed over.
The average candidate is, I take it, on the look-out for a quiet,
lazy life. Such men, when ordained, drift about to divers
curacies, adapting their teaching to that of the incumbents,
making themselves popular by proficiency in lawn-tennis or
athletic sports ; or else they settle down with the placens uxor
in quiet country parsonages, their highest ambition gratified by
appointments as rural deans or election as chairmen of Boards
of Guardians.
Quite apart from the influence which the via-media man
exercises in social life, and the various ways in which he pro
motes the welfare of the nation, there is one good end which
he serves in the Church, and that is, he acts as ballast, pre
venting dangerous Usts to port or starboard. The represen
tatives of the class help to steady both maximizers and
minimizers. Their lives are not thrown away. The good they
do in their parishes is incalculable, but it is moral and material ;
in a far less degree is it spiritual. The stomachs rather than
the souls of their parishioners are their main sohcitude.
There is another end, and that valuable, which the existence
of this body serves, and that is, it keeps alive what is a pecuhar

406 THE CHURCH REVIVAL
characteristic of the Church of England— its quiet, unobtrusive
phase, its exhibition in nearly every parish of beautiful family
life, with the fear of God ever before it, impressed with a sense
of duty pervading aU its members, fuU of kindliness and generosity
and sympathy. Their example, if not their teaching, has a high
moral efficacy. It is from the country parsonages that come
most of our best and most upright youths who serve in the Army,
in the Navy, or are found in the Colonies ; and the daughters are
the finest type of English girl that can be produced, not given
over to vanities and frivolities, but quiet, sweet, and modest,
and withal inteUigent, often weU-read, and always ladyUke.
Moreover, the moderate men do keep ahve, in a state maybe
of not very vigorous and efficient life, the traditions of former
generations ; and their teaching, though not very definite, is ortho
dox. As students moreover, as many of them are, they do good
service by their writings ; unable from natural temperament
and constitutional timidity to throw themselves into the heat of
the conflict, they supply the ammunition which keener partisans
are able to use with advantage.
The moderate man has a great fear of enthusiasm. Pas
trop de ztie is his motto, and he possesses what is a valuable
property of being able to look on everything from both sides.
He can see good here, but there is an objection to it present in
his mind. He is a qualifier of every doctrine and practice. Im
petuous men rush headlong away with an idea without waiting
to see whether it has its hmitations or its drawbacks. But it
is precisely the men of one idea who carry all before them.
Men of one idea are occasionaUy dangerous to the Church, and
we may be thankful that we have a balance-wheel in the moderate
party to keep them from running the machine down. But the
via media party must be careful not to mistrust enthusiasm too
whoUy. The prophet rebuked the Israelites for halting between
two opinions. These latter considered that there was a good
deal to be said for Baal, and perhaps, on the whole, more for
Jehovah, so they maintained a via-media position. It was
much the same with the Philadelphians, who were neither hot
nor cold, only lukewarm.
In the service of the State it is the mediocrities who are given
places of importance, because they are safe men. And it is
doubly so in the Church. The really able man is set aside,
because he is able, and has ideas of his own ; and what is needed
is the man who wiU trudge along the beaten path and never

VIA MEDIA 407
Uft his head to look over the wall, or raise his muzzle to snuff
the air. Whether it be a premier on the look-out for one to fill
an Episcopal throne, or a bishop seeking a man to put into
a hving of importance, he looks out for a mediocrity. He knows
that he can trust him, a man who will cause no trouble, one
whose paramount conviction is to retain things as they are.
But such men as these the British working man despises.
A dealer brought a horse to a would-be purchaser. " You
will guarantee that he does not run away ? " " Sir, he will
stand stock-still in the shafts. You must push him to make him
go." " And he does not kick ? " " Kick, sir ! He is so stiff
in the back he cannot raise his hindquarters." " And he does
not shy ? " " He is stone-blind." " And he is safe ? " " Safe !
Absolutely. Why, he's a wooden horse." " That is the beast
for me and my silver-mounted harness. Take him round to
the stables and give him the best stall."

INDEX

Aberdeen (Lord), 179
Abyssinian Orders, 330
Acts of Uniformity, 4, 9, 10, 30, 34
Addison (Joseph), 390
Address of Clergy, 67
 Laity, 6y
Aguire (Cardinal), 328
Alasco (John), 2, 5
Albigenses, 329
Alfonso Liguori, 331
Alms-bags, 216, 217
Altars, destroyed, 22
— replaced, 37
Altkatholic Congress, 209, 285
Amy (Sister), 226-8
Ancient and Modern, Hymns, 366,
404
Andrewes (Bp. L.), 55
Anne (Queen), 63, 74
Anne's Bounty (Queen), 119
Antiochus Epiphanes, 76
Antonio de Guarras, 4
Apostolic Succession, 14, 29, 55, 66,
398, 399
Arnold (Dr. T.), 158, 211, 384, 385,
390
Articles of Religion, 9, 162
Ash Wednesday, 38
Assurance, Doctrine of, 82, 83, 86
Atonement, the, 83, 375
Atterbury (Bp. P.), 63
Austen (Jane), 120
Australian Church, 89, 90, 201
Bancroft (Archbp. R.), 14, 55
Baring (Bp. C), 138, 180-2, 254
— family, 95
— Gould (Rev. C), 72
Barlow (Bp.), 126
Barnabas (S.), Kmlico, 229-31, 239
Bameveldt (J. van O.), 79
Barry (Sir E.), 166
Bartholomew (Black), 30, 32
- (Rev. C), 34S
Baxter (R.), 33
Bazin (Rene), 349, 350
Beaconsfield (Lord). See Disraeli
Beadles, 145, 146

Becket (Rev. F.), 276, 285, 287
— Thomas a (Archbp.), 114
Beeby (Rev. C. S.), 187
Belford Regis, 69, 129
Bell-Cox (Rev. J.), 195, 251-3
Bennett (Rev. W. J. E.), 230, 231,
237
Benson (Archbp. E. W.), 86, 256
— (Monseignor), 404
— (Rev. R. M.), 356
Berridge (Bp.), 93
Bethoron, Battle of, 370
Beza (Th.), 8, 14
Bickersteth (Bp. E. H.), 138, 210
— (Bp. Robert), 192, 193, 204, 205
Bilder aus London, 145-7
Bill of Costs, 224, 239, 240, 253
 1689, 40, 41
Bishoprics, impoverished, 126, 127
Bishops, Elizabethan, 12, 13
— lack of judgment in, 68, 166
— of noble family, 171, 172
— subserviency of, 41
— surrender of, 245
— Victorian, 171-210
Black Bartholomew, 30, 32
Blomfield (Bp. C. J.), 177-9, 230,
231
Body (Rev. G.), 293
Boniface VIII, 332
Boyne Hill, 297
Bradford, 297, 298
— S. Jude's, 290-6
— S. Mary Magd., 295
Bramhall (Archbp. J.), 63
Bratton Clovelly, 344
Bray, Vicar of, 16
Bridestowe, 341-3
Bristol, S. Raphael's, 255, 256
Broad Church, 368-90
Broken Road, The, 350, 351
Brougham (Lord), 236, 237
Browne (Bp. H.), 182, 345
Bucer (Martin), 2, 5, 6, 12, 337
Buckeridge (J.), 55
BuUer (Rev. A.), 343
Bullinger (H.), 12, 18
Burleigh (Lord), 12, 18

409

410

THE CHURCH REVIVAL

Burnett (Bp. Gilb.), 38-40
Cagots, 54
Calamy (E.), 33, 36
Calvin (J.), 5
Calvinism, 15, 27, 46, 52, 75, 76,
78-80, 84, 87, 88, 105, 392, 397,
398
— moribund, 76, 105
— restrained, 18
Cambridge Camden Soc, 168, 169
— progress in, 346
Campbell (Miss), 219, 220
Candles on altar, 21, 22, 37, 238,
239. 246, 346
Cantelupe (Bp. Thos.), 114
Cartwright (Th.), 18, 19
Casaubon (Isaac), 56
Case (Rev. E.), 273, 275
Cazenove (Rev. E.), 273
Chandler (Bp.), 116
Channel Islands, 46
Charity children, 145
Charles II, 63, 70
Child (Rev.), 222, 223
Cholera, 217-9, 279-81
Christian Year, The, 75
Church Association, 238, 241, 248,
256-9
— building, 140, 359, 360
— of England Men's Soc, 357, 358
— Missionary Soc, 167
— rates, 330
Church Songs, 403
Church Unions, 67
— wealth of, 115, 116
Clapham, 103, 104
Classes, 19
Claughton (Bp. of Colombo), 208
— (Bp. T. L.), 139, 207, 208, 292-5
Clayton (Rev.), 88
Clementines, The, 326
Close (Dean), 169
Cock Robin? Who killed, 262
Colenso (Bp. T. W.), 355, 376
CoUier (Jeremy), 41
Collins (Rev. R.j, 204, 288
Colombo, 208
Colonial and Continental Soc, 394,
395
— Bishops, 106-8, 201, 202, 351,
352
Communion Service, choral, 57-61
Companion to the A Itar, 65
Compton (Bp. H.), 39
Conceived Prayers, 34
Confession, 16, 32, 55, 56, 221-4,
237, 276, 282, 285, 297-308, 315,
316
Confessions^ aClergyrhan, 387

Confirmations, 130, 131, 138
Conformists, 16, 22, 23, 24, 30-36,
39,42, 53,62,71,78
Congress (Church), 255
Constitution, Apostolic, 399
Convocation, restored, 353, 354
— suppressed, 50, 352, 353
Copes, 17, 25, 37
CornwaU, morals in, 86, 341
— progress in, 3 3 9-4 J
Corruption of man's nature, 83, 84
Coryton, 125
Cosin (Bp. J.), 63
Coulevin (Pierre de), 169
Courtenay (Vise. W.), 124
Covenant, 24, 25
Coverley, Sir Roger de, 51, 74
Cowley Fathers, 308, 350
Cox (Bp.), 126
Cranmer (Archbp.), 2, 4, 5, 61, 399
Crawley (Rev. S.), 276, 285
Cuddesdon, 175
Cumming (Dr.), 147
Cunningham (Rev. J. M.), 97-9; 122
— (Marchioness of), 172
Curate, described, 124
Curates, 115, 116
— inhibition of, 181, 182, 190
Dale (Rev. T. P.), 241, 258
Davys (Bp. GX 173
Declaration of Clergy, 66, 67
 Exeter clergy, 6j, 68
|  Laity, 67
Decretals, forged, 328
Decretum of Gratian, 328
Degradation of English Church, 70,
77
Demonstration against Welsh Dis-
estabUshment BiU, 349
Denison (Bp. E.), 212
— (Archd. G. A.), 237
Denmark, Church in, 399
Depravity of man's nature, 85
Deprivations under Charles II, 30,
31
 Elizabeth, 10, 11, 18
 Mary, 6, 7
 Parliament, 21, 22, 26
 WiUiam and Mairy, 40
Dickens (Chas.), 101
Dickenson (W.), 114, 115
Directory, 22, 30
Disraeh, Benj., 177, 193, 209, 260
Dodsworth (Rev. W.), 91, 271, 335
Dress of clergy, 149-51
Dryander, 4, 5
Dupin's Commonitoriu'rtl, 163
Durham Letter, 230
Duty, 81, 82, 121

INDEX

411

Dykes (Rev. Dr.), 254, 255
Eastward position, 59, 60, 239, 356
Ecclesiologist, The, 168
Eddowes (Rev. J.), 292, 295, 296
Edward VI, 1-6
Ejection of clergy. See Deprivation
EUord (Rev. W.), 128
Elizabeth (Queen), 6, 9, 12, 14, 16,
398
EUicott (Bp. C. J.), 183, 255, 256
Elmhirst (Rev. G.), 267, 268
Emmanuel CoU., Cambridge, 13
English Church Union, 301, 350,
358, 359
Enraght (Rev. R. W.), 241
Enthusiasm, cooling down of, 360,
361
Erasmus, Commentary of, 3
Erastianism, 41, 71, 157, 161, 191,
192, 211, 385
Eucharist, position of, 61, 337
EvangeUcal movement, 78-211
Evangehcals, 80-1 n, 162, 211, 348
— debt due to, 103, 105, 106
— decline of, 108, 109
EvangeUsche Kirche, 313, 381-3,
39°. 399. 4°o
Evolution, 396
Exeter, progress in, 345, 346
— synod of, 67, 68
— use of, 60, 61
Extempore prayers, 34
Faber (Rev. F. W.), 91, 322, 335
Fagius, 5
Fasting communion, 72, 73
Faux Bourdons, 365, 366
Felton (Bp.), 55
Festing (Bp.), 304
Ffoulkes (Rev. E. S.), 321
Fletcher of Madeley (G.), 45, 87
Forbes (Rev. A. P.), 275
Foreigners in the Ministry, 45, 46
Forgeries, Papal, 328, 329
Fowler (W.), 72, 73
Fox-hunting parsons, 136, 137, 361 .
Fraser (Bp. J'.), 195-8, 207, 246,
248-50
Friend, Sir John, and Sir W.
Parkyns, 41
Frog barometer, 392
Froude (J. A.), 120, 371
- (J. H.), 160, 163
Gahleo, 330
Garrod (H. M.), 389
George's-in-the-East (S.), 232-7
Germany, Electoral Bishops, 3 10,
3"

Germany, EvangeUcal Church in,
313. 381-3. 390,399,400
GUbert (Bp. A. T.), 176, 224, 225,
229
Gladstone's appointments, 194, 207
Gorham Judgment, 67, 283, 314,
315. 353
Gospels, 374
Gould, Madam, 73, 74
GranviUe (Archd.), 32, 34, 35-7,
63
Green (Rev. S. F.), 246-9
GreenweU (Rev. N.), 306
Gregory VII, 328
— XVI, 331
Grindal (Archbp.), 8
Grotius (Hugo), 79
GuUd of S. Alban, 350
Gunning (Peter), 63
Hackett (Bp. J.), 63
HamUton (Bp. W. K.), 179, 180, 212
Hammond (H.), 63
Hampden (Bp. R. D.), 211
Hanoverian period, 51, 52, 66, 124,
127
Harvest Thanksgivings, 184
Hatcham, S. James's, 241-5'
Hatchard (Rev. J.), 217, 221, 222
Hats, prayed into, 140
— worn in church, 22, 38
Henson (Dean H.), 387
Herbert (Geo.), 55
Herriot, 122
Heylin (Peter), 17, 55
Heywood (Nath.), 32
Hinds (Bp. S.), 177
Hoadly (Bp. B.), 353
Holborn, S. Alban's, 258
Hole (Dean), 129
Holgate (Archbp.), 2, 5
Holy Table, carved, 57
 position of, 13, 17, 21, 22, 37,
61, 62
Homihes, Book of, 3
Honeyman (Rev. C.), 147, 148
Hood (Tom), 100
Hook (Dr. W. F.), 267-9, 272-4, 276,
281, 284
Hooker (R.), 14, 55
Hooper (Bp.), 12
Horneck (Ant.), 63
Horsley (Bp. S.), 66
HoweU (Rev. H.), 341-3
Hudson (W. H.), 339, 340
Huguenots, 42-6, 53, 54, 78
Humphry Clinker, 169, 170
Hurstpierpoint, 138
Hymnals, 366
Hymns, 106

412

THE CHURCH REVIVAL

Iceland, 16
Idolatry, 104
Ignatius (Brother), 356
ImpeccabUity, 82
Imputed righteousness, 83
Incarnation, 373-5
Incense, 37
InfaUibUity of the Church, 371,
373. 374
 Scriptures, 70, 71, 371, 373,
374
Inhibition of curates, 181, 182, 190
Innocent III, 329
— VIII, 330
Interdict, 255
Invasion from Channel Islands, 46
— from Palatinate, 47-81
— Irish, 49
— of foreign heretics, 2, 4, 5, 7,
42-8, 49, 78
— Scottish, 48, 49, 78
Irish Church, 364
— Fever, 275, 277-9
Irvingites, 146, 147
Jackson (Bp. J.), 180, 303
James I, 19, 56
Jermyn (Bp.), 208
Jerusalem Bishopric, 312-4
Jeune (Bp. F.), 186
Jewel's Apology, 14
John's (S.) CoUege, Oxford, 11
JuUus II, 329
Keble (Rev. J.), 75, 91, 149, 159,
163, 271
Kelham Fathers, 357
Ken (Bp.Thos.), 33, 38,63
KettleweU, 63
Kidder (Bp. R.), 33
King (Rev. Bryan), 232-5
— (Bp. E.), 256, 257
Kingsley (Rev. C), 384
Knott (Rev. J. W.), 288
Knox (John), 2, 8
Labouchere famUy, 47
Latent heat, 74, 75
Latitudinarians, 39-41, 53, 64, 78,
161, 211, 237, 370, 383, 401
Laud (Archbp.), 18, 55, 62
Lawlessness, 257, 263-5
Lectureships, 17, 18, 35, 232
Lee (Bp. P.), 179, 211
Leeds, S. Saviour's, 266-89
Leo I, 327
— X, 330, 334
— XIII, 330
Liber Pontificalis, 328

Liberius, Pope, 332
LiddeU (Hon. and Rev. R.), 231,
239
Liddon (Rev. Canon), 244, 260
Little Bo-Peep, 288, 289
Littledale (Rev. Dr.), 176, 177, 303
Liturgies compared, 399-401
Liverpool, progress in, 347
— S. Margaret's, 250-3
Lloyd (Bp. C), 159
Longley (C. T., Bp. and Archbp.),
269-71, 276, 281-5, 355
Loretto, 329
Lowder (Rev. C. F.), 231, 233
Luffincott, 73
Lunn (H. E.), 11 1
Lydford, 127
Maccabees, yj
Mackonochie (Rev. A. H.), 234, 239,
258, 259, 293
Maclagan (Archbp.), 48 '
MacmuUen (Rev. R.), 273, 274
McNeile (Dean), 49, 301
Magee (Bp. and Archbp.), 49, 193,
194
Majendie (Bp.), 116
MaUgnancy, 21
MaUet (J. L.), his diary, 95-9
Manchester, 246-50
Manning (Card.), 91, 315, 322-35
Margaret Street Chapel, 229
Marionette Dancer, The, 200
Marriott (Rev. C), 271, 287
Marsh (Bp.), 131
Mary I (Queen), 4, 6, 7, 14
Mary Tavy, 343
Matins and Vespers, 336
Maurice (Rev. J. F. D.), 384, 385
Mediocrities, 199-201, 404-7
Mendoza, 11
Merbecke, 11, 57, 59
Merueis, 393
Miles Platting, 196, 245-50
Millenary petition, 19
MiUs (Danl.), 28, 29, 32, 33
Minster (Rev. T.), 275-7, 281-6
Mirfield Fathers, 308, 357
Mitford (Miss), 69, 129
Monk (Rev. W. E.), 278
Moore (Archbp.), 116
More (Hannah), 105, 129
Moustaches, 151
Musgrove (Archbp.), 179
Music (Church), 365, 366, 402, 403
Mycronius (M.), 5
Neale (Rev. J. M.), 224-9, 306
Nelson (Robt.), 63, 65, 75
Nepotism, 116-8, 183, 209

INDEX

413

Newman (Card. J. H.), 53, 91, 149,
159, 162, 163, 271, 286, 289, 322,
335, 398
Newton (Rev. J.), 88
Nicolas I, 328
Nigellinus (M.), 5
Nile, 399
Nonconformists, 28, 35
Non-communicating attendance,
337
Non-jurors, 40
Non-residence, 113, 116, 117, 128,
129
North side, 61, 62, 139
Northumberland, Duke of, 1, 2
Norway, Church in, 399
Oakeley (Rev. F.), 91, 165, 229
Oath of Supremacy, 10
Ochino (Bern.), 2, 5
Omphalopsychae, 80
Orders, Anghcan, 7, 330, 366, 367
Ordination, preparation for, 131,
203, 204
Organs destroyed, 23
Ornaments Rubric, 13, 98, 238, 247
Orthodox clergy, 51, 53,66,71,75,82
Outram (Wm.), 33
OveraU (Bp.), 58
Paget (Sir W.), 6
Palmer (Rev. W.), 66, 160
— (Rev. W. J.), 69, 70
— (SirWm.), 159
Palmerston Bishops, 179, 180-9,
199, 201, 203
Pan-AngUcan synods, 355, 356
Parish churches, neglect of, 135
Parker (Archbp.), 17
- (Rev. F.), 73
— (Saml.), 33
Parsons, hunting, 136, 137, 361
— Lincolnshire, 177
Parsons, Robert, 11, 56
Parsons, squires, 136
Patronage, 50, 51, 120
Pearson (Bp. J.), 23, 28
Peel Bishops, 174, 176, 199
Pelham (Bp. J. T.), 184, 185
Penzance (Lord), 241-4, 247-9,
252,253,259,261
Pepys (Saml.), 28, 29, 32, 37
Percival (Rev.), 160
Percy (Bp.), 117
Perowne (Bp. J. E.), 187, 188
Peter Martyr, 2, 5, 8
Pew-opener, 140, 141, 143
Pews, 141
PhiUpotts (Bp. Hehry), 123, 209,
210, 212-5, 221

Plulpot (Bp.), 187
Pius IX, 331
— X, 330
Plain Song, 60, 365, 366
Plato, no, in
Plurahsm, 113-8, 123, 124, 127-9
Plymouth, progress in, 349
— S. Andrew's, 344
— S. Peter's, 216, 224, 244, 245
Pocock (Edm.), 26
Poitiers, Battle of, 390
PoUen (Rev. J. H.), 275, 279, 281-3,
286
Potter (Archbp.), 116
Powys (Bp.), 180
Poynet (Bp.), 5
Praed (W. M.), 122
Prayer Book, first of EdwardJVI,
1,3.6,7
 second of Edward jVI, 5, 6,
8
 revision of 1661, 29, 30
 Revision Soc, 93, 94
— — suppressed, 22
Preaching, 106, 376
— forbidden, 4
Presbyterianism established, 25
Presentment of churchwardens, 19,
20
Pretyman (Bp.), 117
Priest in Absolution, 300, 301
Privy Council, Court of, 238, 240-2,
247-58
 prosecutions before, 239, 240
Processions, 138, 139
Progress, 338-67
Prophesyings, 19
Proprietary chapels, 141, 143, 147,
148
Protestantism, decay of abroad,
52
Prynne (Rev. G. R.), 216-24
Pubhc Worship Regulation Act,
240-2, 246, 265
PuUain (Val.), 2
Purchas (Rev.), 239, 240, 259
Puritan demands, 9, 14
— grievances, 20, 21, 29, 39, 79
Puritanism, 16, 17-19, 20-7
Pusey (Rev. Dr. E. P.), 91, 269, 270,
286-8
— Lucy, 269, 270
Queen Anne's Bounty, 119
Redesdale, Lord, 301, 307
Reform BiU, 66, 129, 161
Refugee reformers, 2, 4, 5, 7, 8. See
Huguenots
 from Switzerland, 47

414

THE CHURCH REVIVAL

Refugee reformers from the Palati
nate, 47, 48
Rehgious Orders, 356
Restoration, the, 28, 30
— of churches, 37
" Returned empties," 107, 108
Revolution, the, 38
Reykjahlid, 26, 27
Richards (Rev. U.), 271
Rituahsm, rise of, 238, 260, 272
Road murder, 298, 299
Romaine (Rev. W.), 80, 86
Romanizers, 164, 165, 336
Rood, 25
Rood-screens, 56, 57, 135, 342
Rooke (Rev. S.), 276, 277, 285
Rose (Rev. H. J.), 160
RusseU, bishops appointed by
Lord John, 176, 179, 199, 211
Ryan (Bp.), 294, 295
Ryle (Bp. J. C), 194, 195, 251, 261
Sackingen, 305
SackviUe CoUege, 224-6
Sale of Livings, 118, 119
Sardica, Council of, 326, 327
Sargasso Sea, 377
Savoy Conference, 29
Seamier (Bp.), 126
ScobeU (Rev. J.), 226-8
Scots in the Ministry, 48, 49, 78
Secessions, 91, 167, 175, 274, 283,
286, 287
Secularization of the clergy, 361,
362
Selwyn (Bp. G. A.), 186
Sermons, 106, 15 1-6
Shaftesbury (Lord), 94, 170, 240,
300
Sharp (Archbp.), 63
Sheepstor, 131, 132
Sherlock (Bp.), 116
Sibthorp (Rev. R. W.), 91, 167, 335
Simcoe (Rev. H. A.), 101, 102
Simeon (Rev. C), 91, 92
Simeonite Trustees, 92, 104, 394
Sisterhoods, 356
Sixtus V, 330, 331
Slatter (Rev. J.), 267
Soho, Huguenot chapels in, 46
Somerset, Protector, 1,4, 5, 6
Sowden (Canon), 396
Sparke (Bp.), 117
Spider and Fly, The, 253
SpoUation of Church, 125-7
Spurious quotations, 229
SpurreU (Rev. J.), 219
Stamford, 129
Stanley (Dean), 237, 385-7
StiUingfleet (Bp.), 39

Stoke Newington riots, 237
Stoles (coloured), 180, 181, 190, 234
Suffragan Bishops, 352
Sumner (Bp. C), 172, 173
— (Archbp. J. B.), 173, 177
Sunday Schools, 105
Supremacy of Crown, 10
SurpUce riots, 214, 21,5
Surphced choirs, 402
Tait (Archbp. A. C), 48, 71, 164,
168, 189-92, 202, 209, 234, 235,
237, 240, 241, 248, 261, 355, 356
TaUacotian process, 52
Tarpeia, 389
Tavistock, 70
Taylor (Jeremy), 64, 333
Teasdale (Rev. J.), 122
Ten Commandments, 272
Tenison (Archbp.), 39
Test Act, 35
Thackeray (W. M.), 104, 148,^198
ThirlwaU (Bp. C), 355
Thomas (Rev. C), 128
Thomson (Archbp. W.), 48, 71, 182,
183, 203, 205-7, 248, 250, 259, 261
Thorndike, 63
Thorold (Bp. A. M.), 188, 189
TiUotson (Archbp. J.), 33, 39, 41
Time of services, 61
Tithe Commutation Act, 119, 338
Tooth (Rev. A.), 241-5
Toplady (Rev. A. M.), 80, 99, 100
Toxteth Park, 250-3
Tract-writers, 71, jy, 162-4
Tracts for the Times, 161-4, 212
TremeUius, 4
Tryers, The, 26, 30
TuUy (Thos.), 33
— (Timothy), 33
Tyndale's Bible, 3
Ugliness, Cult of, 169, 170, 340, 341
Ulm, 403
Undenominationalism, 40, 41, 80,
158, 172, 383, 389
Unleavened bread, 17, 399
Valentinian III, 327
Valpy (Rev. Dr.), 123
Venn (Rev. H.), 87, 92
— (Rev. J.), 87, 88
Verbal inspiration, 90, 105, 109,
110,369,370
Via media, 391-407
ViUiers (Bp. H. M.), 183
Virginal Birth, 375, 376
Visiting, parochial, 92
Volksmesse, 402
Vossius (Isaac), 43

INDEX

415

Wagner (Rev. A.), 299
Waldegrave (Bp. S.), 184
Ward (Rev. R.), 273-5, 283, 286
Ward's Ideal, 164, 165, 322
Washfield, 341, 342
¦Washington Irving, 124
Week's Preparation, 64
WeUs (H. G.), 368
Wesley (Rev. John), 78, 87
West (Jane), 65
Whately (Archbp. R.), 158
Whitefield (Rev. Geo.), 80, 85, 86
Whole Duty of Man, 64
Wigram (Bp. J. C), 188
WUberforce (Bp. S.), 174-6, 182,
183, 297, 298, 354, 386, 387, 397
— (Wm.), 87

Wilham III, 3S, 38-42, 50, 63, 70,
74. 77
Williams (Rev. Isaac), 91, 162, 163,
271
Wilson (Bp. D.), 63-5
Witchcraft, 330
Wordsworth (Bp. C), 209, 352
WorldUness, 85, 86
Wrangham (Archd.), 66
Wren (Bp. M.), 55,63
Year of stress, 259, 260, 261
Young (Rev. P.), 172
Zosimus (Pope), 326
Zurich Letters, 8
Zwinglianism, 3, 5, 75, 398

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CONTENTS

PAGE

PAGI

General Literature '. . ,

2

Little Quarto Shakespeare

20

Ancient Cities ....

13

Miniature Library .

20

Antiquary's Books . . .

13

New Library of Medicine

. 21

Arden Shakespeare .

14

^ New Library of Music .

. 21

Classics of Art

14

Oxford Biographies .

21

'Complete' Series .

15

21
Connoisseur's Library
15
Handbooks of English Church
States of Italy .
27
History . . . .
16
Westminster Commentaries
22
Handbooks of Theology .
16
* Young ' Series .
22
j: 'Home Life' Series. .
16
Shilling Library
22
[:; Illustrated Pocket Library of
Books for Travellers
=3
p. Plain and Coloured Books .
16
Leaders of Religion
17
Some Books on Art.
=3
Library of Devotion
>7
Some Books on Italy
=4
Little Books on Art
18
=5
Little Galleries
18
Books for Boys and Girls
3°
Little Guides .
18
Shilling Novels .
3<>
Little Library ....
«9
Sevenpenny Novels . .
31
A SELECTION OF

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Atkinson (T. D.). ENGLISH ARCHI
TECTURE. Illustrated. Third Edition
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THE BLACK PRINCE. Illustrated.
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Ewald (Carl). MY LITTLE BOY.
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