U 
 
 PRINCETON, N. J. 
 
 BX 5005 .F85 1889 
 Fuller, Moris J. 
 Pan-Anglicanism: what is 
 
PAN -ANGLICANISM: 
 WHAT IS IT? 
 
 a 
 
PAN-ANGLICANISM: 
 
 WHAT IS IT? 
 
 OR 
 
 THE CHURCH OF THE RECONCHTATION 
 
 REV. MORRIS FULLER, M.A. 
 
 RECTOR OF RYBURGH 
 AUTHOR OF 
 
 'our established church," "the court of final appeal," " THE lord's day, 
 
 OR CHRISTIAN SUNDAY," "LIFE, TIMES, AND WRITINGS OF THOMAS FULLER, D.D.," 
 "alleged TRIPARTITE DIVISION OF TITHES," ETC. 
 
 " And He shall set up an ensign for the nations, and shall assemble 
 the outcasts of Israel, and gather together the dispersed of Jud.ih from 
 the four corners of the earth." — IsA. ,\i. 12 
 
 LONDON 
 
 KEGAN PAUL, TRENCH & CO., i, PATERNOSTER .SQUARE 
 
 1889 
 
('/■/if yisliti of translatio 
 
 n and of reprduciion are i esened:) 
 
AT THE FEET OF 
 
 HIS GRACE 
 
 THE LORD ARCHBISHOP OF CANTERBURY, 
 
 PRIMATE OF ALL ENGLAND AND METROPOLITAN, 
 ALTERIUS ORBIS PAPA, 
 PATRIARCH IN SUBSTANCE (iF NOT IN NAME) OF THE 
 PAN-ANGLICAN COMMUNION, 
 
 THIS VOLUME, 
 
 BEING A SOUVENIR OF A YEAR MEMORABLE IN THE 
 ANNALS OF ANGLICANISM, 
 IS 
 
 AT THIS TIME OF HIS PRESIDING OVER THE 
 THIRD LAMBETH CONFERENCE, 
 LAID 
 
 AS A TESTIMONY OF FILIAL DEVOTION AND ESTEEM 
 
 b 
 
Digitized by the Internet Archive 
 in 2015 
 
 https://archive.org/details/pananglicanismwhOOfull 
 
PREFACE. 
 
 This book is mainly a reproduction of articles and 
 papers contributed to the National Reviezv and other 
 London magazines, and is intended to give an answer to 
 a question which has been on the lips of many during 
 the past year — a year memorable in the annals of 
 Anglicanism. The year has witnessed the remarkable 
 gathering at Lambeth for the third time of Anglican 
 bishops from all parts of the globe ; the founding of the 
 Church House as the Church's memorial of the Queen's 
 Jubilee ; the tercentenary of the Spanish Armada, 
 and its connection with Anglicanism ; and the most 
 successful Church Congress ever held (at Manchester) ; 
 to say nothing of the imposing ceremonials at Canter- 
 bury and Westminster, St. Paul's, Durham, and Cam- 
 bridge, in connection with the Conference. It was 
 indeed, an impressive assembly which met at Lambeth — 
 impressive in itself, but still more impressive in the 
 contrast with all that most men could have anticipated 
 in a bygone generation for the Anglican Communion. 
 When " old Tom Fuller the Worthy " had finished his 
 great work on the Church history of Great Britain, he 
 
viii 
 
 Preface. 
 
 began his letter to the reader in these words : " An 
 ingenious gentleman some months since in jest-earnest 
 advised me to make haste with my ' History of the 
 Church of England,' for fear (said he) lest the Church 
 of England be ended before the history of it." In the 
 chaos and tyranny of 1655, the words might well have 
 been said in all earnestness ; but about a century later 
 men might have had greater reasons for thinking that 
 the end could not be far off. When avowed Arians 
 were trying to reconcile the Liturgy to their own con- 
 sciences, or their consciences to the Liturgy of the 
 Church ; when the Upper House of Convocation could 
 not be got to condemn the glaring apostasy of Dr. 
 Clarke ; when the archbishop's proposal to send bishops 
 to the American colonies was scouted as " a mere empty 
 chimerical vision, which deserves not the least re- 
 gard ; " — the malady of the National Church might with 
 reason have been considered more fatal than when 
 Cromwell's " Triers " were bullying and ejecting their 
 clerical victims. About a century has elapsed since that 
 discreditable period, and this year there have assembled 
 at Lambeth bishops from every part of the globe — from 
 America, from India, from our colonies, and from the 
 ever-widening field of mission work. The Anglican 
 Church, which was so enfeebled and dishonoured, finds 
 itself the centre of a world-wide communion ; that Church 
 which seemed to have so little power of promise in the 
 advancement of God's kingdom — a mere relic, though 
 a precious relic, of the storms of the sixteenth and 
 
Preface. 
 
 ix 
 
 seventeenth centuries — is now a factor which all thought- 
 ful men have to reckon with in their forecasts as to the 
 future of Christendom ; and the Church which at the 
 end of the sixteenth century appeared more utterly- 
 isolated than at any previous period of her history, may 
 seem, towards the end of the nineteenth century, to have 
 opportunities of usefulness and possibilities of action 
 such as no other branch of the Catholic Church pos- 
 sesses. A hundred years ago the Anglican Church 
 seemed wasting away with sheer inactivity and timidity ; 
 to-day its dangers might be less if its ventures were 
 ordered with stricter restraint, and its movements mar- 
 shalled towards a more distinct goal, or a stronger centre. 
 
 The Lambeth Conference was a vivid presentation of 
 such a contrast. Then, again, it set forth the remarkable 
 trust which is at the present day most certainly com- 
 mitted to the Church of England. Throughout the 
 range of that vast and world-wide communion which 
 was lately represented at Lambeth, her influence at least 
 is felt. What she is, what she teaches, what she does, 
 what her history, and what her credentials and claims, 
 cannot be without weight in those daughter Churches 
 who thus look to her, thus gather round her, with willing 
 affection and unconstrained reverence. Their life may 
 be more free and vigorous than the Mother-Church in 
 some respects. But the many centuries of her history 
 give her a power of influence, a place in Christendom, 
 which external changes cannot touch, and which she 
 herself cannot forfeit, if she be only loyal to revealed 
 
X 
 
 Preface. 
 
 truth, and to the doctrine and discipline handed down 
 to her by the true Re-formation Settlement. It is a 
 grand position, and it has been obtained without the 
 authoritative assertion of any principle, which needs to 
 be recalled, abandoned, or disowned, in order that the 
 position may be defensible, and the acceptance of it real 
 and honest. 
 
 The Anglican Church {Ecclesia Anglicand) rests on 
 an unbroken past. She makes no claim which brings 
 her in collision with either the facts of history or the 
 teaching of the purest ages of the Church. The strength 
 of an apostolic ministry is hers ; she possesses the his- 
 toric episcopate and historic Creeds ; and with these 
 resources, these secrets of power, she looks out over the 
 vast and ever-increasing opportunities which all over 
 the world are set before her. Such is the greatness and 
 apparent uniqueness of the trust which is resting on the 
 Anglican Church to-day. " What is England } " asked 
 the Bishop of Carlisle, in his noble sermon at the late 
 Church Congress. " A little island ; a part of an island ? 
 True in one sense, but not true in reality. England is, 
 in the truest sense, the totality of the land over which 
 the banner of England waves. England is a large por- 
 tion of the world, if you count all countries in which 
 English blood and language and government are the 
 ruling influences — a very large portion indeed. What is 
 the Church of England } Three hundred years ago, 
 when the Spanish Armada was scattered and destroyed ; 
 even two hundred years, when we welcomed the Prince 
 
Preface. 
 
 xi 
 
 of Orange, and made him king, the Church of England 
 might be described as a precious relic of the storms of 
 the sixteenth and seventeenth centuries. Yes, it was 
 a relic, a remnant ; but it was like the grain of mustard 
 seed of the Lord's parable. There was life in it — a 
 divine, indestructible life ; and so it has thrown out 
 roots downwards, and has borne fruit upwards ; and has 
 covered many lands with the shade of its branches. 
 Just consider for a moment the meaning of the late 
 gathering of bishops at Lambeth, and the hopes and 
 prospects which that gathering implies. One hundred 
 and fifty bishops from all quarters of the globe, from all 
 the islands of the sea ; each bishop representing an 
 organization for the evangelizing of some district at 
 home or abroad ; — all bound together, and feeling them- 
 selves to be one body, as standing on the same ground 
 of Reformation, as using and handing down substantially 
 the same Liturgy, as preaching the same gospel of 
 Christ in that dear and noble language which bids fair 
 to be the language of the world." * 
 
 But a Church with this grand oecumenical position, 
 at once old and new, Catholic and Reformed, contending 
 earnestly for "the faith once delivered to the saints," 
 and yet open to receive all the legitimate conclusions of 
 human reason ; protesting against papal usurpations, 
 and yet refusing to be regarded simply and solely 
 Protestant ; holding a middle position between the two 
 
 * Report of Bishop of Carlisle's Sermon preached at Manchester 
 Cathedral, Sunday, September 30, 1S88. 
 
xii 
 
 Preface. 
 
 extremes of Christendom — needs a strong centre, one of 
 those strong centres which the Archbishop so eloquently 
 described in Westminster Abbey, before the assembled 
 Anglican episcopate. " The energy which within the 
 Church," remarked the primate, " has in our times 
 revived the courage and increased the activity of our 
 peoples, which has added continents and islands to the 
 conquest of the faith ; the attraction which has held 
 together many elements of division, and even welded 
 them into strong instruments of work, — has been found 
 again and again to reside in these strong cetitres which 
 Apostles designed for this very function of assigning 
 work to all, and stimulating the zeal of all. Natural 
 analogies are, perhaps, not mere resemblances, but the 
 same laws of God. In our national history, at any rate, 
 and in the history of the Churches, we find ourselves 
 well warned to keep our Christian groupings wide 
 enough and our centres strong enough. Strong by posi- 
 tion to traverse, to learn from, to influence, each rank 
 and class by turns ; strong in councils of men sufficiently 
 versed in the world's thought and experience, habitually 
 taught by devotional lives to render daily qu^tions to 
 eternal principles, faithful to administer and to apply 
 far-reaching organizations for the benefit of bodies and 
 minds and spirits of men. Through this strong system, 
 however short of its ideal, still an ideal influence has 
 been exercised within Christian society, and by that 
 society on all surrounding powers." * 
 
 * Sermon preached in Westminster Abbey, at the opening of the 
 Lambeth Conference, July 2, 1888. 
 
Preface. 
 
 xiii 
 
 No such meeting as the late Lambeth Conference 
 has ever been held of the Anglican episcopate, either 
 for numbers or authority ; and the veteran theologian, 
 Dr. Dollinger, we are told on good authority, attaches 
 more importance to the fact of the Conference having 
 assembled than to any of its decisions, though these were 
 in various senses interesting. It has met without autho- 
 rization or notice from the state, simply as a body 
 representing the spiritual and religious aspect of a great 
 communion, but representing it in due form and order, 
 and its separate provinces with their primates and 
 metropolitans. For the third time it has deliberated, 
 and spoken its mind upon some of the difficult questions 
 of the day. It is this which has given the meeting 
 a more serious character than any assembly of the 
 English Church. It is quite a new thing among us 
 of to-day, and people hardly seem to grasp its true 
 meaning. 
 
 The question, therefore, arises — Has not the time 
 come to construct for this world-wide organization such 
 a strong centre as the primate described ? With bishops, 
 metropolitans, and primates coming from all parts of 
 the world into one place from time to time, does not 
 the necessity of the case require the construction, both 
 in name and fact, of a stro7ig centre for the whole 
 Anglican Communion 1 Some attempt must be made 
 to centralize this world-wide Anglican Communion in 
 order to preserve its unity. There must, in short, be 
 federalization and consolidation, and this under the patri- 
 
xiv 
 
 Preface. 
 
 archal sway of the see of Canterbury. Historical prece- 
 dents, ecclesiastical arrangements, hierarchical necessities, 
 patriarchal claims and usages, common sense and right 
 reason, all point the same wa}-. This would further give 
 us that strong centre as the court of final appeal which 
 is required — the last arbitrament for all ecclesiastical 
 litigation, and the trusted depositary of those Anglican 
 traditions, which should be handed down from one 
 generation to another, as a precious inheritance of the 
 National Church. This, too, would restore to Canterburj' 
 that former appellate jurisdiction which it once enjoyed, 
 before it was filched from her by Rome. As the power 
 of the see of Rome increased in England, spiritual 
 appeals were taken out of this country, and the appeal 
 lay to the pope as a last resort from the Archbishop 
 of Canterbury and his Provincial Council, to whom it 
 originally belonged.* This took place in the reign of 
 Stephen (1151), and it had been attempted before in the 
 reign of William Rufus, but without success. It was 
 one of the first objects of the Reformation to abolish 
 these transmarina judicia (though they had been re- 
 strained by the Constitutions (eighth) of Clarendon in 
 the reign of Henry H.), and to restore the ancient pre- 
 rogatives of the see of Canterbury. By the statute of 
 24 Henry VHI. cap. i, " all the jurisdiction usurped 
 by the popes in matters ecclesiastical was restored to 
 the spiritualty, to which it originally belonged " (Black- 
 stone). 
 
 * Bum's "Ecclesiastical Law," vol. ii. pp. 34, 35. 
 
Preface. 
 
 XV 
 
 If, then, the Archbishop of Canterbury is to assume 
 the connmanding position which has been suggested, it 
 is necessary that his tribunal should be made capable 
 of its high duties. Appeals must be made, as in former 
 times, to the archbishop in council. At present the 
 archbishop is only one diocesan, invested with a vague 
 moral primacy in this realm of England, and with a still 
 vaguer primacy in the religious world of Greater Britain. 
 Besides which, he has the burden of a diocese of his 
 own, and has a great deal of official work outside it. 
 How, then, can any one Prelate, however learned and 
 accomplished, thus unassisted and burdened with all 
 these details, find time or knowledge to guide and direct 
 the imperial destinies of a world-wide Anglican Com- 
 munion .'' 
 
 Look at the organization at the Vatican. The pope, 
 though declared infallible, is surrounded by a court, or 
 council, with which he can advise, and thus far his 
 power is really limited. He submits a question to a 
 court, which decides it by reference to a system of 
 principles. He knows that it will be considered by a 
 council of trained experts, and by the light, not only of 
 reason, but of the opinions of great minds of every period, 
 and of precedents gathered from a thousand years. He 
 knows that, in dealing with the question, strict forms 
 and processes will be observed. There are traditions 
 which are permanent and stable, and help on its solution. 
 Hence there is a tribunal which inspires confidence 
 and carries enormous weight. We do not advocate 
 
xvi 
 
 Preface. 
 
 turning Lambeth into a Vatican ; but we do say, if 
 there is a need of the centralization of the Anglican Com- 
 munion — and such centralization can only be effected 
 through the see of Canterburj' — then the power wielded 
 by the archbishop must be strengthened. He should 
 be able to summon to his assistance a strong continuous 
 council of learned ecclesiastics and lawyers, trained 
 canonists and experts, which shall be of a permanent 
 character, and with whom he can advise before his 
 decision, which shall be final and definitive, be given. 
 
 We are fully aware of the dii^iculties in the way, a- 
 the Anglican Communion is made up of Churches 
 established, disestablished, and non-established ; but we 
 believe they are more apparent than real. The appellate 
 jurisdiction of the Crown has been altered some five or 
 six times in our own day, and it may be mended again 
 or even ended. \\'hat is required is to establish a per- 
 manent council and office, so constituted as to command 
 confidence, round the Archbishop of Canterbury, read)- 
 to deal either with questions referred to it in pursuance 
 of the constitution of colonial Churches, or with questions 
 referred to its arbitration by individuals or law courts 
 in England. The power of such an administrative body 
 would be enormous morally — greater even than the legal 
 power of having its decisions enforced. The award of 
 a strong arbitrator is eagerly sought, and can be made 
 legally binding. In virtue, then, of the power which a 
 central council at Lambeth would even now possess in 
 England as a court of arbitration, and of the wider 
 
Preface. 
 
 xvii 
 
 powers it might be called upon to exercise in the event 
 of a change in the relations of Church and State, it 
 seems desirable to establish it for home reasons as well 
 as colonial ones. Composed of eminent Churchmen, and 
 with power to add to it some of his leading com- 
 provincials, such a court would command confidence 
 at home and abroad, and be a most powerful instrument 
 in preserving the unity of the Anglican Church round 
 the chair of Canterbury. There would then be little 
 chance of a miscarriage of justice, and thus an end be 
 put to all controversy. 
 
 What we want just now is to hear the living voice 
 of authority sounding above the strife of tongues. A 
 strong centre makes a strong system ; a strong court 
 inspires confidence, and gives a decision which is re- 
 spected and therefore obeyed. Churches are strong when 
 their spiritual self-respect is unimpaired. And when 
 the Patriarch of the Anglican Church speaks out of his 
 chair at Canterbury — in accordance with historical 
 precedents, a healthy tradition, and the authoritative 
 standards of the Anglican Church — his decision (which 
 should be binding on all the parties in the suit) would 
 secure the loving obedience of the faithful, and thus 
 the old-world formula would find its counterpart at 
 Lambeth — 
 
 " Roma locnta est, causa finita est." 
 
 M. F. . 
 
 Great Ryburgh Rectory, Norfolk, 
 St. Andrew's Day, 1888. 
 
CONTENTS. 
 
 PAGE 
 
 I. To Lambeth ... ... ... ... ... i 
 
 II. The Lambeth Pan-Anglican Conference ... 32 
 
 III. Rome and Lambeth ... ... ... ... 57 
 
 IV. Vaticanism and Anglicanism ... ... ... 89 
 
 V. The Chair of Canterbury ... ... ... 118 
 
 VI. The Patriarchate of Greater Britain ... 149 
 
 VII. Anglicanism and the Armada ... ... ... 180 
 
 VIII. The Anglican Rule of Faith... ... ... 213 
 
 IX. The Future of Anglicanism ... ... ... 240 
 
 Appendix ... ... ... ... ... 270 
 
PAN-ANGLICANISM: 
 WHAT IS IT? 
 
 A LITTLE higher up the river, and nearly opposite Sir 
 Charles Barry's chef d\vnvre, the huge mass of the liouses 
 of Parliament, and the majestic pile of that national 
 shrine of English Christianity, Westminster Abbey, lies 
 a broken, irregular pile of buildings, at whose angle, 
 looking out over the Thames, is one grey weather-beaten 
 tower. The broken pile is the Archiepiscopal Palace 
 of Lambeth ; the grey weather-beaten building is its 
 so-called Lollards' Tower — although it cannot be proved 
 historically that Lollards (a political rather than a theo- 
 logical sect) were ever incarcerated there. From this 
 tower the mansion itself stretches in a varied line to the 
 east, chapel and guard-room and gallery, and the stately 
 buildings of the new house, looking out on the terrace 
 and the garden ; while the Great Hall, in which the 
 library has now found a home, is the low picturesque 
 building which reaches southward along the river to the 
 gate. For nearly seven centuries, and during a succes- 
 sion of fifty-one occupants of the see, Lambeth Palace, 
 
 L 
 
 TO LAMBETH. 
 
Pail- A nglicauisin : ivhat is it ? 
 
 or, as it was foi-meily called, Lambeth House, has been 
 the official residence of the Archbishops of Canterbury. 
 This house has sheltered for those seven hundred years 
 the Primates of All England and Metropolitans, and with 
 them, more or less, has been bound up the literary, the 
 ecclesiastical, and the political history of the realm. That 
 they should have taken up their abode here, on the 
 banks of the Thames, outside their own diocese, at a 
 time when they already possessed nearly a dozen palaces 
 within it, is itself a fact of historical interest, and, indeed, 
 one of no little political and ecclesiastical significance ; 
 for it is nothing less than a standing memorial of a great 
 struggle v/ith the Papacy — a protest of the English 
 Church against the dictation of Rome, and also of her 
 championship of the interests of the people. 
 
 From the days of Anselm to the days of Stephen 
 Langton, Lambeth fronted Westminster, as the arch- 
 bishop fronted the king. Synod met over against 
 council ; the clerical court of the one ruler rivalled, if 
 not in splendour, in actual influence, the baronial court 
 of the other. There was a constitutional significance in 
 the choice of such a spot as the residence of the primate, 
 as there was a significance in the date when the choice 
 was made. So long as the political head of the English 
 people, as Alfred, or Athelstan, or Eadgar, ruled from 
 Winchester, the spiritual head of the English people was 
 content to rule from Canterbury. It was when the piety 
 of the Confessor and the political prescience brought 
 the kings finally to Westminster, that the archbishops 
 were permanently drawn to their suffragan's (Rochester) 
 manor-house at Lambeth. This change of residence 
 Avas also the outcome of the long-protracted contest 
 between the two conjoint, yet often rival, authorities at 
 
To Lauibeth. 
 
 3 
 
 Canterbury— the archbishops of the province and the 
 monks of the Benedictine Priory of Christ Church. To 
 escape from the interference of these his nominal coad- 
 jutors, to free himself from the control which these 
 regulars were seeking to exercise, not only in minor 
 points of administration, but even in the election of the 
 metropolitan — a claim advanced on the ground that the 
 election had formerly lain with them when the arch- 
 bishop was also their prior — Archbishop Baldwin 
 (1185-1191), backed by Henry II., resolved to have a 
 collegiate body outside the cathedral city, where, with 
 a residence for himself, he could gather round him a 
 chapter of secular canons, altogether independent of the 
 Benedictine monks. 
 
 A site was selected about half a mile from the city, 
 and a Bull was obtained from Urban III. ; but this proved 
 too near Canterbury. The monks, suspecting ulterior 
 motives on the part of the archbishop, hurried off emis- 
 saries to the court of Rome to intrigue against him. The 
 Bull was revoked, and the Hackington(now St. Stephen's) 
 scheme had to be given up. But Baldwin was not in- 
 clined to yield altogether. Having obtained a suitable 
 site at Lambeth, which presented other and far more 
 powerful attractions, the materials which he had collected 
 were transferred thither, and the building was recom- 
 menced. But here the same influences were brought to 
 bear against him, and, taking advantage of his death, 
 vacante sede, the monks demolished the unfinished chapel. 
 The next archbishop but one, however, Hubert Walter 
 (l 193-1206), made a fresh and more vigorous effort. 
 Additional ground was obtained, and the chapel was once 
 more commenced on this new site (i 197). Yet even there 
 lie was not left undisturbed, for three papal minatory 
 
4 
 
 Pan- A nglicanism : what is it ? 
 
 mandates were launched against him in quick succession. 
 Xo doubt the great anxiety of the monks arose from 
 dread lest their Metropolitical Priory of Christ Church 
 should cease to be paramount amongst the monasteries 
 of England — for the shrine of " our Lady " of Walsing- 
 ham, founded in the early part of the twelfth centurj- 
 (1146-1174), ran them ver}- close. The Augustinian 
 Prior}', with its miraculous attractions, drew to that 
 East Anglian shrine devotees from all parts of Christen- 
 dom, and the monks of Canterbury were afraid of losing 
 the prestige and costly offerings centring round the 
 shrine of St. Thomas a Becket. All this stimulated them 
 in that persevering opposition which at length proved 
 successful. The final mandate, accompanied with threats 
 of an interdict, was sent from Rome, and before it the 
 king and primate gave way. The chapel, which was 
 nearly completed, as the nucleus of the future college, 
 was again demolished (1199), and with it all hopes of a 
 Lambeth Chapter came to an end. But the archbishop, 
 though he might not have his college and his canons, was 
 resolved to have his residence at Lambeth, An arrange- 
 ment was made whereby the site, which belonged to the 
 Bishop (who was also Rector of Lambeth at the time) 
 and Convent of Rochester, was exchanged for the Manor 
 of Darente (Dartford), with the Church and Chapel of 
 Helles — which was much more handy for Rochester — 
 which had belonged to the Archbishops of Canterbury. 
 
 To the archbishop, too, Lambeth offered special 
 attractions. It was close to Westminster and the court, 
 and on that ground veiy desirable for the residence of a 
 primate high in favour with his king, for Hubert Walter 
 was already chief justiciar}- for England, and expectant 
 chancellor. ^Moreover, the neighbourhood was not with- 
 
To Lambeth. 
 
 5 
 
 out its social advantages. It could boast of a royal and 
 a ducal residence, besides others of a lower degree. Ken- 
 nington (King's Town) was a royal demesne. Hard by, 
 too, stood the family seat of the Duke of Norfolk, and its 
 renowned garden, now traditionally marked by "Paradise 
 Street." According to Miss Strickland,* even so late as 
 the reign of Henry VHI., Lambeth was "very much the 
 resort of the nobles of Henry's court, and was considered 
 as a very pleasant retreat, with its beautiful orchards 
 and gardens sloping down to the banks of the Thames." 
 Thus had political and ecclesiastical reasons, not with- 
 out social inducements, served to bring the Archbishops 
 of Canterbury to Lambeth. The crown had passed from 
 Saxon to Norman brows, the court had moved from 
 Winchester to Westminster ; so it seemed necessary that 
 the primacy, which had come to be at once the stay and 
 check of crown and court, should pass from the retired 
 banks of the rippling Stour to the more busy shores of 
 old Father Thames. It should be also remarked that 
 the Bishop of Rochester used to hold a suffragan or 
 vicarial relation to the Archbishops of Canterbury, which 
 only ceased with the readjustment of the diocese a few 
 years ago. The Bishop of Rochester is still ex-officio 
 Provincial Chaplain of Canterbury. Such was the origin 
 of Lambeth Palace, and its connection with the see of 
 Canterbury. 
 
 It was necessary to explain all this to show the reason 
 why the Pan- Anglican Conference, which has lately been 
 grouping itself for the third time round the occupant of 
 the sec of Canterbury, should meet at Lambeth, the 
 official residence of the primate. The chair of St. Augus- 
 tine has been moved for the time from the banks of 
 
 * "Life of Katharine Howard." 
 
6 
 
 P an- Anglicanism : ivhat is it? 
 
 the Stour to the Thames. This is the third * Lambeth 
 Conference \vhich has taken place in t\vent}"-one years. 
 On that memorable day, 1842, as the firstfruits of the 
 appeal of the previous year on behalf of colonial bishops^ 
 five bishops were sent forth, consecrated in Lambeth 
 Chapel, which now, however, seems to have fallen into 
 disuse for such purposes. Last year was the centenar}- 
 of the consecration of the first colonial bishop, and 1884 
 the centenary of Seabury's consecration as first Bishop 
 of Connecticut and the American Church. Now there 
 are 225 bishops of the Anglican rite, to which we must 
 also now add the new suffragans of ^Marlborough and 
 Shrewsbur}- (for Lichfield), of Guildford and Durham, 
 besides the Bishops of Wakefield and of Bristol. Of the 
 Anglican episcopate throughout the world, 76 assembled 
 at the first Lambeth Conference (1S67) ; exactly 100, 
 all told, at the second Conference, in 1878 ; and in this 
 present one of 1888, no fewer than 150 were expected 
 to take part in the deliberation of the Conference. To 
 Lambeth, then, 150 Anglican prelates "from the most 
 distant parts of the earth" have been making their way 
 as to the home and centre of the Anglican communion 
 — primates, archbishops, bishops metropolitan, and other 
 bishops of the Holy Catholic Church in full communion 
 with the Church of England ; exactly the same number 
 of bishops as attended the Fourth General CEcumenical 
 Council, that of Chalcedon, A.D. 451. Such an out- 
 growth of Church polit}% such an expansion of the 
 episcopate, is altogether unprecedented, and " mar- 
 vellous in our eyes." 
 
 The first public service was held in connection with 
 
 * Lambeth Conferences, 1S67, iSjS, iSSS. (This is the official desig- 
 nation, it seems, and not Pan- Anglican Synod.) 
 
To LambctJt. 
 
 7 
 
 the Conference at Canterbury Cathedral, on June 30, 
 after which all the colonial prelates attending the 
 Synod took part in the commemoration festival at 
 St. Augustine's Missionary College. This is as it 
 should be. Canterbury is not only one of the earliest 
 scats of Christianity in England, but it was also 
 the cradle of literature ; for there to Christ Church 
 Monastery some theological works had been brought or 
 sent by Gregory and Augustine. This will enable us 
 to trace the means whereby that most precious of all 
 the Lambeth manuscripts, the " Gospels of MacDur- 
 nan," of the ninth century, became the archiepiscopal 
 property. A note on the fly-leaf states, " This manu- 
 script was a present from King Athelstan to the city 
 of Canterbury." There are also pencil-marks, which 
 may be those of Archbishop Parker or his family. 
 Parker was a great collector, and was persuaded that 
 he possessed some manuscripts which had belonged to 
 his remote predecessor, Theodore. Connected with 
 other archbishops is the mass of papers relating to the 
 French Vaudois Protestants, preserved at Lambeth. 
 The correspondence between Tenison, Wake, and Herring, 
 foreign ministers, and other nobility for the relief of 
 the refugees (many of whom settled in England in the 
 eighteenth century), is very interesting. Not the least 
 is that which relates to the existence of the French 
 Protestant worship as sanctioned by Queen Elizabeth 
 in the crypt of Canterbury Cathedral. That service, 
 begun by the little foreign settlement of the sixteenth 
 century and continued to this day, is a historic monu- 
 ment of the widespread kindliness of the Elnglish 
 Church, which, under that very cathedral, gave freedom 
 and protection to the followers of those whose heroic 
 
8 
 
 Pan-Anglicanism : zvliat is it? 
 
 sacrifices for conscience' sake lent dignity to their cause 
 in France. In the visit of the members of the Lambeth 
 Conference to the Cathedral Church of Canterbury will 
 be found a further union in thought and association 
 between the old and new country. In that ancient city, 
 where Christianity was first preached by St. Augustine, 
 and in the noble minster that adorns and dignifies all 
 around, worshippers from the Old and New World have 
 been gathered together by one common faith, and by 
 one undivided motive. 
 
 From the cradle we pass to the home and shrine of 
 the national Christianity — from Canterbury to West- 
 minster Abbey. We are glad to notice that the first public 
 service in the metropolis was held in that historic 
 fane which, in some sort, reflects the national idea in 
 Church and State. The meeting for worship of the 
 assembled Anglican Episcopate, gathered together from 
 all parts of the world, in such an historic shrine as "the 
 Abbey," demonstrates the externalized expression of the 
 unity of the Pan-Anglican Communion and the Catho- 
 hcity of the English Church. Such an event speaks of 
 itself nrbi et orbi, and illustrates not only the unity of the 
 Anglo-Saxon race in the great " expansion of England," 
 and that of the Anglican Church, but, as " standing for 
 an ensign of the people," will proclaim the unity of the 
 Church of the future, and the possible corporate reunion 
 of Christendom. This is no idle dream. De Maistre * 
 saw the possibility of the Anglican Church doing all 
 this, from her peculiar position and attitude, being able 
 to lay her hand, as was seen at Canterbury, as a days- 
 man, both on Catholicism and Protestantism. The 
 sermon on this memorable gathering was preached by 
 
 * " Consideralion sur la France," i. 27. 
 
To Lambeth. 
 
 9 
 
 the Archbishop of Canterbury, Primate of All England 
 and Metropolitan, who is coming to be regarded in 
 substance, if not in name, the patriarch of all the 
 Anglican Churches throughout the world. " The proud 
 title," as the Bishop of Durham * said last Church 
 Congress, "Papa alterius orbis, has a far more real mean- 
 ing now than when it was first conferred many centuries 
 ago." The successor of St. Augustine, surrounded by the 
 mitred prelates of the Pan-Anglican Communion, as he 
 was surrounded by his own suffragans at the grand 
 jubilee service at the Abbey last year, and the great 
 ones of this Imperial Empire, will show that the interest 
 of the ecclesiastical world has gravitated once again to 
 Canterbury. 
 
 ■ After the service at Westminster Abbey, the Con- 
 ference assembled on Tuesday, July 3, for four days at 
 Lambeth Palace, which threw open its hospitable gates, 
 with its chapel so instinct with stimulating associa- 
 tions, and its library and hall so replete with literary 
 and artistic treasures. During these four days, some of 
 the burning questions of the day were passed in 
 review, which affect the well-being of the mother and 
 her daughter Churches. By reference to the agenda 
 paper, we notice some very interesting subjects, which 
 were discussed with remarkable unanimity. Among 
 these the third is one of great importance in the good 
 work of promoting the reunion of Christendom : " The 
 Anglican Communion in relation to the Eastern 
 Churches, to the Scandinavian and other Reformed 
 Churches, to the Old Catholics and others." Not less 
 important is the last subject on the paper, " Mutual 
 Relations ^of Dioceses and Branches of the Anglican 
 
 * Bishop of Duiliani's Sermon at Wolverhampton, October 3, 1SS7. 
 
10 
 
 P an- Anglicanism : n'Jiat is it? 
 
 Communion," when it was expected that something- 
 would be done to associate the dioceses into their re- 
 spective provinces, to be presided over by their chief 
 bishop, archbishop, or metropolitan, and possibly to 
 weld together the whole Anglican body into one large 
 patriarchate, with the "chair of Canterbury" as its 
 symbol, if not centre, of unity, both in name as well 
 as substance. After four days' session there was an 
 adjournment, that the various committees might have 
 opportunity of deliberation. The Conference then 
 resolved itself into the various committees, which did, 
 towards the end of the month, present their respective 
 reports. It reassembled on the 23rd or 24th of the 
 month, and concluded its session on the 27th. The last 
 public service in connection with the Conference took 
 place on July 28, at St. Paul's Cathedral, the home of 
 the national Protestantism, when the sermon was 
 preached by the Archbishop of York, Primate of 
 England and Metropolitan. There were services for the 
 bishops, as in 1878, in Lambeth Palace Chapel, and, in 
 conclusion, the prelates, in conclave assembled, wrote 
 an Encyclical Letter "to the faithful," as they did in 
 1867 and 1878, embodjn'ng the reports of the different 
 committees. 
 
 We have said that there were services for the 
 bishops attending the Conference in Lambeth Palace 
 Chapel, w^hich has been a national shrine for the last 
 seven centuries. Indeed, this is the chief point of 
 interest in this venerable pile of buildings, and is full 
 of historical associations, connected both with Church 
 and State. The entrance to the chapel is in the east 
 wall of the post-room, and is of striking character. It 
 is of no ordinary construction, and was originally the 
 
To Lambeth. 
 
 main entrance from a raised terrace. A semicircular 
 arch, with mouldings belonging to the Early English 
 period, embraces two cusped arches, each closed by a 
 massive oaken door. The original materials seem to 
 have been preserved both in the doorway and the 
 chapel generally, and the shafts, made of Purbeck 
 marble — a stone largely used in the building— are 
 perfect. 
 
 The chapel, which is divided into four bays of triplet 
 lancets on either side, very deeply splayed, and relieved 
 by shafts of Purbeck marble, is seventy-two feet long 
 by twenty-five feet broad ; a screen partitions ofif the 
 most western bay so as to form an ante-chapel. The 
 east end is filled by a graduated row of five lancets, 
 each with its Purbeck shafts. We have clearly a build- 
 ing of about the middle of the thirteenth century. In 
 his account of Archbishop Boniface's escape from the 
 uproar of St. Bartholomew's Priory, Matthew Paris 
 mentions his reaching Lambeth House in his barge, and 
 causing the sentence against the Bishop of London and 
 Dean and Chapter of St. Paul's " to be legally executed 
 in this chapel," about 1216. The chapel needed repairs 
 in 12S0, as is recorded in Archbishop Peckham's register, 
 which proves it must have been built for some years ; 
 while an entry in Archbishop Arundel's register men- 
 tions the consecration of a new altar in the palace 
 chapel in 1407. 
 
 A building of such an age has necessarily under- 
 gone several changes. The tower was erected by 
 Archbishop Chicheley, between the years 1414 and 1443, 
 who built it against the western wall of the chapel. 
 This necessitated his closing up the five lights at that 
 end, but he left the splays and shafts untouched. 
 
12 
 
 Pan-Anglicanism : ichat is it' 
 
 In the central lancet he left an opening to serve as a 
 " squint " for the inmates of the tower. jMore than two 
 centuries later this was filled up by Archbishop Juxon, 
 which is evident from his arms on the shield borne by 
 the angel supporting the window. Archbishop IMorton 
 was a liberal donor to the chapel. All the windows 
 were filled by him with the richest glass which the later 
 years of the fifteenth century could produce. These 
 told (so Laud informs us) the whole story from the 
 creation of man to the judgment-day, the two side 
 lights containing the types of the Old Testament, and 
 the middle light the antitype of Christ in the New. 
 Upon his accession to the see. Laud found these 
 windows in a very sorry plight, and he immediately set 
 to work to repair them, which formed the basis of the 
 charge his Puritan enemies brought against him — that 
 he had restored the superstitious imager^' from an 
 illuminated mass-book, and that he had introduced a 
 crucifix into the east window. To no purpose did the 
 archbishop affirm that he had done nothing of the 
 kind, and had simply " restored " the windows to what 
 they were before ; his enemies would not believe 
 him ; and when, years after, they had succeeded in 
 removing the object of their rancour, and gained pos- 
 session of his palace, they wreaked their unreasoning 
 vengeance on these beautiful works of art, which they 
 could not appreciate, until not a fragment remained of 
 these memorials of piety. As Dr. Ducarel, one of the 
 most eminent antiquarians of his age, and librarian 
 from the time of Archbishop Herring to that of ^Nloore, 
 observes, "Under the pretence of abhorring idols, they 
 made no scruple of committing sacrilege." 
 
 It is not easy to trace the history of the roof of 
 
To Lambeth. 
 
 15 
 
 the chapel, and although it has been supposed that the 
 present flat roof, whose panels contained the arms of 
 Laud, must have been a substitute for a richly groined, 
 high-pitched roof, there seems to be nothing to warrant 
 this conclusion. The leads, which probably afforded 
 the occupants of the water-tower a place for air and 
 exercise, seem to have been always at their present 
 level. The present screen was placed at the western 
 end of the chapel by Laud, and although it is not in 
 harmony with the rest of the building, it is, for its mas- 
 siveness and elaborate carving, a fair specimen of the 
 Caroline age. On the decanal side the archbishop's 
 stalls contain some rich carving. Low stalls were in- 
 troduced in 1846. 
 
 Lambeth Palace Chapel is connected with many and 
 memorable events. Here, more than five hundred }'ears 
 ago, in 1378, stood John Wickliffe before Archbishop 
 Sudbur^', arraigned for heretical teaching on the doctrine 
 of transubstantiation. He had stood before Sudbury 
 on a previous occasion, when at St. Paul's Cathedral he 
 denounced the basely gained and ill-spent wealth of the 
 monastic orders ; but then John of Gaunt and Lord 
 Percy, Earl Marshal of England, had been at his side as 
 his friends and champions. But not so now, when he 
 was being tried upon a point which was considered the 
 foundation of all Catholic doctrine. But all men did 
 not forsake him in his trial-hour. A crowd of Lollard 
 citizens, hearing of his danger, had flocked to Lambeth, 
 and, constituting themselves a sort of body-guard, forced 
 their way into the chapel itself. This caused great 
 consternation to the primate and his assessor bishops, 
 for the crowd could neither be ejected nor silenced. In 
 the midst of the excitement, Sir Lewis Clifford appeared 
 
14 
 
 P an- Anglicanism : ivhat is it? 
 
 with a mandate from the queen-mother, forbidding- 
 sentence to be passed upon the brave Reformer. Thus 
 WickHffe escaped a second time out of the hands of his 
 enemies, and he walked out of Lambeth Chapel uncon- 
 demned and unhurt. 
 
 Here too, twenty years afterwards, William Taylor, 
 a priest, who had been accused of heresy before Arch- 
 bishop Arundel, read his recantation and received absolu- 
 tion, kneeling at the feet of Archbishop Chichelcy. But 
 within a year he was accused of the same heresy, and 
 was condemned by Bishop Courtenay of London, and 
 suffered at the stake at Smithfield. 
 
 Another incident of even greater historical value is 
 connected with Lambeth Chapel. When the throne of 
 England and the see of Canterbury both became vacant 
 by the deaths of Queen ]Mary and her kinsman Cardinal 
 Pole within a few hours of each other, the new queen 
 at once thought of Dr. ^latthew Parker for the high 
 post of archbishop, whom she had remembered as the 
 chaplain and comforter of her murdered mother. During 
 the reign of Edward W. he had lived in comparative 
 retirement at Cambridge, for he did not go with the 
 misguided counsels of the foreign Reformers, and in 
 ^Mary's reign his only safety was in concealment. But 
 Oueen Elizabeth at once singled him out, and promoted 
 him to the vacant chair of Canterbur}', to which he was 
 consecrated 1559. A full account of his consecration is 
 to be found not only in " The Lambeth Register," but 
 in a manuscript account in his own writing, which is 
 preserved in the library of Corpus Christi College, Cam- 
 bridge. It is there recorded that he was consecrated 
 in sacello sno apud Maneriuvi smini de Lambci/i, and that, 
 the sermon ended, he passed through the north door into 
 
To Lambeth. 
 
 15 
 
 the vestry (/tv Borcalcm portani in vcstiariiim), from 
 whence, when duly vested by his chaplains, he returned 
 into the chapel to receive the Holy Communion.* The 
 circumstantiality and accuracy of description of the 
 locality — for that room at the north-east of the chapel 
 still remains, and is used as a vestry to this day — is 
 surely refutation enough of that after-thought fabricated 
 by the Romanists, who, some seventy years afterwards, 
 represented Parker's consecration as having been irre- 
 gularly performed at the Nag's Head, Cheapside.f Dr. 
 Parker was the first archbishop buried in the chapel 
 where he had been consecrated. Most of his pre- 
 decessors had been buried in their grand cathedral at 
 Canterbury, and costly tombs had been therein erected 
 to their memory ; but his special desire v/as that his 
 remains should find a resting-place here. In the south- 
 cast corner of the chapel it had been his daily custom to 
 retire for prayer, and here, in his lifetime, an altar-tomb 
 had been erected to receive his body when this fitful life 
 was ended. 
 
 This little chapel was not unconnected with the 
 stirring times of Charles I. It was here, on December 
 18, 1640, Archbishop Laud, who had been for the first 
 time brought 'before the council then sitting at White- 
 hall, returned to his home, but in custody of the 
 sergeant-at-arms. It was the time of Evensong, and 
 he remained to join in it. It was his last act of worship 
 in this chapel. The Psalms were the ninety-third and 
 ■ninety-fourth, and the Lesson for the day Isa. 1., which, 
 
 * Dr. Parker's election was "confirmed" at Bow Church, December 
 9, 1559. 
 
 t See Fuller's "Our Established Church: its Ordinal, pp. 477, ct scq., 
 •s\here the matter is fully discussed. 
 
i6 
 
 Pan- A iigUcanisin : zvhat is it ? 
 
 while they poured bahn into his soul, yet seemed to 
 send an ominous sound of warning on his ear ; and he 
 passed away to the Tower, thus bidding a long and last 
 farewell to Lambeth and all its treasures. 
 
 Just fifty years afterwards (1691), Sancroft used this 
 chapel for a very different purpose. Here, surrounded 
 by sympathizing spirits, and under the smart of an 
 imagined wrong, he closed his career, as far as Lambeth 
 went, by the inauguration of a great schism, binding 
 together, with the solemn Eucharistic rite, men pledged 
 to an independent Church, which ended, as all such 
 attempts must end, in a vain, short-sighted exhibition of 
 a melancholy perversion of judgment. 
 
 But between that last service of Laud's and this 
 first Nonjurors' communion of Sancroft's a flood of 
 sedition had swept over the land. It was the troublous 
 times of the Great Rebellion. Lambeth Palace and its 
 chapel witnessed what fanatical and unbridled licence 
 could do, under the garb of religion, and the chapel 
 retains its memorials of those miserable days. 
 
 Laud and his royal master had both fallen. Lam- 
 beth House had been seized by the Puritan Parliament, 
 and sold to two of their unscrupulous minions, Scott and 
 Hardy. The great hall had been levelled to the ground, 
 and the materials sold ; the beautifully painted windows 
 of the chapel had been smashed. How they refrained 
 from breaking down the screen, with its beautiful " carved 
 work, with axes and hammers," is a point which has never 
 been explained, when it is remembered that the zealots 
 turned this house of prayer into a dancing-room. But 
 with sacrilegious hands, these epurious descendants of 
 the Reformers broke open the tomb, sold the leaden 
 coffin, and scattered the honoured remains of the 
 
To Lnuibcth. 
 
 17 
 
 archbishop upon a dunghill. Happil}' theirs was a brief 
 tenure of power. Twelve years afterwards, the throne 
 and the see were again filled ; Lambeth Chapel was 
 purified, and to some extent restored. The tomb was 
 again put together in the ante-chapel, and by an Order 
 in Council, the desecrators were compelled to gather 
 liie bones out of the dunghill, which were reverently 
 encased and buried in the middle of the chapel, the spot 
 being marked by a stone bearing this inscription, Corpus 
 MattJicci ArcJiiepiscopi Taiidcin /lie qin'cscit. 
 
 Though Parker's was the first and only burial within 
 the chapel, no fewer than twenty-one archbishops have 
 closed their lives in the palace, the first being Thomas 
 Bradwardine (1349), and the last Charles Thomas Long- 
 Icy (1868). 
 
 One of the greatest attractions to the prelates attend- 
 ing the Lambeth Conference would naturally be the 
 library, with its vast accumulation of literary treasures, 
 not only in theology, but on matters of colonial interest. 
 In the picturesquely grouped buildings in Lambeth 
 Palace, a very prominent object is that commonly known 
 as"Juxon's Hall," in former times, " The Great Hall," 
 now "^The Library," rebuilt by that prelate in 1660. This 
 edifice, probably erected by Archbishop Boniface in the 
 thirteenth century, and rebuilt or refounded by Arch- 
 bishop Chicheley, is externally a brick structure, and 
 in the centre of the roof rises an elegant louvre, or 
 lantern, surmounted by the arms of the sec of Canterbury, 
 impaling those of Archbishop Juxon, the whole sur- 
 mounted by a mitre. The interior is remarkable for 
 its magnificent roof, and its striking beauty seems to 
 bear evidence of Chicheley's designing, somewhat re- 
 sembling those of Westminster Hall and the great hall 
 
 C 
 
 I 
 
i8 
 
 Pan-Anglicanisui : ivhat is it? 
 
 of Hampton Court Palace. It is made principally of 
 oak, adorned with the arms of the see, and various other 
 devices. Five lofty windows of two lights running up to 
 the roof, deeply recessed between projecting buttresses, 
 form the centre, while the two end bays extend out into 
 the yard like wings. A small door under the arch 
 gives ingress to the nobly proportioned Hall, called, in 
 13 12, Magna Aiila, nearly a hundred feet in length, fifty 
 feet in height, and thirty-eight feet in breadth. 
 
 We have seen that under the sacrilegious hands of 
 the regicides Scott and Hardy this famous Hall was 
 levelled to the ground, and its materials sold by auction. 
 When Archbishop Juxon succeeded to the see at the 
 Restoration, he found the whole palace " a heap of ruins." 
 In less than three years he spent ^15,000 in repairs, of 
 which two-thirds were spent on the Hall itself In spite 
 of the tendency of the age towards the Renaissance style 
 of architecture, he determined that the work should be 
 a reverent restoration, i.e. to the original model. So 
 anxious was he that this character should be reproduced, 
 that he left directions in his will, " If I die before the 
 Hall at Lambeth be finished, my executors to be at the 
 charge of finishing it, according to the model made of it, 
 if my succes.sor shall give leave." It was, then, but a 
 fitting meed of praise that the building should hence- 
 forth be known as " Juxon's Hall." 
 
 This noble Hall has been the scene of many an 
 eventful episode. Not to mention the long series of 
 consecration banquets held within its walls (among the 
 most distinguished of which was that of Archbishop 
 Langham in 1367), on two occasions it has received the 
 House of Convocation — once when adjourned from St, 
 Paul's, and again from Westminster. In 1534, this Hall 
 
To Lambeth. 
 
 19 
 
 witnessed fhe special gathering of the clergy under 
 Cranmer, to take the oath which assigned the succession 
 to Anne Boleyn, which, however, Sir Thomas More and 
 l^ishop Usher refused to do, who had been brought from 
 the dungeons of the Tower for that purpose, and suffered 
 for their consistency. Three years later, a body of 
 bishops assembled here frequently to prepare the " godly 
 and pious institution of a Christian man," called the 
 " Bishops' Book." Here, too, took place that unseemly 
 interchange of recrimination between Cranmer and his 
 deadly foe Bonner, when Gardiner and Bonner were 
 arraigned before the primate, and deposed from their 
 office. In striking contrast to this was the gathering, in 
 1534, in the same Hall, of the whole body of Reform- 
 tainted bishops and clergy, before Cardinal Pole, assisted 
 by Gardiner and Bonner, to I'eceive at his hands "abso- 
 lutions from their heresies," and instructions for their 
 guidance. Another scarcely less striking contrast took 
 place forty years after (1595), when, under the presi- 
 dency of Archbishop Whitgift, the so-called " Lambeth 
 Articles " were drawn up, which nearly committed the 
 Reformed Church to the most unmitigated Calvinism. 
 It was on the occasion of Queen Elizabeth's visit to 
 Archbishop Parker that the queen heard a sermon from 
 Dr. Pearsc from " an upper gallery looking towards the 
 Thames," and these galleries or cloisters are probably 
 the same which formed the site of the library, before its 
 removal to the present Hall. 
 
 Such portions of the ancient glass from the different 
 windows in the old buildings which escaped the hands 
 of the Parliamentary Vandals have been collected to- 
 gether, and placed in the window in the north bay. 
 Likenesses of SS. Jerome, Augustine, and Gregory, which 
 
20 
 
 Pau-Anglicanism : ivhat is it? 
 
 were formerly in the old presence-chamber and steward's 
 parlour, may be seen here ; also a remarkably youthful 
 likeness of Archbishop Chicheley, with the motto, Nosce 
 tcipsmn, which, strange to say, was Parker's also. Here 
 is also a singular outline of a globe, with a serpent twisted 
 round it, and a dove perched upon its head, and enclosed 
 in a scroll bearing Cardinal Pole's motto, Estate pni- 
 dcntcs siciiti serpcntes ct simpliccs siciit cobuiibc^, to which 
 have been added simplicitas ainorqiic recti. There are 
 also some richly emblazoned coats-of-arms of the later 
 archbishops, especially of those connected with the 
 library, as Bancroft and Howley, whose arms appear in 
 panels at either end of the Hall. The royal arms of 
 England are likewise to be seen here, enclosed within 
 the ribbon of the Garter, of the date of Edward HI. 
 
 These grand halls were no doubt attached to the 
 residences of the nobility and great Churchmen, for the 
 purposes of hospitality. In such, rich and poor were 
 alike entertained — an ordinary custom of English life in 
 the sixteenth century. The banquets given by Arch- 
 bishops Parker, Grindal, and Whitgift, at Canterbury, 
 Croydon, and Lambeth, attest both their splendid hos- 
 pitality in honour of their sovereign, and also their no less 
 open welcome to others of humbler degree, learned men 
 and strangers, as w^ell as the verj^ poor {patipcres et indi- 
 gcntes). Lambeth has had many occupants noted for 
 this virtue, and among these especially Archbishop 
 Winchelsey, out of whose suj^erabundance of hospitality 
 arose the traditional " Lambeth dole," the remains of 
 the banquet distributed promiscuously among the crowds 
 of applicants at the gate ; at the same time, the 
 hospitality of Pole, Parker, and Cranmer has become 
 historical. 
 
To Lambeth. 
 
 21 
 
 A noteworthy change has, however, of late years 
 taken place in the use to which this noble Hall has been 
 converted. Having been little used for more than a 
 century and a half, Archbishop Howley carefully restored 
 it in 1829. He fitted it with shelves and bookcases to 
 receive that valuable library of theology and ecclesias- 
 tical history, the growth of centuries, for which Lambeth 
 Palace is justly celebrated, but which seems so little 
 known or appreciated by the citizens of London, whether 
 clergy or laity. Among things not generally known, it 
 may be mentioned that the Hall is occasionally used for 
 the court over which Lord Penzance presides to admin- 
 ister the Public Worship Regulation Act as Official 
 Principal of the Arches Court of the Archbishop. 
 
 It goes without saying that, among her librarians, 
 Lambeth can boast of some of the most learned men 
 of their age. Wharton heads the list, the author of 
 " Anglia Sacra," the friend of Sancroft ; Gibson (the 
 chaplain of Tenison), the learned author of the "Codex ;" 
 Wilkins, editor of the " Concilia Magna ; " Ducarel, 
 author of " History of Lambeth ; " and, among moderns, 
 Todd, Rose, Markham, Dr. Stubbs, Dr. Simpson, and 
 Mr. Kershaw. 
 
 The library contains about thirty thousand volumes, 
 and the manuscripts and records amount to two 
 thousand. The ecclesiastical student will find endless 
 treasure, especially in ancient registers of the see of 
 Canterbury, extending from Archbishop Peckham (1279) 
 to Archbishop Potter (1737) — research into which has 
 been materially lessened by the labours of Ducarel, who 
 added an index to these valuable registers. In general 
 importance, the Wharton Manuscripts, the collection of 
 the learned Henry Wharton, are of great value to the 
 
22 
 
 Pan-Auglicanisiii : what is it?' 
 
 scholar, antiquary, and historian. The manuscripts be- 
 queathed by Archbishop Tenison exhibit a wonderful 
 insight into the state of rehgion in Europe, especially 
 among Protestants, in the times of the Commonwealth 
 and the Stuarts. The strength of the biblical and 
 Oriental manuscripts will be found in the Manners- 
 Sutton Collection (given by the archbishop of that 
 name), where, besides Greek versions of the Scriptures, 
 will be found Syriac, Arabic, and Armenian. The all- 
 stirring times of Archbishop Laud are best represented 
 at Lambeth in a correspondence between that prelate 
 and Bishop Williams, together with several letters of 
 Royalists and Parliamentarians. 
 
 Among the contents of the library also are some 
 excellent specimens of Caxton's printing, who had set 
 up his press under the shadow of the mighty Abbey of 
 Westminster, and there produced those books which have 
 linked his name to the first annals of printing, and to the 
 English world of letters. From the dissolution of the 
 monasteries to the reign of Elizabeth, history hardly 
 records a more eventful period in the annals of the Church. 
 The period bristles with the names of Reformers. It is 
 probable that no library contains more writings of such 
 men than Lambeth, into which, from its ecclesiastical pre- 
 eminence, would be naturally collected the fruits of the nev/ 
 learning. In this connection we find those books which 
 illustrate the Reformation period and settlement — the 
 "Catechism" of Archbishop Cranmer ; the "Institution 
 and Necessary Doctrine;" Bishop Fisher's "Commen- 
 tary on the Seven Penitential Psalms ; " Gardiner's " De 
 Vera Obedientia ;" the letters between Henry VIII. and 
 Bullinger ; Sir Thomas More's writings ; the works of 
 Tyndale, and others. It is hardly necessary to add that 
 
To Lambeth. 
 
 23 
 
 the printed books of the Church of Rome, as the Missal, 
 Breviary, Psalter, and like services, are included in the 
 category at Lambeth. The influence of some of the 
 sectaries during the later Reformation may be seen in 
 the Martin-Marprelatc tracts, and the writings of the 
 Brownists. The vast range of literature produced by 
 the religious and political changes of Henry VIII.'s and 
 Edward VI. 's reigns cannot be unnoticed. Here may be 
 seen the successive editions of the Prayer-book ; the 
 reformed Liturgy ; and different " authorized " versions 
 of the Bible — Matthews', Coverdale's, the Great Bible, 
 Cranmer's, Geneva, 'and others. Then there is a whole 
 group of books " set forth by authority," such as the 
 " King's Primer ; " and works of devotional instruction, 
 and other ecclesiastical documents. The origin and 
 development of such books, surviving as they did the 
 fiery ordeal of Queen Mary's reign to the calmer days 
 of Elizabeth, form a chapter of itself. 
 
 The connection of America with England in matters 
 ecclesiastical will naturally produce a good deal of illus- 
 trative matter, though, perhaps, not so much as might 
 have been expected from the large Puritanical element 
 in the early m.ovement of colonization. The conse- 
 quence is that it is only with the eighteenth century that 
 American Church history, as far as it is represented 
 either in manuscripts or printed books, begins ; and its 
 commencement dates from the consecration of Dr. 
 Seabury (1784), first Bishop of Connecticut and of the 
 American Church, which thus fixes an epoch from which 
 the two countries have been coming to an ever-increasing 
 friendship. 
 
 These volumes, ranging from 1642 to 1763, are the 
 principal American manuscripts in the library, and there 
 
24 
 
 Pan-A nglicanisui : what is it .- 
 
 is a vast collection of tracts which relate to the " Xew 
 World." The subjects treated are varied and represen- 
 tative ; much prominence is given to the working of the 
 venerable Society for the Propagation of the Gospel, by 
 detailing its operations in the correspondence of Arch- 
 bishops Wake, Herring, and Seeker, with the S.P.G. re- 
 presentatives in America. The last-mentioned prelates 
 took so much interest in the society as connected with 
 America, that in their manuscripts are to be found the 
 most careful particulars as to disputed points ; differ- 
 ences in ecclesiastical government being referred to him 
 as arbitrator; and a variety of minor matters, all of which 
 tended to strengthen the bond between the two countries. 
 A considerable part of these manuscripts relates to mis- 
 sion work. Here, again, the archbishops took a prominent 
 part by encouraging learning in the foreign plantations, 
 so as to induce the clergy to accept a mission in those 
 parts. Full particulars are given as to the building the 
 college in Barbados. 
 
 It will not be surprising to find among the papers at 
 Lambeth many particulars as to the foreign Protestant 
 refugees who fled to America. The whole bearing of 
 the Lambeth papers points to the advancement of 
 religion in America, through the several agencies co- 
 operating in England, and the subject of missions is 
 treated in most interesting detail. The printed literature 
 ranges over much the same period as the manuscript, 
 and is chiefly restricted to the pamphlet collection, in 
 which the civil rather than the ecclesiastical element 
 preponderates. But it must be remembered that these 
 tractates touch on singularly leading points in American 
 history, and their existence at Lambeth vciz.y be traced 
 to the reciprocity of feeling through the aid of those 
 
To Lambeth. 
 
 25 
 
 archbishops who worked so successfully for the welfare 
 o{ the Church in New England. 
 
 The existence of so many documents on the " new 
 country " in the library of the primate under whose 
 auspices the Lambeth Conference was convened, must 
 naturally have awakened great interest in all attending 
 the great Synod which has been assembling for the third 
 time, in greater numbers than ever. 
 
 Mention was made at the opening of this chapter of 
 a grey weather-beaten building called the " Lollards' 
 Tower ; " and to the small chamber of evil repute which 
 occupies its upper story. This requires a few words of 
 explanation. Here are massive iron rings in the walls, 
 heavily barred casements ; names, emblems, prayers, 
 carved in Old English on the solid oak planking. These 
 have given the unenviable notoriety, and no doubt sug- 
 gested the name, which associates it with Lollard perse- 
 cutions — a name which has cast a gloom over the whole 
 pile in which the prison is placed ; and that secluded 
 doorway has been regarded with a shudder as being, 
 like the Traitor's Gate in the Tower of London, the 
 entrance by which the unhappy Lollards passed to their 
 jDrison and to their doom. 
 
 But further investigation has tended to show that this 
 tower was used for a very different class of prisoners 
 than the Lollards, who were not a religious sect like the 
 Wickliffites, which was of home-growth, but a political 
 one, and of foreign extraction ; also that the place where 
 these Lollards were incarcerated was not Lambeth at all. 
 It may seem strange to us, in the nineteenth century, to 
 have a prison or dungeon at all in a bishop's house — 
 this combination of the pastor's crozier with the lictor's 
 fasces — but is this anything more incongruous than a 
 
26 
 
 Pan- A nglicanisin : luhat is it ? 
 
 " guard-room," which the palace possesses, or "men-at- 
 arms," which used to be found within the precincts of 
 bishops' houses in mediaeval days ? In the thirteenth 
 and following centuries, certain special privileges were 
 claimed by the clergy, both as to jurisdiction and exemp- 
 tion, and this seemed to necessitate the places of con- 
 finement for refractory and immoral clerks. Thus 
 prisons came to be introduced even into episcopal 
 palaces. That such existed at Lambeth before the days 
 of Chicheley and the water-tower is clear, for we read 
 that a married chaplain was summoned before Arundel 
 " de carccribiis infra inanerinin smcvi apnd Lainbehetk." 
 
 A Lollards' Tower undoubtedly existed — a place 
 known by name of very evil repute— but it was not at 
 Lambeth. " Old Hugh Latimer" said that " he had rather 
 be in purgatory than lie in Lollards' Tower." Another 
 victim of that persecution, John Philpot, when he was 
 remanded, and ordered to " lie meanwhile in Lollards' 
 Tower," exclaimed, " If I were a dog, you could not 
 appoint me a more vile or worse place." Again, three 
 prisoners were said to have " fallen sick in Lollards' 
 Tower, and were removed into sundry houses in London." 
 In a later portion of Fox's account of the examination 
 of John Philpot, it is said that, instead of being removed 
 to Lollards' Tower, he was consigned to " my Lord of 
 London's coal-house." It continues that, after having 
 been kept there for many days, he was eventually removed 
 to Lollards' Tower, and the journey is thus described : " I 
 passed through Paul's up to Lollards' Tower, and after 
 that turned along the west side of Paul's, through the 
 wall, and, passing through six or seven doors, came to 
 my lodging through many straits. It is in a tower right 
 on the other side of Lollards' Tower, as high almost as 
 
To Lambeth, 
 
 27 
 
 the battlements of Paul's." It would seem, then, that the 
 celebrated tower was in the City, not at Lambeth at all ; 
 but, as the Great Fire swept away all traces of London 
 House, Bonner's Inquisition hall and dungeons, with 
 old St. Paul's, that then, in process of time, the popular 
 imagination, risen to fever heat in that age of contro- 
 versies, transferred to Chicheley's tower, where were 
 some rooms used as prisons, at Lambeth, without thought 
 or scruple, all the obloquy of the Lollards' Tower at 
 London House. 
 
 Yet these Lambeth prisons, as stated above, were not 
 without their unhappy victims. There is evidence which 
 cannot be doubted that the middle of the seventeenth 
 century saw these cells crowded with victims ; not the 
 Lollard victims of papal persecution, but men whose 
 loyalty to Church and Crown drew down upon their 
 heads the remorseless vengeance of a revived Lollardism, 
 for a brief space permitted to triumph in the persons of 
 Puritans and their allies. Lambeth House, rendered 
 vacant by the deposition and subsequent execution of 
 Archbishop Laud, lying " empty and convenient," 
 answered their purpose. The Puritan majority in Parlia- 
 ment, who with iron hand and bloody foot ruled the 
 land, appropriated it. The year 1643 opened with an 
 order that Lambeth House should be turned into a 
 prison ; an unsuccessful rising in Winchester and South- 
 ampton supplied the prisoners : and two days after the 
 passing of the order the first batch was consigned 
 thither. Their names appear in a manuscript order still 
 preserved in the library of the House of Lords. Nor 
 were these the only prisoners. A number of dispossessed 
 clergy from the West of England, who seem to have 
 suffered more than their brethren, were undoubtedly 
 
28 
 
 Pan- A uglicanism : zv/iat is it ? 
 
 incarcerated within these walls. Nor must we omit 
 the internal evidence for this view. The character of 
 the writing ; the Latin sentences ; the monogram of the 
 Saviour's name, I.H.S., in various forms ; — all indicate 
 an amount of education and culture, as well as a line of 
 thought, very different from that ordinarily ascribed to 
 Lollards. No less an authority than Dean Hook pro- 
 nounced the name to be a misnomer. 
 
 A word of mention must be made of the crypt, or 
 under-chapel. The crypt, with its boldly groined I'oof, 
 was no doubt of date anterior to that of the chapel itself, 
 and was probably used for service before the completion 
 of the said building. It is not without its sad historical 
 memories. Here stood the unhappy Anne Boleyn, the 
 day after sentence had been passed upon her in the 
 Tower, suddenly summoned, "on the salvation of her 
 soul," to appear before Cranmer; himself no less sud- 
 denly summoned from his retirement at Oxford. That 
 gloomy cr}'pt was a fitting scene for such a deed of 
 darkness. Cranmer was required to extort from the 
 now fallen, friendless young queen a confession that she 
 had been previousl)' betrothed to Lord Percy, and that, 
 therefore, her after-marriage with the king was invalid. 
 Such a confession might, it was suggested, perhaps even 
 save her life, and possibly the lives of her beloved brother 
 and the noble gentlemen doomed on her behalf Lender 
 such persuasion, the confession — a conscious falsehood 
 — was uttered. In vain did she thus abandon her own 
 rights as a wife, and her daughter's as a queen. In that 
 crypt Cranmer pronounced the dread judgment that 
 her marriage was invalid ; and she for whom he avowed 
 to the king that he felt special love, passed from his 
 presence up the stone steps to the post-room, thence 
 
To Lambeth. 
 
 29 
 
 down the stairs of the water-tower, there entered her 
 barge, and stealthily and in silence was borne down the 
 stream to her prison, to hear, as she floated along, the 
 death-knell of the victims she had hoped to save, and 
 three days afterwards to follow them herself to the 
 fatal block. The crypt has been allowed to be filled 
 up with gravel, and is of no use now except as a coal- 
 cellar. 
 
 But to return to the chapel, which may be regarded 
 almost as a national shrine. Who can stand here, in 
 this little " domestic sanctuary," without feeling that the 
 ground on which he stands is holy ground, bound up, 
 not only with sacred associations, but in the memories of 
 the past history of England's Church ? " Here," says a 
 late writer, " under varying phases of religious opinion, 
 under varying circumstances of sunshine and storm, 
 have knelt in prayer those who had risen to the highest 
 offices in Church and State. Here have prayed, and 
 from hence have gone forth, a Chicheley, a Morton, a 
 Wareham, a Parker, a Bancroft, a Tillotson, a Tenison,not 
 to mention many more. Here, too, have been felt the 
 throbbings of a nation's pulse, when in those momentous 
 crises of England's history — the Reformation, the Rebel- 
 lion, and the Revolution alike — from thence have gone 
 forth to suffer, a Cranmer to the stake, a Laud to the 
 block, a Sancroft into peaceful retirement, rather than 
 sacrifice or prove false to what they believed to be God's 
 truth." 
 
 Lambeth Chapel has been rich in its memories of 
 more peaceful events, and many consecrations have been 
 solemnized within its walls. Canterbury was the place 
 usually selected for such ceremonies in early days, or St. 
 Paul's, or Westminster, as it suited the convenience at 
 
30 
 
 Pan-Auglicaiiisni : iv/iat is it? 
 
 the time. But from the days of Wareham (1504), conse- 
 crations became very frequent, and indeed, from Cran- 
 mer's time to that of Sumner, Lambeth Chapel was the 
 normal place for consecrations. Altogether there have 
 been five hundred such consecrations ; but as more 
 publicity for such functions is now deemed desirable, 
 Lambeth Chapel has fallen into desuetude. 
 
 But let us dwell lovingly on that which may still be 
 regarded as the original centre of Anglican Church life. 
 From hence issued the living energy of its episcopacy ; 
 from hence radiated the light and rays of apostolic truth 
 and order, now reflected back in revivifying life and 
 warmth : what has lately been passing there ? No fewer 
 than a hundred and fifty prelates of the Anglican rite, 
 from all parts of the world, have " come together into one 
 place." Lambeth Palace then beheld a goodly array, not 
 only of the home episcopate, but of those who have 
 been sent forth into all quarters of the globe, to build 
 up daughter Churches in the remotest regions of the 
 earth. They were assembled, in their unprecedented 
 numbers, within those hallowed walls, so fraught with the 
 memories of their Mother-Church's history, at the invi- 
 tation and under the presidency of one who has adorned 
 every position he has occupied in the Church, and who, 
 having built up the Church in Cornwall, as the first 
 Bishop of the see of Truro, drawing to himself the hearts 
 of that emotional Celtic population "one and all," and, 
 pointing out to them the " more excellent way " of 
 "standing in the old paths," now worthily sustains the 
 lionour of his high office, ninety-fourth Archbishop of 
 Canterbury, with a kindliness, wisdom, and moderation 
 that entitle him to the lasting gratitude of the English 
 Church. It was " to the sweet gracefulness — not want- 
 
To Lambeth. 
 
 31 
 
 ing in strength and dignity when needed — of our presi- 
 dent the Arclibishop of Canterbury," that much of the 
 success of the recent Lambeth Conference was due, 
 according to the opinion of the Bishop of Derry, stated 
 at his late diocesan synod. 
 
Pan-Anglicanism : n'hat is it': 
 
 11. 
 
 THE LAMBETH PAN-ANGLICAN 
 CONFERENCE. 
 
 It is ten years since such a gathering has been held hy 
 the AngHcan Communion as the Pan-Anghcan Confer- 
 ence lately sitting at Lambeth ; and during this time 
 there have been many gaps made in the ranks of the 
 Anglican hierarchy. Besides which many fresh subjects 
 have come to the front during the last decade, which 
 found their way on the agenda paper, and which had to 
 be discussed and deliberated upon. These prelates 
 came at the invitation of the Archbishop of Canterbury, 
 Primate of All England and Metropolitan, and who 
 would seem to hold, if not by conciliar authority, by 
 privileged prescription and usage, the position of 
 Patriarch of the whole Anglican Episcopate. They 
 grouped round the chair of Canterbury, as the Vatican 
 bishops did round the occupant of the see of Old 
 Rome in 1870; although, if intelligence, right reason, 
 and a true Catholic tradition, and not numbers, be 
 regarded, we may imagine the centre of gravity in 
 matters of ecclesiastical interest to have shifted, nowa- 
 days, from Rome to Canterbury'. A patriarch or chief 
 father, chief of the fathers of the Church, has been de- 
 fined to be (as the name thus implies) the chief bishop 
 
TJic Lambeth Pan- Anglican Conference. 
 
 over several kingdoms or provinces, as an archbishop is 
 over several dioceses. As, therefore, the Archbishop of 
 Canterbury is Primate of All England, so is he the 
 Patriarch of what has been euphemistically called 
 "Greater Britain." The patriarch is chief of the primates, 
 and as in the early days of Christianity in this island 
 there were three primacies (London, York, and St. 
 David's, or Caerleon), according to this definition one 
 of them was a patriarch. In the time alluded to, the 
 Archbishop of London was the patriarch ; but since that 
 time the seat of the primacy has been transferred to 
 Canterbury — in point of fact, it was so removed by St. 
 Augustine himself It is, then, to Canterbury, as the 
 centre of unity of the Anglican Communion throughout 
 the world, these bishops, whether archbishops, metro- 
 politans, or simple missionary bishops, have come. This 
 universal episcopate — on which the sun never sets — has 
 collected from north, south, east, and west — 
 
 " From Greenland's icy mountains, 
 
 From India's coral strand, 
 Where Afric's sunny fountains 
 
 Roll down their golden sand ; 
 From many an ancient river. 
 
 From many a palmy plain,'' 
 
 in the words of Bishop Heber's missionary hymn ; not 
 only from Great Britain, England, Scotland, and Ireland, 
 but from Greater Britain — America, Canada, India, the 
 West Indies, Columbia, Rupert's Land, and Saskat- 
 chewan, .Nova Scotia, Africa, Au.stralia, New Zealand, 
 China, and Japan, the islands of the Pacific, and the 
 F'alkland Islands, Ceylon, Borneo, and Honolulu, and 
 Madagascar, together with bishops-sufifragan and re- 
 turned " colonials," and have been surrounding in solemn 
 
 D 
 
34 
 
 P an- Anglicanism : zuhat is it? 
 
 conclave the occupant of the chair of St. Augustine, as 
 the papa alter ins orb is. 
 
 I. In one sense this patriarchate ma}- not seem to 
 carry the same weight or concihar authority as the 
 ancient patriarchates of the undivided Church, which 
 were five in number — ^Jerusalem, Antioch, Alexandria, 
 Old Rome, and New Rome, i.e. Constantinople. But in 
 another sense it carries much greater, as not only has 
 the Anglican Communion held a very unique position 
 from the first, but its outgrowth, with the spread of the 
 Anglo-Saxon race and language, especialh' in these 
 latter days, is simply marvellous ; and with regard to 
 its intelligence, its freedom, its learning, its power of 
 expansion, its orthodoxy, its zeal as well as ubiquity, it 
 stands simply unrivalled, fulfilling and illustrating, as 
 it does, the well-known Vincentian canon, " Universality, 
 antiquity, and consent." 
 
 Indeed, from the earliest foundation of Christianity, 
 the collective episcopate has been the medium of Church 
 authority, and it followed that a hierarchy was necessary 
 to the action of the collective episcopate. This authority 
 of the Church's officers depended on their unanimity, 
 which followed, as a matter of course, in the time of the 
 apostles, because they were inspired. " It seemeth 
 good to the Holy Ghost and to us," was the formula 
 summing up the deliberations of the first Council of 
 Jerusalem, and this unanimity on the part of their suc- 
 cessors was secured by a " system of metropolitans,* 
 which dates from sub-apostolic times, and was in full 
 action during the second century. Harmony, again, Avas 
 secured among the metropolitans by a system of patri- 
 archs — tt,ap\OL rf/c CLoiKiiaeioc (exarchs of the diocese) — 
 * Joyce's "Acts of the Church," p. 12. 
 
T]lc Laiubctk Pan-Anglican Conference. 
 
 which existed before the first QScumenical Council, that 
 of Nice (325) ; but it assumed a more regular form in 
 the second General Council, that of Constantinople (381), 
 in the ninth and seventeenth canons. The sixth canon 
 of the Council of Nice (at which there were British 
 bishops, as well as at the Council of Aries in Gaul, 314, 
 long before the Roman mission of St. Augustine) seems 
 to have been designed to give a more settled shape to 
 those indefinite forms of patriarchal jurisdiction,* which 
 was not created by positive laws, but the growth of the 
 Church's organization ; and the authority exercised by 
 the see of Rome (especially in the matter of the subur- 
 bicarian provinces) was laid down as a model, by which 
 the relation of the Metropolitan of Alexandria to his 
 brethren in Egypt and the adjoining districts should be 
 determined, according to Rufifinus. 
 
 But the institution of patriarchates received a more 
 formal sanction at the first Council of Constantinople 
 (381), though it does not appear, as Socrates (v. 8) has 
 been sometimes understood to say, that they were first 
 constituted by this Council. The reference which it 
 makes to the Council of Nice in the second canon shows 
 that it only gave shape and definiteness to an ancient 
 institution. The reason assigned by the Council itself 
 (canon 2), and alluded to by Socrates, is the necessity 
 of obviating those intrusions to which the Arian disputes 
 had not unnaturally given occasion. Thus, while St. 
 Gregory Nazianzen had been consecrated as Bishop of 
 Constantinople, by Meletius, the Primate of Antioch, 
 Peter, Primate of Alexandria, had sent bishops who had 
 consecrated Maximus the Cynic to the same see. Here 
 was a ready opening to disputes, which could only be 
 * Bingham's "Christian Antiquities," vol. i. p. 67. 
 
36 
 
 P an- Anglicanism : ivhat is it? 
 
 obviated by some definite and binding law. Yet because 
 the Church's system was only the growth and unfolding 
 of principles which were implied in the very existence of 
 the Christian society, therefore its organization went on 
 expanding itself independently of any positive enact- 
 ments. The general authority of the see of Antioch 
 (and there is no historical doubt of St. Peter's at least 
 temporary occupation of this see, which one might think 
 should give it precedence to Old Rome, which lays claim 
 to St. Peter's chair) was recognized, indeed, by the second 
 canon of Constantinople, as it had been by the sixth 
 canon of Nice. But the relation of its patriarch to the 
 metropolitans within his district was not determined, and 
 a few years later we find him recommended, especially 
 by Innocent I., for reasons a modern Pope of Rome 
 would not now use, to assimilate the usage in his patri- 
 archate to that which appears to have been the practice 
 of the patriarchate of Rome. 
 
 In this way we notice the gradual growth of that 
 organization * by which it was proposed to secure the 
 unity of the Church. As its episcopate was held to be 
 one, entrusted with a single commission and exercising 
 a single power, it was essential that its territorial exten- 
 sion throughout the world should be accompanied by 
 such relation between its parts as should preserve the 
 harmony of that action. Such a relation among the 
 Church's rulers led to the formation of what may be 
 called a hierarchy. It was not the introduction of any 
 new principle ; the hierarchy was merely the form into 
 which the one body of the Church grew, under the 
 guidance of the Holy Ghost. It was only the expand- 
 ing of those organs which are implied when it is said 
 
 * Wilberforce's "Principles of Church Authority," pp. go-gg, passim. 
 
The Lambeth Pan- Anglican Conference. 
 
 37 
 
 that the Church is a living whole. An organized body 
 must of necessity imply parts ; these parts must of 
 necessity arrange themselves, since the unity of the 
 whole body was a condition of their arrangement ; it 
 must needs unfold itself in some such form as the 
 wisdom of God in fact provided. So that the metro- 
 politan and patriarchal systems were not an after- 
 thought, added on to the system of episcopacy, but 
 merely that form and arrangement of episcopacy which 
 the law of its unity, and the obligation of acting as a 
 body, made a necessary condition of its growth. For 
 the hierarchy was only an organized episcopacy. Just 
 as an oak implies the existence of leaves and boughs, 
 though no such things are to be seen in its infant state, 
 so these future ramifications of the Church's hierarchy 
 were implied in the very conception of the Christian 
 kingdom, as it was instituted by our Lord and estab- 
 lished by His apostles. 
 
 By parity of reasoning, owing to the recent marvel- 
 lous growth of the British empire (now a seventh part 
 of the world's surface and a sixth portion of the world's 
 inhabitants), the rapid spread of the Anglo-Saxon race 
 and language in both hemispheres, from Quebec to 
 Canton, from New Zealand to the Himalayas, the 
 development of our commerce, and the foundation of 
 young and vigorous communities connected with our 
 Imperial Federation, in all parts of the world, the 
 colossal proportions of England's imperial power and 
 its magnificent future, the consequent advance of the 
 Anglican . Church and unprecedented increase of the 
 Anglican episcopate — the Archbishop of Canterbury, 
 Primate of All England and Metropolitan, has come to 
 be regarded, as it were by tacit consent, and a sort of 
 
38 
 
 Pan-Anglicanism : what is it? 
 
 intuition, through the filial love and devotion of 
 members of the Anglican Church, both at home and 
 throughout the world, as the Patriarch of this new 
 patriarchate of Greater Britain. 
 
 2. The numbers of prelates attending the Lambeth 
 Conference might not have been so imposing as those 
 which attended the Vatican Council in 1870, which were 
 as one to seven. At the last Conference at Lambeth, in 
 1878, there were exactly one hundred bishops, whereas 
 those at the Vatican numbered some seven hundred all 
 told. But we must not only count votes, but weigh 
 them. Each bishop attending at Lambeth represents 
 some important diocese in some flourishing community, 
 and the English bishops of the home episcopate are 
 the very flower of their order. The Vatican Council, 
 it is well known, was packed by a number of Italian 
 bishops without any dioceses at all — titular bishops 
 only, or bishops in partibiis, so that the Italian element 
 largely predominated, and, in fact, swamped the Teutonic 
 or German element. The large influential minority on 
 that occasion was composed of some of the greatest 
 theologians and scholars of the day, but the ultra- 
 montane, or Italian element, formed no part of that 
 minority. 
 
 Now, it must be remembered that at the first great 
 □ecumenical Council (that at Nicaea), which settled 
 the Creed of the Church, there were only 250 bishops 
 present, according to Eusebius, although their number 
 was set down by St. Athanasius, the young deacon 
 of Alexandria, who accompanied his bishop, Alex- 
 ander, who was an eye-witness and himself a member 
 of the Council, as 318 — exactly the number of Abra- 
 ham's servants, which parallel was noticed by Ambrose 
 
TJic Lambeth Pau-Anghcau Conference. 
 
 39 
 
 and others. Theodoret, Epiphanius, Ambrose, Gelasius, 
 Ruffinus, and Sozomen speak of about three hundred.* 
 But its members, hke the Pan-Anglican Conference, 
 came from all parts of the world, including- two or 
 three from our own island, to give their testimony 
 to the Divinity of our Lord, as against Arius — though 
 most of them were Greeks, and not Latins. But some 
 of the members were pre-eminent for their sanctity and 
 learning, and among them we meet with Hosius of 
 Cordova, Cecilian of Carthage, Eusebius of Nicomedia 
 and of Cassarea ; Paphnutius of the higher Thebais 
 (who had one eye bored out and his legs cut off during 
 Maximin's persecution) ; Paul of Neocaesarea (who had 
 his hands burnt by the hot irons commanded to be 
 applied to him by Licinus) ; Spiridion of Cyprus, James 
 of Nisibis, both honoured as workers of miracles ; and 
 from three Eastern patriarchates, Alexander of Alex- 
 andria, Eustathius of Antioch, and Macarius of Jeru- 
 salem — members of the Council about whom Eusebius f 
 could write, " Some were celebrated for their wisdom, 
 others for the austerity of their lives and for their 
 patience, others for their modesty, some were very old, 
 and some full of the freshness of youth." Theodoret 
 adds, " Many shone from apostolic gifts, and many 
 bore in their bodies the marks of Christ." % Again, at 
 the last of the first four General (Ecumenical Councils 
 — which Pope Gregory, first and greatest of that name, 
 likened to the four holy Gospels — -that of Chalcedon 
 (451), summoned by Marcianus, which condemned the 
 Eutychian heresy, there were only i 50 bishops present. 
 
 * Hefele's "History of Christian Councils," p. 271. 
 \ Eusebius, "Vita Const.," iii. 9. 
 X Theodoret, " Hist. EccL," i. 7. 
 
40 
 
 P an- Anglicanism : li'Jiat is it': 
 
 The first Synod of Carthage {251) concerning the 
 Novatian heresy was composed of a great number of 
 bishops, and of some priests and deacons (probably, like 
 Athanasius, assistants of their bishops) ; and when the 
 same subject was referred to the Synod at Rome, under 
 Pope Cornelius, the same year, there were only sixty 
 bishops present, not counting the priests and deacons. 
 In the third century, at the pretended Synod of Sinuessa 
 (303), situated between Rome and Capua, there were 
 assembled no fewer than three hundred bishops, besides 
 many priests — a number quite impossible, according to 
 Hefele,* for that country and in time of persecution. 
 There were present at the Spanish Council, Elvira or 
 Illiberis (305) — a Synod which, more than any other, 
 has been an occasion for many learned researches and 
 controversies— only nineteen bishops and about twenty- 
 four priests, who were seated at the Synod like the 
 bishops, whilst the deacons and laity stood up. The 
 decrees, however, proceeded onl}- from the bishops, for 
 the synodical acts always employed this formula, 
 " Episcopi universi dixeriait." On the other hand, at the 
 celebrated Council of Aries, in Gaul (314), which was a 
 General Council of the West (or of the Roman patri- 
 archate), but which St. Augustine strangely calls 
 narinni concilium, concilium nniversa; Ecclcsice " (for it was 
 only Ecclcsia 2iniversa occidentalis, and not the Universal 
 Church in its fullest sense), there were no fe\\ er than 
 six hundred bishops assembled, according to some 
 traditions. Baronius, relying on a false reading in 
 St. Augustine, gives the number at two hundred. Dupin 
 thought there were only thirty-three bishops at Aries, 
 because that is the number indicated by the title of the 
 
 * Hefele's " History of Christian Councils," p. 127. 
 
The Lambeth Pan-Anglican Conference. 
 
 41 
 
 letter of the Synod addressed to Pope Sylvester, and 
 by the list of persons which is found in several manu- 
 scripts. But whatever may be the number, all the 
 provinces of the Constantinc empire were represented, 
 and among the list we find three British bishops (who, 
 from earliest times, showed great aptitude for conciliar 
 work) — Adelfius of London, Restitutus of York, and 
 Dubritius of Llandafif, or Caerleon. British bishops 
 were also found at the Council of Sardica (347) and 
 Ariminum (359). And to conclude our list, at the 
 Synod of x'\ncyra, the capital of Galatia, (314) — cer- 
 tainly a very celebrated Council — on the subject of the 
 lapsi, although there are three lists of bishops, we can 
 only gather that there were from twelve to eighteen 
 present, the actual number being undecided by the 
 Libelhts Synodicus. Yet this is considered a concilium 
 plcnaritim, i.e. a General Council of the Churches of 
 Asia Minor and Syria. And the same number assisted 
 at the Synod of Neocaesarea, a short time afterwards 
 (314-325), but the Libcllus Syniodicns reckons twenty- 
 four of them. Beside these accredited numbers of the 
 Councils of the first three centuries (the great age of 
 Councils), those of the Pan-Anglican Conference of 1878 
 Avill cut a not unimposing figure. 
 
 " We Archbishops [so runs the Bishops' address], Bishops INIctro- 
 poHtan, and other Bishops of the Holy Cathohc Church, -n full 
 ■communion with the Church of Enghmd, one hundred in number, 
 all exercising superintendence over dioceses, or lawfully commis- 
 sioned to exercise episcopal functions therein, assembled, many of 
 us from the most distant parts of the earth, at Lambeth Palace, 
 in the year of our Lord 1878, under the presidency of the most 
 reverend Archibald Campbell, by Divine Providence Archbishop 
 of Canterbury, Primate of .^11 England ; after receiving in the 
 private chapel of the said palace the blessed Sacrament of the 
 
42 
 
 Pan- A uglicanism : ivhat is it ? 
 
 Lord's Body and Blood, and after having united in prayer for 
 tlie guidance of the Holy Spirit, have taken into our consideration 
 various definite questions submitted to us, affecting the condition 
 of the Church in divers parts of the world." — '"' Encyclical Letter 
 of the Pan-Anglican Bishops to the Faithful,'" p. 9. 
 
 But, as we observed above, when we weigh the 
 names which are appended to this EncycHcal Letter, 
 which was rendered in both Greek and Latin, to the 
 " faithful in Christ," as well as count them, we notice 
 (though it is invidious to make comparisons of such 
 world-renowned reputations) the names of prelates 
 eminent for their theological learning, their missionarj'- 
 zeal, their administrative ability, their eloquence and 
 experience, their scholarship and exegetical powers, and 
 their devotion to the cause of the Church and the faith 
 of the gospel, second to none. The three Primates of 
 England, Ireland, and Scotland, who appeared at the 
 last Conference, are no longer with us. The ripe 
 scholarship of a Wordsworth and ]\Ioberly has passed 
 away, Eraser and Woodford are gone ; but we have Dr. 
 Benson, Dr. Temple, Dr. Harold Browne, Dr. Har\-ey 
 Goodwin, still with us ; the eloquence of Bishops INIagee 
 and Alexander may still be heard ; and though the 
 Church of Scotland has suffered the irreparable loss of 
 Dr. Cotterill, Bishop of Edinburgh, and the Secretary 
 of Committees at the last Conference, the Bishop of 
 Gloucester and Bristol, Secretary' of the Conference, is 
 yet to the front in the same capacity. 
 
 3. We come now to discuss the term or definition 
 used to designate this meeting of Anglican bishops. It 
 is called a Conference, a term which does not fall under 
 any of the categories into which ecclesiastical Councils 
 are divided. We have, it is true, in most dioceses at 
 
Tlie Lambeth Paii-Anf^Iicau Conference. 
 
 43 
 
 present (Worcester only excepted), diocesan conferences ; 
 but these are representative gatherings of the clergy and 
 laity of the diocese, who meet annually for discussion 
 and passing of resolutions, which are not, we must add, 
 the same as the diocesan synods.* The latter are com- 
 posed of representative clergy only, who form a consul- 
 tative body with which the bishop takes counsel ; but 
 these only obtain in certain dioceses, such as Lincoln, 
 Ely, Lichfield, Salisbury, and one or two more, the first 
 of the kind, in our time, having been called by Bishop 
 Philpotts at Exeter, in the case of Mr. Gorham. Such 
 a conference a synod of bishops could not be any more 
 than a Church congress, which is composed of laity and 
 clergy without any rejoresentative status, but whose 
 members come from all parts of the country, and discuss 
 the burning questions of the day in some convenient 
 centre, without passing any resolution, and which is 
 nothing else than a huge debating society. Nor does 
 this Conference fall under any of the divisions of ecclesi- 
 astical assemblies, eight in number, which are well 
 known to students of Church history. It is not (i) a 
 Universal or CEcnnienical Council, for although the Pan- 
 Anglican prelates come from all parts of the world 
 {universi), it is confined to bishops of the Anglican 
 Communion. It is not attended by bishops of the 
 Roman Church, nor are the patriarchs of the East 
 invited. The meeting is confined entirely to prelates of 
 the English Church. Nor is it a Council of the second 
 rank, though it comes nearer to these than any other. 
 These were (2) General Conncils or Synods of the Latin or 
 Greek Church, at which were present the bishops and 
 other privileged persons either of the whole Latin or of 
 * •■' Twelve Addresses by Bishoj) Wordsworth," p. 155. 
 
44 
 
 Pan-Auglicaiiisin : zohat is it? 
 
 the whole Greek Church, and thus only the representa- 
 tives of their respective communions. As the Pan- 
 Anglican Conference consists only of bishops of the 
 Anglican Communion, it seems entitled to take this 
 second rank. But if this be too ambitious, it might be 
 placed in the third class, where the bishops of only one 
 patriarchate or primacy, or of only one kingdom or 
 nation, assembled under the presidency of the patriarch, 
 or primate, or first metropolitan, and which are called 
 national, or patriarcJial, or primatial Councils (3), and 
 which frequently received the name of universal or 
 plenary {universale et plenariiun) ; though we incline to 
 give it second rank. It is certainly more than a pro- 
 vincial Synod (4), which is formed of the metropolitans 
 of a province with his suffragan bishops and other privi- 
 leged persons. It would hardly come under the fifth 
 head, which is something intermediate between the third 
 and fourth classes, where bishops of several contiguous 
 provinces united for the discussion of subjects of common 
 interest, called (5) Councils of several united provinces, 
 which rank lower than the national or primatial synod, 
 inasmuch as the complete provinces of a nation or 
 primacy are represented in them. A conference of all 
 the bishops of one communion is naturally far beyond 
 the sixth class, (6) diocesan Synods, which, as we observed 
 above, is an ecclesiastical assembly of clergy only, pre- 
 sided over by their bishop or his vicar-general, for 
 consultative purposes. The seventh class of councils 
 were of a peculiar and abnormal character — known as 
 (7) avvocoi h>ci}fiov(Tai (Synods of residents), which were 
 often held at Constantinople — when the Patriarch of 
 Constantinople assembled around him those bishops 
 from foreign parts who happened to be staying {ivh]- 
 
TJtc LamhctJi Pan-Anglican Conference. 
 
 45 
 
 /toui'-£c) in the imperial city, for the discussion of the 
 burning questions of the day, and decision of contests 
 between the bishops themselves. Last of all (8) there 
 appear in history not a few mixed Councils {concilia 
 mixta'), assemblies in which the ecclesiastical and civil 
 rulers of a kingdom meet together to take counsel on 
 the affairs of Church and State. Such Councils we come 
 across particularly at the beginning of the Middle Ages 
 — not unfrequently in France, in Germany, in England, 
 Spain, and Italy — and whose decisions were often pro- 
 mulgated in the form of royal decrees.* 
 
 To neither of these two latter categories could the 
 Pan-Anglican Conference possibly belong, and, taking 
 a careful survey of the eight different kinds of Councils, 
 we should feel disposed to assign its place to the second 
 or third class, with a strong leaning to a Council of the 
 second rank — a General Council or Synod. At the same 
 time, it must be borne in mind that the Conference is a 
 voluntary assembly of bishops, and not a General Council 
 in the strict sense of that term. It possesses no conciliar 
 authority, and it cannot of itself alter the constitution, 
 laws, or rules of the Anglican Church, though, of course, 
 its utterances carry great weight. 
 
 4. Nor does the Lambeth Conference lay claim to 
 axiimenicity, although its members come literally from 
 divers parts of the world. Universal, indeed, in one 
 sense it is, because the bishops are representatives of 
 dioceses in all parts of both hemispheres ; but this fact 
 would not alone make it oecumenical. The Conference 
 is composed of the bishops of one communion only — 
 the Anglican — and as the representatives of the five old 
 patriarchates, which go to make up the rest of the 
 
 * Hefele's "History of Christian Councils," p. 5. 
 
46 
 
 Pan- Anglicanism : ivhat is it? 
 
 Catholic Church, are absent, it is absurd to call it 
 "oecumenical." Nor, if a claim for such a title be set up, 
 would that be sufficient to establish the fact. We re- 
 member that the Vatican Council of 1870 called itself 
 " cecumenical," and is still so regarded by the Roman 
 Catholic Church. But the claim cannot be established, 
 for there were no bishops of the Anglican and Eastern 
 Churches present, who resented such a claim. It con- 
 sisted of bishops of the Roman Church alone, and, 
 therefore, the Vatican Council is entitled to take no 
 higher rank than that of the Lambeth Conference — a 
 General Council or Synod. It is all very well to put forth 
 claims, but these claims have to be substantiated, and 
 all the world knows, as an historical fact, that neither the 
 Anglican nor the Oriental Church was represented at the 
 Council which met at Rome. Not one of these Pan- 
 Anglican bishops who met at Lambeth received any 
 invitation at all to attend the Vatican Council. The 
 descendants of Paulinus, Dubritius, and St. Davids, the 
 spiritual sons of St. Patrick, St. Columba, and St. Austin, 
 were conspicuous by their absence. No modern Anselm, 
 no Chichele}^, no Wykeham, no Lanfranc, no Langton, 
 no Laud, no Andrewes, no Bull, no Taylor, no Pearson, 
 graced the Council at Rome by their presence. The 
 occupants of the old episcopal thrones of Canterbur}-', 
 and York, and London, and Winchester, and Durham, 
 and their suffragans, the bishops of Scotland and Ireland, 
 as well as those of the colonies, were simply ignored. 
 They were passed over as if they had no ecclesiastical 
 existence, no historical hierarchy, no historical Creeds or 
 sacraments, no orders or apostolic succession. They 
 vv'ere simply, as far as Rome's action went, blotted out 
 from the map of Christendom. They were regarded 
 as Dissenters or members of the Reformed Churches 
 
The Lambeth Pan-Anglieaii Conference. 47 
 
 ■abroad. Was not England then represented at the 
 Vatican Council ? Not by the old historical hierarchy 
 of this country, whose episcopal succession was blended 
 in the person of St. Chad, Bishop of Lichfield, but by 
 the Anglo-Roman body in this kingdom, which set up 
 ■a rival episcopate, altar against altar, and a brand-new 
 hierarchical organization in 1850, whose bishops do not 
 represent the old episcopal succession of this country, 
 but only possess foreign orders, introduced into this 
 •country quite recently from Continental sources — lineal 
 successors of those vicars-general who before the papal 
 aggression rejoiced in the titles of Melipotamus, Camby- 
 sopolis, Hierapolis, etc., in pa. tibiis infideluini. 
 
 The bishops of the four oldest patriarchates were 
 unrepresented, although the Pope tried his utmost to 
 induce them to attend. No Greek, or Russian, or 
 Oriental bishop found his way to the Vatican any 
 more than the Anglican episcopate. How, then, could 
 that Council be truly called " oecumenical " } True, the 
 pope made overtures to them ; but we all know how 
 these tentative efforts were reciprocated. The late Pope 
 (Pius IX.) was possessed, it appears, with the ambition 
 of ruling more widely than his immediate predecessors. 
 He not only ventured on the papal aggression in this 
 country in 1850, but he tried to extend his power over 
 the Greek Church. He addressed, with a view to pave 
 the way to the Vatican Council, a solemn pastoral letter 
 to the members of that Church, in which he claimed their 
 obedience on the usual ground of his being the heir of 
 St. Peter, and St. Peter being the rock on which the 
 Church is built. He adduces also the texts concerning 
 the keys, and the indefectibility of Peter's faith, and his 
 having the sheep committed to him. 
 
48 
 
 ran-Anglicanisvi : wJiat is it? 
 
 This attack upon the Greek Church was not made 
 with impunity, and, by way of reply, there was printed 
 at the Patriarchal Press in Constantinople, " An Encyclic 
 Letter to all the Orthodox," signed by the Patriarch of 
 Constantinople,^' the Patriarch of Alexandria, the Patri- 
 arch of Antioch, the Patriarch of Jerusalem (four out of 
 the five ancient patriarchs of Christendom), and their 
 respective synods. It is true that the sees of the patri- 
 archates arc now poor, and under the civil government 
 of Turks, but the bishops themselves are not the less the 
 representatives of the ancient bishops of those sees — sees 
 as old as Rome itself ; nay, in the case of Jerusalem and 
 Antioch, still older. 
 
 The four patriarchs complain of the attempt of the 
 poi^e to sow division in their Churches by his un- 
 scriptural and uncatholic claim. 
 
 For some time the attacks of popes in their own 
 persons had ceased, and were conducted only by means 
 of missionaries ; but lately, he who succeeded to the see 
 of Rome, in 1847, under the title of Pope Pius IX., 
 published an Encyclical Letter, addressed to the Easterns,, 
 which his emissaries had scattered about like a plague 
 coming from without. The patriarchs speak of " the 
 seven (Ecumenical Councils," by which they mean those 
 which preceded the second Council of Nice, where the 
 " worship of images " was established. The Westerns 
 count that Council the seventh General Council, the 
 
 * "The patriarch of the new capital— for, though it was new, it was 
 the capital of the renewed empire — the Patriarch of Constantinople, 
 standing at the head of the great patriarchates of the Church of the East, 
 was a formidable rival. ... A strong and fortunate ruler at Constantinople 
 might even now, if not have shattered them (the Roman claims) yet have 
 greatly impaired and abridged them ; he might even yet have shifted the 
 centre of gravity in the ( hurch from the West to the East." — Dean Church's- 
 essay on "The Letters of I'ope Gregory I.," p. 248. 
 
The Lambeth Pau-AugUcaii Conference. 49 
 
 Easterns the eighth. "The lightning of the anathema 
 of these Councils," say the patriarchs, " strikes the 
 papacy, because it has adulterated the Creed by its 
 additions, which the demon of novelty dictated to the 
 all-daring schoolmen of the Middle Ages, and to the 
 bishops of the Older Rome, venturing all things for lust 
 of power." 
 
 Proceeding to a formal refutation of the propositions 
 contained in the pope's letter, they sa\-, "The Church 
 of Rome founds its claim to be the throne of St. Peter 
 onh' on one single tradition ; while Holy Scripture, 
 Fathers, and Councils attest that this dignity belongs to 
 Antioeh ; which, however, never on this account claimed 
 exemption from the judgment of Holy Scriptures and 
 synodical decrees " (it must be remembered that the 
 Church of Rome holds the tradition that Peter was 
 Bishop of Antioeh for several years before he was Bishop 
 of Rome). 
 
 If the Church had not been founded on the roek of 
 Peter s confession (which was a common answer on 
 the part of the apostles), but on Cephas himself, it 
 would not have been founded at all on the pope, who, 
 after he had monopolized the keys of the kingdom of 
 heaven, how he has administered them is manifest from 
 history. 
 
 The patriarchs, after refuting the other usually 
 quoted passages referring to St. Peter, continue, " His 
 Holiness says that the Bishop of Lyons, the holy 
 Irenjeus, writes in praise of the Roman Church, ' It 
 is fitting that the whole Church, that is the faithful 
 everywhere, shall come together, because of the pre- 
 cedency in this Church, in which all things have been 
 preserved by all the faithful, the traditions delivered by 
 
 E 
 
50 
 
 Pan-Aitglicanisin : ic/iat is it.' 
 
 the apostles.' " Who doubts that the Old Roman Church 
 was apostoHc or orthodox ? Would any one of the 
 Fathers, or ourselves, deny her canonical privileges in the 
 Order oi the Hierarchy, so long as she remained governed 
 purely according to the doctrines of the Fathers, walk- 
 ing by the unerring canon of Scripture and the holy 
 synods? But who is so bold as to dare to say that, if 
 Irenajus were to live again, he, seeing the Church of 
 Rome failing of the ancient and primitive apostolic 
 teaching, would not himself be the first to oppose the 
 Xovdties and self-sufficient determination of the Roman 
 Church? When he heard of the Vicarial and Appellate 
 Jurisdiction of the Pope, what would lie not say, who, 
 in a small and almost indifferent question respecting 
 the celebration of Faster, so nobly and triumphantly 
 opposed and extinguished the violence of Pope Victor, 
 in the free Church of Christ? Thus he who is adduced 
 as a witness of the supremacy of the Roman Church, 
 proves that its dignity is >iot that of a Monarchy, nor 
 even of ^?/'/^///7?//(5'//', which the blessed Peter himself never 
 possessed, but a brotherly Prerogative in the Catholic 
 Church, and an honour enjoyed on account of tJie celebrity 
 and prerogative of t lie city. 
 
 In like manner, the Patriarchs refer to Clement, and 
 afterwards to other ancient authorities, to overthrow the 
 Pope's claim, which these four Patriarchs of the East 
 do effectually, and in a dignified manner. 
 
 The outcome of all this was that none of the Oriental 
 bishops came to the Vatican Council ; the Greek Church, 
 as well as the Russian and Anglican Churches, were 
 unrepresented. The Pope of New Rome (Constanti- 
 nople) was conspicuous by his absence, and therefore the 
 Vatican Council had no more right to claim the title of 
 
The Lambeth Pan- Anglican Conference. 51 
 
 arumcnical than the Lambeth Conference. But this is 
 the modest account the Conference gives of itself — 
 
 "The method ^for promothig union) which first naturally suggests 
 itself is that which, originating with the inspired apostles, long 
 served to hold all the Churches of Christ in one undivided and 
 \ isible communion. The assembling, however, of a true General 
 Council, such as the Church of England has always declared her 
 readiness to resort to, is in the present condition of Christendom 
 unhappily but obviously impossible. The difficulties attending the 
 assembling of a synod of all the Anglican Churches, though 
 different in character and less serious in nature, seems to us, 
 nevertheless, too great to allow of our recommending it for present 
 adoption. The experiment, now twice tried, of a conference of 
 bishops called together by the Archbishop of Canterbuiy, and 
 meeting under his presidency, offers at least the hope that the 
 problem, hitherto unsolved, of combining together for consultation 
 representatives of Churches so differently situated and administered, 
 may find in the providential course of events its own solution." — 
 "Encyclical Letter of the Pan-Anglican Bishops [1S78] to the 
 Faithful," pp. II, 12. 
 
 5. It goes without saying that, if the Pan-Anglican 
 ■Conference does not lay claim to cecumenicity, it makes 
 no pretensions to infallibility. In this point especially 
 Anglicanism is differentiated from Vaticanism. Vati- 
 canism is a centralized despotism, which claims the 
 universal allegiance of mankind by an assertion of 
 supreme infallibility — not now the infallibity of a Council, 
 but the infallibility of the pope. Not content with the 
 modest primacy accorded to the see of Rome, because 
 its bishop was Pope of the great imperial city of Old 
 Rome (as on the same ground the Patriarch of Con- 
 ■stantinoplc held the second rank because he was the 
 Pope of New Rome), the pope claimed a supremacy in 
 the Middle Ages which has developed into the papal 
 infallibility of these latter times. The pope's infallibility, 
 
52 
 
 Pan-Anglicauisin : icliat is it? 
 
 when he speaks ex catJicdra on faith and morals, has been 
 declared, with the assent of the bishops of the Roman 
 Church, to be an article of faith binding on the con- 
 sciences of every Christian. His claim to the obedience 
 of his spiritual subjects has been declared in like manner, 
 without any practical limit or reserve, and his supremacy, 
 without any reserve of civil rights, has been similarly 
 affirmed to include everything which relates to the 
 discipline and government of the Church throughout 
 the world. And these doctrines we now know, on the 
 highest authority, it is of necessity to salvation to believe. 
 On this subject we have the latest utterances of one who 
 may be considered to hold the highest authority in this 
 country, qualified to speak on this subject. Indeed, he 
 is credited with the responsibility of pressing the doctrine 
 of papal infallibility ^upon the Roman Church, which 
 would be (in this countr}", at all events) an " end of all 
 controversy." Cardinal Manning says, We see that the 
 whole Ecclesia Doceus, the universal episcopate repre- 
 sented by seven hundred of its members united to their 
 head, less only perhaps three, bore witness to the infalli- 
 bility of the Roman pontiff."'* Again, '"The Vatican 
 Council defined the two principal truths of the natural 
 and supernatural order — the one that the existence of 
 God can be certainly known b}' the things that are 
 made,t the other that the Roman pontiff, in defining the 
 faith and law of God by divine assistance, is guarded from 
 all error." % These two truths arc the two principles of 
 divine certitude. The one is the infallibility of the light 
 of reason in the natural order. The other is the infalli- 
 
 * "Religio Viatoris," p. S2, by Cardinal Manning, iSSS. 
 t "Constit. Dogm. de Fide."' 
 X " Constit. Dogm. de Ecclesia." 
 
TJie Lambeth Pan-Aiiglicaii Conference. 
 
 bility of the Church In its head by a perpetual divine 
 assistance. I'urther on the cardinal says, "The nine- 
 teenth century, by reason of its special intellectual 
 aberrations, stood in need of these two definitions of 
 the Vatican Council. They meet the two great wounds 
 of the world, namely, an irrational scepticism and a 
 mutilated Christianity. Sapicntia cedificavit sibi doininn. 
 For nearly nineteen hundred years the sanctuary of the 
 faith has been rising and expanding. The lineal identity 
 of the faith is perfect in all time, and in all the world. 
 But the perpetual contradictions of the world have com- 
 pelled deeper mental conceptions, and more precise 
 verbal enunciation of the one immutable truth, x-lnd as 
 the truth has been elaborated, the sacred terminology of 
 faith has been defined and fixed. Therefore they who 
 are within the fold are uiiins labii ; those that are with- 
 out cannot understand each other's speech and have 
 ceased to build."* But have they ceased to build.-* 
 Whatever the Greek Church may have done, the 
 Anglican branch of the Church Catholic may point to 
 these bishops come from all parts of the habitable globe, 
 and whose hundred sees have been erected within the 
 last century, more or less, to hold their third Conference 
 at Lambeth. Anglicanism may be a more modest plat- 
 form, and not so high-sounding a name as Vaticanism, 
 but it is more scriptural, more in accordance with the 
 primitive model and the dictates of right reason. It 
 asserts the autonomous prerogatives of national and 
 independent Churches. At their first Conference, in 
 1867 (which took place after the promulgation of the 
 doctrine of the immaculate conception), the prelates write 
 in their letter to the faithful the following words : — 
 
 * " I\cIigio Viatoris," p. 84. 
 
54 
 
 Pa II- A uglicanisiii : zv/iat is it ? 
 
 ■'And now we exhort you in love that ye keep whole and imdefiled 
 the faith once delivered to the saints, as ye have recei^■ed it of the 
 Lord Jesus. We entreat you to watch and pray, and to strive 
 heartily with us against the frauds and subtleties wherewith the 
 faith has been aforetime, as it is now, assailed. 
 
 "We beseech you to hold fast as the sure word of God all the 
 canonical Scriptures of the Old and New Testaments ; and that by 
 diligent study of these oracles of God, praying in the Holy Ghost, 
 ye seek to know more of the Lord Jesus Christ our Saviour, A'eiy 
 God and Very Man, ever to be adored and worshipped, whom they 
 reveal unto us, and of the will of God, which they declare. 
 
 " Furthermore, we entreat you to guard yourselves and yours 
 against the growing superstitions and additions with which in these 
 latter days the truth of God has been overlaid ; as otherwise, so 
 especially by the pretension to universal so\ ereignty over God's 
 heritage asserted for the See of Rome, and by the practical exalta- 
 tion of tlie Blessed Virgin Mary as mediator in the place of her 
 Divine Son, and by the addressing of prayers to her as intercessor 
 between God and man. Of such beware, we beseech you, knowing 
 that the jealous God giveth not His honour to another. 
 
 " Abide steadfast in the Communion of Saints, wherein God hath 
 granted you a place. Seek in faith for oneness with Christ in the 
 blessed Sacrament of His Body and Blood. Hold fast the Creeds 
 and the pure worship and order which of God's grace ye have 
 inherited from the Primitive Church." — " Encyclical Letter of 
 Bishops in 1867,"' pp. 2, 3. 
 
 Again, at the second Lambeth Conference, in 1878, the 
 Pan-Anghcan bishops, in number one hundred, and con- 
 vened after the Vatican decrees of 1870, together with its 
 syllabus and assertion of papal infallibility, had been 
 launched upon an astonished Christendom, wrote in the 
 same strain as their predecessors to the faithful in Christ 
 Jesus — 
 
 "In considering the best mode of maintaining union among the 
 various Churches of our Communion, the Committee first of all re- 
 cognize with deep thankfulness to Almighty God the essential and 
 evident unity in which the Church of England and the Churches in 
 
Tlic Lambeth Pan-Aiiglican Coiifcrcncc. 
 
 55 
 
 visible communion with her have ahvays been bound together.* 
 United under one Divine Head in the fellowship of the one 
 Catholic and Apostolic Church, holding the One Faith revealed in 
 Holy Writ, defined in the Creeds, and maintained by the Primitive 
 Church, receiving the same canonical Scriptures of the Old and 
 New Testaments as containing all things necessary to salvation— 
 these Churches teach the same Word of God, partake of the same 
 divinely ordained Sacraments, through the ministry of the same 
 apostolic orders, and worship one God and Father through the 
 same Lord Jesus Christ, by the same Holy and Divine Spirit, who 
 is given to those that believe, to guide them into all truth."' — 
 " Encyclical Letter of the Pan-Anglican Bishops to the Faith- 
 ful," p. lO. 
 
 Again the bi.shops continue — 
 
 " It is, therefore, our dut)- to warn the faithful that the act done 
 by the Bishop of Rome in the Vatican Council in the year 1870, 
 whereby he asserted a supremacy over all men in matters both of 
 faith and morals, on the ground of an assumed infallibility^ was an 
 invasion of the attributes of the Lord Jesus Christ. 
 
 "The principles on which the Church of England has reformed 
 itself arc well known. We proclaim the sufficiency and supremacy 
 of the Holy .Scriptures as the ultimate rule of faith, and commend 
 to our people the diligent study of the same. We confess our faith 
 in the words of the ancient Catholic Creeds. We retain the 
 apostolic order of Bishops, Priests, and Deacons. We assert the 
 just liberties of particular or national Churches. We provide our 
 people, in their own tongue, with a Book of Common Prayer, and 
 Offices for the administration of the Sacraments in the best and 
 most ancient types of Christian faith and worship. These docu- 
 ments are before the world, and can be known and read of all men. 
 We gladly welcome every effort for reform upon the model of the 
 Primitive Church." — "Encyclical Letter of the Pan- Anglican Bishops 
 to the Faithful," pp. 35, 36. 
 
 * The Churches thus united are at this time the Church of England, and 
 the Churches planted by her in India, the colonies, and elsewhere, most of 
 which Churches are associated into six distinct provinces ; the Church of 
 Ireland, the Episcopal Church in Scotland, the Episcopal Church in the 
 United States of America, with its missionaiy branches, and the Church in 
 Hayti. 
 
56 
 
 Paii-Ajiglicanisin : ii'hat is it ': 
 
 Such is the account which AngHcanism gives of itself. 
 Nor is there any doubt that the Conference at Lambeth 
 has sustained the key-note so forcibly struck by those of 
 1867 and 1878. It may not speak, as the pope professes 
 to do, :irbi ct orbi, but its utterances will have the 
 greatest possible weight even unto the furthest bounds 
 of the earth. It is a matter of congratulation that this 
 Pan-Anglican episcopate was allowed to meet for united 
 praise and worship in that national fane of Westminster 
 Abbey — that church so interwoven with all our English 
 ideas in Church and State, the very centre in some sort, 
 for centuries, of our whole national system, whose beauty 
 as queen among our English buildings is admitted by 
 all, the most lovely and lovable thing in Christendom 
 (as the late Mr, Street used to call it) — a boon which 
 was denied one at least of its two predecessors, qua 
 Conferences, if we were rightly informed, at the time. 
 
( 57 ) 
 
 III. 
 
 ROME AND LAMBETH. 
 
 TiiE nineteenth century has been remarkable, among 
 other things, for its conciliar activities, and the frequent 
 assemblies of the Church have emphasized the renewed 
 vigour of ecclesiastical life. These gatherings have been, 
 as a matter of course, of different characters, and carried 
 with them more or less influence and importance. 
 Nearly thirty years have elapsed since the first Church 
 Congress was held, and they have been going on ever 
 since with increasing success. Moving from one part of 
 the country to another, changing its locale from year to 
 year, they have been the means of stirring into poten- 
 tiality the latent energies of Churchmen in every 
 corner of the land. During the same period, diocesan 
 conferences, i.e. meetings of the clergy and laity under 
 the presidency of the bishop, have been started in 
 every diocese of the two provinces of Canterbury and 
 York, with only one exception., wc believe — that of Wor- 
 cester. Diocesan synods, which were among the earliest 
 Councils of the Church, i.e. a meeting of the clergy only 
 imdcr their bishops, are much rarer; but several dioceses 
 have adopted them, e.g. Lincoln, Salisbury, Ely, Lich- 
 field, Oxford, and others, following the example of the 
 first experiment in modern times, tried at Exeter by 
 
58 
 
 Pan-Ai!glica):is7n : zcJiat is it? 
 
 Bishop Philpotts, in 1S50, in the matter of the Gorham 
 case. In thirteen dioceses, synodical action has been 
 already set on foot. Ruridecanal chapters are now in 
 full swing in ever}- diocese, and most useful they are 
 found to be in preparing for the diocesan conference. 
 The two Convocations of Canterbury and York, after a 
 suspended animation of more than a centun.- and half, 
 have burst into fresh life, and meet now every year as 
 regularly as the great council of the nation ; they are 
 summoned and prorogued at the same time, as a matter 
 of course. 
 
 But the crowning of the edifice has been the Pan- 
 Anglican Conference at Lambeth, which met in Jul}- of 
 this year for the third time. The two former Confer- 
 ences, of 1867 and 1878, proved such great successes, 
 that it is proposed to hold them, we believe, eveiy 
 decade for the future. It consists of archbishops, bishops, 
 primates, and metropolitans of the Anglican episcopate 
 throughout the world, who come from all parts of the 
 habitable globe, to take counsel together in " brotherly 
 correspondence," as the early Church called it, under the 
 presidency of the Archbishop of Canterbury, who seems 
 by tacit consent to be accredited as the Patriarch of the 
 patriarchate of Greater Britain. " The successor of St. 
 Augustine," said the Bishop of Durham, at the Congress 
 sermon last year, "is coming to be regarded as the 
 patriarch in substance, if not in name, of the Anglican 
 Churches throughout the world. The proud title, papa 
 altcriiis orbis, has a far more real meaning now than 
 when it was conferred many centuries ago."* This 
 Conference — which was composed of nearly 150 prelates 
 
 * Sermon preached at Wolverhampton, 1SS7. "Congress Report," 
 P- 13- 
 
Rome and Lavihcth. 
 
 59 
 
 (there were exactly a hundred in 1878), does not pretend 
 to be arumenical (though it is gathered from all parts), 
 nor even a General Council in the technical sense of that 
 word — i.e. a synod of all the prelates of our Communion, 
 such as the Latin and Greek Synods. But although it 
 lays claim to no conciliar powers, nor has it at present 
 the authority to promulge canons and constitutions, or 
 to bind the Pan-Anglican Communion with enacting 
 decrees, it yet demonstrates a fact, and articulates a 
 theory. It demonstrates, as the bishops themselves 
 thankfully acknowledge, '' the essential and evident 
 unity in which the Church of England {Ecclcsia An- 
 glicana), and the Churches in visible communion with 
 her, have always been bound together." * It also 
 emphasizes the oneness of the Anglican episcopate 
 assembled from all parts of the globe ; it proclaims the 
 solidarity of the episcopate diffused throughout the 
 world ; it asserts the equality of the apostles themselves 
 — an equality which has descended to their successors. 
 With St. Cyprian, it affirms, " The episcopate is one, of 
 which every individual (bishop) participates, possessing 
 it entire ; " t and again, " From Christ there is one 
 Church, divided throughout the whole world into many 
 members ; and one episcopate, diffused by the ' con- 
 cordant numerosity ' of many bishops." % Thus the 
 episcopate is " single and indivisible," § but held in 
 equal truth and fulness by many. The Conference of 
 the Pan-Anglican episcopate, therefore, illustrates the 
 
 * "Bishops' Letter," 1878, p. 10. 
 
 + " Episcopatiis uniis est, ciijus a singulis in .solidum pars tcnelur" 
 (Cyprian, " De Unitate Eccl.," p. 107). 
 
 + "Episcopatus uniis, Episcoporum niultorum concordi numerositate 
 diffusus" (Ep. Iv., Cyprian's " Antoniano," p. 112). 
 
 § " Episcopatum — unum atquc indivisum probcmiis " (Cprian, "De 
 Unitate Eccl.,"' p. 108). 
 
6o 
 
 Pan- A nglicanisin : wJiat is it ? 
 
 most healthy, because the most primitive, tradition of 
 the Cathohc Church — that the Church is governed by 
 the bishops collectively, and not by a single pontiff. 
 
 But undoubtedly the greatest conciliar success of 
 this century is the Vatican Council of 1870 (which 
 illustrates the very opposite theory), which met at Rome, 
 under the presidency of the late pope, and which will 
 be found fraught with the gravest consequences to the 
 Church of the future. We are too near to it at present 
 to take its full measure, but it was the greatest triumph 
 the Church of Rome ever achieved, for it proclaimed the 
 final success and assured victory to a principle which 
 had been struggling in the bosom of the Catholic Church 
 from the earliest times, and has at length gained the 
 pre-eminence in our own days. This Council was not 
 truly oecumenical, for there were no representatives of 
 the patriarchates of Constantinople, Antioch, Alexandria, 
 and Jerusalem — there were no bishops from the Greek 
 and Russian Churches. The four Eastern patriarchs 
 were sounded, but the result was an indignant protest 
 on their part, touching " the demon of novelty." * The 
 English bishops were not even invited, and not one of 
 the hundred and more prelates who assembled at 
 Lambeth found their way to the Vatican. Was not, 
 then, England represented at that Council .'' Yes ; by an 
 episcopate with no roots in this country — of the Roman, 
 not Anglican, succession ; bearing no commission from, 
 and having no connection with, Wykeham, Grostcte, 
 Langton, Chad ; a mere foreign importation ; " whose 
 first great public act has been to send to a pscudo- 
 GEcumenical Council, as representative of the English 
 
 * "Encyclical Letter of the Four Eastern Patriarchs:" pulilished at 
 Constantinople, 1S48. 
 
Rome and LainbctJi. 
 
 6i 
 
 clement in Christendom, a body of papal nominees to 
 \ ote in England's name for — what certainly appears to 
 almost all Englishmen the very height of presumptuous 
 folly — the absolute and infallible despotism of their 
 ancient enemy over the consciences of mankind." * 
 
 An eminent authority has quite lately, in a singularl}- 
 interesting pamphlet, spoken of the Council at Rome in 
 the following terms: "On the Feast of the Holy Innocents, 
 in 1869, seven hundred bishops gathered from the Uni- 
 versal Church, representing some thirty nations, made 
 profession of their faith before Pius IX., in the words 
 of the Councils of Nica;a, Constantinople, and Florence, 
 summed up in the Council of Trent. Those who were 
 absent were morally present and united in this great act 
 of united testimony. It was true that day of the Church, 
 vox ejus siciit vox inultitudiiiis. The whole Christian 
 world spoke by the episcopate. Take this episcopate — 
 that is, take the (Roman) Catholic Church — out of the 
 world, and what remains of Christendom ? Will the 
 Greek or the Anglican separation represent the Day of 
 Pentecost The time when they went out from the 
 unity of Christendom is written in history. They could 
 witness with us while they were with us. When they 
 ceased to be with us, because they were not of us, their 
 witness changed its voice, and their testimonies do not 
 agree together." j 
 
 We do not understand how " the whole Christian 
 world spake by the episcopate," when the Vatican 
 decrees were promulged by the pope himself <?.r cathedra, 
 after the fashion of the " we " of royal declaration ; 
 " doceums " and " declaraimis " — the modest part the 
 
 * Ciirteis, " Bampton Lecture : on Dissent," p. 200. 
 
 t " Keligio Viatoris," p. 76, by Cardinal Manning, 188S. 
 
62 
 
 Pan-Aiiglicanis)n : ivJiat is it? 
 
 Council then played — beinf^ dismissed with the words, 
 " sacro approbaiitc Conciiio." And ^vith regard to the 
 charge of " change " brought against the " Greek and 
 Anglican separation," surely they both hold the Creeds 
 of the undivided Church, as promulged by the really 
 (Ecumenical Councils of Nice and Constantinople. 
 Rome used to boast of being sniipcr cadcvi, but this 
 claim can hardly be substantiated in the present day, 
 when the latter half of the nineteenth century has 
 witnessed the doctrine of the immaculate conception, the 
 Vatican decrees (if not the syllabus and the encyclical) 
 added to those of the Tridentine Fathers. 
 
 But whatever else the Vatican Council may have 
 done, it has proclaimed the personal infallibility * of the 
 sovereign pontiff, when he speaks ex cat/iedrd on faith 
 and morals, and it demands the absolute obedience f of 
 the Roman Catholic world to his decisions. It makes 
 him universal bishop and doctor of the whole Church, and 
 gives him in the last (though it may not be final) stage 
 that title of Papa Universalis, which the Pope of Con- 
 stantinople (New Rome) first laid claim to, and for which 
 he was denounced by Gregory the Great as antichristiis. 
 
 The object of this chapter is to point out the in- 
 herent opposition between the tivo traditional systems of 
 explaining- the " one Catholic and Apostolic Church " — 
 the one receiving its latest development at Rome, when 
 the Vatican Council, in 1870, declared the infallibility of 
 the pope ; and the other now lately being "set before 
 our eyes " by the assembling of the Pan-Anglican 
 episcopate once again, under the presidency of the 
 archbishop, at Lambeth. 
 
 * "Constitutio <le Ecclesia," c. iv. 
 
 f "Dogmatic Constitutions,'' ch. iii. pp. 30-32. Dublin : 1S70. 
 
 4 
 
Rome and LaiiibctJi. 
 
 03 
 
 The first of the sayings of the " great forty days " is 
 that which asserts the royalty of Christ, which royalty 
 was to be twofold — (l) heavenly, and (2) earthly. The 
 earthly kingdom He delegated to the apostles in the 
 second saying, " Go ye therefore," " As my Father hath 
 sent Me, so send I you." " Even so," with no visible or 
 declared inferiority of power, commission, or authority, 
 ■"send I you" — you all, you together, not thee,and thes.and 
 thee singly, butj'<?;/. " ' Even so send I jw,' to occupy My 
 place, to stand as My vicegerents, to speak in My name, 
 to do upon earth that in My behalf which I will assuredly 
 ratify in heaven." The third saying delegated His own 
 perpetual presence. " Lo, I am with you alway, even unto 
 the end of the world." The apostles were not to remain 
 on earth till the end of the world. "Therefore these 
 words belong to the apostles as to a perpetual corpora- 
 tion — to themselves and their successors ; to themselves 
 in the first place, then to all whom they added to the 
 Church ; to Titus and Timothy, to Epaphroditus, 
 Clemens, Hennas, Polycarp, Irena^us ; to those whom 
 they left behind them in possession of Christian promises 
 and hopes to the end of the world." * The promise was 
 made, then, to the whole college of apostles, in its cor- 
 porate capacity or solidarity. 
 
 This promise docs not imply indefectibility in each 
 individual apostle, nor in each individual successor of 
 them. Nor, again, docs it imply this in the case of any 
 particular Chuixh. It is sufficient to refer for the proof 
 of this to the present condition of the seven Churches 
 whose angels, or bishops, arc addressed in the first three 
 •chapters of the Apocalypse. Most of these have had 
 their candlesticks removed for unfaithfulness. A still 
 
 * Hishop Mobcrly's " The Great Forty Days,'' p. 48. 
 
64 
 
 ran-Aiiglicanisni : what is it? 
 
 more remarkable instance of it may be found in St. 
 Matthew's Gospel. " Then answered Peter and said unto 
 Him, Behold, we have forsaken all, and followed Thee ; 
 what shall we have therefore ? And Jesus said unto them, 
 Verily I say unto you. That ye which have followed Me, 
 in the regeneration when the Son of man shall sit in the 
 throne of His glory, j'f also shall sit upon twelve thrones, 
 judging the twelve tribes of Israel." Twelve thrones — all 
 equal, not one raised above the rest. One throne, that of 
 Judas, another took, and the obvious conclusion is that the 
 promises to the apostles arc made to them, not absolutely 
 as individuals, but as a body. As individuals they were 
 liable to lose them by unfaithfulness, as Judas did ; and 
 INIatthias was chosen into his place, " and was numbered 
 with the eleven apostles." Therefore the promise is to 
 be understood as applicable to the apostles as a corpora- 
 tion, or collegiate body, absolutely ; as individuals, it was 
 applicable to them conditionally. And for the same reason 
 the promise made to St. Peter is to be understood in a 
 similar manner, as conditional to himself individually, as 
 long as he continued a living member of that bod}', of 
 which for the moment he stood forth as the representa- 
 tive in the confession which he had just made ; but as 
 absolute when applied to that corporate body itself. 
 
 Now, if any individual apostle, or successor of the 
 apostles, may err, and yet our Lord has promised to be 
 with the universal or catholic body of the apostles, " alway 
 even to the end of the world," it remains to inquire in 
 what sense He is with them in their corporate capacity, 
 so as to secure them from falling, though not necessarily 
 in the same sense with each of them as individuals. 
 How can it be that the Catholic Church may be secured 
 from falling away by virtue of such promise, and yet no 
 
Rome and Lajiibcth. 
 
 65 
 
 individual among- them is positively safe ? Or how, 
 again, can an assembly of apostles dare to say of them- 
 selves that their decrees in Council had been guided by 
 the infallible direction of the Holy Spirit, when any 
 individual among them was liable to error ; and when 
 concerning one of them (the most eminent for zeal) 
 the Holy Spirit has left upon record that " he was to 
 be blamed ;" when, however, the very point on which 
 he was to be blamed was tliat concerning which the 
 apostles assembled in Council, and declared that "It 
 seemed good to the Holy Ghost and to iis " not to 
 impose the burden which St. Peter's conduct had 
 tacitly sanctioned, viz. the circumcision of the Gentile 
 converts ? 
 
 We may attempt an illustration of them by compar- 
 ing them with what we meet with in human affairs, 
 provided we are careful not to press the analogy beyond 
 what the circumstances of the case will fully justify. An 
 analogy is a very valuable mode of illustration, but it 
 goes without saying that, in using it, we do not expect all 
 its details to dovetail one into another. 
 
 Xow, in this country we are familiar with the work- 
 ing of Parliaments. In ordinary times, we see by the 
 balance of parties that no great excesses on either side 
 are committed (at least openly, and with an honest 
 avowal of the ultimate tendencies of a measure), because 
 the floating body of independent members, not imme- 
 diately attached to either of the two extreme parties, 
 can easily turn the scale, if too startling innovations in 
 the system are attempted, or too rigid an adherence 
 to old abuses maintained ; and hence it happens, as a 
 general rule, that many who are known to entertain 
 extreme opinions are yet afraid to advance them, lest 
 
 F 
 
66 
 
 Pan-Anglicanism : iv/iat is it? 
 
 they should give an advantage to their opponents by 
 driving the more moderate to side with them. 
 
 This, then, will suggest one very conceivable mode in 
 which the promise to the whole body of apostles might 
 be true, and yet each individual among them be free to 
 fall into grievous error. It may suggest how an assembly 
 composed of such fallible materials may be the appro- 
 priate tribunal for the correction of faith and morals. 
 At the same time, we must bear in mind that earthly 
 Parliaments have no divine promises attached to them, 
 nor are their decrees infallible. 
 
 This comparison will suggest one very conceivable 
 mode in which an assembly composed of fallible 
 materials may }'et be the appropriate tribunal for the 
 correction of error, as being then guided by the Holy 
 Spirit in its corporate capacity. It is for the time being 
 the organism in which He works, and leads the way 
 ( oSf/yi/fffj) into the truth. 
 
 This being so, it is difficult to conceive any mode in 
 Avhich the working of such a system could be more effec- 
 tually disturbed, and thrown out of its adjustment, than 
 by the attempt of one member to claim undue pow-er, 
 and to constitute himself a prince among them. It is, 
 therefore, of the utmost importance to ascertain the 
 original constitution of the Church, lest, while making 
 the power of the body, on the one hand, subordinate to 
 a supposed head, we should effectually be overthrowing 
 the independent action of a collegiate body. On the 
 other hand, while imagining that the validity of its 
 •decrees depended on the free and full representation of 
 the whole college of apostles, we should be blinding our 
 eyes to the consideration that this may be a mere 
 accidental circumstance, of no real importance, designed 
 
Rome and LambetJi. 
 
 6/ 
 
 for the apparent guidance of the Church in its earHer 
 stages, but really subordinate to the great principle which 
 later times have developed, that one of the apostles was 
 appointed to be a prince of the apostles — the centre 
 from whom all authority flowed— and without whose 
 confirmation no Council of apostles, however general or 
 free, was entitled to any binding force. 
 
 In proof of the necessity of some such touchstone 
 to determine what Councils are to be considered as 
 general or not, it is sometimes alleged that there is a 
 difficulty in assembling all the bishops in Christendom ; 
 and that, as a matter of fact, they never were all 
 assembled. Practically, therefore, an appeal to such a 
 tribunal is null, because persons who were bent on it 
 might always find an excuse for rejecting the authority 
 of any given Council, because all were not able to attend. 
 Besides which, an appeal to such a tribunal has been 
 morally impossible for some centuries, as an historical 
 fact. Hence it has been argued that there is an 
 antecedent necessity for a " centre of unity." Thus one 
 writer observes, " Church history is, what I have already 
 remarked, nothing less than a Christian development of 
 life. What would a dead proposition, ' You must have 
 a centre of life,' even if spoken by Christ, have done, if 
 no needs lying in the inmost hearts of the faithful had 
 corresponded thereunto Never would it, without that, 
 have forced itself into life."* Another writer says, "It 
 is the absolute need of a monarchical power in the 
 Church which is our ground for anticipating it." And 
 soon after he says, "If the whole of Christendom is to 
 form one kingdom, one head is essential ; at least, this 
 is the experience of eighteen hundred years. As the 
 
 * Mijhler, as quoted by Allies, p. 334. 
 
68 
 
 Pail- A nglicanisin : n'liat is it ? 
 
 Church grew into form, so did the power of the Pope 
 develop ; and wherever the Pope has been renounced^ 
 decay and division have been the consequence. We 
 know of no other way of preserving the saa'nmentnin 
 Hiiitatis but a centre of unity." * And once more the 
 same writer says, " We see before our eyes the cen- 
 tralizing process by which the see of St. Peter became 
 the head of Christendom. If such be the nature of the 
 case, it is impossible, if we may so speak reverently, 
 that an Infinite Wisdom, which sees the end from the 
 beginning, in decreeing the rise of a universal empire, 
 should not have decreed the development of a ruler." t 
 For it is alleged that there is an antecedent necessity for 
 a " centre of unity ; and that, to correspond with this 
 necessity, it is now evident that St. Peter was appointed 
 to be the prince of the apostles ; and it is usually added 
 that he was secured hy virtue of our Lord's promise, 
 from the possibility of falling, to which the other 
 apostles were confessed!}- subject. Indeed, Cardinal 
 Newman tells us elsewhere that " the long history 
 of the contest for and against the Pope's infallibility 
 has been but a growing insight . . . into the meaning 
 of three texts," 1 And as the original constitution of 
 the Church is to be our guide to the end of the world, 
 so (it is argued) a successor to the office and authority 
 of St. Peter, as well as to the inferior jurisdiction of the 
 other apostles, must necessarily be sought for in everj- 
 age to the end of time. But St. Peter is said, after 
 having first placed his see at Antioch, to have finally 
 and permanently removed it to Rome. To whom, then, 
 
 * Newman's "Development," ]). 170. + Ibid., p. 171. 
 
 % Dr. Newman's "Letter to liis Grace ilie Duke of Norfolk," p. iio,. 
 which brings all tliis oiU. 
 
Rome and Lanibetli. 
 
 69 
 
 can this inheritance be supposed to have descended, with 
 such plenitude and propriety, as to him who succeeds 
 to his apostolic throne ? Hence it is that the Pope 
 of Rome claims to be the successor of St. Peter, who is 
 affirmed to be " the prince of the apostles." * Hence, also, 
 he claims to be " the centre of unity," \ and " the vicar 
 of God on earth ;" % while in this nineteenth century he 
 proclaims, iirbi et orbi, that he is " infallible " when he 
 speaks ex cathedra on faith and morals,§ and demands 
 the "absolute obedience" to himself of the faithful.|| 
 
 I. In answer to the first part of the objection that 
 practically an appeal to such a tribunal as a Council is 
 null, as they who were bent upon it might always find 
 an excuse for rejecting the binding authority of any 
 given Council, by objecting that all w&xe not present, — 
 it is only necessary to observe that, if sufficient historical 
 probability exists to induce a belief that particular 
 Councils fairly represented Christendom, and were not 
 merely packed assemblies, collected for the purpose of 
 enforcing a particular view distasteful to the mass of 
 Christian bishops, we have no right to ask for more. 
 Such, we believe, to be the evidence of those Councils 
 which have settled our Creeds. Sufficient historical 
 probability exists to induce a belief that they fairly 
 represented the Christian Church at the time ; and the 
 view which xAnglicans take of Scripture doctrine will 
 surely be materially strengthened by the fact that it 
 coincides with that v/hich, on a fair comparison of facts, 
 seems to have been sanctioned by such a tribunal. 
 
 * " Concil. Trident.," sess. vi. c. xi. 
 t Mijhler and Newman, as above. 
 
 X "Concil. Trident.," sess. vi. : " Decretum de Reformatione," c. i. 
 § "Vatican Council : Constitutio de Ecclesia," c. iv. 
 II " Dogmatic Constitutions," ch. iii. 
 
70 
 
 Pan-Anglicanisui : tuhat is it? 
 
 2. Again, the circumstance that an appeal to a 
 General Council has been morally impossible for some 
 centuries, will lose all its force as an objection, if wc can 
 trace a particular power by whose influence such an 
 appeal has been provided for interested motives. This 
 will be further emphasized if there be reason to think 
 that the Divine Head of the Church — Whom all acknow- 
 ledge — not only permitted such an interruption of the 
 system which He had given for the ordinary guidance 
 of the Church in its difficulties (the main foundations 
 being still secured in its Creeds), but actually foresaw 
 and foretold it. 
 
 3. Moreover, the objection that "an Infinite Wisdom, 
 in decreeing the rise of a universal empire, must have 
 decreed the development of a ruler," will not be of 
 much weight with those who believe that the invisible 
 Head of the Church, its ever-present Ruler and King — 
 for the Church is a monarchy, in one sense, whose Head 
 is in heaven — is with the Church "alwa}-, even to the 
 end of the world," directing by His Spirit the decisions 
 of the apostolic body, in free and full Council assembled ; 
 they will believe it to be part of the very trial of their 
 faith to recognize this controlling agency. To them a 
 system which to an external observer might appear a 
 great federative republic,* may well present the form of 
 the kingdom of heaven as including the constant pre- 
 sence, by His Spirit, of the Divine Monarch of the 
 Church. And when we read that " the power of a 
 monarch was rejected with abhorrence "f by the bishops, 
 of the first ages of the Church, it is impossible not to 
 believe that their opposition to a visible monarch arose 
 
 * Gibbon, " Decline and Fall of the Roman Empire." 
 t Ibid. 
 
Rome and Lamhclh. 
 
 from the fact that the presence of the invisible Sovcrcigu 
 was to them a living reality. 
 
 When these things are rightly considered, it is diffi- 
 cult to recognize any antecedent probability that a 
 "centre of unity" must exist somewhere, and the matter 
 itself must be judged upon the actual evidence. It may 
 not be amiss, however, to make a more careful observa- 
 tion of the results to which such a claim does ultimately 
 lead, when divested of all accidental hindrances or in- 
 terested concealment : what, in point of fact, would be 
 the practical outcome of such a theory .'' 
 
 (1) It must be obvious that, if one apostle be recog- 
 nized as the centre of unity in such a sense that to be 
 out of his communion is to be extra Ecclesiam (outside 
 the pale of salvation), he must be all-powerful in the 
 Church. The nominal distinctions attached to the other 
 apostles can only be held on sufferance, because it is in 
 his power at any moment to withdraw from them all 
 Christian privileges whatever, by removing himself from 
 their communion. He may exercise discreetly this 
 power, and it may be alleged that he is secured by the 
 Holy Spirit from all possibility of the abuse of that 
 power. The Vaticanists who acclaimed his personal 
 infallibility when he speaks ex catliedra on faith and 
 morals, in 1870, would have no doubt on this head. 
 Still, under this view, the power exists all the same ; 
 and to call the other apostles {i.e. bishops) anything 
 else than the permitted advisers of a despotic sovereign 
 is a mere misuse of words. 
 
 (2) For the authority of a " centre of unity" is to be 
 understood either in an absolute or a conditional sense. 
 If absolute, then all real power in the Church can only 
 be lodged in him. If conditional, then, by the very 
 
72 
 
 Pan-Aiiglicanisin : what is it? 
 
 supposition, circumstances may arise under which it 
 may be an imperative duty to separate from his com- 
 munion. Then, also, that body will not necessarily 
 approve itself as the true Catholic Church which is in 
 communion with him for the time being, and to follow 
 it may be " an occasion of stumbling," and not of divine 
 guidance. 
 
 And if this be so, then what right have they to 
 complain of the uncertain guidance of an CEcumenical 
 Council (or rather of a system which dispenses with the 
 necessity of a " centre of unity " to determine what 
 Councils are oecumenical) who are prepared to admit 
 the guidance of an authority which may confessedly 
 mislead them, as being in itself liable to error, while 
 objecting to their opponents nothing but the difficulty 
 of appealing to their authority (viz. a truly General 
 Council) under the present circumstances of Christen- 
 dom ; not that, when assembled, it may confessedly 
 mislead them, as the other may ? For our contention 
 is that a bona fide Q2cumenical Council (as the first six 
 were), i.e. a fair representative of the whole of Christen- 
 dom, is infallible, and therefore cannot mislead. 
 
 There is, indeed, in this supposition of conditional 
 authority something so contrary to the very object for 
 which a " centre of unity " is supposed to be appointed, 
 that the natural tendency of the principle itself has been 
 to develop itself more and more into its most absolute 
 forms, and to throw off all conditional fetters. And it 
 will greatly explain the history of the Western Church 
 for some centuries before the Reformation to keep in 
 view the continued struggle between thorough-going 
 miscrupulous spirits, on the one hand, to throw off all 
 hesitation in accepting the papal power as the abschtte 
 
Rome and Lambeth. 
 
 73 
 
 " centre of unity," and the resistance of more timid and 
 conscientious men, on the other, who were unable to 
 close their eyes to the incongruity of such a doctrine 
 with the obvious course of ecclesiastic history and the 
 best patristic tradition. 
 
 (3) Or, again, to admit that the ultimate authority 
 of the Church is placed in the General Councils of the 
 apostles or their successors, but that the circumstance 
 which constitutes a General Council is, not the presence 
 of all or a fair representation of them, but the confirma- 
 tion of the decrees of any given Council by the one 
 " centre of unity," — what is this but to make that one 
 the absolute judge of what shall be confirmed or not ? 
 The decision of an assembly, however narrow, however 
 one-sided, may, under this view, become the law of the 
 Christian Church by the mere fact of their being selected 
 for confirmation by the same authority; and to avoid 
 the obvious difficulty of such a conclusion, we must 
 import a new element into our calculations, viz. the 
 infallibility of the supposed centre of unity in the 
 exercise of his power — an element which presents diffi- 
 culties peculiarly its own, when compared with the 
 Anglican " rule of faith," Scripture and primitive 
 antiquity. It was this fact, no doubt, and to meet this 
 difficulty, which induced the Vatican Council of 1870 to 
 proclaim to the world the infallibility of the sovereign 
 pontiff, when he speaks out of his chair, on faith and 
 morals. 
 
 Let us notice these few but pregnant words of the 
 third chapter of the Vatican decrees — 
 
 " Non solum in rebus, quae ad fidem et mores, sed etiam in iis 
 qua; ad disciplinam et regimen Ecclesins per totum orbem diffusas 
 pertinent." 
 
74 
 
 Pail- A nglicanism : ivJiat is it ? 
 
 Absolute obedience, it is boldly declared, is due to the 
 Pope, at the peril of salvation, not alone in faith and 
 morals, but in all things which concern the discipline 
 and government of the Church. Thus are swept into 
 the papal net whole multitudes of facts, whole systems 
 of government, prevailing, though in different degrees, 
 in every country of the world. 
 
 But let us take one or two examples which will 
 prove practical tests in this matter. The Council of 
 A.D. 787 decreed the worship of images ; it assembled 
 first at Constantinople, and it was afterwards removed 
 to Nice by the Empress Irene. This was the second » 
 Nicene Council, called the seventh General. The historian 
 Gibbon * tells us, " By the opportunities of death or 
 removal, the episcopal seats were judiciously filled, and 
 the promotion of her secretary Tarasius gave Irene the 
 Patriarch of Constantinople and the command of the 
 Oriental Church. But the decrees of a General Council 
 could only be repealed by a similar assembly " (this 
 refers to the iconoclast Council of 338 bishops under 
 Constantine Copronymus). " The iconoclasts whom she 
 convened were bold in possession and adverse to debate, 
 and the feeble voice of the bishops was re-echoed by the 
 more formidable clamour of the soldiers and people of 
 Constantinople. The delays and intrigues of a year, 
 the separation of the disaffected troops, and the choice 
 of Nice for a second orthodox synod, removed these 
 obstacles." By these precautions the empress got a 
 Council of 350 bishops to decree the worship of images.! 
 
 * "Decline and Fall of the Roman Empire," vol. vi. ch. xlix. 
 (Milman's edit.). The main points of his history of the Council agree 
 with the account of it in Labbe and Cossart's " Councils," vol. vii. 
 
 t " They unanimously pronounced that the worship of images is agree- 
 able to Scripture and reason, to the Fathers and Councils of the Church ;. 
 
Rome and LainbetJi. 
 
 The majority of the West rejected its authority at 
 Frankfort. Roman Catholic writers inform us that this 
 simply arose from a mistake, because the Fathers of 
 Frankfort did not notice the distinction which the 
 Council had drawn, that acts of devotion, when directed 
 to images, were to be understood (under a mental re- 
 servation) in the sense of ivpoaKvvnmq, and not Xa-pela. 
 On the other hand, the Po/>e accepted it. And the 
 historian tells us * that " the temporal power of the 
 Popes was produced by this question of popular super- 
 stition." 
 
 Or, take the Council of Z/y///— composed of 189 
 Italians and ninety-two of the whole of the rest of 
 Christendom^ — one which apj^ears from history to have 
 been a mere assembly of partisans. If the confirmation 
 of the one bishop be the circumstance which constitutes 
 a General Council, such an assembly as this must take 
 its place by the side of those which have been sanctioned 
 by the general voice of Christendom from early times, 
 and before the final separation of East and West had 
 rendered a General Council, in the more extended sense 
 of the word, difficult of attainment, by the side, that is, 
 of those Councils which have sealed to us the canon of 
 Scripture and the Creeds of the Church, and which are 
 rightly called " oecumenical ; " if not, on what other 
 possible principle is it to be maintained as an authority 
 in itself? 
 
 And as time draws on, and the vigilance of men is 
 
 liut tliey hesitate whether that worship be relative or direct ; whether the 
 ( lodhcad and figure of Christ is entitled to the same mode of adoration." — 
 Gibbon (Milman's edit. ), vol. vi. p. 164. 
 ^ * Gibbon, "Decline and Fall of the Roman Empire," vol. vi. ch. xlix. 
 Nicetas speaks of the (lermans as late as the thirteenth century "not being 
 worshippers of the holy images," showing the influence of the Council of 
 P'rankfort even to that day. 
 
76 
 
 Pan-Anglicanism : what is it? 
 
 more lulled to sleep, when the absolute authority of one 
 has gradually absorbed the little remaining power of the 
 apostolic college, the pretence of a Catholic Council 
 maybe narrowed down to still more confined limits ; for 
 it is clear that the principle itself is capable of reducing 
 to a mere absurdity its imaginary authority. The 
 Vatican decrees, which were published orbi ct nrbi 
 with the "we" of royal proclamations, doccinus et 
 declaraimis" dismiss the action of the seven hundred 
 assembled prelates in one sentence, " sacro approbante^ 
 Concilia " — that is a sufficient record for them in promul- 
 gating the infallibility dogma. When the next step is 
 taken, an infallible Pope will not have to notice them at 
 all, any more than Pius IX. did in the matter of the 
 dogma of the " immaculate conception." For " the 
 Catholic Church," as the head of the Anglo-Roman 
 body in this country says, " cannot be silent — it cannot 
 hold its peace : it cannot cease to preach the doctrines 
 of revelation, not only of the Trinity and of the 
 Incarnation, but likewise of the seven sacraments ; and 
 of the infallibility of the Church of God, and of the 
 necessity of unity, and of the sovereignty, both spiritual 
 and temporal, of tlic Holy See." * 
 
 We have, then, now before us two great principles 
 of interpretation, professing to give the true explanation 
 of that article in the Creed, " I believe one Catholic and 
 Apostolic Church." In their ultimate tendencies they 
 lead to conclusions wide as the poles asunder. On the 
 one side is a representative system which recognizes the 
 final authority of the Church only in the general 
 assemblies of the apostles or their successors ; and its 
 one question will be whether suff.cient probable grounds 
 * " The Present Crisis of the Holy See," p. 73, by H. E. Manning. 
 
Rome and Lambeth. 
 
 77 
 
 can be traced in histoiy for believing- that the Avhole 
 body were fairly represented in any given Council or 
 not. On the other hand is a system which would make 
 the confirmation of the one apostle the absolute test of 
 the catholicity of a Council, however apparently one- 
 sided or ludicrously narrow. If the former be the true 
 theory of the Catholic Church, then the undue influence 
 of the one apostle will naturally appear calculated to 
 disturb the balance of a representative system, and 
 divert to the purpose of individual ambition the authority 
 which was committed to a body. Then we can account 
 for such expressions as this in former times. " Ego 
 fidenter dico," says Pope Gregory,* first and greatest of 
 that name, " quia quisquis se Universalem Sacerdotem 
 vocat, vel vocari desiderat, in elatione sua Anti-christum 
 prjecurrit, quia superbiendo se ceteris praeponit." If the 
 latter, then it is clear that the attempt to exercise any 
 independent authority on the part of the body must be 
 an invasion of the rights of him who was constituted the 
 head or prince of the apostolic college. 
 
 The celebrated letters of Pope Gregory, which throw 
 such a side light upon this subject, were penned under 
 the following circumstances. Acting upon the fact that 
 the famous twenty-eighth canon of Chalcedon — -which 
 proves that no such supremacy was believed in ancient 
 times to be lodged by divine right in the Roman bishop 
 as to exclude other bishops from equal privileges, 
 the superiority of the Roman bishop in preceding 
 times being expressly ascribed to the fact of Rome 
 being the imperial city — had conceded equal privileges 
 to his see of Constantinople, or New Rome, John the 
 Faster claimed also, as a logical deduction from these 
 
 * Labbe, vol. v., " Gregorii V. P.," lib. vi. ep. 30. 
 
78 
 
 Pan-Anglicanisin : ivJiat is it? 
 
 two particulars, the title of oecumenical, or universal 
 bishop. How does Gregory the Great, the Bishop of Old 
 Rome, meet this ? 
 
 Writing to Eulogius of Alexandria and to Anastasius 
 of Antioch, he says,* " For as your Holinesses, whom I 
 revere, are well aware, this name of ' universal ' was offered 
 by the holy Synod of Chalcedon to the pontiff of the 
 apostolical see alone, whose minister by God's ordinance 
 I am. But no one of my predecessors ever consented 
 to make use of this profane title ; because, namely, 
 if one patriarch is called ' universal,' the name of ' patri- 
 arch ' is withdrawn from the rest. But far be this, 
 far be it from the mind of a Christian, that any one 
 should wish to appropriate that to himself by Avhich he 
 may seem to diminish the honour of his brethren in the 
 very smallest particle !" 
 
 To John himself he writes,t "Love therefore humility, 
 dearest brother, with all your heart, for by it the concord 
 of all your brethren and the unity of the Universal 
 Church may be preserved. Doubtless, Paul the apostle, 
 when he heard some say, ' I am of Paul, I of ApoUos, and 
 I of Cephas,' exclaimed in the greatest horror of this 
 rending of the Lord s Body, by which His members allied 
 themselves in some manner to different heads, ' Was 
 Paul crucified for you ? or were ye baptized in the name 
 of Paul ' ? So he, then, guarded against the subjection 
 of the members of the Lord's Body to certain heads, as 
 it were, beyond Christ, and to the apostles themselves 
 individually : what will you say to Christ, the Head of 
 the Universal Church, in the trial of the last judgment — 
 you, who try to subject all His members to thyself by 
 the title of ' universal ' ? Doubtless, Peter the apostle is 
 
 * Labbe, " Gregorii P. P.," lib. iv. ep. 56. t Ibid., ep. 38. 
 
Rome and Lambeth. 
 
 79 
 
 the first member of the Universal Church. Paul, 
 Andrew, John, — what else are they than heads of par- 
 ticular peoples? and yet under one Head all are members 
 of the Church." 
 
 To take one passage more. He writes to Eulogius, 
 Bishop of Alexandria,* " Your Holiness uses this expres- 
 sion to me, ' as you ordered,' which word of command 
 I pray to remove from my hearing, because such as I 
 am such are yon. For in station ye are j/iy brethren, 
 in disposition my parents. I did not therefore command, 
 but took care to point out the things which seemed to 
 be useful." 
 
 Again, the " stars of heaven " (Rev. xii. 4) are under- 
 stood by Gregory to mean, in a figure, the bishops of 
 the Church, as in his letter to John, Bishop of Con- 
 stantinople.! " Who, I ask, is proposed for imitation 
 in this so perverse a title (' universal bishop '), unless 
 it be he who, in contempt of the legions of angels asso- 
 ciated with himself in office, strove to burst forth to the 
 summit of individual pre-eminence, so as to appear neither 
 subject to any himself, and alone to be superior to all 
 Who also said, ' I will climb up to heaven ; above the 
 stars of heaven I will exalt my th rone. I will sit upon the 
 mount of the covenant, in the sides of the north. I will 
 ascend above the heights of the clouds. I will be like 
 to the Most High.' For what are all my brethren, 
 the bishops of the Universal Church, but stars of 
 heaven ? " 
 
 After Gregory the Great, all hesitation on the part 
 of the Roman pontiffs to push their power to the 
 utmost that the circumstances of the times allowed 
 
 * Labbe, " Gregorii P. P.," lib. vii. ep. 31. 
 t Labbe, tome v. lib. x. ep. 38. 
 
8o 
 
 Pan-Anglicanism : ivhal is it? 
 
 of, seems" to be at an end. That power, however, does 
 not assume great consistency till the question of the 
 worship of images, in the eighth century, became, as 
 we are told, the foundation of their temporal power.* 
 Thus, even as late as the year 680, the sixth General 
 Council, in its thirteenth session, condemned Honorius 
 (a former Pope of Rome) in the following terms : " In 
 addition to these, we have, together with them, taken 
 care to have expelled from the Holy Church of God, 
 and together anathematized Honorius also, who had 
 been Pope of the Elder Rome, because we had found, in 
 his writings to Sergius, that he had in all things followed 
 his opinion, and sanctioned his impious doctrines." And 
 in the epistle of Leo the Second, confirming and approv- 
 ing the acts of the Council, it is written, " Moreover, we 
 anathematized Honorius also, who did not take upon 
 himself to purify the Apostolic Church, with the doctrine 
 of apostolic tradition, but by profane treachery yielded 
 to the defilement of the immalate faith." 
 
 In the journal f of the Roman pontiffs, which is with 
 reason assigned to the year 715, we are told that the 
 sixth General Council, " over which Pope Agatho pre- 
 sided by means of his legate, "bound with the chain of 
 perpetual anathema the authors of the new heretical 
 dogma — Sergius, Pyrrhus, Paul, and Peter of Constanti- 
 nople, together' with Honorius, who lent his assistance 
 in nursing their depraved assertions." 
 
 To the same thing the letter of Pope Adrian the 
 Second refers, which was read in the seventh session of 
 the Council of Constantinople, in the year 869;+ " In- 
 
 * Gibbon, "Decline and Fall of tlie Roman Empire," cb. xlix. 
 
 t Routh's " Scriptorum Kcclesiasticorum Opuscula," vol. ii. p. 518. 
 
 X Labbe, "Concilium Constantinopolitanum," vol. vi. p. 1090. 
 
Rome and Lambeth. 
 
 8i 
 
 sufFerablc is this presumption, most beloved, and this I 
 confess the ears of my heart cannot endure ; which, I 
 pray you, ever heard of such a thing ? and wlio, even in 
 the course of his reading, ever discovered sucli an amount 
 of rashness as this ? For that the Roman pontiff has 
 passed judgment on the presidents of all Churches, we 
 read ; but that any one has passed judgment on him, 
 we do not read. For although, after his death, anathema 
 was pronounced by the Easterns on Honorius, yet be it 
 known that he had been accused on the score of heresj- ; 
 on which account alone licence has been granted to 
 inferiors to resist the impulses, or freely to repudiate the 
 j^erverse intentions, of their superiors. Although, even 
 in that case, it was not lawful for anj- of the patriarchs 
 or other chiefs of the Church to utter any opinion upon 
 him, unless the authority of the consent of the pontiff 
 of the same first see had been previously obtained." 
 
 This letter is instructive as showing how an ambi- 
 tious pope, even after the middle of the ninth century, 
 ventured to advance the claims of the papacy, and to 
 what shifts and distinctions he was reduced to evade 
 the natural bearing of the pregnant and undeniable fact 
 that a Pope of Rome was condemned by a General 
 Council. 
 
 Now, the whole of the orthodox Church and the four 
 great patriarchs of the East, from the beginning to the 
 present day, have been a standing witness against the 
 papal theory. The modified sense in which the Bishop 
 of " New Rome " must necessarily understand the title of 
 " universal bishop," which he claims to share (at least, 
 John the Faster first did. Patriarch of Constantinople) 
 with his colleague of " Old Rome," implies the principle 
 of the former. Only as short a time ago as 1848 there 
 
 G 
 
82 
 
 P an- Anglicanism : n'hat is it? 
 
 was printed at the patriarchal press in Constantinople, 
 as we saw in the last chapter, an " Encjxlical Letter " 
 to all the orthodox, signed by the Patriarch of Con- 
 stantinople, the Patriarch of Alexandria, the Patriarch 
 of Antioch, the Patriarch of Jerusalem, and their respec- 
 tive synods. In it the patriarchs say, " The lightning 
 of the anathema of these Councils [the seven oecu- 
 menical] strikes the papacy, because it has adulterated 
 the Creed by its additions, which the demon of novelty dic- 
 tated to the all-daring schoolmen of the ^Middle Ages, and 
 to the bishops of Elder Rome, venturing all things for 
 lust of power." Proceeding to a formal refutation of the 
 propositions contained in the pope's (Pius IX.) letter, 
 they say, " The Church of Rome founds its claim to be 
 the throne of St. Peter only on one single tradition ; 
 while Holy Scripture, Fathers, and Councils attest that 
 this dignity belongs to Antioch; which, however, never 
 on this account claimed exemption from the judg- 
 ment of Holy Scriptures and synodical decrees." To 
 understand this fully, we must remember that the 
 Church of Rome herself holds the tradition that Peter 
 was Bishop of Antioch for several years before he was 
 Bishop of Rome, where, too. Christians were first so 
 called. 
 
 ^Moreover, in the West, if we take the liberties of the 
 French Church, the " Galilean liberties," as they are 
 called, and which are similar to the Anglican platform, 
 as an example, such declarations as the following can 
 only be reconciled with the former theory : * "It is 
 lawful to appeal from the pope to a future Council." 
 " General Councils are above the pope, and may depose 
 him, and put another in his place, and take cognizance 
 
 * Bramhall, p. 225 ; Sir James Stephen's " Lectures," vol. i. p. 237. 
 
Rome and Lainbctli. 
 
 83 
 
 of appeals from the pope." " All bishops have their 
 power immediately from Christ, not from the pope, and 
 are equally successors of St. Peter and the other apostles 
 and vicars of Christ." " All those are not heretics, 
 excommunicated or damned, who differ in some things 
 from the doctrine of the pope, who appeal from his 
 decrees, and hinder the execution of the ordinances of 
 him or his legates." The struggle to reduce these to 
 mere nominal protests, no doubt was for ages to be seen 
 in the sedulous maintenance by many of the principle 
 that the pope is the " centre of unity " in such a sense 
 as to make his sanction the necessary test of a General 
 Council, or to limit the members of such a Council to 
 the bishops of his own obedience. Still, the Catholic 
 principle was to be traced, although struggling to main- 
 tain its position against the stealthy encroachments of a 
 wily foe. The first canon of the Council of Constance, in 
 1414, expresses it. "This holy Synod of Constance, 
 making a General Council legitimately assembled in the 
 Holy Ghost, orders, defines, decrees, and declares as 
 follows : And first it declares that, being itself legiti- 
 mately assembled in the Holy Ghost, forming a General 
 Council, and representing the Catholic Church, it holds 
 its power immediately from Christ, which po IV er every one 
 of zoJiatsoever rank or dignity, even though it be papal, 
 is bound to obey in those things which pertain to faith, 
 and the extirpation of the aforesaid schism, and the 
 reformation of the aforesaid Church in its head and 
 members." In conformity herewith the Council of 
 Constance cited, as being a superior authority, three 
 popes to its bar. Gregory XHI. anticipated his sentence 
 by resignation, Benedict XHI. was deposed, as was 
 John XXHL, for divers crimes and offences, but not for 
 
84 
 
 Pail- A nglicanisin : luhat is it ? 
 
 heresy. * Having thus made void the papal chair, the 
 Council made the provisions under which Pope Martin 
 V. was elected. Indeed, it has been justly asserted that 
 " all through the Middle Ages, alongside of that vast 
 development of papal power, a strong sense of the 
 Church's original government, and of the supreme 
 authority belonging to General Councils, was kept 
 alive." t 
 
 That same principle was still to be traced in parts 
 even of the Roman Communion subsequent to the 
 Council of Trent. The declaration of the French bishops 
 in 1655 and 1665 will be remembered as an eminent 
 instance. One of the four articles of 1682 simply 
 reaffirms the decrees of the Council of Constance, which 
 were confirmed and repeatedly renewed by the succeed- 
 ing Council of Basle. Mr. Hallam has thus summed up 
 the case of the decrees of the Council of Constance : 
 '"' These decrees are the great pillars of that moderate 
 theory with respect to the papal authority which dis- 
 tinguished the Galilean Church, and is embraced, I 
 presume, by almost all laymen, and the major part of 
 ecclesiastics, on this side of the Alps {Cis-A/piiie)." t 
 
 And it is the French ecclesiastical historian, Fleury, 
 who writes, " Le Concile de Constance etablit la maxime, 
 de tout temps enseignce en France que tout pape est 
 soumis au jugement de tout Concile Universel en ce 
 qui concerne la foi." § In spite, however, of the survival 
 of this healthy tradition in the French Church, it need 
 not surprise us that such a hesitating protest has now, 
 in the lapse of time, become completely absorbed intC' 
 
 * Allies, pp. 443, 444- t Ibid., p. 443. 
 
 X "History of the Middle Ages," ch. vii. p. 2. 
 § Fleury, "Hist. Eccl.," bk. x. ch. 1S8. 
 
Rome and Lambeth. 
 
 85 
 
 the more unscrupulous thorough-going system of modern 
 ultramontanism, or Vaticanism, or papalism, or curialism 
 — call it what you will. 
 
 If, then, we are convinced that these two great prin- 
 ciples of explaining the " one Catholic and Apostolic 
 Church " are, in their ultimate tendencies, incompatible 
 one with another ; if both profess to plead an unbroken 
 ecclesiastical tradition in their behalf, reaching back to 
 the time of the apostles ; but if one of them, viz. the 
 monarchical power of the pope, does not profess to have 
 been the acknowledged principle of the early Church, 
 but traceable only in occasional claims (mainly of popes 
 themselves, such as Victor, and Stephen, and Leo), 
 which were the germs out of which circumstances were 
 afterwards to develop it in its full integrity ; if the 
 Romanist, so far from following the guidance of tradition, 
 merely invents a theory by which he may conceal from 
 himself and others the fact that he has merged one line 
 of tradition in a contrary one — i.e. the whole power of 
 the apostolic body in the seemingly innocent claims 
 of a "centre of unity;" — it will follow, as a necessary 
 consequence, that ecclesiastical tradition cannot in such 
 a sense be followed as a positive guide. Negatively, that 
 is, as excluding every new creed, it is and was designed 
 to be a most valuable key in the understanding of Holy 
 Scripture ; but as positively entitled to fix the meaning 
 of Holy Scripture, whatever violence may be necessary, 
 in order to accommodate its sacred text to the require- 
 ments of tradition, it v.-ill fail. The very necessity of 
 choosing between two incompatible traditions forces 
 us back on Holy Scripture, to inquire whether the 
 papal theory of Catholicism, or the opposite, finds a 
 prima facie sanction therein, and the only way in which 
 
86 
 
 Pan-AngHcanism : what is it? 
 
 this can be satisfactorily done is by the application of 
 Vincentius' (of Lerins) famous canon of "antiquity, 
 universality, and consent " {quod semper, quod iibique^ 
 quod ab omnibtis). The papal system is confessedly a 
 development ; it may possibly turn out to be a schismatic 
 disease eating into the Catholic Church ; and it will 
 probably some day develop itself off from the burden- 
 some restraints of Catholicism altogether. 
 
 " It is therefore our duty," the Anghcan bishops said at the last 
 Lambeth Conference, "to warn the faithful that the act done by 
 the Bishop of Rome in the Vatican Council, in the year 1870, 
 whereby he asserted a supremacy over all men in matters both of 
 faith and morals, on the ground of an assumed infallibility, was an, 
 invasion of the attributes of the Lord Jesus Christ.'' — " Encychcal 
 Letter of the Pan-Anglican Bishops to the Faithful'' (1S78), p. 35. 
 
 We say this in no spirit of controversial censorious- 
 ness ; for we have always entertained a warm desire 
 that the better element might prevail over the worse in 
 that great Latin Communion which we call the Church 
 of Rome, and which comprises nearly one-half of 
 Christendom ; for the Church which gave us Thomas a 
 Kempis, and which produced the scholar-like mind of 
 Erasmus, the varied and attractive excellences of Colet 
 and of ]\Iore ; for the Church of Pascal and Arnauld,. 
 of Nicole and Ouesnel ; for the Church of some now 
 living among us, of whom none could deny that they 
 arc as humble, as tender, as self-renouncing, and as 
 self-abased — in a word, as evangelical as the most 
 " evangelical " of the Protestants by possibility can be. 
 
 " The leaves, wherewith embowered is all the garden 
 Of the Eternal Gardener, do I love. 
 As much as He has granted them of good." 
 
 (Longfellow.) 
 
Rome and Lambeth. 
 
 ^7 
 
 To conclude in the eloquent words of Mr. Gladstone.* 
 " The propagation of the gospel was committed to an 
 organized society ; but in the constitution of that society, 
 as we learn alike from Scripture and from history, 
 the rights of all its orders were well distributed and 
 guaranteed. Of these early provisions for a balance of 
 Church power, and for the security of the laity against 
 sacerdotal domination, the j'igid conservatism of the 
 Eastern Church presents us, eveii doiun to the present 
 day, with an autJicntic and living record. But in the 
 Churches subject to the pope, clerical power, and every 
 doctrine and usage favourable to clerical power, have 
 been developed and developed and developed, \vhile all 
 that nurtured freedom, and all that guaranteed it, has 
 been harassed and denounced, cabined and confined, 
 attenuated and starved, with fits and starts of inter- 
 mittent success and failure, but with a progress on the 
 whole as decisively onward toward its aim, as that 
 which some enthusiasts think they see in the natural 
 movement of humanity at large. At last came the 
 crowning stroke of 1870 — the legal extinction of right, 
 and the enthronement of will in its place, throughout 
 the Churches of one-half of Christendom. While free- 
 dom and its guarantees are thus attacked on one side, 
 a multitude of busy but undisciplined and incoherent 
 assailants on the other are making war, some upon 
 revelation, some upon dogma, some upon theism itself. 
 Far be it from me to question the integrity of either 
 party. But as freedom can never be effectually established 
 by the adversaries of that gospel which has first made 
 it a reality for all orders and degrees of men, so the 
 
 * "Vaticanism," etc., p. 120. 
 
88 
 
 Pail- A nglicanism : what is it ? 
 
 gospel can never be effectually defended by a policy 
 which declines to acknowledge the high place assigned 
 to liberty in the counsels of Providence, and which, upon 
 the pretext of the abuse that, like every other good she 
 suffers, expels her from her system." 
 
( 89 ) 
 
 IV. 
 
 VATICANISM AND ANGLICANISM. 
 
 The assembling for the third time within twenty-one 
 years of the prelates of the Anglican episcopate through- 
 out the world, at Lambeth, is an event not without 
 significance. The experiment which was made with 
 such success in 1867 and 1878 has been tried again in 
 1888, and, if we may judge by results, is likely to be 
 repeated every decade for some time to come. Some 
 reason there must be which prompts these bishops in 
 all parts of the earth to respond so readily to the invita- 
 tion of the Archbishop of Canterbury to " come over and 
 help us ; " for they represent dioceses in every quarter of 
 the globe, and their " coming together into one place " 
 must entail a good deal of expense as well as incon- 
 venience, both to themselves and their flocks. One thing 
 it does show, and that is, as the bishops themselves 
 recognize with deep thankfulness in their letter " to the 
 faithful" in 1878, "the essential and evident unity in 
 which the Church of England, and the Churches in 
 visible communion with her, have always been bound 
 together" (p. 10). The Churches thus united are, we 
 are informed in the appendix to their Lordships' letter, 
 at this time — the Church of England {Ecclcsia Auglicana), 
 and the Churches planted by her in India, the colonies, 
 
QO Pan-AiiglicavAsin : zvhat is it? 
 
 and elsewhere, most of which are associated into six: 
 distinct provinces;* the Church of Ireland ; the Episcopal 
 Church of Scotland ; the Protestant Episcopal Church 
 in the United States of America, with its missionary 
 branches, and the Church in Hayti. "Among the 
 external evidences of the unity of these Churches, none 
 is more significant," the bishops tell us, "than that 
 which frequently occurs— the uniting of bishops of 
 different Churches, e.g. of English, Scottish, and Ameri- 
 can bishops, in that most important function by which 
 the episcopal succession is continued. On more than 
 one occasion also, the Church in Scotland has conse- 
 crated a bishop in behalf of the Church of England, 
 when legal difficulties have impeded the consecration in 
 England." t 
 
 On the last occasion (1878), archbishops, bishops 
 metropolitan, and other bishops of the Holy Catholic 
 Church — such is their style — in full communion with 
 the Church of England, one hundred in number, all 
 exercising superintendence over dioceses, or lawfully 
 commissioned to exercise episcopal functions therein, 
 assembled, many of them from the most distant parts 
 of the earth, at Lambeth Palace, under the presidency 
 of the most reverend Archibald Campbell, by divine 
 providence Archbishop of Canterbur}', Primate of All 
 England and Metropolitan — and after receiving the 
 Holy Communion and prayer, considered "various 
 definite questions submitted to them affecting the con- 
 dition of the Church in divers parts of the iL'orld" — quite 
 
 * The six provinces are — India, with six dioceses ; Canada, with nine 
 dioceses ; Rupert's Land, with four dioceses ; South Africa, with eight 
 dioceses ; Australia, with twelve dioceses ; New Zealand, with seven dio- 
 ceses. And there arc twenty dioceses not yet associated in provinces. _ 
 
 t "Bishops' Letter," p. 44, (Note A). 
 
Vaticaiiisvi and Auglicanisui. 
 
 91 
 
 cecumenical, it will be observed. Their number is not so 
 imposing as that of the Council which met at Rome, just 
 eight years before, which was seven hundred. In this 
 respect the Vatican Council of 1 870 does look rather more 
 dazzling. But, on the other hand, we must remember that 
 the number of Italians at that Council was out of all 
 proportion to the rest of the Roman Catholic episcopate. 
 Nor must we forget that at the first great QLatuienical 
 Council, which settled the faith of the Church — that of 
 Nica;a (325), there were 318 bishops present; and at 
 the fourth CEciiuienical Council, that of Chalcedon (48i)» 
 there were only 1 50 prelates assembled. As a matter 
 of fact, at this Conference 1888 there were nearly 150 
 Anglican bishops present, as the episcopate at home and 
 abroad has much increased of late, and we have now 
 several suffragan bishops in our midst, besides many 
 returned "colonials." 
 
 It will be observed that the term " Conference " has 
 been now for the third time applied to this assembly 
 of Anglican bishops, which at once disposes of any idea 
 as to its pretending to be either oecumenical or general. 
 B}- axumenical we mean a Council of the whole of 
 Christendom, such as took place before the division of 
 the East and West. By general, we mean the meeting 
 of the episcopate of one communion only, i".^^'-. Latin or 
 Greek, or, as in this case, Anglican. It is these latter 
 which our Article (XXI.) says, " may err, and sometimes 
 have erred, even in things pertaining unto God." But even 
 this the " Conference " does not pretend to be ; and this is 
 what the bishops themselves said on the subject in 1878 r 
 " The assembling, however, of a true General Council " 
 fb)- which, no doubt, they meant arnnicnical, or a fair 
 representation of Christendom) "such as the Church of 
 
92 
 
 Pan-Auglicaiiisin : ivJiat is it? 
 
 England has always declared her readiness to resort to, 
 is, in the present condition, unhappily but obviously 
 impossible. The difficulties attending the assembling 
 of a synod of all the Anglican Churches " (by which we 
 understand the bishops to say a General Council, in its 
 restricted and technical meaning), " though different in 
 character and less serious in nature, seems to us, never- 
 theless, too great to allow of our recommending it for 
 present adoption.* The experiment now twice tried of 
 a Conference of bishops called together by the Arch- 
 bishop of Canterbury " (who would seem to be, by tacit 
 consent, the Patriarch of the Pan-Anglican episcopate),' 
 "and meeting under his presidency, offers at least the 
 hope that the problem, hitherto unsolved, of combining 
 together for consultation representatives of Churches so 
 differently situated and administered, may find, in the 
 providential course of events, its own solution." f With- 
 out, then, pretending to any "conciliar" authority, to 
 pass any binding or enacting decrees, the Anglican 
 bishops throughout the world meet for consultation ; 
 they confer together, in a brotherly related attitude of 
 " fraternal correspondence." 
 
 " We cannot be fused together," said the Bishop of 
 Pennsylvania, in his sermon in Westminster Abbey, " into 
 one or even two patriarchates — an Eastern or a W^estern ; 
 for this would involve conditions and concessions to 
 which neither of the high contracting parties in question 
 would consent. We cannot be agglomerated into an 
 Oecumenical Council with conciliar power, for there is 
 no common earthly authority which all would acknow- 
 ledge as having the right, as the emperors of the earlier 
 days had, to call together such an assembly. We cannot 
 
 * " Bishops' Letter," p. ii. t Ibid., p. 12. 
 
Vaticanism and Anglicanism. 
 
 93 
 
 create an ultimate appellate court, to whose decisions 
 all will bow, and whose mandates shall be the supreme 
 law of the Church, because we are entrusted with no 
 authority looking to the establishment of such a supreme 
 tribunal. 
 
 " But if we are debarred these things — and in my 
 judgment, for the present, at least, wisely debarred — we 
 arc not hindered from making manifest to the world 
 that oneness and unity which characterize all the 
 branches of the Reformed Church of England ; and by 
 no one way could this more wisely, more effectually, 
 more lovingly be made, than by just such an assembly' 
 under the presidency of one, whom all right-minded and 
 thoughtful Churchmen throughout the world delight to 
 honour as the ecclesiastical head of the Church of 
 England." * 
 
 Something of this sort of" conference," or " brother!}' 
 correspondence," we read of in a remarkable episode in 
 the primitive Church, which throws a good deal of side 
 light on the position of the Bishop of Rome in those days, 
 and which will make the Vaticanism of the last Council 
 at Rome look not a little startling. The Church of 
 Rome was naturally " highminded," or aspiring, from 
 the very beginning, and endeavoured at an early period 
 to encroach on the rights and liberties of the sister 
 Churches, and to domineer over their prelates. Hence 
 the violence of Victor, Bishop of Rome, against Poly- 
 crates, Bishop of Ephesus, and the other Asiatic bishops 
 respecting the Quartodecimam controversy at the close 
 of the second century, when the Bishop of Rome was 
 
 * Sermon at the Special Missionary Semce in Westminster Abbey, 
 June 28, 1878, preached by the Right Rev. W. Stevens, D.D., Bishop 
 of Pennsylvania. 
 
94 
 
 P an- Anglicanism : n'hat is it': 
 
 sharply reproved by several Eastern prelates, and re- 
 monstrated with by Irenaeus, Bishop of Lyons, in a 
 synodical epistle written in the name of the Churches of 
 France.* Hence, also, in the next controversy of im- 
 portance (a.D. 255), about " rebaptizing " f heretics after 
 their conversion to the faith, " who had previously been 
 baptized by heretics and schismatics," for the propriety 
 of which the Asiatic and African bishops contended at 
 the Council of Carthage (a.D. 255), in opposition to 
 Stcplien, Bishop of Rome. After Stephen 1 had branded 
 the Bishop of Carthage with the epithets of " false Christ," 
 " false prophet," " deceitful worker," St. Cyprian replied 
 in a truly Christian strain, accompanying the protest 
 of a synod § of eighty-seven African bishops against 
 Stephen's ]| arbitrary measures ; conveying at the same 
 time an account of the proceedings of the Council, which 
 had been held on the subject in dispute. Agreeablj'- to 
 those rules of " brotherly correspondence " T which then 
 obtained amongst the several bishops of the Catholic 
 Church, St. Cyprian concludes his remarkable letter to 
 Pope Stephen thus : " These our sentiments v. e have 
 thought fit to lay before you, dearest brother {/rater 
 charissinie), agreeably to that mutual affection and 
 respect which we owe one another ; hoping and believing 
 that these determinations, being so agreeable to the rules 
 
 * Eusebius, " Eccl. Hist.," bk. v. c. 24 (see note by Valesius). 
 
 t Vide "Concil. Carthag.," I, 2, 3 ; Bail., " Summa Conciliorum,"' 
 lorn. ii. sec. 3, p. II, edit. 1672 ; Marshall's " St. C)'prian," pt. i. 236. 
 
 X Mde Cyprian, " Epist.,"' 74 ; also Bower's " History of the Popes," 
 vol. i. p. 68. 
 
 § See Marshall's "Notes on the Council of Carthage, A.i>. 250."' 
 
 II I'ide "Judicium Stephani Papx de hoc Concilio," in Bail., " Summa 
 
 Conciliorum,"' torn. ii. sec. 3, p. 13, edit. 1672. 
 
 1 See Marshall's "Works of St. C)-prian : Council of Carthage,' pi. i. 
 
 p. 236. 
 
Vaticanism and Anglicanism. 
 
 95 
 
 of our faith and religion, will be no less agreeable to a 
 person so devoted as you are to both their interests. 
 We are aware, however, that some are so addicted to the 
 opinions they have once imbibed, that they will not easily 
 change them ; and yet, though they are for abiding by 
 the usages to which they have been peculiarly ac- 
 customed, they keep up still their good agreement and 
 correspondence with their colleagues. And on this point 
 we are perfectly of their opinion — to obtrude nothing 
 upon any one, nor to prescribe any law, since every bishop, 
 in the government of the Chnrcli committed to him, should 
 have the use of his oiun free zuill, being accountable for Ins 
 conduct only to the Lord?' We wish your welfare, dearest 
 brother, and so take leave of you." 
 
 A learned commentator f has remarked with reference 
 to one passage in the above letter, where Cyprian says 
 that "he thought it fit to lay the case before Stephen, 
 that he appealed, not to his infallibility, as Pamelius 
 would hence infer, but laid it before his wisdom, as one 
 bishop usually did before another, though perfectly 
 equal, according to the known rules of ' brotherly cor- 
 respondence.' The word made use of is conferendum — 
 they (the African bishops) would confer, advise, with 
 Stephen on the point in dispute." This is just the 
 meaning of the term now being used of the Lambeth 
 Conference, only it is of the Anglican episcopate, 
 not of one province only. So far the compliment went ; 
 *' but it is plain," adds Dr. ^Marshall, " that they had detcr- 
 
 * " Qua in re, ni;c nos vim cuiquam facimus, aut legem damns : cum 
 habent in Ecclesia: administratione, voluntatis suae libcriim arhitriuin 
 tiiiusquisqtic prapositiii, rationem actus sui Domino redditurus " (" Opera," 
 p. 8i, edit. 1603). See also Palmer's "Treatise on the Church of Christ," 
 pt. vii. ch. iv. vol. ii. 
 
 t See Marshall's "Notes to Epist. 72," pt. ii. p. 22S, edit. 1717. 
 
96 
 
 J^an-Aiiglica/iisiii : what is it? 
 
 mined the case before they knew his opinion, and only 
 notified to him what they had done, expecting from his 
 wisdom that he would do the like." St. Cyprian ex- 
 presses his opinion sufficiently strongly as to the proud 
 and arrogant spirit which, notwithstanding his mild 
 remonstrance, actuated the Bishop of Rome * in his 
 communication with the Eastern bishops, as may be 
 learnt by perusing his letter j to Pompeius, Bishop of 
 Sabrata, wherein he speaks of Stephen having " written 
 unwarily, unskilfully, with great pride, impertinence, and 
 self-contradiction." And in the same letter, alluding to 
 Stephen having adduced the example of heretics in 
 defence of his tradition, he writes ironically, " Our 
 brother Stephen hath indeed laid before us a notable 
 tradition, and of great authority, to lead our practice ! " 
 But " what obstinate and hardy presumption must it be 
 to prefer the tradition of men before the appointment of 
 God ; nor, at the same time, to consider that God is 
 always angry whenever human tradition overlooks or 
 weakens the authority of the Divine comm.ands ! " 
 
 What others thought of the conduct of Stephen may 
 be learnt from the celebrated letter % of Firmilian, 
 Bishop of Caisarea, in Cappadocia, who is styled " the 
 most considerable bishop in those parts," to St. Cyprian, 
 respecting the conduct and proceedings of Stephen. 
 Firmilian speaks of the " inhumanity " of the Bishop of 
 Rome towards St. Cyprian and the Eastern bishops, of 
 his " unfair carriage " upon the occasion ; and in an 
 apostrophe, directed to Stephen himself, uses these 
 memorable words : " Yoii are, in effect, much worse than 
 
 * See Preface to Epist. 74, in Marshall's "Works of .St. Cyprian,'" 
 pt. ii. p. 244, edit. 1 717. 
 
 t Marshall's "St. Cyprian," Episl. 75, pt. ii. p. 251. 
 
 X Ibid., p. 254. 
 
Vaticanism and Anglicanism. 
 
 97 
 
 heretics ; for when many of them acknowledge their 
 error, and come over to you that they may enjoy the true 
 light of the Church, you shade the light of ecclesiastical 
 truth, and thicken the darkness wherewith heresy is 
 otherwise overspread. But observe now with what rash- 
 ness and folly you cast your reproaches upon persons who 
 contend against falsehood and wrong. . . . But thus, 
 indeed, it usually happens, that men of least knowledge 
 have usually most wrath, which is really their resort, when 
 their understanding fails them : so that the application 
 of that passage in Holy Scripture is to no one more 
 proper than you, ' A n angry man stirreth tip strife, and 
 a furiotis man aboundeth in transgressions' (Pro v. xxix. 
 
 22)." 
 
 Truly Firmilian seems to have known but little of the 
 pope's infallibility I Nay, he even accuses Stephen of 
 " manifest folly," and that on a point upon which he had 
 delivered his judgment ex cathedra. "Ego in hac parte 
 juste indignor ad Jianc tarn apertam et manifestam 
 Stephani stultitiam"* and speaking of Stephen's having 
 " excommunicated " the bishops who differed from him 
 on the subject of heretical baptism, Firmilian writes, 
 " How, then, must you (Stephen) ' abound in transgres- 
 sions,' when you have cut yourself off from so many 
 flocks of Christians ! You have indeed cut off yourself ; 
 therefore be not deceived. For he is at last the schismatic 
 who apostatizes from communion with the unity of the 
 Church. Thus, whilst you think it in your pozver to 
 excommmiicatc all the world, you have only separated 
 yourself from the coniuiunion of the whole Christian 
 
 *" Opera," p. 203. With reference to the above passage, Marshall 
 asks, " Did Firmilian believe the utfallibility of his Holiness in or out of his 
 chair? I wot not" (" Works," p. 259, note). 
 
 H 
 
9^ Pan-Anglicanism : what is it? 
 
 C/iiifc/i " — a position of Firmilian which is strictly apph'- 
 cable to the case of Pius V. and the Church of England 
 in the sixteenth century, and that of Pius IX. and the 
 Patriarchs of Constantinople, Antioch, Alexandria, and 
 Jerusalem, together with the Anglican episcopate, in 
 1870. 
 
 I. Vaticanism is simply the latest development of 
 the same principle which actuated such popes as Victor 
 and Stephen in those early days of Christendom. Not 
 content with the modest primacy conceded to the 
 Bishops of Old Rome (because it was the seat of empire) 
 in the same way as the second rank was accorded to 
 the Patriarch of Constantinople as Bishop of Neiu Rome, 
 nor satisfied with the title of Primus inter pares (or 
 chairman of a General Council), we all know how this 
 primacy, on the strength of the gigantic forgeries of 
 the False Decretals, passed into the supremacy of the 
 Middle Ages, which again has developed into the papal 
 infallibility of the nineteenth century. Everything is 
 now changed — changed through a graduated process of 
 development. There was a time when Rome boasted 
 of being unchangeable — seniper eadem — and we were told 
 that, if we wished to know the certitude of divine truth, 
 and what the truth really was in the primitive ages, 
 we had only to accept Rome's teaching, and then we 
 should know it, because Rome, being " unchanged and 
 unchangeable," taught the faith " once delivered to the 
 saints." The Rome of the nineteenth century is the 
 very reverse of all this, and we have development, 
 change, chaos, and confusion. It is the age of the 
 immaculate conception, the Vatican decrees, and the 
 syllabus. An old-fashioned Roman Catholic, with 
 Milner's " End of All Controversy," Mumford's " Question 
 
Vaticanism and Anglicanism. 
 
 99 
 
 of Questions," or Dr. Hey's "Sincere Christian instructed," 
 only in his hands, would find himself quite " out of it " 
 in the present day, and "all behind " in his beliefs and 
 controversial methods. We used to be told that the 
 "infallibility " of the Church rested in a General Council, 
 not the pope — or at all events we were led to believe 
 that there were two inherent traditional systems of 
 explaining " one Catholic and Apostolic Church." We 
 were not mystified with the terms ex cathedra, and not ex 
 catJiedra ; nor the various interpretations — those " words 
 that darken counsel " — which have been offered to us on 
 the subject from Cardinal Manning to Cardinal New- 
 man, from Bishop Ullathorne to Bishop Vaughan, from 
 Canon Oakley to Monsignor Capel. There was a 
 neatness, a simplicity, about the old traditional method 
 adopted by Rome which was not a little fascinating ; 
 but the Vatican decree has dispelled the illusion, and 
 closed the investigation of many a " seeker after truth." 
 The old-fashioned Romanists of a bygone generation 
 would find quite a new religion, even in the present 
 Roman manuals of devotion, and a new cult. The 
 vigour of the mind of Dryden is nowhere more evident 
 than in parts of his poems of controversial theology. 
 And they are important, as exhibiting that view of 
 Roman Catholic tenets which was presented at the time 
 for the purposes of proselytism. He mentions various 
 opinions as to the seat of infallibility, describing that of 
 the pope's infallibility with others, as held by " some 
 doctors," and states what he considers to be the true 
 doctrine of the Latin Church, as follows : — 
 
 " I then affirm that this unfaihng guide 
 In pope and General Councils must reside — 
 Both lawful, both combined ; what one declares, 
 
lOO 
 
 Pan- A nglicanisni : what is it ? 
 
 By numerous votes, the other ratifies. 
 
 On this undoubted sense the Church rehes."* 
 
 When, in 1682, the Gallican Church, by the first of its 
 four articles, rejected the sophistical definition of " direct" 
 and " indirect" authority, and absolutely denied the power 
 of the pope in temporals, " to this article," says Butler, 
 " there was hardly a dissentient voice either clerical or 
 lay." He adds that this principle is " now adopted by the 
 universal Catholic Church." f 
 
 Since these times the seat of infallibility has been 
 completely changed. The pope's infallibility, when he 
 speaks cxcathedrA on faith and morals, has been declared, 
 with the assent of the bishops of the Roman Church, to 
 be an article of faith, binding on the conscience of every 
 Christian ; his claim to the obedience of his spiritual 
 subjects has been declared, in like manner, without any 
 practical limit or reserve ; and his supremacy, without 
 any reserve of civil rights, has been similarly affirmed to 
 include everything which relates to the discipline and 
 government of the Church throughout the world, as 
 necessary to salvation. 
 
 Independently, however, of the Vatican decrees 
 themselves, it is necessary for all who wish to under- 
 stand what has been the wonderful change now consum- 
 mated in the constitution of the Latin Church, and 
 what is the present degradation of the episcopal order, 
 to observe also the change, amounting to revolution, of 
 form in the Vatican, as compared with other conciliar 
 degrees. Indeed, this spirit of centralization could no 
 further go. 
 
 When, in fact, we speak of the Vatican decrees, we 
 
 * " The Hind and the Panther," pt. ii. 
 t Butler, i. 358 and ii. 20. 
 
Vaticanism and Anglicanism. 
 
 lOI 
 
 use a phrase which will not bear strict examination. 
 The canons of the Council of Trent were, at least, the 
 real canons of a real Council, and the style in which 
 they were promulgated is this : " Htsc sacrosancta cecn- 
 menica et generalis Tridentina Sy nodus, in Spiritu Sancto 
 legitime congregata, in ed prcesidentibus eisdem tribns 
 apostolicis Icgatis, Jiortatiir" and the like, and its canons, 
 as published at Rome, are, " Canones ct decrcta sacro- 
 sancti cecumenici Concilii Tridentini," and so forth. But 
 what we find in the Vatican utterances is this — " the 
 Constitutio dogmatica Prima de Ecclesia Christi, edita in 
 sessione tertia of the Vatican Council." And who is it 
 that legislates ? It is " Piits episcopiis, servns servorum 
 Dei ;" and the seductive plural of his " docemus et decla- 
 raniHS " is the dignified and ceremonious " we " of royal 
 declarations. The document is dated " Pontificatus nostri 
 anno xxv." and the humble share of the assembled 
 episcopate in the transaction is represented by " sacro 
 approbante Concilio." First of the propositions comes 
 the popes infallibility. 
 
 " Docemus et divinitus revelatum dogma esse definimus Ro- 
 manum Pontificem, cum ex cathedra loquitur, id est cum omnium 
 Christianorum Pastoris et Doctoris munere fungens, pro suprema 
 sua Apostolica auctoritate doctrinam de fide vel moribus ab uni- 
 versa Ecclesia tenendam definit, per assistentiam Divinam, ipsi in 
 Beato Petro promissam, ea infallibilitate pollere qua Divinus Re- 
 demptor Ecclesiam suam in definienda doctrina de fide vel moribus 
 instructam esse voluit : ideoque ejus Romani Pontificis definitiones 
 ex sese non autem ex consensu Ecclesia irreformabiles esse." * 
 
 Great stress is laid on the fact that the infallibility of 
 the pope accrues only when he speaks ex cathedra. But 
 there is no established or accepted definition of the 
 phrase ex cathedra, and there is no power to obtain one, 
 
 * " Constitutio de Ecclesia," c. iv. 
 
I02 
 
 P an- Anglicanism : what is it? 
 
 and no guide to direct us in our choice among some 
 twelve theories on the subject, which, it is said, are 
 bandied to and fro among Roman theologians, except 
 the despised and discarded agency of private judg- 
 ment.* But, though sorely tantalized, we are not one 
 whit protected. For there is still one person, and only 
 one, who can unquestionably declare, ex cathedra, what 
 is ex cathedra and what is not, and who can declare it 
 when and as he pleases. That person is the pope 
 himself The provision is that no document he issues 
 shall be valid without a seal ; but the seal remains under 
 his own lock and key.f 
 
 Again, it is said that this infallibility touches only 
 faith and morals. Only faith and morals ! But the 
 Roman casuists do not tell us what are the departments 
 and functions of human life which do not and cannot 
 fall within the domain of morals. Does the latest utter- 
 ance from Rome, the papal rescript about " the plan of 
 campaign " and " boycotting," come under the domain 
 of morals ? We get this from another source. Mr. 
 Matthew Arnold, whose loss to letters we are now 
 deploring, quaintly informs us in his work entitled 
 " Literature and Dogma," that about seventy-five per 
 cent, of all we do belongs to the department of " con- 
 duct." Conduct and morals we may regard as nearly 
 
 * M. Lasserre's recent translation of the Gospels was approved by the 
 pope in a letter written to order by Cardinal Jacobini, in 1886, and sent 
 through the nuncio in France ; but on December 19, 1887, a decree of the 
 Congregation of the Index condemned the book, and this decree was signed 
 by the pope. The question which at once arises is — Where and how does 
 infallibility stand in the transaction ? Is the pope himself condemned for 
 his previous approval ? seeing that such approval was distinctly an exercise 
 of his teaching function, wherein he is alleged to be infallible. And who 
 brought this revolution about ? 
 
 t See this more fully discussed in Mr. Gladstone's "Vatican Decrees," 
 p. 35, et passim. 
 
Vaticanism and Anglicanism. 
 
 103 
 
 coextensive. Three-fourths of our Hfe are thus handed 
 over. But who will guarantee to us the other fourth ? 
 We cannot in this way cut and pare down the boundary 
 of morals. For "duty," as Mr. Gladstone says, "is a 
 power which rises with us in the morning, and goes to 
 rest with us at night It is coextensive with the action 
 of our intelligence. It is the shadow which cleaves to 
 us go where we will, and which only leaves us when we 
 leave the light of life. So, then, it is the supreme direc- 
 tion of us in respect to all duty, which the pontiff 
 declares belongs to him, sacro approbante Concilio ; and 
 this declaration he makes, not as an otiose opinion of the 
 schools, but ciuictis fidelibus credcndam et tenettdam." * 
 
 But if there is any possible loophole left in this 
 decree, the void is supplied by another one. Wide as 
 may be the reach of papal infallibility, there is some- 
 thing wider still, and this is a claim to an absolute and 
 entire obedience. The fourth chapter has so riveted 
 the public mind, that its near neighbour, the third, has 
 not received the attention it deserves ; it is as follows : — 
 
 " Cujuscunque ritus et dignitatis pastores atque fideles, tam 
 seorsum singuli quam simul omnes, officio hierarchicze subordina- 
 tionis verasque obedientiae obstringuntur, non solum in rebus, quae 
 ad fidem et mores, sed etiam in iis qu£e ad disciplinam et regimen 
 Ecclesiae per totum orbem diffusse pertinent. Haec est Catholicse 
 veritatis doctrina, a qua deviare, salva fide atque salute nemo 
 potest. 
 
 " Docemus etiam et declaramus eum esse judicem supremum 
 fidelium, et in omnibus causis ad examen Ecclesiasticum spec- 
 tantibus ad ipsius posse judicium recurri. Sedis vero Apostolicas 
 cujus auctoritate major non est, judicium a nemine fore retractan- 
 dum. Neque cuiquam de ejus licere judicare judicio." f 
 
 * "The Vatican Decrees," p. 37, by the Right Hon. W. E. Gladstone, 
 M.P. 
 
 t "Dogmatic Constitutions," etc., ch. iii. pp. 30-32. Dublin : 1S70. 
 
I04 
 
 Pan-Anglicatiism : what is it f 
 
 From this we see that even where the judgments of 
 the pope do not furnish the credentials of infaUibiHty, 
 they are unrepealable and irreversible ; no person may 
 sit in judgment upon them ; all men, whether clergy or 
 laity, whether dispersedly or in the aggregate, must 
 obey them ; and no man can depart from this rule of 
 Catholic faith, except at the peril of his salvation. We 
 may indeed say that this third chapter on universal 
 obedience is a formidable rival to the fourth chapter on 
 infallibility. If the fourth has an overawing splendour, 
 the third has an iron grip. Absolute obedience, it is 
 boldly declared, is due to the pope, at the peril of sal- 
 vation, not alone in faith, in morals, but in all things 
 which concern the discipline and government of the 
 Universal or Catholic Church {qu(z ad disciplinam et 
 regimen EcclesicB per totinii orbem diffrisa; pertinent). 
 " Little does it matter to me," says !Mr. Gladstone, 
 "whether my superior claims infallibility, so long as he 
 is entitled to demand and exact conformity. This, it 
 will be observed, he demands even in cases not covered 
 by his infallibility ; cases, therefore, in which he admits 
 it to be possible that he may be wrong, but finds it 
 intolerable to be told so. As he must be obeyed in all 
 his judgments, though not ex cathedra, it seems a pity 
 that he could not likewise give the comforting assurance 
 that they are all certain to be right." * 
 
 Such is Vaticanism, or ultramontanism, or papalism, 
 or curialism, or whatever name we like to give to it. 
 It is the absolute triumph of a principle which for 
 centuries had been struggling against another and better 
 tradition of the Catholic Church. Vaticanism was the 
 death-blow of Gallicanism, and all which is covered by 
 
 * W. E. Gladstone, " The Vatican Decrees," p. 39. 
 
Vaticanism and Anglicanism. 
 
 105 
 
 that term. It proclaims the infalh'biHty of a centralized 
 despotism concreted in the person of the sovereign 
 pontiff. Gallicanism perished, not only in France, but 
 in every portion of the Roman Catholic Church which 
 cherished a healthier aspiration. But in so doing, it has 
 made a breach with history ; for, like everything else, it 
 must come to that inerrable tribunal. Yet this is the 
 very thing an eminent authority, in a late fascinating 
 brochure, has told us must not be done. " History," he 
 says, "does not mean only books, manuscripts, docu- 
 ments, and scientific historians." * " To quote human 
 and uninspired texts against the voice and witness of 
 the Universal Church (Roman) is no sign of common 
 sense." f But we cannot do away with the facts of 
 history. We cannot efface its tell-tale landmarks, or 
 the lessons which it teaches us. There is the case of 
 Honor ius. His heresy, to say nothing of other popes, 
 became, from his condemnation by a General Council, and 
 by a long series of popes as well as by other Councils, a 
 matter so notorious that it could not fade from the view 
 even of the darkest age ; and the possibility of an 
 heretical pope grew to be an idea perfectly familiar to the 
 general mind of Christendon. Hence, in the bull Cnni 
 ex apostolatus officio, Paul IV. declares (1559) that, if a 
 heretic is chosen as pope, all his acts are null and void. 
 All Christians are absolved from their obedience to him, 
 and enjoined to have recourse to the temporal power. 
 So likewise in the decretum of Gratian itself: it is pro- 
 vided that the pope can only be brought to trial in case 
 he is found to deviate from the faith {a fide devius^.\ 
 And it is an opinion held by great authorities that no 
 
 * " Religio Viatoris," p. 79, by Cardinal Manning. 
 
 t Ibid., p. 80. X " Decretum," i. disl. xl. cvi. 
 
io6 P an- Anglicanism : what is it? 
 
 pontiff before Leo X. attempted to set up the infallibility 
 of the pope as a dogma. Cardinal ]\Ianning, in his "Privi- 
 legium Petri," does not give an earlier citation than the 
 thirteenth century which appears so much as to bear 
 upon the question, and of course there is no conciliary 
 declaration of the doctrine. 
 
 But to come to the more important case of the Council 
 of Constance (1414-1418), which was, like the Vatican, an 
 CEcumenical Council in the Roman sense. It will be 
 remembered that in 1870 there were two views as to 
 papal infallibility — one that it resided in the pope, and 
 the other that an CEcumenical Council with a pope 
 constitutes per se an infallible authority in faith and 
 morals. It was also compatible with Roman Catholic 
 orthodoxy to hold that not even this was sufficient, and, 
 to give certitude to a definition, it was necessary to get 
 a further sanction — the acceptance of the whole Church 
 diffused ; but this last opinion seems quite to have gone 
 out of fashion. Let us, then, turn to this Council of 
 Constance. 
 
 This Council,* supported by the following Council 
 of Basle before its translation to Ferrara, had decreed, 
 in explicit terms, that it had from Christ immediate 
 power over the Universal Church, of which it was the 
 representative ; that all were bound to obej^ it, of 
 whatever state or dignity, even if papal, in all matters 
 pertaining to faith or to the extirpation of the subsisting 
 schism, or to the reformation of the Church in its head 
 and members.f 
 
 In conformity herewith the Council of Constance 
 
 * Neander's "Church History," vol. ix. p. 146, et seg. ; Gieseler's 
 "Church History," vol. iv. p. 286. 
 t Labbe, " Concilia," xii. 22. 
 
Vaticanism and Anglicanism. 
 
 107 
 
 cited, as bei?ig itself a superior authority, three popes 
 to its tribunal. Gregory XII. anticipated his sentence 
 by resignation. Benedict XIII. was deposed, as was 
 John XXIII., for divers crimes and offences, but not for 
 heresy. Having thus made void the papal chair, the 
 Council made the provision under which Pope Martin V. 
 was elected. 
 
 Nothing can be more patent from all this than that 
 an CEcumenical Council was regarded as the superior of 
 the pope ; for it could depose and re-elect the sovereign 
 pontiff, and its decrees received the confirmation of 
 Pope Martin V., including the fifth session, which 
 asserted its power given by Christ over the pope. The 
 Vatican Council was approved and confirmed by Pope 
 Pius IX., whose decrees are diametrically opposed to 
 those of Constance. We have, then, two CEcumenical 
 Councils — both accounted such in the strictest Roman 
 sense — supposed to be organs of infallibility and in- 
 errancy, flatly contradicting each other, utterance of 
 to-day contradicting that of yesterday ; and if so, it 
 follows that there is an end of all certainty and of all 
 confidence in its decisions. We are therefore driven to 
 the following conclusions by a demonstration perfectly 
 rigorous * : — 
 
 (1) That Pope Martin V. confirmed a decree which 
 declares the judgments and proceedings of the pope, 
 in matters of faith, to be reformable, and therefore 
 fallible. 
 
 (2) That Pope Pius IX. confirmed a decree which 
 declares certain judgments of the pope, in matters of 
 faith and morals, to be infallible, and these, with his 
 
 * The reader will find this argument more fully worked out by Mr. 
 Gladstone, in his "Vaticanism," etc., pp. 56-61, with the same conclusions. 
 
io8 
 
 Pan-AngHcanism : what is it? 
 
 other judgments in faith, morals, and the discipHne and 
 government of the Church, to be irreformable. 
 
 (3) That the new oracle contradicts the old ; and 
 again the Roman Catholic Church has broken with 
 history in contradicting itself. 
 
 (4) That no oracle which contradicts itself is an 
 infallible oracle. 
 
 (5) That a so-called CEcumenical Council of the 
 Roman Church, confirmed or non-confirmed by the pope, 
 has upon its own showing no valid claim to infallible 
 authority. 
 
 Vaticanism, therefore, is fallible, as well as un- 
 historical and uncatholic. 
 
 Dr. Newman says,* " The long history of the contest 
 for and against the pope's infallibility has been but a 
 groiving insight through centuries into the meaning of 
 three texts : " first, " Feed My sheep " (John xxi. 15-17), 
 of which Archbishop Kenrick tells us that the very words 
 are disputed and meaning forced ; next, " Strengthen thy 
 brethren," which has no reference whatever to doctrine, 
 but only to government, if its force go beyond the 
 immediate occasion ; lastly, " Thou art Peter, and on 
 this rock I will build My Church," where it is notorious 
 that most of the early commentators believe the rock to 
 be, not the person, but the previous confession of Peter f 
 {Tu es Petriis, "a stone," and masculine, et super hanc 
 petrain, " a mass of rock," feminine, cedificabo Ecclesiam 
 meavi), and where it is plain that, if his person be really 
 meant, there is no distinction of ex cathedra and not 
 ex cathedra, but the entire proceedings of his ministry 
 are included. 
 
 * "Letter to his Grace the Duke of Norfolk," p. 110. 
 t 2u e? neVpos, KoX iifl ravrri ireVpci oi/coSoynTjcrw juou t^v tKKKricrlav 
 (Greek text). 
 
Vaticmiism and Anglicanistn. 
 
 109 
 
 With regard to (l), we may quote the following early 
 Fathers as explaining the words to refer to the equality 
 of the apostles : St. Cyril of Alexandria, St. Clement of 
 Rome, St. Ignatius, St. Polycarp, St. Justin Martyr, 
 Tertullian, St. Irenaeus, Origen, Firmilian, and Cyprian 
 (especially his case) ; and with regard to the third, the 
 following Fathers are in favour of the view maintained 
 above : SS. Augustine, Chrysostom, Ambrose, Hilary, 
 Cyril of Alexandria, Basil, Theodoret, Isidore of Pelu- 
 sium, and Theophylact, besides others. Speaking of 
 these same three texts, the Patriarchs of Constantinople, 
 Alexandria, Antioch, and Jerusalem (sees as old as that 
 of Rome itself, nay, in the case of Jerusalem and Antioch, 
 still older) sent an Encyclical Letter to all the orthodox, 
 in 1848, from Constantinople (New Rome), in the follow- 
 ing terms : " The lightning of the anathema of these 
 Councils [the first six Oecumenical Councils]," says the 
 patriarchs, "strikes the papacy, because it has adulterated 
 the Creed by its additions, which the demon of novelty 
 dictated to the all-daring schoolmen of the Middle Ages, 
 and to the bishops of the Older Rome, venturing all 
 things for lust of power." In the letter they say, " If 
 the Church of Christ had not been founded on the rock 
 of Peter's confession (which was a common answer on 
 the part of the apostles), but on Cephas himself, it would 
 not have been founded at all on the pope, who, after 
 he had monopolized the keys of the kingdom of heaven, 
 how he has administered them is manifest from history. 
 
 " Our Fathers with one consent teach that the thrice- 
 repeated command, ' Feed My sheep,' conferred no 
 privilege on Peter above the rest, much less on his 
 successors also ; but simply a restoration of him to the 
 apostleship from which he had fallen by his thrice- 
 
I lO 
 
 Pan-Anglicanism : tvhat is itf 
 
 repeated denial. And the blessed Peter himself appears 
 thus to have understood our Lord's thrice-repeated 
 inquiry, ' Lovest thou Me ? ' and ' more than these ; ' for, 
 calling to mind the words, 'Though all shall be offended 
 because of Thee, yet will I never be offended,' he was 
 grieved because He said unto him the third time, ' Lovest 
 thou Me? "' 
 
 Again, "our Lord so prayed [for Peter] because 
 Satan had asked that he might subvert the faith of all 
 the disciples ; but our Lord allowed him Peter alone, 
 chiefly because he had uttered words of self-confidence 
 and justified himself above the others. Yet this per- 
 mission was only granted for a time, in order that, when 
 he again came to himself by conversion, and showed his 
 repentance by tears, he might the more strengthen his 
 brethren, since they had neither perjured themselves 
 nor denied their Lord." 
 
 Into these three texts (in spite of this array of 
 patristic authorities, this consensus of the four patriarchs 
 of the East, to say nothing of Anglican divines), Dr. 
 Newman tells us the Church of Rome has at length, in 
 the course of centuries, acquired tiiis deep (but erroneous) 
 " insight." Well may Mr. Gladstone say, " In the study 
 of these three fragments, how much else has she forgotten .'' 
 — the total ignorance of St. Peter himself respecting his 
 'monarchy;' the exercise of *^he defining office, not by 
 him, but by St. James in the Council of Jerusalem ; the 
 world-wide commission specially and directly given to 
 St. Paul ; the correction of St. Peter by the apostle of 
 the Gentiles ; the independent action of all the apostles; 
 the twelve foundations of the new Jerusalem, and in 
 them the names of the twelve apostles of the Lamb." 
 But let us take a wider ground. Is it not the function 
 
Vaticanism and Anglicanism. 
 
 Ill 
 
 of a Church to study the Divine Word as a whole, and 
 to gather into the foci of her teaching the rays that 
 proceed from all its parts ? Is not this same sterile, 
 wilful textualism the favourite resort of sectaries, the 
 general charter of all licence and self-will that lays waste 
 the garden of the Lord ? Is it not this that destroys 
 the largeness and fair proportions of the truth, squeezing 
 here and stretching there, substituting for the reverent 
 jealousy of a faithful guardianship the ambitious aims 
 of a class, and gradually forcing the heavenly pattern 
 into harder and still harder forms of distortion and 
 caricature ? " * 
 
 2. Anglicanism is the very reverse of all this, and 
 rather resembles that Gallicanism which we have noticed 
 in its spirit of freedom, its veneration for its own 
 " national uses," in the Liturgy and its conciliar aspira- 
 tions. Gallicanism did not take its rise in that most 
 famous and distinct of its manifestations as exhibited in 
 1682, for its spirit had been moving in the national 
 Church for centuries. The Church of France boasted of 
 her so-called " Galilean liberties " till the fatal date of 
 the Vatican Council, when they were cleaa swept away 
 for ever, and loved her national " uses " of Lyons and 
 Paris till forced, within living memory, to adopt the 
 Petrine or Roman standards. In the year 1591, at 
 Mantes and Chartres, the prelates of France, in their 
 assembly, refused the order of the pope to quit the king, 
 and on September 21 repudiated his Bulls as being 
 null in substance and in form.f It has always been 
 understood that the French Church played a great part 
 in the Council of Constance, where the prelates voted by 
 
 * " Vaticanism," etc., p. 97. 
 
 t Continuation of Fleury, " Hist. Eccl.," xxxv. 337. 
 
112 
 
 P an- Anglicanism : what is it? 
 
 nationalities separately. Or, to go a little further back, 
 the Council of Paris, in 1393, withdrew its obedience alto- 
 gether from Benedict XIII., without transferring it to his 
 rival at Rome; restored it upon conditions in 1403 ; again 
 withdrew it because the conditions had not been fulfilled, 
 in 1406 ; and so remained until the Council of Constance 
 and the election of Martin V.* The historian Fleury 
 writes, " Le Concile de Constance etablit la maxime, de 
 tout temps enseignee en France que tout pape est soumis 
 au jugement de tout Concile Universel en ce qui concerne 
 la foi}' t 
 
 One of the four articles of 1682 simply reaffirms the 
 decree of the Council of Constance as to General Councils, 
 and, we may add, the decrees of this celebrated Council 
 ruled for a time not only the minds of a school or party, 
 but the policy of the Western Church at large. They were 
 confirmed and repeatedly renewed by the succeeding 
 Council of Basle, and proved their efficacy and sway by 
 the remarkable submission of Eugenius IV. to that 
 Council. It will be sufficient to cite the single sentence 
 of Mr. Hallam, in which he has summed up the case of 
 the decrees of Constance. " These decrees are the great 
 pillars of that moderate theory with respect to the papal 
 authority which distinguished the Gallican Church, and 
 is embraced, I presume, by almost all laymen, and the 
 major part of ecclesiastics, on tJiis side of the Alps (^Cis- 
 Alpine)." % 
 
 No doubt the spirit of what are called the " Gallican 
 liberties " entered into the ideas and institutions of 
 
 * Du Chastenet, " Nouvelle Histoire du Concile de Constance et 
 Preuves, " pp. 79, 84. 
 
 t Fleury, "Nouv. Opusc," p. 44, cited in De Maistre, "Du Pape," 
 p. 82. 
 
 X " History of the Middle Ages," ch. vii. pt. ii. 
 
Vaticanism and AuHicanism. 
 
 113 
 
 England, Germany, and other nations. At all events, 
 its spirit of independence moves at every turn of the 
 Anglican Reformation. The Gallican Church held, as 
 our Homilies also imply, that reception by the Church 
 constitutes the true validity of a General Council. The 
 language of the Homilies,* " those six Councils which 
 were alhnved and received of all men," agrees with that of 
 Bossuet, " That is a lawful Council, with which, while 
 acting as CECumenical, the whole Church communicates ; 
 and the matter being dijudicated, holds it to be adhered 
 to, so that the authority of the Council rests on the 
 authority and consent of the Universal Church, nay, is 
 the very authority of the Catholic Church." f From 
 Cranmer's days till the present the Church of England 
 has expressed its readiness to submit her quarrel with 
 the papacy to the arbitrement of a really free General 
 or CEcumenical Council, not a packed assembly, but a 
 fair representation of the whole of Christendom. In 
 repudiating the papal supremacy she broke away from 
 the papacy, not the patriarchate, and put an end to that 
 appellate jurisdiction {transniarina jndicia),di yoke which 
 her sons were never able to bear — a feeling emphasized 
 as far back as the Constitutions of Clarendon. J " So far 
 was it," she says, in the canons of 1604, "from the pur- 
 pose of the Church of England to forsake and reject the 
 Churches of Italy, France, Spain, Germany, or any such- 
 like Churches in all things which they held and practised, 
 that, as the apology of the Church of England confesses, 
 it doth with reverence retain those ceremonies which 
 do neither endamage the Church of God, nor offend 
 
 * " Homily against Peril of Idolatry," p. 2. 
 
 t " Projet de Reunion," iv. 3 ; " CEuvres," I. xxxv. p. 455. 
 
 X C, 8, " De Appellationibui." 
 
 I 
 
Pan-Auglicanism : ivhat is it f 
 
 the minds of sober men ; and only departed from them 
 in those particular points wherein they were fallen both 
 from themselves in their ancient integrity, and from the 
 apostolic Churches which were their first founders." * 
 
 Anglicanism believes in the equality of the twelve 
 apostles, and regards Peter as the symbol, not centre, of 
 unity. The Church it regards as a " monarchy," whose 
 Head is not in Rome or Canterbury, but in heaven. It 
 believes that the bishops are the lineal descendants of 
 the apostles, and therefore sit on equal thrones. Epis- 
 copacy is regarded as divine in its origin, and the 
 greatest care is taken to hand on the succession. Angli- 
 canism respects the solidarity of the episcopate, after 
 Cyprian, and with it asserts the autonomous prerogatives 
 of national Churches. It receives the canon of sacred 
 Scripture. It accepts the first four CEcumenical Councils, 
 just as Gregory the Great said he did the four holy Gospels. 
 It holds the Catholic Creeds, and requires the profession of 
 them from its catechumens and communicants. Its " rule 
 of faith " is Scripture as interpreted by primitive antiquity. 
 It loves the national "Uses" of Sarum, Hereford, Ban- 
 gor, Lincoln, or York, which have been unified in its 
 incomparable Book of Common Prayer. Its "note" is 
 evangelical truth and apostolic order. Anglicanism ap- 
 proves the development of Church authority in dioceses, 
 provinces, primacies, and patriarchates, though there is no 
 " lording it over God's heritage." It boasts of Synods and 
 Convocations second to no Church in Christendom. The 
 Reformation restored the " cup to the laity," which had 
 been filched from the Anglican Church just three cen- 
 turies before, in a provincial council held at Lambeth 
 by the celebrated Archbishop Peckham (1281) — "the 
 "•■ '•Constitutions and Canons Ecclesiastical," 30, 
 
Vaiicnnisiii and Auglicaiiism. 
 
 115 
 
 •great sacrilege of the Church of Rome," as Dr. Fcatley 
 terms it, adopting the language of Pope Gclasius,* " in 
 taking away the sacred cup from the laity." Anglicanism 
 takes its stand on the old Vincentian canon, " semper, 
 ubique, ab omnibus" — ''antiquity, universality, and con- 
 sent;'' and its Reformation was conducted on primitive 
 models, and was simply a return to the Old Catholicism 
 of the undivided Church. But there was no break in the 
 continuity of the old historical Church of this country. 
 The Church changed none of its machinery and scarcely 
 .any of its personnel. The hierarchic arrangements of 
 "bishops, priests, and deacons," were continued. As De 
 INIaistre said, "The Anglican Church has preserved a 
 dignity and weight absolutely foreign to all other re- 
 formed Churches, entirely because the English good 
 sense has preserved the hierarchy." f 
 
 But it is time to see what the prelates themselves say 
 of this Pan-Anglicanism, which is this year focussed for 
 the third time at Lambeth. Writing to the faithful, they 
 say — 
 
 "United under one Divine Head in the fellowship of the 
 one Catholic and Apostolic Church, holding the one faith 
 revealed in Holy Writ, defined in the Creeds, and maintained by 
 the Primitive Church, receiving the same canonical Scriptures of 
 the Old and New Testaments as containing all things necessary 
 to salvation, these Churches teach the same Word of God, 
 partake of the same divinely ordained Sacraments, through the 
 
 * The fi)lIo-i\ing remarkable decree of Pope Gelasius (a. n. 492), against 
 the Maniehccans forbidding communion in one kind, cannot be reconciled 
 with the modern j)raclice of the Church of Rome: " Comperimus quod 
 quidam, sumpta tantummodo corporis sacri potione, a calice sacri cruori^ 
 abstineant : qui procul diibio (quoniam nescio qua superstitione docenlur 
 al)stringi) aiit sacramcnta Integra pmipiant, an/ ab integris arceaiUur. 
 Qiiis divisio imius el ejttsdcm mystcrii sine grandi sacrikgio non potest 
 proveniri" (Dist. 2, " De Consecratione "). \Vas this spoken ex Cfr/Z/^i/n? 
 • or not ex cathedr&'i 
 
 t De Maistre, " Lettre a une Dame Russe," vol. ii. p. 285. 
 
Il6 
 
 Pan-Anglicanisin : H'Jiat is it ? 
 
 ministry of the same apostolic orders, and worship one God an<T 
 Father through the same Lord Jesus Christ, by the same Holy and 
 Divine Spirit, who is given to those that believe, to guide them 
 into all truth." — " Encyclical Letter of the Pan-Anglican Bishops to 
 the Faithful" (187S), p. 10. 
 
 The first " Conference " was held at Lambeth in 1867, 
 a short time after the late pope had promulgated the 
 dogma of the immaculate conception on his own 
 responsibility. In their letter to the faithful at that 
 time they say — 
 
 '• Furthermore we entreat you to guard yourselves and yours 
 against the growing superstitions and additions with which in these 
 latter days the truth of God has been overlaid ; as otherwise, so 
 especially by the pretension to universal sovereignty over God's 
 heritage asserted for the See of Rome, and by the practical exalta- 
 tion of the Blessed A'irgin Mary as mediator in the place of her 
 Divine Son, and by the addressing of prayers to her as intercessor 
 between God and man. Of such beware, we beseech 3-ou, knowing 
 that the jealous God giveth not His honour to another." 
 
 And again, " Hold fast the Creeds and the pure worship and 
 order which of God's grace j e have inherited from the Primitive 
 Church." — "Encyclical Letter of the Bishops in 1S67," p. 3. 
 
 At the last Conference (1878), held after the Vatican 
 decrees had been promulged, the prelates wrote — 
 
 " The fact that a solemn protest is raised in so many Churches 
 and Christian communities throughout the world against the usurpa- 
 tions of the See of Rome, and the novel doctrines promulgated by 
 its authority, is a subject of thankfulness to Almighty God. All 
 sympathy is due from the Anglican Church to the Churches and. 
 individuals protesting against these errors, and labouring, it may 
 be, under special difficulties from the assaults of unbelief, as well, 
 as from the pretensions of Rome. . . . 
 
 " It is, therefore, our duty to warn the faithful that the act done 
 by the Bishop of Rome in the Vatican Council in the year 1S70. 
 whereby he asserted a supremacy over all men in matters both of 
 faith and morals, on the ground of an assumed infallibility, was an, 
 invasion of the attributes of the Lord Jesus Christ. 
 
 ''The principles on which the Church of England has reformed. 
 
Vaticanism and A uglicauisni. 
 
 117 
 
 herself are well known. We proclaim the sufficiency and supremacy 
 of the Holy Scriptures as the ultimate rule of faith, and commend 
 to our people the dilii^^cnt study of the same. We confess our faith 
 in the words of the ancient Catholic Creeds. We retain the apostolic 
 order of Bishops, Priests, and Deacons. We assert the just liberties 
 of particular or national Churches. We provide our people, in their 
 own tongue, with a Book of Common Prayer, and Offices for the 
 administration of the Sacraments in accordance with the best and 
 most ancient types of Christian faith and worship. These documents 
 are before the world {orbi iiniverso), and can be known and read 
 of all men." — " Encyclical Letter of the Pan-Anglican Bishops to 
 the Faithful" (1878), pp. 35, 36. 
 
 Such is Anglicanism, the home of the free and the 
 right, as opposed to Vaticanism, the house of bondage, 
 and enthronement of will in place of right. Between 
 these two rival systems the nations must soon make 
 their choice. To one or other of these Christian people 
 must give their allegiance in their venture of faith. 
 Which will be the dominant influence in the " Church of 
 the future," and which Communion is likely to lead the 
 way to a corporate reunion of a distracted and divided 
 Christendom, it is not difficult to conjecture. Its banner, 
 however, must be freedom and tnith. Among the many 
 noble thoughts of Homer, there is not one more noble 
 or more penetrating than his judgment upon slavery. 
 "On the day," he says, "that makes a bondman of the 
 free, 
 
 "Wide-seeing Zeus takes half the man away." 
 He thus judges, not because the slavery of his time was 
 cruel, for evidently it was not, but because it was slavery. 
 What the poet said against servitude in the social order 
 we mayjDlcad against Vaticanism in the spiritual sphere; 
 and no cloud of incense, which zeal, or flattery, or even 
 love can raise, should hide the disastrous truth from the 
 vision of mankind. 
 
118 
 
 Pan-A7iglicaiiisin : ivJiat is it : 
 
 V. 
 
 THE CHAIR OF CANTERBURY. 
 
 The " Lambeth Conference " — for that is its correct 
 official recognition — met again, for the third time, this 
 year ; it having met on two previous occasions, at 
 intervals of about a decade of years, in 1867 and 1878. 
 So valuable were those gatherings found to be, that the 
 experiment of these years has been repeated in 1888. 
 The English race and English language have spread 
 far and wide, penetrating every continent and sweeping 
 every sea ; but, so spreading, our fellow-countrymen 
 never forget their origin. " It Avould, indeed, be diffi- 
 cult," as the Primate said in the Abbey, " to outrun 
 the race wave, which now sweeps all shores." \\'ith 
 them go their creed and character, and with their 
 national tenacity of purpose, and home fondness of the 
 English heart, they cling to the old Church and " faith 
 of their fathers." This has of late been vividly brought 
 before our eyes in many impressive displays. The 
 wealth of the Colonial and Indian Exhibition was fol- 
 lowed last year by the representative pageant of the 
 Jubilee. The lesson of the Jubilee is perpetuated in the 
 foundation of the Imperial Institute ; and our imperial 
 power, with all its grave responsibilities, is being further 
 
The Chair of Cautcrhury. 
 
 119 
 
 emphasized by the meeting of the prelates of the great 
 AngHcan Communion, gathered from all parts of the 
 queen's dominions, together with American and purely 
 missionary bishops, this year, round the occupant of the 
 chair of St. Augustine. The chair of Canterbury is the 
 great centripetal force, which makes it virtually the 
 "centre of unity" for all the bishops of this imperial 
 Church and nation. May it not become the rallying- 
 point of the nations, and the most hopeful centre for 
 the unity of Christendom 
 
 There are now no fewer than 225 prelates of the 
 Anglican rite. Of these, 75 are English bishops in 
 foreign parts ; 68 are American bishops belonging to 
 the United States ; 35 belong to the home episcopate, 
 which is being increased as circumstances offer ; 20 are 
 returned "colonials ;" six are suffragans, who are again 
 coming into greater prominence, as in former days of the 
 Church's history ; 13 are bishops of the disestablished 
 Church of Ireland ; and seven of the unestablished 
 Church of Scotland. Thus, altogether, there are 225 
 bishops of the Anglican Churches throughout the world 
 {iiniversi), established, disestablished, unestablished, or 
 purely missionary; some living under a monarchy, others 
 under a republic, and the rest in our colonies and de- 
 pendencies, all told. Of the returned " colonials," only 
 those working under a commission from the English 
 bishops are invited to Lambeth. While these lines were 
 being written, about 150 had accepted the invitation ; at 
 the last Conference (1878) there were exactly 100 bishops 
 present, but at this one the number reaches 150; that 
 being the exact number which attended the fourth 
 General or Qicumenical Council, that of Chalcedon (a.d. 
 451). A glance at the Agenda paper will show us that 
 
I20 
 
 Pau-Anglicanisni : 7chat is it? 
 
 a great many burning questions have come to the front 
 during the last decade, and had to be duly discussed by 
 the collective Anglican episcopate, assembled at Lam- 
 beth, by special invitation of the Archbishop of Canter- 
 bury, who is now looked upon as the Patriarch of the 
 Patriarchate of Greater Britain, and whose " chair " is 
 the rallying-point of all the Anglican Churches through- 
 out the world, thus emphasizing the ancient title con- 
 ferred upon him as Papa alterius nrbis. 
 
 It is not too much to say that a decennial conference 
 of the bishops of the Anglican Communion, under the 
 presidency of the Archbishop of Canterburj-, has now 
 become a recognized part of the organization of our 
 Church. This was remarkably illustrated in the last 
 Conference of 1878. At the special Evensong at Canter- 
 bury Cathedral in that year, the archbishop gave an 
 official welcome to the assembled bishops. The ancient 
 marble throne, known as " St. Augustine's Chair," was 
 moved from its ordinary position in the south tran- 
 sept, and placed in the centre of the altar steps. The 
 bishops were grouped on either side of it, and the arch- 
 bishop addressed them as follows : — 
 
 " My brethren, representatives of the Church throughout the 
 world, engaged in spreading the gospel of Jesus Christ wherever the 
 sun shines, I esteem it a very high privilege to welcome you here 
 to-day, to the cradle of Anglo-Saxon Christianity. ... I am 
 addressing you from St. Augustine's chair. This thought carries 
 us back to the time when that first missionarj' to our Anglo-Saxon 
 forefathers, amid much discouragement, landed on these barbarous 
 shores. More than twelve centuries and a half have rolled on 
 since then. The seed he sowed has borne an abundant harvest, 
 and this great British nation, and our sister beyond the ocean, 
 have come to render thanks to God for the work begun by him 
 here." 
 
Tlie Cliair of Canterbury. 
 
 121 
 
 And again he added — 
 
 '■' It is my privilege to welcome you to Christ Church, Canter- 
 bury. . . . Gregory sent Augustine here that he might mark 
 England with the name of Christ — 'that Name which is above 
 every name.' . . . God unite us all more closely in His own great 
 family ! 
 
 And it was from this same chair tliat the present 
 Archbishop of Canterbury dehvercd his earnest and 
 touching welcome to the bishops, who had accepted his 
 invitation to attend this third Lambeth Conference 
 (1888), in that unprecedented gathering of prelates at 
 Canterbury Cathedral, June 30, which was the formal 
 opening of the Pan-Anglican Conference ; a greeting 
 which was followed up by the primate's magnificent 
 sermon the following Monday evening in Westminster 
 Abbey ; a sermon which made an impression which 
 can never be forgotten — both worthy of the occasion, 
 and worthy of the present brilliant occupant of the 
 ancient chair of Canterbury. 
 
 None can have any doubt as to the pressing need 
 of the practical questions which were definitely selected 
 for discussion, and they cover a very wide area. The 
 subjects, which are of very real interest and importance, 
 had been arranged under six heads. 
 
 I. The Church's practical work in relation to (i) 
 intemperance, (2) purity, (3) care of emigrants, (4) 
 socialism. 
 
 II. Definite teaching of the faith to various classes, 
 and the means thereto. 
 
 III. The Anglican Communion in relation to the 
 Eastern Churches, to the Scandinavian and other re- 
 formed Churches, to the Old Catholics, and others. 
 
 IV. Polygamy of heathen converts. Divorce. 
 
I 22 
 
 Pan-Ans;Ucan{s:n : ivJint is it? 
 
 V. Authoritative standards of doctrine and worship. 
 
 VI. Mutual relations of dioceses and branches of the 
 Anglican Communion. 
 
 It appears that the word " Pan-Anglican " has n& 
 official recognition in connection with any of these con- 
 ferences, although the term is not wrong in itself to 
 express an idea ; they are simply " Lambeth Confer- 
 'ences," 1867, 1878, 1888. Still less can the word 
 'synod" be rightly used of this gathering, i.e. in its 
 technical sense, for it has no conciliar authority, nor can 
 it promulge enacting or binding decrees ; it is simply a 
 " conference " of bishops, who meet, as in early days of 
 the Church, for " brotherly corresj^ondence." But surelj- 
 such a gathering does not imply either sterility or isola- 
 tion. It is a memorable event, for, as in 1867 and 1878^ 
 it demonstrates the strength of the tie which still exists 
 between the Church of the mother country and the 
 daughters which she has planted, whether free, as in 
 the Canadian and Australian Churches, or still under 
 the -State of England, as in the South African Churches. 
 It shows the Church of England in something like her 
 old imperial position, as the greatest missionary power 
 of Christendom, the centre of the Anglican Churches 
 throughout the world, and the great see of Canterbury 
 in the supremacy of Papa Anglicanns, i.e. Patriarch of 
 the Anglican patriarchate. The Churches thus united 
 are at this time the Church of England, and the Churches- 
 planted by her in India, the colonies, and elsewhere, 
 most of which Churches are associated into six distinct 
 provinces ; the Church of Ireland ; the Church of Scot- 
 land ; the Episcopal Church in the United States of 
 America, with its missionary branches ; and the Church- 
 in Hayti. 
 
The Chair of Canterbury. 
 
 Many years ago a celebrated French writer, yearning 
 for the reunion of Christendom, and conceiving Rome to 
 be the only "centre of unity," appealed to the Anglicait 
 Communion to take the initiative, as being in touch with 
 both Catholic traditions and the Protestantism of the 
 reformed Churches. Holding what were then known as 
 ultramontane views (in distinction to Cis-Alpine, or the 
 more moderate views illustrated by the Council of Con- 
 stance, and enshrined in the " Galilean liberties," now, 
 alas ! passed and gone), but what would now be called 
 Vaticanist, and speaking in no measured terms of the 
 position and character of the English Church, he yet 
 recognized in her a prerogative character wliich would 
 make her a leading factor in any great movement of the 
 future. Writing to a Russian lady, De Maistre said, 
 " One may cite in favour of this theory {i.e. placing the 
 hierarchy before dogma) a splendid experience, which 
 for three centuries has been conspicuous in the eyes- 
 of all Europe — I mean the Anglican Chiireh, which has 
 presen-ed a dignity and weight absolutely foreign to all 
 other reformed Churches, entirely because the English 
 good sense has preserved the hicrarchj-." * And again,^ 
 speaking of the possibility of the corporate union of 
 Christendom, he writes, "If ever Christians draw nearer 
 to each other, as everything invites them, it seems that 
 the movement must start from the Church of England. 
 We are too far off ; but the Anglican Church, which 
 touches us with one hand, touches with the other those 
 whom we cannot touch." f This was written in 1817, 
 and many things have happened since then. 
 
 On the one hand, the Romish Church has taken a 
 
 * De Maistre, "Lettre a une Dame Riissc," vol. ii. p. 285. 
 t Dc Maistre, " Considerations sur la France " (181 7), i. p. 27. 
 
124 
 
 Pan-Aiiglicanisni : icJiat is it? 
 
 step which seems to have made union under her banner 
 an impossibility. The Vatican decrees have declared 
 the sovereign pontiff infallible when he speaks on faith 
 and morals, and demand the absolute obedience of all 
 Christians — a doctrine which appears to most Englishmen 
 a denial of history and stultification of reason. It is said 
 that after the Vatican Council a great ecclesiastic of the 
 Roman Communion exclaimed, " Thank God, wc have 
 done with history ! " Whatever vision of union ma\- 
 have been entertained by Anglicans of the past, such as 
 Wake and others indulged in, they have been dissipated 
 by this one act. The decrees of one General Council 
 may be set aside by another, for they are equal ; but what 
 power and authority can alter the decrees of an infallible 
 pope, who speaks urbi et orbi with the high-sounding 
 " We " of royal declarations — " Docemus et declaramus " t 
 Can we say of these decrees, that they can be qualified 
 or retracted — 
 
 "A breath can //«make them, as a breath has made " ? 
 
 It is not now, as far as we can see, in our power to 
 neutralize the mischiefs of the wanton aggression of 
 1870 upon the liberties, too scant}', which up to that 
 ■epoch had been allowed to private Christians in the 
 Roman Communion.* 
 
 On the other hand, the Anglican Communion has 
 grown with a growth which has outstripped all expecta- 
 
 * If Rome had listened to the words of her own St. Bernard, written 
 to one of her popes seven centuries ago, how different might have been the 
 condition of the whole of Christendom at this time ! " Remember," he 
 says, in writing to Pope Eugenius, ' ' before all things that the Holy Roman 
 Church, over which God hath set thee, is the mother of Churches, not their 
 mistress, and that thou art not the ruler of bishops, but one of them." 
 Consideres, ante omnia, sanctam Rontanam ccclcsiam. Ciii Deo atietorc pracs, 
 Ecchsiaruin matrem esse, non doininam : te zero uon domintim episcoparum 
 scd ii/iitm ex ipsis. 
 
Tlic Chair of Canterbury. 
 
 12? 
 
 tion. Her intensive and extensive energies have been 
 manifested on a scale which has few parallels in the his- 
 tory of Christendom since the apostolic age. In the 
 treatise " Du Pape," the writer before alluded to pours 
 much scorn on the English Church, and hazards many- 
 statements which can only be palliated by defective 
 acquaintance with her history ; and it must be remem.- 
 bered that the Anglican Church of to-day is very different 
 to what it was more than seventy years ago. He brings 
 two main charges against her — sterility and isolation. 
 
 With regard to the former, the history of the last 
 half-century will answer it. The evidence of our eyes 
 shall answer it. These 225 prelates of the Anglican Com- 
 munion, representing sees in all parts of the habitable 
 world — these metropolitans, bishops, and primates, coming 
 from the utmost ends of the earth, with their millions of 
 faithful Christians, and ten of thousands of communicants,, 
 shall answer it. 
 
 And if the English Church has been cruelly isolated, 
 has it not been because she retained a form of Church 
 government which has come down to her in unbroken 
 continuity from apostolic times ; because she cast off the 
 accretions which had been gathered about the apostolic 
 doctrine and practice through long ages ; because she 
 contends earnestly for that " faith once for all (a7r«S) 
 delivered to the saints," and which admits of no altera- 
 tion or development } She has been isolated because she 
 could not consort with either extreme, Rome and Geneva. 
 She was isolated because she stood midway between the 
 two. Yet this very via media enables her to accept the 
 role of mediator, when the time shall come. 
 
 But this charge of isolation, if it had any appearance 
 of truth, has long since lost its force. The English 
 
126 
 
 Pan- A nglicautsiji : what is it ? 
 
 Church is no longer insular, as the English people is no 
 longer insular. Our queen rules over one-fifth of the 
 human race, and one-sixth part of the globe. The great 
 American republic — the most wonderful development in 
 the history of the world — is bone of our bone, and flesh 
 of our flesh. In starting great colonies in both hemi- 
 spheres, we have founded colossal empires. Besides 
 which, British vessels absorb more than half the carrying 
 power of the world, and the Americans have a fair share 
 of the remainder. Everywhere, on every continent, for 
 business or for pleasure, English-speaking people are 
 found nowadays. 
 
 " Corresponding to this progress of the English race," 
 said the Bishop of Durham, in his sermon at the Church 
 Congress last year, " is the spread of the English Church. 
 Next year, if it please God, will witness another meeting 
 of the Lambeth Conference. The number of the Anglican 
 episcopate, from which its members are drawn, is fast 
 mounting up to 200 [it is 225]. This year (1887) is the 
 <;entenary of the first colonial bishopric. We have seized 
 the occasion to take an audit of the progress during this 
 period. I need not trouble you with the statistics of the 
 increase. It is sufficient to say that during the present 
 reign alone the number of our colonial and missionary 
 ■sees has been multiplied nine or ten fold, and that the 
 rate of increase has been greater in the later decades of 
 the period than in the earlier. The Anglican Communion 
 ■comprises within her embrace Churches established, un- 
 established, and disestablished. She has flourishing 
 branches in every continent of the globe. She acknow- 
 ledges as her sons converts from the highly developed 
 and immemorial religions of the East, and converts of 
 the rude idol-worship of Africa and the Pacific Islands. 
 
The Chair of Canterbury. 
 
 127 
 
 The successor of St. Augustine is coming to be regarded 
 as the patriarch in substance, if not in name, of the 
 AngHcan Churches throughout the world. The proud 
 title, Papa alterins orbis, has a far more real meaning 
 now than when it was conferred many centuries 
 ago." * 
 
 And besides this, our relations with the ancient Churches 
 of the East are becoming everyday more intimate. Wc 
 have withdrawn our Anglican bishop from Jerusalem, 
 which was one of the three reasons given by Dr. Newman 
 in sending him over to Rome. With the more flourishing 
 communities we are exchanging friendly intercourse, 
 while the feebler Churches, in Assyria and Egypt 
 and elsewhere, are looking to us for instruction and 
 help. 
 
 The standpoint of these Lambeth Conferences is the 
 same as that of the Anglican Communion itself It re- 
 cognizes the equality of the apostolic thrones ; it regards 
 St. Peter as the symbol, not centre, of unity ; it respects 
 the solidarity of the episcopate throughout the world ; 
 it synchronizes with the great Eastern patriarchates ; it 
 believes in a Council rather than a pontiff ; it appeals, 
 especially in its great quarrel with the papacy, to a fair 
 representation of Christendom when it can be had ; or, 
 to put it more technically, the standpoint of the Angli- 
 can Church was in general terms described by the leading 
 Anglican prelates, as ultimately carried, as "maintaining 
 tlie faith in its purity, as taught in the Holy Scriptures, 
 held by the primitive Church, suiuined up in the Creeds, 
 and affirmed by the undisputed General Councils"! — 
 
 * Sermon preached by the Lord Bishop of Durham, at Wolverhampton, 
 October 3, 1887. " Congress Report," p. 13. 
 t Resolutions, Lambeth Conference, 1878. 
 
128 
 
 Pan-Anglicanism : zcJiat is it? 
 
 foundations wc affirm to be foursquare and impregnable, 
 which no reasoning or sophistry can destroy, either on 
 the side of Rome or Geneva. 
 
 " What are we doing here to-day ? " said the present 
 successor of St. Augustine, in his address at the last 
 Church Congress. " I ahvays think that one of the most 
 striking and touching things in all Church history, one 
 of the most remarkable prophecies which has yet to be 
 fulfilled long hence, are those last words of Cranmer : ' I 
 appeal to the next General Council.' That next General 
 Council of Christendom is far away yet — very far awa)-, 
 indeed ; but we were bidden yesterday, in that noble 
 sermon, to remember that the greatest things are often 
 brought about by people living centuries before, it may 
 be, indulging in noble conceptions, and trying to keep 
 them in sight. We must remember that every congress 
 of this kind, every diocesan conference, every other 
 great conference, is leading on to a more truth-seeking 
 and more general council, and is a step towards the 
 great reunion, when the great Council shall meet which 
 Cranmer foresaw through the ages. It will be a greater 
 one than Cranmer foresaw. To him it meant the settle- 
 ment of particular differences that marked his time ; 
 but to us, looking forward, it rises as a vision, that at 
 last there will be fulfilled a real federation of all 
 Christendom, and that the ' two or three ' gathered then 
 in Christ's name, with Christ in the midst of them, will 
 be the whole body of believers. And as we pray at every 
 Convocation that ' He who presided over the gathering 
 of the apostles will make Himself felt,' and as in that 
 last great Council to which we look we should invoke 
 Him as the real living, moving Spirit, that is what 
 we ought to pray for now : that \\ hat we determine of 
 
The Cliair of Canterbury. 
 
 129 
 
 every angry, vexatious, or factious party words, that not 
 a single word, or act,' or sound should break in upon the 
 I^eace of God." * 
 
 Meantime the Anglican branch of the Church 
 Catholic falls back upon the autonomous prerogatives 
 of national and independent Churches. She appeals with 
 the greatest confidence to history, especially that of the 
 primitive Church ; she points her children to the canons 
 of the four first CEcumenical Councils of the undivided 
 Church ; she takes her stand on the consensus of the best 
 patristic writers ; she applies with unflinching confidence 
 the celebrated maxim of Vincentius of Lerins, as the 
 true touchstone of truth, " Quod semper, quod ubique, 
 quod ab omnibus " — " Universality, antiquity, and con- 
 sent." A careful study of liis famous " Commonitorium " 
 will convince us that tradition is not to be relied upon 
 as an absolute but a negative guide, that is to say, as 
 excluding every new creed, and banishing all novel 
 pretensions. Let us, then, take a few instances from 
 Christian antiquity, to show that the ultimate authority 
 of the Church was lodged in the collective body of the 
 apostles, and not, under a disguise more or less thin, 
 in St. Peter alone, as the necessary " centre of unity" 
 to the rest. 
 
 Now, it should be premised that the several primitive 
 Churches planted by the apostles throughout the world 
 were originally independent f of each other, and governed 
 
 * Address of the Archbishop of Canterbury at Wolverhampton, October 
 4, 1887. "Congress Report," p. 26. 
 
 t With reference to the independence of the British Church, see 
 liingham's "Antiquities of the Christian Church," vol. iii. bk. ix. ch. i. 
 pp. 27-30; vol. i. bk. ii. ch. xviii.; also Bramhall's " Just iVindication lof 
 the Church of England," ch. v. p. 71. The reader is also referred to Stil- 
 lingfleet's " Origines Britannirc " and Inett's " Origines Anglicana; " for 
 valuable information on the subject. 
 
 K 
 
130 Pan-Anglicanisvi : iv/iat is it ? 
 
 by their own respective ecclesiastical constitutions. This 
 was the natural and the necessary result of the equality* 
 that subsisted between the apostles themselves, none 
 of whom had any jurisdiction over the rest. Hence the 
 apostles of the "circumcision," or of the Jews, and the 
 apostles of the " uncircumcision," or of the Gentiles, had 
 all their separate provinces, or districts, within the sphere 
 of which they preached, without "building upon another 
 man's foundation," or encroaching upon the Churches 
 founded by others. And, accordingly, we learn from Scrip- 
 ture and ecclesiastical history that St. Peter preached to 
 the Jews of the Dispersion in Pontus, etc. ; St. Simon in 
 Egypt and Cyrene ; St. Bartholomew in the East Indies ; 
 St. Andrew travelled in the northern countries of 
 Scythia ; St. Matthew pursued his labours in Ethiopia ; 
 St. Jude in ^Mesopotamia and Syria ; St. John in Asia 
 Minor ; St. James in Jerusalem ; St. Philip in Higher 
 Asia ; St. Thomas in Parthia, Media, and the neighbour- 
 ing nations ; St. Paul in Asia Minor, Greece, Rome, 
 Spain, and the Western parts.f And the first four 
 General Councils — Nice, 325;+ Constantinople, 381 ;§ 
 Ephesus, 431; 11 and Chalcedon, 451 II — acknowledged 
 and confirmed ** this equality ft and independence of the 
 original Churches, simply allowing, by the third canon of 
 Constantinople, and twenty-eighth of Chalcedon, to the 
 Church of Rome, as the ancient imperial city, a pre- 
 
 * See Palmer's "Treatise on the Church of Christ," vol. ii. p. 479. 
 
 t Veowell's " Chronicles of the Ancient British Church," p. 13 ; and 
 Robertson's "History of the Christian Church," p. 2. 
 
 % Canon 6. § Canon 2. 
 
 II Canon 8. 1 Canons 9-28- 
 
 ** See Bevericlge, " Pandect.'e Canonum, Annot. in Cap. Con. Xic," 
 torn. iv. p. 52. 
 
 tt See Banow on the Pope's supremacy, " Works," pp. 631-635, vol. i. 
 
The Cliair of Canterbury. 
 
 ccdcnce of rank * — as primus inter pares, " first among- 
 equals " — but not of jurisdiction, giving at the same time 
 the second place of honour to the Church of Constanti- 
 nople (New Rome). 
 
 In the canons to which reference has been made, 
 the rank assigned to the Bishops of Rome and Constan- 
 tinople is expressly stated to be the primacy of honour, 
 -ii TTpeaftda -,")? rifxifiQ, not the primacy of authority, nor 
 even the primacy itself And " this honorary primacy," 
 as Hammond has remarked, " by virtue of which the 
 Bishop of Constantinople had the precedence of all the 
 bishops of the Church, after the Bishop of Rome, is 
 expressly stated to be given to him because Constan- 
 tinople is New Rome, thus showing the nature and 
 origin of the primacy of Rome itself." f And this is 
 declared distinctly by the Emperor Justinian.J " We 
 decree, according to the decision of the canons, that the 
 most holy [archbishop] of the Elder Rome should be 
 altogether first of all the priests, and that the most holy 
 Archbishop of Constantinople, which is New Rome, 
 should have the second rank after the most holy apostolic 
 throne of the Older Rome, and should be honoured above 
 all others." And to this agrees the twenty-eighth of 
 Chalcedon, which runs thus : " We, following in all things 
 the decisions of the hoi}- Fathers, and acknowledging the 
 canon of the hundred and fifty most religious bishops 
 [assembled at the Council of Constantinople], do also 
 determine and decree the same things respecting the 
 most holy city of Constantinople, New Rome. For the 
 
 - .See Canon 3, Council of Constant,, A.D. 381 ; Canon 28 of Chalcedon, 
 A. v. 451 ; with notes of Johnson's " Vade Mecum." 
 
 t Hammond, "On the Six Cxumenical Councils," p. 53. 
 i " Novell," 131, c. 2. 
 
132 
 
 Pan-Anglicanisiii : ivJiat is it? 
 
 Fathers properly gave the primacy to the throne of 
 the Elder Rome because that was the imperial city. And 
 the hundred and fifty most religious bishops, being 
 moved with the same intention, gave equal privileges 
 to the most holy throne of New Rome (Constantinople), 
 judging with reason that the city which was honoured 
 with, the sovereignty and senate, and which enjoyed 
 equal privileges with the elder and royal Rome, should 
 also be magnified like her in ecclesiastical matters, being 
 the second after her." How far the positions here laid 
 down, which assigns Rome's precedency to Imman enact- 
 ments, agree with the Vatican decrees and papal infalli- 
 bility, the Vaticanists m'ust explain. The fact that 
 this was passed by the bishops, in opposition to every 
 form of resistance which the papal legates could inter- 
 pose, only makes the value of this testimony so much 
 the stronger ; nor does the refusal of the pope to con- 
 firm this canon render it, in our eyes, deficient in 
 authority. 
 
 The independence to which reference has been made 
 is further confirmed by a consideration of the ecclesi- 
 astical divisions of the empire, in the time of Constantine, 
 into thirteen patriarchates or exarchates, following the 
 civil division of the empire into thirteen great dioceses^ 
 containing one hundred and nineteen provinces, which 
 provinces were ecclesiastically governed by metro- 
 politans. These patriarchs or exarchs were originally, 
 as Bingham * has shown, " independent one of another," 
 and their independence, or at least that of the several 
 metropolitans, involving subsequently that of the higher 
 jurisdiction, was recognized and confirmed by the sixth 
 canon of Nice. From the " Notitia Imperii," prepared 
 
 * "Works," vol. i. p. 243 ; Cave's "Ancient Church, "p. 32. 
 
TJie Cliair of Canterbury. 
 
 probably in the reign of Arcadius and Honorius * (a.D. 
 391), we learn the extent of these several ecclesiastical 
 and civil divisions, and we find that the jurisdiction of the 
 Bishop of Rome was confined to his own patriarchate, f 
 civilly designated as the Roman prefecture, containing 
 ten provinces, whilst the civil diocese of Britain, con- 
 taining five provinces, was ecclesiastically governed by 
 the Exarch of York ; % and it is further evident, from 
 these historical records, that, to quote the language of 
 Bingham, § "the Britannic Churches for six hundred 
 years never acknowledged any dependence upon Rome." 
 
 In a passage of St. Ignatius of Antioch, who was a 
 contemporary of the apostles, we are invited to trace the 
 germ of the papal monarchy. He " addresses the Roman 
 Church, and it only, out of the Churches to which he 
 writes, as ' the Church which has the first seat in the 
 place of the country of the Romans ' " || (TrpoKa6)]-ai, 
 "sits before," rendered "has the first seat"). This is 
 literally all that can be advanced. Now, put by the 
 side of this the expression of St. Ignatius relative to the 
 authority of bishops. The passages which follow are 
 taken only from the undoubted epistles. " It is, there- 
 fore, fitting that you should by all means glorify Jesus 
 Christ, who hath glorified you ; that by a uniform obedi- 
 ence ' ye may be perfected, joined together in the same 
 mind and in the same judgment : and may all speak the 
 same thing ; ' and that, being subject to your bishop and 
 his presbytery, ye may be sanctified in all things." 
 
 "For Jesus Christ, our inseparable Life, is the Mind 
 * Bingham, vol. iii. p. 4. 
 
 t Ibid., p. 10 ; Hale's "Chronology,"' vol. ii. p. 498 : Cave's " Ancient 
 Church," p. 255. 
 
 I Bingham, vol. iii. p. 12. § Ibid., p. 27. 
 
 II Xevifman's " Development," etc., p. 22. 
 
134 Paii'Anglicanis:,: : zjhat is it? 
 
 of the Father ; like as the bishops, appointed even unto 
 the utmost bounds of the earth, are after the mind of 
 Jesus Christ. Wherefore it will become you to concur 
 in the minds of your bishops, as also ye do." 
 
 " Let no man deceive himself : if a man be not within 
 the altar, he faileth of the bread of God. For if the 
 prayer of one or two be of such force as we are told, how 
 much more that of the bishop and the whole Church! 
 He, therefore, that does not come together into the same 
 place with it, is proud, and has already condemned him- 
 self. Let us take heed, therefore, that we do not set our- 
 selves against the bishop, that we may be set under God." 
 
 " It is plain, then, that we ought to look to the 
 bishop as to the Lord Himself" * And in another 
 epistle, " Hearken unto your bishop, that God may also 
 hearken unto you. My soul is as the soul of them who 
 are in subjection to the Bishops, their Presbyters, their 
 Deacons." f 
 
 We take next the instance of St. Pol}xarp, who is with 
 reason supposed to have been the Angel or Bishop of the 
 Church of Smyrna, on whom the words of commendation 
 are so largely bestowed in the Revelation of St. John. 
 We are told that " St. Polycarp of Smyrna betakes him- 
 self to the Bishop of Rome on the question of Easter," the 
 inference being that the Bishop of Rome was the authority 
 to whom he was bound to appeal in the settlement of 
 that question.:!: But we are not told by the same writer 
 
 * " Epistle to the Ephesians." t " Epistle to Polycarp."' 
 
 X It will be remembered that on this veiy question St. Victor, Bishop 
 of Rome, "threatened to excommunicate the Asian Churches." But it had 
 no effect. Polycrates, chief of the Asian bishops, "absolutely refused to 
 listen to the Bishop of Rome's decision, and the other bishops throughout 
 the world met and discussed the matter in virtue of their own authority." — 
 Allies, pp. 59-62. 
 
Tlie Chair of Canterbury. 
 
 135 
 
 (what, however, is the truth) that St. Polycarp did not 
 submit to the authority of Anicetus, the Bishop of Rome, 
 in this matter. St, Irenaeus, however, expressly tells us 
 that " when the blessed Polycarp sojourned in Rome in 
 the time of Anicetus, they had some slight points of con- 
 troversy with each other, which were soon settled ; but 
 about this main point they would not persist in strife : 
 for neither could Anicetus persuade Polycarp not to keep 
 it, as having always kept it so w^ith John, the disciple of 
 our Lord, and the other disciples with whom he lived ; 
 nor could Polycarp persuade Anicetus to keep it after 
 his way, alleging that he was bound to maintain the 
 custom of the elders before him. Such being the state 
 of matters, they communicated with each other ; and in 
 the Church Anicetus yielded the celebration of the 
 Eucharist to Polycarp out of respect, and they departed 
 from each other in peace, enjoying the peace of the 
 whole Church, both of those who kept it one way, and 
 of those who kept it the other." * 
 
 As a passage of St. Jerome in the fourth century is 
 usually relied on as one of the strongest in all antiquity 
 in favour of the Roman supremacy, it will be peculiarly 
 appropriate, amid the vast multitude of matter which 
 presents itself, to select his testimony for examination. 
 
 The divisions f of Antioch had thrown the Catholic 
 Church into a remarkable position : there were two 
 bishops in the see, one in connection with the East, the 
 other with Egypt and the West — with which, then, was 
 " Catholic communion " ? St. Jerome has no doubt on 
 the subject. Writing to St. Damasus, he says, " Since 
 the East tears in pieces the Lord's coat . . . therefore by 
 
 * Allies, "Church of England cleared from Schism," pp. 60, 61. 
 t Newman's "Development," etc., p. 279. 
 
'36 
 
 Pan-A)iglicauisiii : li'Jiat is it? 
 
 me is the chair of Peter to be consulted, and that faith 
 which is praised by the apostle's mouth. . . . Though 
 your greatness terrifies me, yet your kindness invites me. 
 From the priest the sheep claim salvation ; from the 
 shepherd the sheep claim protection. Let us speak 
 without offence : I court not the Roman height ; I speak 
 with the successor of the fisherman, and the disciple of 
 the cross. I, who follow none as my chief but Christ, 
 am associated in communion with thy blessedness ; that 
 is, with the see of Peter. On that rock the Church is 
 built, I know. Whoso shall eat the lamb outside that 
 house is profane. I know not Vitalis (the ApoUinarian) ; 
 Meletius I reject. I am ignorant of Paulinus. Whoso 
 gathereth not with thee, scattereth ; that is, he who is 
 not of Christ is of Antichrist." The passage continues,* 
 " For now, O .shame ! after the Nicene faith, after the 
 Alexandrian decree, the West also concurring, the new 
 phrase of three hypostases is exacted of Die, a Roman, 
 by the Campenses, and the chief of the Arians. Wliat 
 apostles, I pray, have disclosed these words .'' What ne\\' 
 Paul, the master of the nations, has taught this doctrine ? 
 And because we do not pronounce these very words, we 
 are adjudged heretics. But if any one, understanding 
 the word hypostasis in the sense of substance or essence, 
 saith that the hypostasis is not One, in Three Persons, 
 he is an alien from Christ ; and in this confession we 
 are united with you, as though we were branded 
 together." 
 
 Xow, this passage, in order to prove the point in 
 question, must be understood as conveying St. Jerome's 
 opinion that in all cases, and under all circumstances, St. 
 Peter's successor at Rome is secured from error. That 
 " Bishop Hopkins, " On the Church of Rome." 
 
The Chair of Canterbury. 
 
 137 
 
 Damasus, the then Bishop of Rome, did, in his opinion, 
 hold the true faith, would prove nothing, and yet 
 the words seem capable of bearing this meaning ; and 
 the allusion to St. Peter may bear the construction that 
 the Church was built, not on Peter personally and in a 
 different manner to the other apostles, but on the faith 
 which he professed. And if in St. Jerome's epistle to 
 Evagrius we find statements which would be at variance 
 with any other construction, we must come to this con- 
 clusion — either that St. Jerome at different times pro- 
 fessed opinions which could not be reconciled, in other 
 words, leans sometimes to one line of tradition (papal), 
 sometimes to another (Catholic) ; or else that we may 
 fairly adopt that explanation which alone reconciles the 
 two. His epistle to Evagrius runs thus :* "The Church 
 of Rome is not to be thought one thing, and that of the 
 whole world another. Gaul, and Britain, and Africa, and 
 Persia, and the East, and Judsea, and all the barbarian 
 nations, adore also one Christ, and observe the same rule 
 of truth. If authority is sought for, the world is greater 
 than one city. Wherever there is a bishop, whether 
 at Rome, or Eugubium, or Constantinople, or Alex- 
 andria, or Tanis, he is of the same excellency, of the 
 same episcopate. The power of wealth and the low- 
 liness of poverty does not make a bishop either less 
 or greater. For they are all successors of the apostles. 
 But you say, * How is it at Rome a presbyter is 
 ordained upon the testimony of a deacon ? ' Why do 
 you urge to me the custom of a single city ? " The 
 epistle concludes in these words : " And that we may 
 know the apostolic traditions to have been drawn from 
 the Old Testament, what Aaron and his sons and the 
 * BLshop Hopkins, " On the Church of Rome." 
 
Pan- A nglicanism : ivhat is it ? 
 
 Lcvites were in the temple, the same let the Bishops, 
 the Presbyters, and the Deacons claim to themselves in 
 the Church." It is scarcely necessary to observe that no 
 possible equality among bishops, nothing but a mere 
 fraudulent equality of name, can consist with the absolute 
 appointment of one as the "centre of unity" under all 
 circumstances to the rest, involving his supremacy or 
 infallibility. 
 
 The arrogance of Pope Stephen in the case of St. 
 Cyprian is well known. On this subject the Bishop of 
 Caesarea writes to St. Cyprian as follows : " With what 
 exactness now and diligence hath Stephen observed 
 these wholesome directions of the apostles, concerning 
 lowliness and meekness ! For what could be more 
 meek and lowlj' than his discord with so many bishops 
 all over the Christian world } Then his breach of the 
 peace in divers manners, now with his Eastern colleagues, 
 and then with you in the Sout/i ! Stephen is not 
 ashamed of turning advocate in aid and support of 
 heretics ; nay, nor of calling Cyprian false clirist' 
 * false prop/ict,' and ' deceitful ivorkvian ; ' all which 
 characters his own conscience tells him were deserved 
 by himself. He hath first drawn out their lineaments, 
 and, by ascribing them falsely to another person, hath 
 put us in mind that he was the true original with whom. 
 the\^ best suited." Such was the language of the " most 
 considerable bishop " * in the East in the third century, 
 and when speaking of Rome's presumption. And yet 
 we are called upon, by the Vatican decrees of 1870, to 
 acknowledge the infallibility of the pope when he speaks 
 ex catJiedrd on faith and morals, and to render "absolute 
 obedience." 
 
 * Marshall's "Preface to Cyprian's Epistles," 75. 
 
TJic C/iair of Cautcrbiiiy. 
 
 139 
 
 Such protestations, liowever, as these, addressed 
 directly or indirectly to the Bishop of Rome in those 
 early days, had but little weight with the turbulent 
 StcpJicn and his aspiring successors. True it is that 
 when they presumed to pass their bounds, they frequently 
 met with repulses and checks,* which would now be 
 more apparent, had the writers of those times been as 
 careful to record the opposition to the papal claims 
 as they have been to chronicle their success. One or 
 two instances of severe animadversion on the pretensions 
 of Rome may, however, be adduced, even at an early 
 period ; and the pages of English \ history abound with 
 examples of a like nature, from the days of St. Augustine 
 to the period of the Reformation. PlatinaX in his " Life 
 of Julius I." (a.d. 337), records a notable repulse which 
 this pope met with in his usurping pretensions. " This 
 Julius," he says, "forbore not to reprehend the bishops 
 of the East, because, without his leave or order, they 
 had called a Council of Antioch, saying, ' It ought not 
 to be done, because the Roman Church ought to have a 
 superintendency over all the rest' But," continues that 
 Roman Catholic author, "those of the East looked upon 
 his allegations with scorn, and could not but laugh at 
 so vain a claim ; telling him it was well known that 
 the gospel was first delivered in the East, and thence 
 preached to the Italians and other Western nations, 
 and that it was to their parts that Rome herself owed 
 the reception of the faith ; t herefore, if any pre-eminence 
 was to be challenged, it was due to their Churches as the 
 
 * See Twysden's "Vindication of the Church of England," ch. iii. 
 t See Prynne's " Histor>' of King John, Henry III., and Eihvard I.," 
 containing an exact history of the pope's usurpations. 
 X Page 29, ed. Lovan, 1572. 
 
I40 
 
 Pan-Anglicanisin : n'hat is it? 
 
 most ancient ; from whence, as from a clear and lasting 
 fountain, others were derived, and supplied with the 
 waters of truth ; for to allow any superintendency to 
 Rome were absurdly to set the daughter above the 
 mother." "A shrewd argument," remarks one of the 
 authors of the "History of Poperj-," "that to this day 
 may puzzle a whole college of Jesuits solidly to answer." 
 And it may here be remarked, that the Fathers of 
 Aiitioch were so far from paying deference to Jidius, 
 as their superior, that they threatened to excommunicate 
 and depose him, if he resisted their decrees.* Again, 
 in the Council of Milcvis, in Xumidia, A.D. 416, the 
 following canon j was enacted : " That if the inferior 
 clergy had ought to complain of their own bishops, they 
 should bring their cause before the neighbouring bishops ; 
 or from them to the Councils of Africa, as it was often 
 decreed about bishops ; but whosoever will appeal 
 beyond the seas {i.e. to Rome), let him not be received 
 to the communion by any in Africa." It may be 
 observed that in this famous Council some of the most 
 illustrious men of the primitive Church were present — 
 as AitrcUus, Bishop of Carthage, and the celebrated 
 doctor and bishop, August i)ic of Hippo. This canon is 
 particularly valuable, as illustrating the action of the 
 Anglican Church in the matter of the appeals in the 
 Constitutions of Clarendon, and in abolishing these trans- 
 marina judicia at the time of the Reformation, when the 
 supremacy of the pope in this country was ended. 
 
 We will now take an instance from the beginning of 
 the fifth centur}-, which strongly illustrates the working 
 
 * Barrow, "On the Pope's Supremacy," vol. i. pp. 69S-719. 
 t Cone. !Mil. 11. 'Canon 18, Landon's "Manual of Councils," p. S: 
 Professor Hussey's "Rise of the Papal Power," p. 41. 
 
The Chair of Canterbury. 
 
 141 
 
 of the Church at the tunc, and in which the great St. 
 Augustine is concerned. 
 
 In the year 418,* Apiarius, Priest of Sicca, in Africa, 
 began to cause great trouble to the Church. He was 
 deposed by his bishop, Urbanus. Upon this Apiarius 
 appealed from him to the Bishop of Rome. Zosimus, 
 who was at that time Bishop of Rome, is supposed to 
 have received the appeal, and to have restored Apiarius 
 to communion and the priesthood. Three legates were 
 sent to the Bishops of Africa with the letters of Zosimus. 
 The ground on which the pope claimed to interfere in 
 the affairs of Africa was a canon of the Council, which 
 permitted appeals to the Bishop of Rome, and which he 
 quoted as a Canon of the General Council of Nice, whose 
 authority was universally acknowledged in the Church. 
 An assembly of the Bishops of Africa, to the number 
 of 217, met at Carthage, A.D. 419, to consider this claim. 
 Alypius, Bishop of Tagaste, said, " We declare that we 
 will maintain what has been ordered in the Nicene 
 Council. As yet, however, I am struck by this, that 
 when we inspect the Greek copies of this Nicene Council, 
 we by no means find (I know not how) these expressions 
 there. Wherefore we beseech your reverence. Holy 
 Pope Aurelius, that as an authentic copy of this Nicene 
 Council is said to be in the city of Constantinople, you 
 would send some persons with the writings of his 
 Holiness, for all doubt for the future to be removed, 
 because we by no means find it as our brother Faustinus 
 quotes." The whole Council (and among them the 
 great Augustine) ordered that "Aurelius should write 
 to the Bishops of Antioch, Alexandria, and Constanti- 
 nople for the genuine Canons of Nice ; that if those 
 
 * Allies, sect. v. p. 131. 
 
142 
 
 Pan- A nglicanism : ivhat is it ? 
 
 which Faustinus alleged were found there, they should 
 be kept absolutely ; and that if they should not be found 
 there, a Council should be assembled to deliberate what 
 was to be done." 
 
 For the time, however, matters were compromised. 
 Apiarius, having asked pardon for all his faults, was 
 restored to communion and to the priesthood, at the 
 request of Faustinus ; but, offending again by his scan- 
 dalous irregularities, was again deprived of communion. 
 Again he went to Rome, pretending to have appealed 
 to the pope ; the pope restored him to communion, and 
 sent him back to Africa. Thereupon the bishops as- 
 sembled from all Africa to Carthage, and there held a 
 general council of the province. In their letter to the 
 pope they " conjure him for the future not to admit 
 readily to a hearing persons coming from Africa, nor to 
 choose to receive to his communion those who have 
 been excommunicated by them " (the African bishops). 
 " For," say they, " the Xicene decrees have ordained, 
 with great wisdom and justice, that all matters should 
 be terminated in the places where they arise ; and did 
 not think that the grace of the Holy Spirit would be 
 wanting to any pro\ince, for the priests of Christ wisely 
 to discern, and finally to maintain the right ; especially 
 since whosoever thinks himself wronged b}- any judg- 
 ment, may appeal to the council of his province, or even 
 to a General Council." Afterwards they continue, " For 
 that your Holiness should send any on your part, we 
 can find ordained by no Council of Fathers. Because, 
 with regard to what you have sent us b)- the same, our 
 brother, Bishop Faustinus, as being contained in the 
 Nicene Council, we can find nothing of the kind in the 
 more authentic copies of that Council. . . . Moreover, 
 
Tlir Chair of Caiitcrbnr)'. 
 
 143 
 
 whoever desires you to delegate any of your clergy to 
 execute your orders, do not comply, lest it seem that we 
 are introducing the pride of secular dominion into the 
 Church of Christ." Apiarius was finally deprived of 
 communion by the African bishops " for his horrible 
 crimes," and the canon which the Roman bishop tried 
 to pass off as that of the Nicene Council turned out to 
 be that of the provincial council of Sardica* which the 
 African bishops rejected as of no authority, although 
 Roman pontiffs had accepted it. 
 
 It is worthy of remark that after quoting the Nicene 
 Creed, the Fathers of Carthage caused .the twenty 
 canons of the Nicene Council to be read, agreeing in 
 substance, and with such variations only as would natu- 
 rally arise from an independent translation into Latin, 
 with the twenty canons of the Council, which we have 
 received from other sources, and the Greeks always 
 maintain that the Canons of Nice did not exceed 
 twenty. This is of importance, because the attempt of 
 Dr. Lingard to involve the British bishops, at the com- 
 mencement of the seventh century, in the same delibe- 
 rate and conscious opposition to the Council of Nice, as 
 they certainly intended to the decrees of the Roman 
 bishop, must stand or fall upon one question. Was any 
 well-known canon (such as the British bishops could not 
 have been ignorant of) passed by the Nicene Council, 
 expressly defining that the golden number, containing 
 a cycle of nineteen years, should be in universal use for 
 
 * "How," asks Professor Hussey, "Zosimus, Boniface, and Coeleslinc 
 (for the last two sent the same legates, and never retracted what Zozinius 
 had instructed ;them to advance) came to quote the Nicene Canons falsely, 
 is the question. But," adds the professor, "I fear we must say that we 
 -are -come now to the age of papal forgeries." — Hussey's "Rise of tin- 
 Papal Power," p. 48. 
 
144 
 
 Pan-Anglicanism : ichat is it? 
 
 the time of finding Easter ? These twenty canons do 
 not contain it ; and it is the more improbable that it 
 ever existed, because the Roman Church itself, for two 
 hundred years after the Council of Nice, made use of 
 a cycle of eighty-four years ; and in all the controversies 
 such a canon was never produced, which would have 
 settled the question for ever with fair and reasonable 
 men. such as Aidan and others were admitted to be 
 by Honorius of Canterbury, and Felix, first Bishop of 
 Dunwich, in East Anglia, A.D. 630. 
 
 About 1 50 years after the Council of Chalcedon, its 
 twenty-eighth canon gave rise to a singular controversy. 
 In their synodical letter the bishops of the Council of 
 Chalcedon gave to the Roman bishop the title of 
 oecumenical, or universal bishop, and yet they had not 
 scrupled to pass the twenty-eighth canon, in spite of the 
 strongest opposition of the papal legates. Acting upon 
 the circumstance that this canon had conceded equal privi- 
 leges to his sec of Constantinople (or New Rome), John 
 the Faster claimed also, as a logical deduction from these 
 two particulars, the title of oecumenical, or universal * 
 bishop. How does Gregory the Great, the Bishop of 
 Old Rome, meet this ? Writing to the P^mperor Maurice, 
 after referring to the words of our blessed Lord to St. 
 Peter, "Thou art Peter," he continues,! "Lo, he receives 
 the keys of the heavenly kingdom, the power of binding 
 
 * " The title was really no novelty (the Patriarch of Constantinople 
 has never dropped, in spite of Gregory's protest, the title of oecumenical 
 patriarch) ; it was given by Justinian to the Patriarch of Constantinople, 
 and is enshrined in his laws. But the assumption was, no doubt, a threat- 
 ening one to the primacy of Rome ; and we can see signs, in the early 
 letters of Gregory's pontificate, that it had made a strong impression upon 
 him. Hence the series of his famous letters," — Dean Church's Essay on 
 " The Letters of Pope Gregory I.," p. 258. 
 
 t Labbe, " Gregorii P. P.," lib. iv. ep. 32. 
 
The CJiair of Canterbury. 
 
 145 
 
 and loosing is given him, the care of the whole Church 
 and its primacy is committed to him, and yet he is not 
 called ' universal apostle ; ' while that most holy man, 
 John, my partner in the priesthood, strives to be called 
 ' universal bishop.' . . . Now, is it that in this affair I am 
 defending my own cause ? Is it my own wrong that I am 
 avenging ? Am I not rather maintaining the cause of 
 Almighty God, and that of the Universal Church ? Who 
 is he that, against the ordinances of the Gospel, against 
 the decrees of the canons, dares to usurp to himself a iiew 
 title ? Would, indeed, that it were possible for one to be 
 called 'universal ' without diminution to the rest ! ... If, 
 therefore, in that Church any one assume to himself that 
 title, which was there so clearly exposed as to its results 
 in the judgment of all good men, the whole Church 
 (which God forbid !) necessarily falls from its station, 
 when he who is called ' universal ' falls. But far be this 
 blasphemous title from the hearts of Christians — a title 
 in which the honour of the whole priesthood is taken 
 away, while it is madly claimed for himself by one. 
 Doubtless in order to do honour to the blessed Peter, 
 prince of the apostles, it was offered by the venerable 
 Council of Chalcedon to the Roman pontiff, but none 
 of them ever assumed this exclusive title, or consented to 
 make use of the expression, lest, while something pecu- 
 liar was conferred on one, the whole priesthood should 
 be deprived of its true honour." * 
 
 After Gregory the Great,t all hesitation on the part 
 
 * See also Gregory's letter to Eulogius of Alexandria and Anastasius 
 of Antioch (Labbe, "Grcgorii P. P.," lib. iv. ep. 36) ; Gregory's letter to 
 John himself (ibid., lib. iv. ep. 38) ; and to Eulogius again (ibid., lib. vii. 
 ep. 31). 
 
 t " The special interest of Gregory's letters is that they exhibit, in the 
 clearest and most instructive way, the nascent papacy of the Middle Ages ; 
 
 L 
 
146 
 
 Pan-Anglicanism : what is itl 
 
 of the Roman pontiffs, as we noticed before, to push 
 their power to the utmost that the circumstances of 
 the times allowed of, seems to be at an end. That 
 power, however, does not assume great consistency till 
 the question of the worship of images in the eighth 
 century became, as we are told, the foundation of 
 their temporal power.* Thus, even as late as the 
 year 680, the sixth General Council, in its thirteenth 
 session, condemned Honoriics, a former Pope of Rome, 
 in the following terms : " In addition to these, we have, 
 together with them, taken care to have expelled from 
 the Holy Church of God, and together anathematized, 
 Honorius also, who had been Pope of the Elder Rome, 
 because we had found, in his writings to Sergius, that 
 he had in all things followed his opinion, and sanc- 
 tioned his impious doctrines." And in the epistle of 
 
 the early steps by which the primacy of St. Leo, the head of the hierarchy 
 of the early times, primus inter pares among the great patriarchs of 
 the undivided Church, developed into the administrative, all-controlling 
 monarchy of Gregory VII., Innocent III., and Boniface VIII. And they 
 show, not only the steps by which it took shape and became established ; 
 they show it was a necessary and inevitable consequence of the conditions 
 of the time." — "Miscellaneous Essays," p. 209, by Dean Church. 
 
 " The ecclesiastical claims of the Roman see had come, at a time when 
 Gregory became pope, to be in general little short — though they still were 
 short — of what they were in later times " (ibid., p. 246). 
 
 And again, " We cannot be surprised that the papacy came, out of 
 Gregory's administration of it, both firmer and stronger than before ; that 
 his letters were eagerly searched in subsequent emergencies, and by the 
 compilers of the common law, for rules of law and claims of right ; that the 
 precedents he had set were appealed to and used in confirmation of a 
 power which the circumstances of those troubled ages were continually 
 inviting to extend itself. That power which afterwards advanced such 
 enormous pretensions ; that power which afterwards humbled emperors 
 and kings, and interfered with the domestic concerns of the meanest 
 peasant ; that power, which after claiming to be supreme over law, ended 
 by claiming to be supreme over faith and conscience and reason ; that 
 power, certainly Gregory did not create, and did not know." — Dean 
 Church's Essay on " The Letters of Pope Gregory I.," p. 276. 
 
 * Gibbon, ch. xlix. 
 
Tlie Chair of Canterbury. 
 
 H7 
 
 Leo II., confirming and approving the acts of the 
 Council, it is written, " Moreover, we anathematize 
 Honorius also, who did not take upon himself to purify 
 this Apostolic Church with the doctrine of apostolic 
 tradition, but by profane treachery yielded to the defile- 
 ment of the immaculate faith." 
 
 In the journal * of the Roman Pontiffs, which is with 
 reason assigned to the year 715, we are told that the 
 sixth General Council, " over which Pope Agatho pre- 
 sided by means of his legates, . . . bound with the 
 chain of perpetual anathema . . . the authors of the new 
 heretical dogma, Sergius, Pyrrhus, Paul, and Peter of 
 Constantinople, togetlier with Honorius, who lent his 
 assistance in nursing their depraved assertions." Thus 
 was a pope, when speaking on " faith and morals," con- 
 demned by a General Council of the Church. 
 
 Authorities might be multiplied, but these instances 
 are sufficient to show that when Cranmer said, " I 
 appeal to the next General Council," he was but articu- 
 lating the best traditions of the Catholic Church, and 
 falling back upon those ancient customs which are her 
 inalienable inheritance. Such is the true reformation 
 settlement. In 1538, the Convocation of Canterbury 
 affirmed, " There never was, or is, anything devised, 
 invented, or instituted by our forefathers more expedient 
 than the having of General Councils."! In 1562, Bishop 
 Jewel writes, " When, therefore, the expectation of a 
 General Council was very uncertain, we provided, and 
 have accordingly done, that which may both be law- 
 fully done by many pious men and Catholic bishops, 
 i.e. to take care of our own Church in a provincial synod. 
 
 * Routh's "Scriptorum Ecclesiasticorum Opuscula," vol. ii. p. 518. 
 t Burnet, "Reformation,"!. 18 1. 
 
148 P an- Anglicanism : ivhat is it? 
 
 For so we see the ancient Fathers ever took that course 
 before they came to a general and pubUc Council of the 
 whole world."* And, in 1 594, the judicious Hooker lays 
 it down as " the best, the safest, the most sincere and 
 reasonable way, viz. the verdict of the whole Church, 
 orderly taken and set down, in the assembly of some 
 General Council."! 
 
 The bishops of the Anglican rite, lately assembled 
 at Lambeth round the " Chair of Canterbury," have pro- 
 claimed with one voice, 7irbi et orbi, the same confession 
 of faith ; the unity of the Anglican Churches through- 
 out the world ; the solidarity of the universal episco- 
 pate ; the unchangeableness of that apostolic faith "once 
 delivered to the saints ;" and have emphasized once again 
 the before-quoted Vincentian Canon, " universality, anti- 
 quity, and consentr This is the "platform" of " Ecclesia 
 Anglicana," which is being represented by members of 
 the Anglican episcopate (^per diversas mundi partes dif- 
 fnsi), who are learning to look upon the successor of St. 
 Augustine, in substance, if not in name, as the Patriarch 
 of the Pan-Anglican Communion. To conclude by 
 quoting the words of a truly great man, who from his 
 earliest years was very strongly attached to the Church 
 and faith of his fathers— 
 
 " Patriots informed with apostolic light 
 Were they, who, when their country had been freed, 
 Bowing with reverence to the ancient creed, 
 Fixed on the frame of England's Church their sight. 
 And strove in filial love to reunite 
 
 What force had severed. Thence they fetched the seed 
 Of Christian unity, and won a meed 
 Of praise from Heaven." 
 
 (Wordsworth's " Ecclesiastical Sonnets," xv., 
 "American Episcopacy.") 
 
 * "Apology," c. vi. 12, t " Eccles. Polity," iv. 13, 8. 
 
( 149 ) 
 
 VI. 
 
 THE PATRIARCHATE OF GREATER 
 BRITAIN. 
 
 The meeting of the Lambeth Conference for the third 
 time this year forms a fitting sequel to what has been 
 taking place the last two years past, and is a " con- 
 temporaneous " event of great interest and significance. 
 In 1886, the magnificent display of the wealth and 
 produce of our colonies and India — commonly called 
 the " Colinderies " — arrested the attention, not only of 
 this country, but of foreign nations. The marvellous 
 wealth of the Colonial and Indian Exhibition was 
 followed, in 1887, by the representative pageant of the 
 Jubilee of our Empress-queen. The lesson of the 
 Jubilee is perpetuated for all time in the foundation of 
 the Imperial Institute, in which the heir-apparent takes 
 so keen an interest. The Jubilee celebration was followed 
 by the gathering of the prelates of England's imperial 
 Church this year, at Lambeth, round the successor of 
 St. Augustine, who is coming to be regarded as the 
 patriarch in substance, if not in name, of all the Anglican 
 Churches throughout the world. They have assembled 
 from all our colonies and dependencies, from India and 
 Canada, from Australia and South Africa, from Rupert's 
 
Pan- A nglicanism : what is it ? 
 
 Land and New Zealand (which have already been 
 formed into six provinces). They have come from 
 those twenty dioceses not yet associated in provinces, 
 from the Church of Ireland, the Episcopal Church of 
 Scotland, the American Church with its missionary 
 branches, and the Church of Hayti, as well as our own ; 
 showing " Ecclesia Anglicana " in something of her 
 former proud imperial position — the Pan-Anglican epis- 
 copate on which the sun never sets. 
 
 There are 225 members of the Anglican episcopate^ — 
 archbishops, bishops, metropolitans — and of these it was 
 expected that about 1 50 would be present, as against 100 
 (exactly) in the last Lambeth Conference in 1878. Such 
 a gathering of prelates has never taken place before in 
 that old archiepiscopal pile on the south side of the 
 water facing the Houses of Parliament, and it comes at 
 this fitting time as the logical sequence to the Jubilee 
 celebration, to show what has been done by England's 
 Church as well as by her colonial expansion into Greater 
 Britain. The foundation of the memorial Church House 
 emphasizes in the ecclesiastical sphere what the Im- 
 perial Institute did in the civil, and perpetuates the 
 marvellous spread of England's Church and ecclesias- 
 tical polity. It represents the unity of the Anglo-Saxon 
 race — the unity of the Church at home and abroad — 
 the Pan-Anglican Communion (although this is not the 
 official designation) throughout the world. Thus the 
 note of unity, both on the civil and ecclesiastical side, 
 is sounding louder and louder in the ears of this great 
 imperial nation, una, nuica, universalis. This Church 
 House will speak to all the world urbi et orbi ; it will 
 appeal to the heart of our colonies ; it will be regarded 
 with pride and pleasure by the sons and daughters of 
 
The Patriarchate of Greater Britain. 151 
 
 the Anglican Church ; it will offer a centre of union, not 
 only for the members of the Church here in England, 
 but also for the members of the Great Anglican Com- 
 munion, which is coextensive with the far-reaching 
 dominions of our great Empress and honoured Queen. 
 What a convenient trysting-place such a Church House 
 would have been this year, had it been erected in time 
 for this conference of bishops at Lambeth ! 
 
 Nothing is impressing the minds of thoughtful men 
 so much at this time as " the imperial destiny of England 
 — her world-wide interests and responsibilities," as the 
 result of all these very remarkable displays. We are 
 shaking ourselves off from our insular narrowness. A 
 loftier conception of our duties, and a wider range of our 
 responsibilities, are rescuing our patriotism from dege- 
 nerating into a disguised selfishness. We are getting, 
 in the best of senses, more truly cosmopolitan. Our 
 English race and our English language have spread far 
 and wide, and penetrated every continent. It is the 
 Anglo-Saxon race which is replenishing the earth and 
 possessing it. The Latin races have ceased to colonize, 
 and the future of the world's history depends upon the 
 present wifluence and attitude of the Anglo-Saxon 
 people. But, .so spreading, our colonists and fellow- 
 countrymen never forget their English origin. They 
 take with them their " creed and character," their 
 Church and home traditions. There is, consequently, 
 both dispersion and unity. For if there is a spirit of 
 adventure and a bold pushing of fortunes in distant 
 lands, consequent upon the limited extent of our island 
 home, which form the centrifugal force, there are, on 
 the other hand, the home fondness of the English heart 
 and the conservatism of the English character which 
 
152 
 
 Pan- A ngUcanism : what is it ? 
 
 form the regulating centripetal attraction of the race. 
 Writers have been pressing this fact upon us in various 
 ways. One has spoken of the " expansion of England " 
 as the great factor in the recent history of the world ; 
 another has taught us to regard our empire as the trans- 
 lation into fact of the old poetic fable of Atlantis — the 
 counterpart to the ideal commonwealth of Oceana beyond 
 the seas. There is a " Greater Britain " as well as " Great 
 Britain," and this idea has been dinned into our ears, as 
 well as vividly set before our eyes, by recent displays. 
 The Bishop of Durham preached a sermon — which the 
 Archbishop of Canterbury described as a truly noble 
 discourse in his address — to the Church Congress at 
 Wolverhampton last year, in which he deduced as the 
 great lesson of the pageantry of the Jubilee year, "the 
 imperial destiny of England — her world-wide interests 
 and responsibilities ;" and after illustrating this position, 
 he further asks, " But must we not look for some great 
 spiritual counterpart to all this ? Every great temporal 
 epoch or crisis suggests corresponding religious oppor- 
 tunities. " Two worlds are ours," as citizens of a 
 heavenly polity. Let us ask ourselves, then, what 
 dominant thought this crisis suggests to us as members 
 of the Anglican Church. What is the great thought in 
 the spiritual world which corresponds to this imperial 
 conception of the destinies of England ? In the extra- 
 vagance of mediaeval ideas, the Holy Roman empire was 
 the counterpart of the Holy Roman Church. May we 
 not, from a more sober point of view, arrive at a truer 
 result .-^ Shall we not say, then, that our spiritual 
 counterpart is the catholicity of the English Church, with 
 all the responsibilities which it involves, the world-wide 
 opportunities, the unique destiny which in God's provi- 
 
The Patriarchate of Greater Britain. 
 
 153 
 
 dence seems to be reserved for the Anglican community 
 in shaping the future of Christendom ? " * 
 
 There can be no doubt that a great awakening is 
 taking place as to the imperial destiny of this great 
 nation. It has deepened in the minds of writers and 
 thinkers ; it has penetrated the hearts of our rulers in 
 Church and State ; and it is being fully appreciated by 
 our tourists in distant latitudes as well as by our men 
 of commerce. Not only does England's flag sweep 
 every sea, but our trade is opening up the whole world 
 to England's Church. Our possessions lie in all" parts 
 of both hemispheres. Our countrymen have founded 
 great cities on every continent, and the fecundity of the 
 race is being illustrated on every hand. It has already 
 peopled one-half of the American continent. Australia 
 seems wonderfully destined to grow up under its 
 influence, and there is scarcely a heathen nation with 
 whom we are not brought in contact. The language 
 of England is spreading itself with a rapidity far 
 exceeding any other. It is the tongue of half the 
 Western hemisphere. It has become the instrument 
 of education in India ; more recently in Japan. Our 
 modes of thought, our principles, our literature, our 
 history, our art and sciences, are thus carried into other 
 lands. " The same nation," says the author of the 
 " Expansion of England," " which reaches one hand 
 towards the future of the globe, and assumes the posi- 
 tion of mediator between Europe and the New World, 
 stretches the other hand to the remotest part, becomes 
 an Asiatic conqueror, and usurps the succession of the 
 Great Mogul. . . . Never, certainly, did any nation since 
 the world began assume anything like so much respon- 
 * "Church Congress Report," p. 8. 
 
154 
 
 Pan- A ngUcaiiisni : what is it ? 
 
 sibility. . . . Never did so many vast questions in all 
 parts of the globe — questions calling for all sorts of 
 special knowledge and special training — depend upon 
 the decisions of a single public. It must be confessed 
 that this public bears its responsibility lightly. It does 
 not even study colonial and Indian questions. It does 
 not consider them interesting, except in those rare cases 
 when they come to the foreground of politics. When 
 the fate of a ministry is concerned, they are found 
 intensely interesting ; but the public does not consider 
 them interesting so long as only the population of India, 
 the destiny of a vast section of the planet, and the 
 future of the English state of England is concerned." 
 
 If we make a few verbal changes in this paragraph, 
 and substitute the English Church for the English 
 nation, then we have brought home the lesson which 
 such a gathering as these bishops, coming from all parts 
 of the world to this Lambeth Conference, now for the 
 third time, should impress upon all true Englishmen. 
 
 This mediatorial position which is here assigned to 
 the English people, this close contact alike with the 
 traditions of the past and the hopes of the- future ; this 
 great storehouse containing treasures new and old ; 
 above all, this world-wide interest in the welfare of 
 divers nations and races, — is eminently characteristic of 
 the English Church. And if this description of cha- 
 racter is appropriate, we fear it must be said that the 
 sting of the reproach is not undeserved. W must be 
 confessed, from some reason or another, English Church- 
 men would seem to bear their responsibility as lightly 
 as their want of philosophy in the matter is evident. 
 
 " But again," said the Archbishop of Canterbury, in 
 his address at the last Church Congress, " let us lift up 
 
TJie PatriarcJiate of Greater Britain. 1 55 
 
 our eyes as Abraham did, to the East and to the West, 
 and to the North and to the South, and to us society 
 must mean the world. There is no continent, no shore, 
 and no island in which England is not at work, and, 
 therefore, in which the leaven of the Church of England 
 must not be at work. We are introducing corruptions 
 into society, intemperance to a horrible extent, all 
 manners of evils amongst native races ; and the Church's 
 Dusiness is to reverse all that, and make the advent of 
 an English ship a blessing, and not a curse, to any land, 
 as it heaves in sight." * 
 
 It is thoughts like these which make these Lambeth 
 Conferences so intensely interesting to those who will 
 look beneath the surface, and seek to discover what 
 they mean and the lessons they teach. They are so 
 many landmarks at every decade of the progress made. 
 
 " I have mentioned the first Lambeth Conference," said 
 the president, in his inaugural address at this Congress, 
 " when one hundred bishops from all parts of the world 
 assembled, under the presidency of the Primate of All 
 England. It was an event as significant as it was 
 remarkable — the first, as we trust, of a long series of 
 similar councils. Within the period which we are re- 
 viewing, it has already been followed by a second ; and 
 we are now looking forward to the third, which will be 
 held in the coming year,t under the presidency of the 
 most reverend prelate who sits by my side. 
 
 " This is not the only evidence we have had during 
 the past twenty years of the growing tendency of the 
 whole Anglican Communion, not only in our colonies, 
 but in the American republic, to rally round the see 
 
 * "Wolverhampton Church Congress Report," 1S87, p. 28. 
 t Lambeth Conferences, 1867, 1878, 1888. 
 
156 
 
 Pan-Avglicanisvi : what is it? 
 
 of Canterbury, and to find in that venerable home of 
 EngHsh Christianity a centre of unity and of strength. 
 Nor are we without other tolcens of God's good will 
 towards our Zion, when ancient Churches, such as those 
 of Assyria, Armenia, and Egypt, are looking to the 
 Primate of the English Church for counsel and instruc- 
 tion, and welcoming our clergy as brothers and friends. 
 But while we have been lengthening our cords, we have 
 been no less strengthening our stakes. In the record 
 of these twenty years there stands the creation of five 
 [now six, Wakefield] bishoprics within the Church in 
 England, an event without parallel during the last three 
 centuries. The marvellous development of spiritual life 
 which has followed from the founding of those sees is 
 already bearing its natural fruit, and a very earnest and 
 growing desire is now being expressed for a much larger 
 measure of increase in the episcopate." * 
 
 I. In connecting the development of spiritual life 
 with the growth of the episcopate, the Bishop of Lich- 
 field has given the real secret of the expansion of the 
 Anglican Church all over the world. If the English 
 Church had not planted her bishops in all her colonies 
 and dependencies, we should not witness this mar- 
 vellous spread of her ecclesiastical polity. Last year 
 the centenary of her first colonial bishop was being 
 celebrated, and what a vast change has come over the 
 Anglican episcopate in that time ! A century ago there 
 was a mere handful of bishops in Great Britain ; to-day 
 there are 225 prelates of the Anglican rite, in what has 
 been euphemistically called " Greater Britain," all told. 
 In 1784, Bishop Seabury was consecrated first Bishop of 
 Connecticut and of the Protestant Episcopal Church of 
 
 * Inaugural Address, "Congress Report," p. 7. 
 
The Patriarchate of Greater Britain. 157 
 
 the United States in Aberdeen, Scotland (November 14), 
 and now there are sixty-eight bishops in connection with 
 the American Church. Wherever a bishop's see has been 
 founded, there at once a centre of Church life has been 
 planted, and thence rays of spiritual life have diffused 
 themselves throughout the diocese. But in speaking of 
 " life " as a great note in the English Church, it is not 
 meant the life of grace so much in individuals, as the 
 organic operation of the Holy Ghost upon the Church' 
 as a whole. The Church of England itself has had a 
 tough, vigorous life, quite unique, and very different to 
 that of the Reformed Churches on the Continent, which 
 did not retain episcopacy. " The English good sense," 
 as De Maistre said,* " has preserved the hierarchy, which 
 has given the Anglican Church a dignity and weight abso- 
 lutely foreign to all other Reformed Churches." Yet its 
 life has been tried in every way in which it could be tried. 
 
 " It has been practised upon by theorists, brow- 
 beaten by sophists, intimidated by princes, betrayed 
 by false sons, laid waste by tyranny, corrupted by 
 wealth, torn by schism, and persecuted by fanaticism. 
 Revolutions have come upon it sharply and suddenly 
 to and fro, hot and cold, as if to try what it was made of. 
 It has been a sort of battle-field, on which opposite 
 principles have been tried. No opinion, however ex- 
 treme any way, but may be found, as the Romanists are 
 not slow to reproach us, among its bishops and divines. 
 Yet what has been its career as a whole ? Which way 
 has it been moving through three hundred years t 
 Where does it find itself at the end ? Lutherans have 
 tended to rationalism, Calvinists have become Socinians ; 
 but what has it become ? " t 
 
 * " Lettre a une Dame Russe," vol. ii. p. 285. 
 
 t " Catholicity of the English Church," in British Critic, No. 53, p. 77. 
 
158 
 
 Pan-Anglicanisvi : zvhnt is it? 
 
 Now, after above three centuries, it alone has a more 
 vigorous life than ever. It seems like a tree which has 
 been shaken for a while, yet struck its roots deep, and is 
 filling all lands. Severed in the United States from the 
 protection of the State — nay, rather trampled in. the dust 
 by those who hated it for the loyalty of its members — it 
 first struck root, when it was deprived of all aid. Inde- 
 pendent witnesses attested some time ago how, before 
 that fratricidal war between North and South, it was 
 regarded by many as the one principle of stability in the 
 United States. It wins from all the bodies who broke 
 off from the English Church, and itself seldom loses to 
 any. Long ago it quadrupled, while the population 
 doubled only. Its clergy are very frequently the sons 
 of the ministers of bodies not in communion with it, 
 whom it has won. It has been recently making an 
 impression even upon the inveterate and intellectual 
 Socinians. 
 
 So also in our other colonies, and in that vast heathen 
 realm of India. If the episcopate had not been of Divine 
 institution, then it would have been all one whether 
 those reputed to be of the first or second order (bishops 
 or priests) had been sent out, for in such a case they 
 would have been alike laymen. On the other hand, if the 
 episcopate be Divine, to send out priests alone, or with- 
 out a bishop, over a whole continent, as it were, would 
 have been to plant the gospel not as its Divine Author 
 willed that it should be planted. Facts have borne 
 witness to the truth of this statement. When the gospel 
 was preached, even if by devoted men, without the epis- 
 copate, it languished after a time ; when the Church 
 was planted according to its Divine form and original, 
 then it has always flourished. 
 
The Patriarchate of Greater Britain. 
 
 159 
 
 And why is this " the principle which has always 
 animated the Anglican Church, and accounts for its 
 unprecedented outgrowth " ? The origin and claims of 
 the episcopate, be it remembered, is a district of theology 
 which English divines have made peculiarly their own, 
 and they have used it with the greatest success both 
 on the side of Rome and Geneva. Indeed, the greater 
 English divines have felt, when insisting upon the epis- 
 copate as organically necessary to the structure of the 
 visible body of Christ, as necessary not merely to its 
 bene esse, but its esse, they were indirectly raising a solid 
 barrier against ultramontanism. And this is more evi- 
 dent in the case of Vaticanism, or the supposed infalli- 
 bility of the pope, when he speaks ex cathedra on faith 
 and morals. Nothing is more noticeable in this con- 
 nection than certain debates, both in the second and 
 third meeting of the Council of Trent ; the papal re- 
 presentatives, especially when discussing the question 
 whether a bishop's residence in his diocese was of Divine 
 obligation, or could be dispensed with by the pope, 
 minimized the authority and rights of the episcopate 
 down to the very verge of presbyterianism ; indeed, it 
 may well be doubted whether any presbyterian divine 
 could well outdo the Jesuit Lainez, in the skill with 
 which, in a sermon historically famous, he endeavoured 
 to reduce the episcojjal rights and jurisdiction to a 
 shadowy impotence, that would clear the way for the 
 most exaggerated assertions of papal supremacy and 
 infallibility. Whether we are right or wrong in accounting 
 for the spread of the Anglican Church in foreign parts 
 by pointing to the episcopate as the germ of its organic 
 life, there is no question that this is the chief point 
 which differentiates it from all other Protestant bodies 
 
i6o 
 
 Pan- A nglicanism : what is it ? 
 
 and missions. The historian Ranke has drawn attention 
 to the barrier which is raised by the episcopate between 
 the English Church and the Lutheran and Reformed 
 Communities (who were not in a position to retain 
 episcopacy), and except on the Anglican theory that 
 such a form of Church government is of Divine original, 
 it might be a question if it were intelligible or even 
 defensible to retain it, if it be only an archaeological 
 treasure, or, as the phrase goes, a very venerable form of 
 Church polity. 
 
 For what is a bishop ? He is by his office not merely 
 the caput, but the radix ecclesice, the source and origin of 
 all the activities for good within his diocese. He per- 
 petuates from age to age the work of the missionary 
 bishop in whose chair he sits, and from him every effort 
 for good within the scope of his jurisdiction should 
 receive, if not its original impulse, at least its ready 
 encouragement and consecration. He is, by the terms 
 of his office, the originating, and creating, and impelling, 
 as well as the controlling force in his diocese. It was, 
 perhaps, his keen realization of his ministry which made 
 the episcopate of Bishop Wilberforce so fruitful in its 
 results both to his diocese and to the Church at large. 
 The bishop's throne or " stool " symbolizes the unity of 
 the diocese and the Church. In the eye of the Church, 
 all the clergy of his diocese are his substitutes, and he 
 can, by the law of the Church, take their place whenever 
 he wills. This is his Jus niagisterii. Holding as he does 
 in his mind and conscience the deposituni of the true faith, 
 it is his first duty to see that it is taught to his flock in 
 its integrity, that it is defended when assailed, that it is 
 reasserted when it is corrupted and disfigured. For he is 
 not the versatile exponent of a human theory, but the 
 
TJic Pntriarcliatc of Greater Britain. l6l 
 
 keeper and teacher of a revelation from God. He belongs 
 to no party, nor does he attach himself to any school of 
 thought. He can neither reject an old doctrine nor 
 welcome a new one ; he can only decide whether a given 
 doctrine which falls in his way is conformable or contrary 
 to the truth which he holds and teaches, and which his 
 spiritual children may expect at his hands. The bishop 
 not only teaches, he also governs. He is the ruler of his 
 diocese, and is possessed of coercive jurisdiction. And 
 he not only rules the outward circumstances and depart- 
 ments, but also the inner life of his flock ; he has within 
 limits the jus litnrgiaiin, the right and duty of providing 
 that prayers, supplications, intercessions, and eucharists, 
 should be made for all men, especially those in authorit)'. 
 Everything liturgical, according to primitive Church law, 
 save the matter and form of the sacraments, and the 
 language of the Catholic Creeds, is subject to his direc- 
 tions. He is, in short, a " Father in God " among his 
 people ; and when the office is connected with personal 
 worth, a high and disinterested character, and matured 
 experience, few positions carry so much weight and 
 respectful authority. 
 
 " Of public institutions in modern Europe," says a 
 distinguished preacher of the day, "the episcopal is in 
 years the most venerable. It is older than any secular 
 throne ; it is some centuries older than the papacy. It 
 had reached its prime while the empire was still standing ; 
 it could shed its blood with Cyprian ; it could illuminate 
 the world by the consecrated genius of an Irena;us, of 
 an Augustine, of Chrysostom and Basil, and it seemed 
 to undergo a weird transformation at the hands of 
 feudalism. We think of the bishops clad in mail armour 
 who fought at Senlac, or the wars of Stephen, or of 
 
 M 
 
\62 
 
 P an- Anglicanism : zi'hat is ii ? 
 
 the later prelates whose brasses in older cathedrals re- 
 present them as blessing us in cope and mitre out of 
 their battlemented castles. Of the sixteen sculptured 
 compartments which record the events of Guido Torlati 
 at Arezzo, only the first, in which he takes possession of 
 the sec, and the last, when he lies upon his death-bed, 
 exhibit him in any pastoral character, or have anj- 
 relation to his work as a father in Christ. After the 
 soldier-bishops, come the great statesmen ; it requires 
 an effort to recollect the true character of Wolscy and 
 Richelieu, or of certain of those prince-electors who so 
 largely swayed the fortunes of Germany. Then appeared 
 the literary bishops ; men often greater in profane than 
 in sacred letters ; and now, as in many other ways, so 
 in this, we are apparently re-entering upon the earliest 
 conditions of the Church's life. . . . The episcopate, as 
 it traverses the centuries, is like a weather-beaten barque 
 on whose hull clusters many a shell and weed that tells 
 of the seas of feudal or political life behind it ; but 
 as these encrustations fall away, we discover that the 
 essential feature of a spiritual fatherhood, which was 
 always there, remains intact. The title ' Father in God ' 
 has never disappeared from the language, whether of the 
 Church, or of the law, or of general literature ; and the 
 reality even in the worst times has never been without 
 a witness. The century which beheld Hoadley on the 
 English bench was also a century in which men knelt 
 down in the streets of London to ask for the blessing 
 of Bishop Wilson." * 
 
 2. But a bishop presides only over his own diocese. 
 
 * Sermon preached at St. Paurs, St. Martin's Day, 1885, on the 
 consecration of the Bishops of Lincoln and Exeter, by the Rev. H. P. 
 Liddon, D.D. 
 
The Pairiarchate of Greater Britain. 
 
 163 
 
 Alexandria, Antioch, Constantinople (or New Rome), 
 and a number of these dioceses territorially connected 
 go to make up a province, over which, again, one of the 
 bishops of the province acts as metropolitan. Thus 
 all the southern dioceses in England belong to the 
 province of Canterbury, and its archbishop is their 
 metropolitan, and Primate of All England ; and all the 
 northern dioceses belong to the province of York, whose 
 bishop is their metropolitan, as well as Archbishop and 
 Primate of England. India is a province with six dio- 
 ceses ; Canada is a province with nine dioceses ; the pro- 
 vince of Australia has twelves dioceses ; South Africa has 
 eight ; New Zealand has seven ; and Rupert's Land has 
 four ; and there are twenty dioceses not yet associated 
 in provinces.* The office of metropolitan or primate 
 is of great antiquity in the Christian Church. Some 
 derive their original from apostolical constitution, as 
 Usher, Beveridge, Hammond, and De Marca ; f others 
 again, from the age next after the apostles ; but it is 
 confessed by all to have been long before the Nicene 
 Council. There are proofs of m»etropolitans as early as 
 the second century, and they were known by many 
 dignified titles, such as primate, or senior bishop. Next 
 in order to the metropolitans, or primates, were the 
 patriarcJisX or, as they were first called, archbishops, or 
 exarchs of the diocese. Now, indeed, an archbishop and 
 metropolitan is generally taken for the same, as the 
 primate of a single province. But anciently the name 
 archbishop was a more extensive title, and scarce given 
 to any but those whose jurisdiction extended over a 
 v^hole imperial diocese, as the Bishops of Rome, 
 
 * "Bishops' Letter and Report, Lambeth Conference," 1878, p. 44. 
 t Bingham's "Antiquities," ch. xvi. % Ibid., ch. xvii. 
 
Paii-Anglicanisvi : ivhat is it? 
 
 and Jerusalem. This appears evident from one of 
 Justinian's Novels,* where, erecting the bishopric of 
 Justiniana Prima into a patriarchal see, he says, " Volu- 
 mus, ut non solum metropolitanus, sed etiam archi- 
 episcopus fiat." Hence it was that, after the setting up 
 of the patriarchal power, the name archbishop was 
 appropriated to the patriarchs. In this Avay the Council 
 of Chalcedon frequently speaks of the Patriarchs of 
 Rome and Constantinople under the name of archbishops 
 also. A distinction was therefore made between the 
 exarchs of the diocese (t^ufiXOL -tic StotKi/o-ewc) and the 
 exarchs of a single province (I'gajoxot rTjg jTrapx'oe). which 
 were only metropolitans. Thus Domnus, Bishop of 
 Antioch, is styled exarch of the Eastern diocese by the 
 Councils of Antioch and Chalcedon. x'^nd in the sub- 
 scriptions of the sixth General Council at Constantinople, 
 Theodore, Bishop of Ephesus, sub.scribes himself both 
 Metropolitan of Ephesus and exarch of the Asiatic 
 diocese. From this we sec the exarch of a province to 
 have been a metropolitan, and the exarch of a diocese 
 a patriarch. And this throws light upon the ninth and 
 seventeenth canons of Chalcedon, which permitf appeals 
 from the metropolitan to the exarch of the diocese. 
 The patriarchal power became firmly established by 
 the second, third, and fourth General Councils of Con- 
 stantinople, Ephesus, and Chalcedon. The power of 
 the patriarchs was not exactly the same in all Churches, 
 as we find the Patriarch of Constantinople (or New 
 Rome) had some peculiar privileges, as also the Patriarch 
 of Alexandria had ones peculiar to himself. One privi- 
 lege of the patriarchs was to ordain J all the metropolitans 
 
 * Justinian, "Novel.," ii. t Bingham, cb. xvii. 
 
 t Concil. Chalc, Canon 28. 
 
Tlie Patriarchate of Greater Britain. 
 
 165 
 
 of the diocese ; another was to call diocesan synods * 
 and preside at them ; a third was to receive appeals t 
 from metropolitan and provincial synods ; a fourth was 
 to censure % metropolitans or their suffragans. By a 
 fifth privilege patriarchs might make their metropolitans 
 their commissioners,§ to hear and determine causes in 
 their name ; and by a sixth they were to be consulted by 
 their metropolitans || on matters of great moment. The 
 patriarchs were called upon to communicate such im- 
 perial laws If as concerned the Church; and great 
 criminals ** were further reserved to the patriarchs' ab- 
 solution. But their last privilege was (and this affects 
 our own position) that they were originally all " co- 
 ordinate and independent one of another." ft 
 
 Indeed, the independence of the ancient British 
 Church is proved by a consideration of the ecclesiastical 
 division of the empire, at the time of Constantine, into 
 thirteen patriarchates or exarchates, following the civil 
 division of the empire into thirteen great dioceses, 
 containing one hundred and nineteen provinces, which 
 provinces were ecclesiastically governed by metropolitans. 
 These patriarchs or exarchs were originally, as Bingham 
 has shown, "independent one of another," and their 
 independence, or at least that of the several metro- 
 politans, involving subsequently that of the higher 
 jurisdiction, was recognized and confirmed by the sixth 
 canon of Nice. 
 
 " At first," continues Bingham,:|:J " learned men reckon 
 
 * Theodoret, "Ep." 81. + Concil. Chalc, Canon 9. 
 
 X Justinian, "Novel.," 123, c. 11. § Synesius, "Ep." 61. 
 
 II Concil. Chalced., Act 4, p. 512. *l Justinian, "Novel.," 6. 
 ** .Synesius, "Ep."6i. 
 
 tt Brerewood, " Patriarch Government," qu. 2. and 3 ; Cave's " Ancient 
 Church Government," ch. v. 
 ■+t Bk. ii. ch. xvii. s. 9. 
 
Pan-Anglicanisin : zuhat is it? 
 
 there were thirteen or fourteen patriarchs in the Church, 
 that is, one in every capital city of each diocese of 
 the Roman empire : the Patriarch of Alexandria over 
 the Egyptian diocese, the Patriarch of Antioch over the 
 Eastern diocese, the Patriarch of Ephesus over the 
 Asiatic diocese, the Patriarch of CfEsarea, in Cappadocia, 
 over the Pontic diocese, Thessalonica in Macedon, or 
 Illyricum Orientale, Sirmium in lUyricuni Occidentale, 
 Rome in the Roman Prcefccttnr, Milan in the Italian 
 diocese, Carthage in Africa, Lyons in France, Toledo in 
 Spain, and York in the diocese of Britain. The greatest 
 part of these, if not all, were real patriarchs and in- 
 dependent of one another, till Rome by encroachment, and 
 Constantinople by laiv, got themselves made superior to 
 some of their neighbours, who became subordinate and 
 subject unto them. The ancient liberties of the Britannic 
 ChnrcJies, as also the African and Italian dioceses, and 
 their long contests with Rome, before they could be 
 brought to yield obedience to her, are largely set forth 
 by several of our learned writers in particular discourses 
 on this subject. I only here note that the Eastern 
 Patriarchs of Alexandria, Antioch, Ephesus, Csesarea, 
 and Constantinople were never subject to Rome, but 
 maintained the ancient liberties which the canons gave 
 them. For though Czesarea and Ephesus were made 
 subordinate to the Patriarch of Constantinople, and any 
 one might appeal from them to Jiim, yet the appeal was 
 to be carried no furtJier, unless it were to a General 
 Council. Which shows the independence of the greater 
 patriarchs one of another." 
 
 Now, it has been maintained that the Archbishop of 
 Canterbury is patriarch of the British empire by many 
 and at all times, and it would seem to be so, properly 
 
The Patriarchate of Greater Ih'itaiii. 167 
 
 speaking. Johnson (no mean authorit}') says, " The 
 Archbishop of Canterbury has always been taken to have 
 a more ample privilege and jurisdiction than a mere 
 metropolitan, and has in former ages been styled a 
 patriarch by some." * Indeed, it is said that the title 
 Papa alterius orbis was conferred upon the occupant 
 of the see of Augustine for this reason. This affirms 
 a reality, and is a mere record of history, but does not 
 give any reason why he should be so esteemed. Yet it 
 does appear very reasonable that he should be esteemed 
 a patriarch ; for, as we have seen, the diocese of Britain, 
 divided into five provinces, was ecclesiastically governed 
 by the Exarch of York before the advent of the Roman 
 mission. A patriarch f (or chief father, chief of the 
 fathers of the Church) was, as the name implies and 
 stated above, the chief bishop over several kingdoms or 
 provinces, as an archbishop is of several dioceses, and hath 
 several archbishops under him. This last describes the 
 position of the Archbishop of Canterbury. For as from 
 this it appears that metropolitans or primates are over 
 the bishops, and that the patriarch is chief of the 
 primates ; and as in this country there were three arch- 
 bishoprics or primacies (York, London, and St. David's, 
 or Caerleon), according to the above definition or rule 
 one of these was a patriarch ; so the patriarch in these 
 days is the Archbishop of Canterbury, the seat of the 
 primacy having been transferred. Neither was the 
 primate in those early days not a patriarch, as if form- 
 ing in his province one of the limbs of the patriarchate 
 of Rome, or of any other. 
 
 For the patriarchate of England was quite uncon- 
 
 * Johnson's " Apost. Canons" (clergyman's Vadc Meatiii). 
 t Burn's " Ecclesiastical Law : Patriarch," vol. iii. 12. 
 
i68 
 
 Pati-Anglicanisin : zv/iat is it? 
 
 nectcd with Rome, even before England and Ireland 
 formed one monarchy ; much less has it been since. 
 And so Jerome affirms, when he saj's that " it was sound 
 in the faith, and wholly independent of any Church." 
 And this is true, for when the Council of Constantinople 
 was held (a.D. 381), and according to a very ancient 
 manuscript in the Bodleian Library at Oxford, purport- 
 ing to be the Order of Presidency of the Alost Holy 
 Patriarch, neither England, Ireland, nor Scotland were 
 reckoned as dependent on the Roman patriarchate. 
 Hence this British empire in Great Britain and Ireland 
 is a patriarchate, and, having always been so, Rome had 
 no manner of right to presume, at any time, a presi- 
 dency over Britain, which Augustine, at the head of the 
 Roman mission, did, when he removed the metropolitan 
 seat to Canterbury, following his own discretion rather 
 than Pope Gregory's command, who sent him. It 
 stands to reason, if the Patriarch of Rome was confined 
 to the so-called Roman prefecture (by the ancient 
 divisions of the Roman empire), and was not allowed 
 to interfere with the Patriarch of ]\lilan, who presided 
 over the Italian diocese, still less was he entitled to 
 assume a supremacy over the diocese or patriarchate 
 of Britain. Even if the Archbishop of Canterbury did 
 not assume the title of patriarch, he was in substance 
 tJiat, if not in name ; and so, by parity of reasoning, the 
 Archbishop of Canterbury is now coming to be re- 
 garded in substance, if not in name, as the patriarch 
 of all the Anglican Churches throughout the world, i.e. 
 of the patriarchate of Greater Britain. Hence it was 
 that, on the substitution of Canterbury for London or 
 York as the metropolitan seat, the Archbishop of 
 Canterbury had primacy, as Burn says (in his " Eccle- 
 
The PatriarcJiatc of Greater Britain. 169 
 
 siastical Law "), not only over all England, but over 
 Ireland — as subject to Britain under King Arthur — 
 also ; and accordingly from them the Irish * bishops 
 of Lcinster received their consecration up to the year 
 1 1 52. For the above reasons, it was declared in the 
 time of the two first Norman kings that Canterbury was 
 the Metropolitan Church of England, Scotland, and 
 Ireland, and of the isles adjacent. And as in this 
 Church there were, at that time, the archbishoprics of 
 York, St. David's, and Dublin, whether we consider the 
 monarchs as sole, or as a union of the several kingdoms 
 of England, Ireland, and Wales, or subsequently of 
 Scotland (1603), " the Archbishop [of Canterbury] was 
 therefore sometimes properly styled a patriarch" 
 
 This point should be set at rest ; and now that the 
 Anglican Churches throughout the world need such a 
 patriarch, or centre of unity, we ventured to suggest that 
 at the recent Lambeth Conference the patriarchate of 
 Canterbury, or Greater Britain, should be settled once 
 for all, and the style of patriarch be offered to the 
 present occupant of that see. The question was dis- 
 cussed at both Conferences (1867 and 1878), and not 
 unlikely it may have come on for discussion under the 
 sixth subject on the agenda paper, " Mutual relations of 
 ■dioceses and branches of the Anglican Communion." 
 If it is like a patriarchate, let it be so acclaimed by 
 the assembled prelates in fact, in name as well as 
 substance. 
 
 * The Church in Ireland received for the first time the papal pall 
 (or pallium) at the hands of Cardinal Paparo, legate to Pope Eugenius, 
 1 152, and hence the emblazonment of the pall in the shields of Armagh 
 and Dublin. The Church in Ireland existed seven hundred years before 
 ihe pall found its way thither ; and then it did for a money payment, for 
 .spiritual and political aggrandizement. 
 
Pan-j\nglicanisin : what is it? 
 
 3. The adversaries of the English Church are never 
 tired of urging that the AngUcan Church is a mere 
 revolted province — a corner of the world, as they say, 
 against the Catholic Church ; they would fain ensure 
 silence with the great argument of St. Augustine against 
 the Donatists, Seciirus judicat terrariun orbis. But this 
 is not the case fairly stated. It is not the Catholic 
 Church against a revolted province or provinces ; it is 
 one patriarch of the West, with part of the Western 
 bishops, against the four patriarchs * of the East with 
 all the Eastern bishops — against their continuous and 
 unbroken witness, and England's protest in the name 
 of the laws of the Church and the undoubted facts of 
 history. On the point of the supremacy the Oriental 
 Churches bear a similar witness, and the same argument 
 which would prove the Church of England in schism 
 must also condemn them. The orthodox Greek or 
 Eastern Church contains a body of Christians reckoned 
 at not less than 80,000,000 souls. It is governed by 
 patriarchs and bishops, holding their sees in continuous 
 descent from the apostolic age. It has produced saints, 
 martyrs, and fathers. Since its separation from the 
 West it has converted the Sclavonic race, and added to 
 its body the great Russian Church. It has retained the 
 ancient Creed, without the change of an iota. It has 
 
 * " But he (Gregory) had one anxiety — the greatness and claims of the 
 Patriarch of Constantinople. The rivalry between the two was inevitable. 
 The Eastern patriarch, chief of the ancient Greek-speaking and Syrian 
 Churches, could appeal to traditions quite as venerable as those of Kome ; 
 he ruled over a clergy more cultivated and more learned, and quite as 
 much versed in the dogmatic and practical Church questions of the time ; 
 and though he was not, like the Roman bishop, alone in his imperial city, 
 and was overshadowed by the presence of the emperor and the court, it 
 was difficult to say whether this detracted from or added to his dignity 
 and his importance. ' — Dean Church's Essaj- on " The Letters of Tope 
 Gregory I.," p. 254. 
 
Tlie Patriarchate of Greater Britain. 171 
 
 never gone through the trials and dangers of a Refor- 
 mation ; it has spoken, and speaks still, with the voice 
 of unbroken tradition ; and it has never admitted the 
 papal sway. It has constantly in every age held up its 
 voice and witness against that claim as anti-Christian 
 and blasphemous, which says that " the pope is set over 
 the whole Christian world, and possesses in its com- 
 pleteness and plenitude that power which Christ left 
 on earth for the good of His Church." * It has denied 
 this, and any like claim, not merely for three hundred 
 years, but from the time that it has been advanced. 
 And thus all that was deficient on the Anglican side 
 seems to be made up by the Greek Church ; and this 
 living and continuous witness of a thousand years is to 
 be added to that most decisive and unambiguous voice 
 of the whole undivided ancient Church. 
 
 If it be said that the claim of England's Church is 
 not the same with that of the Eastern Churches — that 
 at least the Bishop of Rome has authority over the 
 Anglican Church by reason of his patriarchal rights, 
 and having planted the faith in this country — the answer 
 is : Such a claim is, on the face of it, irreconcilable with 
 that of universal monarchy,! ^^'^ must remain in abey- 
 ance while that is maintained. When the claim of 
 universal pastorship has been given up, then will be 
 the time to point out the limits of patriarchal autho- 
 rity, and show further (as we have done above) that 
 the patriarchate of Rome did not, correctly speaking, 
 include Britain ; and also that by St. Augustine's 
 efforts our forefathers were made — not the Bishop of 
 Rome's, but a higher Power's. But patriarchal claims 
 
 * Bellarmine, " De Pontif. Rom.," lib. iv. cap. 24, 25. 
 t De Maistre, " Du Pape," bk. iv. ch. iv. 
 
172 
 
 Pan-Auglicanism : ivJiat is it ? 
 
 cannot be regarded while monarchical authority is pre- 
 tended.* 
 
 And if it be further urged that the Church of Eng- 
 land committed an act of schism, in that she revolted 
 against recognized authority, which had been estab- 
 lished in the realm for centuries, the reply is : Does the 
 guilt of schism rest \vith those who refuse to obey a 
 lawful or an unlawful claim ? The whole question 
 resolves itself into this : Is the papal claim to universal 
 monarchy of Divine right or no ? If it be not, the 
 sin of the existing schism is not England's, but Rome's, 
 who cast her out for refusing to submit to an usurpation, 
 which Pope Gregory, to whom she owes the mission of 
 St. Augustine, had by anticipation denounced as wicked 
 and unchristian. t 
 
 * "When Gregory became pope, it may be said that in human judgment 
 the future of the papacy was still uncertain. In the five centuries which 
 had almost run out since the days of the apostles, it had undoubtedly won 
 a great position in the hierarchy of the Church. The Councils were the 
 supreme authority in the Church ; and to that supreme authority the 
 Roman bishop, lilie all others, professed allegiance and submission. But 
 his primacy was undoubted. What that primacy involved was a different 
 question, and was by no means a clear one." — Dean Church's Essay on 
 "The Letters of Pope Gregory I.," p. 270. 
 
 t "Ego fidenter dico, quia quisque se universalem Sacerdotum vocat, 
 vel vocari desiderat, in elatione sua antichristum prscurrit, quia super- 
 biendo se ceteris prreponit." — Gregory Mag Epist., lib. vi. ep. 30. 
 
 Writing on this point, Dean Church observes, " It is assumed that 
 Gregory, in condemning the word, absolutely condemned the thing ; 
 whereas the truth is that he only condemned the word and title, and that 
 because it had been assumed by his rival at Constantinople, and symbolized 
 his pretension " (" Letters of Gregory," 255). But it must be remembered 
 that Gregoiy distinctly says that neither he nor any of his predecessors 
 {i.e. in tlie Roman see) ever laid claim to or used this word. Besides, 
 he says (v. 18, vii. 33), "If there is a 'universal bishop,' then there are 
 no other bishops ; a 'universal bishop ' absorbs or subjects to himself all 
 the members of the Universal Church. None of the saints, not even Peter, 
 used the word. Further, it is ' corrupting ' the faith of the Universal 
 Church ; for if one bishop be universal, the whole Church, if he falls, falls 
 with him " (vii. 27). But whether Gregory claimed to be all that the title 
 l^ractically and really signified, but spurned the pompous name as un- 
 
The Patriarchate of Greater Britain. 
 
 173 
 
 We have used the word " independence " applied to 
 Churches, and, to avoid misapprehension, must explain 
 what is meant by that term. Independence, strictly so 
 called, cannot exist in the Church, for independence 
 destro^^s membership and coherence. The Church is 
 one — one body, bound together b}- the unity of the 
 faith (the Creed), and by the common tie of the canon 
 (of Holy Scripture). As every bishop, metropolitan, and 
 patriarch had his special charge, so it was also a duty 
 of love on the part of the patriarchs not only to govern 
 their own patriarchate, but also to have a care for the 
 whole body ; to remonstrate against innovations in the 
 faith and infractions in the canon ; to condemn those in 
 error, and, if need be, to dissolve communion with the 
 offending party until reparation were made. We find 
 the Eastern patriarchs not less active and independent 
 in taking these measures than the Patriarch of Rome. 
 But the latter, as the first of the patriarchs, was likewise 
 the most forward in defence of the canon and the faith 
 in the primitive Church. It was, no doubt, this stead- 
 fastness which so greatly increased the influence of the 
 Roman bishops between the Councils of Nicaea and 
 Chalccdon, till they subsequentl}- fell from it through 
 lust of power and dominion. When, however, the 
 maintenance of the faith and canon of the Church re- 
 quired it, the other bishops of Christendom resisted and 
 condemned the Bishop of Rome as they would oppose 
 any other of the patriarchs.* 
 
 becoming a Christian, and as invented b)- that ostentation and pride of 
 office which, no doubt, he despised and hated, must be regarded as an 
 open question. Still, it has been popularly regarded as a condemnation 
 by Gregory of the pretensions of the Roman see, and ample use has been 
 made of his words against his successors ever afterwards. 
 
 * Thus, in the second century, Pope Victor was reproved by Irenjeus,. 
 
174 
 
 Pan-Anglicanism : what is it 1 
 
 4. The assembling, then, of representatives of the 
 whole Anglican episcopate throughout the world for the 
 third time within twenty-one years round the chair of 
 Canterbury, to be presently welded together, in all prob- 
 ability, into one Pan-Anglican patriarchate, at once 
 proclaims a fact and articulates an aspiration. This 
 Conference strikes the note of unity. The whole Angli- 
 can Church is one, and this oneness shines through its 
 assembled episcopate. There is unity both objective 
 and subjective — the unity of creed and sacraments, the 
 unity of faith and Scripture, of worship and of organiza- 
 tion ; there is also the "unison of wills" and hearts. In 
 their "letter to the faithful," the prelates who attended 
 the first Lambeth Conference wrote as follows : — 
 
 "Abide steadfast in the communion of saints, wherein God 
 hath granted you a place. Seek in faith for oneness with Christ 
 in the Blessed Sacrament of His Body and Blood. Hold fast the 
 creeds and the pure worship and order, which of God's grace ye 
 have inherited from the Primitive Church. Beware of causing 
 divisions, contrary to the doctrine ye have received. Pray and 
 seek for unity amongst yourselves." — " Letter of Anglican Bishops 
 at Lambeth Conference" (1867), pp. 2, 3. 
 
 Again, at the last Conference, the bishops strike the 
 same keynote. They 
 
 "first of all recognize with deep thankfulness to Almighty God the 
 essential and evident unity in which the Church of England, and 
 the Churches in visible communion with her, have always been 
 bound together." — " Letter of Anglican Bishops at Lambeth Con- 
 ference" (1878), p. 10. 
 
 and resisted by the rest of the Catholic Church, in his attempt to exercise 
 undue authority over the Churches of Asia. In llie third century, St. 
 Cyprian resisted and reproved Pope Stephen. Then there is the case of 
 the priest Apiarius, in the fourth century. In the fifth General Council, 
 Pope Vigilius was by implication condemned for heresy, and afterwards 
 retracted his error (Fleury, lib. 33, 52, torn. vii. 507. Paris : 1727) ; and in 
 the sixth General Council, Pope Honorius was anathematized for heresy 
 (Harduin, torn. iii. p. 1599). 
 
TIic Patriarchate of Grcatei- Britain. 175 
 
 And among the external evidences of these Churches — 
 England, Scotland, Ireland, America, India, Canada, 
 Rupert's Land, South Africa, Australia, and New 
 Zealand, besides missionary bishops — they tell us — 
 
 "none is more significant than that which frequently occurs — the 
 uniting of bishops of different Churches, e.g. of English, Scottish, 
 and American bishops in that most important function by which 
 the episcopal mission is continued. On more than one occasion, 
 also, the Church in Scotland has consecrated in behalf of the 
 Church of England, where legal difticulties have impeded the con- 
 secration in England.'"' — " Letter of Anglican Bishops at Lambeth 
 Conference" (1878), p. 44. 
 
 These facts demonstrate the organic unity of the 
 historical Church, the oneness of the Anglican Com- 
 munion throughout the world, the solidarity of the 
 episcopate, which connects it with the undivided Church 
 of primitive antiquity. And they further tell us that 
 intercommunion between the other branches of the 
 Catholic Church has not been dissolved, but only sus- 
 pended ; that disruption has not, after all, really taken 
 place in the " one Body," though intercommunion is for 
 the time being interrupted, and that the Conference of 
 to-day is linked on to the CEcumenical Councils of the 
 ancient Church. For " unity," says a recent writer,*' " is 
 only the full expression of love, and where there is love 
 and a true striving after reconciliation, the loss of inter- 
 communion between these branches of the one historical 
 society is only a temporary disaster, not a real disrup- 
 tion. The one life once given is still flowing on through 
 those apparently divided members, and must one day 
 triumphantly bring them again into a unity made the 
 richer and more precious for having been lost and found 
 again," 
 
 * Mason's "Faith of the Gospel" (i8£8), p. 226. 
 
176 
 
 Pan-AugUcanisiu : what is it? 
 
 This third meeting of the Pan-AngHcan Synod once 
 again rekindles the hope that the Church of England 
 may be the honoured instrument of bringing about a 
 corporate reunion of Continental Churches, and even 
 foreign Protestantism — indeed, of Christendom. This 
 is no idle dream.* The name of Count de Maistre has 
 become one of European celebrity. He is one of the 
 writers who have had the very largest share in shaping 
 the modern tendencies of the devout and energetic por- 
 tion of the Roman Catholics of Western Europe. He 
 is, unhappily, of the " most straitest sect " of that Church 
 — of that ultramontane school, or Vaticanism, which has 
 been from the first origin alike needful and dangerous 
 to the Roman .system ; and he has defined its principles 
 with even an augmented sharpness, and wound them up 
 to a higher intensity than they had before attained. Yet 
 these are the words in which he writes of the Church 
 of England : " Si jamais les Chretiens se rapprochent, 
 comme tous les y invite, il semble que la motion doit 
 partir de V Eglise de F Anglcterrc. Le presbyterianisme 
 fut une oeuvre Francaise, et par consequent une oeuvre 
 exageree. Nous soinines trop cloigncs des sectateurs d'un 
 culte trop peu substantiel : il n'y a pas moyen de nous 
 entendre : mais V Eglise Anglicaiie qui nous touche d'niic 
 main, touche de 1' autre ceux que nous ne poiivons toucher ; 
 et quoique, sous un certain point de vue, elle soit en 
 butte aux coups de deux partis, et qu'elle presente le 
 spectacle un peu ridicule d'un revoke qui preche I'obeis- 
 sance, cependant ellc est trcs prccieuse sous d'autres 
 
 * "More has been done in England in the last nine or ten years to 
 bring about a corporate union — a union of the Eastern, Western, and 
 Anglican Churches — than in any other country." — Dr. DtiUinger's "Lectures 
 on the English Church " (1872). 
 
The Patriarchate of Greater Britain. 
 
 177 
 
 aspects, et peut-etre consideree comme une de ces in- 
 termedes chimiques, capable d'approcher des elemens 
 inassociables de leur nature." * 
 
 It must be now nearly eighty years since thus a 
 stranger and an alien, a stickler to the extremest point 
 for the prerogatives of his Church, and nursed in every 
 prepossession against ours, nevertheless, turning his eyes 
 across the Channel, although he could then only see her 
 in the lethargy of her organization (before this mar- 
 vellous outgrowth of the Anglican episcopate had taken 
 place, which has brought up the number of her bishops 
 to 225 from a mere handful), and in the dull twilight of 
 her learnin"-, could nevertheless discern that there was 
 a very special work written of God for her in heaven, 
 and that she was very precious to the Christian world. 
 What a word of hope and encouragement to every one 
 who, as convinced in his heart of the providential 
 mission, should unshrinkingly devote himself to defend- 
 ing within her borders the full and whole doctrine of 
 the Cross, with that mystic symbol now as ever gleaming 
 down on him from heaven, now as ever showing forth 
 its inscription — "/« hoc signo vinces ! " 
 
 And in endeavouring to bring about a union of 
 Eastern and Western Christendom (for the third subject 
 on the Conference agenda paper is, " The Anglican 
 Communion in relation to the Eastern Churches, to the 
 Scandinavian, and other Reformed Churches, to the Old 
 Catholics, and others "), the Church of England has to 
 speak to national, endowed, and established Churches, 
 such as those of Germany, Hungary, France, and Russia ; 
 but she could not speak with the voice of England ex- 
 cept she were herself the National Church of England. 
 
 * "Considerations sur la France," c. 11. 
 
 N 
 
1/8 
 
 Pan- A nglicanisui : tuhat is it ? 
 
 The failure of the Evangehcal AHiance to produce much 
 effect, after years of effort, is enough to show that no 
 organization can take the place of a National Church, 
 and with a world-wide episcopate, in questions concern- 
 ing the comity of Christendom. 
 
 We have already accounted for the success of 
 Anglican missions and the marvellous expansion of 
 England's Church by the fact that " the English good 
 sense," as De Maistre puts it, " has preserved the hier- 
 archy," and remarked that the episcopate is the main 
 point which has differentiated it from all other Reformed 
 and Protestant bodies. We will conclude with a passage 
 from a modern writer, which, as showing the danger of 
 severing those bonds which unite a Church " to the once 
 universal commonwealth of the Christian Church," may 
 serve to illustrate our line of argument. In assigning 
 his reasons for the decay of French Protestantism, Sir 
 James Stephens says,* " Secondly, the Calvinistic system 
 was distinguished from that of all the other Reformed 
 Churches, by the extent to which it rejected ecclesiastical 
 tradition, and erected the whole superstructure of belief 
 and worship on the Holy Scriptures as interpreted by 
 Calvin himself. Not content to sever those bonds which, 
 reaching back to the most remote antiquity, should hold 
 together the Churches of every age in one indissoluble 
 society, he imposed on his disciples, and on their spiritual 
 progeny, in all future times, other bonds, wrought by 
 himself from the study of the Bible, and embracing the 
 whole compass, not of theology alone, but of moral 
 philosophy also. . . . But Calvin was not an Aristotle. 
 His vivacious, inquisitive, sceptical fellow-countrymen 
 were not schoolmen. Ere many years had passed, they 
 * "Lectures on the History of France," vol. ii. p. 148. 
 
The Patriarchate of Greater Britain. 
 
 1/9 
 
 became impatient of the dogmatism even of their great 
 patriarch himself. . . . The reaction v/hich took place 
 hurried the insurgents from one extreme to the other. 
 Servetus may be said to have at length obtained his 
 revenge. The doctrines for which he died were widely 
 diffused throughout the Churches founded by the author 
 of his death. For in the history of Calvinism in France, 
 we have the most impressive of all illustrations of the 
 truth, that no Christian society can sever itself from the 
 ancient and once universal conunomvealth of the Christian 
 Church, except at the imminent risk of sacrificing the 
 essence of Christianity to the spirit of independence. 
 The Socinianism of the later Protestant Church of France 
 was at once the proof of its inherent weakness, and the 
 cause of its further decline." 
 
i8o P an- Anglicanism : what is it? 
 
 VII. 
 
 ANGLICANISM AND THE ARMADA. 
 
 The month of July, 1888, will be ever memorable for 
 some remarkable episodes in connection with the National 
 Church. During this month the third Lambeth Con- 
 ference took place, and the most successful of them all, 
 when there assembled upwards of one hundred and fifty 
 prelates of the Anglican rite from all parts of the world 
 • — a number quite without precedent in the annals of 
 the Anglican Communion — at Canterbury and Lambeth, 
 at the Abbey and St. Paul's. In July the long-looked- 
 for Church House scheme was formally inaugurated, and 
 the charter of incorporation granted — a House which is 
 destined to play no unimportant part as the home of 
 her convocations and provincial synods, and the great 
 central house of business for the Anglican Church in its 
 marvellous outgrowth and development in every quarter 
 of the globe. And in the same month the tercentenary 
 of the destruction of the Spanish Armada was observed 
 with great enthusiasm, especially in the West, which 
 secured to England her maritime supremacy, settled her 
 in the extension of those colonial dependencies, those 
 outlets of Anglican zeal from which these very prelates 
 and other missionary bishops came, and consolidated the 
 National Church in her new departure of Anglicanism 
 
Anglicanism and the Armada. 
 
 i8i 
 
 which these bishops represent, and whose principles it is 
 their duty both to maintain and propagate among the 
 Anglo-Saxon races in either hemisphere. These Angli- 
 can bishops, at the very time the Armada festival was 
 being celebrated at Plymouth, were assembled in London 
 from all parts of the earth, to consult on the spread of 
 that very Church of England which Philip and the 
 Spanish inquisitors rrieant to stamp out and efface. 
 
 At first sight there does not appear to be much 
 connection between Anglicanism and the Spanish 
 Armada ; but it will be the purpose of this chapter to 
 show that there is a very real and important connec- 
 tion, and that one of its principal results has been the 
 permanent settlement of the Anglican episcopate, the 
 consolidation and development of that Anglicanism 
 which started the Reformed Church on her new career, 
 which has lasted down to our own times, and is being 
 now, after three hundred years of trial, embraced with 
 more intelligence and enthusiasm than ever. 
 
 I. It must be remembered that the moving power 
 of that great Spanish Armada — which came sailing into 
 the English Channel in the form of a crescent, as first 
 sighted off the Lizard, seven miles in length — was not 
 only political, but theological ; its object was not merely 
 conquest, but the extirpation of heresy. It was war, 
 deadly and irreconcilable, between Poper}^ on the one 
 hand and Protestantism on the other — the concentrated 
 power of Southern Europe and Rome, and England 
 under the Tudors. The Jesuits had carried the day, and 
 Spain had made up its mind at last to enforce the bull 
 of Pope Pius against the virgin-queen. Although the 
 .Roman Catholics who remained at home were as loyal 
 to the national cause as their Protestant fellow-subjects 
 
l82 
 
 P an- Anglicanism : ivhat is it? 
 
 — witness the Lord High-Admiral of the Fleet, Lord 
 Howard, of Effingham — yet the Roman Catholic English 
 who made war their profession were serving abroad in 
 the armies of Parma, who, with forty thousand men, was 
 in Flanders, waiting to invade England, or with the Duke 
 of Guise. 
 
 On board the Spanish ships there was every pre- 
 paration for a religious crusade. Among the motley 
 company from every corner of the known world were 
 Jesuits from Rheims, exiled priests, L'ish and English, 
 gathering like ravens to the spot of the heretics. Lord 
 Baltinglass was there from the Wicklow hills, Lord 
 Maxwell from the Scotch borders, Caley O'Conor, a 
 di.stinguished " murderer," and Maurice Fitzgerald, with 
 many a young Scotch and English gentleman besides, 
 who had listened too ardently to the preaching of Cam- 
 pian and Holt. The faithful of all countries had rushed 
 together, as at the call of an archangel, to take part in 
 the great battle for the cause of God and the Church. 
 As a symbol of the service on which these huge ships 
 " built high like castles," were going, and to secure the 
 guardianship of Heaven, they had been named after the 
 celestial hierarchy. The names on both sides, either by 
 accident or purpose, corresponded to the character of 
 the struggle. The St. Mattheiv, the St. Philip, the St, 
 John, the St. Martin, and the Lady of the Rosary, were 
 coming to encounter the Victory, the Revenge, the Dread- 
 nought, the Bear, the Lion, and the Bull. Dreams were 
 ranged against realities, fiction against fact, and imagin- 
 ary supernatural patronage against mere human courage, 
 strength, and determination,* Nor must it be forgotten 
 that this religious crusade received the special benedic- 
 * This observation is due to Mr. Motley. 
 
Anglicanism and the Armada. 
 
 183 
 
 tion of the Pope (Sixtus V.), who renewed the bulls 
 whereby Pius V. and Gregory XIII. had excommuni- 
 cated the queen, deposed her from her throne, absolved 
 her subjects from all allegiance to her, and published 
 his "Croisade" in print, as against Turks and infidels, 
 whereby he granted plenary indulgences to all that gave 
 assistance to the extirpation of the English heresies. 
 
 The Armada was coming to execute the censures of 
 the Church, and a spiritual demonstration was prepared 
 to accompany it. The pope had made Allen a cardinal, 
 with the see of Canterbury in prospect. And, in addition 
 to his other dignities, he named him legate for England. 
 The new primate had prepared a pastoral letter which 
 had been printed in Flanders, to be carried over by 
 Parma, and issued at the moment of his arrival. The 
 burden of it was an exhortation to the faithful to rise in 
 arms to welcome their deliverer, and copies had been 
 already smuggled across the Channel, and distributed 
 through the secret agencies of the Roman Catholic 
 missions. Its style and substance resembled the epistles 
 of Pole. 
 
 "The Spanish arms were not directed against his 
 own countrymen," said Allen. " Their sins had been 
 many, but the retribution was to fall on the wicked queen, 
 the usurping heretic Elizabeth, the bane of Christendom, 
 the murderess of the souls of her subjects. Henry VIII., 
 tyrant as he was, had fallen short in atrocity of his 
 infamous daughter. Ruin was now to overwhelm her, 
 and vengeance would fall on her at last. He invited 
 the English nobility, to whose swords, he said, the 
 defence of the Church had been entrusted, to consider 
 tiie character and condition of the woman whom they 
 called their sovereign. Her father had been excom- 
 
Pan-Anglicanism : what is it? 
 
 municated and deposed by the father of Christendom. 
 She had herself overthrown the Holy Church, profaned 
 the sacraments, and torn God's priests from the altars 
 in the very act of celebrating the holy mysteries. In 
 the sees of the bishops she had installed the scum and 
 filth of mankind — infamous, lascivious, apostate heretics. 
 She had made England a sanctuary of atheists and 
 rebels, and, vampire-like, she had enriched herself and 
 servants, by sucking the blood of the afiflicted Catho- 
 lics. . . . Innocent, godly, and learned men, priests and 
 bishops in England and Ireland, had been racked, torn, 
 chained, famished, buffeted, and at last barbarously 
 executed ; and, fulfilling the measure of her iniquities, 
 she had at length killed the anointed of God, the Lady 
 Mary, her nearest kinswoman, and by law the right 
 owner of her crown. The execution of the Church's 
 judgment had been long deferred — in part through the 
 long-suffering and fatherly forbearance of the chief 
 shepherd of the Church, who had persevered in hoping 
 that she might be converted from her evil ways. Seeing, 
 however, that gentleness had availed nothing, the Holy 
 Father had at length besought the princes of Christen- 
 dom to assist him in the chastisement of so wicked a 
 monster, the scourge of God, and the shame of woman- 
 kind. The most Catholic king had accepted the glorious 
 charge, and his legions were to appear on the English 
 shores." 
 
 This abstract gives but a feeble impression of the 
 virulence of Cardinal Allen's language, in his admonition 
 to the nobility of England — given " From my lodgings 
 in the Palace of St. Peter's at Rome, this 28th of April, 
 1588. The Cardinal." 
 
 For the better success of the Armada, not only 
 
Anglicanism and the Armada. 
 
 185 
 
 had the Spanish ships each their tutelary saints and 
 guardians, by whose names they were also called, but 
 there was a Latin litany composed and printed for the 
 prosperous issue of it, to be used for a week together, 
 each day having its distinct office. It was entitled 
 " Litamce et Preces pro felici snccessii Classis Catkolici 
 Regis nostri Philippi adversus Anglice Hcereticos verce 
 Fidei Impiignatores." It will, therefore, be noticed how 
 very strongly the religious element entered into the 
 struggle. " The Spaniards," says Froude,* " though a 
 great people, were usually over-conscious of their great- 
 ness, and boasted too loudly of their fame and prowess ; 
 but, among the soldiers and sailors of the doomed 
 expedition against England, the natural vain-glory was 
 singularly silent. They were the flower of the country, 
 culled and chosen over the entire Peninsula, and they 
 were going with a modest nobility upon a service which 
 they knew to be dangerous, but which they believed to 
 be peculiarly sacred. Every one, seaman, ofificer, and 
 soldier, had confessed and communicated before he went 
 on board. Gambling, swearing, profane language of all 
 kinds, had been peremptorily forbidden. Private quarrels 
 and differences had been made up or suspended. The 
 loose women who accompanied Spanish armies, and 
 sometimes Spanish ships to sea, had been ordered 
 away, and no unclean thing or person permitted to defile 
 the Armada ; and in every vessel and in the whole fleet 
 the strictest order was prescribed and observed. . . . Such 
 was the religious or devotional preparations on the side 
 of the invincible (?) Spanish Armada for the invasion of 
 England. The most brilliant chivalry of Spain, the 
 choicest representatives of the most illustrious families 
 
 * " ^Iistory of England," vol. vi. p. 455. 
 
Pan-Anglicanism : zv/iat is it? 
 
 in Europe, rushed into the service with an emotion pure 
 and generous as ever sent Templar to the sepulchre 
 of Christ. They believed they were soldiers of the 
 Almighty. Pope and bishop had commended them 
 to the charge of the saints and angels ; were they not, 
 therefore, right in deeming themselves ' invincible ' " 
 
 2. But it is now time to see how England was 
 preparing herself to meet this terrible emergency, and 
 what steps Anglicanism was taking to measure her 
 insulated strength with the formidable policy of the 
 papacy, with its world-wide ramifications and experi- 
 ence. What was the religious condition of England at 
 this time — having just emerged in safety from the 
 exhaustive ordeal of " the Elizabethan settlement " ? 
 In the great movement of the sixteenth century, Eng- 
 land stands contrasted with other European countries 
 in this vital respect, that the instinct of national unity 
 proved more powerful than the disintegrating tendencies 
 of religious controversy. In the different stages of the 
 Reformation under Henry VIII., there was a marvellous 
 unanimity in the body politic. The nation accepted 
 the Edwardine changes, and conformed to the Prayer- 
 books of 1549 (which was only an English version of 
 the old ofifices) and 1552. In the reign of Mary, the 
 Latin service was soon and easily re-established. There 
 was a strong Roman and also a by no means weak 
 Puritan sentiment of religion. But what came to be 
 subsequently known as Anglicanism, the product of a 
 composition of heterogeneous forces, had not a visible 
 existence. There was not, as in Scotland and Ireland, 
 a single dominant religious tendency, Protestant or 
 Roman Catholic, as the case might be. Indeed, it was 
 this near balance of various forces in the same com- 
 
Anglicanism and the Armada. 
 
 187 
 
 munion (for even Catholics attended the Church's 
 services from 1559 to 1570) which made it possible 
 to have three or four religious revolutions, which, by the 
 action of the same causes, were softened as well as 
 multiplied. 
 
 "The consequence has been," Mr. Gladstone re- 
 cently remarked,* " that the historic presentation of 
 the subject ever since to general readers has been 
 secular, and not religious, or even ecclesiastical. It has 
 been largely overlooked that what the sixteenth century 
 lacked, the seventeenth supplied. The consciences of 
 the country then came to a settlement of their accounts 
 with one another. The Anglican idea of religion, very 
 traceable in the mind and action of Elizabeth, of Parker, 
 and of Cecil, had received scientific form through the 
 w^orks of Hooker. The Roman antagonist had been 
 reduced, by the accommodation of the Prayer-book and 
 the law, to civil impotence ; and he only counted, in 
 the grand struggle under Charles I., as a minor auxiliary 
 on the royal side. The Church, as its organization 
 was worked under Laud, had become a vast and definite 
 force ; but it had been fatally compromised by its close 
 alliance with despotism and with cruel severities, and 
 in retribution for its sins it shared the ruin of arbitrary 
 power. In consequence of this association and its re- 
 sult, for nearly twenty years the Puritan element was 
 supreme, and the Anglican almost suppressed. But 
 when the monarchical instincts of the nation brought 
 about the restoration Of Charles II., and the comparative 
 strength of the religious parties came to be ascertained, 
 what had been taken for a minority asserted itself in 
 overwhelming force, and the ecclesiastical settlement of 
 
 * Nineteenth Century for July, 1888, p. 2. 
 
i88 
 
 Pan- A nglicanism : what is it ? 
 
 this epoch, whatever may have been in other respects 
 its merits or demerits, expressed the prevailing senti- 
 ment of probably nine-tenths of the community. 
 
 " Down to that time the question which cast of belief 
 and opinion should prevail, as between Anglican and 
 Puritan, had been fought within the precinct of the 
 National Church. It was now determined by the 
 summary method of excluding the weaker party. In 
 its negative or prohibitory part, the settlement ac- 
 complished at the Restoration was either wholly new, 
 or it formulated a tendency that had become paramount 
 into a fact. But in its positive basis it was, as to all 
 main intents and purposes, an acceptance and revival of 
 the Elizabethan settlement. On this, therefore, in giving 
 an account of herself, the Church of England must fall 
 back." 
 
 No doubt this is the account she must be prepared 
 to give, both now and henceforth. Although this does 
 not mean that the advertisements which go by her 
 name, but which are really Parker's, and never received 
 the ro}'al assent, or the imprimatur of Convocation — 
 advertisements which draw the line at the minimum, 
 not the maximum — should be read into the lines of the 
 Restoration settlement. What Anglicanism has to do 
 now is to extricate her religious history from the evil 
 broils, from the economical and literary devastation, 
 and from the great national to and fro of the sixteenth 
 century ; to explain fully and fearlessly the great 
 Reformation settlement as to creeds, machinery, and 
 sacraments ; to prove her historical continuity both in 
 law and fact, and to show the world, along with an 
 external, material, and legal framework that is un- 
 questioned, she has derived herself as a religious society 
 
Anglicanism and the Armada. 
 
 in historical continuity from the ancient Church of the 
 country ; or whether she is, as her opponents say, 
 a construction of lath and plaster, set up, in mean and 
 futile imitation, by the side of the sound and majestic 
 structure of the Middle Ages. 
 
 Before the Reformation the Christian Church was 
 united as it were in a definite organism, governed by 
 fixed laws, which, admitting more or less of a lay 
 element, permeated the whole of the Western patri- 
 archate. But in the East there was no central authority 
 exercising a jurisdiction throughout the respective 
 patriarchates. These were not only independent of 
 Rome, but were complete or autonomous in themselves, 
 connected or grouped together in a brotherly corre- 
 spondence based on oecumenical precedents. But in 
 the West there had grown up round the apostolic see 
 certain usages which form a complete juridical system, 
 which assigned to the papacy considerable, though not 
 always well defined, prerogatives of interposition in the 
 affairs of local and national Churches. One of the chief 
 reasons of the Anglican Reformation was to annul this 
 papal supremacy ; to reassert for the Crown of England 
 its rightful supremacy " over all causes and persons, 
 ecclesiastical as well as civil ; " to abolish the transmarina 
 judicia in taking ecclesiastical causes to Rome ; and to 
 rearrange (not destroy) the appellate jurisdiction in the 
 Church. In most of the countries of Europe which 
 embraced the Reformation, the old framework was de- 
 stroyed through which this juridical system acted,in those 
 very ruling parts which formed the channel of connec- 
 tion with the former organization. But in England the 
 hierarchy was retained ; and the primary effect of these 
 legislative changes, begun under Henry VIII. and 
 
190 Pan-Anglicanism: what is it? 
 
 consummated under Elizabeth, was to place the National 
 Church, relatively to the rest of Christendom at large, 
 very much in the same position as that occupied by the 
 Churches of the East. 
 
 It was the evident wish of all parties concerned to 
 promote the unity of the nation, and this in connection 
 with the Anglican Church, by humouring the two 
 elements — the Catholic and Protestant — which still 
 found a camping-ground in the one fold. Not only so, 
 in this Elizabethan settlement every endeavour was 
 made to prevent hasty and unauthorized changes, either 
 in the devotional system, or those organic changes con- 
 sequent on the transference of the appellate jurisdiction. 
 This will be seen whether we have regard to the action 
 of Parliament, the Convocations, or the filling up the 
 ranks of the episcopate. On her accession to the throne, 
 Queen Elizabeth found in full force, as ecclesiastical 
 declarations and enactments, the synodical acts of the 
 reign of her father. x\ll that was wanting to give them 
 legal effect was the action of Parliament in the removal 
 of impediments. This was done by the first statute of the 
 reign (i Eliz. c. l), which restored the royal supremacy.* 
 The ideas dominant in it are the renunciation of a 
 " usurped foreign power," and the annexation of all such 
 ecclesiastical and spiritual jurisdiction as "hath heretofore 
 been or may lawfully be used " to " the imperial Crown 
 of this realm." Or, as it appears in the first section, it is 
 " the restoring and reuniting " to the Crown " the ancient 
 jurisdictions," "to the same of right belonging and 
 appertaining ; " and the title of this Act is " an Act to 
 restore to the Crown the ancient jurisdiction over the 
 
 * See Blunt's " Histor>' of the Reformation of the Church of England," 
 " Constitutional System of the Reformation restored," vol. ii. pp. 340-345. 
 
Anglicanism and the Armada. 
 
 estate, ecclesiastical and spiritual, and abolishing all 
 foreign powers repugnant to the same." The Act 
 provides the oath to be administered among others to 
 bishops, and this oath declares the sovereign to be the 
 only supreme governor* "as well in all spiritual or 
 ecclesiastical things or causes as temporal," and utterly 
 renounces all foreign jurisdiction, i.e. papal. 
 
 The Convocations acted in the same constitutional 
 manner ; they met under the authority of " a brief" from 
 the queen — a fact which of itself raises the presumption 
 that Elizabeth had assured herself that their action 
 would be kept within due bounds. The prolocutor, on 
 the part of the Lower House, made known to the bishops 
 certain articles which the House had made " for the 
 exoneration of its conscience and declaration of its faith." 
 One of these articles claims for the clergy the right to 
 discuss and define in matters of faith and doctrine. An- 
 other, which referred to the supreme power of governing 
 the Church, in no ways militated against the supremacy 
 of the Crown. These articles were incorporated in an 
 address to the bishops, asking them to co-operate with 
 them, i.e. in laying them before the peers, as they had 
 not access to them {nt ipsi episcopi sibi sint duces in hac 
 re). On inquiry as to their reception, Bonner, the acting 
 president, replied that he had placed them before the 
 keeper of the Great, Seal, as Speaker of the House of 
 Lords, who appeared to receive them kindly {graianter), 
 but made no reply whatever {nnllnm omnino responsnni 
 dedit). The concurrence of the universities was made 
 
 * The reasons for this were probably Queen Elizabeth's aversion to 
 the title " Supreme Head of the Church of England," and the general 
 feeling of Parliament that the powers conferred by the Act of Supremacy 
 were too wide, turning the king into a pope. 
 
192 
 
 Pan-Angiicanism : what is it? 
 
 known the following day. The Convocation of York 
 took no action whatever on this subject. So that we 
 may say that there never was in either province so much 
 as a question of a synodical act to reverse, or even 
 modify, the formal and valid proceedings taken in 
 the time of Henry VIII., so great was the unanimity 
 which prevailed. 
 
 The same may be said about the filling up of the 
 vacant bishoprics. Before any steps were taken, eleven 
 out of the twenty-seven bishops of the two provinces 
 were dead. The oath was legally tendered to the other 
 sixteen, which asserted, on behalf of the Crown, less than 
 was contained in the unrepealed and, therefore, still 
 effective declaration of the Anglican Convocations. 
 Only one (Llandafif) took the oath, and the rest were 
 deprived. But it is difficult to conceive a more regular 
 proceeding, for they were simply deprived for refusing 
 to obey a law of the greatest practical importance, which 
 had the sanction alike of the Anglican Church and the 
 State. Out of these fifteen, again, four or five died before 
 further steps were taken. Of the remaining ten. Palmer * 
 has shown either eight or nine were liable canonically to 
 expulsion as intruders under the auspices of Mary. It is, 
 therefore, clear that, if the circumstances were excep- 
 tional, there was no juridical irregularity whatever. The 
 sees were legitimately cleared before the new appoint- 
 ments were made. The avoidance was effected in a 
 majority of instances by death ; in the remainder by 
 expulsion for legal causes, with all the authority which 
 the sanction of the National Church could give The 
 episcopal succession of Parker is, therefore, unassailable 
 up to this point, that it did not displace any legitimate 
 * " On the Church," i. 372. 
 
AiigUcanism and the Armada. 
 
 193 
 
 possessors or claimants to any of the sees. It is taken 
 for granted that the Church of England acted within 
 her rights as a distinct National Church, in recognizing 
 the supreme gov'ernorship of the Crown, and repudiating 
 the foreign jurisdiction of the pope. 
 
 It will be therefore seen that when the news spread 
 that the Spanish Armada, which had been blessed by 
 the pope, was backed up with all the power at the 
 disposal of the papacy, the nation sprung forward as 
 one man in defence of its home and religion. Just 
 as in Spain the intended storming of the stronghold of 
 so-called heresy had stirred the crusading spirit, and the 
 Castilian nobles had sent the best of their sons to the 
 Armada ; so, when the call was sounded at last for the 
 defence of England, it rung like a trumpet-note through 
 manor-house and castle. The nation had been unani- 
 mous in rejecting this foreign intrusion of the papal 
 jurisdiction. It simply reasserted what had been done 
 under Henry VIII. The solemn instrument of the 
 Recognition of 1531, followed by the subsequent Petition 
 of 1534 on the part of the spiritualty, were expressive of 
 that aversion to the papal jurisdiction which had spread 
 generally among the English clergy, and which was 
 altogether distinct from the desire for doctrinal refor- 
 mation. Hence the legislation which ensued, to which 
 all the public bodies gave their adhesion in a manner 
 quite unparalleled. The prelates seem to have sworn 
 without exception, and the Convocations had already 
 arrived at the conclusion that the pope "had not an}- 
 jurisdiction conferred upon him by God, in this realm 
 of England, more than any other foreign bishop." Such 
 was the language of the Convocation of the southern 
 province in 1534. That of York passed a declaration in 
 
 O 
 
194 
 
 Paii-Aiiglicanisni : ivJiat is it ? 
 
 rather different words, but apparently with the same 
 meaning. The two universities of Oxford and Cam- 
 bridge did the same, and they were followed by the 
 hospitals, and even the monasteries — for the repudiation 
 of the pope's supremacy was couched in as strong 
 language in the declaration of the great East-Anglian 
 abbey of " our Lady of \\'alsingham."' The nation's 
 attitude, therefore, under Elizabeth was just as hostile to 
 the papal claims as in the da\-s of her father. 
 
 3. It has been necessar\- to enter more full)- into tlie 
 details of the " Elizabethan Settlement of Religion," as 
 the Armada struggle was not merely political, but in- 
 tensely theological. It was not between Spain and 
 England only for maritime supremacy, and the posses- 
 sion of its foreign dependencies, but it was between 
 papalism and the Reformation, as concreted in its most 
 efficient form by the English having shown their good 
 sense, as De ^laistre observes, in preserving the hier- 
 archy. " With the Reformation," said the Archbishop 
 of Canterbury, in his sermon before the Conference at 
 Westminster Abbey, " came one touch to our national 
 conscience. Our Elizabethan mariners, dedicating con- 
 tinents to Christ, witness in some measure to a con- 
 sciousness that gospel and Church were gifts to be 
 imparted." It was, as Froude has remarked, a struggle 
 between Poperj' and Protestantism, " deadly and irre- 
 concilable." In fact, it settled not only the future of 
 England's religion, and unified the nation on its spiritual 
 side, but, by the unique position of the Anglican Church, 
 it secured the ver\- existence of the reformed bodies on 
 the Continent. It was well, therefore, that England 
 had got her spiritual house in order, ere the beacon-fires 
 flashed the news — which has been so graphically told in 
 
Aiiglicnnisni and the Aniiada. 
 
 195 
 
 Macaulay's stirring ballad — that the invincible x^rmada 
 was in sight. The national unity both in Church and 
 State was complete in all its bearings. The heart of 
 the nation beat as one when the invader was close to 
 its shores, for our "Jerusalem v/as then at unity with 
 itself." The nation was at that supreme moment of its 
 peril of one mind in things spiritual {iinms labii). The 
 hot-headed zealots of the ultramontane school were, as 
 we have seen, with the armies of Parma and Guise. The 
 more moderate were quietly settling down as High Church 
 Anglicans, and the Genevan element was still within 
 the fold of the National Church. But it must be ever 
 remembered to their credit that the Romanists were as 
 loyal as the Protestants — witness Lord Howard of 
 Effingham, the Lord Admiral of the Fleet — when the 
 queen summoned them to the defence of the country. 
 
 The destruction of the Spanish Armada is one of 
 those events which cut a deep and broad mark in 
 national history. " Suppose for a moment," as the Times 
 leader said on the day of the anniversary, " that Drake 
 and Howard had been different from what they were ; that 
 Medina Sidonia had closed on the English fleet, and 
 squeezed it to death, as he hoped to do ; that he had 
 effected his junction with the Prince of Parma, and escorted 
 him safely to Thanet ; that the Tilbury army had been 
 broken before the veterans of the Netherland Campaign ; 
 and that London had been captured. The chances, on 
 a reasonable computation, were that all these things 
 would happen ; and what would have been the result 
 ' Qnce Draciis cripuit nunc restitnantur oportet' said 
 King Philip ; and if he had won the day, he would not 
 have been over-scrupulous in the manner of his carrying 
 •out that restoration. Li those days, a nation's religion 
 
196 
 
 Pan-Angiicanisvi : 
 
 z.-Jiat is it ? 
 
 was held to be a thing which princes could and ought 
 to impose by the sword, and Philip was the man to 
 impose it. ' Religio Papa; fa: rcstituatitr adiingiinnl 
 he said, in another of those odd Latin lines in which 
 he summarized his instructions to his commanders ; and 
 we know what the forcible restoration of the pope's 
 religion would have meant. It would have meant the 
 Inquisition ; the political subordination of England to 
 the Continental system ; the deposition of the queen ; 
 the end of that independent expansion which was just 
 beginning so vigorously ; the strangling in the birth, in 
 fact, of what later generations have known of the British 
 empire. It is easy to say that this could not have been ; 
 that, even if the Armada had not been defeated, the nation 
 sooner or later would have thrown off the yoke of Spain. 
 It might have done so, but the thing is by no means 
 certain. At all events, absolutism and foreign repres- 
 sion would have had a long opportunity here, and the 
 scenes of the Antwerp terror and of the cruelties of 
 Haarlem would have been acted over again in England." 
 
 It is not very creditable, perhaps, to the nation that 
 the Armada tercentenary has not aroused any great 
 enthusiasm. We are not a people of celebrations, 
 except when anything very real and living has to be 
 celebrated. We can go through a Royal Jubilee with 
 a good deal of show and success, but for a tercentenary 
 a much more vivid historical imagination is required 
 than English people as a rule arc masters of And yet, 
 if we were possessed of that imagination we should 
 realize, even in the manifold preoccupations of the hour, 
 how very great a thing that defeat of the Armada was. 
 But at Plymouth it was very different, and the cele- 
 bration has been held there with the greatest enthusiasm. 
 
Anglicanism and the Armada. 
 
 197 
 
 For all Devonshire men take a special pride in the great 
 defeat, and regard their county as mainly responsible 
 for it. Drake and Raleigh, Hawkins and Gilbert, Fro- 
 bisher and Grenville, were Devonshire men ; and thc 
 list might be enlarged by reference to that Devonian 
 Epic, Kingsley's " Westward Ho." The men of Devon 
 and Cornwall had taken principal part in expeditions 
 round the world and to the Spanish main, and Drake's 
 crews were largely made up of them. Hence the 
 Armada has always been a closer and more real tradi- 
 tion to the people of Devon than anywhere else. The 
 day, assuredly one of the greatest in the annals of 
 England, is, so to speak, their day. Devonshire men 
 are its heroes ; Devonshire men are the most prominent 
 ;ind the most daring of all those who fought in \\'hat 
 has been happily called " Britain's Salamis." Hence the 
 jubilation at Plymouth, although the success was marred 
 by the absence of royalty, and the non-appearance of 
 the Channel Fleet. A perfect library of Armada litera- 
 ture has been collected in the Western metropolis, and 
 different writers have been throwing various lights upon 
 the thrilling episodes of those eventful days. 
 
 But in looking over the list of works, we were much 
 struck that it had not occurred to any one to notice 
 the important part which the Anglican Church played in 
 that struggle, which has been included by Sir F. Creasy 
 in the " Fifteen Decisive Battles of the World, from 
 Marathon to Waterloo." True, great capital has been 
 made out of it on behalf of Puritanism and Protestantism ; 
 and modern Dissenters, who have sprung up since 1588, 
 have almost claimed the victory as theirs. Alixing up 
 the bicentenary of 1688 with the tercentenary of the 
 destruction of the Spanish Armada, they have been 
 
19^ Pan-Anglicanisvi : zi'hat is it? 
 
 making great efforts to attract the notice of the public, i 
 and to draw attention to their theological platform, as if 
 the honours of the event belonged exclusively to them. 
 
 But a closer inspection and collating of the dates of 
 that eventful period will prove to us that it was the 
 National ChurcJi which struck the note of unity in that 
 memorable struggle of 1588. What has been called the 
 " Elizabethan Settlement of Religion,'' and which has 
 been critically explained above, was by that time fully 
 consolidated, and the reformed Anglican Church had 
 been well started on its new career. The second Prayer- 
 book of Edward VI. (1552) had been revised in 1559 ; 
 not the first (1549) revived, which Elizabeth and the 
 High Church party would have preferred — an instance 
 of moderation for which the Church of England has 
 always been eminently conspicuous ; and in the same 
 year the royal injunctions of Queen Elizabeth had been 
 issued — following the prevailing fashion of the day — and 
 Parker consecrated Archbishop of Canterbury. In 1571, 
 the Thirty-nine Articles of Religion had been subscribed 
 by the two Convocations, so that before the struggle 
 came on, the Anglican Church was fully settled in her 
 new departure, and was impressing, in the most vivid 
 and potential manner, the note of unit}' upon the nation. 
 It is true during this time that the wave of Puritanism 
 was rising, but it was sectional and insignificant. 
 Presbyterianism did not appear in Scotland before 1561, 
 nor the Independents in England till 1568, and then 
 only in one conventicle. Indeed, in 1580, the Brownists 
 (as they were called) did not number more than twenty 
 thousand, and these were princijoally found in Norfolk, 
 far away from the scene of the death-struggle. 
 
 The date of the Romanist sect is 1570, which, how- 
 
Aiiglicaiiism and tlic Arm add. 
 
 199 
 
 ever, was small, and soon reduced to civil impotence ; 
 and for ten years previously the Anglo-Roman body 
 had attended the Church's services, and even communi- 
 cated at her altars. It is even said that the pope offered 
 to sanction the reformed offices, if Elizabeth would 
 agree to accept them with his imprimatur. After that 
 day the "recusants," as they were called, few in point 
 of numbers and reduced to a state of comparative 
 obscurity, did all in their power to foment divisions, 
 both within and without the Church. These are all the 
 sectaries we have really to reckon with, as other Dis- 
 senters did not spring up till long after the date of the 
 Armada (1588) ; the Baptists rising in 1633, the Quakers 
 in 1646, the Unitarians in 1719, and the Wesleyans, as 
 a separation, in 1795. We therefore say that Protestant 
 Dissenters have no right to claim the honours of that 
 day, for they had not begun to exist, in point of fact ; 
 and that it was the Anglican Church which really 
 sounded out the note of national unity in its struggle 
 against Spain and the papacy. It was, then, the 
 Anglican Church which raised up the standard of 
 national unity ; it was the Anglican faith which nerved 
 the hearts of England's sons in that memorable year, 
 " when," as Hallam says, " the dark cloud gathered 
 round our coasts ; when Europe stood by in fearful 
 suspense to behold what should be the result of that 
 great ca.st in the game of human politics — what the craft 
 of Rome, the power of Philip, the genius of Farnese, 
 could achieve against the island-queen, with her Drakes 
 and Cecils, in that agony of the Protestant faith and the 
 English name." 
 
 4. Again, the patriotism of the office-bearers of the 
 Anglican Church is further shown by the liberal con- 
 
200 
 
 Pan-Auglicanisin : zvhat is it ? 
 
 tributions they were called upon to make to the national 
 defence at this juncture. Among things not generally 
 known, and which no writer, such as Lingard, Froude, 
 Creasy, Motley, seems to make any allusion to, we will 
 give the names of such " ecclesiastical persons " as were 
 charged with light-horsemen ; nor do any of the colla- 
 borntcnrs of the Armada literature call attention to this 
 fact. In the " Counsail," which provided 1141 horse and 
 4400 foot, i.e. 5541 soldiers, we find the name of the 
 Archbishop of Canterbury, which heads the list, and the 
 Bishops of Winchester and Westminster (sic) in con- 
 spicuous places. The Bishops of London, Lincoln, Sarum, 
 Exeter, Llandaff, Coventry and Lichfield, Worcester, Ely, 
 Rochester, Bath, St. David's, Carlell (Carlisle), Chichester, 
 Hereford, Norwich, Chester, Peterborough, Bristol, Glou- 
 cester, furnished horse, 81 ; foot, 2340, i.e. 2421 men. To 
 come to further particulars, under date December, 1585, 
 in the southern province, we find the names and contin- 
 gents in light-horsemen and money as follows : — 
 
 Cantuar — Archbishop, 4 ; dean, 2 ; chapter, 4 ; 
 Parson of Wickam, 2, ^^"134; Prebendary French, 2, 
 i^iiS; Archdeacon Redman and Parson of Busshopes- 
 borne, 2, ;^202. 
 
 In the northern province — 
 
 Eborum — Archbishop, 5 ; dean, 3 ; chapter, 4 ; 
 chauncellor, i, £\2'i ; Archdeacon of York, 3, ;^i8o; 
 Archdeacon of Clyvland, 2, ^80 ; Archdeacon of Notts, 
 I, £c)C) ; Parson of Bingham, i, £^2 ; Prebendary Burney, 
 I, £\o^ ; Prebendary Sandes, i, i^82 ; Chaunter of 
 York, I, £<^<^ ; Prebendary Wright, i, £to\ Prebendary 
 of Ampleford, i, £60 ; Prebendary of Barnby, i, £6\. 
 
 Returning to the southern province — 
 
 London — Bishop, 4 ; dean, 2 ; chapter, 2 ; Arch- 
 
Aiiglicanisin and the Armada. 
 
 201 
 
 ■deacon of Essex, i, £91 ; Archdeacon of Colchester, i, 
 £70; Archdeacon of London, 2, ;^iio; Parson of St. 
 Dunstan's, i, ^116 ; Parson of Bradwell, i, ^78 ; Vicar 
 ■of Westham, 2, £12,0 ; Parson of Hayes, i, £$'^ ; Parson 
 of Lambeth, I, £72,- 
 
 Wiition — Bishop, 4 ; dean, 3 ; chapter, 4 ; Arch- 
 deacon of Winton, 2, £i?>7 ; Parson of Wonston, i, 
 £S2 ; Prebendary Bilston, \,£?>6 ; Prebendary Cotton, i. 
 
 Diinelm (Durham) — Bishop, 6 ; dean, 3 ; chapter, 4 ; 
 Archdeacon Pilkington, 2, ;^ioo ; Parson of Stanhope, 
 
 1, £%! ; Parson of Houghton, 2, £12^ ; Archdeacon of 
 Northumberland, 2, ^125 ; Parson of Whitborn, I, ^^65. 
 
 Hereford (bishopric void) — Dean, 2 ; chapter, 3 ; 
 treasurer, i, £71 ; Chancellor Benson, i, £72; Preben- 
 dary Thirkeld, i, ;!^85 ; Archdeacon of Salop, 3, ;^I24; 
 Archdeacon of Worcester (same). 
 
 Ely (bishopric void) — -Dean, 2 ; chapter, 2 ; Arch- 
 deacon of Ely, 2 ; Parson of Fulborn, i, £171 ; Preben- 
 dary Taylor, i, £-,o ; Parson of Willingham, 1,^56. 
 
 Mencven — Bishop, I ; chaunter (in place of dean), 2 ; 
 chapter, 2 ; Archdeacon of St. David's, 2, £142. 
 
 Sarum — Bishop, 4 ; dean, 3 ; chapter, 3 ; chaunter, 
 
 2, £121; Prebendary Colshill, 7, £74; Archdeacon of 
 Rochester, 2, ;^^I43 ; Prebendary Gartrand, £2)0 ; Pre- 
 bendary Dilworth, i ; Prebendary Mounsfield, ^281 ; 
 Parson of Inglefield, i. 
 
 Bat/i and Wells — Bishop i ; dean, 2 ; chapter, 3 ; 
 Archdeacon Clarke, £144 ; Archdeacon of Taunton, i, 
 ^^146 ; chaunter and archdeacon, 2, £191. 
 
 Coventry and Lichfield — Bishop, I ; dean, i ; chapter, 
 2 ; Prebendary Mawen, 2 ; Prebendary Sale, i, ^'83 ; 
 Prebendary Fox, i, £\2. 
 
 Peterborongh — Bishop, 2 ; dean, i ; chapter, 2 ; Parson 
 
202 
 
 Pail- A nglicanisvi : n-Jiat is it ? 
 
 of Creke, i, £40; Archdeacon Sheppard, 2, £160% 
 treasurer, 2, ;£"59 ; Parson of Brington, i, £^'^; Parson 
 of Norton, i. 
 
 Chester — Bishop, 3 ; dean, i ; chajDter, 2 ; Parson of 
 Wygon, i,£^o; Parson of Wynwick, 2, £l2$ ; Parson 
 of Middleton, i, £2,6 ; Prebendary Xutter, i, £c)^ ; 
 Prebendary Gerrard, 2, £11^. 
 
 Bangor (bishopric void) — Dean, i ; chapter, i ; Parson 
 of Merthir, i, ^^"34 ; Archdeacon of Anglesey, 2, £101 ; 
 Archdeacon of Bangor, i. 
 
 Carliol — Bishop, 2 ; dean, I ; chapter, 2 ; Parson of 
 Ashby, I ; Prebendary Barnes, 2. 
 
 CJiicJiester (bishopric void) — Dean, 2 ; chapter, 2 ; 
 chauncellor, i,£'/i ; Archdeacon of Chichester, 2,^^115 ; 
 Archdeacon of Lewes, 2, £10"^. 
 
 Lincoln — Bishop, 2 ; dean, I ; chapter, 3 ; Archdeacon 
 of Bedd, 2, £\26 ; chauncellor, 2, ^^98; Archdeacon of 
 Hunt, I, £^6 ; Parson of Cottenham, i, £'ig ; Parson of 
 Ashton Flavell, i, £<So; Parson of Whethampstead, i, 
 £Qo ; Archdeacon of Bucks, 2, £^2; Archdeacon of 
 Leicester, 2, £\6o \ Parson of Bosworth, 2, ^^220; Parson 
 of Loughborowe, \,£'^Z ; Parson of Uffington, i ; Parson 
 of Baffingham, i, ^^46 ; Parson of Therford, I, £6\. 
 
 Exeter — Bishop, 3 ; dean, I ; chapter, 3 ; chaunter, 2. 
 i^i59; chauncellor, \, £']'& ; Archdeacon of Barnstaple, 
 I, ;£.84 ; Parson of St. Columb, 3, i^ijS ; Parson of Hemi- 
 ock, I, £•)"]■, Archdeacon of Exeter, 2, £\26\ Arch- 
 deacon of Totton (Totnes ?), 2, £gi ; Archdeacon of 
 Cornewall, i, ^^84 ; Dean of Exon, i, ^^^84. 
 
 Norzuich — Bishop, 2 ; dean, i ; chapter, 3 ; Parson of 
 Hadleigh, 2 ; Parson of Framlingham, 2 ; Archdeacon 
 of Norw ich, 2 ; Archdeacon of Suffolk, 2 ; Chauncellor 
 and Parson of Walstoken, i. 
 
Anp-licanism and the Armada. 
 
 203 
 
 Asaph — Bishop, 2 ; dean, i ; chapter, r. 
 Llaiidaff — Bishop, i ; chapter, 2 ; Prcbcndary 
 Evans, 2. 
 
 Rochester — Bishop, 2 ; dean, i ; chapter, 2 ; Preben- 
 dary of Windsor, 2, £14.1 ; Parson of Horsemonden and 
 Prebendary of Westminster, 2, ^^"83 ; Prebendary Abso- 
 Ion, Parson of St. Olave's, 2, ^134. 
 
 IVoreester — Bishop, 2 ; dean, 2 ; chapter, 3 ; Preben- 
 dary Lewes and Prebendary of Westminster, 2. 
 
 Windsor — Dean, 2 ; chapter, 2. 
 
 Westminster — Dean, i ; chapter, 2. 
 
 Christ's Church in Oxford—DGa-w, 2 ; chapter, 2 ; Pre- 
 bendary Cole, Parson of Hayford and Pi-ebendary of 
 Sarum, i. 
 
 Bristol — Dean, i ; chapter, 2 ; Prebendary Sarole, 2, 
 ^gS ; Parson of Simondesboro', i, £s^', Archdeacon of 
 Dorset, 2, £\o6. 
 
 Gloucester. — Bishop, 2 ; dean, i ; chapter, 2 ; Parson 
 of Cleve Episcopi, 2 ; Archdeacon of Tcnbury, 2. 
 
 In Lord Burleigh's handwriting (wc quote from the 
 archives of Plymouth Library) the total is given at 331, 
 which, after £2$ a horse, comes to ^8275.* 
 
 We have given these numbers in full, to show that 
 the Anglican Church, in the person of her office-bearers 
 and other officials connected with her Communion in 
 every diocese of both provinces — a fact which indirectly 
 shows how carefully all the various offices in the Church 
 were kept filled and going in spite of the late ecclesias- 
 tical controversies and troubles after the accession of 
 Elizabeth (only four bishoprics being void) — contributed 
 liberally to the defence of the country, which was simjjly 
 called "Little Britain," and whose entire population did^ 
 
 * Equal to about ^50,923 of present money. 
 
204 
 
 Pan-Anglicanism : n'kat is if/ 
 
 not at that time equal that of tlie metropoh's' at the 
 present day, against the imminent invasion of the 
 Spaniards, backed up as it was with all the power of 
 the papacy and benediction of the pope. On the prin- 
 ciple of "giving honour to whom honour is due,". we 
 must consequently place the patriotic defence of Pro- 
 testantism as against Papalism to the credit of the 
 Anglican Chureh, at the time of the " Elizabethan 
 Settlement." The value of this fiscal contribution will 
 be further enhanced when we reflect on the different 
 value of money at that time— the Rainboiv (500 tons), 
 which cost £2100, being equivalent to ^13,000, and the 
 Vanguard (500 tons), which cost ^^2600, to £16,000 of 
 present money ; and that when the whole navy was 
 thoroughly overhauled and repaired, the queen only 
 allowed some £/^ooo a year, underpaid and half-starved 
 the seamen, and clung to her money-bags (according to 
 Froude) in a manner quite inexplicable, when we think 
 of the greatness of the stake at issue.* 
 
 5. Lastly, it was the Anglican Church which led the 
 prayers and praises of the nation before and after the 
 victor)', which enkindled the enthusiasm of the com- 
 munity ; and the value of such a factor, especially at 
 such a time, is a recognized principle of political 
 economy. For, together with all human means, orders 
 were issued throughout the nation, for public prayers on 
 Wednesdays and Fridays in all parish churches for de- 
 liverance and good success, a particular ojjjcc being 
 composed by authority for that purpose. And the 
 
 * "When all was over, the queen called them to a sharp account for 
 an extravagance (ordering wine and arrowroot for the sick-beds at Plymouth) 
 which had saved probably a thousand brave men to light for her. Howard 
 disdained to defend himself, and paid the bill out of his own purse." — 
 Froude's " History of England," vi. 443. 
 
Aji<rlica7iisjii and the Armada. 
 
 205 
 
 clergy of London being summoned to meet upon this 
 occasion, a strict charge w as given them to be zealous 
 themselves, and to stir up the people also in fastings,, 
 praying, and almsgiving on those particular days by 
 reading public Homilies. 
 
 In the life of Archbishop Whitgift there are many 
 particulars concerning the services on this alarming 
 occasion, and a book was then set forth, called a " Form 
 of Prayer necessary for the Present Time and State," 
 in which there is one vcr\' emphatic prayer, expressive 
 of the most lively faith, which from its spirited character 
 deserves to be transcribed, as it is not generally known, 
 at this commemoration of the nation's wonderful deliver- 
 ance from that entire destruction, which was then so 
 visibly impending over it, and just ready to burst upon 
 it. It ran as follows : — 
 
 " O Lord of hosts, most loving and merciful Father, 
 we, Thy humble servants, prostrate ourselves before Thy 
 Divine majesty, most heartily beseeching Thee to grant 
 unto us true repentance for our sins past, namely, for 
 our unthankfulncss, contempt of Thy Word, lack of 
 compassion towards the afflicted, envy, malice, strife, 
 and contention among ourselves, and for all other our 
 iniquities. Lord, deal not with us as we have deserved, 
 but of Thy great goodness and mercy do away our 
 offences ; and give us grace to confess and acknowledge, 
 O Lord, with all humble and heart)- thanks. Thy won- 
 derful and great benefits, which Thou hast bestowed 
 upon Thy CJuirch, and people of England, in giving 
 unto us, without any desert on our part, not only peace 
 and quietness, but also in preserving our most gracious 
 queen. Thine handmaid, so miraculously from so many 
 conspiracies and perils and dangers, and in granting her 
 
20G 
 
 Pan-AiigUcaiiisiii : ivJiat is it? 
 
 good success against the attempts of our enemies. For 
 the which so wonderful and great benefits, wc humbly 
 beseech Thee to stir up our dull minds to such thank- 
 fulness and acknowledging of Thy mercies, as become 
 us and may be acceptable to Thee. 
 
 " We do humbly beseech Thee, of Thy gracious good- 
 ness, to be merciful to Thy Church militant here upon 
 earth, many ways vexed and tormented by the malice 
 of Satan and his members, and at this time, as it were, 
 compassed about with most strong and subtle adver- 
 saries ; and especially, O Lord, let Thine enemies know, 
 and make them confess, that Thou hast received England 
 (which they most of all for Thy gospel's sake do malign) 
 into Thine own protection. Set, we pray Thee, O Lord, 
 a wall about it, and evermore mightily defend it. Let 
 it be a comfort to the afflicted, a help to the oppressed, 
 a defence to Thy Church and people persecuted abroad. 
 
 " And forasmuch as Thy cause is now in hand, we 
 beseech Thee to direct and go before our armies, both by 
 sea and land. Bless and preserve them, and grant unto 
 them, O Lord, Thy good and honourable success and 
 victory, as Thou didst to Abraham and his company 
 against the four mighty kings, to Joshua against the five 
 kings and against Amalek, to David against the strong 
 and mightily armed Goliath, and as Thou usedst to do to 
 Thy children when they please Thee. We acknowledge 
 all power, strength, and victory to come from Thee. 
 Some put their trust in chariots, and some in horses ; 
 but we will remember Thy Name, O Lord our God. 
 Thou bringest the counsel of the heathen to nought, and 
 makest the devices of the people to be of none efi"ect. 
 There is no king that can be saved by the multitude of 
 an host, neither is any mighty man delivered by much 
 
Aiigiiiaiiisin ami the Annadct. 
 
 207 
 
 strength ; an horse is but a vain thing to save a man. 
 Thus we pray unto Thee, O Lord ; Thou art our Help 
 and our Shield. 
 
 " O Lord, give good and prosperous success to all 
 those that fight Thy battle against the enemies of Thy 
 gospel. Show some token continually for our good, 
 that they who hate us may see it and be confounded, 
 and that we. Thy little and despised flock, may say 
 with good King David, ' Blessed is the people whose 
 God is the Lord Jehovah; and blessed are the folk whom 
 He hath chosen to be His inheritance.' These and all 
 graces necessary for us, grant, O heavenly Father, for 
 Jesus Christ's sake, our only Mediator and Redeemer. 
 Amen." 
 
 It is not our present business to narrate how the 
 Armada sailed fortified by the blessing of the pope, 
 (Sixtus V.) and every other aid he could render, in May, 
 1588, and before August 5 it was utterly ruined, partly 
 by the strong arms and resolute hearts of English sailors, 
 and partly by those storms of which the brave English 
 queen said, when the intelligence of the victory was 
 brought her, "Aftlavit Deus, et dissipantur." It was a 
 last attempt to conquer England for the pope. Thence- 
 forth the Roman court sought to substitute the novel 
 Anglo-Roman sect for the ancient English Church by 
 more ordinary means, dominated as it was by vicars- 
 apostolic till the papal aggression of 1850. "It must 
 never be forgotten," said Cardinal Manning, when speak- 
 ing on this very subject,* "that the act of the Bishop of 
 Rome, by which a most grievous and stubborn contest 
 was begun in the l^nglish Church, was taken, not in the 
 
 * " The Unity of the Church," by H. K. Manning, .Vrchdeacon of 
 ■Chichester, 1845. 
 
2o8 
 
 Pan-AnglicatiisiH : zchat is it.' 
 
 character of patriarch, but in the title of supreme pontiff! 
 The same bull which made a rent in ever)- English 
 diocese, professed to depose as to the Queen of England. 
 It was a power to give away, not sees, but thrones also ; 
 and the effect of this has been, as in the East, so in 
 England, to erect altar against altar, and succession 
 against succession." 
 
 But to return to the destruction of the Armada. In 
 what a dreadful consternation England was in at that 
 most perilous time, upon its own consideration of its 
 much inferior strength, in comparison of the force of the 
 Spaniards, then bearing down upon her like a might}- 
 torrent, is vividly set forth in a book published not long 
 after by Bishop Cooper, entitled "An Admonition to the 
 People of England," wherein he made use of these pathetic 
 expressions : " Oh, my good brethren and loving countr}-- 
 mcn, the view of that mighty nation of Spaniards i> 
 scarce past out of our sight, the vcr}- terrible sound of 
 their shot rings as it were still in our ears, while the 
 certain purpose of most cruel and bloody conquest of 
 this realm is confessed by themselves, and blazed before 
 our eyes (in their books printed and dispersed;, when our 
 sighs and our groans, with our fastings and prayers in 
 show of repentance, are fresh in our memor\-, and the 
 scare not washed awaj- from the ej-es of man}- good 
 men." 
 
 Upon the distress and disappearance of the Spanish 
 Armada, Pasquin at Rome was very merr}- ; for a 
 writing was fastened up to his statue, representing the 
 pope to be in ver}- great concern (as no doubt he reall}- 
 was) for the disasters of a fleet which was thought to be 
 destined to the most sure and certain happiness by his 
 infallible benediction. 
 
Anglicanism and tJie Armada. 
 
 209 
 
 The Pasqninade, which is not much unlike the pro- 
 clamation of a town-crier at the market cross, is thus 
 quoted by Strype in the third volume of his " Annals " 
 from the Cotton Library : — 
 
 " Pontificem mille annorum indulgentias largiturum 
 esse de plenitudine potestatis suae : si quis certo sibi 
 indicaverit quid sit factum de classe Hispaniae : quo 
 abierit : in coelumne sublata, an ad Tartarum detrusa : 
 vel in sere alicubi pendeat, an in aliquo mari fluctuat ; " 
 which may be thus rendered in the phrase of the town- 
 crier — 
 
 " If any manner of person or persons will bring tale 
 or tidings to the pope what is certainly become of the 
 navy of Spain, or to what country the same is gone : 
 whether 'tis translated up to heaven, or tumbled down 
 to hell : or whether it hangs somewhere in the air, or is 
 floating on some sea ; whoever, I say, whether man, 
 woman, or child, shall give notice as aforesaid, the pope 
 will grant him or her a thousand years' indulgence out 
 of the plenitude of his pontifical power." 
 
 When the news of the disgrace of the king's Armada 
 was first brought to his Majesty the King of Spain, 
 then at mass in his private chapel, he swore, as soon as 
 mass was ended, a great oath that he would waste or 
 spend his crown even to the value of a candlestick 
 (which he pointed to standing upon the altar), that either 
 he would utterly ruin her Majesty and all England, or 
 else himself and all Spain become tributary to her. 
 
 To perpetuate the memory of this signal deliverance 
 of our nation from such a deluge of threatened destruc- 
 tion, several medals were struck in England (now to be 
 found only in the cabinets of the curious), on some of 
 which a fleet of ships was represented flying with this 
 
 P 
 
2IO 
 
 Pan-Anglicanism : what is it? 
 
 inscription, " Voiit, vidit,fiigit," and on other medals were 
 represented fireships and a fleet in confusion, inscribed 
 " Dux fceniina facti." After he had recovered his first 
 disappointment, the King of Spain, as one of our best 
 historians observes, took his loss patiently, and the 
 Queen of England her victory joyfully, and both of 
 them caused public thanks to be given to God in their 
 respective churches ; Queen Elizabeth because it was 
 so well, and King Philip because it was no worse. There 
 were two thanksgiving days appointed for it in England 
 by authority, viz. August 20, when Dr. Nowel, the Dean 
 of St. Paul's, preached at the Cross (Paul's Cross), then 
 standing at the north-east corner of the present cathe- 
 dral, before the lord mayor, aldermen, and the city 
 companies, clad in their best robes and liveries ; and 
 again in September 8, when the Bishop of Sarum 
 preached the sermon, and eleven colours and standards 
 taken from the Spaniards were hung up in St. Paul's 
 Cathedral, particularly a streamer on which was the 
 image of the Virgin Mary portrayed with her Son in her 
 arms, which streamer was held in a man's hand over the 
 pulpit at the time of divine service. The same streamer 
 was placed next day on London Bridge, the Southwark 
 side of the water. 
 
 Paintings were placed in several parish churches in 
 honour of the event — e.g. in Gaywood Church, Norfolk ; 
 All Saints', Hastings ; also in Beddington Hall ; and an 
 interesting memorial in St. Helen's Church, Bishopsgate, 
 erected to Master Hood, Captain of Tilbury Fort. 
 
 Churchwardens' books of the various churches, like- 
 Avise, recorded the ringing of the bells — e.g. St. Margaret's, 
 Westminster ; St. Dunstan's-in-the-West ; St. Michael's, 
 Cornhill ; St. Lawrence Pountney ; St. Andrew's, Ply- 
 
Anglicanism and the Armada. 
 
 21 r 
 
 mouth — where the Armada chimes were never preter- 
 mitted for two hundred years. And at Chester and other 
 cathedrals there were special services, when sermons 
 were preached by the bishops. 
 
 At St. Andrew's parish church, Plymouth, a special 
 commemoration service was held on Sunday, July 22, this 
 ) ear, where, before a crowded congregation, and in a service 
 prefaced by the National Anthem, and, from a musical 
 standpoint, most effectively rendered, the eloquent preacher 
 told his hearers, that " that church was especially the 
 church of the victors of Britain's Salamis, and that its sole 
 rival was St. Paul's Cathedral, where the thanksgiving 
 was offered by the queen ; but old St. Paul's was gone, 
 burnt in the Great Fire, and old St. Andrew's was still 
 standing, the grand church of the metropolis of Devon — 
 the church pre-eminent with St. Mark at Venice among 
 the churches of the sea, the church pre-eminent in the 
 history of the sea." And to this day, in various places 
 in England, sermons are annually preached in the parish 
 churches, by virtue of bequests left for this special 
 purpose, of expressing thankfulness to God for His 
 merciful deliverance of His Church and kingdom, in the 
 year of our Lord 1588, from the Spanish Armada, and 
 the deliverance from the Gunpowder Plot Conspiracy, 
 1605 ; all which goes to prove, that if the victory on 
 that day was a Protestant one, it was in connection with 
 the old National and Anglican Church — that palladium 
 of truth and faith, and home of liberty. 
 
 We had hoped to have shown the results of this 
 destruction of the Armada upon the English Church 
 itself, on the English Catholics themselves, upon English 
 episcopacy ; the development of Anglicanism, the double 
 character of the National Church, the character and 
 
212 
 
 Pan-Anglicanism : what is it? 
 
 position of the bishops, and the effects of the retention 
 of the Catholic element ; but space at present forbids. 
 
 To conclude with Mr. Swinburne's spirited lines in 
 his lately published poem on the " Armada," though we 
 cannot, of course, endorse his theology — 
 
 " Hell for Spain, and heaven for England ! God to God, man to 
 man. 
 
 Met confronted, light with darkness, life with death. Since time 
 began 
 
 Never earth nor sea beheld so great a stake before them set, 
 Save when Athens hurl'd back Asia from the lists wherein they 
 met ; 
 
 Never since the sands of ages through the glass of history ran. 
 Saw the sun in heaven a lordlier day than this that lights us yet. 
 For the light that abides upon England, the glory that rests on 
 
 her God-like name, 
 The pride that is love, and the love that is faith, a perfume 
 
 dissolv'd in flame, 
 Took fire from the dawn of the fierce July, when fleets were 
 
 scattered as foam. 
 And squadrons as flakes of spray ; when galleon and galliass 
 
 that shadowed the sea 
 Were swept from her waves like shadows that pass with the 
 
 clouds they fell from, and she 
 Laughed loud to the wind as it gave to her keeping the glories 
 
 of Spain and Rome." 
 
( 213 
 
 VIII. 
 
 THE ANGLICAN RULE OF FAITH. 
 
 The presence of some hundred and fifty bishops of the 
 Anglican rite — perhaps the largest number ever assembled 
 in this country — all professing the " Anglican rule of 
 faith," at Lambeth, during the month of July, gathered 
 from all parts of the world, and round the present occu- 
 pant of the primatial see of Canterbury, the cradle of 
 Anglo-Saxon Christianity, and deliberating in solemn 
 conclave, must set even the most careless thinking, and 
 asking some very important and heart-searching ques- 
 tions. The Church of England has grown within the 
 last hundred years to an oecumenical position. Lying, 
 as these islands do, between the Old and New Worlds, 
 and absorbing a great part of the carrying trade and 
 commerce of the globe, they have seen a great shifting 
 of the balance of power. 
 
 The Roman poet spoke of our ancestors, " Penitus 
 toto divisos orbe Britannos." In point of fact, we are 
 nearer the centre both of the world and the Church than 
 Rome itself. And so, in mental and moral position, the 
 Anglo-Saxon race seems destined to bring together men 
 of a different belief and Church polity. The Church of 
 England has come to be called the Church of the " Re- 
 conciliation " in these latter days. Who, then, are these 
 
214 
 
 Pan- Anglicanism : luhat is it? 
 
 prelates, and what do they represent, and what is their 
 rule of faith ? What brings them from every quarter 
 of the globe, and wherein do they differ from other 
 religious bodies of this country ? Do they challenge 
 the teaching of any other theological platform ? Have 
 they a word of exhortation to those separated from 
 their Communion — Rome on the one hand, and Dissent 
 on the other — as well as to the members of the Anglican 
 Church ? This is the third time Anglican prelates of 
 both hemispheres have responded to the invitation of 
 him who is coming to be regarded as the patriarch 
 of the whole Anglican Communion. It is important 
 then, at this time to inquire — What is the Anglican rule 
 of faith which differentiates it from that of all other 
 Western Christians ? What is the rule of faith as main- 
 tained by the Fathers and the Church of England ? 
 
 I. There can be no doubt that, among all professing 
 Christians, the source of faith is the Holy Scriptures. 
 Our Articles* are explicit on this point. " Holy Scrip- 
 ture containeth all things necessary to salvation : so that 
 whatsoever is not read therein, nor may be proved thereby, 
 is not to be required of any man, that it should be 
 believed as an article of the Faith, or be thought requisite 
 or necessary to salvation." And the language of St. 
 Leo and St. Augustine is identical. " They," says 
 St. Leo,t " are not to be accounted Catholics who do not 
 follow the definitions of the venerable Synod of Nice, 
 or the rules of the holy Council of Chalcedon, inasmuch 
 as it is plain that the holy decrees of both issue from 
 the fountain of the gospels and apostles." And when 
 the vision of St. Perpetua was alleged to St. Augustine 
 to prove that baptism was not needed to remit origirial 
 * Article VI. t Ep. 102, ad Leon. Aug., c. 3. 
 
The Anglican Rule of Faith. 
 
 215 
 
 sin, he answered,* " that writing is not in that canon of 
 Scriptures whence testimonies are to be produced in 
 questions of this sort." The Article referred to has 
 embodied St. Jerome's f words to the same effect. St. 
 Cyril \ of Jerusalem, having rehearsed the Creed, says, 
 " For concerning the divine and sacred Mysteries of the 
 Faith, we ought not to deliver even the most casual 
 remark without the Holy Scriptures; nor be drawn aside 
 by mere probabilities and the artifices of argument. Do 
 not, then, believe me, because I tell you these things, un- 
 less thou receive from the Holy Scriptures the proof of 
 what is set forth ; for the salvation, which is of our faith, 
 is not by ingenious reasonings, but by proof from the 
 Holy Scriptures." 
 
 Such is the proceeding of all the great Councils on 
 the faith, and such is the teaching of each of its indi- 
 vidual defenders. This is the argument alike of St. 
 Irenaeus § (even in those very words quoted by the late 
 Roman pontiff to the four Eastern patriarchs), St. 
 Clement of Alexandria, and Origen ; of Tertullian, St. 
 Cyprian, St. Augustine, or St. Optatus ; of St. Athana- 
 sius, St. Hilary, or the St. Gregories ; of St. Basil or 
 St. Ambrose, St. Chrysostom or St. Epiphanius, or Theo- 
 philus of Alexandria, or Theodoret, or St. Cyril. To 
 quote the words of the last,|| " all things that are delivered 
 to us by the Law, prophets, and apostles, we receive, and 
 know and acknowledge, looking for nothing more than 
 these. For it is impossible we should speak, or so much 
 as think anything of God, besides those things which 
 
 * " De Anima et ejus Origine," iii. 9. 
 t " Praef. in Libb. Solom.," I. ix. p. 125. 
 % Lect. iv., sect. 17, p. 42, Oxf. Tr. 
 § Irenaeus, c. I and 3. 
 
 II St. Cyril Alex ; de Trin. et Pers. Christ, I. vi. 
 
2l6 
 
 Pan-Aiiglicatiisni : what is it? 
 
 are divinely told us by the divine oracles both of the 
 Old and New Testaments." 
 
 In his celebrated tome against Eutyches, we find St. 
 Leo taking the same line — a work which the Council of 
 Chalcedon received, and for which the Church owes him 
 an eternal debt of gratitude. Alleging as proof the testi- 
 monies of the Fathers who had gone before, he himself 
 says of it,* " whatsoever was written in it, is proved to 
 have been taken from the authority of the apostles and 
 evangelists." This, too, he alleges as a very ground of 
 heresy .f "They fall into this phrenzy,when being, through 
 some obscurity which they meet with, hindered from 
 knowing the truth, they betake themselves, not to the 
 voices of the prophets, not to the writings of the apostles, 
 not to the authority of the Gospels, but to themselves ; 
 and therefore become manifestly teachers of error, 
 because they become not disciples of the truth." 
 
 2. But though we acknowledge that Holy Scripture 
 is the source of all saving truth, it does not follow that 
 each individual, whatever be his attainments, unguided, 
 shall draw truth for himself out of that living well. 
 No man is allowed to pick and choose for himself ; 
 indeed, this is the very foundation of heresy, which 
 means {aipiaiq) selection or choice. Such an idea is 
 not only opposed to right reason, but subversive of all 
 authority. Our sixth Article lays down the duty of the 
 Church (in her corporate capacity, not for individuals) 
 as the groundwork of every subsequent statement of 
 doctrine. A careful study of the statements will show 
 that it asserts nothing of any right or duty of every or 
 any individual to satisfy himself that every article of the 
 Creed can be so proved, much less of any liberty of any 
 * Ep. 152, "Ad Julian Epist." f "Ep. ad Flavian." 
 
The Anglican Rule of Faith. 
 
 217 
 
 one to reject what he cannot so prove. The very exist- 
 ence of creeds side by side with Holy Scripture — con- 
 venient summaries of it by the living voice of the Church ; 
 capable of being proved by it, but received before and 
 independent of it ; in which children are baptized being 
 yet unconscious ; rehearsed in our names as the creed 
 of our baptism ; the expansion of the original baptismal 
 formula, taught without doubt or faltering by the ecclesia 
 docetis as the truth of God, as much, and even before, 
 the Holy Scriptures themselves inworked in our spirit 
 by acts of devotion, being daily made a part of our 
 being by reciting it before Almighty God ; — all this shows 
 beyond a question that we were not meant ourselves to 
 have any choice as to our faith or belief And this is 
 apart from the awful words of the Athanasian Creed, 
 in which we are bidden to hold faithfully " tJie Catholic 
 Faith," i.e. retain it faithfully. The very name, " the 
 Cathohc Faith," " the Catholic Religion," " the Christian 
 Verity," by which we are compelled to acknowledge what 
 is in accordance with it, and ''forbidden to say " what is 
 contrary to zV, shows at once that, according to the teach- 
 ing of the Church, the Three Creeds " ought thoroughly 
 to be received and believed " * without the slightest appeal 
 to our minds, or any scope for private judgment. 
 
 But it may be remembered that at the end of the 
 Baptismal Service the godparents are exhorted to see 
 that the newly baptized "be taught," and as soon as 
 possible " all other things which a Christian ought to 
 know and believe to his soul's health," which proves that 
 our Church teaches that there is, beyond the Creed, the 
 Lord's Prayer, and ten commandments, such a body of 
 faith which it concerns our soul's health to know and 
 
 * Article VIII. 
 
2l8 
 
 Pan-Anglicanism : what is it? 
 
 believe, and by the help of which the child " is to be 
 virtuously brought up, to lead a godly and Christian 
 life." And if this be the case, has the Church herself 
 any guide, except the Holy Scriptures, external to herself, 
 as illumined by the light of that Holy Spirit, which 
 came down at Pentecost in a new way and for a new 
 purpose, to inhabit a body and guide the faithful into all 
 truth ? St. Paul has always been understood to say 
 that she has. Writing to Timothy, he says, " Have 
 [take] an ensample of the healthful [or, ' healthy '] words " 
 (Alford), " Hold the pattern of sound words " (Revised 
 Version), " which thou heardest of me, in faith and love 
 which are in Christ Jesus : that goodly deposit {-rTapit- 
 Oi'iKTjv) keep through the Holy Ghost who dwelleth in 
 us "* 
 
 This word " deposit " (TTapa6i]Kn) came very soon to 
 be set apart as a word to denote the body of Christian 
 faith committed to the Church ; this sacred deposit 
 (TrapaKaTad}')Kii, Jude), " once for all (cnra^) is delivered to 
 the saints," to be faithfully guarded; not to be tampered 
 with, not to be added to or taken from, not to be 
 lessened, not to be adulterated, or mingled with anything 
 foreign from itself, but to be kept for Him who had left 
 it to her trust. According to the paraphrase of Vincen- 
 tius of Lerins,t " Keep that which is committed to thee, 
 not that which is invented of thee ; that which thou hast 
 received, not that which thou hast devised : a thing not 
 of wit, but of learning ; not of private assumption, but 
 of public tradition : a thing brought to thee, not brought 
 forth of thee ; wherein thou must be not an author, but 
 a keeper ; not a master, but a disciple ; not a leader, but 
 a follower. Keep the deposit. Preserve the talent of the 
 
 * 2 Tim. i. 13, 14. t Oxford Trans., p. 63. 
 
The Anglican Rtile of Faith. 
 
 219 
 
 Catholic faith safe and undiminished : that which is 
 committed to thee, let that remain with thee, and that 
 deliver : thou hast received gold, render then gold. I 
 will not have one thing for another : do not for gold 
 render either shamelessly lead, or craftily brass : I will 
 not the show, but the very nature of gold itself" 
 
 " Hold fast the form of sound [or, ' healthy '] words," 
 said St. Paul ; or, as it is in the Revised Version, " Hold 
 the pattern of sound words which thou hast heard from 
 me " — a form or mould, in which his son in the faith 
 was to be formed or moulded, and his speech was to be 
 framed "in faith and love which is in Christ Jesus." 
 Here was a sketch {vttotvttmcjk^ from the master's own 
 hand, which the disciple was to follow in all his teaching. 
 Theodoret, in his paraphrase, writes,* " Imitate painters; 
 and as they, attending to the originals with accuracy, 
 picture to the life their likenesses, so do thou also keep 
 the teaching delivered by me as to faith and hope, as a 
 sort of archetype ; " and again another.f " Live and teach 
 according to that form which thou hast received from me." 
 
 Now, what is this form or sketch of sound words ? 
 Was it a general statement, or particular Clearly we 
 have here no popular statement of truth, as that " Christ 
 died for sinners," but the particular words in which the 
 truth was conveyed, and which was to be the pattern 
 in which all future doctrinal language was to be cast. 
 Hence a thoughtful writer % has observed how much 
 formal statement of doctrine, which afterwards became 
 the accepted theological language of the Church, is to 
 be found in the few remains of St. Ignatius, St. Peter's 
 immediate successor at Antioch. 
 
 ' Ad loc. t Primasius, ad loc. 
 
 X British Critic, No. 49. 
 
220 
 
 Pan-Aiiglicanism : what is it? 
 
 But St. Paul goes on to say something more about 
 this definite body of teaching. He says, " That good 
 thing which was committed unto thee [the 'good 
 deposit,' 7r>)y KaXiji' 7rapaK:ara0()ic»)i'] keep [or, ' guard '] by 
 the Holy Ghost which dwelleth in us." " For it is not," 
 as St. Chrysostom saith, " in the power of the human 
 soul, when instructed in things so great, to be sufficient 
 for the keeping of them." After which St. Paul con- 
 tinues * by speaking of the falling away of the heretics 
 Phygellus and Hermogenes. So also, in a former 
 Epistle, he charged St. Timothy.f " Keep the ' deposit ' 
 {TrapaKaraOnicriv), avoiding profane and vain babblings, 
 and oppositions of science falsely so called " — a boasted 
 knowledge, such as that of the first Gnostic heresies (to 
 be followed in these latter days by their opposites, the 
 Agnostic), in opposition, to that true Christian knowledge 
 which St. Paul had committed to St. Timothy " in faith 
 and love." 
 
 This " depositum " St. Paul so entrusted, not for the 
 time only, or till the canon of Holy Scripture had been 
 completed, but it was to be committed to others in 
 perpetual succession. " ' The things which thou hast 
 heard of me,' not" sa\-s St. Chrysostom, " which thou hast 
 searched out : heard, not in secret or apart, but ' among 
 many witnesses,' with all openness of speech, 'the same 
 commit thou ' (same again, -n-apaOov) ; not tell, but "com- 
 mit," as a treasure committed is deposited in safety, " to 
 faithful men ; " not to questioners, not to reasoners, but 
 to " faithful," such as betray not the gospel they should 
 preach, and not faithful only, but able to convey his 
 doctrine to others ; ' who shall be able to teach others 
 also." t It is to be noticed that this exhortation follows 
 
 * 2 Tim. i. 15. t I Tim. vL 20. X Chrysostom, cu/ loc, pp. 196, 197. 
 
The Anglican Rule of Faith. 
 
 221 
 
 close upon the mention of those heretics who had denied 
 the faith, and in contrast to these St. Timothy is ex- 
 horted to " be strong," by which St. Paul meant he was 
 to persevere "in the grace that is in Christ Jesus." 
 
 These two exhortations sum up St. Paul's charge to 
 Timothy, the first being given when none of the New 
 Testament was written. For as St. Paul entrusted these 
 things to his " son in the faith " when first he associated 
 him in his office, it was anterior to his writing his first 
 Epistle, viz. the first to the Thessalonians — which, indeed, 
 was almost the first writing of the New Testament 
 (a.d. 54), and which is written in Timothy's name as 
 well as his own. Lastly, St. Paul repeats the charge in 
 the last Epistle which he wrote (a.d. 66), when he had 
 "finished his course and kept the faith," exhorting St. 
 Timothy to transmit the same which he " had heard of 
 him." Nor was the " deposit " witnessed to by Scripture 
 — the Scriptures themselves. For St. Matthew's Gospel 
 alone was written, when it, i.e. tJie ''deposit" was first com- 
 mitted to Timothy. Nor was it superseded by the writing 
 of Scripture ; for when the second charge was given to 
 transmit what he had heard, to be again taught to others, 
 in the interval all the New Testament, except St. John's 
 writings, had been penned. 
 
 To be " put in trust " is the very name for the aposto- 
 late, for St. Paul often speaks of being entrusted with this 
 teaching of God. " Continue thou," he says again to 
 Timothy, " in those things which thou hast learned and 
 been entrusted with." That body of teaching whereby 
 heresy was to be resisted is called " sound words," and 
 "sound teaching." To " hold fast," grasp so as not to 
 let it be wrung from them, "the faithful Word, according 
 to the teaching," is part of the office of the bishops 
 
222 
 
 P an- Anglicanism : what is it? 
 
 whom Titus was to ordain. " The teaching," again, is 
 that " mould of teaching " into which St. Paul says the 
 Roman converts "had been cast" (tiq ov Trapt^oOr^TtrvTrov 
 StSaxfle)- And this, again, is " t/ie faith," which St. Jude 
 says was once for all (avra^) delivered to the saints, and 
 for which he bids us to " contend earnestly." 
 
 This " body of faith " was complete in itself. But it 
 was embodied in Holy Scripture, although it is un- 
 ordered, i.e. the faith is not set out in order, save in that 
 higher ordering of God, both as to occasion and words, 
 whereby He makes all things both in nature and grace 
 serve His own end. In the written Scriptures each word 
 of each evangelist or apostle supplies some note of that 
 wondrous harmony, which has subdued man's rebellious 
 will and nature into a sweet obedience to the faith in 
 Christ. In the unwritten teaching each apostle declared 
 the whole counsel of God. The whole gospel, which lies 
 in such wondrous harmony in Holy Scriptures, was 
 poured forth by each apostle upon every Church which 
 they planted. " I have not shunned to declare unto 
 you the whole counsel of God," said St. Paul to the 
 Ephesian presbyters. The disciple who had lain in 
 Jesus' bosom drank in divine truth in all its fulness, 
 and then wrote, " That which was from the beginning, 
 which we have heard, which we have seen with our 
 eyes, which we have looked upon, and our hands have 
 handled, of the Word of Life, . . . that declare we 
 unto you." The Holy Ghost was promised by Christ 
 to "guide into all truth," in His corporate capacity, 
 and therefore St. John could say to the baptized, 
 " Ye have an unction from the Holy One, and ye 
 know all things." And the same St. John uses the 
 words again and again, " all who have known tlie truth," 
 
The A nglican Ride of Faith. 
 
 223 
 
 " for the truth's sake which dwelleth in us," " whom I love 
 in the truth. St. Paul speaks of " the gospel," " the Word 
 of God," " the Word of Christ," " the truth or faith of t^ie 
 Gospel," or " the faith," " the faith which is in Christ 
 Jesus" — all which expressions prove that the revelation 
 so preached was one complete, unchangeable whole. 
 
 This is what we mean by the concurrent authority of 
 the traditional teaching of the Church. Isolated cases 
 of separate apostolic tradition are rare ; such, for instance 
 as the use of our Lord's words in consecrating the Holy 
 Eucharist is such a tradition from St. Paul, who also " set 
 in order" other things in the Corinthian Church. But 
 the patristic tradition is not a supplementary or inde- 
 pendent source of truth, but a concurrent, interpretative, 
 definitive, and harmonizing witness of one and the same 
 truth. It does not contain separate truths which are not 
 found in Holy Scripture, but identically the same body 
 of truth therein contained ; it does not supply what is 
 Avanting, but explains what is in it ; it does not add to 
 our knowledge, but prevents our misunderstanding. As 
 Waterland says, " only the right sense of Scripture is 
 Scripture." This right sense we ascertain from primitive 
 and Catholic tradition, and thereby get at the mind of 
 the Holy Ghost, Who inspired them. There can be only 
 one true sum of teaching in the Scripture, and anything 
 like discordant views or jarring interpretations are 
 simply excluded by the nature of the case. Unity is 
 the mark of the Spirit's work — one Lord, one faith, one 
 body of truth and faith and morals. 
 
 The tendency of these latter days is to overlook the 
 office of the Holy Ghost in the Church. It is the third 
 part of the Creed which is the coming battle-field of the 
 Churches, for sectarian teachers have gone back to 
 
224 
 
 Pan- A nglicanism : what is it ? 
 
 Judaism in limiting the Spirit's operation. At Pentecost 
 the Spirit came down in a new way and for a new 
 purpose. Before He had illumined individuals ; but 
 then He came to inhabit an organism, and lead into all 
 truth the mystical body of Christ — a new creation of 
 Omnipotence. This is worked out in a marvellous 
 manner by St. Paul in his fourth chapter of Ephesians, 
 where he sketches the formation of the body, and the 
 end of this visible constitution, the unity and certainty 
 of divine faith. The apostles, then, guided and in- 
 spired by this new and permanent action of the Holy 
 Spirit in forming their thoughts and ruling their words, 
 poured forth, severally in body, but one and the same 
 stream of truth, in Europe as well as Asia. There was 
 but one Divine voice, whose sound went into all lands. 
 " From the rising up of the sun unto the going down of 
 the same," it was one Sun of Righteousness illuminating 
 all lands with the one and same light of truth. If the 
 marvels of the Day of Pentecost itself were great, more 
 wonderful still was it when in every nation, and from all 
 the baptized in every nation, Greek or barbarian, Roman 
 or Briton, severed in geographical position, whatever its 
 peculiar genius, speculative or practical, but having the 
 gospel of the kingdom written not by pen and ink, but 
 by the Spirit in the " fleshy tables of the heart," there 
 ascended to God one faith and one Eucharist, one con- 
 fession and one united chorus of prayer and praise, in one 
 and the same voice of truth. Therefore the primitive 
 Christians were of one heart {uniiis labii). The very 
 words of Holy Scripture are the very words in which 
 each apostle was taught to speak his portion of divine 
 truth, which was to be imperishable. For in these mani- 
 fold utterances each apostle wrote down that part of the 
 
The Anglican Rule of Faith. 
 
 225 
 
 " deposit " which the Holy Ghost divided scvcrallj^ as He 
 willed to each. But all formed a grand harmonious 
 whole, because the movings of the one Spirit of truth. 
 Some receive fuller teaching, and no one is complete 
 without the rest. The writers of the New Testament 
 are not many, but they make up the one voice of God. 
 And although for the occasion each apostle delivered 
 what was given him of that particular note of truth, yet 
 each declared the whole counsel of God, the faith of the 
 gospel in all its fulness. And then, when heresies arose, 
 with one accord and united voice there arose also one 
 united cry from end to end of the Universal Church, 
 from north, south, east, and west, " Thus have we 
 received ; thus have we believed ; thus was it delivered 
 to us ; thus was it taught from the first ; it is not 
 now that the faith began, but from the Lord, through 
 the disciples, hath it come down to us ; " * " These (here- 
 tical) dogmas the presbyters before us, who also went 
 up and down with the apostles, delivered not to you."t 
 The united voice of the Church, inhabited as it was by 
 the Holy Ghost Who spake in it, was the voice of God. 
 
 3. But weighty as this concurring voice of authority 
 is, it was much enhanced by a scrupulous adherence to 
 the apostolic rule. " The things that thou hast heard of 
 me among many witnesses, the same commit thou to 
 faithful men, who shall be able to teach others also." 
 This zealous watchfulness over the faith was not merely 
 the spontaneous outburst of enthusiasm in those apos- 
 tolic ages, which were, as one of the Homilies says, 
 " most uncorrupt and pure." % It was part of the system 
 
 * .St. Athanasius, " Ep. Encycl.," ch. i. p. iii. 
 
 t St. Irenoeus, " Fragm. Ep. ad Florin, ap. Eus. H. E.,'' v. 20. 
 
 X " On Peril of Idolatry," serm. 2. 
 
 Q 
 
226 
 
 Pan-AugUcanisin : what is it? 
 
 itself ; it was a trust which the office-bearers of the 
 organization were bound to hand on in its integrity. It 
 was the duty of the administration. It belonged to tlie 
 office of a bishop (then as now) not only to drive away 
 erroneous and strange doctrine, but to '' keep that good 
 thing committed to them." The bishops, we know as an 
 historical fact, succeeded the apostles as the " angels of 
 the Church." And so the succession of bishops from the 
 apostles was the line of the succession of doctrine also, 
 committed to all, but especially to the bishops' keeping. 
 " If," saith Irenseus,* " the apostles had known any 
 hidden mysteries, which, apart and secretly from the 
 rest, they taught to the perfect, they would, above all, 
 deliver them to whom they committed also the Churches 
 themselves. For very perfect and blameless in all 
 things did they wish those to be, whom they left as 
 their successors also, delivering to them their own office 
 of teaching ; who, if they discharged their office well, 
 great would be the gain ; if they fell, extreme the 
 calamity."' 
 
 The guardianship of the faith thus handed down, 
 was, we affirm, according to St. Paul's command, espe- 
 cially committed to the bishops as successors of the 
 apostles, by whom both the " succession " and " doctrine " 
 were to be transmitted. It is one of the oldest of Church 
 maxims, Ubi cpiscopus ibi Ecclcsia — " Where the bishop is 
 there is the Church." There must be not only a faith 
 to be kept, but a living organization to keep it. This 
 organization is governed by bishops. " It is evident," 
 says the preface to our Ordinal, '• unto all men, diligently 
 reading the Holy Scripture and ancient authors, that 
 from the apostles' time there have been these orders 
 
 * Irensus, iii. 3, I. 
 
Tlie Anglican Ride of Faith. 
 
 22J 
 
 ■of ministers in Christ's Church — bishops, priests, and 
 deacons." It is the bishops who hand on the succession 
 as well as the doctrine. For the bishop, as the father of 
 his diocese, is the one teacher within its limits. " In the 
 eye of the Church," says Dr. Liddon,* " all the clergy are 
 his substitutes : he can by the law of the Church, when- 
 ever he will, take their place. This is his jus viagistcrii. 
 Holding as he does in his mind and conscience the 
 deposit of the true faith, it is his first duty to see that it 
 is taught to his flock, that it is taught in its integrity, 
 that it is defended when assailed, that it is reasserted in 
 its purity when corrupted and disfigured. For he is not 
 the versatile exponent of a human theory, but the 
 keeper and teacher of a revelation from God. He can 
 neither reject an old doctrine nor welcome a new one ; 
 he can only decide whether a given doctrine which falls 
 in his way is conformable or contrary to the truth which 
 he holds and teaches, and which his spiritual children 
 may expect at his hands. His intellectual outlook will, 
 indeed, be wide : he will keep his eye, as far as may be, 
 on all the surging currents of thought, along which souls 
 are carried hither and thither ; as he will welcome from 
 any quarter any ray of truth, so he will pay no feeble 
 compliments to any shade of error. Before all things he 
 will be jealous for the honour of our Lord — His eternal 
 Godhead, His infallibility as a Teacher, the atoning 
 power of His death, the literal truth of His resurrection 
 and ascension, and perpetual intercession. But an 
 apostle must trace a bishop's duty in this department. 
 " Take heed to thyself and the doctrine." 
 
 But though the guardianship of the faith was spe- 
 cially committed to the bishops, it was not in their pos- 
 
 * Dr. Liddon's sermons "On Episcopacy," Coulcinponvy Pulpit, 331. 
 
228 
 
 Pan-Anglicanis7n : ivJiat is it ? 
 
 session alone, else it had not been " t/ic faith." Its very 
 force consisted, then, in this — that it was the possession 
 of all the faithful, delivered to them in baptism, embodied 
 in their prayers and hymns, and part of their very in- 
 ward life. It was fenced by creeds, but independent of 
 creeds. The Nicenc Creed had not found its way into 
 Gaul till thirty years after the Council which settled it, 
 but the faith, one and the .same, was held throughout 
 the world. " Blessed are ye and glorious in the Lord," 
 says St. Hilary, " who, retaining in the profession of 
 conscience the perfect and apostolic faith, as yet know 
 not written creeds. For ye needed not the letter who 
 abounded in the spirit. Nor did ye require the office of 
 the hand to write what, because it was believed by you 
 in heart, ye confessed with the mouth unto salvation. 
 Nor needed ye as bishops to recite what as new-born, 
 when regenerated, ye held. But necessity brought in 
 the custom that the faith should be set forth and sub- 
 scribed." As a proof, then, of the falsehood of any 
 heresy, St. Athanasius could appeal to the people.* 
 " Ye knew nothing of this when baptized. Who ever 
 heard such things Where or from whom did the 
 bribed flatterers hear them ? Who, when they were 
 catechized, spake such things to them ? " " Before these 
 names were heard of," says St. Hilary,f " I thus believed 
 in Thee ; I thus was new-born by Thee, and thenceforth 
 and thus am Thine." People were, therefore, startled 
 at any contradiction of the faith, as being something 
 dreadful and new. " Who, hearing at his first cate- 
 chizing that God had a Son, and by His own Word made 
 all things, did not so receive it in the sense in which we 
 now mean it ? Who, when the odious heresy of the 
 
 * " Contra Arian.," i. sect. 8. t " De Tiin.," vi. 2i. 
 
TJic Anglican Rule of Faith. 
 
 229 
 
 Arians sprang u^, was not at once startled, on hearing 
 what they say, as though they uttered strange things ? " * 
 4. Look at the way the Church meets heresy by the 
 living voice of her chief pastors. Do heresies arise, she 
 at once arises and stamps them out. Augustine says 
 that in his day he could count eighty which had been so 
 condemned. We can show you whence our doctrine 
 came down to us ; whence was yours ? To be new was 
 in itself condemnation, because it could not have come 
 from the apostles, from whom the old doctrine came. 
 " For us," says Tcrtullian,t " it is not lawful to bring in 
 any doctrine of our own choice, as neither is it to choose 
 that which any one hath brought in of his own choice. 
 We have for our authority the apostles of the Lord, who 
 did not even themselves choose anything of their own 
 will to bring, but faithfully delivered over to the nations 
 the religion which they had received from Christ. 
 Wherefore, ' though an angel from heaven should 
 preach any other gospel, he would be called by us 
 accursed.' " " This faith," says Irenjeus,! having recited 
 the substance of the Creed, " they who without letters 
 believed, are according to our speech barbarians, but 
 according to their doctrine, their practice, their conver- 
 sation, are for their faith's sake most wise, and please 
 God, having their conversation in all righteousness and 
 purity and wisdom. To whom, if any speaking to them 
 in their own tongue were to announce those things which 
 have been invented over and above by heretics, they 
 would forthwith stop their ears and flee very far away, 
 not enduring even to hear the blasphemous speech. 
 
 * St. Athanasius, " Contra Arian.," ii. sect. 34. 
 t " De Prrescr.," c. 6, p. 440, Oxf. Tr. 
 X Irenncus, iii. 2, 3. 
 
230 
 
 Pan-Anglicanisr,i : ivhat is it? 
 
 Thus, through that ancient tradition of the apostles, they 
 do not admit even into their thought this monstrous 
 speech. For as yet there was no congregation of these 
 men, nor was their doctrine devised among them. For 
 before Valentinus they were not who are from Valen- 
 tinus, nor were they before Marcion who are from 
 Marcion, nor altogether the other pernicious doctrines, 
 which we enumerated above, before the initiators and 
 inventors of their perverseness were." And with this 
 argument St. Polycarp, the disciple of St. John, when 
 at Rome, " converted many heretics, preaching," says St. 
 Irenaeus, " that he had received from the apostle that one 
 and onh' truth which was delivered down bj" the Church." 
 
 With this argument the Fathers met the whole 
 swarm of Gnostic heresies. " If it is clear that that is 
 true \\ hich is first," says Tertullian ; * " that first which 
 was also from the beginning ; that from the beginning 
 which was from the apostles ; it will be equally clear 
 that that was handed down by the apostles which was 
 held holy in the Churches of the apostles." This Avas 
 used by Tertullian t against Praxcas, reciting the Apos- 
 tolic Creed. " That this rule descended from the begin- 
 ning of the gospel, even before all those former heretics, 
 much more before Praxeas of j esterday, the posterior 
 date of all the heretics, as well as that of the very 
 novelty of Praxeas, will of itself show." And so when 
 Artemon declared that the divinity of our Lord was 
 first taught by Victor, Caius % cited the Fathers before 
 Victor, " and to all the psalms and hymns of the brethren 
 written from the beginning by faithful men, which 
 hymn as God, Christ, the Word of God." 
 
 * " Ad Marcion," iv. 5. t " Adv. Praxer.s,"' c. 2. 
 
 X "Ap. Eus.," V. 28. 
 
The Anglican Rule of Faith. 
 
 231 
 
 So also St. Hippolytus * writes against Noetus, a 
 Patropassian : " Let us see what the Holy Scriptures 
 preach ; and what they teach, let us know ; and as the 
 Father willeth to be believed, believe we ; and as the 
 Son willeth to be glorified, glorify we ; and as the Holy 
 Ghost willeth to be given, receive we ; not," he adds, 
 " according to our own private choice, nor our own 
 private judgment, not forcing what God hath given, but 
 in what way He willeth to show through Holy Scripture, 
 so let us see." 
 
 The source of faith, then, is Holy Scripture ; but to 
 be believed, not accordingly to each one's own mind 
 (t^jov I'ofn', \Vitw TTpouiptaiv), but, as he says, " let us 
 believe according to the tradition of the apostles." t 
 
 St. Alexander of Alexandria meets the Arian heresy 
 with the same confession, the explanation of the Crecd.f 
 " These things we teach, these we preach— these, the 
 apostolic doctrines of the Church, for which also we 
 would even die." The Arians he condem.ns as having 
 become alien from the pious teaching, inventors of 
 doctrine, " unabashed by the God-loving clearness of the 
 ancient writings," " accounting none of the ancients 
 worthy to be compared with themselves." St. Atha- 
 nasius uses it as a condemnation of the Arians.§ " If 
 they themselves own that they themselves have heard 
 it now for the first time, how can they deny that this 
 heresy is foreign, and not from our Fathers ? But what 
 is not from the Fathers, but has come to light in this 
 day, how can it be but that of which the blessed Paul 
 has foretold, that " in the latter times some shall depart 
 from the sound faith " 
 
 * C. 9 in Routh's " Script. Eccl. Opusc.,'' I. i. p. 64. 
 t C. 17, p. 54. t " Ep. Encycl. ap Theod.," i. 4. 
 
 § " Oral, contra Arian.," i. 8. 
 
232 
 
 Pan-Aiiglicanisin : ivhat is it? 
 
 During the struggles of the semi-Ariau parties, when 
 some would impose upon the Church, they were com- 
 pelled to acknowledge the same principle and appeals 
 to the faith which had been taught by tradition from the 
 Fathers. Thus hLuscbius brought forth the Nicene Creed 
 jn which he had been baptized. " As we have received 
 from the bishops who preceded us, and in our first 
 catechizings, and when we received the Holy Laver 
 {i.e. baptism), and as we have learned from the Divine 
 Scriptures, and as we believed and taught in the presby- 
 tery, and in the episcopate itself, so believing also at the 
 time present, we report to you (at the Council) our faith." * 
 
 When Eunomius pleaded against Antiquity that men 
 should not give advantage to the body of those who 
 were beforehand, " Great indeed were thy weight," says 
 St. Basil, " if thou by thy command couldest obtain this, 
 which the devil hath not obtained by his various artifices ; 
 that, persuaded by thee, we should judge the tradition 
 which in the whole past time prevailed among so many 
 saints, less to be honoured by thy impious invention." 
 In like manner St. Gregory of N^yssa,] against their 
 sophistical arguments, whereby they transmuted the 
 doctrines unto this novelty, says, " To prove our words, 
 it sufficeth that we have the tradition come down to us 
 from the Fathers, as our inheritance transmitted in suc- 
 cession from the apostles through the saints in order ; 
 the teaching of evangelists and apostles, and those who 
 in succession shone in the Church." And so the succes- 
 sive heresies (Donatists, Manicheans, and others) were 
 thus met by the concurrent testimony of the Universal 
 Church. 
 
 * St. Ath. "Nic. Def. : App.," sect. 2, p. 59, Oxf. Trans, 
 t "Orat.," 3, c. "Eun.," p. 554. 
 
The Anglican Rtilc of Faith. 
 
 ^33 
 
 5. The test of truth in the Church has always been 
 ■antiquity, and of error, novelty. The Church was older 
 than the oldest heresies. The very fact of a doctrine 
 being new rendered it self-evident, for had it been from 
 the apostles it would not have been new. " It is mani- 
 fest," says St. Clement of Alexandria,* " that from this 
 first-born and most true Church, those after-born and 
 misshapen heresies and the yet later were now moulded." 
 And, again, Capreolus t wrote to the Council of Ephesus 
 on behalf of the African bishops who could not be 
 present in person: "The Holy Spirit will be present 
 with your hearts, that, armed with the might of ancient 
 authority, ye drive away these novel doctrines, unheard 
 ■of before by the ears of the Church." The Council of 
 Ephesus received and echoed his words as their own. 
 All the bishops cried out, "These are the words of all ; 
 these things we all say ; this is the wish of all." % 
 
 Whatever, therefore, the Church decreed at the four 
 •General CEcumenical Councils, it established nothing 
 Jiew ; it did not enlarge or develop the faith, but only fixed 
 it. It only expressed in words what had been written on 
 the tables of the heart. " I call the God of heaven and 
 earth to witness," says St. H ilary,§ " that before I had 
 heard either term, I always felt concerning the two 
 words, that by ' one in substance ' ought to be under- 
 stood ' like in substance,' that is, that nothing can be 
 like Him in nature but that which is of the same nature. 
 Regenerated long since, and for a while a bishop, yet 
 I never heard the Nicene Creed till I was in exile ; but 
 Gospels and apostles intimated to me the meaning of 
 ' one in substance ' and ' like in substance.' " In fact, the 
 
 * " Strom.," viii. 17, p. 325. f Cone. Eph., Act I., p. 1075. 
 
 X Page 1077. § " l)e Syn.," sect. 91. 
 
P an- Anglicanism : what is it ? 
 
 \ eiy words which were adopted by the Council were 
 not new, but the received words of the Fathers. 
 
 This divine body of faith — which is spoken of by 
 different names * from the very earHest times as a recog- 
 nized whole — taught by apostles, confirmed by Hol\- 
 Scripture, and in turn the expounder of its hard places, 
 was the test of all men's opinions, and itself amenable 
 to none, since it was from God. And it was the duty 
 of bishops to "guard" this "faith of God," and "withal 
 to transmit and preach to their own children what they 
 had received from the holy Fathers, i.e. the holy 
 apostles ; to guard the doctrine of the apostles ; to hold 
 to that teaching of the Catholic Church which had been 
 handed down to them from the Fathers," and to " hold 
 tenaciously the tradition of the apostles." 
 
 The Church, when her office-bearers came into one 
 place, brought together her collective traditions, and, as 
 against heresy, declared the ancient faith from the 
 first. Not that she added anything of her own, or even 
 developed anything, but selected at most the ancient 
 terms under which any portion of the ancient faith could 
 best be maintained against the new heresies. The 
 Church might make new laius, but the faith she could only 
 declare. She could regulate the mode of keeping Easter, 
 but the faith she attested. " The Fathers at Nica;a," saj's 
 St. Athanasius.t " wrote concerning Easter, ' It seemed 
 good as follows,' for it did then seem good that there 
 should be a general comj^liance ; but about the faith they 
 wrote not, 'It seemed good,' but, 'Thus believes the 
 
 * E.g. "the faith of,the Church, " "the preaching of the Church," "the 
 truth of the Churches,'' "ecclesiastical teaching,'' "the first and ecclesi- 
 astical tradition," "the word of the Church," "the faith of the Fathers,'' 
 " the apostolic rule," " the rule of truth," etc. 
 
 t " Cone. Arim. et Seleuc," sect. 5, p. So, Oxf. Tr. 
 
TJie Anglican Rule of Faith. 
 
 235 
 
 Catholic Church ; ' and thereupon they confessed how 
 the faith lay, in order to show that their own sentiments 
 were not novel, but apostolical ; and what they wrote 
 down was no discovery of theirs, but is the same as was 
 taught by the apostles." The Council of Chalcedon says,* 
 " We have uttered brief definitions, ratifying the faith 
 of the Council of Nicrea." Of the Council of Ephesus, 
 Vincentius says,t " They were above all things most care- 
 ful not to deliver anything to posterity which they also 
 had not received from their forefathers." The Council 
 of Chalcedon % began the consideration of the question 
 of faith by declaring, " No one maketh any other state- 
 ment of faith [than the orthodox faith, delivered down 
 by the Fathers of Nice and Constantinople], nor we take 
 in hand, nor venture to set it forth. For the Fathers 
 have taught ; and what the}- set forth is preserved in 
 writing : we cannot speak other than these things." In 
 their decree they are precise in showing that they set 
 forth no other faith than that of the Fathers, that they 
 are not even "devising anew aught lacking to the faith, 
 but considering what is useful for the things newly in- 
 vented by these heretics." 
 
 But we must further insist that the faith admitted 
 neither of being enlarged, i.e. developed, nor diminished. 
 For what the Church proposes for faith, are not ancient 
 traditions apart from Holy Scripture, nor novel inter- 
 pretations of Holy Scripture apart from the ancient 
 understanding of it. She simply delivers authoritatively 
 that meaning of Holy Scripture which she had received 
 together with Holy Scripture, of which, as our Article 
 
 * " Ep. Syn. ad Theod. Cone," I. i. |). 112. 
 
 + " Commonitoriiim,"' 31. 
 
 X Act II., Chal. Cone, I. iv. p. 1206. 
 
236 
 
 Pan- A >iglicanism : what is it ? 
 
 says, "she is the witness and keeper." The faith might 
 be stated more fully, as it has been in the Nicene 
 and Athanasian Creeds. It is itself unchangeable. 
 
 Having need," says St. Leo,* in explanation of his 
 tome, "to discourse against heretics, who had troubled 
 many people of Christ, I laid open what we ought to 
 think of the incarnation of the Word, according to the 
 doctrine of the gospel and apostles, and in nothing did 
 I depart from the confession of the holy Fathers, because 
 there is one true, alone Catholic faith, to luhich nothing 
 can be added, )iotJLing taken from it." 
 
 6. Yet this faith was not more the faith after the 
 Councils had fixed the faith than before. The more 
 explicitly it was set forth, the more sinful, doubtless, was 
 the self-will which rejected it. But the faith, after con- 
 ciliar definitions, was only " the faith " because it was so 
 before, and had been once for all delivered. " So plain," 
 says St. Leo f of Eutyches, " is the cause of faith, that 
 it had been more reasonable to abstain from summoning 
 a Council." 
 
 On these grounds, therefore, is based the celebrated 
 rule or maxim of Vincentius of Lerins, as contained in 
 his " Commonitorium," and which embodies the principles 
 of the Anglican Church. "The canon of Scripture is 
 perfect," he assumes,^ " and most abundantly of itself 
 sufficient for all things." But "since Scripture being of 
 itself so deep and profound, all men do not understand 
 it in one and the same sense, but divers men diversely, 
 this man and that man, this way and that way, expound 
 and interpret the sayings thereof, so that, to one's think- 
 ing, so many men, so many opinions almost may be 
 
 * Ep. 82, ad Marc, c. I. t Ep- 27, ad Thcod. 
 
 X "Common.," c. I, p. 7, Oxf. Tr. 
 
TJic Anglican Rule of Faith. 
 
 237 
 
 gathered out of them ; . . . for the avoiding of error, the 
 prophets and apostles must be expounded according to 
 the rule of the Ecclesiastical and Catholic sense." 
 
 His celebrated rule then follows — not his own, but 
 "derived* from many excellent, holy, and learned men" — 
 that "we hold that which hath been believed eveiywhere, 
 ahvays, and of all men (semper, 7ibiqiic, ab omnibus) ; for 
 that is truly and properly catholic (as the very force and 
 nature of the word doth declare) which comprehendeth 
 all things in general after an universal manner, and that; 
 shall we do if we follow nniversality, antiquity, consent. 
 Universality shall we follow thus, if we profess that one 
 faith to be true which the whole Church throughout the 
 whole world acknowledgcth and confesscth. Antiquity 
 shall we follow, if we depart not any whit from those 
 senses which it is plain that our hoi}- fathers and elders 
 generally held. Consent shall we likewise follow, if in 
 this very antiquity itself wc hold the definitions and 
 opinions of all, or at any rate almost all, the priests and 
 doctors together." 
 
 These, then, are common principles of the ancient 
 Church — 
 
 (1) What is matter of faith must be capable of being 
 proved out of Holy Scripture ; yet that, not according 
 to the private sense of individuals, but according to the 
 uniform teaching of the Church. 
 
 (2) The faith delivered to the keeping of the 
 Church is one complete, uniform whole, capable of being 
 neither increased nor lessened ; perfectly delivered to 
 the Apostles by our Lord ; perfectly delivered by the 
 Apostles to their successors ; perfectly transmitted in 
 succession by them to faithful men after them. 
 
 * " Common.," p. 6. 
 
238 Pan-AngUcanism : what is it? 
 
 (3) The faith was dehvcred to each Church indi- 
 vidually by the apostle who founded it, and was held 
 and transmitted by it in harmony with the whole. 
 Each needed not to inquire the faith of the rest, but 
 held it as an hereditary treasure committed to it, to be 
 transmitted by it. The barbarous nations of whom 
 Ircnaeus speaks, in whose hearts the gospel was written 
 without paper and ink by God the Holy Ghost, held it 
 as they had been taught and had received it. 
 
 (4) The present Church must (if need be), in con- 
 tradiction to heresy, declare the mind of the ancient 
 Church. Yet what she declares must not be her own 
 mind alone, but according to the teaching of the Fathers. 
 The Church did not assume her own infallibility, but 
 proved the faithfulness with which truth had been trans- 
 mitted to her. The faith comes to us, not on the autho- 
 rity of the present Church, but of the whole Church 
 from Christ until now. 
 
 It may be added that a provincial or national 
 Church was allowed in subordination to the universal, 
 to pass decrees on matters of faith, which only received 
 plenary authority when received by the universal Church 
 in an CEcumenical Council. Arianism was first con- 
 demned by a Council at Alexandria ; * Pelagius by an 
 African Council ; \ Noetus at Ephesus ; % Paul of Samo- 
 sata by a Council at Antioch ; § Eutyches at Constanti- 
 nople ; II the semi-Pelagians at the Council of Orange. 1[ 
 
 The Reformed Church of England has from the very 
 first held implicitl}', in purpose of heart, all which the 
 ancient Church ever held. The rule of Vincentius was 
 
 * Socr., i. 6. t Under Aurelius, ap. St. Aug., T. .\., app., p. loS. 
 X St. Epiph., " Hser.," 57, sect. i. § Euseb., "H. E.," vii. 30. 
 II Acta Cone. Const., ii. 448. Cone. Araus., 11. 
 
TJie Anglican Rule of Faiih. 
 
 ^39 
 
 held as explicitly by Cranmer, Ridley, and Jewel, as 
 by Laud, Hammond, and Beveridge. Our Homilies 
 appeal to God's Word,* to the sentences of the ancient 
 doctors, and judgment of the primitive Church ; f they 
 speak of "the Judgment % of the old doctors and the 
 primitive Church," as explaining the " Law of God," and 
 acknowledge the six (Oecumenical) Councils, which were 
 allowed and received of all men." 
 
 This is then, the Anglican Rule of Faith," and the 
 Pan-Anglican Synod at Lambeth (1878) strikes the 
 same old, but true, key-note as in 1867. " Unity will be 
 most effectually promoted by maintaining the faith in 
 its purity and integrity," the bishops said in 1867, "as 
 taught in Holy Scripture, held by the primitive Church, 
 summed up in the Creeds, and affirmed by the undis- 
 puted General Councils." So again in 187S. "United 
 under one Divine Head, in the fellowship of one Catholic 
 and Apostolic Church, holding the one faith revealed 
 in Holy Writ, defined in the Creeds, and maintained 
 by the primitive Church, receiving the same canonical 
 Scriptures as containing all things necessary to salvation, 
 — these Churches teach the same Word of God, partake 
 of the same divinely ordained sacraments, through the 
 ministry of the same apostolic orders, and worship one 
 God and Father through the same Lord Jesus Christ, 
 by the same Holy and Divine Spirit, who is given to 
 them that believe, to guide them into all truth." § 
 
 * "Against Peril of Idolatry," pt. iii. inil. 
 
 t Ibid. + Ibid., pt. ii. ; " Horn, on Fasting," pt. i. 
 
 § " Letter of the Uishops to the Faithful," p. 10. 
 
240 
 
 Pan-Anglica)iisvi : what is if? 
 
 IX. 
 
 THE FUTURE OF ANGLICANISM. 
 
 The claims of the Anglican Church being so unique, 
 and the position of the Anglo-Saxon race so exceptional, 
 wc need not be surprised if there appears to be a mar- 
 vellous future in store for Anglicanism. We, members 
 of the Anglo-Saxon race and Church, are evidently being 
 called to a great work, a priceless heritage has been 
 devolved upon us, manifold duties and responsibilities 
 open out to us, and it would seem as if by the providence 
 of God the Anglo-Saxon is singled out for a mission 
 which no other nation could possibly do in this stage of 
 the world's history. We are the spiritual children of the 
 Father of the faithful, the blessings of Israel belong to 
 us and our children, and through our instrumentalit)'- 
 that ensign is being set up for the nations, which " shall 
 assemble the outcasts of Israel and gather together the 
 dispersed of Judah from the four corners of the earth." 
 This idea seems to have dominated the august assembly 
 of bishops, who have just concluded their Conference 
 at Lambeth. " We have realized," they say in their 
 Encyclical Letter to the Faithful, " more fully than it 
 was possible to realize before, the extent, the power, 
 and the influence of the great Anglican Communion. 
 We have felt its capacities, its opportunities, its privi- 
 
The Future of Anglicnnism. 
 
 241 
 
 leges. In our deliberations we have tested its essential 
 oneness, amidst all varieties of condition and develop- 
 ment. Wherever there was diversity of opinion among us 
 there was also harmony of spirit and unity of aim ; and 
 we shall return to our several dioceses refreshed, 
 strengthened, and inspired by the memories which we 
 shall carry away. 
 
 "But the service of thankgiving is closely linked with 
 the obligation of duty. This fuller realization of our 
 privileges as members of the Anglican Communion 
 carries with it a heightened sense of our responsibilities 
 which do not end with our oivn people or with the 
 mission field 3.\one., but extend to all Churches of God. 
 The opportunities of an exceptional position call us to 
 an exceptional work. It is our earnest prayer that all 
 — clergy and laity alike — may take God's manifest 
 purpose to heart, and strive in their several stations to 
 work it out in all its fulness." * 
 
 The bishops, in these few last touching but pregnant 
 words, have struck the true key-note of the situation, 
 the ecclesiastical and political future of this imperial 
 Church and realm; the trumpet gives no uncertain 
 sound, and we, the privileged members of this world- 
 wide organization, can now prepare ourselves for the 
 battle. The Encyclical itself was an endeavour, and a 
 successful one, in the direction of unity. It presented 
 the idea of the Church as one to which Englishmen 
 since the sixteenth century had been curiously blind, 
 not merely as a phrase, but as a fact. The divine image 
 of the many folds of the one flock was visibly realized ; 
 they entered more deeply, as the chief shepherds of the 
 distant Churches came and went amongst them, into 
 * Encyclical Letter, " Congress Report," pp. 19 20. 
 
 R 
 
242 
 
 Pan-Anglicanisvi : what is it/ 
 
 that good and joyful thing, the dwelling together in 
 one house of one accord. For the third time the con- 
 secrated fathers of the families of English-speaking 
 Christians have met for counsel and prayer, and then 
 separated with cheered hearts for the distant fields of 
 their own work, the work of God on earth. What, then, 
 is this future of Anglicanism ? what are the probable 
 destinies of the Anglican Church ? what seems to be 
 the purpose of God towards this Church and realm ? 
 Clearly to be first the Church of the " Reconciliation " for 
 our own people and the Churches of God, and then to 
 propagate the Gospel in all parts of the mission field. 
 
 I. "The Church of the Reconciliation," said the 
 Bishop of Minnesota, at the opening of the Conference 
 in the chapel of Lambeth Palace, " will be an historical 
 Church in its ministry, its faith, and its sacraments. It 
 will inherit the promises of its divine Lord. It will 
 preserve all which is catholic and divine. It will adopt 
 and use all instrumentalities of any existing organization 
 which will aid it in doing God's work. It will put 
 away all which is individual, narrow, and sectarian. It 
 will concede to all who hold the faith, all the liberty 
 wherewith Christ has made His children free."* These 
 are grand words, and it will be seen that only the 
 Anglican Church could use them with any propriety or 
 justice. Could any body of Dissenters use them ? could 
 Rome, or even the Churches of the East ? 
 
 Turning to the reports of committees, we see the 
 attitude of the office-bearers of the Anglican Church on 
 this subject. After alluding to the fact of the action 
 taken by the Convocation of Canterbury for the last thirty 
 years — more especially the resolution, in 1 86 1, carried 
 * "Report of Address," Guaydian, July 4, 188S. 
 
TJic Future of Anglicanism. 
 
 ^43 
 
 by the Rev. Chancellor Massingberd, praying the bishops 
 to commend the subject of " the reunion of the divided 
 members of Christ's Body " to the prayers of the faithful, 
 and also to the appointment of a committee, in 1870, 
 to confer with the Northern Province, and the recom- 
 mendation of the prayer for unity — their Lordships then 
 pass in review similar action of the synods of the 
 Colonial Church. From various synods of the Colonial 
 Church, similar and even stronger expressions than 
 those of Canterbury and York, of a desire to make 
 some movement on the part of the Anglican Com- 
 munion in this direction were made. The general synod 
 of the Church in Australia and Tasmania, in 1886, 
 " desired to place on record its solemn sense of the evils 
 of the unhappy divisions among professing Christians, 
 and, through his Grace the Archbishop of Canterbury, 
 respectfully prayed the Conference of Bishops, to be 
 assembled at Lambeth in 1888, to consider in what 
 manner steps should be taken to promote greater visible 
 unity among those who hold the same creed." Similar 
 resolutions were passed in the Diocesan Synod of Mon- 
 treal, the Provincial Synod of Rupert's Land, the General 
 Synod of Nevv' Zealand, and the Provincial Synod of 
 Canada in 1886. But the most important and practical 
 step was taken by the American Church in the General 
 Convention of 1886, in accordance with the prayer of 
 more than a thousand clergy and thirty-three bishops.* 
 At this convention four most important resolutions were 
 passed which have been mainly adopted by the Lambeth 
 Conference in its conclusions. Thus it will be seen that 
 every portion of the Anglican Communion is making the 
 most strenuous effort in the direction of home reunion. 
 * "Report of Lambeth Conference, 18S8," p. 84. 
 
244 
 
 Pan- A nglicanisin : zj/iai is it ? 
 
 Accordingly, after careful consideration, the committee 
 for the reunion of the various bodies into which the 
 Christianity of the English-speaking races is divided, 
 determined to take as the basis of their deliberations 
 on this part of the subject, the chief articles embodied 
 in the report of the committee of the House of Bishops 
 in the American Church, and, after discussion of each, 
 they submitted them to the wisdom of the Conference, 
 with some modifications, as supplying the basis on which 
 approach might be, under God's blessing, made towards 
 reunion. 
 
 "(i) The Holy Scriptures of the Old and New Testa- 
 ments, as ' containing all things necessaiy to salvation,' 
 and as being the rule and ultimate standard of faith. 
 
 " (2) The Apostles' Creed as the baptismal symbol, 
 and the Nicene Creed as the sufficient statement of the 
 Christian faith. 
 
 " (3) The two sacraments ordained by Christ Himself 
 — Baptism and the Supper of the Lord — ministered with 
 unfailing use of Christ's words of institution, and of the 
 elements ordained by Him. 
 
 " (4) The historic episcopate, locally adapted in the 
 methods of its administration to the var}'ing needs of 
 the nations and peoples called of God into the unity of 
 His Church." 
 
 The committee believe that upon some such basis 
 as this, with large freedom of variation on secondary 
 points of doctrine, worship, and discipline, and without 
 interference with existing conditions of property and 
 endowment, it might be possible, under God's gracious 
 providence, for a reunited Church, including at least the 
 chief of the Christian communions of our people, to rest.* 
 * " Report of Lambeth Conference, 1S88,'' pp. 86, 87. 
 
The Future of Auglicanisui. 
 
 245 
 
 These are, indeed, strong foundations — Scriptures, 
 Creeds, Sacraments, Episcopacy — and it should not be 
 difficult to build into them a permanent superstructure 
 of organic reconciliation. On these foundations — four- 
 square and imperishable — rests that faith "once for all 
 delivered to the saints," the faith of the undivided Church 
 and the truly CEcumenical Councils, and which can 
 alone reconcile a divided Christendom. 
 
 Again we say, what other Church in Christendom, 
 save the Anglican Communion, could hold out such a 
 basis of reconciliation as this, or offer such an eirenicon 
 to separated brethren ? 
 
 " As we kneel by the Table of our common Lord," said 
 the same American prelate,* " we remember separated 
 brothers. Division has multiplied division until infidelity 
 sneers at Christianity as an effete superstition, and the 
 modern Sadducee, more bold than his Jewish brother 
 [prototype?], denies the existence of God. Millions for 
 whom Christ died have not so much as heard that there 
 is a Saviour. It will heal no divisions to say, ' Who is at 
 fault.'' The sin of schism docs not lie at one door. If 
 one has sinned by self-will, the other has sinned by lack 
 of charity. The way to reunion looks difficult. To man 
 it is impossible. No human eirenicon can bridge the 
 gulf of separation. There are unkind words to be taken 
 back, alienations to be healed, and heart-burnings to be 
 forgiven. When we are blind, God can make a way. 
 When the ' God of peace ' rules in all Christian hearts, 
 our Lord's prayer will be answered, ' That they all 
 may be one, as Thou, Father, art in Me, and I in Thee, 
 that they also may be one in us : that the world may 
 
 * Address at opening of Conference at Lambeth Palace, reported in 
 Guardian, July 4, 1888. 
 
246 
 
 Pan- A nglicanisui : w/iat is it ? 
 
 believe that Thou hast sent ]\Ie.' No one branch of the 
 Church is absolutely by itself alone the Catholic Church ; 
 all branches need reunion in order to the completeness 
 of the Church. There are blessed signs that the Holy 
 Ghost is quickening Christian hearts to seek for unity. 
 We all know that this divided Christendom cannot 
 conquer the world. At a time when every form o:'* sin 
 and error is banded together to oppose the kingdom of 
 Christ, the world needs the witness of a united Church. 
 Men must hear again the voice which peals through the 
 lapse of centuries, bearing witness to ' the faith once 
 delivered to the saints,' or else for many souls there will 
 be only rationalism and unbelief Whilst this sad weary 
 world, so full of sin and sorrow, is pleading for help, it 
 is a wrong to Christ and to the souls for whom He died 
 that His children should be separated in rival folds. As 
 baptized into Christ, we are brothers. Notwithstanding 
 the hedges of human opinion which men have builded 
 in the garden of the Lord, all who look for salvation 
 alone through faith in Jesus Christ do hold the great 
 verities of Divine faith ; the truths in which we agree are 
 parts of the Catholic faith." 
 
 No words can be truer, for each denomination holds 
 some fragment of the faith, but gives undue proportion 
 to some one of its verities. Not only so, they one and 
 all fail to recognize that the Church Catholic is the 
 divine organism of the Holy Ghost in His corporate 
 capacity. In truth, in what remains to the Christian 
 world there is now little or no controversy over the two 
 first divisions of the Baptismal Creed. The battle-field 
 now lies in the third and last division of the Creed, in 
 which we confess our faith in the Holy Ghost and His 
 perpetual ofifice. The secret but real cause of the 
 
TJie Future of Jiuglicanisin. 
 
 247 
 
 original Puritan movement was that the presence and 
 office of the Holy Ghost had been much obscured in 
 popular belief. If the Puritans had truly believed in the 
 perpetual assistance of the Holy Ghost in the Church, 
 how could they have made so light of its claims ? How- 
 could they have persisted, scientes et volentes, in heresy and 
 schism ? For if there is a divine teacher, two conclusions 
 follow : first, that heresy is a sin against the Holy Ghost ; 
 second, that no sufficient cause can ever be found for 
 breaking the unity of charity. Only in this way can we 
 account for that strong language which the Church puts 
 into the mouth of her children three times a week — 
 " From heresy and schism, good Lord, deliver us." And 
 it is from mortal sin alone we pray to be delivered. 
 That men use this language and then join our separated 
 brethren, it may be in the same day, in acts of public 
 worship, is only another proof that men do not weigh 
 the meaning of their words. 
 
 If, then, the Puritans had believed in the personal 
 advent and perpetual presence of the Holy Ghost 
 dwelling in the mystical body, that is the Church, how 
 could they have turned back to the partial and in- 
 distinct belief of the Jewish Church as to the Spirit of 
 God? The Jews believed in the Spirit of God, as the 
 Creator and Renewer of the soul of man, and as the 
 Giver of all light and sanctity to the soul ; they believed 
 in His universal presence, and in His striving with the 
 will and heart of mankind, and that He works by His 
 grace in every several soul. But the Jews under the 
 old Law did not believe His advent and presence in the 
 mystical body, because the mystical body did not as yet 
 exist. It could not exist before its Head was incarnate, 
 and it did not exist until its Head was glorified. The 
 
248 
 
 Pan-Anglicanism : what is it? 
 
 advent of the Son and the advent of the Holy Ghost 
 were both foretold, but neither as yet fulfilled. 
 
 The Jews, therefore, knew the Spirit of God only in 
 His universal office — in individuals one by one. They 
 did not, because they could not, know Him in the 
 revelation of His personality, and His perpetual pre- 
 sence, dwelling in the body of Christ, which faith comes, 
 in point of fact, through the Incarnation alone. 
 
 Now, this is precisely what our " Nonconforming 
 brethren of the Church," as Dean Stanley used to call 
 them, either ignored or rejected. They Judaized. They 
 returned to the twilight of the Jewish Church, professing 
 to believe in the Personality of the Holy Ghost, and 
 His manifestation by tongues of fire at Pentecost; but 
 they still disbelieved and denied His perpetual office 
 in the Church as a corporate body. 
 
 The Puritan Avriters, such as Owen and Calamy, 
 Baxter and Howe, and others, wrote fully of the Spirit 
 as the Illuminator and Sanctifier of individuals — that 
 is, of the members of Christ, one by one ; but of the 
 Pentecostal coming, presence, office in and through the 
 body of Christ, they seem either to have had no con- 
 sciousness (which is certainly the case Avith their modern 
 descendants), or to reject it altogether. In rejecting the 
 claims of the Church and going out of its pale, therefore, 
 they in fact rejected the Pentecostal mission and evan- 
 gelical office of the Holy Ghost, which specially dis- 
 tinguishes the faith of Christianity from the faith of 
 Judaism. It is not, therefore, by coquetting with Dis- 
 sent — and saying that its ministrations are valid, though 
 irregular, that the cause of reunion can be helped on. 
 The Anglican Church alone can show to our separated 
 brethren " a more excellent way " by proving that she 
 
The Fnture of Anglicaiiisiu. 
 
 249 
 
 can offer her children not only evangelic truth, but apos- 
 tolic order. This latter, the old Protestant communities 
 on the Continent would have retained, if they could 
 have provided themselves with an episcopate, whereas 
 the sects at home, which have been formed by seces- 
 sion from the reformed English Church, deliberately 
 rejected it, and went out from it. 
 
 Again, as a reformed branch of the Catholic Church, 
 the Anglican Church can consider her friendly related 
 attitude to the Scandinavian * and other reformed 
 Churches ; as the old Catholic Church of England dc 
 jure et dc facto, she can approach in all sympathy the 
 Old Catholics f of Germany, the Church of Holland,! 
 the Christian Catholic Church in Switzerland, § the 
 Old Catholic community in Austria, || in fraternal corre- 
 spondence ; she can offer words of synipatJiy and guid- 
 ance to the congregations of Italy, France, Spain, and 
 Portugal,^! who are trying to free themselves from the 
 burden of unlawful terms of communion as imposed by 
 the papal curia and Vatican decrees ; she recalls the 
 well-known declai"ations of the Galilean clergy of 1682,** 
 and also the advances made by Archbishop Wake in 
 correspondence with the doctors of the Sorbonne ; she 
 expresses a hope at no distant time to be able, as 
 included in an old patriarchate herself, to establish closer 
 relationship wnih. the Eastern Churches jj — with the old 
 
 * "Lambeth Conference Report," p. 90. See also "Encyclical Letter 
 of Bishops," pp. 16, 17, 28. 
 
 + Ibid., p. 91. + Ibid., p. 92. § Ibid., p. 94. 
 
 I! Ibid., p. 96. t Ibid., p. 95. 
 
 ** See Bossuet's "Defense de la Declaration du Clerge de France," 
 2 vols., Amsterdam, 1745 ; and Du I'in's "Manuel du Droit public eccle- 
 siastique Frangais," pp. 97-100, 5th edit. See also Archbishop Wake's 
 (of Canterbury) Letter to M. Peauvoir, November iS, 1718, and his cor- 
 respondence with Du Pin, Dr. Piers Gerardin, etc. 
 
 tt " Lambeth Conference Report," p. 99. 
 
250 
 
 Pan- A iiglicanism : what is it ? 
 
 patriarchates of Jerusalem, Antioch, and Constantinople; 
 nor will she forget her deep obligations to other Eastern 
 communities, from her imperial position in the East — the 
 Assyrian and Armenian, the Coptic, Abyssinian, Syrian, 
 and Chaldaean. Such are her fraternal and corporate 
 aspirations. 
 
 " We rejoice," said Bishop Whipple, " that Churches 
 with a like historic lineage with us are seeking reunion 
 — Churches whose faith hath been dimmed by coldness, 
 clouded b}' error, are being quickened into new life from 
 the Incarnate Son of God. Our hearts go out in loving 
 sympathy to the Old Catholics of Europe and America, 
 whose names always will be linked with Selwyn, Wilber- 
 force, Wordsworth, Whittingham, Kerfoot, and Brown, 
 in the defence of the faith. We bless God for fraternal 
 work which has been carried on under the guidance of 
 the see of Canterbury, and which we trust will lead 
 ancient Churches to a deeper personal faith in Jesus 
 Christ." Is not this brotherly correspondence truly 
 " cecumenical," in the best sense of the word ? Is it 
 not most Catholic Could any Church in Christendom, 
 we ask once more, but the Anglican, assume it .'' and is 
 she not rightly called the Church of the Reconcilia- 
 tion ? "I reverently believe," said Bishop Whipple, 
 " that the Anglo-Saxon Church has been presei-ved 
 by God's providence (if her children will accept this 
 mission) to heal the divisions of Christendom, and 
 lead on in His work to be done in the eventide of the 
 world." 
 
 But only one Church she seems to have no word for 
 except that of protest — no suggestion to make except 
 that of prayer — and that is for the Church of Rome, 
 which calls herself "the mistress and mother of all other 
 
Tlie Future of Auglicanisiu. 
 
 251 
 
 Churches." "It was useless," the committee* aver, *'to 
 consider the question of reunion with our brethren of 
 the Roman Church, being painfully aware that any pro- 
 posal for reunion would be entertained by the authorities 
 of that Church only on condition of a complete sub- 
 mission on our part to those claims of absolute authority, 
 and the acceptance of those other errors, both in doctrine 
 and discipline, against which, in faithfulness to God's 
 Holy Word and the true principles of His Church, we 
 have been for three centuries bound to protest." f But 
 Bossuet hoped otherwise, and so did the doctors of the 
 Sorbonne, and Du Pin, Courayer, Cardinal Wiseman, 
 Count de Maistre, and that veteran theologian, Dr. 
 Dollinger himself, the two latter Catholics, the one a 
 Frenchman and the other a German. " More has been 
 done," says the latter, " in England, in the last nine or 
 ten years, to bring about a corporative union of the 
 Eastern, Western, and Anglican Churches than in any 
 other country." And Count de Maistre to the same 
 effect :% "If ever Christians draw nearer to each other, 
 as everything invites them, it seems that the movement 
 must start from the Church of England. We are too 
 far off . . . but the Anglican Church, which touches us 
 (i.e. Roman Catholic) with one hand, touches with the 
 other those whom we cannot touch." 
 
 It is not, therefore, altogether hopeless the thought 
 that perhaps the Anglican Church may be the means of 
 reconciling Rome to her former self — her best and purest 
 daj's, when in the pontificate of a Gregory or a Leo 
 the Roman Church was remarkable in a most pre- 
 
 * " l-ambeth Conference Report," p. 86. 
 
 t "Lectures on the English Church," Guardian, Ajiril 3, 1872. 
 X "Considerations sur la France" (1S77), P- 27. 
 
252 
 
 Pau-A nglicanisin : what is it ? 
 
 eminent degree for her orthodoxy, and a "praise in 
 all the Churches." Meantime, with the author of the 
 " Christian Year," we would — 
 
 " Speak gently of our sister's fall : 
 Who knows but gentle love 
 May win her at our patient call 
 The surer way to prove ? " 
 
 And we should pray for that time, that great day of 
 reconciliation, when there shall be a fair representation 
 of the whole of Christendom in Council assembled, so 
 that once more that formula shall be heard throughout 
 the Churches, " It seemeth good to the Holy Ghost 
 and to us," in the plenitude of its original meaning. 
 
 " But the most salient feature of the letter," said Dean 
 Oakley, " the most prominent note of the Conference, 
 as all had acknowledged, was its bold expression of a 
 feeling that the divisions of Christendom, and em- 
 phatically their own divisions, were a scandal to the 
 Christian name. It was obvious to admit that the 
 language of the Encyclical was vague ; but after all was 
 said, it remained a firm pronouncement against acqui- 
 escing in their existing divisions, and in favour of making 
 peace and following after it, that many a sore and 
 sinking heart thanked God and took courage. They 
 were thankful to see that the eyes of the bishops ranged 
 boldly over Christendom at home and abroad. It was 
 enough that in reference to home reunion they sanctioned 
 the idea of conference with those now estranged from 
 them. The word was a wide one, and he was ready to 
 construe it as included acts of united worship, if care- 
 fully considered and provided for, of interchange of ideas 
 upon great subjects and acts of practical co-operation 
 where the Christian spirit rather than the Christian 
 
TJie FnUirc of Anglicanism. 
 
 253 
 
 creed was a sufficient basis of common action. Let 
 them draw together thus, and all premature schemes of 
 organic union — such as the interchange of pulpits — so 
 full of risk to the consciences of all concerned — might 
 for the present be safely left alone. 
 
 " Finally, it was impossible not to notice some of the 
 omissions from the episcopal letter, and in particular 
 the total silence of the Conference with reference to the 
 vast Church which obeyed the Roman patriarch. On 
 the other hand, they might be glad that an expression 
 of apparent contentment with that estrangement, in one 
 of the reports of the committee, did not find its way 
 into the formal Encyclical Letter. It might be right to 
 extend their support and encouragement to certain 
 Roman Catholic Christians who seemed to be following 
 our own happily successful example of three hundred 
 years ago ; but it was not necessary or right to seem to 
 rejoice in the necessity. Hardly any human mind could 
 be less attracted by the claims of Rome in their modern 
 form. But he did not forget that they were Roman 
 Catholics and not Protestant Christians — one a French- 
 man and the other a German — who had proclaimed their 
 belief in the Church of England as the one possible inter- 
 mediary in bringing together Protestant and Catholic 
 Christendom. Believing tliat, they held the language 
 of respect and charity to be in that matter, as every- 
 where, the more excellent way. Few men, not partisans, 
 had also failed to regret the omission of some reference 
 to the acute domestic difficulty of the Church. It need 
 have involved no begging of disputed questions, no taking 
 sides in a heated controversy. It was to be regretted 
 that the bishops failed to deprecate and condemn the 
 rash appeals to civil courts to enforce or adjust disputed 
 
254 
 
 Pan-Anglicanism : ivJiat is it? 
 
 theological positions. They turned with humble con- 
 fidence and thankfulness from the letter to the spirit of 
 the allocution, which these spiritual fathers had made 
 to them. It would, he hoped, have the effect of every 
 true Christian utterance, and find a response in the 
 heart of every loyal Churchman." * 
 
 2. It goes without saying that the Church, whose 
 missionary bishops have just met in such unprecedented 
 numbers at Lambeth "from divers parts of the earth," 
 is likely to be remarkable for its missionary spirit in 
 propagating the gospel in foreign parts in these latter 
 days. It is a singular providence that at this period of 
 the world's history, when marvellous discoveries have 
 united the people of divers tongues in common interests, 
 He has placed the Anglo-Saxons in the forefront of the 
 nations. They are carrying civilization to the ends of 
 the earth. They are bringing liberty to the oppressed, 
 elevating the down-trodden, and are giving to all these 
 divers tongues and kindreds their customs, traditions, 
 and laws. " The providence of God," said the Bishop of 
 Minnesota,! " has broken down impenetrable barriers — 
 the doors of hermit-nations have been opened, commerce 
 has bound men in common interests, and so prepared 
 'a highway for our God.' Japan, India, China, Africa, 
 Polynesia, amid the solitudes of the icy north, and in 
 the lands of tropic suns, world-wide there are signs of 
 the coming of the kingdom of Jesus Christ. The veil 
 which has so long blinded the eyes of the ancient people, 
 our Lord's kinsmen according to the flesh, is being taken 
 away. We bless God for the good example of martyrs 
 
 * Report of the Sermon of Dean of Manchester, Manchester Cathedral, 
 August 19, 1888, on the Encyclical Letter of the Pan-Anglican Bishops, 
 t Opening address at Lambeth Conference, 18S8. 
 
The Future of Aiiglicanisin. 
 
 255 
 
 like Patteson, Mackenzie, Hannington, Parker, and 
 others, who have laid down their lives for the Lord 
 Jesus. We rejoice that our branch of the Church has 
 been counted worthy to add to the names of those who 
 'came out of great tribulation, and have washed their 
 robes, and made them white in the blood of the Lamb.' 
 ' A great door and effectual is opened.' There is no 
 country on earth where we may not carry the gospel. 
 The wealth of the world is largely in Christian hands. 
 The Church only needs faith to grasp the opportunity 
 to do the work." 
 
 The late gathering of American, colonial, missionary 
 bishops round the chair of St. Augustine is the visible 
 emblem at once of the past reality and of the present 
 rapid advance of the extension of the Church of Christ, 
 which has been made by our own Anglican Communion. 
 And in rising to this blessed duty of propagating the 
 gospel in foreign parts, our Church is but taking up the 
 mantle of her own inheritance, and recovering the spirit 
 of her former self in missionary enterprise and en- 
 thusiasm. There was a time, indeed, many hundred 
 years ago, when the missionary spirit was the note of 
 the Anglican Church — when, in fact, she took the lead in 
 all missionary enterprises, and was in the van as the 
 pioneer of Christianity in its inroads on Gothicism and 
 Paganism. 
 
 What, then, was the nature of those grand eftbrts in 
 extending the kingdom of Christ by the Anglican Church 
 in her palmiest days,' in the fervour of her first love 
 Cheerless, indeed, we are told, was the commencement 
 of the seventh century, and gloomy the scene on which 
 Gregory — first and greatest of that name — closed his 
 eyes : the barbarous hosts still pressing the Roman 
 
256 
 
 Paii-Auglicanisni : zuhat is it? 
 
 empire on the north, and the Arabian impostor break- 
 ing forth from his sultry sands, as the avenger of the 
 Lord, scattering the f ock from field to field, and oblite- 
 rating the once-flourishing Churches of the East, and 
 along the African coast. " And yet at this very time," 
 we read, "it was that a spirit of missionary enterprise 
 arose, and chiefly from the north. From the monasteries 
 of Great Britain and Ireland men went forth, glowing 
 with the desire of bringing the Gothic tribes within 
 the fold of Christ. It seems as if a special impulse was 
 imparted to them ; for ceaselessly, we are told, in the 
 ears of one of the earliest adventurers, St. Columban, 
 sounded the words of our Saviour, ' If any man will 
 come after ]\Ie, let him deny himself, and take up his 
 cross, and follow Me.' Along the banks of the Rhine, 
 in the Black Forest, in Bavaria and Thuringia, the 
 Church extended herself by the labours of men thus 
 devoted, among whom shine the names of Fridolin, St. 
 Gall, Rupert, St. Eustacius, Willibrord, and, above all, 
 St. Boniface, as apostles of the German nation." * 
 
 Again, partly, and in the first instance, from the 
 Greek Church by the two apostles of Prussia and 
 Poland, INIethodius and Cyril, and afterwards more 
 perfectly by emissaries from the Latin Church, in 
 various ways and at various intervals the gospel was 
 propagated in these countries from the tenth to the 
 sixteenth centuries ; and during the same period, by 
 missionaries chiefly from the monastery of Neuf-Corbie, 
 on the banks of the W'eser, and from the British Isles, 
 the territories of Denmark, Norway, and Sweden were 
 brought within the pale of the Christian Church. And, 
 again, "the monastic houses of Bangor, lona, Lindisfarne, 
 * Grant's " Bampton Lectures,"" p. no. 
 
TJie Future of Anglicanism. 
 
 257 
 
 and Neuf-Corbie were for centuries the nurseries of evan- 
 gelists for Northern Europe, and within their seminaries 
 were trained those master-spirits to whom the Chris- 
 tianity of nations is due — -Coliunban, St. Gall, Aidan, 
 Boniface, and AnscharT * The missionary spirit did, 
 indeed, flourish and prevail in the earlier days of the 
 Church of England. The two periods when it was the 
 most strikingly exhibited were the seventh, eighth, and 
 ninth centuries, on the recovery of the Church from the 
 desolating effects of the Saxon and Danish invasions. 
 Half the nations of Europe, especially the northern 
 portion, owe their Christianity to England. In the 
 seventh century the British CJiurch sent a Coluniban, 
 Livin, Gallus, and Killian into Switzerland, which was 
 also evangelized by St. Fridolin a century before ; and 
 into Flanders, Lombardy, and Saxony. The eighth 
 century witnessed Swidbert, Willibrord, Adelbert, 
 Wigbert, Boniface, Willebald, and many other burning 
 and shining lights from tJiis country, labouring in 
 Germany and among the Frisians and Saxons. In the 
 eleventh century we notice Sigurd, Gotibald, Rodolph, 
 Grinikill, and Wolfrid bringing Norway and Sweden 
 into the fold of the Church. All these saints, and others 
 whose names are not inserted here, were born and edu- 
 cated in the British Isles, and became propagators of the 
 gospel in foreign parts. And it is worthy of remark 
 that, during the period when this spirit of missionary 
 enterprise was so strongly exhibited in the British Isles, 
 a similar spirit was manifested in the consolidation and 
 extension of the Church at home. No fewer than nine- 
 teen of the present dioceses were erected at that time — 
 a conclusive proof that when the Church is busy in pro- 
 
 * Grant's " Bampton Lectures," p. iii. 
 
 S 
 
258 
 
 Pan- Anglicanism : what is it? 
 
 pagating the gospel in foreign parts, she is not unmindful 
 of her duties in the home mission field ; nor, while con- 
 verting the heathen abroad, does she forget the heathen 
 at home. There is the fact that then as now, now as 
 then, when the Anglican Church was " a praise in all the 
 Churches " for her missionary spirit, she was most active 
 in enlarging her own borders and strengthening her 
 stakes. 
 
 But as we draw on towards the Reformation era, we 
 must confess that our Church was leaving her first love, 
 and forgetting her first works. Immediately before that 
 crisis, and for one hundred and fifty years afterwards, 
 we read of little or no mission work in the Church, no 
 propagation of the gospel in foreign parts, no zeal 
 to extend the kingdom of Christ. If we colonized or 
 sent our ships to all parts of the world, it was for trade 
 or commerce, and money-making — for trade follows the 
 flag — not to hand on to others, who sat in the valley of 
 the shadow of death, the torch of living truth. It is 
 true that when the grand navigators of the Elizabethan 
 age discovered fresh continents, their Christian instinct 
 made them claim the newly found territories for Christ 
 and His gospel — nothing more. But this imperial em- 
 pire has not been the growth of a day ; for many 
 hundred years savages and pagans, Jews and Moham- 
 medans, have been brought within the range of its 
 influence and enterprise. And we must with shame 
 confess that the whole of that period exhibits nearly a 
 blank page of indolence or indifference. For above a 
 hundred years, the utmost that was done was to main- 
 tain something like an establishment of Christianity by 
 a few priests in our American colonies. Again, chaplains 
 were thinly scattered with our garrisons and our factories 
 
The Future of Anglicanism. 
 
 259 
 
 along the coast of the vast Indian continent, and lined 
 the border of the dark mass of heathenism without an 
 effort, without the means to invade and enlighten them. 
 A few heathen, a small remnant, or rather a firstfruits 
 brought immediately under the control of European 
 masters, were gathered in ; and these should have been 
 thankfully hailed as the first large drops that portend 
 a coming shower to fertilize the whole ground ; but 
 nothing beyond this seems to have been aimed at. 
 It was left to other and smaller states to make a first 
 essay on paganism. Denmark, among reformed nations, 
 established the first mission in Hindostan ; and it must 
 again be acknowledged with shame, that whatever more 
 cheering conquests have been gained in subsequent 
 times in India have been effected by German missionaries 
 aided with English money. In vain through that long 
 period, though province was added to province, and 
 treasures, deemed inexhaustible, poured into our land 
 and kindled our cupidity, and worldly men flocked anew 
 to the prey — though many conquering names were em- 
 blazoned on the rolls of warlike achievement, in vain 
 do we look for one name in the annals of our Church 
 shining with the lustrous title, as heretofore, of " apostle 
 to the heathen." 
 
 It must be allowed, we fear, that it was not till after 
 a long interval that any attempt was made, or anxiety 
 evinced, by the Reformed Church of England, for the 
 propagation of the gospel, and the salvation of the 
 heathen. This missionary note of an Apostolic Church 
 seemed, indeed, to be wanting to us. Day after day, 
 in its evening canticle, the prayer was offered as a wit- 
 ness against succeeding generations, that God would 
 make His way known upon earth, His "saving health 
 
26o P an- Anglicanism : zvhat is it? 
 
 to all nations." And still generations passed away, and 
 no heart or hand seemed stirred to the work. We 
 cannot help asking why it has been so, and endeavouring 
 at the same time to ascertain the cause of so humbling 
 a fact. And on a retrospect we find there were many 
 circumstances which go, if not to justify, at least to 
 explain it. The outbreak of the Reformation isolated 
 the English Church from the vast system with which 
 she had been bound up. She was no longer an integral 
 part of the great Western patriarchate, which looked to 
 the Roman pontiff as its centre of unity and life. She 
 was thrown back quite suddenly on her own national 
 resources, on her own provincial prerogatives and powers. 
 Numberless duties pressed upon her all at once, of which 
 she was unable to compass the range, or provide the 
 means for their discharge. She had to create anew, to 
 build up, to fix her principles, define her rights, reform 
 her liturgical offices, settle the basis of her Creed, con- 
 solidate her rule of faith, and ascertain the relations in 
 which she stood to the temporal power. Two principles 
 seem mainly to have predominated in the measures 
 adopted by the reformers of our Church, and these they 
 were diligent in carrying out — the Christian life of the 
 nation, in its corporate capacity, on the one hand, and 
 of the individual on the other. With these alone they 
 were occupied, and by these their views were for the 
 time bounded. Their own immediate difficulties, too, 
 soon engaged their whole thoughts. When the depths 
 of society are once broken up, it is not until after a long 
 lapse of time, and many heavings to and fro, that they 
 can settle down again in peace and order. Thus in- 
 ternal strifes and gainsayings, hostilities from without, 
 fomented by Rome, and perplexities within, exhausted 
 
77^1? Future of Atiglicanism. 
 
 the energies of Churchmen during the reigns of Elizabeth 
 and James, and for one hundred and fifty years no de- 
 finite attempt was encouraged for extending the Church 
 into the distant wilderness of the world. Thoughts, 
 indeed, and crude proposals were entertained from time 
 to time, but they serve only to bear witness to the state 
 of unripeness in which English Christians found them- 
 selves, to enter upon so high a work of evangelical duty 
 and enterprise. 
 
 In fact, it was not till the beginning of last century 
 that the Anglican Church put her hand once more to 
 the mission plough, by the founding of that great hand- 
 maid of the Church (by royal charter) — the Society 
 for the Propagation of the Gospel in Foreign Parts — a 
 venerable society, which is the oldest of all the missionary 
 societies of this country, the parent of all mission efforts 
 in our reformed Church, the nursing mother of many 
 an infant Church, now grown to the grandest proportions, 
 in our various colonies and dependencies, and for one 
 hundred years was the only missionary society in this 
 country. The society, therefore, claims our most thank- 
 ful regard, since for a century, in conjunction with the 
 kindred institution for Promoting Christian Knowledge, 
 it bore witness in our land, when none else did, that the 
 Anglican Church had a thought for the heathen ; and 
 of later days, through the wonderful expansion of our 
 colonial empire and episcopate, its sphere of action has 
 so marvellously extended that it reaches almost every 
 part of the pagan world. 
 
 In this way the Anglican Church took up again that 
 mantle of missionary zeal which had fallen from her 
 shoulders, and recovered her lost note of expansion in 
 the mission field. The result is the Pan-Anglican 
 
262 
 
 P ail- Anglicanism : what is it? 
 
 Episcopate, which has so lately assembled at Lambeth 
 (1867, 1878, and 1888), and which represents nearly 250 
 bishops, and thousands of clergy and missionaries. Not 
 in vain, then, have the colonists and heathen in our 
 several dependencies, either in the past or present, called 
 upon us to help them. They call upon us as English- 
 men and members of the Anglican Church. They look 
 to us to help them, because they know we have the 
 ability, if we have only the will. We have a language 
 which is spoken by the great Anglo-Saxon race in all 
 parts of the world and through them all over the globe. 
 It is the Anglo-Saxon race which is replenishing the 
 earth and possessing it. The Latin races have ceased 
 to colonize, and the future of the world's history depends 
 upon the present influence and attitude of the English- 
 speaking people. We have a Bible translated into that 
 language, and a Book of Common Prayer, including the 
 divine Liturgy, with prayers, offices, creeds, and formu- 
 laries — a unique volume in Christendom — in the same 
 language. We have a national and historical Church, 
 an integral part of the Church Catholic, by virtue of 
 the apostolical succession, reformed on pure scriptural, 
 catholic, and apostolical principles, in which we have 
 the three orders of the Christian ministry reaching back 
 to apostolic times. We have clergy who are specially 
 trained for this great work, and who " offer themselves 
 willingly to the Lord " and the Church's cause. By the 
 leadings of His providence, by our opportunities, from 
 our resources, by the singular and peculiar contact in 
 which we are brought with the heathen, God seems to 
 have designed our Church for the special office and 
 labours of an apostle. Mysteriously placed, by we know 
 not whom, assaulted beyond all other Churches, by 
 
The Future of Anglicanism. 
 
 263 
 
 disasters in its growth, its light twice rekindled when 
 well-nigh quenched by foreign and invading paganism, 
 the Church of this land seems to have been reserved for 
 this end, that it should be a missionary Church. On each 
 occasion this was the fruit of its preservation. It was 
 overrun by the Saxons, and straightway on its recovery 
 apostolic men went forth to convert the Teutonic tribes. 
 It was devastated by Danish pirates, its sanctuaries 
 destroyed and monasteries pillaged. On its rescue the 
 conversion of Norway was presented by English mis- 
 sionaries as a thank-offering to God. Count over the 
 names with which the earlier lists of saints stand em- 
 blazoned, and say if this be not its great and crowning 
 characteristic. And why, at a later period of its re- 
 covery, has it been so blessed above all reformed Chris- 
 tendom, in the remarkable and unique preservation of 
 its apostolic form and order, but that it might be fully 
 equipped for fulfilling this its peculiar destiny ? And, 
 therefore, we must justly fear that if we neglect this 
 duty thus so clearly laid upon us, we may be contra- 
 vening God's ordained purpose, and thus lose our special 
 crown as a Church. There are not wanting those who 
 will bid us look at home ; will point to our own heathen 
 population, to the festering mass of evil that is eating 
 into the heart of our social life — nay, to the characters 
 and habits of the very people who go out into foreign 
 parts. And we must confess the evil ; yet not the more 
 on this account may we dare to omit that still pressing 
 obligation of setting up the light of Christianity in our 
 colonies, and causing it to shine upon the surrounding 
 heathen ; otherwise, founded on no regard of God's will, 
 these colonies will turn against us and become, as former 
 ones have before now become, our scourges. We have 
 
264 
 
 Pan- A nglicanism : zvhat is it ? 
 
 Christ's promise ; we have the apostohc organization ; 
 we have the great commissions ; we have the living 
 body ; we have the faith, the historic creeds and sacra- 
 ments ; we have truth and past experiences. What more 
 do we want, but the outpouring of that Spirit which will 
 set all in action, and give the Church "a mouth and 
 wisdom which its adversaries shall not be able to gain- 
 say or resist " ? 
 
 But besides these spiritual blessings, we have the 
 greatest natural and material advantages. As the 
 world was opened up by Roman civilization, and pre- 
 pared for the preaching of the gospel by the first 
 missionaries, so has it been in our case. As a rich 
 commercial nation, our trade has opened up the whole 
 world to the pioneers of the Cross. Our possessions lie 
 in all parts of both hemispheres. Our countrymen have 
 founded great cities on every continent ; our ships sail 
 to every quarter of the globe, and our merchantmen 
 are always going to and fro in the earth. Reflect only 
 on the gigantic power which is put forth by this our 
 country. It has already peopled one-half of the 
 American continent. Australasia seems wonderfully 
 destined to grow up under its influence, to be a central 
 source of improvement to the barbarism of the South. 
 There is scarcely a heathen people with whom we are 
 not brought into contact. We carry the conveniences 
 of life into the hut of the remotest savage, and our land 
 is the resort of strangers and the meeting-point of all 
 nationalities. They flock to us from under every sun, to 
 learn our arts and search out the source of our earthly 
 greatness ; and we might truly tell them that all these 
 blessings have flowed from the influence of Christian 
 truth. The language of England is spreading itself with 
 
TJie Future of Anglicanism. 
 
 265 
 
 a rapidity far exceeding any other. It is the tongue of 
 half of the Western hemisphere. It has become the in- 
 strument of education in India, and more recently in 
 Japan ; our modes of thought, our principles, our litera- 
 ture, our history, are thus carried into other lands. They 
 cannot perish there ; rather, are they not pioneering a 
 track along which the gospel may advance, when those 
 are found who are willing to proclaim it .'' We cannot 
 reflect on these elements of power, and not see in them 
 the means provided for a fresh advance of the Church of 
 Christ — means which would have been scarcely equalled 
 in the first ages of the promulgation of the gospel, if, 
 instead of the few fishermen of Galilee, the learned and 
 powerful of Greece and Rome had been the centre of its 
 diffusion. We may notice, too, that in the history and 
 development of the Church, the lines of God's providence 
 have usually run concurrently with those of His grace, 
 and that a combination of subordinate agencies has 
 betokened " the fulness of the time." Was it not thus 
 at the first coming of the Lord of life The general 
 peace, the intercourse between nations along the high- 
 ways of military conveyance, extended colonization, the 
 application of the papyrus to the purposes of writing, 
 the circulation of the Septuagint, a common language, 
 — all conspired to aid the extension of the kingdom of 
 heaven. And can we close our eyes against the same 
 concurrence of means now concentrating their forces 
 into one mighty effort ? The application of the power of 
 steam to navigation ; the development of electricity ; the 
 flashing of our messages to the antipodes with lightning- 
 like rapidity ; the telephone ; the rapid transit to every 
 spot in the globe ; the facilities for the assembling of 
 the representatives of Christendom from all parts of the 
 
266 
 
 P an- Anglicanism : tvhat is it? 
 
 world — witness three Lambeth Conferences of the Pan- 
 Anglican episcopate in twenty-one years (1867, 1878, 
 1888); the founding of new settlements and of future 
 kingdoms ; the invention of arts and the discovery of 
 new sciences ; the circulation of the Word of God ; the 
 dissemination of Christian literature ; the publication * 
 of information respecting the standards of doctrine and 
 formularies in use in the Anglican Church ; the increased 
 beauty and heartiness of our services ; the ubiquity of 
 the English language from Quebec to Canton, from New 
 Zealand to the Himalayas ; the universal peace ; the 
 stability of the English throne and dynasty; the colossal 
 proportions of, and profound admiration and respect for, 
 England's imperial power — witness the Jubilee of last 
 year, and the foundation of the Imperial Institute and 
 Church House in connection therewith ; the deep under- 
 tone of dissatisfaction with, and unrest in, some of the 
 oldest systems in India on the part of their votaries, 
 and more especially of late years in Burmah ; the in- 
 creasing curiosity to ascertain the meaning of our sacred 
 books on the part of the Hindus ; our great influence 
 over all the aboriginal tribes in our colonies ; and, in 
 connection with them, the crusade against the drink 
 traffic and intemperance ; — all these point to the unseen 
 Hand, which is weaving out therefrom the web of the 
 world's destinies, and tracing upon it the legible charac- 
 ters of God's eternal decrees. And these considerations 
 should stimulate Anglicans, more than any, to fresh 
 exertions to extend the Redeemer's kingdom. Then 
 shall our Church rise up in her true missionary charac- 
 ter, with her true primitive and apostolic note, to shine 
 
 * See Report of Committee on Home Reunion, p. 88, and Thirteenth 
 Resolution of Conference, p. 25. Lambeth Conference, 1888. 
 
TJie Future of Anglicanism. 
 
 267 
 
 forth once more, as it did in darker and less prosperous 
 days, a light to the heathen, a mother of Churches, and 
 a glory to all Christendom. 
 
 We believe, then, the future of Anglicanism will be 
 that of reconciliation for the Churches, and missionary 
 enterprise in various ways. For the reasons above 
 stated, the Anglican Church seems destined as the 
 great missionary Church of the future. Her mission is 
 to propagate the gospel in foreign parts. For Chris- 
 tianity is an expansive religion, and it alone can adapt 
 itself to every possible state and condition of mankind. 
 Every other religious system has been adapted for one 
 peculiar climate or character. No ingenuity, no talent, 
 could have induced the North American Indian to 
 embrace the amphibious and abstemious religion of the 
 Ganges — to spend half his days and hope for his sancti- 
 fication in long and frequent ablutions in his freezing 
 lakes, in a climate where stern nature would have for- 
 bidden such a course. The soft and luxurious inhabit- 
 ants of Thibet could never have transplanted into their 
 perfumed groves the gloomy incantations and sanguinary 
 divinities of the Scandinavian forests, or listened with 
 delight to sagas and tales of blood and glory which 
 nerved the heart of the sea-king amidst the storms of 
 the North. Nor could he have learned and practised, in 
 his rude climate, the religions of the East, with their 
 light pagodas, their gaudy paintings, their varied per- 
 fumes, and their effeminate morals. The worship of 
 Egypt sprang from the soil, and must have perished if 
 transplanted beyond the reach of the Nile's inundations. 
 That of Greece, with its poetical mythology, its muses, 
 its dryads, and its entire Olympus, could only be the 
 creed of a nation which could produce Anacreon and 
 
268 
 
 Pan- A nglicanism : luhat is it ? 
 
 Homer, Phidias and Apelles. Nay, even the Jewish 
 dispensation bears manifest signs that its divine Author 
 did not intend it for a permanent and universal establish- 
 ment. But Christianity alone is the religion of every 
 clime and of every race. From pole to pole, from China 
 to Peru, we find it practised and cherished by innumer- 
 able varieties of the great human family — varieties, 
 whether we consider their constitutions, their mental 
 capacities, their civil habits, their political institutions, 
 their very physiognomy and complexion. Christianity 
 seems to have a grace and efficacy peculiar to itself, 
 which allows it to take hold of every variety of disposi- 
 tion and situation. It seems to work like the latent 
 virtue of some springs, which slowly removes every frail 
 and fading particle of the flower or bough that is im- 
 mersed in them, converts them into a solid and durable 
 material, and yet preserves every vein and line which 
 gave them individuality in their perishable condition. 
 Its action is independent of civilization ; it may precede 
 it, and then it is its harbinger ; it may follow it, and 
 then it becomes its corrective. It alone can raise the 
 savage even in his wilds to the admiration and accept- 
 ance of the most sublime and incomprehensible myste- 
 ries ; it alone can nerve its followers in India against the 
 demoralizing influences of that country. 
 
 We believe that there exists at this moment amongst 
 us some remains of that spirit which led so many of our 
 countrymen in former ages into foreign lands, to be in 
 the hands of Providence merciful instruments in bringing 
 many great nations to the profession of Christianity. 
 Let but the same principles which they bore with them 
 to the task return again as a general blessing to our 
 country ; let the mantle of the Bonifaces, the Patricks, 
 
The Future of Anglicanism. 
 
 269 
 
 the Columbans, the WilHbrords, and the Fridoh'ns, with 
 their twofold spirit of Catholic faith and Christian love, 
 in former days ; and, in more modern, that of Martyn, 
 Fox, Patteson, Mackenzie, Gray, Selwyn, Hannington, 
 and Parker, be caught up by this Church and realm, 
 and it shall divide the rivers and open the seas to its 
 missionaries, and shall make them the inheritors of their 
 grace, and render this country once more, what formerly 
 it was, the prolific " island of saints," and a gushing well- 
 spring of Christianity and salvation to the nations of the 
 uttermost parts of the earth. 
 
APPENDIX. 
 
 NAMES OF THE ANGLICAN PRELATES ATTENDING 
 THE LAMBETH CONFERENCE, 1888. 
 
 As the full list of the Conference is of some historical 
 interest, we present it here, from the programme at the 
 Valedictory Function of unexampled dignity and impres- 
 siveness, which took place at St. Paul's, on July 28. The 
 Celebrant on that occasion was his Grace the Arch- 
 bishop of Canterburj^, who was assisted by the Bishop 
 of Minnesota as Epistoller, and the Bishop of London 
 as Gospeller ; the sermon being preached by the Most 
 Reverend the Lord Archbishop of York, Primate of 
 England and ^Metropolitan, which brought the Confer- 
 ence to a close. 
 
 The Bishops of — 
 I. Leicester (Thicknesse) 
 3. Penrith (Pulleine) 
 5. Shrewsbur)- (Stamer) 
 7. Sodor and Man (Bardsley) 
 9. Jerusalem (Blyth) 
 II. Clogher (Stack j 
 13. Japan ( Bickersteth) 
 15. Salisbury (Wordsworth) 
 17. Brisbane (Webber) 
 19. Exeter (Bickersteth) 
 21. Maryland (Paret) 
 23. Ripon (Carpenter) 
 25. Southwell (Ridding) 
 27. Kilmore (.Shone) 
 29. North Dakota (Walker) 
 31. Central Africa (Smythies) 
 33. Indiana (Knickerbacker) 
 35. Kaffraria (Key) 
 37. Truro (Wilkinson) 
 39. Sierra Leone (Ingham) 
 41. Adelaide (Kennion) 
 
 The Bishops of — 
 
 2. Bedford (Billing) 
 
 4. Nova Scotia (Courtney) 
 
 6. Marlborough (Earle) 
 
 8. Saskatchewan (Pinkham) 
 
 10. Edinburgh (Dowden) 
 
 12. Nassau (Churton) 
 
 14- Ely Compton) 
 
 16. Meath (Reichel) 
 
 18. Niagara (Hamilton) 
 
 20. Lincoln (King) 
 
 22. Central Pennsylvania (Howe) 
 
 24. Qu'Appelle (Anson) 
 
 26. Chester (Stubbs) 
 
 28. KiUaloe (Chester) 
 
 30. Huron (Baldwin) 
 
 32. New York (Potter) 
 
 34. Arijyll (Chiniiery Haldane) 
 
 36. Aberdeen (Douglas) 
 
 38. LlandafT (Lewis) 
 
 40. Mississippi (Thompson) 
 
 42. Antigua, coadjutor (Branch) 
 
Appendix. 
 
 271 
 
 The Bishops of — 
 43. Newcastle (Wilberforce) 
 45. Colchester (Blomfield) 
 47. Rangoon (Straehan) 
 49. Fredericton, coadjutor (King- 
 don) 
 
 51. Washington (J. A. Paddock) 
 
 53. New Mexico (Dunlop) 
 
 55. Jamaica (Nuttall) 
 
 57. Newark (Starkey) 
 
 59. Michigan (Harris) 
 
 61. Travancore (Speechly) 
 
 63. Toronto (Sweatman) 
 
 65. North Queensland (Stanton) 
 
 67. Lichfield (Maclagan) 
 
 69. Quincy (Burgess) 
 
 71. Pretoria (Bousefield) 
 
 73. Nottingham (Trollope) 
 
 75. Manchester (Moorhouse) 
 
 77. Bombay (Mylne) 
 
 79. Chicago (McLaren) 
 
 81. New Jersey (Scarborough) 
 
 83. St. David's (Basil Jones) 
 
 85. Colorado (Spalding) 
 
 87. Massachusetts (B. H. Paddock) 
 
 89. South Dakota (Hare) 
 
 91. Trinidad (Rawle) 
 
 93. Honolulu (Willis) 
 
 95. Grahamstown (Webb) 
 
 97. St. Asaph (Hughes) 
 
 99. Dover (Parry) 
 loi. Falkland Islands (Stirling) 
 103. Carlisle (Goodwin) 
 105. Auckland (Cowie) 
 107. Maritzburg (Macrorie) 
 IC9. Peterborough (Magee) 
 III. Derry (Alexander) 
 113. St. Albans (Claughton) 
 115. Maine (Neely) 
 117. Limerick (Graves) 
 119. Western New York (Coxa) 
 121. Niger (Crowther) 
 123. Gloucester and Bristol (Elli- 
 cott) 
 
 125. Antigua (Jackson) 
 127. Bangor (Campbell) 
 129. Columbia (Hills) 
 131. Bishop Perry 
 
 133. Durhar 
 
 The Bishops of — 
 44. Algoma (Sullivan) 
 46. Barbados (Bree) 
 48. Pittsburgh (Whitehead) 
 50. Singapore (Hose) 
 
 52. Zululand (McKenzie) 
 
 54. North China (Scott) 
 
 56. Liverpool (Ryle) 
 
 58. New Westminster (Sillitoe) 
 
 60. Caledonia (Ridley) 
 
 62. Wakefield (How) 
 
 64. Ossory (Walsh) 
 
 66. Bishop Cramer Roberts 
 
 68. Springfield (Seymour) 
 
 70. Newfoundland (Llewellyn 
 Jones) 
 
 72. Waiapu (Stuart) 
 
 74. Rochester (Thorold) 
 
 76. Iowa (Perry) 
 
 78. Colombo (Copleston) 
 
 80. Cork (Gregg) 
 
 82. Milwaukee (Wells) 
 
 84. Gibraltar (Sandford) 
 
 86. North Carolina (Lyman) 
 
 88. Bishop Mitchinson 
 
 90. Moosonee (Horden) 
 
 92. Cashel (Day) 
 
 94. Dunedin (Nevill) 
 
 96. Bishop Wilkinson 
 
 98. Chichester (Durnford) 
 
 100. Arkansas (Pierce) 
 
 102. Bath and Wells (Hervey) 
 
 104. Pennsylvania (Whitaker) 
 
 106. Albany (Doane) 
 
 108. Oregon (Morris) 
 
 no. Hereford (Atlay) 
 
 112. Moray (Kelly) 
 
 114. Missouri (Tuttle) 
 
 116. Nelson (Suter) 
 
 118. Tennessee (Quintard) 
 
 120. Bishop Bromby 
 
 122. Quebec (Williams) 
 
 124. Ontario (Lewis) 
 
 126. Minnesota (Whipple) 
 128. Bishop Tufnell 
 130. Norwich (Pelham) 
 132. Winchester (Browne) 
 n (Lightfoot) 
 
2/2 Appendix. 
 
 The Bishops of — The Bishops of — 
 
 134. Sydney (Barr)') 135. Calcutta (Johnson) 
 
 136. Capetown (West Jones) 137. Brechin (Jermyn) 
 
 138. Rupert's Land (Machray) 139. Fredericton (Medley) 
 
 140. Guiana (Austin) 
 
 141. Dublin (Plunket) 
 
 142. Armagh (Knox) 
 
 143. London (Temple) 144. York (Thomson) 
 
 145. Canterbury (Benson) 
 
 The bishops were marshalled according to the date 
 of their consecration (followed by their chaplains), the 
 Archbishop being attended by his eight chaplains, one 
 of whom bore the Primatial cross before his Grace. 
 
 PRINTED BY WILLIAM CLOWES AND SONS, LIMITED, LONDON AND BECCLES. 
 
RECENT WORKS BY THE SAME AUTHOR. 
 
 Now ready, price \os. 6d., 8vo, pp. 472. 
 
 The LORD'S Day; or, Christian Sunday : 
 
 ITS UNITY, HISTORY, 
 PHILOSOPHY, AND PERPETUAL OBLIGATION. 
 SERMONS BY THE Rev. MORRIS FULLER, M.A. 
 
 London: Kegan Paul, Trench & Co., 1883. 
 OPINIONS OF THE PRESS. 
 
 Mr. Fuller's other books, and his work as a Devonshire clergyman, make anything 
 from his pen worthy of notice." — Western Morning News. 
 
 "Mr. Morris Fuller is a great reader, and his notes, quotations, and illustrations, 
 apart from his own original matter, render the volume a very full storehouse of matter, 
 the mere collection and digestion of which must have caused the writer ceaseless labour 
 and pains. Mr. Fuller has strict rather than rigid views of the obligations of the Christian 
 Sunday, and his estimate of it is on the whole that of the majority of pious English folk. 
 His book will be found valuable for consultation and reference." — English C/iitrchman. 
 
 " The volume is a scholarly and exhaustive treatise upon the Sunday question, and 
 deser\'es the careful attention of all, but especially of any who have doubt as to the 
 Divine obligation of remembering the Christian Sabbath day to keep it holy. The 
 ^ubject is examined from every standpoiat ; each objection that can be urged with any 
 show of reason against what is too often termed, thoughtlessly, ' Sabbatarian Spirit,' is 
 here examined, and, we must say, dealt with on the whole in a very satisfactory way. The 
 conclusions drawn are logically deducible from the premises laid down, and these are 
 generally such against which no objection can lie. We are pleased to see a champion of 
 Sunday observance maintain so firm a stand ... At every step the argument is fortified 
 with apt and copious quotations. Indeed, these twenty sermons, with the notes, seem to 
 contain almost the whole literature of the subject which is of importance."— C/ia^-cA in 
 the West (first notice). 
 
 " Mr. Fuller is an author of immense reading and extraordinary industry. He has 
 given us a thick octavo volume of nearly 500 pages on the Sunday question, in itself 
 a thesarus of all the literature and argument on the subject . . . Indeed, the present 
 volume would form a favourable specimen of the ' Bampton Lectures.' . . . Mr. Fuller 
 vigorously sustains the older, and, as we think, more orthodox view. We think that few 
 readers will go far into his work without being struck by the depth and thoroughness of 
 his management of the controversy, and without a large measure of conviction of the 
 justice of his views. . . . We are making a rather large assertion, but we are not aware 
 of any work in English Theological literature which supports Mr. Fuller's Scriptural 
 views with equal ripeness of learning and exhaustive tttaXmexA."— Literary Churchman 
 (second notice). 
 
 T 
 
( 2 ) 
 
 ' ' In this volume he treats of the origin, etc. , of the Lord's Day, and places in the hands 
 of all who have to treat of this institution a continuous and consistent argument, which 
 the theological student may fittingly place side by side with Archdeacon Hessey's volume 
 of Bampton Lectures on the same theme, but which Mr. Fuller treats somewhat 
 differently from the learned Archdeacon. On reading these weighty and earnest sermons, 
 we are not surprised that they should have been distinguished by the praise of those who 
 had to adjudicate on their merits, and have to thank the writer for collecting and publish- 
 ing them for the use of others." — John Bull. 
 
 "We have read much of Mr. Fuller's book, and can best describe it as an armoury 
 stored with all the lore, learned and everj'-day, which can minister to a clear understand- 
 ing and an able defence of the day of rest. The subject is one which we have closely 
 studied for more than a generation, and we firmly believe that the proper sanctification 
 of the Lord's Day lies at the root of our national, family, and personal religion. We thank 
 Mr. Fuller most heartily for his volume." — Ecclesiastical Gazette, 
 
 " Mr. Fuller s work is the fruit of much thought and extensive reading."— ^^r^r^/. 
 
 "The publication of the work is opportune now that such determined efforts are being 
 made to secularize the sacred day, and the reader will find .it a storehouse of arguments 
 in favour of its due observance, and of proofs of its perpetual and divine obligation. No 
 labour seems to have been spared by the author to make the book worthy of its subject, 
 and we trust its effect upon the minds of all who study its contents will be to confirm them 
 in their resolution to do all that lies in their power to maintain what proves_ to be every- 
 where a mainstay of vital Christianity in a people." — National Church. 
 
 "The observance of Sunday is certainly within the range of 'practical politics' — 
 the growing interest in this subject makes this volume at least an opportune one. To 
 those who wish to make the subject a study, we cannot do better than recommend this 
 volume. It is perhaps the most complete we as yet have upon the subject." — Church 
 Kevie^u. 
 
 " Mr. Morris Fuller has already, contributed some valuable additions to the literature 
 of the English Church, and this volume of sermons is also unquestionably a very pains- 
 taking and elaborate work. . . . We cordially agree with his remarks in the concluding 
 sermon of the series." — Church Times. 
 
 " We can recommend our readers to make a careful study of this book." — Christian 
 IVorld. 
 
 "It goes without saying that he is perfectly conversant with an immense range of 
 literature on the subject, but our author has put more originality into his treatment than 
 we should really have thought possible." — Literary Churchman. 
 
 ' ' The Christian Sunday has been set apart by the Creator as a day of rest from worldly 
 pursuits. It is this view, supported by many thoughtful and powerful arguments, that 
 Mr. P'uUer advances, or rather follows, in the interesting series of sermons included in the 
 present work. Mr. Fuller's sermons form an important contribution to the Sunday observ- 
 ance controversy." — Morning Post. 
 
 "The sermons may claim the merit of bringing together a good deal of matter bearing 
 upon their theme, and of exhibiting in the footnotes many pleasing and interesting 
 quotations. Mr. Fuller has laboured at his subject with praiseworthy industry, and has 
 read far and wide for illustrations and corroborations of his views." — Guardian. 
 
 "The author of the work under notice has given us not so much a volume of sermons 
 as a series of critical essays on the origin, purpose, and sanctity of the Sabbath, which 
 cover the whole subject connected with its institution. The author has evidently devoted 
 considerable thought and research in their production. Indeed, the essays are perhaps 
 the ablest, and, we may safely say, the most scholarly treatises that have come under our 
 notice for many years past. The author's style is clear, logical, and convincing. He 
 meets the objections, and solves the problems of his opponents in a manner that shows his 
 perfect grasp of the subject. It is a book which every student of Scripture might possess 
 as a work of reference, and we have pleasure in commending it to all who take an interest 
 in the Sunday question." — Christian Union. 
 
 "We commend the book cordially; it takes substantially the true view of the 
 Sunday question doctrinally and practically, and maintains it with marked intelligence 
 and vigour." — Baptist. 
 
( 3 ) 
 
 " Mr. Fuller is already known as an able, scholarly writer, and the work before us will 
 add to his reputation. It is an exhaustive treatment of the subject from the standpoint 
 of an orthodox Churchman. We know of no work which can be compared with it on this 
 side of the question, and those who consult it will find it a perfect mine of argument 
 presented in a clear and forcible manner. The author has all the courage of his convic- 
 tions, and therefore writes with that temperate warmth which imparts vigour and 
 animation to his style, so that even those who are not specially interested in the subject, 
 but who like to see a great argument skilfully developed, will find this volume very 
 agreeable reading." — Tavistock Gazette^ 
 
 "The author is fortunate in the use of a lucid and graceful style, easy without undue 
 familiarity, sometimes rising to dignity, always earnest and generally moderate in tone. 
 We know of no work so suggestive and complete on the important question which J\lr. 
 Fuller has so ably discussed." — Richmond and Twicketihain Times. 
 
 "To all who desire to understand the literature of the Sabbath question we cordially 
 commend this volume. The sermons are certain to enlighten the candid reader, and to 
 impart much valuable information regarding the origin, nature, and basis of the Lord's 
 Day. The various aspects of the question are treated with fairness and candour, and 
 generally with convincing power. To the great bulk of the community who have not 
 studied the subject this volume will be found eminently helpful. Its perusal will be of 
 immense benefit towards a settled belief in the Divine authority of the Sabbath, its true 
 history, its inestimable value to humanity, and its perpetual obligation as a sacred day of 
 rest and worship." — Glasgow News- 
 
 '* Everywhere we see the plodding cautious student, the skilful exegete, the learned 
 expositor, the philosophical Christian, the careful reasoner, and the honest inquirer. The 
 work has been warmly welcomed by the Press throughout the country as being the best 
 contribution up to the date on a subject of world-wide interest and importance. The work 
 has enhanced and could not but enhance the already very high reputation of the author. . . . 
 Dr. Hessey's work, great as it is, in many respects is not for a moment to be compared 
 to this monument of painstaking industry. Mr. Fuller has produced a work which must 
 be the recognized standard on the subject for years to come. No one can study this 
 volume without receiving, not only instruction and countless expository, philosophical, 
 and practical hints, but stimulus, quickening inspiration. There are no dull pages in this 
 work, which is as bright as the day of which it treats. Christians ought really to make 
 a sacrifice, if need be, to secure this valuable work. It would make a very acceptable 
 present to a preacher or a Sunday School teacher." — Brighouse News {Huddersjieid). 
 
 Now ready, Second Edition, in 2 vols.^ price 6.r. each, crozvn Svo, iviili 
 Frontispiece. 
 
 THE LIFE, TIMES, AND WRITINGS 
 
 OF 
 
 THOMAS FULLER, D.D. 
 
 The Celebrated Church Historian (1608-1661). 
 
 Dedicated (by pertnissioti) to the President and Felloius of Queen's College, Cambridge. 
 
 "We are glad to note that Mr. Morris Fuller's 'Life of Thomas Fuller, the Church 
 Historian,' reviewed in our columns in the early part of last year, has reached a second 
 edition. This fact shows as conclusively as possible that the biographical method 
 adopted by the old historian's descendant has been appreciated by his readers. The 
 publishers of the work are now Messrs. Swan Sonnenschein & Co." — Church Times 
 (second notice). 
 
( 4 ) 
 
 "This is the second edition of a work for which all lovers of the grand old Church 
 historian (1608-1661) and quaintly humorous writer will be grateful. The author is a 
 descendant of Fuller, and has spared no pains to do justice to his famous ancestor. Not 
 only has he given us as full a biography as it was possible to produce, but he has provided 
 a complete literary histor>- of Fuller's writings, and a vivid picture of the times in which he 
 flourished. . . . Fullers works are a storehouse of quaint humour, spiritual wisdom, and 
 poetic imagery. . . . We thank both author and publishers for this deeply interesting 
 memorial of his life and labours." — Christian Age. 
 
 "The witty old Churchman, Dr. Thomas Fuller, who is declared by Henry Rogers to 
 be ' one of the most original writers in the language,' has found a worthy biographer in 
 his descendant, the Rev. Morris Fuller, Rector of Ryburgh. The Fuller of to-day is, 
 perhaps, not less disqualified for his task because he shares the ' Church and King' pre- 
 judices, and almost superstitions, of his ancestors. There is a lingering flavour of the old 
 cavalier ways of thought about these volumes which seems to become them, and if we 
 smile when we read of Charles I. as ' the saint, king, and martyr,' we yet hardly wish 
 the amiable delusion absent. The two volumes form a very interesting memorial to the 
 old di^Hne, and we do not wonder that they have passed into a second edition." — Christian 
 li^orld. 
 
 "That this compilation has attained to the honour of a second edition speaks well, 
 at any rate, for the popular interest in excellent Thomas Fuller. The author, a descendant 
 of the wise old humorist, had made up his mind, not without reason, that there was 
 room for a new biography of Fuller. . . . These faults he has endeavoured to avoid, and 
 we will do him the justice to say that his volumes are not dull. His leaves shine with 
 little bits and larger bits of Fuller, varied with illustrative scraps ; and he exhibits much 
 diligence in stringing his extracts on to the thread of Fuller's life. This is the most 
 workmanlike feature of the book. It is a book to dip into ; a gossiping kind of book, but 
 still a book that pleases ; it is easy to see how the author composed or rather accumulated 
 it, letting it jog on with an unfeigned, artless, babbling delight." — Inquirer. 
 
 '* A descendant of the renowned clerical wit has now, with great devotion and careful 
 pains, given many years to the preparation of two crowded volumes, dealing with the 
 life, times, and writings of his distinguished ancestor. The gentleman to whom this 
 pleasant lot and dut>' has fallen, is the Rev. Morris Fuller, M.A., Rector of Rybiu-gh, 
 and the author of several previous works. Mr. Fuller has executed his task with the 
 natural pride and enthusiasm of a cultured man, and has done much to revive and increase 
 an interest in his ancestor. . . . All that the author could get together so as to make his 
 readers acquainted with the life, writings, friends, contemporaries, and circumstances of 
 Fuller's career, he has industriously set down in these pages. . . . These volumes could 
 be quoted from ver^' largely, so as to afford considerable interest to our readers. In fact, 
 the book is full of information, not only concerning Fuller himself, but many other people 
 about whom one is easily led to desire to know something. . . . We commend the book 
 to those who wish to make the closer acquaintance of one who was certainly a notability 
 in very eventful times, and whose name has classic interest for the students of seventeenth- 
 century literature." — Literary World. 
 
 '*The life of a first-rate man who was a conspicuous figure in the stirring times of 
 Charles I. and Cromwell could hardly fail to be interesting, and Mr. Morris Fuller's 
 scholarly work is worthy of his eminent ancestor. We are glad to see that the book is 
 already in its second edition, as it is not only a standard but a popular work : one that 
 appeals to the student of ecclesiastical biography and to the general reader, who will be 
 delighted with the character of the genial old preacher and writer, and attracted by his 
 quaint wit and wisdom. . . . Mr. Morris Fuller, who has also edited a volume of his 
 ' Pulpit Sparks.' collected from various old libraries, gives a ver>' lucid and interesting 
 description of his hero's best works in the course of his narrative, along with admirably 
 selected extracts, which may tempt the reader to go to the fountain-head. Of the 
 moderate and manly part that Fuller took in the troubles of his times we have not space 
 to speak at present, and we must refer our readers to Mr. Morris Fuller's admirable work, 
 Mr. Morris Fuller has so thoroughly entered into the spirit of his subject, that hi?s 
 political opinions of the leading events connected with his ancestor's life seem tinged 
 with the feelings of the time. Whilst we cannot quite agree with all his views, they give 
 a living zest to his writing, the style of which is throughout admirable. The book is one 
 of enormous research.'* — Westminster Reziew (second notice). 
 
( 5 ) 
 
 "The volumes therefore comprise a high-class and charming biography, a most 
 searching, erudite, and graphic history of England for fifty years, and a literary criticism, 
 which is at once painstaking, scholarly, interesting, and instructive. The volumes over- 
 flow with facts of sterling and ever-increasing importance, of literary portraits both 
 vivacious and accurate, of expositions always thorough and learned, of arguments 
 logical and persuasive, and all these are placed before us in the choicest English — 
 popular, lucid, manly. No theological librarj' is complete without this magnificent work. 
 It deserves a place in all libraries, public and private — for it is not only delightful 
 suggestive reading, but it is an invaluable work of reference. It would form a very 
 acceptable present to any Christian worker, especially to preachers of the gospel. The 
 author has spared no pains in producing a work which for many years to come will be 
 the classic on this subject. The Rev. Morris Fuller is to be highly congratulated on the 
 successful completion of a noble and timely work. The circulation is sure to be large, 
 for such a magnificent work cannot but be in much and increasing demand." — Oldham 
 Chronicle. 
 
 Crown 8vo, 6s. 
 
 PULPIT SPARKS, 
 
 Being Twenty-one Sermons of tliat Learned and Godly Divine, 
 THOMAS FULLER, D.D. 
 
 Edited, with Notes and a Biographical Essay on " Fuller as a Preacher," 
 Bv THE Rev. MORRIS FULLER, M.A. 
 Dedicated (by permission) to the President attd Fellows of Sion ColL'ge. 
 
 London : Swan Sonnenschein & Co., 1886. 
 
 Just published, pp. 52, post free, "jd. 
 
 LETTERS 
 
 ON THE 
 
 " DISESTABLISHMENT " QUESTION 
 
 (Reprinted from Norfolk Journals). 
 
 London : Griffith, Farran & Co. Norwich : Agas H. Goose & Co. 
 
 "The author is most familiar with his subject, and he writes on it as a gentleman, 
 Enghshman, and Christian. He hits hard and states his case forcibly, but his tone, style, 
 method, can never be objected to. Not Churchmen only, but Liberationists also will find 
 these pamphlets exceedingly worthy of their careful attention ; they cover the whole 
 controversy in a condensed and comprehensive manner. — Oldham Chronicle. 
 
 " Some of the many pamphlets produced by the Disestablishment scare of last year 
 are such as to live after the crisis is over. Among them are the Rev, Morris Fuller's 
 'Two Sermons,' and 'Essay on the alleged Tripartite Division of Tithes,' and the same 
 author's ' Letters on the Disestablishment Question.* Mr. Fuller was previously known 
 for several works in defence of the position of the Established Church. The titles of Mr. 
 Fuller's sermons and pamphlets are so descriptive of their contents that it is not necessary 
 for us to do more than name them. The sermons are followed by two valuable appendices, 
 one exhibiting the course of legislation on the subject of vagrancy and maintenance of 
 the poor from the time of Edward HI. to 43 Elizabeth ; the other containing Professor 
 PVeeman's statement as to the non-existence in England of a supposed threefold Division 
 of Tithes." — Foreign Church Chronicle and Review. 
 
( 6 ) 
 
 " Mr. Morris Fuller disposes very ably of the theory of the ' Tripartite Division of 
 Tithes,' on which Liberationists base some of their demands and pretensions." — Carlisle 
 Patriot. 
 
 "The Rector of Ryburgh, it will be recollected, has of late been ivriting in reply to an 
 article in the Norfolk News. The letters or theses have now been printed as a pamphlet, 
 and deserve the perusal of all interested in the question of Disestablishment— ^>f Church- 
 men, as a means of fortifying them for the defence of their position when assailed : and of 
 Liberationists, as a matter of fairness that they hear both sides of the argument." — 
 Norfolk Chronicle, 
 
 " The Alleged Tripartite Division of Tithes in England, 
 the Clergy, the Church, and the Poor." 
 
 With Appendix (containing numerous fresh Authorities). 
 
 London : Thos. Bosworth & Co., 66, Great Russell Street. 
 
 "Those who are brought into conflict with the Liberation Society on this subject will 
 find Mr. Fuller's pamphlet a repertory' of information, with abundant references to further 
 authorities. Some points of considerable literary and historical interest are discussed." — 
 Literary Churchman. 
 
 " In a pamphlet of about sixty pages, Mr. Fuller combats all the assertions on this 
 subject, and shows that the Liberationists are not only wrong in their statements, but that 
 they must have deliberately intended to mislead. He shows plainly that the least atten- 
 tion to the authorities quoted would have shown that foreign laws and customs, and not 
 English laws and customs, are alone referred to in the quotation adduced by the Libera- 
 tionists. As to Blackstone, he confutes the Liberationists altogether, and shows that they 
 are wholly in error in their endeavour to make that learned judge any authority for 
 them. They who answer any of the numerous stump orators who are deluging the land 
 with volumes of declarations and insinuations which are untrue, will do wisely to master 
 this pamphlet." — Church Bells. 
 
 " Mr. Morris Fuller dissents from the reasoning of Dr. Hatch in his paper dealing with 
 ' Origin of Tithes,' and points out that the Liberationist agitation is neither founded on 
 documental nor historic evidence." — Bath Argus. 
 
 Now ready, pp. 52, price \s., postage id. 
 
 ON 
 
 /ust published, crown 8vo, price 6d. 
 
 LADY 
 
 London: Kelly & Co., 1886. 
 
 "Under the title of 'Our Lady of Walsingham,' the Rev. Morris Fuller has written 
 a long description and historical guide, illustrated by good cuts, w-hich supplies visitors to 
 the famous Norfolk shrine with a useful and interesting companion." — Saturday Review. 
 
( 7 ) 
 
 Just publislied, crown 8vo, price J^d. 
 
 CORPORATE RE-UNION. 
 
 Being Substance of a Speech delivered at the Norwich 
 Diocesan Conference, November 5, 1886. ^ 
 
 London : Griffith, Farran & Co. Norwich : Agas H. Goose & Co. 
 
 "This is a crisp and interesting pamphlet, which is in substance a reprint of the 
 arguments adduced on the subject of ' Corporate Re-union,' by the author in a speech at 
 tile recent Norwich Diocesan Conference. Mr. Morris Fuller lias always the happy icnack 
 of stating with equal conciseness and explicitness his opinions and arguments. He has also 
 the grace of faith and the fire of enthusiasm, and if he could succeed in communicating 
 these to the various Nonconformist bodies, whose absorption into the National Church he 
 desires to further, a great step would be made towards the end in view." — Norfolk 
 Chronicle. 
 
 We are glad to see that a speech of so much ability and learning has been heard 
 within the walls of the Norwich Conference, as that which the loyal and we believe 
 direct descendant of the author of ' Fuller's Worthies ' has lately delivered, because we 
 agree with nearly ail his statements, and desire that they may secure much attention 
 from Churchmen and Dissenters also. Altogether it is much to be desired that this 
 superior little pamphlet may meet with much attention both from Churchmen and 
 Dissenters. We feel persuaded that it will help the cause of unity considerably. Mr. 
 Fuller's pamphlet is well worth a careful study." — Church Bells. 
 
 "Mr. Morris Fuller discourses on 'Corporate Re-union,' feeling rightly that isolated 
 conversions are of little avail, and that the only overtures that are of real weight must 
 be of a corporate character." — Literary Chitrcltntan. 
 
 Lately published, Svo, price \s. 
 
 THE CHURCH OF ENGLAND: 
 
 ITS HISTORY AND CLAIMS ON THE NATION. 
 
 An Essay by the Rev. MORRIS FULLER, M.A. 
 
 London : Bosworth & Co. 
 
 " Few men have done more work in the direction of explaining the position and 
 claims of the Church than the Rev. Morris Fuller. We have three of his pamphlets 
 before us, and they are three among many, all of which have considerable educational 
 value. . . . Mr. Fuller brings to bear great research and experience in controversy, as 
 well as the pen of a ready writer. . . . His principles are, we believe, unassailable, and 
 they are well and tersely expressed. Mr. Fuller has much to say which is worth 
 listening to. . . . These little tracts are all very helpful in clearing the way to a clearer 
 apprehension of the position of the Church of England as distinguished from Romanism 
 on the one hand, and Dissent on the other." — Church in the West. 
 
 "Mr. Morris Fuller's name is a guarantee for careful and scholarly treatment of the 
 subject. It will amply repay perusal." — Church Times. 
 
 " It is, as might have been expected, brimful of information." — National Church. 
 
( 8 ) 
 
 Recently published, Svo, p-ice 6d. 
 
 THE ROMAN SECT AND CULT; 
 
 OR, THE ORGANIC CONTINUITY OF THE CHURCH OF 
 ENGLAND AT THE REFORMATION. 
 
 Being substanxe of a Sermox preached at the Parish 
 Church, Great Ryburgh, on National Church Sunday, 
 November 7, 1886, 
 By the Rev. MORRIS FULLER, M.A., Rector. 
 
 London : Church Defence Society. 
 
 " The Rev. Morris Fuller has done good work in many ways for the cause of Church 
 Defence, hut he seems to us to have reached a higher point of literary capacity in the 
 ' Roman Sect and Cult' than he had hitherto attained. He misses no point." — National 
 Church. 
 
 Published by reqtust, 52 //. , price "jd. post free. 
 
 TWO SERMONS 
 
 Preached at the Parish Church of Great Ryburgh, on 
 "National Church Sunday," October 25TH, 1885. 
 
 (1) "The Alleged Tripartite Division of Tithes in 
 
 England, and the Poor." 
 
 (2) " The Rise and Progress of the Poor Law System 
 
 in relation to the Church." 
 
 With Appendix (containing Paper by Professor FREEMAN). 
 London : Griffith, Farran & Co. Norwich : Agas H. Goose & Co. 
 
 " These are very interesting sermon^essays . . . should he mastered by all who are 
 interested in the Church and the poor." — Church of England Pulpit and Ecclesiastical 
 Review. 
 
 "... The Essay and Two Sermons contain the whole literature of the alleged 
 'Tripartite Division of Tithes,' and they must dispose of the Liberationist fallacies on 
 this subject for ever." — Weekly Churchman and Home Reunion News. 
 
A LIST OF 
 
 KEG AN PAUL, TRENCH & CO:S 
 PUBLICATIONS. 
 
I, Faiaucsicr Square, 
 
 London, 
 
 A LIST OF 
 KEGAN PAUL, TRENCH & CO.'S 
 PUBLICATIONS. 
 
 C O X T E K T S . 
 
 PACE 
 
 General Literature. . 2 
 
 Parchment Library . . iS 
 
 Pulpit Commentary . . 20 
 International Scientific 
 
 Series .... 29 
 
 TiliLiTARY Works. 
 Poetry .... 
 XovELS AND Tales 
 Books for the Young 
 
 PAGE 
 
 • 33 
 
 • 34 
 
 • 30 
 . 41 
 
 GENERAL LITERATURE. 
 
 AJ.ySJVORTII, IV. F.—A Personal Narrative of the Euphrates 
 Expedition. With INIap. 2 vols. Demy Svo, 30J. 
 
 A. K. H. B. — From' a Quiet Place. A Volume of Sermons. 
 Crown Svo, 5^. 
 
 • ALEXANDER, William, D.D., Bishop of Berry.— 'Th.e Great Ques- 
 tion, and other Sermons. Crown Svo, 6s. 
 
 ALLIES, T. IV., M.A.—Per Crucem ad Lncem. The Result of a 
 Life. 2 vols. Dem)' Svo, 2^s. 
 A Life's Decision. Crown Svo, 's. ba'. 
 
 AMHERST, Rev. W. 7.— The History of Catholic Emancipa- 
 tion and the Progress of the Catholic Church in the 
 British Isles (chiefly in England) .from 1771-1820. 
 2 vols. Demy Svo, 24J. 
 
 AMOS, Professor Sheldon. — The History and Principles of the 
 Civil Law of Rome. An aid to the Study of Scientific and 
 Comparative Jurisprudence. Demy Svo, \(>s. 
 
 Ancient and Modern Britons. A Retrospect. 2 vols. Demy Svo, 
 24^. 
 
 Are Foreign Missions doing any Good ? An Enquiry into their 
 Social Eftects. Crown Svo, IJ, 
 
Kegan Paul, Trench & Co.'s Publications. 3 
 
 ARISTOTLE— Nicomachean Ethics of Aristotle. Trans- 
 kted by F. H. Peters, M.A. Third Edition. Crown 8vo, Gs. 
 
 AUBERTm, J. y.—A Flight to Mexico, With 7 full-page IHus- 
 trations and a Railway Map of Mexico. Crown 8vo, 7.f. 6i/. 
 Six Months in Cape Colony and Natal. With Illustra- 
 tions and Map. Crown 8vo, 6s. 
 
 A Fight with Distances. Illustrations and Maps. Crown 
 8vo, 7s. 6d. 
 
 Aucassin and Nicolette. Edited in Old French and rendered in 
 Modern English by F. W. Bourdillon. Fcap Svo, ys. dd. 
 
 AZARTAS, Brother. — Aristotle and the Christian Church. 
 Small crown Svo, 3^. dd. 
 
 BADGER, George Percy, D.C.L.—Kn English-Arabic Lexicon. 
 
 In which the equivalent for English Words and Idiomatic 
 Sentences are rendered into literary and colloquial Arabic. 
 Royal 4to, %os. 
 
 BAGEHOT, Waller. — T\\& English Constitution. Fourth 
 Edition. Crown Svo, 7^. 61/. 
 Lombard Street. A Description of the Money Market. Eighth 
 Edition, Crown Svo, 7s. 6d. 
 
 Essays on Parliamentary Reform. Crown Svo, ^s. 
 
 Some Articles on the Depreciation of Silver, and Topics 
 connected with it. Demy Svo, Ss. 
 
 BAGOT, Alan, C.E. — Accidents in Mines: their Causes and 
 Prevention. Crown Svo, 6s. 
 
 The Principles of Colliery Ventilation. Second Edition, 
 greatly enlarged. Crown Svo, ^s. 
 
 The Principles of Civil Engineering as applied to 
 Agriculture and Estate Management. Crown Svo, 
 "js. 6d. 
 
 BALDWIX, Capt. J. //—The Large and Small Game of 
 Bengal and the North-Western Provinces of India. 
 With 20 Illustrations. New and Cheaper Edition. Small 4to, 
 I0^. 6d. 
 
 BALL, John, /"./?. 6". —Notes of a Naturalist in South America. 
 With Map. Crown Svo, Sj. 6d. 
 
 BALLIN, Ada S. afid F. L.—K Hebrew Grammar. With 
 Exercises selected from the Bible. Crown Svo, ^s. 6d. 
 
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 Containing problems in Arithmetic, Algebra, Geometry, and 
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 Svo, 6s. 
 
4 
 
 A List of 
 
 BAUR, Ferdinand, Dr. Ph. — A Philological Introduction to 
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 5 
 
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5 
 
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8 
 
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 9 
 
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12 
 
 A List of 
 
 HINTON, J.— continued. 
 
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14 
 
 A List of 
 
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SHAKSPERE'S WORKS. 
 
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 4 THE MERCHAXr OF fENICE Act i 
 
 Salar. My wind, cooling my broth, 
 
 Would blow me to an ague, when I thought 
 What harm a wind too great might do at sea. 
 I should not see the sandy hour-glass run 
 But I should think of shallows and of flats, 
 And see my wealthy Andrew, dock'd in sand. 
 Vailing her high-top lower than her ribs 
 To kiss her burial. Should I go to church 
 And see the holy edifice of stone. 
 And not bethink me straight of dangerous rocks, 
 Which touching but my gentle vessel's side, 
 Would scatter all her spices on the stream, 
 Enrobe the roaring waters with my silks. 
 And, in a word, but even now worth this. 
 And now worth nothing ? Shall I have the thought 
 To think on this, and shall I lack the thought 
 That such a thing bechanc'd would make me sad ? 
 But tell not me : I know Antonio 
 Is sad to think upon his merchandise. 
 
 Anf. Believe me, no : I thank my fortune for it, 
 My ventures are not in one bottom trusted. 
 Nor to one place ; nor is my whole estate 
 Upon the fortune of this present year : 
 Therefore my merchandise makes me not sad. 
 
 Salar. Wiy, then you are in love. 
 
 Ant. Fie, fic I 
 
 Salar. Not in love neither ? Then let us say you 
 are sad. 
 
 Because you are not merr}' ; and 'twere as easy 
 For you to laugh, and leap, and say you are merry. 
 Because you are not sad. Xow, by two-headed 
 Janus, 
 
 Nature hath fram'd strange fellows in her time : 
 Some that will evermore peep through their eyes 
 And laugh like parrots at a bag- piper ; 
 And other of such vinegar aspect 
 
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