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
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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 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' 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, £
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.
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TiliLiTARY Works.
Poetry ....
XovELS AND Tales
Books for the Young
PAGE
• 33
• 34
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. 41
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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
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Because you are not merr}' ; and 'twere as easy
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Because you are not sad. Xow, by two-headed
Janus,
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And laugh like parrots at a bag- piper ;
And other of such vinegar aspect
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