HISTORY 
 
 OF THE 
 
 TRACTARIAN MOVEMENT. 
 
 BT 
 
 / 
 
 EDWARD GEORGE KIRWAI? BROWNE, 
 
 LATE PUOTKSTANf CCRAT2 OI 
 
 And so those Oxfordmen, with one accord,. 
 Sought iu another Church to serve their Lord." 
 
 Ecclesia Dei 
 
 SECOND EDITION. 
 
 DUBLIN : JAMES DUFFY, 6, WELLINGTON-QUAY. 
 
 JOHN O'DALY, 9, ANGLESEA-STEEET. 
 LONDON : CHARLES DOLMAN, 60, NEW BOND-STREET 
 
HISTORY 
 
 OF THE 
 
 TRACTARIAN MflJIBENT. 
 
 BY 
 
 EDWARD GEORGE KIRWAN BROWNE, 
 
 LATB PROTESTANT CURATE OT BAWD8KT, SUFFOLK. 
 
 And so those Oxfordmen, with one accord, 
 Sought in another Church to serve their Lord." 
 
 Eccletia Dei, 
 
 SECOND EDITION, 
 grotto gnprirant, 
 
 DUBLIN : JAMES DUFFY, 6, WELLINGTON-QUAY. 
 
 JOHN O'DALY, 9, ANGLESEA-STREET. 
 LONDON : CHARLES DOLMAN, 60, NEW BOND-STREET. 
 EDINBURGH; MARSH & BEATTIE, HIGH-STREET. 
 GLASGOW; MARGEY, GREAT CLYDE-STREET. 
 CORK : MULCAHY, ST. PATRICK-STREET, 
 CARLOW : PRICE, DUBLIN-STREET. 
 1856. 
 
Q 
 
 - 
 
 tfntoifc at Stationers' lall. 
 
mg test 
 
 DEPARTED IN THE FAITH OF JESUS" CHRIST, 
 THESE PAGES 
 
 ARE 
 
 HUMBLY DEDICATED, 
 AS A THANK-OFFERING, FOR HAVING PLACED 
 
 THE WRITER, 
 WHILE AN INFANT, 
 
 UNDER THE MATERNAL PROTECTION OF 
 THE MOTHER OF GOD. 
 
 A CONVERT. 
 
 Fest. S. Ludovici, 
 1856. 
 
 71047} 
 
[The Author reserves to himself the right of translating this 
 work into foreign languages, and all other rights of international 
 copyright.] 
 
PREFACE. 
 
 THE progress of Christianity in England presents 
 many curious features : with the sole exception of 
 white-cliffed Albion, no nation, no kingdom, has 
 ever had restored to her, her lost hierarchy, which has 
 ONCE, only once, rejected the truth ; but England, 
 though she has five times rejected the truth of God, 
 and trod under foot the Covenant of JESUS CHKIST 
 the Lamb of God, has again, after a lapse of three 
 centuries, had the pearl of inestimable price offered 
 her. England (it is supposed) first received the light 
 of faith in A.D. 63, by the teaching of S. Joseph of 
 ArimathoBa and his three companions, who took up 
 their residence at Glastonbury the first land of 
 God the first home of the saints in England " here 
 S. Joseph resided for some time, but the rays of the 
 Gospel were received coldly by the inhabitants of 
 Britain," and after the death of the missioners,. 
 Glastonbury became the retreat of wild animals, 
 
 Christianity was again re introduced into England 
 in 156, when Lucius, King of the Britons, sent a 
 letter to that holy man, Eleutherius, who presided 
 over the Church at Koine, beseeching, that under 
 
VI 
 
 his direction he might be made a Christian. 4 Two 
 most saintly men, S. Fugatius and S. Damianus, 
 were sent by Eleutherius to preach the Gospel in 
 Britain, by whom the words of life were announced? 
 and the Sacrament of Baptism conferred upon King 
 Lucius and his people." It does not enter into our 
 plan to speak of the martyrdom of SS. Alban and 
 Amphibalus, or of the labors of S. German, or S- 
 Lupus, or S. David against the heresiarch Pelagius; 
 we do not purpose alluding to the visit of S. 
 German to the shrine of the holy martyr S. 
 Alban, and how he deposited certain relics with the 
 bones of the Martyred Patron of Verulam, whose name 
 is now, alas, all but forgotten in the very town honored 
 in days of yore by his blood, and how he " took thence 
 a portion of the earth which appeared to be reddened 
 with the blood of him who had given his life in testi- 
 mony of the faith." It does not enter into our plan to 
 speak of the battle of Maes Gannon, or Guid Cruc, 
 or of the Alleluia victory. To others it must be left 
 to write of the labors of S. Helena, S. Daniel, S. 
 Illtyd, S. Sampson, S. Aidan, S. Cadoc, and S. 
 Brieux ; to others it must be left to speak of 
 the Monastery of Caer Leon and the labors of its holy 
 monks. A pen more eloquent than ours has, in his 
 life of S. German, described the Alleluia victory, and 
 we hope that others will enter as fully into the de- 
 tailed history of the Anglo Saxon Church. 
 
 We arc now led forward to the arrival of S. August-ill. 
 
 The cause that led S. G ivgory to take an anxious and 
 
 C. T 
 
Vll 
 
 earnest interest in the salvation of our nation is one 
 that, derived as it is by tradition from our ancestors, 
 ought not to be buried in the silence of oblivion. It 
 is stated that, on a certain day, some foreign merchants, 
 recently arrived at Rome, exposed a great variety of 
 things for sale in the Forum, and among the num- 
 ber of persons who had gathered there as purchasers 
 was S. Gregory ; his attention was instantly at- 
 tracted to a few boys about to be sold as slaves. 
 These hapless young creatures were remarkable for 
 their dazzling white skin, their bright complexion, 
 their beauteous figures, and their fair and flowing 
 ringlets of hair. He enquired from what country 
 they had come, and he was told from the island of 
 Britain, whose inhabitants were as fine and beautiful 
 in their appearance as these youths- Again he en- 
 quired, if these islanders were Christians, or still 
 buried in the error of Paganism, and when he was 
 told that they were Pagans, he sighed heavily and 
 deeply as he exclaimed : ^ Oh ! grief of griefs, that 
 the author of darkness should lay claim to beings of 
 such fair forms, that there should be so much grace 
 in their countenance, and the soul still so completely 
 destitute of it.' He next asked of what race were 
 these men, and when he heard that they were ' An- 
 gles,' 'justly, indeed, are they (he observed) so named, 
 for their face is angelic, and they themselves ought to 
 be co-heirs of the angels in heaven. But how (asked 
 he) is the province called whence they came ? ' It 
 was replied, ' Deira.' 
 
VI 11 
 
 1 De ira Dei they must, indeed, be rescued before 
 they are called to the mercy of God, But what is 
 the name of the king of that province ?' It was 
 said, ' Alia.' 'Then/ rejoined S. Gregory, alluding 
 to the name of Alia or ./Ella, ' Alleluia in praise of God, 
 the creator of all, shall yet be hymned in that portion 
 of the earth.' (Angli angelis similes, de ira Deieru- 
 entur, et alleluia cantari docerentur.)"* S, Gregory? 
 unable, himself, to go to Britain with these youths 
 whom he had purchased and instructed as Christians? 
 in consequence of his election to the chair of S. Peter, 
 deputed S. Augustin to be the missioner to the 
 island far in the north. It does not enter within 
 our plan to speak of the labors of S. Augustin, or of 
 the martyrdom of the various defenders of the Faith 
 in this island. Nor do we purpose to speak of the 
 Abbeys and Religious houses which once bestudded 
 this and the sister island of Ireland ; we intend not 
 to delay you, reader, by bewailing the beauteous ruins 
 of Adare or Rathkeale, Mucross or Jedburgh, Bindon 
 or Tintern, whose walls call loudly for reparation on 
 the sacrilegious wretches by whom they were de^ 
 spoiled ; we wish not to compare the regulations that 
 once existed in S. Alban's monastery with the S. 
 Alban's New Poor Law Union ; but we would hurry 
 you on to the rejection of the Gospel in the time of 
 Henry VIII. 
 
 The season had now arrived for the full and perfect 
 development of the " Man of Sin," and the nation 
 
 * M'Cabe's History of England, \. 148, 
 
IX 
 
 selected for the denouement of the satanic plot against 
 the peace of the church, was England the island 
 of saints, the nursery of missioners ; England, who had 
 sent apostles to Germany, Sweden, France ; England? 
 whose fame was bruited among the churches for the 
 sanctity and learning of her children, was selected by 
 the fallen angels as the fittest spot for the develop- 
 ment of the most damnable of all heresies. The 
 long suffering of an all-patient God had long been 
 evinced towards England, but the hour had now 
 arrived when she saw her Religious turned from their 
 peaceful homes and sent adrift, and lands, consecrated 
 to the service of God and His Church, bestowed on 
 harlots and dissolute favorites. These religious had 
 each " according to their ability an almonry, great or 
 little, for the daily relief of the poor about them ; every 
 principal monastery had an hospital in common for 
 travellers, arid an infirmary (which we now call an 
 hospital) for the sick and diseased persons, with officers 
 and attendants to take care of them. Gentlemen and 
 others having children, without means of mainten* 
 ance, had them here brought up and provided 
 for."* We do not purpose speaking of the pun- 
 ishment which befel, and still befal, those who are 
 guilty of plundering property solemnly dedicated to 
 God, under a curse, whereby those who appropriate 
 religious property are dedicated to the torments of 
 eternal fire, to be tormented with Kore, Dathan an4 
 
 * Spelman's History and Fate of Sacrilege, 1853. 
 
Abirani.* It does not enter into our plan to show by 
 how " stringent a system of persecution the Catholic 
 spirit was crushed down in this country for many gene- 
 rations ;" nor do we purpose showing how Henry, (who 
 had so nobly opposed Martin Luther in his " Assertio 
 VII Sacramentorum") aided by the perjured Cranmer, 
 Ridley .Cromwell, and a subservient court, had succeeded 
 in uprooting the Church and establishing a creature of 
 his own. It does not enter into our plan to show 
 how in Henry's reign " all episcopal jurisdiction was 
 laid asleep, and almost struck dead by the Regale 
 during the king's pleasure."! 
 
 * The curse is as follows: " Auctoritate Omnipotentis Dei et 
 B. Petri Apostolorum principis, cui a DOMINO DEO collocata est 
 potestas ligandi atque solvendi super terram, fiat manifesta, vindicta 
 de malefactoribus, latronibus et prsedonibus possessionum et reruin 
 juriumque et libertatum Monasterii St. Wandergisilii de Fontan- 
 ella totiusque congregationis ipsius Monasterii, nisi de malignitate 
 sua resipiscant cum effectu. Si autem praedicti malefactores hoc 
 in quo ipsi eommisserint emendari voluerint, veniat super illos bene- 
 dictio Omnipotentis DEI et retributio bonoruin operum. Si vero in 
 sua malignitate corda eorum indurata fuerint, et possessiones coat- 
 eraque reddere noluerint, seu ad statum debitum redire non promis 
 erintet emendare pcenitentialiter malitiose distulerint, veniant super 
 illos, omnes maledictiones quibus Omnipotens DEUS maledixit, qui 
 dixerunt DOMINO DEO, Recede a nobis ; viam scientarium Tuarurn 
 nolumus : et qui dixerunt, hsereditate possideamus sanctuarum DEI. 
 Fiat pars illorum et hsereditas ignis perpetui cruciatus. Cum 
 Chora, Dathon et Abiron, qui descenderunt in infernum viventes, cum 
 Juda et Pilato, Cayapha et Anna, Simon e Mago et Nerone,cum quibus 
 cruciatu perpetuo sine fine crucientur. Ita quod nee cum Christo, 
 nee cum sanctis ejus, in coelesti quiete societatem habeant, sed habeant 
 societatem cum diabolo et socios ejus ininferni tormentis deputati, et 
 pereant in aeternuni. Fiat. Fiat." 
 
 t Collier's History of England. 
 
XI 
 
 But Almighty God, slow to punish his rebel- 
 lious subjects, and mindful of the prayers of an 
 Aid an, a Bega, a Hilda and a More, again 
 offered the Church to this besotted nation. Christi- 
 anity was for the fourth time restored to Eng- 
 land by Cardinal Pole, in the reign of the ma- 
 ligned Mary Tudor but on the accession of her 
 sister, the treacherous and cruel Elizabeth, the idol 
 formed by her father, and made yet more subservient 
 to the royal will, was restored : for we find Archbishop 
 Parker doing homage in these words, " I, Matthew 
 Parker D.D., acknowledge and confess to have and 
 to hold the said Archbishopric of Canterbury, and 
 the possessions of the same entirely, as well the 
 spiritualities as temporalities thereof, ONLY of your 
 Majesty and Crown Royal ;" and to this document is 
 added, as an appendix, " We also, whose names be 
 under written, being Bishops of the several Bishoprics 
 within your Majesty's realm, do testify, declare, and 
 acknowledge all and every part of the premises in 
 like manner as the Right Rev. Father in God, the 
 Archbishop of Canterbury has done." In this monster's 
 reign, more than 120 priests, besides others, suffered 
 martyrdom for the faith -, and of the church of Eng- 
 land, we may in truth say, that her ministers, her so 
 called ministers, unable to bear the presence of those 
 who adhered to that pure and immaculate faith, 
 preached and planted in these islands by S. Lucius, 
 and S. Augustin, and restored by Cardinal Pole, 
 enacted penal laws, making it death for a priest to 
 
Xll 
 
 say Mass, or for one of the faithful to be present at 
 the unbloody Sacrifice of the altar. It is not in the 
 power of man to describe the sufferings of our fore- 
 fathers, but it was left for a later day to enact, not 
 new penal laws, but to witness persecutions, yet more 
 harrowing than any endured by the Church Militant. 
 If our forefathers could adopt the language of S. 
 Gregory of Nazianzum, and say, referring to these 
 relentless persecutions : " "EWWI *r* rove t!t*vs t 
 
 tvoixor cvrti rovg votov$, yptis rot 6tlv OVTOI 
 
 ovroi $-gci<rtg, Trlimi i)[tii$ CVTOI TO a.Tcu'h.ui, qptlig ro TT^ffCi^v^an 1 oi>ri 
 
 flCV X'tXCt 
 
 ojp."_ we may with the poet say : 
 
 " How darkly lower the clouds above, 
 How drear the wide horizon round, 
 Where shall we fly, my friend, to escape 
 This sullen swelling sound ? 
 Fly ! 'mid the darkest clouds that roll, 
 Faith whispers peace to troubled soul 
 Faith sees the awful gracious Form 
 That stills the sea and sways the storm ; 
 Hope on the judgment blast is borne, 
 And peace is nearest then when hearts are most forlorn." 
 
 At length, after three centuries of desolation and 
 bitter sterility, three centuries of weeping and lamen-, 
 tation, He that created arid redeemed us, "called 
 His own sheep by name and they followed Him, because 
 they knew His voice" -a light again beamed on Eng- 
 land, and a movement, as extraordinary as any that had 
 taken place, began to display itself. Some Divines of the 
 Reformation, or rather some Divines belonging to 
 the various heresies spawned by the Reformation, 
 have in Germany, France and Switzerland taught 
 
Xlll 
 
 certain doctrines of the Church while others, were 
 led to seek for peace from the confusion and want of 
 harmony prevalent among all Religious bodies, but 
 the Church Catholic. By some it was taught, that in 
 the progressive spirit of the Evangelical Church, 
 the dogma of Original Sin is abandoned, " as not being 
 founded on Holy Writ, and contrary to the develope- 
 ment of the Christian spirit, because it has no foun- 
 dation in Scripture."* Others again, " the religion 
 of Jesus has nothing in common with His person 
 and His history. Jesus never stated that He was 
 more than a messenger from God." 
 
 " Protestantism (says the truly lamented Frederick 
 Lucas), nor any worship imbued with the spirit of Pro- 
 testantism, will ever add a type or a symbol to what it 
 has already, nay, it can barely retain those which it has 
 not thrown off- The tendency of Protestantism is 
 to reject symbolism in worship. The tendency of the 
 Primitive Church was to assume it. There must 
 then have been a radical difference between the 
 spirit of the worship of the Primitive Church, 
 and that of the Protestants, and this difference can 
 be traced to nothing but the Sacraments. Plant in a 
 new country the Catholic religion of the Sacraments, 
 and of itself it will necessarily issue forth, like primi- 
 tive Christianity, in a worship of Divine Symbols 
 
 * Lehrbuch der Evangel Dogmatik, 1826, Dr. Ch. Hase. 
 
 Uransichten des christenthums, 1808, by G. H. Cludius. For 
 other quotations on this subject, see, La Reforme centre la Reforme, 
 ou, retour a 1'eglise Catholique par la voie d'u Protestantisme, par 
 L'Abbe Hoeninghaus. 2 vols., Paris, 184o. 
 
XIV 
 
 produced by faith, and nourishing faith in its turn. 
 Plant in a new country the Protestant scheme, and 
 it will gather round it a certain decent regularity 
 of public prayers, and, it may be, eloquent preaching, 
 but nothing more. It could never grow into any 
 form akin to Catholicism. If the primitive worship 
 had been imbued with the Protestant spirit, it could 
 never have issued in Catholicity. Catholic Christi- 
 anity could never have sprung from a Protest- 
 ant origin. It had its birth in a nobler region. 
 It hath been sent down from Heaven unto the 
 children of men, by the inspiration of the Divinity."* 
 The eternal council of God had determined 
 that the reactionary movement to His Church 
 should commence in the University of Oxford. The 
 light was to shine forth at first dimly in Oxford, 
 boasting of her "Martyrs' Memorial" a memorial 
 devoted to the memory of three apostates and traitors 
 as well to their sovereign as their God, whose names 
 deserve to be held in as great execration as 
 is that of Haman by the children of Israel. 
 Laud, Montague, Hooker, Beveridge, Bramhall, 
 Jeremy Taylor, had each done their best accord- 
 ing to the light granted them to lead souls 
 Homeward, not knowingly, for they desired (as well 
 as the Tractarian party), that this Church of England 
 should nourish like the Garden of Eden, alleging, 
 perhaps, the same reason as Dr. Featly in the 
 " Sacra Nemesis" " We must have an eye to the 
 
 * Reasons for becoming a Roman Catholic, by F. Lucas, Esq. 
 
XV 
 
 nurseries of good religion and learning, the two 
 Universities, which will never be furnished with 
 choice plants if there be no preferments and incour- 
 agements to the students there, who for the farre 
 greater part bend their studies to the Queen of all 
 professions, Divinitie ; which will make but slow 
 progress, if Bishopricks, Deanries, Archdeaconries 
 and Prebendaries, and all other Ecclesiastical digni- 
 ties, which, like silver spurs, prick on the industrie of 
 those who consecrate their labors and endeavours to 
 the glorifying of God, in employing their talent in 
 the ministering of the Gospel, be taken away. What 
 say Is are to a ship, that are afflictions to the soul ; 
 which if they are not filled with the hope of some 
 rewards, and deserved preferments, as a prosperous 
 gale of wind, our sacred studies and endeavors 
 will soon be calmed : for honos alit artes ; omnesque 
 incenduntur studio glories ; jacentque ea semper quce 
 apud quosque improbantur ; honor nourisheth arts, 
 and all men are inflamed with the desire of glory, and 
 those professions fall and decay, which are in no 
 esteem with most men. And if there are places both 
 of great profit, honor, and power propounded to States- 
 men and those that are learned in the law, like rich 
 prizes to those that prove masteries ; shall the 
 professors of the Divine Law be had in less esteem 
 than the students and practisers in the municipal ? 
 And shall that profession only be barred from enter- 
 ing into the temple of honor which directeth all men to 
 the temple of virtue, and hath best right to honor by 
 

 the promise of GtxL, honorantts me honor abo, those 
 that honor me, I will honor, because they most honor 
 God in every action of their function which imme- 
 diately tendeth to His glory.* 7 * The " Tracts for the 
 Timte'' formed a school which has given more than 
 200 of the clergy and many thousands of the laity to 
 the church. They could not remain in the Anglican 
 Communion because they perceived that ' the Angli- 
 can system was worldly in its origin, naturally want- 
 ing in divine nurture and in real spiritual life ;" 
 that it was a ~ piece of human mechanism, like one 
 of those rustic arbors formed of un planed branches ? 
 which hold out some show of vegetation because its 
 frame-work has been cut from a living tree, but it 
 has no interior life, and you may take any of 
 its parts without injury to what remains. Yet for 
 a while, men sit and live and are merry within it, 
 But in a short time the under timbers become de- 
 cayed, and the worm eats into the substance, and men 
 come and repair a little here and a little there, and 
 as it goes on consuming inwardly, they cover it every 
 year with some deceitful varnish that gives it a false 
 appearance of youth and freshness, but at last it will 
 hold no longer, and they sweep it away as unprofitable 
 lumber, and gather up the fragments together, and 
 heap them up for burnir . 
 
 There are some who laugh at trivial circumstances 
 being caused by an overruling Providence, and con- 
 
 or the Levite's Scourge, p. 56. 
 for becoming a Roman Catholic. 
 
I - 
 
 eqnendy 
 
 the casua] 
 
 Priest in his 
 
 Mr. Douglas, as 
 
 tion with the Church; 
 
 holy con&ssoi 
 
 spider. Who 
 
 the case of S. FeKi of 
 G--.-I so tinged ttsi lil 
 not. and then pn-tected 
 by means of a spider. 
 
 The compiler of this history, haling obtained the 
 patronage of nearly aU of Ireland's 
 beloved Prelates, cannot do 
 Mi 
 
 ^~ ". -. ^ - _ -.-_ ,_,_"-_^ _ 
 .-- - - - -.-.-: _-.._.-?. ._ : 
 
 ind :: Lif :^r 
 
Longford, 
 
 Nov. 23?W., 1855. 
 
 DEAR SIR, 
 
 It would be entirely too troublesome to you to 
 be under the necessity of coming to Longford. To avoid that 
 inconvenience, you might read over the MSS. for Very Rev. 
 Dr. Smyth, Ballynahown, and if he say it contains nothing 
 contra fidem vel mores, you may have inserted on the frontis- 
 piece or title-page : " Published with the approbation of the 
 Ordinary." 
 
 Wishing your undertaking that full measure of success, 
 'which, I am sure, it merits, 
 
 I am, dear Sir, 
 
 With great respect, 
 Your very obedient servant, 
 
 -f- JOHN KILDUFF. 
 
 Edward G. K. Browne, Esq. 
 
HISTORY OF THE TRACTARIAISr MOVEMENT. 
 
 EVERY tyro in Ecclesiastical History, must have observed 
 the remarkable manner in which Heresy and Schism, though 
 for a while flourishing like Jona's gourd, have in the end 
 faded and withered, inasmuch as God had prepared for them 
 likewise a worm, as he did for the tree, under which the fugi- 
 tive prophet rested to see what would " befal the city ;" 
 while the Church of God has proceeded on her road like a 
 bride rejoicing on the happy morn of her wedding, pursuing 
 her calm and equitable path, deviating neither to the right 
 hand nor to the left, but keeping her eye fixed on Him who is 
 the Sun of Justice, her Divine Spouse, Heresy has faded and 
 died ; she is well aware that the day of. her sorest trial is the 
 moment that God invariably displays His might and rescues 
 her from peril ; if storms arise, and she be tossed hither and 
 thither by the billows of the tempestuous ocean, nay, even if 
 she have, for awhile, apparently deviated from her direct course, 
 she has but to appeal to Him who rules the winds and the 
 waves, and immediately the ocean becomes calm and tranquil 
 and 
 
 i " Onward to that silent strand," 
 
 she 
 
 " Lifts aloft the solemn sail," . 
 
 and returns guided by her " true helmsman'" to the course 
 whence she had apparently veered, for 
 
 " Jesus holds the helm, tis Pie 
 Strikes mas'ts arid changes 'sail, 
 'Tis he does all in' all at sea." 
 
20 
 
 lor, ae the poet beautifully says : 
 
 " What though winds and waves assail thee, 
 What though foes in scorn bewail thee, 
 Heaven bound ark of liberty ; 
 Mid the sheeted lightnings' gaze, 
 'Midjhe thunders' cloudy lair, 
 """-"I 1 :\l>ere <lark wares meet lurid air, 
 Shalt thou breast the stormy sea ! 
 
 Clouds afar thy course are bounding, 
 Yet the light thy sails surrounding, 
 Harks a path in gloom for thee, 
 Onward ! leave the weary world, 
 Every venturous reef unfurl T d. 
 High and bright the pennon curl'd, 
 Heaven-bound Ark of liberty."* 
 
 Thus has it been with the Church from the commencement 
 of time. Scarcely had she come forth all pure and perfect 
 from her Creator's hand, ere Adam, by his transgression, marred 
 God's work, and if we may say so, imperilled Her very 
 existence, but He, the invisible, the immortal Helmsman, was 
 at hand, and the Divine Word was pledged that the Seed of 
 the woman should crush the serpent's head. Follow then the 
 Church in her onward course. Cain and Abel were born to 
 our first parents ; Abel, the type of the Church of God, was 
 murdered by his brother, and the children of Seth have ever 
 struggled with the children of Cain, the murderer of Abel, 
 for Seth, as Eve said, at his birth, was given her by God, for 
 Abel whom Cain slew,f and though there have been some 
 that have united themselves with the children of men, yet a 
 chosen few have been called out of the world into the assem- 
 bly of the children of God ; as it was at the period of the 
 Deluge, when the Church was miraculously preserved in Noe 
 
 Williams'* Thoughts in Past Years, p. 185. 
 t Genesis, ir. 
 
21 
 
 and his family ; as it was at the conflagration of the cities of 
 the plain, when the Church was preserved by Lot taking 
 refuge in a cave, for he " feared" to dwell in Zoar ; as it was 
 in the captivity, in the land of bondage, when a Joseph, a 
 Moses, a Joshua, were raised up ; as it was in the revolt of 
 the ten tribes, when two remained faithful ; as tt was in the 
 Babylonish captivity, when the prophets were commissioned 
 to guide the children of Israel to the promised Messiah : so 
 was it in the Christian era, when Arianism overran the 
 Church, an Athanasius was found to preserve her 
 Heresy ; an Angnstin was rescued from the errors of 
 by the prayers of a Monica and an Ambrose; when the 
 British Church was on the point of yielding to a Pelagius, 
 a David and a German were at hand to shield her from the 
 darts of the enemy; for even now-a-days, Tregaron and 
 Llanbadarn-Trefeglwys, though lost to the faith so nobly 
 defended by S. David, still cling to the heart-stirring tradi- 
 tion of his having defeated Pelagius, and point to the 
 ain where he exposed the errors of Mwrgan, the 
 of the Heresiarch ; and even when our own Erin, 
 
 ** Isle of Saints justly named,** 
 
 had relapsed into barbarism, and the sacred tie of 
 was all but forgotten, a Malachy and a Malchus were eon- 
 missioned to rescue and restore her to her pristine faith ; so 
 has it ever been ; champions have been always found on the 
 day of peril, to combat and defeat error. What was the 
 mission of the hero of Pampeluna when he laid his sword at 
 the Altar of our Ladye? What was the mission of S. Wilfrid 
 of York when he visited Borne, or S. Thomas of Canterbury, 
 when tempest-tossed, and an exile from his own beloved see, 
 he sought a temporary shelter at Pourville ? Was it mere 
 chance that sent S. Polycarp to Kome, there to encounter the 
 hercsiarch Marcion - Was it a chance and meaningless tern- 
 
pest that stranded S, Thomas on the coast of Pourville, when 
 banished L - ? ^as it a mere chance that inflicted 
 
 the wound on S. Ignatius at the siege of Pampeluna ? or 
 some fortuitous drcamsLanees that induced S. Malachy to 
 visit S. loiarii. /-i ai Armac. :or if He who 
 
 rules the world allows not a bird to perish without His 
 knowledge, how much rather would He preserve His Church, 
 for 
 
 Thou to tilings IE Heaven aboTe, 
 Thou to things m air that m 
 Thorn to things on earth thai breathe, 
 Thou to things that are beneath, 
 Dost their ordered tasks bestow, 
 And the life they know. 
 
 Therefore, though the Church may occasionally seem to skim- 
 ber, nay, not only to slumber, but to be as it were 1 . 
 immersed in the deep, yet Jesus will be there to hear the voice 
 of His servants, crying out in accents of fearful despair," Lord, 
 save us or we perish y" and arousing Himself, He will, with a 
 single word, rebuke the fell wind of heresy, and restore peace 
 to Ids weaned and worn out spouse, for to Him, and Him 
 alone, do the words of tbe Mantuan bard apply 
 
 " ck-to eitios timid! aeqnora plaeat 
 
 - it cubes, solemque redacrt.** 
 
 Tic: ,en Borne, the Queen of "loin, was 
 
 regarded as a bye-word ; the Hun and the Goth had laid her 
 waste, and was about to level her to the ground, when the 
 prajer of an old man vanquished the proud infidel, and the 
 city of S. Peter was saved; the touching respect displayed 
 by tbe uncivilized Goth to the sacred v i ic ordered 
 
 them to be taken to ;ica of S. Peter., and hi* 
 
 dethronement and death, ?hew how carefullv Z<; 
 
watching the Eternal City, where reposed the precious relies 
 of the Prince of the Church; time was whea * King of 
 England attempted to infringe on the privileges of Kerne, and 
 lo ! he met with a sadden and unexpected death, having been 
 slain while hunting in the Xew Forest; time was when 
 "William's successor ventured to follow in the steps of hi* 
 predecessor, hnt God was nigh to protect SL Ansdm, and the 
 monarch was punished by the retribntm band of Divine 
 Providence; time was - bat our limited space will not 
 allow us to speak of the evil deeds of England's Sovereigns, 
 
 where 
 
 " Rapine and lost and perjury held waj." 
 
 Time was when the mighty Sovereign of a mighty Empire 
 vowed vengeance against Rome, and proceeded so far in 
 his audacious rebellion, as to attempt, by means of a mercenary 
 Prelate, to excommunicate and depose the Sovereign PontU, 
 but the prayers of the ' old man" were once more saccesffal, 
 and the scheme, so artfully coneocted, served only to humble 
 
 originator. William, Bishop of Utrecht, Hegh Le 
 Blanc, an excommunicated Cardinal, aided by other Prelates, 
 equall? sehismatical and disobedient to the Head of the 
 Church, proceeded to depose and excommunicate the Sovereign 
 Pontiff, and Henry, to further bis designs against Bone, 
 endeavored to urge the Romans to revolt, but Gregory 
 excommunicated Henry, and on the mere recital of a few 
 words dictated by one old man, and repeated by another, 
 
 -efried, Archbishop of Mayence), himself always despised 
 
 Emperor as a foolish, silly old man, had so great an 
 
 effect, that the mighty Potentate was abandoned by all, abjured 
 
 iiis Prelates, forsaken by his princes, and unsupported erea 
 by the presence of a single menial ; Henry was humbled, and 
 after a while, through the interposition of his good consort, 
 Bertha, sought and obtained reconciliatioR with Borne.* Time 
 
 
24 
 
 was when a Bourbon, at the head of a mercenary army, 
 marched against the Eternal City, and vowed to level her to 
 the ground, but the God of S. Peter was there, and once more 
 was the old man, though a prisoner in the Castle of Saut 
 Angelo, victorious : while his enemies were revelling in drunk- 
 enness and debauchery, Clement was praying for them. 
 Though De Bourbon had fallen at the first onset near the 
 Porta Del Spirito Santo, his conquerors, satiated with meat 
 and wine, and excited by the darkness of the night, conceived 
 the idea of a masquerade with flambeaux^ in derision of that 
 captive Papacy which they imagined they had for ever des- 
 troyed. Asses were brought on which rode some lancers 
 vested in Cardinals' robes. Wilhelm De Sandizell, with a 
 paper tiara on his head, represented the Pope. On arriving 
 opposite the Castle of Sant Angelo, the party stopped, the 
 Cardinals dismounted and knelt before Sandizell and kissed 
 his hands and feet, and received his benediction, which he 
 gave with a glass of wine. A voice then exclaimed, ' f Let us 
 elect a Pope " " yes," cried others, " a Pope not created after 
 the image of Clement, a Pope who will obey Caesar, a Pope 
 who will not desire either war or blood." "Luther," replied 
 the crowd, " let those that wish that Luther should be Pope 
 hold up their hands ?" and all did so shouting, " long live 
 Pope Luther !" When about to separate, one of the lancers 
 (Grunenwald) addressed the following words to the captive 
 Pontiff, " What pleasure would it give rne to embowel thee, 
 thou enemy of God, Caesar, and the world." What, reader, 
 think you was the termination of this expedition ? The bar- 
 barians, decimated by the plague, left Rome on the 17th Feb., 
 1521, arid Clement, on his arrival at Orvieto, where he had fled 
 disguised as a gardener, thus prayed publicly for those wretches 
 who had so maltreated him " my God, pardon my enemies 
 as I pardon them, the injuries and insults they have inflicted 
 on thy Church, its invisible Head who is in Heaven, and 
 
25 
 
 the visible who is on earth."* Time was when a proud 
 
 ambitious tyrant, who had levelled thrones and created 
 
 sovereigns at his nod, conceived the idea of humbling Rome, 
 
 but the " old man," though despised by the Conqueror flushed 
 
 with success, again triumphed. The proud Emperor met 
 
 his reverses almost as soon as he had been excommunicated. 
 
 He had impiously asked his son-in-law, Beauharnais, if the 
 
 Pope imagined that by placing him under an interdict, his 
 
 soldiers' weapons would fall from their hands ; but what 
 
 Napoleon had so tauntingly enquired really occurred. He 
 
 was excommunicated in June 1809, and in 1812, during the 
 
 disastrous Russian Campaign (on the retreat from Moskowa,) 
 
 an eye-witness (the Comte De Segur) says that the soldiers 
 
 seemed unable to carry their arms ; when they fell their 
 
 weapons fell from their hand, broke, and were lost in the 
 
 snow. They did not cast them aside, but, from cold and 
 
 famine, were unable to retain their hold. In 1814 Buonaparte 
 
 signed his abdication in that very palace of Fontainbleau 
 
 where he had imprisoned Pius YILf And so is it now-a-days. 
 
 But a few years since, and Alleluias were resounding through 
 
 the length and breadth of England, at the fall of Rome; 
 
 Mazziiii and Garibaldi, aided by Gavazzi and Achilli, had 
 
 utterly exterminated the Papacy ! the Church of Rome 
 
 had perished ! ! Fleming's prophecy had been fulfilled ! ! ! 
 
 Rome was no more ! ! ! Gumming was in ecstacies, and 
 
 Spooner and Newdegate, M'Neile and Stowell, danced and 
 
 whooped with very delirium ! But alas ! the " old man" to 
 
 whom had descended the Fisherman's ring, weak and powerless 
 
 as he was, an exile at Gaeta, uttered a few words, and lo ! a 
 
 mighty heretical nation was convulsed arid scared with terror, 
 
 impelled by the instinctive awe which Heresy ever feels towards 
 
 * Audio's Histoire de Henri VIII. 
 t Rohrbacher Histoire de 1'Eglise, Vol. XXVIII. 
 
 
26 
 
 the truth. S. Peter had issued his mandate, and the Hierarchy 
 was restored, in the mercy of a God, to a nation that had 
 
 MVE TIMES DELIBERATELY REJECTED the Gospel of OUr Lord 
 
 Jesus Christ, and preferred the worship of devils, inasmuch 
 as England had embraced heresy with its concomitant evils of 
 drunkenness and vice. 
 
 " At length the Law, the Faith, she flung o'erboard, 
 When carnal Calvin, lecherous Luther, roar'd, 
 Down with the Ohurch ! free Passion from duress,, 
 Raise high the flood-gates of Licentiousness. 
 
 They stripped the Church of all the poor's estate, 
 And gave its acres to the guilty great ;* 
 They dressed the Latin Mass in English guise 
 Oh what a Mass without a sacrifice ! 
 
 Blood without cause was spilt, the poor were fleec'd, 
 Churches destroyed, church lands to spendthrifts leas'd j 
 Widows were seen their husbands to deplore, 
 And orphans begged for crumbs from door to door."f 
 
 EOME CANNOT AND WILL NOT FALL. To her may be applied 
 the following lines of a lately living poet, slightly altered, 
 which we gladly re-echo : 
 
 " Ruin to Rome ! 
 
 Do ye dream 
 
 Because fate lends you one insulting hour, 
 That ye can quench the purified flame that God 
 Has lit from Heaven's own fire ? 
 
 'Tis not a city crown'd 
 
 With olive, and encircl'd with peerless fame, 
 Ye would dishonor, but an opening work 
 Diviner than the soul of man had erst 
 Been gifted to imagine ; truths serene 
 Made visible in beauty that shall glow 
 
 * See Spelmanon Sacrilege, last Edition. 
 
 f O'Brennan's Ancient Ireland and S. Patrick. 
 
27 
 
 In everlasting freshness, unapproach'd 
 By mortal passion, pure amidst the blood 
 And dust of conquests, never waxing old, 
 But on the stream of time, from age to age, 
 Casting bright images of heavenly things 
 To make the work less mournful, 
 And ye, frail insects of a day, would cry, 
 Ruin to Rome ! !" 
 
 The prayers of England's martyred children have been 
 heard. Of those who suffered the martyrdom of the rack and 
 the gibbet, the scavenger's daughter and the iron gauntlet, 
 the prayers of a Campian and a Haydock, a Nelson and a 
 Paine, an Arrowsmith and a Hart, a Margaret Clitherow an$ 
 the aged Mrs. Killingate, have been answered, for they suffered 
 not for their faith in vain. S. Alban. (England's proto- 
 martyr) S. Paternus, (whose place of martyrdom is still pointed 
 out as the Dwl Hallog in the vicinity of Aberystwyth) S. 
 Edmund, S. Oswyn, S. Alpbege, F. Arrowsmith, Fisher, and 
 Mrs. Killingate, have not interceded, let us hope, in vain, 
 united as their intercessions have been with those glorious 
 confessors, S. Wilfrid, S. William, S. Anselm, S. Dunstan, 
 and Cardinal Pole. God, in His Divine mercy, permitted 
 His Church in England to endure a cruel, aye, a most 
 cruel persecution for the space of nearly three hundred years,, 
 but ere the third century had rolled into eternity, in confir- 
 mation as it were of the visions vouchsafed to S. Edward and 
 the Spanish Hermit,* He, who had, to all appearance, yielded 
 the field to the enemy of mankind, reappeared. " He came 
 (says Dr. Newman) as a spirit upon the waters; He walked to 
 and fro Himself over that dark and troublesome deep, and, 
 wonderful to behold and inexplicable to man, hearts were 
 stirred and eyes were raised in hope, and feet began to move 
 forwards to the great Mother who had almost given up the 
 thought and seeking of them. First one and then another 
 
 * See Neale's Hierologus. 
 
28 
 
 sought the rest which she alone could give. A first and a second 
 and a third and a fourth, each in his turn as grace inspired him, 
 not altogether, as by some party understanding or political call, 
 but drawn by Divine power and against his will, for he was happy 
 where he was, yet with his will, for he was lovingly subdued 
 by the sweet mysterious influence that called him on. One 
 by one, little noticed at the moment, silently, swiftly and 
 abundantly they drifted in, till all could at length see that 
 secretly the stone was rolled away and that Christ was risen 
 and abroad."* 
 
 We would caution our readers against imagining that 
 conversions to the Church only commenced with the " Puseyite" 
 movement, for many were reconciled to the See of S. Peter 
 at a period when it was death by the law of the land to belong 
 to her Communion, or for one holding her orders to be seen 
 in the country. The following names, as converts and martyrs 
 to the faith, are recorded by Bishop Challoner, who suffered 
 not a little on the night of the Anti-Popish riots under the 
 leadership of Lord George Gordon : t 
 
 * Christ upon the Waters, a Sermon, by Rev. J. H. Newman, D.D. 
 
 f The Editor of " Dolman's Magazine" gives the following account 
 of Dr. Challoner's narrow and providential escape during the Gordon 
 riots : " His name was particularly obnoxious to the mob. Many 
 had sworn to roast him alive. Castle Street, Holborn, where his 
 humble dwelling was situated, swarmed that night with the rioters 
 who were vainly seeking for his house. The number had been 
 accurately supplied them, but, either from drunkenness or the mercy 
 of God's protecting Providence, they failed to discern it. We may 
 faintly guess the horrors endured by this aged Prelate when the 
 frequent shouts for the Popish Bishop to come forth assailed his 
 ears. He remained, during that long and agonizing interval, upon 
 his knees, praying with his accustomed fervor to his Heavenly Master 
 to give him that fortitude and resignation which might sustain him 
 in his threatened martyrdom. If those aged eyes shed tears they 
 were not for his own calamities, but for those of his flock who, like 
 the early Christians, were exposed to the wild beasts of Ephesus.*' 
 (Dolman's Magazine, Vol. V.,p. S\.) 
 
29 
 
 1581. 
 
 1. Rev. Ralph Sherwine, Exeter College, Oxford. 
 
 2. Rev. Edward Campian, S J. 
 
 3. Rev. Alexander Brian, Harl Hall, Oxford. 
 
 1582. 
 
 4. Rev. Thomas Ford, Trinity College, Oxford, 
 6 Rev. John Short, Brazennose College, Oxford. 
 
 6. Rev. William Fuller, Lincoln College, Oxford. 
 
 7. Rev, Laurence Richardson* Brazennose College, Oxford. 
 
 8. Rev. Thomas Cottam, Brazennose College, Oxford. 
 
 1583. 
 
 9. Rev. William Hart, Lincoln College, Oxford. 
 
 10. - -Body, Esq., New College, Oxford. 
 
 1584. 
 
 11. Rev. George Haydock, New College, Oxford. 
 J2. Rev. James Fenn, New College, Oxford. 
 
 13. Kev. Robert Fenn, New College, Oxford. 
 
 I4-. Rev. John Fenn, New College, Oxford. 
 
 15. Rev. Thomas Hemerford, New College, Oxford. 
 
 16. Rev. John Nutter, New College, Oxford. 
 
 17. Rev. John M under. New College, Oxford. 
 
 18. Rev. Joseph Bell. New College, Oxford. 
 
 19. Rev. Richard White, New College, Cambridge. 
 
 1586. 
 
 20. Rev. Edward Strachan, S. John's College, Oxford. 
 
 1587. 
 
 21. Rev. Richard Sutton, New College, Oxford. 
 
 22. Rev. Stephen Rousharn, S. Mary's College, Oxford. 
 
 23. Rev. Edmund Jennings. 
 
 24. Rev. Eustachius White. 
 
 1593. 
 
 25. Rev. Edward Waterton. 
 
 26. Rev. John Cornelius, New College, Oxford. 
 
 27. Rev. John Bost. 
 
30 
 
 28. Rev. John Ingrain. 
 
 29. George Sallowel, Esq., Curate of Houghton-le-Spraig, 
 
 Durham. 
 
 1595. 
 
 30. Rev. Alexander Robins, New College, Oxford. 
 
 31. Rev. Henry Walpole, S.J., New College, Cambridge. 
 
 1596. 
 
 32. Henry Abbot, Esq. 
 
 1597. 
 
 33. Rev. William Andleby. 
 
 1600. 
 
 34. Rev. Christopher Wharton, Trinity College, Oxford. 
 
 1602. 
 
 35. Rev. Francis Page, S.J. 
 
 1612. 
 
 36. Rev. William Scott, O.S.B., Trinity College, Cambridge. 
 
 1642. 
 
 37. Rev. William Roe, O.S.B., Trinity College, Cambridge. 
 
 1678. 
 
 38. Edward Cohnan, Esq., Trinity College, Cambridge. 
 
 39. Rev. Anthony Turner, S.J., Trinity College, Cambridge. 
 
 The following are from the " Legenda Lignea" and we make 
 no doubt our readers will be astonished at finding that the 
 sons of Dr. Potter, the Dean of Worcester, and Dr. Cosin of 
 Peterborough, were among those on whom it pleased God to 
 bestow the Divine gift of faith : 
 
 " 1 . Rev. Sir Toby Matthews, son of the Archbishop of York. 
 
 2. Rev Wai ter Montacute, Sydney Sussex. College, Cambridge. 
 
 3. Rev Goff, D.D., one of the King's Chaplains. 
 
 4. Rev. Vane, D,D., one of the King's Chaplains. 
 
 5. Rev. Hugh Cressy, Fellow of Merton College, Oxford.* 
 
 * Rev. Hugh Cressy, O.S.B., author of the " Church History of 
 Brittany," was received into the Church, while travelling as tutor 
 with the Earl of Falmouth, at Rome in 1646. 
 
6. Rev. Thomas Bailly, D.D., son of tlie Bishop of Bangor, 
 
 and Chaplain to the Marquis of Worcester. 
 
 7. Rev. Richard Crawshaw, Fellow of Peterhouse, Cambridge. 
 
 8. Rev. William Rowlands. 
 
 9. Rev. William Simons. 
 
 10. Rev. Potter. 
 
 11. Rev. Cosin. 
 
 12. Sir Kenelm Digby. 
 
 13. Sir Francis Doddington. 
 
 14. Sir Theophilus Gelly. 
 
 15. Lord Andover. 
 
 16. Lord Goring. 
 
 17. Hon. C. Goring. 
 
 18. Sir Richard Lee. 
 
 19. Sir William Davenant. 
 
 20. Dr. Hart. 
 
 21. Dr. Johnson, 
 
 22. N. Read, Esq. 
 
 23. Richard Millivent, Esq. 
 
 24. Thomas Normington, Esq. 
 
 25. - - Glue, Esq., Balliol College, Oxford. 
 
 26. Richard Nicholas, Esq , Peterhouse, Cambridge. 
 
 27. Edward Barker, Esq., Cauis College, Cambridge. 
 
 28. Marchioness of Worcester. 
 "29. Marchioness of Clanricarde. 
 30. Countess of Denbigh. 
 
 .3.1. Lady Kilmanchie." 
 
 In addition to these, we must not omit the names of the 
 Duke of York and Rev. E. Lewgar,* the friend of the notorious 
 apostate Chillmgworth ; and in our own days, previous to the 
 movement whose history we are writing, Messrs. Kenelm Digby, 
 
 * It was through the instrumentality of Father Lewgar,S.J.,that 
 the Savoy Conference altered the words of the ordination service 
 of the Church of England, and thus acknowledged the invalidity of 
 the orders conferred from the time of Parker to their day. 
 
32 
 
 Beate, Lisle Phillips, the late Frederick Lucas, M.P., the Rev. 
 F. Ignatius, and many others ; nor should we forget the penalty 
 awarded by an Act of Parliament enacted in the reign of 
 Elizabeth, making it " High Treason to draw off any person 
 from the communion of the Church of England to that of 
 Rome ;" and that those who "knowingly maintained or concealed 
 the reconciling or reconciled, and refused to discover them 
 within twenty days to some Justice of the Peace or other higher 
 officer, should fall under the penalty of misprision of treason. 1 ' 
 It was likewise enacted that every person convicted of saying 
 Mass should forfeit 200 marks and suffer a year's imprisonment, 
 and those who willingly hear Mass be liable to the forfeiture 
 of 100 marks and one year's imprisonment. Further : " every 
 person above the age of sixteen years who absents himself 
 from church, incurs the forfeiture of 20 per month, and in 
 case the absence is continued for twelve months, he is to be 
 bound to his good behaviour to enter into a recognizance of 
 200, and find two sufficient sureties." Well, then, has a 
 Dignitary of the Establishment said, that "the Penal Laws were 
 notorious through the whole of Europe as the most cruel and 
 atrocious system of persecution ever instituted by one religious 
 persuasion against another;"* and Mr. Burke justly called it 
 " a truly barbarous system, where all the parts are an outrage 
 on the laws of humanity and the rights of nature ; it is a sys- 
 tem of elaborate contrivance as well fitted for the oppression, 
 imprisonment, and degradation of a people and the debasement 
 of human nature, as ever proceeded from the perverted ingenuity 
 of man." In a word, Catholicity was nearly extinct in England. 
 " The vivifying principle of truth, the shadow of S. Peter, the 
 grace of the Redeemer, had left England. All seemed to be 
 lost ; there was a struggle for a time, and then its priests were 
 cast out or martyred."t 
 
 * Sydney Smith's Letter to the Electors of York on the Catholic 
 Emancipation. 
 
 f The Second Spring, a Sermon by the Rev. J. H. Newman, D.D. 
 
33 
 
 Have we not then reason to marvel at the increase of the 
 Church now-a-days? Have we not reason to exclaim, Dlgitus 
 Dei est hie, when we see converts daily received into the 
 Church, and not a week pass by without announcing the open- 
 ing of a new Mission ? But fifty years since and we were a 
 bye- word among the people ; but half a century since, and 
 one of our Prelates (Dr. Talbot) was tried for the crime of say- 
 ing Mass, and only acquitted on the informer swearing, that 
 he had heard the officiating Prelate say, CONFITEO Deo oinni- 
 potenti, instead of the wonted formula, CONFITEOE Deo omni- 
 potenti inasmuch as the Latin language has no such word as 
 CONFITEO. " Truth was disposed of and shovelled away, and 
 there was a calm, a silence, a sort of peace." Thus was it 
 but a few years since. 
 
 Methinks we hear our Protestant friends enquiring, " What 
 has given rise to this unusual excitement in the world ? What 
 has caused the revival of Catholicity, not only in England, but 
 in Germany, in America, in Russia, and even in Sweden and 
 Turkey ; not only do we see members of the Establishment, but 
 of every other soi-disant religious body flocking into the Catholic 
 Church. To-day Wesleyanism gives up with a sorrowful 
 heart a Pritchard ; to-morrow records the reception of an Ida 
 Hahn, a Petcherine, or a Boyhimie, and the next day a Professor 
 of one of the * Godless Colleges,' a Crofton, or it may be a 
 Gfroer, submits to the chair of S. Peter, and sues for recon- 
 ciliation with the Rock of Ages ?" It is the spirit of God, 
 the Huach Elohim, once more hovering over the face of the 
 earth, and quickening men's souls prepared in secret by 
 Almighty God, and fitted into His Living Church like the 
 stones in Solomon's temple, " which were made ready before 
 they were brought to Jerusalem, so that there was neither ham- 
 mer nor axe, nor any tool of iron, heard in the house when it was 
 in building.*' So has it been now-a-days, for throughout the 
 
 
34 
 
 movement no exertion (if we except the form of prayer drawn 
 up by hi sEminence the Cardinal Archbishop of Westminster, 
 for the conversion of England, while Principal of the English 
 College at Rome) was made by the Church ; the pear fell as it 
 ripened, and was gathered into the garner, the chrysalis was 
 converted into the butterfly, and the stone that " had been 
 hewed and made ready elsewhere/' was brought to Jerusalem, 
 and fixed in its own place ; each convert by God's grace working 
 out his own salvation with a joyful fear and a peace of mind 
 beyond all comprehension, and rejoicing in having found rest, 
 true genuine rest, for his soul ; it was the new spring ; the 
 winter had past, the rain was over and gone. As in those 
 happy days, when the Church was in her infancy, and Priests 
 were wont to offer up the Holy Sacrifice in the Catacombs, 
 and enquirers to visit the Apostles by night, so now might 
 men be found studying S. Thomas Aquinas,Bellarmine and Per- 
 rone, and using the " Garden of the Soul" and the " Paradisus 
 Anima' as books of private devotion, but secretly for fear of 
 their fellow-men some might be seen stealing to Mass 
 and the Catholic chapel humble and mean as it was but 
 disguised, and pouring out their hearts to their God, concealed 
 from the view of man by some pillar, beseeching Him to 
 guide them into the truth, for none dared trust another, 
 or confer with the friend of his bosom, or the companion of his 
 earlier days, on so sacred, so awfully sacred a subject as the 
 salvation of the soul ; in truth, many were exclaiming with 8. 
 Angustin, " Quamdiu, quamdiu, eras et eras? Quare non 
 modo ? Quare non Jidc hord ?" for they were consumed with 
 very grief, so palpable was the darkness in which their souls 
 were buried. 
 
 The avowed object of the " Oxford movement" (for its 
 chrysalis state under Dr. Lloyd, we would refer the reader to 
 Canon Oakeley's late lecture) was " to contribute something 
 towards the practical revival of doctrines, which, although held 
 
85 
 
 by the great Divines of our Church, at present have become 
 obsolete with the majority of her members, and are withdrawn 
 from public view even by the more learned and orthodox few 
 who still adhere to them ;"l in a word, to " Catholicize the 
 present Establishment; and gradually to restore to England 
 the blessings of the Catholic Church," for the " zealous sons 
 and servants of the English Branch of the Church of Christ, 
 seeing with sorrow that she is defrauded of her full usefulness 
 by particular theories of the present age, which interfere with 
 one portion of her commission, believe that nothing but these 
 neglected doctrines, faithfully preached, will repress that exten- 
 sion of Popery, for which the ever multiplying divisions of the 
 religious world are too clearly preparing the way/J A series 
 of pamphlets embracing a wide range of subjects was published, 
 entitled Tracts for the Times, " embracing such subjects as the 
 following : the Constitution of the Church the authority of 
 its ministers the Ordinances, and especially the Sacraments of 
 the Church refutation of the errors of Romanism, and di- 
 rections how to oppose it translations of interesting passages of 
 early Church History, and collections of passages in confirma- 
 tion of their tenets from the great standard English Divines.? f 
 Canon Oakeley,in his Lecture, refutes an idea unfortunately too 
 prevalent, and the erroneousness of which all, connected even in 
 the slightest degree with the movement, are aware of, by assuring 
 his readers that there was no premeditated union among those 
 who ultimately ended in becoming Catholics. We had, one 
 and all, our individual peculiarities, which, like so many sharp 
 edges, stood in the way of anything like effectual combination. J 
 
 Such was the state of matters in 1833 ; the opinions en- 
 tertained by the " Oxford School," were becoming somewhat 
 
 * Tracts for the Times, Vol. I., Preface. 
 
 f Evans' Sketch of all Religions, edited by Rev. J. H. Bransby. 
 
 J Oakeley's Lecture on Personal Reminiscences of the Oxford 
 movement. 
 
36 
 
 popular, but it was by no means to be expected that they 
 would become "widely popular, for truth is never, or at least 
 never long, popular/' though Mr. Sewell expressed his surprise 
 at the rapidity with which the fundamental principles of the 
 Oxford School had advanced "a rapidity which ten years 
 since we should have pronounced a delusion."* The Bishops 
 were closely watching their proceedings ; the Evangelical 
 party were alive to their actions, and waiting their time tu 
 act The Oxford school was attacked on all sides ; Bishops, 
 Archdeacons, and Deans, were charging against them ; and 
 Charlotte Elizabeth, in her Christian Ladies Magazine, was 
 warning her fair readers to beware of the (l sleek slim Trac- 
 tarian Curate;" while others were accusing them of "disaffec- 
 tion to the Church, unfaithfulness to her teachers, a desire to 
 bring in new doctrines, and to conform our Church more to 
 the Church of Rome, to bring back either entire or modified 
 Popery." "Tractarianism" (says one), "is a wicked, ungodly, 
 unscriptural conspiracy to confine and enslave the souls of 
 free Englishmen and to crush them beneath the Juggernaut 
 wheels of episcopal tyranny and spiritual despotism."t Another, 
 that " in narrowness and bigotry they might vie with any pro- 
 duction of the Dark Ages, their chief aim being to retain the 
 great bulk of mankind in abject intellectual prostration, and 
 blind subjection to a domineering priesthood. Could they 
 attain such strength as to render them rash enough to 
 attempt to reduce their opinions to practice, the result would 
 be most awful : for a collision would ensue, which might 
 endanger our most sacred and valuable institutions, and our 
 National Church in particular would be sure to fall in the 
 struggle "I According to one Bishop (Chester), "Tracta- 
 rianism is daily assuming a more serious and alarming aspect, 
 
 * Sewell's Letter to Dr. Pusey on Tract No. XC. 
 
 t What is Tractarianism ? By Rev. J. Gladstone. 
 
 | Christian Observer, Feb., 1841. 
 
37 
 
 Id threatens a revival of the worst evils of the Romish 
 stem ;" and another, " I charge you in the name of Christ 
 to shun these novelties, to despise such teaching, and to abhor 
 such perversity of learning/' Suffice it to say, that Dr. Pusey, 
 in consequence of these attacks, was compelled to defend the 
 " Tracts for the Times" and their writers, by quotations such 
 as the following, from their works, to prove that they were not 
 Romanists, nor of a Romish tendency. 
 
 "Rome maintains positive errors, and that under the sanction 
 of an anathema, but nothing can be pointed out in the English 
 Church which is not there so far as it goes, and even when it 
 opposes Rome with a truly Apostolic toleration, it utters no 
 law or condemnation against her adherents."* 
 
 " The Romanists are wretched Tridentines everywhere."! 
 
 " The freedom of the Anglican Church may be vindicated 
 against the exorbitant claims of Rome, and yet no disparage- 
 ment ensue of the authority inherent in the Catholic Apostolic 
 Church."t 
 
 " O that thy creed were sound, 
 
 KFor thou dost soothe the heart, thou Church of Rome, 
 By thy unwearied watch and varied round 
 Of service in thy Saviour's holy home." 
 Thus did Dr. Pusey endeavor to show that the writers of 
 the " Tracts for the Times" were not Romanists, though 
 closely approximating to Rome in particular doctrines, princi- 
 ples and views, that they were not " fighting under false 
 colors to propagate Romanism andtooppose primitive views j"|| 
 or, as another writer says, that though " deeply convinced in 
 
 * Tracts for the Times, No. Ixxi. 
 
 t Froude's Remains. 
 
 | Keble on Tradition. 
 
 Lyra Apostolica. Appendix B. 
 
 | Letter of Rev. 0. P. Golightly to the Standard. 
 
38 
 
 spite of outward appearances, that the Church of England is 
 intrinsically Catholic, that it is our duty to belong to her, and 
 that it is a great sin to leave her, still, were she ever unhappily 
 to profess herself to be a form of Protestantism, (which may 
 God of His infinite mercy forbid), then I would myself reject 
 and anathematize the Church of England, and would separate 
 myself from her immediately as from a human sect."* His 
 Eminence the Cardinal Archbishop of Westminster, with that 
 far-seeing discernment for which he is so justly celebrated, 
 predicted the tendency of the Oxford School,for he says, speaking 
 of the " Library of the Fathers," " I augur results most favora- 
 ble to the cause of truth, from the publications of the Fathers in 
 a form acceptable to ordinary readers/'t The storm which had 
 for so long a period been lowering over the head of the 
 Oxford School, at last burst forth in all its fury on the devoted 
 person of Isaac Williams. The description of the storm that 
 overtook ^Eneas and his companions, as described by the 
 Mantuan bard, may well apply to that lowering over 
 the Tractarianizing section of the Establishment 
 
 Venti velut agmine facto, 
 
 Qua data porta ruunt et terras turbine perflant, 
 
 Incubuere mari totumque a sedibis imis, 
 
 Una Eurus Notusque ruunt creberque procellis, 
 
 Africus. * * 
 
 Insequitur clamorque virum stridorque rudentum, 
 
 ****** 
 
 Intonuere poll et trebris micat ignibus aether." 
 
 For from this moment the Anglican party might have said 
 with the stranded Gonzalo 
 
 " We split ! we split I Farewell, my wife and children, 
 Farewell, brother, we split ! we split ! we split !" 
 
 * Letter of the Rev. W. Palmer, to Rev. C. P. Golightly. 
 t High Church Claims, by Dr. Wiseman. 
 
39 
 
 Bishops now charged in reality against the tenet of 
 "Beserve in teaching Religious Knowledge/' regarding it as 
 contrary to the doctrine and practice of the Gospel. Dr. Monk, 
 the late Bishop of Gloucester, accused Mr. 'Williams of " with- 
 drawing the Scriptures from mankind, and robbing us of the 
 greatest blessing which flows from a pure religion."* To this 
 Mr. Williams replied by proving that he had been misre- 
 presented by his Diocesan, as "Reserve" only meant, reverence, 
 and that it was far from his intention to withhold the 
 doctrine of the Atonement, for he says in the Tract, " surely 
 the doctrine of the Atonement may be taught in all its fulness 
 on all occasions, and at all seasons, more effectually, more 
 really and truly according to the proportion of the faith, or 
 the need of circumstances, without being brought out from the 
 context of Holy Scripture into prominent and explicit 
 mention." 
 
 Dr. Copleston (the late Bishop of Llandaff) also came 
 forward, and thus referred in his Charge to the Tractarian 
 movement " It was with pain and sorrow that I observed 
 the early indication of that evil, which almost invariably 
 attends the formation of what must be called a school or party 
 in matters of religion. It is true, that in these ' Tracts' the 
 falsehoods of Popery are occasionally held up undisguised for 
 rejection, and even for abhorrence. But this, so far from being 
 a justification of the tone in which at other times her faults 
 are palliated, and her pretensions respected, rather strikes me 
 as carrying with it a self-condemning evidence. If she be 
 guilty to the extent described, it is inexcusable to hold com- 
 munion with her, or to court her favor : there is undoubtedly 
 in these ( Tracts,' an admission of various corruptions sanc- 
 tioned and enforced by the Romish Clmrch/'t 
 
 * Charge of the Bishop of Gloucester, 1841. 
 1 Charge of the Bishop of Llandaff, 1841. 
 
40 
 
 No. XC. at last made its appearance, and in obedience to the 
 express command of the Bishop of Oxford, the " Tracts for 
 the Times," were discontinued, with an unreserved and joyful 
 submission to the authority of the Bishop, inasmuch as " the 
 Episcopacy is a divinely ordained chain of supernatural 
 grace/' and that it would be " acting lightly against the Spouse 
 of Christ, and the awful presence which dwells in Her, if they 
 hesitated a moment in not putting their Lordship's will 
 before their own," for " a Bishop's lightest word ex cathedra is 
 heavy. His judgment on a book cannot be light/'* The 
 Tract was laid before the Hebdomadal Board, and in con- 
 sequence of that step, Dr. Hook came forward boldly in 
 defence of Mr. Newman. " The moment I heard that Mr. 
 Newman was to be silenced, not by argument, but by usurped 
 authority, that moment I determined to renounce my intention 
 of pointing out in Tract XC. what I considered to be its 
 errors : that moment I determined to take my stand with Mr. 
 Newman ; because, though I did not approve of a particular 
 Tract, yet in general principles, in the very principle advoca- 
 ted in that Tract , / did agree with him ; in a word, I was com. 
 pelled by circumstances to act as a party-man. And in justice 
 to one whom I am proud to call my friend, / am bound to say 
 that Mr. Newman's explanatory letter to Dr. Jelf is to my 
 mind perfectly satisfactory. The Church of England is now 
 a divided body. The most unhappy determination of the 
 Hebdomadal Board at Oxford to censure Mr. Newman, A 
 CENSURE WHICH I LITTLE DOUBT THE CON- 
 VOCATION OP THE UNIVERSITY WOULD, IF 
 SUMMONED, REVERSE has proclaimed this from one 
 end of the country to the other, "t 
 
 The object of this far-famed Tract was, " to show that, while 
 
 i 
 
 * Newman's Letter to the Bishop of Oxford, 
 f Hook's Letter to the Bishop of Ripon. 
 
41 
 
 our Prayer book is acknowledged on all hands to be of Catholic 
 origin, our Articles also, the offspring of an uncatholic age, 
 are, through God's good providence, to say the best, not un- 
 catholic, and may be subscribed by those who aim at being 
 Catholic in heart and doctrine."' 3 *' 
 
 The following decree was passed bj the Hebdomadal Board, 
 in consequence of which Mr. Newman acknowledged himself 
 the writer of Tract No. XC : 
 
 " At a Meeting of the Vice-Chancellor, Heads of Houses and 
 Proctors, in the Delegates' Rooms, March 18th, 1841 
 
 Considering that it is enjoined in the Statutes of this Uni- 
 versity, (Art. III., sect. 2, tit. IX., sect. II, 3, sect. V. 
 3) that every student shall be instructed in the Thirty-nine 
 Articles, and shall subscribe to them ; considering also, that a 
 Tract has recently appeared, dated from Oxford, and entitled, 
 Remarks on certain passages in the Thirty-nine Articles, being 
 No. 90 of The Tracts for the Times, a series of anonymous 
 publications purporting to be written by members of the Uni- 
 versity, but which are in no way sanctioned by the University 
 itself: 
 
 Resolved, that modes of interpretation such as are suggested 
 in the said Tract, evading rather than explaining the sense of 
 the Thirty-nine Articles, and reconciling subscription to them 
 with the adoption of errors which they were designed to coun- 
 teract, defeat the object, and are inconsistent with the due 
 observance, of the above mentioned Statutes. 
 
 P. WYNTER, 
 
 Vice-chancellor/' 
 
 Mr. Newman accordingly penned the following note to the 
 Vice-Chancellor : 
 " MR. VICE-CHANCELLOR, 
 
 1 write this respectfully to inform you that 1 am the author, 
 
 * Tracts for the Times, No. XC. 
 
and have the sole responsibility of the Tract, on which the 
 Hebdomadal Board has just expressed an opinion, and that 
 I have not given ray name hitherto, under the belief that 
 it was desired that I should not. I hope it will not surprise 
 you if I say, that my opinion remains unchanged of the truth 
 and honesty of the principle maintained in the Tract, and of 
 the necessity of putting it forth. At the same time, I am 
 prompted by my feelings to add my deep consciousness, that 
 everything I attempt might be done in a better spirit and in 
 a better way, and while I am sincerely sorry for the trouble 
 and anxiety I have given to the members of the Board, I beg 
 to return my thanks to them for an act which, even though 
 founded on misapprehension, may be made as profitable to 
 myself as it is religiously and charitably intended. I say all this 
 with great sincerity, and am, Mr. Vice-Chancellor, 
 
 Your obedient servant, 
 
 JOHN HENRY NEWMAN. 
 Oriel College, March 16.'^J 
 
 But the work of God had commenced, the " Tracts for the 
 Times" and " Fronde's Remains" had effected their appointed 
 task, which He, in His good providence, had set them to ac- 
 complish, though unknown to the writers and leaders of the 
 " Oxford School," who were " earnest and copious in their en- 
 forcement of the high doctrine of the Faith, of Dogmatism, of 
 the Sacramental principle, of the Sacraments, (as far as the 
 Anglican Prayer Book admitted them) of Canonical obser- 
 vances, of practical duties, and of the counsels of perfection." 
 They were single-minded and sincere in teaching the doctrines 
 of " Prayers for the departed in the faith and fear of God," of 
 the " Invocation of Saints," of the " Real Presence," of the 
 " Church speaking with stammering lips," and of exhorting 
 their disciples to be "content" to be "in bondage," and to 
 " work in chains." It was, however, necessary, in the dis- 
 
43 
 
 pensation of Divine Providence, that the earnest and sincere 
 "Anglo-Catholic" should see the utter absurdity of his posi- 
 tion, accordingly the " Lives of the English Saints" made 
 their appearance, and Mr. Newman, in all simplicity, having re- 
 signed his living of S. Mary the Virgin Oxford, and Little- 
 more, retracted certain offensive expressions used by him 
 towards Rome.* Mr. Eaber, iu his " Life of 8. Wilfrid^ 
 told his readers that to "look Romeward was a Catholic 
 instinct seemingly implanted in us for the safety of the Faith," 
 that " the process may be shorter or longer, but that Catholics 
 get to Eome in spite of wind and tide," and Mr. Ward 
 boasted that he held the whole cycle of " Roman doctrine." 
 
 The Tractarian party were at this period divided into two 
 great sections. The one, earnest and simple-minded, were con- 
 tent in following Mr. Newman's advice, and to " work on in 
 chains, submitting to their imperfections as a punishment, to 
 go on teaching through the medium of indeterminate state- 
 ments, and inconsistent precedents and principles but partially 
 developed/' to believe that God would visit and rescue them 
 if in error ; they listened reverently while he thus addressed 
 them, (and never was there a teacher in the Anglican Estab- 
 lishment so revered, as he who now presides over the Catholic 
 University) . " O, that instead of keeping on the defensive, and 
 thinking it much not to lose one remnant of Christian light 
 and holiness, which is getting less and less, the less we use it ; 
 instead of being timid and cowardly, and suspicious, and jeal- 
 ous, and panic-struck, and grudging, and unbelieving, we 
 had the heart to rise as a Church in the attitude of the Spouse 
 of Christ, and the dispenser of His grace, to throw ourselves 
 into that system of truth which our fathers have handed down, 
 even through the worst times, and to use it like a great and 
 understanding people ! O, that we had the courage and the 
 
 * Appendix C. 
 
44 
 
 generous faith to aim at perfection, to demand the attention, 
 to claim the submission of the world. Thousands of hungry 
 eouls in all classes of life stand around us, we do not give 
 them what they want, the image of a true Christian people, 
 living in that apostolic awe and strictness, which carries with 
 it an evidence that they are the Church of Christ. This is 
 the way to withstand and repel the Romanists, not by cries 
 of alarm and rumors of plots, and dispute, and denunciation, 
 but of living up to the Creeds, the services, the ordinances, 
 the usages of our own Church, without fear of consequences, 
 without fear of being called Papists ; to let matters take their 
 course freely, and to trust to God's good providence for the 
 issue."* The other section is the party described by Mr. 
 Marshall, as " fighting about vestments, and postures and 
 pues," or by Mr. Eaber, as " playing at Mass, putting orna- 
 ment before truth, suffocating the inward by the outward, 
 bewildering the poor instead of leading them, revelling in 
 Catholic sentiment instead of offering the acceptable sacrifice 
 of hardship and austerity ; this is a painful, indeed a sickening 
 development of the peculiar iniquity of the times, a master 
 -piece of Satan's craft ;"f others of this party, not content 
 with " playing at Mass" and losing themselves in "Ecclesias- 
 tical vagaries," adopted peculiar Eoman devotions, such as 
 that to the " Sacred Heart of Jesus" or the Rosary, or 
 felt a pleasant emotion in reading the lives of Catholic Saints 
 and translations of Jesuit spiritual writers ; " but," continues 
 Mr. Faber, " this is not the way to become Catholic, it is a 
 profaner kind of Protestantism ;" disgusting, indeed, was it to 
 hear sentimental young ladies lisping about " copes," and 
 " cottas," and " Ecclesiastical vestments," and " Knight 
 Templars," and " altars," and " plain chants."t 
 
 * Newman's Letter to Dr. Faussett. 
 f Life of S. Wilfrid. 
 
 J We refer the reader to Dr. Newman's "Loss and Gain," and 
 Paley's Church Restorers" 
 
45 
 
 "While thus contending for the Catholicity of the Church of 
 England and Ireland as established by Law, a circumstance, 
 which showed its purely Erastian character and thorough 
 dependance on the State, occurred ; we refer to the appointment 
 of a Bishop of Jerusalem in connexion with a Lutheran 
 Government. This act, had not Mr. Palmer come to the 
 rescue, would have so unsettled the junior members of 
 the Oxford school as to have destroyed the party while 
 yet in its "chrysalis," or, if we may say so, moth state, 
 for the butterfly, the gaudy, gay, tinselling butterfly of the 
 Oriental Church scheme had not yet been fully developed by 
 Messrs. "Neale, Palmer, and Maitland ; as the Fellow of S. 
 Mary Magdalene's College, and a Deacon in the Church of Eng- 
 land, perceived a theory on which he pounced, and propounded 
 to his readers. Mr. Palmer succeeded in not only puzzling his 
 Anglican friends, but also certain members of the Eusso-Greek 
 Church, by asserting that the Church of England " had long 
 had a double being, a double form, and a double language, 
 the one, spiritual and religious, the other, worldly and political; 
 it is only inwardly that our Church is a Catholic Church, 
 outwardly it is the Protestant Reformed Religion established 
 by Law ; and there is now a struggle for life or death, whether 
 the outward Protestantism shall eat inwardly into the heart 
 of the Church and destroy her life, or the inward Catholicism 
 shall rise up from below, to the surface, and expel or shake off 
 the poison and dust of heresy, and change the outward form 
 of our Church, and of our language "* in vain did the 
 Catholic-minded members (as they called themselves) of the 
 Establishment protest against this act. The fiat had gone 
 forth, and a Conge cl 1 elire was issued, nominating Dr. Alex- 
 ander (a converted Jew, unable to construe the Greek Testa- 
 
 * Aid to Reflection on the seemingly double character of the 
 Established Church, by William Palmer. 
 
46 
 
 merit or even the Vulgate) to the new See of Jerusalem, and 
 even Mr. Newman was compelled to acknowledge that this 
 measure " had a most grievous effect in weakening the argu- 
 ment for our Church's Catholicity," and in shaking the belief 
 of it in individuals. 
 
 We append the text and translation of the letter commen- 
 datory given to Dr. Alexander by the Archbishop of Canter. 
 bury. 
 
 Letter commendatory from the Most Rev. the Lord Archbishop 
 
 of Canterbury, fyc. 
 To the Right Rev. and Rev. 
 Brethren in Christ the Prelates 
 and Bishops of the Ancient 
 Apostolic Churches in Syria 
 and the countries adjacent, 
 greeting in the Lord, William, 
 by Divine Providence, Arch- 
 bishop of Canterbury, Primate 
 of all England, &c., Metropo- 
 litan, 
 
 We most earnestly commend 
 to your brotherly love the Right 
 Rev. Michael Solomon Alexan- 
 der, Doctor in Divinity, whom 
 we, being well assured of his 
 learning and piety, have con- 
 secrated to the office of Bishop 
 of the United Church of Eng- 
 land and Ireland, according to 
 the ordinances of our Holy and 
 Apostolic Church, and having 
 obtained the consent of our So- 
 vereign Lady the Queen, have 
 sent out to Jerusalem with au- 
 thority to exercise spiritual ju- etvr&> tyrtrpirw Trvivfietrixiv 
 
 Toi$ 
 
 7rTV e 
 Ea-^xoWs / IF^TTUO-I rav tv ry 
 St>g/oe xat n rou$ 
 'E>iAu<rwv ei^ctia 
 xuv, r^A/sA^o?, TJ 6tU Travel* , 
 %it7ri<rx.o7roi; Kotyrovetgids 
 AyyA/W, n^artvav xoti 
 iv 
 
 ne' 
 
 <nj 
 
 jJ' o-vvta-Tetpiv TVJ tvv 
 
 , M.t%otfa 
 
 pavra, Ati&vfyov, 
 ifawrtiv.o* */*$, i 
 TJJV *fa*pu*i xx,l ix-oevornrat, 
 x.ivvTt?, 
 
 *I/3ggv/o4 ' 
 
 vovec$ TV? ,VTK 
 
 *7ro<rroXi>cvs 
 
 *pa>v 
 v sis 
 
 ra 
 
 rov$ 
 
 'E|y- 
 
47 
 
 risdiction over the clergy and 
 congregations of our Church, 
 which are now, or which here- 
 after may be established in the 
 countries above mentioned. 
 And in order to prevent any 
 misunderstanding in regard to 
 this our purpose, we think it 
 right to make it known to you, 
 that we have charged the said 
 Bishop our brother not to inter- 
 meddle in any way with the ju- 
 risdiction of the prelates or 
 other ecclesiastical dignitaries, 
 bearing rule in the churches of 
 the East, but to shew due re- 
 verence and honor, and to be 
 ready on all occasions, and by 
 all the means in his power, to 
 promote a mutual interchange 
 of respect, courtesy and kind- 
 ness. We have good reason 
 to believe that our brother is 
 willing, and will feel himself in 
 conscience bound to follow these 
 our instructions ; and we be- 
 seech you, in the name of our 
 Lord Jesus Christ, to receive 
 him as a brother, and to assist 
 him as opportunity may offer 
 with your good offices. 
 
 We trust that your Holinesses 
 will receive this communication 
 as a testimony of our respect 
 and affection, and of our hearty 
 desire to renew that amicable 
 
 rt>$ 
 
 xett hec'ixdtg rot$ txt 
 xoe,} lv rotT$ opo^oig 
 !? ' N Iv# 3e u,* rig ciyvoy 
 
 \nxot, revrOV T09 
 X07TOV 'ora$ 
 
 vpiv oit 7T(>oirtrei%Xf*tv ctvry 
 
 % 1%QV<7106 TV] 
 
 Yl VfttV 
 
 v rot 
 
 xoly raypctTi x.at&i<rratrt, petXhov 
 
 TTOtpsffilV VfllV TJJV 7TPOy>>e.OV<70tV Ttf 
 
 Ktti fagetTFifotv , xoct 7T(>o6v[A6V ttvec t 
 KetvroTe xott TTOWTI roTra 
 rot sl 
 
 ft'tV TTtgl TOVT6V TOV Ct 
 
 OTI \K S-vov xxt ^ 
 
 rot tvrfrottywac, vfi vt 
 <pvhci%ii. TIoiQXxa.b.ovftt 
 oiis Iv rep o voftotTi rov Kvg/ov I 
 o-ay XgiirToy, &>s ctbthtyov 2t%t 
 otvTtv , xotl %pttoiv ctvra! tTTixoti 
 
 IIt7roi9atft-iv, ud&tyoi, on vrec- 
 vtif>orq<; vftav ryv tTrio-rohiv rcivrqv 
 
 v, xxt T)jy y fttv 
 
4,8 
 
 intercourse with the ancient 
 Churches of the East which has 
 been suspended for ages, and 
 which, if restored, may have 
 the effect, with the blessing of 
 God, of putting an end to di- 
 visions which have wrought the 
 most grievous calamities in the 
 Church of Christ. 
 
 In this hope, and with sen- 
 timents of the highest respect 
 for your Holinesses, we have 
 affixed our archiepiscopal seal 
 to this letter, written with our 
 own hands at our own palace of 
 Lambeth, on the twenty-third 
 day of November, in the year 
 of our Lord one thousand, 
 eight hundred and forty-one. 
 
 TOV ctratrtonr6eci rovf 
 
 rg rrcthxiotg si ry AiotroXy *- 
 tx, xohXuv sjo>j yivtvv 3< 
 
 5}f Ul/OtViOVftZVr.S KOtTCt, 
 K.CX.} %Ct(>lV 0gOt5 TFtTTOtdctfttt 
 
 i6tdq<reGr6eti oiv tet, <r%f<rft,ciTct } &' ar 
 
 STTOtQet it TOV XgtffTOV 
 
 Ix. Qvpov x.otl 
 refiofAtvot TH'V 
 
 T 
 
 N- 
 
 1842. 
 
 
 
 The period at which the Tractarian harvest commenced to 
 ripen had now arrived ; the preceding year (1841) had 
 witnessed the resignation of his preferments by Mr. 
 Newman, and also his recantation of certain offensive 
 expressions " against the Eomish system/' and, yet in the very 
 paper containing this recantation, he says " I am as fully 
 convinced as ever, indeed I doubt not Roman Catholics them- 
 selves would confess, that the Anglican doctrine is the strongest, 
 nay, the only possible, antagonist of their system. If Eome 
 is to be withstood it can be done in no other way." 
 
 The following were among the first that submitted to Holy 
 Church : * 
 
 * For a complete list of the converts, as far as possible, see Ap- 
 pendix D. 
 
CLERGY. 
 
 t. Rev. Bernard Smith, Rector of Leadenham, Lincolnshire. 
 2. Rev. A. D. Wackerbarth, Curate of Peldon, Essex, 
 
 LAITY. 
 
 1. Pierre Le Page Renoufj Esq., Pembroke College, Oxford. 
 
 2. Johnson Grant, Esq., St. John's College, Oxford. 
 
 3. Hon. Edward Douglas, Christ Church, Oxford. 
 
 4. J. Biden, Esq., University College, Oxford. 
 
 5. Sankey, Esq., Trinity College, Dublin, 
 
 6. Capt. Millar. 
 
 7. Robert A. R. Maurice, Esq R.N. 
 8 The Countess of Clare, (R.I. P.)* 
 9. Mrs. Pittar. 
 
 10. Miss Eliot. 
 
 11. Miss Gladstone. 
 
 12. Miss Perkins. 
 
 We must not omit Mr. Sibthorp, who, on his submission to the 
 Church,published twbpamphlets,detailinghis reasons for having* 
 become a Catholic, in which the erratic tendency of his mind is 
 easily perceivable, though his line of argument was too strong 
 for any of his opponents to refute, his " submission being 
 
 simply on the ground that he could not reconcile the unity of 
 / 
 
 * The writer trusts his Catholic readers will say a Hail Mary for* 
 the eternal repose of those converts who have departed this life. 
 
50 
 
 the Church as answering to its types in the Old Testament 
 except by admitting the Supremacy of the Papal See." Mr. 
 Sibthorp thus alludes in his first Letter to the want of unity in 
 Protestantism : " How fearfully different is the fate of those 
 who are separated from the See of Rome ! Do they form an 
 united band ? Is there communion, or even mutual intercourse, 
 among them ? Is there harmonious discipline or holy order ? 
 Surely they are rather like the floating remnants of some dis- 
 astrous wreck, driven here and there on the restless waves 
 of private opinion and individual interpretation of Scripture. 
 A few, indeed, in some little bark, seem waiting to hail the 
 vessel of the Church, as she steers more in sight, and to seek 
 on board of Her, a security they scarcely dare reckon on at 
 present ; but the most part some on boards, and some on bro- 
 ken fragments, and some in solitary effort, struggling for life 
 present a sad spectacle of the distress, danger, and ruin which 
 men bring on themselves by contempt of that order and rule 
 which God Himself has sanctioned."* To this accusation, as 
 clear as the noon-day sun, four of the Hull clergy replied, 
 " We are prepared to prove, by a mass of evidence which cannot 
 be overborne, that there is more true union among Christian 
 Protestants than there now is, or ever has been, among 
 Rornanists."f The Hull clergy not having favored the world 
 with this " mass of evidence," we are unable to refer to it. 
 However, with Mr. Sibthorp we have nought to do ; he has 
 returned again, " like a dog to his vomit, and a sow that has 
 been washed to her wallowing in the mire," and there would we 
 leave him, earnestly entreating such of our readers as have 
 
 * Some answer to the enquiry, why have you become a Catholic ? 
 by R. W. Sibthorp. 
 
 f A Serious Remonstrance addressed to the Rev. R. W. Sibthorp, 
 by those of the Hull clergy who knew him. 
 
51 
 
 received the gift of Faith, to pray for his reconciliation with 
 Holy Church, that he may again become a member of that 
 Body Whose privileges he has thus described ; " The 
 Catholic Church is the friend of the human race j with one 
 hand She points to Heaven, and with the other strews largely 
 the charity of God on earth. None can attend on Her steps, and 
 not perceive it to be Her daily office to remind the children of 
 men of the vanity of this life, of judgment, of eternity, of the 
 evil of vice and the beauty of piety to God and His works and 
 laws, and, above all, of the inestimable price paid on the Cross, 
 for human redemption. Her special lesson to the rich and great, 
 is poverty of spirit as to themselves, humility as to God, benefi- 
 cence to their fellow-creatures ; to the poor and mean, She 
 opens out the riches that are of faith, and the nobility of the 
 sons of God. The patroness of the Fine Arts, they wither 
 where She comes not. The nurse of science, She leads it forward, 
 while She restrains its natural tendency to go alone and forget 
 God. The spouse of Christ, She seems alone to understand how 
 to keep His earthly dwelling in discipline and due order, and 
 how to deck the chamber of His Presence with the adorning 
 meet for His Majesty. Her Feasts and Holy Services gladden 
 the most oppressed, while Her Yigils and Fasts subdue the 
 proudest hearts."* 
 
 Mr. ftenouf, shortly after his reconciliation, published a 
 pamphlet, exposing the inaccuracies of Mr. Palmer's quotations 
 in his controversy with Cardinal Wiseman, and assures his 
 correspondent that the "objections of the most conscientious 
 opponents to Catholicity are founded on misunderstandings, 
 the fruit either of misrepresentations or prejuclices."t Mr. 
 
 * Sibthorp's Further Answer to the Enquiry, Why have you 
 become a Catholic ? 
 
 t Renouf s Letter to Rev. W. Palmer. 
 
 
52 
 
 Benouf is now Lecturer in French Literature in the Catholic 
 University, and is thus mentioned by the Editor of the 
 " Catholic University Gazette" " Mr. Pierre Le Page Benouf 
 is a native of Guernsey, and has the advantage of being 
 equally at home in the English and French language and 
 literature. To these he has since added a knowledge of 
 German. He had just commenced his course at Pembroke 
 College, in the University of Oxford, when he submitted him- 
 self to the Catholic Church, and was in consequence obliged to 
 leave the sphere of an honorable ambition. He soon distin- 
 guished himself, young as he was, by his writings in the 
 ( Dublin Review 1 and elsewhere, in answer to the views of 
 Dr. Newman and Mr. Allies, both of them at that time 
 members of the Establishment,"* 
 
 Dr. Pusey now commenced his series of the "Catholic 
 Devotional Library," comprising such works as Avrillon's 
 "Guides for Advent and Lent," Horst's "Paradise of the 
 Christian Soul," Surin's "Foundation of a Spiritual 
 Life," &c., &c., adapted to the use of the English Church ; 
 wherein he advocated and recommended the introduction of 
 the Confessional, and the use of corporal mortifications and 
 austerities, though acknowledging that there were few in the 
 English Church prepared to lead souls to God. Froude and 
 Knox had fulfilled their task in unsettling men's minds, and 
 bidding them look elsewhere for rest and peace than to 
 Canterbury or York ; no Ansehn or Wilfrid, no William or 
 Dtmstan, no Alphege or Becket, wielded the archiepiscopal 
 crozier. Every act of the men who, by favor of the regnant 
 sovereign, enjoyed the title of Archbishop or Bishop, proved 
 their instability, and led those who were ill at ease to look to 
 Borne for rest and peace; men began now to perceive that 
 <( it was not in the Establishment to produce an Athanasius 
 
 * Catholic University Gazette, p. 164. 
 
53 
 
 or a Basil, that marriage and martyrdom go badly together. 
 'Non si te ruperis par eris/ says the little frog in the fable 
 to the big one, when it was swelling itself to the size of the 
 bull. One squall from the little dearies one scream of Mama 
 would spoil a dozen of Athanasiuses. You may call your 
 spirits from the vasty deep, but no Basil or Athanasius there. 
 'Nee erat Brutus, Bruti nee avunculus usquam/"* 
 
 In one Diocess, Baptismal Regeneration was regarded as a 
 God-denying and man-exalting doctrine, and that it was absurd 
 and unscriptural ; in another it was propounded as the belief 
 of the Church of England, that " infants are capable of 
 being savingly born of water and the Spirit, and of being 
 adopted into the Sonship with what depends thereon ;" here 
 the Offertory was adopted and Stone Altars erected, there 
 daily services restored and saint's-days kept, while such prac- 
 tices were denounced as Popish in the adjoining parish, or 
 even in the same pulpit.t While Henry of Exeter endeavored 
 to preserve peace at Helston and S. Sid well's, by defending 
 Messrs. Blunt,Courtenay and Carlyon,Charles James of London 
 was doing his best to foment discord by countenancing Mr. 
 Bennett at S. Paul's, Knightsbridge, and Mr. Oakeley at All 
 Saints, Margaret-street, and denouncing Messrs. Baugh and 
 Bertie at Ilford, and sacrificing Mr. Cameron to the ire of 
 Mr. Walter and the " Times"; and Charles Bird of Winchester, 
 aided by his brethren of Dublin, Chester arid Cashel, were 
 upholding Messrs. Bickersteth, Close, Noel, M'Neile, and 
 Stowell, in their crusade against Tractarianism. 
 
 Such was the state of things in the soi-disant religious 
 world, when Messrs. Ward and Oakeley were selected by the 
 
 Cooper's Anglican Church, The Creature and Slave of the State, 
 f The writer recollects having been appealed to by a lady in a 
 bookseller's shop in the town of Lynn, as to what she ought to believe, 
 in consequence of the two Curates and the Lecturer preaching 
 opposite doctrines, and s>he was puzzled which to believe. 
 
 
54 
 
 Exeter Hall party as the victims of tlie ire and wrath of its 
 devotees. It was in vain that some of the " Catholic" school 
 endeavored to obey the Rubric, and a friend of ours was de- 
 nounced to his Bishop, for issuing the following placard in his 
 parish : 
 
 "NOTICE IS HEREBY GIVEN, 
 
 That the Sacrament of Holy Baptism, except in cases of sickness, 
 will be administered immediately after the Second Lesson in the 
 Afternoon Service, as directed by the Rubric, which says, The 
 people are to be admonished, that it is most convenient that Baptism 
 should not be administered but upon Sundays, and other Holy-Days, 
 when the most number of people come together : as well for that the 
 Congregation there present may testify the receiving of them that 
 be newly Baptized into the number of Christ's Church ; as also 
 because in the Baptism of Infants, every man present may be put in 
 remembrance of his own profession made to God in his Baptism. 
 And furthermore, the Rubric proceeds to say, * When there are 
 Children to be Baptized, the Parents shall give knowledge thereof 
 
 OVER NIGHT, OR IN THE MORNING BEFORE THE BEGINNING OF MORN- 
 
 PRAYER, to the Curate. And then the Godfathers and Godmothers, 
 and the People, with the Children, must be ready at the Font, 
 EITHER IMMEDIATELY AFTER THE LAST LESSON AT MORNING 
 PRAYER, OR ELSE IMMEDIATELY AFTER THE LAST LESSON AT 
 EVENING PRAYER, as the Curate in his discretion shall appoint.'" 
 
 In vain did the "English Churchman" complain of the 
 irregularity of the Ministers of the Establishment, as may be 
 seen by the following extract from its columns : 
 
 " One correspondent states that he has ' been assured by Anglican 
 Priests, that in some churches, nay, in some rural districts, the 
 custom, no long time ago, was, during the winter, to Baptize without 
 water /' 
 
 " A clerical correspondent writes 
 
 '"I know a clergyman who re^baptized his child, on being assured 
 by one or two standing by, that not a single drop of water had 
 touched the child's face ; and I have every reason to believe, from 
 the report of credible witnesses, that this sometimes happens in large 
 parishes, where, e.g., sixty or seventy children are baptized on the 
 
55 
 
 Sunday afternoon, and where, consequently, there is often great 
 haste and carelessless. The drop or two of water, intended to 
 sprinkle the child, merely touches his cap or dress, and thus he 
 remains unbaptized.' 
 
 ' Another clergyman says 
 
 " ' Three cases fell under my own notice, when in London, quite 
 unconnected with each other, yet all corroborative of the fact, that 
 no water had been used. One was, from the circumstances, a 
 peculiarly distressing case. These three cases occurred in the same 
 parish (S. Pancras) about the same time. 
 
 " * I have seen a clergyman merely touch the forehead of the 
 child with a wet finger, holding it there until he drew the sign of 
 the 'f-, and I have occasionally, myself, been called upon to baptize 
 in the Churches, even of High Churchmen, where, from the smallness 
 of the vessel inserted within the font, and the paucity of the water 
 supplied, very great care was necessary to administer the Sacrament 
 validly to the number of children to be baptized. 
 
 " * There is a great ignorance, too, among the laity, as to what 
 constitutes Baptism. I was once requested by a respectable 
 tradesman HOT TO USE ANY WATER IN BAPTIZING, as his child was 
 too ill to bear it. People commonly bring their children so be-capped 
 and muffled up, that it requires some care to apply the water to the 
 face, and I have known them complain that the water was not 
 sprinkled as lightly as it might have been.' 
 
 " A third clergyman assures us that, very recently, the officiating 
 minister of a very large and populous metropolitan parish constantly 
 baptized with a wet finger merely." 
 
 The High Church or Oxford School in Scotland, were some- 
 what annoyed at finding an excommunicated Presbyter of the 
 Diocess of Aberdeen (Sir. W. Dunbar) received and abetted 
 by the Church Missionary Society. We now refer, at length, 
 to this singular case, for singular we must call it, in finding a 
 religious body acknowledging, and yet not submitting, to the 
 sway of the Bishop. 
 
 The Scotch Episcopalian body is placed in an anomalous 
 position dissenters (by law) from the Established (legally of 
 course we mean) church of the country, they possess *' Bishops'' 
 mid episcopally ordained (?) clergy. One of these, Sir Wil- 
 
56 
 
 liam Dunbar, Bart, (of Nova Scotia creation,) S.C.L., 
 and formerly minister of the Floating Chapel on the river 
 Thames, accepted from the managers, constituent members, 
 and congregation, of St. Paul's Chapel, Aberdeen, an invitation 
 and call to become their minister. Sir William Dunbar, after 
 his election, discovered that there was a deed in existence 
 reserving the independence of S. Paul's, Aberdeen, from the 
 government of Dr. Skinner, the u Bishop" of Aberdeen and 
 " Primus" of Scotland, who officiated at S. Andrew's, and used 
 the Scotch Communion office in Sir William Dunbar's pre- 
 sence, " he having been, as a matter of compliment, asked to 
 preach" but the indignant Baronet declined to receive the 
 Eucharist, and walked out of the church after the sermon, 
 " objecting on Scriptural, grounds to unite or administer in 
 the service/' Sir William Dunbar contended, in conjunction 
 with Mr. Drumniond, that he could still ' ' act as Presbyter of the 
 Church of England," in opposition to Dr. Skinner, though 
 he had promised " to pay all spiritual obedience to the Right 
 Reverend William Skinner and his successors," and, as a 
 consequence, Dr. Skinner promulgated'the following , excom- 
 munication : 
 
 " In the name of God, Amen, 
 
 "Whereas the REVEREND SIR WILLIAM DUNBAR, late 
 Minister of S. Paul's Chapel, Aberdeen, and a Presbyter of 
 this Diocess, received by letters disrnissory from the Bishop 
 of London, forgetting his duty as a Priest of the Catholic 
 Church, did, on the 12th of May last, in a letter addressed to 
 William Skinner, Doctor in Divinity, Bishop of Aberdeen, 
 wilfully renounce his canonical obedience to us his proper 
 ordinary, and withdraw himself, as he pretended, from the 
 jurisdiction of the Episcopal Church, and, notwithstanding 
 our earnest and affectionate remonstrances repeatedly addressed 
 to him, did obstinately persist in that his most wicked act, 
 contrary to his ordination vows ancj his solemn promise of 
 
57 
 
 canonical obedience ; whereby the said Sir "William D unbar 
 hath violated every principle of duty which the laws of the 
 Catholic Church have recognized as bearing on her Priests, 
 and hath placed himself in a state of open schism, and whereas 
 the said Sir William Dunbar hath moreover continued to 
 officiate in defiance of our authority ; therefore we, William 
 Skinner, Doctor in Divinity, Bishop of Aberdeen aforesaid, 
 sitting with our clergy in Synod this 10th August, 1843, 
 and acting under the provisions of Canon XLL, do declare 
 that the said Sir William Dunbar hath ceased to be a Pres- 
 byter of this church, and all his ministerial acts are without 
 authority as being performed apart from Christ's mystical Body 
 wherein the one spirit is ; and we do most earnestly and so- 
 lemnly warn all faithful people to avoid all communion with 
 the said Sir William Dunbar in prayers and sacraments, or in 
 any way giving countenence to him in his present irregular 
 and sinful course, lest they be partakers with him in his sin, 
 and thereby expose themselves to the threatening denounced 
 against those who cause divisions in the Church, from which 
 danger we most heartily pray that God of His great mercy 
 would keep all his faithful people committed to our charge, 
 through Jesus Christ our Lord. Amen." 
 
 Though Sir William Dunbar was "formally" and Mr. 
 Prummond " virtuallif' excommunicated, yet the " Church 
 Missionary Society" still communicated with Mr. Drummond 
 and SirW. Dunbar in common with the other local officers of tiie 
 association, and co-operated with them in the business of the 
 Society nay, Mr. Bickersteth, of Watton, preached twice in 
 Sir W. Dunbar's conventicle to overflowing congregations of 
 " Free Kirk" people and others, declaring " that it was impos- 
 sible for him to estimate the honor and privilege which he felt 
 in supporting Sir W. Dunbar under the present circumstances." 
 As the reader may expect, schism is sure to lead into Heresy, 
 and that, according to one of the Fathers, " adversus 
 
58 
 
 victoria esi sent entice eorum manifestatio" so the " Christian 
 Remembrancer" to whom we are indebted for the above de- 
 tails, laments that the " Archbishop of Canterbury and Bishop 
 of London" are in full communion with an excommunicated 
 Priest, and that its results will " unsettle" men's minds. 
 
 We had intended referring to the case of Mr. Drummond, 
 of Glenalmond, but neither space nor inclination allow us to 
 dwell any further on the vagaries of so insignificant a body as 
 the " Scottish Episcopal sect," though we regret much in see- 
 ing such men as Dr. Forbes (of Brechin), and one or two 
 other?, in its communion. 
 
 "We beg to present our readers with the " Deed of Union/' 
 a most curious and highly instructive document, and, to the 
 Catholic, a truly amusing production, as showing the existence 
 of a harmonious discord hitherto perfectly unattainable. 
 
 ' Deed of Union between tke Scottish Episcopal Church and 
 S. Paul's Chapel, Aberdeen. 
 
 1841 
 
 " We, considering that the Ministers of S. Paul's Chapel 
 should be placed under Episcopal authority, and, as the only 
 means of obtaining the same within our power, should join the 
 Scottish Episcopal Church, do hereby promise in the name of, 
 and acting for, the said Constituent members of S. Paul's 
 Chapel, to pay all spiritual obedience to the Right Rev. 
 William Skinner and his successors to the office of Bishop in 
 the Diocess of Aberdeen, under the following articles and 
 conditions, under which we join the Scottish Episcopal 
 Church, viz. : That all the present rights and privileges of 
 the Members of S. Paul's Chapel (particularly as set forth in 
 the Constitution or Decree Arbitral pronounced by the late 
 George Moir of Scotstown, Esq., and extension thereof, copies 
 of which are herewith produced and signed as relatives 
 
59 
 
 hereto) shall remain entire and be secure in the Union, more 
 particularly the choice of the Clergyman, the sole management 
 of the Funds, and the continued use and preservation to the 
 Chapel of the Liturgy, including the Catechism of the Church 
 of England, none of which rights and privileges shall be in- 
 fringed upon without incurring the dissolution of the said 
 Voluntary Union. And we further promise to call upon and 
 require our Clergymen for the time being to subscribe the 
 Canons of the said Scottish Episcopal Church in the form 
 prescribed, (but always in accordance with the continued use 
 of the Book of Common Prayer of the Church of England) so 
 that the congregation may be henceforth constituted and re- 
 cognized as a regular congregation of the said Church before 
 mentioned." 
 
 To this we would add the following Protest of Sir W. 
 Dunbar against a petition presented to the House of Lords 
 regarding the schism among Scotch Episcopalians : 
 
 " A Protest of the Rev. Sir William Dunbar^ Bart. 
 
 " Having accidentally learned, late in the evening of Satur- 
 day, the 3rd inst. that a document had been for three days 
 lying in this city for signature, by the English Episcopalians 
 resident here, purporting to be a petition to Parliament, 
 praying, as I am informed by one who saw it partially, that 
 Parliament would impower and require the Archbishop of 
 Canterbury for the time being, to induct all English Episcopal 
 ministers who should officiate henceforth in Scotland, or would 
 appoint an English bishop to exercise jurisdiction over the 
 English Episcopalian congregations in Scotland : 
 
 " Having also learned that this document, on the oue hand, 
 professes to express the mind of all English Episcopalians in 
 Scotland, while, on the other, there are English Episcopalians 
 in this city to whom no notice was given that such petition was 
 in existence : 
 
60 
 
 " Having also ascertained that the intimation sent to some 
 of the members of S. Paul's congregation, requesting them to 
 sign the petition, was made in a printed circular, dated ' S. 
 Paul's Chapel, Thursday, March 1, 1849:' 
 
 " Having also met with persons who had signed it, but who 
 confessed they had not read the document, nor heard it read : 
 
 " Having also had no opportunity of seeing it myself, as 
 before the time when I heard of it, it was to be sent to 
 Edinburgh, where, it would appear, it is also receiving 
 signatures : 
 
 " I, who have been for seven years the minister of the said 
 S. Paul's Chapel, do feel aggrieved by this conduct on the 
 part of those who have put this petition into circulation, and 
 also fully justified in concluding, from the clandestine character 
 of the transaction, that something is in contemplation affecting 
 the privileges of English Episcopalians in Scotland, and of 
 which those who have signed it, as well as those who have 
 not seen it, may not be aware, 
 
 "Under these circumstances I feel myself called upon to 
 put forth the following 
 
 <f PROTEST, 
 
 "I protest, in my own name, and in the name of such as 
 may agree with me, against the steps thus taken with a view 
 to effect an alteration of the law affecting English Episcopa- 
 lians in Scotland. 
 
 " If it should appear desirable to others that an alteration 
 should be made, I hereby, as above, protest against its being 
 attempted without admitting to consultation on the subject all 
 who are interested; and especially against procuring the sig- 
 natures of the congregation of St. Paul's Chapel without 
 apprising me, the senior minister thereof and until within the 
 last few months, the sole minister as has been done on the 
 
(51 
 
 present occasion, so that I might have an opportunity of 
 examining the matter, and of deliberating with them in refer- 
 ence to it. 
 
 " (Signed) WILLIAM DUNBAR, BART. 
 
 " Presbyter of the Church of England, and Senior 
 
 Minister of S. Paul's Chapel, Aberdeen. 
 "Aberdeen, March 5, 1849." 
 
 1843. 
 
 The principal converts this year have been 
 
 CLERGY. 
 
 3 Hon. and Rev. George Talbot, Rector of Evercreech, 
 
 Somerset. 
 
 4 Rev. Daniel Parsons, Curate of Tenbv. 
 
 5 Rev. Charles Seager, Assistant Professor of Hebrew, Oxford. 
 
 LATTY. 
 
 13 William Simpson, Esq., Trinity College, Cambridge. 
 
 14 William Lockbart, Esq., Exeter College, Oxford. 
 
 15 William D. Turnbull, Esq., Advocate, Edinburgh . 
 
 16 Charles De Barry, Esq. 
 
 17 Henry Bosanqnet, Esq., Barrister. 
 
 18 Charles Hemans, Esq 
 
 19 Sir Charles D'Albiac. 
 
 20 Henry Richardson, Esq., Manchester. 
 
 21 Miss Bowles. 
 
 22 Mrs. De Barry. 
 
 23 Miss Warner. 
 
 24 Miss Townsend. 
 
Puseyism met with a most curious check this year. Dr. 
 Pusey, in his turn as Canon of Christ Church, Oxford, preached 
 a Sermon before the University, entitled " The Holy Eucharist 
 a comfort to the Penitent. ' Scarcely had time been given 
 him to breathe, ere the Vice Chancellor, to the surprise of the 
 University, sent for the sermon to be tried in his court the 
 assessors being, with himself, pro hac vice, Dr. Jenkyns, 
 Master of Balliol, Dr, Hawkins, Provost of Oriel, Dr. Symonds, 
 Warden of Wadham, Dr. Jelf, Canon of Christ Church, and 
 Dr. Ogilvie, Eegius Professor of Pastoral Theology, with the 
 complainant, Dr. Faussett, Margaret Professor of Divinity, as 
 ex officio assistant, in consequence of Dr. Hampden, Eegius 
 Professor of Divinity, being excluded by the special Statute of 
 censure passed soon after his election to the Chair. The 
 Court was a secret one, " a mysterious tribunal fished up from 
 the deep of ages," and Dr. Pusey, seeing how it was consti- 
 tuted, began to feel uneasy as to the aspect of affairs ; so 
 secretly did they manage their business, that Dr. Pusey was 
 himself the first to announce to the world that he had been 
 convicted of Heresy and suspended by the "six Doctors."* 
 " In judicial affairs there can be no place for uncertain rumors. 
 There may be ' wars and rumors of wars,' but we never yet 
 heard of verdicts and judgments rumored to have been de- 
 livered ; the rumors going on for days and days after the 
 rumored date of the judgment, and all un contradicted, and 
 with nothing but rumors on the other side to contradict them, 
 and all in the immediate vicinity, if indeed a trial which had 
 no place could be said to have a vicinity. It was like the 
 comet of the season, a tail without a nucleus. People were 
 looking about impatiently for the fact itself. They went to 
 the doors of the College Halls, to the Commons rooms, to the 
 
 * See Appendix E. 
 
b'3 
 
 doors of the Schools, and all the public places where Univer- 
 sity notices of all kinds are posted ; they could find nothing- 
 new. There was a notice that some livery-stable-keeper had 
 been suspended from University communications, but no Dr. 
 Pusey. The Divinity Beadle was seen going about, but it was 
 only the announcement of the next Sunday's preachers."* 
 The sermon was universally talked over. Squires prosed about 
 it over their port, and young ladies were heard to lisp its 
 condemnation in the brief interval between the waltz and the 
 quadrille. The Board of Oxford Inquisitors (for we must in 
 candor confess that Dr. Pusey had no fair trial,) had condemned 
 the Regius Professor of Hebrew ; they had inferred that a 
 Puseyite was an animal to be hunted down and allowed no 
 law, and nothing could protect Dr. Pusey, for if there was no 
 other Puseyite in the world, he was one ; and accordingly the 
 columns of the Low Church papers were filled with paragraphs 
 headed in flaring capitals, u OXFORD BOARD OF HERE- 
 SY," "SUSPENSION OF DR. PUSEY FOR HERESY," 
 and the " Standard" actually " DARED" him to publish and 
 defend his sermon. Dr. Pusey did so and with pain, " for 
 it is impossible for any one not to foresee one portion of 
 its effects, namely, j what floods of blasphemy against Holy 
 Truth will be poured forth by the infidel or heretical, or secu- 
 lar and anti-religious papers with which the church and country 
 is at this time afflicted. It is like casting with one's own 
 hands,that which is most sacred, to be outraged and profaned."! 
 While Dr. Pusey and his friends were calling " for a specifi- 
 cation of the particular passage condemned," the Rev. Dr. 
 O'Connell addressed a Letter to Dr. Pusey, in which he most 
 
 * British Critic, July, 1843. 
 
 f Pusey's The Holy Eucharist a comfort to the Penitent the 
 Preface. 
 
earnestly pleaded with the condemned Professor, but in vain. 
 " What public duty (writes Dr. O'Connell) of greater magni- 
 tude can present itself than the restoration of peace and union 
 by the reconciliation of the Anglican Church with the Mother 
 of Churches ? What undertaking of more importance and 
 deeper interest can employ the zeal and the learning of the 
 Ministers of Religion, than the endeavor to accomplish this 
 truly Christian work ? If Leibnitz, Grotius, Bacon and 
 Bossuet, were awakened from their tombs, how would not such 
 men the greatest geniuses that adorned the annals of philo- 
 sophy employ their vast resources, in hastening the day of 
 England's regeneration, by laboring to unite her distracted 
 children once more in the bands of religious union. A fresh 
 ardor would animate their exertions now more than ever, be- 
 cause the grounds of dissension are being daily narrowed, and 
 doctrines which, in their days, entitled us to the foul appella- 
 tions of ' idolaters and superstitious,' are now numbered among 
 the cherished dogmas of Oxford, and placed beyond the reach 
 of scoff and cavil by the eloquent and untiring pens of its most 
 distinguished Professors. Truly, then, hath God raised up 
 glorious testimonies unto His Beloved Spouse, and elicited 
 from Her most gifted adversaries a confession of the purity of 
 that faith which had been so long detained in bondage.""* 
 
 Complaints were also laid against another member of the 
 University of Oxford, the Rev. Thomas Edward Morris, M. A., 
 Student of Christ Church, Oxford, for preaching a heterodox 
 sermon on Ascension Day, 1843. Mr. Morris, carried away 
 by his zeal, canonized Laud, an " Archbishop" of Canterbury 
 in the reign of Charles L, and whom the Tractarians delight 
 in calling "S. WILLIAM OF CANTERBURY," and thus referred 
 to him : " Laud, the martyred Archbishop, who, let us trust, 
 
 * Letter to Tev. E. B. Pusey, by Rev. J. O'Connell. Appendix F. 
 
65 
 
 still intercedes for the Church, whose enemies he resisted unto 
 death, and for this ancient seat of prayer and holy contem- 
 plation."* Mr. Morris, in self vindication, published his 
 sermon, and, following the example of Dr. Pusey, inserted an 
 appendix, in order that he might "remove any misapprehension 
 that might exist/' But it is not for us, and, indeed, it will 
 not interest our readers, to know whether, in spite of the XXII 
 Article, the Establishment holds the doctrine of the Invocation 
 of Saints, or (begging Mr. Morris's pardon) whether the Saints 
 departed pray for us, " for the belief that we ought to make 
 request to them is not involved therein, ' for (says Bramhall) 
 a comprecation both the Grecians and we do allow, an ultimate 
 invocation both the Grecians and we detest/ ;; 
 
 Messrs. Palmer and Perceval published this year a " Narra- 
 tive of events connected with the ' Tracts for the Times, 1 "t 
 each wishing to vindicate himself from the odium attached 
 to the members of the " Oxford School" ; they had no idea 
 of being sacrificed to the fury of a mob, like Messrs. Blunt, 
 (at Helstone) Baugh, (at Ilford) Courtenay arid Carl yon, (at 
 Exeter) or to be made the butt of the " Times" like Mr. 
 Cameron of Hurst, or to be mulcted like Mr. Escott of Gedney, 
 or to be held up to scorn with their fellows ; breakers were 
 ahead, and Messrs. Palmer and Perceval deemed it more politic 
 to wipe their hands of the " foul conspiracy" against the peace 
 of the Establishment. From these gentlemen, who imagined 
 themselves compelled by the lucubrations of an " insignificant 
 person" of the name of Golightly to come forward, we 
 learn that the original conspirators against the peace of ;the 
 Establishment were Messrs. Newman, Keble, Eroude, Rose, 
 Perceval, and Palmer; "these individuals (Dr. Eaussett 
 informs us,) were in the habit of meeting in secret con- 
 clave for the express purpose, with articles drawn up, and 
 
 * A Sermon preached on Ascension Day, 1843, by T. E. Morris. 
 
 f Appendix G. 
 5 
 
 
C6 
 
 a scheme of operations digested and settled, of introducing 
 Romanism into England, and of getting the whole Angli- 
 can Church to subscribe to the Tridentine decrees." Messrs. 
 Perceval and Palmer had no desire to be termed Trans- 
 itionists; but we have nought to do with them, one of 
 whom lost his Chaplaincy to Her Majesty during the 
 Gorham agitation. We have, however, a word to say to 
 the writer of an article in the " Christian Remembrancer" 
 of November, 1843, who says : " We think the conduct of 
 the recent converts to Romanism very un-English, we had 
 almost said shabby. The very way in which these ' goings 
 over' are conducted shows much latent suspicion in the good 
 of a cause ; transfuga is the Latin word, and we cannot dis- 
 connect it from the notion of a deserter. Never to consult 
 friends or even families, to be lost for a week, to announce a 
 step upon which the soul may be perilled by a penny-post 
 letter from Oscott, to lodge no appeal with a Bishop whom 
 they have served, to dive down at Littlemore, and to be lost to 
 sight till they pop up at S. Chad's as ' acolytes' ; if this were 
 not too serious a matter to laugh at, it would be scarcely more 
 than simply farcical. If really and truly their souls were un- 
 dergoing a perilous sifting, if they had not resolved upon this 
 step without the most earnest prayer, if they had well and long 
 weighed the conflicting claims of the two Communions, and if 
 at last they resolved in favor of Rome, only because England 
 was deficient in the signs of an Apostle was too cold too 
 narrow too hard too grudging then, surely, and we put 
 it upon the lowest ground, if ever their minds were possessed 
 with the slightest or a single suspicion at any time, that in spite 
 of appearances, England might not be wrong, surely the Church 
 of their Baptism and Ordination was worth struggling for, it 
 was worth making a public and solemn appeal for ; it was 
 worth a trial to make it better, more holy, more religious ; it 
 was worth some agitation to recall it at least to its proper 
 
07 
 
 character. If they were defeated, and if their claim, boldly 
 and dutifully argued, were rejected well, that is another 
 question, but, since they have not done this, their conduct to 
 us appears, we ADVISEDLY use a very strong and offensive 
 phrase, to be sneaking and unmanly ; we may pity them 
 pray for them weep for them but we dare not respect 
 them."* We know not whether the writer of this article be 
 yet a Catholic, but if so, his punishment will be severe when 
 he recollects how he maligned his elder brethren in the Eaith ; 
 if still a Protestant if still clinging on to the stranded bark 
 of Anglicanism in spite of the howling wind, pelting rain, 
 and angry thunder, when 
 
 " All but a few- 
 Plunge into the flowing brine and quit the vessel," 
 
 we would most respectfully say to him for we too " pity" 
 him " pray" for him " weep" for him " Sir, you know 
 nothing of the sighs and tears we have shed while yet in doubt 
 you cannot feel or sympathize, nor can you have the most 
 distant idea, of all that we have suffered while God's good 
 Spirit was leading us onward you cannot tell how bitter, how 
 intense, how agonizing, were our sufferings when the dread 
 truth flashed on our mind for the first time, that our Orders 
 were nought, and that the Church of England was merely a 
 creature and slave of the State and that faith, saving faith, 
 was impossible to be obtained save in the Church of Rome ; 
 therefore, good sir, we do most respectfully beg of you not to 
 stigmatize our conduct as ' sneaking' and 'unmanly' -, was it 
 i sneaking' and ' unmanly' in Mr. Bernard Smith resigning a 
 preferment of 700 per annum, or in others cheerfully resign- 
 ing their Archdeaconries, Deaneries, and snug rectories, for 
 beggary, and in some instances actual starvation ?f We speak 
 
 * Christian Remembrancer, November, 1843. 
 
 f One of the clerical converts would have starved at T , had 
 
 it not been for the broken meat given him by some charitable Catho- 
 . Appendix H. 
 
C8 
 
 advisedly, for we are acquainted with several converts who 
 have voluntarily resigned preferments of great value to eke out a 
 living with their family on salaries that our servants would 
 have contemptuously rejected ; nay, some have even embraced 
 actual poverty, and been beggared in consequence of their 
 embracing the FAITH once delivered to the saints. Is it a 
 slight trial, a mere ' diving down* and a ' popping up/ to leave 
 friends and relatives, and all that one holds dear, for a strange 
 worship, but yet one that we felt to be true one in which we 
 have met and conversed with our God our Incarnate JESUS 
 for we know that the Church ' has JESUS Himself with Her, 
 the Living God in the Blessed Sacrament. It is no com- 
 memoration of Him ; it is Himself. It is no part of the 
 mystery of the Incarnation ; it is the whole mystery, and the 
 Incarnate One Himself. It is not simply a means of grace ; 
 it is the Divine Fountain of Grace Himself. It is not merely 
 a help to glory ; it is the Glorified Redeemer Himself, the 
 owner and the source of all glory. The Blessed Sacrament is 
 God in His mysterious, miraculous veils. It is this real pre- 
 sence of God which makes Catholicism a religion quite distinct 
 from any of the so-called forms of Christianity. It is this 
 possession of Her God which is of necessity the life-long 
 triumph of the Church. Nothing short of this could be a 
 real or sufficient triumph to the Bride of Christ.' You speak 
 also of our leaving the ' Church of our Baptism* the writer 
 of this ' History,' and every other Anglican he has yet met 
 with, boasts of their having been by baptism made children of 
 God, MEMBERS OF CHRIST, and inheritors of the Kingdom of 
 Heaven ; and consequently not of any national Church. For, 
 with Mr. Northcote, I may say to you, ' surely you do not 
 yourself look on your baptism as something purely local and 
 national ; you do not consider that one baptised by a Presby- 
 terian or a Wesleyan would forsake 'the Church of his Baptism* 
 by becoming an Anglican/ The true Church, wherever that 
 
69 
 
 be, and no other, must needs be to the Christian the Church 
 of his Baptism. She is his real Mother, to whom all his affec- 
 tions are due, though it may be that a stranger stole him from 
 her even in his cradle, and has brought him up in ignorance 
 of his royal descent and rightful heritage. Labor then to 
 discover the true Church, and in Her you will have discovered 
 the Church of your Baptism." 
 
 Mr. Seager, the Assistant Professor of Hebrew at Oxford, 
 previous to his secession, published a volume of the Sarum 
 Breviary, in order that Anglicans might be prevented from 
 reciting the Roman Office, which they were wont to alter to suit 
 their own preconceived notions of Catholicity, as, e.g., instead 
 of praying to the saint, begging that the saint might pray for 
 them. Mr, Seager also published, a short time previous to 
 his secession, Courayer's " Defence of Anglican Orders," thus 
 proving, by his very secession from the Establishment, what 
 his opinion was of the validity of the arguments used by the 
 apostate Courayer, who has been so ably refuted by Le Quien. 
 
 1844. 
 Some of the converts this year were 
 
 CLERGY. 
 
 6. Rev. James Burton, Curate of Trinity Church, Brouipton. 
 
 7. Rev. William G. Penny, P.C. of Ashdon, Bucks. 
 
 LAITY. 
 
 25. Thomas A. King, Esq., Exeter College, Oxford. 
 
 26. Charles R. Scott Murray, Esq., M.P., Christchurch, Oxford. 
 
 27. William Leigh, Esq. 
 
 28 George Tickell, Esq., M.A., University College, Oxford. 
 
 29. J. A. Stothert, Esq., Advocate, Edinburgh. 
 
 30. B, Rutland, Esq., Trinity College, Cambridge. 
 
70 
 
 31. Thomas Fenn, Esq. 
 
 32. Mrs. Seager. 
 
 33. Miss D'Albiac. 
 
 34. Miss Nangle. 
 
 Mr. Penny says, " In quitting the Anglican Communion for 
 the Catholic, we are not renouncing one authority to follow 
 another, but putting ourselves under an authority, having 
 previously been under none at all. I say ' having been pre- 
 viously under none at all,' because it is evident that though a 
 person in the Anglican communion were to hold all Roman 
 doctrine, if such a thing were possible, which it is not, inas- 
 much as one Roman doctrine teaches the necessity of com- 
 munion with the See of Rome, he would not hold what he 
 holds upon the authority of Rome, but only by way of opinion. 
 Because, of course, to submit to the authority of a body, is to 
 submit to the guidance of those, whom it has authorized to 
 guide us. Now what Anglican submits to those whom the 
 Roman Communion authorizes as guides? None; in that 
 among other things they do not make confession to them as is 
 required."* 
 
 Certain members of the " Oxford School," dissatisfied with 
 Mr. Newman's advice to " work in chains," to be " content to 
 be in bondage," determined to exert themselves in obtaining 
 the abrogation of that which they deemed " a mockery, a 
 snare, and a delusion" viz., The compulsory burial of Schisma- 
 tics. They had " freely and voluntarily subscribed to the 
 thirty-nine Articles, and to the three articles contained in the 
 thirty-sixth Canon " accordingly a Committee, consisting of 
 the following clergymen, was formed viz. 
 
 Rev. Thomas W. Allies, Rector of Launton, Oxon. 
 Rev. I. U. Cooke, Vicar of East Lutworth, Dorsetshire. 
 Rev. W, PI. Mountain, Vicar of Kernel Hcmpstead, Herts. 
 
 * The impossibility of Faith out of the Church of Rome, by W. 
 G. Penny. 
 
71 
 
 Rev. W. H. Heiislowe, P.O. of Tottenhill, Norfolk. 
 
 Rev. Edward G. K. Browne, Curate of Bawdsey, Suffolk : 
 whose duty it was to invite their clerical brethren to unite and 
 sign a Petition to the High Court of Parliament for the 
 purpose of alleviating this tyrannical act of the English Govern- 
 ment, as they fully believed with the 4, 5, 6, 7, 8, 9, 10, 11, 
 and 12 Canons of the Established Church, that Schismatics 
 were " ipso facto excommunicated, and not to be restored, but 
 only by the Archbishop, after his repentance and public 
 revocation of such his wicked errors." " We cannot but 
 conclude (says one of the supporters of this Petition) that those 
 only, who have received the Sacrament of Baptism from one 
 who has been episcopally ordained, are, according to the view 
 of the Church of England, truly and scripturally baptised.''' 
 
 The following Petition was drawn up by the aforesaid Com- 
 mittee for presentation to the House of Commons, but never 
 presented :- 
 
 " To the Right Hon. the Lords Spiritual and Temporal of Ihe 
 United Kingdom of Great Britain and Ireland, in Parlia- 
 ment assembled. 
 
 The Petition of the undersigned Clergymen of the Church of 
 England humbly showeth 
 
 1. That your Petitioners view with unfeigned sorrow and 
 alarm the late decision in the Ecclesiastical Courts in the several 
 prosecutions of their reverend brethren, the Messrs. Escott, 
 Chapman, and Henslowe, respecting Dissenting or Schismatic 
 Baptism, and Church Burial ; which latter rite is thereby made 
 compulsory upon all Parochial Clergymen, in violation of their 
 public pledge to obey the Church's rule and the statute law. 
 
 2 That your Petitioners esteem it most inconsistent and 
 unreasonable to confer the peculiar privileges of the Church 
 upon such as are not, nor ever have been, members of the same ; 
 and the height of injustice and oppression to compel its officers 
 thereto, with respect to any who have never been received therein 
 or have separated therefrom. 
 
72 
 
 3. That [albeit her spiritual claims on our obedience be 
 divine and authoritative, yet as a civil institution] the Church of 
 England is such a voluntary association, inasmuch as each man's 
 religious profession is, or should be, of his own free will and 
 choice, none having right to compel another to adopt either this 
 or that mode of faith, but each being free to follow that which he 
 does believe to be the law of God. 
 
 4. That the said Church has peculiar ceremonies, rites, and 
 privileges, reserved for those, and those only, who are members 
 of the same. 
 
 5. That the mode of becoming a member thereof is plainly 
 and clearly defined in the Book of Common Prayer; which 
 Book, with the rites, ceremonies, and directions therein contained, 
 has received the sanction of Parliament, by Act 13 and 14> Car. 
 II., cap, 4., expressly establishing and confirming it, and no 
 other, as the ritual code and ceremonial of the said Church ; and 
 that such mode of admission into membership is, by baptism at 
 the hands of a 'lawful' minister, lawfully and episcopally 
 ordained ' according to the order' of the said Church. 
 
 6. That by the Act 52 Geo. III., cap 146, it is enjoined that 
 the names of all persons so baptized, and admitted members as 
 aforesaid, shall be enrolled as such in the parochial registers 
 which are officially kept by the minister of every parish in 
 England no other baptisms, or alleged baptisms, being recog- 
 nizable therein as conferring admission to membership in the 
 said Church. 
 
 7. That the Rubric prefixed to the office for the Burial of 
 the Dead, in the Book of Common Prayer, so sanctioned and 
 established by Parliament as aforesaid, directs that such ' office 
 is not tobe used for any that die unbaptized,' ' or excommunicate, 
 or have laid/ &c., or, in other words, that have not been admitted 
 by the Holy Sacrament of Baptism, as prescribed by the Book 
 of Common Prayer, and duly registered according to law as 
 members of the said Church, or have been cut off by authoritv, 
 or their own act, from its communion. 
 
 8. That notwithstanding such prohibition, and the Act of 
 
73 
 
 Parliament which expressly sanctions and establishes it, your 
 Petitioners, as officiating ministers of a voluntary association, the 
 United Church of England and Ireland as aforesaid, are, by 
 reason of the precedent of these late decisions in the Ecclesiastical 
 Courts, now daily liable so be called on and compelled by, as 
 they believe, a mistaken and unconstitutional decision to use 
 that office, and the privilege of burial as members, with respect 
 to those who have never been admitted or registered, nor could 
 be registered, as such ; and that, consequently, the number of 
 such prosecutions as those above referred to must indefinitely 
 increase, or your Petitioners and their brethren, the other 
 officiating ministers of the United Church of England and 
 Ireland, be compelled to violate their sense of the demands of 
 reason and consistency, of the due discipline of their Church, 
 and the principle embodied in the constitution of that Church 
 and the laws of the Realm. 
 
 9. Your Petitioners, therefore, humbly pray that your Lord- 
 ships would be pleased to take these facts into your gracious 
 consideration, and to make such prder thereupon as to your 
 wisdom shall seem meet, to relieve your Petitioners and their 
 Reverend brethren from the grievance and anomaly of being 
 exposed to prosecution in the Ecclesiastical Courts, for fulfilling 
 those directions which their reason, their solemn engagements, 
 the rules of their Church, and the Acts of Parliament, alike 
 enjoin. 
 
 And your Petitioners shall ever pray, &c." 
 A periodical, to whom we are already much indebted, thus 
 speaks of this decision of Sir H. J. Fust " Here is the office 
 of the Metropolitan, or, in other words, the Metropolitan, fining 
 and ruining the clergy because they will not betray the Church, 
 and Separatists are permitted to form an unholy league with the 
 Archbishop of Canterbury himself, for the strange purpose of 
 showing that their ministerial commission is as good as his own. 
 The tyranny of a State is bad enough, but for a Church to 
 encourage schism and to oppress the clergy alone, is still more 
 intolerable/' 
 
 ; 
 
74 
 
 " Address of the Cleryy of the Deanery of in the Diocess 
 
 of , to his Grace the Archbishop of Canterbury and the 
 
 Eight Reverend the Lord Bishop of the Diocess of . 
 
 " We, the undersigned Clergy of the Deanery of , in 
 
 your Diocess, beg leave with the greatest respect to call your 
 
 attention to a recent decision pronounced by the Judge of 
 
 the Court of Arches in re Escott. 
 
 " Such a decision does not merely recognise (what was never 
 recognized by any general council) the validity of Lay Baptism, 
 and indeed of Baptism administered by Separatists, but also 
 requires a clergyman, under pain of suspension for three months, 
 to read the Burial Service of the Church over those who deliber- 
 ately and wilfully continue in a state of separation from Her 
 communion. 
 
 " Such a state of the law is at variance as well with Scripture 
 and reason, as with the real principles of the Constitution. 
 
 " We hope, therefore, for your speedy co-operation 
 
 in bringing about such measures as may release us from this 
 hardship and tyranny over our consciences. And that, as the 
 authority of the Court of Arches emanated from the Primate of 
 all England, there can be no real difficulty in procuring for us 
 immediate redress." 
 
 A member of the Committee has written to us conveying the 
 information that the above Petition was never presented, and that 
 the Committee, consisting, after the writer's submission to the 
 Church, of 
 
 Rev. T. W. Allies, Rector of Launtou, 
 Rev. W. H. Henslowe, P. C., Tottenham, 
 Rev. W. H. Mountain, Vicar of Hemel He nips lead, 
 Rev. I. U. Cooke, Vicar of East Lutworth, 
 Rev. W. H. Church, Vicar of Geddington, 
 only succeeded in obtaining 126 signatures. 
 
 Sir H. J. Fust (whose decision in the Stone Altar case first 
 called him into notice) decided otherwise in the cases of Rev. 
 T. Escott, of Geclney, and Rev. W. H. Henslowe, of Tottenhill. 
 
75 
 
 Another party, following the advice of Lord John Manners, 
 determined to found a monastery consisting of MARRIED and 
 unmarried monks, and selected as their site a small village in 
 the county of Suffolk ; the unmarried Fathers and Brethren 
 were to take " Bachelors" vows, regarding " Celibacy, as it 
 really is, as a higher state/' and that " there are surely duties 
 enough in the church where Celibacy may have its proper 
 place, and where there is much room for the exhibition of the 
 sterner grace of self-denial, foregoing all the highest earthly 
 joys which cheer us in our pilgrimage, passing alone and 
 isolated through the world, and visibly living only for his 
 Master's work, and to gather in his Master's scattered sheep." 
 They forget that " monks and nuns are not commodities to be 
 found everywhere, and to be moulded for the nonce whenever 
 they are wanted. Funds may be found, and buildings raised, 
 and vestments manufactured, but it requires a special vocation 
 from God to make a man or woman renounce the world ;"* and 
 so it was. In vain did the learned Regius Professor of Hebrew 
 enquire, " Why should the daughters of our land be in a 
 manner forced into marriage, as in the former days of llomauism 
 they were into Celibacy, and the days of the Old Testament 
 be brought back upon us, and our maidens marry in order to 
 ' take away their reproach from among men/ Now that He 
 who was looked for is corne, and they can serve Him, not by 
 becoming mothers of the Holy line whereof He was born, but 
 by ministering to His members in a sanctified virgin estate 
 why should we not also, instead of our desultory Visiting 
 Societies, have our Saurs de la Charite, whose spotless and 
 religious purity might be their support amid the scenes of 
 misery and loathsomeness, carrying that awe about them which 
 even sin feels towards undefiledness, and impressing a healthful 
 sense of shame upon guilt by their very presence ? Why 
 should marriage alone have its duties among the daughters of 
 * Life of S. Gilbert of Sempringhain. 
 
76 
 
 our great, and the simple estate be condemned to an unwilling 
 listlessness, or left to seek undirected, and unauthorised, and 
 unsanctified, ways of usefulness of its own ?"* The attempt 
 
 was made at , and we were given to understand that 
 
 it was a failure. The following paper, taken from the " Church 
 Intelligencer, "^ was circulated widely among the '* Oxford 
 party," and is so curious, that we are sure that our readers will 
 excuse our giving it an insertion in our pages : 
 " Revival of Monastic and Conventual Institutions on a plan 
 
 adapted to the exigencies of the Reformed Catholic Church 
 
 in England. 
 
 " ' Quid aliud fuere Monasteria quam officinae virtutum ; jejunii 
 patientiae laborum.' D. Ambros, lib. X., Ep. 82. 
 
 "' A Monastery is a school of Christian penitence It is a little 
 community, having its own officers, in which each has his own 
 post marked out, and in which all are engaged in labors of love ; 
 whilst, from its silence and peace, the soul has leisure for 
 contemplation.' British Critic, No, LX., Article, Port Royal. 
 
 " ' To speak seriously and without passion, what can the ill 
 be to have places set apart whither men, either by nature, turn, 
 or otherwise unfit for the world, may retire themselves in religious 
 company, may think on Heaven and good learning/ Sir 
 Roger Twysderis Beginners of Monastic Life. 
 
 " ' Something like Monasteries for women would be a gloriou s 
 design, and may be set on foot to be the honor of a QUEEN ON 
 THE THRONE.' Bishop Burnet. 
 
 " It is a question which must long have presented itself as a 
 subject of anxious thought to reflecting Christians, ' In what way 
 the general interests of the Church and the Christian education 
 of her people may be best promoted; and by what means a 
 
 * Pusey's Letter to the Bishop of Oxford, p. 215. 
 f- The " Church Intelligencer' 1 was under the Editorship of a 
 gentleman who had seceded from Dissent. 
 
T7 
 
 remedy may be best provided for many of the evils social, 
 domestic, and personal arising out of the present disordered 
 state of our civil and ecclesiastical relations ?' 
 
 " The solution of this question, which has occupied so many 
 minds, and which seems to be increasingly gaining ground, is, 
 that the wants alluded to would be most effectually met and 
 supplied by the REVIVAL OF MONASTIC AND CONVENTUAL 
 INSTITUTIONS, in a form suited to the genius, character, and 
 exigencies of the Church in England, whereby her devotional, 
 practical, and educational system might be carried out, and an 
 asylum might be opened for persons of both sexes, who, from 
 deliberate choice or under the pressure of various trials, might 
 be desirous of permanent or occasional retirement from the 
 world, and opportunity of quietude and devotion. 
 
 " Perhaps the best model for such establishments (mutatis 
 mutandis] would be the monastery of Port Royal des Champs 
 as described by Mrs. Schimmelpeninck, in her edifying ' Memoirs 
 of Port Royal.' 
 
 " The OBJECTS of such Institutions would be 
 
 " 1. To widen and deepen the legitimate influence of the 
 Church by exhibiting a model of Her system as fully carried out 
 and reduced to actual practice. 
 
 " 2. To promote and conduct Christian education upon Church 
 principles. 
 
 " 3. To afford a retreat for the contemplative, the bereaved 
 the destitute, and the embarrassed. 
 
 " 4. To cherish a spirit of devotion, charity, humility, and 
 obedience. 
 
 " 5. To give better opportunities of acquiring self-knowledge, 
 and exercising penitence. 
 
 " 6. To promote simplicity and godly sincerity in the 
 intercourse of life. 
 
 " 7. To revive plainness and self-denial in diet, dress 
 furniture, personal attendance, &c. 
 
 "8. To form habits of retirement, silence, and recollection. 
 
78 
 
 "THE MEANS. 
 
 " 1. A system of community where the superabundance of 
 the wealthier might be made available to the support of the 
 poorer members. 
 
 " 2. Daily public devotion and frequent Communion agreeably 
 to the order of the Church. 
 
 "3. Strict observance of the Festivals, Fasts, &c., prescribed 
 in the Book of Common Prayer. 
 
 " 4. A RULE for dress, diet, furniture, recreation, &c. 
 
 ' 5. Appointed time for silence and subjects for meditation. 
 
 11 6 Corporal and spiritual works of mercy. 
 
 " 7. Exercising penitence and obedience. 
 
 " 8. Bodily and mental labor particularly in educating the 
 young, composing works to meet the necessities of the Church, 
 working for the poor, and assisting in the various duties of the 
 
 establishment. 
 
 "THE CONSTITUTION. 
 
 " No vows, but a solemn declaration and engagement of 
 obedience to the Superior, and of compliance with the RULE of 
 the Institution during residence. 
 
 " VISITATION Monthly by the Parochial Minister, quarterly 
 by the Rural Dean, half-yearly by the Archdeacon, yearly by 
 the Bishop. 
 
 " SUPERIOR To be appointed by the Bishop and removeable 
 at his pleasure ; to appoint his or her subordinate subject to the 
 Bishop's approval. 
 
 " Other details may be easily supplied. 
 
 "It is hoped and earnestly requested that the friends of 
 primitive piety, order, and simplicity, into whose hands this 
 paper may fall, will direct their thoughts and endeavors towards 
 .expanding these hints, and devising some method of bringing 
 them to a practical issue. To such, it will be obvious that the 
 design must not be desecrated by the interference of schemes of 
 worldly gain, in the shape of Joint-Stock Companies, Proprietary 
 Shares, c. It must be the offspring of love to God and love to 
 man the free-will offering of penitent gratitude or open-handed 
 charity to GOD and to His CHURCH." 
 
79 
 
 We shall anon refer to this point, as there "were in the shade 
 (to use the words of a modern writer) several pious associations 
 of individuals who live in community and follow a strict conven- 
 tional rule" or, as a correspondent of the " English Church- 
 man" said, that many were pining for a life of solitude, while 
 they forgot that by giving up earth they did not gain Heaven in 
 exchange for a " Protestant nun conveys to us a mournful 
 idea. For the brethren she leaves, where is the happy familiar 
 intercourse with the saints in glory ? For the mother to whom 
 perhaps she bids adieu, where is the fond child-like intimacy 
 with God's Blessed Mother, and our Mother too? And for the 
 earthly love which she perchance renounces, where is. the 
 spouse of her soul, where is her beloved ? Where are the hours 
 spent before the blessed sacrament ? Oh, the life of the nun 
 is treasured up there ! It is this which makes the convent a 
 home to her ; her God abides ever with her. When she 
 tore away her heart from its fleshly shrine, she placed it in the 
 Tabernacle, in the clefts of the rock, in the wound in her 
 Saviour's side, in the Heart of Jesus, and there it is at rest/' 
 Would to God that Miss Sellon, Miss Nightingale, and their 
 companions, fully realised the force of these words, and felt 
 that neither Dr. Pusey, nor Mr. Liddell, had any authority over 
 them, while they despised the authority of their Ordinary. 
 
 The " Times" thus refers to Mr. Tickell's conversion : 
 " Rightly or wrongly they (the Puseyites) assert that the 
 English Church, and that large body of Chnstians in com- 
 munion with the Church of kindred form and origin, viz., in 
 Ireland, and in Scotland, and in the United States of America, 
 and in Brunswick, and in the East Indies, and in the West, 
 and in Australia, and in New Zealand, and in short wherever 
 the English tongue is known, are, whatever may be the true 
 test or theory of Christian membership, genuine and indispen- 
 sible members one great third in short of the Christian 
 
 tch. Rightly or wrongly they assert, and that without 
 
80 
 
 prejudice to Christian charity, that this great body of the 
 Church is Apostolic iu foundation, Apostolic in usages, 
 Apostolic in doctrine. Rightly or wrongly they assert that 
 this great and important portion of Christendom stands not 
 on any exclusive or self-limited basis of its own, the assumed 
 truth of which should cut down every one else, but on an 
 equal footing the great footing of Catholic and Apostolic 
 ordination with the other Churches of the Universal Faith. 
 So far as we are aware no other school in our Church at all 
 regards, or wishes to regard, her in the same light. So far as 
 we are aware these same principles, and none other, are the 
 very ones which, be this right or wrong, our Church has all 
 along rested her claim to a fellowship with and position in 
 Christendom. They vindicate to her at once her high rank 
 and destiny among the churches of Christendom. Mr. Tickell, 
 a gentleman of some promise and distinction, we believe not^ 
 however, a clergyman, but one who has given out, or supposed 
 to have given out, that he zealously supported or even exag- 
 gerated those peculiar views, which consist in exalting the 
 importance of that Apostolic ordination, which no one has ever 
 disproved or denied to the English Church this gentleman 
 has now gone over to Rome. The truth is that if Mr. Tickell, 
 and other gentlemen of his school, kept in mind the importance 
 of the Apostolic institution, which they profess so much to 
 value, they would then see that comparisons of points of 
 external practice and the like, however they might deride them ? 
 as no doubt they would, though most unreasonably, against 
 their own Church, were not anything to the purpose so long 
 as their own Church were confessedly a true and Apostolic 
 one. But this done, estimate these facts by the value which 
 by their own principles they should set upon it. They deny 
 their own doctrines. Hence their lapse. Hence, and hence 
 alone, their blindness, their positive blindness, to the superin- 
 duced errors and monstrous corruptions of Romanism." 
 
81 
 
 Having already referred in our Preface to the fortuitous cir> 
 cnmstance that led to the conversion of the Hon. Mr. 
 Douglas and Mr. Scott Murray, we now beg to call our reader's 
 attention to the following extract from Battersby's Catholic 
 Directory : 
 
 "About two years ago Mr, Scott Murray, and his friend Mr. 
 Douglas, were at Rome, and went frequently to see the pomp of 
 the Catholic Service in S. Peter's, the Cathedral of the Christian 
 world, * Christ's mighty shrine above his martyr's tomb/ On 
 one of these occasions Mr. Scott Murray, to get rid of the in- 
 eumbrance of his umbrella, placed it on one of the vacant 
 confessionals, and when the service was over, found it was locked, 
 and his umbrella of course not forthcoming. On enquiring of 
 one of the sacristans, he learned that the good old clergyman, to 
 whom the confessional belonged, had as usual taken the key to 
 his convent with him, and would not return to his confessional 
 till the following morning, when, if Mr. Murray sent his servant 
 or left his address, the umbrella should be forwarded to him. 
 It so happened that Mr. Murray was to leave Rome for England 
 that evening or the next morning, to attend his duties in Parlia- 
 ment, and requested his friend, Mr. Douglas, to look after the 
 umbrella. Accordingly, following the instructions of the sacris- 
 tan, he directed his steps toward the convent, and having 
 reached it, enquired for the Padre Cotifessore in whose confes- 
 sional the umbrella lay a prisoner. The Padre received him 
 most kindly, handed him the key of the confessional, and sent two 
 of the younger religious to accompany him to S. Peter's, to 
 release the prisoner, and thus the umbrella found its way home. 
 Mr. Douglas was so charmed with the urbanity, piety and su- 
 perior information, of the venerable religious, that he begged to 
 be allowed to repeat his visit ; his enlightened conversation 
 soon cleared away all his religious doubts and prejudices, and 
 showed him in full evidence the truth of the Catholic religion, 
 which, after due preparation, he cordially embraced, and after 
 some time returned to England. Mr. Scott Murray was sur- 
 prised to Bud his friend from conviction a sincere Catholic; this led 
 6 
 
82 
 
 him to examine more fully into Catholic doctrines, and the it- 
 suit on his enlightened and impartial mind was a full conviction 
 of their truth : and, as he, in company with his mother and sister, 
 proposed to spend the winter in the south of Europe, and to visit 
 Rome, he requested a letter of introduction from his friend Mr. 
 Douglas to the good religious above mentioned, and also to one 
 of the Canons of S. Peter's, and then proceeded on his tour 
 through Italy, Sicily, and Malta. He remained but a short 
 time at Malta, and returned through Sicily to the Eternal City. 
 Arriving there he lost no time in becoming acquainted with the 
 worthy clergyman, the instrument of his friend's conversion, 
 followed up his religious researches, and having fully satisfied his 
 mind on every ground, was received a few weeks ago into the 
 Catholic Church, by his Eminence the Cardinal Fransoni. It 
 may be satisfactory to know that this distinguished ornament of 
 our Senate, who was returned on high Tory interest, as one of 
 our county members, is now in his twenty. fifth year, with a noble 
 fortune of about 20,000 a year, and this gives an additional 
 proof of the remarkable observation in the Protestant ' British 
 Critic,' that, 'the Catholic system in this country (England) 
 is just now beginning, after a long interval of torpor, to lay hold 
 of the most gifted minds and the most energetic spirits of the 
 time.' The religion which the great Sir T. More believed, 
 must ever command the respect, and claim the attention of every 
 honest, enlightened Englishman." 
 
 We have just been favored by the Editor of the Tipperary 
 Vindicator., with Mr. Miles' reasons for renouncing Anglican- 
 ism, and beg to call our reader's attention to his third 
 reason . 
 
 THREE REASONS FOR RENOUNCING THE CHURCH OF ENGLAND, 
 AND RETURNING TO THE ORIGINAL CATHOLIC APOSTOLICAL 
 PAITH. 
 
 I. Because I conscientiously and firmly believe that the 
 religion of the primitive Christian Church as transmitted to us 
 by tradition and revelation, is the only pure source of belief. 
 
85 
 
 II. Because the Church of England has, without divine 
 authority, entirely removed from her rites and ceremonies, as 
 well as from the eyes of the faithful, that emblem of our Blessed 
 Saviour's suffering and death the Cross which was borne 
 by Himself in person, and which all true Christians should 
 humbly venerate as the symbol of redemption and eternal 
 salvation. 
 
 III. Because the effects of the propagation of the Church 
 of England's doctrines, forced upon Ireland, my country, have 
 been to denationalise the people of Ireland, and, by disuniting 
 them, to dissolve the religious and social compact ordaiuedbythe 
 commandments of God. 
 
 NOTE. Although the Cross is banished from the churches 
 in England, it is a curious fact that the English flag retains it to 
 this day upon the Cross of S. George, as borne in the time of 
 the crusaders. 
 
 J. MILES. 
 Rome* March 17, 1844. 
 
 1845. 
 
 The hour was at hand the knell had tolled for the departure 
 of Mr. Newman and his comrades at Littlemore. Some of 
 the converts of this vear were 
 
 CLERGY. 
 
 8. Rev. J Campbell Smith. 
 
 9. Rev. J. Moore Capes, Rector of S. John's, Eastover, Bridge- 
 
 water. 
 
 10. Rev. George Montgomery, Curate of Castle Knock, Dtiblia. 
 
 11. Rev. W. G. Ward. 
 
 12. Rev. Brook C. Brydges. 
 
 13. Rev. Ambrose S. John, Curate of Wai in en Kent. 
 
14. Rev. F. S. Bowles. 
 
 15. Rev. Richard H. Stan ton, Curate of Guilborough, North- 
 
 amptonshire. 
 
 16. Rev. John Walker, Curate of Benefield, Northamptonshire, 
 
 17. Rev. F. R. Neve, Rector of Poole-Keynes, Wilts. 
 13. Rev. F. Oakeley, Canon of Lichfield. 
 
 19. Rev. C. H. Collyns, Curate of S. Mary Magdalen, Oxford. 
 
 20. Rev. W. F. Wingfield. 
 
 21. Rev. Frederick W.Faber, Rector of Elton, Northamptonshire. 
 
 22. Rev. T. W. Marshall, Rector of Swallowoliffe, Wilts. 
 
 23. Rev. J. Melville Glenie, P.C. of Mark, Somerset. 
 
 24. Rev. J. Coope, Curate of S. Oswald, Salisbury. 
 
 25. Rev. B. H. Birks, Curate of Arley, Cheshire. 
 
 26. Rev. Michael Watts Russell, Rector of Benefield, North- 
 
 amptonshire. 
 
 27. Rev. Robert A. Coffin, Vicar of S. Mary Magdalen, Oxford. 
 
 28. Rev. H. J. Marshall, Curate of Burton-Agnes, Yorkshire. 
 
 29. Rev EdgarE. Estcourt,Curate of Cirencester, Gloucestershire. 
 
 30. Rev Edward G. K. Browne, Curate of Bawdsey, Suffolk. 
 
 31. Rev. J. H. Newman, Vicar of S. Mary's, Oxford, and Lit- 
 
 tlemore. 
 
 LAITY. 
 
 35. Thomas Meyrick, Esq., Corpus Christi College, Oxford. 
 
 36. J. D. Dalgairns, Esq., Exeter College, Oxford. 
 
 37. Albany Christie, Esq., Oriel* College, Oxford. 
 
 38. J. C. Callman, Esq., Worcester College, Oxford. 
 
 39. Robert Simpson, Esq., S. John's College, Oxford. 
 
 40. J. B. Rowe, Esq., S. John's College, Cambridge. 
 
 41. E. F. Wells, Esq., Trinity College, Cambridge. 
 42 J. A. Knox, Esq., Trinity College, Cambridge. 
 
 43. Scott, N. Stokes, Esq , Trinity College, Cambridge. 
 
 44. William Hutchinson, Esq., Trinity College, Cambridge. 
 
 45. Isaac Twycross, Esq., M.D., Oxford. 
 46 T. Ruscombe Poole, Esq., Bridgewater. 
 47. M. Woodmason, Esq., Littlemore. 
 
85 
 
 48. F. W. Tarleton, Esq., Barrister. 
 
 49. G. T. Brydges, Esq., Barrister. 
 
 50. E. T. Hood, Esq., Barrister. 
 
 51. Leicester Buckingham, Esq. 
 
 52. M. J. Capes, Esq., Proctor. 
 
 53. II. Judge, Esq. 
 
 54. C. Nasmyth Stokes, Esq. 
 
 55. Captain Eiisor, R. N. (R.I.P.) 
 
 56. Major Zielder. 
 
 57. Lady C. Towneley. 
 
 58. Lady A. Acheson, (R.I. P.) 
 
 59. Lady O. Acheson, (R.I.P.) 
 
 60. Mrs. Austin. 
 
 61. Mrs. Northcote, (R.I.P.) 
 
 62. Hon. Mrs., Heneage. 
 
 63. Miss Gibberne. 
 
 64. Mrs. Watts Russell, (R.I.P.) 
 
 65. Miss Watts Russell. 
 
 66. Mrs, Lambe. 
 67- Miss Lambe. 
 68. Mrs. O'Gorman, 
 
 The reader will, we trust, pardon our referring to a circum- 
 stance practised we believe for the first time this year. Dr. 
 O'Connell had referred to Catholics "' visiting by stealth the 
 mouldering images of England's saints, her mutilated sepul- 
 chres, and the drooping aisles of her ivy-mantled towers, 
 relics of her ancient glory " and accordingly pilgrimages were 
 made to the shrines of S. Richard, at Chichester, S. Thomas, 
 at Canterbury, S. Cuthbert, at Durham, S. Wilfrid, at York 
 and Selsea, S. Gilbert, at Sempringham, S. Winefride, at 
 Holywell, and S. Alban, at S. Alban's ; nor was our Ladye 
 of Walsingham, Bindon, or Redclyffe, forgotten ; but Deans 
 and Chapters, Rectors and Curates, solicitous for the Protes- 
 tantism of their Cathedrals and Parishes, ordered their vergers 
 and sextons to allow none to kneel at the shrines of the saints, 
 
86 
 
 as they detested the " mummery of kneeling at the tombs of 
 dead men and women,""* and we are creditably informed that 
 certain shrines were, and are, painted to spoil satin arid silk 
 dresses of weak devotees. 
 
 The following, from the Guardian, will prove the steps 
 taken by the zealous Dean of Westminster to preclude 
 Catholics from praying at the shrine of S. Edward the 
 Confessor : 
 
 " It is customary to turn all persons out of Westminster 
 Abbey immediately after each service, and to keep the Abbey 
 strictly closed every year on the 13th of October S. Edward 
 the Confessor's Day. A worthy lady, who is said to be as well 
 known at the Abbey as the Dean himself if not better 
 
 The following amusing circumstance, which doubtless many of 
 our readers, if they have ever visited S. Alban's shrine as pilgrims 
 buoyant with hope for the success of the " conspiracy" discovered 
 by Dr. Faussett and Mr. C. P. Golightly, and believing that the 
 day of redemption was at hand for the " Anglo Catholic Church", will 
 recall to mind, we gladly take from the " Christian Remembrancer" 
 of August, 1843 
 
 " On entering the choir, we were much pleased with a large board 
 attached to the Altar-rails desiring strangers not to enter within the 
 sacred enclosure. * Well, this is quite right,' we exclaimed to one 
 another, ' this shews a proper and decent reverence for the Chancel ; 
 it is very sad and humiliating that such a notice should be required, 
 but anything is better than to permit careless, thoughtless people to 
 go up to the Altar, and perhaps sit down upon it to get a better 
 view of the church.' 
 
 * Don't be too sure of the motive (said one of the party, a cautious 
 and caustic observer). Pray, sexton, what does that board mean? 
 1 Why, sir, you see that these steps (pointing to the raised floor 
 of the Chancel) were worn out ; we have not money enough to put 
 down stone steps, so we got these ; very neat ain't they ? but they are 
 only deal sanded over to look like stone, and if the visitors were to 
 walk up and down they would be scratched to pieces presently, so we pui 
 up the board to keep the new steps from being worn out.' 
 Never was so pretty a theory so remorselessly shattered.*' 
 
87 
 
 explained this circumstance to a clergyman last Friday as 
 
 follows: Mrs. M'E , 'Ah! the Abbey will be closed 
 
 to-morrow ; always is on the 13th of October.' Clergyman 
 
 ' Indeed ! how is that ?' Mrs. M'E , ' Oh ! it's the Dean's 
 
 orders; you see it is Edward the Confessor's Day, and the 
 Catholics will come and say their prayers here on that day, so 
 we are obliged to shut up the Abbey to keep them out; very 
 unpleasant, ain't it /*' ' 
 
 We are assured by Mr. Mason Neile that the only relics 
 which have escaped the ruthless and sacrilegious hands 
 of Anglicanism are those of S. Edward and S. Cuthbert, the 
 latter concealed to this day by a member of his Order in the 
 Cathedral of Durham. 
 
 " We mourn not for our abbey-lands ; e'en pass they as they may ! 
 But we mourn because the tyrant found a richer spoil than they : 
 He cast away, as a thing defiled, the remembrance of the just ; 
 And the relics of our martyrs he scattered to the dust ; 
 Yet two at least, in their holy shrines, escaped the spoiler's hand, 
 And S. Cuthbert and S. Edward might alone redeem a land !" 
 
 There was every appearance of Mr. Palmer's words, in his 
 letter to Mr. Golightly, being verified " I shall be greatly 
 surprised, so long as the present system continues, if the 
 number, not of undue favorers of Home, but of apostate 
 defaulters to her communion, should not increase rapidly every 
 year." 
 
 Mr. Capes had :e never joined in the religious movement 
 which has brought so many to the Church ; nay, he wrote 
 against it, he wrote not in bitterness and contempt as many 
 have done, and do, but as a gentleman and a man of serious 
 principles. But, though he started from so different a point, 
 he too came near the Church, he too entered it. He did so 
 at a great sacrifice ; he had devoted a great part of his fortune 
 to the building of a Protestant church. It was all but finished 
 when the call came ; he arose and obeyed it, and had to leave 
 
88 
 
 his means of subsistence behind him, turned into stone. He 
 came into the Catholic church, and remains a layman in it."* 
 Mr. Capes, according to M. Gondon, endowed the new 
 church of S. John's, Eastover, with the sum of 4000.t 
 
 Mr. Capes, on his secession from the Establishment, pub- 
 lished the following address to his parishioners : 
 
 *' To the Congregation of S. John the Baptist's Church, 
 Eastover, Bridgewater. 
 
 " MY DEAR FRIENDS AND BRETHREN, The time has at 
 length arrived when I can no longer delay communicating with 
 you on a subject wh'ch I cannot but fear will cause you very 
 great surprise, perplexity and distress. I am aware that many 
 reports as to my religious opinions have been for a long time 
 circulated in the town and neighbourhood, and that you had 
 consequently, been in much doubt in which of the many divi- 
 sions which distract the Christian world you ought to class me. 
 But I am afraid you are little prepared for the announcement 
 which I have now to make to you,, that after some years' con- 
 sideration of the subject I can now no longer conscientiously 
 continue a member of the Established Church of England, and, 
 consequently, can no longer act as minister of S. John's 
 Church. I am sure you will believe that in making this 
 announcement I most deeply feel the painful shock that it will 
 be to many or all of you, and that it is only because I see that 
 it is the will of God that I should take the step which I propose, 
 that I can bring myself to do that which must cause you so 
 much sorrow. When I see the numbers among you who are 
 destitute of all religious knowledge and of the hopes and joys 
 of the Gospel, the crowds of neglected children waiting for 
 some one to teach and guide them j when I think of the univer- 
 sal good-will and kindness which has been at all times shown 
 to me, and of the thankfulness with which so many have availed 
 
 * Lectures on the State of Catholicity in England by J. H, 
 Newman. 
 
 t Conversion de soixante Ministres Anglicains, by M. Gondon, 
 
89 
 
 themselves of the Service in S. John's Church ; when I remem- 
 ber ail this, and recollect that by mine own act I shall be 
 throwing all into confusion, trouble of mind, and astonishment, 
 I shrink back at the thought of making known my determination 
 to you until I remember also that the will of God is to be obeyed 
 at every risk and every cost, even though to the eye of man it 
 may seem to be the immediate cause of mischief and evil. 
 
 " For the last two or three years I have been unable to resist 
 the conviction that the Established Church of England is not 
 the true Church of Christ in England. She has few, barely any, 
 of the marks by which we are taught to distinguish that Church, 
 into which all men are called to fly for refuge from the world. 
 I have tried her and found her wanting. She has many good 
 qualities, and many of her members most truly deserve our sin- 
 cerest respect and affection. But, if the Holy Scriptures are to 
 be believed, the Lord of the Church, Who is our only rest and 
 refuge, is not present with Her as He is elsewhere. He must be 
 sought in that Church which has held the same truth from the 
 beginning, which fulfils Her Lord's command and brings souls to 
 Him, Which is not divided and distracted by a variety of doctrines 
 and teachers, all claiming to be heard as teachers sent by God. 
 
 "You will ask me, if I have so long believed the Church of 
 England not to be a Branch of the True Church, why I have so 
 long continued within Her ? Because I have continued to hope 
 for better things. I have waited to see whether the arm of God 
 would interfere and save Her, and I have not felt uneasy under 
 the line of conduct I was pursuing. I had no warnings from 
 God (as far as I can judge) to tell me plainly to leave the Church 
 in which I was born. But I now feel thus no longer. Latterly 
 the question has pressed powerfully and constantly on my con- 
 science. I can give no reason, except worldly ones, for not 
 seeking the mercy of God at once when He offers it, and dare 
 not refuse to obey when He offers it. I dare not refuse to obey, 
 now, that I hear (as I believe) the voice of Christ saying to me, 
 ' Arise and follow.' 
 
 " I have therefore resigned my License into the hands of the 
 
90 
 
 Bishop, and 1 beg to give up all claims to the benefits of the 
 endowment of S. John's Church, and return it into the hands of 
 those who have contributed to it, at the same time that I feel 
 most deeply how much they will be disappointed and distressed 
 at that which I am conscientiously obliged to do. All that I can 
 do in return for their past good-will and friendship, will be to 
 render every help in my power to assist any arrangements which 
 it may be thought desirable to make. To myself the loss o^ 
 all that I give up is great, indeed, in every way, but the call of 
 duty requires us to make every sacrifice that may be demanded 
 of us, and, therefore, T could not hesitate for a moment to sacri- 
 fice everything rather than not hearken to the command of God- 
 
 " I cannot either be insensible to the evil opinion which you 
 will probably entertain respecting myself and my conduct in 
 the step I am now taking. It is impossible, indeed, that some 
 should not think ill of me. All I ask is that you would judge 
 as charitably as possible, and believe that, if it were in my 
 power, I would still labor to the utmost for your spiritual and 
 temporal welfare. 
 
 "I must also ask you to bear in mind that I am not now in 
 any way changing my belief in religious doctrines ; that what I 
 have, to the best of my power, preached to you, I still believe to 
 be the true and pure Gospel of the Grace of God, and it is 
 because I am more and more convinced, that this Gospel is not 
 that which is taught by the Church of England, that I now 
 depart from Her and seek for it, and for Him Who gave it, in 
 ihe bosom of the Catholic Church. There I know it is to be 
 found ; there, with the assistance of Holy Scripture, I learned it 
 for myself; there 1 know, and see and feel by a thousand proofs 
 that our Saviour Christ is present, and there, through His Infi- 
 nite Mercy, He calls his unworthy servant. 1 am about to go 
 to Him. 
 
 " Believe me to be ever, mv dear friends, most sincerely and 
 affectionately yours, 
 
 June 20/A. J. M. CAPES." 
 
91 
 
 We must not here omit recording the formation of a 
 Society called into action by the proceedings of the School 
 whose history we are chronicling. It was called A SOCIETY 
 
 FOR THE MAINTENANCE OF SCRIPTURAL PRINCIPLES, ESPE- 
 CIALLY IN OPPOSITION TO " ANGLO-CATHOLIC" ERRORS, but 
 denominated by the Puseyites " the Church of man established 
 to supply the deficiencies of the Church of God." The 
 principles and rules were as follows : 
 
 " 1. Every Christian is bound to examine and ascertain the 
 meaning of the Word of God for himself, in the use of all the 
 aids within his reach, and receive no doctrine as the doctrine of 
 Scripture unless he sees it to be declared therein, otherwise he 
 may receive errors as truth upon a fallible authority, against the 
 plain testimony of the Word of God. 
 
 "2. Believers are justified by the righteousness of Christ 
 imputed to them, not by any inherent righteousness imparted to 
 them by the Spirit; and they are, from first to last, justified --by 
 faith alone without works, but as * good works do spring out ne- 
 cessarily of a true and lively faith' (Acts xii.), the faith which 
 justifies is a faith which ' worketh by love.' 
 
 " 3. Ungodly persons have neither been born again of the 
 Spirit nor justified, although they were baptized in infancy, but 
 remain in an unpardoned state, exposed to the wrath of God^ 
 and, unless they be born again of the Spirit and obtain saving 
 faith in Christ, they must perish. 
 
 " 4. There is no Scriptural authority for affirming that our Lord 
 is present with His people at the Lord's Supper in any other 
 manner than that in which He is present with them whenever 
 they meet together in His Name (Matthew xviii. 20) ; and His 
 Body and Blood are verily and indeed taken and received by 
 them at that ordinance by faith, just as they are verily and 
 indeed taken and received by them whenever they exercise Faith 
 in His atoning Sacrifice ; so that the imagination of any bodily 
 presence, or of any other presence, effected by the consecration 
 of the elements, is unscriptural and erroneous. 
 
92 
 
 " 5 The Ministers of Christ are termed in Scripture Presby- 
 ters, Bishops, Shepherds, Stewards, &c., but are never distinctly 
 termed Priests (g$), an d tne notion of any sacrifice, offered 
 in the Lord's Supper, by the minister as a priest, distinct from 
 the sacrifice of praise and devotedness offered by every true wor 
 shipper, is unsc.riptural and erroneous. 
 
 " 6. There is no Scriptural authority for asserting that these 
 only are rightly ordained, or are to be esteemed true members of 
 Christ, who have received episcopal ordination. 
 
 "7. The true apostolical succession is the succession of faith- 
 ful ministers in the churches of Christ, who have preached the 
 doctrine of the Apostles and have ministered in their spirit. 
 
 "RULES OF THE SOCIETY. 
 
 " 1. This Society shall be designated * The Society for the 
 maintenance of Scriptural Principles, especially in opposition to 
 Anglo- Catholic errors.' 
 
 "'2. The object of the Society shall be to promote the read- 
 ing, and the examination of the Word of God, and especially to 
 maintain the truths contained in its declaration, by the delivery 
 of lectures, by the publication and distribution of tracts, by the 
 formation of associations for the reading of the Scriptures and 
 for prayer, and by any other suitable means. 
 
 " 8. All persons who express their assent to the declaration, 
 shall be considered members of the Society if they so desire. 
 
 *' 4. Every member of the Society who shall subscribe 10s. 
 annually, shall be entitled to vote at the general meeting of the 
 Society. 
 
 "5. A donation of 5 shall give the same privilege for life. 
 
 " 6. The affairs of the Society shall be directed by a Com- 
 mittee, Treasurer, Secretary, and, if requisite, by a President 
 and other officers, all being members of the Established Church. 
 
 " 7. The Committee shall be chosen annually at a general 
 meeting of the Society. 
 
 "8. All the meetings of the Society and of the Committee 
 shall be opened with prayer. 
 
" Subscriptions and donations in aid of the Society's plans 
 and operations will be thankfully received by the Treasurer at 
 the Banking House of Messrs. Barclay, Evans and Co , 54, 
 Lombard Street, by the Honorary Secretaries, o3, Woburn 
 Place, Russell Square, by any members of the Committee, or at 
 the Office of the Record.'* 
 
 If not to this society, at least to some of its members, we 
 are indebted for the following circular which, though not 
 absolutely connected with the Tractarian Movement, may yet 
 be regarded as a sign of the times : 
 
 London, February 15th, 1844. 
 SIR, 
 
 It is an undeniable fact that a considerable body of the 
 Clergy are becoming more and more dissatisfied with the Bap- 
 tismal Service, especially when they see how it has been per 
 verted by the Tractarian s. 
 
 Some parts of this Service, as well as of the Catechism, have 
 given a sort of legitimacy to one of the most dangerous errors 
 which have ever agitated the Church of Christ. The doctrine of 
 Baptismal Regeneration is believed and taught by avast majority 
 of the Clergy at the present time, without the least check or 
 restraint from the Bishops. Nay, it is to be feared that nearly 
 all our Prelates are infected with the same heresy. For some 
 years past, an attempt has been made to revive the delusions 
 and superstitions of the Papacy, while the active agents in this 
 woik are still permitted to retain their emoluments and prefer- 
 ments undisturbed. 
 
 The worldly character of the National Establishment (the 
 necessary effect of its connexion with the state) has long been a 
 cause of grief to her most pious and conscientious Members, who 
 have mourned in secret over the withered and desolate condition 
 of the Lord's Vineyard. It need scarcely be added, that the 
 strifes, divisions, and heresies, which prevail, and which are 
 spreading more widely than ever, have made our Established 
 Church a by-word to the whole of Christendom. What then is 
 to be done, in order to remedy these enormous evils ? The 
 
1)4 
 
 conviction is daily gaining ground, that nothing hut a revised 
 Liturgy, and the formation of a distinct Protestant Episcopal 
 Church, can meet the exigency of the case, or secure for us the 
 blessing of that God who is the ' Author of peace, and the lover 
 of concord.' It is proposed, therefore, as a preliminary measure, 
 that a Committee he formed, consisting of Clergymen and Lay- 
 men, with a view to promote friendly discussion on the subject, 
 and to consider what may be the best means for carrying the 
 scheme into effect. If you approve of the object, I shall have 
 much pleasure in adding your name to the list of Gentlemen 
 who have already given in their adhesion. As to the revision of 
 the Liturgy, I beg to state that it is intended to remodel it 
 somewhat on the plan proposed by the Rev. John Riland, in a 
 work entitled, 'An Attempt towards an Analysis, &c., of the Book 
 of Common Prayer,' published by Hamilton & Co. 
 
 I remain, &c. &c," 
 
 Mr. W. G. Ward, Fellow of Balliol College, Oxford, indig- 
 nant, and justly so, at the cowardly and unmanly conduct of 
 Messrs. Palmer and Perceval, published his far-famed work, in 
 which he boldly stated that he held the " whole cycle of Roman 
 doctrine/' and that he could not agree with those who 
 prefer the English Reformation to the foreign ; so far from it 
 " 1 know no single movement in the Church, except Arianism 
 in the fourth century, which seems to me so wholly destitute 
 of all claims on our sympathy and regard as the English 
 Reformation," for when we " consider how signally arid con- 
 spicuously the English Reformation transgressed those great 
 principles (the absolute supremacy of conscience in moral and 
 religious questions, and the high sacredness of hereditary 
 religion), one part of the reason will be seen for the deep and 
 burning hatred with which some members of our Church 
 regard that miserable event."* The work was immediately 
 pounced on by the Hebdomadal Board,and Mr. Ward was to be 
 degraded for holding opinions not proven to be contrary 
 
 * The Ideal of a Christian Church, by W. G. Ward. 
 
to the teaching of the Establishment, if indeed she teaches 
 any dogma. 
 
 The question to be brought before the Convocation turns, 
 says Mr. W. G. Ward, " wholly and solely on my ' good 
 faith' in signing our formularies. The resolution proposed to 
 you is, that the passages read are not false, pernicious, anti- 
 evangelical, or the like ; I have no doubt that the great majority 
 of you think them all this but 'are inconsistent with the 
 Articles of Religion of the Church of England made and 
 subscribed by William George Ward, and with the good faith 
 of me, the said William George Ward, in respect of such 
 declaration and subscription/ This, and this only, is the 
 question which you have to try ; and the more intense is your 
 feeling of dislike to my theology, the more anxious a duty does 
 it become for you to watch narrowly your own mind, lest any 
 prejudice should distort your clear judgment :"* as a natural 
 consequence, resulting from the agitated mind of the University, 
 Mr. Ward was condemned by a majority of 717 to 368, on 
 the first proposition laid by the Hebdomadal Board before the 
 Convocation, t and by a majority of 569 to 511 on the second, J 
 notwithstanding the exertions made by Messrs. Oakeley and 
 John Keble, the latter gentleman holding that it is " especially 
 uncharitable and unwise at present to narrow the ground of 
 Anglicanism, and that on the side of Borne exclusively ; both 
 as increasing the relative power of the Latitudinarian and 
 Rationalistic schools which exist among us, and as adding force 
 to any doubts which may be reasonably or unreasonably felt 
 conceoiiflg our Catholicity;" and Mr. Oakeley contended 
 that f the sense in which the Articles were propounded was 
 not a Catholic nor a Protestant, but a vague, indecisive, and, 
 
 * Address to the Members of Convocation, by W. G. Ward, 
 Appendix 1. 
 
 f Appendix J. 
 J Appendix K. and L. 
 He ads of Consideration on the case of Mr. Ward, by John Keble. 
 
96 
 
 therefore, a comprehensive sense, that the Reformers themselves 
 were without any precise doctrinal view of their own upon the 
 points in controversy; that they were consequently the victims 
 alternately of extreme Catholic and extreme Protestant 
 influences, that so far as they had any doctrinal sympathies of 
 their own, they were Protestant rather than Catholic, but 
 that the necessities of their position, as having to provide for 
 the religious pacification of a country partly Catholic, partly 
 Protestant, obliged them to a course (so far as doctrines at 
 issue between the contending parties were concerned) of the 
 strictest neutrality > and that the mode by which they sought 
 to carry out this principle of neutrality was that of couching 
 their formulary in language at once sufficiently Protestant in 
 tone to satisfy the Reformers abroad, and sufficiently vague in 
 expression to include the Catholics at honie.'^j 
 
 Shortly after Mr. Ward's condemnation and consequent 
 degradation, Mr. Oakeley addressed a Letter to the Bishop of 
 London, claiming to himself " the right of holding, as distinct 
 from teaching, all Roman doctrine ;" but so far was Mr. Oakeley 
 from contemplating secession from the Establishment at this 
 period, that he bade his Bishop "pause" before he "snapped 
 one binding tie, broke up one compact system, dislodged one 
 needful element in the existing Church of England. It 
 subsists by a balance ; it is kept in its orbit through the operation 
 of rival and conflicting influences. If we tamper with a bodv 
 of such delicate structure and such heterogeneous materials, or 
 enforce or enfeeble either of the powers, in whose gentle and 
 well-poised sway it depends for the equality of its movements, 
 my own deep and deliberate apprehension is, that it will break 
 up, and its dissociated parts fly away in obedience to some 
 more powerful attraction, or wheel their restless and self- 
 chosen course round and round the dreary regions of space. 
 This, its brittleness and want of inward balance, might indeed 
 
 * Oakeley on Tract No. XC. 
 
97 
 
 be a proof that it had never been a Divine work at all, at least 
 as to its essential frame-work ; but they might also tend to show 
 that though a Divine work, it had not been treated as God 
 would have it treated/'* Mr. Oakeley addressed the following 
 letter to the Vice-Chancellor immediately after Mr. Ward's 
 degradation : 
 
 "Balliol College, Oxford, Feb. }4th. 
 " Mr. Vice Chancellor, 
 
 " The vote of Convocation upon the two propositions 
 submitted to it at the meeting of yesterday, seems to make it 
 imperative that I should address a few words to you with the 
 view of clearing my position in the University. I am anxious, 
 then, to direct your attention to the following passage in the 
 preface to a pamphlet which I forwarded to you about six weeks 
 ago, and which you acknowledged by return of post with that 
 courtesy and kindness which I have ever experienced at your 
 hands : ' I have no wish to remain a member of the University 
 or a Minister of the Church of England under false colors. I 
 claim the right, which has already been asserted in another 
 quarter, of holding (as distinct from teaching) all Roman 
 doctrine, and that notwithstanding my subscription to the 
 Thirty-nine Articles.' In a Tract which I have put out during 
 the last fortnight, I have stated that these words were published 
 ' with the fullest deliberation.' I appropriated and repeated 
 them in that Tract, and here, with the same deliberation and 
 distinction, 1 again appropriate and repeat them. A statement 
 on the subject of subscription, tantamount in substance to the 
 above, is made, as I need hardly say, in the course of the extracts 
 from ' The Ideal of a Christian Church,' upon which Convocation 
 yesterday expressed an opinion, and, as it must also be necessary 
 for me to observe, it is to this statement that I refer in the above 
 passage, when I speak of the right which I claim having been 
 * already asserted in another quarter." This right having been 
 apparently called in question by the vote of yesterday, it seems 
 
 * Oakeley's Letter to the Lord Bishop of London. 
 
 7 
 
to me quite necessary, with a view to the defence of my own 
 position, that I should publicly state in what light I regard that 
 vote. I consider it, then, as expressing a certain opinion upon 
 a series of extracts from a particular work comprehending a 
 variety of statements, my agreement with which I am in no way 
 called upon either to affirm or deny, except in the single instance 
 relating to the question of subscription to the Articles, in which 
 I have already declared that I take precisely the same view of 
 the case with Mr. Ward. Had the censure of Mr. Ward been 
 limited to the single point of his statement upon the subject of 
 subscription to the Articles, the case, as far as this part of my 
 argument is concerned, might have been otherwise. But, as this 
 statement is only involved in a common condemnation with a 
 variety of others, it is impossible, as I conceive, to determine 
 whether, in the minds of the proposers and ratifiers of the measure, 
 all the extracts are considered to be at variance with the good 
 faith of the author's subscription, or only some of them, and if 
 some only, then which in particular of the whole number ? I 
 consider, therefore, that Convocation, in expressing an opinion 
 upon these passages, has by no means necessarily made any 
 declaration with respect to the question of subscription in 
 particular so as to affect those, who,like myself, while appropriating 
 Mr. Ward's view of subscription, do not appropriate (nor yet 
 Disclaim) other sentiments expressed in the selected passages. 
 But if, in the judgment of the Board over which you preside and 
 of the House of Convocation, I have rendered myself liable to 
 penalty by the declarations above cited, I am anxious ' not to 
 shelter myself (as I say in my pamphlet) under the cover of 
 supposed differences as to this matter of subscription from others 
 who have been directly assailed.' If, on the other hand, I am 
 allowed, after this plain and public declaration of my sentiments, 
 to retain my place in the University, / shad regard such 
 acquiescence as equivalent to an admission on the part of the 
 academical authorities, that my own subscription to the 
 Thirty-nine Articles is not at variance with good faith. But 
 I am here arguing upon the assumption that the House of 
 
99 
 
 Convocation has a power to determine in what sense members of 
 the University shall or shall not subscribe to the Articles. I 
 wish it, therefore, to be distinctly understood that my argument 
 so far has been purely one ad hominem ; I reserve to myself the 
 power of disputing, if necessary, and at the proper time, any such 
 claims on the part of Convocation. I consider myself to receive 
 the Articles at the hands of the University, solely as an organ 
 and representative of the Church of England, and inasmuch 
 as the Church of England has no where declared against the 
 sense in which I claim to subscribe to them, I accept them 
 under no other limitations than those which are imposed by my 
 conscientious belief of their grammatical meaning, and the 
 intention with which they were at first put out, and are now 
 proposed to me by the Church of which I am a member. It is 
 necessarily difficult, as I am sure you will perceive, to word a 
 document of this nature, so explicitly as its very purpose requires, 
 without the appearance of presumption as well as disrespect. I 
 assure you that I would gladly have embraced a different 
 alternative, had one presented itself which seemed to be equally 
 consistent with my duty both to the University and to myself. 
 But I am deeply and deliberately satisfied that the course of 
 frankness, whatever present inconveniences or misconstructions it 
 may entail, is at once the kindest and the fairest towards all 
 parties, as it is undoubtedly also that which is most agreeable to 
 my own feelings ; and I hope that this course will at least have 
 the effect of clearing, from the very suspicion of insincerity, those 
 assurances of personal respect towards yourself, with which I am 
 most conscientiously able to accompany it. 
 
 " I have the honor to be, 
 
 " Mr. Vice Chancellor, 
 " Your faithful, humble servant* 
 
 " FREDERICK OAKELEY, 
 " Senior Fellow of Balliol College." 
 
 Proceedings were taken against Mr. Oakeley by the Bishop of 
 London in the Arches' Court, when, contrary to "the judgment 
 
 : 
 
100 
 
 6f his legal adviser, he declined to defend himself, and resigned 
 his license as minister of Margaret-street Chapel." Our space 
 will not allow us to do more than quote the sentence of Sirli. J. 
 Fust, "The Court would not go beyond the justice of the case 
 by revoking the license of Mr. Oakeley to perform the office of 
 minister in Margaret Chapel, or any ministerial office in the 
 Diocess of London, and by prohibiting him from performing 
 such office elsewhere within the Province of Canterbury, till he 
 should have determined to retract, and did retract, his 
 errors." 
 
 Mr. Newman was received into Holy Church on 9th Oct. 
 Long had this event been anticipated, as well from the sermon 
 which he delivered on the occasion of his resigning S. Mary's, 
 Oxford, as from other reasons. He had in one of his sermons 
 said, " Alas ! I cannot deny that the outward notes of the 
 Church are partly gone from us and partly going, and a most 
 painful judgment is at hand ;" and in the sermon delivered on 
 the occasion of the resignation of his parochial duties, he thus 
 apostrophized the Establishment " O my Mother, whence is 
 this unto thee that thou hai>t good things poured upon thee, 
 and canst not keep them, and bearest children, yet darest not 
 own them ? Why hast thou not the skill to use their services, 
 nor the heart to rejoice in their love ? how is it that whatever 
 is generous in purpose, and tender or deep in devotion, thy 
 flower and thy promise, falls from thy bosom, and finds no 
 home within thy arms ? Who hath put this note upon thee to have 
 'a miscarrying womb and dry breasts/ to be strange to thine 
 own flesh, and thine eye cruel towards thy little one ? Thine 
 own offspring, the fruit of thy womb, who love thee and would 
 toil for thee, thou dost gaze upon them with fear as though a 
 portent, or thou dost loathe as an offence, at best thou dost 
 but endure, as if they had no claim but on thy patience, self- 
 possession and vigilance, to be rid of them as easily as thou 
 xnayest. Thou makest them ' stand all the day idle' as the 
 
101 
 
 very condition of thy bearing with them, or tliou biddest them 
 to be gone where they will be more welcome, or thou sellest 
 them for nought to the stranger that passes by. And what 
 wilt thou do in the end thereof?"* Mr. Newman was received 
 into the Church by the late Father Dominick of the Mother of 
 God (Passionist), at Littlemore, and had the happiness o? 
 making his First Communion on the following 'mdrriing, 'with 
 Messrs. Bowles, S. John, and Stanton. With' truth* ilocs 'Mr. 
 Newman say, "Protestantism, viewed in 'its more Catholic 
 aspect, is doctrine without principle; viewed in its heretical, 
 it is principle without doctrine. Many of its speakers, for 
 instance, use eloquent and glowing language about the Church 
 and its characteristics ; some of them do not realize what they 
 say, but use high words and general statements about ' the 
 Faith/ and * primitive truth/ and * schism/ and ' heresy/ to 
 which they attach no definite meaning; while others speak of 
 'unity/ 'universality/ and 'Catholicity/ and use the words in 
 their own sense and for their own ideas. "f 
 
 Mr. WingfieldjJ previous to his abjuration, published a 
 translation of the office of the Dead from the .Roman Breviary, 
 in the hope that it might be the means of "restoring among 
 the members of our Church the Christian practice of prayer 
 for the Faithful Departed, to the comfort of those holy souls, 
 and the comfort and edification of us who remain in this ' vain 
 and transitory world/ ' J Mr. Wingfield, in publishing this 
 work, merely carried out the principle laid down in Tract 85, 
 that though " Scripture be considered to be altogether silent 
 as to the intermediate state, and to pass from the mention of 
 death to that of the Judgment, there is nothing in this circum- 
 stance to disprove the Church's doctrine (if there be other 
 
 * Sermons on the Subjects of the Day, by J. H. Newman, 
 t Essay on Development, by J. H. Newman. 
 | Appendix M. 
 
grounds for it) that there is an intermediate state, and that it 
 is important that in it, the souls of the Faithful are purified 
 and grow in grace, that they pray for us, and that our prayers 
 benefit them ;" and by Dr. Pusey, who, in his letter to the 
 Bishop of Oxford, contends that these " prayers are not opposed 
 ^.to the doctrine of the Church. The Church of England has 
 * ' " expressed -110 "formal opinion in favor of prayers for the dead 
 / ^Rcrv/flfl :that whiclf follow, either in her Canon or Articles, 
 but 'neither lias r she said anything against them. At the time 
 of the Reformation they were universal, and nothing being 
 said against a custom thus prevalent, and which could not 
 have escaped notice, is tantamount to at least a silent approval." 
 Mr. Palmer, proceeding yet further than the Regius Professor 
 of Hebrew, says, that when the doctrine of Purgatory had been 
 extirpated, the English Clergy restored the commemoration of 
 saints in the Liturgy, (viz., at the end of the prayer for the 
 Church Militant) which had been omitted for many years from 
 the same cautious and pious regard to the souls of her children. 
 Dr. Sparrow, however, makes no reference to this custom, 
 though he quotes a beautiful passage from S. Jerome on the 
 death of S. Fabiola " Quid sibi volunt istff lampades tarn 
 splendid^ ? nonne sunt athletas mortnos comitamur? quid etiam 
 hymni ? nonne ut Deum glorificamus quod jam coronavi 
 discedentem, quod a laborib-us liberavit, quod liberatum a timore 
 apud se habent" But how " bright burning torches'" could 
 in any manner apply to a Church, which was only permitted by 
 some of her Bishops to have unlit candles and candlesticks on 
 the communion table, we know not, and leave it to the Editor 
 of " Sparrows Rationale of Common Prayer" to enlighten us. 
 We shall in the course of this narrative find Mr. Bennett 
 contending for " Prayers for the Dead," and defending its 
 orthodoxy against the Bishop of London; and on the other 
 hand we will find some, who are now, thank God, members of 
 His One Church, yielding to the Bishop of Ripon, inasmuch 
 
103 
 
 as obedience is especially necessary at the present crisis, for 
 " obedience to the Church is obedience to God in the highest 
 sense as to His appointment," and they have been rewarded 
 with the light of Faith, for the Establishment was to them, at 
 that period, the Church of God, and it was their duty to 
 "obey" her, believing as they did, that when they left Her 
 guidance they lost that security, for it is in this manner that 
 our Church becameto us the seat of " quietness and confidence/' 
 
 " I will be still, 
 
 I will not stir lest I forsake th^ arm 
 And break the charm." 
 
 For they were mindful of the words of S. Ignatius to the 
 
 MagtiesiailS " ovra$ pv^l vpiiis cinv rev iTTicncoTreZ (trdiv 7Tci<r<riTt " 
 
 of that martyred Prelate, who bid the Ephesians 
 
 Mr. Faber, whose praise is in the Church, published his 
 reasons for becoming a Catholic " I left the Anglican 
 Establishment for no reasons short of these that I became 
 convinced, with sufficient clearness to make acting upon it 
 imperative, of what I now see clearly and indubitably by the 
 light of Faith and the teaching of the Church, the Protestant 
 Establishment is no Church at all, but a schismatical body in 
 Heresy and without the grace of the Sacraments, whatever 
 graces may be conferred with the celebration of the ordinances, 
 according to the Faith of those who assist at them in invincible 
 ignorance. If I believed your premiss, viz., that the Estab- 
 lishment is a branch of the Church, then 1 would grant your 
 conclusion, that to try to convert you was wrong, or, to use 
 simpler language, very absurd, there being not/ting to convert 
 you to, except a stricter life. If I am in error be it so, only 
 you must grant that, believing as I do, I cannot act otherwise 
 than I do; I believe you to be in great danger of losing your 
 soul, can I do less than strain every nerve to call you out of that 
 
104* 
 
 peril ? I look back with trembling to my former position, 
 can I do less than try to move you from it ? I feel such a 
 spiritual peace and happiness as I never knew before, can I 
 do less than to try to make those I love participate therein ? 
 I feel deeply grateful to God for His mercy in rescuing me 
 from the meshes of a false position, can I do less for Him 
 than strive to co-operate with His grace in the conversion of 
 others."* 
 
 We sincerely hope that our readers will not deem us self, 
 opinionated in inserting our own reasons for renouncing An- 
 glicanism. 
 
 The Editor of the Church and State Gazette. 
 
 SIR, 
 
 Having so lately addressed several letters to you on the 
 various apostacies to Protestant dissent, and also having been 
 among the Committee for the purpose of obtaining signatures 
 to be appended to a petition about to be presented to Parlia- 
 ment in the ensuing session against the Clergy, (I use the 
 term Clergy out of courtesy to those Laymen in England 
 who are labouring under a delusion in imagining themselves 
 to be in Holy Orders,) being compelled by certain late no- 
 torious decisions in the Ecclesiastical Court to bury persons (so 
 called,) schismatically baptised, I feel it my duty to inform 
 you of my having obtained admission into the Catholic Church. 
 In the creeds I have been wont from a child to confess my 
 belief in One Holy Catholic and Apostolic Church in vain 
 did I while a member and (so called) minister of the Protest- 
 ant Establishment look about me for unity in vain did 1 
 look for those marks of life of which the Yenerable Dr Pusey 
 speaks in such high and exalted language in vain did I look 
 for the communion of saints ! but all things, both present 
 and the prospect of futurity, combined to turn ray thoughts to- 
 
 Faber's Grounds for remaining in the Anglican Communion. 
 
105 
 
 wards Rome. Now did I begin to experience the truth of 
 what the author of the " Life of S. Wilfrid:' says" To 
 look Romeward is a Catholic instinct seemingly implanted 
 in us for the safety of the Faith." But I was unwilling to 
 trust to feeling, I examined and re-examined the subject. 
 The more deeply I investigated the claims of the Establish- 
 mentthe further I searched into Patristic evidence the more 
 I became convinced of the falsity of her claims to be a Branch 
 of the Catholic Church, in fact that the " English Church" was 
 nothing more or less than a gigantic impostor, became daily 
 evident to me. At this critical juncture, while my mind was 
 being tossed about with various ideas while I was being 
 driven here and there searching for the " Fair Havens/' my 
 soul was providentially directed to Miluer's "End of Religious 
 Controversy." I believed, before this precious volume fell into 
 my hands, that however seemingly the " English Church" 
 might have lost the outward marks of Catholicity, she retained 
 her orders. To this point I naturally turned my attention, 
 and soon saw from the incontestable evidence brought forward 
 by Milner, in the twenty-ninth letter, that even allowing the 
 validity and succession of Parker, still the form used was 
 such that the words applied to the Bishops might be used to 
 a child. " Take the Holy Ghost, and remember that thou stir 
 up the Grace of God which is in thee by the imposition of 
 hands ! " The form was pointed out as so objectionable by 
 the Catholic Divines, Dr. Champney, Lewgar and others, that 
 in 1662, Convocation altered the form by ordaining Priests 
 and consecrating Bishops. But, (as Milner asserts) admit- 
 ting that these alterations are sufficient to obviate all the ob- 
 jections of our Divines to the ordinal, which they are not, 
 they came above one hundred years too late for their intend- 
 ed purpose, so that if the Priests and Bishops of Edward 
 and Elizabeth's reigns are invalidly ordained and consecrated, 
 so must these of Charles IL and their successors also. 
 
100 
 
 Admitting llwt Parker, and his consecrators, Barlow and Scory, 
 were validly consecrated, yet being out of the pale of S. Peter, 
 the Church of England as established by law is out of the 
 Catholic Church, " Qni Ecclesia renititur et resistit (says 
 S, Cyprian) qui cathedram Petri^ super quern fundata eat 
 ecclesia, deserit in Ecclesia se esse confidit Quisquam ab ecclesia 
 segreyatus, adulterce jungitur, a promissis Ecclesias separator 
 Alienus est, pmfunns esl, Jiostis est" Apologising for the 
 length of this communication, and sincerely praying, Sir, in 
 the language of the pious writer of the life of S. Richard of 
 Chichester, th.it the prayer of the saint (and I would fain add 
 those of the Blessed Virgin) may avail for all those, who, in 
 these times of perplexity, know not where to find rest for their 
 souls, and bring them to the only haven, the Church Catho- 
 lic, where peace is to be found in this wretched world. 
 
 I am, Sir, Your obedient Servant, 
 
 EDWARD G. K. BROWNE, 
 
 Late Curate of Bawdsey, Suffolk. 
 
 P.S. Will you please to insert this letter as the produc- 
 tion of Mr (not the Reverend} Edward G. K. Browne. 
 
 In the ensuing number of the " Church and Slate Gazette, 
 the following letter appeared from the Rev. W. II. Henslowe, 
 of Tottenhill. 
 
 The Editor of the Church and State Gazette. 
 SIR, 
 
 With concern and surprise I noticed in your columns the 
 secession of the Rev. E. G. Browne, late Curate of Bavvdsey, 
 Suffolk, from the communion of the English Church to that 
 of Rome concern and surprise, not so much at the abstract 
 fact, as from the active interest manifested by that gentleman 
 in that Petition to the Legislature which he refers to in his let- 
 ler to you, and which has been mooted as it has been founded 
 
107 
 
 on the atrocious prosecutions in the Arches Court of Canter- 
 bury of the Messrs. Escott, Chapman and myself. With 
 Mr. Browne I have no personal acquaintance, and 1 can only 
 wish him well, by no means wondering that any Clergyman 
 should feel himself unsettled, and unsatisfied in a Communion 
 professing so much purity, and perpetrating such abominations 
 as appears in ours. If Rome illustrates the " false prophet/' 
 England adores the " beast," pleads for her own enthralment 
 to state Prelacy and Prelate law, and offers up in daily sacri- 
 fice her God to Mammon. 
 
 These things are "written with an iron pen/' They are indelible, 
 and yet they cannot last the lifetime of the present generation 
 in their present state. In vain we bolster up our own " ideal" 
 of our church with hopes and self-delusions. The Church 
 establishment of England must reform itself or else go into per- 
 dition. My individual allegiance to the powers and laws which 
 have revolted me, is forfeited by their blood guiltiness upon 
 me ; and as a moral duty, and as an English Clergyman and 
 no seceder, I disclaim it, I disdain it. A Church with- 
 out a synod a clergy without brotherhood playing the game 
 of chance for crusts, committing simony before Christ, covet- 
 ing preferment under human favor, truckling (through fear of 
 losing) to the dicta of their disputes, certainly, as Mr. 
 Browne objects, these offer little of that unity, that Catholicity, 
 that transcendental piety and charity, which was originally 
 meant by Christendom, arid though I grieve that Mr. Browne 
 should leave our body, still I cannot condemn him for the part 
 he has taken. If it were possible for me to worship any out- 
 ward system, or to look to any man as "master/' I should be 
 more disposed to claim with Knox than side with Newman ; 
 but in the chaos of these times, minds which depend on others, 
 do, as he says, " instinctively" revert to Eorne ; and whereso- 
 ever they may turn, they cannot turn to any form of Anti- 
 christ more vividly asserted than that which tolerates and 
 
108 
 
 triumphs in snoli persecutions as the Messrs. Escott's, Chap- 
 man's, Seeley's, Harvey's, and your correspondent's causes, 
 good causes, which can never be impaired by any errors of the 
 suffering parties consequent on the sufferings imposed ; since, 
 however faulty these might be, blame would attach commen- 
 surately to the originators and abettors of these wrongs, con- 
 cerning whom it is divinely decreed, that " it were better for a 
 millstone to be hangrd about their necks and then plunged 
 headlong into the sea." 
 
 Yours very faithfully, 
 
 W. H. HENSLOWE. 
 
 Tottenkilli Domhum, Norfolk, 
 Nov., 1845. 
 
 As a balm to the troubled mind of the members of the 
 Oxford School, as a compensation for the irreparable loss 
 sustained by them in the secession of Messrs. Newman, Eaber, 
 AVard, and Oakeley, in addition to Dr. Pusey's letter to the 
 Editor of the " English Churchman" in which he bid his 
 friends take courage notwithstanding their great loss, the 
 church of S. Saviour's, Leeds, was opened this year ; " its 
 express purpose (as its unknown founder (a penitent) had 
 embraced that system of Catholic truth, or, as he believe d it, 
 the full system of the Church of England commonly called 
 Tractarianism) was to give a practical solution to questions of 
 inexpressible interest ;" but even in a matter of this nature, 
 where unity and harmony would be supposed to exist, (though 
 division is the essence of Church of Englandism,) an objection 
 was raised in limine by the Bishop of Hipon. Over the West 
 door internally, runs the Legend, 
 
 "4gi mljn rafet tljis (toll) jte pan fnt tljc sinnrr wljn hilt it." 
 
 This gave great offence (most unfortunately) to the Bishop. 
 On the evening preceding the consecration, he objected to pro- 
 ceeding to consecration, till it was removed. He was told that 
 
109 
 
 the church had been built upon the one condition of its being 
 there. The reason of the objection was, that the founder must 
 die, and so prayer might be said for him by some person after 
 his death, and the Bishop could not think it right to pray for 
 the dead. He was told that the founder was living, and he 
 assented to consecrate the church, because it would have been 
 a breach of faith not to do so, when he had assented to this 
 inscription. Subsequently, on reviewing the subject, he was 
 informed that if the founder should die, while his Lordship 
 was still Bishop of Eipon, the Bishop should be informed of 
 it. Another difficulty, at the same period, was the Sacramental 
 plate. The vessels in question consist of two large chalices, 
 with two patens and two cruets of silver gilt enriched with 
 jewels. The two chalices were encrusted on the stem, top, 
 and foot, with hearts in diamonds, rubies, emeralds and enamels. 
 They were the gift of a young lady, Miss Lucy Bouverie 
 Pusey, (who deceased when not yet fifteen) her brother and 
 sister. The jewels were given by her relations and friends. 
 The vessels were finished accordingly, and on them a legend, 
 
 14 ;prnjiitms ni$, Inrain?, nri# 3Hari# , &r,, 
 
 the giver, including also her brother, sister, and those who had 
 adorned them with their jewels. The design had been brought 
 to her as she lay dying, and the sight of the Cross had com- 
 forted her. The last earthly subject which had given her 
 pleasure was " the Cross which she had ever loved ; to point 
 to it when she could scarcely speak, was the last use of her 
 emaciated finger. On this account the Bishop's wish was the 
 harder to obey ; the trial, however, was accomplished, and the 
 legend altered/' 
 
 While on the subject of S. Saviour's, Leeds, we must 
 not omit to lay before our readers the inscription on the 
 foundation stone. 
 
110 
 
 THE FIRST STONE 
 
 OF HOLY CROSS CHURCH, 
 
 IN THE PARISH OF LEEDS, AND COUNTY OF YORK, 
 
 WAS LAID 
 
 UNDER THE ALTAR, 
 
 IN THE NAME OF A PENITENT, 
 
 TO THE PRAISE OF THE REDEEMER, 
 
 ON HOLY CROSS DAY, 
 
 A.D. 1Q42. 
 
 " God forbid that I should glory save in the Cross of our Lord 
 Jesus Christ, whereby the world is crucified unto me, and I unto 
 the world." 
 
 ' O Saviour of the world, who by Thy Cross and Precious 
 Blood hast redeemed us, save us and help us ; 
 
 " We humbly beseech thee, O Lord. 
 " By Thine agony and bloody sweat, 
 " By Thy cross and passion, 
 " In the hour of death, 
 *' In the day of judgment, 
 "Lord, remember me when thou comest iu thy kingdom." 
 
 WALTER FARQUHAR HOOK, D.D., Vicar of Leeds. 
 
 JOHN MAC DUFF DERRICK, of Oxford, Architect. 
 
 JOHN NEWLAND MILLS, of Headingly, Builder. 
 
 Dr. Hook, who was much irritated at Mr. Newman's seces- 
 sion to Rome, began now to differ with Dr. Pusey on the 
 doctrine of justification by faith, but a seeming reconciliation 
 was patched up, and an address signed and presented to the 
 Bishop of Ripon. Dr. Hook further disagreed with the S. 
 Saviour's clergy on a question, which came occasionally under 
 discussion, the principle of celibacy, to which we shall again 
 refer. 
 
 Dr. Pusey, alarmed lest others should " straggle over to 
 Rome," published four letters in the " English Churchman" 
 We shall merely state that in the first letter he refers to the 
 
 >"Good Lord, deliver us. 
 iu thy kingdom." 
 
Ill 
 
 discussion on the Stone Altar case, and in the second and 
 
 third to the sentence passed on Mr. Oakeley. 
 
 We must not omit the fourth and most remarkable letter 
 written by Dr. Pusey, respecting the secession of Mr. Newman, 
 and while calling our readers' attention to it, exclaim with the 
 lamented Daniel Erench 
 
 ' Thou wast not wont, so Sixtus Lawrence cried, 
 
 Apart from me Heaven's food to give, 
 And will not thou, by long loved Newman's side, 
 
 Participate that food and live. 
 Say wilt thou still, with sons of jarring strife, 
 
 The shadows and the types receive, 
 Or taste the fount that gives eternal life 
 
 To those that with him firm faith believe." 
 
 "Mv DEAR FRIEND, 
 
 Truly ' His way is in the sea, arid His paths in the great 
 waters, and His footsteps are not known.' At such moments 
 it seems almost best to * keep silence, yea, even from good 
 words.' It is an exceeding mystery that such confidence as he 
 had once in our church, should have gone. Even amid our 
 present sorrows, it goes to the heart to look at that former self, 
 and think how devotedly he did work for our church ; how he 
 strove to build her up. It looks as if some good purposes for 
 our church had failed ; that an instrument raised up for her had 
 not been employed as God willed, and so is withdrawn. There 
 is a jar somewhere. One cannot trust oneself to think, whether 
 his keen sensitiveness to ill was not fitted for these troubled 
 times. What, to such dulled minds as my own, seemed as a 
 matter of course, as something of necessity to be gone through 
 and endured, was to his, as you know, 'like the piercings of a 
 sword.' You know how it seemed to shoot through his whole 
 self. But this is with God ; our business is with ourselves. 
 The first pang came to me years ago, when I had no other fear, 
 but heard that he was prayed for by name in so many churches 
 and Religious Houses on the Continent. The fear was suggested 
 
to me, ' If they pray so earnestly for this object, that he may 
 be won to be an instrument of God's glory among them, 
 while, among us, there is so much indifference and in part dislike ; 
 may it not be that their prayers may be heard, that God will give 
 them whom they pray for we forfeit whom we desire not to retain. 
 And now, must they not think that their prayers, which they 
 nave offered so long at times I think night and day, or at the 
 Holy Eucharist have been heard ? and may we not have 
 forfeited him, because there was comparatively so little love and 
 prayer ? And so now then, in this critical state of our church, 
 the most perilous crisis through which it has ever passed, must 
 not our first lesson be increase of prayer ? I may now say that 
 one set of those ' prayers for unity and guidance into the truth,' 
 circulated some years past, came from him. Had they, or such 
 prayers, been used more constantly, should we be as we are now ? 
 Would all this confusion and distress have come upon us ? 
 
 Yet since God is with us still, He can bring us even through 
 this loss. We ought not, indeed, to disguise the greatness of it. 
 It is the intensest loss we could have had. They who have won 
 him, know his value. It may be a comfort to us that they do. 
 In my deepest sorrow, at the distant anticipation of our loss, I 
 was told of the saying of one of our most eminent historians, 
 who owned that they were entirely unequal to meet the evils with 
 which they were beset, that nothing could meet them but some 
 movement which should infuse new life into their church, and 
 that for this he looked to one man, and that one was N. I can- 
 not say what a ray of comfort this speech darted into my mind. 
 It made me at once realize more, both that what I had dreaded 
 might be, and its end. With us he was laid aside. Engaged 
 in great works, especially with that bulwark against Heresy and 
 misbelief, S. Athanasius, he was yet scarcely doing more for us 
 than he could, if he were not with us. Our Church has not known 
 how to employ him. And since this was so, it seemed as if a 
 sharp sword were lying in its scabbard, or hung up in the sane, 
 tuary, because there was no one to wield it. Here was one, 
 marked out as a great instrument of God, fitted through his 
 
113 
 
 whole training, of which through a friendship of twenty- two years, 
 I have seen at least some glimpses, to carry out some great de- 
 sign for the restoration of the Church, and now after he had 
 begun that work among ourselves in retirement his work taken 
 out of his hands, and not directly acting upon our church. I 
 do not mean of course that he felt this or that it influenced him. 
 I speak of it only as a fact. He is gone, unconscious (as all 
 great instruments of God are), what he himself is. He has 
 gone as a simple act of duty, with no view for himself, placing 
 himself entirely in God's hands. And such are they whom God 
 employs. He seems then to me not so much gone from us a.s 
 transplanted into another part of the Vineyard, where the full 
 energies of his powerful mind can be employed, which here they 
 were not. And who knows what, in the mysterious purpose 
 of God's good Providence, may be the effect of such a person 
 among them : you too have felt that it is what is unholy on both 
 sides which keeps us apart. It is not what is true in the Roman 
 system, against which the strong feeling of ordinary religious 
 persons among us is directed, but against what is unholy in her 
 practice. It is riot anything in our Church which keeps Rome 
 from acknowledging us, but heresy existing- more or less within 
 us. As each, by God's grace, grows in holiness, the Churches 
 will recognise more and more the presence of God's Holy Spirit in 
 the other ; and what now hinders the union of the Western 
 Church will fall off. As the contest with unbelief increases, the 
 Churches, which have received and transmitted the substance of 
 the faith as deposited in our common creeds, must be on the 
 same side. If one member suffers, the other members suffer 
 with it ; and so, in the increasing health of one, others too will 
 benefit. It is not as we would have had it, but God's will be 
 done. He brings about his own ends, as, in His sovereign 
 wisdom, He sees to be the best. One can see great ends to be 
 brought about by this present sorrow, and the more so, because 
 he the chosen instrument of them, sees them not for himself. 
 It is perhaps the greatest event which has happened, since the 
 communion of the churches has been interrupted, that such an 
 
114 
 
 one, so formed in our Church, and the work of God's Spirit as 
 dwelling within her, should be transplanted to theiis If any- 
 thing could open their eyes to what is good in us, or soften in 
 us any wrong prejudices against them, one should think it would 
 be the presence of such an one nurtured and grown to such 
 ripeness in onr church, and now removed to theirs. If we have,, 
 by onr misdeeds (personal or other), * sold our brother,' God> 
 we may trust, willeth thereby to ' preserve life.' 
 
 It is, of course, a heavy thing to us who remain, heavy to us 
 individually, in proportion as any of us may have reason to fear; 
 lest by what has been amiss in oneself, one has contributed to- 
 bring down this heavy chastisement upon OUT church. But while 
 we go on humbled, and the humbler, surely neither need we be 
 dejected. God's chastisements are in mercy too. You, too,, 
 will have seen within these last few years, God's work with the 
 souls in our Church. For myself, I am even now far more 
 hopeful as to our Church, than at any former period far more 
 than when outwardly, things seemed most prosperous. It would 
 seem as if God, in His mercy, let us now see more of His inward 
 workings, in order that in the tokens of His presence with us- 
 we may take courage. He has not forsaken us, who in fruits of 
 holiness, in supernatural workings of His grace, in the deepening 
 of devotion,, in the awakening of consciences, in His own mani- 
 fest acknowledgement of the ' Power of the keys/ as vested in 
 our Church, shows Himself more than ever present with us. 
 These are not simply individual workings* They are wide-spread, 
 too manifold. It is not to immediate results that we ought to 
 look; ' the times are in His Hands ;' but this one cannot doubt, 
 that that good hand of our God, which has been over us in the 
 manifold trials of the last three centuries, checking, withholding., 
 guiding, chastening, leading, and now so wonderfully extending 
 us, is with us still. It is not thus that He ever purposed to 
 leave a Church. Gifts of grace are His own blessed Presence. 
 He does not vouchsafe His Presence in order to withdraw it. 
 In nature some strong rallying of life sometimes precedes its 
 extinction ; it is not so in Grace. Gifts of grace are His lov& 
 
115 
 
 and ' whom He loveth, He loveth unto the end.' The growth 
 oflife in our Church has not been the mere stirring of indivi- 
 duals. If any one thing has impressed itself upon me during 
 these last ten years, or looking back to the orderings of His 
 Providence for a yet longer period, it has been, that the work 
 which he has been carrying on, is not with individuals, but with 
 the Church as a whole. The life has sprang up in our Church, 
 and through it. Thoughtful persons in churches abroad have 
 been amazed and impressed with this. It was not through 
 their agency nor through their writings, but through God's Holy 
 Spirit dwelling in our Church, vouchsafed through His Ordin- 
 ances, teaching us to value them more deeply, to seek them 
 more habitually, to draw fresh life from them, that this life has 
 sprung up, enlarged, deepened. And now, as you too know, that 
 life shows itself in deeper forms, in more marked drawings of 
 souls, in more diligent care to conform itself to its Divine 
 Pattern, and to purify itself by God's grace, from all which is 
 displeasing to Him than ever heretofore. Never was it so with 
 anybody whom He purposed to leave. And so amid whatever 
 mysterious dispensations of His Providence, we may surely 
 commit ourselves and our work in good hope to Him who hath 
 loved us hitherto. He who loved us amid negligence, so as to 
 give us the earnest desire to please Him, will surely not forsake 
 us now. He has given us that desire, and we, amid whatever 
 infirmities individually or remaining defects as a body, do still 
 more earnestly desire His glory. 
 
 May He ever comfort and strengthen you. 
 
 Ever your very affectionate friend, 
 
 E, B. PUSEY." 
 
116 
 
 1846. 
 The converts of this year were 
 
 CLERGY. 
 
 32. Rev. J. Spencer Northcote, Curate of Ilfracombe. 
 
 33. Rev. J. Brande Morris, Fellow of Exeter College, Oxford. 
 
 34. Rev. H. Formby, Rector of Ruardean. 
 
 35. Rev. G. Burder, Curate of Ruardean. 
 
 36. Rev. W. Wells, Curate of S. Martin's, Liverpool. 
 
 37. Rev. W. J. Lloyd, Curate of Kevidiog. 
 
 38. Rev. E. Healy Thompson, Curate of S. James, Westminster. 
 
 39. Rev. J. Julius Plainer. 
 
 40. Rev. E Burton, D.D., Chaplain at Kilmainham Hospital, 
 
 Dublin. 
 
 41. Rev. G. D. Ryder, Rector of Easton, Hants. 
 
 4iJ. Rev. David Lewis, Fellow of Jesus College, Oxford. 
 
 43. Rev. H. J. Milner, Rector of Penrith, Cumberland. 
 
 44. Rev. J. Wenham, Galle, Ceylon. 
 
 45. Rev. J. P. Simpson, Curate of Langton, Yorkshire, 
 
 46. Rev. J. Rodwell, Rector of S. Ethelburga, London. 
 
 47. Rev. H. Laing, Curate of Tewkesbury. 
 
 LAITY. 
 
 66 E. Simpson, Esq., S. John's College, Cambridge. 
 
 67. J. M. Chanter, Esq. 
 
 68. H. Mill, Esq., Trinity College, Cambridge. 
 
 69. J. B. Walford, Esq., Barrister. 
 
 70. H. Bacchus, Esq., Corpus Christi College, Cambridge. 
 
 71. H. Foley, Esq., Barrister. 
 
 72. J. Chisholm Anstey, Esq., M.P 
 
 73. Duke, Esq., M.D., Hastings. 
 
117 
 
 74. F. A. Paley, Esq., S John's College, Cambridge, 
 
 75. J. Morris, Esq., S. John's College, Cambridge. 
 
 76. Captain Gooch, R.N. 
 
 77. Edward Fullarton, Esq. 
 
 78. Lady Georgiana Fullarton. 
 
 79. Mrs. Glenie, (R.I.P.) 
 
 80. Mrs. Monteith 
 
 81. Mrs. Major Browne, (R.I.P.) 
 
 82. Mrs. Bonsall. 
 
 83. Mrs. Ryder, (R.I.P.) 
 
 84. Mrs. Lockhart. 
 
 85. Miss D'Eyncourt. 
 
 86. Miss Sewell. 
 
 87. Miss O'Brien. 
 
 88. Miss Agnew. 
 S9. Miss Gooch, 
 
 AMERICA. 
 
 48. Rev. N. A. Hewitt. 
 
 49. Rev. S. A. Major. 
 
 50. Rev. L. Calvinzel. 
 
 51. Rev. E. Rushton. 
 
 52. Rev. H. Lawriston. 
 
 Mr. John Morris* secession from the ranks of Anglicanism, 
 caused some slight sensation, and ultimately led to the sub- 
 mission of his tutor, Mr. Paley. 
 
 To the pen of Mr. J. Brande Morris, we are indebted for 
 one of the finest works in the vernacular, on the Incarnation 
 of our Lord, and the cnltiis of the Blessed Virgin. Mr. Morris 
 thus explains the position, that " the ascription of the power 
 of Mary as Mistress and Servant of the Creator, Her Son, 
 follows from an honest belief that she is Mother of God'* 
 " You may think it as absurd as you please for Him to become 
 
118 
 
 a woman's Son at all, but you cannot deny that if He did, the 
 Church draws a natural conclusion from an absurd hypo- 
 thesis. 
 
 All we contend for is, that the foolishness of God is wiser 
 than man in other instances, so in this. If God was not in an 
 unconscious half-brute state as we are, through the fall, He 
 knew Mary's wishes, and was bound to obey them. It is 
 enough for God to have died on the Cross, and we need not 
 beset Him in the womb with a loathsome and unnecessary 
 ignorance." 
 
 " If, then, he is asked (writes Mr. Edward Healy Thompson,) 
 to state in a few words upon what grounds he leaves the An- 
 glican Establishment to enter the Catholic Church, he answers, 
 that he does so under the very deepest conviction, both moral 
 and intellectual, that no where but in that communion can he 
 profess the terms of the Creed in their original and orthodox 
 sense. So long as he is an Anglican, he believes not only 
 that his creed is defective, but that he is positively unsound in 
 the faith that he professes. He says he believes in the ' One 
 Holy, Catholic and Apostolic Church/* but is obliged by his 
 position so to define it as to make it indeed not one but many 
 he says it is haty, but defines it to be in parts corrupt in 
 doctrine, if not heretical in faith he says it is Catholic, but 
 defines it to be not diffused everywhere and everywhere one, 
 but local, particular, sectional and national he says it is 
 Apostolic, but maintains it to be removeable from the sure 
 foundation Christ laid in S. Peter, the chief of the Apostles 
 he calls it the Church, but denies its individuality and identity, 
 He goes, therefore, where he can believe with his heart and 
 confess with his mouth One, Holy, Catholic, and Apostolic 
 Church. He goes where there is a faith to hold and an 
 authority to reverence, where it is possible to hear Christ in 
 His Church, and to receive Him in His Ministers, and obey 
 Him in His Prelates. He goes to unite himself to the one 
 
119 
 
 body, the Church of his baptism, in which alone salvation is 
 certain where are the Cleansing Waters, and the True 
 Anointing, and the Living Bread, and the Adorable Sacrifice 
 where is not only Public Prayer, miscalled Common, with a 
 congregation for an audience, but Divine worship, whose 
 object is the Sacred and Eternal Trinity, and hi which the 
 Blessed in Heaven and the Holy Angels communicate with 
 and intercede for the Church stjil militant on earth, and the 
 souls of the just departed where, therefore, the Communion 
 of Saints is not only confessed in terms, but realized in acts 
 - where the intercession of Christ is no vague abstract doc- 
 trine, but a blessed reality, as actual a work as that which He 
 finished on the Cross where the humble and the penitent 
 may undoubtedly obtain the forgiveness of their sins, and 
 Besurrection from the dead to life everlasting."* 
 
 What a miserable picture does Mr. Wrey, in his Address, on 
 his curate's (Mr. Wells) secession, draw of the Establishment! 
 He says that the deviations from the doctrine, discipline, and 
 ceremonial of the Church have at length arrived at such a 
 height, that men of a reverential tone of mind are actually 
 driven from us by the keen disgust they feel at our 
 .miserable inconsistencies that u the fundamental doctrines 
 of the Gospel are denied" that "it is to be feared that THERE 
 
 IS VERY LITTLE REAL WORSHIP IN OUR CHURCHES 7 ' that " it 
 
 is to the doctrines of the Church, the fundamental and 
 clearly defined doctrines of the Church, that numbers who 
 minister at her Altar s, are violently and schematically opposed. 
 This is the festering cancer which is gnawing at the Church's 
 vitals this is the damning plague-spot which scares away 
 from her thoughtful men, who would cheerfully shed their 
 blood in her cause, if she were only true to herself. BUT SHE 
 
 IS NOT TRUE TO HERSELF. HERESY OF THE MOST FEARFUL 
 * Remarks on Anglican Unity, by E. H. Thompson. 
 
120 
 
 KIND IS OPENLY TAUGHT IN OUR PULPITS, AND THIS UNIIE- 
 
 BUKED BY AUTHORITY. Holy doctrines of the Gospel, such 
 as the apostolic descent of the clergy, Baptismal Regeneration, 
 and the real participation of Christ in the Eucharist, are not 
 only denied but blasphemously denounced as 'soul deluding/ and 
 thus the entire scheme of the Church's teaching is contravened. 
 This is unhappily too notorious to need proof/' 
 
 Such is the picture drawn by Mr. Cecil Wrey in his address 
 to the congregation of S. Martin's, Liverpool, on the secession 
 of Mr. "Wells, whom he calls " an earnest minded deserter/' 
 Nor can we omit in our History of Tractarianism a correspon- 
 dence between a lady, a friend of ours and a convert of this year, 
 
 and the Rev. S. S , Rector of P , and late Anglican 
 
 Chaplain at S. S . Mr. S having been informed that our 
 
 friend and her mother purposed following in the footsteps 
 of a near and dear relative, who had sacrificed his all 
 for the truth's sake, penned (having in vain endeavored to 
 preach against the parties) the following letter : 
 
 1. 
 
 " My Dear Madame Herewith I send you some books I have 
 just received from England, and beg that you will do me the 
 favor to read them carefully, as I am sure that they will prove 
 to you that Protestantism is the old Religion, the religion of 
 the Bible, of Christ, of the first Christian ages. Popery is the 
 new Religion. I defy the Romanists to contradict the following 
 dates : 
 
 A.D. 
 
 Invocation of Saints ... ... ... ... 800 
 
 Image worship ... ... &87 
 
 Infallibility ... ... 1076 
 
121 
 
 Transubstantia ... ... ... ... 1215 
 
 811 .. ... ... ... 1215 
 
 Hoi uion (under one kind) ... ... 14-15 
 
 Pi ... ... ... ... 1438 
 
 T ... ... ... 1547 
 
 P --:ly Intention ... ... ... ... 1547 
 
 Apucrypiial Books ... ... ... ... 1547 
 
 Venial Sins ... ... ... ... 1563 
 
 Sacrifice of the Mass ... ... ... ... 1563 
 
 Indulgences introduced in the Fifteenth Century, but not 
 sanctioned by a Council till 1563. 
 
 " With many earnest prayers to Almighty God that He will 
 keep you and yours from error and guide you to all truth, 
 
 " I remain, 
 
 "My Dear Madame, 
 
 " Yours faithfully, 
 " S.S., Feb. 15th, 1846. 
 
 
 
 2. 
 
 " Dear Sir I received the books you sent, and beg to return 
 you my sincere thanks for the kind interest you take in my 
 welfare. I trust you will not think that I am taking too great a 
 liberty, or be angry with me for sending you the accompanying 
 book, which you will oblige me by reading with care. 1 must 
 say I have too high an opinion of you to think that you have 
 read the ' Gospel Lever,' or that you agree with the dreadful 
 doctrine contained in it. You well know that at one time 
 shortly after my brother's secession, none could have been more 
 bitter against the Catholics than I, but I now find that I was 
 mistaken in my opinion concerning them. If you speak to 
 
1:22 
 twenty or more Catholics, you will find that they ALL AGREE 
 
 AND BELIEVE THE SAME DOCTRINE, but among Protestants 
 
 NOT THREE WILL DO so, neither can they answer Catholic 
 arguments, but by some evasion elude the force of them, and 
 whenever they are at a loss, their whole business is to get out of 
 the question as well as they can, and to leap directly into some 
 other point of controversy, and it is next to impossible to keep 
 them to the same point. The followers of the new religion 
 interpret Holy Scripture as the freak takes them, and even those 
 of the same stamp clash against one another in articles of belief; 
 they cannot then be the one church. I shall have much pleasure 
 in returning you the books you lent me in a few days. It is my 
 earnest wish and sincere prayer to the Lord that you will be able 
 to see things in their proper light, and not judge them, as I am 
 sure you now do, by prejudice. Trusting you are, with Mrs. 
 S., quite well, 
 
 " I am, 
 
 " Dear Sir, 
 
 " Ever Yours truly, 
 S.S.,Feb. 
 
 3. 
 
 "Dear Madame I have to apologize for keeping Mrs. R.'s 
 Golden Treatise so long; I have read it carefully, and consider 
 it one of the best works I have ever met with, to prove that the 
 Roman Catholic is not the church of Christ. It does not say 
 one word of the errors of which I sent you a list, and which were 
 clearly unknown in the year 434. This takes from the antiquity 
 of the Romish creed. In page 169, Queen Elizabeth is called 
 a SHE POPE! the church of England is merely so far on a par 
 with the church of Rome, for she had her 'SHE POPE/ which was 
 not discovered till Her Holiness was seized with the pains of 
 
123 
 
 labor, whilst walking in one of (I may say) your pagan 
 processions. It is a well known and undisputed fact, that since 
 that time a peculiar sort of chair has been used at the consecration 
 of the popes, in order that similar imposition might be avoided. 
 About the year 1300 there were several popes at one time ; one 
 was at Rome, another at Avignon, and they all issued their Bulls, 
 and opposed each other in various matters ; will you oblige me 
 by asking some of your Roman Catholic friends which of these 
 was the infallible pope. In reply to your note I beg to assure 
 you, that I have read the Gospel Lever more than once, and hope 
 to read it again ; if I did not agree with what you and your 
 unfortunate brother are pleased to call the ' dreadful doctrine* 
 contained in it, I should not have requested you to peruse it. I 
 have just read in this day's * Times that fifty Roman Catholics 
 were admitted into our Protestant Apostolic Church the first 
 Sunday in March, at the very place where Mr. Nangle is 
 stationed (Achill). Although several persons, from worldly 
 motives, have left the Church of Christ in England, I rejoice to 
 see that in France, and that hot-bed of Popery (Ireland), 
 Protestantism is rapidly gaining ground. Whatever your motives 
 may be, I hope that you will yet draw back from the certain 
 perdition awaiting all those who place their trust in man for the 
 pardon of their sins, and are not satisfied with the advocacy of 
 the ONE Mediator between God and man, the MAN CHRIST 
 JESUS, but must pray to all the saints in the calendar to intercede 
 for them, thereby making beings canonized by a single man, 
 equal, if not superior, to our great Advocate with the Father. 
 You must allow that these saints are omniscient and omnipresent, 
 attributes which belong to God alone ; and if you suppose that 
 they can hear your praters, read Revelations, xxii. 8, 9. If the 
 Romans were allowed to read the Bible they would soon discover 
 that the Priests (I hope from ignorance) are their greatest 
 enemies and deceivers. The poor unenlightened Romanist is 
 bound to believe his Priest, though he were to tell him that the 
 stars in the firmament are holes made on purpose for the saints 
 to peep through, to discover what is going on upon earth. Do 
 
let me entreat you to consider the souls of your children, even if 
 you are determined to join an idolatrous Church. 
 
 " I remain, 
 
 " Dear Madame, 
 
 4i Yours faithfully, 
 "S.S., [\th April, 1846. ." 
 
 Mr. M 'Mullen, whose degree of B. D. had been refused 
 him by Dr. Hampden, owing to his extreme Romanizing 
 views/* to the danger of losing his fellowship, was as Vicar 
 of S. Saviour's, Leeds, inhibited by the Bishop of Ripon from 
 all further Priestly duty in the Parish, owing to his having 
 preached a sermon on " Intercessory Prayer by the Saints 
 below and above," towards the close of which occurred words 
 of this sort " What comfort to us, who are struggling, to 
 know that the prayers of those who have reached the eternal 
 shores, are offered on our behalf for those who covet purity 
 of heart to remember that the Blessed Virgin is interceding 
 for them for the penitent to think of S. Peter asking pardon 
 for those who have erst denied their Lord for the Christian 
 Priest, toiling for souls, to know that the Apostle of the 
 Gentiles, once in labors abundant on earth, now pleads in 
 Heaven the cause of those who strive to follow in his steps."f 
 
 To those who remember the late trial of the Incumbent of 
 Fulham, Rev. Dr. Ferguson, for marrying two of his parish- 
 ioners without the presenceof the Registrar, and the indignation 
 of the worthy magistrate, will be amused at hearing of the 
 exertions of two of our quondam friends, Mr. Irvine, of 
 Bedford Leigh, and Mr. Cooke, of Lulworth, the first in 
 refusing to marry parties without their producing a certificate 
 of confirmation, and the latter, drawing up tickets of confir- 
 mation and baptism for emigrants. Were it not that the 
 souls of men were imperilled, it would be amusing to contem- 
 
 Appendix N. 
 f Pollen's Narrative of S. Saviour's, Leeds. 
 

 125 
 
 plate their writhings and contortions, as also their mimicry of 
 Catholic custom : but to adopt F. Faber'.s words when speaking 
 of the School whose history we are penning, " It would be 
 hard indeed to keep our patience with such objectors, if we 
 did not know how much they were above their own criticisms, 
 how much that is high, and noble, and generous, and lofty, 
 lives and loves under all this crust of pedantry and narrowness 
 of mannerism ! They were born for better things than to 
 worship the gentlemanly and canonize the respectable, and by 
 the grace of God, in His due time, those better things will 
 they do, and better far than we. They are fighting with sha- 
 dows ; they are beating the air ; they know not what they 
 want; all they know is, that they are not in possession of it yet, 
 and they are teazed by the possibility that it may after all be 
 with us, whom it has been a first principle with them to dislike 
 as deteriorated and fallen from noble things. Men toss most 
 in a dream when they are on the eve of waking. They seem 
 petulant, but they are in reality affectionate ; they appear 
 wanting in generosity and fairness to opponents, but it is their 
 school and party which cannot afford to let them be otherwise." 
 Hence it is that we would speak of our quondam fellow-com- 
 batants gently and mildly in love and affection, feeling assured 
 that they would far exceed us in the race of perfection had 
 the like grace been vouchsafed to them. Who can peruse a 
 volume from the pen of either Pusey, Keble, or Williams, 
 without perceiving deep striking devotion, and inducing 
 one that has been rescued from the entanglement of the 
 " Oxford School," to pray for their release. At present 
 they are, as Dr. Eaber truly says, " fighting" for " shadows" 
 and " beating the air;" what though Mr. Irvine gained his 
 point in the single parish of Bedford Leigh still the question 
 occurs, would his successor, at his death, keep on the custom ? 
 and we are of opinion that were this school (as a body) to take 
 this matter seriously into consideration, they would immediately 
 secede from the Establishment as a sectarian and human con- 
 
126 
 
 stitution they would then see, what we, thanks be to God, 
 KNOW, that the Establishment is in reality a slave, acting at 
 the nod and will of its imperial master the love of Jesus 
 crucified as a stranger to it; "preferment/' as Dr. Featley 
 acknowledges, is all the inducement it holds out to its ministers- 
 Unlike the Church, it (we speak not of individuals but of the 
 body) thinks not that its mission is to save souls. 
 
 Our history of the Tractarian movement would indeed be 
 incomplete were we to omit mentioning the formation of a 
 " Society of Mutual Intercession" by Messrs. Pusey, Keble, and 
 Marriott, which was condemned in no unmeasured terms by 
 the Bishop of London. " I feel myself called upon to caution 
 my younger brethren against a spurious proposal which has 
 been recently made to form a sort of association or fraternity 
 for mutual intercession. . . . But when it is proposed 
 (continues his Lordship) to establish something of a Sodality 
 or brotherhood for mutual intercession, the members of which 
 are to have their names registered, in order that they may be 
 informed of particular objects to be prayed for, either of general 
 interest or connected with themselves or their own friends, the 
 plan seems to me to be . . . likely to form or bind 
 together a secret party in the Church, and to teach them the 
 necessity of doing something more than the Church instructs 
 them to do, or of doing it in a different manner." We well 
 remember when this subject was first mooted, the " English 
 Churchman^ and, if we mistake not, the " Church and State 
 Gaxelte^ rapidly seized on it as a sure means of procuring the 
 return of Mr. Newman and his fellow converts. The prayers 
 and proposal we give in the Appendix.* 
 
 Our readers will pardon our anticipating the publication of the 
 Companion Volume to the one now in their hands ; and permit- 
 ting us to remind them,thatinthisyearEngland bethought herself 
 
 * Appendix 0. 
 
127 
 
 of poor Popish Ireland,and taking ad vantage of the famine, endea- 
 vored to corrupt her children, but in vain, for notwithstanding 
 the boasting of Mr. Marrable, who says, that, "for every pervert 
 in England there are one hundred converts in Ireland," and that 
 " it is calculated that thousands upon thousands of persons have 
 been converted in Ireland within the last few years, besides 
 thousands who have emigrated to America to escape the perse- 
 cution at home" that " there are hundreds of thousands now 
 enquiring, no longer led blindfold by the priests""* of Mr. 
 Bickersteth, who told the Society in 1853, that the work of the 
 Missions was not " only an emancipation from the outward 
 trammels of Romanism, and an introduction into the visible fold 
 of Protestantism, but a real work of spiritual emancipation from 
 the power of Satan to the power of God, and from the errors 
 that make them slaves, to the truths that make them free ;"f 
 we are assured by Protestant writers of great credibility ,that the 
 whole system depends on their feeding the famished, and clothing 
 the naked ; and to an American Presbyterian writer we are 
 indebted for the folio wing confession of the system "It requires 
 the Irish language to provide suitable words for a suitable 
 description of the spirit which is manifested in some parts to 
 proselytyze, by bribery, the obstinate Romanists to the Church 
 Inch has been an instrument of oppression for centuries. The 
 nglish language is too meagre to delineate it in the true light, 
 ice, Indian meal, and black bread, would, if they had tongues, 
 tell sad and ludicrous tales. The artless children, too, who 
 had not become adepts in deceit, would and did sometimes by 
 chance, tell the story in short and pithy style. It was a practice 
 of some of the zealots of this class to open a school or schools, 
 and invite those children who were in deep want to attend, 
 
 * Marrable's Sketch of the Origin and Operation of the Society 
 of Irish Church Missions to Roman Catholics. 
 
 It Report of the Irish Church Missions Society to Roman Catho- 
 s, A.D., 1853. 
 
 i"' 
 
 : 
 
128 
 
 and instruction, clothes, and food, would be given on the simple 
 terms of reading the scriptures and attending church. The 
 Church Catechism must be rehearsed as a substitute for the 
 Romish. 
 
 The children flocked by scores and even hundreds ; they were 
 dying with hunger, and by going to these places they could 
 " keep the life in them" they could go on the principle, "if 
 thou hast faith) have it to thyself before God-" and when their 
 hunger was appeased they could go back again to their own 
 religion. When such children were interrogated, the answer 
 would be, "we are going back, again to our own chapel or our own 
 religion, when the stirabout times are over ;" " or when the po- 
 tatoes come again." " But you are saying these prayers and 
 learning this catechism?" " We shan't say these prayers when we 
 go back we'll say our own then/'* The further development 
 of this Satanic development was left to the ensuing year when 
 the famine was at its height. 
 
 1847. 
 
 The following are the principal converts of this year I- 
 CLERGY. 
 
 .53 Rev. R. G. M< Mullen, Vicar of S. Saviour's, Leeds. 
 
 54 Rev. W. Walker. 
 
 55 Rev. C. Cox, Exeter College, Oxford. 
 
 56 Rev. F. J. New, Curate of Christ Church, S. Pancras, 
 
 London. 
 
 57 Rev. E. Caswall, Curate of Stratford, under the Castle, Wilts. 
 
 58 Rev. H. M. Humble, Curate of Newbourne, Northumberland. 
 
 59 Rev. J. Gordon, Curate of Christ Church, S. Pancras, London, 
 
 60 Rev. Edward Home, Rector of S. Lawrence, Southampton. 
 
 * Nicholson's Annals of the Famine in Ireland, p. 300. 
 
129 
 
 01 Rev. R. Ornsby, Curate of S. Olave, Chichester. 
 
 <>2 Rev. Alexander Chirol, Curate of S. Barnabas, Pimlico. 
 
 (>3 Rev. T. Turner. 
 
 G-l Rev. J. M. Jephson, Curate of Wilby, Norfolk. 
 
 05 Rev. "William Bell, Irvingite Minister, Guernsey. 
 
 66 Rev. J. Wilson, \ 
 
 67 Rev. J. Brown, J Independents. 
 
 AMERICA. 
 
 68 Rev. E. Wilkes. 
 
 69 Rev. F. Wilkes. 
 
 LAITY 
 
 90 C. Wilkinson, Esq. 
 
 91 Daniel Haigh, Esq. 
 
 92 W. J. Burke, Esq. 
 
 93 H. Kingdon, Esq., Trinity College, Cambridge. 
 
 94 W. Gordon, Esq., Trinity College, Cambridge 
 
 95 J G. Rbubenson, Esq. 
 
 96 Captain Tylee. 
 
 97 J.Fogg, Esq., (R.I. P.) 
 
 98 T. Tarleton, Esq., Barrister. 
 
 99 N. Darnell, Esq., Trinity College, Cambridge. 
 
 100 James Burns, Esq., the celebrated Puseyite publisher. 
 
 101 Captain Baines, (R.I. P.) 
 
 102 F. Charles New, Esq. 
 
 103 Captain Burnett. 
 
 104 R. Suffield, Esq., Trinity College, Cambridge. 
 
 105 J. Cruikshanks, Esq., Rugby. 
 
 106 Lady Duff Gordon. 
 
 107 Mrs. M'Cabe. 
 
 108 Mrs. Chirol, sen. 
 
 109 Mrs. Chiiol, junr. 
 
 110 Mrs. Caswall. 
 
 9 
 
130 
 
 111 Mrs. James, (R.l.P.) 
 
 112 Mine. De La Barca. 
 
 113 Miss Du Ponchallon, and her two sisters. 
 
 1 14 Miss Munro. 
 
 115 Miss Wrighte. 
 
 116 Miss Gordon. 
 
 117 Miss Banks. 
 
 118 Miss Bicknell. 
 
 As a consequence of Mr. M'Mullen's secession from Angli- 
 canism, the then Vicar and Curate of S. Saviour's, Mr. B. 
 Ward and Mr. Case, were obliged to leave, and "the hopes of 
 the founder and the College of Priests fell to the ground." 
 A length of time elapsed before a new Yicar was found, and as 
 the reasons for this apathy in clergymen, believing themselves 
 to be Priests, sent by One who, Himself "worked as a carpenter" 
 while on eaith, are so naively given by Mr. Pollen iu his 
 "Narrative," that our readers will excuse our giving them in 
 full ; we merely do so as a sample of reasons adduced even by 
 the Tractarian and Transitionist party. " First : the Vicarage 
 was poor; the tithe is about 30, a sum which would be more 
 than swallowed by the expences of collecting, were it collected. 
 There is a sum of 150 offered yearly by an individual for the 
 support of Curates. Secondly, it is a laborious position, and 
 placed amidst much that is dismal and distressing to look at. 
 And lastly, it was generally condemned by the authorities and 
 sent into Coventry, or, as an important dignitary afterwards 
 expressed it, a cordon sanitaire was drawn round the place by 
 the neighbouring clergy ;" after some slight delay the living 
 was given to Mr. A. P. Forbes, who " could get no Curate be- 
 cause the place was in such ill odor." Within a short time of 
 Mr. Forbes* "institution" he was elected to the See of Brechin, 
 and " a new Vicar had again to be provided." At the recom- 
 mendation of Lord Campden to Dr. Pusey, Mr. Minster was 
 appointed. 
 
No little sensation was created, not so much by the seces- 
 sion of Mr. Alexander Chirol, Curate of Mr. Bennett, at S. 
 Paul's, Knightsbridge, as by a sermon preached by the deserted 
 Incumbent on the occasion ; for not only was Mr. Chirol ex- 
 communicated, but his secession thus referred to in the 
 pulpit : " It was only in the mouth of April last that he, of 
 whom we unfortunately speak, solicited of me, with more than 
 usual earnestness of entreaty, the office of a Curate in this 
 Parish, and I, confiding in that implied truthfulness which one 
 has a right to expect between man and man, in the commonest 
 things of life much more in the solemn profession of the 
 works of the Priesthood appointed him to serve in this 
 Curacy, with more especial reference to those duties which were 
 to be performed in the school-house and district of S. Barnabas. 
 Consequently, since it is the custom at the entrance of any 
 Curacy to renew the subcription to the Articles, and, before 
 the Licence is given by the Bishop, the oath of supremacy is 
 required to be again sicorn. It was only in the month of April 
 last, that these oaths, to which I have alluded, were deliberately 
 and solemnly renewed. But observe the issue. The oath had 
 hardly gone forth the words had hardly left their sounds still 
 vibrating on the ear the holy book had hardly yet become 
 dry from the sacred kiss of solemn abjuration, wherein he 
 denied the authority, both ecclesiastical and spiritual, of the 
 Bishop of Rome within these realms : I say, that holy book 
 had hardly become dry from the kiss of that abjuration, when 
 lo ! he is found in open adherence to that very Roman 
 Bishop whom he had so solemnly denied ; hugging to his bo- 
 som the very errors which he had so determinedly professed 
 to hate, and ready to propagate with violent schismatics and 
 sectarians, his new found brethren, the very opposite and con- 
 trary of those pure and apostolic doctrines, which he had vowed 
 himself before God and the Church for life, as His Priest, to 
 teach. For what can we say. If the Church had, in the 
 
132 
 
 interval, changed in her character, or openly mutilated her 
 doctrines; if great temptations had come upon the Church, 
 and we had suffered many things and had gone back from 
 the faith ; if twenty years had passed ten years five years 
 two years something might be said. But when two months 
 had barely passed; when no word is said of doubt or misgiv- 
 ing ; when no guidance is sought as of friends within the 
 Church, but counsel taken only of those without ; when, be- 
 neath the unruffled exterior of one serving in the fold of Christ, 
 there lay the whole time the secret lust after the accursed 
 thing, and the spirit within was giving the lie to the words 
 and deeds without ; when we are left, in our simple confidence, 
 to hear by an accident, that plots and stratagems are being 
 carried on to undermine the faith of the flock, and that he 
 who was appointed the Pastor was himself the traitor. What, 
 then, are we to infer what, then, are we to say how, then, 
 are we to characterize (keeping within the language of charity) 
 an act of apostacy so glaring, so indecent, and so fearfully 
 treacherous in the eyes of both God and man ?"* Well may 
 a reviewer of this sermon enquire, " Is this sermon the kind 
 of food with which the flock is to be fed ? Was it to provide 
 such meagre fare that the Saviour died and the Scriptures 
 were written ? Where is the passage, throughout the entire 
 address, that would tend to heal the broken-hearted, or to ' set 
 at liberty them that are bruised ?' It is merely to give an op- 
 portunity for the out pouring of a tirade of abuse and misre- 
 presentation, that money is sought to erect new churches and 
 schools ? Grant, for a moment, that all the conduct ascribed 
 to Mr. Chirol is true ; that he acted hastily, disingenuously, 
 and unlawfully, yet how striking is the contrast in the language 
 of the Preacher to that presented by the Apostle Paul. He 
 writes : ' We were gentle among you, even as a nurse cher- 
 
 Apostacy. A Sermon by the Rev. W. J. E. Bennett. 
 
133 
 
 isheth her children, so, being affectionately desirous of you, 
 we were willing to have imparted unto you not the Gospel of 
 God only but also our own souls/ Successor of the Apostles 
 forsooth ! As well might Robert Owen claim to be a successor 
 of the ' Judicious Hooker/ "* 
 
 The sentence of excommunication was thus worded : 
 NOTICE. 
 
 " WHKKEAS MR ALEXANDER CHIROL, late assistant Curate 
 of this Parish, has joined certain Schismatics and Sectarians 
 generally called Romanists, and is thereby, ipso facto, DEPRIVED 
 for the present of all the spiritual functions of HOLY ORDERS, and 
 EXCOMMUNICATED from the Church of England ; and whereas 
 the said MR ALEXANDER CHIROL has been circulating letters, 
 and otherwise tampering with the faith of certain of the Parish- 
 ioners, endeavoring to induce them to join him in his sinful act 
 of Schism and Apostacy, it is my duty, as the Parish Priest, to 
 warn the Parishioners, and all other faithful members of the 
 Church, and they are hereby warned against holding any inter- 
 course by letter, speech, or otherwise with the said MR. ALEX- 
 ANDER CHIROL until such time as he may be restored to the 
 communion of the Church. The rule of Holy Scripture and 
 the Church is, that the Faithful should not hold communion with 
 Schismatics and Apostates, according to th precept of our Lord, 
 ' Jf he shall neglect to hear the Church let him be unto thee as 
 an heathen and a publican/ (S. Matthew xviii. 1.) 
 
 " The Parishioners are also requested to notice that the school- 
 room of S. Barnabas (in addition to the present services of 
 Sunday) will be opened on Friday Evenings at 7 o'clock for an 
 Evening Service. 
 
 " A plain Lecture will be delivered by the REV. WM. BENNETT 
 for the benefit of the poor and those who seek religious instruc.- 
 tion. 
 
 "The subject of the Lecture will turn upon the peculiar fra- 
 
 
 * Strictures on Apostacy, by Caustic. 
 
134 
 
 tares of the Church of England as opposed to Dissent ami \\\e 
 Schismatic Communion of Rome, called forth by the conduct oi 
 the late Curate. 
 
 " To commence next Friday, the 1 2th of November. 
 
 "WM.J. E. BENNETT, M.A. 
 " Perp. Curate of S Paul's. 
 "S. PAUL'S, 23rd Sunday after Trinity, 1847." 
 
 Mr. Ornsby is now the Professor of Classical Literature in 
 the Catholic University, and is thus referred to in the " Catholic 
 University Gazette^ of which he is at present the editor : 
 " Mr. Ornsby is a Master of Arts of the University of Oxford, 
 where he early distinguished himself by gaining one of Lord 
 Crewe's Exhibitions. On his examination for his Bachelor's 
 degree, he gained the highest honors in Classics, and was 
 afterwards elected Fellow of Trinity College. Subsequently he 
 served the College office of Lecturer in Rhetoric, and the 
 University office of Master of Schools, and was for four or five 
 years actively engaged in private tuition. He has been, both 
 before and since his conversion, a contributor to several 
 periodical publications, a translator and editor of various 
 historical and religious publications, and a constant writer of 
 critical reviews." 
 
 Mr. Haigh (one of the Leeds converts, and now M.P. of 
 Erdstone, where he has built a magnificent church) devoted, 
 previous to his conversion, some 10,000 or 12,000 of his 
 private fortune to the building of a church and school in the 
 York Road district, Leeds, which, like Mr. Capes, he was 
 obliged to leave behind him in the service of a heretical 
 Establishment, 
 
 This year an appointment was made by the Premier for the 
 day, which called forth the ire of the Puseyite party, and pro- 
 tests against the nomination of Dr. Hampden to the See of 
 Hereford, were as thick as mulberries; nav, there was some 
 

 135 
 
 rumor of the Dean of Hereford suffering from the statute of 
 Premunire, as he had resolved to oppose Her Majesty's Conge 
 cPelire ; hut alas ! Dr. Merewether was no " Athanasius" or 
 " Basil," and the fiat having gone forth, the whole matter 
 ended quietly in Dr. Hampden succeeding Dr. Musgrave as 
 Her Majesty's Clerical Inspector at Hereford; for the only 
 satisfaction Dr. Merewether obtained, was the following cool 
 and significant note from Her Majesty's chief Clerical Inspector 
 in England, Dr. Suinner : 
 
 ' Reverend Sir, 
 
 " It is not within the bounds of any authority possessed by 
 me to give you an opportunity of proving your objections. 
 Finding, therefore, nothing in which I could act in compliance 
 with your remonstrance, I proceeded, in the execution of my 
 office, to obey Her Majesty's mandate for Dr. Hauip den's 
 consecration in the usual form. 
 
 " I am, 
 
 " Rev. Sir, 
 
 " Your obedient servant, 
 
 "J. B.CANTUAR." 
 
 We have inserted in the Appendix the Protest of certain 
 Bishops/* and the Memorial of Dean Merewether to Her 
 Majesty, t and also his letter to the Premier, and the reply of 
 Lord John Russell J, with the copy of the Conge d'elire. $ the 
 Letter Recommendatory, || the Citatory Letter from the Dean 
 and Chapter,^]" and an Extract from the Statutes of Provisors** 
 (enacted in 25 Edward III.) and premunirett (16 Richard II.) 
 The Protest, however, of Dean Merewether, against the 
 appointment of Dr. Hampden, being too important to be 
 omitted in the text, we beg to present it to our readers : 
 
 * Appendix P. f Appendix Q. 
 
 $ Appendix R. Appendix S. 
 
 || Appendix T. ^ Appendix U. 
 
 Appendix V. t t Appendix W. 
 
 * * 
 
136 
 
 PROTEST OF THE DEAN OF HEREFORD. 
 
 " In the Name of God. Amen. 
 
 To all to whom these presents shall come, especially to the 
 Canons of the Cathedral Church of Hereford, John Merevvether, 
 Doctor in Divinity, Dean of the Cathedral Church of Hereford, 
 lawfully constituted, and as styled in the form of his installation 
 therein, Rector thereof greeting. 
 
 Whereas, in the year 1836, the Reverend Renn Dickson 
 Hampden, Doctor in Divinity, was appointed Regius Professor 
 of Divinity in the University of Oxford. 
 
 And whereas, in the same year, it was in convocation of the 
 University of 0xford decreed as follows : 
 
 ' Seeing that it has been committed by the University of 
 Oxford to the Regius Professor of Divinity that he should be 
 one of the number of those by whom the select preachers are 
 appointed, according to Tit. xvi. s. 8, (Addenda, p. 150). And 
 also that his counsel should be given if any preacher should be 
 called in question before the Vice Chancellor, according to Tit. 
 xvi. s. 11, (Addenda, p, 154) and since he, who is now 
 professor, has treated theological subjects in such a manner in his 
 published works that the University in this respect hath no 
 confidence in him. It is therefore decreed that the Regius 
 Professor of Divinity be deprived of the afore-mentioned offices 
 until it shall otherwise please the University ; but, lest the 
 University in the meantime should suffer any detriment, let 
 others discharge the functions of the said professor namely, in 
 appointing the select preachers, the senior among the deputies 
 of the Vice-Chancellor, or, he being absent, or filling the place of 
 Vice-Chancellor, the next in order, provided always that he shall 
 have taken Holy Orders; and, in holding any consultation 
 concerning sermons, the Lecturer of Lady Margaret, Countess 
 of Richmond.' 
 
 And whereas, in the year 1842, the following proposition 
 was in convocation made : ' Seeing the Statute, Tit. xvi. s. 8 j 
 promulgated and confirmed in the House of Convocation on 
 
137 
 
 the 5th day of May 1836, it was determined that the Regius 
 Professor of Divinity should be deprived of certain offices 
 mentioned in the same statute, until it should otherwise please 
 the University. It hath pleased the University to abrogate the 
 statute.' And the said convocation thereupon decreed not so to 
 abrogate it, and it has never been abrogated to this day. 
 
 And whereas the said Dr. Renn Dickson Hampden, in the 
 correspondence which thereupon ensued with his Grace the 
 late Archbishop of Canterbury, thus wrote : ' I disclaim the 
 calumnious imputations with which I have been assailed ; I 
 disclaim them for myself, I disclaim them for my writings ; I 
 retract nothing that I have written, I disown nothing.' And 
 again, in the preface to the second edition of his ' Hampton 
 Lectures,' p. 19 of the introduction, which professed to be an 
 explanation, he writes ' I see no reason from what they 
 (objectors) have alleged for changing or retracting a single 
 statement.' 
 
 And whereas when, upon the translation of the late Bishop of 
 Hereford, Dr. Thomas Musgrave, to the Archiepiscopal see of 
 York, it was understood that the said Dr. Renn Dickson 
 Hampden was to be appointed to the see of Hereford, although 
 the same was not yet vacant, the late Archbishop of Canterbury, 
 Dr. William Howley, did write a letter of objection and 
 remonstrance, and also that thirteen other Bishops did join in a 
 combined remonstrance, and another Bishop also wrote a separate 
 letter of similar objection and remonstrance, to the Right 
 Honorable Lord John Russell, the First Lord of the Treasury, 
 against the said appointment. 
 
 And whereas addresses to the number of from ninety to one 
 hundred, as well as numerous letters from individuals of all 
 shades of opinion tolerated in the Church of England, were 
 presented to the Dean and Chapter of Hereford, entreating them 
 not to elect the said Dr. Renn Dickson Hampden, should the 
 Comjc d'elire be issued in his favor notwithstanding the various 
 objections stated. 
 
 And whereas I, the Dean of the said Cathedral Church, did 
 
138 
 
 fully and laiily represent the same to the Right Honorable Lord 
 John Russell, the First Lord of the Treasury both by personal 
 communication and repeated letters. 
 
 And whereas, when the Conge d'elire and letter mandatory 
 were received, and the Dean and Chapter assembled on the 28th 
 day of December, 1847, to consider of the same, the said Dr. 
 llenn Dickson Hampden was not duly elected according to the 
 statutes of the said Cathedral Church, to observe which each 
 member of the same is by oath obliged. 
 
 And whereas, upon certain members thereof proposing to affix 
 the capitular seal to certificates of election unstatutably made, I 
 the Dean, did specially object thereto, and in due form in writing 
 protest against the said course and the said election, and which 
 protest duly signed, sealed, and attested, was attached to the 
 document so in spite of my objection sealed. 
 
 And whereas, on the llth of January, at Bow Church, in the 
 city of London, a confirmation of the said unstatutable and 
 invalid election was forcibly made, notwithstanding that, when 
 opposers were called, three beneficed clergymen of the province 
 of Canterbury, two of them of the diocess of Hereford, did 
 appear by their duly authorised proctors and advocates, but 
 were not permitted to proceed. 
 
 And whereas, on the Hth day of January, 1848, the said 
 opposers, feeling aggrieved by such proceedings, did thereupon 
 move the Court of Queen's Bench for a rule to show cause why 
 a mandamus should not issue to permit and admit, in due form 
 of law, the said opposers to oppose the said confirmation, and 
 require the Lord Archbishop of Canterbury and his Vicar- 
 General, to hear and determine upon such opposition, and upon 
 the articles, matters, and proofs thereupon ; and the said rule 
 was granted. 
 
 And whereas, on the 24th day of January, 1848, and three 
 following days, the arguments upon the said rule were heard at 
 great length ; and on the 1 si February the matter was in effect 
 left undetermined, as it appeared ihat, of the four judges on the 
 bench, two were in favor of making the rule absolute, and two 
 against it. 
 
And whereas, upon the lamented death of the late venerated 
 Archbishop Howlev, to whom an appeal had been made by the 
 said opposers, and the appointment of his present Grace the 
 Lord Archbishop of Canterbury, the same appeal was presented 
 to his Grace Dr. Sumner, and also an address and appeal, signed 
 by 1650 priests of the Church of England, praying his Grace 
 to surcease from the consecration of Dr. Renn Dickson Hampden, 
 besides another address signed by a very large number of clergy 
 and laity, all having the common object of claiming a satisfactory 
 investigation and decision, by a competent ecclesiastical inquiry, 
 into the objections and the whole of the works so objected to, 
 and which has not been granted. 
 
 And whereas I m}*self presented an appeal to his Grace, which 
 was duly acknowledged, praying visitorial decision upon important 
 matters touching the stringency of oaths, and the obligation and 
 effect of our cathedral statutes, and the postponement of the 
 said consecration until such questions have been resolved which 
 has never yet been replied to. 
 
 And whereas, on Sunday, the 26th day of March, the said 
 Dr. Renn Dickson Hampden was consecrated at Lambeth 
 Palace, and a mandate to install him in the Cathedral Church of 
 Hereford, has, as is alleged, been issued, but which I, the Dean 
 of the said Cathedral Church, have never seen, it having been 
 sent to the Bishop's secretary, Deputy Registrar of the diocess 
 of Hereford, and by him to the Canon in residence, and not, as 
 it ought to have been, to the chapter clerk, the registrar of the 
 Dean and Chapter, in the first instance. 
 
 And whereas the said Canon in residence has called together 
 the Prebendaries of the said Cathedral Church, and irregularly 
 issued, as I am informed, a citation to the general Chapter, 1 
 having, under the circumstances and in the absence of any 
 authority to me delivered or conveyed (the mandate never having 
 passed into my hands, nor having ever been seen by me), been 
 precluded from interfering in the matter. 
 
 Therefore, 1 do declare and proclaim my dissent to the said 
 proceedings, as irregular and unstatutable, and protest against 
 
140 
 
 the said proposed installation in the Cathedral Church of which 
 I am Dean Archipresbyter, and Rector, and inasmuch as the 
 whole course of events touching the appointment, election, 
 confirmation, and consecration, of the said Dr. Renn Dickson 
 Hampden, I do helieve to be uncanonical, inconsistent with 
 those decrees and usages of the Church of Christ upon which 
 the practice and discipline of the Church of England have ever 
 been considered to be based, and injurious in the most essential 
 manner to the vital interests of that Church. 
 
 And I do further solemnly declare that I make this protest, 
 not from any considerations which can be regarded in the slightest 
 degree as having any personal reference to the said Dr. Renn 
 Dickson Hampden as an individual, inasmuch as I have never 
 spoken or written to him, nor he to me, but I do so protest 
 because I could not conscientiously, nor consistently with my 
 previous conduct, take any part in the said installation, and 
 because I believe that it is my bounden duty to God and His 
 Church to do so, notwithstanding the painful position in which 
 1 may be placed thereby, and in spite of the consequences which 
 may result, and be productive, not only of perplexities and 
 difficulties, but of obloquy and misrepresentations of my motives, 
 and of positive injury to my own interests. 
 
 And, finally, I do claim and require that this my protest be 
 entered -in the act book of the Dean and Chapter of the 
 Cathedral Church of Hereford. 
 
 Given under my hand and decanal seal, this 26th day of April, 
 in the year of our Lord, 1848. 
 
 JOHN ( L. S.) MEKEWETHER. 
 Dean of the Cathedral Church of Hereford." 
 
 The transition from the defeat of Dean Merewether, and his 
 Protest against the appointment of Dr. Hampden to the See 
 of Hereford, to the doings of the Proselytizing party in 
 Ireland during the height of the famine, where people were 
 dying by hundreds and thousands, is so natural that our 
 readers will pardon our digression. A Protestant writer, 
 
Hi 
 
 whom we have already laid under contribution, thus writes of 
 a much vaunted case of persecution in Kerry, and as it really 
 gives the true version, we cannot do better than place them 
 both in juxta position. 
 
 Protestant Officer s Account. 
 
 " Some five or six years ago a half dozen or more of the 
 Romanists had concluded to unite with the Protestant mission 
 established at Dingle, and the Sabbath that the union was to 
 take place in the church, the soldiers were called out to march 
 under arms, to protect this little band from the fearful persecutions 
 that awaited them on their way thither. The coast guard officer 
 was summoned to be in readiness cap-d-pie for battle, if battle 
 should be necessary ; he remonstrated he was a Methodist by 
 profession, and though his occupation was something warlike, yet 
 he did not see any need of carnal weapons in building up a 
 spiritual church but he was under Government pay, and must 
 do Government work. He accordingly obeyed, and, to use his 
 own words substantial! v, ' we marched in battle array, with 
 gun and bayonet, over a handful of peasants a spectacle to 
 imply our trust in a Crucified Christ and the ridicule and 
 gratification of the Priests and their flocks, who had discernment 
 sufficient to see that with all the boasted pretensions of a purer 
 faith and better object of worship, both were not enough to 
 shield our heads against a handful of turf, which might have 
 been thrown by some ragged urchin with the shout of ' turn- 
 coat' or * souper,' as this was the bribe which the Romanists said 
 was used to turn the poor to the Church !' " 
 
 Society's Account. 
 
 " So great are the persecutions in Dingle that the believing 
 converts cannot go to the house of God to profess their faith in 
 Him without calling out the soldiery to project them." 
 
 Well, then, may we, in conclusion, quote the poetical 
 effusion of the Irish Churchill. 
 
 
u-z 
 
 " Lo ! as his second in these troublous times, 
 Comes crazy Graham with his ribald rhymes ; 
 View the vile doggrel, slowly dragged along, 
 To mock at Gray and sneer away a wrong. 
 Mark how he stoops laboriously to drain 
 The last low oozing of his muddy brain ; 
 Until at length as champion of the cause, 
 He gains his end promotion and applause. 
 It comes I 'tis his his object from the first 
 'Tis his and now let Popery do its worst ; 
 The low-born crowd may toil to swell his pride, 
 'Tis his to take, to triumph, and deride. 
 'Tis his of new framed acts to make the best, 
 To jeer his slaves and call his faith a jest ; 
 'Tis his to grasp what cant or craft hath won, 
 'Tis theirs to strive to struggle and pay on. 
 View this, ye dolts who prate about the poor, 
 View it, ye scribes, and say, shall it endure ? 
 View it, ye race who reason from the past, 
 And ask your hearts if such can always last." 
 With truth did Lalor Sheil say " The Catholic religion, 
 indigenous to the soil of Ireland, hath struck its roots far and 
 deep in the hearts and affections of her people : it grows 
 beneath the axe and opens with the blast, whilst the Protestant 
 creed, though preserved in a magnificent conservatory at a 
 prodigious cost, pines away like a surly exotic to which no 
 natural vitality can be imparted." 
 
 1848. 
 The chief converts this year were 
 
 CLERGY. 
 
 70 Rev. R. C. Thomas, Vicar of Brandeston, Suffolk. 
 
 71 Rev. F. P. Wood. 
 
72 Rev. R. K. Sconce, Curate of S. Andrew's, Sydney, (R.I. P. 
 
 73 Rev. H. R. Makinson, Curate of S. Andrew's, Sydney. 
 
 74 Rev. W. Allan, Curate of Dumbarton, (R.I. P.) 
 
 75 Rev. J. C. Robertson, Chaplain to the Duke of Buccleueh. 
 
 LAITY. 
 
 119 J. Strongitharm, Esq., King's College, London. 
 
 120 J. Mivart, Esq. 
 
 121 J. Baxter, Esq., S. John's College, Cambridge, 
 
 122 Captain Grenville Wood, R.N., (R.I.P.) 
 
 123 J. C. Algar, Esq., Trinity College, Cambridge. 
 
 124 W. Palgrave, Esq. 
 
 125 Aubrey De Vere, Esq., R.N. 
 
 126 Sir De Vere De Vere. 
 
 127 Stephen De Vere, Esq., M.P. 
 
 128 Chevalier Di Zulueta. 
 
 129 J- B. A spinal, Esq. 
 
 130 George Moore, Esq. 
 
 131 Captain Tucker. 
 
 132 Major Faber. 
 
 133 Major Ballard. 
 
 134 Major Phillipps. 
 
 135 Captain Garden. 
 
 136 Colonel Le Couteur, Jersey. 
 
 137 H. J. R. Greata, Esq. 
 
 138 Colonel Jerrett. 
 
 139 Mrs. Paglar. 
 HO Mrs. Di Zulueta. 
 141 Mrs. Baxter. 
 
 14'2 Miss Emily Simpson. 
 
 143 Miss Curd en. 
 
 144 Hon. Miss Metbuen. 
 14-5 Miss Le Couteur. 
 146 J E. Bowden, Esq. 
 
144 
 
 Scarce had the storm, excited by the election and consequent 
 discharge of his office, in obedience to Her Majesty's mandate 
 by Dr. Summer, in "consecrating" Dr. Hampden to the see 
 of Hereford, and the expected confiscation of Dr. Merewether's 
 property for premunire subsided, ere another rumor of an 
 approaching hurricane, faint indeed at first, was heard ; a 
 storm was brooding in the distance, of which it might be said : 
 
 "Depuis deux ans, le demon des tenebres 
 
 M'a dechaine, 
 
 Et le pays sous mes accents funebres 
 A frissonne :" 
 
 and that storm was now about to burst with greater fury 
 than ever on the heads of the " Tractarian" School. Long had 
 they vaunted, that if the Church of England spoke with stam- 
 mering lips on every point, in that of Baptismal Regeneration 
 she was safe. Her offices, her divines, all spoke on this 
 subject at least unanimo corde and unanimd voce, for the 
 GORHAM CASE, the terrific Gorham case, was looming in the 
 distance, both the Bishop and Presbyter were buckling on 
 their armor and preparing for the mortal combat. But while 
 men were thus employed, amid the revolutionary exploits of 
 Ledru Rollin, Louis Blanc, Cabet, Garibaldi, Mazzini, 
 Gavazzi, and Kossuth, while impious and blasphemous wretches, 
 urged on at home by the pious " Lydia" Shaftesbury, Lord 
 Campbell, Lord John Russell, and Lord Palmerston, with 
 Messrs. Gumming, Stowell, and the " Angel's" butler, of 
 whom we shall hear more anon were drinking downfall to 
 Popery, and belching forth in their Exeter Hall orgies, blas- 
 phemies and impieties yet more awful than those uttered 
 by the lawless band led by De Bourbon against Rome, Jehovah 
 was raising up for His Church a protector in the prisoner of 
 Ham, and the special constable of 1848, in England, 
 Napoleon III. 
 
145 
 
 Amid this excitement, and while Her visible head was an 
 exile at Gaetn, having fled from Rome disguised in the company 
 of the Comtcsse de Spaur, the Church was not inactive in 
 these countries. She has a mission to fulfil it is to SAVE 
 SOULS, and with this idea, her children are naturally impressed. 
 F. Faber says, in a work from which we have already quoted, 
 " There is no part of the Church where this instinct for souls 
 is not to be found at work. Multitudes, who are leading but 
 ordinary and lukewarm lives themselves, would hardly be easy 
 if they did not belong to some Confraternity which did not 
 impose upon them intercessory prayer for others. To make 
 or to get Novenas or Triduos, to write to convents and schools 
 for prayers, to have masses said and to recite Rosaries, or to beg 
 extra communions of their confessors simply to get the con- 
 version of some Anglican minister, of whom they knew nothing 
 more than that he is a good man and near to the Faith; these 
 things are no marks of any extraordinary seriousness, or even 
 of men aiming at perfection. They come natural to a Catholic; 
 he hardly goes through any process of self-persuasion in doing 
 them, they come to him of themselves as the workings of an 
 instinct, on which probably he never reflected for five minutes 
 in his life." It was this spirit which led F. Gentili to sacrifice 
 his life to missionary efforts in Ireland ; it was this spirit 
 which induced F. Segneri to travel forty or more miles over 
 frost and snow ; it was not unfrequently the case, moreover, 
 that (continues his biographer) " in treading upon the earth 
 his feet were sorely pricked by the sharp thorns ; and one who 
 followed him for years assures us that he has frequently seen 
 him thus wounded, and suffering to such a degree as to cause 
 fever" ; it is this spirit which induces the missioner to proceed 
 onward, for even if life be shortened, there must be no rest, 
 no truce there must be continuous work, continuous sacrifice. 
 The Anglican party commenced this work of Missions at 
 Banbury, but Dr. Wiiberforce soon perceived it was a failure. 
 10 
 
146 
 
 " Again, (says Dr. Faber) how frequently is the confessor 
 of little children besieged by such petitions as, * Father, may I 
 pray that papa or mama may become a Catholic. May I say 
 such or such a prayer for them ;' yet no one has put the child 
 up to it it has a growing sense of discomfort in the matter 
 simply because it is a Catholic/* F. Faber refers to Catholic 
 children ; we knew a dear child, now, we trust, interceding for 
 us in Heaven, who was so anxious to be received into the 
 Church, as to beg every Catholic he met to pray for his Mama 
 to become a Catholic, that he might become one. The little 
 angel went to " his own Mama/' as he was wont to call the 
 Blessed Yirgin, during the course of 1848. 
 
 1849. 
 
 The chief converts this year were 
 CLERGY. 
 
 76 Rev. J. A Stewart, Rector of Vange, Essex. 
 
 77 Rev. W. H. Bittlestone, Curate of All Saints, Margaret-st. 
 
 78 Rev. A. J. Hanmer, Curate of Tidcombe, Tiverton. 
 
 79 Rev. W. Thomas. 
 
 80 Rev. W. Heathcote. 
 
 AMERICA. 
 
 81 Rev. E. Preston, Curate of S. Luke, New York. 
 
 82 Rev. J. M. Forbes, Rector of S. Luke, New York. 
 
 83 Rev. E. Pitman, 
 
 LAITY. 
 
 147 SirL. Curtis, R.N. 
 
 148 G. H. Plomer, Esq. 
 
147 
 
 149 C. Bowring, Esq. 
 
 150 T. S. Knowles, Esq. 
 
 151 Captain Hibbert. 
 15-2 Dr. Yonge. 
 
 153 J. Longman, Esq. 
 
 154 W. R. Gawthorn, Esq. 
 
 155 Captain Moore. 
 
 156 Lieutenant Randolph. 
 
 157 W. Neville, Esq. 
 
 158 Dr. Hassell. 
 
 159 Lord Melbourne, (R.I.P.) 
 
 160 J. Oswald Wood, Esq., Liverpool. 
 
 161 Sir J. Talbot, (R.I.P) 
 
 162 Pierce Butler, Esq., Cahirciveen. 
 
 163 Mrs. Pierce Butler. 
 
 164 Lady Curtis. 
 
 165 Mrs. Rhetigan. 
 
 166 Mrs. Bowden. 
 !67 Madame Veron. 
 
 168 Miss Bradstreet. 
 
 169 Miss Bath ur sk 
 
 170 Miss Eyre. 
 
 Mr. Biltlestone had been compelled the preceding year to 
 leave the Diocese of Worcester, in consequence of Dr. Pepys 
 objecting to Auricular Confession, and had taken shelter for 
 a while under the wing of Rev. Upton Richards, of All Saints, 
 Margaret- street, but finding no rest for his soul out of the 
 Church, he submitted to the See of S. Peter* 
 
 Mr. Hammer says "Simply and in. one word, strange and 
 harsh though it may seem, I must confess that I could not 
 have remained where I was without incurring the loss of every 
 atom of Faith. In adhering to the principles of the Established 
 
 gion (could I have done so) I must have become an Infidel > 
 
 -a downright total Infidel ; and in the long run, no doubt^ 
 
14-8 
 
 an avowed and open Infidel; a Deist, or Pantheist, or Atheist, 
 as might have happened."* Though this did not occur to 
 Mr. Hammer, yet two or three of the Tractarian party avowed 
 themselves Pantheists, and one of them justly ridicules the 
 Establishment as "having nothing really established; its 
 doctrinal teachings being still the subject of endless contro- 
 versy within the pale of her Communion ;t another laughs 
 and sneers at miracles ; J while a third openly glories in his 
 unbelief, 
 
 Mr. Allies, accompanied by Messrs. Pollen, AVynn, and 
 Marriott, proceeded to the Continent on an ecclesiastical ex- 
 pedition the journal, a joint-stock production (we believe) of 
 these gentlemen, was published, and immediately condemned 
 by the Bishop of Oxford, whereon it was withdrawn by the 
 Hector of Launton, || 
 
 Mr. Gorham having been presented by the Chancellor to 
 the Living of Brampford Speke, was obliged to undergo an 
 examination as to his orthodoxy by the Bishop of Exeter, who 
 refused to institute. Mr. Gorham carried the case into the 
 Court of Arches ; " turning from the servant to the sovereign, 
 I appeal from a private interpretation to a constitutionally 
 constituted Court from a personal opinion to a legal deliver- 
 ance/' and Sir II. J. Fust, after mature deliberation, gave the 
 following judgment : The points which have to be decided 
 are; 
 
 " 1 Does the Church of England hold the doctrine of Bap- 
 tismal Regeneration in the case of infants ? 
 
 " 2 Does Mr. Gorham hold this doctrine ? 
 
 " It is quite clear from the formularies of the Church that 
 
 * Submission to the Catholic Church, by A. J. Hammer. 
 f Popular Christianity, by F. J. Foxton. 
 J The Soul, by F. J. Newman. 
 The Nemesis of Faith, by W. Froude. 
 || Appendix X. 
 
149 
 
 lildren do receive spiritual regeneration in Baptism. It is 
 also evident, from the whole tenor of his examination, and from 
 his counsel's argument, that Mr. Gorham does not hold this 
 doctrine. 
 
 "The Bishop of Exeter has consequently shown sufficient 
 cause for refusing to institute Mr. Gorharn to the Living of 
 
 ramp ford Speke, and therefore his Lordship must be dismissed 
 
 id with his costs." 
 
 The Tractarian section were in ecstacies of delight an Ec- 
 clesiastical Court,- the same that had decided against them with 
 regard to Stone Altars, and Mr. Oakeley, had now decided that 
 Baptismal Regeneration was a doctrine of the Church of Eng- 
 
 Kd ; the Apostolicity and Catholicity of the Establishment 
 3 proved ; after sucli a decision, Newman and Faber, 
 keley, Ward, and all the seceders, would return; England 
 and Rome would embrace one another, and mutual concessions 
 would be made on both sides, nay, Mr. Gorbam, Mr. Goode, 
 Mr. Goliglitly, Dr. Sjcuoiids, and others would "walk their 
 chalk," and Anglicanism would triumph. God was good, 
 the day of triumph was at hand the night of bitter woe and 
 sorrow had past but, alas ! Mr. Gorham appealed to the 
 QUEEN IN COUNCIL ! ! (poor Church of England !) and the 
 Judicial Committee, consisting of the following judges, sat for 
 the first time on llth December to try a purely doctrinal 
 question, viz : 
 
 The Master of the Rolls, (Lord Langdale). 
 The Lord Chief Justice, (Lord Campbell). 
 Mr. Baron Parke. 
 
 Vice-chancellor, Sir J. Knight Bruce. 
 The Right Honorable Dr. Lushinglon. 
 The Right Honorable Pemberton Leigh. 
 
 The Archbishop of Canterbury, 
 
150 
 
 The Archbishop of York. 
 The Bishop of London.* 
 
 COUNSEL FOR MR. GORHAM. 
 
 Mr. Turner, Q.C. 
 Dr. Bayford, 
 
 COUNSEL FOR THE BISHOP OF EXETER. 
 
 Dr. Adams 
 Mr. Badeley. 
 
 About this time an enquiry was made into the management 
 of a religious house under the care of Miss Sellon as the 
 Mother Superior (by the name of Mother Lydia), and 
 the following rules were published ; 
 
 " RULES OF THE ORPHANS' HOME. 
 
 1. Study to offer up every duty and every action to Christ. 
 
 2. Devote ordinarily six; hours each day to works of mercy. 
 
 3. In all intercourse with the poor, follow as much as possible 
 the direction of the parish Priest to whose care their souls are 
 committed 
 
 4. Shew tender sympathy towards the sick ; for the most part 
 begin by relieving his bodily wants, and contribute in any way 
 you can to his cleanliness, ease, and comfort for we are most 
 inclined to listen to those who shew love towards us. When ye 
 have to visit those who in health have forgotten God, dwell on 
 the tender love of Christ to all true penitents : yet warn them 
 affectionately, that unless they seek His mercy and pardon in 
 
 * " The two Archbishops and the Bishop of London were not 
 members of the Committee, were not present as judges, and had no, 
 right to vote, or to .sign the report that the Committee would submit 
 to the Queen." Cfreat Gorham Case. 
 
! 
 
 151 
 
 the way he hath appointed, they must be miserable through all 
 eternity. 
 
 5. Impress yourselves, and speak to them as being impressed 
 with the Truths ye speak of, and as feeling the value of the soul ; 
 for if our own hearts be not moved, in vain shall we hope to move 
 the hearts of others. 
 
 6. Pray earnestly with and for them, and especially that God 
 would look down on them with pity, and bring them to repentance. 
 
 7. When there is no hope of the patient's recovery, if it is 
 necessary to make this known to him, do so with great caution, 
 and, if time permit, gradually ; telling the sick man that to 
 submit himself wholly to the will of God, trusting in His mercy 
 for His dear Son Jesus Christ's sake, will turn to his profit, and 
 help him forward in the right way that leadeth unto everlasting- 
 life. 
 
 8. Speak in a gentle, soothing, impressive way, and be careful 
 not to fatigue the sufferer by trying to gain too much in one 
 visit. 
 
 9. If mention be made to you of the disposal of property, 
 endeavor to put the subject from you, and refer the patient to 
 some proper person, in whom he may have confidence. 
 
 10. In visiting the schools, besides the ordinary instructions, 
 ye shall be diligent in teaching the children, to direct all their 
 thoughts, words, and actions, to the glory of God, and to realize 
 His presence everywhere ; to implore His grace that they may 
 
 now and love Him, and keep His commandments ; and to 
 respect their parents and superiors. 
 
 1 1 . Especially ye shall be diligent in catechizing, and preparing 
 the children to go before the parish Priest for examination previous 
 to Confirmation and for Holy Communion. The orphans shall 
 be the especial charge of the Sisters, in proportion to their 
 numbers : great watchfulness shall be used that they do not 
 teach each other harm : they shall be carefully trained in all the 
 duties of their calling ; the Sisters who have the care of them 
 allowing nothing to interfere with this work ef love. 
 
152 
 
 12. Aim to do all things in the spirit of deep, sincere, unfeigned 
 humility, ' in honor preferring one another.' 
 
 13. Receive any suggestion or reproof with an expression of 
 thankfulness, or otherwise in perfect silence. Whatever ye think 
 it necessary to say defer till another time. 
 
 14. Dwell in unity, with one heart and one soul in God. 
 
 J5. Let there be no contention, or at least let it be soon ended. 
 
 16. If there be a difference of opinion and ye must speak your 
 thoughts, give your reasons with modesty and charity, with a 
 view to truth and edification, and not to get the better of the 
 argument. 
 
 17. Should any offend another, let her make amends as soon 
 as possible, and the offence must be pardoned directly ; if both 
 have offended, both must mutually pardon. 
 
 IS Carefully avoid all harsh expressions. 
 
 19. Shun all party spirit and partisanship as a source of discord 
 and division. 
 
 20. Be content with such food and raiment as ye have ; let all 
 furniture in the dwelling rooms of the Sisterhood be simple and 
 plain. 
 
 21. Let all things needful be given to all alike, according to 
 their needs. 
 
 22. The Sisters being constantly employed in works of mercy, 
 care shall be taken that the health do not suffer by indiscreet 
 abstinence ; yet the Sisters shall refrain from eating out of meals, 
 unless health require. But whatever is needed they shall ask 
 for. 
 
 23. There shall be no unnecessary conversation in rising and 
 going to bed, amid daily duties, and in going to and from Church. 
 
 24. Let each attend to herself and her own duties, and not 
 curiously enquire of others, or needlessly talk of them. 
 
 25. Take whatever befals yourself or others as from the hand 
 of God. 
 
 26. The dress of the Sisters shall be as simple as possible, 
 both as to material and as to form. 
 
153 
 
 27. Consider personal neatness and general order as religions 
 duties. 
 
 28. If sick, obey not the Superior only but the Physician also, 
 in all things relating to the body. The Sisters, especially the 
 Superior as mother, shall frequently visit the sick, and treat 
 them with tender love, 
 
 29. If death be apprehended, the Superior shall take care 
 that the Holy Communion be administered in due time. 
 
 30. Fathers, mothers, or such as have stood in the place of 
 parents, brothers, and sisters, aunts, uncles, nephews, nieces, 
 shall be admitted to see any of the Sisters, but except on any 
 urgent occasion, only at stated hours. 
 
 31. It shall be a strict rule that the duties of the Sisterhood 
 shall not interfere with the Sisters shewing filial piety and affection 
 towards relatives. It shall be also allowable to any Sister to 
 visit her parents yearly for a limited period. 
 
 32. The Superior shall not value herself upon the authority 
 she holds, but rather esteem it an opportunity of rendering lovin^ 
 service to others. 
 
 33. She shall be loved and honored as a mother, in matters 
 of great or less moment, in things agreeable or disagreeable, not 
 considering whom they obey, but rather Him for whose sake they 
 obey, that is, Jesus Christ our Lord. 
 
 34 She shall have the direction of the employments of the 
 household, and exercise a mother's care of the health of the 
 whole family. 
 
 35. She shall make herself a pattern to all, receive and support 
 the weak, be patient with all, be exact with herself) and cautious 
 in what she requires of others. 
 
 36. The Sisters who serve shall by no means be treated 
 differently from the others, but all shall live together in equal 
 love. Any orders given them shall be seasoned with charity. 
 
 37. All the Sisters shall call them Sister, mindful that although 
 these be servants in outward circumstances, they are still the 
 daughters of God, and with them in hope co-heirs of Jesus 
 
 hrist. 
 
154 
 
 38. Whereas the Institution is still in its infancy, and it may 
 be expedient that other regulations should be adopted for the 
 well-being of the Sisterhood, and of the Orphans' Home, the 
 Superior, with the advice and consent of the Sisters, shall have 
 power to frame such further rules in harmony with the foregoing, 
 as she may conceive calculated to promote those ends. And 
 such rules shall be laid before the Bishop, whenever he shal) 
 think that they have been suificienlly approved by experience. 
 
 RULES FOR THE SISTERHOOD OF MERCY. 
 In order to secure, as far as may be, that the Sisterhood of 
 Mercy in Devonport, recently established by the permission of 
 Almighty God, should, under His divine blessing, be continued 
 upon the same principles on which it was begun, the following 
 Regulations, as to its funds and operations, have been adopted, 
 with the sanction of the Lord Bishop of Exeter. 
 
 1. A legal instrument has been prepared, by which certain of 
 the Sisters have agreed to live together (conforming to certain 
 regulations, sanctioned by the Bishop, for the better conduct of 
 the interior of the Institution;) but with free liberty to any 
 Sister to withdraw if it shall so seem good to her. 
 
 2. Any Sister so withdrawing, or in any way ceasing to be a 
 member of the Society, shall be entitled to her own personal 
 property ; but neither she nor her heirs shall be entitled to any 
 share of the common property of the Society. 
 
 3. The Sisterhood shall belong to the Church of England; 
 and if any Sister should unhappily cease to be a member of the 
 Church of England, she shall, ipso facto, cease to be a ineiube r 
 of the Society. 
 
 4. The object of the Sisterhood shall be the education of the 
 female children of Sailors and Soldiers, who shall have lost either 
 parent; the visiting the sick and needy; superintendence of 
 schools, infant or adult, industrial or educational ; oral instruction 
 of adults in smaller classes; the visiting of female emigrants on 
 hoard of vessels sailing from or touching at the port of Plymouth : 
 and any other purpose of love (such as the care of hospitals or 
 
155 
 
 infirmaries, the temporary shelter and training of distressed 
 women of good character), which God, in His good Providence, 
 shall open to them. 
 
 5. The Bishop of Exeter, for the time being, shall be ex 
 officio Visitor of the Sisterhood ; and all the internal regulations 
 of the Sisterhood shall be open to him. 
 
 6. The Sisters, in visiting the poor and sick, shall be unde r 
 t he direction of the Clergy in whose districts they visit. 
 
 7. The schools formed by the Sisters shall be open at all time s 
 for the inspection and religious instruction of the parochial Clergy 
 of the district, and to the Diocesan inspector of the schools 
 appointed or approved by the Bishop. 
 
 8. Any property given to the Sisterhood, either by the Sisters 
 themselves, or by donations for permanent purposes, or by 
 bequest, shall be vested in the Sisterhood : but the accounts shall 
 be at all times open to a person appointed by the Bishop to 
 inspect them. 
 
 9. Any one who shall hereafter be admitted to join the 
 Sisterhood shall have the concurrence of two- thirds of the Sisters 
 above the age of 25, with the sanction of the Bishop. 
 
 10. Should it hereafter unhappily ever become necessary 
 (which God avert!) to remove any Sister, it shall be requisite 
 that such removal shall be deemed necessary by at least two-thirds 
 of the Sisters above the age of thirty, and be confirmed by the 
 Bishop. 
 
 Bequests may be made to the Sisterhood under the title of 
 ' Church of England Sisterhood of Mercy in Devonport.' 
 
 RULES FOR THE ORPHANS' HOME. 
 
 L The Institution shall be called * The Orphans' Home, for 
 the Orphan Daughters of British Sailors and Soldiers.' 
 
 2. The object of this Institution shall be to feed and clothe 
 such children from the earliest age, and to train them in the fear 
 and love of God, in the Church of England. And for the right 
 discharge of their duties in the state of life to which God shall 
 
 11 them, they shall be trained cither as trustworthy servants, or 
 
156 
 
 for other important and reasonable offices, as village school- 
 mistresses, attendants on the sick, &c., as their capacities and 
 dispositions shall indicate 
 
 3. All due economy shall be used, consistent with the health 
 and comfort of the children, in order that a new Orphan shall 
 be admitted for every 10 10s. subscribed. Any subscriber of 
 10 10s., or a Donor of 100, to the permanent Fund, shall 
 have the power of recommending one child at a time, to whom 
 such subscriber shall be especially interested, as the Orphan of 
 a soldier in any regiment, although at a distance, or of a sailor 
 belonging to any of Her Majesty's ships. Members of a family 
 or any number of individuals contributing the above sums, shall 
 have the joint right of a subscriber. 
 
 4. When there is no other paramount claim, preference shall 
 be given to the Orphan of any soldier or sailor who has died in 
 actual service, or been lost at sea. 
 
 5. Evidence must be produced that the children who are 
 candidates for admission are really the daughters of sailors or 
 soldiers in Her Majesty's service. 
 
 6. No child shall be expelled while there is any hope of 
 amendment. 
 
 7. Sickliness, or even consumptive tendency, shall be no ground 
 of exclusion ; nor shall any child be removed on account of any 
 infectious disorder, but shall be transferred to some place separate 
 from the other children. 
 
 8. Great care shall be taken of the individual training of the 
 children, according to their capacities. They shall in all cases, 
 besides religious instruction, be taught reading, writing, arithmetic, 
 plain needle-work, and knitting. Such as shew tenderness and 
 other qualifications, shall be trained as Nurses of the younger 
 children ; and such as, in addition, evince talent and high religious 
 principles, shall have a superior education to fit them for village 
 schoolmistresses. 
 
 9. The children shall be allowed to remain in the Institution 
 until they be fully qualified to undertake a respectable situation 
 in the line of duty for which they shall be lilted. 
 
157 
 
 10. Near relations and friends shall be admitted to see the 
 Orphans from time to time, especial regard being had to the 
 surviving parent when they shall be sick." 
 
 1850. 
 
 The principal converts this year were 
 CLERGY. 
 
 84. Rev. J. A. Dayman, Curate of Wasperton, Worcestershire. 
 
 85. Rev. J. H. Steward, Curate of Bramford, Suffolk. 
 
 ev. T F Balston, Rector of Benson, Oxford. 
 
 87. Rev. T. Scratton, Curate of Benson, Oxford. 
 
 88. Rev. J. H. Wynne, Fellow of All Souls, Oxford. 
 89 Rev. J. L. Pattison. 
 
 90. Rev. F. G. Case, Curate of All Saints, Margaret-st., London. 
 
 91. Rev. W. G. Maskell, Vicar of S. Mary's Church, Devon. 
 
 92. Hon. and Rev. W. C. Cavendish, Rector of Little Casterton, 
 
 Rutlandshire. 
 
 93. Rev. C. B. Garside, Curate of All Saints, Margaret-street, 
 
 London. 
 
 94. Rev. T. Bodley, Curate of Archbishop Tennison's Chapel, 
 
 London. 
 
 95. Rev. C. Cavendish, CurateofAll Saints Margaret St., London. 
 
 96. Rev. E.S.Bathurst, Rector of Kibworth -Beauchamp,Leicester 
 
 97. Rev. T. W. Allies, Rector of Launton, Oxfordshire. 
 93. Rev. E. Ballard, Curate of Puckleehurch, Glocestershire. 
 99. Rev. W. F. Trenow, Curate of Northfield, Staffordshire. 
 
 100. Veiy Rev. W. A. M'Lauren, Dean of Ross and Moray. 
 
 101. Rev. W. K. Anderdon, Vicar of S. Margaret's, Leicester 
 
 102. Rev. H. W. Wilbevforce, Rector of East Farleigh, Kent. 
 
 103. Rev. W. H. Todd, 7 
 i, J 
 
 104. Rev. W. Henn, 3 Curates of S. James's, Bristol. 
 10-5. Rev. R. S. Duller, Warden of the House of Charity, Soho, 
 London. 
 
15S 
 
 106. Rev. E. Scott. 
 
 107. Rev. C. H. Laprimaudaye, Curate of Lavenham, Sussex. 
 
 108. Rev. T. Mostyn. 
 
 109. Rev. W. Dodsworth, Incumbent of Christ Church, S. 
 
 Pancras, London. 
 
 110. Rev. T. G. Rogers, Chaplain to the Convicts, Botany Bay. 
 
 AMERICA. 
 
 111. Rev. E. Johnstone, "\ 
 
 112. Rev. J. W. Huntington, \ New York. 
 
 113. Rev. A. Stewart, ) 
 
 FRANCE. 
 
 114. Rev. X. Ferre. 
 
 115. Rev. T. A. Boyhimie. 
 
 LAITY. 
 
 174. The Earl of Roscommon, (R.LP.) 
 
 175. Viscount Fielding. 
 
 176. Honorable C. Pakenham. 
 
 177. Baron Strutzech. 
 
 178. N. A. Goldsmid, Esq., Trinity College, Oxford. 
 
 179. E. Bethel), Esq. Barrister. 
 
 180. R. J, Tillotson, Esq. 
 
 181. G. Ballard, Esq. 
 
 182. G. Bowyer, Esq., M.P. 
 
 183. H. Alban Arden, Esq., Dorchester, (R.LP.) 
 
 184. Edward P. Bastard, Esq. 
 
 185. The Right Hon. W. R. Monsell, M.P. 
 
 186. Lord Nigel Kennedy. 
 
 187. Countess of Arundel and Surrey. 
 
 188. Lady Cavendish. 
 
 189 Lady Fielding, (R.LP.) 
 
169 
 
 190. Lady Foley. 
 
 191. Lady Ida Lennox. 
 
 192. Ctsse. Ida Hahn-Hahn. 
 
 193. Mrs. Taplin, (R.I.P.) 
 
 194. Mrs. Foljanibe. 
 
 195. Mrs. W. Wilberforce. 
 
 196. Mrs. H. Wilberforce. 
 
 197. Edward Windeyer, Esq., King's College, London. 
 
 198. Ctsse. De Pepe. 
 
 199. Sergeant Bellassis. 
 
 200. Miss Peel. 
 
 201. Miss Lecbmere. 
 
 202. Miss Lockhart. 
 
 203. Miss Scott. 
 
 204. Miss Yates. 
 
 If paucity of matter has compelled us to be but brief while 
 tracing the events of the past years if event? were but few 
 such will not now be the case. The " Gorham case" was 
 still pending the Tractarian party was in suspense, anxiously 
 waiting for the moment, when the six (ominous number) 
 laymen forming the Judicial Committee of Her Majesty's 
 Privy Council, should decide whether Mr. Gorham was ortho- 
 dox or heterodox ; in addition to this all-important case, came 
 the restoration of the Hierarchy to England, for from the 
 See of S. Peter was issued a decree, annihilating, as it had 
 created, the Diocesses of Canterbury and York, Lincoln and 
 Chichester the cities of S. Augustin and S. Wilfrid, S. Hugh 
 and S. Richard, were no more they were blotted off the ec- 
 clesiastical map, and in their place were created Westminster, 
 reminding one of S. Edward and his prophetic vision Be- 
 verly, sweetly bringing to our memory S. John of Beverly 
 
 Corthainpton, recalling to our mind a certain weary and way- 
 -vorn Prelate, sitting on a harsh December morn at a nook in 
 the vicinity of De la Pre Abbey, and even then mindful of 
 
future generations, blessing the weary and way-worn pilgrim 
 with a fountain still bearing his name, though he himself be 
 all but forgotten -and Shrewsbury, to excite in our mind a 
 longing for the restoration of those happy days when the 
 Church was one. 
 
 The subjects, consequently, which will attract our attention 
 this year are so manifold that we shall notice them as 
 follows : 
 
 1. The Gorham Case. 
 
 2. The Mask ell, Dodsworth, and Pusey correspondence. 
 
 3. The anti-Puseyite crusade. 
 
 4. The Greek Church. 
 
 I. THE GOUHAM CASE. 
 
 The decision of the Judicial Committee of the Privy Coun- 
 cil, so long and so earnestly expected by all parties, was 
 delivered on 8th March, when it was " held that the sentence 
 pronounced, by the learned Judge in the Arches' Court of 
 Canterbury, ought to be reversed, and that it ought to be 
 declared, that the Lord Bishop of Exeter has not shown suffi- 
 cient cause why he did not institute Mr. Gorham in the said 
 Vicarage," on the plea that the " doctrine, held by Mr. Gor- 
 ham, is not contrary or repugnant to the declared doctrine 
 of the Church of England, as by law established, and that 
 Mr. Gorham ought not, by reason of the doctrine held by 
 him, to have been refused admission to the Vicarage of Bram- 
 ford Speke." Mr. Denison, of East Brent, thus spoke of 
 the anticipated decision of the Judicial Committee " I may 
 be allowed in this great assembly, holding in my hand the 
 Book of Common Prayer and Administration of the Sacra- 
 ments, with my finger upon the Catechism and the Office of 
 Baptism, to say that all Church education depends upon and 
 flows from the Catholic doctrine of Regeneration in Baptism. 
 We have lived to see what our fathers never saw. We have 
 
161 
 
 lived to see it called in question before a Supreme Court of Ap- 
 peal, a Court, not composed necessarily, even of professing mem- 
 bers of the Church of England a Court with no spiritual cha- 
 racter necessarily attaching to it we have lived to see it called 
 in question before such a Court as this, whether the Church of 
 England holds, as necessarily and exclusively true, the don- 
 trine of the One Catholic and Apostolic Church in respect of 
 the Holy Sacrament of Baptism. In other words, we have 
 lived to see it called in question before a Supreme Court of 
 Appeal, whether the Church of England is, or is not, a branch 
 of the Church Catholic. We have lived to see a Supreme Court 
 of Appeal asked to declare, not that Regeneration in Baptism^ 
 as held always by the Church Catholic, is not the doctrine of 
 the Church of England for this nobody has yet dared to ask 
 I say YET, for we know not what may be coming upon us 
 but that there is room in the Church of England for this, and 
 also for the denial of it. In other words, we have lived to see 
 it asked, of a Supreme Court of Appeal, that it should set the 
 seal of its authority upon this that the Church of England 
 has no doctrine of Holy Baptism. Has any thing so revolting, 
 ever been at any other time attempted to be palmed urron the 
 religious sense of the English people ? Room for the two 
 doctrines of the one Baptism in the one Catholic and Apostolic 
 Church ! Why not say at once, room for ten thousand doc- 
 trines ? There would be some honesty in that/' 
 
 Mr. Turner thus stated his client's case " He conceived 
 Mr. Gorham to entertain this doctrine that spiritual regene- 
 ration meant a change of nature, not religion ; and that it was 
 a gift of the Almighty that it might be given before or after 
 Baptism as the Almighty saw fit that if infants received 
 Baptism aright, by which he understood well, he considered 
 that they must have received the grace of God before Baptism, 
 or that they must receive it in Baptism that in such cases 
 Baptism was a sign of regeneration that in snch cases infants 
 11 
 
162 
 
 were grafted into the Church, and that the promises of God to 
 infants were signed and sealed, confirmed and increased in 
 accordance with the terms of the Gospel ; but that, on the 
 other hand, if infants did not receive Baptism rightly, that 
 Baptism in such case had no immediate spiritual effect/' and 
 then, after laboring to establish his client's cause, lie quotes the 
 judgment of Sir H. J. Fust "It may be said that there is 
 no evidence to show that Mr. Gorham comes within the 
 description of those who entertain Calvinistic opinions. Mr. 
 Gorham undoubtedly says, that our Church has determined, 
 that those children who are baptized and die before they commit 
 actual sin, are undoubtedly saved. But then Mr. Gorham 
 will not allow that benefit to be by regeneration in Baptism. 
 He says it is by ' prevenient grace,' without which they could 
 not be ' worthy recipients/ and that if not ' worthy recipients/ 
 they could not receive the sacrament with advantage. That 
 I take to be the doctrine Mr. Gorham holds." But in order 
 to justify that position, his learned Counsel maintained, that 
 the Reformers were Calvinists, and that therefore we must 
 construe the Services and Articles in a Calvinistic sense. 
 Mr. Gorham had defended this doctrine of " prevenient grace 1 * 
 in his examination before the Bishop of Exeter. Moreover, as 
 Mr. Turner stated that the "Articles were, by the Statute 
 Law of England, the code of the doctrines of the Church of 
 England, and not the Prayer Book, which was a mere code of 
 its devotion," most truly then did the six Lay judges decide, 
 that if it be, " as undoubtedly it is, that in the Church of 
 England many points of theological doctrine have not been 
 decided, Baptismal Regeneration is among the number, for it 
 has been ruled that the code of laws of the Church give no 
 decided judgment on the matter." The Bishop of Exeter 
 accordingly carried the case into the three Law Courts. The 
 Queen's Bench, speaking through the Lord Chief Justice, 
 decided " We all think that no reason has been alleged to 
 
163 
 
 invalidate the sentence in this case on the ground that the 
 Queen in Council and the Judicial Committee had no jurisdic- 
 tion over the appeal ; and, therefore, we feel bound to say, 
 that a rule to show cause why a prohibition to stay the execu- 
 tion of the sentence ought not to be granted." It was then 
 carried into the Court of Common Pleas, where Chief Justice 
 Wilde delivered the following sentence : " In determining 
 upon the present application we have attentively considered 
 the circumstances under which it comes before us. The 
 litigant parties have concurred in pr'osecuting the appeal to 
 the Judicial Committee ; and, after a decision has been come 
 to, an objection is for the first time made upon the ground of 
 a waut of jurisdiction in the tribunal. The case was elaborately 
 moved before the Court of Queen's Bench ; that Court has 
 pronounced a deliberate judgment upon the construction of the 
 Statutes, and the applicant has since exercised his undoubted 
 right of making a similar application to this Court ; and when 
 so doing the learned Counsel who made this motion brought 
 before us all the authorities that there is any reason to suppose 
 have any bearing upon the subject ; and the Court of Queen's 
 Bench, having stated that there were several instances of appeals 
 to the delegates, founded upon the construction adopted by 
 that Court, nothing was presented to us during the arguments 
 in support of the application tending to create any doubt of 
 the accuracy of that statement, although we cannot suppose 
 that due investigation was made as to the fact of such instances 
 having occurred and of their applicability to the case ; and we 
 have informed ourselves of the particulars of those cases as 
 before detailed, and further, no appeal has been discovered to 
 have been made to the Convocation. Under these circumstances 
 we have every reason to conclude that further discussion will 
 not furnish additional information or light upon the subject ; 
 and passing by another question to which the application might 
 be subject, and founding our decision simply on the construction 
 
164 
 
 of these particular ancient statutes, as supported by the usage 
 in the only instances of appeals in matters touching the Crown 
 known to have occurred since they passed, we think that it 
 would not be consistent with the due discharge of our duty, 
 but would only tend to prolong an useless litigation, to grant 
 any rule." The case was then taken into the Court of 
 Exchequer, where the Chief Baron thus decided "Entertain- 
 ing as we do no doubt upon the question before us, and 
 concurring with the other Courts of Westminster Hall, and 
 as far as we know with every judge of all the Courts, we do 
 not think that we should be justified in creating the delay and 
 expense of further proceedings with a view to take the opinion 
 of the House of Lords, and our judgment is that the rule be 
 discharged with costs."* A monition was accordingly issued 
 which the Bishop obeyed, merely protesting against the acfc 
 of instituting Mr. Gorham to the Living of Brampford Speke, 
 which was rejected by the Court of Arches.t In protest- 
 ing, the Bishop of Exeter followed both the example of 
 his progenitors in the formation of the Establishment, and 
 the common course pursued by the " Tractarian" party ; 
 when Dr. Pusey was condemned when Tract XC. fell under 
 the censure of the Bishop of Oxford when Mr. Escott 
 of Gedney was mulcted for refusing to bury a schismatic 
 when Mr. Ward was degraded and Mr. Oakeley deprived of Or- 
 ders when the Stone AltarCase was decided when Dr.IIamp- 
 den was raised to the see of Hereford protests without end 
 were signed and presented, and so now protests became quite fa- 
 shionable; among the most celebrated was the following, bearing 
 the signature of Messrs. Mill, WUberfprce, and Manning : 
 " Whereas it is required of every person admitted to the 
 order of Deacon or Priest, and likewise of persons admitted 
 
 * The Gorham Case, 
 f Appendix Y. 
 
165 
 
 to ecclesiastical offices or academical degrees, to make oath 
 that they abjure all foreign jurisdiction, and to subscribe the 
 three Articles of Canon XXXYI., one whereof touches the 
 Royal Supremacy ; 
 
 " And whereas it is now made evident by the late appeal 
 and sentence in the case of Gorhara v. Bishop of Exeter, and 
 by the judgment of all the Courts of Common Law, that the 
 Royal Supremacy, as denned and established by Statute Law, 
 invests the Crown with a power of hearing and deciding in 
 appeal all matters, howsoever purely spiritual, both of discipline 
 and doctrine ; 
 
 "And whereas to give such power to the Crown is at 
 variance with the Divine Office of the Universal Church, as 
 prescribed by the law of Christ ; 
 
 " And whereas we, the undersigned clergy and laity of the 
 Church of England, at the time of making the said oath and 
 subscription, did not understand the Royal Supremacy in the 
 sense now ascribed to it by the Courts of Law, nor have until 
 this present time so understood it, neither have believed that 
 such authority was claimed on behalf of our sovereigns : 
 
 " Now we do hereby declare ; 
 
 " 1. That we have hitherto acknowledged, and do now 
 acknowledge, the supremacy of the Crown in ecclesiastical 
 matters to be a supreme civil power over all persons and causes 
 in temporal things, and over the temporal accidents of spiritual 
 
 " 2. That we do not, and in conscience, cannot, acknowledge 
 
 in the Crown the power recently exercised, to hear and judge 
 
 in appeal the internal state or merits of spiritual questions, 
 
 touching doctrine or discipline, the custody of which is com- 
 
 litted to the Church alone by the law of Christ. 
 
 " We, therefore, for the relief of our own consciences, 
 
166 
 
 hereby publicly declare that we acknowledge the royal supre- 
 macy in the sense above stated, and in no other. 
 
 "HENRY EDWARD MANNING, M.A., 
 
 Archdeacon of Chichester. 
 
 " ROBERT ISAAC WILBERFORCE, M.A., 
 
 Archdeacon of the East Biding. 
 
 " WILLIAM HODGE MILL, D.D., 
 
 Eegius Professor of Hebrew, Cambridge." 
 
 The reader must not suppose that the Bishop of Exeter, in 
 his Quixotic gallantry against the Erastianism of the 
 Establishment, quietly succumbed ; nay, so far from this, 
 he wrote a letter to his Metropolitan, in which, after accusing 
 the judges of having been guilty of a grievous violation of 
 their plain duty, and of introducing confusion into the Church, 
 he thus concludes " Meanwhile I have one most painful duty 
 to perform. I have to protest not only against the judg- 
 ment pronounced in the present cause, but- also against 
 the regular consequences of that judgment. I have to protest 
 against your Grace's doing what you will speedily be called to 
 do, either in person or by some other exercising your authority. 
 I have to protest, and I do hereby solemnly protest before the 
 Church of England, before the Holy Catholic Church, before 
 Him who is its Divine Head, against your giving mission to 
 exercise cure of souls within my Diocese to a clergyman who 
 proclaims himself to hold the heresies which Mr. Gorham 
 holds. I protest that any one who gives mission to him till 
 he retract, is a favorer and supporter of those heresies. I 
 protest, in conclusion, that I cannot without sin and by God's 
 grace I will not hold communion with him, be he who he 
 may, who shall so abuse the high commission which he bears."* 
 
 * Bishop of Exeter's Letter to the Archbishop of Canterbury, 
 
Stf 
 
 : 
 
 107 
 
 In vain did Mr. Wilberforce contend that "the Church may 
 be rich without worldly wealth, and its members reverenced 
 without worldly titles, but if it abandon that Creed which was 
 committed to its trust, or those Sacraments which it was em- 
 bodied to administer, it will neither secure man's respect nor 
 God's favor."* 
 
 "The Privy Council," (says Dr. Pusey), " cannot continue 
 to be the judge of heresy in the English Church. Points of 
 faith will not be accounted of less moment than points of ho- 
 nor. Civil courts are not thought the best tribunals to decide 
 on military discipline, cowardice, and obedience. A're the Eter- 
 nal Sonship of God the Son, or the Being of the All Holy 
 Trinity, or the extent of Christ's redemption, and of His love 
 for all our infants, subjects less deep, less essential, to our 
 being or to our peace ? Common sense, natural feeling, 
 instinctive reverence coincide with the rules of the Church, 
 and the practice of Christendom in all ages, which requires 
 that matters of faith should be referred to those who are by 
 God's appointment ' Overseers' of the Church of God, whom 
 the Church requires to vow before God, that ' they will banish 
 and drive away all erroneous or strange doctrine contrary to 
 God's word' the special guardians of the faith ;" notwith- 
 standing Dr. Pusey's assertion, that the Privy Council cannot 
 ntinue to be the judge of heresy in the English Church, and 
 at twelve pious, unlettered communicants of our peasantry 
 would have been more likely to have given a sounder judgment 
 than the members of the Privy Council, the six laymen, acting 
 as the judges of the judicial committee of Her Majesty's Privy 
 Council, still continue to be the judges of heresy in the Estab- 
 lishment, and will ever be so : when a person not busied in 
 the din of controversial warfare, simply peeps at the quarrel 
 now raised by a certain school in the Establishment, the watcher, 
 
 * Wilberforce on Erastianism. 
 
168 
 
 if a Catholic, cannot but be convinced of the truth of Hobbe's 
 position, that though kings take not on them the ministerial 
 priesthood, yet are they not so merely laick as not to have ' sa- 
 cerdotal jurisdiction/ Hence we must conclude that not only 
 have they (we speak of Protestant sovereigns only), 'sacerdotal 
 jurisdiction,' but even jurisdiction in doctrinal matters. Dr. 
 Pusey, referring in anticipation to this decision of the Queen 
 in council, says, " our eyes are now opened, we dare not close 
 them, nor act as if they had not been opened. We see now 
 on the brink of what peril the Church is placed, and even if 
 by God's mercy we escape at this time, we dare not leave the 
 flood-gates open which might again admit it : we have seen a 
 doctrine to us as plain as the sun itself, called in question in 
 a court from which there is no ordinary appeal ; we have heard 
 part of the faith defended, and cross-examined. A court, we 
 have been told, must ( take time to consider,' whether a truth 
 held by the whole Church, from the first, ( always, by all, and 
 every where/ confessed in the Baptismal services of the Univer- 
 sal Church in every tongue from Britain to India, is a part of 
 the doctrine of the Church of England. It hangs, as far as ordi- 
 nary means are concerned, on six laymen chosen with no 
 reference to, or thought of, such an office, no, it hangs 
 upon the will and goodness of God, whether as far as discipline 
 is concerned, the Church of England shall be pronounced in a 
 court without appeal to be indifferent to the truth." Poor 
 Dr. Pusey ! one really grieves at recollecting that he is still 
 out of the pale of the Church, still beating the air and 
 fighting for airy nothing, contending for a phantom, a vain 
 shadow : can Dr. Pusey seriously imagine that God would 
 allow His Church to depend in matters of doctrine; or, to use 
 his own word, " discipline," on the judgment of six laymen, 
 " chosen with no reference to, or thought of, such an office ?" 
 It is with such men as Dr. Pusey that it is difficult to keep 
 our patience, men, who would labor for " His one Church/* 
 
169 
 
 are indeed in danger, as long as they remain members of a 
 Church that has arisen on the ruins of everything that is holy, 
 on the destruction of the altar on the defacing of the sweet 
 pictures of the saints on the denial of angels on the denial 
 of the influence of saints departed on the denial of Holy 
 Celibacy on the persecution of a life of solitude on the 
 denial of the efficacy of intercessory prayer, whether among 
 ourselves, or among a higher order of beings on the denial 
 of the mysterious powers of the Christian Priesthood on the 
 denial of the necessity of continued and multitudinous prayers 
 on the denial of the need of a life of abstinence, as far as 
 can possibly be attained, from all things that inflame the flesh 
 and blood it is not surprising then, that with a German 
 writer, we should say, " delenda est ista infernalis, seclerata, 
 sanguinea, et execranda religionis Christiana deforjnatio, qua 
 falsissime vocatur Reformat'" 
 
 To one depending on the Book of Common Prayer as his 
 guide, to one looking up to Dr. Pusey and Mr. Bennett as their 
 spiritual leaders, regarding their opinions as the voice of the 
 Church it may not be amiss that the following language from 
 some of the Reformers, so forcibly adduced by Mr. Gorham's 
 counsel, should again be quoted by us to show the really in- 
 animate condition of the Establishment, for instance, Becon, 
 the favorite chaplain of Cranmer, says, " The sacraments of 
 the New Law, i.e., Baptism and the Lord's Supper, DO NOT 
 CONFER AND GIVE GRACE, righteousness, and remission of 
 sins, but only shew and set forth to us those things which God 
 of his goodness gives to the faithful, and seal, confirm, and 
 testify God's good-will towards us." 
 
 Hooper. " Although Baptism be a sacrament to be received 
 and honorably used by all men,YET IT SANCTIEIETH NO MAN. 
 And such as attribute the remission of sins unto the external 
 sign DOTH OFFEND." And we are told byCoverdale, that the 
 " water in Baptism is an outward thing which CANNOT CLEANSE 
 
170 
 
 II. THE MASKELL, PUSEY, A.ND DODSWORTH CORRESPONDENCE. 
 
 It pleased God of His love and mercy to bestow the grace 
 of faith, and a corresponding disposition on Messrs. Maskell, 
 Allies, and Dodsworth. Mr. Maskell, perplexed as to the 
 doctrinal teaching of the Establishment, addressed a letter to 
 Dr. Sumner, and was informed by his " Grace/' that he was as 
 good a judge as the Archbishop of the interpretation by the 
 Church of England of Holy Writ. As Mr. Maskell, Mr. 
 Allies, and Mr. Dodsworth had, in conjunction with Dr. Pusey, 
 and at his suggestion, after no little difficulty, succeeded in 
 "restoring," or partially "restoring," the sacramental rite of 
 penance among their people, they accordingly addressed 
 him a letter on the subject of confession. " Dr. Pusey, (writes 
 Mr. Dodsworth) I mention it to his honor, was one of the 
 foremost to recommend the restoration of this salutary prac- 
 tice, both by precept and example. He was the first Anglican 
 clergyman who spoke to me of its revival in the Established 
 Church, and I know of many persons whom he has led into 
 the practice." Mr. Dodsworth had accused Dr. Pusey of 
 encouraging, not enjoining, auricular confession, and giving 
 special priestly absolution, and also other acts of a Romanizing 
 tendency, such as introducing the Rosary, and the use of 
 crucifixes, which induced Mr. Palmer to observe, " that Dr. 
 Pusey, holding the position of a recognized leader of a section 
 of the Church of England, has at length openly avowed and 
 argumentatively maintained the propriety of introducing 
 Romish devotion, of using images and crucifixes, and offer- 
 ing to them the signs of worship customary in the Church of 
 Rome, of employing Rosaries, devotions to the ' five wounds,' 
 multiplied repetitions of the Pater Noster, besides inculcating 
 such hints as ' counsels of perfection/ and other doctrines in 
 his letter carried to the extreme verge of orthodoxy or beyond 
 it; and Dr. Pusey has publicly denied that the Church of 
 
171 
 
 England has any ' distinctive' doctrine, and asserted that * it is 
 idle* for any of her members to mnke declaration against 
 Romish error and idolatry; when in accordance with these 
 views, it is the practice of many persons of influence to dis- 
 courage all argument against Romanism, to speak only of what 
 is good in the Church of Rome, and to dwell upon the defects 
 existing among ourselves, and when, in fine, we have seen the 
 results of this mode of teaching in a restless and dissatisfied 
 tone of mind, which either precipitates men into Romanism or 
 leaves them imbued with party-spirit, unsettled in principle, 
 and disobedient to the heads of their own Church, 'ever learn- 
 ing and never coming to the knowledge of the truth/ and yet 
 positive and dogmatic to the last degree."* 
 
 III. THE ANTI-PUSEYITE CRUSADE. 
 
 In consequence of Lord John Russell's celebrated Epistle 
 to the Bishop of Durham, which we give in the appendix,f 
 and the violent conduct and language of some of the leaders 
 of the Exeter Hall section of the Church, aided by Signer 
 Gavazzi, a regular crusade was commenced against "Puseyism," 
 and as Messrs. Blunt, (Helstone,) Baugh, (Ilford,) Cameron, 
 (Hurst,) and Courtenay, (Exeter,) had been the victims of 
 the Evangelical party, in the previous years ; so now Mr. 
 Bennett of S. Barnabas, was chosen, and as the ringleader of 
 the attacking party, a butler in the service of an " Angel," was 
 elected. 
 
 In vain did Mr. Bennett appeal to the Bishop of London, t 
 in vain did Mr. Harper tell his Diocesan that he had " driven 
 from the service of the Church some of her best men." 
 
 Mr. Bennett himself refers to these attacks by a lawless mob 
 on his private residence and chapel, attacks which made it 
 
 * Letter of Rev. W. Palmer to Bishop of London. 
 
 t Appendix Z. 
 
 $ For the correspondence between Mr. Bennett and Dr. Blomfield, 
 see Appendix AA, 
 
m 
 
 necessary that he should call in the aid of the police.* " Oar 
 Bishop was silent he left his Priest to fight it out as best he 
 might. The mob were his people he was their Bishop. 
 He had episcopal jurisdiction over them, if not, who had ? for 
 the people are never without a Bishop in the Church of Christ. 
 He might then have come down among us and preached to this 
 unruly mob, but alas ! lie did not, he left them to their own 
 ungodly and merciless devices ; he neither sent word of comfort 
 to me, nor word of reproof to them ; we were left to fight our 
 way by ourselves, and in ourselves, and how to act we hardly 
 knew."t To one acquainted with the real nature of the 
 Establishment, and how it is governed by an " unruly mob," 
 Mr. Bennett's remark affords no little amusement. Poor Dr. 
 Blomfield ! it certainly would have been a sight far more 
 worthy of chronicling than the exploits of the hero of La 
 Mancha, or Mr. Wildgoose, whose acts of spiritual heroism 
 are recorded by Mr. Greaves. Had his Lordship "gone 
 down to S. Barnabas and preached to this unruly mob," it 
 would certainly have been a more Quixotic act than the cele- 
 brated tilt at the mill, or the Spanish knight's successor, Mr. 
 Wildgoose, preaching to the colliers of Derbyshire. Did Mr. 
 Bennett really imagine that Charles James London, of unlit 
 candle celebrity, would have ventured among the lamps under 
 the leadership of the angelic butler. Wo, no, good reader, the 
 Anglican Bishops are not of the same stuff as the martyred Affre 
 of Paris, who sacrificed his life for his flock. London might have 
 been in flames ; Belgravia sacked, and Mr. Bennett tied to the 
 stake by the " unruly mob," ere Charles James would " have 
 gone to preach to his people." Mr. Bennett must be sacrificed ; 
 however, his resignation enters into the history of 1851. 
 
 * Bennett's Letter to Lord John Russell, 
 f Bennett's Farewell Letter to his Parishioners, 
 
m 
 
 IV. THE GREEK CHURCH. 
 
 Messrs. Neale, Palmer, and one or two others, held out the 
 hope of reconciliation with the Oriental (schismatic) Church. 
 They forgot that though Moskowa and Constantinople 
 rejected the authority of Rome, and denied the procession of 
 the Holy Ghost from the Father and the Son, yet she held and 
 taught the invocation of the Saints, and our Blessed Ladye,* 
 and even Purgatory, and ignored with the Church of Home, 
 the validity of Anglican Orders. While on the subject of the 
 Greek Church, we must not forget to mention, that repeated 
 attempts have been made to patch up a reconciliation between 
 the Protestant bodies of nearly every shade and denomination 
 with the oriental Churches. The Establishment has made 
 several attempts. 
 
 1. In the time of Charles I., when a friendly correspondence 
 arose between Cyril Lucar, and Dr. Abbot. 
 
 2. In the reign of Charles II., when Sir Paul Euinet was 
 English Consul at Smyrna, and Dr. Smith, Chaplain to the 
 British Embassy at Constantinople. 
 
 .3. In 1722, by a Dr. Coret. 
 
 4 In our own time by certain of the Puseyite School. 
 
 With regard to Cyril of Lucar, we shall merely say, that he 
 was condemned by the Council of Constantinople in 1639, as 
 a Calvinistic heretic, and deposed from his Patriarchate. 
 
 It does not enter into our plan to refer to the corres- 
 mdence carried on between Osiander and Melancthon with 
 
 " 
 
 * We remember the Chaplain of the Russian Embassy in Paris, 
 assuring us that the Russo-Greek Church held the doctrine of the 
 Invocation of the Saints, and that no Russ would, even in the pre- 
 sence of royalty, think of saluting the Czar, or Czarina, without 
 having first invoked Her who is their Queen and Patroness. The 
 late war has furnished us with many instances of the devotion of 
 the Russian soldier to our Blessed Ladye, and the Saints. 
 
174 
 
 the Patriarch of Constantinople years after, and therefore we 
 shall merely quote from the defunct " British Magazine" one or 
 two rules by which Anglican clergy were to be guided, so as 
 to " prepare the way for the restoration of complete inter- 
 communion between ourselves and them, and our ultimate 
 purification ; e.g. 
 
 " Every clergyman should have the English congregation 
 abroad in communication with the Bishop, in whose territories 
 they are locally situated, still on the understanding, that they 
 shall use the English Liturgy, and be under Bishops of the 
 English Church. 
 
 "That any clergyman, who ministers to the English residents, 
 should, with the consent of the Bishops, open his communion 
 to their clergy, desire their assistance in baptisms and the 
 like in his own absence, and in everything endeavor to make 
 it appear that they are members and ministers of our Catholic 
 Church. 
 
 " That if he should be sent with a view to a permanent' 
 residence, in order to assist them, and promote their welfare, 
 he should likewise, with the consent and advice of his own 
 original superiors, place himself frankly and entirely under 
 the Metropolitan and Bishop of the place in which he has 
 fixed his abode, and to adopt, if permitted, their habits 
 and customs as far as he lawfully can, and wait for, and 
 discreetly avail himself of those opportunities of enlightening 
 and preparing their minds, which Divine Providence will 
 sooner or later open to him." 
 
 The last attempt to reconcile, or rather patch up a recon- 
 ciliation, between the Russo-Greek Church and the Anglican 
 sect, was made this year by some members of the Scoto- 
 EpiscopalBody; and the following "Memorial" was addressed 
 (but not forwarded) to the Patriarch of S. Petersburg!! : 
 
175 
 
 MEMORIAL. 
 
 TO THE MOST HOLY PATRIARCHAL SYNOD OF THE RUSSIAN 
 CHURCH. 
 
 WE, the undersigned, Clergy and Laity, find ourselves oppressed 
 within our present British Communion by a majority of hetero- 
 dox, careless, or weak members, who have either willingly acqui- 
 esced in, or ineffectually objected to, the assumption by the Civil 
 Government of the right to decide all questions of doctrine and 
 of discipline, and who, more particularly, have submitted to a 
 recent decision of that Government, to the effect that the doctrine 
 of the Regeneration of Infants in Holy Baptism is an open ques- 
 tion in the Anglican Church, on which any man may hold and 
 teach either the affirmative or the negative without being rejected 
 from her Communion. 
 
 We thus feel that Truth and Heresy are mixed together in 
 our Commimiou; that our Ecclesiastical position has become 
 untenable; and that for the future we must either hold such 
 Catholic truths as we now hold, merely on private judgment, or 
 unite ourselves to some other external Communion, which may 
 enable us to hold them on the principle of Authority. 
 
 In offering to join the Communion of Rome, we should be 
 required to do violence to our consciences by professing to believe 
 as articles of Faith, Doctrines which we do not believe, and which 
 rest not on Scripturenor on unbroken Tradition, but on a dubious 
 theory of Development. 
 
 On the other hand, it appears that the more orthodox Doctrine 
 in our present Anglican Communion (to which Doctrine we now 
 adhere with a full conviction), is virtually identical with that of 
 the Eastern Catholic Church ; so that union therewith involves 
 no profession of any Doctrine which we at present disbelieve,, 
 nor renunciation of, or separation from, any Doctrines or persons 
 but those which we already renounce in our hearts, and from 
 whose oppression we already desire to be set free. 
 
 Under these circumstances, we have resolved to apply to the 
 
 It Holy Russian Synod, through the Chaplain to the Russian 
 
176 
 
 Embassy in London, who is one of the nearest Clergy represent- 
 ing the Orthodox Catholic Church of the East, requesting infor- 
 mation on the following points : 
 
 Supposing us to believe the Creed of the Catholic Church 
 according to the definitions of the Seven (Ecumenical Councils, 
 and to be willing to accept that explanation of the same which is 
 embodied in the Longer Russian Catechism, and to be ready 
 to renounce all those Lutheran and Calvinistic errors of which 
 the British Churches are either suspected or accused by the 
 Eastern Catholics, and to separate for the future from all who 
 refuse to do the same, would the Russian Synod be able and 
 willing to receive us to Communion ? 
 
 (1.) Without requiring us to make any permanent submission 
 of ourselves or our Congregations to the Russian Hierarchy ? 
 
 (2.) Without requiring us, being Westerns, either to expatri- 
 ate ourselves, so as to live in the East, or to take to ourselves or 
 our Congregations, in our own country, any incongruous local 
 title, such as " Eastern," or " Greek," or " Graeco- Russian," as 
 a distinctive epithet of our Christianity. 
 
 (3.) Without' using for public or private worship a language 
 which we do not understand ? 
 
 (4.) Without requiring us to return to the use of the Old Style 
 in our Ecclesiastical reckoning ? 
 
 (6.) Would the Russian Synod be able and willing to receive 
 us, in such a manner as to place the fewest possible difficulties in 
 the way of others of our countrymen joining with us in what we 
 do, either at once or hereafter, and so as to offer the greatest 
 possible facilities and inducements for their so joining with us 
 that is to say, would the Russian Synod be able and willing to 
 allow us to continue to use those Prayers and Forms of Religious 
 Worship in our own language to which we and other members of 
 the British Churches have hitherto been accustomed, excepting 
 only so far as they may be judged by the Most Holy Synod, on 
 examination, to require correction, either by omission of any thing 
 contrary to the (Ecumenical Faith or Discipline, or bv the addi- 
 tion of anything of essential importance, now improperly omitted ? 
 
17? 
 
 The reasons giving for drawing up this Memorial, are so 
 curious that we are constrained to lay it before our readers. 
 The writer of the tract (now a convert) acknowledges that the 
 object of the Memorial is " To offer openly to the distressed 
 members of the British Communion, a proposition to join the 
 'Church of the East, while we are not certain of the precise terms 
 on which that Church would receive us,and have no authority to 
 treat in her name, would obviously be foolish in the extreme. 
 While, on the other hand, to apply to the Patriarchs of the 
 Eastern Churcl^ without being able to place before them the 
 desire of more members of the British Communion than have 
 AS yet concurred in the Application^ to hail with gladness the 
 advent of aid in their extremity, in order to maintain among 
 them a pure Catholicity, might perhaps endanger the cause we 
 have at heart*" 
 
 To shew those discontented members of the Tractarian party 
 who were not prepared to become Catholics, the harmony of 
 the Establishment with Catholicity, a Scoto-Episcopal minis- 
 ter published a pamphlet in which he endeavored to harmon- 
 ize the " Anglican doctrine with the doctrine of the Catholic 
 and Apostolic Church of the East," the Catholic reader, un- 
 acquainted with the vagaries of Tractarianism, will be surprised 
 to learn that the Protestant sect, established by the law of the 
 land, holds the doctrine of " Guardian Angels" that the 
 *' Most Holy Mary, ever Virgin, is in rank and creation above 
 every other created being" " The Seven Sacraments" and 
 " the Unction of the sick with oil" The writer places at the 
 head of each section extracts from the " Longer Russian Ca- 
 techism," followed by quotations from Anglican divines. 
 
 A friend intimately acquainted with the Russo-Greek move- 
 ment has kindly favored us with the following remarks : 
 
 " All who have taken an interest in the great movement 
 towards Catholicity in the Anglican Church, have heard of the 
 attempts of Mr. William Palmer, formerly of Magdalen College, 
 12 
 
178 
 
 Oxford, and now happily a Catholic, to establish some better 
 understanding hetween the Eastern Schismatic Church and 
 Anglicanism, and failing in that to unite himself to the former 
 of these bodies. It is hardly necessary to add that neither of 
 these attempts succeeded. But it was during the time that 
 passed after this good and learned man had failed in the first 
 of his objects, and was now about to devote himself with an 
 energy all his own to the second, that a Scotch gentleman, 
 living in Edinburgh, who had been greatly impressed with 
 the arguments for the Greek schism, having come to the 
 conclusion, that since the Gorham case, Anglicanism was 
 nearly or quite indefensible, and not being as yet prepared to 
 submit to the Catholic Church, endeavored to gather together 
 a certain number of persons, both clerical and lay, to join him 
 in making an application to the Russian Synod to be admitted 
 into the Russian (Schismatic) Church. A form of appeal to 
 the Synod was drawn up and printed, and circulated among 
 those likely to join in it ; it proposed to join the Eastern 
 Church on certain terms which it was supposed would probably 
 be conceded. Only a very few persons joined it, and of these 
 one or two of the more important shortly afterwards deserted it, 
 upon which it broke down never to revive. 
 
 Meanwhile, however, it had found its way from Scotland 
 into the hands of an Englishman, whose good intentions 
 outran his wisdom and judgment ; and he, feeling that Angli- 
 canism was almost, if not quite, hopeless, and yet being imbued 
 with the idea that the Greek rather than the Catholic Church, 
 was the true place of refuge, determined to make an effort 
 to carry out the application to the Russian Synod. Per- 
 ceiving, however, the manifest impropriety of a young layman, 
 as he was, taking the lead in such a movement, he endeavored 
 to interest an Anglican clergyman in the scheme, who was well 
 known for his learning upon subjects connected with the Greek 
 Church. But as he still clung to Anglicanism, he would not 
 join the movement till the application was so far modified as to 
 put the question to the Russian Synod in a hypothetical form, 
 
su 
 
 179 
 
 ch as 'would they receive us if the Anglican Church failed us,' 
 instead of broadly stating that it had failed. This, with two or 
 three other alterations or additions having been made, it was 
 attempted to get signatures to the * Appeal ' ; a very few indeed 
 gave their names, so few that it was never sent, though it was 
 privately shown to the Russian Chaplain in London. The 
 clergyman already alluded to, never having lost his attachment 
 to Anglicanism, took comparatively little interest in the move- 
 ment ; and, upon the promoter of it, becoming (by prayer and 
 study, and particularly by corresponding with the greatest of 
 modern converts) gradually enlightened as to the claims of the 
 Catholic Church, it finally died a natural death ; the progress of 
 his mind was simple enough from the Greek Schism to the true 
 Church; he had found himself obliged to maintain, in order to 
 inakeout a clear case to himself, that the ' Eastern Church* was 
 of herself the one only Church Catholic, and not (as Anglicans 
 commonly say) a branch of it; but this notion was of course 
 overthrown as he was led to observe how completely this Eas- 
 tern community showed herself, and indeed plainly felt herself, 
 to be nothing more than a local church, and how little, notwith- 
 standing high-sounding phrases, she really acted or showed any 
 consciousness of being able to act in the spirit and with the 
 authority of the Catholic Church ; so that at last, by the grace of 
 God, he found his true home in that Church which ever has 
 acted so, and which always taught with authority and claimed 
 universal obedience. 
 
 The movement towards the Greek schism was of course a 
 wrong and mistaken one, and to Catholics it must seem the ne plus 
 ultra of absurdity; but looking at it from an Anglican point of 
 view, or with the dim light that a person hardly emerged from 
 Anglicanism would enjoy, it is not so. When those who cared 
 about Religious Truth and dogmatic teaching saw (and who 
 could help seeing it ?) that the Anglican Church could have no 
 possible claim on their allegiance, supposing them to be still 
 encumbered with prejudices against Catholicity, it was not 
 unnatural that they should turn towards a Religious Body which 
 
180 
 
 at least taught, as of necessary faith, the Catholic doctrine about 
 the grace of the Sacraments, and which did not leave Baptismal 
 Regeneration and the Real Presence open questions. Besides 
 there was a plausible historical ease to be made out for the 
 Greeks, sufficient to enlist the sympathies of those who fancied 
 that the Holy See had exceeded its legitimate rights and powers, 
 or who had got the notion that all the items of Catholic Dogma 
 had been immemorially handed down from generation- to genera, 
 tion in exact and explicit words. 
 
 To an Anglican, the argument might be put, * On what ground 
 do you recite the Filioque in the Creed ? On the authority of 
 the Infallible teaching of the Holy See ? or that of the Council 
 of Lyons ? or that of the Council of Florence ? or on your own 
 private judgment ?' Not on the first certainly, he would 
 reply ; nor, he must add, on the second, for that was a Western 
 Council never received by the Eastern Branch ; not on the third, 
 for that defined the Pope's Supremacy no less than the Proces- 
 sion of the Holy Spirit from the Eternal Father and the Son ; 
 then upon private judgment (whether of a national church or 
 an individual, of course that does notmakeany difference in princi- 
 ple) must he base his belief in that article of Faith who refused 
 to hold the Supremacy of Rome. The insertion of the clause 
 in the Nicene Creed was a clear case of that process signified 
 by the word, so often attacked and so little understood, Devel- 
 opment, or to use the mode of expression which the author of 
 the work on ' Development' himself prefers, now that he knows 
 so much more of Catholic Theology than when he wrote 
 that wonderful treatise, it was an instance of the process by which 
 doctrine held implicitly becomes part of the Church's explicit 
 Faith. The Greek Church seemed to avoid the difficulty, for 
 though committed abundantly (as what Religious Body is not ?) 
 in other points, to this very principle of gradually evolving 
 explicit dogma from implicit faith, she did not do so in this 
 particular very marked instance, and, practically at least, she 
 denied the Pope's authority. So that, looking upwards at the 
 Greek Church from Anglicanism, it appeared an object worthy of 
 
181 
 
 respect, veneration, and imitation ; and it is not to be wondered 
 at that some of those who were earnest in the desire to detach 
 themselves from the Protestant heresies which the Established 
 Church of England allowed to be taught, should have turned 
 to the supposed ' Eastern Orthodox Church.' Of course it was 
 absurd to think that to do this, it was right and necessary to collect 
 a number of names, and propose terms of communion ; if the 
 Greek Church really were what she was supposed to be, it was 
 the duty of the applicants to submit individually to her, and 
 upon her own terms ; Mr. Palmer (some time before his conver- 
 sion) had the courage to offer to do the first of these things, and 
 the wisdom to refuse to do the second. But allowance should be 
 made for those who did not yet see their way clearly. 
 
 Looking downwards at the Greek Schism from the Catholic 
 Church, the vision that meets the eye is repulsive enough. To 
 say nothing of the odious worldly pride, and abominable schis- 
 inatical spirit, which led to the separation from the Holy See, no 
 Greek or Russian, whatever he may argue on other points, can 
 answer the question, * What is the Catholic Church f Either 
 he makes a divided Church out of the two branches, East and 
 West, (for they all utterly reject the Anglicans, who, they say, 
 rebelled against their own Patriarch), and thus sacrifices the doc- 
 trine, which Greeks no less than Catholics hold, of the visible 
 unity of the Church; or else, which is by far the most frequent 
 idea with them, he says his own is the one Orthodox and Catholic 
 Church to the exclusion of all others, and thus, by exalting what 
 is manifestly a local sect, sacrifices the doctrine of the Universality 
 of the Church, the orbis terrarum, whose prerogatives S. Angus- 
 tin so gloriously maintains." 
 
 This year also recorded the reconciliation to Holy Church 
 of Lord and Lady Fielding. Lord Fielding bequeathed a 
 Church which he had commenced building, but had not finish- 
 ed at the time of his secession, to the Jesuits.* His conver- 
 sion (which took place in Scotland, in the chapel of S. 
 Margaret's Con vent, Edinburgh, on 28th August,) led to a 
 Appendix, BB. 
 
182 
 
 controversy between the Lord Bishop of Newport and Mr. 
 Bay lee, Principal of S. Aidau's College, Birkenhead, and 
 
 Chaplain to the Earl of . This controversy displays 
 
 the usual cunning and tact of Protestant controversialists in 
 general, though we are bound in justice to Mr. Baylee to 
 acknowledge, that he displayed greater talent than many of his 
 predecessors, when they have presumed to take the field against 
 a champion of Catholicity, The Bishop of Newport soon 
 discovered, as any one having even a slight knowledge of con- 
 troversy must know, that " instead of close logical reasoning, 
 he had to contend against conventicle declamations mere 
 begging the question, incessant misrepresentations, and ir- 
 reverent scurrility/' The controversy ended, and we are 
 assured by the Bishop that some converts were made. 
 
 " I leave the Anglican Communion (says Mr. Allies) not 
 simply because it is involved in Heresy by the decision of Her 
 Majesty in Council, but because that Soyal Supremacy, in 
 virtue of which Her Majesty decides at all in matters of 
 doctrine, is a power utterly incompatible with the existence of 
 the Church of God, and because Anglicanism, as a whole, has 
 not only tampered with and corrupted the entire body of 
 doctrine which concerns the Church and the Sacraments, but 
 as a living system, is based upon the denial of that Primacy of 
 S, Peter's See, to which I find Holy Scripture and the Church 
 of the East and West bearing witness, and which I believe on 
 their authority to have been established by Christ Himself as 
 the Eock and immoveable foundation of His Church, Her safe- 
 guard from heresy and dissolution.* 
 
 Mr. Wilberforce says, " I have mentioned thirteen different 
 marks which prove that the Catholic Church is the true Church 
 to which we all ought to submit. They are these 
 
 " 1. It is the Church set up by Christ and the Apostles,, 
 and the Protestant Churches are new. 
 
 * Allies' Rock of S. Peter. 
 
183 
 
 "2. The Church is infallible. That is, it cannot teach 
 error ; and this is the only Church which always taught the 
 same thing she now teaches. 
 
 " 3. This Church is founded upon S. Peter, the first Pope, 
 on whom Christ built His Church. 
 
 " 4. It is spread all over the world, not in any one country. 
 
 "5. It teaches the same things in all places and at all 
 times. 
 
 "6. It is a Kingdom by itself, separate from all the king- 
 doms of the world the Kingdom of Heaven, as our Lord 
 called His Church. 
 
 "7. It forgives sins by the hands of its Priests, and by the 
 authority of Jesus Christ. 
 
 " 8. It keeps up the custom of the Apostles by anointing 
 the sick with oil. 
 
 "9. It offers the Daily Sacrifice to God. 
 
 " 10, It keeps to and shows the meaning of all parts of 
 Scripture, not only some parts. 
 
 "11. It honors and practices the 'Councils of Perfection/ 
 virginity, purity, and obedience. 
 
 "12. Miracles continue to be worked in it, and not among 
 Protestants. 
 
 13. It is hated by the world. 
 
 " Scripture shows that these are all signs of the true Church, 
 and these things, and many others of like sort, have convinced 
 me, my dear friends, that the Catholic Church is the one only 
 Church of Jesus Christ upon earth ; the one Ark of Salvation 
 from the flood the flood of fire which is coming upon the 
 world. ' The name of the Lord is a strong tower the 
 righteous runneth into it, and are safe/ And knowing this I 
 did not dare to remain out of this true Church any more than 
 I dared have waited outside the Ark of Noe, when Noe and 
 his family went into it, and the door was shut, and the waters 
 came down upon the earth /'* 
 
 * Wilberforce's Letter to his Parishioners. 
 
1S4 
 
 Mr. Anderdon, on his secession from the Anglican, body, 
 addressed a most powerful letter to his late parishioners from 
 Rome, and after stating his reasons, and apologizing for having 
 allowed himself while " in ignorance and presumption to. speak 
 disparagingly or worse of the definitions of the Eaith," he thus 
 addresses his late friends, and would to God that his words had 
 been listened to by an attentive and obedient people, but they 
 closed their ears to the Truth of God : " You cannot (says 
 Mr Anderdon) at once accept definite church principles and 
 retain faith in the Anglican communion ; you will be forced to 
 swell the Protestant cry which now proclaims through England, 
 day by day, the real character of her establishment ; or you 
 will be led on nearer to the truth, and the heart will be given 
 you boldly, because humble and believing on His promises, to 
 cast yourselves within the circle of that mighty family of His 
 redeemed, whose examples have stirred and whose triumphs 
 have cheered you, whom you have already felt to be very 
 near to you though you believed you might not speak to them, 
 but whose love and prayers have prevailed to bring you thus 
 far on your way. These two paths are henceforth inevitably 
 before you. the solemnity of that decisive choice! Alas 
 for those who will hang back, though they seem to hear the 
 Voice that simply says *' Follow Me/ and are almost persuaded 
 to embrace what their inmost hearts in their holiest hours feel 
 drawn to ; and who dare not follow out their conclusions as 
 far as to a sacrifice, and prefer doubting His Body to bearing 
 His Cross ! There will be many such ; it is fearful to foresee 
 that there will riot be a few among yourselves. Yes, some to 
 whom I have taught all I then knew, whom I may have led 
 up to the very threshold, and who never again can be in such 
 ignorance as to be held guiltless of their own blood, will, after 
 all, go back and fall away for ever. O darkest of all imaginable 
 states to have known much and attempted somewhat, only 
 to be finally condemned for leaving undone the crowning, de-^ 
 termining act of faith ! Almost to have laid one's hand upon the 
 door,, and thenbe found outside at the coming of the Sou of Man*" 
 
185 
 
 1851 
 
 The converts of this year were 
 CLERGY. 
 
 
 116. Rev. E. P. Walford, Curate of Tunbridge Wells, Kent. 
 
 117. Rev. T.N. Harper, Incumbent of S. Peter's,Pimlico, London 
 
 118. Rev. H. Bedford, Curate of Christ Church, Hoxton. 
 
 119. Rev. E. A Coffin, Curate of East Farleigh, Kent. 
 
 120. Rev. J. H. Minster, Vicar of S. Saviour's, Leeds. (R.I. P.) 
 
 121. Rev. W. Coombes, Curate of S. Saviour's, Leeds. 
 
 122. Rev. S. Rooke, Curate of S. Saviour's, Leeds. 
 
 123. Rev. G. E. L. Crawley, Curate of S. Saviour's, Leeds. 
 
 124. Rev, R. Ward, late Vicar of S. Saviour's, Leeds, (R.I. P.) 
 
 123. Rev. W. Lewihwaite, Vicar of Clifford, Yorkshire. 
 
 124. Venerable H. E. Manning, Archdeacon of Chichester. 
 
 125. Rev. J. H. Jerrard, D.D., King's College, London. (R.I.P.) 
 
 126. Rev. T. L. Coghlan, Curate of Torquay, Devon. 
 
 127. Rev. J. H. Woodward, Incumbent of S. James, Bristol. 
 
 128. Rev. T. OIT, Curate ofS. James, Bristol. 
 
 129. Rev. C. H. Dixon, Curate of Fewston, Oxfordshire. 
 
 130. Rev. J. Rodmell. 
 
 131. Rev. J. D. Parkinson, Curate of Wakefield. 
 
 132. Rev. W. J. Bakewell. 
 
 33. Rev. J. Collins, Curate of Birkenhead, Chester. 
 134. Very Rev. B. S. Harper, Dean of S. Ninian, Perth. 
 
 ! ev * I' yk fT' \ Curates of Ho] y Trinit y. Hul1 - 
 
 136. Rev. F. Barff J 
 
 137. Rev. J. R, Shortland, Curate of Launceston. 
 
 138. Rev. W. Hutchinson, Curate of S. Endellion, Cornwall. 
 
 139. Rev. H. D. Clerk, Rector of Iping. 
 .140. Rev. W. Moberly, Winchester. 
 
 141. Rev. J. C. Earle, Incumbent of Branford, Wilts. 
 
 142. Hon. and Rev. W. T. Law, Vicar of Harborne. 
 
 143. Rev. J. Rodvvell, Trinity College, Cambridge. 
 
 14*. Rev. H, James, Curate of S. Andrews, Well-st., London. 
 
186 
 
 145. Rev. E. R. Vale, Incumbent of S. Peter's, Pimlico. 
 
 146. Rev. F. Hathaway, Curate of Teignmouth. 
 
 147. Rev. J. Scrattou, Curate of Sittingbourue. 
 14-8. Rev. J. Kenrick. 
 
 149. Rev. A. R. Johnstone. 
 
 150. Rev. F. E. White. 
 
 151. Rev. W. E. Everett. 
 
 AMERICA, 
 
 LAITY. 
 
 206. Lord Campden. 
 
 207. Baron Weld. (R.I. P.) 
 
 208. Sir John Simeon, M.P. 
 
 209. Lieutenant Nightingale, R.P. 
 
 210. Hon. George Talbot. 
 
 211. E. G. G. Howard, Esq., M.P. 
 
 212. F. R. Ward, Esq., Bristol. 
 
 213. J. B. Biddulph, Esq. 
 
 214. E. Neville, Esq. 
 
 215. J. H. Scott, Esq., Abbotsford. 
 
 216. F. Chambers, Esq., M.D. 
 
 217. J. N. Coghlan, Esq. 
 
 218. Captain Frisbie. 
 
 219. Professor G. Froerer. 
 
 220. Dr.Wollff. 
 
 221. R. Cholmondely, Esq. 
 
 222. Comte De Lippe. 
 
 223. Col. Smithsize, (R.I. P.) 
 
 224. Baron de Turckheim. 
 
 225. Comte De Platten. 
 
 226. Baron Stritzich. 
 
 227- V. Browne, Esq., Gal way. 
 
 228. Lady Campden. 
 
 229. Lady C. Peat. 
 
 230. Lady Simeon. 
 
 231. Lady Douglas. 
 
187 
 
 232. Duchess of Hamilton. 
 
 233. Duchess of Montebello. 
 
 234. Cointss. De Lippe. 
 
 235. Lady De Vere. 
 
 236. Lady C. Kerr. 
 
 237. Lady K. Howard. 
 
 238. Mrs. Coghlan. 
 
 239. Miss Coghlan. 
 
 240. Miss Thewles. 
 
 241. Madle. De Montebello. 
 
 242. Miss Lapri maud aye. 
 
 243. Miss Peel. 
 
 244. Miss Dashwood. 
 
 245. M. De Florincourt. 
 
 246. Captain F. Case. 
 
 247. Lady Gage. 
 
 248. Miss Fraser. 
 
 249. Miss Thislethwaite. 
 250 Hon. Miss La\v. 
 2^1 Hon. Mrs. Law. 
 
 We shall begin the annals of 1851 with the resignation of 
 Mr. W. J. E. Bennett. Mr. Bennett, previous to leaving S. 
 Barnabas, delivered three " Farewell Sermons," and addressed 
 a Farewell Letter to his Parishioners, in which, like Dr. Pusey, 
 he clearly stated that the Establishment taught no " distinctive 
 doctrine " for, says Mr. Bennett, tl it is no longer a question 
 of parties in the Church, it is the question of the Faith, of 
 Salvation of human souls. It is not on the point of having 
 this or that to believe, but having ANYTHING to believe." 
 "We are on a wreck (writes Mr. Bennett) a stranded wreck. 
 There lies helpless and waterlogged the beautiful bark in which 
 we were wont to make our voyage our beautiful Church ; 
 we were cast out of her by the force of the waves, and the stormy 
 winds do rend her deep and wide. What shall we do ? First 
 let us urge our rulers, and strive all we can by entreaties that 
 
188 
 
 they will, as far as they have the power, (speaking humanly) 
 allay this perilous storrn, that of their heedless haste they 
 have conjured up around us. 
 
 **** * * * * 
 
 And then if they will not help, if they will stand yet 
 heedless by, if the vessel must needs he lost, why then we 
 must seize the first plank that comes to hand watch the long 
 weary night of misery with prayer and fasting, and wish for 
 the day." * 
 
 Well does Mr. Harper observe, " What have we lived to 
 see, my Lord ? The English nation through its length and 
 breadth, has been convulsed and agitated with a no-Popery 
 cry. The Supreme Pontiff has arranged the Episcopate of that 
 part of the Church in this country, which is under his obedience, 
 and immediately there is such an outburst of fanaticism, as we 
 have not seen for a long while. In particular the English 
 Establishment has led the movement. Her Bishops denounced 
 in charges, the Dignitaries of Cathedrals and Diocesses summon^ 
 ed clerical convocations, the clergy in their turn summoned 
 parochial meetings; quiet country squiresf suddenly emerged 
 into public sight, mounted platforms, and helped on the old 
 Orange cry. All the extraordinary force, moral and numerical, 
 
 * Farewell Letter to his Parishioners, by W. J. E. Bennett. 
 
 f The following appropriate and ludicrous anecdote is given by 
 Rev. N. Rigby, P.P. of Ugthorpe, (Yorkshire) to which we beg to 
 call the reader's attention : " I once heard that a noble lord, at- 
 tending a great County meeting in the York Castle Yard, had 
 achieved for himself a lasting notoriety by declaring that, in his, 
 opinion, the Bible ought to be read by all, men, women, and children, 
 and even idiots. And fancy how the merriment, excited by this me- 
 morable burst of sound sense had scarcely subsided, before his Lord- 
 ship was heard thus resuming his exhilarating influence : * Yes, 
 even by idiots. I myself have derived great advantage from that 
 book.' The effect upon the meeting was electric. The noble 
 advocate of the unfortunate class had so completely identified him- 
 self with his clients, that laughter became irresistible, and to what 
 
189 
 
 which our church could bring into the field, she has brought. 
 And is this cry worthy of her ? Is it consistent with her 
 expressed belief in One Catholic Church and the Communion 
 of Saints ? What a communion of love is here in good sooth ! 
 A branch of the Church of Christ urging on with maddest 
 excitement everyone of the legions of Satan against a Church, 
 which contains within her above 200,000,000 souls, one with 
 us, in our own theory in all the gifts of sacramental grace, and 
 in union with our common Head ; exciting against Her the 
 world, the flesh, and the Devil, appealing to the public, leading 
 the public ; which is of course simply the world. Am I wrong 
 in saying that the Devil was excited ? Who, but that enemy 
 of all truth could have induced any to write on our walls 
 
 4 NO WAFER GOD.' ' NO JEW GOD,' * NO DOVE GOD ? ' Who 
 
 but he could have put it into the hearts of baptized Christians 
 to burn Bishops in effigy ; to profane their vestments, their 
 pastoral staffs with jeers and execrations. Who but he could 
 have stirred up Christians to mock and then burn the sacred 
 symbol of our faith, the Holy Cross, with impious exultation, 
 as was done more than once ? Who but he, that wicked 
 one, could have so blinded the eyes of believers in Christ, as 
 to allow of their joining with Jews, Infidels, and Heretics, in 
 an indiscriminate onslaught on the Eom an Church a Church, 
 as we confess, of Christ, purchased by His Blood ? Oh ! 
 burning shame ! only to be excused on the plea of ignorance ; 
 outburst of superstitious rage, hateful in the sight of God, 
 and stinking in the nostrils of Christendom. Who could 
 suppose that such a movement, so characterized, was from 
 God ? Where was the mark of the Cross ? Whence ascended 
 the prayers and fastings? Nay, rather had it not plainly 
 
 
 class of intelligent beings his Lordship belonged, most evident. 1 
 believe this is the only instance on record of a noble Earl establish- 
 ing his religious opinions at the expense of his understanding.'' Two 
 Addresses, by Rev. N. Rigby, p. .38. 
 
190 
 
 enough the mark of Antichrist; to wit, lying, pride, malice, 
 evil-speaking, cruelty, blasphemies? Surely, my Lord, even 
 those who first unwillingly joined in the popular fury begin to 
 see this now ; they begin to see that it had nothing of Christ 
 about it, that it was the maniacal cry of an impure spirit 
 struggling with an angel of the Church \"* 
 
 A curious question, curious as regards the soi-disant An* 
 glo-Catholic Church, was raised this year by means of a lay 
 convert, Mr. W. Rees Gawthorn we mean whether " Apos- 
 tolical Succession/' or rather Episcopal ordination, was essen- 
 tial to the Establishment. The ^Tracts for the Times 31 had 
 from its earliest numbers advocated Apostolical succession, 
 and consequently episcopal ordination, as a sine qua non for 
 the Establishment. In the first Tract the clergy are thus ex- 
 horted " Keep it (the spirit of the Apostles which is on you, 
 for ' surely this is a great gift') before your minds far higher 
 than the secular respectability, or cultivation, or polish, or 
 learning, or rank, which gives you a hearing with a many. 
 Tell them of your gift." '' Why should we talk so much of 
 &\\ Establishment i and so little of an APOSTOLICAL SUCCESSION?" 
 " Look on your pastor as acting by man's commission, and 
 you may respect the authority by which he acts, you may ve- 
 nerate and love his personal character, but it can hardly be 
 called a religious veneration, there is nothing properly sacred 
 about him. But once learn to regard him as * the deputy of 
 Christ for reducing man to the obedience of God/ and every- 
 thing about him becomes changed, everything stands in a new 
 light." " It may be asked, who are at this time the successors 
 and spiritual descendants of the Apostles ? I shall surprise 
 some by the answer I shall give, though it is very clear and 
 there is no doubt about it THE BISHOPS. They stand in the 
 place of the Apostles as far as the office of ruling is concern- 
 
 * Harper's Letter to the Bishop of London. 
 

 191 
 
 ed,* and whatever we ought to do had we lived when the 
 Apostles were alive, the same ought we to do for the Bishops. 
 He that despiseth them despiseth the Apostles. It is our 
 duty to reverence them for their office sake, they are the 
 shepherds of Christ's flock. If we knew them well we should 
 love them for the many excellent graces they possess, for their 
 piety, loving-kindness, and other virtues. But we do not 
 know them ; yet still for all this we may honor them as the 
 Ministers of CHRIST, without going so far as to consider their 
 private worth, and we may keep to their ' fellowship' as we 
 should that of the Apostles. I say we may all thus honor 
 them even, without knowing them in private, because of their 
 high office, for they have the mark of CHRIST'S presence upon 
 them, in that they witness for Christ, and suffer for Him, as 
 the Apostles did."t 
 
 Such was the course of teaching adopted by the earlier 
 Numbers of the " Tracts for the Times," and none more 
 eagerl} claimed the title of Priests, or vaunted more of their 
 Apostolical succession, than the Tractarian Clergy ; it was in 
 vain to point out to them instances of Bishops speaking of 
 dissenting Ministers, as "their brethren in minor Orders," 
 or of their being " hail-fellow-well-met" with Dr. Binney, or 
 Dr. Gumming, or Dr. Newton. It was in vain to ask for 
 " the marks of Christ's presence upon them," they were no 
 where to be seen the marks of Christ's presence were visible 
 in another place, and men were instinctively led to acknowledge 
 the spiritual sway of Nicholas of Westminster, John of Be- 
 verly, or Thomas of Southwark. It is not then to be won- 
 dered at that Mr. Upton Richards, still smarting under the 
 
 * As far as the office of ruling, not so far as the office of teaching 
 is concerned. The Apostles were both inspired teachers (Acts ii., 3. 
 4.) and Bishops, (St. John, xx. 212.3). Their successors are Bi- 
 shops only, not inspired teachers, and rule according to the Apos- 
 tles not absolutely as the Apostles may be said to have done, 
 f Tracts for the Times. 
 
192 
 
 wound inflicted by the secession of Messrs. Allies, Manning, 
 Dodsworth and Maskell, should seize the first opportunity of 
 attacking the Evangelical section of the Church of England, 
 and consequently, having observed a notice affixed to Woburn 
 Chapel, S. Pancras, announcing that Dr. Merle D'Aubigne 
 would preach there the following Sunday, addressed the fol- 
 lowing letter to the Bishop of London : 
 
 <{ Albany- st., Regent Park, June 
 My Lord Bishop, 
 
 Your Lordship will, I trust, not consider that I am 
 transgressing my position as an incumbent in your Diocess, 
 when I venture to submit to your Lordship how much distress 
 of mind many members of my congregation feel at the conduct 
 of the ministers of various proprietary chapels in London, who 
 have recently allowed the pastors of various foreign Reformed 
 congregations to preach in their pulpits, thereby apparently 
 reducing our Apostolic Church to an equality with those 
 modern sects in the eyes of Europe. The immediate cause 
 of my writing to your Lordship is, that one of the members 
 of my congregation has, as he has informed me, addressed you 
 on this matter. I feel it therefore my duty to testify to the 
 grief which this caused him, and also to explain to your 
 Lordship that his case, being that of a person who has from 
 conviction conformed from Dissent to the Church, is one 
 deserving in such a matter of special care on my part, and I 
 am sure I may adduce that of your Lordship. Indeed I 
 should venture to submit that the ministers of those chapels, 
 and those clergymen who have taken part in such services, 
 have been accomplices before, after, and during the facts, to 
 an overt violation of the 26th Caiion, which prescribes that 
 no one is to be * suffered to preach, to catechise, or to be a 
 lecturer or reader of Divinity, in either University, or in any 
 cathedral or collegiate church, city, market-town, or Parish 
 
193 
 
 church, or in any other place within this realm,' except he 
 be licensed, and shall first subscribe to the three articles 
 contained in that Canon. It was remarked to me in reference 
 to this proceeding of the ministers of Portman and Woburn 
 chapels, what would have been said or done had Mr. Harper, 
 trafficking in the supposed immunity of proprietary chapels, 
 invited Pere de Ravignan to preach in Charlotte-street 
 Chapel ? But yet, my Lord, that parallel can hardly hold 
 good. The Church of England regards Pere de Ravignan 
 as a Priest of the Universal Church. He has only to subscribe 
 that 36th Canon to be competent to perform in our Church 
 all the functions of the Priesthood ; while, on the other hand, 
 our Church regards M. Koger and Dr. Merle D'Aubigne as 
 laymen and nothing more, and no mere subscription on their 
 part can ever give them any other character in her eyes. Let 
 me then on behalf of my flock, who are sorely distressed at it, 
 implore your Lordship not to be silent under this outrage upon 
 our Church and upon yourself, as Bishop of the diocess, at a 
 time when the maintenance of our character as a Church is so 
 essentially needful. 1 shall feel particularly obliged by your 
 Lordship favoring me with an early answer, as the minds of 
 so many are so sadly perplexed. 1 remain, my Lord Bishop, 
 Your Lordship's faithful servant, 
 
 W. UPTON RICHARDS." 
 
 The Bishop replied in a most courteous letter to Mr. Rich- 
 ards, informing him that he had already written to Mr. Reeves, 
 " pointing out to him the illegality of his proceedings." 
 
 " Fulham, June \\tk. 
 
 Dear Sir, My attention had been called to the notice 
 affixed to Portman Chapel before 1 had received your letter, 
 and I have written to Mr. Reeves, pointing out to him the 
 illegality of his proceedings, and expressing my surprise at his 
 having made such an arrangement without any previous 
 reference to me. Woburn Chapel had not been brought to 
 
 : 
 
194 
 
 my notice till I received your letter. I shall communicate to 
 Mr. Dale this morning. I am, dear Sir, your faithful servant, 
 
 C, J. LONDON." 
 
 "London House, June $th, 1851 . 
 My Dear Sir, 
 
 My attention has been directed to a placard affixed to your 
 chapel, giving notice that M. Le Pasteur Eoger will preach 
 there every Sunday at three o'clock, and in a dissenting place 
 of worship every Wednesday. This notice, as far as regards 
 your chapel, is in direct violation of the Act of Uniformity, 
 (13 and 14 Car. II., c. 6 and 19), which enacts that no person 
 shall preach or read a sermon in any chapel for public worship 
 unless licensed by the Bishop, who can only license those who 
 sign and declare their assent to the 39 Articles of Eeligion. 
 Any person offending against this law is liable to three months 
 imprisonment. I must request you to explain this to M. Le 
 Pasteur Eoger, and inform him that our laws do not permit 
 you to grant him the use of your pulpit. I cannot but express 
 my surprise that you should have made such an arrangement 
 without any previous reference to me. I am, my dear sir, 
 
 Your faithful servant, 
 
 C. J. LONDON." 
 
 In consequence of this correspondence between Messrs 
 Eichards and Eeeves with their Diocesan, Mr. Gawthorn con- 
 ceived the idea of addressing a letter under a fictitious signa- 
 ture to Dr. Sumner. 
 
 " 47, Holy well-street, Westminster, 
 
 June 18^, 1851. 
 
 My Lord, I am very sorry to find by the public prints 
 that Bishop Blomfield joins with the notorious Mr. Eichards, 
 of Margaret (now Titchfield) street chapel, in casting a slur 
 
195 
 
 upon the orders of foreign Protestant pastors, so many of 
 whom met your Grace in friendly conference at Willis's Rooms, 
 on Tuesday last, and that he even concurs with that gentleman 
 (at least so it would appear, I hope I am mistaken) in regarding 
 them as * mere laymen' (to use Mr. .Richards' own words, 
 from which the Bishop expressed no dissent), just as the 
 Romanists do all Protestant clergymen, Mr. Richards in- 
 cluded, though I believe that gentleman repudiates the name 
 
 of Protestant. * * * * * 
 
 * * * * # * # 
 
 I venture to trouble your Grace with this communication 
 in order to inquire whether it is your Grace's opinion and 
 that of the majority of your brethren in short, whether it is 
 really the sentiment of the Church of England that these 
 excellent foreign clergymen (whom we have most certainly 
 led to believe that we recognize their orders) are not as truly 
 Pastors of the Church of Christ as even the Bishops of the 
 Established Church ; or whether, on the other hand, we 
 should regard them with the Bishop and his protege, as 
 f mere laymen.' I am myself a convert from Dissent to the 
 Established Church (and I trust, therefore, your Grace will 
 excuse my troubling you on this point), but I confess to 
 your Grace that if the latter view is involved in adherence to 
 the Church of England, or is the opinion of the ma- 
 jority of your Lordships, I, for one, shall certainly feel that 
 the national Church has not a particle of claim to my allegiance, 
 and that such a view really sanctions, to a very great extent 
 at least, the efforts of the Tractarians to ' unprotestaiitize' the 
 Church of this country, and that they are not so very far 
 wrong after all in speaking of the Romish as a 'sister Church. 1 
 (vide t Christian Year/ &c. j But I cannot believe that your 
 Grace regards the celebrated champion of Protestantism, Dr. 
 Gumming, who also I believe met you on Tuesday, and 
 indeed the whole Established Church of Scotland (which the 
 
196 
 
 Supreme Head of the English Church, under Christ, has only 
 just assured of her 'sanction and support/ accompanying the 
 assurance with a very large contribution) as, as the Tractarians 
 assert, 'without the pale of the Church of Christ,' which, 
 however, they make to include the Romanists. I am most 
 anxious to be informed of your Grace's sentiments on this 
 subject as the chief ecclesiastical authority (under Her Majesty,) 
 and I am confident, therefore, that you will forgive the liberty 
 that I have taken in venturing to trouble your Grace upon 
 
 the subject. 
 
 I am, My Lord, 
 
 Your Grace's Obedient Servant, 
 
 W. EUANCIS. 
 
 By this means he succeeded in eliciting the following reply 
 from that gentleman : 
 
 (Private.) 
 
 " Sir, You are far too severe in your censure of the Bishop 
 of London in his letter to Mr. Richards, though I wish that 
 his Lordship had explained himself more fully. But in his 
 original letter to Lord Cholmondeley on the subject of the 
 foreign pastors, he expressly stated that they could not by 
 law minister in our churches, but that every endeavor would 
 be made to provide places where they might celebrate Divine 
 Worship according to their own forms. I hardly imagine that 
 there are two Bishops on the bench, or one Clergyman in fifty 
 throughout our Church, who would deny the validity of the 
 orders of these pastors, solely on account of their wanting the 
 imposition of Episcopal hands. And I am sure that you have 
 misunderstood the import of this letter which occasioned you 
 addressing me. I never supposed that it implied any sue! 
 sentiment in the writer's mind. 
 I remain. Sir 
 
 Your obedient and humble servant, 
 
 " J. B. CANTUAR." 
 
 Mr. Gawthorn, delighted as indeed he might well be 
 
107 
 
 hsiving such a document in his possession; immediately ad- 
 dressed the following letter to Mr. Cyril W. Page : 
 
 " 47 Holywell-st., Westminster, 
 
 S. Basil, 1851. 
 
 Dear Sir, I will make no apology for troubling you with 
 this communication as the information it contains is so impor- 
 tant. I have a letter in my possession from Dr. J. B. Sumner 
 (marked ' private,' which I must ask you to bear in mind), in 
 which he says that only two of the Protestant Bishops, and not 
 more than one clergyman in fifty, consider the imposition of 
 episcopal hands (his own words) necessary for the conveyance 
 of orders, and that the foreign Protestant ministers may there- 
 fore be regarded by Anglicans as true Pastors of the Church 
 of Christ. He adds, moreover, that even Dr, Blorafield only 
 objects to their ministering in Anglican churches on the ground 
 of certain legal difficulties not that he considers them ' mere 
 laymen* with my old friend, Mr. llichards. I cannot believe 
 that those who wish to be Catholic in heart and doctrine will 
 much longer put faith or confidence in such an episcopate and 
 such a system. I can show the above letter to any one who 
 wishes to see it, and you are at liberty to make, any private 
 use of the information 1 have given you, short of communica- 
 ting it to Protestant 4 Bishops/ I know it to be a fact that 
 Dr. Maltby (of Durham) has contributed largely towards the 
 support of several Dissenting congregations, and it is said that 
 some of his brethren have acted in a similar manner. Pray 
 excuse this hasty letter, and believe me to be your's faithfully, 
 
 W. E. GAWTHORN." 
 
 This letter elicited from that gentleman a reply, at once 
 showing how truly wanting the Tractarian Clergy (at least 
 some of them) are in meekness and humbleness. 
 
 (t 1 James-street, Buckingham Gate, 
 
 July 1th, 1851. 
 
 Sir, I have received a letter signed ' \V. II. Gawthorn/ 
 )ffering to show me, or any who wishes to see it, a letter 
 
198 
 
 from ' Dr. J. B. Suumer/ marked * private/ and also giving 
 me leave to make any private use of the information it contains* 
 short of communicating it to Prote stant ' Bishops.' I presume 
 you are the same Mr. Gawthorn who resided for a short time 
 in Dartmouth-street, and deserted the Church of England for 
 that of Borne. I presume also that you are the same Mr. 
 Gawthorn who a short time afterwards, under the name of 
 c Bees/ sent a letter to the Bishop of London accusing the 
 clergy of S. Margaret's, Westminster, of altering the Kalendar, 
 and observing the Feast of the Annunciation on a wrong day, 
 and who, when detected, declared it was done with the object 
 of driving some of the accused parties to Rome. Such being 
 the case I have no hesitation about the answer which I ought 
 to give to such a letter coming from such a person. I refuse 
 your offer, and I reject your confidence. I repudiate your 
 claim to tie me down to a ' private* use of the information 
 which you have unwarrantably forced upon me. I know not 
 upon what principle a man who insults the Church of England 
 and her Bishops, and who upon his own showing is willing to 
 betray the confidence reposed in him, can claim to force his 
 confidence and impose his secresy upon a Priest of the Church 
 which he is endeavoring to subvert, and whose chief Pastors 
 he calumniates. I, therefore, so far from acknowledging 
 any such obligation in this matter, have thought it my duty 
 to send a copy of your letter to the Archbishop of Canterbury, 
 and I shall feel myself at liberty, not only to make the matter 
 known to any one whom it may concern, but also to publish 
 the correspondence if I think fit. As to the matter of your 
 communication, I must simply say that I give very little 
 credence to it. And as to the inference you would draw 
 from it, though I am unwilling to enter into controversy 
 with you, I will say this much, that even supposing the 
 Archbishop of Canterbury and the Bishops alluded to did, 
 openly or secretly, entertain principles inconsistent with the 
 
formularies of the Church of which they are chief guardians, 
 1 should not lose all faith or confidence in the Church of 
 England, or even if I should be driven to such an extremity, 
 the absence of straightforwardness, the lamentable deterioration 
 of religious character, which I have too often witnessed in 
 recent converts to Home, would lead me to look out for some 
 other system which should offer the attractions of honesty 
 and love of truth. Whether what you say of the Bishop of 
 Durham and 'some of his brethren' be true or not 1 shall 
 not stop now to inquire, nor have I any intention of discussing 
 with you the propriety of their conduct, even if the statement 
 should be vouched upon better testimony than mere hearsay, 
 or your professed knowledge ; but I will suggest to you that, 
 instead of seeking to vilify the Bishops of England, your time 
 might be more profitably occupied in studying the history of 
 the Church of Rome. Do this, sir, and when you have made 
 yourself acquainted with the flagrant delinquencies of Popes 
 and Prelates of your own communion, which you will find it 
 difficult to deny or palliate, remember what is said in Holy 
 Scripture about the mote in thy brother's eye. But one word 
 more I cannot 'excuse your hasty letter/ If ever hastiness 
 should be avoided, it should be in writing such a letter upon 
 such subjects. It is not the first time that the zeal of recent 
 conversion has led you into writing a most indiscreet and 
 hasty letter, little creditable to your judgment, and somewhat 
 damaging to the cause which you espouse ; it is for you to 
 consider whether it had not better be the last. 
 
 I remain yours faithfully, 
 CYEIL W. PAGE." 
 
 ne is amused at this contest, and the confusion produced 
 by Mr. Gawthorn's act in the ranks of the Anglicans of "high 
 and low" degree. In vain did Dr. Pusey again express his cer- 
 
 rn conviction of the validity of Anglican Orders, the Bishops 
 
200 
 
 were quiet on the subject of Dr. Stunner's letter, and not even 
 " one in fifty" of the Clergy of the Establishment appeared in 
 defence of their Orders.* 
 
 A clergyman of the Diocese of Canterbury, with a Quixotic 
 zeal, addressed the following letter to Dr. Sumner : 
 
 " Fringford, September 9, 1851. 
 
 My Lord If the public papers are to be credited, it seems 
 from a written correspondence, which your Grace is said to 
 have had very recently with a gentleman of the Romish 
 communion, of the name of Gawthorn, that you have expressed 
 to him your opinion that there is scarcely ' one clergyman in 
 fifty throughout our Church (that is, the Church of England) 
 who would deny the validity of the orders of those pastors 
 who want the imposition of Episcopal hands.* Allow me, 
 then, with all due respect for the high office held in our 
 Church by your Grace, to beg that I, at least, may be consi- 
 dered by your Grace as one who denies the validity of the 
 holy orders of all who have not received ' the laying on' of 
 Episcopal hands ; and also to express a hope, that, if it be 
 found, that instead of there being only one in fifty, there are 
 much more nearly forty-nine out of fifty of the clergy of the 
 Established Church who entertain on this subject the same 
 opinion as myself, your Grace will, in justice to our maligned 
 Church, be pleased publicly to avow the mistake under which 
 you had previously labored. I am, with all due respect, your 
 Grace's humble servant, H. D. ROUNDELL, 
 
 Rector of Fringford and Rural Dean/' 
 While on this question, raised by Mr, Gawthorn's letter to 
 Dr. Sumner, it will not be amiss to notice the all-important 
 fact of the want of evidence that Seeker and Butler were ever 
 baptized, and that Dean Whittingharn of Durham, was (as 
 Anthony a Wood says) " made a minister according to the 
 Genevan fashion." 
 
 * See Appendix CO. 
 
201 
 
 When we consider the manner in which men are raised by 
 Her Majesty's Premier to the dignity of a Bishop, and call to 
 mind the words of Mr. Wilberforce : " The great safeguard 
 is the control possessed by the two Metropolitans over the 
 appointment of their suffragans. It happened that two persons 
 were nominated at the same moment for consecration by the 
 Crown, one of whom (Hampden of Hereford) was publicly 
 charged with denying the faith, the other (Lee of Manchester) 
 with a breach of morals. The two Primates were called upon 
 to pronounce respecting the charges which were made, and 
 either to acquit the parties or reject them. But what happened? 
 The Primates instituted no inquiry, but proceeded to the 
 consecration, on the ground, which was maintained by the law 
 officers of the Crown, that they had no power to test the fitness 
 of the parties, but were bound to bestow spiritual mission upon 
 any person who was presented to them by the Crown. Here, 
 then, there must either have been a gross dereliction of duty 
 in the Church's rules, or tlie rules by which her purity is 
 defended must be grievously impaired" we can but laugh at 
 the high standing taken by the Tractarian party. We see no 
 sign of a Bishop in the gentlemen selected by her Majesty to 
 enjoy these titles, and when we call to mind their position, 
 we are amazed that any should regard the Sabellian Whately, 
 the latitudinarian Hampden, the fickle, restless Blomfield, as 
 BISHOPS. 
 
 In this year Messrs. Patterson and Wynne, who had gone 
 to the Holy Land fortified with letters commendatory in Latin 
 addressed to " all orthodox and Catholic bishops," from the 
 Scottish bishop of (Brechin ?) which they had a vague idea 
 of presenting to some of the Oriental Bishops (knowing that 
 those in communion with Rome would return but one answer) ; 
 however, they did not do so, finding that the " Oriental 
 Bishops" were in reality schismatics and heretics, and that as 
 nembrs of the Western Church they could not hold com- 
 
202 
 
 munion with them. Shortly after falling into a Traetarian 
 dilemma, Messrs. Patterson and Wynne had the happiness to 
 be received into holy church at Jerusalem. 
 
 Mr. Patterson gives the following explanation of his 
 reasons : 
 
 "Saturday, April }3th. 
 
 Now that we are free from its bondage, I begin to wonder and 
 inquire how it was possible that the Anglican Establishment can 
 have held one so long. I think the main reasons were first, 
 a profound traditionary dread of the Catholic Church, quite 
 unreasoning and unreasonable a sort of tacitly assumed first 
 principle, supposed to be self-evident, which rules most English- 
 men ; secondly, our assumption that the goodness and worth of 
 individuals (our Oxford friends and others) was a proof of the 
 Anglican Church's Catholicity an argument with which mis- 
 givings about the principles to which we were pledged, and the 
 facts which were our antecedents, were stifled and postponed ; 
 and, thirdly, a theoretic view that somewhen or somewhere, there 
 had been a Catholicity different from that of Rome at the present 
 day. This it was which interpreted Scripture, and Councils, and 
 Fathers, favorably to the Anglican position; and this prompted 
 our tour to the East, if perchance we might escape Rome and 
 its claim there, and secure ourselves in a remote corner of the 
 Church, not Protestant, and yet not Roman. I do not mean to say 
 that the utter futility of these pretexts dawned upon me till I 
 had accepted the call of Providence, and made a distinct act of 
 submission and faith, both of which are, of course, the inevit- 
 able conditions of conversion. But still the last few months 
 had shaken and impaired their hold upon me. Contact with 
 Catholics (especially my good friends in Silesia and France) 
 had shaken the traditionary horror of Popery,' which still 
 clung about me. The inapplicability of internal notes to prove 
 external facts, or to disprove them, and the knowledge of indivi- 
 dual goodness in every religion, which years of retirement at 
 Oxford had made me forget, shook the hold that good men there 
 
203 
 
 had upon me, and with it the ' moral proof,' as we used to call it, 
 of the Church's Catholicity. I did not, I think, at all appreciate, 
 before I became a Catholic, that which I now see as clearly as 
 all do, save ' Puseyites' themselves viz., the ultra -Protestantism 
 of my position. Partly from being surrounded by one clique 
 of persons of my own opinions, I never realized fully how com- 
 pletely unauthorised, by the Anglican authorities, are Tractarian 
 principles. It pained me, indeed, to come in contact with 
 bishops and other authorities, to meet them with shifts and eva- 
 sions about the articles and formularies, and to be a sort of ecclesi- 
 astical radical ; but these were rare occasions; whereas the circle 
 I lived in was perpetually about me, encouraging, suggesting, 
 and protecting the shifts we had recourse to. Some of these were 
 almost laughably transparent ; and I do not wonder, now that they 
 irritate men of plain sense and straightforwardness. One of my 
 ' High Church' friends used to defend his taking the oath of su- 
 premacy, in which the authority of any 'foreign prince, prelate,or 
 power, within the realm of England, is so solemnly renounced, by 
 saying that the Pope was not a 'foreign 1 but a domestic power ! 
 Another, in order to include the dead in his suffrages at the 
 communion rite, which the High Church use so often, used to 
 omit the words inserted by the 'reformers' in order exjiressly to 
 exclude them, by feigning a slight cough at the proper moment ! 
 As to the last point, contact with the Eastern sects, and examin- 
 ation of their doctrines, showed that the notion of the Episco- 
 pate being a bond of Catholic unity in faith and discipline, was 
 the merest figment of distorted minds, and moreover, that I had 
 no right (on Anglican High-Church principles, which I con- 
 scientiously held) to look to them for help ; but still, letters from 
 England recalled our hopes from this disappointment to the 
 West. The appeal of Mr. Gorham was to be the signal for an 
 independent movement of the Establishment : the judgment of 
 the High -Court invoked was immaterial; all that the Tractarians 
 felt, that, to admit its rights to decide a question of doctrine in 
 ultimate appeal was flat Erastianism, and so a great movement 
 of resistance was predicted. Thus we held on to one straw 
 after another till the fulness of our time came, and we were free." 
 
204 
 
 As the Bishop of Exeter found, on account of his advanced 
 years, that he could not visit his clergy as usual, he addressed 
 them a pastoral letter convoking a Synod to be held at Exeter, 
 in which he thus refers to Dr. Sumner's conduct with regard 
 to Mr. Gorham : 
 
 " The Archbishop, instead of doing this, (considering for him- 
 self the merits of the case, and forming and pronouncing his own 
 judgment,) thought fit to desert the duty of his office, and at once 
 to institute the Crown's presentee without further examination, 
 did thereby no more commit the Church to a complicity in his act, 
 than if, on presentation to him by the Crown of a Clerk, against 
 whom he was formerly warned that he was unfit for the 
 cure of souls by reason of the unsoundness of tenets holden by 
 him, the Archbishop bad wilfully, and in despite of such warning, 
 proceeded to institute him." 
 
 The Bishop of Exeter's summons to a Synod was met by 
 several protests,"* but notwithstanding this opposition, the 
 Synod met, passed certain resolutions, and the affair was 
 regarded as an event betokening undoubted signs of life, and 
 Mr. Mayow regarded it as not merely a pleasure and a com- 
 fort, but a source of the most heartful thankfulness, that the 
 present Bishop of Exeter is what he is. 
 
 This year recorded the submission of the Vicar of S. Saviour's 
 Leeds, and three of his Curates, owing as much to the imprac- 
 ticability of the Bishop of Bipon, as the deadly hostility of Pr. 
 Hook. Mr. Minster with his curates was favored with the 
 following circular, evidencing the animosity of the Vicar of 
 Leeds : 
 
 " Leeds, December 2nd, 1850." 
 MY DEAR SIR 
 
 I am desired by the Rural dean to inform 
 you, that in compliance with the request of the Chapter Meeting 
 
 Appendix DD. 
 
205 
 
 this day, a special Meeting of the Clergy will be held on Mon- 
 day next, at twelve o'clock, with reference to the following notice, 
 ' To consider and adopt such measures as appear to be necessary 
 in reference to the doctrines and practices now prevalent at S. 
 Saviour's Church.' 
 
 I am, &c. 
 
 EDWARD JACKSON, SECT." 
 
 In a few day after, Messrs. Beckett and Rooke were inhibi- 
 ted. The Bishop of Ripon was completely opposed to the 
 conduct, of Mr. Minster and his curates, and they on their side 
 acknowledged that they u FULLY BELIEVED HIM TO BE IN THE 
 WRONG." The Bishop also condemned Mr. Pollen for a 
 sermon in which he taught that there were seven sacraments, 
 and furthermore inhibited him for preaching, and censured 
 him and the Leeds clergy for promulgating such Doctrines as 
 the following : - 
 
 " 1. That it is a duty of each member of the Congregation 
 to go to a Priest for Confession and Absolution before he 
 receives the Holy Communion. 
 
 2. That the Communion Table is the Throne of God, and 
 the Lord's Supper the Sacrifice of the Altar. 
 
 3. That no one can be considered a faithful Minister or 
 member of the Church, who does not preach or practise pray- 
 ing for the souls of individuals departed, that Jesus might 
 have mercy on them. 
 
 4. That the great misery of the sinner is losing the Inter- 
 cession of the Saints, and the aid of the Sacrifice of the altar. 
 
 5. That Penance is the means of forgiveness of actual 
 deadly sin. 
 
 6. That deadly sin after Baptism must end in spiritual 
 death, unless Penance be resorted to, and unless persons con- 
 fess their sins to one of Christ's Physicians, by which is 
 meant a priest. 
 
 7. That after the consecration of the elements the bread is 
 
206 
 
 no longer bread ; the wine no longer wine, but the Body and 
 Blood of Christ/' 
 
 Mr. Dodsworth, in his pamphlet, says, fl Who, that is at all 
 competent to judge, can say, that the Church of England can 
 be compared to the Catholic Church in its practical method of 
 dealing with souls under the disease of sin of leading them 
 to compunction and administering the healing balm of the 
 Gospel ? Individuals may exist in the English Church, who 
 are endowed with skill for these great ends. But in the 
 Catholic Church it is part of the system. It exists every- 
 where. Again, can we say that the saintly life has been de- 
 veloped in the one in any due measure, or proportion, with 
 the other ? And, which is much to the point, wherever that- 
 saintly life has been most prominently developed in the 
 English Church, it has been in such men as Andrewes, and 
 Ken, and Wilson men who in their life and writings have 
 most symbolized with Home, even while they said harsh things 
 against her. In a word, compare the two systems, the 
 prominent features in the Church of England, seem to mark 
 it as formed for this present world : decent, respectable, cor- 
 rective of abuses which offend society, with enough of devotion 
 to relieve the conscience ; but withal cold, unenthusiastic, and 
 dreading fanaticism far more than worldly mediocrity; it sus- 
 tains its self-appropriated title of the Via midia. The Catho- 
 lic religion on the other hand seems to be formed for Heaven ; 
 braving the enmity of the world ; bearing her unceasing wit- 
 ness to things supernatural ; more intent on training souls for 
 Heaven than on ministering to their comfort on earth : bring- 
 ing us evermore into union with our Divine Lord by Her 
 Daily Sacrifice, giving us thereby an entrance into Heaven ; 
 by the prominence of Her Sacramental system surrounding us 
 with invisible realities ; and while tenderly nourishing the 
 weakest of her children, encouraging in those who aim to 
 
207 
 
 reach it, the saintly life, the highest, the holiest, the most 
 enthusiastic and unearthly devotion."* 
 
 1852. 
 The principal converts for this year were : 
 
 CLERGY. 
 
 152 Rev. T. A. Watson, Vicar of Long Whatton. 
 
 153 Rev. J. H. Coleridge. 
 
 154 Rev. H. G. Brasnell, Curate of Brasted, Kent. 
 
 155 Rev. F. Elwell, Sydney. 
 
 156 Rev. G. Norman, Curate of Wooton, Glo'ster. 
 
 157 Rev. Lord H. Kerr, Vicar of Dittisham. 
 
 158 Rev. J. H. Pollen. 
 
 159 Rev. Lord C. Thyniie, Vicar of Kingston Deverell. 
 
 160 Rev. E. P. Wells. 
 
 161 Rev. S. W. Kuttner, Missionary to the Jews. 
 
 162 Rev. G. R. Belaney, Vicar of Arlingford. 
 
 163 Rev. B. Wilson. 
 
 AMERICA. 
 
 164 Rev. P. J. Burchan. 
 
 165 Right Rev. J. S. Ives. 
 
 166 Rev. H. Cook. 
 
 167 Rev. T. Thompson. 
 
 168 Rev. S. Cooper. 
 
 169 Rev. Hendel. 
 
 170 Rev.G. Hoyt. 
 
 171 Rev. E, Hassert. 
 
 172 Rev. J. Keenan. 
 
 LAITY. 
 
 )2 J. G. Law, Esq. 
 >3 Lieut. Innis. 
 
 Anglicanism considered in its results, by W. Dodsworth. 
 
208 
 
 254 John Stratford Kinvan, Esq., Trinity College, Dublin, 
 
 255 E. Manning, Esq. 
 
 256 Judge Jones. 
 
 257 Thomas Richardson, Esq. 
 253 Edward Baddeley, Esq., Q.C. 
 
 259 Major Frazer. 
 
 260 A. J. de Castro, Esq. 
 
 261 Prince Bou Maza. 
 
 262 Pierce Blake, Esq. 
 
 263 D. Potter, Esq., Tuam, (R.I. P.) 
 
 264 Hon. F. Cavendish. (R.I.P) 
 
 265 Prince de Ingenheim. 
 
 266 Cte. de Kihnansegge. 
 
 267 F. R. Wegg Prosser, Esq., M.P. 
 
 268 Comte de Pfeil. 
 
 269 Lord Hnntingtower. 
 
 270 J. R. Hodges, Esq. 
 
 271 Lady Harris. 
 
 272 Countess of Kenmare. 
 
 273 Countess of Clanricarde, (R.I.P.) 
 
 274 Dnchesse de Dalmatie. 
 
 275 Lady C. Thynne. 
 
 276 Lady H. Kerr. 
 
 277 Princess of Mecklenberg. 
 
 278 Mrs. Harper. 
 
 279 Mine, de Florimond. 
 
 280 Lady A. Kerr. 
 '281 Lady C. Kerr. 
 
 282 Lord John Kerr, (R.I.P.) 
 
 283 Captn. Johnson and his Crew.* 
 
 No little sensation was caused in the religious world, by the 
 conversion and consequent submission of the Bishop of North 
 Carolina (Dr. Ives) to the Church of God. Since the days 
 of the eloquent eagle of Meaux, the immortal Bossuet a 
 
 * Appendix EE. 
 
Protestant Prelate had not submitted to the Church, then 
 GORDON had yielded to his conviction, and now an IVES bowed 
 humbly his head, and, as a child, sought for admission within 
 the pale of Holy Church. Thus does Dr. Ives describe his 
 feelings ; and oh ! what convert on perusing them will not 
 see pictured his own state of mind, previous to his taking the 
 last step which brought him into the full light of the Gospel, 
 and bade him say with the aged Simeon, " Mine eyes hnve 
 seen thy Salvation ;" and what convert will not testify his 
 own experience in saying) that the result has been a matter of 
 " deep and joyful thankfulness/' Oh, better, yes, far better 
 is it to enjoy rest in the Church of God for one moment, than 
 to be battling without for half-kept rubrics and antiquated 
 observances without life, what mean the Piscina, theambyre, 
 the rood-loft, the Credence Table, the Sedilia, the offices, 
 without THE TRUTH, without God's saving Truth, without 
 the perfect conviction that you are within the Church the 
 Ark, and that 
 
 Jesus does all in all 
 
 for Her. If we have not this innate interior hope, our confi- 
 dence is vain, our peace is false, and we are in the hands of 
 the enemy. But to return to Dr. Ives : " When I seriously 
 approached this question (what was the foundation of mv hope 
 of eternal salvation) it was terrible to me. No man can well 
 conceive the horror with which I first contemplated the possi- 
 bility against my own claims as the result ! My claims as a 
 Bishop, a minister, a Christian, in any safe sense, and hence of 
 iny being compelled,as an honest man, to give up my position. A 
 horror enhanced by the self-humiliation, with which I saw such 
 a step must cover me, the absolute deprivation of all mere 
 temporal support which it must occasion not only to myself, but 
 to one whom I was bound ' to love and cherish until death.' 
 The heart-rending distress and mortification in which it must 
 involve, without their consent, a large circle of the dearest 
 
210 
 
 relatives and friends, the utter annihilation of all that confidence 
 and hope which, under common struggles and common suffer- 
 ings for what we deemed the truth, had been reposed in me, 
 as a sincere and trust-worthy Bishop. But I forbear ; enough 
 that the prospect, lightened in its repulsiveness. by the sad 
 forebodings around me at the renewed symptoms of my 
 wavering, was so confounding as actually to make me debate 
 whether it were not better and my duty to stay and risk the salva- 
 tion of my soul as to make me supplicate in agony to be spared 
 so bitter a chalice- to make me seize with the eagerness of a 
 drowning man upon every possible pretext for relinquishing 
 the enquiry. Could I not be sincere where I was ? to work 
 with a quiet conscience where Providence had placed me ? 
 "Were not the Fathers of the Reformation, in case of my being 
 in error, to be held responsible ? Would it not be presumption 
 in me, a single Bishop, to consider other points long con- 
 sidered settled by a National Church ? These, and more like 
 questions, would force themselves daily upon my mind, to 
 deter my advance, and under their influence I actually went 
 so far as to commit myself publicly to Protestantism, to 
 make such advance the more difficult. Bat God was merciful, 
 and all this did not satisfy me ; I thought I saw in it clearly 
 the temptation of Satan, an effort of my over-burdened heart, 
 to escape self-sacrifice. I felt that if for such reasons, I might 
 be excused, so might Saul of Tarsus have been."* Dr. Ives 
 is now a Professor in an American College. 
 
 " Politically speaking (says Mr. Belaney) f the Establish- 
 ment was never stronger than at the present hour. Its 
 revenues are now as cheerfully paid by the farmer, and its 
 fees by the poor, as any common rent, the natural con- 
 sequence of the settlement of the tithe question, the minds of 
 the majority of the nation, and these by far the wealthiest and 
 
 * The Trials of a Mind, by J. S. Ives. 
 t Martyrdom at the Carmes, in 1783, by G. R. Belaney. 
 
211 
 
 lost influental, are, though not all its warm supporters, still 
 all so far attached to it that they would rather bear U than 
 any other of the national sects in its place, rather it a thousand 
 times than see the Catholic Church left free to regain her 
 ancient position. If its friends are not, except in a few 
 instances, ardent, they are at least sincere, believing, as many 
 of them do, that its services in the cause of morality, of Pro- 
 testant ascendancy and general civilization, have entitled it to 
 their gratitude. Again, what is next best to jiaving good 
 friends, it has certainly no enemies in the political or literary 
 world. In its presence infidelity is silent, if it is not extinct, 
 her champions have had no occasion to unsheathe their swords 
 against any infidel assailant for these twenty or thirty years 
 past. She has had time to restore what puritan frenzy had 
 destroyed in a former generation, to increase the number of her 
 churches and clergy by almost one-half since the last century 
 began, to augment her livings, to raise the literary, if not the 
 theological character of her clergy, and to do many other things 
 calculated to improve her condition. Meanwhile, notwith- 
 standing all this, sects, whose aggregate number more than 
 equalled her own in the reign of Elizabeth, have been creeping 
 out of her at every part of her body for a succesion of centu- 
 ries, many of them, as the Wesleyans, Unitarians, and Irving- 
 ites, gaining in numerical strength and respectability every year. 
 She has shown, what all heretical bodies show, that when her 
 members are once lost to her, when once they have formed 
 themselves into independent societies, they are lost to her for 
 ever. They may dwindle out of one shallow creed into ano- 
 ther yet more shallow, and she may see them gravitating down- 
 wards from one bad state of faith and morals into a worse, yet 
 she feels she has no power to arrest their decaying career. To 
 retrieve the lost, long experience has shown, is a power or 
 capacity not possessed by her. In this respect she is only, 
 however, what every other religious community out of the 
 
212 
 
 Catholic Church is. None of them can keep their members 
 what they are at the outset. What between evaporation above 
 arid leakage below, the spirituous part of their tenets is con- 
 tinually making its escape. If lapsed members are ever recalled^ 
 they are recalled with a diminution of their orthodoxy, they 
 are never reclaimed. 
 
 " The followers of Luther in a very few years broke off from 
 the Confession of Augsburg; he tried in vain to retrieve 
 them. He followed them up with the zeal of a London 
 detective in pursuit of a Bank of England clerk who has made 
 off with a bag of gold. The culprit is overtaken, caught, and 
 brought back to the place from which he started to be iden- 
 tified. He is the same man, all but the pen behind his ear, 
 he was before, but he is minus the treasure which made him 
 worth the pursuit. So, by running and panting, the great 
 founder of the Lutheran schism, and his other heretical asso- 
 ciates, labored early and late in the pulpit and with the pen 
 to keep their disciples within the enclosure they had drawn 
 round them. But it was all to no purpose! Away from 
 them (ungrateful children !) they would go. Luther ran, 
 Calvin ran, Melanchthon ran, Zuinglius ran, they all ran, and 
 when by some evil accident any of them fell, helped to their 
 feet by some kind friend who stood by, they ran again. A de- 
 serter here and there was the prize. . . . The Catholic 
 Church possesses the power, which these instances show no 
 other body, pretending to exercise spiritual functions in the 
 name of Christ, possessses. Evil agencies and evil passions 
 succeed continually (such does God permit !) in drawing away 
 her members. They may fly from her for a time a year, a 
 number of years, even up to the last hour of an abandoned 
 life. But she does not give them up for lost. She keeps her 
 maternal eye upon them. She fasts, and weeps, and prays, and 
 warns with a mother's heart and a mother's voice. Her 
 pity wins them back. They die or live retrieved from, as the 
 
213 
 
 case may be, a death of despair or a life of sin. She sees 
 them brought back with the 'joy which is felt by the angels 
 of Heaven over one sinner that repenteth.' ' 
 
 We must not omit this year mentioning a circumstance 
 which occasioned some little commotion at Chichester, where, 
 as we are informed by a correspondent of the Church and 
 State Gazette, the Rev. P. Freeman, the Principal of the Chi- 
 chester Theological College, omitted on January 2, 1853, to 
 give the cup to the lay communicants of the Chichester Infir- 
 mary. Mr. Freeman, on enquiry, pleaded that he forgot the 
 wine. 
 
 Miss Sellon (or, as she signs herself, "P. Lydia Sellon, } e 
 M. Superior' 1 ) was at this time called into painful notoriety, 
 as she herself states in the following address : 
 
 " My Friends The recent publications which have disturbed 
 not only the tranquillity of my private life, but also the repose of yom 
 own minds, have made it desirable that I should communicate 
 with vou. J have now been for four years resident amongst 
 you, and have during that time been joined by those who are 
 now laboring amongst you, and who are, as vou are aware, kind, 
 wise, and able assistants in enabling me to carry out the plans 
 have projected for your benefit. These plans, as you know, 
 msist in employing as many as we could, who were in need of 
 iployment, in educating children, in securing respectable 
 >mes to those who wished to live under our protection, together 
 ith help to the sick and suffering. The Lord Jesus Christ has 
 jired that as we are all brethren and sisters in Him, so we 
 should love one another, and help one another, and try to lead 
 each other to Him. For this cause I came to vou, as I heard 
 from your Bishop that you required help for this cause others 
 have joined me. 
 
 I wish to assure you that no public annoyances will, I hope, 
 shake the purpose for which [ came among you, or make me 
 Jess anxious for your prosperity, less desirous of assisting you. 
 
214 
 
 The false report of the svorld soon perishes, whether it is good 
 or whether it is evil. The great and only true subject of anxiety 
 in my mind is whether we ourselves, and you and your children, 
 are being brought nearer to God whether you are more 
 earnestly seeking the salvation of your souls whether you are 
 growing in the knowledge of our Lord Jesus, and loving Him 
 more, and obeying Him better -whether the waves of this 
 troublesome world are indeed bearing us onward to the haven of 
 eternal rest. 
 
 I wish also to assure you that there is but one circumstance 
 which would materially interfere with the endeavors both of the 
 Sisters and myself to benefit you. That circumstance would 
 be your own reception of the stories which are printed and 
 circulated. I would not wish to vindicate myself at the expense 
 of those whom I have received under my roof; I am satisfied 
 with the affection of those who remain with me, and with the 
 confidence manifested by yourselves. You will be comforted to 
 know from myself that the accusations contained in all those 
 publications are false, and that I wish you to judge by what you 
 see and know yourselves, not by anything which is published or 
 rumored abroad. Continue to do so, and then all which is 
 false will presently be made manifest, our mutual confidence in 
 each other will remain unshaken, and our peace and tranquillity 
 will never he effectually disturbed^ I say effectually, because it 
 is probable that you and ourselves may have to suffer further 
 disquiet, until by God's providence, a,nd in His own good time, 
 it is made manifest that we are under His protection, Who is 
 the God of truth, and Who has taught us all false ways utterly 
 to abhor. 
 
 May God bless you, my friends, and may He knit our hearts 
 together in His holy love and fear. From you I desire your 
 continued prayers for this society and myself, while on my part 
 I hope ever to, remain your faithful and affectionate friend. 
 
 PRISCILLA LYDIA, 
 Plymouth, May 1, 185&." 
 
215 
 
 In consequence of Mr. Spurrell's pamphlet a rejoinder was 
 published by Commander Sellon, in which the gallant officer 
 denies the charges of cruelty brought against his daughter, 
 by Lady Olivia Stratford and Miss Campbell ; in conse- 
 quence of these charges the following address was presented 
 by the Nuns to the Mother Superior : 
 
 "Our beloved and revered Superior and Mother. 
 
 We, the Sisters of ihe Society of Devonport and Plymouth* 
 which by your self-devotion and undaunted energy you have founded 
 and preserved amidst difficulty and persecution, and in spite of 
 what we daily witness, your own great bodily suffering : deeply 
 sensible of what we owe to you, and justly indignant at the un- 
 principled attacks with which our Society has been assailed, and 
 especially at the slanderous aspersions cast upon you as its head, 
 intreat you to allow us to address a few words to you. 
 
 We earnestly desire to be permitted publicly and entirely to 
 deny, as we now do, the untrue and calumnious charges made 
 against you of cruelty and nnkindness shown to ourselves. It is 
 with pain and shame, though with sorrow and compassion, that 
 we can think of the unworthy conduct of the two who have cast 
 themselves off from us, and who have been the originators of these 
 charges : long have we borne them in silence while our hearts 
 burned within us, but we consider it an act of justice to the So- 
 ciety and to you, that such slanderous accusations should not be 
 permitted by us to remain abroad and to be believed in the world 
 as truths. Once more, we positively and wholly deny them. 
 We would express to you our deep gratitude and unshaken con- 
 fidence and affection towards yourself, gratitude for the laws and 
 government which you have formed for the Society : unshaken 
 confidence, because you have preserved those laws unchanged, 
 whilst the government by which you maintain them, is gentle and 
 loving in every dealing with regard to ourselves ; both in what 
 concerns our domestic and interior life, as well as in the outward 
 direction of our daily work. We speak from an experience, in 
 many of us, of nearly four years, during which we have ever found 
 
216 
 
 your principles and your government unchanged and unchangeable, 
 and both have become more and more endeared to us. 
 
 We would respectfully remind you that our laws and our 
 government (as they thus originally stood and have remained, 
 voluntarily accepted by us) are our heritage and right; as Sisters 
 of this Society we prize both them and our Superior as GOD'S 
 especial gifts to us, and as means by which He leads us nearer to 
 Himself; and we earnestly intreat you, in justice to ourselves, that 
 whatever alteration might take place in our work which must al- 
 ways be, as it always has been, dependent upon circumstances, yet 
 that you, would never allow any alteration in our rule and govern- 
 ment, which we have found so necessary for carrying on our work for 
 GOD, and for our soul's progress in the way to eternal life, for we 
 would unanimously assure you that there is not one point which 
 we desire changed in the slightest degree. We are grieved to the 
 heart at the odium and abuse which has been heaped upon you 
 as our Superior, for these things, but would remind you and those 
 who have had a share in promoting this odium against you, that 
 you are also a part, and that the most precious and dear to us of 
 our heritage and right, and that in abusing you they have most 
 deeply touched and wounded us. 
 
 We, the Sisters of Devonport, have been and ever trust, to 
 remain faithful to the Society and to you, and we have the fullest 
 and most undoubting confidence that you will continue that which 
 we have ever found you the wise and inflexible guardian of our 
 laws, our tender and loving Superior and Mother, our guide 
 and our leader, our counsel and our help in difficulties, our 
 comfort in trouble, our refreshment in toil, the sharer of our 
 joys andsorrows, our defence when attacked, (yourselfreceiving 
 or warding off the blows in our stead which have wounded your 
 own heart so bitterly) ever self-sacrificing ever self- forgetful. 
 We speak as individuals, though we speak unanimously. 
 
 Thanks be to GOD for his good gifls to us, especially in the 
 daily blessings of our life and in your affection : our happiness in 
 ?t has been doubted ; we can only say, that it is our constant prayer 
 that others, (and if it were His Will those we loved the best), 
 
217 
 
 might be brought to share with us in both, and be permitted to 
 join in the blessed privilege of ministering to our LORD in the 
 persons of the poor, and of attempting, however unworthily, to 
 draw the souls to Him which are perishing for lack of 
 knowledge. 
 
 With the highest respect and affection, 
 
 Believe us, 
 
 Your grateful and deeply attached children. 
 (Signed by all the Sisters.) 
 24 th June, 1852." 
 
 REPLY. 
 
 " My Dearest Children in Christ, 
 
 I could not without deep feeling receive the affectionate and 
 dutiful address you have sent to me. 
 
 I hope to continue to do what you desire, viz., to preserve your 
 rule and customs in their original .simplicity. I am convinced 
 with you, that it is by a steadfast adherence to those things which 
 we have found useful and good, that we may hope by the bless- 
 ing of GOD to persevere, to grow in grace, and to be free from 
 the fatal evils which a spirit of change and relaxation will inevit- 
 ably bring upon us. 
 
 I am rejoiced to find you all of one mind, as you have ever 
 been. I am rejoiced that the violent outward shocks which our 
 Society has sustained, have not created any spirit of unrest 
 amongst yourselves. May He, in Whom is strength and wis- 
 dom, preserve you unto the end. As a community, you have 
 always shunned any interior change. Continue to do so : con- 
 tinue to assist every future Superior in shunning such. 
 
 I am now employed to this end in writing down for you all 
 the oral rules which you have practised, and through practice 
 have valued as conducive to harmony, tranquillity, order, and 
 discipline, through these four years past. 
 
 I deeply sorrow with you over the scandals which have alien- 
 ated for a time the love of our Christian friends, by making 
 them half suspicious of us, and which had caused the great 
 enemy of souls to triumph by hindering our work. 
 
218 
 
 I am willing and glad that you should make this one unani- 
 mous attem.pt to prove that they are not true ; but if you do not 
 succeed, rest in peace and trust in GOD ; trusting that He, 
 Who sends this trial, will teach us how to bear it, and to profit 
 by it. 
 
 And for myself, my beloved children, you know that, living or 
 dying, in sorrow and in joy, through good report and evil 
 report, 
 
 I am, yours in CHRIST JESUS, 
 
 P. LTD i A, 
 
 S uperior. 
 Bristol, July l*t, 1852." 
 
 The Bishop of Exeter also defended Miss Sellon, and after 
 an enquiry into the charges brought against her by Lady O. 
 Stratford, Miss Campbell, and Eev. Mr. Hatchard, wrote the 
 following letter to her : 
 
 " Bishopstowe, March 29, 1852. 
 
 My dear Miss Sellon Not only your own letter of Saturday 
 last, but intelligence which has reached me from another quarter* 
 makes me apprehend that the intention with which I wrote my 
 published letter to you has been greatly misunderstood. In an- 
 nouncing to you my withdrawing from the office of visitor of your 
 community I stated my reasons to be, first, that the course of 
 your operation had carried you beyond the limits within which I 
 deemed it prudent to confine my own official connexion with you, 
 and, secondly, that I could hardly continue that connexion with- 
 out incurring the responsibility of seeming to sanction practices 
 which, without having a right to condemn, I nevertheless might 
 not approve. At any rate the inquiries and explanations, which 
 were likely to become necessary, must interfere with the discharge 
 of my own special duties of this extensive diocese. But although 
 I cease to be your visitor I should be more grieved than I need 
 express, if on this account you should cease to carry on your 
 blessed work at Plymouth, No ! let me again thank you as 
 your Bishop for having proved by that work that (he Church of 
 
219 
 
 England is not so cramped and stinted in its Christian action as 
 not to admit Sisterhoods of Mercy within its borders. Let me, 
 moreover, say that if, in the exercise of that liberty, which our 
 Church allows alike to you, and to those who may differ most 
 widely from you, some things may have been done to which I 
 decline to give my sanction, yet I am fully confident in your 
 entire faithfulness to that Church. Would that all they, who 
 are among the loudest in condemning you, were as really animated 
 by its spirit as you have proved yourself to be as earnestly 
 practised its precepts, aye, and as truly understood its doctrines ! 
 Go on, then, I beseech you, in your labor of love amongst us. 
 And may He^ who hath given to you and to those who labor 
 with you, the desire and will thus to devote your time, your 
 substance, your faculties of body and mind your whole selves 
 to His service, accept and bless the offering ! May He continue 
 to cheer you with the sight of His work prospering in your hands ! 
 And, in His own good time, crown you with everlasting glory in 
 that kingdom where all is peace, and joy, and love ! Farewell ! 
 and believe me always affectionately yours, 
 
 H. EXETER." 
 
 Mr. Bennett of S. Paul's, Knightsbridge, having been 
 nominated by the Marchioness of Bath to the Yicarage of 
 Prone, published a Pastoral letter to his parishioners in reply 
 to a certain Protest from some of his brother clergy against 
 his appointment. In this Pastoral, Mr. Bennett speaks of his 
 great tenacity in clinging to the rigging of the stranded Church 
 of England. " The greater danger there is, the more I see the 
 ship rock to and fro, and almost helpless, the more I see evil 
 spirits all around the ship, some weakening her by putting bad 
 pilots on board to guide her wrongly, and rejoicing to think 
 that she must soon go to pieces : the more, I say, that all this 
 happens, and just in consequence of its happening, and as 
 long as two planks hold together, the more it is the duty of 
 
220 
 
 brave men to stand by her and to counteract the evil ; to pr.iv 
 the longer and the stronger to Almighty God to save her." 
 Mr. Bennett thus reprimanded those who have left the 
 stranded wreck of Anglicanism, who, perceiving that she is 
 completely water-logged and unable to right herself, have 
 gained the shore and rejoice in their escape from inevitable 
 destruction; for 
 
 ' Apparent rari nantes in gurgite vasto." 
 
 " Some (says Mr. Bennett) have said we have a right to think 
 for ourselves, the Church of England is heretical, and we 
 think so; it is time to leave her, and we think so; we, as 
 private Priests and individuals think so; and so they have 
 become members of the Roman Communion, whereas, by 
 simply saying, as I think they should, we are not judges of 
 that, let us leave it to higher powers, let us leave it to the 
 Church herself and her Bishops, we have no right to form an 
 opinion about it." Well, some have done so ; and yet they 
 have embraced the Church of God ; they have left the Estab- 
 lishment, simply because her Bishops are not united, and the 
 soi-disanl Bishops nominated by Queen Victoria are pastors 
 of discord and disunion. We must again refer to the contro- 
 versy raised by Mr. Gawthorn. The Bishop of Exeter, and one 
 of his clergy, who still cling to the riggings of the stranded 
 establishment, and imagine her to be " A CHURCH/' published 
 letters on the necessity of Episcopal ordination, in reply to 
 Mr. Goode and Dr. Sunnier. Dr. Phillpotts, after accusing 
 the Church of Borne of having " audaciously mutilaled one 
 of the sacraments of the Church of Christ," acknowledges 
 that Anglicans accept Episcopal orders from a most corrupt 
 church : but Dr. Phillpotts, in his zeal to define the orders 
 of the Anglican body, confesses that its " Mission'' " is not so 
 plainly expressed in the English Article," and herein " the 
 necessity of defending it publicly in the face of the Church"- 
 but, alas ! for the Bishop and his friend. We would wish 
 
to know who gave " Christ's commission to Parker/' for most 
 true is it that " they \VHO CAN CONFER Christ's Commission 
 must, FIRST HAVK SPECIAL POWER GIVEN TO THEM- 
 SELVES BY CHRIST FOR THAT PURPOSE ! " But 
 no where does this Prelate attempt to prove that Parker was 
 ACTUALLY consecrated. Dr. Phillpotts allows that a great 
 laxity prevailed in the establishment, and cites the cases of 
 Whittingham,* Morrison,t and Travers,J but simply regards 
 it as a " lax usage of the Church," and exhorts his foreign 
 brethren who had assembled like the happy family, to return 
 to those Primitive and Apostolic Orders, which their forefathers 
 were, it may be, compelled to relinquish, but which we would 
 tender to them in all earnestness. 
 
 Mr. Flower defends his Diocesan with much zeal, but if he 
 has occasion to exclaim while commenting on Mr. Goode's 
 skill as a logomacheter 
 
 V 7T07COI 9] (MyOC. 7T0$, 
 
 how much rather should we receive these words when we find 
 
 * Whittingham was Dean of Durham for MAN? YEARS before 
 Sandy's attempt to oust him for not having orders. 
 
 t Morrison, though knowingly licensed by Grindals to a lecturer's 
 place in the Diocess of Canterbury, had only received Presbyterian 
 ordination in Scotland. 
 
 Travers had been educated at Antwerp, but was removed by 
 
 'hitgift, more on account of his opposition to Hooker than for 
 /ant of orders. 
 
 The following account of the " happy family' 1 is taken from the 
 
 sport of the Societe Centrale Protestante d* Evangelisation, where 
 we learn from M. K. Pasteur Grandpiere, D.D., that in Paris, 
 after all the different Protestant Societies had held their annual 
 meetings, the members of the different sects all agreed to take the 
 Sacrament of the Lord's Supper together as a poetical exemplifica- 
 tion to the world of their unity of heart and attachment. THE CON- 
 SEQUENCE WAS, THAT A CALVINIST MINISTER WAS SEEN SERVING 
 ONE TABLE, A LUTHERAN SERVING ANOTHER, A WESLEYAN MINISTER 
 ANOTHER, AN INDEPENDANT ANOTHER, AND SO \VI TH ALL THE OTHER 
 DENOMINATIONS ! ! ! 
 
222 
 
 Moi'inis and theGreek Liturgy quoted in defence of Dr. 
 Phillpotts. To one acquainted with the actual want of orders 
 in the Establishment, it is astonishing to find Mr. Flower con- 
 tending that the " Anglican orders are from God," and that 
 the Church of England professes to " CONFER A COMMISSION 
 FROM GOD IN His NAME." In vain will Mr. Flower contend 
 for the Apostolicity of Anglican Orders, in vain will he quote 
 the Roman and Greek ordinals, for so long as the Church 
 of God bears her testimony to the truth, so long will he and 
 his brethren be regarded as laymen, endeavoring to subvert 
 the Kingdom of God. 
 
 We intended quoting largely from a small pamphlet entituled 
 " The Difficulties of Mariolatry," but finding it would be no 
 easy task to select one more than another, beg to refer our 
 readers to the brochure itself. 
 
 The Countess Ida Hahn-Hahn, a well-known German 
 author, whose writings are distinguished by a peculiar grace 
 and beauty, submitted to the Church, and we have been enabled 
 by the kindness of a friend to obtain her reasons for throwing 
 off the yoke of German Protestantism of refusing to acknow- 
 ledge Kant or Schelling, and submitting to the Chair of 
 S. Peter. She says " As my soul awakened, she found 
 herself a Catholic, for that which Protestantism teaches she 
 had never been able to comprehend, nor receive nor derive her 
 sustenance from. No echo reverberated to the voice of 
 Protestantism, no note responded, not a chord was touched \ 
 not a single connecting link could I discover in it to which I 
 could attach any inherent sense either in my youth or after 
 years." How many are there even among our readers who 
 will acknowledge this truth. Our souls were either dead or 
 wandering " through dark labyrinthine paths/' seeking for 
 truth and unable to find it seeking for peace, and not knowing 
 to whom to go knowing that God is the author of peace and 
 not of confusion, and yet unable to see Him in His one Church. 
 
We are and were bid to look to Dr. Blomfield, or Dr. 
 Alexander, or Dr. Whately, or Dr. Stanley, or Dr. Phillpotts 
 as our guides, but we were sure to find them either administer- 
 ing to the wants of their wives and families, or giving uncertain 
 advice. With Ida Halm-Hahn, the soul in an enquiring state 
 thinks not of such men, but of S Augustin, S. Charles 
 Borromeo, S. Pius V., Bossuet, Fenelon, the martyred Affre, 
 or our own Plunkett of Armagh. A Bishop should be our 
 ideal : " but what have the Anglican Bishops to do with the 
 ideal ? They may be very conscientious and honorable men, 
 and lead a most respectable life, but they have not raised 
 themselves over the sphere of common life they have not 
 conquered the world and themselves like the beloved S. 
 Augustiu. The same may be applied to the Protestant 
 missionaries, those gentlemen in black coats with wife and 
 child. How can they preach to the Heathen to forsake all 
 and follow the Cross ? What have they forsaken ? what have 
 they sacrificed ? And how can he be inspired with love for a 
 thing for which he has made no sacrifice ? That cannot surely 
 be denominated sacrifice which is no more than the undertaking 
 of a few laborious exercises, such toils as every journey must 
 bring with it, or the dedication of a few hours in the day to 
 the holy cause, after which the earthly comforts are diligently 
 sought. No, the poor Franciscan monks in their cowls and 
 with their beggars' rags, who inhabit the poor convents that 
 are strewed throughout Syria from Ramala to Damascus, are 
 another race of men ! They have made their sacrifice, the 
 greatest that man can make, themselves ! and he who can do 
 that who can sacrifice the mighty I can venture to exact 
 it of others. They can ask it with a good conscience, and he 
 who asks it without this can expect no result." Well and truly 
 does the Countess Ida Flahn say (now a nun, pouring out her 
 soul in the sweet retirement of the cloister) " I am disgusted 
 with the Evangelical church, which is the fashion just now. 
 
No ! a church if there must be a church can only be the 
 Catholic Church." How clearly did this truth flash on our mind 
 while yet wandering in the labyrinthine maze of Protestantism. 
 
 1853. 
 
 The principal converts this year are: 
 
 CLERGY. 
 
 173. Rev. S. H. Neligan, Curate of Cashel. 
 
 174. Rev. W. Pope, Curate of Lever Bridge. 
 
 175. Rev. S. R. Bailey. 
 
 176. Rev. J. H. Pollen. 
 
 177. Rev. M. P. Stoughton. 
 
 AMERICA. 
 
 178. Rev. N. Hough ton. 
 
 179. Rev. \V. Loman. 
 
 180. Rev. J. L. Barrett, 
 
 181. Rev. Luttrell. 
 
 182. Rev. W. Pollard, 
 
 DISSENT, 
 
 183. Rev. P. Pritchard, D.D. 
 
 LAITY. 
 
 283. Lieut. Bastard. 
 
 284. Lord R.Kerr. 
 
 285. S. Church, Esq. (R.I. P.) 
 
285. Prince L'Arendt. 
 
 286. Duke of Mecklenberg. 
 
 287. Lieut. A. Bathtirst, R.N 
 
 288. Lieut, Browne, U.S.N. 
 
 289. Lieut. Bayard, U.S.N. 
 
 290. Professor Blum. 
 
 291. Princess Vasa. 
 
 292. Marchioness of Lothian. 
 
 293. Mrs. George M'Donald, Kilcluagh, Westmeath. 
 
 294. John Pope, Esq. 
 
 295. Miss Pope. 
 
 296. Miss Louisa Pope. 
 
 297. Miss E. Pope. 
 
 298. Mdlle. Boulanger. 
 
 299. Mdlle. De Pau. 
 
 We find from Battersby's Catholic Registry for 185-1, that 
 the Messrs. Pope and their sisters are the nephews and nieces 
 of the Protestant Archbishop of Dublin, and also that Mr. 
 William Pope published his reasons for submitting to the 
 Church of the Living God. Mr. Pope says, "Unless we have 
 some rule to enable us to determine what the faith of the early 
 Church really was, even though we were able to study the 
 writers of that Church, we should only arise from their perusal 
 perplexed. For how could we determine what works of the 
 Fathers apply to all times ; which are occasional, which are 
 historical, and which doctrinal : what opinions are private, 
 what are authoritative, what they only seem to hold, what they 
 ought to hold, what are fundamental, what ornamental. 
 English High Churchmen have felt this difficulty strongly, 
 and a well-known writer of that School has advised the study 
 f the Great Anglican Divines before plunging into the sea of 
 'atristic Theology in other words, that we should learn of 
 e Anglican Divines what the belief of the Primitive Church 
 lly was. But why of them ? Why should they be better 
 15 
 
able to inform us about the Early Church than their contem- 
 poraries of the Roman Communion ? Why should the} 1 be 
 right any more than modern Divines ? If we may not take 
 our Faith from Dr. Pusey if we may not trust those who in 
 the present day tell us that the Ante-Nicene Fathers did not 
 believe in the Doctrine of the Holy Trinity, or of Original Sin, 
 why should we trust Hooker, for instance, who held that the 
 Greek Fathers were involved by implication in the heresy of 
 Pelagius, or Andrewes, who did not believe in the necessity of 
 Episcopacy, or Jeremy Taylor, who was heterodox on the subject 
 of Original Sin, and who much lamented the Nicene Council 
 itself, and calls the question at issue between Arius and the 
 Catholics, ' the product of idle brains, a matter so nice, so 
 obscure, so intricate, that it was neither to be explicated by 
 the clergy nor understood by the people, a dispute of words 
 which concerned not the worship of God, nor any chief com- 
 mandment of Scripture, but was vain and a toy in respect of 
 the excellent blessings of charity ;' or lastly, Bramhall, who 
 vindicates as orthodox, the Nestorian and Eutychian Heresies 
 of the present day. It is idle therefore (may Mr. Pope well 
 and truly conclude) to talk of appealing to the Church of the 
 Fathers, unless we have the means of ascertaining what the 
 belief of that Church really was/'* The secession of Mr. 
 Pope and the other members of his family led to the following 
 letter from the Provost of Beverly (Very Rev. Joseph Render), 
 to the Protestant Incumbent of Holy Trinity Church, York, 
 (Rev. W. Beckwith) who, we are led to believe from Mr. 
 Render's letter, was one of the chief instigators of certain 
 proceedings on the part of Mrs. Pope to her children : 
 
 " To THE REV. W. BECKWITH, INCUMBENT OF HOLY TRINITY, 
 
 MICKLEGATE. 
 
 REV. SIR, Professing yourself to be a minister of Christ, you 
 cannot but rejoice in the opportunity which I am about to offer 
 * England, Greece, or Rome? 
 
you of performing, within the precincts of your own parish, one 
 iff those -chafita.ble works to which Christ attached a special 
 blessing when he said, ' Blessed are the peace makers, for (hey 
 shall be called the children of God' I, therefore, respectfully 
 invite you to join with me in a combined effort to establish peace, 
 and to accomplish, if possible, a cordial and lasting reconciliation 
 between one of your parishioners, a Protestant parent and five of 
 her own children, two sons and three daughters, who have lately 
 seceded from < the Protestant church and embraced the creed of 
 their Catholic forefathers. 
 
 If you can induce the Protestant parent to grant liberty of con- 
 science to her Catholic children, they, 1 can assure yon, will give 
 to her their prompt and cheerful obedience in all other respects. 
 They will love her also, and within their own breasts they will 
 cherish for her all that ardent and devoted affection which good 
 and dutiful children have ever felt for a beloved parent. 
 
 Under these given circumstances, on what plea can you, Rev. 
 Sir, withhold your charitable interposition in behalf of the Catholic 
 children ? or, on what grounds, let me ask, can the Protestant 
 mother refuse to be reconciled with them ? 
 
 The resolution which they have formed to adhere to the Catho- 
 lic Church, and to worship God according to the dictates of their 
 own conscience, is the only crime, I contend, which can be laid 
 to their charge. But, in the first place, and while their minds 
 were yet in quest of truth, was it a crime, or was it not their 
 right and their sacred duty also, to search, to examine, and to 
 select for themselves, and in accordance with the conscientious 
 convictions of their own minds ? At the present day, and in the 
 midst of our present enlightenment, will any Protestant parent, 
 venture to deny to children of mature age and Well-informed 
 minds, this right of free and independent examination in matters 
 of religion ? How then could the Protestant parent be justified, 
 in the present instance, in her attempts to compel her then Pro- 
 testant children to live and to die in total ignorance of the prin- 
 ciples and system of that church which prevades the universe, and 
 which professes to be divinely commissioned to teach all truth 
 
to all the nations of the eanh ? From their infancy their own 
 Protestantism had taught them to rejoice in their possesion of 
 liberty of conscience, and to boast of those lights of private 
 judgment whieh it had conferred upon them and profferred to all 
 men. 
 
 But afterwards, and when they have advanced in age and ripened 
 in judgment, can this same Protestantism be allowed to turn 
 round upon them, and tell them that it is a crime to exercise the 
 lights which it had given them, and forbid them to examine the 
 principles of the universal church, and command them to believe- 
 in blind obedience to its own word, that Popery, that the reli- 
 gion of the vast majority af the Christian people, really is neither 
 more nor less than that horrible thing which its avovred accusers 
 have represented it to be ? By you-r own adhesion to Protest- 
 antism, and by the value which you attach to the principles, I 
 selemnly call upon you to inform their Protestant parent that- 
 free inquiry is the very basis of her own religious system, and 
 that it would be cruelly unjust on her part to punish her children 
 for having acted on the principles which her own Protestantism- 
 has infused into their minds. 
 
 Her sons and daughters had a right, you must admit, to investi- 
 gate the system ami to examine the principles of the universal 
 church, but they had no right, you will contend, to sacrifice the 
 independence of their own private judgment to the influence or 
 authority of the priest. This is a reproach which you are no 
 doubt prepared to urge against them but you are kiboring 
 under a very serious mistake. Tbev did not sacrifice their right 
 af judgment to the authority of the priest they did not make 
 the sacrifice, neither was it required at their hands. It was nei- 
 ther the opinion, nor the authority, nor the influence of the priest 
 but it was the deliberate, free, and independent exercise of 
 their own private judgment that led them into the bosom of the 
 one Holy Catholic and Apostolical Church. Their solemn ad- 
 hesion to the Catholic Church was a free and most deliberate act 
 of their own minds, and to fit their private judgment for that 
 solemn act, and to free themselves from that undue influence 
 
229 
 
 which a desire of worldly advantages on the one side, or an exces- 
 sive fear of reproaches and humiliations on the other hand, might 
 produce upon them, they lifted up their minds from earth to Hea- 
 ven, and often prayed to God in the words of the Psalmist 
 " Give me understanding and I will search Ik)/ law, and f will 
 keep it with my whole heart" While they were thus devoutly 
 asking for light to know and grace to embrace all the truths of 
 divine revelation, the whole system of the Catholic Church was 
 developed before them, and in it (hey recognised all the essential 
 features of Christ's Church, and they both inwardly believed and 
 outwardly confessed it to be that Church which Fie had com- 
 manded them to hear. 
 
 In all these proceedings they made a real and lawful use of all 
 the rights of their own private judgement. Neither did their ad- 
 mission into the Catholic Church deprive them of any of those 
 lawful rights of reason or private judgment which God has con- 
 ferred upon them. They soon found that the Church of their 
 own free choice does not condemn the rightful use, but the unlaw- 
 ful abuse of the rights and powers of their owu minds. They 
 now feel and believe that they are using those powers most freely, 
 and that they are acting most wisely in submitting their own minds 
 to the teaching of that Church which God Himself has established, 
 and commissioned and commanded to teach them all things re- 
 quisite for their salvation. Protestantism may contend that they 
 erred in matters of faith, but it must admit that they used their 
 own reasoning powers, and that they employed good arid worthy 
 means to fit and enable their own private judgment to form aright 
 decision, and that they held themselves accountable before God 
 for the judgment which they had to form. But finally and for a 
 moment, let it be supposed that they fell into error on that 
 supposition will Protestantism openly avow in the presence or" 
 astonished Europe that their error was criminal, and that external 
 punishments ought be inflicted on persons who are found guilty 
 of such crimes ? 
 
 But in another respect you may imagine that you can impeach 
 their conduct on safer ground and with more satisfaction to your- 
 
230 
 
 self. They turned away from the Bible, and on entering into 
 the Catholic Church the sacred volume became to them a sealed 
 and forbidden book ! ! Even on that supposition would your 
 Protestantism 'think itself justified in visiting them with pains and 
 external penalties ? or will it affirm that snch a crime on the part 
 of children would be sufficiently ample to free their parents from 
 their duties, and from all the sacred obligations which 'God and 
 nature have imposed upon them ? But tbeir minds were not turned 
 away from the sacred Scriptures ; neither has the Bible been closed 
 against them. Reference was constantly made to its inspired pages 
 during the whole course of their investigations. In the present 
 instance, religious controversy is out of place, and being uncalled 
 for, I am not so rude as to obtrude it upon your attention. My 
 present object is to state facts in support of my claims to your 
 charitable interposition for peace and reconciliation between a 
 Protestant parent and her Catholic children. 1 must not, there' 
 fore, attempt to convince you of the fact that they had recourse 
 to the Bible, by placing before you all the passages that were 
 drawn from it in support of Catholic doctrine. But they and I 
 can affirm in the most solemn manner, and you will be glad to 
 learn, that the Bible then was and still remains open to their 
 inspection. From the church to which they beb.ag, they know 
 that their Bible is the inspired word of God, and they find that 
 the word caught up bv the eye from the inspired page is the very 
 same W 7 ord that has been preached to their ears by the living and 
 ever teaching voice of God's church. By this means they now 
 rejoice to think that they can read their Bible, and freely inves- 
 tigate its meaning, without exposing themselves to the danger of 
 wresting it to their own destruction. Having freed their conduct 
 from reproach in this, as well as in all other respects, I have 
 sustained, I imagine, my claims to your interposition in their 
 behalf. 
 
 When you speak to the parent, reason calmly and gently with 
 her, for her sons and her daughters know that her maternal heart 
 shrinks from the humiliation to which they have been exposed, 
 but reproach and rebuke her bigoted and intolerant advisers. 
 
23L 
 
 They, it has been reported to me, are the real authors of all the 
 sufferings which the Catholic children have been compelled to 
 endure, and if you find that report well founded, you cannot lash 
 their intolerance with too much severity. By encouraging perse- 
 cution for conscience sake, they have given the lie to all their own 
 liberal and hypocritical professions; they have converted their 
 boasted liberty of conscience into a mockery and a snare. They 
 robbed these children, while yet Protestants, of the rights of pri- 
 vate judgment, and they have robbed them, since their conversion 
 to the Catholic Church, of their mother's affection. If report can 
 speak the truth, they have done more than this by their teasing 
 misrepresentations, they have impelled their beloved parent to 
 treat them as aliens to her own family, to expel them from her 
 bosom, and to banish them from their home. 
 
 By moderating the severity of the parent, and by reprobating 
 the conduct of her intolerant advisers, vindicate your religion, I 
 beseech you, from this scandal, and your Protestantism from this 
 reproach. 
 
 I remain, Rev. Sir, yours truly, 
 
 JOSEPH RENDER." 
 
 Another controversy burst forth this year, threatening a re- 
 newal of the Gorharn affair, on the only remaining sacrament 
 supposed to be held by the Establishment the Holy Euchar- 
 ist : our readers will remember that in 1843, Dr. Pusey had 
 been condemned by the " Six Doctors," whose fame is now 
 world- wide, for a sermon on this Sacrament ; since then it had 
 been held and taught sub silentio by the Tractarian party. 
 Mr. Seager shows, that a either the Church of England denies 
 a Real Presence of any kind, and so repudiates her professed 
 Lord, or she admits a Real Presence of some kind, and yet re- 
 fuses to adore/'* Mr. Denison, the Archdeacon of Taunton, 
 in the discharge of his duty as Examining Chaplain to the 
 Bishop of Bath and Wells, refused to present Mr. Fisher in 
 
 * S eager 's Letter to a Friend. 
 
232 
 
 consequence of his not agreeing to a doctrine not openly 
 preached in our Church since the days of the Marian persecu- 
 tion. Mr. Fisher complained to Dr. Spencer, the representa- 
 tive of the Bishop of Bath and Wells, who in reply to Mr. 
 Fisher's letter says, " I am aware that the last five martyrs 
 who sealed, with their blood, their testimony to the pure 
 faith as it is in Christ Jesus died the horrible, but ever glo- 
 rious death at the stake at Canterbury, for believing " that a 
 wicked man doth not receive Christ in the Sacrament." Dr. 
 Spencer furthermore assured Mr. Fisher that the '' teaching of 
 our Church, most unquestionably, is that Christ is EEALLY, 
 though only SPIRITUALLY present, to all faithful people in the 
 Holy Communion ;" and to Archdeacon Denison he wrote, 
 " As I am convinced it is not the teaching of the Church of 
 England, I could not continue to hold my present commission, 
 in a Diocese where such a doctrine is imposed upon the can- 
 didates for orders." To this Mr. Denison replied in a letter 
 which the reader will find in the Appendix.* Mr. Denison 
 also preached three Sermons at Wells Cathedral, on the Real 
 Presence, thereby exciting the ire of Mr. Ditcher. A rumor 
 was circulated that it was the intention of certain parties to 
 prosecute Mr. Denison, Mr. Eobert Isaac Wilberforce, and 
 Messrs. Phipps and Morton, of Devizes, for holding and 
 teaching the Eeal Presence in the Eucharist. Archdeacon 
 Wilberforce in 1 848 published a Treatise on the " Incarnation/' 
 in which he asserted that the Sacraments are the extension of 
 the Incarnation, and in fulfilment of his plan, set forth a work 
 on the Doctrine of Holy Baptism, and a treatise on the Eu- 
 charist ; in the latter volume Mr. Wilberforce held the Doc- 
 trine of the Eeal Presence, as taught by the Church. 
 
 Mr. Spurrell, (Vicar of Great Shelford, Cambridgeshire), 
 was pleased this year to expose the Constitution, Eules, Eeli- 
 gious Rites, and practical workings of a Society founded by 
 
 * Appendix, FF. 
 
233 
 
 Miss Sellon, in which he accused that lady of exercising tyran- 
 nical conduct, and of saying to one of the inmates of her houie^ 
 " when you hear me speak you should think it is the voice of 
 Jesus Christ," and to write down her thoughts for the mother's 
 eye. Mr. Spurrell thus concludes his charge " What does 
 Protestantism what does the Church of England know of the 
 Sign of the Cross being a sacramental symbol in the which 
 'lies deep mystery'? what does the Church know of Con- 
 fession formally and frequently made to a Priest? what of 
 Penance ? what of the keeping of the Canonical hours, and 
 of the administration of the Communion in private houses to 
 persons not sick, and at midnight ? And what of Conventual 
 Institutions ? It is earnestly hoped that the heads of the 
 Church will take such steps as may seem to them best to re- 
 trieve, if possible, Institutions wherein such practices are car- 
 ried on, and that they will not suffer clergymen of the Church 
 of England to violate its laws with impunity, by officiating in 
 such Institutions at unauthorised services.""* Miss Sellon 
 replied to Mr. SpurrelPs charge, " I am ignorant of contro- 
 versy, and know little of our present divisions ; I believe the 
 Creeds, and pray to love our Lord Jesus Christ in sincerity 
 and to obey him in sincerity, by His grace, as well as I can. 
 The Church of England is my mother Church, and I love her 
 with a true and hearty love. What she has taught, that I 
 have received; what she has allowed, that I have not re fused ; 
 what she has forbidden, that I have not looked into, and I 
 pray God to keep me dutiful, submissive and truest Would 
 to God that Miss Sellon had the gift of Faith ! that she were 
 indeed a member of that Church, " the Body of Jesus militant 
 on Earth, and triumphant in Heaven with her glorious Head/' 
 
 * Miss Sellon, the Sisters of Mercy, by Rev. J. Spurrell, 
 t Reply to a Tract by Rev J. Spurrell, by Misb Sellon. 
 
234 
 
 A Protest signed by several of the Tractarian party was for- 
 warded to the Patriarch of Jerusalem, against the conduct of 
 Dr. Gobat, the successor of Dr. Alexander, in the See of Je- 
 rusalem. 
 
 'A v 6 i [4. u 
 
 Kctl Oixovfttvtxa 
 
 T 
 
 o dt w nctTTol xatl 
 
 / A A 
 
 To the Most Holy Lord An- 
 thimus, Archbishop of Con- 
 stantinople New Rome, and 
 (Ecumenical Patriarch : and 
 To the Most Holy Lord Hie- 
 rotheus, Pope and Patriarch 
 of Alexandria, and (Ecume- 
 nical Judge : and 
 To the Most Holy Lord .... 
 Patriarch of Antioch, and of 
 All the East : and 
 To the Most Holy Lord Cyril, 
 Patriarch of the Holy City 
 of Jerusalem, and of All 
 Palestine : and 
 To the Most Holy Governing Ty etytarcirri ry 
 Synod of all the Russias:-^- 
 and 
 To the Holy Synod of the 
 
 Kingdom of Greece : 
 
 The Undersigned Bishops, 
 
 Priests, and Deacons of the 
 
 Catholic Church in England. 
 
 Scotland, and Ireland, and 
 
 others in their Communion, 
 
 greeting in the LORD : 
 
 The Unity of the Faith, Most 
 
 Holy Fathers in CHRIST, which 
 
 binds together in one the difl'er- 
 
 net? 
 
 'xett 
 
 K^mj, Koii 
 Ta ftccxoi^iareiry Kvgi'a Kvg/ . 
 
 xetf 
 
 
 , x.eti 
 
 Ku- 
 
 T>j 
 
 , Tl^ttr- 
 
 xui Aiaxovoi rijj tv 
 xxt 'Zxarlct. xeti 'ifiie- 
 
 n TY\ etvrav tcotvaviot 
 tv Kvgt'y %xt'(>itv. 
 
 ret 
 
235 
 
 ent Branches of the Holy Ca- '.ExxAWac x-aXtt n'j 
 
 tholic Church, renders it also witi xect rovro yyx<0y ort 
 
 necessary that, as the Apostle rov 'ATroWoAay, tl gy 
 
 says, "If one member suffer, a-vft-Tc-dir^ii Trdvrotra 
 
 all the members suffer with it." 2g TrdSufia, orav <*JgA<po$ 
 
 xocf fttv u r 
 Ei yu KCCI 
 
 T> Iv 'AyyA/o 'ExxA>jo-/i 
 TOVTO ftirroi qua? ov x.ahvsi TO 
 \KI roi$ y<p* 
 rf 'Av^roAjj 
 
 (pas IfMi o-wethytTr 'A 
 ^ uvTet2t>tii> 
 
 K0oA<x; 
 
 But the suffering, when brother <7*#y2jA/j, ?roAA /3*VT*goy y/y- 
 
 gives occasion of scandal to bro- yer** 
 
 ther, becomes much more grie- OVTI 
 
 vous. And such is our case at ry 
 
 the present time. For although 
 
 you ignore the Church which is 
 
 in England, yet this does not 
 
 prevent us from sympathising 
 
 in a brotherly manner with you, yg 
 
 for the scandals that have been 
 
 excited by us in the East. For 
 
 we are by no means disposed, 
 
 when injured, to retaliate by 
 
 injury, but rather as Christians 
 
 and Catholics to return good 
 
 for evil. 
 
 It is necessary, therefore, to 
 give a brief summary of what 
 has occurred, that frankly con- 
 fessing the offence, we may more 
 clearly show our own blameless- 
 ness, and render our defence 
 more easy to be understood. 
 For he verily is guilty of grie- 
 vous sin who rends the seam- 
 less coat of CHRIST. 
 
 In the year, then, of our 
 LORD 1841, it seemed good to 
 the Most Reverend Father in 
 GOD, William, at that time by 
 
 Iiviue Permission Metropolitan 
 
 Aov 
 
 Ail cli rat. 
 
 nee TO 
 7rA<>Tgoy 
 
 rw ^ir^etv ctvetirietv 
 x.t TW 7roAoy/y ijy ecotTcc t ua- 
 0r0rEgy Trotuptv. n*rv ?*$ 
 cets ^ot^rdnt o rot ^rotvec rov 
 y V 
 
 y ra ttfti oui ctupa, g3|g ra 
 
 rort Mi)rg0TaA/rti *#/ WCTJJJ 
 'AyyA/ 5 s |^ ; 'Eyrie-Mirk 
 
236 
 
 vfftxv 
 
 i<ri6v 
 etvrog it rc 
 
 line, 
 
 VfltV OTt 
 
 \v tvi 
 
 OtVTU 
 
 \TCI- 
 
 roig 
 iv r* 
 
 of the Holy Church of Canter- 
 bury, and Primate of all Eng- 
 land, when he sent out a certain 
 Bishop to Jerusalem, for the 
 purpose of taking the oversight 
 of the English Residents in Pa- 
 lestine and Syria, to circum- 
 scribe the authority committed 
 to that Bishop within certain li- 
 mits which could not be mis- 
 taken, and which he himself, in 
 the commendatory letters ad- 
 dressed to your Holinesses, 
 clearly defines. 
 " Lest any,"such are his words, 
 " should be ignorant wherefore 
 we have thus sent this our 
 Brother, we make known to 
 you by these presents, 
 that we have enjoined him by 7r^o6vftov tivui WVTOTS xotl KMTI 
 no means to interfere, in any 
 thing, with the authority that 
 belongs to you, the Bishops, and 
 the others who hold the office of 
 rulers of the Eastern Churches, 
 but, on the contrary, to yield 
 you due honor and service, and 
 to show a readiness always and 
 in every way anxiously to pro- 
 mote what may conduce to bro- 
 therly love and friendly inter- 
 course and concord. We are 
 persuaded that this our dear 
 brother will, ere ane'moaud con- 
 
 xxt a-vvrjtiocv xeci 
 
 W TTlf TOU- 
 
 'on ix. 
 
 rov rov 
 
 xoti eitoi. <7-y/^jj7-<v -ray-rot roe, Ivrt 
 
 x.cct 
 
 on *) 
 
 scientiously, obey these our In- 
 jiinctionswiih faithfulness. And 
 
 tjftirtgctv tg 
 
 ois <rific6<riv xetf 
 Iv vftTv \TCI- 
 rov$ rtjf 
 
237 
 
 Ix. 
 
 we beseech you, in the name of 
 our LORD JESUS CHRIST, to 
 receive him as a Brother, and 
 to assist him, as opportunity 
 may offer, with your good of- #g 
 fices. We trust that your Ho- 0,9 ra, 
 linesses will accept this com- 
 munication as a testimony of 
 our respect and affection, and 
 of our hearty desire to venew 
 that amicable intercourse with 
 the ancient Churches of the 
 East, which has been suspended 
 for ages, and which, if restored, 
 may have the effect, with the 
 blessing of GOD, of putting an 
 end to divisions which have 
 brought the most grievous ca- 
 lamities on the Church of 
 CHRIST." 
 
 The Bishop who is at the 
 present time entrusted with that 
 authority, entirely neglecting 
 the commands of our late Me- 
 tropolitan, and transgressing 
 the injunctions which limit his roi$ 
 ithority, is harassing to such 
 extent the orthodox Eastern 
 
 !hurch, as to receive Proselytes 
 )in her and congregate them 
 into certain schismatical con- 
 gregations, 
 
 Whence it has come to pass that 
 the Anglican Church is reason- 
 ably brought into suspicion with 
 your Holinesses, as if she. were 
 waging war against the ancient 
 
 Iv r ' 
 
 xotTa, 
 
 KCK.\ 
 
 Qtov, 
 
 rtw Xgttrrov 
 
 ot/9 19 r 
 
 rtjv 
 
 rt)9 
 
 ett 
 
 xect 
 
 rttecs <rvvctyuyols ct 
 
 Trttrreag 
 xoti othhct nee 
 
238 
 
 Kaith, and daring to, bring in 
 secretly, other new dogmas. 
 
 We therefore, whose names are 
 undersigned, Bishops, Priests, 
 and Deacons of the Catholic 
 Church, make this declaration 
 as follows : 
 
 We altogether protest against 
 all such acts done or now doing 
 by that Bishop, as proceeding 
 from himself alone, and receiv- 
 ing no sanction from our Church; 
 we would especially repudiate 
 his proselytizing practices, as 
 being repugnant to the Compact 
 (ratified A.D. 1841,) and as be- 
 ing direct infractions of the Ca- 
 nons of the Church. We there- 
 fore pray your Holinesses not 
 to impute these scandals to us 
 aaud our Church. And we trust 
 that this explanation may be 
 received in a friendly spirit ; 
 and. that .your prayers ..may ever 
 ascend for the well-being.of the 
 Holy Churches of GOD and the 
 Union of all. 
 
 We hav^ set our hands to this 
 in the month of August, A.D, 
 1853. 
 
 H/tiij ouv uv TO, orofAeirat 
 
 ovrus 
 
 Tos py ovrag VTTO rovrov Toy 
 ETTUTKOTTOV 7re66iiffi n KXI vrmr 
 
 l| lotvrov, xect [tq VTTO rt$ 
 
 Toy 
 
 ccapsi) 
 
 (rvv6tsnv (TJJV vt zrtt 
 x.ee.1 rdtg x.oe.y<xrt 
 
 TOVTO ro 
 
 TJJ 7TX(>' V>[MV ' 
 
 UiirTtvoptv 
 
 rt)9 
 
 e)s 
 
 etyitn fov &sov ' 
 
 This Protest was condemned in the following terras by the 
 Archbishops of England and Ireland : 
 
 " Whereas certain Clergymen have addressed a memorial to 
 the Oriental Patriarchs and Synods in which the Anglican 
 
Bishop in Jerusalem is accused of having exceeded the proper 
 objects of his mission, and of introducing schism into the East- 
 ern Churches : 
 
 ' And whereas some of the names affixed to the said docu- 
 ment are the names of persons who hold official stations in the 
 United Church of England and Ireland, and it might be 
 supposed, at least in foreign parts, that a censure of the Bishop, 
 as having acted without due authority from his Church, would 
 not be made by persons who were themselves acting without 
 such authority : 
 
 " Therefore we, the Metropolitans of the United Church of 
 England and Ireland, deem it expedient to make this public de- 
 claration that the said Memorial does not in any manner 
 emanate from the said Church, or from persons authorized by 
 that Church to pronounce decisions. 
 
 "We are induced to take this step, first, in order to guard 
 against the danger which might arise to our own Church from 
 the example of the irregular and unauthorized proceedings of 
 the memorialists ; and furthur, because we sympathize with our 
 brother, the Anglican Bishop in Jerusalem, in his arduous 
 position, and feel assured that his conduct, under the circum- 
 stances in which he is placed, will be guided by sound judgment 
 and discretion. 
 
 " J. B. CANTUAR. 
 
 "T. EBOR. 
 
 " JOHN G. ARMAGH. 
 
 " RICHARD DUBLIN. 
 " Xov. 1, 1855." 
 
 We, the Committee engaged in procuring subscription to an 
 address to the Oriental Patriarchs on recent proselytizing pro- 
 ceedings in the East, having before us the declaration issued by 
 the Most Reverend the Archbishops of Canterbury, York, Armagh, 
 and Dublin, concerning that address, do now, on behalf of the 
 subscribers, most solemnly and earnestly protest before the Church, 
 Uiat we do not presume in the said address to speak author- 
 
40 
 
 itatively in the name of the Church of which we are members, 
 but simply to clear our own consciences, and, as far as our indi- 
 vidual subscriptions extend, to help towards the clearing of our owii 
 Church also of what we feel to be a most grievous scandal pressing 
 upon all. Should we be considered over anxious in hastening 
 forward an object so urgent, we desire to submit ourselves, in this 
 and all other matters, to the authoritative and formal judgment 
 of the Church. And we would very respectfully represent that 
 to receive proselytes from a Church to which friendly professions, 
 never cancelled, were made by the late Primate, and this with no 
 other justification than that some of the persons so received had 
 already left that Church, and professed before Mahometan magis- 
 trates their renunciation of their former confession of faith, and 
 their preference of a nondescript Christianity, without any speci- 
 ality of doctrine of discipline, is a proceeding at variance with 
 Holy Scriptureand with the canons of the Church, and, if 
 persisted in and avowed and sanctioned, destructive of the character 
 of our Church itself, as being, what we maintain it to be, a true 
 portion of the One Holy Catholic Church of the Redeemer, We 
 cannot but hope also from the concluding sentence of the Arch- 
 bishops' Declaration, that the degree in which such proceedings 
 have been pursued and avowed before the world, had scarcely 
 been brought under their Graces' knowledge and animadversion. 
 And should it be judged that we have done wrong in not having 
 presented the scandal to the legitimate authorities of our own Church 
 before entering into communication with others on the subject, we 
 trust that such presumed error will not be attributed to any dis- 
 respect for those authorities; nor can we persuade ourselves that, 
 on account of what may be deemed irregularity on our part, the 
 Archbishops, in conjunction with their brethren, will abstain from 
 doing what in them lies to remove our cause of complaint. If* 
 our proceeding be irregular, we trust that it may be considered 
 but as one of many irregularities inseparable from the present 
 position of the Church of England, in which the clergy, deprived 
 of the legitimate mode of expressing their complaint afforded 
 by the Convocations of the two provinces, are compelled to 
 
41 
 
 clear their consciences in such way as is open to them, not being 
 contrary to the canons. 
 
 Signed on behalf of the Committee, 
 
 W. H. MILL, Chairman. 
 
 The inhibition which was laid on Mr. Mason Neale, in 1848, 
 was not removed by the Bishop of Chichester, though a petition 
 was presented by the collegians of Sackville College.* 
 
 1854. 
 
 The principal Converts this year were : 
 
 CLERGY. 
 
 184 Rev. G. J. Hill, Bath. 
 
 185 Rev. G. A. Phipps, Vicar of Devizes. 
 
 186 Rev. A. T. Morton, Curate of Devizes. 
 
 187 Rev. W. H. Scott, Curate of Bolton. 
 
 188 Rev. W. Hamilton. 
 
 189 Rev. G. J. M'Leod, Curate of Stoke Newington. 
 
 190 Rev. J. A. Pope, Vicar of Stoke Newington. 
 
 191 Rev. H. N. Felgate,(R.I.P.) 
 
 192 Ven. R. I. Wilberforce, Rector of Burton Agnes, York. 
 
 193 Rev. G. de la Feld, Rector of Tortington, Sussex. 
 
 GERMANY. 
 
 Rev. Meinholdt. 
 
 195 Rev. Mosheim. 
 
 196 Rev. P. Oertel. 
 
 197 Rev de Soharet. 
 
 AMERICA. 
 
 Hev. H. Parsons. 
 
 * Appendix G.G. 
 16 
 
199 Rev. O. A. Shane. 
 
 200 Rev. D. M'Leod. 
 
 242 
 
 LAITY. 
 
 300 Lord Monteith. 
 
 301 Baron Ward, (Milan.) 
 
 302 Sir R. Crown. 
 
 303 Sir R. Blennerhassett. 
 
 304 Dowager Lady Castlestuart, 
 
 305 Digby Boycott, Esq. 
 
 306 Hon. J. R. Chanter. 
 
 307 Prince Galitzkin. 
 
 308 Earl of Castlestuart. 
 
 309 Lieut. Bastard. 
 
 310 Charles Voegel. 
 
 311 G. Wincklemann 
 
 312 Hon. F. Cavendish, R.I. P. 
 113 Prince of Hesse Darmstadt. 
 
 314 Dr. Eisenbach. 
 
 315 Lady Floyd. 
 
 316 Lady Monteith. 
 
 317 Lady de Trafford, (R.I.P.) 
 
 318 Princess Navroki. 
 
 319 Baronne D'Ordred. 
 
 320 Ctss. Zule. 
 
 321 Mrs. Hill. 
 
 322 Mrs. Scott. 
 
 323 Miss Monteith. 
 324- Princess C. Vasa. 
 
 325 Miss Floyd. 
 
 326 Miss Hanley. 
 
 The world was fraught, amid the din caused by the bom- 
 bardment of a celebrated city in the Crimea, the stronghold of 
 Russia's mighty Czar, with hostile proceedings, and rumors of 
 yet further hostility against Messrs. Denison, Phipps, Morton, 
 and Robert Wilberforce, which ended in the resignation of 
 

 248 
 
 the Vicar of Devizes and his Curate, and their ultimate sub- 
 mission to the Church ; thus terminating a quarrel which 
 would have dragged the most evident proof of our Lord's love 
 before the public, before an infidel and unbelieving race of 
 men who sneer at God's truth, and thereby increase their own 
 damnation ; for though the Establishment does not, and cannot 
 possess HIM WHO dwells in our tabernacles, the God of Love 
 and Peace, yet the very fact of certain of its (so called) minis- 
 ters holding the doctrine of the Real Presence, might tend to 
 blaspheme Him Whose name ought to be treated with reve- 
 rence and veneration. 
 
 And yet, dear reader, is it possible to believe that those who 
 are still left behind in the meshes of Anglicanism " enjoy peace 
 in the way of duty , and rest in obedience ?" They believe in 
 the Real Presence, and yet persist in upholding a Church, 
 which refuses to adore, and they have peace (we are told) in 
 the way of duty. They believe in the efficacy of the Mass, as 
 the one Sacrifice for the living and the departed, and yet per- 
 sist in upholding a Church, whose language denounces that 
 office as a blasphemous arid dangerous deceit, and yet they say 
 they \\WQpeace in the way of duty. They believe that they 
 who reject Christ's lawful ministers reject Him, and on Dr. 
 Pusey's assurance, that they need not examine who those Mi- 
 nisters are, they reject those whom the See of S. Peter and 
 the Catholic World send and acknowledge as the only 
 lawful ministers of Christ, and yet (we are assured) they have 
 peace in the way of duty. And from whom, but from them- 
 selves, has Dr. Pusey derived this most singular authority over 
 them ? Trusting, however, to his assurance, they reject the 
 warnings, disobey the commands, and disregard the excom- 
 munications of the acknowledged successors of S. Peter, and 
 they have rest in obedience TO WHOM ?* 
 
 Mr. Robert Wilberforce, previous to his secession, having 
 * Seager's Letter to a Friend. 
 
244 
 
 first resigned his preferment in the Establishment,* published 
 a work on the Principles of Church Authority, in which he 
 proves that " private judgment has (since the Reformation 
 been the real system that prevailed in England/' "Well and 
 truly does Mr. Wilberforce sum up the argument of his work 
 in the following words, " It has been shown by the testimony 
 of those who lived before us, that our Lord not only taught 
 doctrines, but founded a Church. To this Church He was 
 pleased to commit the especial function of interpreting that 
 system which He delivered to mankind. He qualified it for 
 such an office, by rendering It the habitation of that Divine 
 Spirit, which had dwelt without measure in the temple of His 
 own Humanity, and was pleased to take up His perpetual 
 abode in His Body Mystical, the Church. Such is the state- 
 ment of those who have delivered to us an account of our 
 Lord's nature and actions, and unless this capacity of judg- 
 ment had been possessed by the Church, we could have no 
 evidence of the inspiration of that Sacred Volume, which con- 
 tains the records of our faith. For it was the Church's judg- 
 ment, which stamped it with authority, and in its turn it con- 
 firms that which Antiquity had previously witnessed, respect- 
 ing the authority of the Church. The Church's authority then 
 depends on that presence of the Spirit which gives it life. 
 This authority had resided first in its completeness in the Per- 
 son of our Lord, when He was manifest in the flesh. He was 
 pleased to bestow it in a plenary manner on the College of His 
 Apostles: from them it has descended to their successors, the 
 Bishops throughout the world. But to preserve the unity of 
 this wide-spread commission, our Lord was pleased to give an 
 especial promise to one of His Apostles, and to bestow upon 
 him, a name and office derived from Himself. And as the 
 Episcopal College at large succeeded to the Apostles, so was 
 there one Bishop, whom the Universal Church believed from 
 the first to be the successor of S. Peter. Hence was he spoken 
 * Appendix H.H. 
 

 24-5 
 
 of in ancienttimes, as discharging that function among the 
 rulers of the Church Catholic, which was discharged among 
 his brethren by the Chief Apostle. The successor of S. Peter 
 is declared by those General Councils which are admitted by 
 all Catholics to be the representative of him who was the 
 bond of unity and Rock of the Church. And hence, as the 
 circle of Christendom grew wider, and its unity could not be 
 maintained without a stronger principle of confraternation, it 
 was through this principle that the oneness of the Catholic 
 Body was perpetuated, and the Primacy of S. Peter ripened 
 into the Supremacy of the Pope. But now comes a change. 
 There arises a powerful monarch in a remote land, who resolves 
 to separate the Church of his nation from the unity of 
 Christendom. He effects his purpose by force or fraud, and 
 bids it recognise a new principle of unity in himself. He 
 passes to his account, and his children rule after him. But 
 this new principle of unity is found in time to be insufficient. 
 No sooner is the grasp of the civil ruler relaxed, than a host 
 of parties divide the land ; the very thought of unity and hope 
 of concord is gradually lost. The National Church is sur- 
 rounded by sects, and torn by dissensions. Iiitra muros 
 peccatur et extra. And can it be doubted what advice would 
 be given to its children by that great Saint, who looked forth 
 upon a somewhat similar spectacle in his native land, and 
 whose life was expended in winning back his brethren one by 
 oue to the unity of Christendom ? He did not think that the 
 national energy of Africa was any pledge of safety to the 
 Donatists, or that the number and succession of their Bishops 
 entitled them to respect. e Come, brethren, if you wish to 
 be inserted in the Vine ; for we grieve when we see you lie 
 thus cut off from it. Number the Bishops from the very seat 
 of Peter, and in that list of Fathers, see what has been the 
 succession ; this is the rock against which the proud gates of 
 Hell do not prevail-' "* 
 
 * Wilberforce's Principles of Church Authority. 
 
246 
 
 The conversion of lion. E. Cavendish is thus referred to by 
 the Rev. E. Rinolfi : u The Missioners had also the great 
 satisfaction of receiving into the Church before leaving Castle- 
 bar, the Hon. E. Cavendish. This gentleman had always 
 been a most upright and liberal man, advocating Catholic 
 interests for years merely on the score of truth and of justice, 
 not anticipating that he should ever be a Catholic himself. It 
 was during this Mission, which he attended as often as his old 
 age and infirmity allowed him, that his natural honesty and 
 justice done to his abused and insulted Catholic neighbours 
 were repaid by Almighty God, by granting deep conviction to 
 his mind and firm resolve to his heart to embrace the Catholic 
 faith. It was a spectacle moving to tears to see that grey-haired 
 and infirm nobleman, with his eyes bathed in tears, submit 
 with the simplicity of a child his venerable head to the regener- 
 ating waters of Baptism, and then declare his utter unworthiness 
 of such a grace, and his incapacity to express his feelings of 
 gratitude to Almighty God and His Missioners." 
 
 The Protestant churchwarden of S. Paul's, Knightsbridge* 
 elated by the success of his canvass and the resignation of Mr. 
 Bennett of excommunication notoriety, addressed a letter to 
 the Right Rev. the Lord Bishop of London, in which he com- 
 plains of the Romish or Puseyite practices of Mr. Bennett's 
 successor, the Hon. and Rev. R. Liddell, who was governed 
 by Mr. Nugee, one of his curates. Mr. Westerton thus 
 describes the 11 o'clock service at S. Paul's, and proceeds to 
 mention other discrepancies between the conduct of Messrs. 
 Liddell, Nugee, Parry, and Lowder " While the Clergy bell* 
 is ringing, the choristers, boys and men, issue from the clerk's 
 vestry in procession, followed by one of the curates, cap in 
 hand ; when they have taken their places, Mr. Liddell and 
 
 * Mr. Westerton has not explained tins mystical phrase, and we 
 have in vain searched Hook and Riddell for the meaning of this 
 Anglican term, and,, certainly to us, novel. 
 
247 
 
 two other curates, with occasionally volunteer clergymen, walk 
 in procession from the vestry, each bearing one or more of the 
 vessels to be used at the Communion. As they approach 
 the < Altar 1* on which stands a large cross, Mr. Liddell bows 
 to it reverently, and deposits on the credence-table by its side 
 the vessel he has brought. Mr. Nugee, also bowing, reverently 
 approaches it, and giving up what he has brought to be put 
 there, takes his post on the south side of it, followed by the 
 others, who having imitated his example, take their places 
 behind them. 
 
 .. 
 
 The Rubric, from the Book of 
 Common Prayer. 
 
 The manner in which the 
 directions of the Rubric are 
 followed at S Paul's. 
 
 At the beginning of 
 
 1. The Minister does not reed 
 or say, but intones-^ them, and 
 that so quickly that the effect 
 intended to be produced by 
 them, is altogether lost on the 
 congregation. 
 
 Chanted. 
 
 3. It is intoned. 
 
 4. It is chanted by the choir. 
 
 orning Prayer, the Minister 
 shall read with a loud voice 
 some one or more of these sen- 
 tences of the Scriptures that 
 follow, and then he shall say that 
 which is written after the said 
 sentence. 
 
 2. A general confession to be 
 said of the whole congregation, 
 after the Minister. 
 
 3. The absolution is to he 
 pronounced by the Priests. 
 
 4. The people shall answer 
 here and at the end of all other 
 prayers, Amen, 
 
 * An Altar is defined to be " a sort of table which the old heathens 
 made use of to offer sacrifice to their gods. Among the Jews there 
 was a great variety of Altars, and also in the Primitive Christian 
 Church ; and even to this day in the Roman Catholic Church ; but 
 the Church of England and ail the Reformed Churches discontinue the 
 NAME and have abolished the DOCTRINE that supported the use." 
 Dyche's Eng. Dictionary. 
 
 t To intone is to " make a slow protracted noise," as Pope 
 Bo swells each windpipe ; ass intones to ass, 
 Harmonick twang." 
 
9AS 
 
 5. Then the Minister shall 
 kneel and say the Lord's Prayer 
 with an audible voice,the people 
 repeating it. 
 
 6. Then likewise he shall say. 
 
 7. Here all standing up shall 
 say, Glory, &c. 
 
 5. The Minister does not say 
 but intones it, the choristers 
 the same for the people. 
 
 chants it, and 
 are chanted bv 
 
 the 
 the 
 
 or 
 
 8. Then shall be said 
 sung, the Psalm following. 
 
 9. Then shall follow the 9. Chanted. 
 Psalms in order. 
 
 10. Then shall be sung or said 
 the Apostles' Creed by the 
 Minister and people standing, 
 except only such days as the 
 Creed of S. Athanasius is ap- 
 pointed to be read. 
 
 6. He 
 answers 
 choir. 
 
 7. He chants it as often as 
 it occurs with this addition 
 Mr. Liddell, folding his hands 
 across his breast, bows his 
 head toward the Altar, continu- 
 ing bent till it is ended. Mr. 
 Nugee does the same. 
 
 8. Chanted. 
 
 10. The Apostles' Creed is 
 sung accompanied by the Organ, 
 but while doing so the choristers 
 and Clergy turn their faces to the 
 ' Altar' and their backs to the 
 Congregation. 
 
 20. The table at the communion 
 time having a fair white linen 
 cloth upon it, shall stand in the 
 body of the Church, or in the 
 Chancel, where morning and 
 evening prayers are appointed 
 to be said, &c. 
 
 * * * * * 
 
 25. Then shal follow the 
 Sermon, or one of the Homilies 
 already set forth or hereafter 
 to be set forth by authority.] 
 
 20. No table is provided, but 
 instead of it an elaborately 
 carved oaken Altar precisely 
 like those used in Roman 
 Catholic Cathedrals and 
 Chapels, and like them covered 
 with rich velvet * Antependia' 
 or ' Altar' cloths of colors 
 varying with the season, em- 
 broidered with monograms, 
 fleursde lis, and other devices in 
 silver and gold. 
 * # * * 
 
 25. Mr. Liddell then leaves 
 the Altar to put on his gown 
 and preach the Sermon, the 
 Curates remaining hidden from 
 the congregation in the sedilia 
 by the side of the Altar, like 
 Monks and Roman Catholic 
 Priests. 
 
249 
 
 26. Then shall the Priest re- 
 turn to the Lord's table, &c. 
 
 26. The Sermon ended, all the 
 congregation depart except 
 those who stay to the com- 
 munion. Another procession 
 of the Curates from the* Altar 
 to the Vestry, and with Mr. 
 Liddell from the Vestry to the 
 * Altar' having taken place, 
 choristers resume their places, 
 and the two Churchwardens 
 approach the railing in front of 
 the ' Altar' on the north, and 
 the other on the south side; here 
 each finds two golden dishes, 
 placed for him with a piece of 
 red cloth with embroidered 
 border, and the monogram 
 I. H. S. inside them, they turn 
 round and come down to the 
 foot of the steps leading to the 
 chancel, where the Clerk is 
 waiting on the north, and the 
 Verger on the south side, for 
 their plate or bason, and during 
 the intoning of the sentences 
 previously alluded to, the Offer- 
 tory money is collected, and 
 each takes up his plate to one 
 of the Curates, who, with the 
 large alms dish before him, is 
 waiting to receive and place 
 them therein ; when this is done 
 it is handed to Mr. Liddell, 
 who reverently places it on the 
 ' Altar' before the Cross. 
 
 42. After the Divine Service 
 is ended, the money given at 
 the offertory shall be disposed 
 of to such pious and charitable 
 uses as the Minister and 
 Churchwardens shall think fit. 
 Wherein, if they disagree, it 
 shall be disposed of as the 
 Ordinary shall appoint." 
 
 42. Until very recently, Mr. 
 Liddell took possession of the 
 whole of the Offertory money, 
 amounting annually to an un- 
 usually large sum, which he dis- 
 posed of at his own will and 
 pleasure the Churchwardens 
 not having a voice in the dis- 
 tribution of a single shilling to 
 the poor, nor have they so 
 now." 
 
250 
 
 This letter having produced no reply from the " Bishop" 
 of London, though Mr. Liddell discontinued the " procession 5 ' 
 and the bowing to the Altar, yet as some Popish practices 
 were still continued, a remonstrance was addressed to Mr. 
 Liddell by his Protestant churchwarden, Mr. Westerton, 
 wherein he thus refers to the credence-table : " I have to 
 complain of the introduction and use of the * Credentia' or 
 ' Diminutive Preparatory Altar/ or, as it is sometimes called, 
 the ' side board' or ' Credence Table/ which has been set up 
 in the said Church of S. Paul, as I affirm, without any lawful 
 authority. I protest against the use of the said credence-table 
 as furniture or ornament utterly unknown to ecclesias- 
 tical uses in the Protestant Reformed Church of England at 
 any time since the Reformation, and I insist that the same 
 is a mere Popish utensil ; and I do accordingly protest against 
 the use of the same as a thing so utterly foreign and unknown 
 in the Protestant Church, that it has no English word or 
 equivalent phrase to express its Roman name ; an utensil, 
 moreover, only mentioned in the Missals or Romish ceremonials, 
 declared unlawful by the Statute 3 and 4 Edward VI., c. 10." 
 
 After a lengthened series of protests and remonstrances, 
 the period of the election for churchwardens approached, and 
 after no little manoeuvring, unequalled in any political 
 contest for a Parliamentary seat in the annals of the United 
 Kingdom, Mr. Westerton was returned on 16 June, by a 
 majority of 327. The state of the Polling was 
 Westerton, 651. 
 Davison, 328. 
 
 During the first election a circumstance occurred which 
 deserves a place in our History, as showing the partiality of 
 Protestants, whether Proselytisers or Tractarians, to figure in 
 the Police Court we refer to the enquiry into the complaint 
 of John Ledwich against the Rev. Charles P. Lowder for 
 inciting certain lads in Cherry-street to attack him with eggs 
 

 251 
 
 and stories, Mr. Lovvder apologized, and as a salve to the 
 egg-pelted bill carrier, gave him 2. We insert the trial in 
 the Appendix, as also a most amusing letter from a Parishioner 
 of S. Paul's, describing the zeal of " certain ladies" (reminding 
 us, by the way, of our Souper ladies in Ireland), who rushing 
 into the shops would take the place of the little tradesman, 
 and dispense " lolly-pops" and red herrings, while the proprietor 
 was hurried into a cab to vote against l< that Westerton."* 
 Well may we smile when we hear of S. Barnabas pelting S. 
 Paul with rotten eggs ! ! Of a truth Mr. Lowder deserves 
 our best thanks for this farcical and ludicrous interlude in a 
 Tractarian hand-to-hand contest. When will Mr. Lowder 
 again interfere and think it a " capital joke," as no doubt it 
 was, to pelt a poor " board man" with rotten eggs and stones ? 
 would that we knew, for we should like to see the fun, from 
 a window at least, and purchase a pen'orth of lolly-pops from 
 one of the titled dames of Belgravia, and be present at one of 
 the " High Teas 3 ' of S. Barnabas. 
 
 Mr. Westerton, finding himself supported by so large a 
 majority of the Protestant parishioners of Belgravia, published 
 a Eeply to the Adjudication of the Bishop of London, proving 
 by the Injunction of Edward VI. (1547) that processions were 
 never recognized or used by the Protestant Church that 
 " bowing to the altar" was only peculiar to Popery , that inton- 
 ation was forbidden by Edward and Elizabeth, and by the 13 
 and 14 Charles II., cap. 4, sect. 2 ; that " Altars," high or 
 diminutive, are wholly and solely Popish, and we are informed 
 by Mr. Westerton, on the authority of Cave, that "the 
 Primitive Christians had no other in their churches THAN 
 DECENT TABLES OF WOOD." The churchwarden reminds Dr. 
 Blomfield that an altar is an altar though it be "not fixed" 
 but " inoveable," as fixedness was never an essential element 
 or characteristic of the structure called an Altar, and as a 
 proof of this cites Lucan 
 
 * Appendix II. 
 
252 
 
 " Erexit subitas congestu cespitis aras 
 Vota qui thuricremos noil irrita fudit in ignes;" 
 and Virgil 
 
 " Campum ad certamen, magnae sub mcenthus urbis, 
 Dimensi Rutulique viri Teucrique parabant : 
 In medioque focis, et Diis comrauiiibus aras 
 Gramineas ;" 
 
 and further quotes Facciolati to show the difference between 
 the " Alta ara" (i.e., altare) and the " ara quae huinilior est," 
 or the Altare prothesis " Altare, (says Facciolati) locus ad 
 sacrificandum aptus, in quo adoletor victima ; quare differt ab 
 ara, quse humilior est et turn Inferis turn superis diis convenit. 
 Prseterea in ara aut supplicatur, aut libatur tantum in Altari 
 victima adoletor" that ALTARS by the injunction of Edward 
 VI. addressed to Ridley, " WERE TO BE TAKEN DOWN IN EVERY 
 CHURCH AND CHAPEL" that " Sir John Gates went down 
 with letters to see the Bishop of London's injunctions per- 
 formed, which touched plucking down of superaltars, Altars, 
 and suchlike ceremonies and abuses" that in 1564 an order 
 was issued for " the Parishe to provide a decente table," and 
 that " Altar stones were to be defaced and bestowed to some 
 common use" that candlesticks are " purely and essentially 
 Romish" that the decking the Altar with flowers is a corruption 
 of the Roman Church first imitated from the Pagans, as 
 " Ridet argento domus : ara castis 
 Vincta Verbenis avet iminolati 
 
 Sporgier agno ;" 
 and Virgil 
 
 " Effer aquam, et molli cinge haec altaria vitta 
 Verbenasque adole pingues et mascula thura." 
 
 To this memorial the Bishop's secretary thus replied : 
 
 "Dean's Yard, Westminster, 
 
 Ylth August, 1854. 
 " Sir, The Bishop of London desires me to say, that he 
 
253 
 
 lias received your letter of the 9th instant, and that he sees 
 no reason to alter the decision which he made known to you 
 in his letter of March last. 
 
 " I am, Sir, your most obedient servant, 
 
 " CHRISTOPHER HODGSON, sec." 
 
 And here we purpose for a while bidding adieu to Messrs. 
 Westerton, Liddell, Lowder, and Co. 
 
 1855. 
 
 The principal converts were 
 
 CLERGY. 
 
 198 Hev. C. E. Parry, Curate of S. Paul's Knight's -bridge, 
 
 London. 
 
 199 Rev. E. S. Ffoulkes, Tutor of Jesus' College Oxford 
 
 200 Rev. W. Palmer, Fellow of Magdalen College, Oxford. 
 
 201 Rev. E. B. Deane, Rector of Lewknor, Oxford. 
 
 202 Rev. T. P. Wrighte, Fellow of King's College, London. 
 
 203 Rev. F. Lascelles, Vicar of Merevale, Warwickshire. 
 
 204 Rev. T. S. Cocks, Rector of Sheviock. 
 
 205 Rev. W. Wheeler, Vicar of Shoreham.* 
 
 206 Rev. G. Rose, P. C., Earl's Heaton, Yorkshire. 
 
 207 Rev. L. Kynaston. 
 
 208 Rev. Djunvowsky, Russia. 
 
 AMERICA . 
 
 209 Rev. H. Wheaton. 
 
 210 Rev. W. B. Whitcher. 
 
 211 Rev. W. Markoe. 
 
 * " Since the retirement of Archdeacon Manning from the Estab- 
 lishment," (says the Brighton Examiner,) " there has been nothing 
 in this part of the country which has created half the sensation as 
 the secession of Mr. Wheeler, and every one must see that it affects 
 all those large establishments which have been formed at Shoreham, 
 Hurst, and Lancing, and which now involves to a considerable 
 extent Magdalen College, Oxford." 
 
254 
 
 Rev. E. H Doane. 
 213 Rev. W. Forrest. 
 
 LAITY. 
 
 327 Colonel Wood. 
 
 328 Gemschid Rasched Bey. 
 
 329 Hon. J. Vandyke. (America.) 
 
 330 M. David Richard. 
 
 331 M. J. Marguet. 
 
 332 W. Bancroft, Esq. (the author of the " History of the 
 
 United States.") 
 
 333 Earl of Dunraven. 
 
 334 Mr. Reid. 
 
 235 F. Gosberry, Esq. 
 
 336 C. R. Bailey, Esq. 
 
 337 Miss Lawfield. 
 
 338 Miss Featherstone 
 
 339 Mrs. Sptirgeon. 
 
 340 Miss Spurgeon. 
 
 341 Lady Bourke, (Marble Hall Co. Galway.) 
 
 342 Duchess of Buccleuch. 
 
 343 Viscount Adare. 
 
 Mr. Parry says, cf Certainly there is one hindrance to our 
 submitting to the Catholic Church, independent of argument, 
 false notions, and prejudices. It is dread. The dread of 
 leaving for ever one idea of Christianity for another, so strangely 
 different, so hateful to the natural man, so unbending, as that 
 of the Church of Rome. High Anglican theories excited our 
 imaginations, and separated us in thought from the rest of 
 our Protestant brethern, but Rome divides us for ever from 
 all such theories, as well as from Protestantism in general. 
 She will be believed entirely or not at all ; she is the whole 
 truth or none; she is alone Christ's Church or Antichrist; a 
 
255 
 
 gigantic delusion, or the true messenger from Heaven. These 
 Anglican theories may lead you gallantly to her threshold, but 
 once there, you must retrace your steps, or leave those theories 
 as you pass within her pale. Many when they see this sicken 
 at the sight, and shrink from the sacrifice. Let us count then 
 the cost, for the sacrifice of the past must be full and entire. 
 The English Establishment is utterly wrong, notwithstanding 
 its ancient creeds and respect for past times, or Rome is a lie. 
 Better remain where you are than take your Protestant fancies 
 into the Roman Communion. She must be exclusive, for the 
 Gospel is so. The Gospel is indeed open to all, both bad and 
 good, and so also are the Church's doors, and all nations and 
 people are pressed to come in, but as every Christian creed 
 necessarily excludes more than 500,000,000 of human beings 
 from the present grace of the Gospel, so the creed of Rome 
 excludes from the unity of the True Church, all Protestants 
 and Greek schismatics too. If nothing would persuade you 
 that the latter creed can be right in its exclusion, nothing 
 ought to convince yon that the Gospel can be true at the ex- 
 pense of so many other religious systems in the world."* 
 
 As regards Mr. Ffoulkes, whose reconciliation with Holy 
 Church we have just had the pleasure of recording, we feel it 
 incumbent on us to refer to a work published by him in 1853, 
 entitled, The Problem ' What is the Church ? y solved. <rx.tyis 
 xi rov *! w 6tvxi TW Ex*Ajj<r*W, or the Counter Theory" Mr. 
 Efoulkes informs his readers, that he published this little work 
 after spending " seven years" in analyzing what seemed to be 
 principles, and accounts for his title by quoting and adopting 
 the following passage from the late Professor Butler, whom 
 he designates as Dr. Newman's ablest opponent " Probably 
 nothing would wholly destroy the effect of such a work 
 (Newman's Essay on Developernent) but some equally clever 
 
 * Parry's Appeal to Common Sense. 
 
256 
 
 rival theory. ATI intellectual romance of this kind is in this 
 respect like a religious or political novel ; you cannot meet it 
 effectually by mere argument ; to put it down at all you must 
 win the public ear and fancy by a counter novel."* To Mr. 
 Ffoulkes we are indebted for this ''rival theory," this " counter 
 novel," by which he endeavored to " win the public ear 
 and fancy," however, in about two years after its publication, 
 Mr. Ffoulkes was led by the grace of God to answer his own 
 question, " What is the Church ?" by humbly suing for recon- 
 ciliation with the see of S. Peter. 
 
 To Mr. Ffoulkes we are indebted for the following list of 
 converts from Protestantism to the Roman communion; 
 "Dryden, the first of poets, and Sunderland, the Prime 
 Minister, stand at the head of a catalogue in which the Earls 
 of Peterboro' and Salisbury, Sir Edward Hales, Haines, and 
 Tindal, are names still familiar to English ears .... 
 Among foreigners, while Christiana, Queen of Sweeden; Wolf- 
 gang William, Count Palatine of the Ehine; Christian 
 William, Marquis of Brandenburg ; Ernest, Prince of Hesse ; 
 John Frederick, Duke of Brunswick ; and Frederick Augustus, 
 king of Poland, were crowned heads; John Christian, Baron 
 of Boisneburg ; Eongovius, a Knight of Holstein ; Caspar 
 Scioppiu?, Peter Bertius, Christian Besold, Ulric Hunnius, 
 Nicholas Stenonius, John Philip Pfeiffer, Lucius Holstenius, 
 Peter Lambecius, Henry Julius Blum, Andrew Fromm 
 BartholtNihusius, Christian Hellwig, Matthew Praetorius, and 
 others, were all men of various genius and acquirements/'t 
 
 Mr. Palmer, whose name has often been mentioned in the 
 course of our narrative, was received into theChurch at Rome ; 
 but while Oxford and Cambridge are thus giving to the 
 Church the elect of her sons, A merica is also yielding fruit. 
 Brownson, Ives, Huntingdon, Forbes, are among the more 
 celebrated of her converts ; this year, however, has witnessed 
 
 * Butler's Lectures on the Developement of Christian Doctrine, 
 f Ffoulkes' Counter Theory. 
 
the reconciliation of the son and brother of two Bishops, Mr. 
 Doane and Mr. Bailey. The father of the former gentleman* 
 who is regarded as the Bishop of New Jersey, has been pleased 
 to issue a document purporting to be a sentence of deposition 
 against his sou, the Rev. G. H. Doane, and as it is so unique, 
 we cannot refrain from presenting it to the reader, trusting 
 that he will, while smiling at Dr. Doane' s zeal, pray for his 
 conversion to the Faith promulgated by Christ on Mount 
 Calvary, and taught by the Church of Rome alone. 
 
 " TO ALL EVERY WHERE WHO ARE IN COMMUNION WITH THE 
 HOLY CATHOLIC AND APOSTOLIC CHURCH : 
 
 Be it known that GEORGE HOB ART DOANE, M.D., Deacon 
 of this Diocess, having declared to me in writing his renun- 
 ciation of the Ministry, which he received at my hands, of the 
 Lord Jesus Christ, and his design not to officiate in future in 
 any of the offices thereof, intending to submit himself to the 
 Schismatical Roman intrusion, is deposed from the Ministry, 
 and I hereby pronounce and declare him to be deposed. In 
 the name of the Father and of the Son and of the Holy Ghost. 
 Amen. 
 
 Given at Riverside this fifteenth day of September, in the 
 year of our Lord 1855, and in the twentieth year of my 
 consecration. 
 
 G. W. DOANE, LL.D., 
 
 Bishop of New Jersey. 
 
 the presence of 
 
 MILO MAHAN, D.D., Presbyter. 
 MARCUS F. HYDE, A. M., Presbyter. 
 
 This sentence was not put into execution until the Canon 
 ' where the party has acted unadvisedly and hastily/ which is 
 preeminently the present case, had been offered, urged, and re- 
 fused. It only remains for me humbly to ask the prayers of the 
 
253 
 
 Faithful in Christ Jesus, that my erring child may be brought 
 back to the way of truth and peace, and for myself, that I may 
 have grace to hear and do the holy will of God. 
 
 G. W. DOANE." 
 
 We have finished our history of the "Traetm-ian," " Oxford;' 
 or lt Puseyite" movement, and perhaps we may be asked cut 
 bono ? What interest is it to those who have always been 
 Catholics, to hear of the erratic performances of a Mr. Blunt, 
 or a Mr. Liddell, or a Mr. Bennett? or what possible pleasure 
 can it give the convert who has fully and entirely submitted 
 to the Church of Home, to hear of his past doings, or to have 
 the scenes of his Anglican days brought before his mind; to 
 think of the time when a respectful salutation to the departed 
 at the lych gate, was taken as a salutation to the representatives 
 of a Poor House, and when his casting the du-st on the 
 coffin of the deceased was regarded as an act of supersti- 
 tion or what possible gratification could it afford to one 
 who is satisfied (if indeed there be any such) that the Church 
 of England is all that he stands in need of, to read of the 
 secession of such men as Newman, Ward, Eaber, Oakeley, 
 Maskell, Allies, Bodsworth, Canning, Wilberforce, Efoulkes, 
 or Palmer ? It is from no wish to parade the names of these 
 or any other of our fellow converts that we have penned our 
 " History :" our wish has been to keep the annals of Puseyisrn 
 before us, and to present them as a guide to some future histo- 
 rian of the Church of England as an index to the commence- 
 ment of the fulfilment of the vision granted to S. Edward and 
 the Spanish Hermit in the reign of Elizabeth. Three centuries 
 had scarce elapsed, when the top-mast of the sunken vessel, 
 perceived by the Hermit, was seen rising above the waters, and 
 the English Church, prefigured by that vessel, once more man- 
 fully and openly breasted the waves of heresy and schism. 
 
259 
 
 The Hierarchy was restored to England, and though Protest- 
 antism was rampant with fury, still the Church proceeded 
 onward, reconciling one and then another wandering son to 
 her bosom, regardless of the threats of Lord Campbell, or the 
 proclamations of Mr. Spencer Walpole, or the letters of Lord 
 John Eussell. But not so with the Establishment j while the 
 Church rejected and cut off from her communion such rotten 
 branches as, in our own days, Ronge and Czerski ; the Estab- 
 lishment, inasmuch as she is NOT the Church of God, was 
 compelled to see one Heretic promoted to the Bench of her so- 
 called Bishops, and another appointed to a Living, while 
 others defended these practices. In the case of Mr. Gorham, 
 the Bishop of Exeter had the honesty to act upon his convic- 
 tion and refuse to institute, and here the matter ended.- Nay, 
 it did not end here we have forgotten ; the Bishop of Exeter 
 '* protested" (as Protestants, no matter whether imbued with 
 high Anglican Church theories, or Latitudinarian principles, 
 invariably do) against the institution of Mr. Gorham, on the 
 ground that " the said George Cornelius Gorham did manifestly 
 and notoriously hold the aforesaid heretical doctrines, and hath 
 not since retracted and disclaimed the same, any Archbisbop 
 or Bishop, or any official of any Archbishop or Bishop, who 
 shall institute the said George Cornelius Gorham to the cure 
 and government of the souls of the parishioners of Bramford 
 Speke within our Diocese aforesaid, will thereby incur the sin. 
 of supporting and favoring the said heretical doctrines, and we 
 do hereby renounce and repudiate all communion with any one, 
 be he who he may, who shall so institute the said George 
 Cornelius Gorham as aforesaid.""* 
 
 But why did not Dr. Philpotts " warn those parishioners of 
 Bramford Speke whom Christ has placed under his charge, to 
 avoid all communion with the said Mr. Gorham, to flee from 
 his ministrations and seek orthodox teaching elsewhere." He 
 
 
 * The Grurham Case. 
 
260 
 
 coukl not Jo so, for, as lie tells the Church -wardens of Brain- 
 ford Speke, that " it would bo a presumptuous invasion of his 
 rights so to do, it would be sehismatical to give such advice, 
 and sehismatical to follow it ;" so that Bishop Philpotts, who 
 (t would be bound/' he tells us, " to submit to every penalty 
 rather than himself give Mr. Gorham institution, in the Dio- 
 cese which he says is committed to his charge by Christ, yet 
 he tells the poor people it will be sehismatical if they do not 
 place themselves under the pastoral care of an open and in- 
 tolerable heretic."* Mr. Gorham was instituted, and the case 
 ended ; for rfr when it was first decided that the validity of 
 Baptism was to be left an open question in the Church of 
 England, many persons expressed their conviction that to allow 
 an Article of Faith to be denied, was to abandon the principle 
 of Authority, and therefore to lose that which was essential to- 
 the vitality of the Church. But a few years have accustomed 
 men to this as to other evils."f And thus will it invariably 
 be with the Establishment, for it has not, as Dr. Pusey has 
 truly said, " any distinctive doctrine," and that therefore it is 
 worse than idle for any of her members to make declaration 
 against Romish error. 
 
 The Tractarian controversy has developed another circum- 
 stance; a certain party in the establishment had contended 
 for the Apostolical succession of the Anglican Ministers, and 
 much was said and written on this subject, when the Primate 
 put an end to the matter, by expressing his belief that only 
 one of the Bishops believed in the absolute necessity of Epis- 
 copal Ordination. We know not whether Dr. Sumner inten- 
 ded to contend for lay ministration, (though in reality he, as 
 well as the other soi-disant-Bishops, is only a. layman,) with 
 Dr. Gilbert Burnett, and to found his argument upon two 
 supposed ecclesiastical facts, which it would be well for us to 
 examine. Dr, Burnett's " ecclesiastical facts" are 
 
 * Ward's letters on the Establishment. 
 f Wilberforce on the Principles of Church Authority. 
 
261 
 
 I. The preaching of S. Frumentius. 
 
 II. The conversion of the Iberians. 
 
 The passage from Burnett is as follows, "Our Reformers 
 had also in view two famous instances in Church History, of 
 laymen that had preached arid converted nations to the Faith. 
 It' is true they came as they ought to have done to be regularly 
 ordained, and were sent to such as had authority so to do ; 
 so Frumentius preached to the Indians, and was made a Priest 
 and a Bishop by /Vthanasius ; the king of the Iberians, before 
 lie was baptized himself, did convert his subjects (says the 
 historian,) and became the Apostle of his country before lie 
 was himself initiated. It is indeed added, that he sent ail 
 embassy to Constantine the Emperor, desiring him that he 
 would send Priests for the further establishment of the Faith 
 there."* 
 
 Let us enquire into the case of 
 
 I. S. Frumentius preaching to the Ethiopians before his 
 ordination by S. Athanasius. 
 
 A Christian philosopher, (Meropius) on his return from 
 India, brought with him his two nephews, JEdesius and 
 Frumentius ; who, on the vessel anchoring at some port in 
 Africa, lauded for the purpose of learning iheir lessons. They 
 were surprised by a body of Barbarians, who were at war with 
 Home; returning from the vessel winch they had pillaged, they 
 were so touched by the beauty and innocence of the children 
 
 at they brought them to their King, who made yEdesius 
 cup-bearer, and Frumentius the keeper of the Royal 
 rds. The King died, and on his death left his kingdom 
 
 his sou, still a child, with his wife as regent, and granted 
 Frumentius and jEdesius liberty to do as they pleased. But 
 the Queen besought them to assist her in the government of 
 the kingdom until her son should be of age. God inspired 
 Frumentius with the idea of inquiring if there were any 
 * Burnett on the XXXIX Articles. 
 
262 
 
 Christians among those who trafficked with the country, and 
 as lie found there were, he permitted them to hold prayer- 
 meetings after the manner of the Romans, and even allowed 
 tli em to build Churches, thus aiding them in planting and 
 propagating Christianity. On the young king coming of age, 
 ^Edesias and Frumentius rendered him a faithful account of 
 their administration, and left. ^Edesius returned to Tyre to 
 see his relations ; but Frumentius proceeded to Alexandria, 
 saying that it was not right to conceal the work of the Lord. 
 He informed S. Athanasius, as Bishop of the Diocese, of all 
 that had occurred, and exhorted him to send some one as 
 Bishop, to preside over the number of Christians that were 
 there. S. Athanasiu?, after reflecting on the words of S. 
 Frumentius, said, " whom else can I send, save you ;" and 
 having consecrated him Bishop, he commanded him to return 
 to Auxuma in Ethiopia, where he performed several miracles, 
 and converted a large number of the Barbarians. 1 * S. Fru- 
 mentius cannot, notwithstanding the authority of Dr. Gilbert 
 Burnett, be cited as an example of a lay-preacher > as he did no 
 more than any Christian would do in similar circumstances. 
 
 II. The conversion of the Iberians. 
 
 " A certain woman (says Socrates, )f distinguished by her 
 devout and chaste life, was, in the providential ordering of 
 God, taken captive by the Iberians, who dwell near the Euxine 
 Sea, and are a colony of the Iberians of Spain. She accordingly 
 in her captivity exercised (i<piho<ro<p&t) herself among the 
 Barbarians in the practice of virtue : for she not only main- 
 tained the most rigid continence, but spent much time in fast- 
 ings and prayers; which extraordinary conduct the Barbarians 
 observing, were very greatly astonished at. The King's son, 
 then a mere babe, happening to be attacked with disease, the 
 Queen, according to the custom of the country, sent the child 
 
 * Baronius. 
 * Socrates' Ecclesiastical History. 
 
to other women to be cured, in the hope that their experience 
 would supply a remedy. After the infant had been carried 
 around by its nurse without obtaining relief from any of the 
 women, he was at length brought to this captive. She, 
 having no knowledge of the medical art, applied no material 
 remedy ; but taking the child and laying it on her bed, which 
 was mado of horse-cloth, in the presence of other females, she 
 simply said, 'Christ, who healed many, will heal this child 
 also ;' then having prayed, in addition to this expression of 
 failh, and called upon God, the boy was immediately restored, 
 and continued well from that period. The report of this 
 miracle spread itself far and wide among the Barbarian women, 
 and soon reached the Queen, so that the captive became very 
 celebrated. Not long afterwards the Queen herself, having 
 fallen sick, sent for this woman, who being a'person of modest 
 and retiring manners, excused herself from going, on which 
 the Queen was conveyed to her, and received relief in like 
 manner as her son had, for the disease was at once removed. 
 But when the Queen thanked the stranger, she replied, ' This 
 work is not mine, but Christ's, who is the Son of God that 
 made the world/ She therefore, exhorted her to call upon Him, 
 and acknowledge the true God. Amazed at his wife's sudden 
 restoration to health, the King of the Iberians wished to re- 
 quite her with gifts, whom he had understood to be the means 
 of effecting these cures ; she however declined their acceptance, 
 telling him that she needed not riches, inasmuch as she pos- 
 sessed abundance in the consolations of religion ; but that she 
 would regard as the greatest present he could offer her, his 
 recognition of the God whom she worshipped arid declared. 
 This answer the King treasured up in his mind, and going 
 forth to the chase the next day, the following circumstance 
 occurred; a mist and thick darkness covered the mountain-tops 
 and forests where he was hunting, so that their sport was 
 embarrassed, and their path became inextricable. In tin's per- 
 
261 
 
 plexit the Prince earnestly invoked the gods whom he wor- 
 shipped, but finding that it profited him nothing, he at last 
 determined to implore the assistance of the captive's God ; 
 when scarcely had he began to pray, ere the darkness arising 
 from the mist was completely dissipated. Wondering at that 
 which was done, he returned to his palace rejoicing ; and re- 
 lating to his wife what had happened, he immediately sent for 
 the captive stranger, and begged her to inform him who that 
 God was whom she adored. The woman, on her arrival, caused 
 the King of the Iberians to become a Preacher of the Gospel ; 
 for having believed in Christ through the faithfulness of this 
 devoted woman, he convinced all the Iberians who were under 
 his authority ; and when he had declared to them what had 
 akeu place in reference to the cure of his wife and child, as 
 well as the circumstance connected with the chase, he exhorted 
 them to worship the God of the captive. Thus, therefore, 
 both the King and Queen were made preachers of Christ, the 
 one addressing their male, and the other their female subjects. 
 Moreover, the King, having ascertained from his prisoner the 
 plan upon which Churches were constructed among the 
 Komans, ordered an Oratory (eiW^ov) to be built, providing 
 all things necessary for its immediate erection ; and the edifice 
 was accordingly commenced. But when they came to set up 
 the pillars, Divine Providence interposed for the confirmation 
 of the inhabitants in the faith, for one of the columns remained 
 immovable ; and the workmen, disheartened by the fracture 
 of their ropes and machinery, at length gave up all further 
 effort. Then was proved the reality of the captive's faith in 
 the following manner : going to the place at night without the 
 knowledge of any one, she spent the whole time in prayer ; 
 and the power of God was manifested by the pillar being 
 raised, and caused to stand erect in the air above its base, yet 
 so as not to touch it. At day- break, the King, who was an 
 intelligent person, ciune himself to inspect the work, and 
 
205 
 
 seeing the pillar suspended in this position without support, 
 both he and his attendants were amazed ; but shortly after, 
 while they stood gazing on this wonder, the pillar descended 
 on its own pedestal and there remainded fixed. Upon this 
 the people shouted, attesting the truth of the King's faith, 
 and hymning the praise of the God of the captive. Their be- 
 lief being thus established, the rest of the columns were easily 
 reared, and the whole building was soon completed. An em- 
 bassy was afterwards sent to the Emperor Constantino, re- 
 questing that henceforth they might be in alliance with the 
 Komans, and receive from them a Bishop and consecrated 
 clergy, since they sincerely believed in Christ. Ruffinus says, 
 that he learned these facts from Bacurius, formerly one of the 
 petty Princes of the Iberians, who subsequently went over 10 
 the Romans, and was made a captain of the military force in 
 Palestine : being at length intrusted with the supreme com- 
 mand in the war against the tyrant Maxim us, he greatly 
 assisted the Emperor Theodosius." 
 
 Such were " the two famous instances in Church History' 7 
 referred to by Burnett, and relied on by Dr. Sumner and 
 those who think with him regarding the non-necessity of Epis- 
 copal Ordination but perhaps these gentlemen have a latent 
 suspicion that they are in reality only laymen. Acknowledg- 
 ing the validity and canonicity of Anglican orders, acknow- 
 ledging that Dr. Sumner is an Archbishop and Dr. Pusey a 
 Presbyter still the question is, <f who gave Dr. Parker (the 
 first Protestant Archbishop of Canterbury), not his orders, 
 not his episcopal character, but mission to execute the powers 
 \\hich belong to that character in the determinate sec of Can- 
 terbury, and authority to execute the powers of a Primate in 
 the Province of Canterbury. To this no answer can be given 
 but one Queen Elizabeth gave, or at least attempted to give, 
 that mission and authority;" and, continues Mr. Allies, "more 
 need not bo said on this head, as all the Courts of the King- 
 
26G 
 
 dom have just affirmed this power to exist in the Crown, and 
 as Her Majesty, in exercise of her authority as Supreme Eccles- 
 iastical Judge, lias just reversed the sentence of the Arch- 
 bishop's Court, and decreed that the clergy of the Church 
 have it wholly at their option, to teach and preach that infants 
 are regenerated by God in Holy Baptism, or that such a doc- 
 trine is ' a soul-destroying heresy' nay, as the perfection of 
 liberty, the same clergyman can now at the font, in the words 
 of the Baptismal Service, declare his belief in the former doc- 
 trine, and in the pulpit proceed to enforce the latter."* The 
 Queen has also power to institute Bishops, i.e., to originate 
 mission and jurisdiction. t 
 
 In addition to this the Anglican ministers are not ordained, 
 inasmuch as the words conveying the orders " might be used 
 to a child when confirmed or baptized," but this objection was 
 so powerfully brought home by Lewgar (a convert, and friend 
 of the notorious apostate Chillingworth) that the Convocation 
 being assembled, altered the form of ordaining Priests and 
 consecrating Bishops in order to obviate these objections. 
 " But (says Dr. Milner) admitting that they are sufficient to 
 obviate all the objections of our divines to the Ordinal, which 
 they are not, they come above a hundred years too late for 
 their intended purpose ; so that if the Priests and Bishops of 
 Edward's and Elizabeth's reigns were invalidly ordained and 
 consecrated, so must those of Charles II.'s reign and their 
 successors have been also."J Another peculiarity was the 
 respect with which Bishops were to be treated ; their lightest 
 word was esteemed a censure, and at first it was so, but soon 
 the Episcopal Bench was arrayed against the Tractariaii party, 
 and then matters were different. The Bishop of Hereford is 
 still styled Bishop Hampden by the English Churchman^ and 
 
 * Allies' the See of S. Peter. 
 
 t Appendix J.J. 
 \ Milner's End of Religious Controversy. 
 
267 
 
 one of the " Oxford School" says" The Bishops of the pre- 
 sent day are manifestly NOT THE CHOSEN OF THE CHURCH, but 
 
 CREATURES OP THE SECULAR CLERGY ; and to the Secular 
 
 Government, and to their own ambition, and aggrandizement 
 and power, do they now compromise, betray, and sell the 
 liberties, the duties, nay, the very bread and (moral) being of 
 the so-called Lower Clergy, who notwithstanding are the only 
 hopeful pastors of the people and faithful witnesses of Jesus 
 Christ." What watchful observer of the course of events in 
 the Establishment, and the gradual return of England to the 
 faith of her forefathers, has forgotten the curious correspon- 
 dence between Messrs. Henslowe and Harvey and their 
 respective Diocesans. 
 
 The Puseyites at first did not use the Rosary or have 
 crucifixes, for Mr. Newman tells us that " the crucifix is in 
 this place no badge of persons "* but as the controversy 
 developed itself, we find Dr. Pusey and Miss Sellou 
 defending the crucifix, for says the former, " Neither the use 
 of the crucifix nor of the pictures of the Crucifixion, which are 
 more common among ourselves, can be in any way regarded as 
 contrary to the second commandment, when used to set before 
 their eyes the Divine Lord, and the sufferings of our Crucified 
 Lord. Eor what is forbidden in that commandment is to make 
 for ourselves any likeness of God ; but to represent Christ 
 Crucified is but to exhibit the human form which for us and 
 our salvation He Himself took. "t " Nor do I know anything 
 to forbid an English clergyman either to wear such a memorial 
 of his crucified Lord himself, or to give it to others to wear, 
 not ostentatiously, but unseen by man, to recall the thought of 
 Himself to them ; but farther, neither can I think it wrong 
 
 \pray either with a picture of our Lord crucified, or a crucifix 
 fore him, so that it be used only to fix and deepen our 
 
 Hi 
 
 5 
 
 * Newman's Letter to the Rev. G. Faussett (1838.) 
 t Pusey's Preface to Scupoli's Spiritual Combat, p. 191, Note, 
 (2nd Edition). 
 
thoughts of His dying love and make it present to us. 
 This also I have said when asked."* Mr. Dodsworth thus 
 remarks on this passage, (and need we say that we fully concur 
 with him, for there always has appeared a delicacy shall we 
 call it? no, rather an apologetic spirit, long before Dr. Pusey 
 even sanctioned the use of the crucifix and the Rosary, among 
 the Tractarian party a reserve winch plainly showed that 
 though they, "with Dr. Arnold, envied the little girl kissing 
 the crucifix in the crypt," yet were afraid to act)t " I very 
 reluctantly notice the following painful passage in Dr. Pusey's 
 remarks on this branch of the subject. The italics are mine. 
 ' I could not when asked but say that the crucifix itself was not 
 forbidden by the second commandment.' Dr. Pusey argues 
 at great length, and with much force and beauty, upon the 
 edifying use of the crucifix, as reminding us of Him who died 
 for us, as reminding us of Him by its very touch, and he says 
 much more in this good strain ; he knows too how falsely 
 Catholics are accused of breaking the second commandment by 
 
 * Pusey's Letter to the Bishop of London. 
 
 f We give the extract in full from Mr. Bennett's " Letter to 
 Lord John Russell, M.P.'' " The second commandment is, in the 
 letter, utterly done away with by the fact of the Incarnation. To re- 
 fuse then the benefit which we might derive from the frequent use of 
 the Crucifix, under the pretence of the second commandment, is folly, 
 becanse God has sanctioned one conceivable similitude of Himself 
 when he declared Himself in the person of Chri.st" and in another 
 place, " In the crypt is a Calvary, and figures as large as life, repre- 
 senting the burying of our Lord. The woman who showed us the 
 crypt had her little girl with her, and she lifted up the child, about 
 three years old, to kiss the feet of our Lord. Is this idolatry ? Nay 
 verily, it may be so, but it need not, and assuredly is, in itself, right 
 and natural. I rather envied the child. It is idolatry to talk abuut 
 Holy Church and Holy Fathers bowing down to fallible and sinful 
 men, not to bend knee, lip, and heart to every thought and every 
 image of Him our manifested God. ^Life of Dr. Arnold.)" 
 
269 
 
 its use. And yet he speaks as if reluctantly, 'I could not 
 refuse* ' when asked* and as being able to shelter himself 
 behind the opinion of a most estimable man indeed, but an 
 avowed latitudinarian. Thus fortified, he could not refuse to 
 say that Christians, who use the crucifix, are not actually 
 IDOLATERS. What must we then think of a position which 
 forces such a man as Dr. Pusey to write in this strain ? 
 Afterwards, at p. 149, he says ( It cannot but be natural to 
 every Christian heart to love to behold representations of his 
 Crucified Lord. It cannot, dare not, need apology/ Would 
 that he had thought of this before he wrote the previous 
 painfully apologetic passage/'* The Oxford party now adopt 
 the Rosary as well as wear crucifixes, nay, they even go so far 
 as to wear relics and the Agnus Dei. Poor men ! they imagine 
 themselves to be in the Church, members of Christ's One 
 Holy Catholic and Apostolic Church, whereas they are still 
 out of Her pale, and " aliens to the commonwealth of Israel/ 7 
 thus forcibly reminding one of those words of the Prophet 
 Isaiah, " Behold all ye that kindle a fire, that compass your- 
 selves about with sparks, walk In the light of your fire, and in 
 the sparks that ye have kindled. THIS SHALL YE HAVE OF 
 
 MINE HAND, YE SHALL LIE DOWN IN SORROW Pf 
 
 The Tractarian party were great sticklers for the revival of 
 the obsolete rituals and ceremonies of the Establishment, but 
 with what success our readers may judge, when one Bishop re- 
 commended unlit candles to be placed on the Communion 
 table, and others were told that they had " no dispensing 
 power over either Rubric or Canon, but only an explanatory 
 one in difficult cases/'t 
 
 Ten years have now elapsed since the writer of these pages 
 was led by the loving kindness of a good and gracious God to 
 
 
 Dodsworth's Letter to Dr. Pusey. 
 
 t Isaiah, 1. 11. 
 The Church her own Revivalist, by J. F. Knolles. 
 
270 
 
 resign all that he had in this world to embrace the Faith as 
 taught by Jesus Christ, arid now held and maintained by the 
 Church of Rome., and though these ten years have been a 
 period of bitter suffering, still, thank God, he has been enabled 
 to remain firm in his faith, and to be still, by the grace of God, 
 A CATHOLIC. The Church of Rome alone possesses that 
 faith which S. Peter preached and for which S. Paul suffered, 
 that glorious faith which enabled a child of twelve years to 
 court martyrdom, and to tell the impious Dacian that she was 
 the implacable enemy of his idols, that Isis, Apollo, and 
 Venus were nothing, and carried away by her zeal, the youthful 
 Eulalie spat in Dacian's face, and trampled under foot the idol 
 which she saw before her, and thus she perished ; that faith 
 which enabled S. Agnes, S. Lucy, and S. Euphemia, to suffer 
 unheard-of tortures ; that faith for which S. Alban shed his 
 blood ; but this was at a time when, with the poet, it might be 
 said 
 
 " The Kingdom all did rush to sanctity, 
 
 There was fear each day and love of God in them, 
 
 As long as lived the warmth of faith without decay." 
 
 " Oh then," do we say with Mr. Allies, " Church of Rome, 
 too late have we found thee who shouldst have fostered our 
 childhood, and set thy gentle and awful seal on our youth 
 who shouldst have brought us up in the serene regions of truth, 
 apart from doubt and the long agony of uncertain years. . . 
 O too long sought and too late found, yet be it given us to 
 pass under thy protection the short remains of this troubled 
 life , to wander no more from the fold, but to find the Chair 
 of the Chief Shepherd to be indeed the ' shadow of a great 
 Rock in a weary land !' "* 
 
 While our pages were passing through the press, Dr. 
 Lusliiiiglon delivered his most remarkable judgment, in re 
 
 * Allies' St. Peter and his See. 
 
271 
 
 Westertan v. Liddeil, clerk, condemning the credence table, 
 altar cloths and crosses, against which judgment Mr. Liddell, 
 or rather the Tractarian party, have appealed, and the Bishop 
 of Exeter, ever ready to defend Tractarianism, enters the list 
 with Dr; Lushington, and boldly tells him that his judgment 
 respecting the credence table is illegal, and says that having 
 been once called on to decide a complaint against a clergyman 
 for putting a credence table within the chancel, his judgment 
 was to change the name of the table, but let the table itself 
 remain. 
 
 Dr. Philpotts' reason for the use of a credence table, is so 
 thoroughly unique that we present it to our reader with his 
 note, appending thereto the real meaning of the world " creden- 
 za" and also the import of the ceremony of prcKgustoMo^ which 
 we believe was not " ad vitandum veneni periculum quod sic 
 in sacristse caput recidisset. 7 ' Dr. Philpotts says, " whether 
 indeed the name c Credence/ or the thing, be of Roman origin, 
 is by no means certain. Those who so consider it, ascribe it 
 to a frightful state of manners in the fifteenth and sixteenth 
 centuries, when more than one person of eminence were believed 
 to have been cut off by poison, introduced into the Host, 
 do not pretend to a full acquaintance with the facts which 
 ade the precaution of a ' Credence' necessary nor with the 
 ct manner in which this precaution was effected. But I am 
 sured by a friend of much authority in any archreological 
 uestion, that, in order to prevent the Host being made the 
 cans of administering poison, or, to use the words of Martene, 
 ' ad vitandum veneni periculum quod sic in sacristae caput reci- 
 disset,' there was a certain ceremony termed prcegustatio, in 
 which three Hosts were prepared, ' unam pro sacrarnento, et 
 duas pro proba.' This ceremony seems to have made necessary 
 
 (certain cases some small adjunct in the form rather of a 
 est or safe than of a table, either attached to the altar, or in 
 e immediate neighbourhood of it, in order that the bread so 
 
lasted before consecration, and after consecration the portion 
 reserved, should be trustworthy, whence the origin of the name 
 credenza, a safe." The following note is appended to this 
 passage which we here give "The whole ceremony was called 
 prcegustatio, and is thus described in the Museum Italicum 
 Diaconus Evangelii latinus accipit hostiam unam de tribus, 
 quae sunt super patenam, et cum ea duas alias hostias tangit, 
 et dat sacristse comedendam - t deinde accipit aliam hostiam de 
 duabus quse rernanserant, et cum ea tangit patenam et calicem 
 per totum, intus et extra, et similitsr dat earn sacristse come- 
 dendam, &c. The ' Vocabolarw degli Accademici della 
 Crusca,' gives, among others, the following definitions of the 
 word { credenza] which term is by no means peculiar to the 
 service of the Altar, from which we may see that the term is 
 used to signify both the assay itself and the place of trust 
 (safe}> to which the assayed viands were committed. * Creden- 
 za' I/ Assagiare che fanno gli scalchi e i coppieri delle vivan- 
 de e bevende, prima di servirne i lor Signori. ' Credenza' 
 diciaino anche quel armario dove si ripongon le cose da man- 
 giare, e vi si distendon sopra i piatelli per lo servizio della 
 tavola." 
 
 In the revision of Clement VIII. the word credentia^ is 
 carefully avoided, and the term abacus, side table, substituted, 
 possibly from a desire to obliterate the memory of the reason 
 for which the credence table properly so called had been in- 
 traduced. Whenever the word is mentioned at all in his 
 revision, it is used as if it were the trivial, but not the correct, 
 name mensa seu abacus quod credentiam vocant. 
 
 We shall first of all ease Dr. Philpotts' apprehension, re- 
 specting the ceremony of pragustatio, by reminding him that 
 many instances are given by Du Cange, in which the credentia 
 or abacus is used as a sideboard in profane sacrifice, and hence 
 its being introduced into the Eucharistic sacrifice. We next 
 beg to call his attention to the following letter from the Eev. 
 
273 
 
 A. Crowther, O.S.A., respecting the definition of the word 
 idenza. 
 
 " To the Editor of the < Times: 
 
 Sir In this morning's paper I noticed some account of a 
 letter written by the ' Bishop* of Exeter on Dr. Lushington's 
 recent judgment about the fittings of Protestant churches. His 
 Lordship, it appears, is at a loss to know what * credence table* 
 exactly means he cannot tell whence it is derived, and evidently 
 labors under some mystery about it. Might I state, for the 
 information of such of your readers as have not lived in Italy 
 and mixed with the people, that the word is of Italian derivation, 
 and is used in ordinary conversation ? La credenza means no- 
 thing more than a small cupboard or shelf in any handy situation 
 serving to stow away any odd matters that may be wanted at a 
 loment's notice. La credenza is not necessarily a piece of 
 ligious furniture, nor has it any connexion with religious rites 
 ?r se. There is la credenza dell' altare, la credenza del bat- 
 'isterio, la credenza dell olio santo, and there is a credenza 
 every body's chamber. So the word is not so very Popish 
 as the ' Bishop ' seemed to fear. 
 
 Yours respectfully, 
 
 T. A. T. CROWTHER, 
 
 Priest of the Eremite Order of St. Augustine. 
 Chatham, January 9." 
 
 As regards the altar cloths we might present our readers 
 with fuller catalogues of church ornaments than those adduced 
 by the Bishop of Exeter: but in the name of common sense, 
 why do certain Ministers of the Establishment require these 
 " sumptuous carpets of silk or velvet, or other such stuff," 
 credence tables, ambyres, piscinae, crosses, &c. &c., when they 
 ignore the presence of Him, who is God as well as man, on their 
 altars, when they tell us that Dr. Pusey has demolished the 
 Tridentine Doctrine of the Real Presence, and that the Sacri- 
 fice of the Mass is impious and blasphemous when their own 
 Martyrologist, the truth-telling and candor-loving Foxe, has 
 recorded instances of blasphemy that make our blood curdle 
 18 
 
274 
 
 within our veins ; and when the walls of our cities, towns, and 
 villages, are placarded with falsehoods so glaring, that it is mar- 
 vellous how any can credit them, and the press daily teems 
 with the most palpable absurdities. 
 
 These " tapetes ex serico" credence tables, ambyres, &c., 
 are necessary in the Church of God rich and gorgeous 
 antipendia are of utility in that House of Prayer, where the 
 dim light of the sanctuary tells you that the God of Heaven 
 and Earth, the Crucified Redeemer, is actually present, but in- 
 buildings consecrated to heresy they are worse than useless, 
 and therefore do we commend Dr. Lushington in inhibiting 
 the use of more than one altar cloth. 
 
 We have no reason to be surprised at the cool appropriation 
 by heresy of that which belongs solely to the Church of God, 
 for simia Dei diabohis is a true proverb the devil is ever 
 aping God in his works; "yet," to use the words of Mr. 
 Efoulkes, " he is made instrumental to the very purpose which 
 he would defeat," for a lie would not be a lie did it not 
 counterfeit some truth. 
 
 Does the Church establish the Sisters of Mercy and call 
 their services into requisition ? the devil is ready, as the 
 " simia Lei" with a Nightingale or a Sellon* to ape the 
 works of the genuine Sister of Mercy. Does the Church in 
 her wisdom establish missions ? a Wilberforce is at hand to 
 attempt the same. Does the Church send out missioners to 
 the distant East, or the cold frigid North ? a Martyn and a 
 Heber are nigh to go likewise. Does the Church recommend 
 her clergy to practice celibacy ? immediately does Anglicanism 
 seize the idea, and " Bachelors' vows" are taken, and soi-disant 
 monasteries and convents established nay, even our very 
 
 * We by no means desire to depreciate the exertions of these 
 ladies in the cause of mercy and charity, as we sincerely trust to see 
 them and their companions rejoicing one day in the faith that 
 cometh from above. 
 
275 
 
 ecclesiastical dress is imitated, and it is not without great 
 difficulty that one can at a first glance discern a Priest of the 
 Most High from a teacher of heresy. 
 
 Did not the Devil act as the " simia Dei" when he urged 
 men to establish Societies for the perversion of Ireland, and 
 established a " Priest Protection, Society" to give shelter to 
 apostate Priests to men who, failing to raise a schism among 
 their people, or actuated by evil passions, left their God, and 
 sold their souls for a mess of pottage ? -for we are aware that, 
 from the moment that Browne, the Apostate Archbishop of 
 Dublin, broke the sacred Baculum Christi to this hour, bri- 
 bery is used to purchase souls dedicated to God. We are 
 further aware that when the hour of death draws nigh, when 
 the " apery" of Satan is seen through, and the soul is ap- 
 proaching the valley of the shadow of death, that she sends, 
 like Myler Magrath, the apostate Archbishop of Casliel, and 
 the penitent Dunboyne, for the Priest of the Most High to 
 console and reconcile her to an offended Deity. The Devil 
 at the hour of death, fails to be the " simia Dei" as the deatli 
 beds of apostates fully confirm ; others, like Quinn, the Scrip - 
 -reader at Cushendall, and Magrath, Bishop of Down and 
 mnor, submit to the Church before that awful power. Satan 
 foiled, thoroughly foiled, in his attempt to act the "simia Dei" 
 -his instruments are pliant enough, but God is generally at 
 hand to overthrow their plans and to turn them into ridicule. 
 Well may the Psalmist's words apply to the instigators of this 
 movement in Ireland " Why have the Gentiles raged, and the 
 people devised vain things ? The Kings of the earth stood up, 
 and the Princes met together against the Lord and against His 
 Christ. Let us break their bonds asunder, and let us cast their 
 yoke from us. He that dwelleth in Heaven shall laugh at them, 
 and the Lord shall deride them. Then shall He speak to them 
 in his anger, and trouble them in his rage." 
 
276 
 
 As we have but just referred to Myler Magrath, the apostate 
 Bishop of Down and Connor, who returned to his allegiance, ; 
 we cannot do better than give the letter of the Papal Nuncio 
 to the then Father Provincial of the order of S. Francis : 
 
 " Dilecto nobis in Christo ad 
 
 modum Reverends. 
 Accurate legi quae mihi 
 significas circa personam Dom- 
 ini Mileri Magrath. Lauda 
 summopere quam pi'ce se fert 
 ad ecclesiae gremiuui redeundi 
 cogitationem. Poteris ilium 
 hortari seiio, ut snseeptam 
 men tern non depouat, sed potius 
 illam ad exitum perducere 
 omnibus nervis adnitatur, in 
 eumcfue fmem quanto malurins 
 Hiberniam. deserat. Ego sa- 
 lutem ipsius toto jam animo 
 inhians, teneriori ilium ara- 
 pexii hie exeipiam daboque 
 meis offieiis operain ut sanc- 
 tissimus Dominus noster cle- 
 m enter cum illo agat, plane 
 mihi persuadens fore ut sua- 
 sanctitas-paterna qua in omnes 
 utitur, beniguitate hunc resipis- 
 centem aspiciat illiusque errata 
 condonet. 
 
 Deus Pateruitatem tuani 
 
 custodial. 
 
 Bruxelles, 29th Janualii, 1612. 
 
 Paternitatem fuam Amantis- 
 simus, dilectonobis in Chris- 
 to, ad modum fteverendo 
 Patri fratri Mauritio Ul- 
 tano, min obser regni Hiber- 
 m provincial*. 
 
 To our beloved Very Rev. 
 
 Father in Christ. 
 I have read with great at- 
 tention all those particulars 
 which you have signified to 
 wie, regarding the individual, 
 the Lord Myler Magrath. I 
 commend exceedingly that 
 thought which he has mani- 
 fested, of returning to- the bo- 
 som of the Church. It will be: 
 with you to exhort him se- 
 riously not to abandon the 
 resolution which he has formed,, 
 but rather employ all his- 
 strength and energy in bringy 
 ing it to an issue, for which 
 purpose he ought to depart 
 from Ireland as quickly as pos- 
 sible. Extremely solicitous as 
 I am for his salvation, I shall' 
 cm niy part receive him here 
 with most tender affection, and 
 I shall by every means use 
 my influence and best endea- 
 vors to effect that our most 
 Holy Father may act with 
 clemency towards him, being, 
 fully persuaded His Holiness 
 will look o him returning 
 once more to the way of sal- 
 vation, with the same paternal 
 regard, and affection which he 
 is accustomed to show unto all, 
 and will pardon his errors. 
 
 May God protect your Pa- 
 ternity. 
 
 Br ussells, 29th January, 1612. 
 
 To our beloved the Very Rev. 
 
 Father in Christ, Maurice 
 
 Ultan, Provincial of the* 
 
 Friars Mission in Ireland* 
 
277 
 
 Mr. Crotty, also an Apostate Priest, lately addressed the 
 following letter to his Diocesan : 
 
 " Dublin, Apiil 2i>th, 1856. 
 
 My Lord It may surprise your Lordship to receive a 
 communication from me. It was rny desire to wait on your 
 Lordship, and throw myself at your feet, and implore that mercy 
 and pardon of which I acknowledge myself unworthy but which, 
 T trust, will not be denied me even at the .eleventh hour. Cir- 
 cumstances are opposed to tbe completion of that desire, and I 
 am compelled to approach you thus. Yet I entreat your Lord- 
 sliip to consider me as at your feet, one of the most unworthy 
 priests, but also one of the most sincere penitents tbat has ever 
 knelt before you. * Father, I have sinned against Heaven and 
 before thee, and am not worthy to be called thy son.' Deep, 
 indeed, has been my guilt deep also has been my contrition, 
 and, I hope, while life remains, to prove it sincere. * The hand of 
 tbe Lord hath touched me/ Yes, oh ! offended Majesty 1 * It 
 is good for me, that thou hast afflicted me* Thou hast done it 
 in thy mercy to save me from perdition, and I am grateful for it. 
 I kiss the rod and adore thy paternal hand. My Lord, I will 
 not now say much, because I mean to act. Professions are useless 
 where intentions are sincere, My object in addressing your 
 Lordship is to make in some degree a reparation for the immense 
 jount of scandal I have given. ' Obedience is better than 
 irifice, and to hearken than the fat of rams.' I devote myself 
 jnceforth to repair the scandal I have given, in the hope that 
 lercy may be extended to me. I entreat of your Lordship to 
 iblish, when you deem k prudent, this heartfelt expression of 
 sorrow as some atonement for mv apostacy, and as a proof of 
 sincere desire to be reconciled with your Lordship, and to be 
 n'ved again into the bosom of that Holy Roman Catholic 
 lurch which I have offended and scandalized, but which, like 
 kind parent, will not spurn or reject its repentant though 
 worthy child. 
 
 With the most profound respect, I have the honor to subscribe 
 , my Lord, your obedient, but unworthy servant, 
 
 MICHAEL CROTTY. 
 To the Right Rev. Dr. Vanghan, &c., c." 
 
278 
 This letter has been since retracted : 
 
 " TO THE EDITOR OF SAUNDER's NEWS-LETTER. 
 
 SIR, A letter has appeared in the Weekly 'Telegraphy bearing 
 my signature, and addressed to the Right Rev. Dr. Vaughan, 
 Roman Catholic Bishop of Killaloe, in which I have been made 
 to express a wish to repudiate the Protestant faith, and to return 
 to the communion of the Church of Rome. The letter in ques- 
 tion was written and submitted to me by the Rev. Dr. Curtis, 
 principal of the Jesuits, in Upper Gardiner-street, Dublin, and, 
 I am sorry to say, I signed it whilst laboring under great mental 
 depression, and totally unconscious of what I was doing. As the 
 only reparation in my power to make for the injury sustained by 
 true religion in this matter, I take this opportunity of expressing 
 my deep regret that such a document should ever have received 
 my signature. On mature consideration, I have no hesitation in 
 saying, that I have no wish to return to the communion of the 
 Church of Rome. I believe the Holy Scriptures to be the only in- 
 fallible rule of faith and practice I hold the doctrine of justification 
 by the imputed righteousness of Christ as the only ground of a 
 believer's acceptance with God. I have learned from the Bible 
 ' that by one offering of His precious body on the cross, the 
 Redeemer has perfected for ever them that are sanctified ; that 
 there remaineth no more sacrifice for sins ; that after He had 
 offered one sacrifice for sins, He sat down on the right hand of 
 God, where He ever liveth to make intercession for His people ; 
 and that He is the only mediator between God and men/ It 
 is my firm belief that the ordinance of the Lord's Supper was I 
 instituted to commemorate the Sacrifice of Christ, and to show , 
 forth his death till he come to judge the world in righteousness, i 
 I am persuaded ' that the blood of Jesus Christ cleanseth from ii 
 all sin.' With these views, which I firmly hold, nothing short ; 
 of insanity could possibly induce me to return to the Church of 
 Rome. I humbly hope that the Lord will forgive my sins for' 
 Christ's sake. 
 
 MICHAEL CROTTY, 
 
 June 16, 1856." 
 
279 
 
 In consequence of this, .Dr. Curtis published the following 
 reply : 
 
 "TO THE EDITOR OF SAUNDERS' NEWS-LETTER. 
 
 Sir A friend having pointed out to me a letter signed 
 ' Michael Grotty/ and published in your paper of Wednesday 
 the 16th instant, I trust you will do me the justice to insert in 
 your next edition the brief statement which I feel called on to 
 make in reply. In the letter alluded to my name is mentioned, 
 and an unjust charge insinuated. The following facts will 
 place the matter in its true light : 
 
 First Mr. Crotty called on me without any solicitation on 
 my part, and, lamenting with tears his defection -from the Roman 
 Catholic Church, he enireated thai some asylum might be 
 secured him where he might expatiate his crime by a penitential 
 or virtuous life. 
 
 Secondly Being required by me to make public reparation 
 for the scandal he had given, he agreed to write a letter to the 
 venerable bishop of his diocese, and did actually pen every line 
 and letter of that which I transmitted in his name to the Right 
 Rev. Dr. Vaughan. 
 
 Thirdly The ' letter so penned with his own hand remained 
 with me for some days, during which poor Mr. Crotty spent 
 much time in this presbytery, but ho never expressed a desire 
 to repress or recall it, though I informed him that I would not 
 send it immediately. 
 
 Fourthly Mr. Crotty not only engaged to return himself to 
 the Roman Catholic Church, but promised also that his children 
 should be placed where they might receive education as Roman 
 Catholics, and he received from me the requisite funds to con- 
 vey them to Dublin for that purpose. 
 With these facts I commit poor Mr. Crotty to the judgment 
 of the public, and to that of a tribunal far more to be be dreaded- 
 I have the honor to be, Sir, 
 
 Your obedient servant, 
 
 JOHN CUUTIS, S.J." 
 
 
280 
 
 We shall offer no remark on this plea, or excuse, though we 
 might do so, but leave Mr. Grotty to his conscience. 
 
 The ex-scripture reader Quinn wrote the following letter 
 to The Ulsterman on his submission to the Church, which we 
 give with pleasure : 
 
 " TO THE EDITOR OF THE ULSTERMAN. 
 
 SIR, May I crave a small space in your journal to make 
 some public reparation for the scandal I have given since I uni- 
 ted myself to the Church Missionary Society, and also to explain 
 the reasons which have induced me to seek a reconciliation with 
 the holy Catholic Church, which has happily been effected on 
 last Sunday, to the great delight and peace of my mind ? It is 
 now thirteen months since 1 have been actively engaged under 
 the Church Missionary Society ; the greater part of that time I 
 was in the town of Belfast. During the last two months I have 
 been in these Glens. I need not now enter into a statement of 
 the motives which induced me to renounce my baptism, which 
 took place about two years ago, at Kilkenny of course, worldly 
 interest had a great deal to do with it ; but 1 must say, if I had 
 known the Sacred Scriptures as well then as I do now, no earthly 
 inducement would have made me risk the salvation of my soul ; 
 for, as our blessed Saviour says in the 1 6th chap of Math. 
 ' What doth it profit a man if he gain the whole world and 
 suffer the loss of his own soul ?' 
 
 Since I entered on my late occupation, I have necessarily 
 been led to examine those texts which bear upon the controverted 
 points betwixt the Protestant and Catholic ; and it is after a close 
 investigation of those texts, even in the Protestant Bible, that I 
 have been led to see that the Sacred Scriptures are altogether 
 on the side of Catholic doctrine. Besides the texts of a 
 controversial nature, there are many passages in the New Testa- 
 ment which have always made a deep impression on my mind, 
 and which I considered to apply to me, and those like me, who 
 go about, as St. Paul says, in his Epistle to Titus, ' vain talkers 
 and deceivers, who subvert whole houses, teaching things which 
 they ought not, for filthy lucre's sake.' Also, in his Epistle to 
 Timothy, where he warns us against certain characters ' which 
 
281 
 
 creep into houses, arid lead captive silly women, laden with sin, 
 ever learning, and never able to come to the knowledge of the 
 truth.' These passages, and many others which I could adduce 
 if I did not fear to occupy too much of your valuable space, ap- 
 peared to me accurately to describe the conduct of Protestant 
 missionaries, and have induced me to disconnect myself from 
 them, which I have done solely for the sake of my immortal 
 soul. 
 
 T have sacrificed my worldly prospects given up a competent 
 salary, and I know not what I am now to turn myself to ; but I 
 place my trust in the goodness and mercy of God. With regard 
 to the Society I have left, I mnst say they always treated me 
 with kindness and liberality ; and the only return I can now make 
 them, is to caution them against believing the weekly journals 
 of the missionaries. These are made up, for the most part, of a 
 bundle of falsehoods and imaginary conversations with Catholics, 
 which never took place ; and I have often been shocked to think 
 that men who went out in the morning to read God's holy Word, 
 would sit down at night to write misstatements. 
 
 In conclusion, Mr. Editor, t will address to my Catholic 
 countrymen who may come into contact with these Scripture- 
 leaders, the words of St. Paul to the Romans, 16th chap. ' Now 
 beseech you, brethren, mark them which cause divisions and 
 offences, contrary to the doctrine which you have learned, and 
 ivoid them, for they that are such, serve not the Lord Jesus 
 Christ, but their own belly, and by good words and fair speeches 
 leceive the heart of the simple.' 
 
 MICHAEL QUINN, 
 
 Late Missionary under the Church Missionary 
 Society to the Roman Catholics. 
 
 Cushendall, Jan. 19, 1855." 
 
 And now, in conclusion, let us briefly review the transactions 
 the last few years but ere doing this, our readers will 
 irdon our quoting a passage from Dr. Lushington's far famed 
 iclgment in re Westerton v. Liddell " Have we not even in 
 
282 
 
 our own day \vitnessed a sad example of the danger of 
 endeavoring anew to reform that which our Reformers left us, 
 and assimilate our system to the Church of Rome ? Have we 
 not seen, what never has before, from the days of Cranmer, 
 been seen in this land not less, in a very few years, than 100 
 clergymen of our Church secede to Rome, and who were many 
 of them men of undoubted piety, of great learning, and 
 blameless lives ? See the monuments erected to the memory 
 of the martyrs of our own Church at Oxford ; and read the 
 names of those who took a leading part in that work. How 
 many have seceded from that Church which they sought to 
 preserve by honoring the memory of its first restorers and 
 martyrs ? Ought we not then to pause to doubt our own 
 strength and our own judgment when We seek to mend that 
 which they bequeathed to us, consecrated by their own blood ? 
 Ought we not to hesitate before we admit any one practice, 
 any one thing, not sanctioned by them, and more especially 
 any one thing which has the remotest leaning to the Church 
 of Rome and her usages, which our Reformed Faith holds in 
 just abhorrence ? Is it not wiser to keep on the safe side 
 to omit rather that which may be innocent in itself, even 
 decorous or ornamental, than run the remotest risk of 
 consequences so much to be deplored."* 
 
 It must be evident to the most listless observer of passing 
 events, that no sooner had one rendered himself remarkable 
 for his zeal in defence of the Establishment, than we were 
 sure to hear of his return from bondage to the land of promise. 
 At the commencement of the movement, the names of Newman, 
 Oakeley, Paber, Ward, were continually pointed out as 
 torch-bearers to guide the erring Anglican, but as time rolled 
 on, and the Tractarian movement developed itself, they sub- 
 mitted to the Church, then were Anglicans led to mourn for 
 
 * Lushington's Judgment, p. 39. 
 
283 
 
 their secession, and to pray for their return, and also exhorted 
 to direct their eyes to Caswall, Dodsworth, Manning, Allies, 
 Wilberforce, and as each of them were in their turn reconciled 
 to a fond and affectionate parent; Ffoulkes and Palmer 
 started each their own " counter-theory/' like so many " will- 
 o'the-wisps," to deceive the unwary traveller, seeking the sal- 
 vation of his soul ; at last they also Palmer, after much toil 
 and enquiry as to the Catholicity of the Greek Church 
 Ffoulkes, after no little mental labor, yielded themselves as 
 willing subjects of the See of S. Peter. Nor were the Laity 
 excluded: Carnpden, Fielding, Dunraven, Pakenham, Bid- 
 dulph, Simeon, Murray, Earn, are names too well known to 
 dispute that each and every Anglo-catholic, if sincere minded, 
 is sure to enter the bosom of the Church ; and, reader, what 
 would we deduce from this, what would we bid you do ? 
 Simply to pray for those who are u seeking the Lord in the 
 simplicity of heart," and be assured that He who has bestowed 
 the mighty gift of faith on such souls as Newman and his bro- 
 ther converts, will hear our prayer, and bestow the like precious 
 gift on the remaining champions of Anglicanism. Can we as 
 Catholics enjoying the full favor of God's love, see such men 
 as Bennett, Denison, Liddell, Neale, and Keble, toiling for 
 that which has not life, and yet refrain from holding up our 
 hand for them. No ! perish the thought, accursed be the 
 very idea of such an anomalous position, we do pray earnestly 
 for the reconciliation of our brethren. They are praying for 
 us ; it is a holy war of prayer, and let us proceed on in our 
 crusade, and perhaps ere S. Silvester again revisit us, we may 
 have the pleasure of seeing chronicled among the converts, the 
 names of those who are in the front of the battle leading on 
 
 I hostile troops against the city of God. 
 And now one word for ourselves if, reader, we have done 
 aught either to amuse or instruct, may we ask of you an Ave 
 Maria for our spiritual welfare, an Ave Maria that we may 
 
 ; 
 
284 
 
 have grace to struggle on to the end, bearing before our eyes 
 the heart-cheering motto, ""* rovry MX&" and ever remember- 
 ing the word of Holy Writ He showeth Himself to them 
 that have faith in him, for perverse thoughts separate from 
 God. 
 
 Dr. Pusey, ever eccentric, ever erratic in his conduct, lias 
 astounded, nay, perplexed his followers and adversaries, and, 
 we may add, his quondam disciples, by the following charac- 
 teristic letter to Mr. Perry, curate of S. Paul's, Brighton : 
 
 41 MY DEAR FRIEND, 
 
 I never said or wrote a word in disparagement of the English 
 Reformation. You know that I always disliked the influence of 
 the foreign reformers upon ours, but that was passing. I could 
 not use such an expression as ' the principles, if any, of the 
 English Reformation/ nor should I ever have admitted it into 
 any work for which I was responsible ; for I have always believed 
 that the English Reformation had very definite principles, and 
 what I have wished to do (as far as in me lay) was to bring peo- 
 ple back to the principles of the English Reformation, as expressed 
 in the Prayer Book and Homilies. I am not conscious of having 
 done one thing beyond the principles of the English Reformation. 
 The Reformers acknowledged the Holy Scriptures as tbe soJe rule 
 of faith ; they acknowledged tbe early ages of the Gospel its best 
 interpreter; ecumenical councils as authoritative ; they believed 
 in the Sacrament of Baptism ; the real presence of the body and 
 blood of Christ in the Holy Eucharist; they provided a form of 
 absolution for penitents who specially confessed their sins; they 
 believed in the value of good works done through the grace of 
 Christ and by his Spirit ; they believed that He would come again 
 at the end of the world to judge both the quick and the dead, 
 according to their works ; they gave directions as to days arid 
 seasons of fasting; they taught the value of almsgiving, of daily 
 public prayer, of frequent communions, and so on. I believe 
 that those whom people call Tractarians have, in the main, been 
 
285 
 
 true to the principles of the English Reformation ; and I must 
 believe that those who taunt us with not being true to those 
 principles, themselves only take as much of them as they like. 
 God is the Judge. I wish those who judge us would only exercise 
 as much charity, and take as much pains to know what we really 
 believe, and look to anything which they would think good in 
 our teaching if they knew it, as they would in case of Dissenters. 
 There would soon be more peace and a better understanding. 
 
 Yours affectionately, 
 
 E. B. PUSEY, 
 Christ Church, Oxford, Feb. 12." 
 
 The Converts for this year are : 
 
 CLERGY. 
 
 214 Rev. T. H. Kirke, Chaplain to Mr. Ram. 
 
 215 Rev. W. A. Weguelin, Vicar of South Stoke. 
 
 216 Rev. J. R. Oldfield. 
 
 2)7 Rev. H. R. Rawes, Warden of Soho, London. 
 
 218 Rev. G. Arnold. 
 
 219 Rev. W. G. Freeman, Plymouth. 
 
 220 Rev. W. Littleboy, Curate of Shearston, Leicestershire, 
 
 LAITY. 
 
 345 J. Ram, Esq., Gorey, Wexford. 
 
 346 J. O. Cuffe, Esq., Missenden, Bucks.. 
 
 347 - - Culverwell, Esq., Shepton Mallett. 
 
 348 -- Henan,Esq. 
 
 349 Mrs. Ram. 
 
 350 Mrs. Henan. 
 
 351 Mrs. Rogers. 
 
 352 Miss Rogers. 
 
 353 E. J. Hiitchins, Esq. M,P. 
 
28G 
 
 354 Mrs. Burton. 
 
 355 Mrs. Hemans, (R.I.P) 
 
 356 Miss Hoffman 
 
 357 Miss C. Maxwell 
 
 358 Miss G. Maxwell 
 
 359 Mrs. Wadsworth 
 
 360 Button Swaby, Esq. 
 
 Since the publication of our first edition the trial of Ditcher 
 v. Denison has taken place, and the Yenerable Archdeacon of 
 Taunton was sentenced to deprivation unless he recanted before 
 or on October 1st : we understand, from a letter bearing the 
 signature of " J. Keble," that it is Mr. Denison' s intention to 
 appeal; but, in the mean while, some of his friends have 
 addressed the following remonstrance to the Archbishop of 
 Canterbury : 
 
 " MAY IT PLEASE YOUR GRACE We, the undersigned clergy 
 and laity of the diocese of Durham, are unable to withhold 
 from your Grace the expression of our surprise and alarm at 
 the judgment which your Grace has intimated your intention 
 of pronouncing in the case of the Yenerable the Archdeacon 
 of Taunton. 
 
 " That a clergyman should undergo sentence of deprivation 
 for holding opinions which have been maintained by multitudes 
 of the greatest ornaments, not only of the Church of England, 
 but of the Church of Christ, in all ages and countries, on a 
 question professedly of the most deep and recondite character, 
 on which different and apparently conflicting modes of expres- 
 sion have always been freely employed, as endeavors (all, per- 
 haps, equally inadequate) to represent, from different points 
 of view, the different aspects of the same transcendant mystery : 
 
 " That limitations should thus be introduced, and burdens 
 
287 
 
 upon the conscience imposed, when the Holy Scriptures and 
 the Church Universal have imposed none : 
 
 " That the same formularies, the interpretation of which 
 was, on a recent occasion, witli your Grace's expressed ap- 
 proval, stretched so wide as to admit of their embracing 
 statements upon one of the sacraments, apparently in direct 
 opposition to them, should now, in the case of the other 
 sacrament, have their interpretation contracted to so narrow a 
 limit as to admit but of one rigid construction alone : 
 
 " That the Articles should be shut out from the explanatory 
 light thrown on them by other portions of the Prayer-book, 
 by the writings of the recognised authorities of the Church of 
 England, and even by Holy Scripture ; and should thus, with- 
 out reference to their history, or the specific theological bearing 
 of their terms, be constituted the one all-sufficient standard 
 of doctrine : 
 
 " All this appears to us fraught with consequences so dis- 
 astrous and detrimental to the best interests of our church, 
 that we dare not withhold our feeble remonstrance. 
 
 '* We must humbly remind your Grace, that the venerable 
 defendant in the present case has solemnly professed his full 
 assent to the dogmatic statements of the Church of England 
 upon the holy sacrament of our Lord's body and blood, and 
 that the opinions for which he has been tried are held by him, 
 not in disparagement of those statements, but in conjunction 
 with them. We would also suggest, however formally 
 irreconcileable the two lines of thought embodied respectively 
 in the defendant's propositions and in the articles may appear, 
 they are not really so, as is evidenced by their existing side 
 by side in the writings of our greatest Divines, particularly 
 that sainted father of the Church, St. Augustin, from whom 
 the very words of the Twenty-ninth Article are derived, as also 
 by their joint recognition in our own eucharistic office. 
 
 "We have only to add that, as Archdeacon Denison im- 
 
288 
 
 pugns none of the doctrinal statements of our articles, but 
 merely vindicates the co-existent truth of another set of state- 
 ments, which cannot be shown to be theologically incompatible 
 with the former, we cannot regard a sentence which would 
 condemn him, on the ground of his contradicting what he does 
 not contradict, otherwise than as repugnant to equity, as es- 
 tablishing a most dangerous precedent, and on all accounts to 
 be seriously deprecated. 
 
 " Earnestly praying that the Great Head of the Church may 
 pour upon your Grace the spirit of wisdom and understanding, 
 and direct you so to act in this and all other matters as shall 
 best promote His glory, and further the true interests of the 
 holy church throughout the world, we beg to subscribe our- 
 selves, your Grace's faithful and devoted servants/' 
 
 The Venerable Archdeacon of Taunton has just filed the 
 following Protest or manifesto of his opinions : 
 
 George Anthony Denison, Clerk, M.A., "Vicar of the 
 Vicarage of East Brent, and Archdeacon of the Archdeaconry 
 of Taunton, in the diocese of Bath and Wells and Province 
 of Canterbury, the defendant in this suit, having been re- 
 quired by the declaration of the court to revoke certain 
 doctrines in certain passages of his sermons set forth in that 
 declaration, and declared therein to be directly contrary and 
 repugnant to the Twenty-eighth and Twenty-ninth Articles of 
 Religion, and to subject the defendant to the penalty imposed 
 by 13th Eliz., c. 12, under which statute, criminal proceedings 
 have been taken against him, doth hereby j without prejudice 
 to the validity of any pleas in arrest of judgment of which 
 pleas he hereby claims to avail himself respectfully state to 
 the Court 
 
 I. That he had never advisedly maintained or affirmed any 
 doctrine contrary or repugnant to either one or both of the said 
 Articles, and that he doth not desire or intend to maintain or 
 affirm any doctrine at variance with either one or both of the said 
 
289 
 
 Articles ; to which Articles he has subscribed, and to which 
 he assents, "ex animo," as declaring the sense of holy Scrip- 
 ture, committed unto him in the teaching, and by the author- 
 ity, of the Church. 
 
 II. The defendant further respectfully submits to the Court 
 referring herein to an injunction contained in the royal 
 declaration prefixed to the said Articles in the Prayer Book 
 viz. : that "a man shall not put his own sense or comment to 
 be the meaning of the Article, but shall take it in the literal 
 and grammatical sense." 
 
 That he had been mindful of this injunction, and hath, in 
 obedience to the precept of the Church of England, put to be 
 the meaning of the said Articles no "sense or comment" other 
 than that which, in the language of the preface to the Prayer 
 Book, is " agreeable to the mind and purpose of the old 
 Fathers," and which he believes to be the " literal and gram- 
 matical sense" of the. said Articles. 
 
 The defendant begs respectfully to specify to the Court, 
 among the said Fathers, St. Augustin, upon whose authority 
 Article Twenty-nine is expressly founded ; and who, both in 
 the passage cited in the Article, and in various other passages 
 of his works, hath declared himself precisely to the same effect 
 as the defendant hath done. (Here the Archdeacon cites 
 various passages from St. Augustin). 
 
 The defendant further respectfully submits to the Court 
 that the same " sense or comment" hath been put to be the 
 meaning of the said Articles by many of the most learned and 
 esteemed Divines of the Church of England, at the time of 
 and at various periods since the Reformation, including certain ' 
 of those divines to whom was intrusted the last revision of the 
 Prayer Book, A.D. 1662 ; and this in the most public manner, 
 and without question by any process of law. 
 
 III. The defendant further respectfully submits to the Court 
 finding himself, under the circumstances above stated, 
 19 
 
290 
 
 called upon by the declaration of the Court to " revoke his 
 error/' it becomes, in the first place, his duty to ascertain what, 
 in the sense of that declaration, his error is. The defendant 
 finds 
 
 That the charge, or complaint, of the prosecutor being one 
 which extends to, and covers, each and every particular of the 
 
 doctrine of the Holy Eucharist, as maintained and taught by 
 
 the defendant, viz. : 
 
 1. "The real presence of the Body and Blood of Christ in 
 the sacrament, by virtue of the consecration of the elements." 
 
 2. " The receiving unworthily." 
 
 3. " The worship due/' 
 
 The Court, by extracting passages in whole, or in part, 
 from the indictment or criminal articles, which passages, as so 
 extracted, comprise, and set out in terms, each and every one 
 of the said three particulars ; by transferring such passages to 
 the declaration, without discrimination, exception, or reserva- 
 tion of any one of the said three particulars ; and, lastly, by 
 making the whole contents of each and every one of such 
 passages matter of censure and revocation ; has adopted in all 
 its extent and entirety, the charge or complaint of the prose- 
 cutor, and has, among other things, affirmed thereby that the 
 doctrine of the real presence of the body and blood of Christ 
 in the sacrament, by virtue of the consecration of the elements, 
 is " directly contrary, or repugnant, to the twenty-eighth and 
 twenty-ninth Articles of Religion." 
 
 That, with respect to the second of the three particulars 
 above enumerated viz., "the receiving unworthily," there 
 is, in the said declaration, a grave omission of a portion of 
 the doctrine of the defendant, which is not material only but 
 integral ; and this, notwithstanding that such portion had not 
 been omitted, bnt had been included in the said indictment or 
 criminal articles, is stated in terms in at least twenty-eight 
 passages of his sermons, and is interwoven witli the entire 
 substance of his argument. 
 
291 
 
 The portion of the doctrine of the defendant here referred 
 to is included under the said indictment or criminal articles 
 in two forms, viz. : 
 
 1. That the receiving of the body and blood of Christ in 
 the Lord's Supper by those receiving unworthily is " unto 
 condemnation." 
 
 2. That u it is not true that the holy sacraments save ' ex 
 opere operato? " in the ordinary acceptation of that phrase 
 i.e., by the mere act of receiving. 
 
 Neither of these two forms has been noticed in the decla- 
 ration of the Court. 
 
 The defendant respectfully submits to the Court that the 
 passages cited in the declaration do not, by reason of the afore- 
 said omission of an integral part of the defendant's teaching, 
 contain the doctrines which the defendant has maintained. 
 
 The defendant further respectfully observes to the Court that 
 he finds, to his extreme surprise, that among " the doctrines" 
 which are said in the declaration of the Court to be " directly 
 contrary and repugnant to the twenty-eighth and twenty- ninth 
 Articles of Religion," and of which, as such, he has been re- 
 quired to make revocation, is the following : It is not true 
 that the consecrated bread and wine are changed in their na- 
 tural substances ; for they remain in their very natural sub- 
 stances, and therefore may not be adored. 
 
 The defendant desires, further, respectfully to state that he 
 is unable to recognise as, and admits to be, his own a con- 
 struction of certain of the Articles of Eeligion which is imputed 
 to him in the declaratien of the Court ; and, further, that he 
 apprehends he is not called upon in any manner to adopt that, 
 which is put forth in the declaration as " the true and legal 
 exposition" of the said Articles. The defendant finds further 
 
 That in each instance of error imputed to him, it is not any 
 particular statement contained in the passages cited in the de- 
 claration, but the " doctrine" (or the " doctrines") set forth 
 in those passages, which is pronounced to be in error. 
 
292 
 
 That the passages so cited, without discrimination or ex- 
 ception of any of the several parts therein contained, do, 
 therefore, if the declaration is to be taken in its plain meaning, 
 constitute the error which the defendant is required to revoke ; 
 and that no less revocation than that of " the doctrine" (or 
 the " doctrines") therein set forth would satisfy the terms of 
 the declaration, or arrest the sentence with which the defendant 
 is menaced. 
 
 IV. With respect to the particular language which has been 
 employed by the defendant in teaching the doctrine of the 
 Lord's Supper : 
 
 The defendant desires to be permitted to state to the Court 
 that he has spared no pains to guard his language, and to re- 
 move from it ail occasion for offence, or for misapprehension 
 of the terms employed ; and that having felt it to be his duty 
 at the present time carefully to reconsider that language, he 
 humbly conceives that it is not open to any just exception ; 
 and he is confirmed in this view of it by finding that, in point 
 of substance, it does not exceed in any particular, and in point 
 of expression falls short of the language which has been era- 
 ployed with respect to the same subject matter by many of the 
 greatest divines of the Church of England at the time of, and 
 at various periods since, the Reformation, and this in the most 
 public manner, and without question by any process of law. 
 
 But as it is, nevertheless, possible that the language em- 
 ployed by the defendant may have caused a misapprehension 
 of the doctrine which he has intended to teach ; and as it is 
 both the desire and the duty of the defendant to seek to remove 
 every ground of offence connected with his teaching, so far as 
 he may do so consistently with a firm adherence to the entire 
 substance of that teaching itself, the defendant further respect- 
 fully states to the Court : 
 
 That, having never intended to teach, or to convey any 
 doctrine of the Lord's Supper other than that which is set 
 forth in the Liturgy, Articles, and other Formularies of the 
 
293 
 
 Church of England, as " read in," or " proved by " holy 
 Scripture, he craves permission to cite here, as identical in 
 substance with the language which he has himself employed in 
 teaching the said doctrine, and as conveying all the meaning 
 of that language, the language employed by certain great 
 divines of the Church of England, who have, as the defendant 
 humbly conceives, maintained (in common with other sucli 
 divines) under various forms of expression, the doctrine of the 
 Lord's Supper as it is maintained by the defendant : and he 
 begs to add that, if his language appear to the Court to teach 
 or to convey any doctrine other and beyond that of the Liturgy, 
 Articles, and other formularies of the Church of England, as 
 interpreted and explained by the said divines, it has not been 
 his intention to teach or to convey any other doctrine, arid he 
 doth hereby respectfully disclaim any such intention. 
 
 The defendant therefore saith in respect of the real presence 
 of the body and blood of Christ in the sacrament by virtue of 
 the consecration of the elements with Bishop Eidley [here 
 follow a long series of quotations from the writings of various 
 English divines, among whom are Hooker, Tillotson, Overall, 
 Andrewes, Lake, Cosin, Thorndike, Sherlock, and others. 
 Similar quotations are adduced as in unison with the Arch- 
 deacon's doctrine as to the " receiving unworthily " and " the 
 worship due."] 
 
 V. The defendant has now, in the above extracts, cited, as 
 identical in substance with his own language, and as conveying 
 all its meaning, thelauguage of the Liturgy, and of Article XXV. 
 and humbly prays the Court that it will not construe two of 
 the Articles of the sacraments ; or, in other words, a portion 
 of one only of the exponents of the doctrine of the Church of 
 England, so as to be out of harmony with the language of 
 other portions of the said Articles, and also with the language 
 of the other exponents of that doctrine : that is to say the 
 Homilies, the Catechism, and the Liturgy, 
 
 The defendant has also now, in the above extracts cited as 
 identical in substance with his own language and as conveying 
 
all its meaning, the language in which many of the most 
 learned and esteemed divines of the Church of England in- 
 cluding certain of those to whom was intrusted the last 
 revision of the Prayer Book, A.D., 1662 have expressed them- 
 selves concerning the doctrine of the great and holy Mystery 
 of the Sacrament of the Lord's Supper, set forth in the Liturgy, 
 Articles, and other Formularies of the Church of England as 
 " read in " or " proved by " Holy Scripture ; and has dis- 
 claimed all intention of* teaching or conveying any doctrine, 
 other than that so set forth, and so expressed. 
 
 The defendant humbly prays that the Court will not now, 
 for the first time in our history since the period of the Refor- 
 mation, pronounce the severest penalty of the law upon a priest 
 of the Church of England, who holds the doctrine of the 
 Church of England in respect of the Sacrament of the 
 Lord's Supper, in common with the said divines, and expresses 
 it in language between which and the language of the said 
 divines he is unable to detect any substantial difference. 
 
 The defendant begs, however, respectfully to say, that as it is 
 not his duty to contend for language only, apart from its sub- 
 stanceif it can be shown to him that the language which he has 
 employed in teaching the doctrine of the Lord's Supper, is, in 
 une, or more particulars, open to just exception, as conveying 
 that doctrine under any aspect new or strange to the Reformed 
 Church of England the defendant will be ready to falter his 
 language to such extent. 
 
 VI. All which the defendant, submitting respectfully to the 
 consideration of the Court, has now only further to say 
 
 That it is not in his power to make the revocation required 
 of him by the Court. 
 
 (Signed) GEORGE ANTHONY DENISON, 
 Clerk, M.A., Vicar of the Vicarage of East Brent, and 
 Archdeacon of the Archdeaconry of Tauntou, in the 
 diocese of Bath and Wells, and province of Canterbury. 
 East Brent, September 30, 1856.* 
 
 * See at the conclusion of this Volume, Dr. Lushington's Judg- 
 ment in re Ditehen v. Denison. 
 
295 
 
 Another anomalous circumstance proving yet further the 
 human existence of the Establishment, is the annexed 
 correspondence between Dr. Skinner, " Bishop" of Aberdeen, 
 and Dr. Sumner, " Archbishop" of Canterbury, respecting the 
 conduct of Dr. Gobat, Anglican " Bishop" of Jerusalem : 
 BISHOP SKINNER TO THE BISHOP OP JERUSALEM. 
 
 Aberdeen, July 2, 1856. 
 
 My Lord Bishop. Lest his Grace the Archbishop of 
 Canterbury may not have" complied with the request which, 
 under a high sense of duty, 1 presumed a few days ago to 
 make to him, it seems right that your Lordship should now 
 be made aware of it ; and I beg leave accordingly to send you 
 the enclosed copy of my letter, while I herein renew the solemn 
 protest it contained. I have the honor to be my Lord, 
 
 Your humble servant, 
 
 W. SKINNER, 
 
 Bishop of Aberdeen, and Primus of Episcopal 
 Church in Scotland. 
 
 BISHOP SKINNER TO THE ARCHBISHOP OF CANTERBURY. 
 
 Aberdeen, June 28, 1856. 
 
 My Lord Archbishop. I would earnestly hope that you 
 are entirely ignorant of, and have not in any way concurred 
 in countenancing, so glaring an infringement on the discipline 
 of our Scottish branch of the Church, and breach of unity, as 
 has this week been announced in our local newspapers and 
 placards to take place here on Wednesday and Thursday next, 
 by the Eight Hev. the Lord Bishop of Jerusalem preaching 
 d addressing meetings in the soi-disant Church of England 
 apels, in complete separation from the Church, for the 
 rpose of obtaining '"contributions to the Jerusalem Diocesan 
 issionary Fund. My duty to the Church constrains me to 
 enter my official protest against such an act, and I trust that 
 
 fir Grace will do me the favor to make known the same to 
 hop Gobat, who will pay more respect to a communication 
 
296 
 
 coming from under your hand than he might probably feel 
 inclined to pay to any remonstrance from a person whose 
 authority as Ordinary of this diocese he seems wholly to set 
 at nought. Your Grace will, I hope, pardon my troubling 
 you on a subject which may to some appear perhaps a very 
 trivial matter, but which may prove of serious consequence to 
 the interest of the Church in this quarter. With the utmost 
 respect and esteem, I have the honor to remain, my Lord 
 Archbishop, your Grace's humble servant and faithful brother, 
 
 W. SKINNER, 
 
 Bishop of Aberdeen, and Primus of Episcopal 
 Church in Scotland. 
 
 THE BISHOP or JERUSALEM TO BISHOP SKINNER. 
 
 Aberdeen, July 3, 1856. 
 
 Eight Rev. Sir. 1 beg to acknowledge receipt of your 
 letter of yesterday's date, including a copy of yours to his 
 Grace the Archbishop of Canterbury, dated the 28th of June. 
 As you have lodged your uncalled-for protest in so good hands, 
 it only remains for me to subscribe myself, Eight Eev. Sir, 
 your faithful servant, S. ANGL. HIEROSOL. 
 
 EEV. JOSHUA KIRKMAN TO THE ARCHBISHOP OF CANTERBURY. 
 
 Aberdeen, July 4, 1856. 
 
 My Lord Archbishop. I trust your Grace will excuse the 
 inquiry I now venture to make. You received a letter, a few 
 days back, from Bishop Skinner of Aberdeen, relative to the 
 visit here of the Lord Bishop in Jerusalem. Bishop Gobat 
 has just left me ; and during his visit Dr. Skinner repeated 
 his protest in writing to him with a copy of his letter to your 
 Grace. Bishop Gobat's visit here has been in every way most 
 successful, and we have rejoiced thankfully before God for 
 such a signal support to us in our isolated position. Any 
 notice from those in authority in England is most valuable ; 
 
297 
 
 and it is because I am well known to many leading Evangelical 
 clergymen in England, and blest here with a steady prosperity 
 in my own sphere, and because of various communications 
 from your Grace in times past relative to our Churches, both 
 in Sir William Dunbar's case and others, as is generally 
 known, that I presume to ask if you will kindly inform me, 
 so far as your Grace thinks fit, only for our own comfort, 
 what notice your Grace has taken, or intends to take, of Bishop 
 Skinner's letter. If only our identity with the Church of 
 England, and the wide separation from her of the Episcopal 
 Church in Scotland, in almost every part of her offices and 
 constitution, were generally known in England, we should not 
 be so isolated as we are. Your Grace's character is one of 
 those supports we always remember as in reserve and ready in 
 times of need ; and therefore 1 trust you will favor me with 
 such notice as you think may conduce to the help of Evange- 
 lical truth and feeling in Scotland, and against a gratuitously 
 hostile Church with whom we are forced into a certain amount 
 of collision. I have the honor to subscribe myself, your 
 Grace's most humble and obedient servant, 
 
 JOSHUA KIRKMAN, 
 Minister of S. Paul's Episcopal Chapel, 
 
 Aberdeen. 
 
 
 
 THE ARCHBISHOP OF CANTERBURY TO THE REV. JOSHUA 
 KIRKMAN. 
 
 Addlngton^ Croydon^ July 23. 
 
 Rev. Sir. -Accidental circumstances have delayed my 
 answer to your letter concerning the visit of Bishop Gobat to 
 Scotland. Bishop Skinner sent me an " official protest" 
 against his preaching in the " soi-disant Church of England 
 chapels in complete separation from the Church." My answer 
 
 as simply that " Bishop Skinner was right in supposing that 
 
 had no communication with the Bishop of Jerusalem on 
 the subject ; and that I was not aware of any jurisdiction 
 
 ci 
 
 r 
 
298 
 
 possessed b)' me which could warrant my interposition in 
 regard to the course which he was pursuing, and which 1 
 greatly regretted to find was seen in an unfavorable light by 
 the Scottish Bishops." I was much gratified by hearing the 
 account which Bishop Gobat, since his return, has given me 
 of the state in which he found your church and congregation, 
 and of his success both at Aberdeen and Glasgow. And I 
 remain, Rev. sir, your faithful servant, 
 
 J. B. CANTUAR. 
 
 The position of Dr. Gobat is thus referred to by one of his 
 brother Prelates, (?) Dr. Trower, Bishop of Glasgow. 
 
 "One lesson, my brethren, we may certainly gather from 
 what has recently occurred : it is this that any departure 
 from principle is sure to bring in its train a multitude of evil 
 consequences. When this so-called see was erected at Jeru- 
 salem (not, remember, by any act of the Anglican Church 
 herself) there, were not wanting many well-meaning persons 
 who regarded the line taken by the King of Prussia as a 
 triumph to Anglican principles, and as likely to lead, even 
 in his own dominions, to the introduction of diocesan episco- 
 pacy. Others, more keen sighted, saw in that measure, the 
 seeds, at least, that were likely to germinate into a formal 
 sanction for non-episcopal ordination, and an avowed invasion 
 of the rights of independent Bishops. Let this recent act of 
 Bishop Gobat's, and the principles which, if rightly reported, 
 he publicly enounced, show plainly to all thoughtful persons 
 which view of the erection of the so-called see of Jerusalem 
 was the true, and which was the erroneous, opinion. No mea- 
 sure has ever caused more painful perplexity to many attached 
 members of the Anglican Church ; no measure, I believe, was 
 more clearly perceived by enemies to the Church of England to 
 be a most dangerous act an act by which, if the Church had 
 been herself committed to it, she would have cut the ground 
 from under her own feet. And now this measure has issued 
 in the virtual denial (on the part of the second Bishop of this 
 questionable see). of the first principles of diocesan episcopacy.' 
 
APPENDIX, 
 
APPENDIX. 
 
 A PAGE 23. 
 
 The Deposition of King Henry , the son of the Emperor Henry, 
 and the absolution from their oaths of all who have sworn 
 allegiance to him. 
 
 " Oh ! Blessed Peter I Prince of the Apostles, incline thy pious 
 ears to us and hear me, thy servant, whom from my infancy 
 thou didst nourish, and that thou hast even until this day, 
 saved from the hands of the wicked who have hated, and who 
 still detest me, because of my fidelity to thee. Be then my 
 witness, and with thee our Sovereign Lady, the Mother of 
 God, and the Blessed Paul, thy brother amongst all the other 
 Saints, that thy Holy Eoman Church dragged in my own 
 despite to its Government ; and that I would have far pre- 
 ferred to end my days in exile, rather than by human means 
 to usurp thy place. And as I believe that it is through thy 
 gracious favor, and not by rny own works, that it has been 
 pleasing and is still pleasing to Thee, that the Christian people 
 specially committed to Thee should obey me, and that through 
 Thy grace, power is given to me on this behalf from God, of 
 binding and of loosing both in Heaven and on Earth. 
 
 " It is in this confidence and for the honor and defence of 
 thy Church, and in the name of the Omnipotent Trinity, and 
 through thy power and authority, that I forbid Henry, the 
 King and son of the Emperor Henry, who by an unheard-of 
 pride, has rebelled against thy Church, to exercise longer any 
 
302 
 
 power as a Sovereign over the Empire of the Germans or in 
 Italy, and that I absolve from their oaths of allegiance which 
 all Christians have made or still render unto him : at the same 
 time, I interdict any one from serving him as King. And this 
 I do, because it is fitting that he who endeavors and studies to 
 diminish the honor that is due to Thy Church should lose those 
 honors and that dignity which he himself appears to possess. 
 And because as a Christian he has contemned obedience, and 
 will not return to the Lord whom he has abandoned, by hold- 
 ing communion with those that are excommunicated, and that 
 he persists in perpetrating many iniquities, and despising those 
 warnings which (thou art my witness) were alone given by me 
 to him for the sake of his own salvation, and as he has sepa- 
 rated himself from thy Church, and seeks still to produce a 
 schism in it, I do, in thy name, now bind him with the fetters 
 of excommunication, so that all nations may know and ex- 
 perience, that thou art Peter, and thou the Rock upon which 
 the Son of God has built his Church, and that the Gates of 
 Hell shall not prevail against it." 
 
 Sigefrid upon reading this document, handed it to his 
 attendant Chaplain and said : 
 
 "This document must be enrolled in the archives of the 
 Church of Mayence. Let it be there endorsed by you as a 
 witness, that it was read by me in the presence of the King 
 and of the assembled Princes and Prelates of the Empire. 
 And here receive also my Crozier and Mitre. Retain possession 
 of them, until I am authorized by the Pontiff to resume them. 
 I now set forth upon my pilgrimage to Rome, and I invite all 
 the other German Bishops who are like me summoned there 
 as sinners as unworthy shepherds of the flocks confided to our 
 care to accompany me on my way thither. As to this place 
 it is accursed, as long as one stricken by anathema remains in 
 it, and no Christian can, without involving himself in the 
 penalties of an excommunication, continue to abide here. 
 
303 
 
 Away, then, one and all, avoid it as if pestilence clung to its 
 walls, and death stood in its door-way. Remember the doom 
 of the Bishop of Utrecht, and let us be careful we do not 
 tread in the footsteps of one who now howls a demon in hell." 
 [Bertha, v.Ill.,p. 387.] 
 
 B PAGE 37. 
 
 " Be assured of this, 110 party will be more opposed to our 
 doctrine, if it ever prospers and makes noise, than the Roman 
 party. This has been proved before now. In the seventeenth 
 century the theology of the divines of the English Church was 
 substantially the same as ours is ; and it experienced the full 
 hostility of the Papacy. It was the true Via Media; Rome 
 sought to block up that way, as fiercely as the Puritans. History 
 tells us this. In a few words, then, before we separate, I will 
 state some of my irreconcileable differences with Rome as she 
 is ; and in stating her errors, I will closely follow the order obser- 
 ved by Bishop Hall in his treatise on The Old Religion, whose 
 Protestantism is unquestionable. 
 
 I consider that it is unscriptural to say with the Church of 
 Rome, that ' we are justified by inherent righteousness.' 
 
 That it is unscriptural that * the good works of a man justified 
 do truly merit eternal life.' 
 
 That the doctrine of transubstantiation, as not being revealed, 
 but a theory of man's devising, is profane and impious. 
 
 That the denial of the cup to the laity, is a bold and unwar- 
 ranted encroachment on their privileges as CHRIST'S people 
 
 That the sacrifice of masses, as it has been practised in the 
 Roman Church, is without foundation in Scripture or antiquity, 
 and therefore blasphemous and dangerous. 
 
 That the honors paid to images is very full of peril, in the 
 case of the uneducated, that is, of the great part of Christians. 
 
 That indulgences, as in use, are a gross and monstrous inven- 
 tion of latter times. 
 
 That the received doctrine of purgatory is at variance with 
 
304 
 
 Scripture, cruel to the batter sort of Christians, and administer, 
 ing deceitful comfort to the irreligious. 
 
 That the practice of celebrating divine service in an unknown 
 tongue is a great corruption. 
 
 That forced confession is an unauthorized and dangerous 
 practice. 
 
 That the direct invocation of saints is a dangerous practice, 
 as tending to give, often actually giving, to creatures the honor 
 and reliance due to the Creator alone. 
 
 That there are not seven sacraments. 
 
 That the Roman doctrine of Tradition is unscriptural. 
 
 That the claim of the Pope to be universal Bishop is against 
 Scripture and antiquity. 
 
 I might add other points in which also I protest against the 
 Church of Rome, but I think it enough to make my confession 
 in Hall's order, and so leave it " Tracts for the Times, No. 38, 
 p. 11. 
 
 " Truly when one surveys the grandeur of their system, a sigh 
 arises in the thoughtful mind, to think that we should be separ- 
 ate from them ; Cum talis sis utinam noster esses ! But, alas ! 
 AN UNION is IMPOSSIBLE. Their communion is infected with 
 heterodoxy ; we are bound to flee it as a pestilence, They have 
 established a lie in the place of GOD'S truth; and by their claim 
 of immutability in doctrine, cannot undo the sin they have com- 
 mitted. They cannot repent. Popery must be destroyed ; it 
 cannot be reformed.'' Ibid, No. 20. p. 3 
 
 " As to the manner of the presence of the Body and Blood of 
 our LORD in the Blessed Sacrament, we that are Protestant and 
 Reformed, according to the ancient Catholic Church do not 
 search into the manner of it with perplexing inquiries . . 
 Had the Romish maintainers of Transubstantiation done the 
 same, they would not have determined and decreed, and then im- 
 posed as an article of faith absolutely necessary to salvation, a 
 manner of presence, newly by them invented, under pain of the 
 most direful curse ; and there would have been in the Church less 
 wrangling, and more peace and unity than now is." Ibid, No. 
 27, p. 2. Bishop Cosin on Transubstantiation. 
 
305 
 
 " How miserably contrasted are we with the One Holy Apos- 
 tolic Church of old, which ' serving with one consent/ spoke ' a 
 pure language !' And now that Rome has added, and we have 
 omitted in the catalogue of sacred doctrines, what is left to us 
 but to turn our eyes sorrowfully and reverently to those ancient 
 times, and, with Bishop Ken, make it our profession to live and 
 die in the faith of the Catholic Church before the division of the 
 East and West !'" -Records of the Church, No. XXV. p. 11. 
 " O Mother Church of Rome ! why has thy heart 
 Beat so untruly towards thy Northern child ? 
 Why give a gift, nor give it undefiled, 
 Drugging thy blessing with a stepdame's art ? &c. 
 
 And now thou sendest foes 
 
 Bred from thy womb, lost Church ! to mock the throes 
 Of the free child, thou cruel-natured Rome !" 
 
 Lyra Apostolica, 171. 
 
 *' The ground taken by the Church of Rome is that all her 
 present traditions are to be received, as of equal validity with the 
 written word, because she holds them ; our ground, that they 
 are not to be so received, because they cannot be proved to be 
 apostolic, and some are corrupt and vainly invented. Our con- 
 troversy then with Rome is not an a priori question on the 
 value of tradition in itself .... but is one purely historical, 
 that the Romanist traditions not being such but on the contrary 
 repugnant to Scripture, are not to be received .... Nor does 
 our accepting the tradition of the Universal Church in, their day, 
 involve our accepting those of the particular Church of Rome 
 after so many centuries of corruption in the present." Pusey's 
 Earnest Remonstrance to the Author of the Pope's Letter 
 (vide Vol. iii. of the Tracts), p. 13. 
 
 " We never have, nor do we wish for any alteration in the 
 liturgy of our Church; we bless GOD, that our lot has fallen in 
 her bosom, that He has preserved in her the essentials of primi- 
 tive doctrine and a liturgy so holy ; and, although I cannot but 
 think its tirst form preferable, alteration is out of the question : 
 
 THERE CANNOT BE REAL ALTERATION WITHOUT A SCHISM J 
 20 
 
3W 
 
 and as we claim to have our own consciences respected, so, even 
 if we had the power of change, would we respect the conscience^ 
 of others .... The whole course of the Tracts has, as you 
 know, and yourself reproach us with, been against innovation" 
 Ibid. p. 28. 
 
 l< From the time that the Church of Rome began to forsake 
 the principles of the Church Catholic, and grasp after human 
 means,, she began also to take evil means for good ends, and in- 
 curring the apostolic curse on those who * do evil that good may 
 come/ took at last evil means for evil ends. She, the Apostolic 
 Church of the West, consecrated by Apostolic blood, showed her- 
 self rather the descendant of them who slew the Apostles, and 
 * thought that they did GOD service,' stained herself with the 
 blood of the saints, that on her might come all the righteous blood 
 which was shed within her ; even of the very Apostles, who had 
 shed blood for her. There is not an enormity which has been 
 practised against people or kings by miscreants in the name of 
 GOD, but the divines of that unhappy Church have abetted or 
 justified." Pusey's Sermon on the Fifth of November, p. 29. 
 " How hopeless then is it to contend with Romanists, as if they, 
 practically agreed with us as to the foundation of faith, however 
 much they pretend it. \ Ours is antiquity, theirs the existing 
 Church. Its infallihility is their first principle ; belief in it is a 
 deep prejudice, quite beyond the reach of any thing external. 
 It is quite clear that the combined testimonies of all the Fathers, 
 supposing such a case, would not have a feather's weight against 
 the decision of a Pope in council." Newman on Romanism, 
 p. 8G. 
 
 " Time went on, and he [Satan] devised a second idol of the 
 true CHRIST, and it remained in the Temple of GOD for many 
 a year. The age was rude and fierce. Satan took the darker 
 side of the Gospel .... The religion of the world was then a 
 fearful religion. Superstitions abounded, and cruelties. The 
 noble firmness, the graceful austerity of the true Christian, were 
 superseded by forbidding spectres, harsh of eye and haughty of 
 brow ; and these were the patterns or the tyrants of a beguiled 
 people." Newman's Sermons, vol. i., p. 359. 
 
307 
 
 " There have been ages of the world, in which men have 
 thought too much of angels, and paid them excessive honor- 
 honored them so perversely as to forget the supreme worship 
 due to Almighty GOD. This is the sin of a dark age," 
 Newman's Sermons, vol. ii., p. 400. 
 
 " I never could be a Romanist ; I never could think all those 
 things in Pope Pius' Creed necessary to salvation." Frondes 
 Remains, vol. i., p. 434. 
 
 " The Freedom of the Anglican church may be vindicated 
 against the exorbitant claims of Rome, and yet no disparage- 
 ment ensue of the authority inherent in the Catholic Apostolical 
 Church." Kcble on Primitive Tradition, p. 6. 
 
 C PAGE 43. 
 
 ** It is true that I have at various times, in writing against 
 the Roman system, used, not merely arguments, about which I 
 am not here speaking, but what reads like declamation. 
 
 " 1. For instance, in 1833, in the Lyra Apostolica, I called 
 it a ' lost Church.' 
 
 " 2. Also, in 1833, I spoke of 1 the Papal Apostasy' in a work 
 upon the Arians. 
 
 "3. In the same year, in No. 15 of the series called the 
 * Tracts for the Times,,' in which Tract the words are often mine> 
 though I cannot claim it as a whole, I say 
 
 " True, Rome is heretical now nay, grant she has thereby 
 feited her orders ; yet, at least, she was not heretical in the 
 imitive ages. If she has apostatized, it was at the time of 
 Council of Trent. Then, indeed, it is to be feared the whole 
 nnan Communion bound itself, by a perpetual bond and co- 
 venant, to the cause of Antichrist.' 
 
 " Of this and other Tracts a friend, with whom I was on very 
 familiar terms, observed in a letter some time afterwards, though 
 not of this particular part of it It is very encouraging about 
 
308 
 
 the Tracts but I wish I could prevail on you, when the second 
 edition comes out, to cancel or materially alter several. The 
 other day accidentally put in my way the Tract on the Apostolical 
 Succession in the English Church ; and it really does seem so 
 very unfair, that I wonder you could, even in the extremity of 
 cix.ovo[tt6t and (ptvecxurftos, have consented to be a party to it.' 
 
 " On the passage above quoted, I observe myself, in a pamph- 
 let published in 1838 
 
 ' I confess I wish this passage were not cast in so declamatory 
 a form ; but the substance of it expresses just what I mean.' 
 
 "4. Also, in 1833, I said 
 
 'Their communion is infected with heresy; we are bound to 
 flee it as a pestilence They have established a lie in the place 
 of God's truth, and, by their claim of immutability in doctrine, 
 cannot undo the sia they have committed.' Tract 20. 
 
 "5 In 1834, I said, in a magazine 
 
 ' The spirit of old Rome has risen again in its former place, 
 and has evidenced its identity by its works. It has possessed 
 the Church there planted, as an evil spirit might seize the 
 demoniacs of primitive times, and makes her speak words which 
 are not her own. In the corrupt Papal system we have the very 
 cruelty the craft, and the ambition of the Republic; its cruelty 
 in its unsparing sacrifice of the happiness and virtue of individuals 
 to a phantom of public expediency, in its forced celibacy within 
 and its persecutions without ; its eraft in its falsehoods, its deceit- 
 ful deeds and lying wonders ; and its grasping ambition in the very 
 structure of its policy, in its assumption of universal dominion ; 
 old Rome is still alive ; no where have its eagles lighted, 
 but it still claims the sovereignty under another pretence. The 
 Roman Church I will not blame, but pity she is, as I have 
 said, spell bound, as if by an evil spirit ; she is in thraldom.' 
 
 " I say, in the same paper 
 
 'In the book of Revelations, the sorceress upon the seven hills 
 is not the Church of Rome, as is often taken for granted, but 
 Rome itself, that bad spirit which, in its former shape, was the 
 animating principle of the fourth monarchy. In S. Paul's 
 
309 
 
 prophecy, it is not the Temple or Church of Go.l, but the man 
 of Sin in the Temple, the old mau or evil principle of the flesh 
 which exalteth itself against God. Certainly it is a mystery of 
 iniquity, and one which may well excite our dismay and horror, 
 that in the very heart of the Church, in her highest dignity, in 
 the seat of S. Peter, the evil principle has throned itself, and 
 rules. It seems as if that spirit had gained subtlety by years ; 
 Popish Rome has succeeded to Rome Pagan : and would that 
 we had no reason to expect still more crafty developments of 
 Antichrist amid the wreck of institutions and establishments 
 
 which will attend the fall of the Papacy ! I deny that the 
 
 distinction is unmeaning. Is it nothing to be able to look on 
 our mother, to whom we owe the blessing of Christianity, with 
 affection instead of hatred, with pity indeed, nay and fear, but 
 not with horror ? It is nothing to rescue her from the hard names 
 which interpreters of prophecy have put on her, as an idolatress 
 and an enemy of God, when she is deceived rather than a 
 deceiver ?' 
 
 " I also say 
 
 ' She virtually substitutes an external rite for moral obedience ; 
 penance for penitence, confession for sorrow, profession for faith, 
 the lips for the heart : such at least is her system as understood 
 by the many.' 
 
 " Also I say, in the same paper 
 
 ' Rome has robbed us of high principles which she has retained 
 herself, though in a corrupt state. When we left her, she suffered 
 us not to go in the beautv of holiness; we left our garments and 
 fled.' 
 
 " Against these and other passages of this paper the same 
 friend, before it was published, made the following protest : * I 
 only except from this general approbation your second and most 
 superfluous hit at the "poor Romanists. You have first set them 
 down as demoniacally possessed by the evil genius of Pagan 
 Rome, but notwithstanding are able to find something to admire 
 in their spirit, particularly because they apply ornament to its 
 proper purposes : and then you talk of their churches: and all 
 
 
310 
 
 that is very well, and one hopes one has heard the end of name- 
 calling, when all at once you relapse into your Protestantism, and 
 deal in what I take leave to call slang.' 
 
 " Then, after a remark which is not to the purpose of these 
 extracts, he adds ' I do not believe that any Roman Catholic 
 of education would tell you that he identified penitence and 
 penance. In fact I know that they often preach against this very 
 error as well as you could do.' 
 
 " 6. In 1834 I also used, of certain doctrines of the Church 
 of Rome, the epithets ' unscriptural/ * profane,' * impious/ ' bold,' 
 ' unwarranted,' ' blasphemous/ * gross,' * monstrous/ * cruel/ 
 ' administering deceitful comfort/ and ' unauthorised/ in Tract 
 38. I do not mean to say that I had not a definite meaning in 
 every one of these epithets, or that I did not weigh them before 
 I used them. 
 
 " With reference to this passage the same monitor had said 
 * I must enter another protest against your cursing and swearing 
 at the end of the first Via Media as you do. (Tract 38.) What 
 good can it do ? I call it uncharitable to an excess. How mis- 
 taken we may ourselves be on many points that are only gradually 
 opening to us !' 
 
 " I withdrew the whole passage several years ago. 
 
 " 7. I said, in 1837, of the Church of Rome 
 
 'In truth she is a Church beside herself/ &c. [as above]. 
 
 " 8. In 1837, I also said in a review 
 
 * The Second and Third Gregories appealed to the people 
 
 against the Emperor for a most unjustifiable object, and in, 
 
 apparently, a most unjustifiable way. They became rebels to 
 
 establish image-worship. However, even in this transaction, we 
 
 trace the original principle of Church power, though miserably 
 
 defaced and perverted, whose form 
 
 ' Had yet not lost 
 
 All her original brightness, nor appeared 
 Less than Archangel ruined and the excess 
 Of glory obscured.' 
 Upon the same basis, as is notorious, was built the Ecclesiastical 
 
 T 
 
Monarchy. It was not the breath of princes, or the smiles of a 
 court, which fostered the stern and lofty spirit of Hildebrand 
 a nd Innocent. It was the neglect of self, the renunciation of 
 worldly pomp and ease, the appeal to the people.' 
 
 " I must observe, however, upon this passage, that no reference 
 is made in it (the idea is shocking) to the subject of Milton's 
 lines, who ill answers to the idea of purity and virtue defaced, of 
 which they speak. An application is made of them to a subject 
 which I considered, when I so wrote, to befit them better, viz., 
 the Roman Church as viewed in a certain exercise of her power 
 in the person of the two Popes 
 
 " Perhaps I have made other statements in a similar tone, and 
 that, again, when the statements themselves were unexceptionable 
 and true. If you ask me how an individual could venture, not 
 simply to hold, but to publish such views of a communion so 
 ancient, so wide-spread ; ng, so fruitful in Saints, I answer that I 
 said to myself, * I am not speaking my own words, I am but 
 following almost a consensus of the divines of my Church. They 
 have ever used the strongest language against Rome, even the 
 most able and learned of them. I wish to throw myself into 
 their system. While I say what they say, I am safe. Such 
 views, too, are necessary for our position.' Yet I have reason to 
 fear still, that such language is to be ascribed, in no small mea- 
 sure, to an impetuous temper, a hope of approving myself to 
 persons I respect, and a wish to repel the charge of Romanism. 
 
 " An admission of this kind involves no retractation of what I 
 have written in defence of Anglican doctrine. And as I make it 
 for personal reasons, I make it without consulting others. I am 
 as fully convinced as ever, indeed I doubt not Roman Catholics 
 themselves would confess, that the Anglican doctrine is the 
 strongest, nay, the only possible antagonist of their system. If 
 Rome is to be withstood, it can be done in no other \vay.' r 
 
312 
 
 D PAGE 48. 
 
 An Alphabetical list of the Clerical Converts with the dates of 
 their submission to the Church, and their preferments in 
 the Establishment. 
 
 Names. 
 
 Year. 
 
 Preferment. 
 
 Diocess. 
 
 
 
 A. 
 
 
 Allan, W. 
 
 1848 
 
 C., Dumbarton, 
 
 Glasgow. 
 
 Allen, W. 
 
 1848 
 
 
 
 Allies, T. W. 
 
 1850 
 
 R., La un ton, 
 
 Oxford. 
 
 Anderdon, W. H. 
 
 1850 
 
 V., S. Margaret's, 
 
 
 
 
 Leicester, 
 
 Peterboro' 
 
 Arnold, G, 
 
 1856 
 
 
 Oxford. 
 
 
 
 B. 
 
 
 Bakewell, W. J. 
 
 1851 
 
 
 America. 
 
 Balston,J. W. 
 
 1850 
 
 R., Benson, 
 
 Oxford. 
 
 Barff, F. S. 
 
 1851 
 
 C.,Hull, 
 
 York. 
 
 Bathurst, E. S. 
 
 1850 
 
 R., Kibworth Beau- 
 
 
 
 
 chainp, 
 
 Peterboro.' 
 
 Bedford, H. 
 
 1851 
 
 C., S. John's, Hox- 
 
 
 
 
 ton, 
 
 London. 
 
 Belaney. G. 
 
 1852 
 
 R., Arlington, 
 
 Chichester. 
 
 Bell, W. 
 
 1847 
 
 
 
 Birks, B. H. 
 
 1845 
 
 C., Arley, 
 
 Chester. 
 
 Bittleston, E. W. H. 
 
 1849 
 
 0., All Saints, 
 
 
 
 
 Margaret St., 
 
 London. 
 
 Bowdler, T. 
 
 1849 
 
 C. Tennison 
 
 
 
 
 chapel, 
 
 London. 
 
 Bowles, F. 
 
 1845 
 
 
 Oxford. 
 
 Boyhimie, T. 
 
 1850 
 
 
 
 Erisnell, H. G. 
 Browne, E. G. K. 
 Brown, W. 
 
 1852 
 1845 
 1847 
 
 C. Brasted, 
 C., Bawdsey, 
 
 Canterbury. 
 Norwich. 
 
 Brydges, B. 
 
 1845 
 
 
 Oxford. 
 
 Burchan, G. P. 
 
 1852 
 
 
 America. 
 
 Burder, G. 
 
 1842 
 
 C,, Ruardean, 
 
 Bristol and 
 
 
 
 
 Gloster. 
 
 Burton, E. 
 
 1846 
 
 Chp., Kilmainham, 
 
 Dublin. 
 
 Burton, T. 
 
 1844- 
 
 
 London. 
 
 Butler, E. 
 
 1849 
 
 Warden of Soho, 
 
 London. 
 
313 
 
 Names. 
 
 Year. 
 
 Preferment. 
 
 Diocess. 
 
 
 
 C. 
 
 
 Calvinzell, L. 
 
 1840 
 
 
 France. 
 
 Candia, N. de 
 
 1848 
 
 
 Greece. 
 
 Capes, J. M. 
 
 1845 
 
 V., Eastover, 
 
 Bath & Wells. 
 
 Case, G. F. 
 
 1850 
 
 C., All Saints, 
 
 
 
 
 Margaret St., 
 
 London. 
 
 Caswall, E. 
 
 1847 
 
 C. Stratford under 
 
 
 
 
 the Castle, 
 
 Salisbury. 
 
 Cavendish, Hon. C. 
 
 1850 
 
 R. Casterlon, 
 
 Peterboro'. 
 
 Cavendish, W. 
 
 1850 
 
 C., All Saints, 
 
 
 
 
 Margaret St., 
 
 London. 
 
 Chirol, A. 
 
 1847 
 
 S. Barnabas, Pim- 
 
 
 
 
 lico., 
 
 London. 
 
 Clarke H. D. 
 
 1851 
 
 V. I ping, 
 
 Chichester. 
 
 Cocks, J. S. 
 
 1855 
 
 R. Sheviock, 
 
 Exeter. 
 
 Coffin, R. A. 
 
 1845 
 
 V., S. Mary Mag- 
 
 
 
 
 delene, 
 
 Oxford. 
 
 Coffin, J. A. 
 
 1851 
 
 R., Alwington, 
 
 Exeter. 
 
 Coghlan, T. L. 
 
 1851 
 
 C., Stonehouse, 
 
 Exeter. 
 
 Coleridge, T. H. 
 
 1862 
 
 
 Oxford. 
 
 Collyns, C. H. 
 
 1845 
 
 
 Oxford. 
 
 Collins, T. 
 
 1851 
 
 
 Chester. 
 
 Collyer, J. 
 
 1848 
 
 
 
 Cooke, C. 
 
 1852 
 
 
 
 Combes, H. 
 
 1851 
 
 C., S. Saviour's, 
 
 
 
 
 Leeds, 
 
 Ripon. 
 
 Coope, T. G. 
 
 1845 
 
 Canon, 
 
 Salisbury. 
 
 Cooper, T. 
 
 1862 
 
 
 America. 
 
 Cox, C. E. 
 
 1847 
 
 
 Winchester. 
 
 Crawley, G. L. 
 
 1851 
 
 C., S. Saviour's 
 
 
 
 
 Leeds, 
 
 Ripon. 
 
 
 
 D. 
 
 
 Dale, J.H. 
 
 1846 
 
 
 New Zealand. 
 
 Dayman, A. 
 
 1852 
 
 C., Wasperton, 
 
 Worcester. 
 
 Deane, E. B. 
 
 1865 
 
 R., Lewknor, 
 
 Oxford. 
 
 Dixon, C. H. 
 
 1850 
 
 C., Fewston, 
 
 Oxford. 
 
 Doane, G. H. 
 
 Ib55 
 
 
 America. 
 
 Dodsworth, W. 
 
 1850 
 
 V., S. Pancras, 
 
 London. 
 
 Dykes, T. 
 
 1851 
 
 C., Hull, 
 
 York. 
 
314 
 
 Names. 
 
 Year. 
 
 Preferment. 
 
 Diocess. 
 
 
 
 E. 
 
 
 Earle, T. C. 
 
 1851 
 
 C., Ongar, 
 
 London. 
 
 Elwell, F. 
 
 1852 
 
 
 Australia. 
 
 Endyer, T. 
 
 1848 
 
 
 France. 
 
 Estcourt, E. E. 
 
 1845 
 
 C., Cirencester, 
 
 Gloster and 
 
 
 
 
 Bristol. 
 
 Everett, W. 
 
 1851 
 
 
 America. 
 
 
 
 F. 
 
 
 Faber, F. W. 
 
 1845 
 
 R., Elton, 
 
 Peterboro.' 
 
 Felde, de la Comte 
 
 1854 
 
 V., Tolerton, 
 
 Chichesler. 
 
 Felgate, J. N. 
 
 1854 
 
 Cambridge, 
 
 Ely. 
 
 Ferre,X. 
 
 1850 
 
 
 France. 
 
 Ffoulkes, E. S. 
 
 1855 
 
 Jesus College, 
 
 Oxford. 
 
 Forbes, E. P. 
 
 1849 
 
 
 America. 
 
 Forest, W. 
 
 1855 
 
 
 America. 
 
 Formby, H. 
 
 1846 
 
 R., Ruardean, 
 
 Bristol and 
 
 
 
 
 Gloster. 
 
 Freeman, W. G. 
 
 1856 
 
 Plymouth, 
 
 Exeter. 
 
 
 
 G. 
 
 
 Garside, C. B. 
 
 1850 
 
 C-, All Saints, 
 
 London. 
 
 Glenie, J. M. 
 
 1845 
 
 P. C. Mark, 
 
 Bath & Wells. 
 
 Gordon. J. 
 
 1847 
 
 C., S. Pan eras. 
 
 London. 
 
 
 
 H. 
 
 
 Hamilton, C. 
 
 1854 
 
 
 Exeter. 
 
 Hanmer, T. J. 
 
 1847 
 
 Tiverton, 
 
 Harper, B. J. 
 
 1851 
 
 S., Ninian, Perth, 
 
 
 Harper, J. N. 
 
 1851 
 
 P. C. Charlotte St., 
 
 London. 
 
 Hathaway, F. 
 
 1851 
 
 C., Teignmouth, 
 
 Exeter. 
 
 Heathcote, W. 
 
 1849 
 
 
 
 Henn, J. 
 
 1850 
 
 C., S. James, Bris- 
 
 Gloster and 
 
 
 
 tol, 
 
 Bristol. 
 
 Hewitt, N. 
 
 1846 
 
 
 America. 
 
 Home, E. 
 
 1847 
 
 V.,AllSaints,South- 
 
 
 
 
 ampton, 
 
 Winch ester. 
 
 Humble, H. 
 
 1847 
 
 V., Newbourne, 
 
 Carlisle. 
 
 Huntington, T. H. 
 
 1850 
 
 
 America. 
 
 Hutchinson, H. 
 
 1851 C., S. Eudellion, 
 
 Exeter. 
 
315 
 
 Names. 
 
 Year. 
 
 Preferment. 
 
 Diocess. 
 
 
 
 L 
 
 
 Ives, J. S. 
 
 1854 
 
 Bishop of North 
 
 America. 
 
 
 
 Carolina, 
 
 
 
 
 J. 
 
 
 James, E. H. 
 
 1851 
 
 V., S. Andrew's, 
 
 
 
 
 Well : s St., 
 
 London. 
 
 Jerrard, J. H. 
 
 1851 
 
 King's College, 
 
 London. 
 
 Johnston, T 
 
 1850 
 
 
 America. 
 
 
 
 K. 
 
 
 Kenrick, H. 
 
 1851 
 
 
 
 Kerr, Lord H. 
 
 1851 
 
 V., Dittisbam, 
 
 Exeter. 
 
 Kirk, J. H. 
 
 1851 
 
 Gorey, 
 
 Ferns. 
 
 Kuttner, S. 
 
 185'2 
 
 
 London. 
 
 Kynaston, L. 
 
 1855 
 
 
 Exeter. 
 
 
 
 L. 
 
 
 Laing, H. 
 
 1846 
 
 C., Tewkesbury, 
 
 Gloster and 
 
 
 
 
 Bristol. 
 
 Laprimaudaye, C. 
 
 1850 
 
 C., Lavenham, 
 
 Chichester. 
 
 Lascelles, F. 
 
 1855 
 
 P. C., Merevale, 
 
 Worcester. 
 
 Lauriston, H. 
 
 1846 
 
 
 America. 
 
 Law, Hon. C. T. 
 
 1851 
 
 R., Harbiston, 
 
 Worcester. 
 
 Lewthwaite, W. 
 
 1851 
 
 V,, Clifford, 
 
 York. 
 
 Lewis, D. 
 
 1846 
 
 Jesus College, 
 
 Oxford. 
 
 Littleboy, W, H. 
 
 1856 
 
 C. Shearston, 
 
 Peterboro'. 
 
 Lloyd, D. 
 
 1846 
 
 C., Kyvidiog, 
 
 S. Asaph. 
 
 
 
 M. 
 
 
 M'Laurin, H. A. 
 
 1850 
 
 Ross, 
 
 ROSS& Moray 
 
 M'Leod, D. 
 
 1854 
 
 C.,$toke Newington 
 
 London. 
 
 M'Mullen. R. G. 
 
 1847 
 
 V., S. Saviour's, 
 
 
 
 
 Leeds, 
 
 Ripon. 
 
 Maffe, X. 
 
 1846 
 
 
 France. 
 
 Major, N. A. 
 
 1846 
 
 
 America. 
 
 Meakinson, H. 
 
 1848 
 
 
 Australia. 
 
 Manning, H. E. 
 
 1851 
 
 Archdeacon of Chi- 
 
 
 
 
 chester, 
 
 Chichester 
 
 Markoe, W. 
 
 1855 
 
 
 America. 
 
 Marshall, H. J. 
 
 1845 
 
 C., Burton Agnes, 
 
 York. 
 
 Marshall, T. W. 1845 
 
 V. Swallowcliffe, 
 
 Salisbury. 
 
 Maskell, H. W. 1850 
 
 V.,S.Mary'sChurch, 
 
 Exeter. 
 
316 
 
 Names. 
 
 Year. 
 
 Preferment. 
 
 Diocess. 
 
 
 
 M. 
 
 
 Meyrick, J, 
 
 1846 
 
 
 Oxford. 
 
 Milner, H. 
 
 1346 
 
 C., Barnoldswick, 
 
 Ripon. 
 
 Minster, J. 
 
 1851 
 
 V., S. Saviour's 
 
 
 
 
 Leeds, 
 
 Ripon 
 
 Moberly, W. T. 
 
 1851 
 
 C., Easton, 
 
 Winchester. 
 
 Montgomery, G. 
 
 184d 
 
 C., Castleknock, 
 
 Dublin. 
 
 Morris, J. B. 
 
 1846 
 
 
 Oxford. 
 
 Morton, H. 
 
 1854 
 
 C., Devizes, 
 
 Salisbury. 
 
 Mostyn, W. 
 
 1854 
 
 
 Oxford/ 
 
 Murray, W. 
 
 1851 
 
 C., S. Andrews, 
 
 
 
 
 Well's-street, 
 
 London. 
 
 
 
 N. 
 
 
 Nelligan, H. 
 
 1853 
 
 C., New Court, 
 
 Armagh. 
 
 Neve, F. 
 
 1845 
 
 V., Poole Keynes, 
 
 Gloster and 
 
 
 
 
 Bristol. 
 
 New, T. F. 
 
 1847 
 
 C., S. Pancras, 
 
 London. 
 
 Newman, J. H. 
 
 1845 
 
 V., S. Mary the 
 
 
 
 
 Virgin, 
 
 Oxford 
 
 Norman, G. 
 
 1845 
 
 
 America. 
 
 Northcole, J* S. 
 
 1846 
 
 C., Teignmouth, 
 
 Exeter. 
 
 
 
 O. 
 
 
 Oakeley, F. 
 
 1845 
 
 V., All Saints, Mar- 
 
 
 
 
 garet-street, 
 
 London. 
 
 Oldham, G. R. 
 
 1856 
 
 C., Dorking, 
 
 London. 
 
 Orr, H. 
 
 1851 
 
 C., S. James Bristol. 
 
 Gloster and 
 
 
 
 
 Bristol. 
 
 Ormsby, F. 
 
 1847 
 
 C., S. Barthol- 
 
 
 
 
 omew, 
 
 Chichester. 
 
 
 
 P. 
 
 
 Palmer, W. 
 
 1855 
 
 
 Oxford. 
 
 Parkinson, J. D. 
 
 1851 
 
 C., Wakefield, 
 
 Ripon. 
 
 Parsons, D. 
 
 1843 
 
 C , Tenby, 
 
 S. David's 
 
 Parsons, T. 
 
 1854 
 
 
 America. 
 
 Parry, G. 
 
 1855 
 
 C., All Saints, Mar- 
 
 
 
 
 gaiet-street, 
 
 London. 
 
317 
 
 _V r antes. 
 
 Year. 
 
 Preferment. 
 
 Diocess. 
 
 
 
 P. 
 
 
 Pattison, J. L. 
 
 1850 
 
 
 Oxford. 
 
 Penny, W. G. 
 
 1844 
 
 P., C. Ashendon, 
 
 Lincoln. 
 
 Pitman, E. 
 
 1849 
 
 
 America. 
 
 Plumer, J.T. 
 
 1846 
 
 
 Oxford. 
 
 Pollen, J. H. 
 
 1853 
 
 
 
 Oxford. 
 
 Pope, J. A. 
 
 1854 
 
 V.> Stoke Newing- 
 
 
 
 
 ton, 
 
 London. 
 
 Pope, W. 
 
 1853 
 
 C. Levershridge, 
 
 Manchester 
 
 Preston, E. 
 
 1849 
 
 
 America. 
 
 
 
 R. 
 
 
 Rawe, J. H. 
 
 1856 
 
 Warden of Soho, 
 
 London. 
 
 Robertson, T. C- 
 
 1848 
 
 Chap, to Duchess of 
 
 
 
 
 Buccleuch, 
 
 Edinburgh. 
 
 Rodmill, J. 
 
 1851 
 
 
 Ely. 
 
 Rodwell, T. 
 
 1846 
 
 R. S. Ethelburga, 
 
 London. 
 
 Rogers, T. G. 
 
 1850 
 
 
 Australia. 
 
 Rooke, S. 
 
 1851 
 
 C. S. Saviours, 
 
 
 
 
 Leeds 
 
 Ripon. 
 
 Rose, G, 
 
 1855 
 
 P, C. Earl's Hea- 
 
 
 
 
 ton, 
 
 Ripon. 
 
 Russell, M. W. W. 
 
 1845 
 
 R. Benefield 
 
 Peterboro' 
 
 Rush ton, J. 
 
 1846 
 
 
 America. 
 
 Ryder, G.D. 
 
 1846 
 
 V. Easton, 
 
 Winchester. 
 
 
 
 S. 
 
 
 S. John, A. 
 
 1845 
 
 C., East Farleigh 
 
 Canterbury. 
 
 Sconce, R. 
 
 1848 
 
 
 Australia. 
 
 Scott, E. 
 
 1850 
 
 
 
 Scott, W. 
 
 1853 
 
 C., Hoxton, 
 
 London. 
 
 Scratton, R. 
 
 1851 
 
 C., Sittingbourne, 
 
 Rochester. 
 
 Scratton, T. 
 
 1850 
 
 C., Benson, 
 
 Oxford. 
 
 Seager, C. E. 
 
 1843 
 
 
 Oxford. 
 
 Shortland, J. H. 
 
 1851 
 
 C. Kibworth, Beau- 
 
 
 
 
 champ, 
 
 Peterboro' 
 
 Simpson, J. 
 
 1841 
 
 C., Mitcham, 
 
 London. 
 
 Smith, B. 
 
 1842 
 
 V., Leadenhani 
 
 Peterboro' 
 
 Smith, J, C. 
 
 1845 
 
 
 
318 
 
 Names. 
 
 Year. 
 
 Preferment. 
 
 Diocess. 
 
 
 
 S. | 
 
 
 Sneyder, T. T. 
 
 1845 
 
 ! 
 
 America. 
 
 Stanton, J. 
 
 1845 
 
 
 Oxford. 
 
 Stewart, A. 
 
 1851 
 
 
 America. 
 
 Stewart, J. A. 
 
 1850 
 
 R., Vange, 
 
 London. 
 
 Stewart, T. H. 
 
 1850^ 
 
 C., Bramtbrd, 
 
 Norwich. 
 
 S tough ton, N. 
 
 1853 
 
 
 America. 
 
 
 
 T. 
 
 
 Talbot, Hon. G. 
 
 1843 
 
 V., Evercreech, 
 
 Bath & Wells 
 
 Thomas, T. E. 
 
 1848 
 
 V., Brandeston, Norwich. 
 
 Thomas, W. 
 
 1847 
 
 
 
 Thompson, E. H. 
 
 1846 
 
 C., S. Pancras, 
 
 London. 
 
 Thynne, Lord C. 
 
 1852 
 
 V., Kingston Deverel 
 
 Salisbury. 
 
 Todd, G. H. 
 
 1851 
 
 C., S. James, Bris- 
 
 Bristol and 
 
 
 
 tol, 
 
 Gloster. 
 
 Trenow, W. T. 
 
 1852 
 
 C. Ribesford, 
 
 Worcester 
 
 
 
 V. 
 
 
 Vale, E. 
 
 1843 
 
 C., S. Andrews, 
 
 
 
 
 Well's St. 
 
 London. 
 
 
 
 W. 
 
 
 Wackerbanh, A. D. 
 
 1842 
 
 C., Pcldon, 
 
 London. 
 
 Wadham, E. P. 
 
 1846 
 
 
 America. 
 
 Walford, E. 
 
 1851 
 
 C., Tunbridge, 
 
 Canterbury. 
 
 Walker, H. 
 
 1846 
 
 
 
 Walker, J. 
 
 18*5 
 
 C., Benefield, 
 
 Peterboro' 
 
 Walker, W. 
 
 1847 
 
 
 
 Ward, W. G. 
 
 1845 
 
 
 Oxford. 
 
 Ward, R. 
 
 1851 
 
 R., Skip with, Ripon. 
 
 Watson, J. A. 
 
 185i 
 
 V., Longwhatton, Peterboro' 
 
 Weguelin, W. A. 
 
 1856 
 
 V. South Stoke, CMchester. 
 
 Wells, E. P. 
 
 1852 
 
 
 Ely. 
 
 Wells*W 
 
 1846 
 
 C., S. Martin's, Li~ 
 
 
 
 
 verpool, 
 
 Manchester. 
 
 Wenharn, J. G 
 
 1846 
 
 
 Ceylon. 
 
 Wheaton, H. 
 
 1855 
 
 
 America. 
 
 Wheeler, \V . 
 
 1855 
 
 V. Shoreham, 
 
 Chichester. 
 
 
319 
 
 Names. 
 
 Year. 
 
 Preferment 
 
 Diocess 
 
 
 
 W. 
 
 
 Whitcher, G. 
 
 1855 
 
 
 America. 
 
 White, F. E. 
 
 1851 
 
 
 
 Wilberforce, H. W. 
 
 1853 
 
 V., East Farlei^h, 
 
 Canterbury. 
 
 Wilberforce, R. I. 
 
 1855 
 
 Archdeacon of West 
 
 
 
 
 Riding of York, 
 
 York. 
 
 Wilkes, E. 
 
 1847 
 
 
 America. 
 
 Wilkes, F. 
 
 1847 
 
 
 America. 
 
 Wilson, B. 
 
 1852 
 
 
 Oxford. 
 
 Wilson, J. 
 
 1847 
 
 
 
 Wingfield, W. F. 
 
 1845 
 
 
 Oxford. 
 
 Wood, F. P. 
 
 1848 
 
 
 
 Woodward, T. H. 
 
 1651 
 
 V., S. Jaines, Bris- 
 
 Gloster and 
 
 
 
 tol, 
 
 Bristol. 
 
 Wright, J. P. 
 
 1855 
 
 
 London 
 
 Wynne, J. H. 
 
 1850 
 
 
 Oxford. 
 
 The following are the number of clerical converts from 
 eacli of the diocesses : 
 
 Canterbury 5. 
 York 5. 
 London 31. 
 Durham 0. 
 Winchester, 4 
 Bangor 0. 
 Carlisle 1. 
 Rochester 1. 
 Gloster and Bristol 9 
 Exeter 10. 
 
 Ripon 8. 
 Petei boro' 9. 
 Worcester 3. 
 S. Davids' 1. 
 Chichester 8. 
 Lichfield 0. 
 Ely 3. 
 Oxford 25. 
 S. Asaph 1. 
 Manchester 2. 
 
 Hereford 0. 
 Chester 2. 
 Norwich 3. 
 Llandaff 0. 
 Lincoln 1. 
 Salisbury 5. 
 Bath and Wells 
 Dublin 2. 
 Armagh 1. 
 
320 
 
 AMERICA. 
 
 MINISTERS. 
 
 J. R. Bailey, New York. 
 E. P. Wadham, Albany. 
 - Hoyt, S. Albans. 
 If. Major, Philadelphia. 
 Hewitt, Connecticut. 
 Forbes, N ew York. 
 J. S. Preston, New York. 
 J.H. Huntington, New York. 
 D. M'Leod, New York. 
 F. E. White New York. 
 Lutrell, New York. 
 Burchard, New York. 
 W. Everett, New York. 
 Pollard, New York. 
 
 L. S. Ives, Nth Carolina. 
 N, S tough ton, New York. 
 Shaw, Albahama. 
 E. Baker, Baltimore. 
 H. Wheaton, New York. 
 W. B.Whitcher, New York. 
 W. Markoe, New York. 
 E. H. Doane, New Jersey. 
 O. A Brownson, Boston. 
 G. Leach, Boston. 
 D. Lynam, Baltimore. 
 Professor CErter, New York. 
 Thos. Porter, New York. 
 
 CONTINENT. 
 PROTESTANT PASTORS. 
 
 L. Mosheim. 
 B. de Cashelbery 
 V. de Cashelbery. 
 
 Arndt. 
 
 Freudenfeld. 
 Dr. Hass. 
 
 Dr. Herbst. 
 Huguee. 
 
 Woltz. 
 
 B unger. 
 
 Dr. Maurue Muglich. 
 
 Dr. Signer. 
 
 Dr. Chrestfreund. 
 
 Dr. Hasert. 
 
 Dr. Lutekemuller. 
 
 Dr. Meinhold. 
 
 PERSONS OF RANK. 
 
 Prince d'Ingenheiin. 
 Duke of Mecklenberg-schweren 
 Princess of Hesse Darmstadt. 
 Duke of Saxe Gotha. 
 Princess Charlotte of Mecklen- 
 
 berg-schweren. 
 
 Prince Diinitri Gallitzkin. 
 Princess Dimitri Gallitzkin. 
 Prince Paul of Wurteinber<. 
 Prince of Walderg-Zeil. 
 Cointe de Gffirtz. 
 Baron de Rumouren. 
 
321 
 
 Charles de Schnorr. 
 Edouard de Schnorr. 
 Baron de Berlepsch. 
 Stoedel> (Banker at Mayeirce). 
 Conte de Vojelsang. 
 Baron de Kittenbourg. 
 Baron de Bulow. 
 Baron de Rochow. 
 Baron Dierdsdorf. 
 Baron Olezewsky de Potritten. 
 Baron de Morgenthal. 
 Baron de Rovera. 
 Baron de Berne. 
 Major Bernouilly. 
 Messrs. Hubert de Basle. 
 Du Pont. 
 
 Messrs. Vulliamez. 
 
 Bethelet de Ferreire. 
 Comtesse de Sails. 
 Mme. de Bernardy. 
 Corntesse de Z tiling. 
 Comtesse Julie de SehoaK 
 Comtesse de Kielmansegge, 
 Comtesse Octavia de Wetter- 
 
 koop. 
 
 Baronne d Ordre. 
 Mme. de Bresson. 
 Comtesse de Salm Hoogstrae- 
 
 ten. 
 
 Princess de Wasa. 
 Princess Caroline de Wasa. 
 Ctsse. d'Hute. 
 
 LITERARY MEN. 
 
 Winckelman. 
 
 Leibnitz. 
 
 George Zorga. 
 
 G. J. Hamann. 
 
 Cointe Leopold de Stolberg. 
 
 Frederic Schlegel. 
 
 Adam Miiller. 
 
 Werner. 
 
 Dr. Eisenbach. 
 
 N. Moeller. 
 
 Durst. 
 
 Dr. Philips. 
 
 Dr. Jarcke. 
 
 L. De'Or. 
 
 Dr. Bartholome. 
 
 Charles Vogel. 
 
 Charles Fleischer. 
 
 Dr. Kceneem 
 
 Dr. Propost. 
 
 Dr. V. Schmidt. 
 
 M. Maasen. 
 
 M. de Florincourt 
 
 Countess Ida Hahn-Hahn. 
 
 Storck. 
 
 Claude Brentand. 
 Christopher Schlosser. 
 Frangois Schlosser. 
 Baron d'Ecksteein. 
 Charles L. de Haller. 
 Frederick Hurter. 
 Auguste Theiner. 
 
 Ranke. 
 Professor G. Frber. 
 
 STATESMEN. 
 
 Comte de Saft Pilasch. 
 Comte de Brekendorf, 
 Comte de Rintel. 
 Cointe de Haltenberg. 
 Comte de Reudel. 
 
 Comte de Schardt. 
 Comte de Hardenberg. 
 Comte de Desenfild Schom< 
 berg. 
 
322 
 
 ARTISTS. 
 
 Overbeck, Painter at Rome. 
 Viet, Painter at Frankfort. 
 Schadow, Painter at Dussel- 
 dorf. 
 
 Sorg, Painter at Mayence. 
 Frederic Muller, Painter at 
 
 Cassel. 
 Zand, Architect at Berlin. 
 
 A list of the Lay Converts, as far as practicable : 
 
 1842 
 
 J. Grant, Oxford. 
 
 Hon. E. Douglas, Oxford. 
 P. Le Page Renouf. Oxford. 
 Captain Lawrence, R,N. 
 J. Burn, Oxford. 
 
 F. Sankey, Dublin. 
 Captain Millar, 76th Regt. 
 R. A, R. Maurice, R.N. 
 C. Webb. 
 C. Wai worth. 
 
 W. Lockhart, 
 C. De Barry. 
 H. Simpson, 
 W. Bosanquet. 
 
 1843 
 
 Oxford. 
 Cambridge. 
 
 J. Turnbull. 
 C. Hemans. 
 Sir. C, D'Albiac. 
 
 1844 
 
 C. R. S. Murray, Esq., M.P., 
 Oxford. 
 G. Tickell. do. 
 
 W. Lee, 
 
 J. A. Stothert, 
 
 1845 
 
 Oxford. 
 Oxford. 
 
 B Butland. 
 
 ! J. N. Stokes, 
 
 J. Meyrick, 
 J. D. Dalgairns, 
 A. J. Christie, 
 
 Oxford 
 Oxford 
 Oxford. 
 
 W. Hutchison, 
 H. Clements. 
 J. R. Poole. 
 
 J. J. Caiman. 
 
 
 J. Woodmason 
 
 J. R. Rowe, 
 E. F. Wells, 
 J, A.Knox, 
 
 Cambridge. 
 Cambridge. 
 Cambridge. 
 
 J. W. Tarleton. 
 E. J. Brydges, 
 E. H. Hood, 
 
 Cambridge. 
 Cambridge* 
 
 Oxford. 
 
 Oxford. 
 Oxford. 
 
323 
 
 E. S. Buckingham 
 F. M. Capes, 
 
 Oxford. 
 
 J. Mills, 
 Major Webber. 
 
 Cambridge. 
 
 C. N. Stokes, 
 
 Cambridge. 
 
 J. Morris, 
 
 Cambridge. 
 
 Captain Ensor, R.N. 
 
 
 
 
 1846 
 
 
 E. Simpson, 
 
 Cambridge. Doctor Duke, 
 
 
 J. M. Chanter, 
 
 Oxford. 
 
 J. Burt, 
 
 Cambridge. 
 
 J. B. Walford, 
 
 do. 
 
 G. Caswall, 
 
 Oxford. 
 
 H. Bacchus, 
 
 do. 
 
 J. P. Simpson, 
 
 Cambridge. 
 
 H. Foley, 
 
 do. 
 
 H. Pownall, 
 
 do. 
 
 G. Plomer, 
 
 do. 
 
 H. C. Cox, 
 
 do. 
 
 W. Chandler, 
 
 do. 
 
 F. A. Paley, 
 
 do. 
 
 R. Monteith. 
 
 
 Doctor Counsellor. 
 
 
 R. Cox, 
 
 Oxford. 
 
 Captain Gooch. 
 
 
 E. Ftillarton. 
 
 
 Pitcher, Esq., 
 
 Attorney, 
 
 J. C. Anstey, M.P. 
 
 Dublin. 
 
 
 
 1847 
 
 
 C. Wilkinson, 
 
 Cambridge. J. Burns. 
 
 
 D. Haigh. 
 
 
 Captain Baines. 
 
 
 W. H. Buckle. 
 
 
 F. C. New. 
 
 
 W. Gordon, 
 
 Cambridge, 
 
 Captain Needham. 
 
 
 Captain Tyler. 
 
 
 Captain Burnett. 
 
 
 Captain Ballard. 
 
 
 R. Suffield, 
 
 Cambridge. 
 
 N. Darnell, 
 
 Oxford. 
 
 
 
 1848 
 
 
 J. Stiongitharm. 
 
 J. E. Bowden. 
 
 
 J. Mivart. 
 
 A. De Vere, 
 
 Oxford. 
 
 Captain Tucker. 
 
 
 S. St. John, 
 
 Oxford. 
 
 Major Faber. 
 
 
 Major Phillipps. 
 
 
 Major Ballard. 
 
 
 Edward Wardell. 
 
 
 J. C. Algar, 
 
 Cambridge. 
 
 Captain Garden. 
 
 
 W. Simpson, 
 
 do. 
 
 H. J. R. Greata. 
 
 
 F. Palgrave, 
 
 Oxford. 
 
 Colonel Le Couteur. 
 
 Chevalier di Zulueta. 
 
 Captain Gerard. 
 
 
 
 1849 
 
 
 D. Fulton. 
 
 
 Captain Hibbert. 
 
 
 G. H. Plomer, 
 
 
 S. Knowles. 
 
 
 S. J. Rossiter. 
 
 
 Lieutenant Newton, 
 
 R. N. 
 
324 
 
 Doctor Jonge. 
 W. R. Gavvthorn. 
 J. Longman. 
 Captain Moore, R.N. 
 Lieutenant Randolph, R.N. 
 
 Major Collard. 
 F. Knight. 
 Lord Melbourne. 
 Sir J. Talbot. 
 
 1850 
 
 Earl of Roscommon. 
 
 N. A. Goldsmid, Oxford. 
 
 N. Bethune. 
 
 Edward Bethell. 
 
 E. J. Scarlett. 
 
 Doctor Munks. 
 
 H. Maskeli, Oxford 
 
 G. Ballard, Oxford 
 
 Hon. C. Pakenham. 
 
 E. Nightingale, R.N. 
 
 E. Bowyer, M.P. 
 
 E. Windeyer, Oxford. 
 
 ; Lord Fielding. 
 | Lord Campden. 
 ; Captain Burgoyne. 
 ! H. A. Arden. 
 
 Colonel Pattison. 
 
 E. P. Bastard. 
 
 W. R. Monsell, M.P. 
 
 Sergeant Bellasis. 
 
 Lord Nigel Kennedy. 
 
 Lord A. Kennedy. 
 
 Baron Strutzech. 
 
 Colonel Matthews. 
 
 1851 
 
 F. R. Ware. 
 J. P. Biddulph. 
 J. Scott Hope. 
 Baron Weld. 
 Sir J. Simeon, M.P. 
 W. Dashwood. 
 M. de Florimond. 
 Captain Frisbie. 
 Professor Gfroer. 
 Charles de Lippe. 
 Doctor Massen. 
 
 Sir V. De Vere. 
 
 E.G. G. Howard, M.P. 
 
 G. Grimshaw. 
 
 Colonel Smithsize. 
 
 Baron de Turckheira. 
 
 Captain F. Case. 
 i Aubrey De Vere. 
 I Cte. de Flatten. 
 ! Baron Karrer. 
 
 Hon. G. Talbot. 
 
 Valentine Browne. 
 
 1852 
 
 Lieutenant Innes. 
 H. Walworth. 
 C. Manning. 
 C. Norton. 
 E. Baddeley, 
 Major Frazer. 
 J. S. Kirwan, 
 
 Oxford. 
 Dublin. 
 
 A. J. de Castro. 
 Wegg Prosser, M.P. 
 Major Burke. 
 Prince Bou Maza. 
 Lord Huntingtower. 
 D. Potter. 
 Lieutenant Bastard, 9th. 
 
325 
 
 1853 
 
 Lord J. KCIT. 
 
 Lord R. Kerr. 
 
 Lord W. Kerr. 
 
 Duke of Mecklenburgh. 
 
 Lord Moriteith. 
 Sir R. Blermerhasset. 
 John Pope Esq. 
 M. W, Crofton, Esq. 
 Major Burke. 
 
 Gemschid Rasched Bey. 
 Col. Wood. 
 Hon. J. Vandyke. 
 
 J. Ram, Esq. 
 
 Mr.Cuffe. 
 
 Shulihan, Esq. 
 
 Prince D' Arndt 
 Lieutenant Bathurst, R.N. 
 Waldron Burrowes, Esq.,*A.B, 
 Dublin. 
 
 1854 
 
 Hon. J. R. Chanter. 
 Prince Galitzkin. 
 Digby Boycott, Esq. 
 Prince of Hesse Darmstadt, 
 
 1855 
 
 M D Richard. 
 Earl of Dunraven. 
 
 1856 
 
 E. J. Hutchens, Esq. M.P. 
 Henan, Esq. 
 
 LADIES. 
 
 1842 
 
 The Countess of Clare. 
 Mrs. Pittar. 
 Mrs. Bicknell. 
 Baroness Weld. 
 Miss Elliott. 
 
 Miss Gladstone. 
 Misses Young. 
 Miss Prestwich. 
 Miss Bache. 
 
 1843 
 
 Mrs. De Barry. 
 Mrs. Folville. 
 Miss E. Bowles. 
 
 Miss Townsend. 
 Miss Compton. 
 
328 
 
 1844 
 
 Lacly d' Albiac. 
 Mrs. Parsons. 
 Mrs. Seager. 
 Miss Marriott. 
 
 Lady C. Towneley. 
 Lady O. Acheson. 
 Lady A. Acheson. 
 Mrs. J. C. Smith. 
 Mrs. Ward. 
 Mrs. Ruscombe Poole. 
 Mrs. An slice. 
 Mrs. Northcote. 
 Mrs. Watts Russell. 
 Mrs. Marshall. 
 Mrs. Capes. 
 
 Lady G. Fullarton. 
 Mrs. Glenie, 
 Mrs. Chambers. 
 Mrs. Monteith. 
 Mrs. Major Browne. 
 Mrs. Bonsall. 
 Mrs. Ryder. 
 Mrs. Captain Bowden. 
 Mrs. Lockhart. 
 Mrs. Duke. 
 
 Miss Hext, 
 
 Miss d' Albiac. 
 Miss Nangle. 
 
 1845 
 
 Madame De Preville* 
 Mrs. Whitley. 
 
 Miss Simpson. 
 Misses Poole. 
 Misses Woodmason. 
 Miss Munro, 
 Miss Watts Russell. 
 Miss Munro. 
 Miss Ensor. 
 Miss Brewster. 
 
 1846 
 
 Mrs. Griswold. 
 Mrs, Counsellor. 
 Mrs. Gooch. 
 The Misses Brydges. 
 Miss D'Eyencourt. 
 Miss Ryder. 
 Miss J Sewell. 
 Miss Montague 
 Miss Duke 
 Miss Gooch. 
 
 1847 
 
 Lady D. Gordon. 
 Mrs! M'Cabe 
 Mrs. C as wall. 
 Mrs. Captain Grant- 
 Mrs. Neeld. 
 Mrs. Burns. 
 Mrs. Chirol, sen. 
 Mrs. Chirol, jun. 
 Mrs. James. 
 Mrs. Mivart. 
 Madame de la Barca 
 
 Mrs. Waterton. 
 
 Misses Du Pouchallon. 
 
 Misses Buckle. 
 
 Miss Home. 
 
 Misses Fogg. 
 
 Miss Gordon. 
 
 Miss Bicknell, 
 
 Miss Fitzgerald. 
 
 Miss Bonsall. 
 
 Mrs. V. Scully. 
 
 Mrs, Thomas O'Farreli,Dublin, 
 
327 
 
 J848 
 
 Mrs! Paglar. 
 Mrs. Sconce. 
 The Misses Fogg. 
 Miss Govver. 
 Miss O'Brien. 
 Miss Noel. 
 Miss Paglar 
 
 Lady Cuvteis. 
 Lady Armitage. 
 Mrs. Rhetigan. 
 Mrs Maybnrn. 
 Mrs. M'Donald. 
 Mrs. G aw thorn. 
 Mrs. Gretton. 
 
 The Countess of Arundel and 
 
 Surrey. 
 
 Lady Cavendish. 
 Lady Fielding. 
 Mrs. Stewart. 
 Mrs. Stuart. 
 Mrs. G wynne. 
 Mrs. Dayman. 
 Mrs. Allies. 
 Mrs. W. Wilberforce. 
 Mrs. H. Wilberforce. 
 Mrs. Foljambe. 
 Madame De Vaniies. 
 
 Madame De Zitlticta. 
 Mrs. Major Garden. 
 Miss Ravenscroft. 
 Miss Cox. 
 Miss Bowring. 
 Hon. Miss Methuen. 
 The Misses Le Couteur. 
 
 1849 
 
 Mrs. Finlayson. 
 
 Madame Veron. 
 
 Miss Allen. 
 
 Miss Bromhead. 
 ; Mrs. Greata. 
 | Miss Bradstreet. 
 
 The Misses. Bathurst. 
 
 1850 
 
 Madame De Pepe. 
 Mrs. Bellasis. 
 Miss Boylan. 
 
 The Misses Levees. 
 
 Miss Aglionby. 
 
 The Misses Philipps, 
 
 Miss Lechmere. 
 
 Miss Lockhart. 
 j MissGarside. 
 | Miss Windeyre. 
 \ Miss Arden. 
 
 Mrs. Nightingale. 
 
 1851 
 
 Lady Campden. 
 Mrs. F. R. Ward. 
 Mrs. Bagshawe. 
 Lady C. Peat. 
 Lady Castlereagh. 
 Marchioness of Lothian. 
 Duchesss of Hamilton. 
 Lady De Vere. 
 Duchesse De Montebello. 
 
 Madame De Lippe 
 Mrs. Hope. 
 Mrs. Dashwood. 
 Mrs. Jerrard. 
 Mrs. W T oodward. 
 Mrs. J. H. Ward. 
 Lady Douglass. 
 Madame De Buisson. 
 Madame Wolff. 
 
328 
 
 Mrs. Laprimaudaye. 
 
 Lady Newry. 
 
 Miss Thewles. 
 
 Miss Peat. 
 
 The Misses Dash wood. 
 
 Miss Grant. 
 
 Miss Gerard. 
 
 Mdlles. De Montebello. 
 
 Miss M'Kintosh. 
 
 Lady Katharine Howard. 
 
 Miss Thistlethwaite. 
 
 Miss Dacre. 
 
 Miss Hubbard 
 
 Lady C. Kerr. 
 
 Miss Walker. 
 
 Miss Wood. 
 
 Miss Laprimaudaye. 
 
 1852 
 
 Duchesse De Dalmatie. 
 Countess of Kenmare. 
 Madame De Florimond. 
 Lady Harris. 
 Mrs. Harper. 
 Mrs. Elwell. 
 Mrs. Gallon. 
 Madame De Castro. 
 
 Ladv C. Thynne. 
 Lady H. Kerr. 
 Miss Law. 
 Miss Wardell. 
 Miss Nicholson. 
 Miss Blunt. 
 The Misses Rossiter. 
 The Misses Potter. 
 
 1853 
 
 Princess C. Wasa. 
 Princess Wasa. 
 Mrs. Ives. 
 Mrs. Leigh. 
 Mrs. Houghton. 
 
 Lady Floyd, 
 Princess Warroki. 
 Baronne D'Ordre. 
 Princess C. Wasa. 
 Miss Floyd. 
 Miss Pope, 
 Miss E. Pope. 
 
 Mrs. Waldron Burrowes, Dublin 
 Mile. Boubanger. 
 Mile. De Pau. 
 Miss Ellen Bonsall. 
 
 1854 
 
 Miss L. Pope. 
 
 Lady De Trafford. 
 
 Princess Galitzkin. 
 
 Lady Monteith. 
 
 Miss Richardson. 
 
 Miss Latham, Ballymoney. 
 
 1855 
 
 Miss Lawfield. 
 Mrs. Major Lowe. 
 
 Duchess of Buccleuch. 
 Lady Bourne. 
 
329 
 
 1856 
 
 Mrs. Ram. 
 Mrs. Kenan. 
 
 Miss Wilders. 
 Mrs. Rogers. 
 Miss Payne. 
 
 Dowager Duchess of Argyle. 
 Miss Stanley, daughter of the 
 
 late Bishop of Norwich. 
 Miss Rogers. 
 Miss Hemans. 
 
 
 E PAGE 62. 
 
 " Junii 2, 1843. Cum Edvardus Bouverie Pusey, S. T. P. 
 TEdis Christi Canonicus, necnon Linguae Hebraicae Professor 
 Regius,in concione intra Universitatem Mail 14 to proxime elapso 
 habita, quaedam Doctrinae Ecclesiae Anglicanae dissona et con- 
 traria protulisse delatus fuerit ; Idemque Edvardus Bouverie 
 Pusey, S. T. P. postulante Vice-Cancellario concionis sure verum 
 exemplar eisdem terminis conscriptum virtute j uramenti tradi- 
 derit: Mihi igitur Vice-Cancellario verbis quae in quaestionem 
 vocabantur in medium prolatis et rite perpensis, adhibito consilio 
 sex aliorum Sanctae Theologies Doctorum, scilicet D. Doctoris 
 Jenkyns, D. Doctoris Hawkins, D. Doctoris Symons, D. Doctoris 
 Jelf, D. Doctoris Ogilvie, nee non et Praelectoris Dominae 
 Margaretae Comitissae de Richmond, criminis object! dictum 
 Edvardum Bouverie Pusey, S. T. P. reum inventum, a munere 
 prsedicandi intra praecinctnm Universitatis per duos amos sus- 
 pend ere placuit. 
 
 " P. Wynter, Vice-Cancellarius, 
 
 " Philippus Bliss, Registrarius, Univ. Oxon." 
 
 Against this sentence Dr. Pusey protested as follows : 
 
 PROTEST. 
 
 " MR. VICE-CHANCELLOR You will be assured that the fol- 
 lowing Protest, which I feel it my duty to the Church to deliver, 
 is written with entire respect for your office, and without any 
 imputation on yourself individually. 
 
 
330 
 
 <f I have stated to you on different occasions, as opportunity 
 offered, that I was at a loss to conceive what in my sermon could 
 be construed into discordance with the formularies of our Church; 
 I have requested you to adopt that alternative in the Statutes 
 which allows the accused a hearing ; I have again and again re- 
 quested that the definite propositions which were thought to be at 
 variance with our formularies should, according to the alternative 
 of the Statute, be proposed to me. I have declared repeatedly 
 my entire assent, ex animo, to all the doctrinal statements of our 
 Church on this subject, and have^ as far as I had opportunity, 
 declared my sincere and entire consent to them individually ; I 
 have ground to think, that as no propositions out of my sermon 
 have been exhibited to me as at variance with the doctrine of our 
 Church, so neither can they ; but that I have been condemned 
 either on a mistaken construction of my words, founded upon the 
 doctrinal opinions of my judges or on grounds distinct from the 
 formularies of our Church. 
 
 " Under these circumstances, since the Statute manifestly con- 
 templates certain grave and definite instances of contrariety and 
 discordance from the formularies of our Church, I feel it my duty 
 to protest against the late sentence against me, as unstatutable, as 
 well as unjust. I remain, Mr. Vice- Chancellor, your humble 
 servant, 
 
 E B. PUSEY. 
 
 " Christ Church, June 2, 1843,'' 
 
 "MR. VICE-CHANCELLOR When I drew out my protest, I 
 felt myself bound not to allude to the fact, that, after it was an- 
 nounced to me that my sermon had been condemned, I received 
 confidential communications from yourself. I had been informed, 
 when I received them, that the fact of my having received them 
 as well as their contents, was strictly confidential, and this in- 
 junction to en tire silence had not been removed. I felt it, therefore, 
 even my duty to ascertain that there was nothing in my protest 
 which could trench upon that confidence. 
 
 " I expressed to yourself privately at the time, my sense of 
 the kindness of your intentions personally, in making to me the 
 
331 
 
 first of these communications ; and of this I was thinking when 
 in my protest I spoke of 'not casting any imputation on your- 
 self individually/ 
 
 " To the nature of these communications I can make no allu- 
 sion, since you saw right to impose silence upon me. Tt is 
 sufficient to say, that after they were concluded, I received a 
 message from yourself, ' Dr. Pusey has my full authority for 
 saying that he has had no hearing.'' It ever was and is my full 
 conviction, that had I had the hearing which (for the sake of the 
 University and the Church) I earnestly asked for, I must have 
 been acquitted. 
 
 " These communications, then, in no way affect my protest. I 
 add this explanation, because while I retain my strong conviction 
 that my sentence was both ' unstatutable and unjust,' it is right 
 since I am now at liberty to do so, to acknowledge the kindness 
 of your own intentions to me individually. I remain, Mr. Vice- 
 Chancellor, your humble servant, E. B. PUSEY. 
 
 " Christ Church, June 6, 1843." 
 
 "MR. VICE-CHANCELLOR We, the undersigned members 
 of Convocation, and Bachelors of Civil Law, beg permission res- 
 pectfully to address you on the subject of the sentence lately pro- 
 nounced by you on Dr. Pusey : with the request that you will 
 make known to the University the grounds upon which dial sen- 
 tence was passed, that we may know what statements of doctrine 
 it is intended to mark as dissonant from or contrary to the doc- 
 trine and discipline of the Church of England as publicly 
 'i-cceived. " 
 
 " GENTLEMEN Respecting as I do the motives of those who 
 have signed the paper conveyed to me by you, and ready as I am 
 ul all times to satisfy the reasonable demand of members of Con- 
 vocation, I regret that I cannot in the present instance comply 
 with their request. It is my plain duty as Vice Chancellor to 
 abide by the statutes of the University, and as these do not pre- 
 .scribe, so I have scarcely a doubt they do not permit, the course 
 
332 
 
 which is now suggested te me. For the silence of the statutes 
 on this point, satisfactory reasons may be presumed reasons 
 which are not applicable to me alone, but to yourselves individu- 
 ally, and to the University at large. 
 
 I beg to subscribe myself, &c. 
 "The Rev. H. Wall, E. P. Eden, E. Hill, &c." 
 
 A correspondence* followed between Dr. Wynter and E. 
 Badeley, Esq., Barrister-at-law and Master of Arts of Brazen- 
 nose College, who wrote to inform him, that he was entrusted 
 with an address " from more than 250 non-resident members of 
 Convocation, respecting the proceedings lately adopted against 
 the Rev. Dr. Pusey, and begged to know when it would be con- 
 venient 10 him to receive it." 
 
 The Vice-Chancellor replied, that he would receive Mr. Bade- 
 ley, " or any other gentleman," but could not promise to receive 
 the address, not knowing its contents. Mr. Badeley then sent a 
 copy of the address, and asked whether he would receive it ? and 
 if so, whether it should be sent by post ? 
 
 Dr. Wynter replied : 
 
 " St. John's College, Oxford, August 1, 1843. 
 
 " SIR, I have to acknowledge your letter of yesterday's dat 
 with a copy of the address, which you inform me has been intrust 
 ed to your care in order to its being presented to me, 
 
 " After the address shall have reached my hands, I shall b 
 enabled t tell you whether I will receive it or not. 
 
 " 1 should not wish to put you to the trouble of coming down 
 to Oxford, if transmitting the address by the post would ansvve 
 your purpose. I remain, Sir, your faithful servant, 
 
 " P. WYNTER, V. C. 
 "E. Badeley, Esq." 
 
 The address was as follows : 
 " To the Rev. the Vice- Chancellor of the University of Oxford 
 
 "We, the undersigned non-resident members of Convocation 
 
 beg leave respectfully to express our serious regret at the cours< 
 
 which you have adopted with reference to Dr. Pusey 's sermon 
 
 * "Times," Aug. 19, 1843. 
 
" We deprecate that construction of the statute under which Dr. 
 Pusey has been condemned; which, contrary to the general prin- 
 ciples of justice, subjects a person to penalties without afford- 
 ing him the means of explanation or defence ; and we think that 
 the interests of the Church and of the University require, that 
 when a sermon is adjudged unsound, the points in which its un- 
 soundness consists should be distinctly stated, if the condemna- 
 tion of it is intended to operate either as a caution to other 
 preachers, or as a check to the reception of doctrines supposed to 
 be erroneous. 
 
 (Signed] " DUNGANNON, M. A., Christ Church, 
 " COURTENAY, B.C.L., All Souls, M.P. 
 " W. E. GLADSTONE, Christ Church, 
 " JOHN TAYLOR COLERIDGE. M.A., Exeter." 
 Dr. Wynter's reply, together with the address itself, reached 
 Mr. Badeley, at the Temple, not by the post, but by the hands 
 of the University Bedel, who was sent to London for this pur- 
 pose ; it was thus worded : 
 
 " S. John's College, Oxford, August 4, 1843. 
 
 " SIR, The address which,as you inform me, you were commis- 
 sioned to present to me, reached me by yesterday's post ; I 
 return it to you by the hands of my Bedel. 
 
 When a document of a similar nature, upon the same subject, 
 was some time since presented to me, I was induced from respect 
 for the presumed motives of those who signed it, not only to re- 
 ceive it, but to state the ground on which I felt myself precluded 
 from complying with the request which it contained. But the 
 paper which you have transmitted to me, presents itself to me 
 under very different circumstances, and demands from me a dif- 
 ferent course of procedure. 
 
 " In whatever point of view I feel myself at liberty to regard 
 it, whether as addressed to me in iny individual or my official 
 capacity, it is deserving of the strongest censure. 
 
 " In the former case, it imputes to me, by implication, that 
 in a matter wherein every thoughtful man occupying my position 
 
334 
 
 would most deeply feel its painful responsibilities, 1 have acted 
 without due deliberation, and am capable of being influenced by 
 many to concede that which 1 have already denied to a few. As- 
 suming it to be addressed to me in my public capacity, a graver 
 character attaches to it. If it be not altogether nugatory, then 
 is it an unbecoming and unstatutable attempt to overawe the 
 Resident Governor of the University in the execution of his 
 office. 
 
 " In either case, I refuse to receive it ; and I hold it to be 
 my duty to admonish those who may have hastily signed it, 
 while I warn others who may have been active in promoting it, 
 to have a more careful regard to the oaths by which they bound 
 themselves upon admission to their several degrees ; this act of 
 theirs having a direct tendency to foment, if not create, divisions 
 in the University, to disturb its peace, and interfere with its 
 orderly government. 
 
 " I am, Sir, your faithful, humble servant, 
 
 P. WYNTER, V.C. 
 
 " E. Badeley, Esq.. M.A." 
 
 G PAGE 65. 
 
 Having been fortunate enough to procure the pamphlet 
 lately written by Messrs. Palmer and Perceval, we purpose 
 supplying the deficiency in our text, and beg to present to our 
 readers the 
 
 " Suggestions for the formation of an Association of the Church. 
 " It will readily be allowed by all reflecting persons, that 
 events have occurred within the last few years calculated to 
 inspire the true members and friends of the Church with the 
 deepest uneasiness. The privilege possessed by parties hostile 
 to her doctrine, ritual, and polity, of legislating for her, 
 their avowed and increasing efforts against her, their close 
 alliance with such as openly reject the. Christian faith, and 
 
335 
 
 the lax and unsound principles of many who profess and even 
 think themselves her friends, these things have been displayed 
 before our eyes and sounded in our ears, until from their very 
 repetition, we almost forget to regard them with alarm. 
 
 "The most obvious dangers are those which impend over 
 the Church as an Establishment ; but to these it is not here 
 proposed to direct attention. However necessary it may be, 
 on the proper occasion, to resist all measures which threaten 
 the security of ecclesiastical property and privileges, still it is 
 felt that there are perils of a character more serious than those 
 which beset the political rights and the temporalities of the 
 clergy ; and such, moreover, as admit and justify a more active 
 opposition to them on the part of individual members of the 
 Church. Every one who has become acquainted with the 
 literature of the day, must have observed the sedulous attempts 
 made in various quarters to reconcile members of the Church 
 to alterations in its Doctrines and Discipline. Projects of 
 change, which include the annihilation of our creeds and the 
 removal of doctrinal statements incidentally contained in our 
 worship, have been boldly and assiduously put forth. Our 
 services have been subjected to licentious criticisms, with a 
 view of superseding some of them, and of entirely remodelling 
 others. The very elementary principles of our ritual and 
 discipline have been rudely questioned. Our apostolical 
 polity has been ridiculed and denied. 
 
 " In ordinary times, such attempts might safely have been 
 left to the counter operation of the good sense and practical 
 wisdom hitherto so distinguishing a feature in the English 
 character : but the case is altered when account is taken of 
 the spirit of the present age, which is confessedly disposed to 
 regard points of religious belief with indifference, to sacrifice 
 the interests of truth to notions of temporary convenience, 
 and to indulge in a restless and intemperate desire of novelty 
 and change. 
 
386 
 
 " Under these circumstances, it has appeared expedient to 
 members of the Church, in various parts of the kingdom, to 
 form themselves into an association on a few broad principles 
 of union which are calculated from their simplicity to recom- 
 mend themselves to the approbation and support of Churchmen 
 at large, and which may serve as the grounds of a defence of 
 the Church's best interests against the immediate difficulties 
 of the present day. They feel strongly that no fear of the 
 appearance of forwardness on their part should dissuade them 
 from a design which seems to be demanded of them by their 
 affection towards that spiritual community to which they owe 
 their hopes of the world to come, and by a sense of duty to 
 that God and Saviour who is its Founder and Defender. And 
 they adopt this method of respectfully inviting their brethren, 
 both clergy and laity, to take part in their undertaking. 
 
 " Objects of the Association. 
 
 " 1. To maintain pure and inviolate the doctrines, the 
 services, and the discipline of the Church ; that is, to withstand 
 all change, which involves the denial and suppression of 
 doctrine, a departure from primitive practice in religious offices, 
 or innovation upon the apostolical perogatives, order, and 
 commission of bishops, priests, and deacons. 
 
 " 2. To afford Churchmen an opportunity of exchanging 
 their sentiments, and co-operating together on a large scale." 
 
 " It is right to state (which is done on Mr. Newman's 
 authority) that Mr. Froude disapproved of these suggestions, 
 because he was strongly against any society or association 
 other than the Church itself; which objection striking many 
 others with like force, occasioned the idea of any such 
 association to be speedily relinquished : only the necessity for 
 increased exertions, in their several legitimate stations and 
 limits, was felt and responded to by the bulk of those to 
 whom the appeal was made." 
 
337 
 
 " As eight years have elapsed since the address above 
 referred to was signed by the clergy, it may be interesting to 
 many of them to know the terms in which it was expressed. 
 The following is a copy of it, as circulated among the clergy 
 for their subscription : 
 
 " To the Most Rev. Father in God, William,, by Divine 
 
 Providence Lord Archbishop of Canterbury, 
 
 Primate of all England. 
 
 " We, the undersigned clergy of England and Wales, arc 
 desirous of approaching your Grace with the expression of our 
 veneration for the sacred office to which by Divine Providence 
 you have been called, of our respect and affection for your 
 personal character and virtues, and of our gratitude for the 
 firmness and discretion which you have evinced in a season of 
 peculiar difficulty and danger. 
 
 " At a time when events are daily passing before us which 
 mark the growth of latitudinarian sentiments, and the ignorance 
 which prevails concerning the spiritual claims of the Church, 
 we are especially anxious to lay before your Grace the assurance 
 of our devoted adherence to the apostolical doctrine and polity 
 of the Church over which you preside, and of which we are 
 ministers ; and our deep-rooted attachment to that venerable 
 Liturgy, in which she has embodied, in the language of ancient 
 piety, the orthodox and primitive faith. 
 
 " And while we most earnestly deprecate that restless desire 
 of change which would rashly innovate in spiritual matters 
 we are not less solicitous to declare our firm conviction, that 
 should any thing, from the lapse of years or altered circumstances, 
 require renewal or correction, your Grace, and our other 
 spiritual rulers, may rely upon the cheeiful co-operation and 
 dutiful support of the clergy, in carrying into effect any 
 measures that may tend to revive the discipline of ancient 
 22 
 
338 
 
 times, to strengthen the connexion between the bishops, clergy, 
 and people, and to promote the purity, the efficiency, and the 
 unity of the Church." 
 
 H PAGE 67. 
 
 Whilst at Paris in 1850, we were requested, as a Brother of 
 S. Yincent de Paul, to call on a lady, the daughter of one of 
 the Prebendaries of A - -Cathedral, and the wife of an 
 officer in Her Majesty's service We complied with the call, 
 and on the following morning wended our way to the Etie de 
 
 la P , where, on finding the house where the object of our 
 
 enquiry resided, we were ushered into a room in the attic 
 there was no fire though in the depth of a severe winter and 
 here we were introduced to Mrs. M; her story was harrowing ; 
 she had become a Catholic from conviction after a serious and 
 prayerful study of that most precious volume THJS BIBLE. 
 She had submitted her judgment to the teaching of the Catho- 
 lic Church, regarding HER as the ONE PJIOPHET sent from 
 God to direct all in the way of life, and as a consequence, her 
 husband had left her, taking with him their only child, an 
 infant scarce two years old, her mother had cast her off, and 
 she was thrown upon the world. She had subsisted, or had 
 rather tried to subsist, by taking in some sewing, and teach- 
 ing English at half a franc a lesson, but her resources had failed, 
 and she was reduced to utter destitution and even starvation, 
 for she had had no food for two days when we called on her, 
 having been recommended by some charitable individual to the 
 S. A. Conference of S. Vincent dePaul. We spoke to her of 
 her friends, and enquired if they were acquainted with her 
 present state. She answered in the affirmative, and stated 
 that her mother had offered to receive her if she would adjure 
 Popery but she preferred starvation to the renouncing her 
 
339 
 
 God and perilling her souPs salvation by apostacy. We ad- 
 ministered what relief we could, and soon after she obtained a 
 situation as a lady's maid in a family living on the coniincs of 
 Belgium. 
 
 We might speak of Miss N. (whose brother lately 
 
 perished in the Crimea) being sent to a Lunatic asylum, and 
 there dying, calling for the assistance of a " Priest of God's 
 Church." This step having been ADVISED by a clergy. 
 man of the Church of England and a Fellow of one of our 
 Universities, AND SANCTIONED BY HER OWN 
 MOTHER! ! 
 
 While these pages were going through the Press, we were 
 grieved at hearing that one of the clerical converts is now, or 
 rather was, an inmate of the Liverpool Work House. 
 
 The following letter appeared in a late number of tho 
 Weekly Register : 
 
 " Sir It is well that the world should know what English 
 Protestant toleration is. With this view let rne mention some 
 late events here. Mr. Johnston, the son of a respectable 
 tradesman, who died leaving a widow and children wholly 
 unprovided for, was apprenticed, in 1847, to Mr. Isaacs, a 
 saddler, in High Street. I have taken some pains to en- 
 quire what has been his moral conduct, and all I can hear is 
 most highly in his favor. As the young man is still living, 
 I feel some delicacy in going into particulars. There is no 
 Catholic Priest or church in Maidstone, but Mr. Johnston 
 some years ago was led to study Catholic works, by hearing 
 the most violent abuse of ' Popery/ as immoral, irrational, 
 absurd, soul-destroying, &c., while he saw that men of high 
 education, irreproachable character, good connections, and 
 flattering expectations, were month by month giving up their 
 income, position, hope, friends, and families to embrace it. 
 Vv T hat can they see in it to attract them, thought he, if it be 
 really what I hear itdescribed ? He accordingly sent for 
 
340 
 
 * Milner's End of Controversy* and some other works, studied 
 them seriously with much prayer, and came to the conviction 
 that the Roman Church was the sole depositary of truth upon 
 earth, at a time when, I believe, he had never attended a 
 Catholic service or spoken to a Catholic Priest. If private 
 judgment be defensible at all, J cannot conceive any instance 
 of exercise more irreprehensible. Having thus obtained con- 
 viction, Mr. Johnston sought out a Priest, who came from 
 London to attend the poor Irish Hoppers in a neighbouring 
 village, then visited with cholera, and was received by him 
 into the Church in October, 1849. The very next morning he 
 informed Mr. Isaacs (who is an extreme Protestant) of the 
 step he had taken. Mr. Isaacs insisted on his continuing to 
 attend the Protestant Church every Sunday till the expiration 
 of his apprenticeship in May, 1851 ; but found him so valu- 
 able as to retain him ever since as his confidential manager. 
 There being no Catholic Church within reach, Mr. Johnston 
 was only able to get to Mass and Holy Communion on rare 
 occasions, when he could walk over to Chatham or travel (54 
 miles on the railroad) to London. On Wednesday in last 
 week Mr. Isaacs gave Mr. Johnston notice to quit his service 
 on the Saturday following. The only reason alleged was, that 
 he would lose his custom and the patronage of the Clergy if 
 he did not immediately discharge him : that the Rev. Mr. 
 Stewart, the Incumbent of Maidstone, had remonstrated with 
 him on the inconsistency with his professed principles, of his 
 keeping a Papist in his service; and that another influential 
 person (Mr. Johnston believes that Mr. Isaacs said it was the 
 Mayor of Maidstone), had specially sent for him to remonstrate 
 with him for the inconsistency of professing Church of England 
 principles, and at the same time harboring a Romanist in his 
 employment ! 
 
 When Mr. Isaacs was compelled by this pressure to dis- 
 charge within three days' warning a man who had faithfully 
 
served him for more than nine years, and had been an inmate 
 of his family until he left it at his own desire, some time after 
 the expiration of his apprenticeship, neither Mr. Isaacs nor 
 the Protestant Clergy were aware that he had any means of 
 obtaining any other situation or getting his livelihood in any 
 way whatever, his widowed mother being quite without means 
 of maintaining him. He informed Mr. Isaacs, after he had 
 received notice to quit, that he had another situation in pros- 
 pect. The conduct, therefore, of the Protestants concerned 
 was the same as it would have been had he been actually 
 thrown upon the world, with no means of obtaining his bread. 
 No thanks to them that such was not the case. 
 
 The circumstance which led to Mr. Johnston's expulsion 
 from Maidstone at this moment is that Miss Lewis, the mis- 
 tress of the Trinity Church Girls' Model Shool, a young 
 person who came to Maidstone some months ago, having 
 obtained a first-class Government testimonial in the Home 
 and Colonial Training Institution where she was educated, 
 resolved a few days before to seek admission into the Church. 
 I believe that this resolution was formed in consequence of 
 some conversations with Mr. Johnston, at whose advice she 
 wrote to the Incumbent of Trinity Church informing him of 
 her intention, and her consequent wish to resign the post as 
 soon as the committee could obtain a substitute, adding, that 
 while she retained it, she would be careful to teach nothing 
 contrary to the doctrines she had undertaken to teach there. 
 
 I am also informed that before this others of the teachers 
 have, on more than one occasion, been warned that they must 
 have no communication with ' a person holding principles 
 inconsistent with those of the Church of England' meaning 
 Mr. Johnston. That the Mayor having seen another mistress 
 (I believe as staunch a Protestant as himself) walking with 
 Mr. Johnston in the High-street several years ago, privately 
 asked her whether she knew what his religion was, and warned 
 
842 
 
 her that she must make up her mind whether she preferred 
 her friend or her situation. That Mr. Glover, the Incumbent 
 of Trinity Church, has since informed another schoolmistress 
 that he should convene a special meeting of the committee to 
 consider her case, on the charge that she had introduced him 
 to the young lady in question, or at least, being aware of her 
 acquaintance with him, had not informed the Clergy of it, and 
 especially that she had been seen walking with Miss Lewis 
 after she had resigned her office, and knowing the grounds on 
 which she had done so. 
 
 I understand that one of the mistresses, a person of unsus- 
 pected Protestantism, told the clergyman that having known 
 Mr. Johnston for years, she could witness that so far from ob- 
 truding his conversation she had never heard him speak on the 
 subject, except in answer to questions addressed to him, and 
 remonstrated on the social tyranny imposed on the teachers, 
 pointing out that they must have some acquaintances, and 
 that the clergy and their families only speak to them occasion- 
 ally on terms of such distant condescension as made it a 
 matter of absolute necessity that they should find acquaintances 
 elsewhere. I have no doubt that this difficulty is really felt. 
 The different ranks of English society are, we all know, divided 
 by impassible barriers, and none is more complete than that 
 winch separates the Protestant Clergy, their wives and families, 
 from the class of schoolmasters and mistresses. These, how- 
 ever, are now educated to a degree wholly unknown a few 
 years ago; they are separated by a real superiority of mind 
 and manners from those who twenty years ago would have 
 been their natural associates, and they are in some risk of 
 social exile, not being aristocratical enough for those educated 
 like themselves, and too much educated for others. 
 
 The fact I have related will show what is the Protestant 
 notion of the liberty of public judgment in the latter half of 
 the nineteenth century. 
 
 1 am, Sir, your obedient servant, 
 Maidstone, Kent" X. 
 
I PAGE 95. 
 
 ''That the Passages now read from the book entitled ' The Ideal 
 of a Christian Church considered/ are utterly inconsistent 
 with the Articles of Ifeligion of the Church of England, and 
 with the Declaration in respect of those Articles made and 
 subscribed by William George Ward, previously and in 
 order to his being admitted to the Degrees of B.A, and M.A. 
 respectively, and with the good faith of him the said William 
 George Ward in respect of such Declaration and Subscrip- 
 tion.*" 
 
 * P. 45 (note). I know no single movement in the Church, except 
 Arianism in the fourth century, which seems to me so wholly 
 destitute of all claims on our sympathy and regard, as the 
 English Reformation. 
 
 P. 473. For my own part I think it would not be right to con- 
 ceal, indeed I am anxious openly to express, my own most firm 
 and undoubting conviction, that were we as a Church to pursue 
 such a line of conduct as has been here sketched, in proportion 
 as we did so, we should be taught from above to discern and 
 appreciate the plain marks of Divine wisdom and authority in the 
 Roman Church, to repent in sorrow and bitterness of heart our 
 great sin in deserting her communion, and to sue humbly at her 
 feet for pardon and restoration. 
 
 P. 68. That the phrase, ' teaching of the Prayer-Book,' conveys 
 a definite and important meaning, I do not deny ; considering 
 that it is mainly a selection from the Breviary, it is not sur- 
 prising that the Prayer-Book should, on the whole, breathe an 
 uniform, most edifying, deeply orthodox, spirit ; a spirit which 
 corresponds to one particular body of doctrine, and not to its 
 contradictory. Again, that the phrase, f teaching of the Articles,' 
 conveys a definite meaning, I cannot deny ; for (excepting the five 
 first, which belong to the old theology) they also breathe an uni- 
 form intelligible spirit. But then these respective spirits are not 
 different merely, but absolutely contradictory as well could a 
 student in the heathen schools have imbibed at once the Stoic 
 and the Epicurean philosophies, as could an humble member of 
 our Church at the present time learn his creed both from Prayer- 
 Book and Articles. This I set out at length in two pamphlets, 
 with an Appendix", which I published three years ago ; and it 
 
J PAGE 95. 
 
 if this Proposition is affirmed, the following Proposition 
 xvill be submitted to the House : 
 
 " That the said William George Ward has disentitled him 
 self to the rights and privileges conveyed by the said 
 Degrees, and is hereby degraded from the said Degrees 
 of B.A. and M.A. respectively." 
 
 K PAGE 95. 
 
 1. After the words, 
 
 " Et ut Hsereticos, Schismaticos, et quoscunque alios 
 
 minus recte de fide Catholica, et Doctrina ve] Disciplina 
 Ecclesias Anglicans, sentientes, procul a finibus Universitatis 
 amandandos caret. 
 
 cannot therefore be necessary to go again over the same ground, 
 though something must be added, occasionally in notes, and more 
 methodically in a future chapter. The manner in which the dry 
 wording of the Articles can be divorced from their innatural spirit 
 and accepted by an orthodox believer ; how their prima facie 
 meaning is evaded, and the artifice of their inventors thrown back 
 in recoil on themselves ; this, and the arguments which prove 
 the honesty of this, have now been for some time before the 
 public. 
 
 P. 100 (note). In my Pamphlets three years since, I distinctly 
 charged the Reformers with fully tolerating the absence from 
 the Articles of any real anti-Roman determination, so only they 
 were allowed to preserve an apparent one : a charge, which I here 
 beg as distinctly to repeat. 
 
 P. 479. Our twelfth Article is as plain as words can make it, on 
 the ' evangelical' side : (observe in particular the word ' neces- 
 sarily') ; of course I think its natural meaning may be explained 
 away, for I subscribe it myself in a non-natural sense. 
 
 P. 565. We find, oh most joyful, most wonderful, roost unexexpected 
 sight ! we find the whole cycle of Roman doctrine gradually 
 possessing numbers of English Churchmen. 
 
 P. 56J. Three years have passed since I said plainly, that in sub- 
 scribing the Articles, I renounce no one Human doctrine." 
 
345 
 
 Quern in finein, quo quisque modo erga Doctrinaiu vel 
 Disciplinam Ecclesise Angliacnoe effectus sit, Subscriptions 
 criterio explorandi ipsi jus ac potestas esto" 
 it will be proposed to insert the following : 
 
 " Quoniarn vero Articulos illos Fidei et Religionis, in quibus 
 malc-sanse opiniones, et prsesertim Romanensium errores 
 reprehenduntur, ita nonnulli perperam interpretati sunt, ut 
 erroribus istis vix aut ne vix quidem adversari videantur, 
 nemini posthac, qui coram Vice-Cancellario, utpote minus 
 recte de Doctrina vel disciplina Ecclesiae Anglicanse sentiens 
 conveniatur, Articulis subscribere fas sit, nisi prius Declara- 
 tion! subscribserit sub hac forma : 
 
 Ego A.B. Articulis Fidei et Religionis, necnon tribus 
 Articulis in Canone xxxvi . comprehensis subscripturus pro- 
 fiteer, fide mea data huic Universitati, me Articulis istis omni- 
 bus et singulis eo sensu subscripturum, in quo eos ex animo 
 credo et primitus editos esse, et nunc mini ab universitate 
 propositos tanquam opinionum mearum certum ac iudubita- 
 tum signum . 
 
 Also in the next sentence of the existing Statute, beginning 
 e ' Quod si quos S. Ordinibus initatrus," before the words " sub- 
 cribere a Yice-Cancellario requisitus," to insert the following 
 words, 
 
 " una cum Declaratione supra-recitata." 
 
 2. It will also be proposed in the said sentence to omit the 
 words " JS. Ordinibus initiatus." 
 
 Should these alterations be approved, that part of the 
 Statute Tit. XVII. Sect III. 2. De Aucloritate et Officio 
 Vice Cancellarii, which will be effected by them, will stand 
 as follows : 
 
 " Et ut Hsereticos, Schismaticos, et quosqunque alios 
 
 minus recte de fide Catholica et Doctrina vel Disciplina Ecclesiae 
 Anglicanse, sentientes, procul a finibus Universitatis aman- 
 dandos curet. 
 
340 
 
 Quern in finem, quo quiscjue roodo erga Dociriuain vel l)is- 
 ciplinam Ecclesise Anglicanse effectus sit. Subscriptions 
 criterio explorandi ipsi jus ac postestas esto. Quoniam vero 
 Articulis illos Fidei et Religionis, in quibus male-same 
 opiniones, et prsesertim Roinanensium errores, reprehenduntur, 
 ita nonnulli perperaru interpretati sunt, et erroribus istis vix 
 aut ne vix quidem adversari videantur, nemini posthac, qui 
 corarn Vice-Cancellario, utpote minus recte de Doctrina vel 
 Disciplina Ecclesise Anglicanse sentiens, conveniatur, Articulis 
 subscribere fas sit, nisi prius Declarationi subscripserit sub 
 hac forma : 
 
 Ego. A.B. Articulis Fidei et Religionis uecnon tribus 
 Articulis in Canone xxxvi . comprehensis subscripturus, pro- 
 fiteor, fide mea data huic Universitati, me Articulis istis omni- 
 bus et singulis eo sensu subscriptumrn, in quo eos ex animo 
 credo et primitus editos esse, et nunc mihi ab Universitate 
 propositos tanquam opinionum mearum certum ac indubitaturn 
 signum. 
 
 Quod si quis (sive Prsefectus Domus cujusvis, sive alius quis) 
 Articulis Fidei et Religionis, a Sjnodo Londini A.D. 1562, 
 editis et confirrnatis; necnon tribus Articulis comprehensis 
 Canone xxxvi. Libri Constitutionam ac Canonum Ecclesias- 
 ticorum, editi in Synodo Londini coepta A.D. 1603, una cum 
 Declaratione supra-recitata, subscribere a Vice-Cancellario re- 
 quisitus ter abnuerit seu recusaverit, ipso facto ab Universitate 
 exterminetur et banniatur." 
 
 B. P. SYMONS, Vice-chancellor. 
 
 Delegates Eoom, Dec. 13, 1844. 
 
 L PAGE 95. 
 THE LATIN PROTEST OF W. G. WARD. 
 
 PllOTESTATIO GULIELMI GEORG1I AVARD, MAGISTBI ART1UM 
 ET PRESBYTERI IN ECCLESIA AN GLICANA CONTRA SENTENTIAM 
 QUONDAM DEGKADATIONIS IN VENEIIABILI DOMO CONVOCA- 
 
347 
 
 TIONIS UNIVERS1TATIS OXONIENS1S DIE TREDECIMO FKBRU- 
 
 ARII, A.D. MDCCCXLIV, PROPOSITUM VEL PROPONHNDUM. 
 
 Ego, Gulielmus Georgius Ward, Magister Artiura, publice 
 et solemniter, per hoc instrurnentum protestor nullam esse- 
 oranino in venerabili hac Domo Convocationis virn, auctorita- 
 tem aut potestatem judicandi vel decernendi, degradationis 
 caussa, utrum mine ego dictus Gulielmus Georgius Ward 
 libro entitulus " The Ideal of a Christian Church considered 
 in comparison ivith existing practice" quidquam Articulus 
 Fidei et Religionis in synodo Londini habita A.D. MDLXII, 
 editis et conformatis dissonum aut contrariuoi protulerim vel 
 admitterem favio nullam esse omnino in venerabili hac Domo 
 vim, auctoritatem, aut potestatem me propter ullam hujusmodi 
 causam vel protextum mei Magistri Artium vel gradu meo 
 Baccularii Artium prevalendi. Tune (si quod absit) cogeret 
 nuper Yice-Cancellaruis Procurators et majorem partem 
 Magistrorum Regentium et non Regentium in degradationern 
 legem vel sententiam contra me sucipieudam sive decretum 
 pronunciandum hodie consentiretur protestor et per instru- 
 menturn hoc publicum in Domo Convocationis a me relatum; 
 omnes, qui hodie adsunt, certiores facio me legem istam vel 
 sententiam sive decretum et degradationem pro ingesta irrita et 
 plane nulla semper habiturum et quocunque possem modo pie 
 et legitime everterim. 
 
 Datum et relatum per me in Domo Convocationis die tredci- 
 mo mensis Februarii, A.D. MDXL1Y. 
 
 GULIELMUS GEORGIUS WARD. 
 
 The Regius Professor of Hebrew also addressed the following 
 letter to the Editor of the English Churchman : 
 
 MY DEAR , You ask me what I should do in case this 
 
 new Test, to be proposed to Convocation, should pass. I would 
 say at once, that others, not so immediately affected or inten- 
 ded by this Test as I am, need not, I should think, make up 
 their minds yet. I plainly have no choice ; it is not meant 
 that I should take it, nor can I. 
 
34S 
 
 You will not mistake me ; I sign the Articles as I ever 
 liave since I have known what Catholic Antiquity is (to which 
 our Church guides us), in their " literal grammatical sense/' 
 determined, where it is ambiguous, by " the faith of the whole 
 Church" (as good Bishop Ken says) " before East and West 
 were divided." It is to me quite plain that in so doing I am 
 following the guidance of our Church. 
 
 The proposed Test restrains that liberty which Archbishop 
 Laud won for us. 
 
 Hitherto High and Low Church have been comprised under 
 the same Articles. 
 
 And I have felt that in these sad confusions of our Church, 
 things must so remain, until, by the mercy of Almighty God, 
 we be brought more nearly into one mind. 
 
 But as long as this is so, the Articles cannot be, (which the 
 new Test requires) " certum atque indubitatum opinionum sig- 
 imm." 
 
 How can they be any " certain and indubitable token of 
 opinion" when they can be signed by myself and ? This new 
 Test requires that that they should be : one then of the two 
 parties who have hitherto signed them must be excluded. 
 We know that those who framed the Test are opposed to such 
 as myself. It is clear then who are henceforth excluded. 
 The Test is indeed at once miserably vague and stringent, 
 vague enough to tempt people to take it, too stringent in its 
 conclusion to enable me to take it with a good conscience. 
 
 Beginning and end do harmonize, if it be regarded as a 
 revival of the puritan " Anti-Declaration" that the Articles 
 should be interpreted according to " the consent of divines ;" 
 they do not in any ottier case. This shifting of ground would 
 indeed (were not so much at stake) be somewhat curious ; how 
 those who speak so much of " fallible men" would require us 
 now to be bound in the interpretation of the Articles by the 
 private judgment of the Reformers (it being assumed, for con- 
 venience sake, that Cranmer, Ridley, and Hooper, agreed 
 
349 
 
 among themselves), instead of Archbishop Laud's broader 
 and truer rule, " according to the analogy of the faith." It 
 would indeed be well, if all who have urged on this test, could 
 sign the 1st and 8th Articles, in the same sense as Cranmer 
 and Jewell. Well, indeed, would it be for our Church, if all 
 could sign the 27th in the same sense as all the Reformers, 
 except perhaps Hooper. One could have wished that before 
 this Test had been proposed to us, the Board who accepted it 
 and proposed it to us, had thought of ascertaining among them- 
 selves whether they themselves took all and singular of the 
 Articles in one and the same sense. 
 
 And yet while they enjoy this latitude, how can the signa- 
 ture of the Articles be any certain and indubitable token of 
 people's opinions ? 
 
 However, this is matter for others ; my concern is with 
 myself. 
 
 I have too much reason to know that my own signature of 
 the Articles would not satisfy some of those from whom this 
 Test emanates, since, when a year and a half ago, I declared 
 repeatedly (as I then stated) that I accepted and would sub- 
 scribe, ex amino, every statement of our formularies on the 
 solemn subject upon which I preached, that offer was rejected ; 
 and this on the very ground (I subsequently learnt) that they 
 did not trust my interpretation. 
 
 When, then, they require that the signature should be 
 " certum atque indubitatum opinionum mearum signum/' it is 
 plain that they mean something more than what I offered, and 
 they refused to accept. 
 
 The Articles I now sign in the way in which from Arch- 
 bishop Laud's time they have been proposed by the Church : 
 this Test I should have to receive not from the Church, but 
 from the University, in the sense in which it is proposed to me 
 by them. Could I then ever so much satisfy myself that I 
 could take the Test according to any general meaning of the 
 
350 
 
 words, I must know from past experience that I should not 
 take it in the sense in which it was proposed to me. 
 
 I could not then take it without a feeling of dishonesty. 
 
 You will imagine that I feel the responsibility of making 
 such a declaration, knowing, as I must, that in case, in the 
 present state of excitement, the statute should pass, younger 
 men, whom it might involve in various difficulties, might be 
 influenced by example. I know, too, of course, that some 
 will be the more anxious to press the Test, in Jiopes that my 
 refusal to take it may end in my removal from this place. 
 Whether it would or no I know not. But whatever be the 
 result, it seems to me the straightforward course. It is best 
 in cases of great moment, that people should know the effect 
 of what they are doing. 
 
 1 am ashamed to write so much about myself, but I cannot 
 explain myself in few words. What is my case, would pro- 
 bably be that of others. It has often been painful to witness 
 the apparent want of seriousness in people when things far 
 more serious than office, or home, or even one's allotted duties 
 in God's vineyard have been at stake. But people can feel 
 more readily what it is to lose office and home, and the asso- 
 ciations of the greater part of life. It will be a great gain, if 
 what is done is done with deep earnestness. For myself, I 
 cheerfully commit all things into His hands, who orderetli all 
 things well, and from whom I deserve nothing. 
 
 Ever yours, affectionately, 
 
 E. B. PUSBY. 
 
 Christ Church, Advent, Ember Week, 1 844 Tuesday. 
 
 M PAGE 101. 
 
 The Tractarians, in their zeal for the dogma of Prayers for 
 the Dead,were fully aware that on this point the Establishment 
 differed from all the various bodies of Christians and even 
 
351 
 
 the Jews, and therefore their object in asserting this dogma 
 of Catholicity was to harmonize their views with the Church 
 of the East and the West, previous to the schism of the 
 Council of Florence. Consequently, a member of the 
 School referred to the case of Brecks v. Woolfrey, where Sir 
 H. Jenner decided, on 12th Dec., 1838, " that the offence 
 imputed by the Articles had not been sustained ; that no au- 
 thority or canon had been pointed out by which the practice 
 had been expressly prohibited ; and he was accordingly of 
 opinion, that, if the Articles were proved, the facts would not 
 subject the party to ecclesiastical censure, as far as regarded 
 the illegality of the inscription on the tombstone. That part 
 of the articles must, therefore, be rejected" founding his 
 decision on the inscription placed on the tombstone of Barrow, 
 Bishop of S. Asaph "0 vos, transeuntes in domuin Domini, 
 in domum orationis, orate pro conserve vestro, ut inveniat 
 misericordiam in die Domini." 
 
 N PAGE 124. 
 
 Mr. M* Mullen, (Fellow of Corpus Christi College,) was 
 obliged in due course to proceed to the degree of Bachelor of 
 Divinity. All that has ever been required to the attainment 
 of these titles, is that the candidate should have taken his 
 degree in Arts, B.A. and M.A. (which of late years implies a 
 general examination), that he should have received Holy Orders, 
 have resided certain years in the study of theology, and have 
 performed certain exercises in practice the degree has been 
 granted to all clerical M.A's who possess the requisite standing, 
 paid the fees, and performed the exercises. Dr. Hainpden, 
 then Professor of Divinity, having secured Dr. Burton, sent 
 Mr. M'Mullen the following note : 
 
352 
 
 " Ch. Ch., June 11, 
 
 " The Regius Professor of Divinity encloses these subjects 
 to Mr. M' Mullen for the divinity exercises, agreeable to his re- 
 quest. The Professor will thank Mr. M'Mullen to give him a 
 week's notice of the day when he wishes to read his exercise 
 He should also mention that he expects to have copies of the 
 exercises delivered to him after the reading of them (a thing 
 wholly unprecedented.) 
 
 " I. The Church of England does not teach, nor can it be 
 proved from Scripture, that any change takes place in the 
 elements at consecration in the Lord's Supper. 
 
 " 2. It is a mode of expression calculated to give erroneous 
 views of Divine Revelation, to speak of Scripture and Catholic 
 Tradition as joint authorities in the matter of Christian 
 doctrine." 
 
 Mr. M'Mullen, perceiving from the wording of the Theses 
 that the Professor desired to entrap him, requested to be 
 allowed to write on the 8th and 28th Articles. '* It seemed 
 impossible (says a writer in the " Christian Remembrancer") 
 that a proposal so reasonable should be rejected by a Professor 
 who had allowed other candidates to select their own subjects, 
 but Dr. Hampden drew a subtle distinction between this and 
 Mr. M'Mullen's case, because as the latter had requested subjects 
 from the Professor, he was bound to write on them though 
 why so bound he did not think fit to explain/' Mr.M'Mullen 
 having examined the statutes, and finding there no admission 
 of Dr. Hampden's claim to select the subject, entered into a 
 correspondence in which he was so far successful as to get the 
 Professor to intimate that he by no means prescribed to Mr. 
 M'Mullen the view which he was to take of the Theses, or restrict- 
 ed the tone of his argument. He merely stated on each case the 
 proposition on which the disputation is to turn. Mr. M'Mullen 
 then appealed to the Yice-Chancellor (the redoubtable Dr. 
 Wynter) who declined to decide, and reminded Mr. M'Mullen 
 that " his notices should be in Latin" ; Dr. Hampden also 
 
353 
 
 refuser] to preside, and after having appealed again to the Vice- 
 Chancellor and the Heads of the Houses, he had recourse to 
 law the assessor decided in his favor, but on Dr. Harupden's 
 appeal against this judgment, Mr. M'Mullen was cast, and the 
 sentence reversed with costs. Mr. M' Mullen, in consequence of 
 the new statute, accepted under protest the original theses which 
 the Regius Professor had composed, and wrote and read his ex- 
 ercises on 18th and 19th April, 1844. After the reading of the 
 first exercise the Professor pronounced the words, " Non sujjicit 
 pro forma" " words which no one had ever heard before, and 
 which certainly do not carry their own meaning with them, but 
 which were understood to mean that he did not admit the exer- 
 cise as qualifying Mr. M' Mullen for his degree." We shall not 
 proceed further in this matter, as uninteresting to the generality 
 of our readers, though we might show that in reality Dr. 
 Wynter, and not Dr. Hampden, was Mr. M 'Mullen's persecu- 
 tor. 
 
 PAGE 126. 
 
 We are indebted for the following paper to the pages of the 
 " British Magazine," and most sincerely do we regret, as 
 chroniclers of event that have occurred within our own memo- 
 ry, its decease, as the Editors were truly indefatigable in pub- 
 lishing documents respecting the Establishment, and in watch- 
 in 2 the movements of the Tractarian School. 
 
 o 
 
 " T/iese Prayers may lie had, and names registered if desired, 
 on application by letter to the EEV. DR. PUSEY, Ch. Ch. Oxford, 
 or the REV. C. MARRIOTT, Oriel College^ Oxford. Copies may 
 be also had of MR. PARKER, Oxford^ or MR. BURNS, Port-man 
 street, Port.aan square, London, at Zd. each, or \s d per 
 dozen" 
 
 Tlien follows the tract, which, in the copies we have seen, 
 has no title page : 
 
354 
 
 " I exhort therefore, that, first of all, supplications, prayers, 
 intercessions, and giving of thanks, be made for all men. . . . 
 For this is good and acceptable in the sight of God our Saviour 
 who will have all men to be saved, and to come to the knowledge 
 of the truth. 1 Tim. ii. 1, 3, 4. 
 
 MUTUAL INTERCESSION. 
 
 The promise of our Lord, Matt, xviii. 19, ' I say unto you, that 
 if two of you shall agree on earth as touching anything that they 
 shall ask, it shall be done for them of my Father which is in 
 heaven/ invites us to unite our prayers when we desire a special 
 blessing. The present time is one which demands not only our 
 best endeavors, but our most earnest prayers for what can only 
 come as a gift from above. 
 
 The divisions of Christendom are more felt as the intercourse 
 of nations increases, and even amongst ourselves divisions are rife. 
 Unity and peace in the Church must therefore be asked of Him 
 who ' maketh men to be of one mind in a house.' 
 
 We are surrounded by numbers who live without God in the 
 world, either from habits of vice, or from ignorance and careless- 
 ness. We may remonstrate with them to little purpose unless it 
 please God to open their hearts. The conversion of sinners and 
 awakening of the listless, is therefore a proper object for our 
 united prayers. 
 
 We are placed in the midst of a world more than ever unbeliev- 
 ing and seducing, and are in continual danger of giving way to it, 
 so as at least to slacken our efforts in advancing towards holiness. 
 Hence the advancement and perseverance of the faithful is a 
 thing for which we have need to seek help from above. 
 It is proposed, accordingly, to unite in prayer for 
 
 1. The unity and peace of the Church, 
 
 2. The conversion of sinners,and awakening of the listless. 
 
 3. The advancement and perseverance of the faithful. 
 Those who agree thus to combine their intercessions, will be 
 
 understood to seek not only the benefit of the whole Church, at 
 home and abroad, but also especially that of each other, and of 
 those who may from time to time be commended to their prayers. 
 
355 
 
 Those who wish may have their names registered in order that 
 they may be informed of particular objects, either ofgenei at in- 
 terest, or connected with themselves or their own friends. 
 
 The several objects of intercession should be remembered at 
 the Holy Communion, with the prayer that the Memorial then 
 made before God of the sacrifice on the Cross may be accepted 
 on behalf of them. But no one will be understood to bind 
 himself to do this explicitly every time he communicates, or to 
 exclude himself from continuing any practice that he has begun 
 of devoting such prayers to any other pious aim. 
 
 Almost the whole of the Common Prayer of our Church is ca- 
 pable of application to each of these objects, and will be used 
 with the more thought and earnestness if so applied. 
 
 Care must of course be taken not to distract the mind and 
 overburden the memory ; but with such precaution there can be 
 no doubt that general prayers will be used the more seriously, and 
 with less chance of inattention, when particular cases are kept in 
 view. 
 
 It is obvious how many of the Psalms, as the Penitential 
 Psalms, for instance, and the 119th, may be applied to these ob- 
 jects of intercession. Almost all that relates to the City of God 
 has its bearing upon unity. All prayers that evil may be brought 
 to an end are applicable to the conversion of sinners. All prayers 
 for victory over enemies, and for nearer approach to God are ap- 
 plicable to spiritual advancement, and all prayers for protection 
 and preservation to the end, to perseverance. 
 
 Special forms of Prayer for Unity which are meant to be used 
 on particular days have been for some time in circulation. 
 
 It may also be useful to distribute the seasons of the year for 
 the several remembrance of each object, for example : 
 
 Unity and Peace. Christinas time, Thursdays, especially in 
 Lent and Holy Week, S. John Evangelist, S. Peter, Trans- 
 figuration, S. Mark, S. Bartholomew, S. Simon, and S. Jude. 
 
 Conversion. Advent, Wednesdays in Lent, especially Ash- 
 Wednesday, Fridays, other days in Holy week, Circumcision, S. 
 Stephen, Conversion of S. Paul, Annunciation, S.John Baptist, 
 S. Matthew, S. James, S. Andrew, 
 
356 
 
 Advancement and Perseverance. The Innocents, Septua- 
 gesima to Lent, Easter Week, Witsuntide, Saturdays, especially 
 in Lent, S. Thomas, Purification, S. Matthias, S. Barnabas, S. 
 Philip, and S. James, S. Luke, S. Michael, All Saints. 
 
 The three objects may be also remembered on the three Roga- 
 tion days, and again, as connected with the work of the Ministry, 
 on the several Ember days at the four seasons. J. K. 
 Feast ofS. Luke, 1845. E. B. P. 
 
 C. M. 
 
 In addition to the application of the services of the Church, or 
 other devotions already in use, the following methods arerecom- 
 inended : 
 
 i. 
 
 A simple form of intercession, which can hardly be impracti- 
 cable, or even difficult, to any one, is 
 
 Thrice every day, in honor of the Most Holy Trinity, to 
 repeat the Lord's Prayer three times, applying it each time to 
 one of the several objects. 
 
 11. 
 
 Another form, which might be adopted by those who use the 
 ' Day Hours,' is to add at 
 
 THE THIRD HOUR, 
 
 The hour of the Descent of the Holy Ghost. 
 V. Jerusalem is built as a city, For the peace 
 
 and unity or the 
 
 R. That is at unity in itself, Church. 
 
 JSnt. O pray for the peace of Jerusalem. 
 
 Collect. Vouchsafe, we beseech Thee, Almighty God, to 
 grant unto the whole Christian people, and especially to Thy 
 servants in [N], and all for whom our prayers are desired, unity ? 
 peace and true concord, both visible and invisible, through 
 Jesus Christ our Lord. 
 
 AT THE SIXTH HOUR, 
 
 The hour of the Crucifixion. 
 V. Turn us, O God our Saviour, 
 
 R. And let Thine anger cease from us. J *Jf 
 
 Ant. O let the wickedness of the ungodly come 
 to an end. 
 
357 
 
 Collect. Almighty God, we beseech Thee to hear our prayers 
 for such as sin against Thee, or neglect to serve Thee, es- 
 pecially those in [N] and others for whom our prayers are de- 
 sired, that Thou wouldest vouchsafe to bestow upon them true 
 repentance, and an earnest desire to serve Thee, through Jesus 
 Christ our Lord. 
 
 AT THE NINTH HOUR, 
 
 The hour of the Death of our Lord. 
 
 V. Thy God had sent forth strength for thee. F OP the advance- 
 
 R. Stablish the thing, O God, that Thou hast ^St^Jl^Si 
 wrought in us. faithful. 
 
 Ant. They will go from strength to strength, and unto the 
 God of gods appeareth every one of them in Sion. 
 
 Collect. Vouchsafe, we beseech Thee, O Lord, to strengthen 
 and confirm all Thy faithful, espeecially those in [N] and all 
 others for whom we are desired to'pray, and to lift them up more 
 and more continually to heavenly desires, through Jesus Christ 
 our Lord. 
 
 in. 
 
 Or the following Collects may be used for .the several objects 
 in addition to the Morning and Evening and Mid-day prayers. 
 
 For Unity. St. Simon and St. Jude, that in the Accession 
 service ' For Unity.' 
 
 For Conversion, &cc. Third Sunday after Easter, Third 
 Sunday in Advent. 
 
 For Advancement. Seventh and Fourteeneh Sundays after 
 Trinity. 
 
 For Perseverance. Fourth Sunday after Easter, Thirteenth 
 Sunday after Trinity. 
 
 OR THESE, 
 
 ^nr Jtoihj unit ftnrant 
 
 O God, who biddest us dwell with one mind in Thine house, 
 of Thy mercy put away from us all that causeth us to differ, that 
 through Thy bountiful goodness we may keep the unity of the 
 Spirit in the bond of peace. 
 
 We beseech Thee, Almighy God, that they for whom there is 
 
358 
 
 one Lord, one Faith, one Baptism, and one only Sacrifice, may 
 be all of the same mind, and in charity with one another, that 
 all may have one communion in Thee and with Thee evermore. 
 
 O God, who art love, grant to them that are born of Thee, and 
 eat of Thy Bread, out of sincere love to bear one another's bur- 
 dens; that Thy peace, which passeth all understanding, may keep 
 our hearts and minds in Christ Jesus Thy Son our Lord, who 
 with thee, &c. 
 
 /nr tip taMsiim rf a litmer. 
 
 O Lord, call back to Thee Thy prodigal son [N], now wan- 
 dering in the paths of sin and death ; that turning again to Thee 
 in the spirit of humiliation, he may obtain of Thee to be merci- 
 fully received. 
 
 O God, who wouldest not the death of a sinner, but rather 
 that he may be converted and live ; grant unto [N] the grace of 
 saving repentance, through the offering of Thy Son, that turning 
 to Thee with his whole heart he may attain everlasting salvation- 
 
 O Lord Jesu Christ, the good Shepherd, Who feedest with 
 Thine own Body those whom Thou has redeemed with Thine 
 own Blood, bring t>ack the sheep that is astray to thy Fold, and 
 make it worthy of Thine eternal pastures. 
 
 nr Tj&wmmntt mitn tatlj. 
 
 O God, who has willed that we, who are appointed to death, 
 should yet know neither the day nor the hour thereof, grant to 
 us Thy servants, that we may walk before Thee in holiness and 
 righteousness all our days, and finally depart in peace, and die 
 in the Lord, through Jesus Christ our Lord. 
 
 We beseech Thy Great mercy, O Almighty God, that by the 
 virtue of this Sacrament, Thou wilt vouchsafe to confirm us Thy 
 servants in Thy grace, that in the hour of our death, the adver- 
 sary may not prevail against us, but that we may obtain an en- 
 trance into life with Thy Holy Angels. 
 
 jFnr tte tatpfoi iwi toutoi. 
 
 O God, who art faithful, and sufferest us not to be tempted 
 
359 
 
 above that we are able, but with the temptation also inakest a 
 way of escape, that we may be able to bear it, we humbly entreat 
 Thy Majesty, that Thou wouldest graciously strengthen with 
 heavenly aid Thy servants who rely on Thy mercy, and keep 
 them with continual protection, that they may evermore wait on 
 Thee, and never by any temptation be drawn away from Thee. 
 
 Almighty everlasting God, comfort of the sorrowful, and 
 strength of the weary, may the prayers of all that call upon Thee 
 in any trouble, come into Thy presence, that all may rejoice that 
 in their necessity Thy mercy hath been with them. 
 
 The following brief Prayer, comprising these three several ob- 
 jects, is now in hourly use within our Church : 
 
 O blessed Jesu, give us the gift of Thy holy love, pardon of 
 all our sins, and grace to preserve unto the end. 
 
 The additions to the Hours are subjoined in Latin, for those 
 who may use them in that language. 
 
 AD TERTIAM. 
 
 V. Jerusalem eedificatur ut civitas. 
 
 R. Cujus participatio ejus in idipsum. 
 
 Ant. Rogate quae ad pacem sunt Jerusalem. 
 
 Oratio. Dignare qusesumus, Omnipotens Deus, universe po- 
 pulo Christiano, ac prsesertim famulis tuis in [N] habitantibus. 
 caeterisque pro quibus orare tenemur, pacem, unitatem, et veram 
 concordiam largiri, per &c. 
 
 AD SEXTAM. 
 
 V. Converte nos Deus salutaris noster : 
 R. Et averte iram tuam a nobis. 
 Ant. Consumetur nequitia peccatorum. 
 
 Oratio. Exaudi quaesumus preces nostras, Omnipotens Deus 
 pro iis qui in Te peccant, vel Tibi servire negligunt, prsecipue in 
 
360 
 
 [Nj> caeterisque pro quibus orare tenemur, ut veram iis pceni- 
 tentiam largiri digneris, et Sancti Tui servitii ferveus desideriutn ; 
 per &c. 
 
 AD NONAM. 
 
 V. Manda Deus virtuti Tuae; 
 
 R. Confirina hoc Deus, quod operatus es nobis. 
 
 Jlnt. Ibunt de virtute in virtutem : videbitur Deus Deorum 
 in Sion. 
 
 Oratio. Dignare quesumus, Domine, omnes fideles Tuos, et 
 prsecipue eos qui sunt in [N], et caiteros omnes pro quibus orare 
 tenemur, in tuo sanctoservitio confortare et conservare, inentesque 
 eoruin ad crelestia desideria erigere ; Per D. N. J. C. qui Te- 
 cum vivit et regnat in unitate Spirit us Sancti Deus, per onrnia 
 saecula soeculorum. AMEN." 
 
 P_PAGE 135. 
 
 " My Lord, We, the undersigned Bishops of the-Church of 
 England, feel it our duty to represent to your lordship, as head 
 of her Majesty's Government, the apprehension arid alarm which 
 have been excited in the minds of the clergy by the rumored 
 nomination to the See of Hereford of Dr. Hampden, in the 
 soundness of whose doctrine the University of Oxford has affir- 
 med, by a solemn decree, its want of confidence. 
 
 ' We are persuaded that your Lordship does not know how 
 deep and general a feeling prevails on this subject, and we 
 consider ourselves to be acting only in the discharge of our 
 bounden duty both to the Crown and to the Church, when we 
 respectfully but earnestly express to your Lordship our convic- 
 tion that if this appointment be completed, there is the greatest 
 danger both of the interruption of the peace of the church, and 
 of the disturbance of the confidence which it is most desirable 
 that the clergy and laity of the church should feel in every 
 
361 
 
 exercise of the royal supremacy, especially as regards that very 
 
 delicate and important particular, the nomination to vacant sees. 
 
 " We have the honor to be, my lord, 
 
 " Your lordship's obedient faithful servants, 
 C. J. LONDON J. H. GLOUCESTER AND BRISTOL. 
 
 C. WINTON. H. EXETER. 
 
 J. LINCOLN. E. SARUM. 
 
 CHR. BANGOR. A. T. CHICHESTER. 
 
 HUGH CARLISLE. J. ELY. 
 
 G. ROCHESTER. SAML. OXON. 
 
 RICH. BATH AND WELLS. 
 " To the Right Hon. the Lord John Kussell, &c." 
 
 " Chesham-place, Dec. 8, 1847. 
 
 " My Lords, I have had the honor to receive a represen- 
 tation signed by your lordships on the subject of the nomination 
 of Dr. Hampden to the see of Hereford. 
 
 " I observe that your lordships do not state any want of con- 
 fidence on your part in the soundness of Dr. Hampden's doctrine. 
 Your lordships refer me to a decree of the University of Oxford, 
 passed eleven years ago, and founded upon lectures delivered 
 fifteen years ago. 
 
 " Since the date of that decree, Dr. Hampden has acted as 
 Regius Professor of Divinity. The University of Oxford, and 
 many bishops, as I am told, have required certificates of atten- 
 dance on his lectures hefore they proceeded to ordain candidates 
 who had received their education at Oxford. He has likewise 
 preached sermons, for which he has been honored with the 
 approbation of several prelates of our church. 
 
 " Several months before I named Dr. Hampden to the Queen 
 for the see of Hereford, I signified my intention to the Archbishop 
 of Canterbury, and did not receive from him any discourage- 
 ment. 
 
 " In these circumstances, it appears to me that should I with- 
 draw my recommendation of Dr. Hampden, which has been 
 sanctioned by the Queen, I should virtually assent to the doc- 
 trine that a decree of the University of Oxford is a perpetual 
 
362 
 
 ban of exclusion against a clergyman of eminent learning and 
 irreproachable life, and that, in fact, the supremacy which is now 
 by law vested in the crown is to be transferred to a majority of 
 the members of one of our Universities. 
 
 " Nor should it be forgotten, that many of the most prominent 
 among that majority have since joined the communion of the 
 church of Rome. 
 
 " I deeply regret the feeling that is said to be common among 
 the clergy on this subject. But I cannot sacrifice the reputation 
 of Dr. Hampden, the rights of the crown, and what I believe 
 to be the true interests of the church, to a feeling which I believe 
 to be founded on misapprehension and fomented by prejudice. 
 
 " At the same time I thank your lordships for an interposition 
 which 1 believe to be intended for the public benefit. 
 
 " I have, &c. 
 
 " J. RUSSELL. 
 "To the Right Rev, the Bishops of London, Winchester, Lincoln, &c." 
 
 Q PAGE 135. 
 
 " May it please your Majesty, We, your Majesty's most 
 dutiful and loyal subject, John Merewether, Doctor in Divinily, 
 Dean of the cathedral church of Hereford, most humbly lay 
 before your Majesty the assurances of our deepest and most 
 heartfelt attachment to your Majesty's sacred person and govern- 
 ment. 
 
 " We thank your Majesty for having graciously granted to us 
 your royal licence to elect a bishop of our church, in the place 
 of the Right Rev. Father in God Thomas, late Bishop thereof, 
 and for * requiring and commanding us, by the faith and alle- 
 giance by which we stand bound to your Majesty, that we elect 
 
 SUCH A PERSON AS MAY BE DEVOTED TO GOD, and useful 
 
 and faithful to your Majesty, and your kingdom." 
 
363 
 
 " We also dutifully recognise the goodness of your Majesty 
 in accompanying this your royal licence with letters missive, 
 graciously announcing to us that out o( ( your princely disposi- 
 tion and zeal you are desirous,' as we cannot doubt, ' to prefer 
 unto the same See a person MEET THEREUNTO.' 
 
 " And we further acknowledge your Majesty's gracious inten- 
 tion towards us in ' NAMING and RECOMMENDING unto us' by 
 the same letters missive Dr. Renn Dickson Hampden, your 
 Majesty's Reader in Theology in your University of Oxford, to 
 be by us ' ELECTED and CHOSEN into the said Bishopric/ 
 
 " But we must humbly beseech your Majesty to permit us, as 
 in duty bound, and in obedience to your Majesty's gracious 
 command touching the qualities of the person to be chosen by 
 us, to represent (and, if it be deemed necessary, by sufficient 
 documents to prove), that somewhat more than eleven years ago 
 the said Dr. Renn Dickson Hampden, then being the late king 
 William's Reader of Theology, the said University did, as by 
 its laws, rights, and privileges, and by the law of the land it is 
 empowered, and on fit occasion bound to do, judge of the pub- 
 lished writings of the said Dr. Hampden, and did solemnly 
 decree, and by a statute in its House of Convocation duly made 
 did enact, that the said Dr. Hampden should be deprived of 
 certain weighty functions, importing the right of judging of sound 
 teaching and preaching of God's Word, which had been specially 
 annexed by former statutes of the said University to his office 
 therein; to wit, ' that he be in the number of those by whom are 
 appointed the select preachers * before the University,' and 
 further, that his counsel be taken in case of any preacher being 
 called (as by the statutes of the said University every preacher 
 who may have delivered any unsound or suspected doctrine in 
 any of his preachings is liable to be called) into question before 
 the Vice-Chancellor,' And such deprivation of Dr. Hampden 
 was expressly declared in the said statute to have been decreed, 
 because in his said published writings he has so treated mat- 
 ters theological, that in this respect the University hath no 
 confidence in him.' 
 
364 
 
 " Furthermore, six years afterwards, the Convocation of the 
 said University having been called together to consider the ques- 
 tion of the fitness of repealing the said statute, so that the said 
 Dr, Hampden might be restored to the functions of which he had 
 been, as aforesaid, deprived, the said Convocation did thereupon 
 solemnly decree that the statute should not be repealed, but 
 should still be (and, accordingly, it still continues to be) in full 
 force and vigour; whereby the said Dr. Hampden stands to this 
 day denounced by the judgment of the said University as ' de- 
 void altogether of its confidence in matters theological, by the 
 reason of the manner in which those matters have been treated 
 by him in his published writings' 
 
 " And here we deem it our duty to your Majesty humbly to 
 submit, that not only by the people and Church of England, but 
 by all your Majesty's royal predecessors, the solemn decisions 
 of either of your Majesty's Universities of Oxford and Cambridge 
 on questions and matters of theology have always been deemed 
 to carry with them very high authority, and that such is the re- 
 nown of these your Majesty's famous Universities throughout the 
 reformed portion of Christendom, that everywhere their judgment 
 is heard with reverence and honor. 
 
 " Neither may we omit dutifully to lay before your Majesty* 
 that to the office of a Bishop, to which we are commanded by 
 your Majesty to choose ' a person meet to be elected,' essentially 
 adheres the duty of judging of the doctrine of the clergy com- 
 mitted to his charge, especially of those who are to be instituted 
 or licensed by him to the cure of souls which high duty the 
 University of Oxford has decreed, as aforesaid, that Dr. Hamp- 
 den is, in its judgment, unfit to bave confided to him ; the dis- 
 tressing and disastrous consequences which must be expected to 
 result from placing the Diocese of Hereford, by the strong hand 
 of power, under a person so characterized by so high authority, 
 we are as unwilling as it would be painful to recount. 
 
 " For all these reasons, and not least because, in common as 
 we believe with almost every considerate churchman, we are de- 
 sirous and anxious that the prerogative of the Crown in nomina- 
 
365 
 
 ing to Bishoprics should be for ever established on its only firm 
 foundation, the confidence of the church in the wisdom, the 
 justice, the purity, the considerate and conscientious moderation 
 with which it is exercised; we most humbly pray your Majesty 
 to name and recommend some other person whom your Majesty 
 shall think meet to be elected by us for our Bishop, or that 
 your Majesty will graciously relieve us from the necessary of 
 proceeding to the election till you shall have been pleased to 
 submit Dr. Reim Dickson Hampden's published writings (so 
 judged as aforesaid by the Convocation of the University of Ox- 
 ford) to the judgment either of the two Houses of Convocation of 
 clergy of the province of Canterbury which is now sitting, or of 
 the Provincial Council of Bishops of the same province, assisted 
 by such divines as your Majesty or the said Provincial Council 
 shall be pleased to call, or of some other competent tribunal which 
 your Majesty shall be graciously pleased to appoint. In order 
 whereunto we have appointed for the day of election the 28th day 
 of December instant, being the eleventh day from the receipt of 
 your Majesty's conge d* elire, and the last which we can lawfully 
 appoint. 
 
 " And we are the more emboldened to lay this our humble 
 supplication at the feet of your Majesty by your known cordial 
 attachment to our Holy and Apostolic church, and by your faithful 
 and uniform observance of the oath made by your Majesty at 
 your coronation, ' That you will maintain and preserve to the 
 utmost of your power the doctrine, discipline and government 
 thereof.' 
 
 "And even if it could be imagined that these last-mentioned 
 considerations apply not to our case, we should nevertheless 
 confidently rely on your Majesty's experienced regard for that 
 dearest and most sacred right of every class and description of 
 your subjects, the right of liberty of conscience, and on your 
 having at the head of your Majesty's councils a noble lord, the 
 proudest boast of whose illustrious house, as well as of his own 
 public life, it hitherto has been to assert that right for all men 
 against all opponents a right which would in our persons be 
 
366 
 
 trampled to the very dust if, in spite of all our just and reason- 
 able reclamations, we be coerced under the threatened penalties 
 of prtsmunire to elect for our Bishop a person whom we cannot 
 conscientiously believe, so long as the aforesaid judgment stands 
 against him, to be ' meet to be elected' to that most holy office.' 
 ** In conclusion, we would add our fervent prayers, as well as 
 our most earnest hope, that your Majesty may long be permitted 
 by the King of Kings to reign in the hearts of all your subjects 
 the approved * Defender of the Faith/ ruling all estates and 
 degrees of men amongst us, whether ecclesiastical or temporal/ 
 as is your sacred and undoubted right, giving alike to all 
 experience of the blessings of your just and benificent govern- 
 ment, and receiving from all the willing homage of grateful and 
 confiding love. In witness whereunto we have affixed our decanal 
 seal this 17th day of December, in the year of our Lord 1847. 
 "(L.S.)" 
 
 " The following answer was returned by Sir George Grey 
 to the foregoing Memorial from the Dean of Hereford to the 
 Queen : 
 
 Whitehall, Dec. 20, 1847. 
 
 " Sir, Lord John Russell having placed in my hands the 
 petition addressed by you to her Majesty, and transmitted in 
 your letter to him of the 17th instant, 
 
 " I have had the honor to lay the same before the Queen, 
 and I am to inform you that her Majesty has not been pleased 
 to issue any commands thereupon. I have, &c., G. GREY. 
 
 Th3 Very Rev. the Dean of Hereford." 
 
 135. 
 
 " My Lord, I have had the honor to receive your Lordship's 
 letter, announcing that you had received my memorial to the 
 Queen, and that you had transmitted it to Sir G. Grey for pre- 
 sentation to her Majesty ; and by the same post I also receive 
 the information that Sir G. Grev had laid the same before the 
 
3(J7 
 
 Queen, and that 'he was to inform me that her Majesty has not 
 been pleased to issue any commands thereupon.' Under these 
 circumstances I feel compelled once more to trouble your Lord- 
 ship with a few remarks. 
 
 " Throughout the correspondence in which I have had the 
 honor to be engaged with your Lordship, as well as in the in- 
 terview which you were pleased to afford me on the subject of 
 the appointment of the See of Hereford, it has been my object 
 frankly and faithfully to declare to you the facts which have 
 come to my knowledge, and the honest conviction of my mind, 
 I desire still to act upon the same principle, arid to submit to 
 your lordship finally, and as briefly as possible, the following 
 considerations, upon which I feel constrained to adopt a course 
 which, however I may apprehend it will not be entirely congenial 
 to your Lordship's wishes, will, under the circumstances in which 
 I am placed, obtain from your Lordship's candor the admission, 
 that it is the only course which I could pursue. 
 
 " I crave your lordship's indulgence whilst I enumerate the 
 special obligations to which I am bound, and I state them in the 
 order of their occurrence. 
 
 " When matriculated to the university of Oxford, of which I 
 am still a member, the following oath was administered to me, 
 as well as on taking each of my degrees : ' Tu dabis fidem ad 
 observandum oiimia statuta, privilegia, et consuetudines hujus 
 Universitatis; ita Deus te adjuvet, tactis sacrosanctis Christi 
 Evangeliis.' 
 
 "Again when I was admitted to the sacred orders of priest 
 in the church of God, a part of my ordination vow was expressed 
 in these words that I would 'banish and drive away all errone- 
 ous and strange doctrine contrary to God's word.' 
 
 "Again when I was inducted, on occasion of the installation 
 to the office which I hold in the Cathedral Church of Hereford, 
 as I stepped over the threshold of the fabric, the restoration of 
 which, for the due honor of Almighty God it has been my pride 
 and anxious endeavor to promote, I was required to charge my 
 soul with this responsibility : ' Ego Joannes Merevvether, De- 
 
368 
 
 canus Herefordensis, ab hac bora in antea, fidelis ero hide sacro- 
 sanctae Herefordensi ecclesiae, necnon jura, libertates, privilegia, 
 et consuetudines ejusdem, pro viribus observabo et ea inann 
 tenebo et defendam pro posse meo ; sic me Deus adjuvet, et haec 
 sancta Evangelia.' 
 
 " My Lord, I cannot divest my mind of the awful sense of the 
 stringency of those engagements at the present exigency. Let 
 me entreat your Lordship's patience whilst I endeavor to ex- 
 plain my apprehension of them. 
 
 " In my letter of the 1st of December, in reply to the second 
 which your Lordship was pleased to address to me and to 
 which correspondence I trust your Lordship will permit me 
 publicly to refer in vindication of my conduct, should need re- 
 quire it I observed, * In regard to Dr. Hampden's tenets, I 
 would abstain from any opinion upon them till I had again fairly 
 and attentively read his writings.' That act of justice I have 
 carefully performed, and I will add with an earnest desire to 
 discover grounds upon which, in case of Dr. Hampden's ever 
 occupying the high station for which he has been selected by 
 your Lordship, my mind might be relieved from all distrust, and 
 I might be enabled as cordially as possible to render that service 
 which the relative duties of Diocesan and Dean and chapter 
 involve. 
 
 " It is painful in the extreme to feel obliged to declare that I 
 discover in those writings many assertions not merely references 
 to theories or impressions of others but assertions, which to my 
 calm and deliberate appreciation appear to be heterodoxical, I 
 believe I may say heretical, and very, very much, which is most 
 dangerous, most objectionable, calculated to weaken the hold 
 which the religion we possess as yet obtains, arid ought to 
 obtain always, upon the minds of its professors. I feel certain 
 that the perusal of several of these works by any of that class 
 who, ' by reason of use' (incautious examination of such pro- 
 ductions) ' have not their senses exercised to discern both good 
 and evil,' would produce a doubt and distrust in the teaching of 
 our church, in her creeds, her formularies, her liturgy ; 
 
369 
 
 would vob them of llie inestimable joy and peace in be 
 and be highly detrimental to the spread of true religion. 
 
 " Such being my conviction, I would ask your Lordship how 
 it must effect my conscience in reference to those solemn obliga- 
 tions which I have already detailed ? I have sworn that I will 
 observe all the statutes of the University of which I am still a 
 member. The statute of that University touching this matter 
 stands in the following words, at this moment nncancelled, un- 
 repealed : 'Quinab universitate commissum fuerit, S. Theologise 
 Professori Regio, ut unas sit ex eorum nnmero a quibus desig* 
 nantur selecti concionatores, secundum Tit. XVI., 58 (addend, 
 p, 150), necnon utejus concilium adhibeatur si quis concionator 
 corani Vice-Cancellario in questionem vocatur, secundum Tit. 
 XVI., s. 11 (Addend, p. 151), quum vero qui nunc Professor 
 est scripiis suis publici juris jactis, ita res theolof/icas tracta- 
 verit, ut in hdc parte null am ejus fiduciam liabeat Universitas; 
 statutum est, quod munerum praedictornm cxpers sit S. 
 Theolog^a? Professor Regius, donee aliter Universitati placuerit, 
 ne vero quid detrimenti capiat interea Universitas Professoris 
 ejusdem vicibus fungantur alii, scilicet, in concionatores selectos 
 designando senior inter Vice-Cancellarii deputatos, vel eo 
 absente, aut ipsius Vice-Cancellarii locum tenente, proximus ex 
 ordine deputatus (proviso semper quod sacros ordines stiscepcrit) 
 et in consilio de concionibus habendo, Pneleetor Dominne Mar- 
 garittae Comitissac Richmondiae.' Should I not be guilty of 
 deliberate perjury, if in direct defiance of such a decree I did 
 any act which should place the object of it in such a position as 
 to be not only the judge of the soundness of the theological 
 opinions and preaching of a whole diocese, but of tho'se whom, 
 from lime to time, he imibt admit to cure of souls, and even to 
 the sacred orders of the ministry ? 
 
 " I have sworn, at the most awful moment of my life, that I 
 will 'banish and drive away all erroneous and strange doctri jes 
 contrary to God's Word.* It may be replied, that this engage- 
 ment applies to the ministrations in the cure of souls, inherent 
 only in parochial functions; but the statutes of our cathedral 
 
370 
 
 church constitute me one of the guardians of the soundness of 
 the doctrine which may be preached in that sacred edifice : 
 ' Si quid a quopiam pro concione properatur, quod cum verbo 
 Dei, articulis Religionis, aut Liturgise Anglican consentire non 
 videtur, ea de re, Decanus atque Residentiarii, quotquot audie- 
 runt, Dominum Episcopum sine mora per literas suas monebunt.' 
 With what confidence, or what hope of the desired end, should 
 I communicate such a'case to a Bishop whose own soundness of 
 theological teaching was more than suspected. Should I not be 
 guilty of a breach of my ordination vows if I did not protest 
 against the admission of such a person to such a responsible 
 post, and endeavour to ' banish and drive away,' by all lawful 
 means, that person of the 18,000 clergy of this land, on whom 
 the censure and deprivation of one of the most learned and re- 
 nowned seminarias of religious teaching in the world, is yet in its 
 full operation and effect, one who is already designated thereby 
 as a setter forth of erroneous and strange doctrines ? Again, I 
 have sworn to be FAITHFUL to the cathedral church of Hereford. 
 Faithful I could not be, either as to the maintenance of the 
 doctrine, or the discipline of the Church in those respects already 
 alluded to, or the welfare and unity of that Church, either in the 
 cathedral body itself or in the diocese at large, under existing 
 circumstances, if by any act of mine I promoted Dr. Hampden's 
 elevation to the episcopal throne of that Church and diocese. 
 Faithful I have labored to be in the restoration and the saving 
 of its material and venerable fabric. Faithful, by God's help, I 
 will strive to be, in obtaining for it that oblation of sound and 
 holy doctrine which should ascend, together with the incense of 
 prayer and praise, 'in the beauty of holiness/ untainted and 
 unalloyed by any tincture of 'philosophy and vain deceit, after 
 the tradition of men, after the rudiments of the world, and not 
 after Christ.' 
 
 " But your Lordship may reply, there is another oath by which 
 I have bound myself, which I have as yet overlooked ; not so, 
 my Lord. Of my sentiments on the Royal Prerogative I have 
 already put your Lordship in possession. When I warned you 
 
371 
 
 of the consequences of your appointment, of the tendency which 
 it would produce to weaken the existing relations between Church 
 and State, I fully recognised the just prerogative of the Crown ; 
 and when I thought I had not sufficiently dwelt upon it, I wrote 
 a second time to make myself distinctly understood. 
 
 " Nor is it only the sense of legal obligation which would 
 constrain me to a dutiful regard to such observance. Few men 
 have a greater cause to feel their duty in this respect, warmed by 
 the sense of kindness and condescension from those of royal 
 station, than myself. The memory of one who anxiously con- 
 templated the future happiness and true glory of his successor, 
 fixed indelibly those sentiments upon my heart. And, if for his 
 sake only, who could, to a long course of almost parental kind- 
 ness, add, in an affecting injunction, the expression of his wishes 
 for my good on his death-bed, I should never be found forgetful, 
 even although I may never have taken in the present reign the 
 oath of allegiance of that loyalty and devotion to my Sovereign 
 which is not less a duty of religion than the grateful and con- 
 stitutional homage of an English heart. Forgive me, my Lord, 
 for the reflection on that death bed injunction, if I say, that had 
 it been observed, as but for political and party influence it 
 would have been your Lordship, the Church, and the nation, 
 would have been spared this most unhappy trial, the results of 
 which, as I have already again and again foreboded to your Lord- 
 ship, it is impossible to foresee. Nor, under any circumstances, 
 is it likely that the obligation of the oath of allegiance in my 
 person will be infringed upon ; its terms are, that* I will be faith- 
 ful and bear true allegiance ;' and, accordingly, the conge d' clire 
 has these expressions, ' requiring and commanding you by the 
 faith and allegiance by which you stand bound to us, to elect 
 such a person for your Bishop and pastor as may be devoted to 
 God and USEFUL and faithful to us and our KINGDOM.' Would 
 it be any proof of fidelity or true allegiance, my Lord, to elect a 
 person as, * MEET TO BE ELECTED' who was the contrary to 
 those requirements ? And can it be possible that in the course 
 of Divine Service in (he Chief Sanctuary of Aimiylity God in 
 
372 
 
 the diocese, however named and recommended, a person should 
 be ' UNANIMOUSLY CHOSEN and ELECTED' in the awful falsifi- 
 cation of these words, ix THE PRESENCE OF GOD, against the 
 consciences of the unhappy electors, simpl y because the adviser 
 oftheCrosvn (for "the Crown can do no wrong") has in his 
 short-sightedness and ignorance of facts (to say the least) thought 
 fit to name an objectionable person, the one of all the clergy of 
 the land so disqualified; and, when warned of the consequences 
 by the voices of the Primate, of thirteen Bishops, and hosts of 
 priests and deacons, clergy and laitv by hundreds, of all shades 
 of opinions in the Church, persisted in the reckless determin- 
 ation ? 
 
 " In the words of an eminent writer of our Church, ' All power 
 is given unto edification, none to the overthrow and destruction 
 of the church/ Hooker s Ecclesiastical Polity, book viii , chap. 
 7 ; and the matter is perhaps placed in the true light and position 
 bv the learned author of Vindicite Ecclesite Anglicance Francis 
 Mason ; the whole of which is well worthy of your Lordship's no- 
 tice. I venture to supply a brief extract, book iv., chap. 13, 
 1625 : 
 
 " * Philodoxus. You pretended to treat of Kings electing Bi- 
 shops and conferring of Bishoprics, and now you ascribe not the 
 election to Kings, but to the clergy, and claim only nomination 
 for Kings? 
 
 " ' Orthodoxus. The King's nomination is, with us, a fair be- 
 ginning to the election. Therefore, when he nominates any 
 person he elects him, and gives, as I may say, the first vote for 
 him. 
 
 " ' Philodoxus. What kind of elections are those of your deans 
 and chapters ? 'Tis certain they can't be called free elections 
 since nothing is to be done without the King's previous authority. 
 
 " ' Orthodoxus. The freedom of election doth not exclude the 
 King's sacred authority, \>\\l force and tyranny only. If any u 
 worthy person should be forced upon them against their will, or 
 the clergy should be constrained to give their voices by force and 
 threatening, such an election cannot be said to be free. But if the 
 
373 
 
 King do nominate a worthy person, according to the laws, as our 
 Kings have used to do, and give them authority to choose him* 
 there is no reason why this may not he called a free election ; for 
 here is no force or violence used. 
 
 " ' Philodoxus. But if theKing, deceived by undeserved recom- 
 mendations, should happen to propose to the clergy a person un- 
 learned, or of ill morals, or otherwise manifestly unworthy of that 
 function, what's to be done then ? 
 
 " ' Orthodoxus Our Kings are wont to proceed in these cases 
 maturely and cautiously, I mean with the utmost care and pru- 
 dence ; and hence it comes to pass that the Church of England is 
 at this time in such a flourishing condition. 
 
 "'Philodoxus. Since they are hut men they are liable to 
 human weakness ; and therefore uhat's to be done, if such a 
 case should happen ? 
 
 " ' Orthodoxus. If the electors could make sufficient proof of 
 such crimes or incapacities, I think it were becoming- them to 
 represent the same to th*. King, with all due humility, modesty, 
 and duty, humbly beseeching his Majesty, out of his known 
 clemency, to take care of the interest of the widowed church ; 
 and our Princes are so famous for their piety and condescension, 
 that I doubt not that his Majesty would graciously answer their 
 pious petition and nominate another unexceptionable person, 
 agreeable to all their wishes. Thus a mutual affection would be 
 kept up between the Bishop and his church.' 
 
 "Nor is this a mere supposition, but there are instances in the 
 history of this kingdom of such judicious reconsideration of an 
 undesirable appointment. I will cite but one from Burnett's 
 History of his own Times, A. p. 1693, vol. iv., p. 209. Lon- 
 don, 1793 : 
 
 " ' The state of Ireland leads me to insert here a very particu- 
 lar instance of the Queen's pious care in disposing of Bishoprics. 
 Lord Sidney was so far engaged in the interest of a great family 
 in Ireland, that he was too easily wrought on to recommend a 
 branch of it to a vacant Seo. The representation was made with 
 an undue character of the person ; so the Queen granted it. 
 
374 
 
 But when she understood that he lay under a very bad character, 
 she wrote a letter in her own hand to Lord Sidney, letting him 
 know what she had heard, and ordered him to call for six Irish 
 Bishops, whom she named to him, and to require them to certify 
 to her their opinion of that person. They all agreed that he 
 labored under an ill fame, and till that was examined into they 
 did not think it proper to promote him ; so that matter was let 
 fall. I do not name the person, for I intend not to leave a 
 blemish on him, but set this down as an example fit to be 
 imitated by Christian Princes." 
 
 " But alas ! remonstrance seems unheeded, and if our venerable 
 Primate and thirteen Bishops have raised their united voice of 
 warning and intreaty to no purpose, it is no marvel that my 
 humble supplication should have pleaded in vain, for time for 
 investigation for some regard to our consciences some consi- 
 deration for our painful and delicate position. 
 
 " The time draws near on Tuesday next the semblance of an 
 election is to be exhibited. I venture to assure your Lordship 
 that I could not undertake to say that it would be an unanimous 
 election ; I was bold enough to affirm that it would not be 
 unanimous; and 1, in my turn, received the intimation and the 
 caution I will not say the threat that the law must be vin- 
 dicated. Already have I assured your Lordship that the principle 
 on which this painful affair is regarded, is that of the most 
 solemn religious responsibility ; thousands regard it in this light. 
 I have already told you, my Lord, that the watchword of such is 
 this * Whether it be right in the sight of God to hearken unto 
 you more than unto God, judge ye.' I have anxiously implored 
 your Lordship to pause to avert the blow. I have long since 
 told you the truth. I have endeavored to prevent, by every 
 means in my power, the commotion which has arisen, and the 
 necessity of the performance of a painful duty. I hope that the 
 conge d'eiire would not be issued until a fair inquiry and 
 investigation had been institute it A. suit has been commenced 
 in the ecclesiastical courts why not have awaited its issue ? 
 When the conge dellre did appear, I at once presumed, humbly 
 
375 
 
 but faithfully, though I stood alone, to petition the Crown; 
 and now, when I am officially informed, that ' her Majesty has 
 not been pleased to issue any commands thereupon,' I feel it to 
 be my bounden duty, after a full and calm deliberation on the 
 whole subject, having counted the cost, but remembering the 
 words of Him whose most unworthy servant I am ' He that 
 loveth house or lands more than Me is not worthy of Me' loving 
 my children, dearly and ardently desiring to complete the noble 
 work which I have for seven years labored to promote, yet not 
 forgetting that there is an 'hour of death and a day of judg- 
 ment,' when I trust, through the merits of my Redeemer, to be 
 allowed to look up with hope, that I may be considered by the 
 intercessions of mercy and pity to have been faithful in the 
 hour of trial, to have 'fought the good fight, to have kept the 
 faith, to have finished my course/ believing that I risk much, 
 and shall incur your Lordship's heavy displeasure, who may, if 
 you will, direct the sword of power against me and mine being 
 certain that I preclude myself from that which might otherwise 
 have been my lot, and expecting that I shall bring down upon 
 myself the abuse and blame of some I say, my Lord, having 
 fully counted the cost, having weighed the sense of bound en duty 
 in the one scale against the consequences in the other, I have 
 come to the deliberate resolve, that on Tuesday next no earthly 
 consideration shall induce me to give my vote in the chapter of 
 Hereford cathedral for Dr. Hampden's elevation to the see of 
 Hereford. " 1 have the honor to be, my lord, 
 
 " Your lordship's faithful humble servant, 
 
 JOHN MEREWETHER, Dean of Hereford." 
 "Hereford, Dec. 22. 
 
 The following letter was addressed to the Dean of Hereford 
 in reply : 
 
 ' Woburn Abbey, Dec. 25. 
 
 Sir, I have had the honor to receive your letter of the 
 22nd inst., in which you intimate to me your intention of violat- 
 ing the law. 
 
 I have the honour to be your obedient servant, 
 The Very Rev. the Dean of Hereford, J. RUSSELL," 
 
376 
 8. PAGE 135. 
 
 " Victoria, by the Grace of God, of the United Kingdom of 
 Great Britain and Ireland, Queen, Defender of the Faith, to our 
 trusty and well-beloved the Dean and Chapter of our Cathedral 
 Church of Hereford, greeting. 
 
 " Supplication having been humbly made to us on your part 
 that, whereas the aforesaid Church is now void and destitute of 
 the solace of a Pastor, by the translation of the Right Reverend 
 Father in God, Doctor Thomas Musgrave, late Bishop thereof, 
 to the Arch i episcopal See of York, we would be graciously pleased 
 to grant you our fundatorial leave and licence to elect you another 
 Bishop and Pastor; We being favorably inclined to your prayers 
 in this behalf, have thought fit, by virtue of these presents, to 
 grant von such leave and licence, requiring and commanding you, 
 by the faith and allegiance by which you stand bound to us, that 
 you elect such a person for your Bishop and Pastor, as may be 
 devoted to God, and useful and faithful to us and our kingdom. 
 
 " In witness whereof we have caused these our letters to be 
 made patent. Witness ourself at Westminster, on the 16th day 
 of December, in the eleventh year of our reign. 
 
 " By Writ of Privy Seal. 
 " LANGDALE. BETHELL." 
 
 T PAGE 135. 
 
 " Victoria R. 
 
 " Trusty and well-beloved, we greet you well. Whereas the 
 Bishoprick of Hereford is at this present void by the translation 
 of the Most Reverend Father in God, Doctor Thomas Musgrave, 
 late Bishop thereof, to the Archiepiscopal See of York, we le t 
 you weet, that for certain considerations us at this present 
 moving, we of our princely disposition and zeal being desirous 
 to prefer unto the same see a person meet thereunto, and con- 
 sidering the virtue, learning, wisdom, gravity, and other good 
 gifts wherewith our trusty and well -beloved Renn Dickson 
 
377 
 
 Hampdeu, Doctor in Divinity, is endued, we have been pleased 
 to name and recommend him unto you, by these presents, to be 
 elected and chosen into the said Bishoprick of Hereford. 
 
 " Wherefore we require you, upon receipt hereof, to proceed 
 to your election, according to the laws and statutes of this our 
 realm, and our Conge d'elire herewith sent unto you, and the 
 same election so made to certify unto us, under your common 
 seal. 
 
 " Given under our signet, at our Palace of Westminster, the 
 16th day of December, in the eleventh year of our reign." 
 
 U PAGE 135. 
 
 Accordingly, on the 18th of December, a Citatory Letter, under 
 the Chapter seal, was issued, for convening a general Chapter, to 
 elect a successor to Dr. Musgrave. It was in these terms : 
 
 " John Merewether, Doctor of Divinity, Dean of the Cathedral 
 Church of Hereford, and the Chapter of the said Church, to our 
 beloved in Christ, John Davis, Richard Downie, and Edward 
 Staunton Jones, literate persons, jointly and severally, greeting. 
 Whereas the Episcopal See of Hereford is now void and destitute 
 of a pastor, by the translation of the Right Rev. Thomas Mus- 
 grave, the late Lord Bishop thereof, to the Archbishoprick of 
 York ; We, therefore, the Dean and Chapter aforesaid, having 
 received the Queen's Majesty's licence for electing another Bi- 
 shop, have fixed and appointed Tuesday, the 28th of December 
 instant, for such election, to be made in the chapter-house in our 
 said cathedral church, between the hours of ten and twelve in the 
 forenoon of the same day, with continuation and prorogation of 
 the said hours, day, and place from thence following, if it shall 
 be necessary, and have decreed that all and singular the Canons 
 or Prebendaries of the said Church that have a right to vote on 
 the said election, should be cited to appor at the said day, time, 
 and place, to proceed, and see proceedings made, in the business 
 of the said election, and in all and singular the acts and things 
 which, according to the usage and custom of the said Cathedral 
 
37S 
 
 Church, and the laws and statutes of England, may be necessary, 
 and as the present state and condition of the said Church may 
 either allow or require. Wherefore, we empower and command 
 you, jointly and severally, to cite or cause to be cited peremp- 
 torily all and singular the Canons or Prebendaries of the said 
 Cathedral Church, by showing to them severally these presents 
 (if it may conveniently be done,) and by publicly affixing the 
 same on the door of the west end of the choir, and also on the 
 door that openeth into the chapter-house of the said Church, and 
 afterwards by affixing and leaving on each of the said doors res- 
 pectively a true copy of these presents, and also by all lawful 
 ways, means, and methods whatsoever, whereby you can or may 
 better or more effectually, so that this citation may most likely 
 come to the knowledge of them so to be cited (whom by the 
 tenor of these presents we do also cite,) that they and every of 
 them appear before us in the chapter-house aforesaid, on Tuesday 
 the 28th day of December instant, between the hours of ten and 
 twelve of the forenoon, with continuation and prorogation of the 
 days and hours from thence next following, and of places, if it 
 shall be necessary, to proceed and see proceedings in the said 
 business of election, and in all necessary acts even to the finish- 
 ing and perfecting thereof inclusively, to be done ; and to do and 
 perform all other things which the nature and condition of the 
 said election may require. Moreover that you intimate, or cause 
 to be intimated, peremptorily, to all and singular the persons 
 aforesaid (to whom we do hereby also intimate,) that if they do 
 not appear at the day, time, and place aforesaid, we nevertheless 
 will then proceed, according to law and custom, in the said busi_ 
 ness of election, and to finish the same, their absence in anywise 
 notwithstanding ; and what you shall do in the premises you 
 or either of you, that shall execute this our mandate, shall duly 
 certify to us, at the day, time, and place aforesaid. In witness 
 whereof we have caused our common seal to be set to thes e 
 presents. 
 *' Dated this 18th day of December, in the year of our Lord 1847. 
 
 " RICHD. UNDERWOOD, Chapter Clerk (L. s.)'' 
 
379 
 V PAGE 135. 
 
 A.D. 1350. 
 
 The Statute of Provisors of Benefices, made in the 25th year of 
 Edward III. 
 
 And in case that the Presentees of the King, or the Presentees of 
 other Patrons or Advowees, or they to whom the King, or such 
 Patrons or Advowees aforesaid, have given Benefices pertaining 
 to their Presentments or Collations, be disturbed by such Provisor, 
 so that they may not have possession of such Benefices by virtue of 
 the Presentments or Collations made to them, or that they which 
 be in possession of such Benefices be impeached of their said pos- 
 sessions by such Provisors : then the said Provisors, their Procura- 
 tors, Executors, and Notaries, shall be attached by their body and 
 brought to answer : And if they be convicted they shall abide in 
 prison, without being let to mainprise, or bail, or otherwise delivered, 
 till they have made fine and ransom to the King, at his will, and 
 gree to the party that shall feel himself aggrieved. 
 
 And nevertheless before that they be delivered they shall make 
 full renunciation, and find sufficient surety, that they shall not at- 
 tempt such things in time to come. 
 
 W PAGE 135. 
 
 A.D. 1392. 
 
 The Stutute of Pramunire, made in the \Qth year of Richard II 
 Whereupon our said Lord the King, by the assent aforesaid, and 
 at the request of his said Commons, hath ordained and established, 
 that if any purchase or pursue, or cause to be purchased or pursued, 
 in the court of Rome or elsewhere, by any such Translations, 
 Processes, and Excommunications, Bulls. Instruments, or any other 
 things whatsoever, which touch the King, against him, his crown, 
 his royalty, or his realm, or them receive, or make thereof notifica- 
 tion, or any other execution whatsoever, within this same realm or 
 without, that they, their Notaries, Procurators, Maintainers, 
 Abettors, Fautors and Counsellors, shall be put out of the King's 
 protection, and their lands and tenements, goods and chatties, for- 
 feit to our Lord the King : and that they be attached by their 
 bodies, if they may be found, and brought before the King and his 
 Council, there to answer to the cases foresaid : or that process be 
 
a so 
 
 made against them by " Pnenmnire facias" in manner as is ordained 
 in other Statutes of Provisoes. 
 
 X PAGE 148. 
 
 " Launton, Bicestsr, May \5th, 1849. 
 
 My Lord, -1 regret that anything in the book that I have pub- 
 lished should appear to my diocesan to be contrary to the Articles 
 of the Church of England, or calculated to depreciate that church 
 in comparison with the Church of Rome : and I undertake not to 
 publish a second edition of the work. 
 
 " I declare my adherence to the Articles, in their plain literal and 
 grammatical sense, and will not preach or teach anything contrary 
 to such Articles in their plain literal and grammatical sense. I 
 have the honor to be my Lord, your Lordship's dutiful servant 
 in Christ, 
 
 THOS. W. ALLIES. 
 " The Lord Bishop of Oxford." 
 
 Y PAGE 164. 
 
 "In the name of the Holy Trinity, Amen We, Henry, by 
 divine permission, Bishop of Exeter, having been monished by this 
 venerable Court of Arches to bring into the registry of the same 
 the presentation made to us by her Majesty Queen Victoria as patron 
 of the vicarage of Brampford Speke, in our said diocese, command- 
 ing us to institute the Rev. G. C. Gorham, clerk, Bachelor of 
 Divinity, to the church of the said parish, and to the cure and 
 government of the souls of the parishioners of the same which 
 presentation aforesaid notwithstanding we have found it to be our 
 duty to refuse to admit and institute the said Rev. George Cornelius 
 Gorham to the said church and cure of souls, inasmuch as it hath 
 manifestly appeared to and hath been adjudged by us, after due 
 examination had, that the said clerk was, and is not, fit to be entrust- 
 ed with such cure of souls, by reason of his having held and continu. 
 ing to hold certain false and unsound doctrines, contrary to the 
 pure Catholic faith, and to the doctrines set forth and taught in 
 the Thirty-nine Articles of the Church of England and in the Book 
 
381 
 
 of Common Prayer and administration of the Sacraments, according 
 to the use of the said Church against which our refusal to institute 
 him, as aforesaid, the said clerk did prosecute his suit called duplex 
 querela in this said venerahle Court, and such suit was by the same, 
 after due hearing, solemnly refu&ed and rejected, whereupon the 
 said clerk did appeal to the judgment of her Majesty in Council, and 
 her Majesty in Council hath remitted the cause to this venerable 
 Court, declaring that we the said Bishop have not shown sufficient 
 cause why we did not institute the said George Cornelius Gorham 
 to the said vicarage of Brampford Speke, and commanding that 
 right and justice be in this Court done in this matter, pursuant to 
 the said declaration do hereby, in obedience to the monition of 
 this Court, bring into the registry of the same the said 
 presentation : 
 
 " Under protest, that whereas her said Majesty, before she remit- 
 ted the said cause to this Court with the declaration aforesaid, did 
 refer the same to the Judicial Committee of her Majesty's said 
 Council to hear the same, and to make their report and recommen- 
 dation thereupon ; and the said Judicial Committee did accordingly 
 hear the said cause, and make their report and recommendation 
 after hearing the same, that her Majesty should remit the said cause 
 with the declaration aforesaid; but such their report and recom- 
 mendation was notoriously and expressly founded on a certain state- 
 ment of the doctrines held by the said George Cornelius Gorham 
 as it appeared to them, the said Judicial Committee, which state- 
 ment was in the terms following: 
 
 " ' That Baptism is a Sacrament generally necessary to salvation, 
 but that the grace of regeneration does not so necessarily accompany 
 the act of Baptism, that regeneration invariably takes place in Bap- 
 tism ; that the grace may be granted before, in, or after, Baptism ; 
 that Baptism is an effectual sign of grace, by which God works in- 
 visibly in us, but only in such as worthily receive it in them alone 
 it has a wholesome effect ; and that without reference to the quali- 
 fication of the recipient, it is not itself an effectual sign of grace ; 
 that infants baptised, and dying before actual sin, are certainly saved ; 
 but that in no case is regeneration in Baptism unconditional.' 
 
 '* And whereas, the above-recited statement, on which the said 
 Judicial Committee did so expressly found their said report and 
 recommendation to her Majesty, was set forth by them as a just and 
 true and sufficient statement of the doctrine held by the said George 
 
Cornelius Gorham, notwithstanding he had declared (Article XV.), 
 that * as infants are by nature unworthy recipients, being born in 
 sin, and the children of wrath, they cannot receive any benefit 
 from baptism, except there shall have been a prevenient act of 
 grace to make them worthy ;' and solemnly re-affirmed the same, 
 (Article LXX.) when his attention was by us specially called there- 
 to, in order that he might correct it if he thought fit j and notwith- 
 standing that he, the said George Cornelius Gorham, had further 
 declared (Article XIX.) of 'baptised infants, who, dying before 
 they commit actual sin, are undoubtedly saved,' that, ' therefore 
 they must have been regenerated by an act of grace prevenient to 
 their baptism, in order to make them worthy recipients of that sa- 
 crament.' Again (Article XXVII.) the new nature must have 
 been possessed by those who receive baptism rightly ; and therefore 
 possessed before the seal was affixed' meaning thereby before 
 baptism was given. Again (Article LX.) ' that filial state' (mean- 
 ing thereby ' adoption to the sons of God'), * thought clearly to be 
 ascribed to God, was given to the worthy recipient before baptism, 
 and not in baptism,' manifestly contradicting thereby the said 
 Articles of Religion, and the doctrine of the said Book of Common 
 Prayer, as set forth in its offices of public and private baptism of 
 infants and of confirmation, and especially in the * Catechism, or 
 instruction to be learned of every person, before he be brought to 
 be confirmed by the bishop.' Notwithstanding, too, that the Lord 
 Bishop of London, who was summoned by command of her Majesty 
 to attend the hearing of the said appeal, and who did attend the 
 same accordingly, having been requested by the said Judicial Com- 
 mittee to read and consider the said report and recommendation 
 before it was laid before her Majesty, did thereupon read and con- 
 sider the same ; and, after such reading and consideration thereof, 
 did say and advise the said Judicial Committee to this effect, that 
 he could not consent to the said report and recommendation, 
 because the said George Cornelius Gorham holds that remission of 
 sins, adoption into the family of God, and regeneration, must all take 
 place in the case of infants, not in baptism, nor by means of baptism, 
 but before baptism an opinion which the said lord Bishop declared 
 to the said Judicial Committee appeared to him to be in direct 
 opposition to the plain teaching of the Church and utterly to destroy 
 the sacramental character of baptism ; inasmuch as it separates the 
 grace of that sacrament from the sacrament itself; which said 
 
heretical opinions so held by the said George Cornelius Gorham, 
 and thus by the said Lord Bishop of London expressly brought to 
 the notice of the said Judicial Committee, and the manifest contra- 
 diction of the said opinions to the teaching of the Church plainly 
 pointed out, were nevertheless wholly omitted by the said Judicial 
 Committee, in the statement of the doctrine which appeared to them 
 to be held by the said George Cornelius Gorham, on which statement 
 they professed to found their report and recommendation to her 
 Majesty as aforesaid. 
 
 " Now we, the said Henry, Bishop of Exeter, taking the premises 
 into our serious and anxious consideration, and furthermore con- 
 sidering that the judgment of her most gracious Majesty in Council 
 on the said appeal was pronounced solely in reliance on the 
 statement made in the report and recommendation of the said 
 Judicial Committee, as being a just, true, and sufficient statement, 
 do, by virtue of the authority given to us by God, as a Bishop in 
 the Church of Christ, and in the apostolic branch of it lanted by 
 God's providence within this land, and established therein by the 
 laws and constitution of this realm, hereby solemnly repudiate the 
 said judgment, and declare it to be null and utterly without effect 
 in. for o conscientce, and do appeal therefrom in all that concerns the 
 Catholic faith to ' the Sacred Synod of this nation when it shall be 
 in the name of Christ assembled as the true Church of England by 
 representation.' 
 
 " And further, we do solemnly protest and declare, that whereas 
 the said George Cornelius Gorham did manifestly and notoriously 
 hold the aforesaid heretical doctrines, and hath not since retracted 
 and disclaimed the same, any Archbishop or Bishop, or any official 
 of any archbishop or bishop, who shall institute the said George 
 Cornelius Gorham to the cure and government of the souls of the 
 parishioners of the said parish of Brampford Speke, within our 
 diocese aforesaid, will thereby incur the sin of supporting and 
 favoring the said heretical doctrines ; and we do hereby renounce 
 and repudiate all communion with any one, be he whom he may, 
 who shall so institute the said George Cornelius Gorham as 
 aforesaid. 
 
 " Given under our hand and episcopal seal this 20th day of July, 
 in the year of our Lord 1850. 
 
 "H. EXETER." 
 
384 
 
 TO THE QUKKN'S MOST KXOKLI.ENT MAJESTY. 
 
 May it please your Majesty, the humble petition of the un- 
 dersigned Members of Convocation and Bachelors of Civil La\v 
 in the University of Oxford. 
 
 Showeth, 
 
 That we, your Majesty's dutiful and loyal subjects, do acknow- 
 ledge with ready mind that prerogative, which, as our article (a} 
 declares. " We see to have been given always to all godly 
 princes in Holy Scripture by God Himself, that is, that they 
 should rule all states and decrees committed to their charge by 
 God, whether they be ecclesiastical or temporal, and restrain with 
 the civil sword the stubborn and evil-doers. 
 
 That we own that your Majesty, as supreme governor over all 
 persons, spiritual or temporal, in the realm committed to your 
 Majesty by God, is entitled to give redress to all your Majesty's 
 subjects who feel themselves aggrieved, and we gladly attribute 
 to your Majesty all that " authority (6) in causes ecclesiastical" 
 which was given to " Christian Emperors of the primitive Church." 
 
 That we entreat your Majesty's gracious attention to the fol- 
 lowing statement (c) : 
 
 1. That the only authority claimed bv Christian Emperors 
 and acknowledged by the Church in ecclesiastical causes has 
 been to give, upon appeal, new " especial judges." (d) 
 
 2. That the Church of which your Majesty is a member has 
 declared that " the (e) Church hath authority in controversies of 
 faith." 
 
 3. That Magna Charta (/) begins by declaring, " We have 
 granted to God, and by this our charter have confirmed for us and 
 our heirs for ever, that the Church of England be free, and shall 
 have all her whole rights inviolable ;" and among these liberties 
 it was secured by one of the most ancient laws of this realm, that 
 she should "have (g) her judgments free." 
 
 4. That the largest claim ever made of old by any King of Eng- 
 land was in the Constitution of Clarendon, in the reign of your 
 Majesty's predecessor, King Henry II., wherein it was pro- 
 vided that (h) " if the Archbishop failed to show justice, recourse 
 
385 
 
 was at last to be had to the King, that by this precept the con- 
 troversy might be terminated in the Archbishop's Court." 
 
 5. That in the Statute (i) called <( Articuli Cleri," the clergy, 
 and your Majesty's predecessor, King Edward II., by advice of 
 the spirituality and temporality allowed, that spiritual per- 
 sons, whom our Lord the King doth present unto benefices of the 
 Church, if the Bishop will not admit them for lack of learning or 
 other cause reasonable, may not be under examination of lay 
 persons in the cases aforesaid, as it is now attempted contrary to 
 the decrees canonical, but that they must sue unto a spiritual 
 judge for remedy, as right shall require." To which the answer 
 in the statute is: " Of the ability of a person presented unto a 
 benefice of the Church, the examination belongeth to a spiritual 
 judge, and so it hath been used heretofore arid shall be hereafter.'' 
 
 6. That in the twenty-fourth year of the reign of your Majes- 
 ty's predecessor, (k) King Henry VIII., it was declared by sta- 
 tute, with the full consent both of the spiritual and temporal es- 
 tates of the realm, that this realm of England is an Empire 
 governed by one supreme head and King, unto whom all sorts and 
 degrees of people, whether spiritual or temporal, are bounden to 
 bear natural and humble obedience, he having also power to ren- 
 der justice to them without restraint or appeal to any foreign 
 prince or potentate. 
 
 7. That it was at the same time, and by the same statute, de- 
 clared, that the spirituality, now being usually called the English 
 Church, has power, when any cause of the law divine or spiritual 
 learning may happen to come in question, to declare, interpret, 
 and show the same ; that it always hath been reputed, and also 
 found of that sort, that both for knowledge, and integrity, and 
 sufficiency of numbers, it hath always been thought, and is also 
 at this hour sufficient and meet itself, without the intermeddling 
 of any exterior person or persons, to declare and determine all 
 such doubts, and to administer all such offices and duties as to 
 their rooms spiritual doth appertain. 
 
 8. That in the same year in which the statute (/) was passed, 
 which made it "lawful to the parties grieved, for lack of justice 
 
 25 
 
38G 
 
 in any of the courts of the Archbishop, to appeal to the King's 
 Court of Chancery," it was admitted by another statute that 
 heresies should be finally judged in the Bishop's Court (m) ; 
 and in 1530, King Henry VIII. himself stated in a proclaina. 
 tion that " cognizance () heresies, errors, and Lollardies, ap- 
 pertained! to the judge of the holy Church, and not to the judge 
 secular." 
 
 9. That by the ancient law of the land, it is admitted that 
 it (0) doth not appertain to the King's Court to determine 
 schisms or heresies, " and that where the original cause of the 
 matter whereof the King's Court hath cognizance, the King's 
 Court is to consult the divines to know whether it be schism or 
 not." 
 
 10. That the statute restoring the supremacy to the Crown 
 under your Majesty's predecessor, Queen Elizabeth, was for 
 " the (/?) restoring and uniting to the Imperial Crown of the realm 
 the ancient jurisdictions, authorities, superiorities, and pre-emi- 
 nences, to the same of right belonging or appertaining ;" and that 
 that statute has been declared by the authority of Sir Edward 
 Coke to be, "not (y) a statute introductory of a new law, but 
 declaratory of the old." 
 
 11. That although the " reformation of ecclesiastical laws," 
 prepared under your Majesty's predecessor, King Edward, by 
 reason of his death (r) never received the sanction of the law, 
 yet, that being prepared by Archbishop Cramner with others, 
 they are some indication of what was then intended ; and these 
 provide that "when (s) any cause should devolve to the Crown, 
 it should, if a grave cause, be settled by a provincial council." 
 
 12. That during the whole reigns of King Henry VIII., 
 Edward VI., and Queen Elizabeth, *' there (t) is no trace of any 
 of the nobility or common law judges in any commission," nor, 
 afterwards, " in one commission out of the forty," until the over- 
 throw of the royal authority in the great rebellion. 
 
 13. That your Majesty's predecessor, Queen Anne, declares, 
 " We are (u) pleased to find that, according to the opinion of 
 eight of our twelve judges, and of our Attorney and Solicitor 
 
337 
 
 General as the law now stands, a jurisdiction in orders of heresy 
 and condemnation of heretics is proposed to be exercised in con- 
 vocation." 
 
 14. That the Court of Delegates having gradually declined 
 and become generally unsatisfactory, the ultimate Court of 
 Appeal has by recent acts (v) been transferred wholly to laymen, 
 and a very grave cause, affecting a fundamental doctrine of the 
 Church, has recently been decided by them. 
 
 15. That from the time of the Apostles such a question was 
 never decided by any other than the Bishops of the Church. 
 
 16. That such a power supersedes the functions of the Church 
 itself as declared in our article, (w) more especially since the 
 synods of the Church are not actually in practice admitted to 
 declare the doctrine of the Church, if it shall be called in question. 
 
 17. That the existence of such a state of things is a grievance 
 of conscience, and that this grievance is aggravated by the fact, 
 that the members of the Judicial Committee, except two, are not 
 necessarily members of the English Church, and that these two 
 need not necessarily sit in any cause. 
 
 18. That the court has lately declared that the Church of 
 England does not teach distinctly and definitely in a matter of 
 faith. 
 
 19. That the laxity of interpretation of the formularies of the 
 Church, sanctioned by this judgment, would very seriously affect 
 the good faith of subscription, the religious observances, and ulti- 
 mately the soundness of faith in the Church and the University. 
 
 20. That this grievance presses very heavily upon the con- 
 sciences of very many of your Majesty's subjects. 
 
 21. That your Majesty's predecessor, King Charles I., in a 
 declaration still prefixed to the Articles, and printed in the Book 
 of Common Prayer, promised, '* That out of our princely care 
 that the Churchmen may do the work which is proper unto them* 
 the Bishops and Clergy, from time to time in convocation, upon 
 their humble desire, shall have licence under our broad seal to 
 deliberate of, and to do all such things as, being made plain by 
 them, and assented unto by us, shall concern the settled couti- 
 
388 
 
 nuance of the doctrine and discipline of the Church of England 
 now established." 
 
 Your petitioners, therefore, having this statement before us, 
 and feeling convincd that both the doctrine and discipline of the 
 Church of England are endangered, by the reference of causes 
 involving that doctrine to the above court, and also that doubt 
 and uncertainty have been cast upon her doctrine as to the Sa- 
 crament of Baptism by the recent decision 
 
 Humbly pray That your Majesty will be pleased to give your 
 royal assent, that all questions touching the doctrine of the 
 Church of England, arising in appeal or in your Majesty's tem- 
 poral courts, shall hereafter (as suggested to your Majesty's 
 predecessor, King Edward VI.) be referred to a synod. 
 
 That your Majesty will be pleased to give your royal sanction 
 to a bill for enacting that the judgment of such synod shall be 
 binding upon the temporal courts of these realms. 
 
 And further, that your Majesty will be pleased to refer the 
 matter of doctrine recently questioned to the Church itself, in 
 such a way as your Majesty may be advised by the collective 
 episcopate. 
 
 That so the members of the Church of England may know 
 certainly what is the doctrine of the Church on the Sacrament of 
 Baptism, and that the Church itself may enjoy full freedom to 
 exercise its inherent and inalienable office of declaring and judg- 
 ing in all matters purely spiritual to the welfare of your Majesty 
 and of these realms, the salvation of souls, and the glory of its 
 Divine Head, 
 
 And your petitioners, as in duty bound, will ever pray. 
 
 TO HIS GRACE THE ARCHBISHOP OF CANTERBURY. 
 
 May it please your Grace We, the undersigned, members of 
 convocation in the University of Oxford, beg to express to your 
 grace the deep anxiety we feel in consequence of the late decision 
 of the Judicial Committee of the Privy Council. 
 
 Our grounds for this anxiety are 
 
 That, apart from the doctrine involved in that decision, 
 
889 
 
 it appears from the decision itself, that the "authority in contro- 
 versies of faith" which we have all declared to be lodged in the 
 Church, is transferred to a court appointed by the civil power and 
 consisting of civil judges. 
 
 That for the future accordingly there is no doctrine of the faith 
 however sacred, which may not, as to its meaning or even existence, 
 incidentally be submitted for final decision to a tribunal composed 
 of civil judges, so as entirely to supersede the functions of the 
 Church. 
 
 That at this present time, the Supreme Court appears to us to 
 have ruled that the Church of England has no certain doctrine at 
 all on the Sacrament of Baptism, and that words, solemnly enuncia- 
 ting doctrine, may be construed in two contradictory senses. 
 
 That if the assertions of the Church on baptism may be taken 
 as ambiguous, great uncertainty would be thrown upon very many 
 other declarations of her faith. 
 
 That the continuance of such a state of things would endange 1 * 
 the faith among us, and would tend to produce an universal 
 scepticism. 
 
 We therefore humbly beg your Grace to be pleased to take such 
 measures, with advice of the bishops of both provinces, whereby 
 all questions touching the doctrine of the Church of England, 
 arising in appeal from the spiritual courts, or incidentally in the 
 civil courts, shall be referred to a synod. 
 
 And whereby the doctrine of the Church of England, called in 
 question in the late judgment, may be authoritatively re-affirmed. 
 (Signed) 
 
 (a) Art. 37 (6) Taken from Canon 2. The words "that the godly 
 
 kings had amongst the Jews ; ' are omitted, as not bearing formally on 
 the subject of the petition (c) The petition has been thrown into this 
 form in order that members of Convocation who have not time to verify 
 the facts stated may not be responsible for them, but only for the prayer 
 
 of the petition (</) Codex Eccl. Afr., can. 104 (e) Art. 20 (/) 9 
 
 Henry III. c. 1. " Confirmation of liberties." (g) Law of King With- 
 
 fred, A.D. 697, Spelman, t. i. p. 194 (A) c. 8. Wilkins' Concilia, ii. 
 
 435 (i) 9 Edward II. t. i. c. 13 () 24 Henry V1IL, c. 12. s. 1 
 
 (0 25 Henry VIII. c. 19 (m) 25 Henry VIII., c. 12, s. 1. () Wil- 
 kins, iii. 739 (o) Specot's case, Coke's Reports, p. 5 (p ) 1 Eliz., 
 c. 1. s. 1. The title is "An Act to restore to the Crown the ancient 
 
390 
 
 " To His Grace the Archbishop of Canterbury. 
 
 May it please your Grace. We, the undersigned Members of 
 Convocation in the University of Oxford, beg to express to your 
 Grace the deep anxiety we feel in consequence of the late decision 
 of the Judicial Committee of the Privy Council. Our grounds for 
 this anxiety are, 
 
 That apart from the doctrine involved in that decision, it appears 
 from the decision itself that the authority in controversies of faith,' 
 which we have all declared to be lodged in the Church, is transferred 
 to a Court appointed by the civil power and consisting of civil 
 judges. 
 
 That for the future, accordingly, there is no doctrine of the faith, 
 however sacred, which may not, as to its meaning or even existence, 
 be incidentally submitted for final decision to a court composed of 
 civil judges, so as entirely to supersede the functions of the 
 Church. 
 
 That at this present time the Supreme Courts appear to us to 
 have ruled that the Church of England has no certain doctrine upon 
 the Sacrament of Baptism, and that words solemnly enunciating 
 doctrine may be construed in two contradictory senses. 
 
 That if the assertions of the Church on Baptism may be taken as 
 ambiguous, great uncertainty would be thrown upon very many 
 other declarations of her faith. 
 
 That the continuance of such a state of things would endanger the 
 faith among us, and would tend to produce an universal scepticism. 
 
 We therefore humbly beg your Grace to be pleased to take such 
 measures, with the advice of the Bishops of both Provinces, where- 
 by all questions touching the doctrine of the Church of England 
 arising in appeal in the civil Courts, shall be referred to a synod. 
 
 And whereby the doctrine of the Church of England called in 
 question in the late judgment may be authoritatively re-affirmed." 
 
 jurisdiction over the estate ecclesiastical and spiritual, and abolishing 
 all foreign powers repugnant to the same." (5) Cawdrey's case, Coke's 
 Reports, p. 5. (r) Reformat. Leg. Eccles. Prscf. (s) Ibid. De Appellat., 
 c. xi., p. 283. In other causes it was provided that three or four 
 Bishops should be appointed by the Crown for that end. (*) Gibson's 
 Codex, Introd., p. xiii., on the Authority of the Reg. Cur. Delegat. 
 (^tt) Letter to the Archbishop of Canterbury, given in Whiston's account 
 of the Convocation's proceedings. () 2 and 3 Gul. IV. c. 92, and 3 
 and 4 Gul. IV., c. 41. (oO>rt. 20. 
 
391 
 Z PAGE 171. 
 
 LORD JOHN RUSSELL AND THE PAPAL 
 AGGRESSION. 
 
 TO THE RIGHT REV. THE BISHOP OF DURHAM. 
 
 My dear Lord, I agree with you in considering " the late 
 aggression of the Pope upon our Protestantism" as " insolent and 
 insidious/' and I therefore feel as indignant as you can do upon the 
 subject. 
 
 I not only promoted to the utmost of my power the claims of the 
 Roman Catholics to all civil rights, but I thought it right, and even 
 desirable, that the Ecclesiastical system of the Roman Catholics 
 should be the means of giving instruction to the numerous Irish 
 immigrants in London and elsewhere, who without such help 
 would have been left in heathen ignorance. 
 
 This might have been done, however, without any such innovation 
 as that which we have now seen. 
 
 It is impossible to confound the recent measures of the Pope with 
 the division of Scotland into dioceses by the Episcopal Church, or 
 the arrangements of districts in England by the Wesleyan Con- 
 ference. 
 
 There is an assumption of power in all the documents which 
 have come from Rome a pretension to supremacy over the realm 
 of England, and a claim to sole and undivided sway, which is 
 inconsistent with the Queen's supremacy, with the rights of our 
 Bishops and Clergy, and with the spiritual independence of the 
 nation, as asserted even in Roman Catholic times. 
 
 I confess, however, that my alarm is not equal to my indigna- 
 tion. 
 
 Even if it shall appear that the ministers and servants of the Pope 
 in this country have not transgressed the law, I feel persuaded that 
 we are strong enough to repel any outward attacks. The liberty 
 of Protestantism has been enjoyed too long in England to allow of 
 any successful attempt to impose a foreign yoke upon our minds and 
 consciences. No foreign prince or potentate will be permitted to 
 fasten his fetters upon a nation which has so long and so nobly 
 vindicated its right to freedom of opinion, civil, political, and 
 religious. 
 
 Upon this subject, then, I will only say that the present state of 
 the law shall be carefully examined, and the propriety of adopting 
 
392 
 
 any proceedings with reference to the recent assumption of power 
 deliberately considered. 
 
 There is a danger, however, which alarms me much more than 
 any aggression of a foreign sovereign. 
 
 Clergymen of our own Church, who have subscribed the Thirty- 
 nine Articles, and acknowledged in explicit terms the Queen's supre- 
 macy, have been the most forward in leading their flocks, " step by 
 step, to the very verge of the precipice." The honor paid to 
 Saints, the claim of infallibility for the Church, the superstitious 
 use of the sign of the Cross, the muttering of the Liturgy so as to 
 disguise the language in which it is written, the recommendation of 
 auricular confession, and the administration of penance and absolu- 
 tion all these things are pointed out by Clergymen of the Church 
 of England as worthy of adoption, and are now openly reprehended 
 by the Bishop of London in his charge to the Clergy of his Diocese* 
 
 What, then, is the danger to be apprehended from a foreign 
 prince of no great power, compared to the danger within the gate 8 
 from the unworthy sons of the Church of England herself? 
 
 I have little hope that the propounders and framers of these 
 innovations will desist from their insidious course. But I rely with 
 confidence on the people of England, and I will not bate a jot of 
 heart or hope so long as the glorious principles and the immortal 
 martyrs of the Reformation shall be held in reverence by the great 
 mass of a nation which looks with contempt on the mummeries of 
 superstition, and with scorn at the laborious endeavors which are 
 now making to confine the intellect and enslave the soul. 
 I remain, with great respect, &c., 
 
 J. RUSSELL. 
 
 Downing-street, November 4. 
 
 This letter was printed in letters of gold and sold for 5s. on Nov. 
 9th, 1850; and on Nov. 9th, 1855, Lord J. Russell was himself 
 hooted down at the Lord Mayor's Banquet* 
 
 BB PAGE 181. 
 
 TO THE EDITOR OF THE TIMES. 
 
 " SIR, As there are many persons anxious to know the reasons 
 which have induced me to withhold my new church from the 
 
393 
 
 Anglican communion, for whose service it had originally been 
 destined, I venture to express a hope that you will allow the 
 following letter written to the Bishop of St. Asaph, to appear in 
 the columns of your next edition. It will best explain my con- 
 duct in this matter. 
 
 " I am, Sir, your obedient servant, 
 
 " Downing, Holywell, Nov., 13. " FEILDING." 
 
 We are very happy to afford Lord Feilding an opportunity of 
 explaining his conduct in this extraordinary affair ; but, in order 
 that the public may have the whole case before them, we prefix to 
 his lordship's letter the correspondence that led to it, which has 
 been forwarded to us embodied in a statement entitled 
 
 AN APPEAL TO THE MEMBERS OF THE CHURCH OF ENGLAND. 
 
 (Copy) " St. Asaph, Oct. 21, 1850. 
 
 " MY J)EAR LORD, As it is now some time since I had the 
 honor of writing to you with regard to the Church of Pantasaph, 
 and since 1 have as yet received no answer, I will venture to 
 place before you the following considerations, hoping that they 
 may not come too late, and that you have not in this matter made 
 up your mind without looking at the view which they, who think 
 differently from you, must take of the subject. For I cannot help 
 regarding it as a promise made to me and my clergy, as well as 
 to our Divine Master. 
 
 " You publicly declared that you purposed to bestow a large 
 sum of money in founding a church and all things belonging to 
 it. You invited me and my clergy to join in laying the founda- 
 tion. You seemed to understand it so. We certainly understood 
 it so, and we received the Lord's Supper together with this under- 
 standing. 
 
 " Now I must say, that I regard this as a promise made to me 
 and my clergy as solemnly as it could be made on earth. 
 
 " You subsequently came to my house, and we consulted in 
 private, as friends, as to how you could best carry out what I con- 
 sidered as fully settled between us. And I would ask How you 
 could have made a more solemn promise, as far as I and my clergy 
 
394 
 
 are concerned ? I fany one bad asked me to advance money on such 
 a promise 1 should have readily done it, according to my means. 
 If I had done so you no douht would now repay me the money, 
 lam not doubting you, but your view of the subject. If any 
 cautious adviser had at that time suggested that I should do 
 well to induce you to bind yourself legally to your promise, I 
 should have resented the suggestion as an insult to my friend, and 
 your own feelings must have gone with mine. 
 
 ** There is another view of the question which I must take. I 
 have received the following letter from Dr. Briscoe : 
 
 " ' Whitford, Holywell, Oct. 16. 
 
 "' MY LORD 1 am anxious to know whether your lordship 
 has received any communication from Lord Feilding respecting 
 Pantasa. 
 
 " ' In the month of May, 1845, I went to Brighton, to stay a 
 few days on a visit to the late Lady Emma Pennant, who was 
 then confined by illness to her room. On that occasion her lady- 
 ship communicated to me her desire and intention of building 
 and endowing a church at Pantasaph, in the event of her life being 
 spared; and at the same time she turned to her daughter (now Lady 
 Feilding) and said emphatically to her, ' Louisa, now you will 
 remember that !' Her daughter accordingly acquiesced. In fact, 
 Lady Emma dwelt on the hope of establishing a church there as 
 a matter on which she had fully set her heart. 
 
 " * For several years previously she had also felt a warm interest 
 in the spiritual welfare of the district of Pantasaph, knowing, as 
 she did, its remoteness from the church, and the poverty of its 
 inhabitants. 
 
 " * I have several of her letters, and they prove that her heart 
 and soul's wish was to live to the glory of God her Saviour, and 
 to do what good she could in her generation. 
 
 " ' Believe me to be, my lord, 
 " ' Your faithful servant, 
 
 "' RICHARD BRISCOE: 
 
 " Now, I presume that the money which would have been ex- 
 pended on this church was derived from Lady Emma Pennant, 
 and that in the foundation thus undertaken you intended to carry 
 
395 
 
 out her views; so that you will easily understand what I mean 
 by saying that I conceive that I have a moral claim that the 
 daughter shall carry out the wish thus solemnly expressed by a 
 dying mother ; for there can be no doubt that Lady Emma Pen- 
 nant intended the foundation to be connected with the Church of 
 England. 
 
 " There are stories prevalent in this country as to a fixed sum 
 devoted by Lady Emma Pennant to this purpose : but as I 
 understand that you have denied any knowledge of the 6,000/, or 
 7,000/. being so appropriated, I take it for granted that the ap- 
 propriation of a definite sum is a mistake. But I do not see how 
 this alters the nature of the promise made by Lady Emma Pen- 
 nant. 
 
 " I must leave you to draw your own conclusions from these 
 premises, lest I should seem to make any unreasonable claim ; 
 and I do not venture to express vs hat I myself think, for you 
 must be aware how very painful it is to me to write on such a 
 subject to your lordship. But I have no alternative. 
 
 " Depend upon it that whatever gives you pain will give me 
 
 pain, but it would add to the grief which I now feel for what you 
 
 have done, if I were forced to conclude that in this worldly matter 
 
 you had acted in a manner which I, as your friend, must deplore, 
 
 " Believe me, my dear lord, yours truly, 
 
 " THOMAS VOWLER ST. ASAPH. 
 " To Viscount Fell ding" 
 
 " Downing, Oct. 30, 1850. 
 
 " MY DEAR LORD, I have hitherto refrained from giving a 
 final answer to your lordship's inquiries respecting the destination 
 of S. Dewi's Church, now in course of building at Pantasaph, in 
 order that I might be able seriously, carefully, and dispassion- 
 ately to weigh all the circumstances of the case, both as they pre- 
 sented themselves to my own mind and as they had been laid be- 
 fore me by your lordship and others. 
 
 " Fearing also to act upon my own unassisted judgment, 1 
 have taken time to obtain the opinions of many whom I considered 
 capable of giving sound and just advice. 
 
396 
 
 " The result has been that my own previous opinion has been 
 unanimous! y confirmed, viz., that were [ to carry out, under pre- 
 sent circumstances, the intention which I undeniably had of 
 giving up S. Dewi's to the ' Church of England/ 1 should be 
 sinning in the face of God, and acting inconsistently beforemen. 
 " I will now endeavor, as briefly as possible, to explain why 
 I should consider this to be the case. 
 
 Lady Feilding and I designed this church for a thank-offering 
 to Almighty God on our marriage; and, naturally enough, be. 
 lieving the Established Church of England to be Catholic, and 
 consequently the authorised teacher and exemplar of God's whole 
 truth as delivered by Himself to his Apostles, intended fully to 
 give it to her through you, her appointed ministers, and the im- 
 parters of those truths supposed to be maintained by her, as soon 
 as the building was fit for consecration. 
 
 " Subsequently, however, the awful truth forced itself upon us, 
 that we had been mistaken all our lives as to what really was 
 God's truth, and we became convinced, not only that the Angli- 
 can communion was not Catholic, but that it protested against 
 and denied many of God's most holy truths. We therefore felt 
 ourselves bound to separate from her, and to submit to the true 
 Catholic and Apostolic Church. 
 
 " Being essentially ' Protestant,' the Anglican communion, 
 while it holds some Catholic verities, is bound to vindicate its 
 power of antagonism by * protesting' against others, and those 
 most vital ones. Consequently every faithful Anglican clergy- 
 man is bound to preach against them. Such being the case, 
 were I to fulfil my intention to the letter as it was expressed, 
 and deliver up this church to a communion essentially antagonistic 
 and therefore anti- Catholic, I should be denying that holy Ca- 
 tholic Faith by ID y deeds which I professed with my heart and my 
 mouth. In fact, I should be guilty of the grossest inconsistency, 
 and be acting a lie in the face of God and man. 
 
 "Your lordship speaks of my expressed intention as of a 
 pledged promise, by which I am morally, and might have been 
 legally, bound. As to the latter, I think I am right in saying, 
 
397 
 
 that no church built at the free cost and sole expense of a single 
 individual is ever irrevocably made over to the Church of England 
 during the lifetime of the donor, until the deed of gift is signed 
 at the time of consecration. 
 
 " As to the former opinion expressed in your lordship's letter 
 that I am morally irrevocably bound to ' you and your clergy 
 according to your reasoning I was bound to you personally, 
 irrespective of your capacities as teachers of God's truth, and 
 should therefore have been equally bound to give it to you, had 
 you all become Arians or Socinians in the mean time. Yet no 
 one, I think, would insist upon that, nor, indeed, could such 
 have been the case. But, however it may have borne the nature 
 of a promise, I need not refer your lordship to holy Scripture 
 to prove that there may be promises which to fulfil under certain 
 circumstances is sin. 
 
 " S. Paul did not, after his conversion, consider himself 
 bound by the promise which he had made to the Jewish syna- 
 gogue, that he would do his utmost to crush the rising Christian 
 Church at Damascus. And why ? Because he made it in ignor- 
 ance. 
 
 '* Surely if all promises and pledges are to be kept sacred 
 under all conceivable circumstances, you will not easily justify 
 the act of King Henry VIII., in alienating the noble Cathedrals 
 and Churches in this land from the intentions and services to 
 which they had so solemnly been dedicated. 
 
 " By parity of reasoning, if it were incumbent on me to deH- 
 ver up S. Devvi's Church for Protestant worship, it would be 
 equally the bounden duty of the country to deliver up West- 
 minster Abbey and other noble structures to that Catholic 
 Church, for whose service they had originally been erected. It 
 is needless to adduce other examples. My duty appears clear 
 to me, viz., to devote that church which is being built at my 
 own cost, and which yet remains mine, to the furtherance of 
 God's truth as I find He himself delivered it to His HolyCatholic 
 Church. I ought to state further, that the money left by 
 Lady Emma Pennant in her will (3,000/., not 7,0000, to be as 
 
she expressed it, applied 'for such spiritual and Church purposes 
 in the parishes of Whit ford and Hollywell . ... or either of 
 them, as they, my said executors, together with my said 
 daughter .... shall in their .... discretion think proper/ 
 not only yet remains untouched and unappropriated (with the 
 exception of 200/. which I advanced some time ago to Whit ford 
 Church), but has actually not as yet hecome available, it being 
 dependant upon the falling in of certain annuities. None of the 
 10,000/, devoted by me to S. Dewi's has been drawn from her 
 funds. 
 
 " I am well aware that Lady Emma earnestly desired that a 
 church should be built at the end of Whitford parish ; and 
 when we proposed to erect one, she suggested Pantasaph as the 
 locality most desirable for the site. She, however, made no 
 arrangements, nor left any directions, either verbal or testa- 
 mentary, for devoting any money specifically for that purpose. 
 
 " And now, my dear lord, I have replied fully, I think, to all 
 your propositions. If, in so doing, I may appear to have spoken 
 at all offensively or rudely, I crave your pardon, and desire to 
 assure you that such was far from my intention. The import- 
 ance of the case requires that I should express myself plainly ; 
 and that is all I have endeavored to do, being wishful to con- 
 ceal nothing. 
 
 " I feel that many expressions which I have been compelled 
 to use must give you pain, but believe me, it gives me even 
 more pain to write them than it will you to read them. God is 
 my witness, that my only desire is to do His holy will as far as 
 I see it; and, save where my conscience precludes me, I desire 
 to meet your lordship's least wishes in everything. 
 
 " I dare not be wanting in the fulfilment of my duty towards 
 God, even at the risk of forfeiting the good opinion of men : 
 and I trust you will do me the justice to believe that, in acting 
 as I do, I am following solely the dictates of my own conscience, 
 desiring and praying only to be directed by Him who is the way, 
 the truth, and the life. 
 
 " That He may lead us both to see and to do His holv will 
 
399 
 
 in all things, as long as He vouchsafes to spare us in this world, 
 is my continual and most fervent prayer. 
 
 " Believe me, my dear lord, 
 " To be ever, with the deepest veneration and respect, 
 
 "Your lordship's faithful friend and servant, 
 
 " FEILDING." 
 
 " The Lord Bishop of St. Asaph. 
 
 CO. PAGE 200. 
 
 The Vicarage, Brain ford Speke, June 18th, 1851. 
 My Lord Bishop, Although 1 have already stated several 
 reasons for objecting to the synod which you propose to hold on 
 the 25th inst., in a letter to which my signature is annexed in 
 association with those of many other clergymen of this diocese, 
 yet I cannot refrain from requesting your lordship's serious at- 
 tention to some other considerations, which could not be embo- 
 died in that letter without my brethren being pledged to certain 
 documentary facts, which few (if any), of them had personally 
 investigated, and for the accuracy of which I am alone respon- 
 sible. This must be my apology for troubling your lordship with 
 a separate communication, supplementary to that letter, which 
 (heartily as t adopt it as far as it goes), only partially set forth 
 my objections to the synod to which you have invited your clergy 
 to send elected representatives. In truth, the two reasons (here- 
 inafter stated), which have the greatest weight in compelling me 
 to protest against that Assembly, could not have been conve- 
 niently adduced in so concise a letter as that to which our united 
 signatures are appended. I will now, however, endeavor to 
 state them as briefly as may be consistent with perspicuity; and 
 I humbly solicit yonr lordship to give them deliberate consider- 
 ation. 
 
 I feel bound to protest against this projected measure 
 I. Because I have a very strong impression of the illegality 
 of a diocesan synod assembled wilhout permission of the Crown' 
 It may appear presumptuous for an individual clergyman to 
 
400 
 
 avow such a scruple, after your lordship's assurance in your pas- 
 toral letter, on the 9th of April, that you have " sought to obtain 
 the very highest legal authority on this point ;" and more espe- 
 cially after the declaration of the Prime Minister in the House 
 of Commons, on the 1st of May, based on the opinion of the law 
 officers of the Crown, that diocesan synods are " not unlawful/' 
 provided it be not attempted by them to enact canons to bind the 
 clergy. Nevertheless, I venture to think that such an opinion 
 (formed apparently in haste for the immediate use of the minis- 
 ter), was adopted from a too implicit reliance on the authorities of 
 Bishop Gibson's " Codex/' and probably without the knowledge 
 of at least one material fact, which I shall presently state, Who 
 your lordship's " highest legal authorities" are, or how the case 
 was put to them, we are not informed. 
 
 1. It cannot, I believe, be doubted, that in ancient periods, 
 up to the year 1553, both provincial and diocesan synods were 
 summoned by the same or by similar authority, and proceeded to 
 discharge their functions *' pari passu :" namely, by the King's 
 writ, when the affairs to be discussed concerned the state ; and 
 by the independent authority* of the Archbishop, when the bu- 
 siness related to the Church at large, or of the Bishop, when the 
 matters touched the interests and discipline of a particular dio- 
 cese. Examples of diocesan synods, summoned for state pur- 
 poses by the Kintfs writ (though inadvertently ignored by Lord 
 John Russell, on the authority, I presume, of the law officers of 
 the Crown), are not rare. We have instances, in 1279, in the 
 diocese of Worcester; in 1340, in the dioceses of Winchester 
 and Worcester ; and in 1464, in the diocese of York ; in fact 
 
 * I am aware that the form of submission of the clergy contained 
 an acknowledgment to the King, that ' ' convocation always hath 
 been, and must be, assembled by your high commandment or writ." 
 But this form is said to have been dictated by the King, and was 
 rather in conformity to the royal claim, than to the invariable prac- 
 tice in ancient times. If held to be literally declarative of the fact, 
 it would, of course put an end to all pretence for synods, provincial 
 or diocesan, except under a writ from the Crown. 
 
401 
 
 there can scarcely be a doubt that a Royal brief was transmitted 
 in each of these cases (as it is expressly said to have been in 
 1340), to all the Bishops of both provinces, commanding them 
 to summon diocesan synods. Those which I have cited may be 
 seen in " Wilkin's Concilia," vol. ii., pp. 40, 624, 659 ; vol. iii., 
 p. 59. 
 
 2. From this long-established parallelism of the authorities by 
 which both the general and the limited Convocations of the clergy 
 were summoned, it appears to be a fairly analogical inference, 
 that the Act of Submission (25 Hen. VIII., cap. 19), which in 
 terms forbids the provincial synod hereafter to congregate, even 
 for purely ecclesiastical business, without the sanction of the 
 Crown, does, in its spirit, and virtually, prohibit the revival of 
 diocesan synods for concluding any questions of faith, or adopt- 
 ing any orders of discipline. The major prohibition seems to 
 me naturally to include the minor ; for it is surely a highly ima- 
 ginative supposition that the two Archbishops were absolutely re- 
 strained from exercising a privilege which their suffragans might 
 nevertheless continue to assert without hindrance. It is still more 
 romantic to entertain the notion that, while the general Synod of 
 the clergy can no longer meet, by the summons of the Archbishop 
 without licence from the Crown, to conclude the smallest matters 
 of interest to the Church, a diocesan synod may yet lawfully 
 assemble by the mere^/?a (or rather the conveniat] of the bishop 
 to utter, by the assumption of a corporate voice, a declaration 
 interpretative of doctrine, and calculated (if not intended), to cast 
 disrepute on the authority of a judgment, framed by the most 
 learned expounders of the law, approved by the Archbishops of 
 both provinces, and adopted by the Sovereign in her privy coun- 
 cil* The Church of England might, indeed, with reason tremble 
 for her Catholicity, while she watches anxiously these proceed 
 ings, were the clergy of this single western diocese calmly to ac- 
 quiesce in this anomalous (if not illegal), act of its Bishop ; and 
 were they silently to permit a Synod to be convened, chiefly for 
 "ONE GREAT QUESTION" (as your Lordship terms it in your 
 .circular to your Archdeacons), or " mainly for the purpose" 
 26 
 
402 
 
 of making " A DECLARATION" (as you denominate it in your pas- 
 toral letter) of adherence to an article of the Nicene Creed, which 
 you extravagantly " consider to have been virtually denied when 
 her Majesty decided as she did" by affixing her sign manual to 
 the late judgment. It is, however, a hopeful fact, that more than 
 100 voices of the clergy have been lifted up in solemn disavowal 
 of participation in this proceeding ; and I do not doubt that 
 (should it be necessary) their protest will be echoed by multitudes 
 of both clergymen and laymen, in token of their loyalty to their 
 Queen, of respectful confidence in the Archbishops, and of their 
 earnest desire to conserve the peace and unity of the Church of 
 England. 
 
 While I thus state my views, I do not forget that your Lordship 
 disclaims the idea of committing your convention to any autho- 
 ritative act (Pastoral Letter p. 112); and, indeed, it is mani- 
 fest that no assembly of the clergy, possessed of common pru- 
 dence, would "presume to attempt, enact, promulge, or execute 
 any canons,'' since by such proceedings, it would clearly be lia- 
 ble to the severe penalties of the statute of submission. But, 
 even the agitation of the " one great question," which has been 
 already decided by supreme ecclesiastical authority, and on which, 
 therefore, no subordinately-authoritative conclusion could be 
 attained, would, from that very circumstance, be replete with the 
 mischievous influence of a theological controversy, without the 
 possibility of an effective issue. If your Lordship's anticipated 
 pseudo-synodal proceeding be not positively illegal, it is dis- 
 criminated from illegality by a very thin covering : 
 Periculosse plenum opus alese 
 Tractas : et incedis per igncs 
 Suppositos cineri doloso. 
 
 The treacherous crust may break in suddenly under your feet, 
 and the flames may burst out before your Lordship or your as- 
 sembled delegates dream of danger. I hesitate to follow, even 
 mv Bishop, in such a perilous track ; and I must be content still 
 to pursue the ordinary path which the laws of ray country, and 
 the usages of my Church, have distinctly marked out for me? 
 
403 
 
 though it be a beaten, and, therefore, in the apprehension of 
 some minds, an inglorious way. 
 
 I forbear to occupy many moments on the single, and very 
 obscure, post-reformation precedent quoted by your lordship ; 
 namely, that of the synod of the diocese of Kilmore, convened 
 by Bishop Bedell in 1638. It may suffice to say, that it affords 
 no evidence of the legality ot that synod ; but rather the contrary, 
 for it does not appear that he ventured to summon it again agree- 
 ably to his original intention. It occasioned much discussions; 
 but it was connived at by the state, for reasons which may be 
 assigned with great probability, chiefly on account of the univer- 
 sal veneration with which this simple-minded and pious Prelate 
 was regarded. The primate, Usher, whose influence was not 
 small, threw his shield over the amiable Bishop. Archbishop 
 Laud would be slow to check a proceeding in which the Church 
 had asserted an ancient privilege independently of temporal 
 authority. Moreover, these synodal decrees were of an innocent, 
 and most of them of a very trivial character; for instance, the 
 forbidding clergymen to wear long hair ( " comam ne nutriant") 
 the prohibition of intramural burials, the exclusion of women 
 from seats in the chancel, injunctions to wardens to prevent chil- 
 dren from running about the Church, and to vergers to turn dogs 
 out of the house of God. In fact, there was no "ONE GREAT 
 QUESTION," which might have thrown the Church into danger- 
 ous agitation. Connivance, therefore, might be a wise, because 
 a safe course, As a legal precedent, however, the Synod of 
 Kilmore is utterly without value. But there is one lesson to 
 be derived from it, not inapplicable, perhaps, to present times, 
 and not the less gravely important, though it be connected with 
 a homely and somewhat ludicrous incident. It is recorded in 
 the still existing autograph MS. notes of a friend of Bishop 
 Bedell, who was present at that diocesan convocation (though 
 the occurrence is not noticed in Burnet's printed account of the 
 Synod), that one clergyman, " D. Faythful Teate," subscribed 
 the Kilmore decrees with the reservation of his dissent from that 
 relating to the exclusion of women from sittings in the chancel: 
 
404 
 
 " and the reasons was this, because he had erected a new seat for 
 his wyfe in the chancell but a little before, and was loathe to re- 
 move it!" Alas ! my lord, it is humiliating to find that personal 
 motives, and considerations, far removed from a simple desire 
 to promote th?. good of the Church, can easily creep even into 
 diocesan synods yes, even when the matters to be discussed are 
 of the most simple character. What, then, may not take place, 
 when " One Great Question," connected with a lamentably fierce 
 controversy a question long since prejudged by the Bishop who 
 is to preside, and, therefore, to be brought before his representa- 
 tive assembly with an undue influence a question which admits 
 of no possible synodal solution except with his concurrence is 
 to be carried " at every hazard ?" 
 
 I further protest against this proposed assembly of the clergy : 
 II. Because, even if it were admitted that a diocesan synod 
 may be lawfully convened, without the sanction of the Crown, 
 yet there does not exist, as far as I can discover, any precedent 
 for constituting it by election, representation, or ex officio 
 membership. 
 
 It appears from unquestionable records, that, while the pro- 
 vincial synods invariably assembled by delegation, diocesan 
 synods always comprehended the whole of the Clergy cited for 
 personal attendance. Upon the obvious reasonableness of this 
 distinction it is not my purpose to dwell ; tine fact alone is to my 
 point. The only instance which presents the colour of an 
 exception is, in truth> a confirmation of the general rule; for 
 when, at the close of the llth century, Wistan, Bishop of 
 Worcester, summoned a synod (or rather a commission under 
 that name), for so limited a purpose as to decide a disputed 
 privilege of a certain parish church in his cathedral city, "ALL 
 the wisest incumbents of the three counties of Worcester, 
 Gloucester, and Warwick" (which then constituted that diocese,) 
 were " assembled by invitation/' for the discussion of even a 
 matter of merely local interest. (" Wilkins' Cone." vol. i., p, 
 369.) But, when matters concerning the whole diocese were to 
 be debated, the assembly was universal. Thus, in 1312, among 
 
405 
 
 the constitutions of Richard de Kellow, Bishop of Durham, for 
 annual diocesan Synods, to be held at Easter and Michaelmas, 
 it was declared that " all abbots, priors, archdeacons, provosts, 
 rectors, vicars, parochial chaplains, and others" were " bound 
 to appear, by custom or by right," in those assemblies. 
 ( Wilkins' Cone., vol. ii., p. 417.) On the verge of the Refor- 
 mation, the Bishop of Hereford, when convoking a diocesan 
 synod, in 1519, disclaimed the idea of framing its constitution 
 by a scheme of his own, for the limitation of members, and 
 addressed his archdeacons by a circular in which occur these 
 remarkable words: " We, not acting by ourselves alone, in a 
 headstrong 1 way, nor relying on our prudence, have determined 
 to proceed by the counsel of prudent men, and by the assistance 
 of our whole clergy ; we, therefore, have cited all clergymen of 
 every degree, stale and dignity, to our synod, in our cathedral 
 church, namely, "all and singular archdeacons, rectors, portion* 
 aries, vicars, chantry priests, stipendiaries, [curates'], and 
 ministers of every sort." (Wilkins' Cone., vol. iii., p. 181.) 
 
 How different is this language, my Lord, from that of your 
 pastoral letter, and of your circular to your archdeacons; in 
 which you assume " the necessity of the synod being composed 
 mainly of representatives" (the objectionable word is emphas- 
 ised by yourself) " elected by the clergy of the different dean- 
 eries." You add, " that if there is to be a meeting of so numer- 
 ous a body of clergy comprising nearly 800 persons it 
 must be effected by representation, is manifest:" but the 
 inference is contradicted by facts extending through six, possibly 
 many more, centuries. You proceed to confer, by a few strokes 
 of your pen, ex officio Synodal seats on certain specified clergy- 
 men ; and you name the number and mode of election of delegates 
 from the rest of our body, indulging the delusion that all the 
 presbyters and deacons of this diocese will be thus represented 
 with our " full confidence!" ... I confess my bewilderment at 
 the boldness of conception which has sketched out the plan of 
 such a synod, with the faintest expectation that it could meet 
 with the concurrence of the clergy, at a period, and in a diocese 
 
406 
 
 in which opinions on ecclesiastical matters are so greatly and so 
 unhappily divided. I cannot wonder that the First Minister of 
 the Crown, when expressing his opinion on this matter in Par- 
 liament, declared (at least he is so reported in the Times of the 
 2nd of May) that " The assembly of representative clergy, 
 formed in the particular manner as proposed by the Bishop of 
 Exeter, seems to be entirely unknown to the laws of the church, 
 arid completely a device of his own." For my own part, I 
 cannot hesitate to declare decidedly, but respectfully, that I 
 consider the calling into existence such an Ecclesiastical Con- 
 vention, affecting to represent this diocese, to be an arbitrary 
 act, eversive of the supremacy of the Crown, contrary to the 
 usages of the Church, and destructive of the privileges of the 
 clergy. I remain, "in all things lawful and honest," your 
 Lordship's obedient servant, 
 
 GEORGE CORNELIUS GORHAM. 
 To the Right Reverend the Lord Bishop of Exeter. 
 
 EXETER SYNOD. 
 
 LETTER AND DECLARATION ADDRESSED TO THE BISHOP OF 
 EXETER, BY THE REV. A. B. HILL, RURAL DEAN OF 
 TIVERTON AND VICAR OF MOREBATH. 
 
 (Copy.) 
 
 Morehath Vicarage, Bampton, Devon, June 21. 
 MY LORD, Having stated publicly to your clergy at Exeter, 
 in reference to the proposed synod, that you " asked their con- 
 currence, if their hearts and if their judgments go with you, not 
 else," you went on to state, " No one will come there from com- 
 pliment, or from any feeling that his Bishop will feel hurt or 
 offended at the absence of any man." By these words your 
 Lordship has left it free to your clergy to attend or not the pro- 
 posed assembly on the 25th June, and two following days, as 
 their sense of duty may direct them. 
 
 1 must, therefore, respectfully beg your Lordship to excuse 
 my attendance as one of the rural deans of your diocese. 
 
 In an important meeting like the present, I cannot be content 
 
 
407 
 
 with merely absenting myself, but must, with all due respect, 
 declare my reasons for pursuing this course : 
 
 J. I decline taking any part in the proceedings of the Synod, 
 because, iu my judgment, its constitution is inconsistent with the 
 rights of the clergy of the diocese, as established by ancient 
 custom, since it has been so called as to exclude from it by far 
 the largest portion of the presbyters of the diocese, of whom all 
 holding benefices, and probably others, are entitled by custom 
 from time immemorial to be present at such diocesan synods. 
 
 2. Because a deliberative diocesan synod for passing synodical 
 resolutions on points of doctrine or discipline, without the Royal 
 licence, is virtually, if not literally, forbidden by act 25th Henry 
 VIII., c, 19. 
 
 3. Because the object of the synod is to pass a virtual sentence 
 of condemnation upon a judgment delivered by her Majesty as 
 supreme governor over all persons and in all causes ecclesiastical 
 and spiritual, by the advice of her Privy Council and both the 
 Primates of the Church, which judgment all who bear office in 
 the Church are, by their solemn subscription to the Royal supre- 
 macy, bound in their official acts to carry out ; such synodical 
 declaration or resolution being also an act calculated to bring the 
 Royal supremacy into contempt. 
 
 I have embodied these reasons in a form of protest, which I 
 herewith enclose to your Lordship as President of the proposed 
 synod, and must respectfully claim from you, in that capacity, 
 the right of having it laid before the assembly, and entered in 
 the minutes of the said synod. 
 
 Your Lordship has done me the honor of forwarding to me a 
 copy of the " Declaration on Baptism," proposed to be made at 
 the assembly of the clergy. Having expressed my conscientious 
 conviction of duty as to absenting myself from that assembly, 
 there will be no occasion for me to ta\e advantage of ths 
 privilege offered me by making any objection to the wording of 
 that declaration. 
 
 I may simply say that I could not, my Lord, from my rever- 
 ence for the dead, as well as esteem for the living, set my htnd 
 
408 
 
 to a document which passes sentence of grievous error upon many 
 of both classes whom I feel bound most deeply to respect. Nor 
 could I by my voice, however insignificant, contribute to abridge 
 the liberty of the ministers of the Church, and force upon them 
 one conclusion upon a question which has hitherto, among honest 
 and faithful men, admitted of two. I shrink from this, my Lord, 
 being persuaded that if such force be used by competent authority 
 the issue must be fatal to the well-being of the Church. 
 
 Painful as I feel it to be, to be compelled to differ with my 
 own diocesan in a matter such as the present, yet I am sure that 
 no apology will be needed by your Lordship, or that I shall be 
 considered wanting in respect to your high office, for the open 
 avowal of my convictions on a point of duty, inasmuch as on so 
 many public occasions your Lordship has not shrunk from 
 expressing your own difference of opinion from our common 
 ecclesiastical superiors painful as it may have been so to do. 
 
 I enclose for your Lordship's information, a copy of the pro- 
 ceedings of my rural deanery with respect to the election of 
 representatives. 
 
 " And remain, iny Lord, 
 
 Your Lordship's obedient servant, 
 ALFRED BL1GH HILL. 
 
 To the Lord Bishop of Exeter. 
 
 (Copy.) 
 Declaration respectfully presented to the Lord Bishop of Exeter, 
 
 as President of a certain assembly of Clergy of the Diocess 
 
 of Exeter, convened by him at Exeter on the 25th of June, 
 
 1851, and the two following days, under the name of a 
 
 Diocesan Synod. 
 
 I, Alfred Bligh Hill, rural dean of Tiverton and vicar of 
 Morebath, in the Diocess of Exeter, having been invited in vir- 
 tue of my office, as dean rural, by the Lord Bishop of Exeter, to 
 attend a diocesan synod, to be held in the city of Exeter on the 
 25th day of June, and two following days, which synod has 
 been so called as to exclude from it by far the largest portion of 
 the presbyters of the diocess, of whom all holding benefices, 
 
409 
 
 and probably others, are entitled by custom, from time immemo- 
 rial, to be present at such diocesan synods do hereby testify 
 that on the three following grounds I decline taking any part in 
 the proceedings of the synod namely, 
 
 1. That the constitution of the synod is inconsistent with the 
 rights of the clergy of the diocese, as established by ancient 
 custom. 
 
 2. That a deliberative diocesan synod for passing synodical 
 
 resolutions, on points of doctrine or dicipline, without the 
 Royal licence, is virtually, if not literally, forbidden by the act 
 25th Hen. VIIL, c. 19. 
 
 3. That the object of the synod is to pass a virtual sentence 
 of condemnation upon a judgment delivered by her Majesty as 
 supreme governor over all persons and in all causes ecclesiastical 
 and spiritual, by the advice of her Privy Council and both the 
 Primates of the Church, which judgment all who bear office in 
 the Church are, by their solemn subscription to the Royal 
 supremacy, bound in their official acts to carry out ; such synod- 
 ical declaration or resolution being also an act calculated to 
 bring the Royal supremacy into contempt. 
 
 At the ruri-decanal chapter held for the election of represent- 
 atives, two representatives were elected ; one by the votes of 
 eleven members present and four proxies ; the other, by the votes 
 of ten members present and four proxies. The total number 
 of clergy entitled to vote is 27. 
 
 EE. PAGE 208. 
 CONVERSIONS. 
 
 CONVERSIONS AT ADEN (INDIA.) The following letter ap- 
 pears in the Bombay Catholic Examiner, addressed to the Very 
 Rev. F. Ignatius: "Very Rev. Sir By the present opportunity 
 I have the pleasure to inform you, that on the 14th instant I re- 
 ceived into the bosom of the Catholic Church a gentleman named 
 
440 
 
 Henry Johnson, a captain of a ship. He had performed three 
 voyages to Aden from the Mauritius, each time bringing Catholic 
 Missionaries free of charge. Through the instrumentality of 
 these Priests seventeen of Captain Johnson's sailors were con- 
 verted to the Faith and baptised. He conveyed to the island of 
 Leichelly a Capuchin, named F. Leone, who, during the time 
 that he resided there, that is, seventeen days, baptised 3,000 per- 
 sons, who, though they had been Catholics by birth, were totally 
 destitute of any Catholic Priest whatsoever for the space of about 
 60 years. Captain Johnson was an eye-witness to the persecu-* 
 tion to which F. Leone was subjected, and of his charity and 
 resignation to God's will. The Captain having again returned to 
 Aden, expressed himself to me in the following terms: 'I can 
 no longer offer resistence, I must become a Catholic.' He was so 
 rejoiced on becoming a Catholic, that, listening to a Protestant at 
 my residence boasting of the religion he professed, he said to him, 
 'I also was yesterday a Protestant, but to-day I am a Catholic, 
 and I rejoice at it;' and, turning to me, requested that I would 
 not forget to write to Bombay, and to have his conversion recorded 
 in the journals of that place. I remain, Very Rev. Sir, yours 
 obediently, LEWIS STUARLA, R. C. Chaplain. 
 
 Aden, October 18, 1851." 
 
 FF. PAGE 232. 
 
 " East Brent, April 25, 1858. 
 
 My dear Lord, 
 
 On reading your letter again I am afraid that there must have 
 been an apparent for you will no more than myself suppose that 
 it could be a real want of consideration and respect for yourself 
 and your office in my manner of making a statement of doctrine, 
 and of my resolve in respect of it on the occasion to which you 
 refer. I f this was so, 1 can only express my deep and sincere 
 and heartfelt regret. I should be much concerned and vexed 
 
411 
 
 with myself lo have been so forgetful of propriety and duty in 
 any case, but there are reasons which in your case would add 
 largely to my regret. I will now pass on to the SUBSTANCE of 
 the question between us. I am unwilling to enter at any length 
 in a private letter upon a matter which, unless it rest where it is, 
 must become public, and in all likelihood largely affect the 
 Church. From the view conveyed in your letter of your own 
 responsibilities of ordaining at Wells a view which I am bound 
 to state to you is not my own it seems clear that unless you 
 become satisfied, which now you are not, that J hold the doctrine 
 of the Church of England in respect of the ' Real Presence/ 
 either you will not ordain or I shall not present. The causes 
 leading to either issue cannot be kept private. The whole 
 matter must be laid first before the Bishop of the diocess, 
 secondly before the Church, with a view to a formal and author- 
 itative decision. I have held my office of examining chaplain 
 nearly eight years. I have been Archdeacon a year and a half, 
 and have been in both capacities singly and solely responsible 
 for the presentation of candidates for Holy Orders, according, as 
 I must ever think, to the letter and' the spirit of the Ordination 
 office. My understanding of the doctrine of the Sacraments, as 
 held by the Church of England, has been long publicly before 
 the Chiifch, and has been applied by me throughout in my ex- 
 amination of candidates for Holy Orders. The papers of 
 questions are always printed, and may receive any circulation 
 that any one may choose to give them. You now call in question 
 my understanding of the doctrine of the Sacraments, as held by the 
 Church of England. I do not feel that in strict justice to, and 
 consideration for, myself and my position and office, I am called 
 upon to tender any explanation. I have nothing to retract or to 
 explain, but to you, as to a kind friend and a Bishop of fhe 
 Church, I am ready to state that I hold the doctrine of the ' Real 
 Presence,' as declared and taught by the Church of England to 
 be this : 1. Negatively That there is not a corporal presence 
 of the Body and Blood of Christ in the Sacramental Bread and 
 Wine ; that the .Sacramental Bread and Wine remain still in 
 
412 
 
 their very natural substances, and therefore may not be adored. 
 Sndly. Affirmatively That there is a Real Presence of the Body 
 and Blood of CHRIST in the Sacramental Bread and Wine in 
 a manner which, as Holy Scripture has not explained, the Church 
 has not defined. That the Body and Blood of CHRIST, being 
 really present in the Sacramental Bread and Wine, are given in, 
 and by the outward sign to all, and are received by all. That 
 whether the Body and Blood of CHRIST be given and received 
 unto life' or ' unto death,' this depends upon the state of heart 
 and mind of the receiver ; in other words, that the Body and 
 Blood of CHRIST are present to all objectively ; subjectively 
 l hat they are present to the faithful only. I might quote many 
 passages from the Articles and Liturgy and Catechism, to prov e 
 that what I have here stated is the doctrine of the Church of 
 England; I cannot admit that there is one passage in the Articles, 
 Liturgy, or Catechism, which, when taken in its just and necessary 
 dependence and connexion, teaches any other doctrine, or makes 
 the Church appear to speak ' with an uncertain sound.' I willingly 
 quote one passage * Dearly Beloved in the Lord, ye that mind 
 to come to the Holy Communion of the Body and Blood of our 
 Saviour Christ, must consider how S. Paul exhorted all persons 
 diligently to try and examine themselves before they PRESUME 
 to EAT of THAT BREAD and DRINK of THAT CUP, for 
 as the benefit is great if, with a true penitent heart and lively 
 faith, we RECEIVE THAT HOLY SACRAMENT (for then we 
 spiritually eat the Flesh of Christ and drink His Blood, then we 
 dwell in Christ and Christ in us, we are one with Christ and 
 Christ with us) so is the danger great, if we RECEIVE 
 the SAME unworthily, for then we are guilty of the 
 Body and Blood of Christ (o#$ TV raftetTtf xett afyetros 
 ray Kt>g/oy), we eat and drink our own damnation, 
 not considering the Lord's body (pd 2teuctvu9 a-a^etros fov Kvyw), 
 not discerning between the Lord's Body and ordinary bread, i.e., 
 it is the Lord's Bodv, but he who receives it unworthily deals 
 with it as though it were ordinary bread, I have no recollection 
 of having used the words in which you convey what appears to 
 
you to be my understanding of my doctrine, and I think it is 
 hardly likely that I should have stated it in this manner. The 
 contrast between * faithful' and ' faithless' is quite new to me 
 as a way of expression, which convinces me that I could not have 
 used the words. Neither could I, I think, have applied ' verily 
 and indeed' as you appear to think I applied them, because I 
 consider those words to apply solely to the SUBJECTIVE presence, 
 and to mark the difference between it and the OBJECTIVE pre- 
 sence. And now, so far as any private correspondence is 
 concerned, I must request permission to take leave of this mat- 
 ter. Indeed I must reserve to myself the right, if need be, of 
 publishing our correspondence, though I sincerely trust the 
 need will not arise. I go to Wells to-day to proceed with the 
 examination to-morrow. 1 will hope that what I have stated 
 will be sufficient to show that you have SADLY MISCONCEIVED 
 ME, but if not let us clearly understand one another I must 
 either admit or reject all candidates for Holy Orders on MY OWN 
 EXCLUSIVE RESPONSIBILITY, or I must cease to hold my office as 
 Examining Chaplain even with reference to this ordination, for 
 I can present no candidate who is subjected to any examination 
 except and other than my own. And I should decline to pre- 
 sent any of the candidates if my office, in respect of any one of 
 them, be interfered with in any essential particular. I trust ear- 
 nestly that in endeavouring to write plainly and definitely, 
 I have not written improperly or unkindly. Believe me, my dear 
 Lord, 
 
 Yours always most faithfully and affectionately, 
 
 GEORGE A. DENISON.*' 
 
 PAGE 200. 
 
 In deference to the wishes of a Catholic journal, we are 
 induced to add a few particulars on this subject, as it is 
 important to notice the circumstances under which Archbishop 
 Sumner's letter was obtained and published ; and our 
 information is chiefly derived from a pamphlet put forth by 
 
414 
 
 the Messrs, Itichardson, entitled, " Archbishop Sunnier and 
 Mr. Gawthorn," and containingthewholeof the correspondence. 
 It appears then that with a view to the conversion of a 
 Protestant relative (who was shortly after received into the 
 Church), Mr. Gawthorn addressed a letter to the Protes- 
 tant Archbishop of Canterbury, couched in such terms 
 as to conceal the fact of his being a Catholic, and to which 
 he affixed his Christian name only, enquiring as to whether 
 the majority of the Anglican bishops and clergy considered 
 Episcopal ordination indispensable. Dr. Sumner replied that 
 he did not believe there were " more than two bishops on the 
 bench, or one clergyman in fifty throughout our Church, who 
 so regarded it ; and the result shewed that he was not far 
 wrong in his estimate. Not one bishop had the boldness to 
 assert the impugned doctrine, though continually urged to do 
 so by the Tractarians ; and many thousands of the inferior 
 clergy subscribed an address to the Archbishop thanking him 
 for his bold avowal, and his consequent recognition of dissenting 
 bodies. " Either the Archbishop is in heresy or I am in 
 heresy," wrote Archdeacon Denison to the " Guardian" " I 
 desire much to know which, by the decision of a legitimate tri- 
 bunal of the Church of England, and then I shall be able to 
 estimate my position correctly, which at present I am not/' 
 Mr. Beresford Hope, the founder of S. Augustiii's college at 
 Canterbury, addressed the "Morning Chronicle" (under his well- 
 known fictitious signature) in even stronger terms ; and refused 
 to believe that the Anglican episcopate would not disclaim the 
 sentiments attributed to them by their Metropolitan. " I cannot, 
 I will not believe this," wrote " D.C.L.," " I cannot, I will not 
 believe that the English bishops will thus proclaim their great 
 
 unfitness for the position which they hold I 
 
 cannot, I will not believe that they will thus condescend to 
 lower themselves in the eyes of entire Christendom, Catholic 
 and Protestant alike." But Mr. Hope was mistaken, as the 
 
415 
 
 event has shown. Not even a Wilberforce or a Phillpotts had 
 the courage to make the disavowal which appeared to be so 
 necessary, though the whole Church of England was agitated 
 to its very centre ; and the subject continued to occupy the 
 attention of both Catholic and Anglican periodicals for many 
 weeks. Dr. Sumner's letter seems to have cut the last 
 remaining link which held many persons to the Church of 
 England ; and henceforth Episcopal Ordination, like the 
 doctrines of Baptism and the Eucharist, must be acknowledged 
 an " open question" within its pale. 
 
 Many persons were, however, much scandalized by Mr. 
 Gawthorn's apparent assumption of a false character in this 
 matter, though prompted by his desire for the conversion of 
 his relative, and by his publication of a private letter. But 
 the latter was really the act of the Anglican clergyman who 
 was the first to assail him in the matter ; and he did not him- 
 self defend his conduct in the first instance, though we believe 
 he stated nothing in his letter which was untrue. He is now 
 lay secretary to Cardinal Wiseman. 
 
 HH PAGE 241. 
 
 As we were unable, when detailing the history of 1847, for 
 want of documents, to refer to the inhibition of Eev. J. M. 
 Neale, Warden of Sackville College, by his diocesan, we now 
 beg to repair the omission. In February, 1847, a clergyman 
 from the neighbourhood of London visited Sackville College, 
 and was allowed, out of courtesy ; to see the Chapel, after which 
 he called on the Warden, and told him that he should feel it 
 
416 
 
 his duty to present its arrangements to the Bishop.* Mr. H. 
 kept his word ; and on the 8th of February, 1847, addressed 
 a letter to the Bishop, which did not reach him till the 16th. 
 After saying that lie (Mr. H.) had visited Sackville College, 
 he proceeded thus : 
 
 "On looking further about me, I found the Vulgate Edi- 
 tion of the Scriptures, and a Roman Breviary. I should at 
 once have concluded it to be a Roman Catholic Chapel, had 
 I not found the English Bible, though this was a Bible with 
 notes." 
 
 These charges will be explained presently ; here it is only 
 necessary to remark, that Mr. H. did not mention the fact that 
 there were plenty of Prayer Books in the Chapel, besides one 
 large one, on a lectern, and another on the Litany desk; but 
 lie implies, and indeed more than implies, that there were no 
 Prayer Books, for he says that his only reason for not think- 
 ing the Chapel to be Roman Catholic, was that he saw an 
 English Bible in it: whereas, surely the presence of Prayer 
 Books in it must have been an equally good reason for the 
 same belief. The addition, though this was a Bible with 
 notes, could have no meaning, unless it were intended to raise 
 a prejudice in the Bishop's mind, as if the Bible in question 
 were not of the English version, or at all events had Roman 
 Catholic notes. The logical sequence of the sentence requires 
 this meaning. 
 
 The Bishop addressed a letter to Earl De La Warr, in which 
 occurs the following : 
 
 " I need only mention that a casual visitor at the College 
 observed in that chapel a copy of the Latin Vulgate, and an 
 English Bible with notes. Of this latter, the text may have 
 
 * The arrangements, if by this term be meant additions to tho 
 original structure, being merely a wooden Cross on the rood-screen, 
 and an Altar with Cross and Candlesticks, such as are to be seen in 
 several Churches in the diocese of Chichester. 
 
417 
 
 been that of our authorised version ; but the Roman Breviary 
 was also found there ; and this, together with the erection of 
 a large Cross on the screen, justify the suspicion that this 
 Bible may have been a copy of the Douay version, or of some 
 other translation of a Romanistic character." 
 The Bishop then addressed the folio wing letter to the Warden: 
 
 "Palace, Chickester, VUh April, 1847. 
 " Reverend Sir, Having been informed that you have re- 
 cently come to reside at Sackville College, in East Grinstead, 
 I write to request that you will have the goodness to communi- 
 cate with me before you officiate, if it be your wish to officiate, 
 in any church or chapel in this diocese. 
 
 " I remain, Reverend Sir, your faithful Brother, 
 '' Rev. Neale, (Signed) A. T. CICESTR." 
 
 On the 7th of May, the Bishop held a confirmation in the 
 parish church of East Grinstead. What passed on that occa- 
 sion will be best related in an extract from a letter written the 
 same day by the Warden to Lord De La Warr, of the correct- 
 ness of which three friends, present at the whole scene, ex- 
 pressed themselves satisfied. 
 
 In the Vestry before the Confirmation, the Bishop inquired 
 whether I had any objection to his visiting the C Impel after service. 
 "I said, Certainly not. 
 
 11 Bishop, I may tell you, that I may possibly be advised to 
 inhibit your officiating in my diocese. 
 
 " I said, Your Lordship may undoubtedly do so: but that will 
 have no eilect on my officiating in the College Chapel. 
 
 " Bishop. That is the very question I wish to try, and such 
 an inhibition will try it. 
 
 " I said, we of course claim exemption. Yet it is but fair to 
 tell your Lordship that it was my wish to have been licensed by 
 you; and that I actually applied for that purpose to Lord De 
 "La Warr. 
 
 *' Bishop. I ought to say that I probably might not have 
 been disposed to grant the licence. I could not, if the reports 
 27 
 
418 
 
 which I have heard of Romanistic proceedings in the College 
 be true. 
 
 " I said, The application, had I had my own way, would 
 have been made to your Lordship before a single change had 
 been made in the Chapel. 
 
 " After service, the Bishop walked down to the College. . . 
 There were present the Bishop, Mr. Neville (the late Vicar of 
 EastGrinstead), Mr. H. (the complainant), the Bishop's Chap- 
 lain, myself, and a London Clergyman, a friend of mine. 
 
 " When we came into the Chapel, I said, Now, my Lord, 
 as Mr. H. has asserted that I used the Douay Bible, there is 
 the Bible, your Lordship can examine it.* 
 
 " Bishop. You are mistaken. I suggested that it might be 
 the Douay Bible : Mr. H. simply said that it was not the author- 
 ised version. 
 
 " I said, Then I misunderstood Lord De La Warr, my Lord. 
 But if Mr. H. said it was not the authorised version, he said 
 what was contrary to fact. 
 
 *' The Bishop examined it : This is the authorised version, 
 but it has notes. 
 
 " Mr. H. Yes, my Lord ; that was the reason why I mention- 
 ed it to your Lordship. 
 
 " I said, One question, Mr. H. Did you or did you not say 
 that the Bible was not the authorised version ? 
 
 " Mr. H. I said so, because it has notes,. and the notes are 
 not authorised. 
 
 " I said, That is quite enough, Your Lordship will see that 
 the charge is false. 
 
 " Mr. H. That was not the chief thing, I am sure ! to find 
 
 * The unavoidable delay in the private circulation of this Statement, 
 occasioned principally by the long and serious indisposition of the Bishop, 
 enables the writer to mention in this place that his Lordship's impression 
 of the conversation at Sackville College, differs in some degree from the 
 account of it given above ; the discrepancy, however, does not appear to 
 be in the least material to the main point at issue. 
 
419 
 
 a * Protestant' Chapel thus ornamented, or to find a breviary in 
 it. 
 
 " Bishop. I am not here with visitatorial authority : if I were 
 I should sweep away all that (pointing to the altar.) 
 
 " Mr. H. Flowers and all, my Lord. 
 
 " I said, The Altar, my Lord. 
 
 " Bishop. I know nothing of Altars : the Church of England 
 knows nothing of Altars and sacrifices : I would retain a decent 
 low table. I wouldnot feed CHRIST'S little ones with the wood 
 of the Cross. 
 
 *' I asked, You would retain the table ? 
 
 " Bishop. I have said so already. But, to be candid with 
 you, all that our Church does not authorise, she prohibits. But, 
 as I said, I have no visitatorial authority. Ex parte loci that 
 is, I have none ; whether I have not ex parte persona, is a 
 different question, and I shall take advice." 
 
 The above conversation has been given with so much minute- 
 ness, because it formed the sole and entire ground of the subse- 
 quent proceedings against the College, as will be seen in the se- 
 quel. 
 
 The Bishop meanwhile, now on his tour of Confirmations, 
 addressed the following inhibition to the Warden : 
 
 " Frant Vicarage, 8th May, 1847. 
 
 " Reverend Sir, I feel it to be my duty to inhibit you, and 
 I do hereby inhibit you, from celebrating Divine Worship, and 
 from the exercise of clerical functions in my diocese. 
 
 " I am, Reverend Sir, your well-wisher in CHRIST, 
 
 " A. T. CICESTR.' 
 
 The inhibition was accompanied with the following letter : 
 " Frant Vicarage, 8th May, 1847, 
 
 " Reverend and Dear Sir,- I cannot transmit to you the 
 following inhibition, without adding a fervent prayer that GOD 
 may be pleased to open your eyes to the dishonor done to Him, 
 by supposing that His spiritual service can be promoted by pre- 
 senting to the eyes and thoughts of worshippers the frippery, 
 with which you have transformed the simplicity of the Chapel at 
 
4-20 
 
 Sackville College into an imitation of the degrading superstitions 
 of an erroneous Church. 
 
 "I remain, Reverend and Dear Sir, your faithful brother, 
 
 " A. T CICESTR." 
 
 Lord De La Warr, on being informed of what had passed on 
 the 7th of May, and of the inhibition, thus replied : 
 
 "Upper Grosvenor Street, May 11, 1847. 
 
 "Dear Sir, I beg to acknowledge the receipt of your two 
 letters, and to thank you for saving, as far as in you lies, the 
 rights of the College. Into the general question between the 
 Bishop and yourself, it would be- obviously improper for me to 
 enter at present. 
 
 " Pray, believe me, yours most truly, 
 
 (Signed) "Ds LA WARR." 
 
 The question now was, what course was to be pursued ? 
 And after much consideration, it was determined that the 
 Warden should carry on the Services in the Chapel of Sackville 
 College as usual, scrupulously abstaining from officiating either 
 in the parish of East Grinstead, or in any other part of what was, 
 confessedly, the Bishop's diocese. 
 
 1. The Warden came to this conclusion, under the impression 
 that the Bishop did not expect that his inhibition would be 
 obeyed, as far as the Chapel of Sackville College was concerned ; 
 his Lordship having said, as the Warden believed, that an in- 
 hibition would try the right of exemption for the College. 
 
 This is made still plainer by the following extract from a 
 letter written by the Bishop to Lord De La Warr, dated March 
 20, 1847. 
 
 "1 purpose writing to him/' (the Warden,) "requesting that 
 he will abstain from officiating in any church or chapel in my 
 diocese, if he should be requested to give such assistance, until 
 he shall previously have communicated wilh me." 
 
 Now it is clear that the Warden could not be "requested to 
 give assistance" in his own Chapel, and therefore equally clear 
 that the inhibition was not, at that time, intended to refer to 
 that Chapel. 
 
421 
 
 C 2. The Warden, when placed in his present position, was 
 placed there with the full understanding that he was to defend 
 its rights and privileges, in as full and complete a state as he 
 had received them. It mattered not whether exemption were or 
 were not undesirable, were or were not an anomaly ; a right 
 of the College it was supposed to be, and the Warden, believing 
 that right to have been invaded, thought it his duty to defend it. 
 3. If it be said that, the case being so, the Warden could 
 neither yield without betraying a trust, nor persevere without 
 seeming to oppose the Bishop of Chichester, it was his duty to 
 resign his office, the following facts should be taken into con- 
 sideration. The Warden had been entrusted with the spiritual 
 care of a number of persons, for whom he was responsible; per- 
 sons, not in the ordinary condition of parishioners, but (for the 
 most part) with one foot in the grave ; persons to whom the 
 ordinary means of grace in the parish church were, from infirmity 
 and deafness, inaccessible ; persons who, if deserted by him, 
 were left to their own resources in preparing for their own great 
 change. It is not argued that these, or that any, consider- 
 ations could make right a step in itself wrong: but simply that 
 where the whole question seemed to be one of expediency, such 
 arguments may, and ought, to have great weight in its decision. 
 4. It is to be assumed that the Bishop of Chichester wished 
 for his simple right, and for nothing .beyond it. But had the 
 Warden observed the inhibition so far as regarded the College 
 Chapel, what that right was could never have been known. The 
 carrying on the services in that building was therefore no more 
 to be regarded as wilful disrespect towards the Bishop, than 
 the institution of a friendly suitiri a Civil Court supposes hostility 
 between the parties concerned in it. 
 
 In a few days, the Bishop wrote the following letter to the 
 Churchwardens of East Grinstead : 
 
 "Hastings, 12th May, 1847. 
 
 " GENTLEMEN, IN CONSEQUENCE OF WHAT I SAW IN THE 
 CHAPEL OF SACKVILLE COLLEGE, I have felt it my duty to 
 inhibit the Rev. J. M. Neale from celebrating Divine Worship, 
 and from exercising clerical functions in my diocese. 
 
422 
 
 " You have no jurisdiction ov authority within the walls of 
 that establishment. Nevertheless, you must have means by 
 inquiry, if not by reports, which, without inquiry, may reach 
 you, of learning whether Mr. Neale obeys the inhibition, or con- 
 tinues to officiate there ; and you are the fittest persons to whom 
 I can apply for such information. 
 
 " I will be obliged to you then to inform me, by letter directed 
 to me at Chichester, if you hear of his doing so : and to state 
 the davs and hours of the day when the offence was committed, 
 if you are able to learn them. 
 
 " It is important also to me to know whether, in past times, 
 and especially since Mr. Neale officiated there, the Chapel has 
 been open at the hour of Divine service to others besides the 
 inmates of the hospital ; whether any person who chose could 
 walk in and be present. 
 
 " I am, Gentlemen, your faithful Pastor and Servant, 
 
 " A. T. CICESTR." 
 
 The matter was brought before Sir J. F. Fust, who returned 
 the following judgment: 
 
 " The learned judge said, that the question was one not con- 
 fined to Sackville College, but of general importance. He should 
 like to have had some authority stated to him upon which the 
 Court could rely, for saying that any Clergyman had a right to 
 perform Divine office, save to his own private family, without 
 the licence of the Bishop, There was nothing to satisfy him 
 that the inmates of this college formed one family establishment. 
 There was, however, something in this case behind what appeared 
 on the face of the papers. He collected it from an interrogatory 
 addressed to one of the witnesses, who stated in reply that the 
 parishioners of East Grinstead were composed of two parties, the 
 high and the low Church ; that by the former Mr. Neale was 
 highly esteemed, and by the latter equally disliked. The 
 Seventy-first Canon was conclusive on the point before him. 
 There was no proof whatever that there was in this College any 
 chapel dedicated and allowed by the Ecclesiastical law of the 
 realm. Mr. Neale, according to the evidence, was the Warden 
 
423 
 
 of the College; but why the Court was not to have laid before it 
 in the usual course of pleading the foundation of the College, and 
 why Mr. Neale claimed to himself a right to officiate in spite of 
 the Bishop, he (the learned judge) could not conjecture. In one 
 sense the inmates of the College might be said to be under the 
 same roof; they might have private apartments and a common 
 dining table, but that would not constitute them a private family. 
 Occasionally other persons, certainly not very numerous, had 
 been permitted to attend the chapel. Under what pretence had 
 they been introduced? That of taking tea with Mr. Neale. It 
 also appeared that the rev. gentleman administered the Sacrament 
 three Sundays in every month ; that he read the Litany on other 
 occasions, and that he read prayers every Sunday afternoon. 
 If they were not a private family, these ministrations must be 
 regarded as public. Those persons who were stopping, as it was 
 termed, with the rev. gentleman, might be considered as part of 
 his household, but the performance of these Divine offices, not 
 only without a licence from the Bishop, but against his positive 
 injunctions, was in his (the learned judge's) opinion an ecclesias- 
 tical offence. What might be the motives of the Bishop he knew 
 not, but doubtless his Lordship was justified in instituting the 
 proceedings. Something might have turned on the production 
 of the charter if it had been exhibited. It was said that the 
 Warden was compelled to perform the duties; it appeared, 
 however, that the predecessor of Mr. Neale was a layman, and 
 that he read prayers twice a week in conformity probably with 
 the statutes. Mr. Neale was liable to ecclesiastical censure, but 
 the Court would be satisfied with admonishing him to abstain 
 from officiating in future without due authority, that authority 
 being the licence of the Bishop. Mr Neale must also be 
 condemned in the costs of the proceedings." 
 
 In holy week, 1849, Mr. Neale wrote thus to the Bishop : 
 " Sackville College, March 26, 1849. 
 
 " My Lord, Holy Week now drawing on, a time in which, 
 above all others, the poor people here have been accustomed to 
 prayers and instructions, from which this year they will be 
 
 
424 
 
 debarred, I am induced to make one more appeal to your Lord- 
 ship for them and for myself. 
 
 " If in anything that I may hefore have written, I may either 
 have inadvertendly said what has given your Lordship offence, 
 or if I have been carried away by what seemed to me the neces- 
 sity arid the hardship of the case, to say more than I intended 
 or more than I ought, I earnestly hope that your Lordship will 
 forgive it. I should be unworthy to be a Priest in our Church^ 
 did I not severely feel the deprivation of the power of acting as 
 one where I am placed : and, what I feel strongly, I may possi- 
 bly have expressed too strongly. Your Lordship will, I am sure, 
 and more especially at this time, forgive me if such has been the 
 case : but above all things will not visit that fault of mine upon 
 those amongst whom I am. 
 
 ei Every offer that I could imagine your Lordship could even 
 wish, has been by Lord De La Warr and myself already made. I 
 have nothing more in that respect which 1 can do. I can but 
 say again, that every arrangement of which your Lordship might 
 disapprove, should so far as I am concerned be altered. I can 
 but again protest that there is no one, in the whole Church of 
 England more faithful to her than I am : no one to whom it 
 would be more impossible to desert her for Rome. Why am I 
 not to be believed when I assert this? which I do most strongly, 
 and as in the presence of GOD. I may safely challenge any one 
 to show a single passage I have ever written which looks Rome- 
 wards : while I can point out to many and many intended to satisfy 
 the doubting as to the claims of the English Church. Your 
 Lordship will allow that the Dublin Review ought to be a good 
 judge of what has a tendency to Rome. In reviewing the first 
 two volumes of my 'History of the Eastern Church,' they say 
 of one account ; ' It can only be explained on the hypothesis 
 of strong prepossessions against Rome.' And of another, that 
 ' It presents more decided indications of a partizan spirit, and a 
 greater leaning to the anti -Roman side than any other portion of 
 these volumes ;' and so through the whole review, which is of 
 some thirty pages. 
 

 425 
 
 " My Lord, all we ask is, that the suspension may be with- 
 drawn as far as regards the College. We ask for no formal re- 
 moval, only for a tacit allowance. I have^neither time, strength, 
 nor wish (except so far as the removal of a mark of disapproba- 
 tion must necessarily be pleasing), to officiate elsewhere in the 
 diocese. But in this place, to be able to officiate, there is nothing 
 right, nothing allowable, that I would not say and do, no trou 
 ble that I would not willingly take. Your Lordship speaks of 
 interference in another man's parish. Surely, if the Vicar does 
 not feel the intrusion, there can be none. I am now taking the 
 very lowest grounds, and I am very much mistaken if, did the 
 decision rest with him, it would not be in my favor. Nothing 
 is further from my wish than to interfere with him ; as he, 1 am 
 sure, would be the first to confess. When he has been willing to 
 accept my services he has had them, and shall have them 
 
 "In conclusion, I would entreat your Lordship to reconsider a 
 case, which you owned to Lord De La Warr, * seemed a hard one'. 
 
 " I appeal to your Lordship's generosity, because the power is 
 entirely on your side: to your Lordship's sense of justice, be- 
 cause a year's suspension is considered sufficient punishment for 
 very flagrant offences : to your Lordship's dealing in similar 
 cases, for few Clergymen coming for institution could produce 
 higher testimonials than those which Lord De La Warr submitted 
 to you: and lastly, if your Lordship has felt hurt, or has been 
 injured, either by the lawsuit, or by any behaviour of mine, to 
 your remembrance of Him, Who at this time set us an example 
 of forgiving: and on all these grounds I ask your Lordship, as 
 earnestly as a man ever asked anything, to allow me, on what 
 conditions you please, to officiate in this place, (I say nothing of 
 the diocese in general,) it being clearly in your Lordship's power 
 at any moment, to withdraw that permission, and to restore the 
 present slate of things. 
 
 " I remain, my Lord, 
 " Your Lordship's obedient and faithful Servant, 
 
 " J. M. NEALE." 
 "43, Queen Anne St., 28 March, 1849. 
 
 " Reverend Sir, In reply to your letter received this morning. 
 
4-26 
 
 1 beg to say, that I never have alleged that you have given me 
 any offence, and that I should hope I have neither said or done 
 anything which should lead to the conclusion that I have been 
 influenced by any such motive. With respect to the request 
 now again proffered by you, nothing has occurred in the interval 
 since my last reply to alter the position in which respectively we 
 are placed ; neither do I think the situation of the inmates of the 
 Hospital a ground on which to call upon me to take the step you 
 propose. 
 
 " I remain, Reverend Sir, Your faithful brother, 
 
 A. T. CICESTK. 
 " Rev. J. M.Neale." 
 
 In 1851, the following Petitions were presented : 
 The Memorial of the Pensioners and Inmates of Sackville 
 College, to the Lord Bishop ofChichester. 
 
 " May it please your Lordship, We, the undersigned, inmates 
 of Sackville College, humbly implore your Lordship's pardon for 
 presuming to address you, but we cannot forbear representing to 
 your Lordship the great hardship which we suffer, in consequence 
 of your having seen fit to forbid our Minister to officiate in the 
 Chapel. We do not doubt that your Lordship knows best what 
 is right better than we do : but if your Lordship will condescend 
 to make inquiries, we are quite sure you would find Mr. Neale 
 an excellent Minister, as well as most kind to his people, and 
 very much beloved by them. And if your Lordship would give 
 him leave to read the Service in Chapel as he should do, we 
 should be very much comforted, and very grateful to your Lord- 
 ship, and pray that your Lordship may long live in health and 
 happiness here below ; and finally, after this life, attain everlasting 
 joy, shall be the prayer of your Lordship's humble servants . 
 
 (Signed) 
 
 Sarah Andrews \ William Everest^. 
 
 Elizabeth Hooker I George Taylor / 
 
 Elizabeth Alcock). Sl Richard Jenner > Brolher 
 
 Jane Beard ( 1 S< William Wren \ Pensioners. 
 
 Mary Wren ) Edward Martin ^ 
 
427 
 
 Sarah Leith Elizabeth Histed 
 
 Mary Anne Leith Mary Jenks 
 
 Sarah West Lucy Gray land 
 
 Anne Hoare Charlotte Skeates 
 
 Sarah Ougley Abigail Martin 
 
 Elizabeth Ougley Emily Wells 
 
 Arabella Swaysland Benjamin Chapman 
 
 Elizabeth Bish John Trice" 
 
 The Lord Bishop of Chichester to the Pensioners and Inmates 
 
 of Sackvllle College. 
 " To the Inmates of Sackville College, East Griustead, who 
 
 signed an Address to me, dated 22rd inst. 
 *' Dear Christian Friends, I have read your address several 
 times since I received it, each time with a renewal of pain and 
 sorrow. I know not what I can do to help you. I am sure 
 those who designated Mr. Neale to the office of Warden in your 
 College, with the intention that he should minister to you in 
 holy tilings, believed they were acting for your good. I cannot, 
 however, approve of the way in which he conducted those minis- 
 trations ; departing, as he did, from the simplicity of our ordin- 
 ary Church services, and perplexing your minds, for such can- 
 not but be the result, with new and strange shows and observ- 
 ances, different to all you have been accustomed to from your 
 youth. The knowledge of these proceedings grieved me, and 
 obliged me to consider what it was in my power to do, to relieve 
 you from the ill effects on your religious views which I appre- 
 hended from them. 
 
 " The institution of which you are members has no Chaplain 
 properly belonging to it. The Warden is appointed to be taken 
 from among yourselves, and to read prayers and lessons,, the 
 collegians being assembled in the Chapel. It is right that the 
 inmates of such a house as yours should daily offer prayer to 
 GOD in social worship, and provision was thus made for their 
 fulfilling that duty; but they were in no degree withdrawn from 
 the full spiritual superintendence of the Incumbent of the parish, 
 or of the Bishop of the diocese. 
 
" Disapproving then, as I said, of what I heard and saw of Mr. 
 Neale's proceedings among you, I had to choose between appear- 
 ing to countenance them, by abstaining from interfering, or 
 manifesting for your benefit, and that of all who observed what 
 was going on, my disapprobation, by the adoption of some step, 
 which would be considered, I hoped, as a warning and a caution 
 against the views and practices he was introducing among you. 
 
 " I need not extend iny letter further. It remains only that 
 1 should say that I have no reason for supposing that, if I were 
 to remove the restriction I felt it my duty to lay upon Mr. Neale, 
 his views are so altered as that I might hope you would be safe 
 from injurious influences from them. I much deplore your situa- 
 tion ; but I cannot bring myself to be a party in placing you un- 
 der the guidance of Mr, Neale. 
 
 " You have your Bibles and the Prayer Book of your Church 
 in your hands. Read diligently in that precious Book of GOD'S 
 Word, with humble prayer to Him, that He will be pleased to in- 
 cline your hearts and to open your understandings, that you may 
 profit thereby. Attend the public worship of your Church as often 
 as age and infirmities will permit you. And may GOD, of His 
 mercy, give you support, patience, and consolation in the trial He 
 is pleased to lay upon you, in your being made the subjects of an 
 unhappy difference, whereas we ought to be all of one heart and 
 of one mind before Him. 
 
 " I remain your faithful Pastor, 
 
 " A. T. CICESTR. 
 
 " Palace, Chichester, 27th December, 1851," 
 The next document is not given without some little hesitation. 
 Its language will speak for itself; and the warmth of some of its 
 expressions may be, if not excused, at least palliated, by the 
 grievous wrong under which these poor people had been labor- 
 ing for five years. 
 The Pensioners and Inmates of Sackville College to the Karl 
 
 De La tVarr. 
 
 " To the Right Honourable Earl De La Warr. 
 " My Lord, We, the undersigned Pensioners of Sackville 
 
College, feeling ourselves disappointed, and our condition in no 
 ways bettered, by the answer of the Bishop to our Petition that 
 he would let Mr. Neale read in the Chapel as he ought to do, we 
 now pray your Lordship, as our patron, to settle to us that we 
 may not any longer suffer this wrong, but, according to the order- 
 ing of the Statutes, we may have the Warden to read prayers 
 in Chapel, which are now only read by one of ourselves, and all 
 because (as we suppose) of the Bishop's dislike to Mr. Neale- 
 
 " We all heard the Bishop's letter read in the Hall, and it did 
 in no ways satisfy us, as we are all willing to swear that Mr. 
 Neale has taught us no new doctrines, or perplexed our minds 
 with any vain shows, as the Bishop says. That he should say 
 this puzzled us, and made us determine to ask your Lordship 
 to get Mr. Neale righted, for it was a good day that brought him 
 to the College, and we do all look upon him as our Clergyman, 
 and want that he should have the cure of our souls, which he is 
 so fit and so willing to have, and which nobodv else has, as we 
 see. 
 
 " If your Lordship choose to show this Letter to the Bishop' 
 we don't mind his seeing of it ; only we know he has no calling 
 iu the College, and it does seem so vindictive-like to punish Mr. 
 Neale all this four years, and so keep us out of our rights, which 
 was our reason for writing to him instead of your Lordship, 
 whereas some say, Parliament would be the best friend, as we 
 stand by an Act of Parliament. We, pensioners on your Lord- 
 ship's bounty, are most of us old and infirm, and don't like the 
 end of our days to be troubled as we have been ; and so we pray 
 GOD would bless your Lordship and my Lady, and every branch 
 of that ancient and honorable family, with long life and great 
 prosperity. 
 
 (Signed by the Pensioners as before) 
 
 " We, the undersigned Inmates of Sackville College, are 
 wholly of the same mind with the Pensioners, and pray your 
 Lordship to receive this our Petition." 
 
 (Signed by the Inmates as before.) 
 
4*30 
 
 The Earl De La Warr to the Pensioners and Inmates of 
 Sackville College. 
 
 '* To the Pensioners of, and other Inmates, in Sackville 
 College, East Grinstead. 
 
 " I have read with lively interest, but with great pain, the 
 memorial which you have addressed to me, as one of the patrons 
 and visitors of Sackville College. I can well understand how deeply 
 you must be affected by the Episcopal interdict, which has now 
 for a lengthened period deprived you of those ministerial services 
 in the Chapel of the College which your excellent Warden might 
 a nd to use your own forcible expression ought to perform. 
 Into the causes which have led to the present state of things 
 hitherto unheard of in any collegiate establishment and to the 
 severe ecclesiastical penalty continued in force against the Rev. 
 Mr. Neale, it is not necessary for me now to enter, even if it were 
 possible to find any causes existing in a tangible shape. 
 
 " All, therefore, that I can now say in reply to the prayer of 
 the petition is, that I will spare no effort in my power to obtain 
 for you a restoration of those spiritual advantages to which you 
 are entitled, as members of an institution founded to the honor 
 and glory of GOD: with fervent prayers to Whom for your 
 welfare, temporal and eternal, in which I am most cordially 
 joined by Lady De La Warr and my family, I remain 
 
 " Your affectionate friend, and one of your patrons and visitors, 
 
 " DE LA WARR. 
 
 ' Buckhurst, January 27, 1852." 
 
 All other means having failed, the Warden drew up a petition 
 to bolh houses of Convocation, which here follows. At the ear- 
 nest entreaty of one of the most eminent of the English Bishops, 
 (who himself has interceded warmly with the Bishop of Chiches- 
 terfor the College,) it was never presented : but it is here added, 
 both as containing, it is believed, a true view of the case, and 
 for the sake of the names attached to it. It is to be observed 
 that no member of Convocation could properly sign this docu- 
 ment, nor. in strict propriety, could any Clergy of the Province 
 of York, which accounts for the paucity of names from the 
 
 
northern counties, as well as the absence of all dignitaries and 
 Proctors in the southern. 
 
 To the Right Reverend the Upper House of Convocation, in 
 Synod assembled : 
 
 " The humble petition of JOHN MASON NEALE, Clerk, 
 Master of Arts, Warden of Sackville College, in the County of 
 Sussex. 
 
 " Humbly showeth, 
 
 " That Sackville College is an Aims-House, founded for the 
 mantainance of thirty poor men and ten poor women, by Robert 
 late Earl of Dorset, in the year 1608. 
 
 " That the Statutes of the said College, confirmed and ratified 
 by Act of Parliament, provide that daily prayers shall be said in 
 the Chapel by the Warden, or by some one of the brethren 
 whom he shall appoint to that office. 
 
 '* That your Petitioner, being then in Priest's orders, was 
 presented to the Wardenship of the College by Lord De La Warr, 
 one of the Patrons, in 1846; and thenceforth said daily prayers 
 in the Chapel, and provided, as far as he was able, for the spiri- 
 tual and temporal welfare of the inmates. 
 
 " That the Lord Bishop of Chichester did, in the month of 
 May, in the year 1847, suspend the said Warden from all 
 Clerical functions in his diocese, without assigning any definite 
 reason for such suspension. 
 
 " That by means of the said suspension, confirmed and extend- 
 ed to the said College by a decision of the Court of Arches, your 
 petitioner is unable to perform the duties of a Priest towards its 
 
 inmates. 
 
 " That many of the said inmates are very aged and infirm, and 
 utterly unable to attend Divine Service in the Parish Church. 
 
 " That in order to comply with the Statutes of the College 
 the daily prayers are read in the Chapel by a lay-brother, the 
 said Warden being present, to the utter subversion of ecclesias- 
 tical order, and the just scandal of many members of the 
 Church. 
 
 "That the parish of East Grinstead is very extensive ; that the 
 
432 
 
 Vicar lias no Curate; and that its parochial superintendence is 
 beyond one man's strength ; much more, therefore, is the addi- 
 tional charge of many infirm and aged persons, who, beyond all 
 others, stand in need of constant and careful attention. 
 
 " That both by the inmates of Sackville College, and by others, 
 petitions have been presented to the Lord Bishop of Chichester, 
 requesting him to take any steps which to him might seem 
 proper, in order that your petitioner might be allowed again to 
 exercise his functions in the said College. 
 
 " That your petitioner has never at any time, to his knowledge 
 or belief, maintained or taught any doctrine which is not main- 
 tained by, or at least allowed in, the Church of England. 
 
 "That your petitioner is earnestly desirous to obtain from the 
 Lord Bishop of Chichester the reasons of his suspension, which 
 has now lasted for more than five years, in order that he may be 
 fairly tried, and either, being acquitted, restored to his functions, 
 or, being found guilty, dealt with according to the Canons. 
 
 "That your petitioner has many times prayed the Lord Bishop 
 of Chichester to make known to him the grounds of his suspen^. 
 sion, but the said Lord Bishop has always virtually refused. 
 
 " That your petitioner, therefore, having no other resource, 
 under GOD, but your Right Rev. House, humbly prays your 
 Right Rev. House to intercede with the Lord Bishop of Chiches- 
 ter, either to remove your petitioner's suspension, or to bring 
 him to a Canonical trial, in order that the truth or falsehood of 
 the aforesaid allegations may be made manifest. And your 
 petitioner will ever pray. 
 
 II. PAGE 244. 
 
 CD 
 
 Burton Jlgnes, August 30, 1854. 
 My Lord Archbishop, 
 
 The step which I now take, would have been taken somewhat 
 sooner, but for the rumors that my work on the Holy Eucharist 
 would be made the subject of legal investigation, I find it 
 
 
difficult lo believe that the intention is seriously entertained, for 
 the warmest opponents of that work deny Baptismal Regener- 
 ation, the Priestly Commission, and the validity of Absolution. 
 Now these doctrines are so positively affirmed in the Formularies 
 of our Church, that for one passage in them which presents 
 difficulties in mv system, there are a hundred by which that of 
 my opponents is plainly contradicted. I can hardly imagine 
 that they desire a rigor in the interpretation of our Formularies, 
 which must be fatal to themselves. But I should have felt it 
 due, both to my opinions and to those who shared them, to 
 defend myself to the utmost against such an assault. My book 
 has now been nearly a year and four months before the public, 
 and no legal proceedings, so far as 1 know, have been commenced. 
 And in the meantime my attention has been drawn to anolher 
 part of our Church's system, with which I have become painfully 
 conscious that I can no longer concur, I refer to the Royal 
 Supremacy. I am as ready, as any one, to allow Her Majesty 
 to be supreme over all persons and in all temporal causes within 
 Her dominions, and I shall always render Her, I trust, a loyal 
 obedience. But that She, or any other temporal ruler, is 
 supreme ' in all spiritual things or causes' I can no longer 
 admit. If the act of 1832 were all, on which my difficulties were 
 founded, I might justify myself, as I have heretofore done, by 
 the consideration that it was probably passed through inadvertence, 
 and had received no formal sanction from the Church. But my 
 present objection extends to the act of 1533, by which this 
 power was bestowed upon the King in Chancery, arid to the first 
 article in the 36th canon which is founded upon it. With 
 the grounds of my objection I need not trouble your 
 Grace, though I shall shortly state them to the public 
 through the Press. To your Grace, however, I desire 
 to state that I recall my subscription to the first article in the 
 36th canon, as believing it to be contrary to the law of God. 
 It remains, of course, that I should offer to divest myself of 
 the trusts and preferments of which this subscription was a 
 condition, and put myself, so far as it is possible, into the 
 28 
 
131 
 
 condition of a mere lay member of ihe Church. I therefore 
 tender my resignation to your Grace. 
 
 I remain, my Lord Archbishop, 
 Your Grace's obedient servant, 
 
 R. i. WlLBERFOHCE." 
 (2) 
 
 " Bishopthorpe, York, 31 August, 1854. 
 My Dear Sir, I cannot affect to be at all surprised at the 
 contents of your vetter just received. It is not necessary for 
 me to enter into a discussion of the questions alluded to in 
 your letter. But as far as by law I may, I accept of your 
 resignation of the preferments you hold in the Diocess of 
 York. You are aware, however, that in order to give full 
 legal effect to your intentions, a formal resignation should be 
 made before myself in person, or before a notary public. 
 With every feeling of personal feeling and esteem, 
 
 I remain, my dear sir, your faithful servant, 
 
 T. EBOR." 
 (3.) 
 
 " Burton Agnes, 5th Sept., 1854. 
 
 My Lord Archbishop, I have this morning been informed 
 that it was stated in the Yorkshire Gazette last Saturday, that 
 your Grace had at length determined to commence legal 
 proceedings against me, for my work on the Holy Eucharist. 
 Your Grace will perceive that my letter of August 30th was 
 based upon the supposition that no such proceeding was 
 determined upon. May I ask, there/ore, if the paragraph in 
 the Yorkshire Gazette is correct, since, if your Grace desires 
 to try the question, I am willing to delay the legal execution 
 of my resignation for that purpose. 
 
 I remain your Grace's obedient servant, 
 
 R. I. WlLBF.RFORCE." 
 
 (40 
 
 " Bishopthorpe, Yorke, Sept. 6th, 1854. 
 My Dear Sir, I saw in the Yorkshire Gazette the paragraph 
 
435 
 
 to which your letter of this morning alludes. By whom or 
 at whose suggestion, that paragraph was inserted, I have no 
 knowledge whatever any more than you have On the receipt 
 of your resignation, dated August 30ih, I gave orders to discon- 
 tinue all further inquiry on the subject of the ' complaint' which 
 had been laid before me. To that I adhere, as well as to my 
 acceptance of your resignation, 
 
 I am, my dear sir, your faithful servant, 
 T. EBOK." 
 
 JJ PAGE 26G. 
 
 So thoroughly is the Establishment, the Creature and Slave of 
 the State, that the regnant sovereign of England has power to 
 grant and recall episcopal jurisdiction, as e. g. 
 
 " The Queen has been pleased by letters patent under the 
 great seal of the United Kingdom, to reinstilute the Bishopric 
 of Quebec, and to direct that the same shall compose the Bishop- 
 ric of Quebec, and Her Majesty has been pleased to name and 
 appoint the Right Rev. Father in God George Jehosaphat Moun- 
 tain, Doctor of Divinity, heretofore Bishop of Montreal, 
 to be Bishop of the said See of Quebec. Her Ma- 
 jesty has also been pleased to constitute so much of the 
 ancient Diocess of Quebec as comprises the district of Montreal 
 to be a Bishop's Diocess and See, to be called the Bishopric 
 of Montreal, and to name and appoint the Rev, Francis 
 Filford to be ordained and consecrated Bishop of the said See 
 of Montreal." 
 
 In fact not an act, however trivial, can be done by either 
 of the (so-called) Bishops or any of their subordinates in the 
 Establishment, without her Majesty's sanction : knowing this, 
 and acquainted as one must be with the complete subjection of 
 mind and body (for soul it has not) of the Establishment, one 
 
436 
 
 cannot but be amazed at the hardihood and audacity of the 
 Tractarian party. The Queen regnant is in reality the Head 
 of the Church. She disposes of Bishoprics and constitutes 
 Diocesses as She deems fit, and also grants jurisdiction; if a 
 "Bishop" ordains, he does so after the candidate has in 
 his "presence first, freely and voluntarily subscribed to the 
 Thirty-nine Articles of Religion and the three articles contained 
 in the Thirty-sixth Canon, he having taken the oaths appointed 
 by law to be taken for, and instead of, the Oath of Supremacy" 
 also in the License granted to curates, the curate is to "read 
 the Common Prayer, and perform other ecclesiastical duties 
 . . . . according to the. form prescribed by the Book of 
 Common Prayer, made and published by the authority of Parlia- 
 went of this Kingdom of Great Britain/' provided he has made 
 
 the following declaration : " I , elk., do 
 
 declare that I will conform to the Liturgy of the Church as it 
 was by Law established" so that in truth the Establishment 
 is " but a piece of state mechanism." 
 
 THE DENISON CASE. 
 
 The judgment in this important case was delivered on Tuesday. 
 The time fixed for opening the proceedings was half-past one, long 
 before which hour the hall was crowded in every part. A large 
 proportion of the spectators consisted of clergymen. Archdeacon 
 Denison was accompanied to the Court by the Right Hon. Mr. 
 Henley, M.P. 
 
 His Grace the Archbishop of Canterbury, the Right Hon, S. 
 Lushington, the Very Rev. the Dean of Wells, the Rev. Dr. 
 Heurtley (Margaret Professor of Divinity, Oxford), Dr. Travers 
 Twiss ( Vicar- GeneralJ, the Rev. John Thomas (Chaplain to the 
 Archbishop^ Mr. F. H. Dyke (Registrar), and Mr. Felix Knyvett 
 (Secretary and Apparitor- General to his Grace) having taken their 
 seats, 
 
 Dr. Lushington then proceeded to pronounce the decision of the 
 
437 
 
 Court ; lie said, His Grace the Archbishop desires me to read 
 the following declaration : That his Grace has taken into his eon- 
 si deration the articles filed in this proceeding on behalf of the llev. 
 Joseph Ditcher, Vicar of the parish of South Brent, in the county 
 of Somerset and Diocese of Bath and Wells, against the Ven. 
 George Anthony Denison, Vicar of East Brent, and Archdeacon of 
 Taunton, in the county and diocese aforesaid ; the evidence adduce,^ 
 in proof of the said articles, the arguments of counsel and the 
 authorities cited, and with the assistance of his assessors, he has come 
 to the following conclusions. Before stating these conclusions, I 
 am desired by the Archbishop to explain how this proceeding came 
 to originate with his Grace. This arose in consequence of the 
 preferment held by the Ven Archdeacon being vested in the Bishop 
 of the diocese. By virtue of the statute which I now hold in my 
 hand viz., the 3rd and 4th Victoria, chap 8G when the Bishop 
 of the diocese has conferred the preferment held by the accused, the 
 duty of the Diocesan devolves on the Archbishop. In the fulfilment 
 of that duty, his Grace caused the original commission to be issued 
 . an obligation which, as his Grace has been advised, it was impera- 
 tive on him to discharge, there being no legal discretion vested in 
 him with respect to it. The 3rd section of the statute of Victoria 
 enacts, that when any clerk in Holy Orders oftiie United Church 
 of England and Ireland is charged with any offence against the laws 
 ecclesiastical, or when there exists touching such clerk any scandal 
 or evil reports to the effect that he has offended against the said 
 laws, it shall be lawful for the Bishop of the diocese, within which 
 the offence is alleged to have been committed, on the application of 
 any party complaining, or, if he think fit, on his own mere motion, 
 to institute proceedings. It is perfectly clear, therefore, that, if a 
 Bishop under this statute thinks fit to do so, he is entitled, in the 
 exercise of his discretion, to direct proceedings to be commenced of 
 his own mere motion. But it is not so with regard to an application 
 made to the Bishop. If it were so, the ancient law of the Church 
 would have been subverted by this statute. Lord Stowell, in the 
 case of the " Queen's Proctor General v. Stone" (I, Haggiirt's 
 Consistory Reports), uses these words : " It is not in the power of 
 the Bishop, by any intervention on his part, to refuse the process 
 of the Court to any one who is desirous of availing himself of it in a 
 proper case." That proposition does not stand on the authority of* 
 Lord Stowell only, but is confirmed by Sir Jijhn Nichol. What 
 would happen if the Archbishop or theBishop had a purely disc-re- 
 
, or not . 
 
 :. ; . . I r. . NVIiy 
 
 l!,.,i in .-\.-iy :. IP il uoiihl IT I nlii - !., llpOtl I 1 " ."illi. TII 
 
 in;-l.- I'.i Imp, .Mini' In prlli.il ;i. |ii lUtiOB I < . I I I , I I I 1 1 I , < I , ..I, 
 
 ; ml ..I' mi .mini .li.rli-iM.- <-r <m .,,,-,, mil of 1 1 n MX >r. 1 1 r<.nliirl ; or, 
 
 ll' In- . In. ;.-, wholly In |i|-rv.-|lt .HIV impl'liy fl'mil l.ll.lMI' plftOl 
 
 .in v . h n , hOU ' n 1 Ill nl.-i'.-.l ; I li-' '-"n . .pi.'ii.'c 
 
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 n. lid ili.il lln.-. inv- .In-Jili ;.llh.Mi)'h li.i , (I, 
 
 ) .Inir. Upon 111.' < 'I. T;-> I > i , 1 1 .1 1 1 ,.- \.|, IN' I Ilillhllril llll.liT 
 
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 mi. I. -I tin- l:.l.ilr '.I' <^n. -.-M EH 2 il" III. Tin i iml ;i |> 
 
 ilivolvnl in tin- C.trli.'UM .;),< iiHinrly, .1 I" wli.-ii mii-lil IM; 
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 III.- ..- <ni'l -..-i li I' lln- l.ilul'-, \\liii-li I \\ill QOWn 
 
 I. ! |ii'l:'i lii-r,- ijimlnl ilir \\ itnl . .|' (In- HClitlon, u Inrli <li .-l.i i't-tl 
 
 lli.il :m, . !. i ,- \ III.MI \\li-. -.liniil.l ;i.|\: ..|!\ .illinii or in.'iiiilaiM jiny 
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 riimrii, .,H.i. <MI being "vQiivtnttd" i> r..r.- MI.- r.r.iiim or iin< 
 
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 ., I-MIOM . .inn. .-.! i" iii- .-. 1 1. I.-, lii, -.1 111 thti proceeding, wert, tw wtw 
 
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 i , n i.. in- tin- inn- txprti lion r Bcripl 
 
 ,.!,,,-' i t,. u in, I, ii, s ,.,h , 1 1. i i ii. thii Hi ordc iii.ii > 
 m. iy in- ni.i.i.- 1 n. AVM in .ill. \\ I'V .n n i wherefore ill*- V .-n. \ 
 
 WM i ' "I |" runt I .-. I to gO ml, .m . s iiinn.i I mn <!' I In- S.-ripl m . 
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 in.f In- .1 more nn-.>Mv.'iii.-nl pr,., ,,|m-, ,,r nmr,- i.pjm r,| lo | he 
 
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 j. roin. inn i', l m li i in ol' ihr Thirty MIIM- Arlidr. \\hil .irr 
 
 lln- .|in-|]-in. nl' ihr CliUroh 'l !''.": l.nni, ;in i in I. i n I n.i ! ,Tin'.n 
 Inuihl 1.4- COUIptirtd "..I \\ilh Ih.if 'l.anh.r.l M'hn Ii || thronlv 
 
 I '1 (if III, < lull , II I'll \\ II II .1 inilll)!, T III' M! .'III. 'i I. 
 
439 
 
 Scripture. What might be the possible consequence of the adop- 
 tion of such a course? One or more judges might be found who 
 would conceive that certain doctrines were conformable with Scrip- 
 ture ; but should they hold that those doctrines (conformable in their 
 opinion with Scripture), were not equally comf'ormable with the 
 Thirty nine Articles, in what position would they then be placed ? 
 That anomaly is excluded by the law applicable to this case. It is 
 excluded from all our courts of judicature. The only question 
 which his Grace has tried or could try, having regard to the law, is 
 whether these sermons do or do not contain doctrines which are 
 directly opposed and repugnant to the Articles of the Church of 
 England ? I shall now state the conclusions at which his Grace 
 has arrived. They are these: That the 9th, 10th, llth, I3th, and 
 14th of the Articles, filed in this proceeding on behalf of the said 
 llev. Joseph Ditcher, are proved, and that the charges therein made 
 are established, so far asr is hereinafter mentioned. Whereas, it is 
 pleaded in the said 9th article, filed in this proceeding, that the said 
 Archdeacon, in a sermon preached by him in the cathedral church 
 of \\VHs on or about Sunday, the 7th of August, 1854, did advisedly 
 maintain and affirm doctrines contrary and repugnant to the 25th, 
 28th, 29th, and 35th of the Articles of Religion referred to in the sta- 
 tute of the 13th of Elizabeth, chap. 12, or some or one of them ; and 
 among other things did therein advisedly maintain and affirm, " that, 
 the Body and Blood of Christ, being really present after an immater- 
 ial and spiritual manner, in the consecrated bread and wine, are 
 therein and thereby given to all, and are received by all who come 
 to the Lord's Supper;" and " that to all who come to the Lord's 
 table, to those who eat and drink worthily, and to those who eat and 
 drink unworthily, the Body and Blood of Christ are given ; and that 
 by all who come to the Lord's table, by those who eat and drink 
 worthily, and by those who eat and drink unworthily, the Body and 
 Blood of Christ are received." His Grace, with the assistance and 
 unanimous concurrence of his assessors, has determined that the 
 doctrines in the said passages are directly contrary and repugnant 
 to the 28th and 29 th of the said Articles of Religion, mentioned in 
 the aforesaid statute of Queen Elizabeth, and that the construction 
 put upon the said Articles of Religion by the Von the Archdeacon 
 of Taunton viz., that the Body and Blood of Christ become so 
 joined to, and present in the consecrated elements by the act 
 of consecration, that the umvortny receivers receive in the 
 elements the Body and Blood of Christ, is not the true or an admis- 
 
440 
 
 sible construction of the said Articles of Keligion. That such 
 doctrine is directly contrary and repugnant to the 28th and 29th 
 Articles, and that the true and legal exposition of the said Articles 
 is, that the Body and Blood of Christ are taken and received hy the 
 worthy receivers only, who, in taking and receiving the same hy 
 faith, do spiritually eat the flesh of Christ and drink His blood 
 while the wicked and unworthy, by eating the bread and drinking 
 the wine without faith, do not in anywise eat, take, or receive the 
 Body and Blood of Christ, being devoid of faith, whereby only the 
 Body and Blood of Christ can be eaten, taken, and received. Where- 
 as it is pleaded in the said llth of the articles filed in this proceed- 
 ing, that divers printed copies of the said sermon or discourse in the 
 10th article mentioned as written and printed, or caused to be 
 printed, by the said Archdeacon Denison, were, by his order and 
 direction, sold and distributed in the year 1854 within the said 
 diocese of Bath and Wells ; and whereas the said sermon or dis- 
 course contains the following among other passages " That the 
 Body and Blood of Christ being really present, after an immaterial 
 and spiritual manner, in the consecraied bread and wine, are there- 
 in and thereby given to all, and are received by all who come to 
 the Lord's table ;" and, " that to all who come to the Lord's table 
 
 . to those who eat and drink worthily, and to those who eat and 
 
 drink unworthily the Body and Blood of Christ are given ; and 
 that by all who come to the Lord's table by those who eat and 
 drink worthily, and by those who eat and drink unworthily, the 
 Body and Blood of Christ are received." His Grace, with the 
 assistance of his assessors, has determined that the passages afore- 
 said contain a repetition of the erroneous doctrine charged in the 9th 
 article filed in this proceeding ; and that such doctrine is directly 
 contrary and repugnant to the 28th and 29th of the Articles of 
 lieligiou mentioned in the aforesaid statute of Queen Elizabeth. 
 Whereas it is pleaded in the said 14th of the articles filed in this 
 proceeding that divers printed copies of a sermon or discourse in 
 the 12th article mentioned as written and printed, or caused to be 
 printed, by the said Archdeacon, Were by his order and direction 
 sold and distributed in the years 1853 and 1854 within the afore- 
 .said diocese of Bath and Wells ; and whereas, the said sermon or 
 discourse contains the following among other passages: " Tha^ 
 to all who come to the Lord's table to those who eat and drink 
 worthily, and to those who eat anddrink unworthily the Body and 
 Bloud of Christ are given ; ;uid that by all who come to the Lord's 
 
411 
 
 table, by those who eat and drink worthily, and by those who eat 
 and drink unworthily, the Body and Blood of Christ are received"; 
 and " it is not true that the consecrated bread and wine are changed 
 in their natural substances, for they remain in their very natural 
 substances, and therefore may not be adored. It is true that worship 
 is due to the real, though invisible and supernatural, presence of 
 the Body and Blood of Christ in the Holy Eucharist under the form 
 of bread and wine," his Grace, with the assistance of his assessors, 
 has determined that the doctrines in the said passages are directly 
 contrary and repugnant to the 28th and 29th of the said Articles of 
 Religion mentioned in the aforesaid statute of Queen Elizabeth. 
 His Grace desires me further to state that he will allow time to the 
 Ven. Archdeacon to revoke his error until Wednesday, the 1st of 
 October next ; when, if no such revocation as is required by the 
 statute of Elizabeth aforesaid shall be made and delivered by that 
 time into the Registry of Bath and Wells, he will, in obedience to 
 the said statute, pronounce sentence in this Court, which will be 
 adjourned to Tuesday, the 21st day of October next, and be held 
 in this place at half past one o'clock. 
 
 Dr, Phillimore The Archdeacon appeals from the sentence of 
 his Grace and the assessors. Perhaps, therefore, the Court will 
 assign some time for the appeal to be prosecuted. 
 
 Dr. Lushington Certainly not. You cannot appeal against any 
 interlocutory decree. 
 
 Dr. Phillimore I understand the sentence to be given in this 
 case. 
 
 Dr. Lushington No sentence is given, and no decree made. 
 
 Dr. Phillimore Do I understand the 1st of October to be fixed 
 for that purpose? 
 
 Dr. Lushington No : that is the day fixed for revocation. 
 
 Dr. Phillimore Then I understand the Court to say no appeal 
 can be made now ? 
 
 Dr. Lushington Certainly not. It is no sentence or decree. 
 The course will be, if the Archbishop thinks right, there may be 
 at the end a judgment and afterwards a decree according to the 
 statute. There is no decree. It is only an intimation of the Arch- 
 bishop's opinion. 
 
 The Court then adjourned. 
 
442 
 
 We find that we have omitted the sentence of the Court 
 of Arches in re Denison, which we beg to append, as also a 
 curious trial at a Metropolitan Police Court regarding the con- 
 duct of Eev. C. Lowder, Curate of S. Paul's, Knightsbridge. 
 
 SENTENCE OF DEPRIVATION. 
 
 "In the name of God, Amen. 
 
 Whereas, there is now depending in judgment before us, 
 John Bird, by Divine Providence Lord Archbishop of 
 Canterbury, Primate of ail Engknd, and Metropolitan, acting 
 under the provisions of a certain act of Parliament made 
 and passed in the 3rd and 4th years of the reign of her 
 present Majesty, entitled " An Act for better enforcing Church 
 Discipline," a certain cause or proceeding promoted by 
 the Rev. Joseph Ditcher, Clerk, Vicar of the parish of 
 of South Brent, in the county of Somerset, against th Venerable 
 George Anthony Deitison, a Clerk in Holy Orders of the United 
 Church of England and Ireland, Archdeacon of Taniiton, and 
 Vicar of the parish of East Brent, in the said countv of 
 Somerset, and in the dioceses of Bath and Wells, and province 
 of Canterbury, which said cause or proceeding is promoted, and 
 brought before us, by reason that the patronage or right of 
 presentation, as well of, in, and to the said Archdeaconry of 
 Tauuton, as of, in, and to the said vicarage of East Brent, 
 belongs to the Lord Bishop of the diocese of Bath and Wells 
 aforesaid ; and whereas we, rightly and duly proceeding in the 
 said cause or proceeding, issued our commission under our 
 hand and seal, authorising and requiring the commissioners 
 therein named to inquire into the grounds of the charges made 
 against the said George Anthony Denison ; and whereas the 
 aid commissioners having met and examined witnesses, trans- 
 mitted to us under their hands and seals the depositions of ihe 
 witnesses taken before them, and also a report of the unanimous 
 opinion of the commissioners present at the inquiry, that there 
 was sufficient prim a facie ground for instituting proceedings 
 against the said George Anthony Denison ; and whereas articles 
 were thereupon drawn up ami filed, as required by the said act 
 of Parliament, wherein the said George Anthony Denison was 
 charged and articled touching and concerning his soul's health, 
 and the lawful correction and reformation) of his manners and 
 excesses, and more especially for having offended against the 
 laws and statutes, and against the constitutions and canons 
 Ecclesiastical of this realm, by having preached three several 
 sermons or discourses in the Cathedral Church of Wells, as 
 therein mentioned, and by having written, printed, published, 
 dispersed, and set forth, or caused to be primed, published, 
 
443 
 
 xlispersed, and set forth, the said sermons respectively, vvilh 
 prefaces, advertisements, appendices, and sundry notes thereto, 
 and l>y having advisedly maintained or affirmed in such sermons, 
 prefaces, advertisements, appendices, and notes, certain posi- 
 tions or doctrines, directly contrary and repugnant to the 
 doctrine of the United Church of England and Ireland as by 
 law established, and especially to the articles of relig'ion agreed 
 upon by the Archbishops and Bishops of both provinces and 
 the whole Clergy in the Convocation holden at London in the 
 year of Our Lord God 1562, according to the computation of 
 the Church of England, for the avoiding of diversities of 
 opinions, and for the establishing of consent touching true 
 religion, or some or one of them, and against the act or statute 
 made in the parliament holden at Westminster in the 13th year 
 of the reign of her late Majesty Elizabeth, Queen of England, 
 entitled ' An Act for the Ministers of the Church to be of Sound 
 Religion ;' and whereas the said George Anthony Denison was 
 duly served with a copy of the said Articles, and was duly 
 required by writing under our hand to appear and to make 
 answer to the said Articles ; and whereas we, rightly and duly 
 proceeding in the said cause or proceeding, with the assistance 
 of three assessors nominated by us to wit, the Right Hon. 
 Stephen Lushington, Doctor of Laws, Judge of her Majesty's 
 High Court of Admiralty of England, and who has practised as 
 an advocate for five years and upwards in the Court of the 
 Archbishop of the said piovince of Canterbury; the Very Rev. 
 George Henry Sacheverell Johnson, Master of Arts, Dean of 
 the Cathedral Church of Wells ; and the Rev. Charles Abel 
 Heurtley, Doctor in Divinity, the Lady Margaret's Professor of 
 Theology in the University of Oxford having heard, seen, and 
 understood, and fully and maturely discussed the merits and 
 circumstances, and diligently searched into and considered of 
 the whole proceedings had and done therein, and observed all 
 and singular the matters and things that by law ought to be 
 observed, and having heard witnesses examined in proof of the 
 said Articles, and heard advocates and proctors on both sides 
 thereon, did on Tuesday, the 12th day of August, 1866, pro- 
 nounce, decree, and declare, that the eight first Articles filed 
 against the said Archdeacon were proved, so far as is by law 
 necessary; that the 9th, 10th, llth, 13th, and 14th of the 
 Articles filed in the said cause or proceeding, on behalf of the 
 said Rev. Joseph Ditcher were proved, and that the charges 
 therein made were established, so far as in hereinafter men- 
 tioned; and that whereas it is pleaded in the said 9th Article, 
 filed in the said proceedings, that the said Archdeacon, in a 
 
444 
 
 sermon preached by him in the Cathedral Church of Wells, on 
 or about Sunday, the 7th of August, 1853, did advisedly 
 maintain and affirm doctrines directly contrary and repugnant 
 to the 25th, 28th, 29th, and 85th of the Articles of religion 
 referred to, in the statute of the 13th of Elizabeth, chapter 12, 
 or some or one of them, and amongst other things did therein 
 advisedly maintain and affirm 'that the Body and Blood of 
 Christ being really present after an immaterial and spiritual 
 manner in the consecrated bread and wine are therein and 
 thereby given to all, and are received by all who come to tho 
 Lord's Table;' and 'that to all who come TO the Lord's Table, 
 to tbose who eat and drink worthily, and to those who eat and 
 drink unworthily, the Body and Blood of Christ are given ; and 
 that by all who come to the Lord's Table, by those who eat 
 and drink worthily, and by those who eat and drink unworthily, 
 the Body and Blood of Christ are received* we, the said 
 Archbishop, with the assistance and unanimous concurrence' 
 of our said assessors, did determine that the doctrine in the 
 said passages was directly contrary and repugnant to the 28th 
 and 29th of the said Articles of religion mentioned in the 
 aforesaid statute of Queen Elizabeth, and that the construction 
 put upon the said Articles of religion by the Ven. the Arch- 
 deacon of Taunton viz., that the Body and Blood of Christ 
 become so joined to, and become so present in, the consecrated 
 elements by the act of consecration, that the unworthy receivers 
 receive in the elements the Body and Blood of Christ, is not 
 the true or an admissible construction of the said Articles of 
 religion; that such doctrine is directly contrary and repugnant 
 to the 28th and 29fh Articles, and that the true and legal 
 exposition of the said Articles is, that the Body and Blood of 
 Christ are taken and received by the worthy receivers only, 
 who, in taking and receiving the same by faith, do spiritually eat 
 the flesh of Christ and drink His Blood, while the wicked and 
 unworthy, by eating- the bread and drinking the wine without 
 faith, do not in anywise, eat, take, or receive the Body and 
 Blood of Christ, being void of faith, whereby only the Body 
 and Blood of Christ can he eaten, taken, and received; and 
 whereas it is pleaded in the said llth of the Articles filed in 
 the said proceeding that divers printed copies of the said sermon 
 or discourse in the 10th Article mentioned as written and 
 printed, or caused to he printed, by the said Archdeacon 
 Denison, were by his order and direction sold and distributed 
 some time in the years 1853 and 185-1 within the siiid diocese 
 of Bath and Wells ; and whereas the said sermon or disc, urse 
 contains the following among- other passages: 
 
445 
 
 " That the Body and Blood of Christ being really present after 
 an Immaterial and spiritual manner in the. consecrated bread and 
 wine, are therein and thereby given to all, and are received by all 
 who come to the Lord's Table ,' and * That all who come to the 
 Lord's Table, to those who eat and drink worthily, and to those 
 who eat and drink unworthily, the Body and Blood of Christ are 
 a'iven ; and that by tdl who come to the Lord's Table, by those 
 who eat and drink worthily, and those who eat and drink un- 
 worthily, the Body the Blood of Christ are received;" we, the 
 said Archbishop, with the assistance of our said assessors, did de- 
 termine that the passages aforesaid contain a repetition of the er- 
 roneous doctiine charged in the 9th Article filed in this proceed- 
 ing, and thai such doctrine is directly contrary and repugnant to 
 the 28th and 29th of the Articles of religion, mentioned in the 
 aforesaid statute of Queen Elizabeth ; and whereas it is pleaded 
 in the 14th of the said Articles, filed in the said proceeding, 
 that divers printed copies of a sermon or discourse in the 12th 
 Article mentioned as written and printed, or caused to be 
 printed, by the said Archdeacon, were by his order and direc- 
 tion sold and distributed in the years 1853 and 1854 within the 
 said diocese of Bath and Wells ; and whereas the said sermon 
 or discourse contains the following, among other passages : 
 
 " ; That to all who come to the Lord's Table, to those 
 who eat and drink worthily, and to those who eat and 
 drink unworthily, the Body and Blood of Christ are given ; 
 and that by all who come to the Lord's Table by those who eat 
 and drink worthily and by those who eat and drink unworthily, 
 the Body and Blood of Christ are received ;' and ' It is not true 
 that the consecrated bread and wine are changed in their natu- 
 ral substances, for they remain in their very natural substances, 
 and therefore may not, be adored. It is true that worship is due to 
 the real though invisible and supernatural presence of the Body and 
 Blood of Christ in the Holy Eucharist, under the form of bread 
 and wine ;' we, the said Archbishop, with the assistance of 
 our said assessors, did determine that the doctrines of the said 
 passages are directly contrary and repugnant to the 28th and 
 29th of the said Articles of religion, mentioned in the aforesaid 
 statute of Queen Elizabeth; and whereas we, the said Archbi- 
 shop, thereupon allowed time to the said Archdeacon to revoke 
 his error, until Wednesday, the 1st day of October then ensuing, 
 and now last past, with intimation that if no such revocation as 
 is required by the statute of Elizabeth aforesaid should be made 
 and delivered into the Registry of Bath and Wells by that time, 
 we would, in obedience to the said s f a'n(.e, pronounce sentence 
 in the said cause or proceeding, which was thereupon adjourned 
 
44G 
 
 to Tuesday, the 21st of October instant, and has from thence 
 been further adjourned to this day ; and whereas the said 
 Venerable George Anthony Denison, notwithstanding the pre- 
 mises, hath not made or delivered any such revocation as afore- 
 said, but doth still persist in and hath not revoked his said 
 error, and the said promoter, by his proctor, earnestly praying 
 sentence to be given, and the proctor of the said George Antho- 
 ny Denison praying justice, without waiving his protests ; there- 
 fore we, the said John Bird, the Archbishop aforesaid, 
 having first called upon the name of Christ, and setting 
 God alone before our eyes, have, with the assistance oi 
 the said Right Hon. Stephen Lushing ton, the Very Rev. 
 George Henry Sacheverell Johnston, Dean of Wells, and of the 
 .Right Rev. Thomas Carr, a Bishop of the Church of England, 
 and Rector of St. Peter and St. Paul's, in the city of Bath, in 
 the County of Somerset, and diocese of Batli and Wells, and 
 the Rev. Charles Otway Maine, Clerk, Prebendary of the Cathe- 
 dral Church of Wells, aforesaid, and the Rev. John Thomas, 
 Doctor of Civil Laws, sitting with us in the said cause, with 
 whom we have fully communicated on this behalf; and having 
 maturely deliberated upon the proceedings had therein, and 
 the offence proved, exacting by law deprivation of Ecclesiastical 
 promotion, have thought fit to pronounce, and do accordingly 
 pronounce, decree, and declare, that the said Ven. George 
 Anthony Denison, by reason of the premises, ought by law to 
 be deprived of his Ecclesiastical promotions, and especially of the 
 said Archdeaconry of Taunton., and of the said vicarage 
 and parish church of East Brent, in the county of Som- 
 erset, diocese of Bath and Wells, and province of Can- 
 terbury ; and all profits and benefit of the said Archdeaconry, 
 and of the said vicarage and parish church, and of and from all 
 and singular the fruits, tithes, rents, salaries, and other Eccle- 
 siastical dues, rights, and emoluments whatsoever belonging 
 and appertaining to the said Archdeaconry and to the said 
 vicarage and parish church ; and we do deprive him thereof 
 accordingly, by this our definite sentence or final decree, which 
 we read and promulgate by these present." 
 
 Archdeacon Denison has written the following letter to the 
 Morning Post, which we publish with much pleasure: 
 
 " I. In respect of the receiving of the Body and Blood of 
 Christ by the wicked I find in Article twenty-five the words 
 following: ' They that receive them (the sacraments) unwor- 
 thily purchase to themselves damnation, as S. Paul saith.' I 
 find in the Catechism that a sacrament has two parts, the out- 
 ward and the inward. That the inward part, or thing signified, 
 
447 
 
 of the sacrament of the Lord's Supper is the Body and Blood of 
 Christ. I am therefore unable to deny that the inward part, or 
 thing signified, of the sacrament, the Body and Blood of Christ, 
 are received hy the wicked to their damnation ; and I disclaim 
 the receiving of them in any other sense. 
 
 " II. In respect of the worship due In the notice appended 
 to the first Book of Homilies, and referred to, as of authority. 
 in the title-page of the second Book, there are the words follow- 
 ing : ' Of the due receiving of His blessed body and blood, 
 under the form of bread and wine,' My proposition is ' It, 
 is true that worship is due to the real, though invisible and 
 supernatural, presence of the Body and Blood of Christ in the 
 Holy Eucharist ' under the form of bread and wine.' I have, 
 in the only two places in which I have spoken of the worship 
 due, expressly denied that worship is due to the consecrated ele- 
 ments. I am unable to deny that Christ, Himself the thing 
 signified of, the sacrament, is to he worshipped in and with the 
 sacrament. I say that, apart from and without the sacrament 
 wheresoever He is, He is to be worshipped. I disclaim any 
 other worship. 
 
 GEORGE ANTHONY DENISOiV, 
 
 Archdeacon ofTaunton. 
 
 Bath. October 23, 1856." 
 
 Some sixteen gentlemen who style tltemselves " Priests of 
 the one Catholic and Apostolic Church," and pretend that they 
 are " called by God's providence to minister in the Province of 
 Canterbury, according to ihe Book of Common Prayer/' have 
 addressed the following protest to " J. B. Cant." Assuredly 
 this act of theirs is by no means indicative of that filial and 
 child-like obediance inculcated by the " Tracts for the Times," 
 and other similar productions, which called the party, whose 
 names are appended to this curious document, into existence. 
 
 ** We, the undersigned, priests of the one Catholic and 
 Apostolic Church, called by God's Providence to minister in 
 the province of Canterbury according to the Book of Common 
 Prayer, do hereby, in the presence of Almighty God, and in 
 humble conformity with the tenor of our ordination vows, as 
 we understand them, make known and declare as follows : 
 
 " 1. We believe (in the words used in the Book of Homilies) 
 that we 'receive the body and blood of our Lord Jesus Christ 
 under the form of bread and wine ;' and with Bishop Cosin, 
 * that upon the words of consecration, the Body and Blood 
 of Christ is really and substantially present, and so exhibited 
 and given to all that receive it ; and all this, not after a physical 
 and sensual, but after a heavenly and incomprehensible man- 
 ner ;' of which statement, Bishop Cosin says, ' it is confessed 
 by all Divines.' 
 
448 
 
 " 2. We believe, in the words of Bishop Ridley, * that tlie 
 partakinge of Christ's bodie and of h:s bloude unto the faithfull 
 and gocllie, is the partakinge and fellowship of life and of im- 
 mortal 1 tie.' And again, of the bad and ungodlie receivers. S. 
 Paul plainlie saieth thus: ; He that eateth of this breade and 
 driuketh of this cuppe unworihilie, he is guilty of the bodie and 
 blonde of the Lord. He that eateth and drinketh unworthilie, 
 eateth and drinketh his own damnation, because he esteemeth 
 not the Lord's hodie ; that is he receiveth not the Lord's bodie 
 with the honour which is due unto hym.' Or with Bishop 
 Poynte, ' that the Kucharist, so far as appertains to the nature 
 of the sacrament is truly the body and blood of Christ, is a 
 truly divine and holy thing, even when it is taken by the un- 
 worthy ; while, however, they are not partakers of its grace and 
 holiness, but eat and drink their own condemnation.' 
 
 " 3. We hold with Bishop Andrewes, that ' Christ himself, 
 the inward part of the Sacrament, apart from and without the 
 Sacrament, wheresocr He is, is to be worshipped.' With whom 
 agrees Archbishop Bramhall ; ' The Sacrament is to be adored, 
 * says the Council of Trent, that is (formally), ' the body and 
 blood of Christ,' says some of your authors ; we say the same; 
 ' the Sacrament,' that is, ' the species of bread and wine, say 
 others ; that we deny.' 
 
 We therefore being*convineed, 
 
 " 1. That the doctrine of the real presence of ' the Body 
 and Blood of our Saviour Christ under the form of bread and 
 wine' has been uniformly held as a point of faith in the Church 
 from the Apostolic times ; and was accepted by general Councils, 
 as it is also embodied in our own formularies; 
 
 " 2. That the interpretation of Scripture most commonly 
 held in the Church has been, that the wicked, although they can 
 in no wise be partakers of Christ nor 'spiritually eat His flesh and 
 drink His blood,' yet do in the Sacrament not only take, but eat 
 and drink unworthilv, to their own condemnation, the Body and 
 Blood of Christ, which they do not discern ; 
 
 " 3. That the practice of worshipping Christ then and there 
 especially present, after consecration and before communicat- 
 ing, has been common throughout the church ; 
 
 " And moreover that the Thirty-nine Articles were intended 
 to be, and are, in harmony with the faith and teaching of the 
 ancient undivided church ; 
 
 " Do hereby protest earnestly against so much of the opinion 
 of his Grace the Archbishop of Canterbury, in the case of 
 Ditcher v. Deni on, as implies directly or indirectly, that such 
 
449 
 
 statements as we have cited above are repugnant to the doc- 
 trine of the Thirty-nine Articles. 
 
 " And we appeal from the said opinion, decision, or sentence 
 of his grace, in the first instance, to a free and lawful synod of 
 the bishops of the province of Canterbury ; and then, if need 
 be, to a free and lawful synod of all the churches of our com- 
 munion, when such by God's mercy may be had. 
 
 "Bartholomew, C. C., M. A., Perpetual Curate, S. David's, 
 
 Exeter. 
 
 " Bennett, W. J. E., M.A. Vicar of Frome. 
 " Carter, Thomas T., M. A., Rector of Clewer, Oxon. 
 " Grueber, C. E., Incumbent of St. James's, Hambridge. 
 ' Heathcote, W. Beadon, B. C. L., Precentor of Salisbury 
 
 Cathedral. 
 Henderson, T. M. A., Prebendary of St. Paul's, Vicar of 
 
 Messing. 
 
 " Keble, John, M A., Vicar of Hursley, Winchester. 
 " Neale, J. M., M A., Sackville College. 
 " Plumer, C. T., M. A., Rector of Elstree Rochester. 
 " Popham, J. L., M. A., Prebendary of Salisbury, Rector of 
 
 Chilton Folliatt. 
 *' Pusey, E. B., D. D., Regius Professor of Hebrew, Canon 
 
 of Christ Church, Oxford. 
 Scott, William, B. D., Perpetral Curate of Christ Church, 
 
 Hoxton, London. 
 " Stuart, E., M. A., Incumbent of St. Mary Magdalene, 
 
 Munster-street, London. 
 
 " Williams, Isaac, B. D., Stinchcombe, Gloucestershire. 
 " Woodford, J. R., M. A., Vicar of Kempsford, Gloucester- 
 shire. 
 
 " Yard, G. B., M. A., Rector of East Torrington with Wrag- 
 by, Lincolnshire." 
 
 PusEYiSM.-r-The Rev. Charles F.Lmvder, one of the curates 
 of St. Barnabas Church, Pimlico, described as of St. Barnahas 
 College, appeared to a summons charging him with assaulting 
 John Ledwich. 
 
 The complaint arose out of the fierce struggle which has 
 been going on between the Puseyite and anti-Puseyite party 
 of St. Barnabas and St. Paul's ever since the ejection of the 
 Rev. Mr. Bennett. 
 
 Mr. Peckbam, from the establishment of Mr. Hewit, 
 solicitor, appeared on behalf of the complainant. In opening 
 the case, he said he might perhaps be allowed to state the 
 circumstances which had given rise to ih.is extraordinary 
 charge. There was in the district of St Paul and St. Bar- 
 29 
 
450 
 
 mbas, P. n election, on Easter Tuesday, for the office of church- 
 warden. It was not necessary to mention as important to the 
 charge with which the magistrate had to deal the particular 
 character of that contest ; hut there were two candidates for 
 ihe office, the cause of one of which was espoused by the 
 defendant, whilst the complainant \VHS a man employed to carry 
 11 board hy a committee seeking 1 to procure the return of the 
 cth-r candidate. The complainant was carrying his board in 
 Ebury-street on the day in question, when he was astounded to 
 find himself suddenly attacked by a number of lads throwing 1 
 stones at him. 
 
 ".?rip jocosely remarked that it was not only unlawful 
 to carry a board, but an attendant evil upon the illegality 
 seemed to be, that it had the effect of attracting eggs and 
 stones, ce iahily not very pleasant things. 
 
 Mr. Peckham would say nothing about the legolity or 
 illegality 'of carrying aboard at present, as there was an charge 
 upon that subject at present before the magistrate. Jt was 
 unpleasant to the bearer that it had, in this instance, the 
 attractive qualities described. Ihe circumstance became the 
 subject of inquiry by the committee, when, to their surprise, it 
 was ascertained that the eggs were furnished to the persons 
 throwing them by the defendant, and that they were incited by 
 him to commit the assault, which was the subject of the present 
 charge. 
 
 Mr. Broderip expressed his opinion that there was some 
 difficulty in sustaining a charge like the present ; the very 
 first step in the case showed an illegal act on the part of the 
 complainant in carrying the board. 
 
 Mr. Peckham remaked that it was not the sort of board 
 prohibited by statute, it had no pole, The man and his board 
 were what Mr Charles Dickens had facetiously termed an 
 " animated sandwich." 
 
 Mr. Broderip smiled, and thought that if a man was guarded 
 like a tortoise by his shell, and had no pole, it was^a very 
 ingenious way of avoiding an Act of Parliament, which it seemed 
 must have a pole to make it of effect. However, to Have the 
 pole, if Mr. Peckham could prove that defendant directed, or 
 by words encouraged A. B. to throw anything, it would be an 
 assault. As there was evidently mueh else behind this, would 
 it riot have been better to have taken another course ? If the 
 were competent of the proof described, defendant might 
 have been made answerable for a riot, instead of a common 
 assault. It was quite obvious that there was something behind 
 the case; and was this the form to try anything of the sort? 
 
451 
 
 He had no doubt the gentleman who had charge of the case 
 knew well what he was about; and if he thought it the best 
 course to pursue for the common assault, he should be most 
 happy to give the case his best attention, 
 
 Mr. Peekham admitted, that if he had been consulted before 
 the summons had been issued, he should not have recommended 
 proceeding's to have been taken in the present form ; but as it 
 had been done, he was in a condition to support the charge in 
 the present shape. 
 
 Mr. Broderip having invited him to go on, 
 Mr. Peekham observed that, after the information received 
 by the committee, the churchwarden waited upon the defendant, 
 as they could not positively believe that he had so far forgotten 
 himself, when he had made a direct admission of the act 
 imputed to him, stating that it had been done in a moment of 
 indiscretion and \Aantofreflection. This admission was followed 
 up by a letter from defendant, repeating it, and acknowledging 
 that he h:\d incited the boys (the chorister of St. Barnabas) to 
 bedaub the board, and offering to make any reparation to the 
 person who had carried it. As it was a public offence, and 
 required public notice, the matter had been brought to this 
 court ; but if the defendant was now willing to express his regret 
 publicly, as he had done privately, his (Mr. Peckham's) 
 instructions warranted, nay desired, him to retire from this 
 prosecution. 
 
 The reverend defendant said he would now most distinctly 
 
 repeat his regret. He admitted it was a most foolish thing 
 for him to have done. 
 
 Mr. Peekham said he was quite content. He would not 
 
 intimate one word about the reparation ; he would leave that 
 
 entirely to the defendant's free will. 
 
 Mr. Broderip was happy to see this gentlemanly feeling 
 
 exhibited in the matter, and having heard that Mr. Peekham 
 
 did not wish to offer any evidence against the defendant, 
 
 said there was an end of the case ; but, in conclusion, he 
 
 could only express his most earnest hope that no more such 
 
 unseemly things would take place. 
 
 The remark was followed by suppressed applause a from a 
 
 large auditory, who appeared to take great interest in the 
 
 proceedings. 
 
 We understood defendant gave the complainant 2/., as a 
 
 recompense for the pelting he had received. 
 
452 
 
 The Rev. W. J, E. Bennett has given us permission, says the 
 Union, toinsert the following irnportantletteiym theDenison Case, 
 addressed by him to his Diocesan, the Bishop of Bath and Wells.* 
 MY LORD BISHOP The essential ground -work of the office 
 of a Parish Priest is truth fulness. And this in two respects : 
 towards the Bishop under whom he serves in the Church, and 
 /"rds thr- Parishioners for whom he labors. Any retention 
 within himself of a doctrine which he dares not, for fear of men, 
 enunciate of which, with any view to his own personal position, 
 he keeps back or hides, is fatal to his character and the vitality 
 of his office. 
 
 Reserve, indeed, in the sacred mysteries of our holy Religion 
 is justifiable, sometimes necessary, even as our Lord has said : 
 " 1 have many tin' rigs to say unto you, but ye cannot bear them. 
 now.'' We are not to " cast our pearls before swine, lest they 
 turn again and rend us." We are to feed the grown up men with 
 " strong meats/' but the babes " with milk." But these direc- 
 tions of our Blessed Lord and His Apostle affect only the time 
 and manner of our communicating religious truth : they do not 
 authorize concealment; or evasion of the truth itself. Entrusting 
 us with discretionary power in the different circumstances of our 
 teaching as to its application, we are still forbidden to " handle 
 the Word of God deceitfully, but by MANIFESTATION of the 
 Truth, to commend ourselves to every man's conscience in the 
 sight of God." 
 
 It is obvious that the Church conld never hold together as a 
 Body were it possible that an individual Priest or Bishop could 
 bear office within her, and yet, either from vagueness of mind, 
 have no opinion at all ; or, from want of sincerity, retain a power 
 of withholding what his opinion might be. Hence the necessity 
 of a test imposed in the form of Articles of Faith, which are to 
 be subscribed by every one who serves the Church in a minis- 
 terial capacity. These Articles of Faith pre-suppose that it is 
 necessary in him who teaches, whether he be Bishop or Priest, to 
 have a decided opinion of some sort. They assume by their very 
 existence, that it is necessary to profess that decided opinion. 
 Moreover, they demand by the fact of their subscription, before 
 institution to any office in the Church, that for the sake of unity, 
 and mutual trust between the clergy and the people, such decided 
 opinion should be known, that it should be known beyond the 
 possibility of concealment, evasion, duplicity, or compromise. 
 
 * It occurs as the Preface to a most able and valuable volume just 
 published, of which we hope to give a Review next week, entitled 
 " An Examination of Archdeacon Denison's Three Propositions of 
 Faith." (London: Whittaker and Cleaver.) 
 
 
453 
 
 And if this be true in general and, my Lord, there can surely 
 be little doubt of it, when in consequence of it this land swarms* with 
 non-conformists, dissenters, and schismatics of every kind such 
 dissent and schism being mainly caused in conscientious minds 
 by the stringency of the Church's test in her Thirty-nine Articles 
 if this be true in general, much mere must it be true when con- 
 troversies unhappily arise on questions of special doctrine in- 
 volved in those articles of faith. 
 
 There are indeed mysteries solemn and deep-seated mysteries 
 in our faith, specially those involved in the Blessed Sacra- 
 ments, concerning which in ordinary times Humility would veil 
 all attempt to dogmatize or define, and Faith would say, " Let 
 us not reason, but believe." But when, in the infirmity of our 
 nature, those mysteries of our religion are called in question by 
 circumstances over which we have no control ; and when, without 
 our fault, they are thrust not only upon the Church but upon the 
 world when the congregations of the faithful in every Diocese 
 are disturbed and distracted when men in every position of life 
 are canvassing 1 the secret things of God, in the common writings 
 and assemblies of the people then, although with grief and with 
 reluctance be it said, yet it is necessary, for the truthfulness of 
 the Pastoral character, that we should mutually know what we 
 all think, what we all intend, what we have in our mind to be- 
 lieve, to profess, and to teach. 
 
 Up to the late judgment of the Archbishop of Canterbury in 
 your Lordship's diocese, the mysteries of the Holy Eucharist 
 might indeed have been kept back in decent reserve as matters of 
 popular teaching; but now, since men have forced the awf illness 
 of God's truths before, the profane and our very Primate has not 
 scrupled to declare in a Court open to the people that which is in 
 his opinion the interpretation of an Article of Faith regarding the 
 Holy Eucharist it becomes our imperative duty, if we differ 
 from that interpretation, to assert that difference. We sre 
 placed in a position which requires of us de novo to declare to the 
 world what we really are, in respect of the new interpretation of 
 the Church now promulgated ex cathedra by one Bishop, and 
 not denied by any other. 
 
 It has been said by some that the enunciation of the Archbishop 
 of Canterbury, and the decree of the Court of Bath, have no power 
 in point of Ecclesiastical Law to fix a meaning on the Articles, 
 and that we may still continue to hold the very same opinions 
 that we have ver held. To which there is an evident reply on 
 the ground of that truthfulness which 1 advocate as necessary for 
 the purity of the pastoral office. As long as the Archbishop's 
 opinion was not known by any public act, such might have been 
 the case, but not under the present circumstances ; and certainly 
 
454 
 
 not for you/ Lordship and myself, when the Archbishop, con- 
 trary to the Canons of the Church, has invaded this Diocese, and 
 sentenced to deprivation a Priest and an Archdeacon of our own, 
 promulgating in the act of deprivation, publicly and notoriously, 
 and before the whole world, an heretical opinion. Such heretical 
 opinion in such a peculiar case, and specially to us of the Diocese 
 of Bat!) and Wells, becomes, if undented and unresisted, a judg- 
 ment of the Church ex cathedra. 
 
 It is true many Bishops have held heretical and unorthodox 
 opinions, which have in nowise bound the Church. This I have 
 shewn in the following pages, in order to maintain that the in- 
 tegrity of the Church is not destroyed by the present state of the 
 controversy ; but, on the contrary, to comfort weak minds in the 
 proof that abundant grounds of hope, even ecclesiastically, re- 
 main to us. In our own country, Bishop Hoadley held, most 
 notoriously, heretical opinions; arid, in particular, on this very 
 question of the Presence of our Blessed LORD in the Eucharist. 
 The opinion of Archbishop Craniuer, was unquestionably hetero- 
 dox in many of the publications which he issued, as in his 
 *' Treatise on the Sacrament," and his " Answer to Gardiner." 
 His belief in the Real Presence was unsettled by Alasco and 
 Peter Martyr; and he seems to have been altogether perplexed 
 and confused in what he held. But then these were private 
 opinions. Feeling that they were private opinions, Cranmer 
 appealed to a General Council, and protested that he did not wish 
 to maintain any point of faith which was adverse to the Catholic 
 Church.* 
 
 But not so our present Archbishop. He has made no appeal 
 to a General Council. He has resorted to no test of the Catho- 
 lic Faith. He has made no allusion to " the Chuch throughout 
 the world ;" but he has set before us the "LEGAL'' interpretation 
 of a doctrine of the highest import, which he supposes is to be 
 forced upon the Priests of trhe Church by the penalties of Acts of 
 Parliament, and the judgment of a deprivation of our temporal 
 benefices. He has not written, or held the opinions upon which 
 he bases this sentence in private ; but he has made them the basis 
 of a Judicial Act, such a Judicial Act, as when carried as a 
 matter of appeal to the highest Court of the Church the Court 
 of Arches ^as made by the opinion of that Court final and 
 decisive. The opinion of the Archbishop cannot therefore be 
 viewed any longer as a mere private opinion, nor is it possible to 
 consider it as otherwise than a judicial sentence ea>cathedrd. It 
 might possibly have been held as a private opinion so long as, 
 obeying an Act of Parliament, the Archbishop, as the officer of 
 
 * Cranmer's Works, vol. iv., p. 121. 
 
 
455 
 
 that Act of Parliament, and compelled by the Court of Queen's 
 Bench, proceeded to give sentence under the Statute Law ; hut 
 no longer so now when the Court of Arches has stamped with 
 its decision the validity of the sentence of Deprivation. I repeat 
 that the Church cannot hut view it now, as long as it remains 
 undented and unresisted, as a Judgment ex cathedra a Judg- 
 ment which calls upon us, if we value truth and honesty, if we 
 hold hy our integrity and our faith, either to say before the 
 Church, and before our people for whose souls we are called of 
 God to minister, that we accept it, or that we deny it. To blink 
 the question, or to evade it, to make circuits round it by ambigu- 
 ous words, or smother it by dexterous generalities, would be the 
 act of a dishonourable man in thhe eyes even of the world, and 
 certainly of a coward in faith in the eyes of ALMIGHTY GOD. You, 
 my Lord, as Bishop of the Diocese, have a right to know what 
 the Priests of your Diocese intend to hold anil teach ; the Priests 
 have a right to know what you, our Bishop, intend to hold and 
 teach ; and the people have a right to know how, in such a time 
 of perplexity and confusion, their several ministers, both Priests 
 and Bishops, intend for the time to come to direct their Services, 
 minister the Sacraments, and interpret God's Holy Word. 
 
 Hence, as it appears to me, is the peculiar danger of the 
 plesent crisis in the Church. It is the danger, not of division, 
 but of an attempt to escape such division at the cost of our sin- 
 cerity. It is better, most assuredly, that we should be cast out 
 of our temporalities, and lose our present position in the service 
 of the Church, than that we should attempt to hold it by time- 
 serving or by dissimulation. It is better that we should speak 
 plainly what we think, even at the cost of worldly things, than 
 that we should continue in the ministration of the Church with 
 the stigma of untruthfulness. 
 
 In the controversy at Bath, Archdeacon Denison tendered his 
 renewed subscription of theThirty -nine Articles, "ex ammo." But 
 this subscription was rejected, because, in the eyes of the judges, 
 the animus was sufficiently manifest, by the propositions of faith 
 which those judges denounced. We learn from this that the 
 animus of subscribing the Thirty-nine Aiticles must for the time 
 to come, according to this precedent, be that of other men, and 
 not our own a common theory in the imposition of the chains 
 of religious persecution ; one to which we have been used in 
 the history of the Inquisition and the Star-Chamber ; but one 
 from which, up to the present judgment, we had thought the 
 Church of England to have been happily delivered. 
 
 But in proportion as such a chain as this is placed upon the 
 freedom of our minds in saying what we mean, so it follow the 
 rather that the principle of truthfulness which I advocate demands 
 
456 
 
 a confession of faith that the Church may know what our animus 
 is. If we are silent, or keep back alter .such an interpretation of 
 the doctrines of the Church, we are liable most justly to the 
 imputation that our "animus" in regard to the Thirty-nine Articles, 
 and specially those regarding the Holy Eucharist, is that of the 
 Court of Bath. Silence involves an acquiescence in the dicta 
 ol the Archbishop of Canterbury and Dr. Lushington. Truth- 
 fulness demands that we should be explicit in openly denying 
 that such is our opinion, if in fact we do in our hearts deny it. 
 
 These, my Lord, are the grounds upon which I have felt it 
 my imperative duty to set before yourself and my parishioners 
 the statements involved in the ensuing- pages. Considering the 
 judgment which has been pronounced, and the opinions which I 
 hold in relation to it knowing that the animus with which I 
 have signed, and am ready to sign again, the Thirty-nine Articles, 
 would not he that animus which the archbishop of Canterbury 
 your Lordship's Metropolitan, would receive, because it is pre- 
 cisely that which has been formally condemned by him ; 1 could 
 not with a safe conscience continue to do the work appointed me as 
 a Parish Priest, without openly declaring such to be the case. I 
 should be wanting to your Lordship in canonical obedience ; 1 
 t-hould be wanting to my parishioners in common honesty ; I 
 should be wanting to myself in a pure conscience, if, in reality, 
 holding the very same opinions as those which have been condemned 
 by the Primate of All England in your Lordship's Diocese, I 
 remained silent, or continued under a reserve, which under ordi- 
 nary circumstances it would have been my duty, for the peace of 
 the Church, to maintain, With a mind, as I hope, deeply impreg- 
 nated with what 1 believe is Catholic teaching, and never hav- 
 ing read, or been taught any other doctrine than that which is 
 set forth in the Catechism of the Church of England ,and embodied 
 in her Liturgy ; it would be impossible to pursue the daily labours 
 of a Parish, to teach the young and poor, to pray in the House of 
 God, to minister to the sick and dying, to preach God's Word, 
 and, above all, to celebrate that Blessed Sacrament of the 
 Eucharist which is now the matter of discussion, under the 
 possibility of a doubt that I was holding any other opinion than 
 such as was consonant with the Church of which I was a mem- 
 ber and a priest. The whole office of the Pastor would in such 
 a case be little more than a solemn mockery before ALMIGHTY 
 GOD ; utterly valueless, if not a sin. 
 
 One step towards this point has already been made by the 
 signing of a Protest^ which, lest it may not have reached your 
 Lordship's knowledge, 1 here reprint (See page 447 for the 
 "Protest.") 
 
 And now, my Lord, in concluding this painful subject, I have one 
 or two considerations upon which I would plead your indulgence. 
 
457 
 
 The first is, that, in receiving what I have here written, 
 will not impute to me any desire, even in the slightest degree, of 
 seeming to dictate to your Lordship what should be done in 
 regard to the Episcopal office, My simple intention is to confess 
 my faith and ahide by it. When I see a brother Priest and 
 Dignitary of the Church in our own diocese suffering 1 , or likely to 
 suffer, the penalty of deprivation, because he has taught a certain 
 doctrine of the Catholic Faith, and in my conscience I find that 
 I myself am teaching the very same doctrine without any percep- 
 tible shade or difference, it is quite impossible that while the 
 penalty of the law is carried into effect in his ca^e, I should 
 stand by in silence, and be held harmless. If the Archdeacon 
 of Ta union has suffered by the strange anomaly of the law, 
 owing to the accident of his benefice being in your Lordship's 
 patronage, so that his full appeal to the highest Court of his 
 Church has been shut out, it is very satisfactory to think that 
 there is no such impediment to the full investigation of the truth 
 in the case of the benefice of Froorne Selwood, should your Lord- 
 ship think it necessary to pursue it. Another is, that in the 
 observations I have made in regard to the preservation of the 
 integrity of the pastoral office, and therein the necessity of con- 
 fessing our faith in the matter of a controverted doctrine, I by 
 no means desire to resi any imputation on those of my brethren 
 who have hitherto maintained a reserve on this question. Many 
 may be impelled to keep silence from motives of conscience quite 
 as powerful as those which prompt me, on my part, to speak. To 
 such nothing that I have said will apply. 
 
 A third point is, to divest your Lordship's mind, and also the 
 minds of my Parishioners, of any idea that there is lurking 
 under this statement an\ unfaithfulness to the English Church, 
 or any hidden desire to advance to other points of doctrine not 
 recognized by us, and specially to those of the Church of Rome. 
 To be certain of this, it is only necessary to refer to that abund- 
 ant and full consensus of English Divines who have unquestion- 
 ably held the doctrines which are here advanced. The 
 passages which confirm this view will be found, in ejetenso, 
 in one of the publications of Archdeacon Denison ; and 
 your Lordship is, no doubt, fully acquainted with 
 them. [Here follows a long list of well-known English Bishops, 
 Deans, and other Dignitaries, who have held and taught the 
 Catholic doctrine concerning the Blessed Sacrament.] Our mis- 
 sion too, as Priests for the cure of souls, may for a time be with- 
 drawn. This we must expect as long as our Bishops and Church 
 Courts are under the influence of the State. But while the 
 Church never changes being the Hock which is shielded by the 
 
458 
 
 Divine Promise, " that the gates of Hell shall never resist against 
 her," .while the Church bears for her motto " Semper etubique 
 et ab omnibus'" -the Legislature is but local and ephemeral; Go- 
 vernments are fallible ; an Act of Parliament is a perishing thing ; 
 Prime Ministers are mutable, and do not, continue in one stay; 
 acd Time, by God's directing hand, is a merciful moderator of 
 things human. With such testimonies of absorbing truth as we 
 read of in " the Church throughout the world," we must take 
 good heart, aud though suffering, it may be for a while, shall 
 emerge through this present cloud when God shall think (it. 
 Confident that we hold the truth, albeit in earthen vessels, we 
 must manifest it by our sted fastness, and patience, and long-suffer- 
 ing, that the Church of England is not the Church of a day, nor 
 the creation of an Erastian Establishment, but the Church of 
 a Royal Priesthood throughout all generations. 
 
 In this hope, I am, my Lord Bishop, your Lordship's 
 faithful son and servant in Christ, 
 W. J. E. BENNETT, 
 
 Vicar of Froome Selvvood. 
 
 The following letter was written in reply to one from thirteen 
 Clergymen complaining of one of the " Bishop" of Salisbury's 
 Chaplains : 
 
 Palace, Salisbury, Wednesday in Ember -week, December. 
 
 My Rev. and dear Brethren I am sorry that any of my 
 chaplains should have caused you pain; and yet I cannot give 
 relief to your anxiety in the \vayyou suggest. If 1 were to 
 make known to you whether my chaplains had or had not any 
 sanction from me for signing the protest, I should, I think, be 
 acknowledging the justice of what seems to me a most unusual 
 and unauthorized claim on your part to interfere with the rela- 
 tions of strict confidence in which a Bishop and his chaplains 
 stand to one another. I must therefore meet your request with 
 the mere expression of my regret, that you have allowed your- 
 selves to make it. 
 
 I will further say that, should any one of my chaplains teach 
 anything contrary to the doctrine of the Church of England, 
 you would not, I trust, have any occasion to ask me to explain 
 to you whether I was a party in any way to their unsound teach- 
 ing. But, as long as they keep themselves within the limits 
 fixed by our Church, I do not feel at liberty to impose upon 
 their opinions more restraint than the Church has imposed upon 
 you and the rest of her clergy. I have, I am thankful to say, 
 
450 
 
 secured the services of holy men, and able and sound theologians, 
 as my chaplains ; and I certainly shall not reward their invalu- 
 able services by dealing with them in a less forbearing- spirit 
 than I hope ever to deal with all those of my brethren over whosn 
 I have been set in the Lord. While I desire to repress all such 
 undue license as sets aside in any way the authority of the Church 
 of England as our teacher, I am riot jealous of your enjoying 
 that liberty which your Church allows you. 
 
 But, perhaps you do not by your address intend thus to 
 encroach upon the relations in which my chaplains stand to me, 
 but only use such a form of request as a means of obtaining from 
 me an expression of my judgment on the conduct and issue of 
 the trial which lately took place at Bath. If this be so, I can 
 only say that I shall be quite ready in this and in every case in 
 which any of my brethren are in perplexity and doubt to give 
 them my private advice, and thus help them to quiet their doubts 
 and anxieties; but that, as at present advised, I believe I shall 
 be acting more strictly in accordance with ecclesiastical principles, 
 and so more for the good of my diocese, if I keep the resolution 
 I formed some time since, and still remain silent, arid refrain 
 at this moment from making; any public declaration about the 
 judgment lately passed in the case of Archdeacon Denison. 
 
 And now, in the earnest hope that all my clergy will endea- 
 vour to combine with a loyal jealousy for God's truth, a spirit 
 of forbearance and candour, and a desire above all things, to do 
 to others as they would be done by, I would entreat you, and 
 through you all our brethren who minister in this diocese, to 
 make the gracious purpose of our GOD, as declared by St. Paul, 
 the life of your whole conversation : 
 
 " 'Ahv)6svovrf$ iv KyctTTvi, eiv^o-wftty tig c&vrlv rci KMTCX,. 
 
 I remain your faithful brother and fellow-servant in the Lord, 
 
 W. K. SARUM. 
 Rev G. ABBOT, &c. 
 
 The following document has been entrusted to us (the Union) 
 for publication by the Archdeacon of Taunton : 
 Position of the Church of England as construed by Courts of 
 
 Law at the Close of the Year of our Lord 1856. 
 
 1. That a Benefice with cure of souls may legally be beld 
 by a Priest who denies the Doctrine of Holy Baptism. 
 Sentence of Court ofjinal Appeal, March, 1850. 
 
460 
 
 II. That Benefice with a cure of souls may not legally he 
 held l>y a Priest who affirms the Doctrine of Holy 
 Communion. 
 
 (a.} Finding of Clevedon Commission ; the Commissioners 
 refusing to hear Uie Defendant in person, or by Counsel, 
 upon the question before the Court. January, 1855. 
 
 (6.) Sentence of Diocesan Court at Bath presided over 
 by the Archbishop of Canterbury, acting 'pro hac vice" 
 as Bishop of Bath and Wells The Court refusing to 
 allow the Defendant to show from HOLY SCRIPTURE, and 
 from Antiquity, that his interpetation of the Articles' 1 of 
 the Sacraments" is the true interpretation. October, 1656. 
 
 (c.) Appeal from Sentence of Diocesan Court at Bath, 
 refused by Court of Appeal of the Province. 
 
 December, 1856. 
 
 III. That the Cross may not legally be setup in the Churches ; 
 and that, where so set up, it ought to be removed. 
 
 (a.) Sentence of Consistory Court of Diocese of London. 
 
 December, 1855. 
 (6.) Sentence of Court of Appeal of the Province. 
 
 December, 1856. 
 
 GEORGE ANTHONY DENISON, 
 Clerk, M. A. Vicar of East Brent, 
 
 and Archdeacon of Taunion. 
 East Brent, Christmas Day, 1856. 
 
 Arches' Court, Saturday, December 20. 
 (Before Sir J. DOB SON.) 
 
 LIDDELL AND OTHERS V. WESTERTON, 
 LIDDELL AND OTHERS V. BEAL. 
 
 This being the day appointed for the delivery of the judgment 
 in these cases, which have arisen out of the disputes in St. Paul's 
 and St. Barnabas' Churches, Knightsbridge, there were a consider- 
 able number of persons present to hear it ; but the court was not 
 inconveniently crowded. 
 
 Sir J. DOBSON said that the cases came before him by appeal 
 from the decrees therein made by the Consistory Court of London. 
 The two cases, and the questions arising upon them, were so 
 closely connected, and so much resembled each other, that it was 
 deemed convenient they should be argued together, and 
 should be decided by one and the same judgment. That was tho 
 
4G1 
 
 course pursued by the learned couusel retained in the cause, and 
 it was now the duty of the Court, after expressing its deep 
 obligation to them for the very learned and elaborate arguments 
 which they had addressed to it, to pronounce its judgment. The 
 case of St. Paul's, Knightshridge, was a suit brought by Mr. 
 Westerton, one of the churchwardens, praying a faculty for the 
 removal of the high altar, with the Cross elevated thereon or 
 attached thereto, of the gilded candlesticks arid candles, of the 
 credence table, smd of the several divers coloured altar coverings. 
 The case of St Barnabas was somewhat different in form, but 
 substantially to the same effect. It was an application for a 
 monition to the churchwardens to remove the articles objected 
 to, namely, the altar and other articles, as in the case of St. 
 Paul's, and it was further complained that there were jewels in 
 the Cross on the altar ; that there was a wooden screen, with a 
 large Cross carved thereon, between the name of the church and 
 the chancel ; that there were brazen gates with locks thereon 
 separating the chancel from the church ; and that the linen cloth 
 at the time of the communion was ornamented with lace and 
 embroidery. There was also a prayer made that the church- 
 wardens be directed to put up the Ten Commandments in the 
 East end of the Church. Acts on petition were brought in and 
 answers thereto, and affidavits on each side were produced in their 
 support. There was also an allegation brought in this court, 
 which was afterwards admitted, and upon which only one witness, 
 the Rev. Mr. Bennett, had been examined. The learned judge 
 of the court below ordered the removal of the credence table in 
 St. Paul's, the cross on or near the communion table, all cloths 
 used in the church for covering the communion table, and their 
 substitution by one only covering of silk or other decent stuff. 
 As to St, Barnabas, the Court decreed a monition to remove the 
 stone altar, and directed the substitution of a moveable table of 
 wood ; to remove the credence table, the Cross on the altar, and 
 also that on the screen ; to take away the coverings of the struc- 
 ture used as a communion table, and to use in their place one 
 only covering of silk or other decent stuff; to remove any cover 
 ornamented with lace or embroidery used when the sacrament was 
 administered ; to substitute a fair white linen cloth in lieu thereof; 
 and, lastly, to cause the ten commandments to be set up at the 
 east end of the chancel. Upon these several matters it was 
 necessary that this Court should now pronounce its decision. As 
 the subject of Crosses placed on the altar or communion table and 
 upon the screen between the chancel and the church had formed 
 a principal object of discussion at the bar, he would proceed 
 in the first instance to consider that part of the case. It seemed 
 to be admitted on all sides that Crosses were to he deemed 
 
462 
 
 ornaments, and the question was whether such ornaments so used 
 were now legally admissible in the Church of England. It was 
 also admitted that the rubric in the present Book of Common 
 Prayer was to be deemed the primary law upon this point. The 
 Rubric was in the following terms: " And here it is to be noted 
 that such ornaments of the Church and of the ministers thereof 
 at all times of their ministration shall he retained, and be in use 
 as were in this Church of England, by the authority of Parlia- 
 ment, in the second year of King Edward VI." The question, 
 then, was whether Crosses were within the true intent and mean- 
 ing of the Rubric. What was the parliamentary authority appli- 
 cable to ornaments of the Church and of the ministers thereof in 
 the second year of Edward VI. ? Were crosses to be included 
 among such ornaments as were in the Church of England in the 
 second year of King Edward VI. by the authority of Parliament? 
 The statute which had been mainly relied on in support of the 
 affirmative of that proposition was the 25th Henry VIII., cap. 19, 
 entitled, " An Act for the submission of the Clergy to the King's 
 Majesty." After reciting the acknowledgment and petition of the 
 Clergy with respect to ecclesiastical constitutions, it enacted in the 
 first clause that the Clergy should not make any constitution, 
 except in convocation, with the King's assent, under a penalty of 
 fine and imprisonment. The second section enacted that the King 
 might assign 32 persons to view and examine the canons, constitu- 
 tions and ordinances provincial and synodal, and such of them as 
 were thought worthy were to be kept and obeyed, and the others 
 to be void. The seventh section of the same statute, which had 
 been much commented upon in the course of the argument, was in 
 these terms: " Provided also that such canons, constitutions, and 
 synod also provincial being already made, which being- not contra- 
 rientor repugnant to the laws, statutes and customs of this realm, 
 nor to the damage or hurt of the King's prerogative Royal, shall now 
 still be u?ed and executed as they were afore the making of this act, 
 till such time as they may be viewed, searched, ordered, or deter- 
 mined by the said 32 persons, or the more part of them." The 
 power conferred upon the King by that statute seemed to have been 
 considered limited as to the time within which it was to be executed, 
 or if not so limited, it was judged proper afterwards to limit it, for 
 by a later act, namely, the 27th of Heury VIII., c. 15, the power 
 was continued, but was expressly limited to the space of three 
 years, and no longer. A still later act, namely, the 35th of 
 Henry VIII., cap. 16, renewed that power, and conferred it upon 
 the King for life. He must here observe that the two last-mentioned 
 acts were not to be found in the ordinary editions of the statutes, 
 but in the edition which he had, namely, Raithby's edition of 
 Statutes Defective, a note was appended to the first-mentioned 
 
463 
 
 statute, the 25th Henry VIII., cap. 19, stating the fact that such 
 later acts were passed, and further stating that the 7th section of 
 the tirst act was thereby made more explicit. Considering that it 
 might be useful for the purpose of this investigation to ascertain in 
 what that greater explicitness consisted, he had searched for and 
 succeeded in finding the statute which was set forth at length among 
 the statutes printed by the Record Commissioners by command of 
 George III., in pursuance of an address of the House of Commons. 
 By the 2nd section of that act, namely, the 35th Henry VIII., 
 cap 16, it was enacted, *' That till such time as the King's Majesty 
 and the said 32 persons have accomplished and executed the effects 
 and contents afore rehearsed and mentioned, that such canons, 
 constitutions, ordinances, synodal or provincial, or other ecclesiasti- 
 cal laws or jurisdiction spiritual as be yet accustomed and used here 
 in the Church of England, which necessarily and conveniently are 
 requisite to be put in use arid execution for the time, not being 
 repugnant, contrarient, or derogatory to the laws or statutes of the 
 realm, nor to the prerogative of the Regal Crown of the same, or 
 any of them, shall be occupied, exercised, and put in use for the 
 time within this or any other the King's Majesty's dominions, and 
 that the ministers and due executors of them shall not incur any 
 damage or danger for the due exercising of the aforesaid laws, so 
 that by no colour or pretence of them or any of them the minister 
 put in use anything prejudicial or in contrary of the regal power 
 or law of the realm, any whatever to the contrary of this act not- 
 withstanding." Such were the words of that 2nd section, which 
 appeared to enlarge the proviso of the 7th section of the 25th 
 Henry VIII., cap. 19, inasmuch as that section related only to 
 canons, constitutions, and ordinances synodal or provincial, such 
 as were not repugnant, &c., whereas the 2nd section of the later 
 act was made to include other ecclesiastical laws or jurisdiction 
 spiritual as might be yet accustomed and used here in the church 
 which necessarily and conveniently might be put in use and 
 execution for the time, not being repugnant to the regal authority, 
 &c. in short, to include the ecclesiastical common law as well as 
 the canons synodal and provincial. It is well known that Henry 
 VI II. never exercised the powers conferred upon him by the 
 acts above mentioned, and, as those powers were expressly limited 
 to him for life, it had been strongly contended that upon the 
 event of his death they became wholly and altogether inoperative. 
 As regarded the power to appoint commissioners and so forth, 
 there could be no doubt that the statute ceased to have effect, but 
 it was by no means equally clear that the same temporary 
 character was to be ascribed to ihe several clauses respecting canons, 
 constitutions, ordinances, and other ecclesiastcial laws, &c., and 
 especially to the second clause of the 35 of Henry VIII. , which 
 
464 
 
 it was to be observed! was an enacting clause, and not a mere pro- 
 viso, as in the former act. The language of the sections to which 
 he had adverted, scarcely, he thought, warranted him in saying that 
 at the death of Henry VIII., and the accession of his son to the 
 throne, there was no Parliamentary authority for the use of any 
 ornaments whatever in the church, although there might be very 
 great difficulty in ascertaining what particnlar ornaments had the 
 sanction of that authority. He might here observe, that no parti- 
 cular canon, constitution, or other ecclesiastical law had been pointed 
 out as directly authorizing the use of crosses in churches, or the 
 manner in which, being there, they were to be made use of. It 
 could not, however, he seriously denied that, for the most part at 
 least, they were admitted and used in the churches before the 
 Reformation. Omitting for the present any further discussion on 
 that point, he would proceed to enquire whether any, and what 
 law had been enacted by Parliament, or made under its authority, 
 revocatory of or inconsistent with the law as it stood, or as it was 
 supposed to have stood, at the death of Henry VIII. Now, the 
 authority first mentioned, although not the first in point of 
 date, was the Rubric of the present Prayer Book, which was 
 universally admitted to he Parliamentary authority. He thought 
 it necessary to call attention to the 1st Edward VI , cap. 12, 
 which he believed had not been noticed by the Court below, or in 
 the arguments in this Court. It was nearly one of the last acts 
 that were passed in the first year of his reign. It was entitled, 
 an act for the repeal of certain statutes concerning treason, felonies, 
 &c. ; therefore it would not be expected that much would be found 
 about ecclesiastical laws in that statute ; but it was very compre- 
 hensive, and went into many subjects, and among others the revo- 
 king of the power of the King to issue proclamations. It repealed 
 a number of acts which it set forth, and then it went on to repeal 
 all and every act concerning doctrine in matters of religion. The 
 question was whether it did not operate as a revocation of the 
 very statutes upon which he had commented, and which gave 
 authority to the ecclesiastical law. He thought it must operate as 
 a revocation of the former act, and consequently there would now 
 be no statutory authority whatever for the use of those ornaments 
 in the church. Supposing he was right in that view, it would 
 put an end to the question ; but he was by no means so positive 
 of it as not to feel that it was his duty to enter into other parts of 
 the case and consider how the law stood upon them. He should 
 have been more decided if the statute 1st Edward VI. had been 
 referred to in the court below, or in the arguments of counsel in 
 this court, and which statute repealed ail acts relating to matters 
 of doctrine and religion. This act, passed after the injunctions of 
 Edward VI., but before the statute of the second and third of 
 
465 
 
 that Monarch's reign for establishing the Prayer Book. It had 
 been contended that the rubric had no application to the fust 
 Prayer Book, because the statute establishing that book did not 
 come into operation until some time in the third year of King 
 Edward's reign. In point of dates the matter stood thus : 
 King Edward succeeded to the Throne on the 28th of January, 
 1547, and was proclaimed King on the 31st of the same month. 
 The second year of his reign would therefore terminate on the 
 28th of January, 154-9. The Parliament met in his second 
 year on the 4th of November, 1548, and the statute for estab- 
 lishing the Book of Common Prayer was read for the third time 
 in one house on the 15th of January, 1549, and in the other on 
 the 21st of the same month, and consequently in the second 
 year of the King's reign. On what clay it received the Royal 
 assent he (the learned Judge) had not been able to ascertain ; 
 but it was probable that no time was lost in this respect, because 
 the book was known to have been in a state of preparation before- 
 hand, and both Cianmer and the Protector Somerset must have 
 been anxious that it should become law as speedily as possible. 
 Tt was true the book was not in actual use in the churches until 
 after the expiration of the second year, but the law itself had 
 passed in that year, and the book was to be in use throughout 
 the kingdom at the ensuing Pentecost, and at an earlier period 
 where practicable. The best commentators on our present Book 
 of Common Prayer concurred in thinking that the rubric therein 
 referred to the first book of Edward VI., and the second and 
 third statute of that Monarch's reign ; and he (the learned 
 Judge) had no hesitation in stating that it was the conviction of 
 the Court that the rubric did recognize the first book as being 
 of Parliamentary authority in the second year of Edward's reign. 
 Moreover, the journal of the transactions occurring in his short 
 reign, kept by the young King in his own handwriting, put an 
 end to all doubt upon the subject. Under the head of the 
 second year the king wrote : " A Parliament was called, where 
 an uniform order of prayers was institute, before made by a 
 number of Bishops and learned men gathered together in Wind- 
 sor." But there remained another and a very grave question 
 arising upon the terms of the rubric. Supposing the rubric to 
 refer to the first book of Edward as being of Parliamentary au- 
 thority (and the Court was of opinion that it did), could it be 
 construed to mean that it was exclusively so that it conld have 
 the effect of revoking any act of Parliament of a previous date 
 authorising the use of certain ornaments in the church? The 
 learned Judge of the Consistory Court appeared to have doubted 
 whether it would exclude all other ornaments not then in use 
 30 
 
466 
 
 /. e., that nothing was lo be retained but what was in the 
 church by the authority of an act of Parliament passed in that 
 year. He (Sir J. Dodson) professed Itis inability to arrive satis- 
 fV.ctorily at the same conclusion. The words of the rubric were 
 certainly not free from ambiguity, but no affirmative direction 
 could be found therein fur any ornament to be placed in the 
 church, and no negative terms prohibiting the use of ornaments 
 which mi.;ht have been in the church by Parliamentary authority, 
 .er point for consideration was, whether the statute 2d and 
 3d Edward VI., cap. 1, being nn act for the uniformity of service 
 and iiJir.inistiatioii of sacraments throughout the realm, and for 
 establishing one uniform system of rites and ceremonies, did not 
 as a necessary consequence repeal all previous laws and ordinances 
 on these subjects. The Judge of the Consistory Court held, in 
 reference to the 7th section of ths 25th Henry VIII.. cap. 19, 
 that it was necessarily inconsistent and could not co-exist with 
 the Act of Uniformity, inasmuch as the 7th section of the statute 
 of Henry went to the establishment of a diversity of local ordi- 
 nances and practices, many of which were well known to be at 
 variance, with each other. He (Sir J. Do(^on) agreed with the 
 Court below that in so far as the act of the 25th of Henry VIII. 
 and the two subsequent acts of his reign established local ordi- 
 nances and practices at variance with each other, or confined to 
 some particular ecclesiastical district or districts, they were in- 
 consistent with the Act of Uniformity, and were by it so far 
 repealed. But if it could be shown that under one or more of 
 these ecclesiastical laws or ordinances the use of the cross was 
 authorized as an ornament throughout all the ecclesiastical di- 
 visions of the kingdom, then the inconsistency with the Act of 
 Uniformity would not present itself. He would now proceed to 
 consider what other statutes or authorities in or previous to the 
 second year of the reign of Edward VI. had any and what bearing 
 on this subject. By the 26th Henry VIII., cap. 1, entitled 
 " An Act concerning the King's Highness to be Supreme Head 
 of the Church of England, and to have Authority to reform and 
 redress all Errors, Heresies, and Abuses in the same," the King 
 was appointed supreme head of the church, and it was further 
 enacted " that the King, his heirs and successors, should have 
 full power and authority from time to time to visit, repress, re- 
 dress, reform, order, restrain, and amend all errors, heresies, 
 abuses, contempts, and enormities and offences, whatsoever they 
 be, theretofore used in the realm of England, which by any manner 
 of spiritual authority orjurisdiction ought to or may lawfully he 
 reformed, any usage, custom, foreign law, foreign authority, 
 prescription, or any other thing or things to the contrary not- 
 
467 
 
 withstanding/' By the statute S 1st Henry VI II., cap. 8, entitled 
 " An Act that Proclamations made by the King's Highness, 
 nith the Advice of his Honourable Council, shall be obeyed and 
 kept as though they were made by Act of Parliament," it is 
 enacted, in section I, that " always the King for the time being, 
 with the ad vice of his hon. Council, whose names hereinafter follow, 
 orwiththe adviceof the more partof them, may set forthat all times 
 by the authority of this act his proclamations under such pains 
 arid penalties and of such sort as His Highness and his said 
 lion. Council, or the more part of them, shall deem requisite 
 and necessary ; and that these same shall be observed and kept 
 as though they were made by act of Parliament, for the times in 
 them limited, unless the King's Highness dispense with them, 
 or any of them, under his great seal." The 4ih section of this 
 same statute, setting forth before whom offenders were to be 
 convicted, contained the list of officers referred to in the 1st 
 section. These officers, at the head of whom stood the Arch- 
 bishop of Canterbury, consisted of 25 persons, holding 26 offices 
 among them ; and offenders were to be convicted before these, 
 or at least before one-half their number. Another section 
 directed that such proclamations should be posted up in market- 
 places. A further section directed that these proclamations should 
 not infringe any existing law. This was a very curious provi- 
 sion, respecting which Dr. Burnet and other writers observed 
 that it contained very wide words and ended in giving very large 
 power to make interpretations of the law. Section 8 directed 
 that, in the event of the King's successor being a minor, then 
 "all and singular proclamations which shall be in anywise made 
 and set forth in any part of the realm, or other the King's 
 dominions, by virtue of the act within the foresaid years of the 
 minority of the next heir or successors, shall be set forth in the 
 successor's name, then being King, and shall import or bear 
 underwritten the full name of such of the King's hon. Council 
 then being as shall be devisors or setters forth of the same, 
 which shall be in this case the whole number afore rehearsed, 
 or at least the more part of them, or else the proclamation to 
 be void and of no effect." By the 34th and 35th Henry VIII., 
 cap. 23, it was enacted that offenders against proc'amations 
 made under the foregoing act might be convicted before nine 
 of the King's Council. These acts continued in force until 
 towards the ond of 1547, when they were repealed by the Parlia- 
 ment which met in the November of that year. It did not ap- 
 pear that Henry VIII. issued any proclamations under the above 
 mentioned acts. The injunctions issued by him in 1536 and in 
 1538, as well as Tke Institutions of a Christian Man, having 
 
468 
 
 been published before, apparently under the authority given to 
 the King by the Act of Supremacy, The Erudition of a Chris- 
 nan Man, published in 154-2, subsequently to the first of 
 these, did not assist in throwing any light upon the question. 
 Henry VIII , by his will, appointed 16 guardians of his son,, and 
 1^ councillors, who held among them most, if not all, the offices 
 enumerated in the 4th section of the 31st Henry VIII., cap. 8. 
 The learned Judge of the Consistory Court, relying*, it would 
 seem, in part, at least, on a passage to be found in Collier's 
 tastical History, was of opinion that the injunction of 
 Edward VI. had no Parliamentary authority. Reference was 
 made in the report of his judgment to the marginal note in the 
 fifth volume of Collier's work, page 228 ; but on examination 
 of the text it would appear that Collier was not stating his own 
 view of the question, but merely setting forth the reasons as- 
 signed by Bishop Gardiner in his letter, and elsewhere, for 
 opposing the injunctions issued by the King. Gardiner seemed 
 to have been almost the only person who disputed the validity of 
 these iiijunctio.irs at the time and he was thrown into prison in 
 consequence. He afterwards, indeed, thought proper to relent, 
 and wrote a letter to the Protector, in order to get released 
 from his confinement. The Protector, however, for reasons 
 best known to himself (as suggested by one of these lawyers), 
 thought it better to keep him there until the session of Parlia- 
 ment was over, as otherwise the bishop might have given him 
 some trouble. Nevertheless, Gardiner had expressed his wish 
 to retract his objection to the injunctions, and it was remarkable 
 that Bishop Bonner also never refused to acknowledge their 
 validity. 
 
 In his letter to the Protector, Bishop Gardiner alleged that 
 the religion professed in the late reign (that of Queen Mary) 
 was established by law, and that, although the King's proclama- 
 tion was to have the same force as an act of Parliament, yet that 
 it was not to revoke any act then in being ; and that, moreover, 
 the injunctions of King Edward had not been proclaimed and 
 published at the market-places with the requisite formalities. 
 The learned Judge of the Consistory Court having mentioned 
 the acts 31 Henry VIII., cap. 8, and 35 Henry VII I., cap. 23, 
 and stated that the prescribed particular formalities, according 
 to whiv-h the powers given to them were to be exercised, then 
 observed that " certain injunctions were indeed issued by Edward 
 Vj. in 1547, but they were not found to have been issued in pur- 
 suance of those statutes, or in virtue of them, nor with the re- 
 quisite formalities. Whosoever should affirm that these injunc- 
 tions ought to be received as law must prove the affirmative. 
 
4G9 
 
 This has not been done, and the Court, therefore, has not the 
 advantage of any explanation from that source." Since the 
 decision of this case in the Consistory Court of London he had 
 been furnished with a copy of a pamphlet published by a learned 
 barrister, Mr. Chambers, in which he dwelt a good deal on this 
 subject,. Mr. Chambers, speaking of the injunctions issued in 
 May, 1547, in the first year of King Edward's reign, stated that 
 the original of them existed in Corpus Christ! College, Cam- 
 bridge. As to the preparation and issue of the injunctions of 
 Edward VI.. he (Sir J. Dodson) found from Burnet that, by a 
 patent dated the 13th of March, 1547, the King appointed So- 
 merset Protector, and all the former executors, with the excep- 
 tion of Southampton, to form his council. From the patent 
 it could be made out who and what they were. It must be re- 
 membered that the constitution was at that time in a very unset- 
 tled state. The King had power under the acts of supremacy 
 to reform abuses, but how far that power extended was not 
 clearly ascertained. The act giving to proclamations the force 
 of law seemed to have been passed with the determining what 
 he could do, but the act itself, Gardiner said, caused large words 
 at the passing of it, and was open to great doubts of construction. 
 Burnet said that the act gave great power to the judges, but there 
 were restrictions in some branches of it which seemed to lessen 
 the great extent of the other parts of it, so that the exposition 
 of the law was much referred to them. Upon that act the 
 great changes of religion in the nonage of Edward VI. were 
 grounded. Gardiner objected to the injunctions that they were 
 invalid, as contradictory to the acts of Henry VI II. He also 
 objected to them that they had not been posted up in market 
 places as required. His objections, however, were overruled 
 and the injunctions enforced. The injunctions were to be found 
 in Cardwell's Documentary Annals. The object of those in- 
 junctions clearly was to take away those images and other orna- 
 ments not essentially necessary to Divine worship, which had 
 been abused. The question was whether the cross was included 
 among them, whether it was included under the head of the pic- 
 tures, paintings, and all other monuments of feigned miracles, 
 pilgrimages, and idolatry and superstition which all deans, 
 archdeacons, masters of collegiate bodies, &c., were enjoined to 
 take away, so that there remained no memory of the same 
 in walls, glass windows, or elsewhere within their churches 
 or houses. Was the cross spoken of as an image ? The 
 word ** cross " was sometimes loosely used for cross or cru- 
 cifix, the last of which could not beexcepted from images. The 
 expression imago crucis generally meant a crucifix* but was not 
 altogether free from ambiguity. In Lyd wood's Provinciate the 
 
470 
 
 effigies crucis was spoken of in contradistinction to the real or 
 original cross. Collier, in his Ecclesiastical History, vol. 2, p. 
 5, spoke of the images of Christ, of the cross of our Lady, or 
 any other saint. There was no need in the English language to 
 speak of the crucifix by such a circumlocution as the image of 
 the cross, even if it were correct. The cross, as a single detached or- 
 nament placed on shrines and altars, just as a crucifix or figure 
 of a saint, and dealt with like them, would naturally, in general 
 expressions, where a distinction was not intended to be drawn, be 
 included under the head of images. That the cross was so used 
 was apparent from Jansons Missals Romanum, page 234-. The 
 crucifixes with figures only painted or engraved thereon seemed to 
 form, as it were, a connecting link between cross and image 
 proper. The Second Book of Homilies, composed or sanctioned 
 by Convocatiou in 1562, had the following passage : " Helen 
 found the cross and the title on it. She worshipped the King, 
 and not the wood, for that is a heathenish error, and the vanity 
 of the wicked ; but she worshipped Him that hanged on the 
 cross, and whose name was written on the title." The Homily 
 went to say : " See both the godly Empress' faith and St. 
 Ambrose's judgment at once ! They thought it had been an 
 heathenish error and vanity of the wicked to have worshipped the 
 cross itself, which was imbued with the Saviour Christ's own Pre- 
 cious Blood, but we fall down before every cross piece of timber 
 which is but an image of the cross." Whether or not that 
 were enough to show that the cross might be very infrequently 
 included under the general term " image," it was, at all events, 
 evidence to show that adoration was paid to it in England, and 
 would therefore bring it under the head of monuments 
 of idolatry and superstition forbidden by the injunctions. It 
 would appear, he thought, from tho injunctions, that the cross, 
 if not an image, was at least a monumentof idolatry and super- 
 stition. The learned counsel for the appellants cited from 
 Collier s Ecclesiastical History, vol, 2, page 203, part of a letter 
 from Henry VIII. to Archbishop Cranmt-r, written in 1545. 
 The passage was as follows : " We be contented and pleased 
 also that the images in the churches shall not be covered as 
 hath been accustomed in times past, nor no veil upon the cross, 
 nor no kneeling thereto upon Palm Sunday, nor any other time ; 
 and forasmuch as you make no mention of creeping to the 
 cross, which is a greater abuse than any other, therefore our 
 pleasure is that the said creeping to the cross shall likewise 
 cease from henceforth, and be abolished with other the abuses 
 before rehearsed." That passage was cited by the learned ad- 
 vocate as applying to the cross, and not to the crucifix, but he 
 (Sir John Dodson) thought it was calculated to throw great 
 light on the meaning of the injunctions, as showing that crosses 
 
471 
 
 ad been greatly abused. He found in the Missale Romanum 
 two services, the one in commemoration of the invention of the 
 cross, in whch the cross itself, and not the figure or person affixed 
 thereto, was addressed a;id referred to in a manner which could 
 not but be admitted to partake of idolatry and superstition. In 
 Lynwood's Provinciale, under the rubric De Ecclesiis Mdifican- 
 dis, in a note upon an order of Archbishop Winchelsea, page 
 252, it would be found that an adoration of the cross, as distinct 
 from any image, was prescribed. The isolated ornament of the 
 cross was not one by its nature excepted from the danger of being 
 abused, according to the distinction in ' the Homily against the 
 peril of idolatry '' (1562). This Homily made an exception in 
 favour of historical paintings, observing that men do not so rea- 
 dily worship a picture on a wall or window as an embossed and 
 gilt image set with pearls or stones. It added that '* a story 
 painted with the gestures and actions of many persons, and com- 
 monly the story written without, hath another use in it than 
 one dumb idol or image standing by itself." How strong was 
 the determination of the framers of these injunctions to get rid 
 of all images that had been or might be abused, appeared from 
 a letter issued by the Council to Cranmer in February, 1548, in 
 which, after stating that the injunctions had in some parts given 
 rise to strifes or contention as to whether this or that image had 
 been offered unto, kissed, censed, or otherwise abused, and was 
 therefore to be taken down and destroyed, it went on to direct 
 that, to put an end to such contention, all the images remaining 
 in any church or chapel should be at once removed and taken 
 away. The letter in question would be found in Heylins Re- 
 formation, vol. 1, page 114. The learned counsel for the ap- 
 pellant had relied on a passage in this letter to show that images 
 in the strict and exclusive acceptation of the word, only were 
 intended to be removed. That passage was as follows : *' Con- 
 sidering, therefore, that almost in no place in this realm is any 
 sure quietness bat where all images be clear taken away and 
 pulled down already, to the intent that all contention in every 
 part of this realm for this matter may be clearly taken away, 
 and the lively images of Christ should not contend for the dead 
 images which be things not necessary, and without which the 
 churches of Christ continued godly many years." But this 
 passage, according to the interpretation put upon it byBurnet, and 
 adopted by the learned counsel, would not apply to the images 
 which most unquestionably have been introduced among those that 
 had been abused, but was confined to the dead images of Christ 
 thus reducing it to a mere rhetorical antithesis. The conclu- 
 
472 
 
 sion to which he (Sir J. Dodson) came was that by the i 
 lions of Edward VI. it was intended to take away all ornaments 
 that had been abused, or might thereafter be abused, as therein 
 mentioned. He had shown that, reasoning- a priori the cross 
 was an ornament that had been abused ; and there was, to say 
 the least of it, no sufficient evidence of its legal use afterwards 
 to outweigh that reasoning. On the contrary, looking only to 
 facts, the presumption was against such a use. The injunctions 
 of Queen Elizabeth, which were almost a repetition of those of 
 King Edward, appeared to show almost beyond a doubt that 
 crosses were taken away, and the construction put upon the in- 
 junctions in 1559 was a very good illustration of what was in- 
 tended in 1547. The circumstances of the cross having been 
 on the communion-tkble of the church of St. Paul at the time of 
 its consecration, and of the cross with the jewels thereon hav- 
 ing been placed in St. Barnabas with the consent previously 
 given by the Bishop of the diocese, had been relied upon as af- 
 fording strong reasons for suffering them to remain in the posi- 
 tions in which they htid been put. As regarded St. Paul's, it 
 appeared from a letter under the Bishop's own hand that he 
 never saw the cross at the time of consecration, a large offer- 
 tory dish having been placed before it. Being thus concealed, 
 the consent of the Bishop to consecrate the church with the 
 cross so placed in it really amounted to nothing, No man could 
 consent to that of which he had not a knowledge. The case of 
 St. Barnabas was somewhat different. After the causes had 
 been appealed to that Court it was asserted on the part of the 
 appellants that a most important fact had come to their knowledge 
 sinqe the judgment of the Court below was delivered, viz., 
 that the Bishop of London had been fully informed of the in- 
 tention to place the cross in question upon the communion table 
 of St. Barnabas ; that he had given his assent thereto, and con- 
 secrated the church accordingly. The Court having been strongly 
 urged to permit an allegation to be brought in, in order that the 
 Rev. Mr. Bennett, the former incumbeut of St. Paul and of St. 
 Barnabas, might be examined to prove these facts, gave that 
 permission, and Mr Bennett had been so examined. In his evi- 
 dence he stated that he was minister of the church at the time 
 of its consecration in 1850, and communicated with the Bishop 
 on the subject both by letter and personal interview ; that he 
 apprised the Bishop that the cross would be placed on the altar 
 or table, and asked his consent. Whether he described it as a 
 metal cross, or spoke of it simply as a cross, the Rev. gentleman 
 could not recollect. He said\hat the Bishop objected to the 
 riossif it was to be moveable,and considered it illegal, if moveable 
 
473 
 
 but stated that lie had no objection to it if it was fixed. There- 
 upon Mr. Bennett ordered it to be placed as it, was at the lirue 
 of the consecration, and as it still remained, as far as he (t'.e 
 rev. gentleman) knew. Mr. Bennett further said that he had 
 an interview by appointment with the Bishop on the subject of 
 the cross on the rood or chancel-screen ; that that cross had not 
 been fixed at the time when the Bishop came on the 1st of the 
 month to inspect the church ; that, fearing there might be some 
 mistake, he explained to the Bishop that the cross would he 
 placed on the rood screen, and also apprised him of it in their 
 interview of the ]7ch of May ; that the Bishop at first objected 
 on the ground that there was already a very handsome cross on 
 the altar, which lie thought might be sufficient ; that the Bishop 
 reverted to the subject of the said proposed cross, saying that 
 he did not think " we ought to be ashamed of the cross /' and 
 that it ended by the Bishop granting him permission to affix it, 
 which he ( Mr. Bennett) did before the consecration. 
 
 Such was the account given by Mr. Bennett of what passed 
 between himself and his diocesan in relation to these crosses ; 
 and far be it from him (Sir J. Dodson) to say that it was not 
 a fair and impartial statement. At all events, he was sure 
 that there was no intentional misrepresentation of what passed 
 between Mr. Bennett and the Bishop. Thus much, however, 
 might be remarked, that his Lordship did not give any very 
 willing or cordial assent to the propositions of the reverend 
 gentleman. He hesitated as to the cross on the communion- 
 table, and stipulated that it should not be moveable, for he 
 thought that would be illegal ; and, as to the cross upon the 
 screen, he objected in the first instance, but afterwards gave 
 way to the solicitations of Mr. Bennett. That the Bishop said, 
 " We should not be ashamed of the cross," there was no doubt ; 
 for what Christian could avow that he was ashamed of the 
 cross of Christ ? There was no counter allegation and no evi- 
 dence taken on the other side ; indeed, considering the illness 
 of the Bishop, his Lordship could not well have been troubled 
 with any application on the subject ; yet it so happened that 
 they had other means of ascertaining the Bishop of London's 
 sentiments with regard to these crosses in the churches of 
 St. Paul and St. Barnabas. The Court had before it (annexed 
 to the other judgment) a letter of his Lordship's addressed to 
 Mr. Westerton, on the 28th of March, 1854, and to which, of 
 course, the most implicit credit was due. In this letter the 
 Bishop stated, " The wooden cross which is affixed on the com- 
 munion-table I consider to be objectionable" (this did not look 
 like a very full assent) , " but when, some time alter Mr. Lid- 
 
474 
 
 dell's appointment to St. Paul's I expressed a strong wish for 
 its removal, I was assured by Mr. Southern, then one of the 
 churchwardens, that such removal would woun'l the feelings of 
 a great numher of the congregation, and I therefore allowed the 
 matter to remain in suspense." It could not be said, then, 
 that the bishop suffered the cross to remain there altogether, 
 he only consented to allow the matter to f< remain in suspense." 
 " As this cross," continued the Bishop, " which is not large and 
 massive as you describe, but small and slight, was on the table 
 when the church was consecrated, although not seen by me, a 
 large offertory dish being then in front of it, I am not satisfied 
 that I have authority to direct its removal without the consent 
 of the church wardens and the parishioners." Thus, it having been 
 in the church when he consecrated it, his Lordship was not 
 satisfied that he had authority to direct its removal ; but then 
 came the important qualifying words, " except by a formal de- 
 cree of the Consistorial Court, 1 certainly wish it to be removed, 
 and should be glad if the parishioners would agree to its removal 
 without such authoritative sanction." Of course, the Bishop's 
 opinions in regard to the case of the one church would equally 
 apply to the other. But, in truth, supposing the Bishop gave 
 his assent, as stated by Mr. Bennett, what difference could that 
 make, provided the cross was illegally there ? If it was con- 
 trary to law no consent of the diocesan could make it legal. 
 Where, indeed, the matters were indifferent where certain 
 rites or ceremonies were enjoined, and it was doubtful in what 
 manner they should be performed the church left, and wisely 
 left, it to the bishop to decide between parties entertaining di- 
 vergent opinions. But if the use of the cross in the church 
 was illegal, no consent of a Bishop, nor even of an Archbishop, 
 could permit it to be there. The law must be obeyed, and the 
 question was whether it was legal or illegal. Now, it was 
 notorious that for very many years crosses had not been in 
 general use in the Church of England. If any evidence were 
 necessary to support this position, that of Mr. Hope, whose 
 affidavit had been introduced by the appellants themselves, would 
 alone be almost sufficient for that purpose. That gentleman 
 mentioned 13 churches only in which crosses were to be found 
 whether of recent introduction or not he did not say ; and 
 out of this number two were described by him as situated in 
 Scotland. So that, with the extensive knowledge that Mr. 
 Hope was supposed to possess in matters of this kind, and with 
 the deep interest which he was believed to take in them, he 
 was unable to specify more than 11 churches in all England ; 
 and out of those 11, four only were described as having crosses 
 
475 
 
 attached to or placed upon the communion table. It must be 
 confessed that this number was very inconsiderable, especially 
 when compared with the number of churches and chapels belong-- 
 in^ to the Established Church, which, according to the last 
 census, was upwards of 14,000. It was true that the affidavits 
 of Mr. Hope were followed by those of four other gentlemen, 
 architects by profession ; but it was to be observed that only 
 one of them viz., Mr. Buttei field deposed that "crosses placed 
 upon the Lord's-table, or either painted or carved on the wall 
 of the chancel above the said table, exist in very many parish 
 churches throughout, England and "Wales other than those 
 mentioned in the said schedule." The depositions of the other 
 three were really so vague as to amount to nothing at all. They 
 were altogether silent on the subject of crosses " placed upon 
 the Lord's* table," and it must therefore be presumed that they 
 knew of no instance of crosses being so placed in the Established 
 Church. The learned counsel for the appellants had quoted a 
 letter from the Council to Cranmer, dated the 1 1th of February, 
 1 548. This letter, which would be found in Strype's Cranmer , 
 book 2-, chapter 8, directed that a more considerable change 
 should be made in the way of removing all images that had 
 been abused for superstitious purposes. The learned counsel 
 relied upon that letter to prove that crosses were to be retained 
 in contradistinction to images ; but the crosses mentioned were 
 crosses of precious materials only, and were associated with cha- 
 lices, bells, and jewels. The reason assigned for writing that 
 letter was the information received that the churchwardens and 
 parochians "Do alienate and sell these ornaments which were not 
 given for that purpose to be alienated at their pleasure, but either 
 to be used/or the intent for which they were first given, or to 
 some other necessary and convenient service of the church." 
 The object of the letter clearly was that they should in no- wise 
 sell, give, or otherwise alienate such valuable ornaments. They 
 were not directed to continue the use of them as theretofore 
 in the churches, but, on the contrary, the expressions " either 
 to be used to the intent for which they were at first given, or to 
 some other necessary^and convenient service of the church," 
 seemed to imply that it was contemplated to apply some of them 
 at least, and probably the silver crosses, for other uses than 
 those for which they had been given before the Reformation. 
 The uses to which many valuables of that kind were not infre- 
 quently converted by some of the grasping officials of those 
 days was well known. The object of the letter clearly was to 
 prohibit the sale of those valuables by the persons referred to 
 in the letter. That view of the matter derived some confirma- 
 
476 
 
 tion from an act passed in the following year the 3rd and 4th 
 Edward VI., cap. 10. The act showed the animus of the au- 
 thorities of the time to get rid of all images rather than any 
 that had been abused shoujd remain, and carried out the true 
 meaning and spirit of the letter addressed by the Council to 
 Cranmer in Fehruary, 1548. Some reliance was placed upon 
 the circumstance of crosses being actually found in several, 
 perhaps not a few, of the churches, as testified by the returns of 
 the several commissions in the 6th year of King Edward's 
 reign. But if the mere de facto existence of crosses was to be 
 taken as proof that they were legally in use, the same argument 
 would tend to prove the legality of other ornaments, images, &c., 
 which had unquestionably been abused and prohibited by 
 law. The mere circumstance of such articles being found at 
 some place or other within the walls of a church was hardly 
 sufficient to show that they continued down to that time to be 
 in the church for the purposes of Divine service, much less that 
 they were lawfully us^d for such purposes. The incompleteness 
 of the manner in which the law had been carried out was suf- 
 ficiently attested by the letter to Cranmer to which he had re- 
 ferred. It did not occur to him that it was requisite that he 
 should further observe upon the events which occurred in the 
 reign of Edward Vt., and, as it was certain that no act of the 
 Legislature which passed after the second year of that King's 
 reign, and before the Act of Uniformity in 1662, could have 
 any binding effect in respect to the ornaments to be used in the 
 Church of England, it would at first sight seem useless to com- 
 ment on what took place in the interval. Some things, however, 
 did occur which might properly be inquired into, as tending to 
 throw light on what \vas the real state of things in the second 
 year of King Edward. In regard to the reign of Queen Mary 
 it was scarcely requisite to mention that a period was put to the 
 Reformation, and that the Church of Home, under her auspices, 
 resumed its full powers. On the accession of Elizabeth another 
 change took place. Her Act of Uniformity, 1 Elizabeth, c. %, 
 passed on the 12th of April, 1559. That act legalized the second 
 Prayer Book of King Edward, and by the 25th section it was 
 enacted that such ornaments of the Church, and of the ministers 
 thereof, should be retained and be in use, as were in the Church 
 of England by the authority of Parliament in the second year 
 of Edward VI. In the same year she issued 53 injunctions, 
 several of which closely resembled those of Edward, more espe- 
 cially the second, forbidding the extolling of images, relics, or 
 miracles ; and the 23d ordering the destruction of all monuments 
 of superstition and idolatry* The last was, in fact, identical with 
 
477 
 
 the 28th of King Edward's. He would now proceed to see how 
 those injunctions of Elizabeth, so closely resembling those of 
 Edward, were construed and applied. It appeared that divers 
 commissions were appointed for carrying out the visitations un- 
 der the newly issued injunctions. They were all appointed in 
 July and August, 1559, with the exception of that of London, 
 which commenced somewhat earlier. In the accounts of what 
 was done during those visitations he found nothing 1 to show 
 that the cross was excepted from those monuments of idolatry 
 and superstition which were to be destroyed, still less any proof 
 that tlie cross was in use in the churches subsequently to those 
 visitations. On the 18th of July, 1559, the visitors sat at the 
 palace of the Bishop of London. In that visitation they look 
 care to have all the utensils and instruments of superstition and 
 idolatry demolished and destroyed out of the churches where 
 God's pure service was to be set up such as the roods namely, 
 the images of Christ upon the cross, and of John and Mary 
 standing by, and also the images of other saints, tutelaries of 
 the churches to whom they were dedicated, Popish books, altars, 
 aiid the like. Bishop Sandys, in a letter to Peter Martyr, dated 
 the 1st of April, 1560, said that he was sent into the northern 
 parts of England, and at their last visitation all images of every 
 kind were not only taken down, but also burnt, and that too by 
 public authority. Jewel, in a letter to Peter Martyr, dated the 
 5lh of November, 1559, after his visitations complained that the 
 " theatrical habits," as he called them, still remained. On the 
 16th of the same month he thus wrote, ' Religion among us is in 
 the same state which I have often described to you before. The 
 doctrine is everywhere most pure, but as to the ceremonies and 
 maskings there is a little too much foolery. That little silver 
 cross of ill-omened origin still maintains its place in the Queen's 
 Chapel wretched me ! this thing will soon be drawn into a 
 precedent/* On the 4th of February, 1560, speaking of the 
 controversy respecting the Queen's cross, or crucifix, which was 
 to he argued before the Queen, and referring to what had been 
 done at the visitation, he mentioned the crosses of silver and tin 
 which they had everywhere broken in pieces. Sampson, in a 
 letter to Peter Martyr, dated the 6th oi January, 1560, wrote to 
 the same effect. That the crucifix and cross, and lights, were 
 confined to the Queen's chapel would appear from the fact that 
 at about that time, or a little later, Cox, being appointed to 
 minister the Sacrament before the Queen in her own chapel, 
 made it a matter of conscience to do it in a place which he 
 thought so dishonoured by images, and could scarcely be induced 
 to officiate therein, refusing it for a great \0iile, and when he at 
 
478 
 
 length consented declared that it was with a trembling consci- 
 ence ; and in order to plead for himself, he wrote a most humble 
 letter to the Queen acquainting her with his conscientious scru- 
 ples. The letter itself was to be found in the appendix to 
 Strype's Annals. 
 
 The account given by Grindal of the general state of religious 
 matters in England at that time might be collected from the 
 contents of a letter sent to him in answer by Peter Martyr about 
 the end of 1559. Grindal, it seemed, had been nominated to the 
 See of London, but having some scruples about the habits and 
 ornaments to be used on the occasion, consulted Martyr on the 
 subject. Martyr, in reply, said that though he was always 
 against the use of such ornaments, yet he saw the present danger 
 lest they should be put from the office of preaching, and that 
 perhaps, as altars and images were already taken away, so also 
 those appearances of the Mass might in time be taken away too. 
 Reliance was placed on a passage contained in an address from 
 the Bishop to the Queen in reference to the use of images, which 
 was to be found in CardwelVs Documentary Annals, vol. 1, p. 268, 
 and in which the Bishops there expressed their trust that they 
 might persuade Her Majesty by her Regal authority to remove 
 them. If they looked to other parts of the same address, and 
 especially to the latter part of it, they would find far stronger 
 expressions. At page 272 they said, " The establishing of images 
 by your Royal authority shall not only utterly discredit our 
 ministries and builders of the thing which we have destroyed, 
 but also blemish the fame of your most godly brother and such 
 notable fathers as have given their lives for the testimony of 
 God's truth, who by public law removed all images. To these 
 grave and weighty reasons, says Strype, (Annals, 222), the 
 Queen at length condescended. Moreover, Sampson, in a letter 
 to Peter Martyr in January, 1560, speaking of the crucifix 
 placed on the table with lighted candles, put this question : 
 " Suppose the Queen should enjoin all the Bishops and clergy 
 either to admit this image, together with the candles, into their 
 churches, or to retire from the ministry of the Word, what should 
 be our conduct in this case ?" The learned advocate had also 
 cited a letter dated the l4th of April, 1559, from Jewel to Peter 
 Martyr, in winch, speaking of the Queen, and of his wish that 
 she would abolish the practices in her own chapel, he said, "But 
 this woman, excellent as she is, and earnest in the cause of true 
 religion, notwithstanding she desires a thorough change as early 
 as possible, cannot, however, be prevailed upon to effect such 
 change without the sanction of law, lest the matter should 
 seem to have been accomplished not so much by the judgment of 
 
479 
 
 discreet men as in compliance with the impulse of a furious 
 multitude." The purpose for which this letter was cited was to 
 show the respect of Queen Elizabeth for the law, and that she 
 never would have suffered the cross or crucifix to have remained 
 in her chapel if they had not been sanctioned by the law passed 
 in the second year of King Edward's reign. But the letter con- 
 taining the reasons assigned by the Queen having confessedly 
 been written before the passing of the 1st Elizabeth, cap. 2, did 
 not go far in support of such an argument. The fondness of 
 Elizabeth for pomp and show was well known ; and it only proved 
 that she temporized and remonstrated against their abolition, so 
 long as the law of her predecessor, Queen Mary, was unrepealed. 
 After the statute of the 1st Elizabeth, cap. 2, we did not find 
 that she made use of this argument. lie (Sir J. Dodson) would 
 next refer to a letter of Grindal's written at the end of 1571 or 
 the beginning of 1572, which gave a summary of the state of 
 things in the early part of Queen Elizabeth's reig-n, and seemed 
 to confirm the view that he had just taken. This letter was 
 addressed to Tranchius, a professor at Heidelberg*, and in it 
 Grindal said, " that when the Queen first began to reign, the 
 Popish religion being cast off, she reduced religion to that condi- 
 tion wherein it was while King Edward VI. was alive, and to this 
 all the states of the kingdom with full consent gave their voices 
 in the great council of the nation called the Parliament ; that 
 the authority of this council was so great that the laws made 
 therein could not by any means be dissolved, unless by the same 
 authority that made them ; that in that form of religion set up by 
 King Edward there were some commands concerning the habits 
 of ministers and some other things which some good men desired 
 might be abolished or mended ; but the authority of the law 
 hindered them from doing anything that way ; yet the law 
 allowed the Queen, with the consent of some of the bishops, to 
 alter some things. But, indeed, nothing was either altered or 
 diminished ; that there was not a Bishop that he knew of but 
 obeyed the rules prescribed, and gave example to others to do 
 the same; and as the Bishops did, so did the other ministers of 
 the Church, learned aud unlearned." Grindal here stated that 
 the things to whichgood men objected foremost among which he 
 placed the habits of the clergy were all in accordance with 
 law. If the cross had been in use, surely such a precisian as 
 Griudal would have been loud in his complaints of it it would 
 have formed a prominent grievance with him. If the cross had 
 been removed otherwise than by law he could not have used the 
 words "the law hindered the removal." The period with 
 which he (Sir J. Dodson) had just been dealing was that in which 
 
480 
 
 the reformed religion was being restored, after its abolition in 
 the reign of Queen Mary. It was attended with some of that 
 confusion and irregularity which characterized the commence- 
 ment of King Edward's reign. It was therefore not very sur- 
 prising to find contrary opinions held by writers of the da}', 
 and statements of facts somewhat difficult of being reconciled 
 with each other. The only course which could safely be pursued 
 and that was not entirely satisfactory was to give due con- 
 sideration to all, and to strike the balance as well as circumstances 
 would admit. The great desire of the Reformers was to get 
 rid of what they regarded as monuments of superstition and 
 idolatry. 
 
 An exposition by a competent authority of what the general 
 practice of the Church had settled into at a time closely follow- 
 ing the re-establishment of the reformed religion was to be found 
 mWhitgift. That Divine had been selected by Parker to answer 
 the Admonition of the Puritans, supposed to be the work of 
 Cartwright. Writing in defence of that answer, Whitgift 
 said, " As for Papists, we are far enough off from them, for 
 they pictured the sign of the cross, and did worship it; so do 
 not we. They used it to drive away spirits and devils ; so do 
 not we. They had it in their churches ; so have not we. They 
 used it daily and nightly for religion's sake ; we only in 
 Baptism and for a sign and token, as 1 have said before ; so that 
 their abusing of it is sufficiently corrected. Neither is there 
 any man that knoweth not to what end and purpose we use it." 
 Again, he said, "As there is great difference betwixt the paint- 
 ing of an image to set forth an history, and placing of it in the 
 church to be worshipped, so is there also a great difference 
 betwixt crossing a child in the forehead at the time of baptism, 
 with expressing the cause and use of it, and the placing of 
 crosses in churches or highways and streets. The crossing of 
 the child in baptism is but for a moment ; the cross of wood 
 and stone remaineth and continueth the cross on the child's 
 forehead is not made to be adored and worshipped ; neither uas 
 ever any man so mad as to imagine any such thing of it. But 
 the crosses in churches, streets, and highways, of metal or 
 wood, were erected to be worshipped, and were so accordingly ; 
 and therefore there was no like peril in the one as there was in 
 the other." The reference in these passages was plainly to the 
 cross, and not to the crucifix, the contrast being between the 
 sign of the cross in baptism and the material cross. It was 
 unhesitatingly stated as a fact notorious to all, that the cross 
 was not in the Church of England, and the reason for it given 
 viz., that material, crosses in churches were made to be 
 
481 
 
 worshipped, and were so accordingly. Was it credible that the 
 cross was at this time in the church by the authority of Parlia- 
 ment, and that it had been withdrawn solely on account of the 
 prejudices of the ultra-reformers in the Church? As to the 
 fact of the cross or crucifix being in Bishop Butler's study, 
 Seeker, a great admirer of the author of The Analogy, and a 
 very mild man, disapproved Butler's practice in this respect, 
 according to the report of Bishop Halifax. Bishop Butler, 
 however, only used the cross for himself, and for no idolatrous 
 purpose, and there was no authority whatever for saying that 
 either he or Hooper used it in any church or chapel in their 
 dioceses. That the disuse of the material cross continued to 
 be the general and recognized practice of the Church in the 
 reign of Elizabeth's successor was equally clear. In the con- 
 ference held before James I. at Hampton Court, in 1603, we 
 found it objected, inter alia by the Puritans that the sign of 
 the cross was used in baptism. In answer to an argwment used 
 by Dr. Reynolds, that the cross ought to be abolished as the 
 brazen serpent was destroyed, the King, in one of the replies 
 made by him, said " What resemblance is there between the 
 brazen serpent a material and visible thing, and the sign of 
 the cross made in the air?" Again, he said "I am given to 
 understand by the Bishops, and I find it true, that the Papists 
 themselves did never ascribe any power or spiritual grace to the 
 sign of the cross in baptism." And further "You see that 
 the material crosses which in times of Popery were made for 
 men to fall down before them as they passed by them, to 
 worship them, as the idolatrous Jews did the brazen serpent, are 
 demolished as you desire. '' Here again was a distinction taken 
 between the sign of the cross and the material cross, and a 
 statement, on unimpeachable authority, that crosses were not in 
 the Church of England at that period. He (Sir J. Dodson) did 
 not intend to lay it down as a universal proposition that a cross 
 or crucifix may not have been to be found here or there in some 
 few churches where it might have escaped notice, or where 
 from particular circumstances it was not wished to notice it. 
 He spoke only of the general and almost universal, if not quite 
 universal, practice of the Church. Crosses, crucifixes, and- 
 numerous other ornaments, were afterwards, and more especially 
 in the reign of Charles I., introduced into the churches, and 
 there remained until 164-1, when they were removed by order 
 of the House of Commons. They were unquestionably regard- 
 ed as innovations upon the practice which previously prevailed. 
 The difference of the doctrine held by the Caroline Bishops, as 
 a school of theologians, from their predecessors, weg well 
 31 
 
482 
 
 known. Which were the sounder divines it was not within his 
 province to decide, but as interpreters of the injunctions of 
 Edward VI. and his rubric, as well as of those of Queen 
 Elizabeth, he was hound to give the preference to those who 
 lived at the time, or shortly after, the publication of those 
 intions. It was unnecessary to dwell upon what occurred 
 . Grent Rebellion. In 1662, shortly after the restora- 
 1:'>;' 'y, the Act of Uniformity now in force was passed; 
 
 previously to this becoming law conferences were held at 
 the which discussions took place respecting alterations 
 
 to V.o made in the Book of Common Prayer, with the view of 
 conciliating the Nonconformists. In these discussions Baxter 
 took a very prominent part. He objected, inter alia, to the 
 rubric respecting ornaments in the Prayer Book under Queen 
 Elisabeth's Act of Uniformity, and was desirous of introducing 
 the refutations as to ornaments prescribed by the statute of the 
 5th and 6lh Edward VI., instead of those of his second year. 
 The rubric, or proposed rubric, as set forth in the Life of Baxter 
 (page 321) was in these words: "And here it is to be noted 
 Hie minister, at the time of the Communion, and at other 
 tiiiiHs in his ministration, shall use such ornaments in the church 
 as weve in use by the authority of Parliament, in the second year 
 of ihe reign of Edward VI., according to the act of Parliament." 
 n followed Baxter's exception in these words: "Forasmuch 
 as this rubric seemeth to bring back the cope, alb, &c., and 
 other vestments forbidden by the Common Prayer Book of the 
 5th and uth Edward VI., and so our reasons alleged against 
 ceremonies under our 18th general exception, we desire it may 
 be wholly left out." Nothing was said against ihe ornaments 
 in the church, which, if prescribed in that book at all, were so 
 by this rubric. If the cross had been deemed to be so prescrib- 
 ed, Baxter would undoubtedly have added (hat to his objections. 
 Exceptions were also taken, as they had been before at the 
 Hampton Court Conferences, to the use of the sigai of the cross 
 in Eaptism, but none to the material cross, as most undoubtedly 
 they would have been, had there existed a suspicion that such 
 cross was authorized by the Prayer Book or rubric. Much 
 stress had been laid by the appellant's counsel on the opinion of 
 Bishop Cosins, one of the principal revisers of the Book of 
 Common Privy er, # when in preparation just previous to the pass- 
 in? of the Act of Uniformity. Bishop Cosins at different times 
 wrote no less than three several comments on the Book of 
 Common Prayer. In his second series, written about 1638, he 
 commented on the rubric at the time of the Communion in these 
 words: "And at the celebration of the Holy Communion it 
 
483 
 
 was ordained by the rules and orders of the first liturgy set 
 forth by the Church of England, and confirmed by the authority 
 of Parliament in the second year of Edward VI., that among 
 other ornaments in the church then in use the setting of two 
 lights on the communion-table or altar was appointed by the 
 Kind's injunciions, set forth about that time, and mentioned or 
 ratified by act of Parliament, whereby all other wax lights, 
 images, &c , were abolished by the authority of Parliament, 
 which confirmed the first liturgy, and the injunctions of Edward 
 VI." (Anglo-Catholic Theology, vol. v., p. 230.3.) There was 
 a passage on the same subject in the 3d series of Annotations, 
 p. 438,441, supposed to be written in 1640, upon which he 
 might observe that Cosins was a high churchman, a zealous 
 opponent of Baxter at the Conferences, a disciple of Andrewes 
 and the Caroline Bishops. He was one ofthose who were sub- 
 jected to trial ; he was therefore one of those who would 
 naturally he inclined to give the fullest construction to the 
 rubric in respect of ornaments. They had his several different 
 enumerations of the ornaments lie conceived legalized under it. 
 Was it credible that Cosins would have omitted all mention of 
 the cross if he had considered it to be a legalized ornament ? 
 Pie (Sir J. Dodson) was of opinion that there was" no authority 
 for the use of the cross in the church at the present moment, 
 and therefore he must pronounce against it. Having dwelt so 
 long on that subject, he must now come to other parts of the 
 case, but on which it would not be necessary to dwell at any 
 length. The next part related to altars or communion-tables 
 and also to the credence-tables. As the law relating to such 
 matters had been very elaborately, and, as he believed, very well 
 ascertained and determined by his learned predecessor in that 
 chair, in the case of " Falkener v. Lichfield," it was not 
 necessary that he should discuss the matter at any length. In 
 respect to altars or communion-tables Sir H. J. Fust held that, 
 " the tables were not to be of stone and fixed, but of wood and 
 moveable." How, then, did the law so laid down apply to the 
 present cases ? It was stated by Dr. Lushington that he con- 
 sidered that judgment as imperatively binding upon him, and 
 it was also to some extent binding on this Court. He (Sir John 
 Dodson) was bound to follow the rule, unless he was of opinion 
 that it was decidedly wrong ; if he were satisfied that it was, 
 then, notwithstanding the case was decided by that great Judge, 
 he should take the liberty of coining to- a different decision. It 
 appeared to him, however, that his reasonings were conclusive, 
 and he fully agreed in all that fell from him. 
 
 As to St Barnabas, it appeared that tho altar or table v;as 
 
484 
 
 made entirely of stone, and not of wood. It was therefore 
 clearly not in accordance with the rule laid down by Sir H. J. 
 Fust. With respect to the altar or table of St. Paul's, that was 
 composed of wood, and was capable of being moved, although 
 perhaps with no great facility ; that, therefore, might be viewed 
 in a inore favourable light. It had been said that the case of 
 " Falkencr v. 'Liclifield " was distinguishable from the present, 
 inasmuch as the Court in that case, although it pronounced the 
 stone altar to be illegal, did not order its removal. But that ap- 
 parent difference was attributable altogether to the mode in which 
 the case came before it. In that case a faculty had been granted 
 by the decree of an inferior Court confirming the erection of the 
 stone altar From that decree an appeal was brought to the 
 Arches' Court, and the learned judge reversed the decree ap- 
 pealed from. It was not competent under the circumstances of 
 the appeal to go further ; but there could be no doubt that if the 
 suit before him had been for the removal of the altar he must 
 have decreed it. The whole tenor of the judgment put that 
 out of ail possibility of doubt, With respect to credence-tables, 
 he (Sir J. Dodson) saw no sufficient reason for departing from 
 the decision in <l Falkener v. Lichfield." He did not consider it 
 a matter of great importance, but, as it was laid clown by Sir 
 H. J. Fust that there was no authority for placing them in the 
 church, fie would follow the precedent and pronounce against 
 them. That brought him to the consideration of the coverings 
 of the communion-table in the time of Divine service, and at 
 the celebration of the Holy Communion. He would consider 
 the latter point first. The law upon the point, he apprehended, 
 was to be found in the rubric prefixed to the communion service 
 in the Book of Common Prayer. It was in these words : 
 '* The table at the communion-service, having a fair white linen 
 cloth upon it, shall stand in the body of the church, or in the 
 chancel, where morning and evening service are appointed 
 to be said." The directions of the 82d canon were to the very 
 same effect : "The table is to be covered with a fair linen cloth 
 at the time of ministration." Those directions seemed to be 
 sufficiently plain and explicit. It was to be a fair linen cloth, 
 and nothing whatever was ordered, or even suggested, as to the 
 additions of lace, embroidery* or any other ornament ; nor had 
 he been able to discover any authority for such addition, or that 
 any such usage had prevailed in the Church' of England since 
 the Reformation. He did not mean to assort positively that no 
 such instance had ever occurred, but merely that it never came 
 within his cognizance. He did not wish it to be understood that 
 he considered this to be of very grave importance in this case , 
 
4S5 
 
 but, supposing the law as cited to have left the matter unsettled, 
 and that it was diversely taken by the parties, resort must be had 
 to the Ordinary as directed by the instructions prefixed to the 
 Prayer Book, and that was the course which had been pursued 
 for the decision of the learned Judge sitting in the Consis- 
 torial Court of the Ordinary had been obtained, and he saw no 
 reason for departing from it. A similar observation applied to 
 the use of the various coloured cloths on the communion table at 
 the time of Divine service, and the results must be similar. It 
 was not necessary, therefore, to make any further observations 
 upon them. As to the brazen gates they had not been seriously 
 objected to, and he would make no order with reference to th m. 
 There had been no appeal with respect to them. Neither was 
 there any appeal as to the candlesticks and candles. Then the 
 only remaining point was the affixing of the Commandments at 
 the east end of the church. This was required by the law to 
 be done ; the Court below had ordered it to be done ; and he 
 apprehended that there was no appeal as to that. The conclu- 
 sion of . the Court, therefore, was that the judgment of the Court 
 below must be affirmed in all respects. There was still left the 
 question as to costs. He was of opinion that the Court below 
 did perfectly right, under all the circumstances, in not allowing 
 costs. But when there had been an appeal, and when he felt 
 himself constrained to affirm the first judgment, he deemed it his 
 duty to condemn the appellants in the costs of that appeal. He 
 therefore affirmed the judgment of the Court below in both 
 these cases. 
 
 Mr. CURREY (the proctor for Mr, Liddell) then said, In ac- 
 cordance with my instructions I beg with all respect to assert 
 appeals in both these cases to the Judicial Committee <>i' the 
 Privy Council. 
 
48G 
 THE JUDGMENT. 
 
 PRELIMINARY REVIEW. 
 
 These cases come hefure the Court by appeal from two orders 
 in distinct suits, directing the removal of various articles of 
 church furniture, in the one case, from the district church or 
 chapel of St. Paul, Knightsbridge, and in the other from the 
 chapel of ease of St. Barnabas, Pimlico. Although there is 
 some distinction between the circumstances of the two cases, 
 they involve the same principles they were included in one 
 argument at this bar and will be conveniently disposed of 
 in one judgment. 
 
 It appears that the district church of St. Paul was erected 
 by private subscription ; that the income by which it is sup- 
 ported is derived from the rent of pews ; that Mr. Liddell is the 
 incumbent, and Mr. Home and Mr, Westerton the two church- 
 wardens. The two churchwardens differed as to the propriety 
 of certain ornaments of the church ; and in Hilary Term, 1855, 
 the suit out of which the present appeal arises was instituted 
 in the Consistory Court of London, by Mr. Westerton, against 
 Mr. Home and Mr. Liddell, who are now the appellants. The 
 citation called upon the appellants to show cause why a faculty 
 should not begranted for removing the altar, or high altar, and the 
 cloths used for covering the same, together with the wooden cross 
 elevated thereon and affixed thereto, as well as the candlesticks 
 thereon, together with the credentia, preparatory altar or cre- 
 dence table, used in the said chureh or chapel, and for sub- 
 stituting in lieu and stead thereof a decent and proper table 
 for the administration of the Lord's Supper and Holy Com- 
 munion, and a decent cloth for the covering thereof. 
 
 The answer of the defendants alleges that the article of 
 church furniture called in the citation an altar, or high altar, 
 is in fact, and according to the true and legal interpretation 
 of the 82nd of the Constitutions and Canons of England and 
 Ireland as by law established mensa congrua et decens, or a 
 convenient and decent table such as is required by law for 
 the celebration of the Holy Communion, and denies that the 
 wooden cross is inconsistent with the laws, canons, customs, 
 and constitutions of the said Church. In subsequent passages 
 of the answer this table is always spoken of as the altar or 
 communion table ; and it is alieg-ed that the said altar or com- 
 munion table, and the platform on which the same is raised, 
 the wooden cross attached thereto, the gilded candlesticks, and 
 the said side table or credence table, were placed in the same 
 church as the same now exist, and formed part of the furniture 
 
487 
 
 thereof, at the time of the consecration of the said church and 
 of the furniture thereof by the Lord Bishop of London on the 
 30th of May, 1843. Their lordships understand that 
 this table, described as an altar or communion table, is 
 made of wood, and is not attached to the platform, but merely 
 stands upon it ; that it is placed at the east end of the church, 
 or the chancel, according to the ordinary usage as to the com- 
 munion table; that at the end nearest the wall there is a narrow 
 ledge raised above the rest of the table ; that upon this ledge, 
 which is termed the ' super-altare," stand the two gilded can- 
 dlesticks, which are rnoveable, and between them the wooden 
 cross, which is let into and fixed in the super-altare, so as to 
 form part of what is thus described as the altar or communion 
 table. 
 
 The judgment complained -of has not ordered the removal of 
 the table or of the candlesticks, hut only of the crass, the cre- 
 dence table, and the cloths. There is no appeal against this 
 order, as far as it permits the table and candlesticks to remain ; 
 and it is therefore not open to their lordships to consider the 
 judgment with reference to the articles not ordered to be re- 
 moved. The evidence as to the wishes of the parishioners 
 upon this subject appears to their lordships to show what, in 
 such a case, might perhaps be expected, that .with respect to 
 these ornaments there are many persons of great respectability 
 who from conscientious motives are strongly attached to them; 
 many of equal respectability who, from motives equally con- 
 scientious, fee! an invincible repugnance to them ; and some, 
 it may be hoped not a, few, \vho, whatever opinion they may 
 form of their intrinsic value, consider (hem as of no importance 
 whatever in comparison with Christian charity and concord, 
 and who, whether they approve or whether they disapprove 
 them, would iniinitely rather sacrifice their individual feeling 
 and opinions than secure their triumph at the expense of dis- 
 turbing and distracting the Church of which they are members. 
 
 With respect to the case of Liddell v. Beal, St. Barnabas 
 is a chapel of ease within the district chapelry of St. Paul, of 
 which tlie curates are appointed by Mr. Liddell. In this case 
 bot'n the chapel wardens agree with Mr. Liddell us to the orna- 
 mentisin question. On the 17th of January, 1855, a monition was 
 issued against them at the instance of Mr. Beal, an inhabitant 
 of the district chapelry of St. Barnabas, by which they were mo- 
 nished to remove from the said chapel the rood-screen an i 
 brazen gates, together with the cross elevated and fixed on the 
 said screen ; anil also the stone altar and cloths now used for 
 covering the same, and ihe cross ornamented with jewels ele 
 
488 
 
 vated thereon and fixed thereto, with the candlesticks and cau- 
 dles placed thereon ; and also the marble credentia, preparatory 
 altar or credence-table, and to substitute in lieu and stead 
 thereof a decent table for the administration of the Lord's 
 Supper and Holy Communion, r.nd a decent covering thereto, 
 and to set up on the east end of the chancel of the said 
 chapel the Ten Commandments, as by the laws, canons, insti- 
 tutions, and customs of the United Church of England and 
 Ireland is prescribed (App., case 7.) 
 
 The answer admits that between the chancel and the nave of 
 the church there is a screen of carved wood, on the summit 
 whereof a wooden cross is affixed. It admits, in substance, 
 the existence of the stone table, or altar, with the metal cross 
 attached thereto ; and it insists that the article of furniture 
 so described is a mensa congrua et decens within the meaning 
 of the canons, and such a communion table as is required by 
 law for the celebration of the Holy Communion. It admits 
 the use of various cloths differing in colour from each other as 
 coverings of the communion table at different seasons ; and that 
 the covering used on the said altar or communion-table at 
 the time of the administration of the Holy Communion is of 
 worked and embroidered white linen, ornamented and enriched 
 with and bordered at the ends with elaborately worked lace, 
 and that the other articles of linen used in the said office are 
 also decorated and enriched with white lace. It denies that 
 the credence-table is attached to the chancel, and alleges that 
 the same is a moveable table, necessary and convenient for the 
 decent, celebration of the Holy Communion according to the 
 rubrics of the Book of Common Prayer. The answer then 
 alleges that these ornaments existed in the church when it was 
 consecrated in 1850, and that the services are attended by 
 large and devout congregations, whose religious feelings would 
 be violated by their removal. 
 
 'The judgment complained of has ordered the church or 
 chapel-wardens of St. Barnabas to remove the present struc- 
 ture of stone used as a communion table in the said church, 
 and to provide instead thereof a moveable table of wood ; 
 to remove the credence table; to remove the cross on the screen, 
 as also the cross on or near the present structure used as a 
 communion table ; to take away all the cloths at present used 
 in the said church or chapel for covering the structure now 
 used as a communion table during the time of divine ser- 
 vice, and to provide and substitute in place of the said cloths 
 one only covering for the communion table of silk or other 
 decent stuff ; and, further, to remove any cover used at the 
 
489 
 
 time of the ministration of the Sacrament, worked or em- 
 broidered with lace or otherwise ornamented, and to substitute 
 a fair white linen cloth, without lace or embroidery or othtT 
 ornament; to cover the communion table at the time of the 
 ministration of the Sacrament, and to cause the Ten Com- 
 mandments to be set up on the east end of the church in com- 
 pliance with the terms of the canon. As to the order directing 
 the Ten Commandments to be set up there is no appeal. When 
 this case came by appeal before the Dean of the Arches some 
 additional evidence was given with respect to the assent of the 
 Bishop of London to the use of these ornaments before the 
 chapel was consecrated. But it does not appear to their lord- 
 ships to be necessary to go into this part of the case. 
 
 THE CROSS. 
 
 Their lordships will deal with each of the articles which are 
 the subject of appeal separately; and, first, with respect to the 
 crosses, the point to which by far the greater part of the ar- 
 gument at this bar was addressed. 
 
 No distinction was taken by the Courts below between the 
 different crosses which are the subject of appeal between the 
 crosses on what are termed the altars or communion tables 
 both at St. Paul's and St Barnabas, and the cross on the chan- 
 cel screen in St. Barnabas. The learned judges have treated 
 them as being all subject to the same considerations, and have 
 ordered them all to be removed as illegal ornaments. But, 
 though both judges arrived at the same conclusion., there is 
 some difference between the reasons assigned for their decisions. 
 Dr. Lusliington seems to have held that the question was, 
 what ornaments could be shown to have been in churches in 
 the second year of the reign of Edward VI., by authority of 
 Parliament., according to the Rubric of the present Prayer 
 Book, whatever the true construction according to those words 
 might import? Sir J. Dodson, on the other hand, considered 
 the question to depend on the effect of certain royal injunctions 
 and an Act of Parliament against the use of images, among 
 which he considered crosses to be included. 
 
 It will be necessary to examine both these grounds of de- 
 cision with the attention and respect which are due to the 
 eminent persons who have adopted them ; and first, as to the 
 effect of the rubric. In dealing with this question it is neces- 
 sary to remember that there were many crosses, some with, 
 some without, the image of the Saviour, which were in use in 
 the Roman Catholic ritual; altar crosses, processional crosses, 
 funeral crosses, and others, as well as painted or carved re- 
 presentations of the cross not used in the services, but set up 
 
490 
 
 as architectural decorations of churches; and the question is 
 whether the rubric applies to the latter class. The rubric is 
 in these words: " And here it is to be noted that such orna- 
 ments of the church and of the ministers thereof at all times of 
 their ministry shall be retained, arid be in use as were in this 
 Church of England, by authority of Parliament in the second 
 year of King Edward VI." 
 
 Dr. Lushington was of opinion that, by the true construction 
 of these words, reference must be had to the Act of the 2nd 
 and 3rd Edward VI., and the Prayer Book which is established, 
 for the purpose of determining what ornaments were thereby 
 sanctioned ; but he was perplexed by the difficulty that, al- 
 though there were words in that Prayer Book describing the 
 ornaments of the ministers, there were none which applied to 
 ornaments of the church in his understanding of this expression. 
 
 Their lordships, after much consideration, are satisfied that 
 the construction of this rubric which they suggested at the 
 hearing of the case is its true meaning, aud that the word 
 " ornaments" applies, and in this rubric is confined, to those 
 articles the use of which in the services and ministrations of the 
 Church is prescribed by the Prayer Book of Edward VI. 
 The term " oinaments" in ecclesiastical law is not confined, 
 as by modern usage, to articles of decoration or embellishment; 
 but it is used in the larger sense of the word " ornamentum," 
 which, according to the interpretation of Forceilini's dictionary, 
 is used" procumque apparatu seu impleinento." Ali the 
 veral articles used in the performance of the services and rites 
 of the Church are ornaments. Vestments, books, cloths, rha- 
 iices, and patens, are among Church ornaments ; a long iUt 
 of them will be found extracted from Lyndewood, in Dr. Phil- 
 limore's edition of " Burns's Ecclesiastical Low. 1 ' In uioiivvi 
 times organs and bells are held to fall under this denomination. 
 When reference is had to the first Prayer Book of Edward 
 VI*., with this explanation of the term " ornament/' no diffi- 
 culty will be found in discovering- among the articles of which 
 the use is there enjoined, ornaments of the church as well as 
 ornaments of the ministers. Besides the vestments differing 
 in the different services, the rubric provides for the u^e of an 
 English Bible, the new Prayer Book, a poor man's box, a cha- 
 lice, a corporal, a paten, a bell, and some other things. That 
 these articles were included in the term " ornaments of the 
 church/' at the period in question, is clear from two documents 
 nearly contemporaneous, one before and the other after the 
 establishment of the first Prayer Book. 
 
 In a letter of the Council to Cranrner, dated the 30th of 
 
491 
 
 April, 1548 (to be found in Strype's " Memorials of Cranmer," 
 vol. ii., p. 90), they complain of the conduct of certain church- 
 wardens who sent away their chalices, crosses of silver, bells, 
 and other ornaments of the church; and in a commission in 
 1552 (Cardw., Doc. Ann., 1 12) the commissioners are enjoined 
 to leave in every church or chapel of common resort one, two, 
 or more chalices or cups, according to the multitude of people 
 in every such church or chapel, and also such other ornaments 
 as by their discretion shall seem requisite for the Divine ser- 
 vice in every such place for the time 
 
 If reference be now made to the alterations in these matters 
 introduced by the second Prayer Book of Edward VI., and 
 the subsequent rubric to the Prayer Book of Elizabeth, the 
 meaning will be sufficiently clear. The second Prayer Book 
 forbids the use of different vestments by the priest in the per- 
 formance of the different services, and enjoins the use of a sur- 
 plice only, and does not expressly mention the paten, chalice, 
 and eorporas. After the overthrow of Protestantism by Queen 
 Mary, and its restoration on the accession of Queen Elizabeth, 
 a great controversy arose between the more violent and tho 
 more moderate Reformers as to the church service which 
 should be re-established, whether it should be according to tho 
 first, or according to the second, Prayer Book of Edward VI. 
 The Queen was in favor of the first, but she was obliged to 
 give way, and a compromise was made, by which the services 
 were to be in conformity with the second Prayer Book, with 
 certain alterations ; but the ornaments of the church, whether 
 those worn or those otherwise used by the minister, were to 
 bo according to the first Prayer Book. In conformity with 
 this arrangement the Act 1 Elizabeth, chap. 2, was passed, by 
 which the use of the second Prayer Book was established ; but 
 it was provided " that such ornaments of the Church and of the 
 ministers thereof shall be retained arid be in use as was in this 
 Church of England by authority of Parliament in the second 
 year of the reign of King Edward VI., until other order taken. 
 therein by the authority of the Queen's Majesty, with such 
 advice as therein mentioned." The rubric to the new Prayer 
 Book, framed to express the meaning of this proviso, is in these 
 words: 
 
 " And here is to be noted that the minister at the time of the 
 communion, and at all other times of his ministration, shall use 
 such ornaments in the church as are in use by authority of 
 Parliament in the second year of the reign of King Edward VI., 
 according to the Act of Parliament set forth in the beginning of 
 this book." 
 
492 
 
 Here the term "ornaments" is used as covering both the vest- 
 ments of the ministers and tlte several articles used in the 
 services : it is confined to such things as in the performance of 
 the services the minister was to use. It will be observed that 
 this rubric does not adopt precisely the language of the statute, 
 but expresses the same thing in other words. The statute says 
 such ornaments of the church and of the" minister " shall be 
 retained and be in use :" the rubric, " that the minister shall use 
 such ornaments in the church." The rubric to the Prayer Book 
 of January 1, 1604, adopts the language of the rubric of Eliza- 
 beth. The rubric to the present Prayer Book adopts the lan- 
 guage of the statute of Elizabeth ; but they all obviously mean 
 the same thing that the same dresses and the same utensils or 
 articles which were used under the first Prayer Book of Edward 
 VI. may still be used. None of them, therefore, can have any 
 reference to articles not used in the services, but set up in 
 churches as ornaments in the sense of decorations. 
 
 It was urged at the bar that the present rubric, which refers 
 to the second year of Edward VI., cannot mean ornaments 
 mentioned in the first Prayer Book, because, as it is said, that 
 Act was probably not passed, and the Prayer Book was certain] v 
 not in use, till after the expiration of the second year of Edward 
 VI.; and that therefore the words "by authority of Parliament" 
 must mean by virtue of canons or Royal injunctions having the 
 authority of Parliament made at an earlier period. There seems 
 no reason to doubt that the Act in question received the Royal 
 assent in the second year of Edward VI. It concerned a matter 
 of great urgency which had been long under consideration, and 
 was the first Act of the session : it passed through one House of 
 Parliament on January IT), 1549, N S., and the other on ihe 
 21st of the same month ; and the second year of the reign of 
 Edward VI. did not expire till January 28th. A missive of the 
 Council to the Bishops, dated March 13, 1549, N.S., speaks of 
 it as an Act passed at the Parliament lately holden at West- 
 minster; and in the Act of the 5th and 6th Kdward VI., chap. 
 1, sec. 5, it is expressly referred to as the Act " made in the 
 second year of the King's Majesty's reign." Upon this point, 
 therefore, no difficulty arises. It is very true that the new 
 Prayer Book could not come into use until after the expiration 
 of that year, because time must be allowed for printing and dis- 
 tributing the books; but its use, and the injunctions contained 
 in it, were established by authority of Parliament in the second 
 year of Edward VI. ; and this is the plain meaning of the 
 rubric. 
 
 It was contended by Mr. Stephens, in a very able argument, 
 
493 
 
 that ihe canons passed in the reign of Henrv VIII. had no 
 parliamentary authority in the reign of Edward VI.; for that 
 the true meaning of the statutes relating to that subject, pnssed 
 in the reign of Henry VIII., is, that they provide for the review 
 of the existing canons by commissioners appointed by the King, 
 and give authority to those canons only in the meantime i.e., 
 during the continuance of the commission ; that the commis- 
 sioners never made any report ; that the coramision determined 
 by the death of King Henry VIII.; and that the parliamentary 
 sanction given to the canons ended at the same time. If it were 
 necessary to determine this point, their lordships think this 
 argument might deserve serious consideration, although it is 
 contrary to the general impression which has prevailed upon 
 the subject. 
 
 As, however, their lordships entertain no doubt whatever as 
 to the meaning of the words " authority of Parliament" used in 
 the rubric, it is useless to enter further into the question. Their 
 lordships, therefore, are of opinion that, although the rubric ex- 
 cluded all use of crosses in the services, the general question of 
 crosses not used in the services, but employed only as decora- 
 tions of churches, is entirely unaffected by the rubric. If crosses 
 of the latter description were in use in the second year of 
 Edward VI., they derive no protection from the rubric : if they 
 were lawfully in use they are not excluded by the rubric, though 
 they might not have the sanction of the authority of Parliament. 
 
 The next question is, are crosses forbidden under the "term 
 "images" in the Injunctions and Act of Parliament relied on by 
 Sir John Dodson ? It is laid down in the judgment, and was 
 strongly pressed at the bar, that the term "images" may applv 
 to crosses ; that " imagines crucis" are often mentioned, as well 
 as "imagines crucifixi, et sanctorum ;" that the cross, at the ac- 
 cession of Henry VIII., was itself an object of superstitious 
 worship in the Roman Catholic Church ; that two services in its 
 honor are found in the Roman Catholic missal ; that it was 
 ahused like other images, and was abolished like other images. 
 It is impossible to deny that crosses are frequently spoken of 
 among images. The Articles concerning laudable ceremonies, 
 published by Henry VIII. in 1536, under the head " Of Images," 
 declare " that the worship is to be done only to God, although it 
 be done before the images, whether it be of Christ, of the. Cross, 
 of our Ladye, or any other Saint beside." (1 Cardw., Formularies, 
 xxviii). A'IH! passages to the same efft'ct are to be found in 
 other contemporary documents. 
 
 But the result of the best examination which their lordships 
 have been able to make is, thai the term " image," though it may 
 
494 
 
 be extended by the context, is generally to be understood in a 
 more limited sense. Although it is true that crosses have been 
 abused as well as crucifixes and images of saints, it must be 
 remembered that there is a wide difference between the cross and 
 the images of saints, and even, though in a less degree, between 
 a cross and a crucifix. A cross was used as a symbol of Chris- 
 tianity for two or three centuries before either crucifixes or 
 images were introduced : it was used for ages before the Refor- 
 mation, and has continued ever since to be used as an ensign of 
 honor, as an ornament both of buildings and persons, ecclesi- 
 astical and civil, public and private, without any relation to 
 superstitious or even to religious usages. That this was the 
 view taken by some of the early reformers will sufficiently 
 appear by a letter of Cassander, to be presently mentioned. . 
 
 The distinction between the cross and images is still more 
 marked. Though in process of time the cross was transformed 
 into a crucifix, or itself became the object of adoration, it was 
 the memorial of a real event, the most momentous that ever 
 happened in the history of the world, and was worshipped, how- 
 ever erroneously, only in connexion with that Being to whom all 
 worship is due. The images of the saints, on the other hand, 
 were often connected (to use the language of some of the writings 
 to which we must refer) with lying legends and feigned miracles; 
 and it might well be that the worship and invocation of saints 
 should be abolished, and the images connected with that practice 
 be swept away, while the cross was retained with the faith of 
 which it was an emblem. 
 
 The important question, however, is not what it was reasonable 
 to do, but what in fact was done by the regulations for the remo- 
 val of images. The first set of injunctions of Edward VI. were 
 issued in the first year of his reign, some time, as it was said, 
 between the months of May and August, 1547. (Cardvv., Doc. 
 Ann., 5). By these injunctions the clergy are required to teach 
 the people that all the usurped authority of the Bishop of Rome 
 has been justly abolished. They are not to extol any images, 
 relics, or miracles for any superstition or lucre ; nor allure the 
 people by any enticements to the pilgrimage of any saint or 
 image : they are to teach that works devised by men's fantasies, 
 besides Scripture as wandering in pilgrimages, offering of 
 money, caudles, or tapers to relics or images, or kissing and lick- 
 ing of the same, praying upon beads or such like superstition 
 have not only no promise of reward in Scripture for doing of 
 them ; but, contrariwise, just threats and maledictions of God, 
 for that they are things tending to idolatry and superstition. 
 The third item is in these words: 
 
495 
 
 " That such images as they know in any of their cures to be or 
 have been so abused with pilgrimage or offerings of anything 
 made thereunto, or shall he hereafter censed unto, they (and 
 none other private persons) shall, for the avoiding of that most. 
 detestable offence of idolatry, forthwith take down, or cause to 
 b(3 taken down, and destroy the same ; and shall suffer from 
 henceforth no torches or candles, tapers, or images of wax, to 
 be set afore any image or picture ; but only two lights upon the 
 high altar, before the Sacrament, which, for the signification that 
 Christ is th very true light of th world, they shall suffer to re- 
 main still ; admonishing their parishioners that images serve lor 
 no other purpose but to be a remembrance, whereby men may 
 bo admonished of the holy lives and conversation of them that 
 thje said images do represent ; which images if they do abuse, for 
 any other intent, they commit idolatry in the same, to the great 
 danger of their souls." 
 
 It is clear that in this passage images are spoken of as images 
 of persons, and that only such images of any kind as had been or 
 should be the object of superstitious worship were to be removed ; 
 and it shows that the high altar was to remain as it had been 
 before, with lights upon it, before the Sacrament. The nineteenth 
 section provides that no person shall change the order or manner 
 of common prayer, or Divine service, otherwise than is specified 
 in these injunctions, until such time as the same shall be other- 
 wise ordered by the King's authority. The 21st section provides 
 for reading certain portions of Scripture in English in the time 
 of IJigh Mass. The 28th injunction is in these terms: 
 
 "Also, that they shall take away, utterly extinct and destroy 
 all shrines, covering of shrines, all tables, candlesticks, trindles 
 or rolls of wax, pictures, paintings and all other monuments of 
 feigned miracles, pilgrimages, idolatry? and superstition ; so that 
 there remain no memory of the same in walls, glass windows, or 
 els where within their churches or houses. And they shall ex- 
 hort all their parishioners to do the like within their several 
 houses. And that the churchwardens, at the common charge of 
 the parishioners in every church, shall provide a comely and 
 honest pulpit to be set in a convenient place within the same for 
 the preaching of God's Word." 
 
 It this section be read in connexion with those which precede 
 it, it is obvious that it applies only to articles which had been 
 the object of feigned miracles, pilgrimage?, idolatry, aud super- 
 tion, and at all events could not include either crosses or images 
 which had not been so abused, and which by the previous injunc- 
 tions were to be retained ; and, as regards the cross itself, its 
 use was not only permitted, but enjoined, as the old services 
 
496 
 
 vhich required it were retained. The section could not mean 
 that all candlesticks should be removed from churches, for two 
 were to he retained on the high altar. Still less could it mean 
 that all tables, candlesticks, and pictures, should be removed 
 from private houses. That this is the true meaning; of the in- 
 junctions is further shown by the Articles of Visitation, in which 
 inquiry was to be made whether they had been obeyed. The 
 article applicable to this subject is as follows : 
 
 " Whether there do remain not taken down in your churches, 
 chapels, or elsewhere, any misused images, with pilgrimages, 
 clothes, stones, shoes, offerings, kissings, candlesticks, trindles of 
 wax, and such other like; and whether there do remain not 
 delaied and destroyed any shrines, covering of shrines, or any 
 other monument of idolatry, buperstition and hypocrisy."~ 
 (Cardw., Doc. Ann., p. 25.) 
 
 Another inquiry is : 
 
 " Whether they which have spoken and declared anything for 
 the setting forth of pilgrimages, feigned relics, images, or any 
 such superstition, have not openly recanted the same.'* ( Cardvv., 
 Doc. Ann., p. 27.) 
 
 The object of these injunctions appears to have been to abolish 
 the worship or superstitious veneration of images and relics ; but 
 they left entirely untouched the service of High Mass and made 
 no declaration as to the nature of the sacrament then administered. 
 Indeed, a subsequent proclamation of the King, dated the 27th 
 of December 1547, forbids any discussion of the doctrine of the 
 Real Presence until the King should define the doctrine. On the 
 6th of February, 1548, N.S., the King issued a proclamation by 
 which punishment was denounced against such persons as should 
 of their private mind omit, leave done, change, alter, or innovate 
 any order, rite, or ceremony commonly used and frequented in 
 the Church of England, and not commanded to be left done in 
 the reign of the late King, other than such as Edward VI., in 
 manner therein mentioned, had ordered or should order to be 
 altered ; provided always that no man should be punished for 
 omitting certain particular observances therein mentioned, and, 
 among others, for not creeping to the cross. 
 
 The ceremony of' creeping to the cross seems to be explained 
 by a constitution of Giles de Brid port, Bishop of Sarum, A.D. 
 1246 (Wilkins' "Concilia," vol. i., p. 713), which provides 
 that on the day of our Saviour's Passion all the parish "shall 
 come to worship the cross and offer according to their inclina- 
 tions." In Strype's " Memorials of Cranmer" the practice is 
 alluded to in these terms: lf And because creeping to the cross 
 was a greater abuse than any of the others (for there the people 
 
497 * 
 
 said f Crucem tuam adoramus, Domine,' and the Ordinal said, 
 * Precedant clerici ad crucem adorandum nudis pedibus/ and it 
 followeth in the said Ordinal, ' Ponatur crux ante aliquod altare 
 ubi a popuio adoretur,' which by the Bishop's book, entitled 
 ' \ Necessary Instruction,' is against the Second Command- 
 ment); therefore he, the Archbishop, desired of the King that 
 creeping to the cross might also cease hereafter" (Strype's 
 " Mem.," vol. i., p. 299). It is plain, therefore, that up to 
 this time the use of the cross was permitted ; though misused 
 images were, in the strongest and most general terms, forbidden. 
 On the 21st of February, 1548, N.S., however, another pro- 
 clamation was issued, upon the authority of which it is con- 
 tended that all images, including crosses, were to be taken 
 down. It is in these terms : 
 
 "After our right hartye recommendations to your good lord- 
 ship ; where now of late in the King's Majesties visitation, 
 among other godlye injunctions commanded to be generally 
 observed throughe nil paries of his Highnes realme, one was 
 set forthe for the taking downe of all suche images as had at 
 any tyme ben abused with pilgrimages, offerings, or censinges ; 
 albeit that this said injunction hathe in many paries of the realme 
 been wel and quyetlye obeyed and executed ; yet in many other 
 places much stryfe and contentyon hath risen and daily riseth, 
 and more and more encreaseth about the execution of the same, 
 some men beyng so superstytyous orrayther wylfull, as they wold 
 by theyre good wylles retayne ail such images stylle, although 
 they have been mooste manyfestlye a'bused ; and in some places 
 also the images which e by the said injunctions were taken 
 downe be now restored and set up againe, and almoste in every 
 place ys contentyou for images, whether they have been abused 
 or not; and whiles these men go about on both sides conten- 
 tyouslye to obtain theyr mindes, contending whether this or 
 that image hath been offered unto, kyssed, censed, or otherwise 
 abused, partyes have in some places ben taken in suche sorte, 
 as further inconvenyence is very like to ensue yf remedie be 
 not provided in tyme ; considering therefore that allmost in no 
 places of this realme ys any sure quyetness but where all 
 images be hoolly taken awaye and pulled downe already, to 
 the intent that all contentyon in everye part of this realme for 
 this matter may be clerely taken away, and that the lively 
 images of Chryste shulde not contende lor the deade images, 
 whiche be things riot necessary, and without which the churches 
 of Christ contynued most godly many yeres . We have thought 
 good to signify unto you, that his highnes pleasure, with th' 
 advyse and consent of us the lord protectour and the reste of 
 
. 498 
 
 the counsell is, that immediately upon the sight herof, with as 
 convenient diligence as you maye, you shall not ouely gyve 
 ordre, that all the images remayninge in any church or chap- 
 pell within your diocese he removed and taken away, but also 
 bv your letters signy/e unto the reste of the Busshopes within 
 your provynce his highnesse pleasure, for the like order to be 
 gyven by them and every of them, within their several dioceses ; 
 and in th' execution thereof we requyre bothe you and the rest 
 of the Busshopes foresayd, to use suche foresight as the same 
 nay be quyetlye done with as good satisfaction of the people 
 as may be/' 
 
 It appears to their lordships that this proclamation applies only 
 to sue h images as are the subject of the former proclamation, and 
 that the intention was not to introduce within the prohibition 
 articles of a description not before forbidden, but to do away with 
 the distinction between images which had been, and images which 
 had not been, abused. This proclamation, any more than the 
 former, could not apply to crosses, for the old services were still 
 in use. The Act establishing the new Book of Common Prayer 
 ('id not pass till near a twelvemonth afterwards, and that Act it- 
 self provides that for a certain term after its date the oldceremonies 
 sltould continue. 
 
 This is confirmed by the proclamation issued on ihe 13th of 
 May, 1548, by which clergymen were enjoined to teach the people 
 on the one hand "to flee all old erroneous superstitions, as the 
 confidence in pardons, pilgrimages., beads, religions images, and 
 other such of the Bishop of Rome's traditions and superstitions, 
 with his usurped power, which things be here in this realm most 
 justly abolished ;" and then, on the other hand, " straitly to re- 
 buke those who will take upon them to run before they be sent, 
 to go before the rulers, and to alter and change things in religion 
 without authority." ' It is declared that it is not a private 
 man's duty to alter ceremonies, to innovate orders in the church, 
 nor yet is it a preacher's part to bring that into contempt and 
 hatred which the Prince doth either allow or is content to suffer." 
 {Cardwell, Doc. Ann. I., p. 65). 
 
 The next authority relied on is the 3rd and 4th Edward VI., 
 chap. 10, entitled" An Act for the Abolishing and Putting 
 Away Divers Books and Images." The object of this Act was to 
 enforce the observance of the new Prayer Book, and of former 
 orders with respect to images. After enacting that all Antiphonals 
 and other books of the services of the Church other then the au- 
 thorised Prayer Book shall be utterly abolished, it proceeds to 
 enact that if any person shall have such books in his possession, or 
 anj images of stone, timber, alabaster, or earth, graven, carved, 
 
499 
 
 or paiuted, which heretofore have been taken out of any church 
 or chapel or shall stand in any church or chapel, and do not be* 
 fore the last day of June then next ensuing deface and destroy 
 the images, and deliver up the books for the purpose of being de- 
 stroyed, such persons failing to deliver up the books shall be 
 subject to certain penalties; but it inflicts no penalty .on persons 
 failing to deface or destroy the images, nor does it in terms order 
 their destruction or defacement. 
 
 No doubt, however, it implies that to retain them is illegal ; 
 but it relates in their lordships' opinion to the destruction of 
 images already ordered to be removed, but which either had not 
 been removed, or, having been so, were still retained for private 
 veneration and worship ; and the images so described, for the 
 reasons already assigned, cannot include crosses. The letter of 
 King Edward VI. to Cranmer, directing him to give effect to this 
 Act, refers only to books, saying nothing as to images. Thus, 
 matters remained as regarded the law upon the subject now in 
 question until the end of the reign of Edward VI. ; for although 
 most important alterations were made in the order of Divine 
 service by the 5th and 6th of Edward VI., chap, 1, and the new 
 Prayer Book thereby introduced, they apply only, like the former 
 Prayer Book, to that which was to be used in the services and 
 rites of the Church. 
 
 But although their lordships are of opinion that the law did 
 not require the removal from churches of crosses merely as such, 
 both Books of Common Prayer had excluded them from use in 
 the services. They were no longer to be employed; and nothing 
 is more probable, therefore, than that if they could be turned to 
 any profit they would be made the subject either of sale or rob- 
 bery ; and that in the popular disturbances which accompanied 
 the great change in the religion of the nation, and in many cases 
 anticipated and outran the acts of the Government, crosses 
 would share the fate of images ; so that between the fanaticism 
 of the populace and the cupidity of the courtiers the ornaments 
 of the churches, in every sense of that term, would be subject 
 to spoliation and destruction. 
 
 We find, indeed, by the injunction of the Council of the 30th 
 of April, 1548, already referred to, that even at this early period 
 such proceedings were going on ; for that letter expressly forbids 
 the sale oraleniation of the chalices, silver crosses, bells, or other 
 ornaments, which it declares were not given for that purpose to 
 be alienated by parishes at their pleasure ; but rather to be used 
 to the intent they were first given, or to some other necessary 
 and convenient service of the church. Under these circum- 
 stances it cannot be matter of surprise if comparatively few 
 
500 
 
 crosses remained either standing in the churches or preserved in 
 the repositories of ils ornaments. On the accession of Queen 
 Mary all the old superstitions were restored, and the Acts of 
 Parliament to which we have referred were repealed The images 
 which had not been taken down remained, and many which had 
 been taken-down were restored. On the accession of Elizabeth, in 
 the year 1558, the statutes of Queen Mary on these matters were 
 repealed; the supremacy of the Crown was established by the Act 
 of the 1st of KHz ., chap. 1; and all such jurisdiction in spiritual 
 matters as hitherto had been orlawfully might be exercised by any 
 spiritual or ecclesiastical authority was annexed to the Crown of 
 England, and power was given to the Queen and her successors to 
 appoint commissioners for the purpose of exercising ecclesiastical 
 jurisdiction. By the 1st of Elizabeth, chap. 2, the second Prayer 
 Book of Kdward VI., with certain alterations, was re-established, 
 injunctions were issued, and articles of visitation framed, much to 
 the same effect with those already promulgated in the reign of 
 Edward VI., but which do not appear to their lordships to extend 
 the prohibition with respect to images. 
 
 It is known, indeed, that at this time great differences of 
 opinion prevailed amongst Che early reformers with respect to the 
 use of crosses and crucifixes, and that the Queen was favorable 
 to the use of both; that she retained them in her own chapel, 
 ar.d although they were removed for a time in consequence of the 
 remonstrances made to her, they were afterwards restored. 
 (Cardw., Doc., Ann. 268). But a great distinction was made 
 between the cross and the crucifix, and the use of the former 
 might well be permitted while the other was forbidden. This is 
 very manifest from the letter of George Casander to Bishop 
 Cox, dated at Worms, 1560, printed in the second series of the 
 " Zurich Letters," page 43. He there expresses himself in these 
 terms : 
 
 " I understand that you are not altogether agreed among your- 
 selves with respect to the setting up the imagp of the cross or 
 the crucifix in the church; but 1 do not sufficiently understand 
 whether this question refers to the mere figure of a cross, or also 
 to the image of Christ hanging upon it. I have seen here a 
 certain print which contained a cross only in the middle, with 
 same text of holy Scripture wri'ten on each side; whence I 
 suspect that your question only refers to the figure of the 
 cross. ., 
 
 " Your excellence is aware in what frequent use and in what 
 great esteem the figure of the cross was held among the early 
 Christians, insomuch that it wns everywhere placed and repre- 
 sented in their buildings, sacred and profane, public and private; 
 
501 
 
 and this, too, before tlu practice of sotting rip other images in 
 the churches, whether of Christ Himself or of the saints, had 
 come into use ; that on the destruction of all monuments of 
 idolatry, by which everything was defiled, the figure of the cross, 
 which was as it were a sacred symbol of Christianity, succeeded 
 under better auspices into their places. And like as the word 
 Cross in the writings of the Evangelists and Apostles mystically 
 signifies the passion, death, and triumph of Christ, and the afflic- 
 tions of the saints, so also by the figure of the cross everywhere 
 set up and meeting the eye, they intended all these things to be 
 set forth, as it were, by a mystic symbol and infixed in men's 
 minds: wherefore, they made a just distinction between the figure 
 or representation of the cross, and all other images." 
 
 Of the Cross thus used Cassander signifies his approval. That 
 many of the English Bishops objected both to crosses and cruci- 
 fixes, and either ordered or sanctioned their removal from 
 churches within their dioceses, and that in many others they 
 were defaced or destroyed by the violence of the people, can 
 admit of no doubt ; and that this violence extended also to monu- 
 ments in churches appears by a proclamation issued by Queen 
 Elizabeth against defacers of monuments in the year 1560 ; for 
 it speaks of these proceedings as " in slander of such as in times 
 past had in charge only to deface monuments of idolatry and false and 
 feigned images in churches and abbeys;'' expressions Which tend 
 strongly to confirm the meaning their lordships have already at- 
 tributed to the Injunctions and Acts of Porliament of Edward 
 VI. 
 
 CHANCEL-SCREEN CROSS AT ST. BARNABAS. 
 
 Upon the whole, their lordships, after the most anxious consi- 
 deration, have come to the conclusion that crosses, as distinguished 
 from crucifixes, have been in use as ornaments of churches from 
 the earliest periods of Christianity that when used as mere em- 
 blems of the Christian faith, and not as objects of superstitious 
 reverence, they may still lawfully be erected as architectural 
 decorations of churches ; that the wooden cross erected on the 
 chancel screen of St. Barnabas is to be considered as a mere ar- 
 chitectural ornament; and that as to this article they must advse 
 her Majesty to reverse the judgment complained of. Their 
 
 lordships hope and believe the laws in force respecting the con- 
 secration of any building for a church, and which forbid any sub- 
 sequent alteration without a faculty from the ordinary, ^will he 
 sufficient to prevent any abuse in this respect. 
 
502 
 
 THE ALTAH AND ALTAR CROSS AT ST. BARNABAS. 
 
 This decision, however, by no means disposes of the question 
 as to crosses attached to communion tables, which it will be con- 
 venient to deal with in connexion with the altar at St. Barnabas, 
 which is ordered to be removed. This article of church furniture 
 consists of a marble slab, with a super-altare on the side nearest 
 to the wall of the chapel. It stands apart from the wall, sup- 
 ported upon stone carved arches, the arches resting upon a stone 
 plinth, which is let into and embedded in the pavement on which 
 it stands. The cross is attached to the super-altare, and stands 
 between two large candlesticks, which are moveable. The ques- 
 tion is whether this structure is a communion table within the 
 meaning of the law. 
 
 The. appellants in their pleadings, term these tables altars or 
 communiontables; and in the argument they have referred to 
 two recent statutes in which the word "altar" is used to signify 
 the communion table. When the same thing is signified it may 
 not be of much importance by what name it is called ; but the 
 distinction between an altar and a communion table is in itself 
 essential and deeply founded, in the most important difference in 
 matters of faith between Protestants and Romanists viz., in 
 the different notions of the nature of the Lord's Supper which 
 prevailed in the Roman Catholic Church at the time of the Re- 
 formation and those who were introduced by the Reformers. 
 By the former it was considered as a sacrifice of the Boy and 
 Blood of the Saviour. The altr was the place on which the 
 sacrifice was to be made : the elements were to be consecrated, 
 and, being so consecrated, were treated as the actual Body and 
 Blood of the Victim. The Reformers, on the other hand, con- 
 sidered the Holy Communion, not as a sacrifice, but as a feast, 
 to be celebrated at the Lord's table ; though as to the consecra- 
 tion of the elements, and tli effect of this consecration and 
 several other points, they differed greatly among themselves. 
 This distinction is well pointed out in Cudworth's " Discourse 
 Concerning the True Nature of the Lord's Supper," c. 5, p. 
 27: 
 
 " We see how the theological controversy which hath cost so 
 many disputes, whether the Lord's Supper be a sacrifice, is al- 
 ready decided ; for it is not 'sacrificium/ but ' epulum de sacri- 
 ficio :' not a sacrifice but a feast upon sacrifice ; or else, in other 
 words, not ' oblatio sacrificii/ but, as Tertullian excellently 
 speaks, 'partidpatio sacrificii:' not the offering of something up 
 to God upon an altar, but the eating of something which comes 
 
503 
 
 from God's altar and is set upon our tables. Neither was it 
 ever known among the Jews or Heathens that those tables upon 
 which they did eat their sacrifices should be called by the name 
 of Altars; therefore he (St. Paul) must needs call the commu- 
 nion table by the name of the Lord's Table i. c. y the Table 
 upon which God's meat is eaten, not His altar upon which it is 
 offered." 
 
 That the Roman Catholic altars are constructed with a view 
 to this doctrine of sacrifice admits of no doubt. Cardinal Bona 
 speaks of them in these terms ; " De Alta ribus Novi Testa- 
 meriti agendum est in quibus corporis et sanguini&Christi sacri- 
 ficiuin incruentum immolatur," (Lib. i, chap. 20, page 251.) 
 With respect to the question, what is required to constitute a 
 Roman Catholic altar, we have been furnished with valuable in- 
 formation by a treatise entitled " Institutions Liturgies ad 
 usum Seminarii Romani/' by Fornici, the present text-book of 
 the Pope's Seminary. In the first part, " De Sacrificio Miss*," 
 chap. *3, page 18, " De Altari ejusque ornatu," it is laid down, 
 in the first place, " nunquam extra altare hostiam immolari.'* It 
 is then stated that altars originally were made indifferently of 
 wood or stone, but that many centuries ago the Church ordered 
 that they should be made only of stone. The term altar is thus ex- 
 plained : " Nomine autem altaris intelligitur superficies plana 
 ad sacrificium Missee immediate depufcata." The altar is to be 
 in the church : it is to be fixed and immovable*' immobile seu 
 fixum definitum super suis pedibus seu base quod habet totam 
 integram superficiem seu mensam superiorem ;" and it is re- 
 quired to be "lapideum et ab episcopo consecratum." The 
 treatise then proceeds to state that by most ancient usage, 
 as early as the Council of Tours in the year 567, the standard 
 of the cross, " vexiilum crucis," was to be placed in the middle 
 of the altar : it states that by the term " cross'' is meant the 
 crucifix ; and it refers to two comparatively modern declarations 
 on the subject by the Holy See, onein 1746, and another in 1822, 
 by which orders are given with respect to the size and position 
 of the crucifix on the altar. It then refers to the lights upon the 
 altar: " Ad utrumque crucis latus cereum in Missse sacrificio 
 accendi jubet eech-sia/' p. 22 ; and it refers to the rubric ; >y 
 which it is ordered : " Collocetur crux et candelabra saltern 
 duo." Such, then, as regards its form, is the Roman Catholic 
 altar. A stone structure fixed in the church and immovable 
 with a plain surface or mensa, on which the unbloody sacrifice 
 (' sacrificium momentum") may be offered ; on which the host 
 and the cup (" hostia ct calix") may be placed ; with a crucifix 
 and two candlesticks, as essential adjuncts to it. 
 
 At the date of the first Prayer Book of Edward VI., the 
 
504 
 
 doctrine of the English Church as to the Real Presence and tiie 
 nature of the Holy Communion was undecided ; the hook ther - 
 fore enjoined no change in the form of the altar ; hut spoke of 
 the rite itself as the Lord's Supper commonly called the High Ma^s, 
 and of thestructureindifferentlyby thenamesof the Altar and the 
 Lord's Tahle. It contains a prayer for the consecration of the sacred 
 elements, in which the sign of the cross is to he used. The bread is to 
 be unleavened, androundas it was aforetime. Thecorporal, the paten, 
 the chalice, the vestments, are all articles directed to he used in the 
 Roman Catholic ritual, and spoken of by those names in the missal. 
 
 But, by the time when the second Prayer Book was introduced, 
 a great change had taken place in the opinion of the English 
 Church ; and the consequence was, that on the revision of the 
 service, these several matters were completely altered : the use 
 of a surplice was substituted for the several vestments previously 
 enjoined ; the prayer for consecration of the elements was 
 omitted, though in the present Prayer Book it is restored ; the 
 bread and wine delivered to the communicants were no longer 
 described as the Body and Blood of Christ, as was the case in the 
 first Prayer Book ; the table was no longer spoken of as the altar, 
 but as the Lord's table, or as God's board; and the table is to 
 have, at the time of the communion, a fair white linen cloth upon 
 it, and is to stand in the body of the church or in the chancel, 
 where morning prayer and evening prayer are appointed to be 
 said. And it is declared by the rubric, that 
 
 "To take away the superstition which any person hath, or 
 might have, in the bread and wine, it shall suffice that the bread 
 be such as is usual to be eaten at the table with other meals, but 
 the best and purest wheaten bread that conveniently may be 
 gotten. And if any of the bread and wine remain the curate 
 shall have it to 1'is own use." 
 
 The distinction betwen the Supper of the Lord and the Sacri- 
 fice of the Mass is set forth with great precision in the articles 
 agreed upon in Convocation in the year 15fi2, soon after the 
 accession of Queen Elizabeth, and which still form the Articles 
 of the Church of England, The 28th Article, "Of the Lord's" 
 Supper,'' contains this clause : 
 
 " The Supper of the Lord is not only a sign of the love that 
 Christians ought to have among themselves one to another, but 
 rather is a sacrament of our redemption by Christ's death ; in- 
 somuch that to such as rightly, worthily, and with faith receive 
 the same, the bread which we break is a partaking of the Body 
 of Christ, and likewise the cup of blessing is a partaking of the 
 Blood of Christ." 
 
 The article then contains a declaration against transubstan- 
 tiation ; and Article 31, entitled, " Of the one oblation of Christ 
 
505 
 
 finished upon the cross," declares that "the sacrifice of Mass, 
 in the which it was commonly said that the Priest did offer Christ 
 for the quick and the dead to have remission of pain or guilt, 
 were blasphemous fables and dangerous deceits." This change 
 in the view taken of the nature of the sacrament naturally 
 called fora corresponding change in the ancient altar. It was 
 no longer to be an altarof sacrifice, but merely a table, at which 
 the communicants were to partake of the Lord's Supper. Ac- 
 cordingly, it appears that, with or without sufficient authority, 
 such change had been carried into effect in the majority of 
 churches before the Act of 5 and 6 of Edward VI. was passed, 
 At his visitation in 1550 Bishop Ridley issued injunctions in 
 which, after forbidding the use of superalteries, he introduces, 
 among other directions, the following item : 
 
 '- Whereas in divers places some use the Lord's board after 
 the form of a table, and some as an altar, whereby dissentiun 
 is perceived to arise among the unlearned : therefore, wishing a 
 godly unity to be observed in all our diocese, and for that the 
 form of a table may more move and turn the simple from the old 
 superstitious opinions of the Popish Mass, and to the right use 
 of the Lord's Supper, we exhort the curates, churchwarden*, 
 and questmen here present to erect and set up the Lord's board 
 after the form of an honest table decently covered, in such place 
 of the quire or chance] as shall be thought most meet by their 
 discretion and agreement, so that the ministers, with the com- 
 municants, may have their place separated from the rest of the 
 people, and to take down or abolish all other by-altars or tables" 
 (Cardw., Doc. Ann., 95). 
 
 This injunction extended only to Ridley's own diocese, and 
 probably had no binding force even there ; but injunctions were 
 afterwards, in the month of November in the same year, issued 
 by the King to Ridley and the other Bishops, reciting that in most 
 of the churches the altars were already taken down, and ordering 
 that those which still remained should be taken down and tables 
 substituted. (Cavdw. Doc., Ann. ,98). Bishop Burnet remarks 
 upon those changes, that the reasons for them were to remove 
 the people from the superstitious opinions of the Popish Mass, 
 and that a table was a more proper name than an altar for that 
 on which the sacrament was laid. He says : 
 
 "It was observed that altars were erected for the sacrifices 
 under the law, which ceasing they also were to cease, and that 
 Christ had instituted the sacrament, not at an altar, but a table ; 
 and it had been ordered by the preface to the Book of Common 
 Prayer that if any doubt arose about any part of it the deter- 
 mining of it should be referred to the Bishoj3 of the diocese. 
 Upon these reasons, therefore, was this change ordered to be 
 
506 
 
 made in all England, which was universally executed this year/' 
 (Burnet, "Hist, of Ref./' vol. ii., page 95 ; " Faulkner v. Lich- 
 field," 3 Notes of Cas. 555). 
 
 By the injunctions of Queen Elizabeth, issued in the first year 
 of her reign (Cardw., Doc. Ann., 234), it is ordered 
 
 " That the holy table in every church he decently made, and 
 set in the place where the altar stood, and there commonly covered, 
 as thereto belongeth, and as shall be appointed by the visitors, 
 and so to stand saving when the communion of the sacrament is 
 to be distributed, at which time the same shall be so placed in 
 good sort within the chancel as whereby the minister may he 
 more conveniently heard of the communicants in his prayer and 
 ministration, and the communicants also more conveniently and 
 in more number communicate with the said minister ; and after 
 the communion done from lime to time the same holy table to 
 be placed where it stood before." 
 
 These injunctions plainly show that the communion of the 
 Lord's Supper was to be held at a table as distinguished from 
 an altar a table in the ordinary meaning of that term ; that as 
 by the rubric the bread used was to be "the ordinary bread 
 eaten at table with other meats," so the table was to bo 
 of the character of those employed on such occasions; that it was 
 ,not only to be rnoveable, but was from time to time to be moved. 
 The 82nd canon of 1604, that which is now in force, introduces 
 no material alterations. It assumes the existence in all churches 
 of convenient and decent tables for the celebration of the Holy 
 Communion, and provides that they shall be kept in repair. It 
 orders that the table be covered in time of Divine Service with a 
 carpet of silk or other decent stuff thought meet by the ordinary, 
 and at the time of the ministration with a fair linen cloth, as be- 
 cometh that table. Since this period no alteration has been 
 made by the law with respect to the nature of the table to be 
 used. The rubric of the present Prayer Book provides only 
 that at the communion time the table, having a fair white linen 
 cloth upon it, shall stand in the body of the church or chancel, 
 where morning and evening prayer is appointed to be said ; and 
 the priest is to commence the service standing at the north side 
 of the table. The term " altar" is never used to describe it, and 
 there is an express declaration at the close of the service against 
 the doctrine of transubstantiation, with which the ideas of an 
 altar and sacrifice are closely connected. 
 
 Under these circumstances the first question is whether the 
 stone structure at St. Barnabas is a communion table within the 
 meaning of the canons and the rubric ; and their lordships are 
 clearly of opinion that it is not. The case is within the principle 
 
,707 
 
 of Sir. H. Jenner Fust's decision, in <( Faulkner v. Lirhfield" 
 (3 Notes of Cases, 555); from which, indeed, the present pro- 
 ceeding is in effect an appeal. In the elaborate judgment in that 
 case the whole subject is discussed with a learning and ability 
 which make it useless on the present occasion to go further than 
 their lordships have already done into the authorities. 
 
 The decree complained of in the appeal of " Liddell v. Beal" 
 has ordered the church or chapel -wardens of St. Barnabas to 
 remove the present structure of stone used as a communion 
 table, and to provide instead thereof a moveable table of wood. 
 Their lordships had at first some doubt whether the Jaw had pre- 
 scribed of what material the table should be made ; but on fur- 
 ther consideration they are satisfied that the opinion expressed 
 by Sir H. Jenner Fust and adopted in the decree in this case is 
 well founded. The term " table'' and the corresponding Latin 
 word "mensa," especially when it is considered Cor what pur- 
 pose it was to be used, naturally import a table of the material 
 of which tables are ordinarily made. The communion table was 
 to be provided by the parish, was to be moveable, not by ma- 
 chinery but by hand, and and was actually to be very frequently 
 moved. \\oodisa lighter and cheaper material than stone, 
 and the circumstance that the old altar was necessarily of stone 
 would be an additional reason with the Reformers for requiring 
 that the table should be of wood, The canons of 1571 ex- 
 pressly provide that it shall be of that material " mensa ex 
 asseribus composite juncta:" and although those canons, not hav- 
 ing received the royal assent, were not of themselves of binding 
 force, it is probable that they were generally acted upon, and they 
 sufficiently show what was at that time understood to be the 
 proper material of the table which, under the Act of Elizabeth 
 and the regulationsof Edward VI., was to be substituted for the 
 altar. The canons of 1604, which are now in force, do not con- 
 tain any provision upon this point. They speak of the com- 
 munion tables as things which already exist in parish churches, 
 and provide for their repair, and give minute directions as to 
 the covering to be used. If any doubt had existed at that time 
 as to the material of the table itself, it is not probable that the 
 canons would have omitted all notice of this question. Their 
 lordships, therefore, are satisfied that the decision upon this point 
 in " Faulkner v. Lichfield ' is well founded ; and they must ad- 
 vise her Majesty that the decree as to the removal of the stone 
 structure at St. Barnabas and the cross upon it, and the substitu- 
 tion of a communion table of wood ought to be affirmed. 
 
508 
 
 THE ALTAR CROSS AT ST. PAUL'S. 
 
 Next, with respect to the wooden cross attached to the com- 
 munion table at St. Paul's. Their lordships have already de- 
 clared their opinion that the communion table intended by the 
 canon was a table in the ordinary sense of the word flat, and 
 moveable, capable of being- covered with a cloth, at which or 
 around which the communicants might be placed in order to par- 
 take of the Lord's Supper ; and the question is whether the exis- 
 tence of a cross attached to the table is consistent either with the 
 spirit or with the letter of those regulations. Their lordships are 
 clearly of opinion that it is not, and they must recommend that 
 upon this point also the decree complained of should be affirmed. 
 It may be urged, and indeed was urged with gi'eat force by 
 council at the bar, that in modern usage the communion table 
 never, in fact, is moved; that the general adoption of rails to fence 
 off the table from the rest of the church shows that its removal is 
 never contemplated ; and that if it is not to be moved it is useless 
 to require it to be moveable ; that if it be in such a form that a 
 sufficient portion of it may be covered with a fair linen cloth to 
 receive the sacred elements, it is idle to insist on the whole being 
 capable of being covered. To these observations the answer is that 
 the distinction between an altar and a table is in itself essential ; 
 that the circumstances, therefore, which constitute the distinction, 
 however trifling in themselves, are for that reason important ; and 
 that when positive rules are established by law, courts of justice, 
 when called into action by parties entitled to maintain the suit, 
 are bound to enforce the law as they find it, leaving it to the Legis- 
 lature, if it sees fit, in any manner to alter it. 
 
 THE CREDENCE TABLE. 
 
 The next question is as to the credence-tables. Here the 
 rubrics of the Prayer Book become important. Their lordships 
 entirely agree with the opinions expressed by the learned judges 
 in these cases, and in " Faulkner v, Litchfield," that in the per- 
 formance of the services, rites, and ceremonies ordered by the 
 Prayer Book, the directions contained in it mnst be strictly ob- 
 served ; that no omission and no addition can be permitted ; but 
 they are not prepared to hold that the use of all articles not ex- 
 pressly mentioned in the rubric, alihough quite consistent with, 
 and even subsidiary to the service, is forbidden. Organs are not 
 mentioned; yet, because they are auxiliary to the singing, they are 
 allowed. Pues, cushions to kneel upon, pulpit-cloths, hassocks, 
 seats by the communion-table, are in constant use; yet they are 
 
509 
 
 not mentioned in the rubric. Now, what is a credence-table ? 
 It is simply a small side-table on which the bread and wine are 
 placed before the consecration, having no connexion with any 
 superstitious nsaue of the Church of Rome. Their removal has 
 been ordered on the ground that they are adjuncts to an altar: their 
 lordships cannot but think that they are more properly to be re- 
 garded as adjuncts to a communion-table. The rubric directs 
 (bat, at a certain point in the course of the communion service, 
 (for this is, no doubt, the true meaning of the rubric), the minister 
 shall place the bread and wine on the communion-table ; but where 
 tb'-y are to be placed previously is nowhere stated. In practice 
 they are usual! v placed on the communion-table before the com- 
 mencement of the service; but this certainly is not according to 
 the order prescribed. Nothing seems to be less objectionable 
 than a small side-table, from which they may be conveniently 
 reached by the officiating minister, and at the proper time 
 transferred to the communion-table. As to the credence-tables 
 their lordships, therefore, must advise a reversal of the sentence 
 complained of. 
 
 THE ALTAR CLOTHS. 
 
 Next, as to the. embroidered cloths, it is said that the canon 
 orders a covering of silk, or of some other proper material ; but 
 that it does not mention and therefore by implication excludes 
 more than one covering. Their lordships are unable to adopt 
 this construction. An order that a table shall always be covered 
 with a cloth surely does not imply that it shall always be covered 
 with the same cloth or with a cloth of the same color or texture. 
 The object of this canon seems to be to secure a cloth of a suffi- 
 ciently handsome description, not to guard against too much 
 splendor. In practice, as was justly observed at the bar, black 
 cloths are in many churches used during Lent, on the death 
 of the Sovereign, and some other occasions, and there seems no- 
 thing objectionable in the practice. Whether the cloths so used 
 are suitable or not, is a matter to be left to the discretion of the 
 ordinary. In this case their lordships do not see any sufficient 
 reason for interference, and they must therefore advise the re- 
 versal of the sentence as to the cloths used for the covering of 
 the Lord's Table during the time of Divine service, both with re- 
 spect to St. Paul's and to St. Barnabas. 
 
 The last question is with respect to the embroidered 
 linen and lace used on the communion table at the time 
 of the ministration of the Holy Communion. The rubric and 
 the canon prescribe the use of a fair white linen cloth, and both 
 
510 
 
 the learned judges in the court below have been of opinion that 
 ihe embroidery and lace are not consistent with the meaning of 
 that expression, having regard to the nature of the table upon 
 which the cloth is to be used. Although their lordships are not 
 disposed in any case to restrict within narrower limits than the 
 law has imposed the discretion which, within those limits, is 
 justly allowed to congregations by the rules both of the 
 ecclesiastical and the common law courts, the directions of the 
 rubric must be complied with; and, upon the whole, their lord- 
 ships do not dissent from the construction of the rubric adopted 
 by the present decree upon this point, and they must therefore ad- 
 vise her Majesty to affirm it. As the judgments in these cases 
 have been materially altered, and such alterations ought to have 
 been made at the hearing in the Arches Court, so much of the 
 sentence of that court on each case as awards costs against the 
 appellants must of course be reversed; and in those proceedings, 
 as well as in the present appeals, each party must bear his own 
 costs. 
 
 In the case of " Mr. Gorman v. the Lord Bishop of Exeter," 
 when a difference of opinion as to the judgment existed amongst 
 the prelates who attended at the hearing, it was thought proper 
 publicly to announce such difference. lu the present case it is 
 satisfactory to their lordships to be able to state, that both the 
 Archbishop of Canterbury and the Bishop of London concur in 
 the judgment which has just been delivered. 
 
511 
 
 Names of Converts omitted in previous lists. 
 
 Bernard Adams, Esq. 
 
 Mrs. Bastcik. 
 
 Rev. Edward Beard. 
 
 Richard Barrett, Esq. 
 
 Captain Burgoyne, 
 
 Miss Boy Ian. 
 
 Miss Bruen. 
 
 Mrs. Boon, 
 
 Miss L J. Browne. 
 
 Mrs. Bolton. 
 
 Blanch ard. Esq. 
 
 Mrs. Blunt. 
 
 H. S. Baker, Esq. 
 
 Miss F. Dayman. 
 
 Major Jas. Dowdell. 
 
 Hon. Mrs. Davison. 
 
 Miss Mary Dawson. 
 
 Henry Douglas, Esq. 
 
 Mrs. Douglas. 
 
 Mrs. Dodsworth. 
 
 J. R. Deane, Esq. 
 
 Miss Dunsford. 
 
 J. A. Drinkvvater. 
 
 Lady Adelaide De Ti afford 
 
 Miss Edmond. 
 
 H. A. Elliot, Esq. 
 
 E. Eager, Esq. 
 
 Mrs. G. E. Eaton. 
 
 W. J P. Frewd., Esq. 
 
 Miss Garnett. 
 
 Jas. Green, Esq. 
 
 Mrs. Green. 
 
 Mrs. Gwynne. 
 
 Rev. S. R. Harper. 
 
 Capt. Halliburton. 
 
 Mrs. Halliburton. 
 
 Miss Halliburton. 
 
 VV. P. Heathcote, Esq. 
 
 Rev. W. P. Houghton 
 
 Mrs. Hare. 
 
 H. N. Heyshaw, Esq. 
 
 H. Holden, Esq. 
 
 General Hamerton. 
 
 R. C. Jackson, Esq. 
 
 W. Jackson. 
 
 Mrs. Jackson. 
 
 Miss Jackson. 
 
 Rev. Keene. 
 
 Rev. Lloyd Kynaaton 
 
 Hon. Mrs. C. E. Law. 
 
 Miss H. Lever. 
 
 Miss J. Lever. 
 
 Miss Law. 
 
 Miss E. Law. 
 
 Miss H. A. Law. 
 
 Miss Lawfield. 
 
 P. M. D. Radcliffe, Esq. 
 
 G. Richardson, Esq. 
 
 H. Taylor, Esq. 
 
 The Hon. Baron Ward. 
 
 Sir John Sutton. 
 
 Some of the Converts for 1857, are: 
 
 Rev. H. Russell, Vicar of S. Veep, Cornwall. 
 Rev. F. Woodward, C. of S. Martin's, Cripplegate 
 
 O'Kelly, Esq., Fellow of Trinity College, Cambridge. 
 
 Rev. Littlehoy. 
 
 Rev. Jabez Collins, C. of S. Veep, Cornwall. 
 Rev. M. O'Connor, Rector of Culdaff, Ireland. 
 Lord Bo^le. 
 Hon. Po\vys. 
 
512 
 
 The suoscribers to the second edition of this work, and the 
 public, in general, will pardon our calling their notice to the fol- 
 io wing reply to a scurrilous iand libellous notice of the first edition 
 of the " History of the Tractarian Movement," but. as few or 
 any to whom the author has spoken, perused the quasi explana- 
 tion inserted by Mr.Wallis, in the Tablet, of 13th Dec., A MONTH 
 
 AFTER THE REVIEW HAD BEEN PUBLISHED, he knOWS no Other 
 
 way than the present of exposing the machinations of the would 
 be reviewer of the Tablet, with whose name he is well acquaint- 
 ed; the "reverend friend" referred to is a respected P. P in the 
 diocess of Ossory, and well known to Mr. Wallis. 
 
 THE REVIEWER REVIEWED. 
 
 A LETTER TO THE EDITOR OF THE " TABLET." 
 
 Sir Your assurance to a Reverend friend, who was as equally 
 surprised as myself at the insertion of so unjust a review of my 
 work, " History of I he Tractarian Movement," in your columns, 
 that the writer was not in any way connected witln your paper, 
 induces me to address you, instead of the readers of the Kilkenny 
 Journal, or my opponent the Kilkenny Moderator. Yourreviewer 
 commences with complaining of my not using- clergy lists, Oxford 
 and Cambridge calendars, and cheap Peerages. I can assure you 
 that these works, with the exception, perhaps, of Mr. WALFOKD'S 
 cheap Peerage and Baronetcy, (which I did not use because its 
 accuracy had been attacked) were referred to by me. Your 
 correspondent, I will not call him your reviewer, as he is not in 
 any way connected with the Tablet, while attacking me for some 
 typographical errors, says 
 
 "We confess ourselves disappointed, whether we look to the 
 typography or the contents of the book, to its matter or to its 
 style. It is written on no plan or system, nor has the author 
 been at the pains of dividing it into chapters, or connecting his 
 paragraphs.'' 
 
 Whether the work is written on any "plan or system" I leave 
 to my readers not to your accurate and truth-telling reviewer to 
 decide, for they will perceive that the work is divided into years. 
 These typographical errors with which the learned reviewer 
 the doctor doctorum the self-appointed castigator libroru.ni is 
 displeased, are as follows 
 
513 
 
 *' The book itself, we observe, appears, not permissu, but per- 
 missii superiornni. ; and the rnotto which adorns the title-page 
 speaks of Ecclesia Die' sic. 
 
 lt On page 207, among the lists of converts for the present year, 
 we have the Rev. W. A. Wegurton, Vicar of South Stoke ; a 
 reference to the ' Clergy List' shows that the individual mention- 
 ed is the Rev. Mr. Weguelin. Mr. E. J. Hutchins, M. P. for 
 Lyrnington, is omitted at page 181 ; in the list for 1755 we find 
 Viscount Dungarvan, M. P., the present Earl of Cork, who has 
 never been accused of any love of Catholicity, though his mother 
 is a Catholic. Again, Lord A dare, a boy 14 years of age in 
 1855, can scarcely be called a convert on account of the change 
 of religion by his father, the Earl of Dunraven. In 1854 we 
 find the Rev. VV. H. Scott given as " Curate of Bolton," whereas 
 he was beneficed with a valuable family in .the neighbourhood 
 of Oscott. Again, instead of the Earl of Castlestuart, we find 
 Viscount Castlestuart; for the late Sir R. Blennerhassett, who 
 has been for some years past a boy at St. Gregory's College, 
 Downside ; and two strange individuals besides, for whom we 
 have looked in vain in every book of reference, ( Sir R. Crown,' 
 and 'the Hon. J. R. Chanter.' 
 
 " In 1853 he need not have omitted that J. F. Pollen was 
 Fellow of Merton College, Oxford. This same gentleman occurs 
 also in the list for 1852; so that we suppose he was twice, 
 received. The initials also of the Rev. Messrs Belany and 
 Coleridge are both incorrect. In mentioning the name of Dr. 
 Ives, in his list for 1S52, Mr. Browne might have told his readers 
 that he was a Protestant Bishop in America, and the only convert 
 of Episcopal rank. In 1851 there are plenty of blunders : We 
 happen to know that Mr. Walfoid was never Curate of Tunbridge 
 Wells, Kent, and, in fact never held a license from any Anglican 
 Bishop, having been simply ordained upon his college title as a 
 scholar of Balliol College, Oxford. 
 
 " The Rev. Mr. Harper was never Dean of S. Ninian' at 
 Perth, nor did he ever own the title of the Very Reverend. The 
 Hon. and Rev. William Towers Law was Vicar, not of ' East 
 Brent,' but of Harborne, near Birmingham. The Rev. Seton 
 Rooke has not taken orders as a Secular Priest, but had joined 
 the Dominicans at Woodchester. In 1850 it wa.s not the Rev. 
 J. A. Dagnan, but a very different person, the Rev. J. A. Day- 
 man, who became a convert. Mr. Maskell's name is William, 
 not ' W. G.' There was no such convert in that year as ' Mr. 
 Anderon' ; and it is well known that there is a right as well as a 
 wrong way to spell the names of Lord and Lady Fielding. We 
 observe similar inaccuracies in the names of Mr. Sergeant 
 Bellassis (sic) and the Right Hon. W. R. (sic) Monsell/ M. P. 
 33 
 
 
514 
 
 In the list of 1849 we should extremely like to know 
 Mr. Browne's authority for inserting the name of the late 
 Lord Melbourne ; and we cannot but feel a doubt whether he is 
 more correct with the name of the late Admiral the Hon. Sir 
 John Talbot, who was baptised and brought up a Catholic , and 
 though occasionally in the course of a long life he entered a 
 Proie.stant place of worship, yet never positively abjured his 
 M:I, but on the contrary, repeated ' Hail Mary' every day, 
 and returned to his religion when nearly 80 years of age. 
 
 <' In the first li,,t for 1847 we find tho name of the Rev. R. G. 
 Macmuilen given as Vicar of St. Saviour's, Leeds, a statement 
 corrected two pnu;es afterwards, where the name of the then In- 
 cumbent, Mr. Ward, s given correctly. We doubt whether, 
 after the name of Mr. Darnell, we ought not to read * Fellow of 
 New College, Oxford,' instead of Trinity College, Cambridge. 
 But of these errata our readers will probably have had enough. 
 We may add, that wherever a Latin document is quoted the mis- 
 takes are numerous and troublesome/' 
 
 Now, sir, before I refer to the learned pundit's own errors in 
 your columns, jfor which he is as muc'i answerable and liable to 
 censure, though typographical errors, as I am for the typograph- 
 ical errors of the Printers of my hook, so ably reviewed by men 
 of a far higher standing than one who cannot, as I shall presently 
 show, quote two lines from the Mantuan Bard without making 
 more mistakes than a child just commencing to translate the 
 first ^Eneid. I shall take his corrections as they stand. I 
 plead guilty to the typographical errors on the title page, 
 but being absent from Dublin, I could not personally super- 
 intend the correction ; but surely any one, except a gentleman 
 of such a very hypercritical constitution, could see that I meant 
 permissu superiorum r.n 1 (cclesia i/Ei. Had he looked to the 
 errata on the last page of the book he would have seen that Mr. 
 Ward's Latin Protest was corrected, and Mr. Weguelin's name 
 properly inserted. I am not gifted with a prophetic knowledge 
 of FUTURE EVENTS, and therefore could not anticipate the con- 
 version of Mr. E. J. Hutchins, M.P. for Lymington, which occur- 
 red after my hook was published. With regard to Viscount 
 Dungarvan, M.P., the present Earl of Cork, had your reviewer 
 referred to the list of errata he would have read " p. 223, dele 
 Viscount Dungarvan, M.P." If I mistake not, Lord Dungarvan 
 
515 
 
 was announced by some paper as a convert to the Church of 
 Rome, and is still suspected by tlio Protestant party in this 
 country as a Papist. I do not know why " boys of fourteen 
 years of age," as Lord Adare, should not be called converts, 
 perhaps your correspondent will kindly inform mo, 
 
 I may as well inform my reviewer that in a list lent me by an 
 esteemed friend, I found the names of the Ladies Kerr and their 
 brothers, who I believe, like Lord Adare, were mere children, 
 not even (i fourteen years of age," at the time of their reconcile 
 ation with Holy Church. 
 
 The Rev. W. H. Scott was Curateof Emanuel Church, Bolton 
 Le Moors, at the time of his conversion, unless the title page 
 of a pamphlet published by him at the the time of his secession, 
 and the Clergy List for 1854, bear false witness. At the time of 
 the present Earl of Castlestuart's conversion he was Viscount 
 Stuart as the late Earl was alive ; the convert meant was the 
 late Sir R. Blennerhasset, and not the boy at St. Gregory's 
 College, Downside. With regard to the " two strange indi- 
 viduals," "Sir 11. Crown, "and "Honorable J. R. Chanter,"! am 
 exceedingly sorry that I gave your correspondent such a chase ; 
 but had he consulted Directories and other books of references, 
 he would have found that there were in existence, and I hope are 
 still in existence, two (such) strange individuals as " Sir R. 
 Crown" and " Honourable J. R. Chanter." I presume your 
 learned correspondent is not so " well up" in American intelli- 
 gence as in Peerages, Baronetcies, and the various on dils of the 
 aristocracy of England. 1 am sorry that 1 omitted stating that 
 J. H. Pollen, whom my learned and accurate reviewer calls J. F. 
 Pollen, was a Fellow of Merton College, Oxford, and also that 
 1 mistook the Christian names of Messrs Helany and Coleridge. 
 Had your correspondent referred to my alphabetical list of 
 " Clerical Converts/' he would have found that 1 DID tell my 
 readers that Dr. Ives had been a Protestant Bishop in America, 
 and the only convert of Episcopal rank. What; will your readers 
 think of the accuracy of his remarks, on reading the following 1 
 passage: "No LITTLE SENSATION WAS CAUSED IN THE RE- 
 LIGIOUS WORLD BY THE CONVERSION, AND CONSEQUENT SUB- 
 MISSION, OF THE BISHOP OF NORTH CAR'*Ll*A(DR. IVES) 
 to the Church o/ God'' (p. 166). Good reader, and good Mr. 
 Editor, what say you to the tiuthfulness of your MOST ACCU- 
 RATE and LEARNED correspondent. Respecting Mr. Wai- 
 ford, if I have been misinformed, the fault is his own, as 1 had 
 
516 
 
 been in correspondence with him while writing the work. The 
 Rev. Mr. Harper WAS DEAN of S. NINIAN'S, PERTH, and there- 
 fore HAD EVERY RIGHT TO THE TITLE OF VERY REVE- 
 REND. Should these observations meet the eve of Mr Harper, 
 formerly of S. Ninian's, Perth, I should be glad if he would write 
 a line to me on the subject. 
 
 Since writing the above I have been informed by a late 
 student of S. Ninian's, Perth, that Mr. Harper was not "Dean" 
 but " Canon" of S. Ninian's, and even in that case, as your 
 reviewer is well aware, he would be entitled to be called " Very 
 Reverend." In page 226, I find Mr. Law's name mentioned as 
 Vicar of Haberston it should have been Harborne ; and willingly 
 do I concede this typographical error, 1 am well aware that 
 there is " no such convert as Mr. Anderon." But there is a Mr. 
 ANDERDON. My authority with regard to the conversion of 
 Lord Melbourne, is one of far higher respectability and credi- 
 bility than my LEARNED, SAGACIOUS, and TRUSTWORTHY 
 reviewer, but which I respectfully decline giving him PUBLICLY. 
 On referring to a list of converts, I find the names of the late 
 Lord Melbourne, and Sir J. Talbot, though according to the 
 reviewer the latter was ''BROUGHT UP AND BAPTISED A CATHOLIC," 
 
 and that be *' NEVER POSITIVELY ABJURED HIS .RELIGION. I 
 
 now proceed to the errors of your learned correspondent, vvitli 
 whose accurate (?) review your readers must be as tired as I am. 
 To parade his learning and knowledge of Latin, he quotes the 
 two following lines : 
 
 " Judque ipse miserrima vidi, 
 Et quorum para magna frie, 
 
 a schoolboy's quotation, which, from its presumed similarity to 
 Virgil, I suppose he meant to cite the following lines, which we 
 quote, for HIS INFORMATION, with the remarks of the Editor 
 ' of the Kilkenny Moderator : 
 
 " One thing is certain, however ; the writer in the Tablet, 
 before censuring the error in the Latin motto to Mr. Browne's 
 book, ought to have looked to the correction of his own Latin 
 quotations. There are two lines near the conclusion of his article 
 which our typo* copied exactly as he found them, and we are 
 not surprised that correspondents seem anxious to have the meaning 
 expounded to them. They ought to apply to the Tablet for that 
 information, but ive are willing tu assist ihem. We believe the 
 writer meant to quote from Virgil 
 
 tf Qucequc ipse miser rima vidi, 
 
 Et quorum pars magna FUI. " 
 
 II. 5. 
 
517 
 
 11 As printed by the Tahiti, it was utter nonsense .*' 
 
 Alter reading the above will it be credited that you, Sir, the 
 Editor of the " Tablet," though ready to censure me for typo- 
 graphical errors desire to shield your reviewer in the ground that 
 printers often make such hlunders. Perhaps, s r, you will kindly 
 inform my readers, and the writer of I\\Q first review that appeared 
 in the Tablet, whether the lines above quoted and supposed to 
 refer to Virgil J^neid, II. 5. were the production of the same 
 sapient and learned brain, as he who had the audact y to assert 
 that I had not informed my readers that Dr. Ives was the only 
 Protestant Bishop who had submitted to the Church. 
 
 I must take this opportunity of requesting the readers of my 
 contemporary to apply to this learned correspondent of the Tablet, 
 for any information they may require respecting the above quo- 
 tation. 1 have been asked by some, was the review written AFTER 
 DINNER ? Will the learned reviewer reply to this query? An- 
 other mistake I must give. In quoting the title page of my book, 
 he states correctly that I was late Protestant Curate of Bawdsey, 
 Suffolk, but judge my surprise on finding that the learned critic 
 speaks of my country curacy in Norfolk. Most sincerely do I 
 regret with him (and I am glad to be able to condole with my 
 learned and accurate reviewer, the clever Daniel whose judg- 
 ment is to correct the opinions of the Dublin Evening Post, 
 Freeman, Weekly Register, and even THE TABLET) at a 
 work similar to mine, not being undertaken by Messrs. Wilber- 
 force, Manning, or Newman. Is not the late Archdeacon of 
 Chichester, Dr. Maiming ; and yet your accurate correspondent 
 (with whose accuracy all your readers must be deeply enamored 
 and convinced by this time) styles him MR. Manning. I am, 
 sir, really ashamed of having trespassed so long- on your time 
 but one word more to your correspondent. He says " That 
 the hand of the sketcher and painter is wanting to catch the cha- 
 racter of each transient phase ofPuseyisrn, and to combine them 
 into a picture which shall be at once artistic and faithful." To 
 this deficiency I willingly and gladly plead guilty. I am no histo- 
 rian. My object was only to "collect materials/' and this I 
 declared openly to have been my intention and plan. 
 
 Trusting, sir, that you will, as a simple act of justice to myself, 
 insert this letter in your next paper, 
 I am, Sir, 
 
 Your obedient servant, 
 
 EDWARD G. KIRWAN BROWNE. 
 Journal Office, Kilkenny, 
 
 Advent, Feast of St. Francis Xavier, 1856-57. 
 
 P.S. On referring to the work itself, Mr. Dayman's name is 
 inserted, and SPELT CORRECTLY, and not Dagnan, as the 
 Reviewer says. 
 
 
Just published, with the Imprimatur of the CARDINAL AHCHBISHOP 
 of WESTMINSTER, price, 3s. 6d., 8vo., bound in superfine cloth, 
 gilt lettered, 
 
 SHADOWS OF THE ROOD, 
 
 A Series of Moral Discourses on the Types of our 
 Suffering Redeemer, Jesus Christ, occurring in the 
 Pentateuch of Moses, delivered in the Church of 
 the Assumption, Warwick Street, during the Lent 
 of 1856, by the 
 
 Eev. JOHN BOHUS B.D., 
 
 Graduate of the University of Louvain and Missionary Apostolic. 
 
 " If you had believed Moses you would surely have believed 
 me, for he wrote of me." JOHN v. 46. 
 
 N.B. This work will be found to be of a charac- 
 ter entirely new, and of great interest to every Ca- 
 tholic reader. 
 
 ORDERS RECEIVED BY THE AUTHOR, OR BY 
 
 T. JONES, 10, PATERNOSTER-ROW, OR 
 BURNS AND LAMBERT, 17, PORTMAN-STREET. 
 
VISIT TO THESHEINES OF OUR LADY. 
 
 PART I. AND II, 
 
 Price Two Shillings. 
 
 RICHARDSON AND CO. 
 
 Preparing for the Press. 
 
 VISITS TO THE PROTESTANT 
 MISSIONS IN IRELAND. 
 
 Parties desirous of Subscribing to the last named work are 
 requested to apply to the Author, 
 
 E. G. KIRWAN BROWNE, ESQ., 
 
 79, MARLBOROUGH-STREET, DUBLIN. 
 
ERRATA. 
 
 Page. Line. 
 
 21 21 for "oiT read "in." 
 
 18 27 for "trebris" read "crerbis. 
 
 56 17 insert , after Kvovpeuts*. 
 
 18 dele , after Ayy *<$." 
 
 : 27 for " AyW' read " AyyAws." 
 
 147 11 for " AvTohws" read 
 
 70 31 for " Lutworth" read " Lulworth." 
 
 174 4 dele that." 
 
 105 27 for " by" read < of." 
 
 34 for " these" read " those." 
 
 107 30 for claim" read " clan." 
 
 108 12 for " Dornhan" read " Downham." 
 
 111 14 supple in 
 
 112 5 for " them" read " him." 
 
 120 4 for "as" read "is." ^ 
 
 31 for "permitting" read " permit." 
 
 28 16 for " developement" read " conspiracy.*' 
 
 24 23 for M.P." read M.R." 
 
 146 26 dele Sir L. Curtis. 
 
 151 22 dele R. I P. 
 
 185 3 dele " Curate of Tunbridge Wells." 
 
 205 for " forr" read " from." 
 
 233 for " recess" read " repeat." 
 
 2i-2 21 for " Canning" read " Manning." 
 

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