Perce V a

COLLECTION OF PAPERS.

M h 0

sz
m

A COLLECTION OF PAPERS

CONNECTED WITH THE

THEOLOGICAL MOVEMENT

OF 1833.

HON. & REV. A. P. PERCEVAL, B.C.L.
ONE OF HER MAJESTY'S CHAPLAINS.

¦ 0 hold Thou up my goings in Thy paths : that my footsteps slip not."
Psalm xvii, 5.

SECOND EDITION.

LONDON:
PRINTED FOR J. G. F. & J. RIVINGTON,
ST. Paul's church yard, and Waterloo place, pall mall;
& J. LESLIE, 52, GREAT QUEEN STREET.
1843.

Ko tf)e Mtmovvi
OP THE RIGHT REV. FATHER IN GOD,
ALEXANDER,
FIFTH OF THAT NAME, LATE, BY DIVINE PERMISSION,
BISHOP OF MORAY, IN SCOTLAND,
THIS COLLECTION IS INSCRIBED,
IN T0KE;N op public RESPECT for HIS MANY VIRTUES,
AND QF PRIVATE GRATITUDE AND AFFECTION
FOR HIS UNIFORM KINDNESS
TO ONE WHO WAS A STRANGER TO HIS PERSON.

ADVERTISEMENT TO THE SECOND EDITION.

Additions will be found at pages 3, 6, 64, 94, 99, 100, 102,
103, 105, 107, 112 ; and one alteration at page 26.

CONTENTS.

CHAP. PAGE
I. Reasons for the present publication ... . . . 1
II. Some account of the Theological Movement in 1833, in a Letter to
the Editor of the Irish Ecclesiastical Journal .  10
III. Some account of the Churchman's Manual  20
IV. The Sermon preached at the Chapel Royal, St. James's, on the
Sunday preceding the Conference at Hadleigh  27
V. One of the Sermons preached at Hadleigh during the Conference . 38
VI. The account of the Churchman's Manual continued  44
Vll. The Churchman's Manual . . . .  51
VIII. On the Apostolical Succession in Sweden . .  64
IX. On the Episcopacy of the Moravians  .... 77
X. On the principles to be applied in interpreting the Articles of the
Church of England . . .... .90
XI. On popular delusions concerning Puseyism and Popery: and the
regard due to the Rubrics and Canons . . .... 98
Appendix. Extracts from Episcopal Charges . . . .... 109
Supplement. On the Church in Sweden, with a list of the Archbishops of the
same ; by the Rev. G. W. Carlson, Chaplain to the Swedish
Embassy at the Court of St. James's . . . ng

A
COLLECTION OF PAPERS,
(Sfc.

CHAPTER I.
Reasons for the present publication.
It seems probable that the publication of this collection of papers at the
present moment may serve, under the Divine Blessing, to promote the peace
and welfare of the Church of England. That peace has been disturbed, that
welfare endangered, by suspicious having been awakened against a large body
of the Clergy, as though they entertained designs other than true and faithful
to the Church. Of that suspicion and want of confidence, I myself, through
the force of circumstances, have come in for no ordinary share, and have
therefore both reason and obligation to speak ; and having also, as I hope and
believe, the means of obviating that suspicion, and of restoring confidence,
cannot be accused of acting without cause, in seeking to make use of those
means ; but should rather be guilty of a. dereliction of duty towards myself,
towards others, and towards the Church, if I failed to do so '. In the affairs
of the world, when a man labours under suspicion, no means so effectual of
allaying it can be found, as by his courting investigation and disclosing his
secret papers ; and where confidence has been withdrawn from him, no way
of restoring that confidence can be named, comparable to that of producing
the calm and deliberate approval of the wise, the aged, and the good, of that
conduct which, in the eyes of others, through imperfect apprehension of the
case, has led to the opposite result. If this be so in things relating to the
world, it must needs be so in things relating to the Church, unless men act
towards the one, with a measure diverse from that which they apply to the
other : in which case it would reasonably appear, that the blame would rest,
not with the objects of suspicion, but with those who entertain it. With this
hope in view, I determined to give to the world the private letters and testi
monials which are to be found in the following papers, and deemed the object
of sufficient worth to warrant me in communicating to all the writers of them
who are still alive, my wish and desire so to do ; an application which has
been met with a degree of kindness and confidence, for which I desire to
' Rom. xii. 17. I Thess. v. 22. 2 Tim. ii. 15.

2 GROUND or ALARM.
express my sincere and hearty thanks. In cases where the writers have been
called oflP this stage of existence, I have ventured to exercise my own judg
ment in the matter ; and trust that their more immediate friends and relatives
will not think that I have acted injuriously to their memory, in exhibiting
their names in such a "goodly company."
But to what extent, it may be asked, do you desire, and are prepared to
adduce such approval as you speak of ? Is it to all the propositions which
have been put forward in the publications of what may be understood (whether
the phrase be exactly correct or not) as the Oxford School ; and in the
Tracts for the Times ; or only to some portion of their teaching ? In answer
to the question, it might sufl5ce to say, " Read the testimonials, and you will
see :" but I think some more distinct answer may reasonably be expected ;
and I am glad of the opportunity to give it. I say, then, distinctly, that I am
not prepared to give my own approval — I am not prepared to cite the
approval of others — for all the propositions in theology which have been put
forth in the Tracts for the Times, and in the publications connected with
them, but only for a portion of them. In that seiies of publications two
classes of doctrines, or opinions, have been apparently confounded together,
which ought, as far as my judgment may enable me to speak, to have been
kept entirely distinct. The two classes of doctrines of which I speak are
these : — 1st, Those which, having warrant in Holy Writ, i. e. in the inspired
records of the Church, have been witnessed to from the beginning also in the
uninspired records, and taught authoritatively by all branches of the Catholic
Church, in its decrees, liturgies, and rituals. 2ndly, Those which have been
maintained and cherished from time to time by diflferent individuals within
the Church, but have not been taught uniformly, nor from the beginning,
nor by the authorized formularies of the Church. In the first class, which
may in the highest sense be termed Catholic, I include the doctrines of Apos
tolic Succession, as set forth in our Ordinal ; Baptismal Regeneration, as set
forth in our Catechism and Baptismal Service ; the Eucharistic Sacrifice, and
the Real Communion in the Body and Blood of our Lord, as set forth in our
Communion Office ; and the appeal to the Church from the beginning, as the
depositary and witness of the Truth, as set forth in the Canon of 1571. In
the second class I include such points as these : — the necessity of turning to
the east in prayer ; the purification and growth in grace of souls in the inter
mediate state ; Dr. Pusey's view of sin after Baptism ; Mr. Williams' doctrine
of Reserve ; Mr. Keble's of Mystical Interpretation. It was, I conceive, the
attempt to propagate opinions of this latter class by the same medium, and
apparently (for it could only, necessarilj', be apparently) on the same ground,
with the same force, and from the same quarter as the former, which has
given rise to all the confusion which we are now labouring under ; has
awakened suspicion ; has suspended, if not destroyed, confidence ; and has
nearly ended in a most formidable and deplorable schism.
Had the eflbrt, as far as it was the result, or had the appearance of being
the result, of combination, and proceeding from a body, been confined to revive
the former class of doctrines, which, though Scriptural, Primitive, Catholic,
and undeniably witnessed to by the authorized documents of the English

EREOlt COMMITTED. o
Church, had been as much forgotten and discarded, as the love of our neigh
bour among the Jews, so that, when taught by our Lord and St. John, it was
at once an old and a new commandment ^, I see no reason to believe that any
of these evil results would have occurred. They who, through defective
education, were ignorant of or opposed to these truths, would have had no
ground for creating disturbance, it being easy to prove to demonstration
that they were, every one of them, engaged under their own hands to the
maintenance of all and each of these things ; and their opposition to them as
contrary to their subscription to the Prayer Book', as a man's adoption of the
Romish doctrine of purgatory, image-worship, or Mariolatry, would be to his
subscription to the Articles. Unfortunately (to speak according to human
judgment) this course was not pursued, but the doctrines of the second Class
being put out together with the others in the manner I have described, men
were led to draw the natural conclusion, that an attempt was being made to
change the religion of the Church, by teaching systematically and by combi
nation, and by a new and private school within her, doctrines which she has
no where authorized. Hence all these suspicions and alarms ; and strange
and ill would it have argued for the state of the Church and religion among
us, if suspicion and alarm had not been awakened : suspicion in those who
did not know, alarm in those who did know, the parties chiefly concerned.
Consequently, there were comparatively few of those who had most hailed
the commencement of the series, and had most rejoiced in its success in
reviving in men's minds a regard for the Catholic doctrines of our formularies
which had been forgotten, who did not rejoice in a stop being put to that
series, when the inconvenient course above alluded to was pursued con
cerning it.
But now, advantage is being taken of the check occasioned by the indiscreet
exhibition of doctrines of the second class, to raise a clamour against those of
' 1 write no new Commandment unto you, but an old Commandment which ye had
from the beginning. Again, a new Commandment 1 write unto you. — 1 John ii. 7, 8.
John xiii. 14. Levit. xix. 18. Luke x. 26, 27.
2 As some have actually appealed to our Communion Office for negative testimony
against the doctrine of there being a sacrifice in the Eucharist, it cannot be amiss to
remind my readers how distinctly the acts of sacrifice are enjoined in that Office, as well
as the term applied to the service in which those acts occur. Our Office directs the
Priest to place upon the Lord's table the bread and wine : to pray God mercifaUy to accept
these oblations : to offer the "prayer of consecration over the gifts thus ptaced on God's
board : to distribute them to the faithful to be cmsumed in an act of worship and adora
tion : and to pray God that He will mercifully accept this our sacrifice of praise and
thanksgiving. Doubtless, we are at liberty, if we please, to extend the term sacrifice
to the whole of our Eucharistic service ; but that we have warrant for withliolding it
from our oblation of bread and wine, nothing as yet has been, nor (1 will venture to say)
can be alleged from our Communion Office, or from the Scriptures, to show. It is pro
bable that all which the writers to whom I have alluded have intended to deny, is a
sacrifice of expiation, for which certainly as little countenance can be found in our
Prayer Book, as there is in St. Paul's Epistle to the Hebrews. If this is so, all we shall
have to regret will be the want of a little more strictness of speech.
B 2

4 TRACT ON RESEEVF..
the first class also ; on the score of the one, to cast discredit on the other, as if
they had the same and no higher authority ; and to involve in one common
censure both the authorized doctrines of the Church, and the individual
theological positions of some of her members ; and to excite suspicion against
all connected with the theological movement, not only on account of the
indiscreet promulgation of the second class of opinions, which has been the
work of one or two individuals, but on account of the propagation of the first
class, which has been the united object of all. And therefore it has become
necessary to point out the marked distinction between the two, and to uphold
the value of the general objects of the Divines alluded to, and of their par
ticular labours on diflferent points of the genuine Church doctrines or prin
ciples, by citing testimonials of approval from those whose names must
command respect. The means of doing this being within my reach to
probably as large an extent as of most, I have thought it good to undertake it.
If any shall uncharitably think that the drawing the above distinction is a
mere subtle invention to serve a present purpose, let him amend his opinion
by referring to the British Magazine, where he will find that, three years ago,
in April 1839*, before any of this clamour had arisen, I drew the same
distinction, and offered open and plain, though ineflTectual, remonstrance, to
the course pursued by my friends ; clearly foreseeing the natural and neces
sary consequence of it. Before I quit this subject, I feel bound in justice to
those same friends, and to myself also, to say this, that, deeply as I have ever
regretted the course pursued by them in the promulgation of the theological
opinions in question, and much as (I believe) I differ from them in respect to
many of them, yet I know no writing of any one of them, which, if regarded
as the work of an individual, has exceeded the legitimate limits of fair and
free discussion which the Church has ever allowed. Nothing which can by
possibility be made a handle for ecclesiastical interference, beyond the ex
pression of an individual bishop's advice, unless Christian and clerical liberty
shall be abridged to a degree unpractised in any former age of the Church,
or towards any other body of Theologians.
With respect to one point which has occasioned the greatest clamour, the
doctrine of Reserve in communicating Religious Knowledge, as set forth in
Mr. Williams's two tracts, I will say thus much : — That, apart from the
intense and fervent piety which glows throughout those tracts, and which
should compel the affection and respect of all who read them towards the
writer, I am no friend to them ; but I would ask all who have felt and spoken
most keenly upon the subject, just to consider how the case stands. St. Paul,
in the Epistle to the Hebrews, has set forth four points of doctrine as con
stituting with others the foundation, or first principles of the Christian Re
ligion : namely, repentance towards God, faith towards our Lord Jesus
Christ, Baptism, and laying on of hands. With respect chiefly to one of these
four (the second), Mr. Williams has suggested the expediency and propriety
of reserve in some particular cases. In respect to three of the four, (first,
third, and fourth) a very large portion of his most active assailants, uniformly
* British Magazine, vol. xv. p. 637.

UNREASONABLE ATTACKS. O
and by wholesale, and in their public teachings, practise reserve. Those who
attend the Churches of such persons know very well that the case is so ; the
attempts, made some little time hack, to keep these things in the back ground,
to speak in the mildest way, in the publications of an influential society,
afford another instance of it. But so remarkable an illustration of it has
lately been exhibited to the world, in a Charge to the Clergy of a Northern
Diocese, that no further proof can be needed that these things are so. The
reader may judge of the value of the clamour which was raised against
Mr. Williams for thro%ving out suggestions upon reserve on one point, when
he is informed that it proceeded chiefly from those who habitually practise
reserve on the three others.
With respect to the memorials against the Tracts and kindred publications,
which have been presented to the metropolitan and other bishops, I would
offer one remark ; namely, that there appears no reason for believing, that any
individual who signed them, had read the works against which the memorials
were addressed. And if it seem preposterous to any simple-minded man, to
suppose that men would take so unreasonable, presumptuous, and uncharit
able a step, I could easily refer him to many private cases where such things
have been avowed. A case lately came under my knowledge, where one who,
Sunday after Sunday, had been harassing the minds of his congregation by
tirades against the Tracts, their doctrines, and their authors ; and during the
week days had gone from house to house on the same mission, denouncing
them as papists, was requested to read a publication of one of those whom he
was reviling, which had been found in several cases very instrumental in
defeating the popish emissaries ; his ingenuous reply was, that it was against
his conscience to read any of the works proceeding from any of the writers in
question, as his doing so would be to run himself unnecessarily into the way
of temptation. But this is a private instance ; let me name a published one.
One, whom I do not wish to name, in holding up to reproach the conduct of
his brother clergymen, bases his accusation, in part, on a work of which he
openly declares, " I have not seen, nor do I wish to see it." (See the Church
man for January, 1842, p. 43.)
I have no wish to dwell upon such a subject, nor to say a word which shall
be unnecessarily painful to the feelings of those who so conduct themselves ;
we have, I hope, learned a better lesson. All I would say to them is, " Re
member that, whether you wish it or not, we are your brethren, partakers in
your baptism, partakers in your eucharist, partakers in your orders. Do only
so much justice, so much charity to those who worship, feed, and minister at
the same altars with yourselves, as to read our writings, before you hold us
up to reproach, either from the chair, the pulpit, or the press ; or in the
words of the son of Sirach, ' Blame not before thou hast examined the truth j
understand first, and then rebuke.' "
Upon the whole subject I would offer the following suggestion : that the
value of any set of theological doctrines and opinions, professing to be Church
principles, and of the writings containing them, will be likely, in the nature
of things, to be more truly estimated in those portions of the Church, which
have nothing but Church principles to support them, than in those where

h AMERICAN EPISCOPAL TESTIMONIAL.
the Church has been accustomed to rest, in a great degree, upon the support
of the civil power ; and, in that false confidence, has thought herself at liberty
to pay comparatively less regard to her own principles. In plain English, the
value of the Tracts is likely to be better ascertained, and more impartially
judged, in times of danger to the Church, than in times of peace ; in the
colonies, more than in the mother country ; in Scotland and America, more
than in either. If, in the abstract, men feel that they must admit the correct
ness of this principle, let them not flinch from the application of it, when they
find that, during all the time of the Church's late danger here in England,
not a single memorial against the Tracts was presented to any Bishop, though
they were in course of publication during all that time. Men felt then, or
acted as if they felt, that they could not, during such times, afford to lose the
support which the Church received from the principles contained in them.
It is only since times of peace have apparently returned, that men's mouths
are opened to clamour against that which, but for their clamour, would have
been an affaire passee. Let them observe, further, that the value of the
Tracts has been more openly acknowledged in the colonies than in the
mother country ', (e. g. by the Bishops of Toronto and Madras ;) in
Scotland (e. g. by the Bishops of Edinburgh and Glasgow), and in America,
than in either of these. I will not dwell upon the reprinting of them, and
wholesale distribution of many of the publications of the same school, under
episcopal sanction in America ; for though the extent of this has been very
great, I am not prepared with documents to demonstrate it ; I will refer
rather to the written opinions of two of the ablest of the American prelates,
the Bishop of New Jersey, and another, whose name, as I have not yet re
ceived permission from him to give it, I am under the necessity of withhold
ing. The former has published his, in a. most powerful vindication of the
Oxford writers from the imputation of popery, in a pamphlet printed at Bur
lington, 1841, a copy of which, by his kindness, is now before me, entitled,
" A brief Examination of the Proofs by which Mr. Boardman attempts to
sustain his Charge, that ' A large and learned Body of the Clergy of the
Church (of England) have returned to some of the worst Errors of Popery.' "
The opinion of the latter is expressed in Letters addressed to myself. The
letter from which the first extract is taken is dated "Dec. 1, 1838.
" Permit me, my dear Sir, to say something on another point by way of
expostulation. I suppose you symbolize with our friends, Pusey, Newman,
&c,, at Oxford. I do myself in the main. On baptism, the other sacrament,
and indeed upon all material points, I will go with them adfinem. But, and
I put the question with a good deal of self-distrust, are you not involving
^ The high commendation bestowed upon the Tracts and upon their authors by
several of the English Prelates in the course of the present year, 1842, affijrds no pre
tence for altering this sentence ; because, in every instance, these commendations have
been accompanied by cautions and censures to such an amount, that but for their
Lordships' own expressed conclusion, that the good has preponderated, one might not
unreasonably have supposed that they had arrived at a very different opinion concern
ing thevalue of the movement.

AMERICAN EPISCOPAL TESTIMONIAL. /
these great and vital matters unnecessarily with matters comparatively indif
ferent ? I say unnecessarily, being aware that a great many such matters (I
mean indifferent) naturally connect themselves with those of fundamental
importance. Still, as we are bound to consult the prejudices and weaknesses
of mankind, in order to give efficacy to the truth as it is in Jesus, may we not
do injury to such truth by dwelling too much upon things not essential to its
integrity ? I am not for a timid policy, neither for keeping back any of the
counsel of God. But while I would be in these respects harmless as the
dove, I would, in the manner of my teaching, be also wise as the serpent.
Here come again, you will say, those unfortunate remains .' Yes, this is one
thing, but there are many small things not disagreeable to me, but offensive to
those who have this sharp scent of Popery, and not necessarily connected with
the proper and fearless exhibition of truth as we high churchmen hold it.
Your course may, perhaps, be very good for England; but we look to the
Church, not as confined to England, but as being a body scattered over the
whole face of Christendom, bearing about the marks of the dying of the Lord
Jesus; and hence whatever we do should have regard to this Church Catholic
and Apostolic. ' For if one member suffer, all the members suffer with it.'
Any indiscretion committed at Oxford is doubly felt in the United States ;
from the circumstance, not only that every blunder of our brethren there is
seized upon, and turned into a whip of scorpions for our poor backs, but also
that we have neither the books, nor the leisure, and I may add, not the genial
atmosphere to work in, which you enjoy. Let me, therefore, suggest two
points of caution. One, whether an important distinction should not be made
between those matters in the primitive Church, which are identified with
fundamental truth and order, and those which manifestly grow out of the
exigencies of the Church at particular periods. The other, whether, in re
spect to those things which we all hold to be identified with Evangelical
truth, and Apostolic order, some discretion should not be observed as to the
order in which they are presented, and the relative prominence given them in
the Christian scheme. I like the materials, and I think them mainly from
God, which you furnish as needful to the edifice ; but I cannot say that I
wholly approve of the manner in which you {Oxford brethren) are disposed
to put these materials together. The mere decorations are too near the
corner-stone. I submit these suggestions with very great deference for the
vastly superior knowledge of our O.xford friends, so far as books are con
cerned ; but for practical wisdom we, in this working country, have some
peculiar advantage ! " Most truly and affectionately
"Your friend and brother in Christ,"
* * *
I need not tell the reader, how entirely I concurred in the remarks and
suggestions contained in the foregoing extract.
The other letter which I will cite, is dated "Feb. 12, 1840.
" The Oxford Tracts are the engrossing theme of our religious periodicals ;
and they are producing great good, especially in the spirit of self-denial and

8 ESTIMATION OF THE REFORMERS.
zealous devotion to the truth as from God, which they have diffused among
us. I have read them carefully, and I believe thoroughly, with all their
kindred publications ; and I most devoutly thank God that He put it into
the minds of his servants to write such things. I do not subscribe to every
thing : c. g. the tenth Sermon of Mr. Newman, vol. iv. ; what is said in
many places about the early Reformers, Cranmer, &c., &c., and about sin
after baptism ; which point, however, is entirely cleared up in the masterly
letter of Dr. Pusey to the Lord Bishop of Oxford, every sentence of which is
to my mind according to the truth as it is in Jesus. Do thank that holy
brother in my name for this able defence. It is republished in this country.
The arf^uments are mighty, but the charity is irresistible ^."
Such are the terms, in which, on the other side of the Atlantic, a Bishop of
a Church which has to contend for its very existence, among other enemies,
against the Papists (backed by the Leopoldine Fund, and indefatigable in
their exertions), speaks in the fulness of his heart of one, whose name here in
England has become a bye- word of reproach, even among those who might he
supposed to know better. Truly has our Lord observed, " that a prophet is
not without honour, but in his own country, and among his own kin, and in
his own house."
In the exception which the Bishop takes to the slighting manner in
which the Reformers have been spoken of in some of these publications,
I entirely concur •- but at the same time it does not seem difficult to
account for it, on a principle common to both sides. The Reformers seem
chiefly deserving of commendation, for having revived and established that
principle of scriptural interpretation, which is alike preservative of Christian
liberty and of Catholic truth ; that principle, to the neglect of which all the
corruptions of the Church of Rome are attributable ; a principle which dis
tinguishes the Church of England, in practice, from the Church of Rome,
which commends the principle in theory, but fails to adhere to it ; and which
distinguishes it both in profession and practice from all the Protestant Dis
senters, who count the principle altogether erroneous. The principle I mean,
is that of trying the truth of all doctrine, alleged to be scriptural, by the
testimony of the ancient Church, the divinely instituted "pillar and ground
of the truth," according to the Canon for Preachers of 1671. It is, I conceive,
purely men's regard to this principle which has led some to speak as they have
done of the Reformers. The difference is this : some of us look chiefly at the
testimony borne by the Reformers in favour oi this principle, and are thankful
to them for it, and willing to ascribe their occasional real or apparent defalca
tions from it to defective information, or human weakness under circum
stances of great trial. The others look chiefly at the Reformers' defalcation
from this principle, and are led to suspect that their professions of regard to
it are not sincere, but put forward to serve a purpose, and consequently allow
themselves to speak harshly of them. But I would submit to their second
thoughts, that the first theory has enough in its behalf to make it probable,
and being at the same time most charitable, should be deemed more worthy
of regard than the latter.
" Tlie italics are the Bishop's own, in butli extracts.

CANONICAL OBEDIENCE UPHELD. 9
One more consideration, and I have done. It will be asked, or, at least, it
may be fairly asked, do you, upon calm reflection, approve of the course
which was taken in 1333, and justify the Conference and combination from
which all these things have sprung ? My first answer is, that that Conference
was the result of that mere instinct of self-preservation which prompts the
cattle to herd together during a storm. By comparing the dates of some of
the letters below, it will be seen, that at almost the same moment, the pro
posal for a Conference was suggested by Mr. Rose to his friend at Oxford,
by his friend at Oxford to me, and by me to Mr. Rose, both of them being
utter strangers to me, and neither of us writing with the knowledge that the
other had written or thought of the subject. But apart from this, I suppose
the old adage, " when bad men combine, good men unite," will sufficiently
account for and excuse our seeking the advantage of mutual and personal
counsel at such a period. But, it may be said, your Conference ended in a
combination, not, indeed, on Mr. Rose's part, but on your own and that of
the others who took share at the Conference, with the addition of two more :
are you prepared to justify this ? My answer is, that the chief, if not the only
objection to which combinations are liable, is the danger of their interfering
with constituted and legitimate authority ; if all due regard to that be pro
fessed and bond fide observed, the utmost that can be said is, that still they
may be inexpedient or inconvenient, not that they are open to any considerate
and legitimate reproof.
Let the reader, then, turn to the collection of Mr. Fronde's letters published
in his " Remains ;" and in the letter numbered 79, dated July 30, 1833, the
day after the conference at Hadleigh broke up, he will find him giving an
account of a suggestion made by one of our party on this very point : " His
notion is, that the most important subject to which you can direct your read
ing at present, is the meaning of canonical obedience, which we have all sworn
to our bishops ; for that this is likely to be the only support of Church
government, when the state refuses to support it. I myself have a most indis
tinct idea of what I am bound to ; yet the oath must certainly contemplate
something definite, and sufficient to preserve practical subordination.'' Let
him turn next to the short statement of our design in the letter from Oxford,
given below, page 13, from another of our party, in which the first object
avowed is, " a firm maintenance of the ApostoUcal Succession ;" involving,
necessarily, obedience to them whom we believe to be vested with our Lord's
Commission. Let him turn, lastly, to Mr. Keble's statement exhibited in
Mr. Newman's letter, dated September 6, 1833 ; in which the very pledge of
co-operation is guarded and restrained by " reserving our canonical obedience."
That that canonical obedience has ever been infringed, in the remotest degree,
by any one of those concerned, no one has as yet pretended.
If it can be shown otherwise, I will be the last to attempt a justification of
it. It has been said, indeed, that the continued circulation of Tract XC. is an
infringement of episcopal prohibition. If the Bishop of Oxford so regards it,
far be it from me to defend it : but I have that confidence in the author of
the tract to believe, and take for granted, that, in continuing to circulate the
tract, he is contravening no wish of his diocesan which has been communi
cated to him.

CHAPTER II.
Some account of the origin of the Theological Movement in 1833, in a Letter to
the Editor of the Irish Ecclesiastical Journal.
Sir,
The sight of Mr. Sewell's letter in the Ecclesiastical Journal of November
last, has induced me, with the hope of furthering the good work of recon
ciliation, to request permission to offer a word of explanation on a point
connected with the theological or ecclesiastical movement, of which Ox
ford has been the centre, which has given rise to much misunderstand
ing. I allude to the notion which has gone abroad, of there being, or
having been, some secret association, combination, or conspiracy, among
the original promoters of that movement, to alter the doctrine or disci
pline of the Church of England, from that which is exhibited in her
authorized formularies. I believe the notion took its rise chiefly from
an expression in one of the letters in " Froude's Remains," vol. i. p.
377, where, writing to one of his friends, he observes, " Do you know, I
partly fear that you, and  , and  , are going to back out of the con
spiracy, and leave me and  to our fate ; " at least, I find this passage
referred to by the Margaret Professor, as the ground for imputing to the par
ties in question the design above-named. As I am myself the individual last
referred to by Mr. Froude, as likely, in his opinion, to continue stedfast
with him in " the conspiracy," even if deserted by others ; I may perhaps be
allowed as a competent witness to speak of the origin, nature, and extent of
the same. This, therefore, I proceed to state, and if tliere is any body of
men likely to receive that statement favourably, I venture to think it is the
body of the Irish clergy, when they shall be informed that that combination
and conspiracy had its rise in sympathy for their deep aflSiction, when, in
1833, their loyal obedience to the British Crown, their faithful testimony to
the truth, and their patient endurance of murderous persecution, were re
quited by the ministers of the day, with that wanton act of sacrilege, which
produced an outcry of shame from some, even of their bitterest enemies; I
mean the destruction of the ten bishoprics". This monstrous act had the
effect of awakening some who till then had slumbered in the secure and easy
confidence that the Church had nothing to fear from the State, into whatever
' See upon this subject, Mr. Keble's sermon at the Oxford Assizes, in July, 1833,
entitled '* National Apostasy considered."

CONFERENCE AT HADLEIGH.

11

hands the management of the latter might fall ; and it set those whose atten
tion had long been painfully alive to the difficulties and dangers of the time,
upon considering whether some combined effort might not or could not be
made, with the hope, if possible, even at that late hour, to arrest that fatal
measure, or, at any rate, to offer resistance to further outrage upon the Church
on either side of the Channel ; and, whether the resistance might or might
not be successful in arresting the evil, yet, at all events, to leave on record a
witness of the evil, and a protest against it. With this view three of the
parties alluded to in the passage of Froude's letter, given above, (Mr. Froude,
another, and myself,) met at the house of a common friend ^, now no more,
in July of that year, to talk over matters, and consider what could be done.
And it being very clear, that the support which such a measure as the Irish
Church Bill had received in both Houses of Parliament, was to be attributed
to ignorance [or forgetfulness] of the constitution and nature of the Church ;
ignorance [or forgetfulness] of its existence as a society distinct from the
State; and ignorance [or forgetfulness] of the Divine commission and autho
rity of government which its chief pastors had received, we came to the con
clusion, that the first and most necessary step to be taken for the defence and
preservation of the Church was, to revive in men's minds a practical recogni
tion of the truth set forth in the preface to the ordination service. On the
breaking up of our meeting, Mr. Froude and  returned to Oxford, from
whence, after they had consulted with the two others alluded to in the extract
cited above, I heard from them both, to the effect, that it was agreed we
should at once make an united effort, both by ourselves and as many as we
could by private or public appeal induce to exert themselves, in behalf of
these two points : namely, first, the firm and practical maintenance of the
doctrine of the Apostolical Succession, so grievously outraged by the Irish
Church Act '. Secondly, the preservation in its integrity of the Christian
doctrine in our prayer books, with a view to avert the Socinian leaven, with
which we had reason to fear it would be tainted, by the parliamentary altera
tion of it, which at that time was openly talked of. These formed the whole
and sole basis of the agreement for united exertions then entered into by the
five individuals of whom Mr. Froude speaks. Nor was any extension of the
objects either agreed to or proposed at any subsequent period.
Appeal was forthwith extensively made to the members of the Church for
their support of these two objects : see below. And one of the first results
of " the conspiracy " was, the clerical address to the Archbishop of Canter-
' Rev. H. J. Rose, then Rector of Hadleigh, in Suffolk. It is right to state that
Mr. Rose was not, as far as I know, in any way concerned with the proceedings
which took place subsequently to the meeting at Hadleigh, nor in any way respon
sible for them. Indeed, as late as the 18th of August, " the Oxford resolutions," as he
calls them in a letter of that date, now lying before me, had not been communicated
to him.
" When I say that the doctrine of Apostolical Succession was outraged by the
Irish Church Act, I mean that disregard was shown to the doctrine, as though it
had no foundation in truth.

12 PROPOSALS FOR COMBINED EXERTION.
bury, signed by (I think) about 7,000 of the clergy ; and another was, the
lay declaration of attachment to the Church, signed by upwards of 230,000
heads of families. From which two events we may date the commencement
of the turn of the tide, which had threatened to overthrow our Church and
our religion.
Now, that it may not be supposed that this explanation is an after thought,
or that I have in any way misrepresented the state of the case, I subjoin an
extract from the letter which I received from Mr. Froude after his return to
Oxford from the meeting of which I have spoken, and also the statements of
two others of " the conspirators" on the same subject.
Extract from Mr. Froude's Letter.
"Oriel College, Aug. 14, 1833.
" My dear Perceval,
" The impression left on my mind by my visit to Rose was, on the whole, a
gloomy one ; i. e. that in the present state of the country we have very poor
materials to work upon ; and that the only thing to be done is, to direct all
our efforts towards the dissemination of better principles.
" Since I have been back to Oxford, Keble has been here, and he,  and
Newman, have come to an agreement, that the points which ought to be put
forward by us are the following : —
" I. The doctrine of apostolic succession as a rule of practice; i. e.
" (1 .) That the participation of the body and blood of Christ is essential
to the maintenance of Christian life and hope in each individual.
" (2.) That it is conveyed to individual Christians only by the hands of the
successors of the Apostles and their delegates.
" (3.) That the successors of the Apostles are those who are descended in
a direct line from them by the imposition of hands ; and that the dele
gates of these are the respective presbyters whom each has commis
sioned.
'¦ II. That it is sinful voluntarily to allow the interference of persons or
bodies, not members of the Church, in matters spiritual.
" HI. That it is desirable to make the Church more popular, as far as is
consistent with the maintenance of its apostolical character.
" Newman and  add, but Keble demurs.
" IV. We protest against all efforts directed to the subversion of existing
institutions, or to the separation of Church and State.
" V. We think it a duty steadily to contemplate and provide for the contin
gency of such a separation.
" Keble demurs to these, because he thinks the union of Church and
State, as it is now understood, actually sinful. In the next we all ao-ree.
" VI. We hold it to be the duty of every clergyman to stir up his brother
clergy to the consideration of these and similar subjects, and if possible to
induce them to do the same."
Having expressed to my friends my concurrence in the objection, under
the existing aspect of the times, to any such pledge as that implied in the
fourth section, considering, that unless the course then pursued and threaten-

PROPOSALS FOR COJIBINED EXERTION. 13
ened by the State were altered, we had no alternative between separation '
and apostasy ; I received from one of them the following statement, dated
Oxford, August 23, 1833.
" With respect to your observations, it seems to me that Froude has made
a mistake in sending you some articles which, on further discussion, we
thought it better not to introduce. The two principles of the society would
be — a firm maintenance of the apostolical succession, and a resolution to pre
serve the integrity of Christian doctrine in our Prayer Book, that is, not to
allow it to be watered down to Socinianism.
" Such would be simply the principles of the society."
From another of them (Mr. Newman) I received the following matured
account (drawn up by Mr. Keble), dated, Oxford, September 6, 1833.
"Considering, 1. That the only way of salvation is the partaking of the
body and blood of our sacrificed Redeemer.
" 2. That the mean expressly authorized by Him for that purpose is the
holy sacrament of His supper.
"3. That the security, by Him no less expressly authorized, for the con
tinuance and due application of that sacrament, is the apostolical commission
of the bishops, and under them the presbyters of the Church.
"4. That, under the present circumstances of the Church in England, there
is peculiar danger of these matters being slighted and practically disavowed,
and of numbers of Christians being left or tempted to precarious and unau
thorized ways of communion, which must terminate often in virtual apostasy.
" We desire to pledge ourselves one to another, reserving our canonical
obedience, as follows:
" 1. To be on the watch for all opportunities of inculcating on all com
mitted to our charge, a due sense of the inestimable privilege of communion
with our Lord through the successors of the Apostles ; and of leading them
to the resolution to transmit it, by his blessing, unimpaired to their children.
" 2. To provide and circulate books and tracts which may tend to familiarize
the imaginations of men to the idea of an apostolical commission, to repre
sent to them the feelings and principles resulting from that doctrine in the
purest and earliest Churches, and especially to point out its fruits as exempli
fied in the practice of the primitive Christians ; their communion with each
other, however widely separated, and their resolute sufferings for the truth's
sake. " 3. To do what lies in us towards reviving among Churchmen the prac
tice of daily common prayer, and more frequent participation of the Lord's
' Separation of the Church from the State, is here intended ; not of individuals
from the Church, as is supposed by the Edinburgh Review, April, 1841, p. 274.
It may be as well to observe, that none of these papers were formally signed or
approved by all the individuals alluded to. We were united in a common bond of
alarm, and in a common resolution to exert ourselves to the utmost in defence of
those principles, to the neglect of which we ascribed the danger which alarmed us.
But neither did 1 consider my friends responsible for the course I took ; nor they
me for theirs.

]4. TRACTS FOR THE TIMES.
Supper. And whereas there seems great danger at present of attempts at
unauthorized and inconsiderate innovation, as in other matters so especially
in the service of our Church, we pledge ourselves ;
" 4. To resist any attempt that may be made to alter the liturgy on in
sufficient authority; i. e. without the exercise of the free and deliberate judg
ment of the Church on the alterations proposed.
" 5. It will also be one of our objects to place within the reach of all men
sound and true accounts of those points in our discipline and worship, which
may appear from time to time most likely to be misunderstood or underva
lued, and to suggest such measures as may promise to be most successful in
preserving them."
And thus. Sir, without the shghtest reserve, have I given to the inspection
of my Irish brethren all the communications which I received on the princi
ples to be aimed at by the united eflbrt, which, at that season of peril and
alarm, it was agreed to make, in defence of our Master's house, and of the
principles of truth and order on which it is founded ; and when the whole
affair is calmly weighed, it will amount to no more than this, namely, a stir
ring up of ourselves and others to an active and faithful discharge of duties,
which, by our very calling as members, and by our office as ministers of
the Church, were already binding upon us. It is but right to add,
that Dr. Pusey, who has been held in general estimation as responsible
for the whole affair, had nothing to do with the first promotion of the un
dertaking. With respect to the exceptions taken against many of the publications
which from various quarters were circulated, with the design of aiding the
attempt above named ; let any man consider how extremely difficult, if not
impossible, it would be for the most practised hands, in the calmest times,
and with the utmost deliberation, to produce a series of papers free from
real or supposed grounds of censure ; and then he will cease to wonder that
publications put forth in times of the greatest excitement, by hands for the
most part unpractised, and under the influence of the strongest apprehension
of real danger, should contain many things, which either as to matter, or
manner, or both, might have been better otherwise. When I offered objec
tions to some of the things which appeared, I received the following answer,
which, under the emergency of the case, satisfied me, and will, I think,
satisfy any dispassionate person who considers the subject in relation to that
emergency. It is dated, Oxford, July 20, 1834.
" As to the tracts, every one has his own taste. You object to some things,
another to others. If we altered to please every one, the effect would be
spoiled. They were not intended as symbols e eathedrd, but as the e.xpres-
sions of indiridiwl minds ; and individuals feeling strongly, while, on the one
hand, they are incidentally faulty in mode or language, are still peculiarly
effective. No great work was done by a system ; whereas systems rise out of
individual exertions. Luther was an individual. The very faults of an indi
vidual excite attention ; he loses, but his cause (if good, and he powerful-
minded) gains ; this is the way of things, we promote truth by a self-sacrifice.
There are many things in  's tract  which I could have wished said
5

froude's REiMAINS. 15
Otherwise for one reason or other ; but the whole was to my mind admirable,
most persuasive, and striking 2."
In short, if those publications served the purpose of a rallying cry to the
friends of the Church ^, if they have availed, directly or indirectly, to satisfy
men, that the Church in these kingdoms is not a creature of the State, pro
fessing merely a negation of certain errors, to be changed or modified to suit
the spirit of the age ; but that it is a divinely constituted society, with a
divinely commissioned government, having fixed and heaven- descended prin
ciples, which being founded on immutable truth, can endure neither mutila
tion nor compromise, but must be defended and abided by in time, by those
who would secure in Christ the reward of eternity ; and in defence of which,
if need be, all suffering must be undergone ; — if, I say, those publications have
at all availed, and in proportion as they have availed, under God, to impress
this view of sacred things on men's minds, and so to secure to those who
come after us, unimpaired, those blessings which have been transmitted to
us, they have answered the object of those who promoted the undertaking;
who will count so great a blessing cheaply purchased at the cost of the tem
porary misrepresentation, obloquy, and reproach, which it has been their lot
to bear in the prosecution of this good design.
In conclusion, I would request permission to offer one word in respect of
a publication, " Froude's Remains," which, more than any other, appears to
have been the occasion of the alarm and misrepresentation which has spread
respecting the designs of the promoters of the movement which had its rise
at Oxford ; and without expressing an opinion, as I am not called upon to
do, either as to the prudence or otherwise of the publication, or as to the
soundness or unsoundness of many of the views expressed in it, I would
request all, whether they approve or disapprove of the publishing it, whether
they admire or condemn the theological opinions contained in it, to bear this
in mind ; namely, that those volumes contain the expression of the workings
of a young and ardent mind, seeking after truth with a singleness of purpose,
and a noble disregard of all sublunary and temporary consequences, rarely to
be met with ; doing that which most men are blamed for not doing, that is
to say, refusing to take things for granted to he true, because they were told
him, but striving to weigh all things in the balances of the sanctuary, and
prepared to embrace truth wherever he should find it, at any and whatever
cost. That fervent zeal and highminded enthusiasm which shone from his eagle
eye, and formed the charm of his conversation, and has left so deep an
impression of affection to his memory in the minds of all who had the
privilege of his friendship, while they prompted him to a noble course of
great exertion, at the same time led him frequently to express himself, as is
apparent from his letters, hastily, upon imperfect information, and without
2 The only Tracts for which I am myself responsible are numbered 23, 35,
and 36.
' See on this point the Preface to the 2nd volume of " Tracts for the
Times."

1(5 FROUDE S REMAINS.
due consideration of all the bearings of the point before him. But he was
open to conviction, and ever ready to embrace that modification or alteration
of any view he might previously have entertained, which, after due examina
tion, he was persuaded approached nearer to the truth. This is plain from
the letters published in his " Remains," which show what great modifications
of the view in which at first he had regarded the Church of Rome, he had
been led, upon more accurate information, to adopt. And this process was
going on until it pleased God to take him in the midst of his labours : for in
the very last letter which it was my privilege to receive from him, dated
Barbados, September 9, 1834, after having set forth, in his earnest zealous
way, his view of certain points of theology, in which he thought I needed
correction, he concluded with these words : "And no%v I have done with ray
criticisms ; if you think them very wHd, and have time to tell me so, it will
be a great satisfaction to me, for I feel as if thinking by myself had set my
wits rambling." In that same letter he expressed his opinion on the relative
position of the Church of England, in respect to Rome and other religious
communities ; which seems to be worthy of record.
" If I was to assign my reason for belonging to the Church of England, in
preference to any other religious community, it would be simply this, that
she has retained an apostolical clergy, and enacts no sinful terms of commu
nion ; whereas, on the one hand, the Romanists, though retaining an apos
tolical clergy, do exact sinful terms of communion ; and on the other, no other
religious community has retained such a clergy."
Moreover, let my deceased friend be tried by the publications for which
alone he is responsible, I mean those which he had himself prepared and
committed to the press, and from which his deliberate convictions are to be
ascertained ; and though many may find reason to differ in opinion with him,
they will, I think, find nothing to reprove. If his friends had confined them
selves to the two last volumes, they would, according to my judgment, have
done better justice to his memory, and better served the cause, in the defence
of which his life was consumed. But they acted, I doubt not, under the
conviction expressed by one of them, in the extract I have given above;
namely, that "individuals feeling strongly, while on the one hand they are
incidentally faulty in mode and language, are still peculiarly effective," that
" the very faults of an individual excite attention ; he loses, but his cause (if
good, and he powerful-minded) gains ; this is the way of things, we promote
truth by n self-sacrifice;" and believing that both the matter and manner
exhibited in the frank and unreserved communications of their deceased
friend, were calculated to startle men from the apparent lethargy as to eccle
siastical principles, which seemed at that time so extensive, and to lead them
to inquire and examine on points, which though, according to our view,
essential and fundamental in the Christian system, seemed likely to be passed
by and set aside as things unworthy of notice, they were willing for the sake
of obtaining this inquiry and examination, which is all they asked, to hazard
not only the censure and suspicion, which would inevitably fall to their share,
but, what was of far higher value in their sight, the temporary misunder-

CONTEMPLATED ASSOCIATION. 17
Standing of their deceased friend's character, and the posthumous reproach
which (they could not but have foreseen) would be the (almost) necessary
consequence of the course which they adopted ; being sure that when they
should meet him hereafter in the land of spirits, he who while living was
willing to sacrifice all for the sake of truth, would frankly forgive them for
having hazarded for a time his reputation among mortals, if by so doing they
had hope the better to promote those interests which are immortal.
I am, Sir, your obedient Servant,
Arthur Perceval.

I.
The appeal, which is stated above (p. U) to have been extensively made
to the members of the Church, in Autumn, 1833, was couched in the follow
ing:— " 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 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 indivi
dual 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

J8 CONTEMPLATED ASSOCIATION.
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.
" 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 recommend 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 prerogatives, order, and
commission of bishops, priests, and deacons.
" 2. To afford Churchmen an opportunity of exchanging their sentiments,
and co-c^erating 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.

II.

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 cuxulated
among the clergy for their subscription :—

ADDRESS OF THE CLERGY TO THE PRIMATE, 19
" 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 AVales, are 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 pecu
liar 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 con
cerning 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 cheerful co-operation and dutiful
support of the clergy, in carrying into effect any measures that may tend to
revive the discipline of ancient times, to strengthen the connexion between
the bishops, clergy, and people, and to promote the purity, the efficiency, and
the unity of the Church."

CHAPTER III.
Some account of the Churchman's Manual.
No inconsiderable portion of our time at the Conference at Hadleigh was
occupied in revising the Tract entitled "The Churchman's Manual." As
this was the first "Tract " systematically put forth to meet the exigencies of
" the Times ;" as its preparation apparently gave rise to the series known by
that designation ; and as it is the only Tract, which was submitted to and
received the approval of all immediately concerned in promoting the Theolo
gical Movement of 1833, it will be at once interesting, and not without import
ance, to annex it to the foregoing statement. And as the care bestowed upon
the preparation of that Tract, probably, exceeds that which any other Theo
logical publication in the English communion has received for a very long
time, an account of it will not be undeserving of record, for those who are
interested in ecclesiastical matters. It will serve also to show, that the foun
dation of the Movement in 1833 — with which only the late Mr. Rose was
connected — was laid with all the care and circumspection that reason could
well suggest ; and thus much is due to his memory.
The object of "The Churchman's Manual " was to supply a defect in the
public instruction of the Church, which in other times has been the subject of
lament among her sons ; namely, by affording information as to the source
and grounds of the authority by which the ministers of God act, in speaking
in God's name, and in administering the Sacraments on his behalf: that is to
say, whether the authority is from Heaven, or of men? and if from Heaven,
by what channel conveyed i It is true that in the preamble to the Ordination
service, and in her Articles, — and especially when these are compared with
one another, and taken together, — all this is plainly and undeniably stated ;
but as the body of the people are not generally instructed in either of these
formularies, unless the ministers themselves supply the instruction otherwise,
the people will remain ignorant of these things : their attention to and value
for the clergy will then rest either upon the countenance of the civil power,
or upon old associations, and not upon rehgious principle. The consequence

PROPOSED SUPPLEMENTARY CATECHISM. 21
of which will be, that in all times of disturbance, when the force of old asso
ciations is interrupted, and especially whenever the civil power lends itself to
oppress and degrade the clergy, the people will be under great temptation of
departing from the truth, and violating scriptural injunctions, and making
and fomenting schisms ; and so running themselves into a variety of sins
and offences, which, for the most part, might be avoided, if the truths con
tained in the preamble to the Ordination service, and in the 23rd and 26th
Articles, formed part of the ordinary catechetical instruction of the young.
The little Tract, in short, was, as its original title specified, " designed as a
supplementary Catechism for the use of the members of the Church." The
hope was, to produce such a manual, as might commend itself to the sanction
of the rulers of our Church in its several branches, at home, in Scotland, and
in America ; and might, eventually, assist in communication with other
portions of the Church, those in Sweden, and in the East especially ; and
might also, under the Divine blessing, influence the non-episcopal com
munities, both at home and abroad.
The publication was commenced in the early part of 1833, and by the end
of April was advanced far enough to be submitted to the revision of others.
The first who was applied to for this purpose was the late Rev. Hugh James
Rose, as eminent a theologian as any whom Cambridge contained ; and
next, by his encouragement and advice, application was made to a no less
distinguished theologian of the University of Oxford, the Rev. W. Palmer,
author of the " Origines Liturgicse." Both these lent their valuable aid
with the frankness, good will, and zeal, which might be expected from
them. I will give in this place Mr. Rose's first answer to the request which was
made for his advice, and his last notice of the Manual when published.
The first has no date, but the post-mark is " Hadleigh, April 29, 1833."
"My Dear Sir,
" Most gladly shall I receive and read the letters on Dissent of which you
speak, and I can speak with confidence of my friend Palmer having as much
pleasure as myself in being of any use to you in so important a matter.
" I am very truly yours,
" H. J. Rose."
The last is dated " College, Durham, Feb. 11 [1834].
" My Dear Perceval,
" Let me thank you, in my own name, for 50 copies of the Catechism, of
which I have dispersed some to-day, and as a Churchman for the pains you
have taken with this most useful work.

' Yours ever,
" H. J. Rose."

22 LETTER FROM THE BISHOP OF EDINBURGH.
I will give, also, Mr. Palmer's answer to the application for his assistance.
His letter is dated " Beaumont Street, Oxford,
May 23, 1833,
" Dear Sir,
" In complying with the wish you have done me the honor to express, I am
hajjpy to have an opportunity of expressing the real 'gratification I have
derived from the perusal of the paper which Mr. Rose forwarded to me, and
which I return to you at his desire. Such instructions as are found there are
greatly called for in these times, and it is most gratifying to find that there are
men both able and willing to give them. Happy would it have been for us
if the circumstances of former times had permitted the introduction of such
lessons into our Church Catechism ; but the just jealousy of Popery, and the
controversies of the times, have impeded many good things. We[are labour
ing under a deficiency in first principles, which such a Catechism would have
supplied. But it is never too late to sow the good seed, — at least, for those
to whom the interests of futurity are as dear as those of the present.
" Believe me, dear Sir,
" Your faithful and, obliged Servant,
"William Palmer."
Much about the same time application was made to the Rev. W. F. Hook,
then Rector of Trinity, Coventry, whose first letter on the subject, containing
some useful suggestions, is dated " Coventry, Whitsimday, [May 26] 1833."
Having thus secured the assistance and co-operation of men who might
be regarded as adequate representatives of the best theology in England,
the next step was to obtain assistance from Scotland ; the distance of
America, and the uncertainty of communication, rendering it vain to
apply there. Accordingly, application upon the subject was made to
the venerable Bishop of Edinburgh, Dr. Walker, who received it with the
greatest possible kindness, and evinced by his letter the deep interest which
he took in the undertaking. His letter is dated
"22, Stafford-street, Edinburgh,
"I6th July, 1833.
" Sir,
" I AM exceedingly interested in the information which j'ou have kindly con
veyed to me, respecting your proposed supplementary catechism, and I most
earnestly pray you God speed in the name of the Lord. The constitution of
the Church is of much more importance than men in general are disposed to
acknowledge. • The Church of the living God is the pillar and ground of the
truth, and that which for such a purpose has been established will doubtless
be preserved. It ucre easy to show, by a reference to incontrovertible facts,
hovvmuch the very outward form and constitution of the Church has, by
l^od s blcssmg, contribulcd to the preservation of essential truth. The

LETTER FROM THE BISHOP OF EDINBURGH. 23
rejection of that form and constitution has always been the prelude to some
dangerous heresy. The churches which have preserved that form and con
stitution, have, at the same time, generally preserved all the essential truths
of the Gospel, even when they have mixed it up with numerous errors. The
Protestant Churches of the Continent (I speak from personal experience) are
mostly deluded (with fewer exceptions among the Clergy than you would
easily beheve) with a false philosophy ; and, melancholy as the confession is,
we can be secure of finding the whole truths of the Gospel only among the
errors of Popery, or mixed up with much enthusiasm in the simple establish
ments of the Episcopal Moravians. How extensively the various classes of
anti-episcopal Dissenters at home have been subjected to dangerous errors in
their faith, and how liable they are to change with every blast that blows,
I need not remind you. A hundred and twenty years have passed over our
humble society, in which we have suffered the deepest depression ; exposed
on every hand to ridicule, malevolence, persecution, contempt, and neglect ;
but our faith, and our practice, and our hopes in our Divine Head, remain
the same at this hour as they did when our predecessors were in the plenitude
of their power, and as they did at every interval from that time to the present.
Our brethren in England, men of illustrious names and distinguished virtue,
with a spirit becoming their sacred office, and adding lustre to their temporal
dignity, acknowledged this when we were in our lowest state, and they
acknowledge it still with unceasing kindness, when we are allowed to breathe
the air of toleration.' The foregoing sentences, which I have marked as a
quotation, I have copied from a sermon which I preached in August, 1809, at
the primary visitation of our present Primus ; and I have copied them that I
may prove to you that the interest which I take in your present pursuits is
not new. I have been, alas ! a very inefficient minister of Christ, and of late
my health has interposed great impediments. But I have long and much
wished for a more intimate union among the different Churches which are
subject to the primitive rule ; and were such a happy union, by God's
blessing, happily effected, I doubt not but that it would influence, not only
the Dissenters, but portions at least, and ultimately perhaps large portions,
of the Greek and Roman Churches. From the life of De Ricci, Bishop of
Pistoia, we may perceive how easily, in happier circumstances, a reformation
may be accomplished, in portions, at least, of the Roman Church. Are you
acquainted with the case of the Janseuist Bishops of the Low Countries ?
They long held to the see of Rome by a thread ; hut having consecrated a
Bishop of Utrecht, as they were wont, without a bull, they were some years
ago formally excommunicated. It appeared to me that this was a fine oppor
tunity for the Church of England to come forward, with Christian charity,
and propose a union. But nothing has been done. I applied to Bishop
Luscombe, but received no further information than appeared in the news
papers. But my paper warns me that I must conclude.
 . . . I willingly trust
that there is a visible progress towards that which constitutes the glory of a
Church. Within my own experience, now extending to forty years, as a
minister of Christ, happy, very happy changes have been effected among us,
which no man could then have anticipated. In America, in 1781, there was

24 LETTER FROM THE BISHOP OF EDINBURGH.
in fact no Church ; a small and defeated party, almost without hope. Now
there are fourteen bishops, and about seven hundred clergy, with a very
remarkable promise of progress on the soundest principles, both as respects
the constitution, the faith, and the worship of the Church. I wish we had a
more intimate union with that rising community, of which the clergy whom
I have seen, including the late Bishop Hobart, four Presbyters, and one
Deacon, were men who would have done honour to any Church. My best
prayers and wishes attend your present labours, of which I shall hope in due
time to see the happy result. " I ever remain, dear Sir,
" Your faithful brother in Christ,
"James Walker."
The postscript to this letter contains such a remarkable testimony to the
value of one to whose memory I have presumed to dedicate this Collection,
that no excuse need be made for subjoining it.
" P. S. I saw our aged Primus last week; but he was unable to go on to
Aberdeen as he intended, and was obliged to return home  Another
admirable man of our number, my oldest clerical friend. Bishop Jolly, is in
his seventy-ninth year, and falling off, I fear, rapidly. Bishop Hobart saw
this venerable man at Aberdeen, and when he returned, I asked him, if what
he had seen had rewarded him for his long journey in the middle of winter I
' Sir,' he replied, with animation, ' you go from the extremity of Britain to
America to see the falls of Niagara, and think yourselves amply rewarded by
the sight of this singular scene in nature. If I had gone from America to
Aberdeen, and seen nothing but Bishop Jolly, as I saw him for two days, I
should hold myself greatly rewarded. In our new country we have no such
men ; and I could not have imagined such without seeing him. The race,
I fear, is expired or expiring even among you.' Let us hope (Bishop Walker
adds) that in every part of the Church it will have a happy resurrection."
Soon after the receipt of this letter, the Conference at Hadleigh took place,
lasting, if I recollect right, from 25th to the 29th July. All the parties there
were perfect strangers to me, except as known by letter or by name. As
this Conference has now become a matter of history, to which people are
pleased to attach importance, I think it right to add the communications
which I received, inviting me to it ; that by thus laying open the whole that
I know concerning it, no room may be left for mystery or suspicion. " He
that doeth truth cometh to the light, that his deeds may be made manifest
that they are wrought in God."
I received only two letters concerning it ; one from Mr. Rose, dated
Hadleigh, [July 6, 1833,] in which all that he says about it is as follows :
" Now let me say how gladly I should meet you in London, but I fear
I cannot at the time you mention ; for I have a public sermon at Ipswich on
the 18th. But can I not tempt you here i I am in great hopes that 
and two or three more will come expressly to talk over such matters. It
would give me great delight if you would join them."

CONFERENCE AT HADLEIGH. ^•>
The Other was from one whose name I need not give ; dated
Oxford, July 10, 1833.
" I assure you that I am very far from thinking that such things should
be slept over, or that private individuals can do nothing towards their
removal. Perseverance, prudence, and zeal will accomplish anything. It
seems to me, however, and in this you will I am sure agree, that there should
be some plan for combined and vigorous exertion, so that all should not
vanish in smoke.
" Our valued friend Rose has proposed a conference of friends on the state
of affairs, and to consider of the line we ought to adopt. I think this most
highly desirable. He has asked me to go to Hadleigh, and gives me hopes of
meeting you, which would indeed be an exceeding pleasure. Froude has also
expressed his intention of coming, and he says Keble will also. Newman we
expect every day from the Continent, and I hope he will also be there.
I would think of being at Hadleigh about this day fortnight, if our other
friends were then disengaged.
" Now I hope you will be able to join in this little plan and conspiracy ; and
when we are all met, it will be easy for us to consider and explain all things
which might not be conveniently discussed in letters."
The Conference began on a Thursday, and broke up on the Monday
following: a Sunday, therefore, occurred during it. As one of the Sermons
preached on that day had reference to the then existing state of things, a copy
of it is subjoined. I have also given that which was preached at the Chapel
Royal, on the Sunday preceding the Conference. They may be of interest to
many, as serving to show, better than any description could do, the spirit and
temper by which the parties were actuated. Before either of these is con
demned as extravagant, let the reader call to mind what was then actually the
condition as well as prospect of the Church and nation: — An agrarian and
civic insurrection against the bishops and clergy, and all who desired to
adhere to the existing institutions of the country;— the populace, goaded on
openly by the speeches, covertly (as it was fully believed at the time) by the
paid emissaries of the ministers of the Crown ; the chief of those ministers, in
his place in Parliament, bidding the bishops set their houses in order; the
mob taking him at his word, and burning to the ground the palace of the
Bishop of Bristol, with the public buildings of that city, while they shouted
the Premier's name in triumph over the ruins ; — a measure relating to the
Church in Ireland having passed the Commons, and then before the Lords,
which was denounced by the bishops of that Church " as deeply injurious to
the spiritual privileges, rights, and interests of the Church, as totally opposed
to their system of ecclesiastical polity ; inconsistent with the spiritual authority
of the prelates ; calculated to impede the extension of the principles of their
Church among the people ; and highly injurious to the progress of true reli
gion in that country;" — measures for altering our Liturgy and Rituals "to
meet the spirit of the age ;" that is, to please the Dissenters and sceptics who
were then in the ascendant, openly proclaimed in both houses of Parliament ;
— the King, who had found by experience that it was easier to let loose the
spirit of reform, than to restrain the spirit of revolution, having to deal,
outside of his palace, with mobs, who, by the most brutal gestures to his face,

26 STATE AND PROSPECTS OF THE CHURCH IN 1833.
declared themselves to be thirsting for his blood, and that of his royal consort,
and who were headed by the descendants of the regicides of the seventeenth
century, who stalked forth from their hiding-places, boasted in open day of
their (base) descent, and declared their readiness to repeat the deed of their
ancestors ; while, within his palace, he had for his only counsellor, one, who,
according to uncontradicted report, had been the only member of the Enghsh
House of Commons who refused to appear in mourning on the murder of Louis
XVI., and who, at the very time of which we are speaking, when the English
mob and the descendants of English regicides were demanding his master's
life, had declared in his place in the House of Lords, that " in this free country
he did not like to use the term monarchy ' ;" — and the House of Lords, mean
while, the last earthly prop of the constitution, through fear, not for them
selves, indeed, of which their great leader was incapable, but for the king's
crown and person, yielding to the storm like a reed that bends. Such was the
state, and such the prospects of our Church and nation, when the Conference
at Hadleigh was held ; and a few insignificant clergymen determined to en
deavour, by the foolishness of Church principles, to stem the torrent of ruin
before which all other defences had proved powerless. But the extent of our
danger, and therefore, the greatness of our deliverance, will not be duly esti
mated, unless account is taken of the forgetfulness or disregard of Ecclesias
tical principles prevalent among the Clergy themselves at that time. In July
1833, ten Bishops could be found in the English Church, and one in the
Irish, who saw no impropriety in aiding, by their votes and speeches in the
Civil Legislature, that grievous blow upon the Spiritual authority of the Church
in Ireland, so solemnly deprecated and protested against by all, save three, of
those to whom the spiritual government of the Church there had been com
mitted : while in February 1834, Presbyters at the Monthly Board of the
Society for Promoting Christian Knowledge, the supposed strong-hold of
orthodoxy, neither felt shame, nor found difficulty, in carrying a vote of censure
against a publication of Bishop Heber's, i. e. they sent it back to the Tract
Committee for revision, for simply affirming concerning the authorized minis
try in the Church, the truth which is contained and set forth in the Preamble
to the Ordination service of the Church of England. Many hereafter, and some
even now, will be tempted to ask, " Can such things have been ?" If the
attempt to amend so sad a state of affairs has met with success beyond what
the most sanguine dared to hope, let the praise be to His Holy Name, who dis
posed the hearts of his servants throughout the world to receive, echo back,
and carry on, the simple notes of Christian doctrine which were sounded in
1833. It calls to mind the echoes of the Cumberland lakes, where a simple
shepherd's horn can awaken sounds which lift up all men's hearts to praise
the Maker of the universe : —
" Like circles widening round
Upon a clear blue river.
Orb after orb, that glorious sound
Is echoed on for ever." Christian Year.
' This memorable s|irech was made on Way 7, 1832. I was in the House myself,
and heard it. '

CHAPTER IV.

THE SERMON PREACHED AT THE CHAPEL ROYAL, ST. JAMES'S, ON THE
SUNDAY PRECEDINS THE CONFERENCE AT HADLEIGH.

High Christian principle the only safeguard j and the Church of Christ invul
nerable.
*' Seek ye first the kingdom of God and His righteousness, and all these things shall
be added unto you.'' — Matthew vi. 33.
These words were spoken by our blessed Lord with a view to encourage all
men to cast their care upon God, who careth for them ' ; and as an assurance
that they may safely follow the advice which He had given them just before.
For in the verses immediately preceding the text. He had cautioned men not
to seek too eagerly any of the things of this world ; not to make them the chief
object of their lives ; nor to be careful and anxious, even about the necessa
ries of this life, as though they distrusted God's providence : but, in the
fullest confidence and reliance upon His succour, who has chosen them to be
his servants, to set their eyes stedfastly upon the goal placed before them ;
and then, through evil report or good report, in peace or war, amidst plenty
or scarcity, to march on their heavenward way ; conscious of the presence of
Him who is invisible ; of the support of Him without whom not a sparrow
falleth to the ground; and of the supply of Him "who stills the wailing
sea-bird on the hungry shore =."
This is that practical faith, without which it is impossible to please God,
and by which a man believes not only that there is a God, — for the devils do
that and tremble, — but that He is a rewarder and protector of them who
diligently seek Him ^. Such faith as Abraham had, when, at God's bidding,
he left his house and country to do God better service in a foreign land ;
such faith as Daniel had, when he cheerfully consented to be thrown into the
den of lions, sooner than dishonour Him whom he owned for his God ; such
' 1 Pet. V. 7, 5 Christian Year. '' Heb. xi. (;.

28 SERMON AT ST. JAMES S.
faith as dwelt with the Apostles, when, for the service of Jesus Christ, they
forsook all and followed Him.
Such faith as this must be the secret spring, the support and stay of a
Christian's life, let him be placed in what circumstances he may ; but then,
especially does it shine forth to the glory of God, in times of difficulty and
danger. He who takes any other rule than this, will ever be wavering and
uncertain in his course : trimming his boat, to suit first this breeze, and then
that, and putting human wisdom in competition with, or above, the Divine
commands, to the shame and grief of his friends, and to the scorn and ridi
cule of his enemies, and of them that hate him. It is utterly impossible that
any man, in times of distress and persecution, can preserve the straightfor
ward line of duty, in whose breast this high and sustaining principle is not
implanted. It is probable that most men will see the propriety of placing this matter
before our eyes in times like the present. For there seems little likelihood
that that security and peace, which have been so long vouchsafed to us, will
be continued to us much longer. Every thing combines to make it probable
that times of confusion and trouble are coming upon us, such as we have not
had for centuries ; times when all men will be put to the proof, and it will be
seen of what they are made : and when the servants of God and the Lord
Jesus Christ will have an opportunity of earning the martyr's or confessor's
crown, by their patient and constant adherence to His cause, regardless of
every thing which might allure or frighten them from the path of duty. If
such times are at hand, it will be our wisdom, as Christian warriors, to count
the cost ; to make use of the short breathing-time allowed us to look over
the weapons of our heavenly armoury, and to furbish and brighten " the
shield of faith, wherewith we shall be able to quench all the fiery darts of the
wicked '."
Let us take, then, our Master's cross for our badge, His crown of thorns
for the wreath of our crest of hope, which is the crown of immortality ; and
let our motto be chosen from the words of our text, " Seek ye first the king
dom of God and His righteousness, and all these things shall be added unto
you." In other words, " Do your duty, and leave the rest to God." Let
not a Christian stand upon lower ground than a heathen, nor the principle in
which the worshipper of idols gloried, — "Fiat justitia, mat ccelum," — be
deemed too exalted for the servants of the King of Heaven ". Surely woe is
to be feared for that country, in which they who are in authority teach the
people that it is lawful " to do evil, that good may come." For if this he
not to bow the knee to Baal ; if this be not to honour the Prince of dark
ness ; if this be not to worship the author of evO rather than the Giver of all
good ; if this be not to compel the servants of God to wrestle against spiritual
> Ephes. vi. 16.
" See the debates in the House of Lords, July 17, 1833, on the second reading of
the Irish Church Bill, in which one, from whose age and station better things
might liave been expected, is reported to have laughed to scorn the maxims even of
heathen justice.

SERMON AT ST. JAMEs's. 29
wickedness in high places, there is no meaning in words. It is not for sinful
man, of his own mind, to say what fate is in store for those who do and say
thus ; but, at least, the words of Scripture concerning them may be repeated,
"whose damnation is just."
Let no thought of base, time-serving expediency, let no whisper of cowardly
human wisdom, induce you to compromise one iota of your duty, in the
childish hope of averting the storm, or keeping your own neck out of danger.
You will only deserve the ruin which you dread ; you will only secure your
defeat by putting honourable resistance out of your power ; you will only
deprive yourself of that eternal recompense and reward, to which by God's
mercy, through Christ, you might otherwise have attained. Let our great
Captain's oft-repeated words ring in the ears of all who are faint and irreso
lute, "whosoever shall seek to save his life shall lose it, but whosoever will
lose his life for my sake, the same shall save it," — " he shall keep it unto life
eternal'." But though most or all men must admit that these considerations are
applicable to the times in which we live, few, comparatively, will be willing
to apply them to themselves, " for they are not all Israel that are of Israel ' ;"
and there is as much difference between those who, in common, bear the
honoured name of Christians, as there was between Ahab and Elijah, and
between Herod and John the Baptist. It will be well for us therefore to in
quire briefly, how far, in the ordinary course of our duty, the high Christian
principle of which we have been speaking is the guide of our conduct. If
we are not wont, in times of peace, to walk according to this rule, there can
be little reason to think that it will stand us in much stead in time of war.
He who is faithful in that which is least, will, indeed, be faithful in that
which is much ; but he that is unjust in the least, will be unjust also in
much 2.
The things which will be tried by this rule in the day of judgment, are
our thoughts, our words, and our actions. These, then, let us examine
beforehand, while yet there is time, and the means of grace still within our
reach, by which we may be enabled to amend whatever we find amiss. And
first let us speak of our actions, or general conduct. We must remember
that this rule is to guide us in all things, and at all times. It is not only in
the direct employments of religion that we are to seek first the kingdom of
God and his righteousness, but in the every-day employments of the world.
Nor is this rule to be applied only at particular times, as if it were reserved
hke a state-dress for fete and collar-days ; but in every day of our lives, and
in all the employments of every day, we are to strive to hallow all, directly or
indirectly, to our Maker's service, by " seeking first his kingdom," and
"doing all to the glory of God." Any thing which falls short of this, falls
short of Christianity. And it is not only the rule for all times, and all
employments ; but also for all men, in all stations. For it is not the Clergy
only who are bound to honour God in the whole course of their lives, but the
5 Luke xvii. 33 ; ix. 24. John xii. 25. ' Rom. ix. (!.
' Luke xvi. 10.

30 SERMON AT ST. JAMES S.
laity also ; and when it is said, as it is sometimes, that a layman may do
what a clergyman may not, the thing is spoken without due regard either to
reason or revelation. For the reason why any thing is so wrong in a clergy
man is, because it is contrary to what he teaches ; and the reason why it is so
wrong in a layman is, because it is contrary to what he is taught : and where
is the difi'erence between the two ? For in either case it is done against
knowledge, and both are under the same obligations (the vows of baptism and
confirmation) to renounce the same things.
Remember, therefore, in whatever station God may have placed you, the
principle which is to influence your whole life is this, to " seek first the
kingdom of God and his righteousness." Now how far, up to the present
time, has your conduct been thus influenced ? Are you willing to inquire ?
It is probable that in this congregation there are none of the lowest stations
in life ; but there are middling, and high, and the highest of earthly ranks,
and of various employments and pursuits. Let us make the inquiry in one
or two cases, which may serve for the rest.
Are there any engaged in trade and commerce ? Do they conduct their
trade and commerce according to this rule of seeking first the kingdom of
God? If the answer is, who ever thought of seeking the kingdom of God
in trade .¦" Such an answer would only show how very far the conduct and
opinions of whole masses of people in a Christian country may be removed
from the very first principles of Christianity. Each individual, undoubtedly,
may so conduct his trade (and I do not wish to be understood as speaking
only of those whom we call tradesmen, but of all who have any regular
employment), as in it either to seek or neglect the kingdom of God. 1. In
the means which he makes use of to promote his trade or employment,
which may be in strict accordance with his duty to God and to his neigh
bour, or contrary to it. 2. In the eagerness with which he pursues it, which
may be consistent, or inconsistent, with the care of his soul. 3. In the
spirit which he carries with him, being envious of another's success, or
rejoicing at it ; puffed up with his own prosperity, or moderate with it ;
fretful under disappointments, or patient under them, 4. In the reference
which he makes to God at all times : if things go well, being careful to ren
der praise to God, both by the expression of the lips, and by letting others
share in God's bounty to himself; or if things go ill, still owming his Father's
hand, — " the Lord gave, and the Lord hath taken away : blessed be the
name of the Lord," This is what distinguishes a Christian from a heathen
merchant ; have you these marks of distinction ? This is how the kingdom
of God may be sought in trade and commerce ; — have you thus sought it ?
Let us turn to higher stations, There are those whom God has made
legislators, and given them opportunity to seek his kingdom in this cha
racter : and the welfare and happiness of millions of their fellow-creatures
depend upon their doing so. These may have a regard to the honour of God
in all the laws which they pass, and then that which they do the Lord will
make it to prosper, " for the throne is established by righteousness ' : or,
•^ Proverbs xvi. 12.
5

SERMON AT ST. JAMEs's. 31
they may put all such thoughts out of the account, and their own and the
nation's niin will speedily attest the truth of what Solomon has said, " there
is no wisdom, nor understanding, nor counsel against the Lord ¦*. If Chris
tianity be any thing better than a name, there should be some difference between
Christian and heathen legislators. Let the legislators of this country be on their
guard, lest the difference be against them, lest the heathen legislators of Rome
and Athens rise up in the judgment with them, and condemn them. For they
gave protection, and showed favour and honour, to the ministers and temples
of their gods, which were but wood and stone. Surely our God is greater
than theirs, and his ministers at least as worthy of support as the magicians
and soothsayers of paganism. Shall I apply this rule to a higher station
yet ? " God is no respecter of persons," nor does He permit His ministers
to be. Therefore let it be said, that they who occupy the highest places of
the earth, have, of all others, most need to place this rule before them, and in
all their thoughts, words, and works, to " seek first the kingdom of God
and his righteousness: "most need as concerns both themselves and others:
as concerns themselves, because " to whom much is given, of him will much
be required ' ;" as concerns others, by the force of example, for " a city that
is set on an hill cannot be hid *."
Thus much may suffice for actions, or general conduct.
Let us consider our words. In these also we may seek, or we may neglect,
the kingdom of God and His righteousness ; " for by thy words thou shalt be
justified, and by thy words thou shalt be condemned ''." The Master whom
we serve has given us this order, " Swear not at all ^." Is this order obeyed ?
The Holy Spirit has left this direction, "Let no corrupt communication
proceed out of your mouth, but that which is good to the use of edifying '."
Is this direction attended to ? Have you been careful, and prayed God, —
" Set a watch, O Lord, before my mouth, and keep the door of my lips S" that
no expression might escape them offensive to the God of purity ? or, have you
employed the gift of speech to dishonour Him who gave it ? and let a foul
mouth utter the pollutions of a filthy heart ? Have you given vent to oaths,
such as make the listening angels shudder? to those evil whispers which
crimson the cheek of modesty ? or to those hateful words which make good
men stand aghast ?
Perhaps there is the less need to press this point in the matter of swearing,
because, by common consent, it seems banished to the outskirts of society ;
so that it is not likely to be found, except with those who, either think them
selves above, or are certainly sunk below, the opinion of mankind. For
many men will turn away from a habit which the world denounces as
ungentlemanly, who would have been at little pains to forsake it because
God called it sinful. From which we may observe, by the way, that forsaking
such sins as the world decries, is no proof that a man is a Christian : for if
he only forsakes them to please the worid, he may be free from them all his
i prov. xxi. 30. '^ Luke xii. 48. ^ Matt. v. 14.
1 Matt. xii. 37. » Matt. v. 34. » Eph. iv. 29.
* Psalm cxii. 3.

32 SERMON AT ST. JAMES S.
life, and yet be as far from God as if he had committed them. The inquiry at
the great day will not be sin by sin, but by men's love to God ^ : has that been
with all the heart ? Did they seek first the kingdom of God ? Was it the
chief aim and desire of their souls, so to live that they might please Him ?
Consider, now, how the case stands with regard to the thoughts. When,
surrounded by friends and acquaintance, in the hours of ease and relaxation,
in the midst of pleasure and enjoyment, the thoughts of Him from whom
must come every thing you have, value, or hope for ; when the thoughts of
God and of His goodness, of Christ and His salvation, have crossed your
minds, has the remembrance been welcome or unwelcome ? Have you
repelled the thought with the chilling answer, " Go, and come again, and
to-morrow I will " attend to thee ? Has the thought of Him, who died upon
the cross for your salvation, been irksome, and checked your pleasure and
enjoyment ? Then one of these things must be true — Either you have
formed mistaken notions concerning God, or else there was sin in that
pleasure, there was guilt in that enjoyment; or, if not in the enjoyment
itself, yet, at all events, in the immoderate degree in which you would
indulge it. It is a false and foul calumny to say that true religion will ever
damp the happiness of any human being. Say, will the remembrance of a
father's love check a son's enjoyment of any delight which a safe conscience
may permit him ? Will the recollection of the protection of our first-born
brother (so the Son of God deigns to permit us to call Him) make our hearts
sad ? Surely not. Whose brow is so calm, as his whose mind is at peace
with God ? Whose hearts so light, as theirs who have the " love of God shed
abroad in them by His Spirit, which He has given us ? " The happiness of
others is dependent upon circumstances : the happiness of these, independent,
and above all circumstances, resting in Him who knows no change, but " is
the same yesterday, to-day, and for ever." It is only when a man will not,
or dare not, serve Him faithfully, whom He has sworn to serve, that the
thought of Him is unwelcome. Then, indeed, the eye which is ever upon
him day and night, the ear which is ever open to note each idle word, may, —
nay, they needs must, — fUl his mind with apprehension, from which he
vainly hopes to escape, by driving the remembrance from him. But will a
man be more within the reach of peace, who has once more turned away
from Him who alone can speak peace ? Will he be nearer heaven, because
he has drawn his foot one step back from the road that leads there ? Surely,
reason itself may teach us, that such a man's wisdom, and safety, and peace,
and happiness, consist in obeying the Christian rule, in " seeking first the
kingdom of God :" and letting his very recreations be hallowed by the
thoughts of Him, who does not wish to see His children with grave faces
and sad hearts, but merely to restrain their pleasures and enjoyments within
such reasonable limits as may best conduce to His honour, and the welfare
of their souls and bodies.
Lastly, Consider how far, in the employment of those worldly goods
wherewith God has enriched you, you have sought firjt the kingdom of God.
' Mntt. xxii. 37.

SERMON AT ST. JAMEs's. 33
I am speaking in the presence of many great, and rich, and noble, according
to this world, and, I trust, according to the next also. But have they
considered this, that the riches which they have from God are not their own,
but His? That they are but entrusted unto you, as unto stewards, who
must render an account hereafter to Him from whom they came, for the
manner in which you have employed them ? Will any deny that this is so ?
I wiU not stop to argue with him. He who can think that the child who
came into the world, with no thought of his own as to his station, and as
naked as that of the poorest peasant, is not indebted to God for all he has, is
beyond the reach of argument. But if it came from God, then to God must
an account be given of it : He who gave all, will demand how all has been
spent ? Have you thought upon that question ? and considered the answer
that must be given ? Consider, that if God had called upon you to spend
all that He has given you in His immediate service, all must have been forth
coming. He did demand it of one man ', and because his heart clung to his
earthly riches, and he could not bring himself to part with all, for the sake,
and in the faith of Christ, you know the words which fell from our Master's
lips, " How hardly shall they that have riches enter into the kingdom of
heaven !" I am not concerned to state that He makes the same demand of
all, though all will do well to have that passage in remembrance. I suppose
that if St. Paul's direction is attended to, and a conscience made of the
disposal of the rest, such a fulfilment of the trust may find acceptance at our
Father's hands, through Him who died for us. What then are St. Paul's
words, in which he directs Christian Ministers to fulfil their duty, by giving
advice on this behalf? He addresses the Bishop or Apostle of Ephesus in
these words: " Charge them that are rich in this world, that they be not
high-minded, nor trust in uncertain riches, but in the living God, who giveth
us richly all things to enjoy; that they do good, that they be rich in good
works, ready to distribute, glad to communicate, laying up in store for
themselves a good foundation against the time to come, that they may lay
hold on eternal life*." This is the rule which the Scriptures give for the
rich, — has this been your rule ? Perhaps it wUl be well not to receive, as a
matter of course, the flattering answer which our deceitful hearts would
naturally return to this question : but to examine on what grounds it rests.
Think whether, when the day of account comes, there will be any or none to
say, " I was hungry, and ye gave me no meat ; I was thirsty, and ye gave me
no drink ; naked, and ye clothed me not ^" If the money which might
have been used in supplying our Saviour's wants (for the wants of His people
He considers His own,) has not been so employed, how has it been spent ?
Has it been squandered upon the vanities of this world ? lavished upon
things which the moth ^ and worms are eating, while they look most proudly ?
on things which rust and canker are corroding, even while they shine the
brightest ? " This wisdom descendeth not from above, but is earthly,
sensual, devilish '." Or is it worse than this ? Have the sums which might
3 Mark X. 21. * 1 Tim. vi. 18, 19. = Matt. xxv. .35.
" Matt. vi. 19. ' James iii. 15.

34 SERMON AT ST. JAJIESS.
have relieved the afflicted, and made the widow's heait sing with joy, and led
the fainting children to bless the Giver of all Good, been employed in op
pressing the poor ? in turning away the needy ' from his right ? in showing
how earthly power may for a time triumph against truth and justice, and
make his heart sad, who has none but God to help him ? Nay, God forbid
that any here should plead guilty to such a charge ; " for their Redeemer is
mighty '," the Lord of Hosts is his name. But, once more, have the riches
which might have honoured God, and done good to men, to the giver and
receiver, been spent in sinful pleasures and pursuits ? in corrupting others, in
paying the price for which the guilty sell their souls and bodies ? in bringing
sin, and so a curse, upon the nation ? And will such men still dare to call
God their Master ? Faithless, faithless servants must they be, who spend their
Master's money to the ruin of His people, and in the service of His enemy !
I will not pursue these observations. There is, however, one point so inti
mately connected with the direct employment of this world's goods in seek
ing the kingdom of God, and one which, under existing circumstances, so
loudly calls for remark, that I may not pass it unnoticed.
Cast your eyes over the surface of the globe, and remember Jehovah's
words, " the earth shall be full of the knowledge of the Lord, as the waters
cover the sea^." Think when the kingdom of God will come, when " the
kingdoms of this world have become the kingdoms of our Lord, and of his
Christ - ?" when " the leaven which was put into the meal shall have leavened
the whole lump '." But how little of this has yet been accomplished ! Can
human aid avail to promote it ? Yes, surely ; for " how shall they believe,
except they hear, and how shall they hear without a preacher*?" But why
then do not preachers go ? are there none ready to labour in their Master's
service ? Tens and hundreds are desirous to engage in this, which they count
the most honourable of all employments. But why then do they not go?
Can a man find bread in the wilderness ? can he find shelter in the desert?
Surely " the labourer is worthy of his hire ^," and " so hath the Lord
ordained, that they which preach the Gospel, should live of the GospeP."
Wliy, then, it will again be asked, do not those support them to whom they
go ? The thing is impossible. Take the case of our North American
colonies. The men for whom spiritual aid is there wanted, have left their
fathers' land because they could not support themselves ; and are earning a
bare subsistence, at remote distances, among the wilds of the forest. It is
impossible that such as these can afford means of even the very poorest
support for their Teachers. But shall then these children of Christ be left
to perish in the wilderness ? without hearing the Gospel of Peace ? without
admission to the covenant of grace? without the rites of Christianity?
Great and rich in this world, the answer must come from you. Ye who, at
God's high altar, have dedicated to Him yourselves, your souls, and bodies,
it is for you to say. If you, out of the abundance which God has given
8 Job xxiv. 4. 9 Prov. xxiii. II, i Isaiah xi, 0.
2 Rev. xi. 15. 3 Matt. xiii. 33. * Kom. j. 15.
* 1 Tim. v. 18 6 1 Cor. ix. 14.

SERMON AT ST. JAMES S. :>:<
you, will give freely back to Him again for the increase of His kingdom, the
Sun of Righteousness shall yet arise in those places, and make the wilder
ness to blossom as a garden, and our God will repay it back sevenfold into
your bosoms. But if you will not, I say not that the work will be stopped ;
for it is " God's work, and who can let it'?" but you will be deprived of
your share of the rich reward, and will have refused to seek first the kingdom
of God.
Bear with me while I state some ground for this appeal. With a view to
make some provision for the spiritual wants of our fellow-subjects in those
waste places, king WiUiam HI. encouraged by royal charter the Society for
the Propagation of the Gospel in Foreign Parts, which is in immediate con
nexion with our Church, being under the Presidentship of all our venerabU;
Prelates. For one hundred and thirty years has this Society fulfilled the
purpose for which that gracious King instituted it. All the instruction in
true and sound religion which the United States received before their separa
tion from us, and all that our North American colonies have received, has
been through the agency and instrumentality of this Society. The Govern
ment of this country has formerly assisted the work with a grant of 16,000/.
It was not much to be sure : less than a three hundredth part of one-tenth of
the national revenue was not much to render back to God, for the sake of ex
tending his kingdom upon earth. The portion of maintenance which could
be allowed out of it to each missionary was so small, that few among you
would have offered it to a menial servant. StiU the men who had fallen back
upon old Jacob's covenant, " if God will give me bread to eat and raiment to
put on, then shall the Lord be my God*," were content and cheerful to
serve ; and, on the strength of this support, have embarked themselves and
families in the undertaking. But now this small pittance is to be with
drawn ; and they who were content to feed on bread and water in the wilder
ness, if so they might do good service to our Lord, and save the souls of our
fellow-subjects, are to have this bread and water taken from them.' and to be
left to utter destitution.
It is very true that necessity knows no law ; but surely it must be a
mistaken view of God's government of the affairs of this world, to think that
any gain will accrue to a nation, or to individuals, by withdrawing the small
pittance set apart for the maintenance of his ministers.
I will say no more : but when my fellow-servants in the Gospel of Christ
are in danger of starving, and the cause of Christianity exposed to rebuke,
I trust it will be allowed that I, as their fellow minister, am not stepping
beyond the line of my duty, in bringing the case under the knowledge of
those who, if they will, can do much to avert such a calamity.
It is true, indeed, that it has been declared by one of our legislators, that
all reference to Almighty God, in acts of legislation, is "cant and humbug;"
but I am sure that horrid blasphemy found no echo in any Christian bosom ;
and it does not much signify to us, my Christian brethren, what the sons of
Belial say concerning us, or concerning our God. And when in the course
' Isaiah xiii. 13. " Gen. xxviii, 20.
D 2

36 SERMON AT ST. JAMES S.
of this sermon I had occasion to warn the professedly Christian legislators
of our land, that they do not fall behind the ancient heathens, in the respect
and attention which they pay to the worship and ministers of Him whom
they acknowledge for their God ; think not that I said this, because I fear
that any power or combination of men can stay the progress, or check the
triumph of the Church of Christ. No; God forbid! All His promises
must fail, before that can be. The Church may use the language of the
Psalmist, "When my father and mother forsake me, the Lord taketh me
up9." Oppression cannot injure the Church of God. Pharaoh, king of Egypt, by
the advice of the wily Magi, tried that in the case of the children of Israel,
and it is written, "the more he afflicted them, the more they multiplied and
grew." But let not that be forgotten which is added; "the children of
Israel sighed by reason of their bondage ' ;" and "their cry came up unto
God." And was it heard in vain ? Oh, no ! It may please God for a time
to suffer us to be oppressed, and praised be His name, for thinking us worthy
of it ! But when the dark strife is over, will not our pseans be again heard ?
will not the glorious shout again rend the sky ?
" Sound the loud timbrel o'er Egypt's dark sea,
Jehovah has triumph'd, his people are free."
Do not think that God will desert the Church which his own Son has
founded. What is His language to her ? " Can a woman forget her sucking
child, that she should not have compassion on the son of her womb ? Yea,
they may forget ; yet will I not forget thee '." No, no : " when these things
begin to come to pass, then look up, and lift up your heads, for your redemp
tion draweth nigh '." The Church of Christ cannot suffer ; her ministers
may be permitted to suffer, and to glorify God by suffering patiently ; but
the Church cannot be injured. The gates of hell cannot prevail against her*;
her strength is made perfect in weakness ' ; for when she is weak, then is she
strong : when none but God befriend her, then the Lord Himself takes up
her cause, a mighty God and terrible. It is not for her sake that I speak,
but to warn them who are joined for her destruction, that, if they will not
honour God by honouring her, God will be honoured in them by their dis
comfiture and overthrow.
Is the tone of the discourse unusual ? When the house is on fire, the
watchman ivill raise his voice above the dull monotony with which, in times
of safety, he sings the passing hour. And if the time is come, that judgment
must begin at the house of God ^, should not the spiritual watchman blow
the trumpet in Zion, and sound an alarm ' upon the holy mountain, and bid
the inhabitants of the land tremble, for that the day of the Lord cometh, and
is nigh at hand ? I know not what the wishes of men may be, but I know
well the commands of Him who has set the watchmen in their stations ; for
" Psalm xxvii. 10. i Exod. ii. 23. ^ is^ish xlix. 15.
^ Luke xxi. 28. * Matt. xvi. 18. * 2 Cor. xii. 9.
« 1 Pel. iv. 17. ' Joelii. 1.

SERMON AT ST. JAMES's. 37
thus has He spoken to each : " Son of man, I have set thee a watchman to
the house of Israel, therefore thou shalt hear the word at my mouth, and
give them warning from me; if thou dost not speak to warn the wicked from
his way, that wicked man shall die in his iniquity, but his blood will I require
at thine hand '."
No earthly considerations shall prevent me from delivering the message
which tends to the honour of that Master " whose I am, and whom I" try to
" serve'." The smiles or frowns of the inhabitants of a world, which is even
now crumbling under our feet, can have little effect upon those whose hearts
are set on the next : *' Brighter scenes we seek above,
In the realms of peace and love,"
" As we were allowed of God to be put in trust of the Gospel, even so we
speak, not as pleasing men, but God, which trieth our hearts '." To Him
let us commit our cause, that cause most dear to Him, the cause of the king
dom of our God, and of Jesus Christ his Son.
To whom, &c.
8 Ezek. xxxiii, 7, 8. ' Acts xxvii. 23. ' I Thess. ii. 4

CHAPTER V.

ONE OF THE SERMONS PREACHED AT HADLEIGH DURING THE CONFERENCE '-

Adversity the trial of Constancy.
" Because iniquity shall abound, the love of many shall wax cold. But he that shall
endure unto the end, the same shall be saved." — Matt. xxiv. 12, 13.
In the chapter from which my text is taken, our Saviour sets forth in forcible
language the troubles, afflictions, and distresses, v/hich should come upon
the earth. His account was, in part, fulfilled at the destruction of Jerusalem,
when the curse was poured out upon the Jews, which they had impre
cated on themselves, when they shouted at our Lord's crucifixion, " His
blood be on us and on our children." But the description which He has
given was uttered in answer to a question of his disciples, " What shall be
the sign of Thy coming, and of the end of the world ?" And therefore,
although by the expression, "end of the world," nothing more was some
times meant than the end of that Jewish dispensation ; and by our Lord's
" coming," His coming to destroy Jerusalem ; yet, as there is another more
awful coming still looked for, when He shall return in clouds of glory to
judge the living and the dead, and another more fearful meaning of " end of
the world," namely, that which St. Peter speaks of, when he says, "that the
heavens shall pass away with a great noise, and the elements shall melt with
fervent heat ; the earth also, and all the works that are therein, shall be
burned up ^ ;" there can be little doubt, but that all that our Lord here says
will receive its more complete fulfilment in the times preceding the coming of
the day of judgment. This chapter contains many things worthy our serious
consideration ; for awful is the thought of those " beginnings of sorrows "
which our Lord says shall then overspread the world : nation rising against
' This Sermon was not written for the Conference : only a sentence or two added at
the end, on that occasion.
'' 2 Pet. iii. 10.

SERMON AT HADLEIGH. 39
nation ; famines, pestilence, and earthquakes ; every thing in the natural
world in confusion ; and in the political also ; great tribulation, such as was
not since the beginning of the worid ; when the chain of society shall be
broken, and the links which bind man to man no longer have force to restrain
them. Among other things which He states, that which I have chosen for my
text well deserves our attention,—" Because iniquity shall abound, the love
of many shall wax cold." When he says the love of many shall wax cold,
his words have a twofold meaning. For He speaks both of their love
towards one another, and, more especially, of their love or regard to religion.
The effect, or consequence, of all the tumults, and troubles, and confusion,
of which he has been teUing us, will be, that " the love of many will wax
cold." Such an effect is not peculiar to the troubles preceding the end of
the world, but in all times of distress the same result follows : " the love of
many waxes cold ;" it is the natural effect. Indeed, afflictions, of whatever
sort, we know are sent to try men, and they succeed in their purpose ; they
do try men, and prove them ; prove what they are made of, and what manner
of men they are, both in their relations to God and towards men ; to use the
expression of St. Paul, " the fire (of persecution or affliction) shall try every
man's work of what sort it is '." And the consequence is, that many fail
under the trial : " the love of many shall wax cold ;" nay, more, according to
the words of the Greek, it is not only the love of many, but the love of the
many — of most, of the greater part of mankind, that fails and waxes cold in
the hour of trial. And the reason is, because nothing at such times can pre
serve any man from falling, but firm-rooted, high, and fixed principle; and
there are only few, comparatively, who are guided by this. And this is true,
as was just observed, in regard to men's conduct, both to God and towards
one another. For no link to be depended upon can bind man to man, but
either individual attachment, — as we read that the soul of Jonathan was knit
with the soul of David, and Jonathan loved him as his own soul, — or else
the higher principle of Christian charity, which teaches us to love all men as
ourselves, for Christ's sake, because they are the children of God. When
these two principles are wanting, what a change is frequently to be observed
in men's conduct towards one another, according to outward circumstances !
Many a man, who, in times of prosperity, has fancied himself possessed (ff
numerous friends, finds himself, in time of adversity, deserted by all, or most.
Hence the saying, which is proverbial amongst us, that, " A friend in need
is a friend indeed ;" and so the wise Son of Sirach observes, " A friend
cannot be known in prosperity, and an enemy cannot be hidden in adversity.
In the prosperity of a man, enemies will be grieved ; but in adversity, even a
friend will depart. For a while he will abide with thee ; but if thou begin to
fall, he will not tarry. The same man is a friend for his own occasion, and
will not abide in the day of thy trouble. If thou be brought low, he will be
against thee, and will hide himself from thy face *." But when there is true
principle, and true affection, adversity produces no change, — or, rather, it
= 1 Cor. iii. 13. * Ecclus. xii. 8, 9.

40 SERMON AT HADLEIGH.
shows Still more strongly the depth of the affection ; and many a man, in
such seasons, has learned to value and think highly of those who before were
little esteemed. For men's affections, either towards God, or towards man,
may be compared to a stream of water : the deep river makes less noise than
the shallow brook ; and the)', frequently, make most pretensions of affection,
who have, in reality, least to boast of. And when men are not united to each
other by the principle of generous affection, or Christian feeling of brotherly-
kindness, but merely by self-interest, the natural consequence of time of
trouble is, that such links are burst asunder, and envy, and jealousy, and
hatred, and evil passions, succeed in their room ; as our Saviour says in the
verse before the text, "iMany shaU be offended, and shall betray one another,
and shall hate one another."
Let us now consider our Saviour's words in the text, " the love of many
shall wax cold," with reference to men's love and zeal for religion ; to which,
especially, they relate. I say especially, because much of the chapter shows
that, in the time of which He is speaking, there will be a persecution of good
men, — a persecution of those who not only profess to be the followers of
Jesus Christ, but endeavour, in truth and sincerity, to walk according to their
profession, ordering their lives according to the rules which Christ has given ;
and thus drawing upon themselves the hatred of those who are unwilling to
do the same, and who feel themselves condemned by the others' better con
duct. For it is of the sufferings of true Christians that our Lord is speaking,
when He says, " they shall deliver you up to be afflicted, and shall kill you;
and ye shall be hated of all nations for my name's sake ;" and it is as a con
sequence of these persecutions that He adds, " because iniquity shall abound,
the love of many shall wax cold."
This is the general, nay, the constant, effect of a time of trouble and perse
cution upon the professors of religion. It puts the sincerity of their religion
to the test ; and those who are not sincere, of course, fail in the day of trial.
And so our Lord, at another time, in mentioning the different classes of per
sons who derive no benefit from religious instruction, speaks of some " who for
a while believe, but in time of temptation fall away ^." Nothing but a firm
and well-grounded faith and conviction in matters of religion will enable a
man to stand in the evil day ; when this is wanting, his religious sentiments
are not to be depended upon. For as we have seen that, in the relations be
tween man and man, there are in the world numbers of what may be called
fair-weather friends, who, like the insects, buzz and glow in the sunshine,
and disappear when storms are abroad ; so, in the relations between man and
God, there are numbers who may be called fair-weather Christians, whose
zeal for religion only lasts till it is put to the proof, and then vanishes away.
And this our text tells us is true, not of many, but of most ; the love of the
many (z. e. of the generality of men) shall wax cold.
Consider by what a variety of different motives those are led who, in a
Christian country, profess the Christian religion. Some do it because their
fathers did so before them, and they have no other reason; these are
'' Luke viii 13.

SERMON AT HADLEIGH. 41
Christians by inheritance. Some because they see others around them pro
fessing it, and they like to be in the fashion, and to do as others do ; these
are Christians by custom. Some because their superiors, and they from
whom they look to receive some benefit, do, and they are afraid of losing
their favour if they do not ; these are Christians through fear of men. Some
because they have inquired into, or been instructed in, the matter, and are
convinced of the truth and certainty of God's declarations : who, believing
all God's goodness towards them, love Him as their Father and their Friend,
their Saviour and Protector: and, beheving all his power, fear to offend
Him, who can destroy both body and soul in Hell ; these are Christians in
spirit and in truth. Now, it is only such a firm and heartfelt conviction of
God's ti-uth, such a deep and real fear and love of Him, that will make any
man to live according to his religion. It is only this which can enable a man to
resist those daily temptations to sin, of one kind or another, to which we are
always exposed ; only this which shall enable him to stand upright and true,
in the still more grievous trials of persecution and affliction with which, from
time to time, God's servants must expect to be proved. For it is only those
who, by conviction, have really learned to know the value of their precious
souls : and how far the next world, which will last for ever, exceeds this,
which is about soon to be destroyed ; it is only those who are willing to be at
cost and pains in their Master's service here, in hopes to be blessed by Him
hereafter ; and can choose rather to suffer, if it be the will of God, for a time,
in company of the faithful few, than to avoid suffering by denying or betray
ing their Saviour ; it is only these who can abide the test, and not fail when
put to the proof. So the noble martyr, St. Paul, asks, " Who shall separate
us from the love of Christ ? Shall tribulation, or distress, or persecution, or
famine, or nakedness, or peril, or sword * ?" Surely not. No earthly consi
derations can avail to separate from Christ the man whose hopes are fixed
in Heaven, and whose heart is filled with the love of his Saviour, God, and
Friend. But it is only such that can remain unmoved in the day of trial ;
and because most men are Christians, — not by heartfelt conviction, but,
as we have seen, by inheritance, from custom, or out of fear of men, —
therefore it is, that when iniquity abounds, the love of the many waxes
cold. Now hence you may understand the wisdom and charity of our Church,
in so frequently imploring God to remove from us, and preserve us from
persecutions and afflictions ; as in the Collect for Evening Service we are
taught to pray, " that we, being defended from the fear of our enemies,
may pass our time in rest and quietness." And again, in the Litany, " that
we Thy servants, being hurt by no persecutions, may evermore give thanks
unto Thee in Thy holy Church ;" in which the Church imitates our blessed
Saviour's example, who has taught us daily to pray, "lead us not into
temptation, but deliver us from evil." For although faithful men come out
of adversity, like gold out of the fire, of greater worth than before ; yet in
the stormy sea of persecution, many a frail person makes shipwreck of his
'' Rom. viii. 35.

42 SERMON AT HADLEIGH.
faith, who, under more favourable circumstances, and in quiet times, might
have arrived safely at the desired haven. — " Because iniquity shall abound,
the love of many shall wax cold."
Let us now consider the profit which we are to derive from these conside
rations. As we learn from our text, that the effect of troublous times and
days of persecution is to overthrow the faith of those whose hearts are not
firmly established, by inward conviction, in the love of God ; and that no
principle but the heartfelt love and fear of Him can make a man to stand in
the evil day, let us, in common prudence, make use of the time of peace
while it lasts, and, by prayer to God, by the study of his Holy Word, by the
practice of holiness, and obedience to his laws, and by attendance on his
ordinances, let us strive to have our hearts grounded and settled in our
Christian faith, " rooted and built up in Him, and established in the faith, as
we have been taught ' ;" that so, when the time of trouble and persecution
shall arise, we may not then have to seek and ask, why we should continue
stedfast in the faith ? but may be able, like our blessed Lord, to witness a
good confession.
It is for this reason that we endeavour to press upon all committed to our
charge, — but especially upon the tender minds of the young, by catechetical
instruction, — the reason and grounds of our faith : that when scoffing infidels
shall tell them, that the book of God's Word is a cunningly-devised fable,
they may be able to answer, that they " know whom they have believed ',"
and feel in their hearts that the Gospel of Christ is indeed the power of God
unto salvation.
You will perceive, that I have spoken of times of trouble, as if they were
certainly coming. When things are plainly written, he may run that readeth;
and, in truth, a man must needs shut his eyes who does not, in the signs of
the times, see much reason to fear that troubles are at hand. Are not all
men's minds unsettled, and ill at ease ? men betraying one another, and
hating one another. All the signs and tokens of evil which marked the
days when good King Charles was put to death, are gathering around, and
showing themselves again. God keep our nation from a repetition of such
sin and misery ! But, brethren, it behoves us to prepare for it. Already,
indeed, as far as words go, the persecution is begun : and, as in all times of
trouble, the first mark at which evil men aim, has always been the ministers
of religion, so it is now. The ministers of religion are openly reviled and
abused, for no other reason but because they are the ministers of religion,
and endeavour, in the discharge of their duty, by the ministry of God's Word,
to stem the torrent of infidelity and confusion, which is bringing misery upon
all around them. The property which the piety of former days gave to sup
port the clergy, and by means of which the poor have the Gospel preached to
them without charge, is the object of men's covetousness. Nor let it be
supposed that this hatred of order will long be confined to words. Too soon,
I fear, many of us may be called upon to put in practice those lessons which
the Scriptures teach, of how to suffer persecution. God's will be done in all
¦ Col. ii. 7. ' 2 Tim. i. 12.

SERMON AT HADLEIGH. 43
things ! and if it be His will that we suffer' affliction and evil treatment, for
our stedfast adherence to His cause, may He give us grace to bear it as His
servants should do; "not rendering evil for'evil, nor railing for railing ; but
contrariwise blessing s," forgiving, and praying for, those who injure us.
Then, though iniquity may abound, though the love of many may wax cold,
may we be enabled, by God's grace, to hold the beginning of our confidence
firm unto the end.
And in the midst of all this, what shall be our consolation ? Why, bre
thren, what higher consolation and encouragement can we look for, than that
which our text affords, — " He that shall endure unto the end, the same shall
be saved ?" Let this encourage all whom it shall please God to call upon to
suffer, to suffer in meekness, patience, and constancy. " He that shall endure
unto the end.'' Yes, brethren, remember these words ; and whether it be
God's will that we should serve Him, as heretofore, in peace and quietness,
or whether it seem good to Him to try us in the fiery trial of suffering and of
evil, let us remember, that in neither case will it be enough to have begun our
course well; we must, by His help, be enabled to continue it to the end, that
we may be saved in the day of our Lord Jesus Christ.
I stand where the martyr, Rowland Taylor, stood '. May God in his
mercy give grace to the clergy of this day to follow his example, and, if need
be, to testify for the truth, even unto the death !
And how shall we continue aright ? Why, only by his help, who suffers
the evil, or the temptation, to come upon us. That help will not fail us, if
we seek for it aright ; and, with it, we may become " more than conquerors
through Him who loved us, and gave Himself for us ^." For so are the
words of promise : " God is faithful, who will not suffer you to be tempted
above what ye are able, but will with the temptation also make a way to
escape, that ye may be able to bear it ^." And I believe God's promise, that
it shall be even as He hath said, through Jesus Christ our Lord.
Now, to the Father, to the Son, and to the Holy Ghost, three Persons in
one God, let us ascribe all honour, might, majesty, and dominion, henceforth
and for ever. Amen.

» 1 Pet. iii, 9.
' Alluding to the pulpit in Hadleigh church : the same which was in use in the
days of the Marian Persecution, during which Rowland Taylor, Rector of Hadleigh,
was burned alive, a little way outside the town of Hadleigh.
2 Rom. viii. 37. ^ 1 C°'' '¦¦ 13-

CHAPTER VI.

The Account of the Churchman's Manual, continued.
At the Conference, as has been already stated, " The Churchman's Manual"
underwent revision, and some important suggestions were made by Mr.
Froude. Particularly, he procured the insertion of the Question and Answer
(numbered 81 in the last edition), embodying the rule de Concionatoribus,
put forth by the Reformers of the Church of England, in 1571.
Soon after the meeting, application for advice, in regard to the Tract, was
made to the Venerable Primus of the Scottish Church, Dr. Gleig, Bishop of
Brechin, which he most kindly answered. His letter is dated Stirling,
August 13th, 1833.
" Hon. AND Rev. Sir,
In your letter to me of the 31st of Julj', you mention an undertaking in
which some of your zealous men are engaged, in framing a Supplementary
Catechism on the Church  Probably he (Bishop Walker) thinks
as I do, that such a Catechism, judiciously framed on primitive principles,
would be a very valuable work ; but that, in the present temper ....
we cannot reasonably look for such a work, published by authority. Such a
Catechism, however, may be very useful to individual clergymen, though
published by no synodical, or even diocesan, authority.

But all this is of little consequence in comparison of your proposed Cate
chism, of which I shall be glad to receive one or two of those copies which
you wish to circulate among those whose opinions you should be bound to
value.Be assured that no man is more sincerely and affectionately yours than,
" My dear Sir,
" Your faithful Friend and Brother,
" George Gleig."
After Bishop Gleig had received the copies of which he speaks in the
foregoing letter, he wrote again upon the subject the following judicious
suggestions.

LETTER FROM THE BISHOP OF BRECHIN. 4.5
"Stirling, September 14, 1833.
" Hon. and Rev. and Dear Sir,
" I HAVE read with great attention, and with entire approbation of its prin
ciples, your intended Supplementary Catechism ; but I have my doubts of
the propriety of publishing it in its present form. What right, it will be
asked, have a few presbyters of the Church of England, to dedicate to all
the Orthodox and Catholic Churches throughout the world, a Catechism
supplementary to the authorized Catechisms of the English Church, as an
effort every where necessary to promote the cause of Christian truth ? Are
we to be taught our duty, and the truth as it is in Jesus, will foreign Chris
tians say, not by the Church of England, but by a few presbyters of that
Church, who have no authority to teach publicly even the people committed
to their pastoral care, but in subordination to their own Bishops, who, by the
constitution of the Church, have each the care of his own diocese, but of
none else.
" In this age of levelling, in Church as well as in State, I am really afraid
that such a publication by mere presbyters, will give countenance to that
opinion which Protestant Dissenters every where hold, and which, with some
astonishment, I have lately discovered to have got into one of the dioceses of
this poor Church, that Bishops and presbyters are essentially of the same
order. Bishop Sandford and I, some years ago, published a Supplementary
Catechism for the use of our two dioceses, but we obtruded it on no one
else, though it was purchased, and became useful through the whole Church.
I would, therefore, advise you to prevail with one or two of your Bishops to
sanction this Catechism in their respective dioceses, and then publish it, that
it might be purchased as ours was, and do as much good as if it were dedi
cated to all the Churches on earth. Our Catechism was thus addressed : —
" ' To the Clergy of the Episcopal Communion of Edinburgh and Brechin.
" ' Reverend Brethren,
" 'A BRIEF explanation of the Catechism, calculated to exercise at once the
memory and the judgment of young persons previous to their confirmation
by the Bishop, has long been a desideratum in the Scotch Episcopal Church :
and such an explanation we here offer to you, and to the several congrega
tions committed to your pastoral care. But as the capacities of youth are
very unequal, we beg leave to say, that the most perfect summary of the kind
that could be published, would still leave much to be done by the catechists :
and we implore the blessing of Almighty God upon all your endeavours to
discharge conscientiously one of the most important duties of the Christian
ministry. (Signed) " ' George Gleig, LL.D. Bishop and Primus.
" ' Daniel Sandford, D.D. Bishop, Edinburgh.'

" Well or ill in health, I ever am,
" Reverend and dear Sir,
" Your faithful Friend and affectionate Brother,
" George Gleig.

46 LETTER FROM THE BISHOP OF ROSS AND ARGYLE.
The alteration which Bishop Gleig suggested having been made, and
communicated to him, he wrote again, in a letter dated October 18, 1833,
saying. "The change which you propose to make in the title of your Cate
chism, will render it unexceptionable."
Subsequently to the publication of the Tract, I heard once more from this
venerable man, as follows : — Stirling, March 8, 1834.
" Honourable, Reverend, and Dear Sir,

"The Manual or Catechism (as you call it) is an admirable performance;
and if properly circulated must, I think, be productive of much good. I
shall take care to recommend it strongly to all the clergymen and laity under
my episcopal superintendence ; and I trust that my colleagues will do the
same thing under theirs. " Your faithful Friend and Brother,
" George Gleig."
Application was also made to the venerable Bishop of Ross and Argyle ;
and a copy of the Tract sent to him. He remarked upon it as follows : —
"Priory, Pittenweem, July 19, 1833.
" Reverend and Dear Sir,
" After a reperusal of your admirable publication ', I concur in opinion with
some valued friends, that it may admit of some title better calculated ad
captandum j for old children have fully as great an aversion to Catechisms as
young children have,
" Your Catechism maybe of incalculable advantage, not to the ill-inclined,
for they wo'nt read it, but to the ill-informed ; more especially to those who
are members of the Church without knowing why.

" Praying God to prosper your pious undertaking, I remain, with much
esteem, " Reverend and dear Sir,
" Your very faithful and obliged Servant and Brother,
" David Low,
Episc. Rossen, et Ergalien,"
Subsequently to the pubUcation of " The Manual," the Bishop wrote as
follows, dated March 10, 1834.
' The reader will do me the charity to bear in mind, that even at this time the
Tract had received correction and emendation from Mr, Rose, Mr. Palmer, and
Dr. Hook.

LETTER FROM THE BISHOP OF MORAY. 47
" The Catechism I think improved, both in form and in substance ; and
I have sent a copy to each of my Gaelic presbyters, requesting their opinion
whether, if translated into their vernacular language, it would not do much
good in Ross and Argyle."
The kindest encouragement was also received from the present Bishop of
Glasgow, Dr. Russell, then Dean of Edinburgh, which he communicated in a
letter, dated Leith, September 13, 1833,
Also from that saintlike and apostolic man. Bishop Jolly, the revered
prelate of Moray. His letter, characteristic of his unfeigned piety and
humility, is subjoined, " Frazerhurgh, September 26, 1833,
" Honourable and
My MUCH honoured Reverend Sir,
"Amidst the various infirmities of old age, with desire of devout submis
sion and thankfulness to God ! I cannot write as I desire to do ; yet I feel
very sensibly the honour of your very condescending letter, which was
transmitted to me from Edinburgh in the end of last week. The subject of
it, and the sentiments which it imparts, meet the best and warmest wishes of
my heart. Glorious is the truly Christian and Catholic design and desire
which it holds out; and which must attract and engage the heart and good
will of every true member of Christ, that daily prays ' for the good estate of
the Catholic Church, that all who profess,' &c. Melting to this purpose is
the breath of our admirable Liturgy, which the Lord preserve from the
poisonous breath and dangerous hands of its enemies ?
" I am reading just now the admirably well timed work of the deeply
learned and worthy Mr. Palmer upon it, which shall tend, by God's blessing,
as I hope and pray, to repress the arrogant attempts of those vain and
ignorant men, who wish to weaken and ruinously deform it. It is a comfort
to think of such men as Mr. Palmer,  and many, many others, as I
firmly trust there are, who will not lie hid when their Mother seems to be
in danger. Lord defend 1
" Your truly Catholic Catechism is in perfect accordance with our united
supplications, adding to the wish of the heart the work of the hand. 1 have
read it once and again ; and think (according to my weak and darkening
judgment) every word of it just and proper, however much displeasing some
of its expressions may be to those who stand most in need of its warning
admonitions. Yet, authorized as we are to that purpose, we must, as
charged on Sunday last 2, which this year was Ordination Sunday, speak
and give warning, whether rebellious men will hear, or whether they will
forbear ^ and not seduce by saying Peace, where there is none. The compass
of matter which your good design embraces, will not allow enlargement upon
particulars ; but so clear, as well as strong, is the language, that the thinking
mind, by God's grace, will easily deduce the proper inferences.
2 September 22d. Sixteenth Sunday after Trinity. ' Ezek. ii. 5, 7.

48 LETTER FROM THE BISHOP OF MORAY.
" Upon the article of the Church, and the Apostolic Succession, I would
be inclined to add, in my clumsy manner, a lev^ words, such as these
following the answer (now numbered 16) 'from the Apostles to the present
Bishops;' — 'and can confidently apply to themselves the affirmation of St.
Jerome :— What Aaron, his sons, and the Levites, were in the Temple, the
same do the Bishops, Presbyters, and Deacons, claim for themselves in the
Christian Church. All derived from the same and only source of grace and
salvation, conveyed by the ministry and means of His divine appointment, in
the several stages of His Church, the mystical Body of Christ, from Adam
to the end of the world.' But pay no regard to any words of mine. It is
remarkable enough, I think, that in the same Epistle which has yielded so
much controversial writing, St. Jerome has left us words which, plain and
clear, admit of no controversy, and bear with irresistible force against both
Presbytery and Popery. I am inclined to think (but, again, my thought is
of no consideration), that a few sentences prefixed from the amiably good
Mr. Nelson's Book on the Church, her Feasts and Fasts, might tend, from
a lay gentleman especially, to stir up attention to the very important subject,
but too much overlooked, even by the clergy themselves. The saintly man
there (Preface to his book) gives his opinion, that in the hands of them to
whom of right it belongs, it may be found advisable to add to the Catechism,
¦ some questions concerning those who have the power of administering
Sacraments,' &c., and closing with the divine words, 'whereby they lie in wait
to deceive.'

" May I hope, as I beg, that I may have the charity of your prayers for
our Lord's mercy in my behalf. Long may He preserve and strengthen
you with every blessing and comfort, to promote in the world the honour and
glory of His name. " With the highest esteem, I have the honour to be,
"Your most respectful,
" and much obliged humble Servant,
"Alexander Jolly."
The Bishop's second suggestion was adopted immediately ; but the first,
after much consideration, was laid aside : partly, because it would have made
the answer inconveniently long ; but, chiefly, because it seemed desirable, in
such a work, to rest the doctrine on scriptural authority only.
The opinion of this holy man as to the tone to be observed in religious
controversy, is worthy of record. It is contained in a letter dated Frazer
hurgh, September 7, 1829.
" I do sadly lament the unchristian manner, so devoid of the primary
requisites, meekness and humility, in which controversy has been too gene
rally conducted, and that with the Church of Rome in particular. The gross
mis-statements of its antagonists, with the virulence of their writings, have

REFERENCE TO THE ARCHBISHOP OF CANTERBURY. 49
given great advantage to the Romanists. The truth we are commanded to
speak in love ; that we may grow up into Him who is the Head, and by his
influence be attracted to coalesce in unity of spirit by the bond of peace.
Many are the pathetic prayers and supplications presented in the use of our
excellent Liturgy, for such harmonious peace and unity among all who pro
fess and call themselves Christians."

Thus, in the hour of our greatest danger, we found comfort and support
from that tried branch of the Christian Church, which, for one hundred and
fifty years, has been cast out to moors and mountains, and endured persecu
tion, oppression, and neglect. The clear calm note of Christian confidence
and hope, which sounded from the Bishops of the Scottish Church *, was
like a voice from heaven, and we thanked God, and took courage.
In the meanwhile, extended application for assistance in preparing " The
Manual" was made to English Divines, and the readiest co-operation and
heartiest approval received from all to whom application was made, and in
many instances accompanied with very valuable suggestions.
I may mention (besides those connected with the " conspiracy") among
the laity, the late Sir James Allan Parke, and the venerable Joshua Watson,
Esq. ; among the clergy, the late Rev. Thomas Sikes, Rector of Guils-
borough ; Rev. E. Churton, Rector of Crayke ; Rev. H. H. Norris, Rector
of South Hackney ; the Master of Trinity College, Cambridge, Dr. Words
worth ; and Dr. Routh, President of Magdalen College, Oxford.
When by these means all the care that human prudence seemed to suggest
had been taken to render the little work unexceptionable, in the last place
before its publication, it was laid before the Archbishop of Canterbury, who
is also my own Diocesan, that no step might be left untaken, which a due
regard to ecclesiastical principles and order might seem to require. Oppor
tunity was thus afforded to stay the publication, if such a step should seem
desirable ; of pointing out objections, should any such present themselves ;
and a wish was at the same time expressed, that, if it were possible, the work
might receive some official sanction from his Grace, before it was given to the
world. In a kind letter from the Archbishop, dated Lambeth, January 14, 1834,
no wish to stay the work was expressed, nor any objection pointed out or
intimated, but compliance with the request for previous official sanction was
declined on general grounds.
Since its first publication the Tract has received, besides one or two verbal
alterations, the insertion of Questions and Answers, 26, 27, and 60. All
these were added at the recommendation of the Bishop of North Carolina, in
1835 ; from whom I heard afterwards, in a letter dated Raleigh, January 2,
* From none more so than from the present Primus of that Church, the Right
Rev. William Skinner, Bishop of Aberdeen, whose first two letters are dated July 27,
1833, and March 10, 1834.

50 PUBLICATION OF THE MANUAL.
1838, the following account: "The Manual has been extensively circulated
in my diocese, with manifest advantage to the Truth as it is in Jesus.''
Thus have I given, to the best of my power", the history of this little pub
lication, which embodies the suggestions of as numerous and valuable a body
of theologians as, probably, were ever consulted about so small and simple
a work.

CHAPTER VTI.

The Churchman's Manual; or. Questions and Answers on the Church on
Protestant and Romish Dissenters, and Socinians.
TO ALL orthodox AND CATHOLIC BISHOPS, ESPECIALLY TO THOSE OF GREAT
BRITAIN AND IRELAND, THIS LITTLE WORK IS HUMBLY AND RESPECTFULLY
DEDICATED '.

Extract from the Preface to the Festivals and Fasts of the Church of England.
By Robert Nelson, Esq.
" If ever a Convocation should think fit to revise the Catechism of the Church, to
whose authority and judgment an affair of that nature ought entirely to be submitted,
it is possible they may find it necessary to add some questions concerning those who
have the power of administering Sacraments, and how they receive such an authority,
and what duties are owing by God's word to our spiritual guides. Because such a
sort of instruction, early instilled into tender minds, would be a means of keeping men
stedfast to the communion of the Church, and of preserving them from falling into
schisms, even in a state of persecution : from the possibility of which no human esta
blishment can secure the Church of God, while she is militant here upon earth. And
till this can be effected, it is to be wished the Reverend Clergy would more frequently
instruct the people in such duties; the want of which necessary knowledge makes the
principles of Church Communion so little understood, that men are ' tossed to and fro,
and carried about with every wind of doctrine, by the sleight of men, and cunning
craftiness, whereby they lie in wait to deceive.' — Ephes. iv. 14.

Questions and Answers on the Church.
1. What is the ninth article of the Nicene creed ?
A. "I believe one Catholic and Apostolick Church."
' The dedication originally was to the Churches, not to the Bishops, and profes
sedly from some Presbyters of the Church of England. This was altered, to meet
the objection of the Bishop of Brechin, mentioned above, p. 44. It then stood thus : —
E 2

52 THE churchman's MANUAL.
2. What do you mean by the " Church ?"
A. The Society belonging to the Lord Christ '.
3. Why do you call the Church a society.
A. Because its members agree, as in other societies, to be governed by
certain rules.
4. Why is the Church called " one ?"
A. Because all the true branches of it together form " one body," of which
Christ is the head : having " one Lord, one Faith, one Baptism, one God,
and Father of all K"
5. What is the meaning of the word Catholic ?
A. Universal.
6. Why is the Church called Catholic?
A. 1 . Because it is universal in regard to time and space * ; being " a peo
ple" "taken out" of all nations =, in all ages » : 2. because it is universal in
regard to doctrine''; receiving and teaching "all truth*."
7. Why is the Church called Apostolic ?
A. Because it " continues in the Apostles' doctrine and fellowship »."
8. What do you mean by the continuing in the Apostles' doctrine ?
A. Holding and teaching " the faith which was once delivered unto the
saints '," the pure and uncorrupted doctrine which it has received from the
Apostles. 9. What do you mean by continuing in the Apostles' fellowship ?
A. Holding communion with the Apostles by duly administering and re
ceiving the Sacraments which Christ committed to their care.
10. What do you mean by the Sacraments being duly administered ?

" To the Bishops of the Orthodox Catholic Church, especially to those in Great Britain
and Ireland, this little work is humbly and respectfully dedicated [m the hope that it
may be found not unworthy of their countenance and approbation']." The words at the
end, enclosed in brackets, were omitted at the suggestion of Mr. Watson and Dr.
Wordsworth ; and " the Bishops of the Orthodox Catholic Church," have been altered
into '* all Orthodox and Catholic Bishops," by the advice of Dr. Routh. I mention
this, partly to illustrate the sort of castigation to which every sentence of the Tract
was subjected: and partly to show, that though the whole of the responsibility of the
Tract rests on myself, whatever merit it may possess is to be ascribed to those whose
judicious suggestions I was merely an instrument for recording. And further, I must
say, that hardly any suggestion was either adopted, or finally rejected, but with the
advice and concurrence of some others of those, who so kindly gave their attention to
the little work.
2 The word church, or hirk, is derived from the Greek word Kyriahe, which means,
relating to the Lord.
3 Ephes. iv. 4— G.
' Thus it is distinguished from the Jewish Church, which was confined to one
nation, and of limited duration.
' Acts XV. 14. « Heb. i. I.
' Thus it is distinguished from heretical congregations, which hold only parts of the
truth. ' John xvi. 1,3. ' Acts ii. 42. • Jude 3.

THE CHUECHMAn's MANUAL. 53
A. That nothing be wanting that of necessity is requisite for the due cele
bration of them.
11. What is necessary for the due celebration of them ?
A. That they be administered with the matter and in the manner appointed
by our Lord : Baptism with water in the name of the Father, Son, and Holy
Ghost 2, and the Lord's Supper with bread and wine, consecrated to become
spirituaHy His body and blood ^ by one commissioned by Him for that pur
pose. 12. If our Lord has commissioned some persons for the discharge of these
functions, is it not plain presumption for others not so commissioned to
exercise the same office ?
A. Yes.
13. Will St. Peter's applying the term " royal priesthood *" to the whole
body of Christians, warrant any in exercising the ministerial office who have
not been specially set apart for the purpose ?
A. No : for they are the words which Moses ' applied to the whole people
of Israel ; among whom the ministry was confined to the tribe of Levi * ; and
the priesthood to the family of Aaron '.
14. What Scripture warrant is there for saying that a commission is
necessary. A. "I will take of them for priests and for Levites, saith the Lord*."
" Pray ye the Lord of the harvest, that He will send forth labourers into His
harvest'." " As my Father hath sent me, even so send I you '"." " How
shall they preach, except they be sent " ? " " Among the Gentiles in every
place incense shall be offered unto my name, and a pure offering '^." " No
man taketh this honour unto himself, but he that is called of God ''." " Thou
hast tried them which say they are Apostles, and are not'*."
15. Have the ministers of the Church of England received this commis
sion ? and is the pure word of God preached, and the Sacraments duly
administered in her according to Christ's ordinance ?
A. Yes.
16. How have the ministers of the Church of England received this Com
mission ?
A. They have received it from Christ, through the Apostles and those that
followed them in the same office, in an unbroken line of succession from the
Apostles to the present Bishops.
1 7. How has the Commission been conveyed ?
A. By the laying on of the hands of the Apostles and their successors.
18. Who are the successors of the Apostles ?
A. The Chief Pastors in every place who have received the Apostolic
Commission, i. e. that authority to govern the Churches and ordain Clergy,
which our Lord gave to the Apostles.
2 Matt, xxviii. 19; Ephes. v. 26. ' Matt. xxvi. 26—29.
* 1 Pet. ii. 9. 5 Exod. xix. 6. ^ Numb. i. 50. ' Numb. iii. 10.
» Isai. Ixvi. 21. " Matt. ix. 38. " John xx. 21. " Rom. x. 15.
'2 Mai. i. II. " Heb. v. 4. " Rev. ii. 2.

.54 THE CHURCHMAN S MANUAL.
19. Do all Christians continue in the Apostles' doctrine and fellowship ?
A. No. Some hold to the fellowship and depart from the doctrine, cor
rupting it by alterations or additions : and some depart also from the fellow
ship, having lost the Apostolic Commission.
20. What branches of the Church continue both in the doctrine and in the
fellowship ?
A. Those called Protestant Episcopal, in England, Ireland, Scotland,
Sweden ', in the United States, and British North America, in the East and
West Indies.
21. What does the term Protestant imply ?
A. That they have protested against the Romish errors and corruptions.
22. What is meant by Episcopal ?
A. That they are under the governance of a duly authorized Chief Pastor
(commonly called Bishop), who has two other orders of Clergy under him.
23. Are aU congregations, where the chief officer is called Bishop, Apos
tolic ?
A. No. In some cases the Chief Pastors are called Bishops, but have not
received the Apostolic Commission.
24. Are all Apostolic Churches Episcopal?
A. Yes.
25. What will justify separation from a Church which has preserved this
Apostolical succession ?
A. Nothing but her requiring, as the condition of remaining in her com
munion, an assent to some doctrine or practice which is opposed to the truth
of Scripture.
26. What assistance has God provided for determining the true sense of
Scripture ?
A. The witness in all ages of the universal Church, "which is the pillar
and ground of the truth ^."
27. How is that witness afforded ?
A. By the writings of the ancient Bishops, and the decrees of those coun
cils which have been universally received by the Church.
28. Does the Church of England require assent to any doctrine which is
opposed to the written word of God ?
A. No. Few even of those who separate from her, deny the truth of her
doctrines. 29. Is all her practice, — that is, her forms and ceremonies, — to be found in
Scripture ?
A. No.
30. By what authority, then, are they set forth ?
A. By the authority of those to whom Christ has intrusted the spiritual
government of the Church.

' Apostolical succession in Sweden is not wholly free from doubt, but maintained,
with great probability, among themselves, and said to be recognized by the
Romanists. 2 I Tim. iii. 15.

THE churchman's MANUAL. 55
31. Who are they ?
A. The Bishops or Apostles, assisted by the Priests or Presbyters.
32. Confirm this authority from Scripture.
A. When dispute arose in the infant Church concerning the ceremonies
that were to be used, it was referred for decision to the Apostles and Elders
(See Acts xv. 2. 4. 6. 22 : xvi. 4.) And St. Paul expressly mentions it as
part of the commission given to Titus, Bishop of Crete, "that he should
set in order the things that were wanting 3."
33. What duties do the Scriptures teach us the people owe to their pastors
in spiritual matters ?
A. 1. Obedience. " Obey them that have the rule over you, and submit
yourselves : for they watch for your souls as they that must give account *."
2. Love. "Esteem them very highly in love for their work's sake'."
3. Maintenance. "The workman is worthy of his meat"." "The Lord
ordained that they which preach the Gospel, should live of the Gospel?."
4. Prayer. " Brethren, pray for us *."

On Dissenters.

34. Are all the Christians in England members of the Church ?
A. No.
35. Are all the Christians in England, who are not members of the Church,
united in one body ?
A. No: they are divided into a great variety of sects, but may all be classed
under two heads.
36. What are these ?
A. Protestant Dissenters, and Romish Dissenters.

On Protestant Dissenters.
37. In what respect do all the Protestant Dissenters differ from the
Church ?
A. Each sect has some point of difference peculiar to itself: but they all
differ in this, namely, that their teachers can produce no commission from
Christ to exercise the office of ministers of the Gospel. These have departed
from the Apostles' fellowship.
38. To whom did our Saviour give this commission ?
A. To the Chief Pastors of the Church, who were called Apostles '¦'-
' Titus i. 5. * Heb. xiii. 17. = 1 Tiiess. v. 13.
' Matt. x. 10. ' 1 Cor. ix. 14. » 1 Thess. v. 25 ; 2 Thess. iii. 1.
'' Matt, xviii. 17. 18; xxviii. 19; Luke xxii. 19; John xx. 21.

;')6 THE churchman S MANUAL.
39. To whom did He intrust the power of transmitting this authority to
others? A. To the same.
40. Show this from Scripture.
A. " As ray Father hath sent me, even so send I you '." " I appoint unto
you a kingdom, as my Father hath appointed me^."
41. To whom were these words spoken ?
A . To the Chief Pastors only.
42. Was this power always to remain in the Church ?
A. " He gave some apostles, &c. for the perfecting of the saints, for the
work of the ministry, for the edifjing of the body of Christ, till we all come
in the unity of the faith, and of the knowledge of the Son of God, unto a
perfect man '," &c.
43. What promise did our Lord make to the Apostles respecting the con
tinuance of their commission ?
A. " Lo, I am with you alway, even unto the end of the world ^."
44. To whom were these words spoken ?
A. To the Chief Pastors, the Apostles, only.
45. Whom did the Apostles appoint to be their successors in this
matter ?
A. Chief Pastors after them, who are now called Bishops.
46. What Scripture warrant have you for this ?
A. The Epistles of St. Paul to Timothy, Chief Pastor of Ephesus, and to
Titus, Chief Pastor of Crete, show that he had intrusted to them the same
authority for ordaining ministers and governing churches which he himself
exercised as an Apostle.
47. How many orders of ministers were there in the Churches which the
Apostles founded ?
A. Three. For the Chief Pastors at Ephesus and Crete had two orders of
Clergy under them.
48. By whom were these orders instituted?
A. The first by our Lord, with a promise that it should continue even to
the end of the world : the two others by the Holy Ghost, through the hands
of Apostles.
49. What orders are there now in the Church ?
A. The same.
50. By what names has the first order been known ?
A. Sometimes Apostles', sometimes Angels ^ now generally Bishops.
51. By what names has the second order been known ?
A. Sometimes Bishops ', sometimes Elders*, or, in the Greek, Presbyters,
which we have shortened into Priests.
52. By what name has the third order been known ?
A. By that of " Deacon " " only.
' John XX. 21. 2 Luke xxii. 2i). = Epi,es. iv. 11 — 13.
' Mntt. xxviii. 20. '• 1 Cor. xii. 20. '> Rev. ii. 1.
' 1 Tim. iii. 1,2. » 1 Tim. v. 17- = 1 Tim. iii. 8.

THE churchman's MANUAL. 57
53. To which of the three orders has the power of ordaining others been
intrusted ?
A. It has been confined to the first order.
54. Has the second order been allowed no share in ordaining others ?
A. Only conjointly with the first.
55. Give an instance of this from Scripture.
A. We find frequent mention of the first order ordaining by themselves ' ;
but the only instance (if it be allowed to be one) of the second order taking
any part in that office, is conjointly with the first. — Compare 1 Tim. iv. 14,
with 2 Tim. i. 6. This method is still practised in the Church.
56. Has ordination by Presbyters alone been ever allowed in the Church ?
A. No warrant for it can be found in the New Testament ; and for the
first 1500 years it was universally rejected and condemned.
57- Did Calvin and the first founders of the Presbyterian government
despise the Episcopal order ?
A. No ; Calvin ^ held those men worthy of an anathema who would not
submit themselves to truly Christian Bishops, if such could be had.
58. What advantage does the preservation of the Apostolic Commission
afford to the members of the Church.
A. They have a promise from God to bless the ministrations of their
teachers : have an assurance that in the Sacrament of Baptism God seals his
part of the covenant : and that in the Sacrament of the Eucharist He makes
them partakers of the body and blood of Christ.
59. Where the commission is wanting, is there the same assurance of these
blessings ?
A. No.
60. Is success in making proselytes an evidence that men enjoy the Divine
favour and blessing ?
A. No : for the most wicked impostors have sometimes had the greatest
number of followers, as in the case of Mahomet '.
61. Do we find in Scripture any instances of persons taking upon them
selves the office of the ministry without warrant from God ?
A. Yes. Korah, Dathan, and Abiram*: and Uzziah, King of Judah^
62. Did God show Himself displeased at their conduct ?
A. Yes, in a fearful manner. Korah and his company were swallowed up
alive in an earthquake ; and Uzziah was struck with leprosy.
63. Is it possible for persons, under the Christian dispensation, to be
guilty of the sin for which Korah was punished ?
A. St. Jude clearly shows that it is so ; for he speaks of some in his time
who " perished in the gainsaying of Korah "."
64. What does he mean by the gainsaying of Korah ?
A. The despising and opposing God's commissioned servants, as Korah
despised and opposed Aaron the minister of God '.
> Acts xiv. 23 ; 1 Tim. v. 22 ; Tit. i. 5.
2 Tract, de Reform. Eccles.
3 John v. 43. * Num. xvi. * 2 Chron. xxvi.
6 Jude 11. ' Num. xvi. 11.

58 THE CHURCHMAN S MANUAL.
65. Do not unauthorized teachers produce and continue divisions among
Christians ?
A. Yes : instead of Christians forming " one body «," there is an almost
infinite variety of sects.
66. Do the Scriptures teach us that this is contrary to the will of God ?
A. St. Paul, writing in the Spirit of God, desires the Romans to " mark
those who cause divisions and offences contrary to the doctrine they had
learned, and to avoid them '."
67. Does our Lord speak on the same subject?
A. In His affecting prayer for all who should believe on Him, one of the
chief petitions is, " that they all may be one •."
68. AVhat is to be said of those who begin or continue any divisions among
Christians ?
A. They are running themselves into sin and danger, by opposing the will
of God, and the directions of the Holy Ghost.
69. What is to be said to those who through idleness or curiosity join
themselves to their congregations ?
A. They give countenance and encouragement to error, and thereby be
come " partakers in other men's sins."
70. How should the members of the Church feel and act towards those
who divide the body of Christians by their sects and unauthorized teachers ?
A. They should be sorry for them, and pray God to forgive them, and
bring them to a better mind : and be very careful that they do not themselves
afford any encouragement to the error : " not counting them as enemies, but
admonishing them as brethren ^."

On Romish Dissenters.
71. In what respect do the Romish Dissenters differ from the Church ?
A. In the corrupt additions which they have made to Catholic faith, and
in the practices arising therefrom. These have departed from the Apostles
doctrines ^.
8 Ephes. iv. 4. ' Rom xvi. 17; 1 Cor. i. 10; xi. 18, 19.
' John xvii. 21. ' 2 Thess. iii. 15.
^ Let it be remembered, also, as an historical fact, that the Bishops and Priests of
the Romish Church, who schismatically exercise their functions in the British Islands,
do not derive their orders from the ancient British, Irish, Scottish, or Anglo-Saxon
Churches ; but from the Churches of Spain and Italy. None of the Roman Bishops
who were deprived at the Reformation, in either of the three kingdoms, kept up any
succession. In Ireland the only representative of the Church planted by St. Patrick
is the orthodox Episcopal Church, by God's blessing settled there. In Great Britain,
the British, Scottish, and Anglo-Saxon Churches are represented by the Episcopal
Churches in England and Scotland : the latter having received back again, after the
Presbyterian interruption, that succession which the northern Engli.sh Bishops origi
nally received from her. 5

THE churchman's MANUAL. 5!)
72 . May we join their worship and communicate with them ?
A. No.
73. Why not ?
A. Because they will admit none to communion who do not declare their
solemn assent to doctrines which cannot be proved from Scripture*, and
which are productive of the most mischievous consequences.
74. Prove this.
A. The Church of Rome requires all who communicate with her to believe,
as necessary to salvation, —
1st. That the man is accursed who does not kiss, and honour, and worship
the holy images *.
2nd. That the Virgin Mary and other Saints are to be prayed to «.
3rd. That after consecration in the Lord's Supper, the bread is no longer
bread, and the wine no longer wine '.
4th. That the clergyman should be excommunicated, who, in the sacra
ment of the Lord's Supper, gives the cup to the people ".
5th. That they are accursed who say that the clergy may marry '.
* None can communicate with the Church of Rome who refuse assent to the Creed
of Pope Pius IV. In that Creed there is this passage : — "1 unhesitatingly receive and
profess all other things which have been delivered, defined, and declared by the sacred
canons and general councils ; and especially by the holy synod of Trent : and at the
same time I, in like manner, condemn, reject, and anathematize all things contrary
thereunto ; and all heresies whatsoever, which have been condemned, rejected, and
anathematized by the Church  I promise, vow, and swear, most constantly, to
hold and profess this true Catholic faith, out of which no man can be saved." The num
ber of general councils to whose decrees and anathemas an unhesitating assent is here
said to be necessary to salvation, is twenty. Three of these, to which reference is
made in the following notes, are the second Nicene (A.D. 787), that of Constance
(1415), and that of Trent (1545).
^ In the Acts of the second Nicene Council it is written, — " The whole synod
exclaimed. We kiss the honourable images; let those be accursed that do not."
" Let anathema be on those who do not salute the holy and venerable images."
" The images are to be adored, — i. c. they are to be kissed and loved." Actio VII.
The Council of Trent, sess. 25, especially confirmed the decrees of this second
Nicene Council ; and the Council of Trent is especially named in the Creed of Pius
IV. * See the Creed of Pius IV. ; " Likewise that the Saints reigning with Christ are to
be invoked."
' Council of Trent, sess, XIII. c. 2 : " If any man shall say that in the holy sacra
ment of the Eucharist there remains the substance of bread and wine, let him be
accursed." « Council of Constance, sess. XIII. : " The Holy Synod charges all Bishops, that
under pain of excommunication, they effectually punish those who communicate the
people under both kinds, of bread and wine ; and if they do not repent, they are to be
restrained, as heretics, by ecclesiastical censure, with the assistance, if need be, of the
secular arm.'' — i. e. to be burned alive.
' Cone. Trent, sess. XXIV. c. 9: "If any man shall say that the clergy may contract
marriages, or that such contracts are valid, let him be accursed."

60 THE churchman's MANUAL.
6th. That there is a purgatory ', that is, a place where souls which had
died in repentance are purified by suffering.
7th. That the Church of Rome is the mother and mistress of all other
churches 2.
8th. That obedience is due from all churches to the Bishop of Rome ^.
9th. That they are accursed who deny that there are seven Sacra
ments ¦*.
75. What evil practices have resulted from any of these unfounded doc
trines ?
A. From the veneration of images has sprung the actual worship of them,
not only by the common people, but by their learned Bishops *, who have
never been condemned by the Church of Rome.
The invocation of the Virgin and other Saints has given rise to the
grossest blasphemy and profaneness ''.
The bread in the Eucharist has been worshipped as though itself were the
eternal God '.
From the doctrine of purgatory has come that of indulgences, and the prac
tice of persons paying sums of money to the Romish Bishops and Clergy to
release the souls of their friends from the fabulous fire of purgatory.
76. In what light are we to regard the Church of Rome.
A. As an unsound and corrupt branch of the Catholic Church.
77. What should be our conduct towards her ?

' " I firmly hold that there is a purgatory." — Creed of Pius IV.
^ " I acknowledge the holy. Catholic, and Apostolic Roman Church to be the
mother and mistress of all Churches." — Creed of Pius IV.
^ " I promise and swear true obedience to the Roman Pontiff, the successor of St.
Peter, chief of the Aposties, and the Vicar of Jesus Christ." — Ibid.
* " If any man shall say that there are more or less than seven Sacraments, —
namely. Baptism, Confirmation, the Eucharist, Penance, Extreme Unction, Orders,
a nd Matrimony, — or that any one of these is not truly and properly a Sacrament, let
him be accursed." — Cone. Trent, sess. VII. c. 1.
* James Naclantius, Bishop of Clugium, asserts that " the same worship is to be
paid to the image, which is due to the person represented by it." If, therefore, it be
an image of the Father, the highest species of divine worship is to be paid to it. — Expos.
Epist. Rom.
•^ " 0 sweet Lady, enlighten me with grace !" — Poor Man's Manual. In the
Psalter of our Lady, by Cardinal Bonaventure, the passages which David applied
to God are applied to the Virgin Mary ; thus, Psalm cxxx. "Out of the deep have
I called unto thee, Lady; Lady, hear my voice." Psalm ex. " The Lord said unto
my Lady, Sit thou on my right hand." — See Psalter. B. M. V. Paris, 1512. In the
Encyclical of the present Pope Gregory, 1832, this passage occurs: — " That all may
have a successful and happy issue, let us raise our eyes to the blessed Virgin
Mary, who atone destroys heresies ; who is our greatest hope, — yea, the entire ground
of our hope."
' It is to the actual bread (so called by St. Paul after consecration) that in the
Romish Church this prayer is ofiered : " I adore thee, my Lord and Saviour Jesus
Christ, O pure body," S;c.

THE churchman's MANUAL. 61
A. To pray God to restore her to that soundness of faith and doctrine
which St. Paul mentions in his Epistle to the Romans : " I thank God
through Jesus Christ for you all, that your faith is spoken of throughout
the whole world ^."

On the Socinians, or Unitarians.
78. Are there any persons, calling themselves Christians, who deny the
great doctrines of Christianity ?
A. Yes ; the Socinians, who call themselves Unitarians.
79. What do they deny ?
A. That our Lord and Saviour Jesus Christ is God as well as man : and
that salvation is through His blood.
80. Has this been at all times the doctrine of the Catholic Church ?
A. It has.
81. Are we at liberty to teach any thing for doctrine of Scripture which
has not been received by the Catholic Church ?
A. No.
82. Prove from Scripture that Jesus Christ is God.
A. " Unto us a child is born, and his name shall be called the mighty
God'." "A virgin shall conceive, and bear a son; and thou shalt call his
name Emmanuel, which, being interpreted, is, God with us '"." " In the begin
ning was the Word, and the Word was God"." "Thomas said unto Jesus,
My Lord, and my God '^." " Christ, who is over all, God blessed for ever '^."
" In Him dwelleth all the fulness of the Godhead bodily '*." " God was
manifest in the flesh ^5." "To the Son He saith. Thy throne, O God, is for
ever and ever '*."
83. Prove from Scripture that salvation is through the blood of Christ.
A.. " In whom we have redemption through His blood, the forgiveness of
our sins'"." "The blood of Jesus Christ, His Son, cleanseth us from all
sin '^" " Thou hast redeemed us unto God by thy blood "."
84. What other fundamental doctrine do the Socinians deny ?
A. The personality of the Holy Ghost.
85. What do you mean by the personality of the Holy Ghost ?
A. That the Holy Ghost, distinct from the Father and the Son, is one of
the three persons in the one ever blessed Godhead.
86. What warrant have you in Scripture for saying that the Holy Ghost is
God? A. I. The attributes of the Godhead, eternity =°, omniscience 2' omni-
» Rom. i. 8. ^ Isa. ix. 6 " Matt. i. 23.
" John i. 1. '2 John xx. 28. '^ Rom. ix. 5.
'* Cob ii. 9. " 1 Tim. iii. 16. " Heb. i. 8.
" Ephes. i. 7. " I John i. 7. '" ^e^¦¦ v. 9.
'« Heb. ix. 14. "1 Cor. ii. 10.

02 the CHURCHMAN S JIANUAL.
presence ', are ascribed to the Spirit as well as to the Father and the Son.
2. AYe are dedicated to the Holy Ghost in Baptism, equally with the Father
and the Son^. 3. Blessing is pronounced in the name of the Holy Ghost,
equally with God and the Lord Jesus Christ ^. 4. When Ananias " lied
unto the Holy Ghost," he is said by St. Peter to have "lied unto God*."
87. What warrant is there for saying that He is a person distinct from the
Father and the Son ?
A. He appeared in a bodily shape, at our Saviour's baptism, while the
voice of the Father was heard from heaven *. The Son of God said to His
Apostles, " If I go not away, the Comforter will not come unto you ;
but if I depart, I will send Him unto you^." " The Comforter, which is the
Holy Ghost, whom the Father will send in my name <¦." " He will teach you
all things, and bring all things to your remembrance, whatsoever I have said
unto you'." "When He, the Spirit of Truth, is come. He will guide you into
all truth ; for He shall not speak of Himself."
88. What is the consequence of the denial of the personality of the Holy
Ghost ?
A. They who deny this, unavoidably deny His operations, regeneration,
sanctification, and indwelling in the hearts of the faithful.
89. Show from the Scriptures that regeneration is by the Holy Ghost.
A. " Born of water and the Spirit '"." "By one Spirit are we all baptized
into one body "." " According to His mercy He saved us, by the washing of
regeneration, and renewing of the Holy Ghost '^."
90. Show from the Scriptures that sanctification is by the Holy Ghost.
A. "No man can say that Jesus is the Lord, but by the Holy Ghost ''."
" The love of God is shed abroad in our hearts by the Holy Ghost which is
given unto us '*." " Ye are washed, ye are sanctified, ye are justified in the
name of the Lord Jesus Christ, and by the Spirit of our God''." "The
fruit of the Spirit is love, joy, peace, longsuffering, gentleness, goodness,
faith, meekness, temperance '*."
91. Show from the Scriptures that the Holy Ghost dwells in the hearts of
the faithful.
A. " Ye are not in the flesh, but in the Spirit, if so be that the Spirit of
God dwell in you ''." " Know ye not that ye are the temple of God, and
that the Spirit of God dwelleth in you '°? " " Know ye not that your bodies
are the temples of the Holy Ghost '^ ? " " We know that He abideth in us,
by the Spirit which He hath given us '-"."
92. In what light are we to regard those who deny these doctrines ?
A. As in greater danger than the heathens. For the heathens have not
' Psal. cxxxix. 7. 2 Matt, xxviii, 19. ^ 2 Cor. xiii. 14.
¦¦ Acts V. 3, 4. 5 Luke iii. 22. « John xvi. 7.
' John xiv. 2fi. » John xiv. 26. s John xvi. 13.
'" John iii. 5. i' 1 Cor. xii. 13. '2 Tit. iii. 5.
" I Cor. xii. 3. ¦' Rom. v. 5. " 1 Cor. vi. 11.
'" Gal. ,-. 22. 17 Rom. viii. 9— II. '8 j Cor. iii. 16.
'¦' 1 Cor. vi. 19. 2" 1 John iii. 24.

the churchman's manual. ()3
heard : but these have heard, and yet have disbelieved. "They have trodden
under foot the Son of God," by the denial of His divinity ; they " have
counted the blood of the covenant an unholy thing," by the denial of the
atonement; " and have done despite to the Spirit of grace '," by the denial
of His personality and operations.
93. How should we act to them who do so ?
A. Pray to God that He will " take from them all ignorance, hardness of
heart, and contempt of His word ; and so fetch them home to His flock, that
they may be saved through Jesus Christ."
' Heb. ix. 29.

CHAPTER VIII.
On the Apostolical Succession in Sweden.
Connected with " The Churchman's Manual " is an inquiry into the
genuineness of the Swedish Episcopate, which arose out of the assertion
contained in the Answer to the 20th Question of "The Manual : " the cor
rectness of which was called in question by the learned President of Mag
dalen, Dr. Routh, which fact did not reach me till the first edition had been
published. Scanty and unsatisfactory as this inquiry has proved, leading to
no determinate conviction, still it may be worth the notice of the ecclesias
tical student, and at the present moment, perhaps, be read with interest by
many, and lead those who have the time and means to prosecute the inquiry
further. I can furnish no information myself, beyond that contained in the
following letters and papers, kindly sent in answer to my applications made
to those who were deemed most competent to contribute it.
The first is from the venerable President of Magdalen, upon my asking of
him the grounds of his doubt upon the subject. I have his kind permission
to communicate it to the world. "Magdalen College, Oxford, February 14, 1834.
" Reverend and Dear Sir,
" Permit me to observe, that the obhgation you speak of is altogether on my
side ; and that I must have recourse to the insufficient plea of a procrasti
nating humour to excuse my seeming neglect, in not writing to you before.
My doubt of the regularity of the Swedish ecclesiastical succession was
founded chiefly, I believe, on the existence of the Lutheran opinion in favour
of the competence of a presbyter to ordain, which I have since seen was
entertained by the first Protestant Archbishop of Upsal ; and on the well-
attested fact, that the learned Prussian, J. E. Grabe^ instead of having
recourse to the neighbouring country of Sweden, came to England, on
account of the existence of an episcopal succession in this country : I will
' Upon the argument grounded on Grabe's conduct, Mr. Stephen makes the fol
lowing remark. *' I do not think the case of Dr. Grabe, or of the Prussian monarch
of the present day, any way infers invalidity in the Swedisir Church ; because man
kind are attracted by distance and splendour rather than by things near and familiar.
Were such a phenomenon to occur as the Scotch presbyterians amidst their distrac
tions to desire to possess an Apostolic succession, they would apply to England for it,
and pass by the witness at home."

LETTER FROM THE PRESIDENT OF MAGDALENE. 6.5
add also, on the overture made by the Prussian court in the reign of our
Queen Anne, to procure that succession through the medium of our Bishops.
But on a reconsideration of all the circumstances attending the progress of
the Reformation in Sweden, of what I know to be asserted at this time in that
country, and of what, you say, is the opinion of the Archbishop, and of the
Bishop of Ross, it appears to me at least probable, that the consecration of
Bishops by the hands of Bishops was attended to by the Swedes even at the
beginning of their Reformation. Neither am I staggered in this opinion by
the difficulty which exists in ascertaining the consecration of particular per
sons from Swedish documents, for such difficulties would probably be found
in many other countries. Read what is adduced by a Swedish writer, by
Fant himself, in his Prolusion, De Successione Canonica et Consecratione
Episcoporum Suecise, page 10. He there says, ' Hsec vero successio (that is,
from Laurentius Petri Nericius, the first Protestant Archbishop of Upsal,
who, as he relates, was duly consecrated in 1528, by Peter Magni, a well
known Bishop ;) si extra monumentorura fidem aliquid adferre nolimus, in
Laurentio Nericio substitit. Ejus gener et successor Laurentius Petri Gotlius,
antea professor fuerat et rector academiae Upsalensis, adeoque in nuUo modo
inauguratus Episcopus. Consecratio ejus magna pompa et prsesentibus qua-
tuor legatis regiis. Com. Petro Brahe, &c. &c. mense Junio Upsali peracta
per duos Episcopos, Wexionensem Nicolauin Caruti, atque Aboensem M.
Paulin Justin, iUum ab Episcopo Strengnesensi Bothrido Sunonis, an. 1545
ordinatum sacerdotem, hunc an. 1554 ab eodem inauguratum Episcopum,
loquuntur annales, a quo autem consecratus fuerat Bothridus prorsus silet.'
Here the consecration of the second Archbishop of Upsal appears to depend,
in case you require the evidence of historical records, on that of Bothridus
Suno, whose own consecration is no where mentioned. In addition to this
citation from Fant, I will trouble you with another from a Tract previously
published in Sweden byBenzelius, on the same subject; but I will first notice
an observation of our friend Mr. Palmer, that a distinction is made by Fant
between a priest and a bishop, as if they were considered different orders.
'Nomen ipsum Episcopi,' writes Benzelius, 'retinere sivit Carolus IX. R.
Sueciae reformatione confirmata, tjuod honorificum esset, et inde ab apostolo-
rum Eetate usurparetur. Tractu vero temporis plures in Suecia constituti
sunt Ecclesiarum antistites, qui licet secundam manuum impositionem non
habeant, eadem tamen cum Episcopis intra suas Dioeceses Ecclesiasticas
gaudent jurisdiclione, nomine autem veniunt Superintendentes, et hoc judi
cium est Ecclesia? ; ejusque nomine regis regnique ordinum.' Page 57- Now
in case these superintendents assume the powers of governing and ordaining
presbyters, for I will not suppose they exercise that of consecrating bishops,
I do not perceive how those parts of Sweden can be said to he episcopally
governed. You ask me to direct you to writers who may assist you in a
future inquiry on this point. Besides the two treatises I have quoted, the
former of which was printed at Upsal in 1790, and the latter at Lunden in
1739, it is in my power only to mention Bauzii Inventorium Ecclesise
Suevo-Gothorum, Lincopiffi, an. 1642 : an important work, and extremely
useful to those writers who treat of the progress of the reformation of religion

66 LETTER FROM THE BISHOP OF ROSS AND ARGYLE.
in Sweden. With respect to Denmark, your communication of the Danish
view of the constitution of their own Church is confirmatory of the real fact,
that they derive their ordination from Biigenhagen, a Lutheran presbyter of
Germany. " I have the honour to remain,
" My dear Sir,
" Very faithfully yours,
" M. J. Routh."
The communication concerning Denmark alluded to in the close of this.
letter was the following, with which I was furnished by the kindness of the
venerable Bishop of Ross and Argyle, in the following letter, which he has
kindly allowed me to print. "Priory, Pittenweem, July 5, 1833.
"Reverend and Dear Sir,
"I HAVE duly received your esteemed favour of the 25th of June, and I now
hasten to correct a mistake in my first Charge respecting the episcopacy of
Denmark, which is much more than doubtful, as a long and interesting ex
tract of a letter to me from my respected friend and Right Reverend brother
Bishop Luscombe, will abundantly prove.
" The Bishop writes to me as follows : — " 'Paris, July, 29, 1826.
" ' The uncertainty of the episcopal succession in Denmark, which exists
in England, induced me to make inquiries through a Dane, resident in Paris,
who has favoured me with extracts, translated into French, from a History of
the Reformation in Denmark, by Miinter. All doubt is therein removed by
a statement, that ' after the appearance of a work by Biigenhagen, a disciple
of Luther, the attention of the nation was directed towards the formation of
a Church on the principles of Protestantism. The king, in the place of
bishops, archdeacons, and deans, nominated superintendants, and for the
purpose of their consecration they applied to Biigenhagen, who was himself
a superintendant at Wittemburg. On the 12th of August, 1537, Biigen
hagen crowned the king and queen, and on the 2nd of September, the same
year, he consecrated the new evangelical superintendants. It ajipears that
some of the bishops were continued in their sees, having embraced the prin
ciples of the reformation, but no new consecration by bishops is to be found.'
My informant adds, ' We read in a book ', quoted by D. Miinter, relating to
the erroneous opinion entertained in England of the regular succession of
bishops in the national Church of Denmark, the following passage : ' As the
Roman Catholics were angry in consequence of Ordination by Evangelical
priests (pretres) one can easily imagine that they regarded the consecration of
a bishop as a profanation, because it was performed by one who was not
himself a bishop. But the Danish Church, which has always regarded
0 This phrase is inaccurate, the book is Miinter's own, as stated by Mr. Warter, in
his second letter given below, p. C9.

LETTER FROM THE BISHOP OF EDINBURGH. 67
ordination in its true point of view, and which has always maintained that,
from the beginning of Christianity, the office and ordination of bishops and
presbyters has been completely the same, does not envy the soi-disant supe
riority of the Enghsh and Swedish Churches, founded on the boast, that their
bishops have received their succession from Laurence Peters and Matthew
Parker.' There is no absolute investiture of Bishops in Denmark, they
receive only a benediction and imposition of hands, after an appropriate
sermon by the Bishop of Iceland [Zeeland?]. The clergy (les cures) of
Copenhagen attend the ceremony, and lay their hands on the head of the
newly-consecrated (au nouveau sacre) during the prayer of the Bishop.'
" The kirk in Denmark, then, seems exactly similar to our own in Scotland
from the time of the Reformation down to the year 1610, when we received
regular consecration from the Church in England.

" Your very sincere and faithful Servant and Brother,
" David Low,
" Bishop of Ross and Argyle."
The Bishop's opinion of the genuineness of the succession in Sweden was
expressed in a letter dated. Priory, Pittenweem, March 10, 1834, in the fol
lowing words : —
" Having lately written to our very dear friend of Holy Trinity, Coventry,
I requested him to send you the following short notice from my friend at
Stockholm, who says, ' The Church (the kirk) in Norway has five bishops,
has the same institution as that in Denmark, and is thus episcopal only in
form, and not truly episcopal, as that in Sweden.' "
On this subject I had received from the Bishop of Edinburgh the following
information, in a letter dated Edinburgh, Sept. 13, 1833.
" I am sorry to say, that of the Church of Sweden I know nothing parti
cular. In doctrine she is Lutheran, and of course maintains consubstantia-
tion. There are, I understand, few or no dissenters. Their Liturgy, I under
stand, is sound and good, and I have heard that the same sermon is preached
in every church by authority, being printed from selections made from the
compositions of the clergy from time to time. They retain the ancient epis
copal dress, the red silk or satin chimere, instead of the black, as in the
Church of England. The Church of Norway and Denmark is similar in all
respects, though unfortunately deficient in that most important point, the
episcopal succession, which was so little known, that Dr. Seabury, when he
failed to obtain consecration in England, was actually in treaty with the
Bishop of Zeeland. He was better directed to our then almost unknown
Church : and this direction was given by Lowth, then Bishop of London ;
and I have very lately heard, that the venerable President Routh was the
means of directing Bishop Lowth to our Bishops. An application was made
to me last week for a certificate of Baptism for a young lady born and bap
tized here by one of our clergy in 1819, without which, in Denmark, where
she is, she cannot be confirmed, and without being confirmed, she cannot be
F 2

68 LETTER FROM THE VICAR OF TARRING.
married '. This is a curious fact, and shows how much and to what extent
Church discipline might be extended in a country without dissenters, the
people free from luxury, and of simple manners."
The doubt expressed by the President of Magdalene having set me upon
making further inquiries, I wrote to the Rev. John Wood Warter, Vicar of
Tarring, at that time just returned from a residence of some years in Den
mark, as chaplain to the British embassy there. From his kindness I received
the following communications, which he has allowed me to give to the world,
and which will be of great value to the ecclesiastical student who has the
means to prosecute researches in the direction to which Mr. Warter's letters
point. I regret to say that I have myself been unable to profit by them.
His first letter is without date of time. "New Palace Yard, Westminster.
" Reverend Sir,
" Your letter and a copy of the little Catechism reached me this morning
through the hands of Sir Robert H. Inglis.
" With respect to the Swedish apostolic succession, I believe you have
rightly set it down as unbroken ; but any doubt suggested by so venerable
a theologian as Routh, is worthy of consideration.
" I believe all the Swedish bishops do derive their succession through one
and the same source : and should this be broken, I know not how the pre
sent prelates could make good their line.
" I was not aware that the Danes laid no claim to the episcopal succession.
My opinion was, that they held to it, and I think it would have surprised the
^ A similar discipline is contemplated by the Church of England, as a comparison
of the rubrics at the end of the Confirmation and Marriage Services will show. It was
carried into eifect and enforced by Bishop Wilson, in the diocese of Sodor and Man.
See his Charge to his Clergy, in 1714. " I do once again repeat what I have declared
publicly, that if I shall find any persons admitted to the sacrament, matrimony, or to
stand sureties for others, who ha"e not been confirmed, I must proceed against such as
despise that part of our constitutions with ecclesiastical censures."
The following are the constitutions of the Manx Church, alluded to by the Bishop
in his Charge. They are part of a body passed at a convocation of the Manx clergy,
on the 3rd of February, 1703-4, and confirmed by the Manx Parliament in their
court of Tinwald the following day ; and by the Earl of Derby, the governor of the
island. " II. That no person be admitted to the holy sacrament till he has been first con
firmed by the Bishop, &c.
" III. That no persons be admitted to stand as godfather or godmother, or to enter
into the holy state of matrimony, till they have received the holy sacrament of the
Lord's Supper, &c.
In further illustration of this point, Mr. Warter has called attention to Jeremy
Taylor's Works, xi. p. 294: and Hales, of Eaton, Letters from the Synod of Dort,
vol. iii. p. 19. From which it appears that a similar discipline obtains under the
Helvetic Confession.

LETTER FROM THE VICAR OF TARRING. 69
good Bishop Miiller, whom I knew so well, had he heard one cast a doubt on
his descent.
"The words used at the oblation and consecration of the elements, I
believe to be neariy the same, if not quite, in Denmark and Sweden. Those
of the Danish ritual I will send you from their Alten Bog, when I find my
library. " Most of the Swedish clergy do talk Latin, and some of them English;
but as I knew sufficient of their language to make my way, I had no neces
sity to draw upon their stores. " I remain, reverend sir,
" Your's very faithfully,
"John Wood Warter."
IL
" Tarring Vicarage, near Worthing, May 17, 1834.
"Dear Sir,
" I HAVE been long in redeeming my promise, but owing to the press of
business in a parish new to me, as well as in furnishing and getting into my
house, I have not been able to turn to my authorities, and even now, as
concerning the Swedish succession, I have not the means of giving you the
information I could wish, and that which you want. With respect to Den
mark, they have not, neither do they claim, an unbroken apostolical descent
for their bishops. This I was not fully prepared to state when I wrote last,
and I cannot help thinking that many a Dane in the present day would be
surprised to read that paragraph in Bishop Miinter's " Danske Reformations-
historie," which was forwarded to you from Paris. It is quite correct, how
ever, and the passage is to be found in vol. ii. p. 363, of the Danish copy.
This work, by the way, forms the third volume of the same author's " Kir-
chen-Geschichte von Dannemark und Norwegen ;" and the paragraph above
alluded to may be seen in p. 507 of that work, where, likewise, in the note a
reference is made to Jamieson's History of the Culdees : a book which con
tains less fact, and as much groundless insinuation against the apostolical
succession in our own Church, as any Presbyterian brochure could produce.
Miinter, of course, quotes it as favouring his views, and likewise refers to
Bede^ (Hist. Eccl. Gentis Anglor. lib. iii. c. 3.) for the same purpose. I do
not possess the " Venerabilis," probably you can make good the reference.
With regard to the work in question, I must add, that it is a most valuable
one, though in the present instance we are quite at issue. It seems to me
2 " I have referred since this to Bede, whom I now possess, but I cannot see that
any thing is to be gained by the reference." Mr. Warter's note. Indeed, all that
appears from Bede is, that the monastery of lona had Bishops among the members
of that community, who were, as such, subject to the Abbot, who was a Presbyter ;
(as the Chapter of Durham has two Bishops at the present moment members of
its body, who, as such, are subject to the Dean, who is a Presbyter). Hence the
Presbyterians deduce the logical conclusion, that they were no better than Pres- .
byters.

70 LETTER FROM THE VICAR OF TARRING.
that the following references may be of use to you with respect to the corona
tion of Christian III. and Bugenhagen's Superintendant ordination. Chap.
xii. of Miinter's Kirchen-Gesch. Germ. cd. vol. iii. p. 500 (Danish, vol. ii.
p. 357). Seckendorf's Histor. Luther, vol. ii. p. 242, ed. fol. Francofurti et
Lipsise, 1692. Mallet, Hist, de Dannemark, vol. vi. p. 343. 345. Pontoppi-
dan's Kirchen-historie des Reichs Dannemark, vol. iii. p. 229. Kopen. 1747.
(In p. 276, by the way, is this remark relative to Bugenhagen's departure :—
' Nicht aber so frech gewesen bey seiner Abreise zu sagen, " Vale Dania,
habeto meum Evangelium, ego tuos nummos ;" welches mit mehrem, dem
guten Mann angetichet ist.') For Bugenhagen's life ' Joannis Molleri
Cimbria literata, is instar omnium.' You will find it in vol. iii. p. 96. Havniae,
1746. The remark in section xx is a clear testimony to his own sentiments,
' Ne vero avag\la d'Tatlav turbaret ecclesiasticam ; totidem in horum locum
subrogabantur, . . ritu r^s x"P<''^'<^'''S inaugurabantur Apostolico, Anti
stites Lutherani.' I should be inclined to infer from the words of Luther, in
a letter to Bucer, quoted by Miinter, that the great reformer's opinion as to
the ordination was grounded on expediency. ' Pomeranus (i. e. Bugen-
hagen) adhuc est in Dania, et prosperantur omnia, quae Deus facit per eum.
Regem coronavit et reginam, quasi verus Episcopus,' but I have not the
original letter to refer to.
"As I said before, I am not able to speak certainly of the Swedish suc
cession, neither will any works I have assist me. The source from whence
the information might be derived is ' Benzelius de Successione Suevo-
Gothica.' When I write next to Denmark, I will ask a friend to look out for
it. The Swedes themselves, you are aware, feel confident on this point.
When you ask, whether or not all the Swedish bishops derive through Both
ridus, I cannot answer the question. In concluding these remarks, I may as
well add, that I possess Bugenhagen's ' Christelige Undevasning or Raad aff
Godi ord,' attached to ' Denrette Ordinants,' &c. Prentet i Kyobenharn,
1617 : — if any translated extracts, at any time, would be of use to you. It is
a rare and curious work.
" I was about to transcribe from my Swedish and Danish ' Alten Bog ' the
words of consecration; but they so nearly resemble those in the Catholic
Service, that it is not worth while. The rest of the Service differs, as you
would expect, and altogether is far inferior to that beautiful form on which
one cannot but now fear they would fain lay sacrilegious hands.
" Believe me, veiy faithfully your's,
"John Wood Warter."
III. " Tarring Vicarage, May 29, 1834.
" My Di!ah Sm,
"The bouks you mentioned I ha\'c written to my friend. Sir H. Wynn, at

LETTER FROM THE VICAR OF TARRING. 71
Copenhagen, to procure, if he can : but I must fairly say, I do not think he
will be successful, as from their nature they can hardly be more than
pamphlets. In fact, I possess some fifty or sixty of the same sort, on dif
ferent points : and I know from experience, that after a year or two they are
very hard to be met with : and if, after all your search, you should be lucky
enough to find what you want, it is probably bound up with an endless heap
of trash. From such a chaos I rescued a valuable Anglo-Saxon " Prolusio,"
and an account in Danish of the Reformation in Iceland from 1539 to 1548.
" I hope in my last I did not lead you astray : when I mentioned ' the
words of consecration,' it was with reference to the eucharist, and not to
ordination. The ordination forms are not bound up with the Danish and
Swedish Prayer-Book, as they are with ours. Whether or not the eucharist
is with imposition of hands, I know not, but, as a matter of course, I should
think it was, and in the Danish ' Alten Bog,' a N. B. is set in brackets just
where it should take place : neither Prayer-Book, however, mentions it in the
Rubrick, and as the priest is always turned to the altar, it is impossible to
know. The words are considered as a prayer, and are only Scripture. I
translate literally from the Swedish, but the Danish is the same. ' Our Lord
Jesus Christ, in the night that he betrayed was, took the bread, gave thanks,
broke it, and gave it to his disciples, and said. Take, and eat ! This is my
body which for you is given. Do it in remembrance.'
" In the same manner took he also the cup, gave thanks, and gave it to
his disciples, and said, 'Take, and drink hereof all ! This cup is the New
Testament in my blood, which for you and for many given out was to sins'
remission. So often as ye it do, do it to my remembrance.'
" Evangelier och Epistlar med dertill horande CoUecter och Boner (i. e.
Prayers). Strengnas, 1821. p. 177.
"O <l>i\dv^pio7ros Otof ripHv aanikov /cat apwpr)TOV avT<fi ti]v Upoiavvtiv xapi-

aiqrai !

" The prayer of, my dear Sir,
" Your's very sincerely,
"John Wood Warter.'

IV.
Tarring Vicarage, September 12, 1835.

' Dear Sir,

"The information you are desirous of, I cannot give straightforwardly. In
Zeeland there is but one bishop, and there was no ordination, during my
residence there, of a prelate ; neither was it a point to which I gave any
particular attention, as I imagined the Danish a truly Apostohc Church, at
least, touching the ministry, and their ordination. I believe, however, impo
sition of hands to be invariably used; and for this reason, because in the old
'Doct. Den Rette Ordinants,' printed at Copenhagen in 1617, and now

72 ON THE SWEDISH EPISCOPATE.
before me, it is expressly mentioned in pp. xlvii. and ciii ; and I know of no
alteration since. I have referred to Pontoppidan's Kirchen-Historie, or
Annales Ecclesiae Danicae, and find none there. Mallet says nothing, but
what relates to the subject is in vol. vi. If this be so in Denmark, as I
suppose, a fortiori, would it be so in Sweden, where the regular Succession
is a point they will not allow to be disputed ?

" In much fear, but with a faithful hope that the prospect may brighten,
" Believe me, very sincerely yours,
"John Wood Warter."
From the same writer I have received within these few days another com
munication, in which he adds to the authorities already given the following
important works, relating especially to the ecclesiastical history of Iceland: —
1. Kristni Saga, sive Historia Religionis Christianse in Islandiara introduct*:
Hafnias, 1793. 2. Finni Johannasi Theol. Doctr. et Episcopi Dioeceseos
Skalholtinas in Islandia, Historia Ecclesiastica Islandiee : 4 vols. 4to. 1772.
3. Historia Literaria Islandiae: 1786. 4. (Relating to the Danish Church)
Langebeck's Scriptores Rerum Danicarum : in 7 vols, folio.
It serves to show how hard run for ecclesiastical authorities the Presbyte
rian writers find themselves, when in proof of the bold assertion cited above
by Miinter, in Bishop Luscombe's letter to Bishop Low, namely, that the
office and ordination of bishops and presbyters were originally one and the
same, they can only muster up first a reference to Jerome, who expressly states
the distinction between them to have obtained from the time when men began
to say, " I am of Paul, and I of ApoUos," i. e. in the days of St. Paul ; and
expressly excepts ordination from the presbyter's office, and as peculiar to the
episcopate : and a reference to one whom they call Hilary, from which one
would suppose they meant St. Hilary of Poictiers, whereas the work they
cite is from some uncertain author, generally supposed, however, to be that
of Hilary the Deacon, whom St. Jerome expressly affirms to have died out
of the communion of the Church. " Jerome's and Hilary's testimony might
have informed him, that in the eldest Church bishop and presbyter had but
one ordination," are the words of Langebeck, vol. ii. p. 57 - the references
being for Jerome, to his Epistle to Evagrius ; and for Hilary, to the Com
mentary on St. Paul's Epistles (1 Tim.), concerning which, see Du Pin, 4th
century, Hilary the Deacon.
To these I am only able to add, through the kindness of others, the follow
ing extracts from Swedish authors, and a copy of the letter of Gustavus I. to
Adrian VI. Bishop of Rome, respecting the appointment of Peter Manson to
the Bishopric of Westeras. I am informed, that although in Sweden itself
the fact of their having retained the true succession is not undisputed, the
doubt or disbehef rests chiefly with the laity : the mass of the clergy, and
their most learned men, being confident of the truth of it; which is said also
to be admitted by the Roman Catholics. Upon the whole, there did not
seem sufficient reason for withdrawing the name of "Sweden" from the
answer to the 20th question in the "Manual."

ON THE SWEDISH EPISCOPATE. 73
I.
Extract from the correspondence of Esu Benzelius, Archbishop of Upsala, and
his Brother, Gustafs Benzelsterna.—LiDk'op'mg, 1791.
" Peri Joumemina is wrong, inasmuch as he denies us Veritatem Reli-
gionis Ob defectum sive interruptionem successionis episcoporum, and fails
both m quKstione juris et facti. As regards the first, it is not jure divino sed
humano. In respect to the second, so was Laur. Petr. Nericius consecrated
by the episcopi qui rehcta religione Romanensi amplectabantur sacra evan-
gehorum : which, if any doubt, can be cleariy evinced by reading in Messe-
mum Scandmav. Doctrine Apostolicse. But these objections have been so
frequently answered, that it is high time, I conceive, that they should be
dropped, and not meddled with." II.
Extract from the Swedo-Gothic Bishops' Chronicle, of Andreas dai Rhyzelius,
D.D., Bishop of Linkoping. — Linkoping, 1752.
Doctor Petrus Magni, [the last Bishop of Westeras of the Romish com
munion] bom of honourable lineage, at Rybro, parish of Tillburga, Westen-
nania. His father. Mans Johnson, captain of the castle of Westeras, was
crucified by the tyrannical command of King Christiern. The son, Petrus,
had studied long, first at home in his own country, and then abroad in Ger
many, France, and Italy, whereby he made himself worthy to become a
Doctor; but he had previously, on June 6, 1499, been ordained, at Wad-
sterna, Monk and Rector of the School, as also Chaplain to the Bishop of
Linkoping, Henrici Tiddemann, for the year 1504. He was sent from the
above cloister to Rome on important affairs, and was in the mean time
advanced to the situation of Procurator, or Manager, in the House of Sancta
Bngita, at Rome, in which all pilgrims from the kingdom of Sweden and
Gothland were lodged and maintained. The zeal and diligence he manifested
for that house pleasantly appear, by reading a lengthened letter which, on
October 6, 1512, he wrote from thence to the Bishops and Councillors of this
kingdom (Sweden). Which letter Councillor Andreas von Steineman has
inserted in his remarks on Bishop Petri Swarti's History of Bishops. From
this time Doctor Petrus Magni continued in Rome ; possessed considerable
acquaintance and favour at the court of the Pope ; and inasmuch as he was
a learned man, knowing many languages, he served the Pope as a chancellor
(notary). Wherefore it was not difficult for him to become a Bishop ; which
took place thus. On the Sunday that Peter Summanvader was by the
Chapter deposed, the King asked the members who they knew of and desired
to have in the stead of the deposed ; when the King named this Doctor Petrus
Magni, who was then in Rome. The King's proposal was supported by the
consent of all. The Pope was therefore written to on the subject. As soon
as the letter arrived, the choice was confirmed by the Pope, and the elected,
by the Pope's command there in Rome, ordained Bishop, by a Cardinal.
Some suppose that the Bishop was at the same time, likewise by papal

7-1) ON THE SWEDISH EPISCOPATE.
command, made Doctor : yet be this as it may. But it is certainly said,
and very credible, that the cautious King Gustaf Emkein, who had already
in his thoughts the reformation of religion, did for this cause desire to have
the Bishop ordained in Rome, that he might have a canonically consecrated
Bishop in the kingdom who could ordain others ; and that the papistical
should not, after our Church had separated from them, be able to charge us
with not having successionem apostolicam, or not being canonical, or not
having properly- ordained Priests. That the King had this in his mind may
be inferred, and the inference is strengthened by what afterwards took place ;
for the King caused this Bishop, Peter Manson, who had been consecrated
at Rome, not only, on the 5th of January, 1525, to ordain and consecrate
three Bishops, viz. M. Magnum Haralde to Skara, M. Magnum Sommar to
Stragnas, and M. Martinum Skyke to Abo, but also, in the year 1531, the
Sunday before Festum Michaelis, in the Grey Friars' Cloister at Stockholm,
M. Laurentium Petri Nericium as Archbishop, to which office he had just
before been regularly elected. It is not to be wondered at, if this Bishop was
in his mind papistical, who not only from his childhood was nursed up in the
popish faith, but also lived so many years in Rome, imbibed the principles
and tenets of the papal Church, and heard all the calumnies and railings
against Luther and his adherents in doctrine, whilst even here in this king
dom, there was no lack of such as urged him to oppose the reformation
undertaken as the Bishop of Linkoping, Dr. Hans Braske, who requested
him, while yet in Rome, that he would counsel the Pope to send some inqui
sitors, potent and vigorous men, who might prevent the contemplated change
in religion. Notwithstanding all these things, the Bishop Petrus, who imme
diately on his arrival, took the charge and government of his diocese, was
very cautious that he might not by violence openly, neither by fraud and craft
privately, set himself against the reformation of religion, but signed the
Westeras Recess, in 1527, and likewise the Abo Statute, in the year 1529;
also when, in the year 1630, some in his diocese showed themselves impa
tient and turbulent, because of the change in religion, he did, by a circular
letter, exhort them to quietness and a more mature consideration of the
matter. He is considered, however, to have remained unchanged, as regards the
Popish faith and doctrine, till he was removed by death at a somewhat great
age, in the year 1534, the Sunday next before Whitsuntide.

III.
Extract from the History of the former Bishops of the Diocese of Westeras, by
Petri Andreas Magnus, Bishop of Westeras, [the second Bishop of that
Diocese subsequent to the Reformation.^ — Stockholm.
Doctor Peter Manson (Petrus Magni) had studied long in Sweden, travelled
subsequently abroad (to escape the tyranny of King Christiern) to Germany,
Italy and France, and resided a long time in Rome ; was also there the man-

ON THE SWEDISH EPISCOPATE. 75
ager of St. Brita's Hospital for many years ; served also the Pope Leo X. in
many respects in his Chancellery in issuing of letters, for he was a learned man,
wherefore the Pope found occasion to advance and confirm him as Bishop
of Westeras, after he had from thence received a regular call thereto. This
Bishop was descended from an honourable and free-born lineage, being born
in Rybro, parish Tillburga. His father was called Mans Janson, and was
captain in the Castle of Westeras, when he at a great age, though innocent,
was crucified by the tyrant. King Christiern. This Bishop, along with the
other Bishops in Sweden, especially Hans Braske, in Linkoping, Harald
Manson, in Skara, and Archbishop Johannes Magnus, opposed very violently
King Gustaf Emkein's Reformation in Religion, and the marriage of the
Priests, as also other useful matters, which King Gustaf Emkein and such as
held with him sought to introduce : so that if he had not died, as took place
in 1534, he would either have been deposed from his office and honour, or
necessitated to fly from the kingdom, with the above-named Bishops and
other Prelates ". I.
A Copy of a Letter written by Gustavus I. King of Sweden, to the Bishop of
Rome, Adrian VI.
Gustavus I. Rex Suecia,
Adriano VI. PoNTiFici Maximo.
[Litterse Gustavi Regis Sueciae ad Pontificem, quibus rogat Episcopos con-
firmari, a Capitulis Ecclesiarum Regni electos vel postulatos. 1523. (Ex
-Archivo Castri S. Angell, Ann. IV. cap. II. no. 17-)]
Intus devote pedum oscula beatorum.
Beatissime Pater, — Vacaverunt duiLss] Ecclesiae Cathedrales in terris
nostris : tandem Prsepositi et Capitula earum supplicaverunt Clementise
nostrse quod pro eis, quos rite et canonice elegerant, literas nostras ad Sanc-
titatem vestram dare vellemus, et eo citius solatio Pastorum et Episcoporum
gaudere possent. Elegerant Prselati et Canonici Upsalenses post resigna-
tionem Domini Gustavi Archiepiscopi Upsalensis Reverendum Patrem D.
Johannem Gothum Sanctitatis vestrae Commissarium, et Canonicum ejus-
dem Ecclesiae Upsalensis in eorum Archiepiscopum. Elegerant Canonici
Scarenses post mortem Vincentii Episcopi Scarensis Magistrum Burge Mag
num Haralli Archidiaconum in Episcopum Scarensem. Similiter Strange-
nenses post mortem D. Matth<Ei Episcopi elegerant Praepositum D. Magnum
Sommar in Episcopum Strangenensem. Prselati etiam et Canonici Arosci-
enses post mortem D. Ottonis Episcopi eorum, postulaverunt in eorum
' In the above it is said that Peter Manson was confirmed Bishop of Westeras by
Leo X. This is not correct. Leo X. died in 1521. His successor was Adrian VI.,
who died September 14, 1523, the very day on which the letter of King Gustavus
is dated. Peter Hanson's confirmation to the episcopate, therefore, must have been
by Clement VII., who succeeded Adrian, and continued Bishop of Rome till 1534, the
year of Peter Manson's death.

76 ON THE SWEDISH EPISCOPATE.
Episcopum, Religiosum Patrem Dominum nostrum Petrum Magni, qui jam
est Provisor Domus Sanctae Brigidae in Urbe Rom& ; et quamvis Episcopus
Aboensis Arvidius superiori anno mortuus est, non tamen adhuc processit
Capitulum Aboense ad electionem novi Pastoris et Episcopi, propterea quod
ipsa Ecclesia Aboensis occupata fuerat per inimicos, a quibus eam nuper
cum toto Ducatu Finlandias eripuimus, et Coronae adjecimus. Grati sunt
nobis et populo nobis subjecto omnes praefati Electi Episcopi quos Sanctitati
vestrae confirmandos offerimus, supplicantes quod Sanctitas vestra attento
periculo quod in his mails temporibus Religioni ex vacantibus Ecclesiis
accedere possit ; quantocius confirmet, atque gratiori de solutione debitonim
Cameras Apostolicae cum eis agere dignetur ; ex quo illae Ecclesias jam pau-
perriraae sunt, et omnibus rebus penitus spoliatae : et ultra hoc praefati Electi
singulos Episcopales census contra inimicos Ecclesiasticae Libertatis jam
expenderunt, et adhuc quotidie expendunt : qua liberalitate Sancta Sedes
Apostolica ex nobis et regnis nostris majora beneficia consequetur; nosque
in majus obsequium Sanctitati vestrae adstringet, quam diu et felicissime
valere optamus.
Ex Civitate nostra regia Stockholmensis, A.D. 1523, 14 die Septembris,
sub nostro sigillo *. Gustavus, Dei Gratia Suecorum et Gothorum Rex.
De Mandate Serenissimi Domini Regis,
L. Andri^ Secretarius subscripsi.

The Swedish Episcopate consists of fourteen members : Upsal, Archbishop;
Linkoping, Skara, Straegnjes, Westeras, Wexio, Abo, Lund, Borgo, Gottem-
burg, Calmar, Carlstad, Hernaesund and Gothland, Bishops.
The Danish Bishoprics are eight in number, Seeland ; Laaland ; Fiinen ;
Ribe ; Aerhuus ; Viborg ; Als ; Aalborg. Those in Norway five, Christiana ;
Christiansand ; Bergen ; Trondheitn ; Nordland : and one (Rejkiavick) in
Iceland, where formerly there were two, Skalholt, and Holum, which were
combined in 1797-
Two of these, Abo and Borgo, are now under the dominion of Russia. For
the information here contained, I am indebted partly to the Rev. W. Palmer,
author of the Origines Liturgicae, and partly to the Rev. J. W. Warter, Vicar
of Tarring.
" Petrus Magni was not, properly speaking, the successor of Bishop Otto, as is
stated in the King's letter. After Otto's death, in 1522, the choice fell on Petrus
Jacobi, called Summanvader ; but he was, in consequence of his rebellious proceedings,
deposed shortly after his ordination, and subsequently executed. This is the reason
why the King does not mention him ; for in the beginning of his reign he gave many
proofs of his unwillingness to break with the Pope and his adherents.

CHAPTER IV.

On the Episcopacy of the Moravians.
Of a kuidred subject to the foregoing inquiry into the genuineness of the
episcopacy of Sweden, is one entered into subsequently with regard to the
Moravians, the omission of whose name in the answer to Question 20 was
made the subject of remark by some. This inquiry concerning the Mora
vians first appeared in the British Magazine of 1836, and was reprinted with
additions, as follows, as a single tract last year, in the Leeds' Christian Mis
cellany. The claim of any body of Christians to be considered a true branch of the
Church of Christ, must at all times be a matter of deep interest to those who
desire to see all who are called by the name of Christ " continuing in the
apostles' doctrine and fellowship, and in the (consequently acceptable) breaking
of bread and in prayers." — Acts ii. 42. When, therefore, among the nu
merous bodies which are in a state of separation from the apostolical Church
in England, one is found which claims, equally with that Church, the posses
sion of the apostolic commission, it cannot be wondered at, that when that
claim is brought forward, as in one or two cases it lately has been, it should
excite the attention of the members of the Church, and lead them to inquire
into the nature of it. And as the desire of all must be, to see the wounds in
Christ's body healed, rather than torn more widely open, it would be with a
wish to find that claim established, that the inquiry would be made. For so
would there be more reasonable hope, that, in God's good time, the division
would cease.
It was with these feelings and this desire that the writer of these remarks
commenced his inquiry (the result of which is now submitted to the reader)
into the claims of the Moravians (so called) to be 'considered an Episcopal, i. e.
an apostolic branch of the Church of Christ. Into the state of religion
among them, either as it was, or as it is, he has no intention to enter; the
former he is unwilling, the latter he is unqualified, to discuss. He proposes,
therefore, to limit the inquiry to the grounds on which they rest their claim

78 ON THE EPISCOPACY OF THE MORAVIANS.
to the possession of the apostolic commission, which they assert has legiti
mately descended to them, by episcopal succession. For this purpose it will
be necessary to give a slight sketch of some features of ecclesiastical history
connected with them.
Moravia and Bohemia were converted to the Christian faith in the ninth
century, by the preaching of Cyril and Methodius, two Greek Ecclesiastics,
who introduced the rites and customs of their own (Greekl Church, which
were retained, without interruption, until the time of Otho the First, towards
the close of the tenth century, who began to endeavour to bring the Moravians
under the papal yoke '. This attempt was followed up with more or less suc
cess by succeeding emperors, and their own princes, till about the middle of
the fourteenth century, when the general adoption of all the corruptions and
abuses of the western Church was enforced, the Latin language and popish
ceremonies introduced into the Churches, the marriage of the clergy pro
hibited, and the use of the cup in the Eucharist denied to the people. This
was not effected without strenuous opposition on the part of indi\'iduals and
numerous bodies of the people of all ranks. Among the eminent individuals
who, from time to time, arose to witness against the papal usurpations and
corruptions, the celebrated John Huss occupies the most conspicuous place;
who, in 1415, sealed his testimony with his blood, being burned alive at Con
stance, in violation of the emperor's safe conduct.
His followers were divided into two parties : 1st. Calixtines, so called, because
the chief point on which they insisted in their differences with Rome was the
use of the cup (calix) for the people in the Eucharist. 2nd. Taborites, so called,
from the tents {tabor) in which they dwelt, which name they gave to the
mountain on which they held their religious assemblies. These last were
strenuous in opposing all the papal additions to Christian doctrines ; and,
not content with this, sought to propagate their views by the use of the sword .
This naturally drew upon them the wrath of the government, and after a long
and cruel war they were at length dispersed, and subjected to severe persecu
tions. The remnant which survived were at length permitted to settle at
Lititz, in the borders of Silesia and Moravia, in the year 1451. Having no
clergy of their own, they were, for a time, supplied by some who were sent to
them from the Calixtines. In 1457, they formed themselves into a commu
nity, entitled Unitas Fratrum, or the United Brethren : and in 1467, determin
ing to be wholly independent, both of the Romish party, whom they hated,
and of the Calixtines, whom they despised, they sent some Presbyters of their
number, who had come over to them from the Calixtines and the Romanists,

' Such, at least, is the account given by the later Moravian historians, Crantz,
pp. 14, 15, and Holmes, vol. i. p. II. But Regenvolsch (an early writer) states that
Methodius made use of the Latin tongue in the public services, and that the people
persuaded him to procure from Pope Nicholas permission to have it in their own
language: in which, as well as in Greek, Metbodius is stated to have been well
skilled. See Regenvolsch's History of the Sclavonic Churches, pp. 7, 8. From this
it should seem, that the Bohemian Church was from the beginning subject to the
papal jurisdiction.

ON THE EPISCOPACY OF THE MORAVIANS. 79
to receive what they call episcopal orders, from an individual who is styled
Stephen, Bishop of the Waldenses in Austria. From this time, it is said,
they rehgiously preserved the episcopal order among them, having generally
one Bishop in Poland, another in Bohemia, and two in Moravia. In process
of time their congregations were dispersed and broken up, the number of their
Bishops was not kept up ; and in the year 1710 only two individuals profess
ing to have received that order survived : one of whom was Dr. Daniel
Jablonsky, chaplain to the King of Prussia : the other, named Sitkovius, re
sided in Poland. Both these were seniors of the Polish branch of the United
Brethren. It is from Jablonsky, with the approval of Sitkovius, that the
Moravians (so called) of the present day profess to have received episcopal
orders. Let us state the origin of this body. In the year 1722, Count Zin-
zendorf, a Polish nobleman, formed an establishment on his estate of a number
of individuals, of different religious persuasions, at a place called Herrnhut.
Among these were some emigrants from Bohemia and Moravia, who, having
been brought up in the Church of Rome, had seen reason to abandon its
tenets. The settlements increased by the accession of individuals from differ
ent quarters; and in 1727, it consisted of about three hundred persons, one
half of whom are stated to have been Bohemian or Moravian emigrants.
Up to the year 1735, they had no clergy of their own, and availed them
selves of the ministrations of the Lutheran pastor of the parish, at whose
hands they received the holy sacrament ; and great efforts were made on the
part of Count Zinzendorf, who was himself a Lutheran, and by other Lu
theran members of the community, to bring the establishment into entire
connexion with the Lutherans. This, hovvever, was overruled, and the desire
to be " independent" led them first to institute among themselves a sort of
lay or congregational orders ; and then to apply to Dr. Jablonsky, with the
concurrence of Sitkovius, to give them, as they say, episcopal orders, for
which purpose they selected David Nitschmann, who is said to have been con
secrated Bishop by Jablonsky, in the month of March, 1735 ; and from these
two, the episcopal succession is declared to have been preserved up to the pre
sent time, when there are stated to be thirteen Bishops,— six in Germany, two
in England, one in Ireland, one in Asia, and three in America. Such is the
account furnished by their historians, Regenvolsch (History of the Sclavonic
Churches, 1652); the Acta Fratrum Unitatis, 1749 ; Crantz (History of the
Brethren); Holmes (History of the Brethren, 1830); and Bost (History of
the Brethren, 1834).
Into the accuracy of these facts it is necessary for us to inquire: and before
we can be reasonably called upon to acknowledge the genuine episcopacy of
the Moravians, Hermhuters, or United Brethren, (by all which names they
are known,) it is clearly necessary that we should have reasonable ground for
believing,— 1st. That the Waldenses, from whom it is said that the original
Taborites, or United Brethren, received episcopal consecration, were them
selves really possessed of episcopacy. 2nd. That the individual Stephen, a
member of the Waldensian community, to whom the Taborites are said to
have applied for this purpose, was himself a Bishop. 3rd. That the Taborites.
or United Brethren, did really seek and receive from him, episcopal consecra-

80 ON THE EPISCOPACY OF THE MORAVIANS.
tion. 4th. That supposing them to have received episcopal consecration at
the time stated, they were careful to preserve it, so that Dr. Jablonsky should
be regarded by others, and not by himself only, as a real Bishop. 5th. That
the Hermhuters did actually apply for and receive episcopal consecration from
him. 6th. That supposing them to have done so, they have since been care
ful to preserve it amongst them. It will be clear, upon consideration, that a
failure in reasonable proof on any of these points, must be fatal to the rea
sonableness of their claim upon us for recognition : unfortunately, it will
be found that on all these points, save one, this failure exists.
For, I. There is no point of ecclesiastical history involved in such extreme
doubt and difficulty, as whether the ancient Waldenses were or were not pos
sessed of genuine episcopacy. On the one hand, we have the accusations of
the other Christians who surrounded them, charging them with being without
valid orders, and allowing laymen to administer the Eucharist. (See Alan
and Pylicdorf, cited by Bossuet, iii, 455. 457.) And the opinion of Peter
Waldo, an eminent member of their community, to the effect that "the orders
of the presbytery were one of the marks of the beast of the apocalypse." (See
Leger's History, i. 156.) On the other hand we have the account of Reine-
rius, " that they had always amongst them some chief pastor, endowed with
the authority of a Bishop, with two coadjutors, one of whom he called bis
eldest son, the other his younger; and that besides these, he had a third, who
assisted him in the quality of deacon." And " that the Bishop ordained other
pastors by imposition of hands." But their historian Leger, who cites this
testimony of Reinerius, declares the whole account to be a mere fiction, and
that all their histories, chronicles, and works, declare plainly that the thing
was altogether different. (Leger, i. 199.) But then it is to be considered,
that when Leger wrote his history, they were certainly Presbyterians, — for in
1630, all their pastors except two, had been swept off by the plague; and
they received supplies of ministers from the Presbyterian Calvinists of France
and Switzerland.
II. The episcopal character of the individual Stephen, in Austria, is open
to grave objection : as the earliest histories of the Taborites, Moravians, or
Brethren, which 1 have yet met with, make no mention of him as such.
These histories I find in a collection published by Louis Camerarius, in the
year 1605 : one written by his father, Joachim, about 1575 ; the other by the
seniors and ministers of the Church of the Brethren, in the year 1572. Id
neither of these histories is the name of Stephen mentioned. The first account
that I have met with of the episcopal character of the heads of the Waldenses
in Austria, is in the History of the Sclavonic Churches, by Regenvolsch, of
the date of 1652 ; for which he refers to an account of the United Brethren,
published in 1609.
III. That there was a communication made between the Taborites, or
United Brethren, of Moravia, and the Waldenses, and a mission from the
former to the latter, in 1467, is stated by all the historians. But that the
mission was for the purpose of obtaining consecration, the earlier historians
have not a word. The account of the matter published by the seniors and
ministers of the Brethren themselves, in 1572, represents the mission to have

ON THE EPISCOPACY OF THE MORAVIANS. 81
been for the sole purpose of inquiring into the doctrines of the Waldenses ;
whose conduct, upon examination, they considered so scandalous, that they
could not, with a safe conscience, join with tiiem. As the book is scarce, the
reader may be interested in having the account.
"About the commencement of our Churches (1467), there were some
Churches of the Waldenses, in the countries near to Bohemia, especially in
Austria, and in Marchia ; but as these, being oppressed by papal tyranny, had
no public assemblies, nor any of their writings were extant, they were alto
gether unknown to our people. Therefore, when they made themselves known
to ours, and inquiries were made of us by others concerning them, it came
to pass, that at the time aforesaid, legates were sent by us to the Waldenses,
who might take knowledge of their doctrine, what it was. [Of this, he says,
he could give no clear account, and adds :] But this we can show, that they
never united to our Churches, nor our people ever wished to join them ; and
this on two accounts, as our annals testify : first, our people were offended
with the Waldenses, because they were unwilling that any public testimonies
of their doctrine and faith should exist, and thus seemed to hide the truth,
and to place their light under a bushel: secondly, because, for the sake of
peace and tranquillity, they made use of the popish mass, which, at the same
time, they knew and professed to consider to be idolatrous ; and thus acting
in collusion with the Papists, were a scandal to others. On these two
accounts, not only did our people never join themselves to them, but always
considered that they could not do so with a safe conscience."
Joachim Camerarius' account, in 1575, is as follows :
" It was the year of Christ, 1467, when the Brethren first began to have,
from among their own company, persons to exercise doctrine and defend dis
cipline, who at first were three, chosen by lot, by whom the rest, as need might
be, should be ordained. About that time they heard that there was a certain
congregation of ancient Waldenses in the places near to Austria, presided
over by learned and pious men, and in which the evangelical discipline
flourished, and the dignity and authority of the priesthood were preserved.
Thither two of the Brethren are sent, to acquaint their two seniors and their
congregation with the cause and beginning of their separation from the Papal
Church, and the manner of their administration, stating faithfully all things
that had happened ; and requiring on all points the sentence and judgment
of the Waldenses. A few of these were then in Bohemia, skulking through
fear of their adversaries, with which they were excessively agitated. To them
came the emissaries of the Brethren, and laid before them their affairs and
accounts : all things were approved of by them, who professed singular joy at
the knowledge of the piety and religion of the Brethren, and affirmed that the
things that were done by them were agreeable to the institution and adminis
tration of Christ and the Apostles, and right in themselves : to which they
added an exhortation to them, strenuously to pursue the way of the truth of
heavenly doctrine, and of discipline agreeable thereto, which they had entered.
And they laid their hands on them, blessing them after the manner of the
Apostles, for the sake of confirming their minds, and in token of fellowship
and agreement."

82 ON THE EPISCOPACY OF THE MORAVIANS.
To this he adds the account of a second mission from the Brethren to the
Waldenses, to propose an union between them, on condition of the Waldenses
amending the two points of objection mentioned in the first extract, and some
others : a proposal which fell to the ground, through the timidity of the Wal
denses. Now here we certainly have an account of imposition of hands by
the Waldenses upon the two deputies of the Brethren ; but the cause distinctly
stated to be in token of fellowship and agreement, and for the confirming
their minds : of any idea of consecration not a whisper.
Regenvolsch, in his account, for which he refers to an earlier one, of the
date of 1609, says, that the election of three pastors from among the Brethren
was done by the advice of the Waldenses who were settled in Austria, with
two of their Bishops : and after describing the progress of election by lot, he
goes on to observe :
" But these three were not as yet ordained and confirmed to the ministry
in that synod : only their election took place. They knew, indeed, that nothing
was wanting to their inauguration as ministers: that according to the institution
of Christ, and the example of the Apostles, they could be lawfully ordained
and initiated in the sacred things by other presbyters or pastors of the Church,
whom the sacred Scripture does not distinguish from Bishops, but speaks of
them all by the same name. They found that the superiority of the Bishops,
and assigning to them alone the power of ordaining other ministers of the
word, was not of old introduced by divine right or command, or apostolic au
thority, and the law of necessity, that it could not otherwise be ; but by human
institution, and appointment of ecclesiastical polity, arising from certain occa
sions." (In proof of which, and to show that this was done after the time of
the Apostles, he misquotes Jerome, who expressly says it was done in the time
spoken of by St. Paul, in his 1st Epistle to the Corinthians : and then adds,)
" Nevertheless, to meet in every way the calumnies of their adversaries, espe
cially at the commencement of that reformation, they thought it right, that, as
far as possible, they should obser^'e the same themselves. And whereas the
aforesaid Waldenses affirmed that they had lawful Bishops, and a lawful and
uninterrupted succession from the Apostles ; they, in a solemn rite, created
Bishops of three of the ministers of the Brethren, who had been already else
where ordained; and conferred on them the power of ordination."
He specifies the three to be, two Romish priests, and one Waldensian
priest, who had come over to them.
It is speaking mildly, to affirm that these incongruous accounts present very
great difficulty in arriving at the truth of the story.
IV. We come to inquire into the grounds for believing that the episcopacy,
thus alleged to have been obtained by the United Brethren, in 1467, was care
fully preserved among them, so that Jablonsky, the last of their chiefs, from
whom the Hermhuters are stated to have received episcopacy in 1735, should
be regarded as a genuine Bishop.
Here, first, we are met with this difficulty, namely, that Regenvolsch, in the
very next sentence to that last quoted from him, goes on to say, that the three
individuals, affirmed by him to have been consecrated Bishops, rejected that
title, on account of the abuse of it among their adversaries ; and for the sake

ON THE EPISCOPACY OF THE MORAVIANS. 8-3
of avoiding hatred and envy : and chose rather to be called seniors, which,
he says, continued to his time : it being hard to conceive that men should
have been careful to preserve that, the name of which they shrank from
owning. Secondly, we are informed by all their historians, that in the year 1570, so
entire a union was found between the United Brethren, the Calvinists, and
the Lutherans, in Poland, that they formed but one Church ; and adopted
from the Calvinists the idea of having a lay elder, associated with a clerical
elder, in every district. It is from and through this, the Polish community
united and amalgamated with the Presbyterian Cahinists and Lutherans, so
as to be one body with them, that we are required to believe that Jablonsky
and Sitkovius received genuine episcopacy.
But what places the matter apparently beyond all doubt, is the account
which is given in Camerarius' book (in the whole of which not a whisper of
their episcopacy is to be found), of the different orders of clergy among the
Brethren ; which is as follows :
" The clergy at this day among the Brethren is divided into three degrees :
Acolyths, Deacons, and Ministers. (1.) The name of Acolyth is given to
those who, after they have applied their minds to sacred things, learn the first
rudiments of theology, as the Catechism, remarkable texts of Scripture, holy
Songs, &c. Their office is constantly to wait upon and serve the ministers,
that they may be not only spectators of their life and manners, but witnesses
thereof to the people. If any of them make laudable progress, it is sometimes
allowed to them to have prayers with the people, to baptize, and administer the
like things. (2.) The Deacons discharge nearly all the offices of the ministers,
excepting the administration of the first part of the Eucharist. They have
prayers with the people ; they confirm marriages, &c. And out of these, the
ministers are created, after the following manner : (3.) As often as the seniors
please, and necessity requires, that the number of Ministers should be
increased, in the first place the seniors or presidents visit carefully all the
Churches committed to their charge, and make diligent inquiry into the life,
manners, and doctrine of those who are reported by the pastors or by the
people to be fittest for this ordination. If the honesty of their life agrees with
the purity of their doctrine, they are commended. If otherwise, and any ob
stacle presents itself, they are put off for a time. Some weeks after the visi
tation, a synod is convened, at which, as well all the pastors, as the deacons,
and especially those to be inaugurated, are compelled to appear.
On the second day the seniors make a hst of the candidates, and give it to the
whole college of ministers for their judgment, to approve or reject, as they
may see fit. When their opinions have been collected, and a mark affixed to
those who, from whatever cause, are counted unworthy, the seniors call the
candidates to them in order; make examination of their religious opinions;
give them advice concerning the importance and dignity of the ministry, &c.
The next day they go to Church, and prayers and sermon being ended, the
candidates are called over by the president, and made to stand forth in the
midst, and answer publicly to the questions proposed to them ; which being
done, they are commended to God by the prayers of the congregation, and the
G 2

84 ON THE EPISCOPACY OF THE MORAVIANS,
chief president confirms them by imposition of hands. The whole affair is
ended by the communion."
In like manner, Regenvolsch, p. 63, classes all their Clergy under three
heads, Acolyths, Deacons, and Ministers.
Thus far, clearly, we have only three orders of the Clergy, and only one of
these competent to celebrate the Eucharist : the other two. Deacons and
Acolyths, being inferior to this. Hence the reasonable inference is, that the
seniors or superintendents were only primi inter pares, advanced in dignity,
but not in degree or order, above the pastors or ministers. Nor does the
account furnished by the memorabilia of John Lasitius concerning the disci
pline of the Churches of the Brethren, written about 1580, and republished
by Comenius in 1660, lead us upon consideration to any other conclusion :
though at first he would seem to speak of five or six orders. The following
extracts contain the chief of his information upon this subject.
Chapter III. Of the degrees and order of Ministers in the Church of the
Brethren, and of the Offices of Bishops.
The Brethren have in their congregation. Presbyters, who in Latin are
seniors, and ministers, deacons, acolyths inferior to these in degree. — 2. All
these are clergy, i. e. persons dedicated and consecrated to the ministry of the
church. 10. The name of bishops is known from the apostolic writings,
taken from the Greek overseeing, which is their office, to oversee and take
cognizance of the life, faith, and morals of the flock committed to them by
Christ. 11. Which thing ours do, although they are very seldom so called,
choosing rather to be, than to be called [bishops] — 12. Their more common
appellation is that of seniors ; he who is a pastor, the same is also a minister.
A deacon is somewhat less than this. An acolyth is a companion of the
seniors, and a witness of their life. 1 3. The care of the whole church is not
entrusted to one : but to four bishops united, who are as one. 29. When
any senior dies, it is the office of the bishop to ordain another, but according
to the suffrage of the pastors assembled in synod. 31. It is his office likewise
to choose fit persons into the number of acolyths, deacons, and ministers.
Chapter IV. The method observed in electing and ordaining conseniors,
is the same as is used in respect of bishops.
Chapter XIV. 13. It may be desirable to relate what are the degrees,
and what the means for attaining the chief ministry among the brethren.
14. First, one of the seniors makes an address to the acolyths ; then the youths
who have been recommended to the seniors by the ministers are called in
order, and bound by the bishop under their hand, stipulata manu .• by certain
questions relating to future disciplines, they learn the duties assigned to them,
and are reckoned among the number of the acolyths. 15. Then another
address is made concerning the degree and office of deacons ; which being
ended, those of the acolyths who are found fit for the purpose, are called forth
in the midst, are bound to it by certain promises, are confirmed by prayers
to God, and are taught what they ought to do. 16. Then follows an address
of the bishop to the ministers, the deacons being present part of the time, the
rest to the ministers alone.

ON THE EPISCOPACY OF THE MORAVIANS. 8-5
Chapter XV. The manner of ordaining Ministers, and Conseniors, and
Seniors.
The inauguration of ministers (superior to deacons, for the brethren dis
tinguish the offices) is performed in this manner. The deacons whose testi
monials of life and qualifications are approved of by the ministers and con
seniors, are brought to a public assembly, and after prayers and sermon, and
questions made and answered, the bishop ordains, consecrates, and dedicates
them to God, after the ancient rite of the Church, they kneeling before him,
and he (with two or three others of the seniors) laying hands upon them.
The election of seniors is as
follows. In an assembly the need of increasing the number is stated,— then
every minister states whom he thinks fit for the offices, and declares the same
in writing to the seniors. These approving of those who have the greater
number of votes, write down the names of the chosen : and consecrate them
by the bishop in almost the same order as the ministers. (Eodem ferme quo
et ministros ordine per episcopum consecrant.)
Nor is the creation of bishops themselves different from these, lliey, who
of the seniors or conseniors are chosen in a like manner by all the ministers
and seniors, and called into the presence of the Church ; promise that they
will be faithful in all things ; and then all in turn promise to obey them.
Here we have acolyths, deacons, ministers, conseniors, seniors, and
bishops : and at first sight apparently separate ordinations for them all. But
as it appears from chapter IV., that the appointment of consenior is after the
same method as that of senior, and as it appears from chapter XV., that the
appointment of senior is after th« same manner as that of minister, and that
of bishop not otherwise : it seems, at least, reasonable to conclude, that the
terms minister, consenior, senior, and bishop, did but express different offices
of one order, as among us the offices of vicar, rector, rural-dean and arch
deacon, (to say nothing of prebendary, canon, and cathedral- dean,) are all
held by clergy of one order, even presbyters. There seems little reason to
think that their superintendents differed in any material respect from the
superintendents or seniors of the Lutherans, which office the Calvinists in
Poland had likewise. Indeed, their historian Crantz distinctly informs us
that it was only in their intercourse with Protestant Episcopal Churches that
they made use of the episcopal title. Crantz, p. 54. And whether we sup
pose or not, that the story of the Waldensian consecration and of their
having genuine episcopacy, (on which their earliest accounts extant are
silent,) was invented for the sake of influencing episcopal communication or
not, yet none can shut their eyes to the extreme difficulty which their con
fused, and apparently contradictory accounts, place in the way of our acknow
ledgment of their claim.
Certain it is, that so little was their episcopal character known or regarded
on the continent, that when in 1695, the learned Grabe was about to go over
from the Lutherans to the Papists, simply from a desire of obtaining valid
ordination, his friend Spener dissuaded him, and showed him where he
might obtain it without Papal corruptions, directing him, not to the seniors
or superintendents of the brethren, though near at hand, but lo England.

86 ON THE EPISCOPACY OF THE MORAVIANS.
And yet Grabe was an intimate friend of Jablonsky, the last superintendent
or senior of the United Brethren ; and who undoubtedly believed that he
possessed the genuine episcopal character, and set great store by it. So in
1711, we find Jablonsky himself mentioning the fact, that several candidates
for the ministry had gone over to England for that very account, namely, to
receive valid ordination, without popery : a work of supererogation if Jablon-
sky's episcopal character had been known and allowed : and again, there was
at that time an active correspondence between the courts of Berlin and St.
James's, with a view to obtaining episcopal consecrations for Prussia : but
what need of such a correspondence, if the episcopacy of Jablonsky, who was
the king of Prussia's own chaplain, had been acknowledged ' ?
V. There appears no reason to question the alleged fact, that in 1735 the
Hermhuters did present David Nitschmann to Dr. Jablonsky, to be conse
crated or ordained by him a senior and president of their community ; and
that Jablonsky did perform some such office upon him.
VI. As to whether they have been careful, since, to preserve and hand
down that episcopacy which they are stated then to have received, is not so
clear. In the first place, none of their writers exhibit any succession of con
secrations beyond a few at the first : secondly, they are so lax in their way of
speaking, as to call a man consecrated by another, if he merely signs his
letters of orders. (Compare their folio volume, p. 115, with Holmes' history,
I, 226, 241.) 3. They openly declare in their Exposition of Christian Doc
trine, (p. 429) that they consider episcopacy to be a departure from primitive
simplicity. 4. In point of practice, they acknowledge the equal validity of
presbyterian or congregational ordination with episcopalian. " Hence, when
a minister joins their church who has previously received ordination in any
other church, he is allowed to exercise the functions of the ministry, without
being re-ordained by their bishops." Holmes' Hist. I, p. 228.
StiU they profess now to have among themselves three orders, bishops,
presbyters, and deacons ; their form of ordination is as follows.
ORDINATIONS.
The service being opened by the singing of the hymn, " Come, Holy Ghost ;
come. Lord, our God," &c., or some other suitable verses, the Bishop addresses
the congregation in an appropriate discourse, ending with a charge to the candid
date for ordination ; after which he offers up a prayer, imploring the blessing of
God upon the solemn transaction, and commending the candidate to his grace,
that he may be endowed with power and unction, and the influences of the Holy
Ghost, for preaching the word of God, administering the holy sacraments, and
for doing all those things, which shall be committed unto him, for the promotion
of the spiritual edification of the church. The bishop then proceeds to ordain
the candidate with imposition of hands, pronouncing the following or similar
words :
I ordain (consecrate) thee, N. N. to be a Deacon (Presbyter) (Bishop) of the
Church of the United Brethren, in the name of the Father, and of the Son,
and of the Holy Ghost : The Lord bless thee, and keep thee ; The Lord
' But sec above, the note to page C4.

ON THE EPISCOPACY OF THE MORAVIANS. 87
make his face to shine upon thee, and be gracious unto thee : The Lord lift
up the light of his countenance upon thee, and give thee peace : in the Name
of Jesus. Amen.
The Bishop having returned to his place, kneels down with the whole congre
gation, all worshipping in silent devotion ; while one of the following doxologies
is sung by the choir, the congregation joining in the Amen. Hallelujah.
The service is concluded with a short hymn .- and the bishop's pronouncing the
New Testament blessing.
(N. B. At the consecration of bishops, three, or at least two, bishops are
required to assist.)

Such are the difficulties which lie in the way of the recognition of their
claim; the first four (apparently) insuperable. 1. It seems impossible to
establish upon reasonable certainty the episcopalian character of the Walden
ses : 2. No reasonable ground is offered for believing that the wandering
party of that denomination in Austria had bishops among them — no writer
being alleged as affirming it till one hundred and forty years after their utter
extinction. 3. There is every reason to disbelieve the account of the United
Brethren having sought consecration from the Waldenses as alleged, in 1467.
How can one believe that men who counted those Waldenses a scandal to the
Christian name, for their (as they thought) base compliances with Papal cor
ruption ; and who themselves accounted episcopacy to be a corruption of
scriptural and apostolic and primitive custom — and accounted presbyterian
ordination agreeable to all these tests ; should themselves have sought at
the hands of these Waldenses a participation in such corruption : and that
after having thus, through deference to the Papists, laid the foundation of
their community in corruption, they should, out of regard to the same Papists,
immediately have hidden their acquisition, and forborne to claim the episco
pal character, which they had compromised so much principle to obtain :
these men being the Taborites, the most open and reckless of all the adversa
ries which the corruptions of Rome have ever stirred up against her, — or how
account for the utter silence of their earlier historians upon the subject? I
do not say the thing is impossible, but that in all points it is so contrary to
probability, as to be void of all reasonable claim upon our credence. 4. It is,
if possible, still more difficult to believe, that a community of Christians, of
whose episcopacy, from the time of their first institution for one hundred
and forty years, no whisper, as far as appears, had reached the world ; who
during that time had formed one body, having mutual communion, and com
mon seniors, with other religious communities known to be Presbyterians,
could have had, or retained true episcopacy. So that there seems no other
conclusion at which to arrive, than that the claim of the Hermhuters, Mora
vians, or United Brethren, to have their episcopacy recognized by us as
genuine, is destitute of any reasonable foundation.
But, it will be said, what do you make of the recognition of their episcopal
character, which they have at different times obtained from some of the Eng
lish Prelates ? One can only say, that unless those Prelates had other docu-

88 ON THE EPISCOPACY OF THE MORAVIANS.
ments which we have not, which there appears no reason to believe, we are as
competent judges of the facts as they were. Possibly they knew only the ac
counts of Regenvolsch and Comenius, and had not noted the totally different
accounts to be found in the earlier histories and documents collected and pub
lished by Camerarius. As to the recognition obtained of Archbishop Potter
and the British Parliament, in the middle of the last century, through the
exertions of Zinzendorf the leader of their body ; it was obtained on the
strength of a collection of papers, most of which, and a list of them all, we
have now in print, in the well-known folio volume : than which, according to
the accounts of those who carefully examined into the matter, a grosser mass
of imposition was never palmed upon the public. The following extract from
Rimius' "Animadversions on sundry flagrant untruths advanced by Mr. Zin
zendorf," p. 15, bears upon the point before us.
" A world of arguments and facts having been brought against Mr. Zin
zendorf by several authors, to prove from history, from the nature of the
thing itself, and from his own and his people's printed confession, that the
pretended episcopal succession he boasts of is a mere phantom or, ensrationis;
instead of refuting these arguments and facts, we find the following remark
able answer, contrived between him and Mr. Spangenberg.
Mr. Spangenberg's Query.
' How is it with the episcopal succession ? Some adversaries say, that it is
only an invention of the Brethren.'
Mr. Zinzendorf's answer hereupon.
' This invention, the old Bohemian, Moravian, Polonian and English
Bishops should be charged with and not us. For we were not then present ;
relata referimus."
In Riraius's " Supplement to the Candid Narrative of the Rise and Pro
gress of the Hermhuters," (p. xxxi.) we have the following note on the same
point. " Notwithstanding Mr. Zinzendorf has had the assurance by his deputies,
to make an honourable parliament believe, that there is a Moravian Brethren
Church subsisting at Lissa in Poland, it is notorious that it is a Presbyterian
one, and that those Moravians and Bohemians, who escaped the cruelties of
the war in 1620, and the following years, incorporated in it. Moreover, a
Polish nobleman, a protestant residing in London, whose father in a manner
has protected these Calvinists, reports of them, ' that all their ministers are
on an equal footing ; that the oldest of them, without having respect to the
importance of his cure, is always chosen a senior or elder, for the sake of
performing ordination ; that he is nothing else hut primus inter pares, having
not the least jurisdiction or authority over the other clergy ; and that he
never heard there a minister presume to give himself out for a bishop, which
besides was inconsistent with the Polish constitution.' But what need have
I of foreign testimony, as Mr. Zinzendorf, in the above act of acceptation of
the high office conferred on him, speaking of these presbyterians in Poland,
himself tells his brethren that they are Calvinists, and that the title of senior
(which the oldest of their ministers bears) neither implies, nor can imply, nor
is that of bishop. Cieutzreich, p, 223. It is to be observed, that this passage

ON THE EPISCOPACY OP THE MORAVIANS. 89
likewise has been left out by him in the abstract of the act of acceptation laid
before the Parliament."
Jablonsky and Sitkovius, from whom Zinzendorf claimed to have received
consecration, from the former by imposition of hands, from the latter by
signing his letters of orders, were seniors of this Pohsh community. Con
cerning their claims generally, the conclusion to which one of our bishops,
after a careful examination and attempt at verification of their documents,
arrived was this, that " the settlement of the Moravians in these kingdoms,
seems to have been surreptitiously obtained." See Bishop Lavington's "Mo
ravians compared and detected," preface, p. xiv. : and no wonder : when the
University of Tubingen, a testimonial from whom, dated 1733, appears in
the folio volume, p. 22, among those presented to Parliament, in answer to
Bishop Lavington's inquiries, returned him a letter explaining that the testi
monial of 1733 had been obtained under false impressions, and that a very
contrary act had subsequently been taken by the University, of which Zin
zendorf had said nothing. They conclude as follows :
" We cannot in any wise believe that the illustrious Parliament of England
hath by its act received into the bosom of the English Church, the Zinzen-
dorfians, but to have solely indulged it a civil toleration like that of the
Quakers. May God Almighty preserve the English Church, that most noble
Body of the Protestant Church, against this cancer, which spreads by little
and littie." Dated at Tubingen, 1755.
Among other testimonials, Zinzendorf had produced one from the Dean
and Faculty of Divines at Copenhagen : in Rimius's Collection we have the
following from that body.
" We have been informed that Count Zinzendorf boasts in Germany that
he has been examined in the month of May, 1735, by the theological faculty
at Copenhagen, and has obtained testimonials of orthodoxy ; and we are
asked whether these things are so or not ? Wherefore, as such testimonials
have never been given, nor any examination set on foot, nor we to our knowledge
have ever been petitioned that the same might be undertaken, and whereas Count
Stolberg has desired that we might attest this in a public and legal manner :
we have thought it to be our duty in no manner to dissimulate, but rather on
the faith of a public certificate to own the truth. Copenhagen, April 8, 1747."
Thus much may suffice to show the degree of credit that was really due to the
allegations of these men at that time ; and by consequence the little value to
be set upon a recognition obtained by such means.
There is no need to say more upon the subject ; all that the writer purposed
was to inquire into the facts of the case ; and to lay the result of his inquiries
before the world. This he has now done. Different persons will perhaps
arrive at different conclusions. But he does not see how it can be deemed
otherwise than reasonable to consider, that the claims of the Moravians,
Hermhuters, or United Brethren are not so supported, as to entitle them to
recognition by the Catholic Church.

CHAPTER X.

On the Principles to be applied in interpreting the Articles of the Church of
England.
In determining the rule to be observed in interpreting the Articles of the
Church of England, a consideration of the deference and respect so strongly
and frequently paid by the promulgators of those Articles to the voice of the
Primitive Church, as the secondary test of sound doctrine, would lead to the
following conclusion : that " If in any instances it can be shown, that the
strict letter of the Articles is necessarily and absolutely condemnatory of any
opinion or practices received and approved in those ages of the Church, which
the reformers counted ' most pure,' and by those godly fathers, ' to whose in
structions their rules direct us to have recourse,' we are bound, in charity to
the reformers, to suppose that this was most unintentional on their parts, and
for ourselves must confess, that we are placed in a situation of very perplexing
difficulty, from which, whether the best way would be to do violence to their
Articles for the integrity of their principles, or to do violence to their prin
ciples for the sake of abiding by what one must needs consider a mere over
sight or error on their part in framing the Articles, is so nice a point of
casuistry, that it may suffice to say, that it does not readily appear, why a man
should be blamed who thinks the latter the greater evil of the two." This po
sition I put forward last year, and added the following words : " If there be
one thing more clear than another, it is this ; that the framers of the Articles
of the Church of England never intended to condemn any opinion or practice
which had been received and unreproved in the Church of the first seven
centuries; and that if in any thing they have seemed to express themselves
otherwise, it was most contrary to their intention, and would have been utterly
repudiated by them ; so that if in any Article such condemnation seems to be
expressed, it is to be understood of the abuse, and not of the legitimate use of
the thing spoken of." Vindication of the Principles of the Authors of the
Tracts for the Times, pp. 17, 31, 32.
Dr. Faussett, in his lecture before the University of Oxford, has set aside
this suggestion, as something preposterous, in the following manner :

ON THE INTERPRETATION OF THE XXXIX ARTICLES. 91
" As if, forsooth, it were possible for one moment to believe, that scattered
opinions, collected indiscriminately from histories, and canons, and homilies, or
even from some of the reformers individually, as uttered on unconnected occa
sions, are more to be depended on, for their deliberate verdict on special points,
than the Articles themselves, which passed through every ordeal of cautious
adoption and careful revisal, which their collective wisdom could suggest."
Lecture, p. 16.
The Archbishop of Dublin, in his Essays on " the kingdom of Christ,"
speaking apparently in allusion to the same, says :
" Some individuals among the reformers have in some places used language
which may be understood as implying a more strict obligation to conform to
ancient precedents than is acknowledged in the Articles. But the Articles,
being deliberately and jointly drawn up for the very purpose of precisely de
termining what it was designed should be determined respecting the points
they treat of; and in order to supply to the Anglican Church their confession
of faith on those points, it seems impossible that any man of ingenuous mind
can appeal from the Articles, Liturgy, and Rubric, put forth as the authorita
tive declarations of the Church, to any other writings, whether by the same or
by other authors. On the contrary, the very circumstance that opinions
going far beyond what the Articles express, or in other respects considerably
differing from them did exist, and were well known and current in the days of
our reformers, gives even the more force to their deliberate omissions of these,
and their distinct declaration of what they do mean to maintain." Kingdom
of Christ, pp. 149. 152.
Now, in reply to the allegation, that the Articles are to be looked upon as
containing a more deliberate expression of the reformers' opinions, than their
declarations on their trials, their homilies, and their canons, I would ask, if
the declaration of the individual reformers on their trials, for which they suf
fered death, are not to be regarded as expressive of their deliberate opinions,
what value can we attach to their testimony ? or in what light regard their
dying for opinions not duly deliberated on ? It would be an abuse of language
to call death so incurred a martyrdom ; it would savour rather of unwarrant
able self-destruction. I v/ould ask, further, if the homilies and canons set
forth by the reformers collectively, for the instruction and government of the
whole Church, are not to be regarded as expressing their deliberate opinion,
what becomes of their reputation as ministers of God's word, and rulers of
His people ?
Once more, in one of these very Articles (35th), these very homihes are
recommended and enjoined to be read to the people. Now, I ask, was this
Article drawn up wdth or without due deliberation? If with due deliberation,
then what becomes of the exception to the homilies which the Margaret Pro
fessor has taken ? If without due consideration, what becomes of the appeal to
the Articles which both the Professor and the Archbishop have made ? It seems
to me, that if both these divines had sought to disparage the authority of the
reformers, they could not more effectually have done so, than by the course of
argument which they have taken. But it seems probable, that neither the
Archbishop nor the PH-ofessor would have written what they have upon the
5

92 ON THE INTERPRETATION OF THE XXXIX ARTICLES.
subject, had they well considered the synod of 1571 S in which, as Dr. Faussett
remarks, "the Articles were once more deliberately revised, and formally rati
fied," and when, for the first time, they were erected into a term of clerical
communion, which they have ever since continued to be. In the first canon
of this synod we find an injunction to the Bishops to require of every preacher
a subscription to the Articles, and a pledge that he is willing to maintain and
defend the doctrine contained in them as most agreeable to the truth of the
Divine Word. In the third canon we have a requisition, that " every minister
of the Church, before he enter upon the sacred function, shall subscribe all the
Articles of the Christian religion agreed to in the synod ; and publicly before
the people, whenever the Bishop shall enjoin him, declare his conscientious
opinion concerning the said Articles, and the whole doctrine."
In the fourth Canon we have another charge concerning preachers : " In
the first place, they shall take care that they teach nothing to be rehgiously
held and believed by the people, but what is agreeable to the doctrine of the
Old and New Testament, and which the Catholic Fathers and ancient
Bishops have gathered out of that same doctrine." Now, if we suppose
with Dr. Faussett, that the reformers intended in these Articles to condemn
any of the opinions or practices of the Catholic Fathers and ancient Bishops,
or that if any such condemnation could be proved they would have maintained
and justified it, we must be brought to these apparently strange conclusions
concerning them: viz. 1. that they assumed to themselves a licence, which
they forbade the clergy to exercise : 2. that they enjoined in one Canon what
they forbade in another : 3. that they set up their Articles above the Holy
Scriptures, subjecting doctrine drawn from the latter to a test, from which
they exempted that drawn from their own articles. Surely it is at once more
reasonable and charitable to believe, that they regarded the Articles as a sum
mary of Scriptural doctrine in accordance with the teaching of the Cathohc
Fathers and ancient Bishops ; and that if in any respect they happen or
appear to be otherwise, that such was quite beyond and contrary to their
intention; that they would have been the last persons in the world to justify
it ; and the first to desire that their words should be taken in that sense,
which would bring them most into accordance with the teaching of the said
Fathers and Bishops.
But now, though in defence of " the Catholic Fathers and ancient Bishojis,"
and, as I think also, of the Reformers themselves, I have put forward, and
am prepared to defend this principle of interpreting the Articles, should the
necessity arise ; I beg both the Archbishop of Dublin and Dr. Faussett to
observe, that for aught that has appeared as yet, no necessity for the appli
cation of this principle exists : and that the former might have spared his
insinuation of want of ingenuousness, the latter his more open imputation of
dishonest purpose'-, at least until they had discovered some instance in which
' Archbishop Parker presided at this synod ; and its acts are subscribed, among
other great men, by Bishop Jewel, probably the last public act of his life, for he died
soon afterwards.
¦^ " Tlie connvion object of both these persons (Mr. Newman and myself) is to
oljlaiu an emancipation from the well-underslood reslrainls which our Articles

ON THE INTERPRETATION OF THE XXXIX ARTICLES. 93
the Articles expressly condemn any doctrines or practices which obtained
without reproof during the period above mentioned. For myself, I know
not any ; nay, I have already shown openly to the world that there is scarcely
a point of difference between us and the Church of Rome, in which the
Romish tenets have not been made the subject of censure by Councils or'
Fathers, during the first seven centuries : and on the other hand have put
forth a challenge of twenty points to the advocates of the Church of Rome,
inviting them to produce a single Council, general or provincial, or a single
Cathohc writer, layman or ecclesiastic, during that time, maintaining their
views: which challenge, though it has been noticed again and again by the
writers of that Church, as yet remains without a single attempt to answer one
single point, except in one instance, where a work was alleged, which the
Roman writers themselves acknowledge to be spurious '.
If the reader wishes to see more upon the subject, he will find it in the
Dublin (Romish) Review, numbers VI. and XVI. : and in the Episcopal
Magazine, Vol. I. pp. 269, 333, 397, 461. II. 361. The latter point, however,
is not now before us ; in respect of the former, namely, that the tenets of the
Church of Rome, where she differs from us, are, for the most part, mere
revivals of ancient errors, noted and condemned as such by the ancient
Councils or Fathers, I will merely ask, by way of illustration, what is their
image worship, but a revival of one feature of the Carpocraiian heresy ? what
their worship of the Virgin, but a revival of the CoUyridian? What their
refusal to receive sacred rites at the hands of married clergy, but a revival of
the Eustathian ? what their division of the Eucharist, but the adoption of
part of the Manichean ? what their worship of angels, but that of the Angeli-
can ? If the reader wishes to see more upon the subject, and to read the
sentences of the Fathers or Councils, condemnatory of these and other
Romish tenets, he will find them collected to his hand in " The Roman
Schism." Now, as error does not change its character by reason of the per
sons who adopt it, one must needs consider that that which was censurable
in Eustathes is censurable in pope Gregory XVI. ; and that the division of
the one mystery, which was accounted gross sacrilege when practised by the
impose on their, so called. Catholic views. The difference is, that the one proceeds to
unravel the knot by the more specious arts of evasion and captious interpretation ; the
other, observing his ill-success, proposes the idea of boldly cutting it, in defiance of the
plainest suggestions of right reason." Dr. Fausset's Lecture, p. 16. As 1 have replied
in a separate pamphlet to the Regius Professor of Divinity in Dublin, the Rev. Dr.
EIrington, I need not further notice his sermon here.
^ I allude to some epistles falsely ascribed to Isidore of Seville, but which are de
clared by Du Pin to be " the fiction of some impostor, and perhaps of the famous Isidore
Mercator;" the forger of the spurious decretals. This is all that they have hitherto
been able to rake up : and is considered of such importance as to be triumphantly
given to the world again, in the 42nd Tract published by what they are pleased to call
the Catholic Institute of Great Britain, p. 60. A poor affair, even if the work were
genuine, to have one solitary witness at the extreme end of the period named ; for
Isidore of Seville flourished, ^. D. 600 ; but still worse, when it is spurious ; as Du Pin,
from internal evidence, has clearly shown it to be.

.94 ON THE INTERPRETATION OF THE XXXIX ARTICLES.
Manichceans, is equally a profanation when practised by the Roman Catholics:
and as the Bishops of the Church of England are fuUy vested with Apostolic
authority, they must needs be as free to reprove such errors by the Articles
of their Church, as the fathers assembled at Gangra and Laodicaea, by the
canons which they adopted, or as Pope Leo I. and Gelasius.
There are more of the ancient and exploded heresies revived and maintained
in the Church of Rome than in any other body of Christians, which retains
episcopal orders. More in number, I mean, not worse in kind ; those of the
Nestorians and Eutychians, to be found in the Syrian and Alexandrian
Churches, and the branches emanating from them, are of a deeper dye, affect
ing the foundation, while those of Rome (it is hoped) do no more than injure
the superstructure. But in extent of defiance of the decrees of the Catholic
Church, in putting forth, as terms of communion, additions to the Catholic
Creed, they of Rome are without a parallel.
No, there is nothing in the Articles themselves, which seems to me liable to
occasion reasonable difficulty to any one who is moderately versed in the
writings of antiquity, when he shall have weighed both sides of the subject.
The only difficulty which presents itself to my mind on the subject, is one
which concerns the imposer of the Articles, not the subscriber to them;
namely, whether it is expedient to set forth as terms of clerical communion, a
body of theological opinions, concerning which, for the most part, no Catholic
decision has been pronounced ? Whether the doing so does not countenance,
in some sHght degree, the course pursued by the Church of Rome, in its pro
mulgation of the creed of Pius IV. as a term of lay communion? The diffi
culty is one not of theory or principle only, but the practical inconveniences
of it so plainly appear in the case of Bishop Alexander, who has been sent out
to Jerusalem, to ordain some clergy on the English Articles, and some on the
Confession of Augsburg *, that it can hardly fail, ere long, to attract the notice
of those most immediately concerned = ; and probably to lead to a public ac-
^ "Germans, intended for the charge of such congregations, are to be ordained ac
cording to the ritual of the English Church, and to sign the Articles of that Church:
and in order that they may not be disqualified by the laws of Germany from officiating
to German congregations, they are, before ordination, to exhibit to the Bishop a certi
ficate of their having subscribed, before some competent authority, the Confession of
Augsburg.'' Statement of proceedings relating to the establishment of a Bishopric of
the United Church of England and Ireland in Jerusalem, published by authority, Lon
don, Dec. 9, 1841.
'' This, as it should seem, it has now done; as appears by a letter fr-om His grace
the Archbishop of Canterbury to the King of Prussia, dated "Lambeth, June 18, 1842."
From which it appears, that the only subscription of which Bishop Alexander is to take
cognizance, in respect, at least, to foreigners, is subscription to the ancient standards of
the Catholic Church : the Apostles', Nicene, and Athanasian Creeds. " Young di
vines, candidates for the pastoral ofiice in the German Church, who have obtained your
Majesty's royal permission to this end, will exhibit to the Bishop a certificate from some
authority appointed by your Majesty, in which their good conduct as well as their quali
fication for the pastoral office, is in every respect attested. The Bishop will, of course,
take care, in the case of every candidate so presented to him, to convince himself of his
qualifications for the especial duties of his ofiice, of the purity of his faith, and of his

ON THE INTERPRETATION OF THE XXXIX ARTICLES. 95
knowledgment, that subscription to the Articles is required only in a sense
understood by Bramhall, Laud, Hall, Taylor, Bull, and Stillingfleet, as cited
by Mr. Newman, in his letter to Dr. Jelf, pp. 18, 23 ; namely, " as a body
of safe and pious principles, for the preservation of peace, to be subscribed,
and not openly contradicted by her sons ;" to which subscription is required,
"not as Articles of faith, but as inferior truths, which the Church expects
submission to, in order to her peace and tranquillity."
There is one point more to be considered in connexion with this subject,
and that is, to ascertain down to what period in the history of the Christian
Church, did the reformers intend the clergy to be guided by the testimony of
the Catholic Doctors and ancient Bishops, I have stated it to be for the first
seven centuries : as this has been excepted against, I will state the grounds of
my opinion, and must leave it to others to say whether they are reasonable or
no. My assertion is, " that the reformers instructed the clergy to teach the
people as beyond all doubt, that for almost seven centuries the Church was
most pure."
Now I suppose, that in asserting the Church during any period to have been
" most pure," nothing more can be intended by any person, than that during
that period the general authority of the Church had not been given or com
mitted to any error. If more than this is meant, the expression must be set
aside as contrary to the truth, not only during the first seven centuries, but
during any period of the Church's existence ; seeing that during the time of
the Apostles themselves, there was a Diotrephes, an Alexander, and an Hyme-
nKus, in its bosom ; and during our Saviour's own life-time, out of His
limited number of chosen Apostles, one was a thief and a traitor, another for
a time a denier, and rebuked by Him as a tempter and an offence to Him.
And therefore instances of errors in any given portions of the Church, during
any part of the period spoken of, will not avail to prove the incorrectness of
the assertion, unless it can be shown that those errors were enforced, or at
least unreproved, by the general voice and authority of the Church. But
still the question remains, during what period did the reformers assert this
soundness of the Church ? Have I exceeded the limits intended by the re
formers, when I represent them as exhibiting the period as of nearly seven
hundred years' duration ? My grounds for the assertion are these : 1. In the
beginning of the second part of the homily against Peril of Idolatry, we have
the following passage : " For your further contentation, it shall, in the second
part, he declared (as in the beginning of the first part was promised), that this
truth and doctrine, concerning the forbidding of images and worshipping of
them, taken out of the holy Scriptures, as well of the Old Testament as of the
New, was believed and taught of the old holy fathers, and most ancient learned
doctors, and received in the old primitive Church, which was most in
corrupt AND PURE. And this declaration shall be made out of the said holy
desire to receive ordination from the hands of the Bishop. As .soon as the Bishop has
fully satisfied himself on these points, he will ordain the candidate on his subscribing
the three Creeds, the Apostles', the Nicene, and the Athanasian ; and on his taking the
oath of obedience to the Bishop and his successor, will give him permission to exercise
the functions of his office."

96 ON THE INTERPRETATION OF THE XXXIX ARTICLES.
doctors' own writings, and out of the ancient histories ecclesiastical, to the
same belonging." 2. At the close of the said homily, we have this passage:
"Thus you understand, well-beloved in our Saviour Christ, by the judgment
of the old, learned, and godly doctors of the Church, and by ancient histories
ecclesiastical, agreeing to the verity of God's word, alleged out of the Old
Testament and the New, that images and image worshipping were, in the
primitive Church (which was most incorrupt and pure) abhorred and
detested, as abominable, and contrary to true Christian religion. And that
when images began to creep into the Church, they were not only spoken and
written against, by godly and learned bishops, doctors, and clerks, but also
condemned by whole councils of bishops and learned men assembled together ;
yea, the said images, by many Christian emperors and bishops, were defaced,
broken, and destroyed, and that above seven hundred and eight hundred years
ago [the homilies were written in the middle of the sixteenth century], and
that therefore it was not of late days (as some would bear you in mind), that
images and image worshipping have been spoken and written against." Now
when the reformers applied the terms pure and incorrupt to periods of the
Church, in citing it as a witness of a doctrine, and then appealed, for the
truth of this witness, to the writings of the holy doctors and fathers, and
decrees of its councils, is it not the plain, obvious, and necessary interpreta
tion of their meaning to suppose that they intended to apply these terms to
the Church during the same period in which they cited its decrees and
writings ? Let it be considered, then, that for six hundred years in the
West, and for a longer period in the East, they cited these witnesses.
3. Again : the purity and incorruptness of the Church at large must be
decided by its general councils. During the period then, that in the judgment
of the reformers, these general councils were to be approved, we must con
sider them as asserting the purity and incorruption of the Church at large.
Now " those six councils which (as the same homily states) were allowed and
received of all men," extended over a space of nearly seven hundred years, the
last being that of Constantinople, a.d. 680. 4. Lastly, the following passage
in the same homily seems, in its plain and obvious meaning, to bear witness
to the same. " Note here, I pray you, in this process of the story, that in
the Churches of Asia and Greece there were no images publicly by the space
of almost seven hundred years, and there is no doubt but the primitive Church,
next the Apostles' time, was most pure." For the term "next the Apostles'
time," being one of comparison, seems more reasonably to be understood of
those seven hundred years mentioned immediately in connexion with it, as
compared with the ages which had subsequently intervened, than of any par
ticular portion of those seven hundred years, as compared with the re
mainder '. I have stated the grounds of my opinion : the judicious reader
must deal with it as he thinks fit.
One more remark upon this subject, and I have done. I have only claimed
deference to be shown to the primitive fathers, in the case of opinions or
practices, generally received and uncontradicted in their time. But let it be
' The substance of this argument has appeared in the Cburchrnan, No. 81.

ON THE INTERPRETATION OF THE XXXIX ARTICLES. 97
remembered, that Bishop Jewel, (one of those concerned in passing the canon
of 1571,) in twenty-six points of difference between us and the Romanists,
pledged himself to yield and to subscribe to their opinions, upon the strength of
any one single Catholic doctor, if such could be adduced in their behalf. These
are his words : " If any learned man of our adversaries, or all the learned men
that be alive, be able to bring any one suff,cient sentence out of any old Catholic
doctor or father, or general council, or holy Scripture, or any example in the
primitive Church, whereby it may be plainly or clearly proved, during the
first six hundred years, that there was, at any time, [he enumerates
twenty-six Romish tenets] the conclusion is, — that I shall be content to yield
and subscribe."

CHAPTER XI.

Ore Popular Fallacies respecting Puseyism and Popery.
It will not be out of place, to close this collection with a few remarks on
the popular misapplication of the term Popery, and that which in common
acceptation seems almost to be regarded as an equivalent for it, Puseyism.
This last term appeared first in a dissenting periodical, which is generally
supposed to be the organ of the Presbyterians ; and was invented by way of
casting reproach upon those members of the Church of England who were
zealous in maintaining those points of Christian doctrine on which Presby-
terianism, whether Swiss or Scottish, is defective : such as that of Episcopacy
or the ApostoUcal succession ; baptismal regeneration ; the Eucharistic sacri
fice; the real communion in our Lord's body and blood; and the deference
to the Church from the beginning, as the depositary and witness of the truth.
In the Common Prayer Book, the Articles, the Homilies, and the Canons of
the Church of England, as prepared and handed down to us by the reformers
themselves, all these doctrines are to be found. According to the application
of the term Puseyite, therefore, by the Dissenters, it came to express a zealous
and consistent maintainer of the doctrines contained in the Book of Common
Prayer, and other formularies of the Church of England : and made over to
those whom they reproached, the reformers through whose hands they had
received the same. But these doctrines, through laxity, having become, as
has been already observed, as much forgotten, even among many churchmen,
as the love of our neighbour among the Jews, sounded strange, and awakened
suspicion in those who had not been accustomed to hear them, and the
restorers of the old paths came to be regarded for a time as inventors of new
ones. Men were confidently told that these doctrines were contrary to the
principles of the Reformation, and not knowing that they are undeniably
taught in the formularies revised and handed down by the Reformers them
selves, they believed the story. Hence, with a view to silence the supposed
teachers of novelties, arose the idea of the Parker Society, to republish the
works of the reformers : men, in their simplicity, actually believing that they
would find that in the writings of the reformers, which would contradict the
teaching of the Prayer Book ; whereas a little consideration might have led
them to expect, that though the collection would probably contain some

THE PARKER LIBRARY.  15ISH0P RIDLEY. 99
things of no great value, yet that, upon the whole, it would hardly fail to
raise the standard of theology generally at the present day, and to afford
support to many of those points of Church doctrine, for the maintenance of
which so much reproach has been heaped upon our heads. Several volumes
of this Library have now made their appearance : and it is curious to see how
fully this expectation has been realized. For instance, to speak of the Lord's
Table as an Altar is, according to the theology of some quarters, flat Pusey
ism (or, as it is now called, Tractarianism) and Popery : and one or two of
late, writing against the Oxford divines, have been bold to affirm, that the
" New Testament knows nothing about an Altar." Their quarrel henceforth
must be with the editors of the Parker Library, who in their very first volume,
adduce Bishop Ridley as a witness to the contrary.
I quote the passage, which will be found at p. 280. " Dr. Ridley, smiling,
answered. Your lordship is not ignorant that this word ' Altare,' in the
scripture, signifieth as well the Altar whereupon the Jews were wont to
make their burnt sacrifices, as the table of the Lord's Supper '." Unless, then,
' He proceeds : " Cyril meaneth there by this word ' Altare ' not the Jewish altar,
but the table of the Lord, and by that saying, ' altars are erected in Christ's name ;
ergo, Christ is come,' he meaneth that the communion is administered in his remem
brance : ergo, Christ is come.
To the same point he elsewhere speaks thus; p. 322. "the Book of Common
Prayer calleth the thing whereupon the Lord's Supper is ministered, indifferently a
table, an altar, or the Lord's board ; without prescription of any form thereof either of
a table or an altar : so that whether the Lord's board have the form of an altar, or of
a table, the Book of Common Prayer calleth it both an altar and a table. For as it
calleth it, whereupon the Lord's Supper is ministered, a table, and the Lord's board,
so it calleth the table where the Holy Communion is distributed with lauds and
thanksgiving unto the Lord, an altar, for that there is oflfered the same sacrifice of
praise and thanksgiving."
This testimony of Bishop Ridley's, in favour of the reason and Scriptural warrant
for the use of the word Altai-, as applied to the Communion Table, is the more remark
able, because he carried his abhorrence of the Romish Expiatory Sacrifice, (for oppo
sition to which he suffered death) so far, that he could not tolerate even the shape of
the Romish altars, inseparably connected in his own mind, and, as he judged, in the
minds of others, with the notion of such expiation : and was strenuous in his diocese,
in causing them to be removed, and boards of some other shape substituted for them.
But Bishop Ridley, who suffered death for his opposition, to what he conceived to be
the Romish doctrine of a fresh, renewed, repeated or continued Expiatory Sacrifice
being offered in the Eucharist, was so far from denying the Sacrificial character of the
Lord's Supper, that he used language concerning it, which, at the present day, would
probably have subjected him to the full tideof censure, which has been poured by many
upon those connected with the Tracts for the Times, c. g.
Pie. " What say you to that council, where it is said, that the priest doth offer an
unbloody sacrifice of the body of Christ I"
Ridley. " I say, it is well said, if it be rightly understood."
Pie. " But he oifereth an unbloody Sacrifice."
Ridley. " It is called unbloody, and is offered after a certain manner, and in a
h 2

100 THE PAE-KER LIBRARY, — BISHOP RIDLEY.
men are prepared, as is very likely when they find him against them, to
set down Bishop Ridley as a Tractarian and Papist, they must acknow
ledge that our using the language which he affirmed to be scriptural, does
not warrant them in upbraiding us as having departed from the principles of
the Reformers.
Let us take another instance : to affirm the sacraments to be not merely
signs, but effectual means and instruments for conferring grace ; to speak of
the real communion in the body and blood of our Lord, is called flat Tracta
rianism and Popery : and great reproach is cast upon any who venture so to
teach. But now all men must allow, that whether these doctrines be true or
false, they are not peculiar to the Oxford Divines, nor alien from the princi
ples of the reformers : for the six thousand members of the Parker Society
have united to publish works expressly asserting the same. And these works
mystery, and as a representation of that bloody sacrifice ; and he doth not lie, who
saith Christ to be offered," In the disputation at Oxford : — Parker Edition, p. 250.
Ridley, " Christ, as St. Paul writeth, made one perfect sacrifice for the sins of the
whole world, neither can any man reiterate that sacrifice of his ; and yet is the Com
munion an acceptable sacrifice of praise and thanksgiving.'' In his last Examination
before the Commissioners. — Ibid. 275.
Bishop Ridley, then, maintained in the Lord's Supper, a Sacrifice Eucharistic, com
memorative, and mystical. For what more than this, has any writer in our Commu
nion at the present day contended? " The most High,'' saith the Bishop of Madras
in his sermon at Quilon on St. Thomas's Day, 1840, *' still deigns to have an habita
tion upon earth, and a place where all may compass thine Altar, O Lord, to partake of
the mysterious Eucharistic Sacrifice." " We have indeed our Sacrifice," speaks the
Bishop of London, in his charge delivered this year," and our altar, and our priesthood,
to offer the one, and to minister at the other. But the Sacrifice is a spiritual Sacri
fice, and the altar is figuratively an altar. We slay no victim, we offer no victim
slain : but we commemorate the one great special Sacrifice, properly so called, in the
manner appointed by our Lord; and we continually present unto God that memorial,
with prayer, and thanksgiving, and an offering of our substance, and of ourselves, both
soul and body; and so we apply to ourselves, through faith, the results of the one pro
pitiatory sacrifice ; and the whole is rightly, but figuratively, termed a Eucharistic Sa
crifice, a Sacrifice of praise and thanksgiving.'' pp. 10, IL
As a certain person, lately, opposing the doctrine of Sacrifice in the Eu-
cliarist (because, according to his acceptation of the term, ''a Sacrifice implies an ex
piation offered up by him who ministers") has cited Hooker against us, in that he
says, " Sacrifice is now no part of the Church's ministry ;" it may be as well to add in
this place Hooker's explicit testimony in our behalf: " This bread hath in it more than the
substance that our eyes behold : this cUp, hallowed with solemn benediction, availeth to
the endless life and welfare of soul and body ; in that it serveth as well for a medicine
to heal our infirmities, and purge our sins, as for a sacrifice of thanksgiving." Eccles.
Pol. V. 67- If these passages cannot be reconciled, the witness must be withdrawn
altogether. But it does not appear that any violence will be put upon his lan
guage, by understanding his negation of sacrifice to be, not of sacrifice in any sense,
but only of fresh atoning or Expiatory sacrifice : for the existence of which in the Eu
charist, I am not aware that contention is or has been made by any writer of our Com
munion.

THE PARKER LIBRARY.  ARCHBISHOP SANDYS. 101
are set forth without any qualification or caution concerning the doctrines con-
^r"^*^.." 'liem. In their first volume they adduce Bishop Ridley affirming
that, "True it is, every sacrament hath grace annexed unto it instru-
mentally. But there are divers understanding of this word • habet ' ' hath ;'
for the Sacrament hath not grace included in it ; but to those that receive
it well it is turned to grace. After that manner the water in baptism
hath grace promised, aud by that grace the Holy Spirit is given : not that
grace is included in water, but that grace cometh by water." " There is
no promise made to him that taketh common bread and common wine ; but
to him that receiveth the sanctified bread, and bread [query, wine ?] of the
Communion there is a large promise of grace made : neither is the promise
given to the symbols, but to the thing of the Sacrament. But the thing of
the Sacrament is the flesh and blood." " This Sacrament hath a promise of
grace made to those that receive it worthily, because grace is given by it as by
an instrument." pp. 240, 241. "Of Christ's real presence there may be a
double understanding. If you take the real presence of Christ according to
the real and corporal substance which He took of the Virgin, that presence
being in heaven, cannot be on the earth also. But if you mean a real pre
sence, secundum rem aliquam quse ad corpus Christi pertinet, i. e. according
to something that appertaineth to Christ's body, certes, the ascension and
abiding in heaven are no let at all to that presence. Whereupon Christ's body
after that sort is here present to us in the Lord's Supper ; by grace I say, as
Epiphauius speaketh it." p. 213. "I g?ant it to be true; that is, that
Christ is oiFered in many places at once, in a mystery and sacramentaUy,
and that He is full Christ in all those places : but not after the corporal sub
stance of our flesh which He took, but after the true diction which giveth life ;
and He is given to the godly receiver in bread and wine, as Cyril speaketh.
Concerning the oblation of Christ, whereof Chrysostom here speaketh, he
himself doth clearly show what he meaneth thereby, in saying by way of cor
rection, ' We always do the selfsame, howbeit by the recordation or remem
brance of his sacrifice."' p. 217. Again, speaking of baptism, he affirms
" the water in baptism is sacramentaUy changed into the fountain of regene
ration." p. 12.
To the like purpose the second volume of the Parker Library brings in
Archbishop Sandys, affirming, " In this sacrament (the Lord's Supper) there
are two things, a visible sign, and an invisible grace ; there is a visible
sacramental sign of bread and wine, and there is the thing and matter sig
nified, namely, the body and blood of Christ ; there is an earthly matter, and an
heavenly matter. The outward sacramental sign is common to all ; as well
the bad as the good. Judas received the Lord's bread ; but not that bread
which is the Lord to the faithful receiver. The spiritual part, that which
feedeth the soul, only the faithful do receive 
Here we have a sacrament, a sign, a memorial, a commemoration, a
representation, a figure effectual of the body and blood of Christ." p. 88.
Again. " Now as the graces of God, purchased for us by Christ, are offered
unto us by the word, so are they also most lively and effectually by the Sacra-
ments. Christ hath instituted and left in His Church, for our comfort and the
9

102 OBSERVxVXCE OF RUBRICS AND CANOXS.
confirmation of our faith, two sacraments or seals ; Baptism and the Lord's
Supper. In Baptism, the outward washing of the flesh declareth the inward
purging and cleansing of the spirit. In the Eucharist, or Supper of the Lord,
our corporal tasting of the visible elements, bread and wine, showeth the hea
venly nourishing of our souls unto hfe, by the mystical participation of the
glorious body and blood of Christ. For inasmuch as He saith of one of the
sacred elements, ' This is my body, which is given for you ; ' and of the other,
' This is my blood,' He giveth us plainly to understand, that all the graces,
which may flow from the body and blood of Christ Jesus, are in a mystery
here not represented only, but presented unto us. So then, although we see
nothing, feel and taste nothing, but bread and wine ; nevertheless let us not
doubt at all, but that He spiritually performeth that which He doth declare
audi promise by His visible and outward signs ; that is to say, that in this
sacrament there is offered unto the Church, that very true and heavenly
bread, %vhich feedeth and nonrisheth us unto life eternal ; that sacred blood,
which will cleanse us from sin, and make us pure in the day of trial. Again;
in that He saith, ' Take, eat; drink ye all of this,' He evidently declareth that
His body and blood are by this sacrament assured to be no less ours than His ;
He being incorporate into us, and as it were made one with us.''
Hutchinson, whose works form the third volume of the series, may be
cited to the same effect. Speaking of Baptism, he says, " In that bath of
Holy Baptism we are regenerate, washed, purified, and made the children of God,
by the workmanship of the Three Persons who made Heaven and Earth."
Image of God, ch. 1. Parker Edit. p. 11.
Nor can Bishop Pilkington, whose works form the fourth volume of the
Parker Library, be exempted from the charge of Tractarianism, according as
it is dealt out by our opponents. As to his public works, he was one of the
Commissioners by whom the Book of Common Prayer, at the accession of
Queen Elizabeth, was relieved from some of the injuries it had sustained at
the hands of Martin Bucer, and Peter Martyr, in King Edward the Vlth's
reign. He was also one of those who subscribed, by proxy, the Canon of
1571, concerning the deference to be paid by preachers to the Catholic
Fathers and ancient Bishops, which our gainsayers find so hard of digestion.
Both these facts would suffice to draw down upon his head, if living now, no
small share of the reproach which has been heaped upon us. And from
his private works, as published by the Parker Society, it wiU be no hard
matter to cite passages which would be denounced as rank Puseyism had they
issued from Oxford at the present day. One will suffice ; concerning pardon
for sin after baptism.
" It is an easy matter to enter into God's Church by baptism; but if thou
fall after, how hard it is to rise again, daily experience teacheth. We must
repent, fast, pray, give alms, forsake ourselves, condemn ourselves with
bitter tears and trembling, work out our salvation, stand in continual war
against the devil, the world, and our own affection : which things to do, are
more common in our mouths, than in our lives, and more do talk of them

OBSERVANCE OF RUBRICS AND CANONS. 103"
than practise them. God for His mercy's sake forgive us and amend us all! "
Exposition upon Nehemiah, ch. iv. ver. 16—23. Parker Edition, p. .448.
What, we may fairly ask, what will the mutilators of "The great import
ance of a Religious Life; " and what will one, who shall be nameless, make of
such a sentence ?
Lastly, the fifth volume of the Library, containing Archdeacon Philpot's
Examinations, has just made its appearance. Of all the Reformers, appa
rently, few or none agreed more entirely in principle with those who are now
reviled as Tractarians, than he did; as is evident from his fourth exami
nation :
Bishop of Gloucester : "I pray you, by whom will you be judged, in the
matters of controversy which happen daily ?"
Philpot: " By the word of God. For Christ saith in St. John, 'The word
that He spake shall he judge in the latter day.' "
Gloucester .- " What if you take the word one way, and I another way,
who shall be judge then ? "
Philpot: "The Primitive Church."
Gloucester .¦ " I know, you mean the doctors that wrote thereof."
Philpot : " I mean verily so." _^
Gloucester .¦ " What if you take the doctors in one sense, and I in another,
who shall judge then?"
Philpot : " Then let that be taken which is most agreeable to God's word.''
Parker Edit. p. 29.
And thus, the Parker Society have succeeded in showing, that the re
formers themselves are as open to the charges of Tractarianism and Popery,
as any of those at the present day, against whom the cry has been raised.
These terms, which had been first employed by the Dissenters, to reproach
men for their adherence to the doctrines of the Church of England, were next
used to reproach them for observing the discipline of the same. And in com
mon parlance now, the term Puseyite or Papist is used to denote every clergy
man, who is at all attentive in observing the rubrics and canons; and this,
alas ! not among Dissenters only, but among that large portion of members of
the Church, both lay and clerical, who seem to think that dissenting news
papers can give them truer information of the doctrines and discipline of their
own Church, than the Book of Common Prayer, or the other formularies
which the Church has provided for their instruction.
Thus, to revive the daily service, enjoined by the laws of the Church and
by the laws of the land, except where reasonable hindrance prevents it, is
counted popish ; to observe the Wednesdays and Fridays, though enjoined
by the rubric and by the canons, is popish ; to give notice of the Fasts and
Festivals, as enjoined by the rubrics and canons, is popish; to use the bap
tismal service at the appointed time, and as it stands in the Prayer Book
(instead of mangling it ad libitum, to avoid the testimony it affords to one
of the doctrines complained of), is popish ; to use the whole of the marriage
service is popish ; to read the exhortation in the communion office, which
recommends, in certain cases, private confession and absolution, is popish ;
for a clergyman to place the elements on the table himself, as enjoined by

104 OBSERVANCE OF RUBRICS AND CANONS.
the rubric, is popish ; to cover them over with a napkin, as enjoined by the
rubric, is popish ; to take care that what has been consecrated is reverently
consumed and not desecrated, as enjoined by the rubric, is popish. From
this sad abuse of language, people not unnaturally draw the conclusion,
that all obedience to legitimate authority ; all reverence for sacred things, is
to be found only in the communion of the Church of Rome ; and when any
accordingly are led there to find it, they who, by their abuse of language,
have driven them to this conclusion and this course, turn round and revile
the Oxford writers as the cause, who have endeavoured to show men that
both obedience and reverence are as much provided for by the Church of
England as by the Church of Rome ; and may be had in the former, to as
fuU an extent as in the latter ; unmixed with those fearful ereors and heresies
which are to be found in Rome. It is the old story of the wolf and the lamb
over again.
Unfortunately, on the subject of the duty of celebrating Divine offices
according to the laws of the Church of England, our rulers are not agreed
among themselves. One of our Prelates, in a letter to one of his clergy,
which appeared in the public papers, wrote thus : —
" Granting that various modes of Divine worship may, for various reasons,
have become obsolete, which yet may have been the practice of the primitive
Church, and even directed by some of our Rubrics or Canons, who is to decide
upon the propriety of their being again revived ? Is every individual minister
to take this upon himself? or does it not more properly belong to those who
are placed in authority ? And may it not be inferred, by their silence, that
they consider such a revival inexpedient, — or, at least, indifferent ?"
Here, if there be meaning in words, authority is claimed for every Bishop,
both to dispense with, and to forbid, the observance of the Rubrics and
Canons of the Church ; and a man is to measure his duty, not by the laws
of the Church, and his own subscription, but by the laxity of his prede
cessor ; until his Diocesan shall recommend otherwise. His Lordship pre
sently adds ; —
" When you undertake that you wiU ' conform to the Book of Common
Prayer,' the object of requiring this declaration from you is, to secure the
use of the general ' Form of the Morning and Evening Prayer, and Admi
nistration of the two Sacraments,' in opposition to other forms, or to the
extemporaneous composition of the Minister. [These italics are his lordship's.]
Essential and honest conformity is here meant ; not a scrupulous adherence
to petty ceremonies, which time may have rendered obsolete, and of which
the lawful authorities of the Church had never required the restoration."
The same Bishop has since promulgated to the Church at large, his views
on the subject of Obedience to the Rubric; and in his charge to his Clergy,
p. 9, speaks thus :
" I conceive that when you sign a declaration, that you will conform to the
Book of Common Prayer, and to every thing contained therein, you bind your
selves to use in general that form in the administration of the Church Ser
vices, rather than the Missal of the Roman Catholics, on the one hand, or

OBSERVANCE OF RUBRICS AND CANONS. 105
the Directory of the Puritans on the other hand ; and not that you will with
more than Chinese exactness, make a point of conscience to adopt every ex
pression and implicitly follow every direction therein contained, notwithstanding
any changes which altered habits of life, or altered modes of thinking may
have rendered expedient."
The Itahcs are my own, to mark the sentences in his lordship's exposition
which I find in myself a difficuhy in reconciling.
On the other hand, the Bishop of Down and Connor, Dr. Mant, in his
" Clergyman's Obhgations," speaks thus :—
" Having thus noticed our obligations to adhere to the Rubric, we pass on
to a consideration of such excuses as might perhaps be advanced, with the
greatest show of probability, for our departure from it, premising only an
observation which is apphcable to all cases of the kind,— that any departure
is at variance with that fundamental principle of ' an universal agreement
in the public worship of Almighty God,' on which all the Rubrical enact
ments of our Church are founded.
" First, then, our own private judgment is not a sufficient reason for depart
ing from the directions of the Church ... ... [and recites
Dean Comber, saying,] ' that for any Minister to come short of, or go
beyond, the provisions of the Church, argues intolerable pride and foUy, and
discovers such a presumption as admits of no excuse.' ....
" Secondly, we are not justified in departing from the directions of the
Church, in compliance with the wishes or solicitations of our parishioners.
Indeed, our ordination vow points out to us our duty in such a case, and at the
same time supplies us with a safeguard. For we by that vow engaged, not
only to regulate our ministration by the laws prescribed for that purpose, but
also to ' teach the people committed to our cure and charge, with all dili
gence to keep and observe the same.' The solicitations of the laity in this
behalf may be judged to proceed, in a great measure, from ignorance of the
duty and obligations of the clergy ; for surely no reasonable layman would
knowingly endeavour to seduce his spiritual pastor from the observance of
his plighted faith.
" Custom, again, or example of others, is not a justification of us.
[He assigns his reasons, and adds presently what comes home to the case
before us.]
" StiU more, however ; as the example of those of his own order would not
justify a clergyman in deviating from the directions of a plain and express
Rubric, so neither would he be justified by the example or judgment op his
SUPEKIOE IN IHE Church. In all doubtful matters concerning the Book of
Common Prayer, the Church provides, that, ' the parties that so doubt or
diversely take any thing, shaU always resort to the Bishop of the Diocese,
who by his discretion shall take order for the quieting and appeasing of the
same.' But then this authority is given to the Bishop with the special con
dition, ' that the same order be not contrary to any thing contained in this
Book,' — namely, the Book of Common Prayer. Whence it appears, as a
learned ritualist before cited (Archdeacon Sharp) hath weU observed, that,
' in all points, where the Rubrics are plain and express, the Ordinary has no

106 OBSERVANCE OF RUBRICS AND CANONS.
authority to release any Minister from that obedience which he owes the
Church in what she commands in our Rubrics ; and that in such points he
is as much prohibited from making innovations, as the meanest parochial
Minister.' "
Now, in order to judge which of these two learned Prelates has right on
his side, it will be desirable to see whence arises the clergy's obligation to
obey the Rubric. It arises from three sources : —
Ist. — The Act of Uniformity, enjoining every Minister " to say and use
the Morning Prayer, Evening Prayer, Celebration and Administration of
both the Sacraments, and all other the Public and Common Prayer, in such
order and form as is mentioned in the said Book," 13, 14 Car. II. cap. 4.
§ 2, and "no other," § 17- on pain, § 24. of one year's sequestration, and six
months' imprisonment, for the first offence ; one year's imprisonment, and
deprivation, for the second ; and deprivation and imprisonment for life for
the third, if beneficed, — 1 Eliz. c. 11. § 4, 5, 6; and of one year's imprison
ment for the first offence, and imprisonment during life for the second, if
unbeneficed, — Ibid. § 7, 8.
2ndly. — The Canons of the Church, which require of every person previous
to his admission into the ministry, or to any ecclesiastical function, that he
shall pledge himself by his own hand to " use the form in the said Book
prescribed, in public Prayer, and administration of the Sacraments, and none
other ; on pain, in the first place, of suspension; in the second, of excommu
nication; in the third, of deposition from the ministry." — Canons of 1603 ;
Canons 36 and 38.
3dly. — The engagements into which, as the terms of admission to orders,
and to any benefice or employment in the Church, every clergyman is
required to enter, so repeatedly, that every incumbent must have done so
six times at least. First, by subscription prior to his ordination as Deacon,
according to the 36th Canon ; secondly, by subscription prior to his ordina
tion as Priest, according to the same ; thirdly, in his vow at ordination to the
Priesthood ; fourthly, by subscription prior to his admission to his benefice,
according to the 36th Canon ; fifthly, by declaration by word of mouth,
before the Bishop, that he would conform ; sixthly, by his declaration in
church in the presence of the people, to the same effect.
On all which. Archdeacon Sharp draws this conclusion : that " whosoever
among the clergy either adds to it, or diminishes from it, or useth any other
rule instead of it, as he is in the eye of the law so far a non-conformist, so it
behoves him to consider within himself, whether, in point of conscience, he
be not a breaker of his word and trust, and an eluder of his engagements to
the Church."
Not, however, to dwell upon the appeal to conscience, which is not cogni
zable by any earthly tribunal, this conclusion, as regards the civil and eccle
siastical courts, seems inevitable : namely, that any clergyman, who, upon
the strength of the Bishop of  's suggestion, shall neglect to observe
any plain and express Rubric, will subject himself to indictment at common
law, at the hands of any of Her Majesty's subjects who shall think fit to lay

OBSERVANCE OF RUBRICS AND CANONS. 107
the same : and to proceedings in the ecclesiastical courts, at the hands of any
member of our communion who may be pleased to institute them. That if
he be indicted in that Bishop's own courts, that Bishop must himself, or by
his official, pronounce sentence against him, and publicly suspend him from
the ministry for acting upon the instructions which he himself gave in his
Episcopal Charge.
This holds, also, for breaches of the Canons ; not, indeed, as respects
indictment at common law, but as regards proceedings in the ecclesiastical
courts : all the courts being agreed that the Canons do bind the clergy of all
ranks, though (as some say) not the laity.
I trust there is neither real nor apparent disrespect to the Episcopate, or
any of its members, in thus plainly stating the inconveniences hkely to arise
from any attempt to apply to the written laws of the Church au exercise of
authority, which seems only legitimate and free from exception, as regards
any unenjoined customs.
It seems but right to add the Testimonies of the Bishops of London
and Exeter, in support of the stricter view, which Bishop Mant has set
forth. The Bishop of Exeter, in his charge for 1839, p. 68, observes, " Here, I
cannot forbear entreating you all to foUow the directions of the Rubric." And
in his charge for the present year, he says, " Let me again impress on you —
what three years ago I brought to your attention— the duty of a faithful ob
servance of the Rubrics. True it is, that inveterate usage may be pleaded
for the nonobservance of some of them. But of these not all, perhaps
not one, may have been irreclaimably lost. Be it our care to revive
what we may ; but certainly, not to permit any others to fall into disuse."
p. 10.
The Bishop of London, in his charge delivered this year, speaks still more
strongly to the same purpose : " Every Clergyman is bound, by the plainest
obligations of duty, to obey the directions of the Rubric. For conforming to
them in every particular, he needs no other authority than that of the Rubric
itself. We ought not to be deterred from a scrupulous observance of the
rites and customs, prescribed or sanctioned by our Church, by a dread of
being thought too careful about the externals of religion. If we are not to go
beyond her ritual, at least we ought not to fall short of it ; nor to make her
public services less frequent, nor more naked and inexpressive, than she
intends them to be. In saying this, I am not holding any new language.
In my charge to the Clergy of the Diocese of Chester in 1825, I used these
words. ' A strict and punctual conformity with the Liturgy and Articles of
our Church is a duty, to which we have bound ourselves by a solemn pro
mise, and which, while we continue in its ministry, we must scrupulously fulfil.
Conformity to the Liturgy, implies of course an exact observance of the
Rubric. We are no more at liberty to vary the mode of performing any
part of public worship, than we are to preach doctrines at variance with the
Articles of Rehgion. . . ' An honest endeavour to carry out the
Church's intentions, in every part of public worship, ought not to be stig
matised as popish, or superstitious. If it be singular, it is such a singularity

108 OBSERVANCE OF RUBRICS AND CANONS.
as should be cured, not by one person's deserting from it, but by all taking
it up  Far from questioning the right of the Clergy to observe
the Rubric in every particular, I know it to be their duty ; and the only
doubt is, how far are we justified, in not enforcing such observance in every
instance." pp. 30, 31.
Before leaving this subject, I cannot but express my wish, that some of
our spiritual Fathers had seen fit to treat, more fully than has as yet been
done, of a point connected with it, on which their public opinion might afford
relief to many scrupulous minds : viz. by declaring what, in their judgments,
form sufficient and reasonable hindrances, according to the intent of the
Church, to the public celebration of the daily service, otherwise enjoined
upon every Curate that ministereth in a Parish Church or Chapel, by the
Canon in the beginning of the Prayer Book. For though it be very true
that every Clergyman has his own Bishop, at whose mouth he may seek
and receive instruction on this or any other point that troubles him ; it is also
true, that many through personal timidity and bashfulness, others through
fear of intruding upon the little time which the large and overwhelming
Dioceses of our Bishops leave at their disposal, are deterred from making
the application; to all these the judgment of their Diocesan, delivered ex
Cathedr^, would afford relief and comfort.

APPENDIX.

The passage in the charge of the Bishop of Madras, aUuded to at page 6, is
this ; —
" The primitive Church of Christ had [fasts and festivals] not cold, formal,
and ceremonial, as is too often the case in the present day : but as a fast was
with them really a fast, so was a festival really a festival. The more we
assimilate our customs in these matters to the primitive Church, the nearer
we approach Christ and His Apostles. The rehgion of the Gospel has waxed
cold in love, in proportion as it has lost sight of godly discipline, and genuine
Christian usages. A better spirit, however, is now awake ! and I trust the
time is not very far distant, when members of the Church of England will
not be ashamed to practise self-mortification and abstinence during Lent ;
not to be seen of men, but simply and humbly, as our Lord has enjoined
them to do, and to rejoice, as Christians ought to rejoice, when called upon
to commemorate the Incarnation or the Resurrection of Him whose name
they bear.'"
Thus the very things, the observance of which, though enjoined by the
Church, is too frequently denounced in England as popish, and the revival
of them spoken of as one of the marks of Puseyism, are welcomed by a
Bishop who has to carry the Gospel among the heathen, as valuable aids to
his undertaking. It is difficult to conceive how the adversaries of Dr.
Pusey could, if they had desired it, have done him greater and more lasting
honour, than by coupling his name, as they have done, with so many things
which nothing but their own want of information led them to regard as
objectionable ; but which are found, upon examination, both to deserve and
receive the commendation of those most competent to speak upon the sub
ject. ITie term " Puseyite " has really become, for the most part, synony
mous with " Ecclesiastical," or " Canonical." Whether such a state of
things is desirable, or calculated to advance the cause of truth, and not
rather to promote confusion in men's minds, and to dispose people to receive

no CHARGE OF THE BISHOP OF TORONTO.
as truth whatever may proceed from Dr. Pusey, even though it should be
erroneous, it is for them to consider who, by their reckless vituperation, have
contributed to this result.
The following are the terms in which the Bishop of Toronto speaks of
those against whom the memorials to the Archbishop of Canterbury have
been directed. The extract is from his charge delivered to his clergy gth
September, 1841.
"The Church of England is essentially missionary, and enjoys powers and
facilities for the exercise of this attribute, never possessed before by any
national establishment; and if in this Diocese we put forth her distinctive
principles in gentleness and candour, but with uncompromising firmness,
her rapid progress is certain : while the errors and superstitions of the
Church of Rome, on the one hand, and the crude and inconsistent heresies
of Dissenters on the other, will be strikingly exposed to every thinking
mind. " Our Church, my reverend brethren, recognizes in the tniths of Revela
tion a most invaluable gift from God to man : not the discoveries of science,
but communications from Heaven ; and she understands them as they were
understood by the primitive disciples to whom they were at first revealed.
She pronounces every novelty in their interpretation as at once condemned,
because unknown to the first recipients of God's holy will ; and she admits
of no sure way of getting at their interpretation, but by tracing it backwards
to the first witnesses. Hence the writings of the Fathers, or early Christian
authors, are valuable, not so much for the opinions they contain, as for the
facts which they attest. Matters of fact are capable of historical proof, and
therefore each particular doctrine is susceptible of the test, by which we
ascertain whether it was received in the Church from the beginning. If so
received, it becomes our duty to submit our private judgment to the catholic
voice of antiquity. Now the Book of Common Prayer contains aU those
doctrines of Scripture which were acknowledged and believed by the Church
universal in the primitive age, and rejects any other as spurious and unsound,
or supported by insufficient evidence ; and in this we perceive the just and
reasonable limit which she places on private judgment, — a limit readily
admitted by the most scrupulous in aU matters. To ascertain the customs
and manners of the Romans, for example, — their policy, jurisprudence, and
principles of religion, — we have recourse to their ancient records and histo
rians, and we would hold in contempt the man who preferred to such autho
rities his own vague and foolish conjectures. And is it not still more
necessary, in order to guard against error in our religious enquiries, to have
recourse to the Scriptures, which are the early records of Christianity, and
to their most ancient expounders. The Scriptures possess an authority of
their own, wholly distinct from, and superior to, any other records of former
times. They have been deposited from the first in the Church, and their
true interpretation, as regards their great doctrines, must of necessity be that
which she has declared in her authorized formularies and creeds. These
creeds, and a great portion of the formularies of the primitive Church, have

CHARGE OF THE BISHOP OF TORONTO. Ill
been adopted by ours, so far as they can be clearly proved by Scripture.
For the Church of England requires nothing to be believed as necessary to
salvation, but that which is either plainly contained in the revealed Word of
God, or may be clearly proved therefrom. She gives countenance to no
loose fancies, whether termed Evangelical or Catholic, hut appeals to the
Bible, and insists only upon such doctrines as may be proved to be historical
facts, derived from the Apostles, and retained in the Church from the first.
Such is the acknowledged basis on which the Church of England establishes
her principles, and proves herself Catholic and Apostolic. Nevertheless, her
true nature and character seemed, till lately, to have been in a great degree
forgotten, or very httle understood, even by many of her professed children.
The writings of her reformers and martyrs, who constantly refer to primi
tive antiquity for the truth and soundness of their doctrines, were little read,
and hasty and indistinct views on many important points began to be adopted,
even by many of the clergy, who ought to have been better instructed. Low
views of the Sacraments, and of the priestly office, were pubhcly avowed, and
taught from the pulpit. A fearful neglect of obedience to the Church had
become so very general, that it ceased to be considered a duty. Erastianism
was openly asserted by many of our rulers, and too frequently acquiesced in
by the clergy. There was also a faint-heartedness among sincere church
men, — a disposition to sit still and await the storm, — a want of that bold and
faithful spirit, which fearlessly proclaims and fights for the truth. These
evils were making great aud alarming progress, when a few devout and
learned men, manfully and heroically came forward to stem the torrent,
hopeless as the attempt seemed at first to be. Nor have they failed in
succeeding to a great extent in the attainment of their object. They have
been instrumental in reviving most important and essential truths, and in
awakening the members of the Church to a higher estimate of her distinctive
principles. They have called forth new and increasing energy in both clergy
and laity. They have animated the lukewarm, regulated the course of the
more zealous, and rescued the works of the ancient Fathers from the scorn of
ignorance, and the piUars of* the Reformation from oblivion. The tenor of
their teaching has been, like their lives, — holy, meek, and consistent with the
spirit of Christianity ; and they have, by their writings, caused the voice of
the Church catholic to be heard through the whole of the British dominions.
But whUe I readily accord a high meed of praise to men who have been thus
active in producing a change so salutary in our Church, I by no means con
sider them perfect, or possessing any other authority than that of individual
writers. Nor do I profess to agree in aU their opinions, much less in some
of their expressions. To avoid one error, they have not at aU times steered
sufficiently clear of another ; but it is our duty, as Christians, to judge by
the general effects and intentions, and not by incidental observations ; and
in the present case, after making all the deductions which the most rigid
justice can demand, an amount of merit stiU remains to which few writers
can pretend.
" Such members of our communion, if, indeed, they can be called mem-

112 CHARGE OF THE BISHOP OF GLASGOW.
hers, as are opposed to the recognition of any authority in the Church,— to
any divine title in the appointment of our ministers, — to any deep and awful
views of the Sacraments,— to self-denial, disciphne, and obedience, — will
condemn the writers to whom I have aUuded, as promoters of unheard-of
novelties and idle disputation; but those who believe and value the princi
ples of catholicity, will guard themselves scrupulously against general
censure, even when lamenting and opposing particular faults. They wiU
speak of such authors kindly and respectfuUy, as men engaged in the same
good cause, and be more disposed to dwell upon their excellencies than their
deficiencies." I add the following extract from the Bishop of Glasgow's Charge, 1842,
p. 19.
" As to the doctrines which have been revived or recommended in the
South, it becomes me not to give any opinion. Considered simply as prin
ciples of the doctrine of Christ, I find not that they have been condemned
by any who, by learning and research, have qualified themselves to pronounce
a judgment. Some strange opinions have, no doubt, been associated with
the elucidation of orthodox views ; and unwise practices, there is reason to
fear, have been founded upon them by young men, whose zeal in a new path
has greatly exceeded their discretion. A wise and learned head has re
marked, that upon the great mass of the people the revival of obsolete usages
has the same disadvantageous effect as the introduction of positive novelties ;
a truth to which the ardent and inexperienced cannot pay too much atten
tion. But StiU I am satisfied that, under the overruhng providence of God,
real and substantial good will result from this apparent evil. The rapidity
with which the notions alluded to have spread, and the eagerness with
which they have been received in many quarters, where no motives but good
ones can be supposed to have operated, show, at least, a consciousness of
some defect ; and though in several instances, dangerous speculations may
have been countenanced, and foolish ceremonies introduced, there is no
doubt that important conclusions have at the same time been established,
which will ultimately lead to clearer views both as to the constitution and
the proper authority of the Church. Already I perceive that the chaff
begins to be separated from the wheat ; that the dross is cast aside, and the
precious metal retained ; and in due time we may piously trust, the evil
wUl altogether disappear, and an important benefit remain behind."
As it seems hardly right, altogether to withhold the Testimony of ap
proval, as far as it extends, which the movement has received from the
English Prelates ; I further subjoin e.xtracts from the Charges of the Bishops
of Lincoln, Exeter, Oxford, Salisbury, Llandaff, and St. David's.
From the Bishop of Lincoln's Charge, 1837.
"There still remain many interesting topics on which, if the time would
allow, I would gladly enlarge. But I must leave them untouched. I aUude
more particularly to the Tracts published by a Society of learned and pious
men connected with the University of Oxford, whose object is to recall the
minds of men to the contemplation of primitive Christianity, and to bring

CHARGES OF THE BISHOPS OF LINCOLN AND EXETER. 113
back the Church to a closer resemblance to the form which it bore in its
earliest ages. It may be that they have in some instances exposed them
selves to the charge of being influenced by too indiscriminate an admiration
of antiquity, and of endeavouring to revive practices and modes of expression
which the reformers wisely relinquished, because experience had shown that
they were liable to be perverted to the purposes of superstition. If, however,
in the pursuit of a favourite object they have run into excess, let us not, on
that account, overlook the good which may be derived from their labours.
While we read their writings, our attention can scarcely fail to be directed to
certain subjects especiaUy deserving it at the present juncture— to the unity,
for instance, and the authority of the Church — subjects on which we have so
long been silent, that the very terms seem strange to the ears of our congre
gations, and the mere mention of them is almost regarded as implying a wish
to invade the right of individual judgment ; at a time, too, when we are told
that the care of religion does not fall within the province of the civil Magis
trate, and that Christianity itself ought to receive no especial favour at his
hands, but only to share his protection in common with Mahometanism or
Heathenism, it cannot but be beneficial to the ministers of the Church of
Christ to have their thoughts turned to that period of its history when it
stood in the relation to the State to which they who maintain the opinions
just described would gladly reduce it — when the civil power either perse
cuted or neglected it. In the self-denial, the disinterestedness, the patience,
the meek but uncompromising fortitude of the first converts, we are fur
nished with the model which we must strive to copy, in case it should
please God to place us under similar external circumstances. Let us humbly
beseech Him, my brethren, to infuse into our bosoms some portion of the
spirit by which they were animated — of that spirit which caused them to re
gard the loss of every worldly possession, nay, of life itself, gain, if they
could convert it into an occasion of manifesting their entire, their unreserved
devotion to his service." — Bishop of Lincoln's late Charge.
From the Bishop of Exeter's Charge, 1842, p. 5.
"The University of Oxford has recently been identified, in the judgment
of the inconsiderate, with the authors of what are commonly caUed ' The
Oxford Tracts.' It is weU, therefore, that measures have been taken by the
University itself, to teach authoritatively, on those important subjects on
which private members of that body have used the liberty, which undeniably
belonged to them, of setting forth their sentiments without authority. The
result of the unauthorized teaching has, I fuUy beheve, been, on the whole,
very highly useful to the cause, not only of sacred learning, but also of true
religion. Whatever may be the clamours with which these writers are as
sailed, and while I think that in some important particulars they have erred
in doctrine— and that in others, both important and unimportant, they have
been injudicious in their recommendations of practice, I scruple not to repeat
the avowal, which I made to you three years ago, of my own deep sense of the
debt which the Church owes to them. The candid ecclesiastical historian of
the nineteenth century, whatever else he may say of these men, wiU hereafter
point to them, as having most largely contributed, by their own energies

114 CHARGES OF THE BISHOPS OF OXFORD AND SALISBURY.
and by exciting the zeal and energy of others, to that revival of a spirit of
inquiry into the doctrines of the primitive Fathers, into the constitution of
the Church of Christ, and, generally, into matters of high importance to the
cause of Gospel Truth, which has spread with a rapidity whoUy unexampled
since the days of Cranmer. But I enlarge not on these points. He whose
station best entitles him to speak of these writers, their own venerated dio
cesan, has anticipated all other testimony. My object is, to do an act of simple
justice to them, at whatever hazard of sharing in the obloquy, which has
been heaped not only on them, but on many who, differing from them in
important particulars, as I have declared myself to differ, do yet, like me,
regard them with respect and gratitude, as good, and able, and pious men,
who have laboured most earnestly, and, on the whole, very beneficially, in
the service of the Church of Christ."
From the Bishop of Oxford's Charge, 1842, p. 19.
" That in spite of these faults, the Tracts for the Times have, from their
commencement, exerted a beneficial influence among us in many respects,
must, I should think, — even their enemies being their judges, — be admitted.
Their effect even upon those who are not in communion with our Church, —
the Dissenters and Romanists, — has not been immaterial ; and within the
Church it is impossible to mark the revival of Church principles which has
taken place among us, the increasing desire for unity — the increasing sense
of the guilt and evils of schism— the yearning after that discipline which we
have so much lost — the more ready and willing obedience to ecclesiastical
authority — the greater anxiety to live by the Prayer Book — the better
observation of the Fasts and Festivals of the Church — the more decent minis
tration of, and deeper reverence for, her sacraments — growing habits of
devotion and self-sacrifice, — it is impossible, I say, to see these things, and
their growth within the last ten years, and not acknowledge that, under God,
the Authors of the Tracts have been the humble instruments of at least
bringing them before men's minds, and of exhibiting in their own lives their
practical fruits."
From the Bishop of Salisbury's Charge, 1842, pp. 1415.
" You will allow me to remind you that, three years ago, without entering
into particulars, I expressed a hope generaUy, that, whatever extravagancies
of opinion might be seen in some quarters, the theological movement which
has taken place in these late years, would, on the whole, by eliciting and
iUustrating the truth, confirm the principles, and strengthen the position of
the Church. Nor do I even now see any sufficient reason to change the
opinion I then declared. And believing, as I do, that the pious and learned
men in whose writings these controversies originated, have been instrumental
in bringing forward important truths from comparative neglect, I cannot
too much deprecate the harsh and sweeping condemnation not unfrequently
passed upon them, as if their productions had been productive of unmixed
evil. Much as I dissent from some of their opinions, and disapprove of the
manner in which they have been expressed ; and exaggerated as their views

CHARGES OF THE BISHOPS OF SALISBURY AND LLANDAFF. 115
appear to me on many points, I cannot refuse to acknowledge that in several
and weighty respects we are deeply indebted to them.
They have been the chief instruments in reviving the study of sound
theology in an unlearned age. They have raised the standard of the minis
terial character, by teaching men to trace the Commission of the Clergy,
through his Apostles, up to our Blessed Lord himself, and to see in this the
sure warrant for their work. They have impressed upon the Clergy the
obhgation of walking orderiy according to the laws and regulations of the
Church in which they are commissioned to minister. They have successfuUy
vindicated the important truth of the nature and constitution of the Church,
from the vague and lax notions which used too generally to prevail respect
ing it. They have given the Sacraments their due place in the scheme of
our holy religion, as contrasted with those who would make them little else
than bare signs and symbols, instead of channels of regenerating and sancti
fying grace. They have warned men not to rest contented in the mere be
ginnings of a Christian hfe, but to endeavour stiU to go on to perfection,
encouraging them to aim continuaUy at a higher standard of holiness, devo
tion, self-denial, and good works. Now, I do not say that the teaching of
the writers in question has been free from aU objection on these subjects,
on the contrary, it may be there has been throughout, a disposition to ex
aggeration ; and there is, perhaps, no one of the above points on which
statements more or less objectionable might not be found in one or other of
the writings of this school of divines. Still, in the main, the tendency of
their works has been, in my judgment, to establish sound views in the
Church on the above important heads of doctrine ; and for this they deserve
our thanks."
The Bishop of Llandaff, though he speaks with greater apprehension than
some of his brethren of the evils possible or likely to ensue from the move
ment, yet feels at liberty to bear the following testimony in its favour, in his
charge for 1842 : —
" I know they [the Tracts and kindred publications] originated in a desire
to correct a laxity of opinion, or rather a culpable thoughtlessness, and
a superficial knowledge of divine things, too frequent among those who were
educated for the ministry : and they have brought many minds to think
seriously, to feel deeply, and to reason justly, upon points which, in the last
age, were either little understood, or little regarded. They have opened
sources of information, and excited a spirit of inquiry among theological
students, which may be productive of much good. In particular, they have
displayed, in aU its fulness and beauty, the nature of that heavenly insti
tution, the Catholic Church of Christ : they have developed the cha
racters of unity, of sanctity, of authority, which belong to it ; and they have
raised an awful sense of the mystery of man's redemption, and of the means
which the Church is commissioned to employ for impressing upon aU her
members a constant veneration and love towards the Redeemer, and for
enabling them to make a personal appUcation of his merits, to the benefit of
their own souls." p. 11.
" I wiU admit that the writers have laboured conscientiously and zealously to
T 2

116 CHARGES OF THE BISHOPS OF SODOR AND ST. DAVId's.
restore the spirit of our discipline, in many respects faUing into decay, — that
they have exercised a salutary influence in turning the minds of all, laity as
well as clergy, to a due consideration of the awful mysteries of our Redemp
tion, to which the whole of our ritual bears a continual and a close relation, —
that the feelings have been softened, the heart subdued, the power of devotion
kindled by their commentaries on our Liturgy, — and that men have been
taught to value that highly which, because it had become familiar, they were
too apt to slight ; and to see a force, a beauty, and a connexion with their
own spiritual welfare, in many parts of pubhc worship, in which they had
often carelessly or ignorantly joined.
" More than all, they have succeeded in awakening the soul to a just sense
of that holy brotherhood, the Catholic Church of Christ, into the
privileges of which we are admitted by baptism, and in communion with
which we must endeavour through life to continue, if we would inherit the
blessing prepared for us from the beginning of the world." p. 18, 19.
The Bishop of Sodor and Man alludes briefly to the matter thus : — "The
condition of the Church of England has been for some years rapidly and
greatly improving. The younger Clergy are generally much better educated
than they formerly were, and have, as a whole, become much more intelhgent,
zealous, and active ; and the love borne to them by the people is consequently
greatly on the increase. I thank God for it ; and take courage, and pray God
that we too may go forward in this movement." If our opponents shall
claim their share of this testimony, far he it from me even in thought to wish
to withhold it ; only as the Bishop has not excluded the Tractarians (as they
are called), let not them attempt to do so.
I come, lastly, to the charge of the Bishop of St. David's. To this it will
be preferable to refer the reader, rather than run the risk of weakening the
force of his testimony, by merely giving extracts from it. But the general
drift and purport of his observations may be briefly stated thus. 1. The
Bishop bears testimony to the reality and extensive prevalence of the evil,
which the movement sought to correct, p. 42-44. 2. To the important
improvement which it has been the means or occasion of effecting in the tone
and direction of theological and clerical study, p. 37. 3. Also to the deep
conscientiousness and warm earnestness with which practical good has been
sought by it ; and to the extraordinary exertions to which it has given rise
among the friends of the Church, p. 38. Lastly. He states at some length
the grounds which lead him to look forward to the result with hope, little, if
at all, alloyed by those alarms which it has awakened in many breasts.
These alarms he employs nearly thirty pages to dissipate ; which he seeks to
do, not only by a general appeal to the integrity and faithfulness of those
among whom the principles of the movement have found favour, but also by
particular examination of all the principal points which have been singled out,
as affording ground for alarm. In these he shows, that though reasonable
occasion for offence, and in some instances for reproof and interference, may
have been afforded by the manner in which some of these subjects have been
treated, or by inconsiderateness of language and expressions, yet that there
is nothing which, upon calm consideration, can lead reasonable men to impute

BISHOP OF NEW JERSEY. 117
dishonesty of purpose, or want of Church-faithfulness, to the writers : that
he difference between them and their accusers is oftentimes only verbal, or
ounded upon misapprehensions, which disappear upon inquiry; and that
there is nothing which need disturb the peace of the Church, nor which may
not be safely left to await the issue of free discussion.
I cannot forbear adding to these Enghsh testimonies one more from
America, taken from the Bishop of New Jersey's " Impressions of the Church
of England," pp. 38, 39.
" But some will surely think, that Oxford has within it elements that must
divide and rend the Church ; and ask, in honest earnestness, is there not
serious danger from that confroversy ? Yes; just as much as from the
breeze that stirs the stagnant waters of the pool ; or scatters, before their
time, the dead leaves from the trees upon the hiU. I mean to say, without a
word that can give just offence to any man, that, whatever is personal, and
local, and occasional, in this question, (far less agitating in the Church of
England, than you suppose,) is rapidly passing away. A year, or two, or
three, will place it with the things that were, so far as its pecuharities are
concerned. But the appeal made, when violent hands were laid upon the
Church, to the principles of Churchmen; the assertion of the Church's
character and rights, as independent of, and far above, the State ; the sum
mons to the ancient faith, the ancient disciphne, the ancient worship ; the
impulse given, in every quarter of the Church, to ancient piety, and ancient
holiness, and ancient charity — these will remain, as blessings to mankind,
when every name that has been mixed up in this strife of tongues shall be
forgotten." With this I conclude. And if in writing, selecting, or publishing any thing
in the foregoing collection, I have done otherwise than became my Christian
calUng, and my ministerial office, I humbly desire pardon of God, and of His
Church: and entreat any who may think that I have erred, of their charity, to
join their prayers to mine, that that pardon may be granted, through Jesus
Christ our Lord.

[Since the above was in type, an opportunity of obtaining information
concerning the Church in Sweden, of which so little is known in England, was
afforded me by the Chaplain to the Swedish Embassy in this country. It
seemed sufficient cause to justify the delay of the Second Edition; and I
have great pleasure in adding it in the following Supplement.]

SUPPLEMENT.

A Letter on the Apostolical Succession in the Church of Sweden, and the
Constitution of the said Church, by the Rev. G. W. Carlson, Chaplain to the
Swedish and Norwegian Embassy, and Pastor of the Swedish Church in
Princes Square. London, December 28, 1842.
Hon. and Rev. Sir,
Having lately perused a work of yours, called " A CoUection of Papers
connected with the Theological Movement of 1833," I found there, in a
chapter relating to the Church affairs of Sweden, so many typographical
errors and misstatements, that I considered myself bound to draw your atten
tion to this fact, as I am the only Swedish clergyman in England, and the
said errors and misstatements might otherwise have passed unnoticed. For
this purpose I inclosed in my letter to you the other day a list of errata ', in
' "Page 64, line 11 from the bottom, for Upsal read Upsala, and so wherever it
occurs. Page 65, line 15, for 1528 read 1531 ; line 18, for Upsalensis read Upsa-
liensis ; line 20, for Upsali read Upsalis ; line 21, for Caruti read Canuti ; line 22,
for Paulin Justin read Paulinum Justen ; and for Bothrido read Bothvido, uTid so
wherever he is mentioned; line 27, for Suno read Sunonis ; line 4 from the bottom,
for Lunden read Lund. Page 73, line 3, for Esu read Erik ; line 4, for Gustafs
Benzelsterna read Gustaf Benzelstjerna ; line 14, for Swedo read Sveo ; for dai read
Olai ; line 17, for Tillburga read Tillberga, and so elsewhere ; for Westennania read
Westmannia; line 23, for Wadsterna read Wadstena; line 24, /or Henrici Tidde
mann read Henricus Tideman ; line 31, for Steineman read Stjerneman; line 32,
for Swarti's read Swarfs ; line 37, for Summanvader read Sunnandvader, and so
elsewhere. Page 74, line 3, for Emkein read Ericksson, and so elsewhere ; line 12,
for 1525 read 1528; line 14, /or Stragnas rearf Strengnas, and so elsewhere -jfor Skyke
read Skytte ; line 23, /or Braske read Brask, and so elsewhere ; line 30,/or Abo read
Orebro ; line 5 from the bottom, for Petri Andreas Magnus read Petrus Andreae
Swart. Page 75, line 7, for Mans Janson read Mans Jonsson ; line 10,/or Harald
Manson read Magnus Haraldson. Page 76, line 24, for fourteen read twelve; line
25, dele Abo and Borgo; for Gottemburg read Gdtheborg ; line 26, /or Hernsesand
read Hernosand ;" line 32,/or two of these, Abo and Borgo, are now under thedomi-
nion of Russia, read Abo and Borgo in Finland, now under the dominion of Russia,
were formerly Episcopal sees of the Swedish Church. The sheet was struck off before
these reached me. As they are almost wholly errata in the spelling of proper names.

ON THE CHURCH IN SWEDEN. 119
order to give you an opportunity to have the said errors corrected in a second
edition of your work, which I heard was about to be published. Now I beg
leave to present you my best thanks and coinpUments for your highly
esteemed letter to me of the 12th inst., in which you very kindly acknow
ledge the receipt of the said list of errata, which I had taken the hberty of
transmitting to you, and in which you also ask me for some other informa
tion, respecting the present state of the Church of Sweden, requesting an
early answer, if possible. As I feel myself most anxious to give you any
assistance in my power, I hasten to send you the foUowing reply, at the
same time sohciting your kind indulgence for the imperfect manner in which
the same is given, for which I plead shortness of time and pressing official
duties, which I hope you will consider as a sufficient excuse. I think that
I shall best meet your wishes by observing the following plan in my present
letter, namely, in the first place to make some observations as regards the
above mentioned chapter relating to the Church affairs of Sweden, and after
having done this, to answer all your questions seriatim.
My first observation shaU be about the legitimacy of the Apostolical
Succession in Sweden, which is stated in your work, (p. 54.) "to be not
wholly free from doubt, but maintained with great probability among them
selves (the Swedes), and said to be recognised by the Romanists." On
entering upon this subject, I am glad to find that the Rev. Mr. Warter has
trodden the way before me, he having, after some investigation in the matter,
come to this conclusion ^ (p. 72.), that " upon the whole, there did not seem
sufficient reason for withdrawing the name of Sweden from the answer to
the 20th question in the Manual." However, I shall make some observa
tions of my own on this subject, by which I wiU endeavour to remove the
doubt about the legitimacy of the said succession in Sweden, which is still
entertained by some of the Clergy in England.
Upon the authority of Professor Fant, the Venerable President Dr. Routh
has questioned, whether the episcopal succession ceased with the first Arch
bishop of Sweden, or not, as the consecration of the second archbishop
should depend upon that of Bishop Bothvidus Sunonis, whose own conse
cration is nowhere mentioned. The only authority in this way to rely upon,
which I have in my possession for the present, is " Episcopascopia Svio-
gothica," by the well-known and learned Bishop Dr. Rhyzelius ; and it is
true, that the consecration of Bishop Bothvidus Sunonis is not mentioned
there, but this omission is of no consequence, so far as there are very few
bishops whose consecration is mentioned by Dr. Rhyzelius. I have no
I did not think it necessary to cancel the sheet Some of them are, perhaps, fanci
ful, as Upsal, generally speaking, obtains as much in English for the Swedish
Upsala, as Londres does in French for the Enghsh London ; and as Upsalensis is
the mode used in the King Gustavus' letter, it may be questioned whether it is not
as correct as Upsaliensis. But be that as it may, I desire to express my best thanks
to Mr. Carlson, for his kindness in calling my attention to errata which I had no
other means of correcting, having faithfully copied the papers sent to me : and also
for his information concerning the Church of Sweden, which will, I am sure, be
read with the greatest interest by very many in England. — Note by Mr. Perceval.
2 This is a mistake: these words are my own. — By the same.

120 ON THE CHURCH IN SWEDEN.
doubt, that I might be able to ascertain, whether the consecration of Both
vidus reaUy has taken place, if I had access to the archives in Sweden, where
this fact certainly can be traced ^. However, the probability of the case is
so strong, that it almost approaches to a certainty ; for it is by no means
likely, that Gustavus Wasa should have allowed any the least omission in
this matter, as he was very anxious to keep up the apostolical succession in
Sweden, which is to be seen from that single fact, that he proposed to the
Chapter of Westeras to elect Dr. Petrus Magni as Bishop of that Diocese,
which proposal being supported by the consent of all, the Pope was written
to on the subject. As soon as the letter arrived, the choice was confirmed
by the Pope, and the elected Bishop, who for a long time had resided in
Rome, being in particular favour at the court of the Pope, and serving him
as a chancellor, was ordained to his high office by a Cardinal. Dr. Rhyze
lius here truly observes (as it is translated in your work, p. 74.) : " it is
certainly said, and very credible, that the cautious King Gustaf Eriksson,
who had already in his thoughts the reformation of religion, did for this
cause desire to have the Bishop ordained in Rome, that he might have a
canonically-consecrated Bishop in the kingdom who could ordain others ;
and that the papistical should not, after our Church had separated from
them, be able to charge us with not having successionem apostolicam, or not
being canonical, or not having properly ordained Priests. That the king had
this on his mind may be inferred, and the inference is strengthened by what
afterwards took place ; for the king caused this Bishop, Peter Manson (lat.
Petrus Magni), who had been consecrated at Rome, not only, on the 5th of
Jan. 1528, to ordain and consecrate three Bishops, viz. M. Magnum Haraldi
to Skara, M. Magnum Sommar to Strengnas, and M. Martinum Skytte to
Abo, but also, in the year 1531, the Sunday before Festum Michaelis, in the
Grey Friars' Cloister, at Stockholm, M. Laurentium Petri Nericium as
Archbishop, to which office he had just before been regularly elected." Now,
Bishop Bothvidus Sunonis was appointed by King Gustavus in the year
1536, to the see of Strengnas; and I repeat, it is really not likely, that the
king should, after having shown such a strong disposition for keeping up
the apostolical succession in Sweden, have omitted to cause Bothvidus to be
consecrated by the Archbishop, who was, as it is stated above, in the year
1531, duly consecrated by Dr. Petrus Magni. As to the consecration of the
second Archbishop (p. 65), I can prove from Dr. Rhyzelii Epicoposcopia,
that M. Paulus Justen was, in the year 1540, ordained by Bishop Martinus
Skytte, who was consecrated in 1528, by Petrus Magni, as it is already
mentioned. As regards the other doubt of Dr. Routh, that Sweden was not episcopally
governed, because of there being Superintendents with episcopal authority,
I think this doubt will be easily removed by this simple fact, that for the
present no Superintendent is to be found in Sweden. In former times the
^ As the production of tliese records would set the question finally at rest, it is
much to be regretted that they have not already been given to the world ; and much
to be desired, that some member of the Swedish Church would even now bring
them to the light. — By the same.

ON THE CHURCH IN SWEDEN. 121
bishoprics of Sweden were few, and the territories of the same of course very
large. It was, therefore, necessary to have these bishoprics divided, in order
to get the ecclesiastical affairs weU managed, and the spiritual welfare of the
people taken care of. However, there being no funds for the appointment
of ne%v Bishops, this provisional course was adopted, to charge the Rector of
the best living in that part of the Diocese, which was to be separated, with
the inspection of the parishes in the surrounding territory, and this man was
called a Superintendent. Although it is occasionaUy mentioned that these
Superintendents ordained Priests, yet their authority was very different from
that of the Bishops, and I have never heard that they had any right to con
secrate Bishops, or that this ceremony was ever performed by a Superinten
dent. However, be this as it may, the following statement will certainly be
sufficient to remove aU doubt as to the Episcopal succession in Sweden, as
regards the office of the said Superintendents, namely, that this office was
merely provisional, that the Bishops of the old Dioceses remained in the
same state as before, that sufficient funds having been raised, the Super
intendents were immediately replaced by duly consecrated Bishops, and that,
at the present time, Sweden is in spiritual concerns governed by one Arch
bishop and eleven Bishops, the name and office of Superintendent being
totally aboUshed.
Finally, I must contradict a report in your work (p. 67.) which runs thus :
" I have heard that the same sermon is preached in every church by autho
rity, being printed from selections made from the compositions of the Clergy
from time to time." I feel myself almost ashamed to spend a word upon
this report, as I am really at a loss to conceive, how so learned a man as the
Bishop of Edinburgh could entertain even a shadow of suspicion, that the
report were true. It is mentioned only two lines above, that Sweden is in
doctrine Lutheran ; and every person, who has heard any thing of Dr.
Luther must know, that he would never have allowed so Popish a custom*,
as that of preaching old sermons, selected from former compositions of the
Clergy. The fact is, however, in a few words, that every clergyman in
Sweden, by virtue of law and usage, preaches every Sunday a sermon of his
own composition, and I have never heard anything to the contrary.
I shall now proceed to the questions, which you have put to me in your
letter, viz. .
1. What steps occur on the death of a Bishop, in supplying his place ?
The death of a Bishop having taken place, it is the duty of the Chapter of

* Mr. Carlson seems to forget that in the Church of England this, which he
styles a Popish custom, was enjoined by the Reformers in the case of the Homilies
which they provided, which the Articles, Rubrics, and Canons of the Church of Eng
land to this day contemplate as being still made use of for this purpose. It may be
questioned, whether the custom is not one which needs encouragement, rather than
discountenance ; whether the discourses of young curates in heavily burthened
parishes, which from the necessity of the case must be hastily written, and generally
drawn from comparatively slender stores, are likely to be as effectual to the edifica
tion of the people, as those of men of riper years and more experience, on which
more leisure, learning, and consideration have been brought to bear. — By the same.

122

ON THE CHURCH IN SWEDEN.

the Diocese to give a report of this event to the king, who will fix the day
on which the election of the new Bishop shall be held.
2. By whom is the Successor proposed ?
At the election of a new Bishop, no candidate is proposed by the king, nor
by any other patron.
3. By whom elected?
The Chapter of the Diocese having received the letter of the king, in
which the day is fixed for the election, a circular letter is issued by the
Chapter to all Archdeacons to say, that it has pleased his Majesty to appoint
a certain day for the election of a new Bishop of the Diocese, in consequence
of which, the Archdeacons are requested to make the necessary arrangements
for the said election, according to the Church law. The proceedings of the
election are as follows. The right to vote at this election is, by the Church
law, granted to : (1.) Lectores Gymnasii of the Diocese (Professors of the
College), in consequence of their being Members of the Chapter of the
Diocese ; (2.) All Pastores ecclesias (Rectors), and in case of vacancy, Pastoris
curam gerens; (3.) Every Comminister of the parish, except there being
more than one, when the eldest has the right of vote; (4.) The Pastor of a
regiment, who is stationed within the territory of the Diocese. The election
takes place at the Archdeacon's in every district, on the day fixed by the king,
as it is mentioned above. First a short service is held in the Church, after
which the Archdeacon and all the present voters proceed to the altar, and
take the following oath : "I, A. B., vow before God, that I wUl, without
respect to any person's favour and friendship, kindred or affinity, or even my
own advantage, nominate at the election of a Bishop of A. B. Diocese, such
men, within or without the Diocese, whom, to my best understanding, and
with a safe conscience, I consider and judge to be fit for this office, to be
faithful to his Majesty, my most gracious king and master, and to be just
and useful to the parishes of the said Diocese, not less than to the whole
country in general, and to be supporters of the true religion ; and I pray to
God to help me, so far as I will truly fulfil this my vow." Now the voters
return to the house of the Archdeacon, where each of them writes on a paper
the names of three persons whom he considers to be fit for that high situa
tion of Bishop, which being sealed or rolled up, he gives it to the Arch
deacon, who presides on this occasion. Every one having thus presented his
vote, the papers are opened and the votes cast up, the particulars of this
proceeding being at the same time taken down in a protocol. Should a voter
be prevented from coming in person, he might send his vote in writing, with
a copy of the above-mentioned oath, signed and sealed by himself ; and aU
the particulars of such a case are taken down in the protocol. Finally, the
protocol is read to all present, and having been confirmed and signed by
them, it is sent by the Archdeacon to the Chapter of the Diocese. A similar
election is held on the same day in the Chapter. When all the protocols are
come to hand at the Chapter, they are opened in the presence of at least four
members of the said Chapter, and all the votes having been cast up, those
three persons who have got the greatest nmnber of votes are put on nomi
nation for the king. In case of paria vota, the nomination is decided by
drawing of lots. The election of an Archbishop is so far different from that

ON THE CHURCH IN SWEDEN. 123
of a Bishop, that the votes are given " curiatim " over all the kingdom, the
voting curiae being as foUows, viz. the Chapters of the twelve Dioceses,
Consistorium Urbicum of Stockholm, Consistorium Academicum of Upsala,
and the Clergy of the Diocese of Upsala, the vote of the latter body being
equivalent to that of three Chapters, making in all seventeen votes, according
to which the majority is decided. For the rest, there is no difference between
the election and appointment of an Archbishop and a Bishop.
4. By whom is the election confirmed? What share has the Crown in the
affair ?
The election of the Bishop having thus taken place, a report to that effect
is drawn up by the Chapter, and sent to the Ecclesiastical department at
Stockholm, and also a memorandum, containing the merits of the said
candidates. The mmister of the Ecclesiastical department lays these docu
ments before the king in his couneU, who is bound by the fundamental laws
of the country, to appoint one of these three persons to be Bishop of the
vacant see *.
5. What power of rejection by the Archbishop and Bishops ?
Such a power does not exist in Sweden, as the king is the head of the
Church, to whom alone the appointment of an Archbishop and a Bishop
belongs, according to what is stated above.
' This custom, that on the vacancy of a bishopric, the clergy of some order or
another should recommend more than one person, out of whom the people, or
the Crown, acting in their behalf, should fix upon one, has obtained in various
times and places. In the ancient Gallican Church, it was ruled at the Council of
Aries (A.D. 452), that the Bishops should nominate three, and the clergy and
people choose one out of the three. In the ancient Spanish Church it was decreed,
at the Council of Barcelona (A.D. 409), that the clergy and people should nominate
three, and the Metropolitan and Bishops cast lots which of the three should be ap
pointed. In the Russian Church at the present day, the holy governing Synod
selects two or three (for I have seen it variously stated), and the emperor deter
mines which of these shall succeed. In the notes to Mouravieff's History of the
Church of Russia, translated by Rev. R. W. Blackmore, and edited by a friendly
hand at Oxford, the foUowing statement occurs : " It is stated on good authority, that
the present emperor never interferes with the election of Bishops ; that the Synod
elect three, whomsoever they choose ; and that he generally consults the Synod
also, through the high-procurator, which of the names offered should be preferred."
In the reign of James I., a simUar custom obtained in the Church of Scotland;
and Bishop Guthrie remarks, that during the time it was observed not a single bad
appointment took place : and he ascribes all the evils which befel the Church there,
and the monarchy, in the succeeding reign, to the departure from this custom. As
such a custom secures all the liberty that can be reasonably desired on the part of
the Church, and all the prerogative that the most absolute sovereign in Europe is
content to claim ; and as it enables the Crown to benefit by the freer deliberations
of its high Ecclesiastical council, instead of tying Church and Crown both to the
wilfulness or caprice of the Premier for the time being, it may well be recom
mended to the faithful advisers of the English monarchy, to consider whether some
modification of this plan may not be adopted here, not only with safety, but with
manifest contentment and advantage, alike to the Crown, the Clergy, and the
Church at large. — By the same.

124

ON THE CHURCH IN SWEDEN.

6. Where are the Consecrations usually held?
It is ordered in the Church law, that the consecration shall take place in
the cathedral, but nothing further. Usually the appointed Bishop goes to
Upsala, the seat of the Archbishop, where the consecration is held accord
ingly ; but when the Archbishop is residing at Stockholm during the Diet,
or for some other official duties, the consecration is held there in one of the
principal churches. It has even occurred, though rarely, that the Archbishop
himself has gone to the seat of the appointed Bishop, in order to consecrate
him in the cathedral of the Diocese.
7. Where are the Consecrations registered ?
To this question I cannot give an exact answer, as nothing is mentioned
in the Church law on this point. However, I believe the usage to be, that
the registering of the consecration, when performed at Upsala and Stock
holm, is made in the diary of the Chapter of Upsala ; and, when performed
in any of the other cathedrals, both in the said diary of the Chapter of
Upsala, and in that of the Diocese, where the consecration takes place.
8. What is the form of Consecration ?
The consecration is to be held in the cathedral on a Sunday (unless some
legal and urgent cause should make another arrangement necessary), when
the usual service is over, a publication of this solemn act, and prayer, having
been made during the service from the pulpit : the ceremony begins with
singing of a psalm, during which the procession goes to the altar in the
following order, viz. first, two priests in their official dresses, carrying the
pall (pallium), in which the new Bishop is to be dressed ; second, the Bishop
who is going to be consecrated ; third, the Archbishop ; fourth, assistentes,
being either bishops or members of the Chapter *. The Archbishop and his
assistentes proceed within the altar, the former taking his place in the middle,
and the latter on each side of him ; and the new Bishop remains out of the
altar, opposite the Archbishop. The psalm being finished, the Archbishop
holds his discourse, after which he reads the prayer according to the ritual.
When this is over, the clerk of the Chapter reads the patent of the king, by
which the new Bishop is appointed to the vacant see ; and then the Arch
bishop says to the Bishop, " as you are caUed to the bishopric of A. B.
Diocese, and now are come to the altar of the Lord, in order to be conse
crated to the said office, therefore hear with attention, and keep in your
heart, the precious doctrines which now shall be read to you from the word
of God." Then the assistentes, one after the other, read some verses from
the Holy Scripture, which usually are the foUowing, viz. Matt, xxviii.
18—20 ; Tit. i. 7—9 ; 1 Tim. vi. 11, 12 ; 1 Tim. v. 21, 22 ; Acts xx. 28 ;
1 Pet. V. 2 — 4; Luke xii. 37, 38, &c. The Archbishop then reads the ad
monition to the new Bishop, according to the ritual ; after which, the latter
pronounces the Apostolical Creed, and the Archbishop having prayed to
God, that the Bishop may keep this creed to his last, and encourage others
^ From this it should seem, that the ancient canonical requisition of the Catholic
Church, that a Bisliop should be consecrated by three Bishops, is not regarded in
Sweden. Instead of tlie " threefold cord," the single thread seems to be adopted
with indifference. — By the same.

ON THE CHURCH IN SWEDEN. 125
to keep it, puts to him the following questions, viz.— Q. WiU you declare,
that you are wUling to accept the important office of Bishop of ^. B. Diocese,
and to fulfil the duties of the same ?— A. Yes. Q. Will you engage yourself
to devote aU your mental and bodily strength to the due performance of the
said office ?— A. Yes. Q. WUl you engage yourself to take care, that the
doctrine of reconcihation is preached, according to the word of God, unto
wisdom, righteousness, sanctification, and redemption ?— A. Yes. Q. WiU
you engage yourself, by the grace of God, to set an example to others in
integrity and virtue ?— A Yes. Q. WiU you engage yourself with the
utmost vigilance to avert every evU, and to jiromote what is good, useful, and
proper? — A. Yes. Now the Archbishop says, "You acknowledge your
duties accordingly. You have declared, that it is your earnest intention to
fulfil the same. May you now confirm this by your official oath." The
Bishop puts his hand on the Bible, taking his oath, according to the Church
law, which being done, the Archbishop deUvers to him his insignia, saying ;
" May God Almighty strengthen and help you to fulfil aU this ! According
to that commission, which, in God's name, by his congregation' is given to
me for this business, 1 deliver to you his Majesty's appointment, and at the
same time the bishopric of ^ . B. Diocese ; and I put now on your breast this
emblem of Jesus Christ ^ to be a perpetual remembrance, that you shall preach
his precious doctrine of reconciliation, and holily keep the same ; and I also
dehver to you this staff, as a sign of your right, and a remembrance of your
duty, to guide and govern that flock, which is now committed to your care,
and I do this in the name of God, Father, Son, and the Holy Ghost. May
the Lord let it be to your own eternal salvation, and those who are com
mitted to you ! We will to this end pray to God, from whom every good
gift and every perfect gift cometh, when we now all of us join together in that
prayer, which our dear Saviour himself has taught us ?" The Archbishop and
his assistentes now take the pall, and fix it upon the new Bishop, when they
^ According to that commission, which, in God's name, by Ms congregation is given to
me. This is a remarkable sentence. Taken as it stands, it amounts to an avowal
in the high places of the Church of Sweden, of that principle of Congregationalism,
which the Independents in England, during their palmy days under Cromwell,
sought to establish by the falsification of the sacred Scripture ; changing the saying
of the Apostles, " Look ye out some men of honest report, full of the Holy Ghost
and wisdom, whom we may appoint over this business," into " whom ye may appoint."
It is to be hoped that the sentence is not intended in the mouth of the Arch
bishop of Upsala, to convey the sense which it bears to our ears. Not by the con
gregation, but by Jesus Christ, was the commission given to the Apostles : not by
the congregation, but by the Apostles, was the commission conveyed to the Bishops
and other ministers of the Church, as is plain from the passage in the Acts above
cited, and St. Paul's Epistle to Timothy ; " given thee by the imposition of my
hands." Not by the congregation, but by the Bishops, has it since been handed
down in the congregation. Our twenty-third English article carefully avoids the
error which apparently is asserted in Sweden. I repeat the hope that it is only in
appearance. — By the same.
' A golden cross, with a golden chain round the collar, which is always worn by
every Bishop, both in his official duties, and in society. — By the Rev. G. W. Carlson.

126 ON THE CHURCH IN SWEDEN.
put their hands upon his head, the Archbishop praying : " Our Father which
art in heaven," &c. The Archbishop also puts the mitre on the head of the
new Bishop, after which he reads a prayer, and closes the act by reading the
prayer of God's blessing to the consecrated Bishop, viz. " The Lord bless
thee and keep thee ; the Lord make His face shine upon thee, and be gracious
unto thee ; the Lord lift up His countenance upon thee, and give thee an
eternal peace, in the name of God the Father, Son, and Holy!Ghost. Amen."
The act being thus concluded, a psalm is sung, during which the procession
returns in the same order to the vestry.
9. Can you at all tell me how far back the Registers of Consecration in
Sweden extend, and whether lists have been or can be made out of the names
of the Bishops, and dates of their appointments in the several sees, from the
beginning of the l5th Century ?
As a proof that such lists can be made out, not only so far back as the
16th century, but even almost from the beginning of Christianity in Sweden,
I enclose a list of all the Archbishops of Sweden, from the first appointed to
the present Archbishop, with the year of their appointment, and that of their
resignation or death. If I had sufficient time, I should be able to send
you a similar list for every diocese in Sweden. I have not taken down
separately the year of the consecration of the Archbishops, as almost aU
of them have previously been Bishops, and a second consecration is con
sidered by the Church-law, in such a case, to be unnecessary. As regards
the consecration of the Bishops, it usually faUs on the same year as that of
their appointment, it being highly necessary for the spiritual welfare of the
congregations belonging to the Diocese to have the new Bishop consecrated
as soon as possible, as, according to the Church-law, there are some duties
(ex. gr. ordination of Priests) which cannot be performed but by a duly
consecrated Bishop.
10. What power of legislation and jurisdiction in causes ecclesiastical and
spiritual has been preserved by the Constitution of Sweden to the Bishop '¦" and
Clergy ? Have they separate synods for making or revising canons, if occasion
require it ? Or do they vote as a separate estate in the general Legisla
ture ?
The Legislature of Sweden consists of four separate estates, viz. — the
Nobility, the Clergy, the Citizens, and the Peasants. AU the Bishops and
Pastor Primarius of Stockholm are, by virtue of their offices, members of the
Clergy at the Diet, which is held every five years ; the other members of the
Clergy, being in all fifty-seven, are delegates elected from amongst the
Rectors in every Diocese, chosen by their brother-Rectors, and paid by them
during their stay at the Diet. As it would occupy too much space to enlarge
upon this subject, which is rather complicated, it is sufficient for the present
to state, that the Clergy possess a fourth part of the legislative power in all
matters, both spiritual and temporal. The principal ecclesiastical causes,
which are brought before the Diet, are alterations in the Church-law, new
° My question was Bishops and Clergy ; but as Mr. Carlson's answer sufficiently
served for both, it did not seem necessary to trouble him again. — Note by Mr.
Perceval.

ON THE CHURCH IN SWEDEN. 127
enactments relating to the Church, and in particular such questions, where
money from the treasury is wanted.
Synods are held in every Diocese, at the pleasure of the Bishop, and they
last three days. The Synod is highly important for the welfare of the
Church, and the idea of the same can be considered under the foUowing
heads, viz. — 1. To promote learning and literature amongst the Clergy. For
this purpose " Disputationes Theologicae et Orationes " are held every day
during the Synod, in the Latin Language, and the junior members of the
Clergy are examined in theological matters by the Vice Prseses of the Synod.
Each day commences by a service in the cathedral. The officiating members
of the Synod, who are previously appointed by the Bishop, are one Prseses,
one Vice Prjeses, three Respondentes, three Opponentes, three Concionatores,
and one Orator. 2. To promote good order and uniformity, as regards the
whole Church Administration within the Diocese. To this end the present
state of every parish is carefully examined, according to the previous reports
of the archdeacons, and the personal statements of the members of the
Synod, particularly relating to the religious instruction of the people in
general. Alterations and improvements in such things which need not to
be brought before the Diet, are considered, and adopted or rejected after
plurima vota. 3. For the decision of divers secular and pecuniary affairs,
which exclusively belong to the Diocese ; as, for instance, how to pay the
Delegates at the Diet, how to classify the livings, how to maintain widows
and orphans of the Clergy, and so on. The Bishop presides at these delibera
tions, and he closes the Synod by delivering his charge to the Clergy.
1 1 . Have they their own Courts, and what are the stages of appeal ?
The Ecclesiastical Courts in Sweden are the Chapters of the Dioceses.
Every question concerning the Church and the Clergy, in their ministerial
capacity, must be brought before the Chapter, and decided there, in the first
instance. The Bishop presides in the Chapter ; he is entitled to two votes in
some cases, and in every question the casting vote belongs to him. The other
members are the Dean (who presides, in the absence of the Bishop), and six
or seven Lectores at the Gymnasium (Professors of the College) of the
Diocese, of whom at least three are clergymen endowed with prebends.
As regards the stages of appeal, they are the foUowing. 1 . Direct to the King,
in the ecclesiastical department, in cases relating to nominations and appoint
ments to ecclesiastical livings, refused ordination, matrimonial matters, ques
tions of discipline, &c. 2. To one of the three superior courts of justice
(Hof Ratter) at Stockholm, Jonkoping, and Christianstadt, in cases relating
to deposing and suspending of clergymen, &c., from which courts one may
appeal to the Supreme Court (Hogsta Domstolen) at Stockholm, where the
judgments are delivered in the name of the King, from which no appeal
exists. 3. To the CoUegium Caraerarium (Kammar-CoUegium, one of the
administrative boards at Stockholm) in cases relating to the glebes of the
Clergy, &c., from the decision of which one might appeal to the King, in the
home department. 4. To that board (Kammar Ratten) where all accounts
relating to the revenues of the Crown are revised, in cases concerning those
pubhc funds which are under the care and inspection of the Chapters, &c.,
from which there is appeal to the King, in the home department.

128

ARCHBISHOPS OF SWEDEN.

Having thus fulfilled my task, I beg to assure you of the high esteem with
which I ever will remain. Honourable and Reverend Sir,
Your most faithful Servant,
G. W. Carlson.

ARCHBISHOPS OF SWEDEN.
Date of
Appoint- Date of
ment. Death.
1. Stephanus,  Archbp. 1164.. 1185.
2. Johannes,  „ 1185. .1187.
3. Petrus,  „ 1188. .1197.
4. Olavus  „ 1198. .1200.
5. Valerius,  „ 1207.. 1220.
6. Olavus,  „ 1221.1234.
7. Zarlerius,  „ 1236. .1255.
8. Laurentius,  „ 1256. .1267.
9. Folko,  „ 1267.. 1276. rafter having,
10. Jacobus IsraeUs,  „ 1276. . 1286, < 1281, volunta-
Lrily resigned.
11. Johannes Adolphi,  „ 1281. . 1290, {^J°havingre-
12. Magnus Bosson,  „ 1285. .1289.
13. Johannes,  „ 1290.. 1291.
14. Nicolaus Allonis,  „ 1292. . 1305.
15. Nicolaus KoetiUi,  „ 1305. .1314.
16. Olavus Sapiens,  „ 1314.. 1332.
17. Petrus Philippi,  „ 1332. .1341.
18. Hemmingus Laurentii,  „ 1341. .1351.
19. Petrus Tyrgilli,  „ 1351. . 1366.
20. Birgerus Gregorii,  ,, 1366. .1383.
21. Henricus Caroli,  „ 1383.. 1408. /'having been
22. Johannes Jerechini  , 1409 . . 1432X h^™°piace'^°in
tl421.
23. Johannes Haquini,  „ 1421.. 1431.
24. Olavus Laurentii  „ 1432. . 1438.
25. Nicolaus Ragvaldi,  „ 1438. . 1448.
26. Johannes Benedicti,  „ 1448. . 1468. rafter having
27. Jacobus Ulphonis  , 1469. . 1522, < voluntarily
(.resig. 1514.
{having, from
political cir
cumstances,
left Sweden
in 1521.

ARCHBISHOPS OF SWEDEN.

129

Date of
Appoint- Date of
ment. Death.

29. Johannes Magni  Archbp. 1524. . 1544,<

'also having
left Sweden,
for the same
reason.

PROTESTANT ARCHBISHOPS.
30. Laurentius Petri Nericius,  Archbp. 1531. . 1573.
31. Laurentius Petri Gothus,  „ 1574. . 1579.
32. Andreas Laurentii Bothniensis, .. . ,, 1583.. 1591.

33. Abrahamus Andrese Angermannus,

34. Nicolaus Olavi Bothniensis,  „ 1599.
35. Olavus Martini,  „ 1602.
36. Petrus Kenicius Bothniensis,  „ 1609.,
37. Laurentius Paulinus Gothus,  „ 1637.
38. Johannes Canuti Lenaeus, . ...^^>^. „ 1647.
39. Laurentius Stigzelius,  ,, 1670.
40. Johannes Bazius,  ,, 1677-
41. Olavus Svebilius,  „ 1681.
42. Ericus Benzelius,  „ 1700.
43. Haquinus Spegel,  „ 1711.
44. Matthias Steuchius,  „ 1714.
45. Johannes Steuchius,  „ 1730.
46. Ericus Benzelius,  -. . . . „ 1742.
47. Jacobus Benzehus,  ,, 1744.
48. Henricus Benzelius,  „ 1747.
49. Samuel TroiUus,  „ 1758.
50. Magnus Olavi Beronius,  „ 1764.
51. Carl Fredrick Menander,  „ 1775.
52. Uno von Troil,  „ 1786,
53. Jacob Axelsson Lindblodm,  „ 1805.
54. Carl von RosensteLn,  .....— .. „ 1819.
55. Johan Olof WaUin,  „ 1837.
56. Carl Fredrick of Wingard,. .^..... „ 1839,

rhaving been
, -„„ , ^„» J removed from
1593.. 1607,<^ his place in
Ll599.
. 1600.
.1609.
. 1636.
. 1647.
.1669.
.1676.
.1681.
. 1700.
. 1709.
.1714.
. 1730.
. 1742.
. 1743.
.1747-
. 1758.
.1764.
. 1775.
. 1786.
,.1803. . 1819.
. 1836.
.1839.
the present Archbishop
of Sweden.

THE END.

LONDON :
GILBERT AND RIVINGTON, PRINTERS,
ST. JOHN'S SQUARE.

By tlie same Author.

A CHRISTIAN PEACE-OFFERING.
Rivingtons.

The ROMAN SCHISM, ILLUSTRATED from the RECORDS of the
CATHOLIC CHURCH.
Leslie. III.
The ORIGINAL SERVICES for the STATE HOLIDAYS, with
DOCUMENTS relating thereto.
Leslie.

SERMONS, preached chiefly at the CHAPEL ROYAL, ST. JAMES'S.
Leslie.

An APOLOGY for the DOCTRINE of APOSTOLICAL SUCCESSION,
with an APPENDIX on the ENGLISH ORDERS.
Second Edition. Rivingtons.

The CHURCHMAN'S MANUAL ; or, QUESTIONS and ANSWERS on
the CHURCH ; PROTESTANT and ROMISH DISSENTERS ;
and SOCINIANS.
Eighth Edition. Rivingtons.

A LETTER to the REV. CHARLES ELRINGTON, D.D. Regius
Professor of Divinity in the University of Dublin, on SUBSCRIPTION
to the XXXIX ARTICLES.
Rivingtons.

3 9002 08561 9972