The history of the Romeward movement in the Church of England, 1833-1864

Front matter

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Preface

Many books have been written on the Oxford Movement, but this is, so far as I am aware, the first attempt to write its History from the standpoint of an Evangelical Churchman. It will be admitted by all that there is room for a distinctly Protestant, just as much as for a Ritualistic or High Church, record of events which have transformed the outward appearance of a considerable portion of the Church of England during the past sixty-seven years. I have © not undertaken this task unasked, nor without a sense of the difficulty to deal with such an important subject in anything like an adequate manner. But I have ~ honestly tried to do my best, and no man can do more’ than that. As to how far I have succeeded, or failed, _ others are better able to judge than I am. Although an Evangelical Churchman, I have certainly tried to deal with my theme in no narrow-minded manner. | claim to be as broad as the Church of England, nor would I banish from her ranks any of her loyal sons, though they may disagree with me on minor matters. I believe that I have written nothing but that which will meet with the approbation of old-fashioned High Churchmen and Broad Churchmen, as well as of those vi PREFACE _ who glory in being termed Evangelical Churchmen. And certainly I have set down nothing in malice. I would not willingly misrepresent my opponents; my desire is only to tell the truth about them. It is human to err, yet I have done my best to be accurate. Full references are given for every statement in this work, and nothing is brought forward without ample proof. I am not afraid to have my assertions tested by the original documents. I claim that not more than one alleged fact has been refuted in my last book, Lhe Secret EHustory of the Oxford Movement, though — the Ritualists in every part of the British Empire have attacked it fiercely again and again during the © past three years. Whether I shall be as fortunate this time remains to be seen.

And I have tried to write in moderate language, even about very immoderate and highly censurable ~ conduct. There is much recorded in the following pages which would justify stronger language than I have applied to it; but I prefer that my readers shall judge the Romeward Movement in the Church of England by facts rather than by adjectives of abuse and insult. I cannot, of course, expect to please the | Ritualists ; indeed, I think it possible that they will be even more angry with this book than with its prede- — cessor, for, in some respects, the facts here recorded are more damaging to their cause than those revealed in the Secret History. The exposures, herein contained, of the conduct of not a few of the leaders of

PREFACE Been iit the Oxford Movement will be unpleasant reading for = their followers, as well as for those loyal Churchmen who love honest, straightforward conduct, and hate all crooked ways and double-dealing. It is a sad, though true, story I have to relate. Yet these are days when the truth, however unpleasant, needs to be told without fear or favour, and in the plainest terms.

No candid person who reads this book can fail to see that the destination of the Oxford Movement from its very birth has been Rome. The evidence is too abundant and clear to leave room for doubt. For

-.. Corporate Reunion with Rome Newman (in his

- Anglican days), Froude, Keble, and, above alba Dr: Pusey, laboured and prayed. They did not wish to go to Rome as individuals. They wished to take the whole Church of England, with all her Cathedrals and Parish Churches, and her vast wealth, with them—a present worthy of the Pope’s acceptance, and on conditions easy for him to accept. Nothing less than this would satisfy them, and nothing less than this will satisfy the leaders of the Ritualists of the present day. But before they can succeed the Protestantism of the Church must be destroyed, and the work God did for us in the sixteenth century, _ through the Protestant Martyrs and Reformers, must be undone. How they hope to accomplish this, and - the tactics necessary for such a cause, are revealed in these pages. It is an attack not merely on the viii . PREFACE

Protestantism of the Church of England, but of the whole nation also, with which we have to deal. What affects the National Church must, indirectly at least, affect Free Churchmen also. They have cause to dread the Romeward Movement; while the Church of Rome has cause to view it with unbounded joy. It is Aer work that the Ritualists are doing, and if it is allowed to go on unhindered we may expect ere long that the forces of Rome and of the Romanisers will join hands, with a view to destroying our National Protestantism by political weapons. And, therefore, it is that I rejoice to see the formation of an organisation like the Imperial Protestant Federation, in which some twenty-seven organisations have united, on strictly Evangelical lines, to defend Reformation principles against the attacks of Romanists and Romanisers, quite apart from ordinary views of Church polity and party politics. I believe that, with God's blessing, this Federation has a great future before it, in the Colonies as well as in the mother country. While Ritualists are looking to the Church of Rome for unity, let true Protestants seek unity with their brethren who hold the Evangelical faith. It was so at the time of the Reformation. Cranmer, Ridley, Latimer, Jewel, and all the learned English Reformers sought brotherly sympathy and help from their Protestant brethren on the Continent, even though they did not accept an Episcopal form of Church government. Their brotherly letters one to

"PREFACE ix - another may be read in the publications of the Parker Society, and in the historical works of Burnet and Strype. | :

I have only been able to bring this History down

- to the year 1864. If God shall spare my life I may complete it at a future date. It is not a repetition of my Secret History, but an entirely distinct work, covering different ground, though here and there I - have been compelled, in a few instances only, to touch upon subjects already referred to. The book is issued with thankfulness to God for the wide circulation throughout the British Empire of my former work, and with an earnest prayer that He may graciously use this volume to open still more widely the eyes of the British nation to the many dangers which surround it from the labours of a gigantic army within the gates, whose dearest ambition it is to bring us back to the spiritual darkness of the Dark Ages, to the rule of priestcraft, and to the intolerable bondage of the Papacy. But, ‘We are not of the night, nor of the darkness. Therefore let us not sleep, as do others; but let us watch and be sober” (1 Thess. © 5,6). |

Lonpon, October 30, 1900.

Chapter I Page

The Reformation and Justification by Faith—The Evangelical Party represents the Reformers — Evangelicals and Puritans — The Evangelical Revival—What It did for the Church and Nation —Testimony of Canon Liddon, Mr. Gladstone, Dean Church, Lord Selborne, and Mr. Lecky—The Oxford Movement not a supplement to the Evangelical Revival—The two Movements were antagonistic— The Rule of Faith—The Founder of the Oxford Movement — Its real object-—- Was Newman ever an Evangelical ?—Newman’s early life—Blanco White’s warning— What Newman thought of the Reformation in 1833 . E Seek

Chapter II

The Birth of the Oxford Movement—Newman and Froude’s Interview with Wiseman at Rome—Its deep impression on Wiseman’s mind — His bright expectations from it — Was the Tractarian Movement born in Oxford or Rome ?—Keble’s sermon on WVational Afostasy—He denounces the State and exalts the Church—Archbishop Sumner on Foreign Protestant Non- Episcopal Pastors—The Tractarians on Church and State— Generally favourable to entire separation—Dr. Arnold’s Przmciples of Church Reform—Its good and objectionable features— _ Newman wants to “ make a row in the world ””—The Conference at Hadleigh-_The Association of Friends of the Church—lIts plans of work—Efforts to win Evangelical Churchmen—“ The seeds of revolution planted”—They wished to bring back the principles of Laud—Clerical and Lay addresses to the Arch- : bishop of Canterbury—The 7vacts for the Times—Their Romeward tendency—Newman called a “ Papist”—Names of the writers of the Zvacts for the Times— Dr. Pusey joins the Movement—Fasting—Roman Catholic opinion of the Zracts— Exalting the priesthood—Dr. Arnold’s faithful warning. FS

Chapter III

The first “outbreak of Tractism”—Dr. Hampden’s case—Newman | on Subscription to the Articles—He was “not a great friend to them”—Hampden appointed Regius Professor of Divinity—

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CONTENTS

Agitation against his appointment—Lord Melbourne's letter to Pusey—Newman’s //ucidations—Stanley’s opinion of them— Dr. Wilberforce and Hampden—Lord Selborne and Dean Church’s testimony as to Hampden’s views—The real cause of opposition was Hampden’s Protestantism—Proof of his Protestantism—Extracts from his writings—Vote of want of confidence by Convocation—Hampden’s Letter to the Archbishop of Canterbury—Mr. Macmullen’s case—Hampden appointed Bishop of Hereford—Protest of thirteen Bishops—Lord John Russell’s reply—Archdeacon Hare defends Hampden—A Prosecution commenced—Organised by Pusey, Keble, Marriott, and Mozley—Wilberforce’s eleven questions for Hampden— His answer—The Bishop withdraws his Letters of Request— Pusey’s bitter disappointment—Tractarian anxiety to prosecute their opponents—Bishop Phillpotts denounces the Episcopal Veto—Protests by the Dean of Hereford—Hampden elected Bishop by the Chapter of Hereford—Protest in Bow Church—- An exciting scene—Consecration of Dr. Hampden—The new Bishop’s sympathisers—Addresses of confidence

Chapter IV

Pusey’s early Protestantism—Extracts from his Historical Enguiry—His Theological Society—“ The young Monks ”-—The Library of the Fathers—-My. Bickersteth approves of the Library —Lord Selborne on the Fathers—Richard Hurrell Froude— His influence on Newman—His admiration of Rome, and dislike of the Reformation—Newman’s early love of Rome— His mind “essentially Jesuitical”—Froude’s Remaims—Extracts from the Remains, showing his Romanising principles—Professor Faussett’s University sermon against the Tractarians— The Rev. Peter Maurice’s Popery in Oxford-—Dr. Pusey insults Mr. Maurice—Newman’s reply to Faussett—Dr. Hook’s Cail to Union-—Bishop of Oxford’s Visitation Charge—The Oxford

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Martyrs’ Memorial—Pusey thinks it “unkind to the Church of —

Rome”—Keble thinks Cranmer a Heretic—“ Cranmer burnt well ”—Tractarian opposition to the Memorial—-The inscription on the Oxford Martyrs’ Memorial

CHAPTER V Newman in 1839—Influenced by an article in the Dublin Review

Remarkable acknowledgments—Corporate Reunion with Rome —Preparing the way for Rome—The Pastor of Antwerp— Breakfasts with Newman and his friends—Startling and treasonable advice given him—Pusey writes on Zendencies to Romanism—He pleads for peace in the Church—Dr. M‘Crie

CONTENTS Xili

y PAGE on the cry for peace—Prayers for the Dead—Breeks v. Woolfrey—West v. Shuttleworth—Egerton v. All of Rode— Moresby Faculty Case—Dr. Pusey begins to hear Confessions in 1838— In 1846 he goes to Confession for the first time—His Protestant notes in the Works of Tertullian—Wiseman hopes the Tractarians will “succeed in their work”—-He realises the Roman tendency of their teaching—Extracts from the Zracts for the Times—Margaret Chapel as a centre of Tractarianism—Mr. Serjeant Bellasis—Oakeley claims the right to “hold all Roman doctrine”—He is prosecuted by the Bishop of London His licence revoked—Pusey defends Oakeley—Says the judgment against him has no moral force—Pusey says he believes in Purgatory and Invocation of Saints—Thinks England and Rome “not irreconcilably at variance”—Oakeley secedes to

Chapter VI

Tract XC.—List of Pamphlets on Z7vact XC.—Newman’s object in writing the 7yact—-Extracts from it—Rejoicings at Oscott— The letter of the Four Tutors—Dr. Arnold’s opinion of the Tract—Declaration by the Heads of Houses—Interesting letter from one of the Four Tutors—Newman’s Letter to Dr. Jelf— Wiseman’s attitude towards the advanced Tractarians—Ward’s traitorous letter to the Umivers—-An English Catholic’s letter to Newman—Wiseman’s reply to Newman—Mr. Ambrose Lisle Phillipps’ letter—The Bishop of Oxford’s difficulties—His correspondence with Pusey and Newman—The 7vacts for the Times discontinued—Newman’s Letter to the Bishop of Oxford —Newman withdraws his “dirty words” against Rome—His reasons for doing so—The Rev. William George Ward—Thinks the Reformers guilty of rebellion and perjury—Mr. Percival’s defence of the Zvacts for the Times—Keble’s defence of Tract XC.—His opinion on Canonical Obedience to the Bishops— Pusey’s defence of 7vact XC.—Manning’s dislike for 7vact XC. —Bricknell’s /udgment of the Bishops upon Tractarian T Lee —What the Bishops said against 7ract XC. : . 147

Chapter VII

Mr. Golightly’s letters to the Stawdard—His serious charges against Ward and Bloxam—Palmer of Magdalen anathematises Protestantism—Startling revelations—Mr. Ambrose Phillipps de Lisle—A secret Papal emissary to the Oxford Romanisers—De Lisle intimate with and trusted by the Oxford leaders—Newman’s Correspondence with De Lisle—De Lisle hopes to introduce some foreign Theologians to his Oxford friends—He

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CONTENTS promises to be “prudent and reserved ”—Bloxam’s fear of

PAGE publicity—De Lisle’s extraordinary letter’ to his wife—The

Oxford men wish “to come to an understanding with the Pope at once”—Their proposals to be sent to the Pope—The Fathers of Charity—A startling suggestion—Cordial meetings at Oxford between the Tractarians and Romanists—Negotiations with >

Wiseman and Rome—Wiseman visits Oxford—Has an interview with Newman—Wiseman writes to Rome for secret instruction and guidance—He desires to become “the organ of intercourse” between Rome and Oxford—A secret conspiracy—De Lisle’s letter to Lord Shrewsbury—It is necessary “to blind” the Low Church party—“ Throwing dust in the eyes of Low Churchmen ”—“ Unpleasant disclosures” in the papers—“ A holy reserve ”—Ward’s double-dealing—Remains in the Church of England “to bring many towards Rome”— The ultimate aim “submission to Rome”

CHAPTER VIII The Jerusalem Bishopric—Chevalier Bunsen’s mission to England

—Puseyite opposition—Hope - Scott’s objections—Dr. Hook supports the Bishopric—His description of the Romanisers— Pusey’s Letter to the Archbishop of Canterbury—Lord Ashley’s letter to Pusey—Mr. Gladstone supports the Bishopric—Newman and the Jerusalem Bishopric—He thinks it “atrocious” and “ hideous ”—His Protest—Contest for Professorship of Poetry—Isaac Williams and (Reserve in Communicating Reltgious Knowledge—Extracts from his writings—Mr. Garbett, the Protestant candidate—Samuel Wilberforce on the contest —He denounces the Romanisers—Success of the Protestant candidate—Secessions to Rome—The Rev. F. W. Faber—His visit to the Continent—His Sights and Thoughts tn Foreign

Churches—How he deceived the public—The Rev. William Goode—His Protestant works—His Case as /¢ Is—His Divine Rule of Faith and Practice—Bishop Bagot’s Visitation Charge —Mr. Goode answers it—The Parker Society : :

Chapter IX

. Pusey’s sermon on Zhe Holy Eucharist—Denounced to the

Vice - Chancellor—The Six Doctors—Their opinion of the sermon—Private negotiations with Pusey—Pusey suspended for two years—His protest—Dr. Hawkins’ explanatory letter —Proposed friendly prosecution—Lord Camoys on Pusey’s sermon—Curious Clerical Libel Case—An extraordinary Clerical Brawling Case—Protests against Puseyism—The Luglish Churchman started by the Puseyites—Newman’s progress

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CONTENTS ‘ XV

. PAGE Romeward— He resigns St. Mary’s and-retires to Littlemore— Archdeacon Wilberforce on “the insane love for Rome”— Palmers WVarrative of Events—Pusey issues “adapted” Roman Catholic books of devotion—Newman tells him they will “ pro-

mote the cause of the Church of Rome ”—Hook thinks “ they will make men Infidels”—Extracts from these books—What Pius IX. said about Dr. Pusey—Bishop Blomfield on the effect of adapted Roman books—Puseyites advocate Ecclesiastical Prosecutions of Protestant clergy—The Bishop of Exeter and the Surplice in the Pulpit—Legality of the Black Gown in the Pulpit—Ward’s /deal of a Christian Church—Puseyite attack on Dr. Symons—Defeated—Attempt to prosecute the Rev. James Garbett—Failure—Stone Altars and Credence Tables—/auwt/- kener v. Litchfield—Judgment of the Court of Arches—The Cambridge Camden Society—Denounced by the Rev. F. Close. 226

CHAPTER: X

Pusey thinks that God is “drawing” Newman to Rome—Pusey refuses to write against the Church of Rome—Newman secedes to Rome—Father Dominic’s narrative of Newman’s reception— Pusey on the secession—Newman goes to see the Pope—When and where was Newman ordained a Roman Catholic? Some noteworthy circumstances—St. Saviour’s, Leeds—Founded by Dr. Pusey—He insists on an Altar—The distinction between an Altar and a Table—Dr. Hook’s anxiety—Dr. Wilberforce appointed Bishop of Oxford—Pusey tries to secure his goodwill for Puseyism—He fails—Pusey’s desire for Union with Rome— His subtle tactics with his penitents—Hook believes Pusey is under the influence of the Jesuits—The Exeter Surplice Riots— Debate in the House of Lords—More Puseyite exhortations to prosecute Evangelical clergy—An extraordinary case in Salisbury Diocese—Zxtempore prayers in a Schoolroom ‘“‘a gross scandal ”—The case of the Rev. James Shore—Pusey’s Sermon on The Entire Absolution of the Penitent—Extracts from the Sermon—Pusey goes to Confession for the first time—The effect of Pusey’s Confessional work on his penitents—Testimony of Dean Boyle—-Clerical Retreats . : : ; . 256

Chapter XI

Trouble at St. Saviour’s, Leeds— Secessions to Rome — Hook’s vigorous attack on Pusey—“ It is mere Jesuitism”—‘“‘A semi- Papal colony”—Hook hopes all the Romanisers will go to Rome —Bishop Phillpotts prosecutes a Puseyite clergyman — The Cross on a Communion Table—The present state of the law on b

XVi - CONTENTS

PAGE this point—Reducing the distance to Rome—Sackville College, East Grinstead—The Rev. J. M. Neale inhibited—/7eeland v. Neale—The Gorham Case—Judgment of the Court of Arches— Judgment of the Judicial Committee of Privy Council—Puseyite Protest against the judgment—Dr. Pusey and Keble wish to prosecute Gorham for heresy—Bishop Phillpotts threatens to excommunicate the Archbishop of Canterbury—The Exeter Synod—The case of the Rev. T. W. Allies—His extraordinary and disloyal conduct—His visit to Rome—The Pope tells him that Pusey has “ prepared the way for Catholicism’”—What Mr. Allies told the Pope—Allies secedes to Rome—Correspondence with Pusey on Auricular Confession—Startling charges against Pusey—“In fear and trembling on their knees before you”— “The rules of the Church of Rome are your rules”—How the Oxford Movement helped Rome—Wilberforce calls Pusey “a decoy bird” for the Papal net—He says that he is “doing the work of a Roman Confessor”—The Papal Aggression—Lord John Russell’s Durham Letter—Bishop Blomfield on the Romeward Movement—St. Paul’s, Knightsbridge—St. Barnabas’, Pimlico—Riots in St. Barnabas’ Church—Resignation of the Rev. W. J. E. Bennett—St. Saviour’s, Leeds—Traitorous resolutions of twelve clergymen—A Confessional inquiry by the Bishop— The Clergy defend questioning women on the Seventh Commandment . : ; ; é : ; : : 3 SOR

Chapter XII

The Bristol Church Union—Pusey objects to a protest against Rome—Archbishop Tait on the Church Discipline Act—The Judicial Committee of Privy Council—Lay Address to the Queen —Her Majesty’s action in response—Lay Address to the Archbishop of Canterbury—The appeal to the Bishops—An Episcopal Manifesto—A Clerical and Lay Declaration in support of the Gorham judgment—The Confessional at Plymouth—. Revival and reform of Convocation— Prosecution of Archdeacon Denison—The power and privileges of examining chaplains— The Archbishop’s Commission of Inquiry—The Archbishop’s judgment at Bath—How the Archdeacon evaded punishment— Pusey hoists the flag of rebellion—-The protest against the Bath judgment—The Society of the Holy Cross—The Association for the Promotion of the Unity of Christendom—Startling revelations as to its early history—Secret negotiations with Rome—De Lisle’s secret letter to Cardinal Barnabo —— The Cardinal’s answer—Newman consulted by De Lisle—The conspirators meet in London—Their secret, traitorous, and treacherous message to the Pope—The case of Westerton v. se Sue epick

—-A Ritualistic rebel . ; ; : ‘2.326

CONTENTS XVi1

CHAPTER XIII ete. PAGE The Convent Case at Lewes—Charges against the Rev. J. M. Neale

—Riot at Lewes at the burial of a Sister of Mercy—Bishop of Chichester’s letters to Mr. Scobell and the Mother Superior— The Bishop withdraws his patronage from St. Margaret’s, East Grinstead—Threatening the Bishop—Mr. Neale’s pamphlet— His underhand conduct—Confession on the sly—The Case of the Rev. Alfred Poole—His licence withdrawn—His admissions —Remarkable assertions at a Communicants’ Meeting—Mr. Poole appeals to the Archbishop of Canterbury—His judgment The Lavington Case—Romanising books—Theological Colleges —Attack upon Cuddesdon College—Mr. Golightly’s Facts and Documents Showing the Alarming State a the Diocese aD Ca es —An exciting controversy . ; 4 : - 363,

Chapter XIV

The St. George’s in the East Riots—The Rev. Bryan King—The Rev. Hugh Allen—The attitude of the Bishop of London—The Rector resigns—Church of England Protection Society—Formation of the English Church Union—Its early delight in Ecclesiastical Prosecutions—Opposes Prayer Book Revision “at present ”—Dr. Littledale advocates ‘‘ Catholic Revision ”— He is “bowed down” with grief, shame, and indignation— Expulsion of Protestant clergymen aimed at—-Preaching in Theatres “a profane and degrading practice”—The Union attempts to prosecute Evangelical clergymen— The Union praises the Bishop of Salisbury for prosecuting Dr. Williams— The Union demands the prosecution and deprivation of the Evangelical Bishop Waldegrave—The E.C.U. demands a cheap and easy way to prosecute Archbishops, Bishops, and clergy— Tries to prosecute foreign Protestant Pastors—The Church Review says the Union was established to “enforce the law”— It declares that “to silence the teaching of heresy is the plain duty of the Church’s Governors”—Dr. Pusey prosecutes Professor Jowett—Pusey says that “prosecution is not persecution”—The Church Review praises prosecutors as men of “moral courage”— The President of the E.C.U. promises obedience to the Courts of Judicature. : EE tye - 405

RE eS Th xi ire Mien Ww ay UL Una by eT eo |

THE HISTORY OF THE

~ROMEWARD MOVEMENT IN THE CHURCH OF ENGLAND

1833-1864

Chapter I

The Reformation and Justification by Faith—The Evangelical Party represents the Reformers — Evangelicals and Puritans—The Evangelical Revival—What It did for the Church and Nation—Testimony of Canon Liddon, Mr. Gladstone, Dean Church, Lord Selborne, and Mr. Lecky—The Oxford Movement not a supplement to the Evangelical Revival— The two Movements were antagonistic—The Rule of Faith—The Founder of the Oxford Movement— Its real object—Was Newman ever an Evangelical ?—Newman’s early life—Blanco White’s warning—What Newman thought of the Reformation in 1833.

AT the Protestant Reformation there was one truth which, perhaps, more than any other, came before the world with all the freshness and power of a new revelation from God. It had been revealed to man fifteen hundred years before in the New Testament, but there it had remained buried during the Dark Ages, unheard of and unknown to those to whom the Bible was a closed book. Men learnt, in the sixteenth century, with joyful surprise, that it was possible to obtain absolution of their sins, and an entrance to Heaven, without the assistance of any Sacrificing Priest, and without the aid of a Father Confessor. They learnt that it was the blessed privilege of even the vilest and most sinful to go for pardon direct to the Saviour of mankind, to approach direct to the Mercy Seat, without money and without price, and without any priestly intervention or aid, ‘At the very root of the Reforma- A tion changes,” said the Bishop of Winchester, in his Visitation Charge, in 1899, “lay the principle of the direct access of the individual soul to God, without human intervention of any kind, a principle which destroys the whole theory upo’: which the Roman Confessional had built its power.”* This doctrine was embodied by our Reformers in the Book of Homilies, in which we are taught, as to the application of the merits of Christ to our souls :—“ Herein thou needest no other man’s help, no other sacrifice or Oblation, no Sacrificing Priest, no Mass, no means estab- ‘ lished by man’s invention.” ?

The acceptance of this grand and glorious truth made our Reformers free men. It was the death-knell of priestcraft, and the grave of Sacerdotalism. The cry of “No priest between the sinner and his Saviour,” soon led to the further cry of “No Pope between the Englishman and his Sovereign.” The rule of the priest was intolerable for men who were no longer spiritual slaves, and submission to Papal Supremacy became an impossibility for free-born Englishmen. Round this great truth, this doctrine of Justification by Faith only, centred the whole battle of the Reformation. Everything else, however important in itself, was of comparatively little moment. Here we have the real heart and soul of the Reformation Movement ; this is the centre from which its pulsations vibrate, and from which its life-blood flows. Those who preach it are alone the true descendants of those to whom, under God, we owe the English Reformation of the sixteenth century. It is quite a mistake to suppose that the Evangelical party is new in the Reformed Church of England. The Reformers, with scarcely a solitary exception, held Evangelical doctrines, while their Protestantism was far more extreme than anything heard from Protestant platforms in the present day. A study of their writings, as reprinted by the Parker Society nearly sixty years since, affords ample evidence of their hatred of Sacerdotalism. Evangelical Churchmen do not represent

1 The Times, October 2, 1899. * Homily Concerning the Sacrament, Part I.

EVANGELICALS AND PURITANS 3 now the Puritan party of the reign of Elizabeth, who were bitterly opposed to the Episcopal form of Church government, while Evangelical Churchmen were its warm friends. The Churchmen who fought against the Elizabethan Puritans held Evangelical views. All other parties within the Church date their birth from long after the Reformation.

Canon Overton, a member of the English Church Union, proves conclusively how great was the difference between Evangelical Churchmen and Puritans.

“The typical Puritan,” he says, “was gloomy and austere; the typical Evangelical was bright and genial. The Puritan would not be kept within the pale of the National Church; the Evangelical would not be kept out of it. The Puritan was dissatisfied with our Liturgy, our ceremonies, our vestments, and our hierarchy; the Evangelical was perfectly contented with them. If Puritanism was the more fruitful in theological literature, Evangelicalism was infinitely more fruitful in works of piety and benevolence; there was hardly a single missionary or philanthropic scheme of the day which was not either originated or warmly taken up by the Evangelical party. The Puritans were frequently in antagonism with ‘the powers that be,’ the Evangelicals never; no amount of ill-treatment could put them out of love with our constitution in both Church and State.” }

The Evangelical Movement of the latter half of the eighteenth and the early part of the nineteenth centuries was a Revival and not a Birth. It did great things for England and England’s Church, as even those who have been its keenest critics have admitted. The testimony of _Canon Liddon, the intimate friend and biographer of Dr. Pusey is, on this subject, important. He writes :—

In its earlier days the Evangelical Movement was mainly if not exclusively interested in maintaining a certain body of positive truth. The great doctrines which alone make ‘repentance towards God and faith towards our Lord Jesus Christ’ seriously possible were its constant theme. The world to come, with its boundless issues of life and death, the infinite value of the one Atonement, the regenerating, purifying, guiding action of God the Holy Spirit in respect of

1 Overton’s Anglish Church in the Eighteenth Century, chap. iii.

the Christian soul, were preached to our grandfathers with a force and earnestness which are beyond controversy. The deepest and most fervid religion in England during the first three decades of this century was that of the Evangelicals ; and, to the last day of his life, Pusey retained that ‘love of the Evangelicals’ to which he often adverted, and which was roused by their efforts to make religion a living power in a cold and gloomy age.” }

- We thus learn that the Evangelicals were chiefly engaged on the most important subjects affecting the glory of God and the salvation of human souls, and that, under God, to them it is mainly due that true religion was revived as ‘‘a living power in a cold and gloomy age.” What higher praise could be offered to any Church party than this, which comes from one of the warmest friends of the Oxford Movement? I may now be permitted to cite the opinion of Mr. Gladstone, who, in his essay on “The Evangelical Movement,” which first appeared in the British Quarterly Review for July 1879, pointed out what he conceived to be many serious defects in its system. Yet even he was constrained to admit that, “though Evangelicalism as a system may have been eminently narrow and inconsequent, it was born to do a noble work, and that the men to whom the work was committed, were men worthy of this high election.”? Mr. H. O, Wakeman, an active supporter of the Ritualists, admits that, ‘“ During the latter part of the eighteenth century the Evangelical party were the salt of the Church of England.” ®

Two more High Churchmen I will quote before I pass on. The testimony of the first of these proves that the Evangelical Revival was powerful in the interests of philanthropy, and did not forget the interests of the body while engaged chiefly in looking after the eternal welfare of immortal souls. The late Dean Church had many supposed faults to point out in the Evangelical Movement when he wrote his historical sketch of The Oxford Movement, but he acknowledged that

‘Evangelical religion had not been unfruitful, especially in

1 Liddon’s Life of Dr. Pusey, vol. i. p. 255- 2 Gladstone’s Gleanings of Past Years, vol. vii. p. 236. 3 Wakeman’s History of the Church of England, p. 452, 6th edition.

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LORD SELBORNE ON THE EVANGELICALS 5 public results. It had led Howard and Elizabeth Fry to assail the brutalities of the prisons. It led Clarkson and Wilberforce to overthrow the slave trade, and ultimately slavery itself. It had created great Missionary Societies. It had given motive and impetus to countless philanthropic schemes.” 4

In this Dean Church was of one mind with the Evangelical Lord Shaftesbury, who with truth declared :— -“T am satisfied that most of the great philanthropic movements of the century have sprung from” the Evangelicals.?

The testimony of the late Earl of Selborne, at one time Lord Chancellor of England, a decided High Churchman, though not a Ritualist, is important. He says :—

* Next to the home influence which surrounded me, none contributed more to preserve the balance of my mind than that of the excellent representatives of ‘Evangelical’ opinion, with whom I had been brought into contact. There were many things in that system, particularly the Calvinistic tenets held by the most powerful of its teachers, with which I never agreed ; and it always seemed to me defective, as leaving too much out of sight the organic side of Christianity. But in its spirituality, in its constant presentation of Christ and His work as the foundation of faith and practice, and in its reverence for the Scriptures, I thought it set an example which all might have done well to follow.” ®