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THE SECRET HISTORY

OF

THE OXFORD MOVEMENT

THE SECRET HISTORY

OF

THE OXFORD MOVEMENT

BY

WALTER WALSH

^JEW PREFACE CONTAINING A REPLY TO CRITICS
SIXTH EDITION. FORTY-SECOND THOUSAND
ALL RIGHTS RESERVED

LONDON
SWAN SONNENSCHEIN & CO., Ltd.
PATERNOSTER SQUARE, E.C.
1899

PREFACE TO THE FIFTH EDITION.
THE Church Times, in its issues of September 9th,
16th, and 23rd, 1898, devoted a considerable portion
of its space to a criticism of this book, and has now
reprinted these articles as a pamphlet of thirty-two pages.
It is generally understood that this is the recognised reply of
the Ritualistic party, and therefore it has been thought well
that I should answer it in these pages.
I freely admit, at the outset, that if personal insult,
libels, and vituperation could kill a book, The Secret History
of the Oxford Movement could not survive the attack of
The Church Times. But I venture to submit that the thinking
men and women of England view with natural distrust
a cause which cannot exist without descending to tactics of
this kind. They require something more than outbursts of
anger, and an exhibition of vexation and annoyance, to
convince them that my book cannot be relied on. The
Public care little or nothing as to what my personal views
may be. What they want to know is, — Did the Tractarians
and Ritualists really utter the words cited in the book, and

VI PREFACE.
did they do the deeds therein attributed to them ? They
will judge according to evidence, and not according to the
opinions either of the author or of The Church Times.
It may be well to give some specimens of the insult and
abuse heaped on my head by my critic. Here are a few
extracts: " The incident provokes more than one question
about the ' honourable and straightforward ' mode in which
Mr. Walsh obtained the private papers of gentlemen who
intended them to remain private" — implying, of course,
that I obtained them by dishonourable and crooked methods.
There is, I freely admit, no doubt whatever that these
gentlemen " intended " their papers " to remain private " ;
and their anger arises from the fact that they are now
published in the light of day. Men who work in the dark
always hate the light. Again, it is affirmed that I am
" either a fool, writing of things which he does not under
stand, or a knave, trying to gull a still more ignorant
public." It would have been wiser for The Church Times
to prove me either a " fool " or a " knave," than to thus libel
me in its columns. It also affirms that in my book I have
inserted " something out of the purloined papers of the
Society of the Holy Cross." To charge a man with using
stolen property, without producing a scrap of evidence
in support of the accusation, is an offence which is held in
abhorrence by all upright men, no matter what their religion
may be. Yet one more Church Times libel I must quote
before I pass on. It affirms that " the perusal of his book

PREFACE. Vll
' is rather like peering over the shoulder of a man who is
reading a stolen letter."
Now all this is simply an unworthy attempt to blacken the
character of a man whose book it has failed to refute. There
is not one word of truth in these discreditable accusations,
and no one is more convinced of their falsehood than
The Church Times itself, for — be not too much startled, my
reader, when I tell you — that paper has, within the past
twelve-months, given me, on these very points, a character
for honesty, fairness, and honour, of which, for a time at
least, I was exceedingly proud, since I thought I had fairly
done my best to earn it. According to The Church Times,
of September, 1898, I must be a kind of sneaking villain ;
yet in the opinion of the same paper, of January 21st, 1898,
page 63, I was fully entitled to the following testimonial
(the italics are mine) : —
"In The Church Intelligencer, for January, there appeared
considerable extracts from what seem to be the private papers of the
Society [of the Holy Cross]. It was well known that Mr. W. Walsh
had the same laudable object in view as Mr. Miller, and had for
a long time been trying in a fair and honest way to obtain some of
the Society's papers for publication. Mr. Walsh is a fair and open
opponent, and we regret that he has been less successful than his
rival." After reading the above unsolicited testimonial to my
fairness and honesty, I am afraid that my readers will think
that the editor of The Church Times has a very bad, or at
least a very convenient, memory. The desperate necessities

Vlll PREFACE.
of the Ritualistic cause, owing to the wide circulation of
my book, seem to have led my reviewer into the dangerous
paths of inconsistency and libel. His conduct, at any rate,
furnishes loyal Churchmen with one more illustration of
the very tactics exposed in my book. I do not think
it will tend to raise the Romanizers in the estimation of
straightforward Englishmen. And here I may remark that
this is not the first time that The Church Times has noticed
my book. It reviewed it with all the honours of leaded
type — though now it says it " did not think it worth powder
and shot " — in its issue of December 3rd, 1897, pp. 663, 664.
It then adopted the line of ridiculing the book, but it ended
its review by giving me, in all seriousness, the following
testimonial : —
" Whatever we may think of his book, we cannot but respect
Mr. Walsh. In honourable contrast to most of our latter-day
Tappertits, he has regard to the decencies of controversy, and we
could wish his pen enlisted in a better cause.'7
What, may I ask, has happened since December 3rd, 1897,
that has led The Church Times to alter its estimation of
my personal character? Then I was worthy of honour
and respect. Now it declares that " Mr. Walsh has
queer notions of honour." I have stated that my copy ot
The Priest in Absolution cost £6. 6s, and my critic asserts that
" None but a dirty-minded man, bent on misusing the book
would buy it at such a price." Evidently the desire is to
produce the impression that I have written a dirty and

PREFACE. IX
indecent book, , like The Priest in Absolution itself. But
I appeal to my readers, against such an unworthy insinuation.
They know that I have not written one word which could not
be read without a blush by the purest minded man or
woman that ever breathed. What, I again ask, has
happened since December, 1897, to induce this change of
front ? Is it not the desire, somehow or other, to get out
of a most unpleasant difficulty ? " If we cannot answer
his book, we can at least throw mud at the author," is a
statement which would accurately describe the new attitude
•of The Church Times.
The great object of The Church Times is to persuade the
public that, after all, there are no such things as secret
-societies within the Church of England, excepting, perhaps,
the Order of Corporate Reunion. But in order to succeed in
its task it has to resort to misrepresentation. If it cannot
succeed in blackening the character of a Protestant, it may
at least hope for success in white-washing the men who work
in the dark to destroy the Protestantism of the Church and
Nation. It might just as well try to persuade sensible men
that there is nothing which bats and owls love more than
the noonday sun, and that they hate to be seen prowling
about at night. If ever there was an ecclesiastical society
which deserved to be termed secret, as I have amply proved,
it is the Society or the Holy Cross. But according to my
critic it is only
¦" A private Society of English clergymen who meet together for the

X PREFACE.
conduct of their own private affairs. We cannot imagine anything
more detestable, more utterly opposed to gentlemanly feeling, than to<
pry into the doings of such a Society."
I have no doubt that the Clan-na-Gael, Fenians, and-
Invincibles would say the same thing about any person
who revealed their secret doings to the British Government.
But, after all, here comes in the question, Is it truth
ful to describe the S. S. C. as merely a body of clergymen
" who meet together for the conduct of their private affairs " ?'
I have shown, by clear and indisputable evidence which
The Church Times has not dared to attempt to refute, that
they meet together to secretly discuss public affairs. Again,.
if there be no secrecy in the societies named, how is it that
The Church Times is unable — so it says — to test my quota
tions by the original documents ? " Many of his statements,"
it declares, " are by their very nature unverifiable. ' I have
given,' he says, ' full references and proofs for everything.'
But references to inaccessible documents are useless."'
"The greater part of Mr. Walsh's history is, therefore,.
unverifiable " ; and consequently it leaves "the greater part"
of this book untouched by its criticisms. In reply to all
these excuses for inability, it may suffice to state that the
admissions of The Church Times supply me with an unexpected
additional proof of the secret nature of these Ritualistic
societies. Their documents must indeed be secret, when
the leading champion of the Ritualistic party is not allowed
the use of them for the purpose of crushing The Secret History

PREFACE. XI
of the Oxford Movement. As to these secret and tell-tale
documents, my opponent, not having anything better to say,
discreditably insinuates that I may have forged some of them !
" Even," it shamelessly asks, " if Mr. Walsh should produce
them, who is to say whether they really are what they purport
to be ? " The question implies a libel on my character, but
passing that by, the answer is obvious. I profess, for
instance, to quote speeches made at secret Synods of the
Society of the Holy Cross, and I give the dates on which
they were held, and the pages of the documents from which
I take my extracts. Let the authorities of the Society of
the Holy Cross be applied to, and asked to produce their
copies of the reports of the Synods in question. I am pre
pared to produce mine, and then let some outside authority
judge between us. This, I venture to suggest, is . a more
manly and Christian way of settling a dispute than that of
inflicting a back-handed and cowardly stab on a man's
character. The Church Times pleads that the Society of the Holy
Cross is not a secret society, because it has issued a paper
on " The Nature and Objects of the Society," and also-
an "Address to Catholics." "As soon," it says, "as the
members felt their inner life strong enough for the strain
they launched forth into publicity ; they took the most
public occasion possible to make themselves known." The
documents referred to were circulated first in the year 1867.
Yet ten years later, in 1877, at a monthly Chapter of the

Xll PREFACE.

Society of the Holy Cross, the Rev. Nathaniel Dawes, now
Bishop of Rockhampton, complained that " Our weakness
hitherto had been our secrecy; " and the Rev. Joseph Newton
Smith, founder of the Society, boasted that " our secrecy
had been a protection to us." And even as late as the
May, 1881, Synod, the Rev. William Crouch affirmed that
" he thought the secrecy of the Society's doings a mistake "
(see infra, pp. 125, 126, 64). The published documents
referred to above were only bait to catch fish. The
fish cannot judge from the bait the reception which
awaits it when landed by the fisherman. That is
a secret only made known to the fish when hauled on
shore. Those documents were not, after all, scattered
abroad indiscriminately, and those who read them gained
thereby no adequate knowledge of the secret policy of
the Society of the Holy Cross. If the Society of the
Holy Cross is not secret, why are such efforts made to
keep its documents from the light of day ? Is it not
because it has "loved darkness rather than light "? " For
every one that doeth evil hateth the light, neither cometh
to the light, lest his deeds should be reproved " (Margin,
"discovered," John iii. 20).
I notice that The Church Times admits that there is a
Secret History of the Oxford Movement. " The Oxford
Movement," it reluctantly confesses, " undoubtedly has its
secret history. ... It is interesting to calculate how much
of it is locked up in the muniment room at Hawarden.

PREFACE. Xlll
A great part of this secret history will, by degrees, he
revealed." My fault seems to be that I have revealed it too
soon to suit the convenience of the Ritualists, and that
I have revealed too much of it for their comfort. Indeed,
my opponent evidently approves of the secrecy of the
Tractarians, when it assures its readers that " A little
more of the old secrecy of the Tractarians would not
harm us."
, On the subject of "Reserve" and "Economy," The Church
Times seems to think that the Tractarians were anything
but wise, though it by no means censures their teaching.
The early Tractarians were, it asserts, " unfortunate in
many of their expressions," and " were singularly incapable
of, judging the effect upon their contemporaries of what
they might say." But, after all, it boasts that " the
Tractarians freely published their theory of ' Reserve ' ;
they taught it openly as the solemn duty of all who were
engaged in communicating religious knowledge." I have
never denied that the Tractarians published their doctrine
of " Reserve " openly ; what I have asserted, and still
assert, and have fully proved in the following pages, is that
they practised it in secret, and that the theory led in many
instances to double-dealing, evasions, and deceptions, such
as were utterly inconsistent with Christian ideas of truth
fulness and straightforward dealing.
In the course of its attack The Church Times makes one or
two admissions about The Priest in Absolution which are

XIV PREFACE.
worth remembering. It carefully abstains from uttering -
one word of censure of that book, which the late Archbishop
of Canterbury (Dr. Tait) denounced as "a disgrace to the
community" ; but it frankly admits, and apparently glories in
the disgraceful fact, that " the book deals, of course, with
filth ", and it pleads in excuse that " a book of moral theology' '
must, therefore, deal with certain disgusting subjects." If
the book deals with "filthy" and " disgusting" subjects, it ,1
is only in order that the Father Confessors who read it
may subsequently deal with these loathsome subjects in the
Confessional. These acknowledgments of The Church Times
reveal the character of the Ritualistic Confessional in its
true light. It is a place where, at the will and discretion of
the Father Confessor, certain " filthy " and " disgusting "
¦subjects are talked about, often by persons of opposite
•sexes. It is pleaded by my critic that The Priest in A bsolution
" exactly resembles a medical work on pathology."
I imagine that the overwhelming majority of medical men
will resent the comparison as a gross insult on an honour
able profession. There is nothing secret in medical books.
They may be bought by anybody in the open daylight ;
while of The Priest in Absolution it was said, by Canon
Rhodes Bristow — then a member of the S. S. C. — that " If
the book were published it would be prosecuted as an
obscene book" (infra, p. 136). Yes; and unfortunately,
there is reason to fear that it is " an obscene book," which
has frequently led to "obscene" talk between the Father

PREFACE. XV
Confessor and his penitent. Herein lies its condemnation
in the minds of all right-thinking men and women.
As to the semi-secret Confraternity of the Blessed
Sacrament, The Church Times has the unblushing audacity
to declare that it "offends Mr. Walsh by praying in secret " !
There is not a line in my book to justify such an assertion.
What I complained of was that its semi-secrecy was used
for the purpose of propagating, with greater safety, doctrines
and practices which are unlawful within the Church of
England. My critic denies that the monthly Intercession
Paper of the C. B. S. is secret in any sense. Then why did
the Superior General advise that the back numbers should
be " destroyed," to prevent outsiders reading them ? The
Rev. James Hodgson, formerly Superior of the Bloxham
Ward ofthe C.B.S., was of an opinion different from that of
The Church Times. He wrote to the Ritualistic Church Review,
July 5th, 1873, p. 400 — " Why are they [Intercession Papers
of C. B. S.J marked ' Confidential ' ? Does not this imply
secrecy ? Undoubtedly."
But it is pleaded that there cannot be any secrecy in the
C. B. S. because its " annual meetings and services are
advertised in the public press." There would, of course, be
nothing secret in those " meetings " if the general public
were invited to attend them ; but that is the very thing
which the authorities of the C. B. S. do not want. They
cannot legally keep the public out from their Requiem
Masses in Church, yet no one is allowed to be present af

XVI PREFACE.
the annual meetings except those who can produce the medal
showing that they are members. The secrecy of the C. B. S.
is also shown in the fact that it never prints the names of
its lay members, and although the names of its Priests-
Associate are printed every year, care is taken that, no
Protestant Churchman shall see a copy of the list. Spme
of the Priests-Associate refuse to allow their names to be
printed even in this secretly circulated list, for fear lest
they should be found out. Is there no secrecy in all this ?
The information which I have given about Ritualistic
Sisterhoods may, The Church Times, thinks, be, "largely
bogus," though it fails to produce any evidence in proof of
its suggestion. It declares that a Convent is "essentially
a private house," and that therefore outsiders have no right
to take notice of what goes on within its walls. This was
the plea put forward some years since by the keepers of
"private" lunatic asylums, but the Legislature paid no
attention to the plea. The English public insisted on having
such "private houses" placed under public inspection, and
I have no doubt that ere long they will insist on a similar
inspection of the " private houses " termed Convents. The
plea of privacy did not avail for Convents at the time of the
Reformation, and I do not see why it should avail now.
The Church Times is discreetly silent about the private burial
grounds in some of these Ritualistic Convents. Is it afraid
that some day an awakened and indignant British public
will close them for ever, as ought to have been the case long

PREFACE. XVII
ago? After all, Convents are no more "private houses"
than are the factories in which women are employed, and they
ought to be as fully open to Government inspection. Those
who have read what has already taken place in Ritualistic
Convents, as revealed in the unrefuted books of Miss
Margaret Goodman, Miss Cusack, " Maude," and " Sister
Mary Agnes," will be the first to laugh the plea of privilege
to scorn. But if The Church Times cannot refute the
damaging exposures of these ladies, it can at least insult
the ladies themselves. To insult honourable ladies is not
generally considered manly conduct. It terms them " these
wretched women " ! It declares : " we cannot control our
indignation " — merely because I have quoted a book printed
for the use of the St. Margaret's, East Grinstead, Sisterhood.
I freely admit that it does not " control its indignation."
From the beginning of its criticism to the end its indignation
runs away with its reason. There is nothing which so
rouses the " indignation " of secret plotters as to be found
out. I did not base my charge of secrecy against Ritualistic
Sisterhoods merely on the ground of a Blue Book, which
might be bought and sold by anybody, but on docu
mentary evidence which The Church Times has not dared
to refute.
In an appendix to my book, I give a lengthy collection of
extracts from what I expressly term the "published writings"
(p. 373) of the Ritualists, as distinguished from their secret
writings which are largely cited in the body of the book.

XVHI PREFACE.
This is the way in which The Church Times comments on
this collection of extracts : —
" Most of them are plain statements of Christian doctrine ; some
of them are in very bad taste; some we dislike intensely; some would
be almost universally repudiated by our friends. But of all alike
we ask, Where is the secrecy ? Where is the plot ? Where the
conspiracy ? Wise or foolish, they are all published utterances . . .
But these things were not done in a comer. They were done with
ferocious publicity. We are grateful to Mr. Walsh for collecting the
evidence ; he saves us so much trouble ; his own pages pulverize his
theory of secrecy and conspiracy."
If I had tried to prove the secrecy of the Oxford
Movement from this collection of extracts, the comment of
The Church Times would have been very much to the point.
But I have done nothing of the kind. They are placed in
the appendix for the express purpose of separating them from
the secret history. They were inserted " for reference."
The evidence of secrecy is contained in what The Church
Times terms "the greater part of Mr. Walsh's history," and
which it has not even attempted to refute.
It is a significant fact that out of nearly twelve columns
given to an " examination " of my book The Church Times
devotes only about two and a half columns to an attempt to
disprove my accuracy. At the commencement of its tenth
column only does it set itself seriously to work to prove me
inaccurate on matters of fact. It begins that tenth column
(September 23rd, p 830) with the remarkable acknowledg
ment : "We have, so far, assumed that Mr. Walsh's

PREFACE. XIX
information is accurate." If so, nine columns of its space
were either wasted, or simply used for the purpose of personal
insult and libellous statements which it is quite unable to
substantiate. At last, then, The Church Times commences work which, if
well done, would help the cause of my opponents more than
any amount of mere bluster. " We can," it states, " take
certain of its [Secret History'] statements which concern
matters of public knowledge, and see how they will stand
the test of inquiry." Here, at long last, we come to
fair and proper criticism, as to which no author has a right
to complain. As a matter of fact I court criticism of this
kind. If anyone can prove that, on matters of fact, I have
misrepresented my opponents, I shall be grateful to him for
pointing out my mistakes.
I need hardly add that my critic places in the forefront of
its " examination " the very worst (supposed) blunders that it
can possibly produce against me. They are exactly seven in
number, and are of so unimportant a character that were
I to plead guilty of error in every instance they would not
affect my general trustworthiness. Even historians of the
highest esteem with the public are found to be occasionally
inaccurate on minor points ; but that does not induce their
readers to be so foolish as to throw away their books, as
though they were produced by conscious liars. My own book
extends to over 400 pages. I have, in compiling it, received
not the slightest assistance from anyone. The wonder to
B 2

XX PREFACE.
me is, that, although I took the utmost possible pains to
be accurate, The Church Times can only produce seven
unimportant instances in which it assumes that I am
historically wrong. But it assumes too much.
(i) I plead guilty to being inaccurate as to one charge
alone, and that an inaccuracy which injures nobody, and is
so trifling that it amuses me to find The Church Times making
such a great mountain out of its little mole hill. It is
connected with the visits of Lord Halifax, " Father Puller,"
and the Rev. T. A. Lacey, to Rome, with reference to the
recognition of Anglican Orders by the Church of Rome. It
is admitted by those who know the facts of the case that
each of these three gentlemen went to Rome on the same
errand, and had a common object ; and that the travelling
expenses of the two last named were paid by the English
Church Union. In the annual report of the E. C. U. for 1897,
page 17, occurs the following item of expenditure, under the
heading of " Reunion Expenses " : " Expenses at Rome of
Revs. Father Puller andT.A. Lacey, £145. 15s yd." Where
then does my inaccuracy came in ? I wrote (page 356) :
" There went with Lord Halifax to Rome two members of
the English Church Union." It seems that, after all, they
did not go "with " Lord Halifax, but a few months later onl
I frankly acknowledge that my chronology was in this
instance inaccurate. But who, I may well ask, is injured by
it ? Is " Father Puller," or Mr. Lacey, or Lord Halifax, or
the English Church Union, or anybody else, the worse for

PREFACE. XXI
this inaccuracy ? In connection with these visits I quote
a certain outrageously Romanizing document which
Mr. Lacey, when at Rome, circulated amongst the
Cardinals there, a translation of which appeared in the
Roman Catholic Tablet, November 7th, 1896, and I add this
comment : " Probably Mr. Lacey never dreamt that such
a document would ever see the light of day in England."
In reply to this The Church Times asserts it saw "copies of
this document in the Reading Room of the Shrewsbury
Church Congress," in October, 1896. I can only state that
I was present at the Shrewsbury Church Congress, that
I attended the Reading Room several times every day
during the Congress, and that I never saw a single copy of
the document in question. Then, I have said, with reference
to the visits of these three gentlemen to Rome, that " A
¦verbatim report of their interviews with the Pope would be
interesting reading." It now appears that only one out of
the three had an interview with the Pope, and that was Lord
Halifax. So, in my next edition, I will alter " their "
into'" his."
Having thus pleaded guilty to an error on the subject of
these visits to Rome, I may as well say at once that I am
not going to plead guilty to any other charge brought
against me by The Church Times.
(2) I have given a quotation from Oakeley' s Historical
Notes' on the' Tractarian Movement, relating the Popish per
formances of certain Tractarians when they travelled on the

Xxii PREFACE.
Continent, and I commented on that quotation to the effect
that when they returned home " they were careful not to
let the English public know where they had been, what they
had said, and what they had done, when abroad. At home
they had passed as faithful sons of the Reformed Church
of England ; on the Continent they were seen in their true
colours." In reply The Church Times refers me to three
books which it names, as containing reports of such journeys
to the Continent, with some very candid acknowledgments
by the authors. To which I rejoin by asserting that we are
not to judge of the conduct of a large party by the conduct
of only three of its members. Nor do I believe that these
gentlemen told all they did in the books they wrote.
Mr. Oakeley, who was himself one of those early Tractarians
who thus travelled on the Continent, tells us : " Whatever
our Tractarian friends may have been on this side of the
Channel, there could be no doubt of their perfect Catholicity
on the other" (page y^). This implies that, in the opinion
of one well qualified to give an opinion, they were when at
home in England something very different from what they
seemed to be when abroad. Their " perfect Catholicity "
was evidently not manifested when they were in England.
That is exactly what I have said in my book, and I see no
reason for withdrawing what I have said on this subject.
When Faber, while nominally an Anglican clergyman, kissed
the Pope's foot, during an interview, did he proclaim that
fact in his Sights and Thoughts in Foreign Churches ? When

PREFACE. XX1U
Manning, while Archdeacon of Chichester, visited Rome,
and knelt down in the mud before the Pope's carriage, did
he make known his disgraceful action to the public when
he came home ? We know it was kept secret until after his
death as a Roman Cardinal !
(3) Under the heading of " Imputations on Dr. Pusey,"
The Church Times is very angry with me, because I have
censured that gentleman for his " personal and private
austerities." I have, it is true, censured him for the folly
of wearing hair shirts, and for recommending Confessors
to order Sisters of Mercy to use the cruel "Discipline" —
a kind of cat-o -nine-tails—" for about a quarter of an hour
a day," and I still think he deserves censure for giving such
advice. As to anything that I have said against Dr. Pusey,
I have given evidence for everything, and all The Church
Times can say in reply is that " Dr. Pusey died the honoured
confidant of men who knew his intimate life." I have no
doubt that he had the confidence of men and women who
believed in his doctrines and conduct ; but that can be said
of even some of the greatest heretics who ever lived. I have
nothing to withdraw on this head, because my critic has not
produced any evidence against me.
(4) Under the head of " The Petition of 1873 " I am
charged with misrepresenting the petitioners as desiring
the addition of certain doctrines to the Book of Common
Prayer, " as not being contained there already." On the
contrary I actually quoted that part of the petition in which

XXIV PREFACE.
the petitioners plainly imply that in their opinion the
doctrines in question were those of the Church of England.
I wrote (infra, page 71) :
" The Book of Common Prayer, says this petition, is ' manifestly
incomplete, through the absence in many particulars of such Services
and Rubrics as would give adequate expression to this claim of the
Church of England to be Catholic in her doctrine, usage, and
ceremonial.' "
No one, in his senses, would ever suppose that the
Romanizers who signed this very Romanizing petition, ever
taught distinctly that the doctrines of the Real Presence,
Eucharistical Adoration, and the Eucharistic Sacrifice .were
not contained within the Prayer Book. Yet they certainly
were most inconsistent when they signed a petition which
asked for the " addition " of these " doctrines " to the
Book of Common Prayer. We do not ask for the " addi
tion " of a thing to a book, when we know that it is there
already. I dealt with this Petition fairly, and have not
misrepresented it in any way.
(5) I am charged with "the suppression of a material
fact " because in my account of the Order of Corporate
Reunion I did not mention that Mr. Mossman, one of its
Bishops, was expelled from the English Church Union for
professing to confer Holy Orders. In reply I have to state
that if I had in any way charged the English Church Union
with being responsible for the conduct of the Order of
Corporate Reunion, then the suppression of this fact in my

PREFACE. XXV
book would be— to quote my critic — "as misleading as
a direct falsehood." But I did nothing of the kind.
I in no way even hinted at any official connection between
the two organizations. To quote (from another part of his
review) my critic himself: "We do not complain of mere
omissions. Mr. Walsh was not bound to say everything
he knew."
(6) I am charged with misrepresentation because I state
that, in my opinion, the Alcuin Club is really the Society
of St. Osmund under another name. I made the same
assertion in a letter which I wrote in The Times of
September 5th, 1898. The Bishop of Winchester, having
read the letter, wrote to me stating that as he was himself
a member of the Alcuin Club, he wished to know on what
authority I made the statement. To that letter I sent the
following reply : — Seplemler 5th, 189S.
My Lord, — In reply to your letter of enquiry, I herewith send the
•evidence which, in my opinion, justified me in asserting that " The
Society of St. Osmund " still exists under the new name of the
" Alcuin Club." On February 18th, 1897, Mr. A. E. Maidlow Davis,
Secretary of the Society of St. Osmund, and now Secretary of the
Alcuin Club, issued a privately-printed letter to the members of the
former of these societies, of which I have seen a copy. It was printed
in full in The English Churchman of February 23th, 1897, page 126.
In it, Mr. Davis announced that a meeting would be held of the
members of the Society of St. Osmund on February 25th: —
" For the purpose of dissolving the Society of St. Osmund.

XXVI PREFACE.
Enclosed are particulars of the Alcuin Club, whose work will cover
more ground than our Society has been able to touch, and I
consequently presume that you will be glad to continue your support
of English Ceremonial by joining the Club, at least as an Associate, at
the annual subscription of five shillings. Unless I hear from you to-
the contrary on the dissolution of the Society of St. Osmund, I shall
therefore assume that you wish to become an Associate of the Alcuin-
Club, and will accordingly propose you for election."
I am fully convinced that this "dissolving of the Society of
St. Osmund " was in name only, and not in reality. The free and easy
way in which the Secretary assumes 'that all the members of the'
Society will join the Club strengthens my opinion. A similar proposal1
was made to the Society of the Holy Cross, by the Rev. E. G. Wood,
after the exposure of the Society's connection with The Priest in-
Absolution. The Society had got into public disgrace through its-
Popish teaching, and therefore "he counselled disbanding the Society,
with the view of thereby escaping an Episcopal censure, and of recon
structing the Society under the same or a similar title, at as early
a date as possible " (See, for proof, my Secret History of the Oxford'
Movement, p. 131).
I do not possess a complete list of the names of the Council of the-
Alcuin Club. When, however, its formation was first made officially
known to the public through The Church Times of March 10th, 1897,.
a selection of the names was printed with the announcement. From
it I learn that at least five members of the Council of the Society of
St. Osmund were transferred to the Council of the Alcuin Club, viz.,.
the Revs. A. L. Coates, W. H. H. Jervois, G. H. Palmer, and
Mr. W. J. Birbeck and Mr. Athlestan Riley (formerly Chairman of the
Society of St. Osmund), and, as I have already stated, the Secretary
of the Society was made Secretary of the Club. The Church
Times gives his address as that of the Society of St. Osmund, so that,
for a time at least, both organizations used the same office. Add to-

PREFACE. XXVII-
this that the work of the Alcuin Club is practically identical with that
of the Society of St. Osmund, and there can be little or no cause for
doubt left, that the latter, as I stated in The Times, ''still exists under
the new name of the Alcuin Club."
I have known a somewhat similar transaction to take place in
another religious society, which became absorbed in a new society,
giving up its original name. The publications of the Alcuin Club
are of a distinctly Ritualistic character, and can only help on the
Romeward Movement.
I do not find that my letter to The Times asserts that the Alcuin
Club is a " secret " Society. Still, if your lordship thinks it bears that
interpretation, I willingly admit that I have no proof of its secrecy
beyond that which is implied in the facts mentioned in this letter.
I remain, My Lord,
Your obedient Servant,
WALTER WALSH.
To The Right Rev.
The Lord Bishop of Winchester.
The Bishop of Winchester sent me an answer to this
letter, but as he marked it " Private," I am unable to print
it here. I may, however, mention that he does not accept
my view of the situation, but considers that I " have been
inadvertently misled." I much regret that I cannot accept
his lordship's view. A study of the avowed publications of
the Alcuin Club proves that it is still carrying on substantially
the work of the Society of St. Osmund, though I do not
charge the present members of the club — excepting those
who were members of the S. S. O. — with responsibility for
what the Society of St. Osmund undertook in aid of Popish,
ceremonial.

XXVIII PREFACE.
(7) I quote several Roman Catholic testimonies acknow-
ledgingtheimportant services rendered totheChurch of Rome
by the Ritualists. The Church Times complains that I say " not
a word of the far more numerous occasions on which there
has come from the same quarter a wail over the effect of
the movement, in checking conversions to Papalism." If
these testimonies are so very numerous, why, may I ask,
does not The Church Times print a collection of them ?
I do not believe that they exist. I know that a few obscure
individuals, not qualified, so far as the public are aware, to
speak on the subject, have said something of the kind ;
but what is the value of their testimony compared with
that of the leaders of the Church of Rome to the contrary,
which I quote in my book ?
I now respectfully submit that the criticisms of The Church
Times are remarkable most of all for their weakness ; while
I freely admit that in its personal insults and bluster it has
used the strength of a Samson, though with the self-
destructive results which marked the closing efforts of that
giant's life. The accuracy of this book is by no means
injured by the criticisms of The Church Times, but, I am
happy to state, its circulation has been thereby greatly
increased. I am not surprised at the line adopted towards my
book by The Church Times, but I confess that I did expect
something of a more elevated character from The Saturday

PREFACE. XXIX
Review and The Spectator. Both of these papers have a high
character for literary ability ; it is, therefore, all the more to
be regretted that they have, on this occasion, ignored fair
criticism, and descended to the level of mere abuse. In one
respect they are more open to censure than The Church
Times, for while the latter does give a small portion of its
space to prove me inaccurate, they attempt nothing of the
kind. The Saturday Review speaks of the " worthlessness "
of this book, which, in its opinion, deserved to be put aside
as " neither demanding nor deserving notice " in its columns.
And then it inconsistently gives two columns of its space to
a notice of it !
" We cannot," it says, " pretend to be interested in scraps of
gossip, apparently overheard on other men's backstairs, or at the
keyholes of churches and clergy houses."
It produces no evidence for the untrue assertion contained
in this sentence, for the simple reason that it has none to
produce. Strange to relate, its next sentence is in defence
of gentlemanly conduct ! " The publication of documents,"
it remarks, " printed for private circulation and marked
' Confidential,' may be consistent with Mr. Walsh's notion
of an honourable gentleman's behaviour." I may be per
mitted to remind The Saturday Review that, while a gentleman
is bound to respect all honourable secrets and confidences,
he is bound in honour to pay no respect whatever to
dishonourable secrets and confidences. In the opinion of
an overwhelming majority of honourfible Churchmen, the

XXX PREFACE.
Ritualistic clergymen, whose Secret Societies I have exposed,
are engaged in dishonourable conduct, and they consider it
is as much a duty to reveal their underground and traitorous
proceedings, as it would be in the case of conspirators
against the State. If I had got possession of the secret
documents of the Ritualists in any dishonourable way, then,
indeed, I should be justly open to a lecture on " an
honourable gentleman's behaviour ; " and I am quite sure
that if the Ritualists had known even a single instance in
which I had so obtained them, they would have published
the fact on the housetops long, ago.
The criticisms of The Spectator are written in an angry
tone. There is no attempt made to disprove a single
statement made in the book which has raised its very
wrathful indignation. It even descends to personal insult
for want of a more useful weapon. It actually affirms that
" Mr. Walsh's discussion of the question " of the Confes
sional and The Priest in Absolution, "may minister a good
deal of matter to the prurient." This is a most untruthful
assertion, as anyone must know who reads this book. 1J
Nothing of such a character can be found within its
pages. Being short of material for fair criticism The Spectator
must needs invent charges against the book. It actually
declares that, in the Appendix, under the heading of " What
the Ritualists Teach," "there is no passage from the
writings of any of the modern leaders of the High Church
party; nor, indeed, from any one of eminence in earlier

PREFACE. XXXI
days." Now, as a matter of fact, which anybody can
see for himself, I have quoted in the Appendix, amongst
•others, such prominent men of the party as Lord Halifax,
the Bishop of Lincoln (Dr. King), Archdeacon Hutchings,
Dr. Pusey, Canon Carter, the Rev. T. Mozley, the Rev.
C. S. Grueber, and the Rev. A. H. Mackonichie. This
assertion of The Spectator reminds me of the teaching
approved by Newman, who declared that a Christian " both
thinks and speaks the truth, except when careful treatment
is necessary."The Spectator thinks that I ought " in common decency "
to have left out of the Appendix " the list of utensils used
by some Ritualists in Divine Service " ; and, especially,
" the - cautels ' or cautions for the clergy in celebrating the
Holy Communion." In this I do not agree with my critic.
Probably the Ritualists are heartily ashamed of their
folly in these matters being made known to Protestants.
The Spectator asserts that I have " printed these for the
derision of the ignorant and vulgar." I did nothing of the
kind. I printed them, not for the " derision," but for the
information of the public, and without note or comment of
my own. I should imagine that the class of the community
most likely to hold these follies in derision, are, not the
" ignorant and vulgar," but the learned and refined, whose
common sense and good taste is outraged by the grossly
carnal directions given in those " cautels."

XXXU PREFACE. j
I now rise from the criticisms of The Church Times, '-.
Saturday Review, and The Spectator, to breathe the purer
atmosphere which surrounds the criticism of the Rev. W.
Sanday, d.d., Lady Margaret Professor of Divinity, Oxford.
My other critics, who talk so much about gentlemanly
conduct, would do well to study the courteous style of
criticism adopted by one who is their superior in every
respect. Professor Sanday did me the honour of referring
to this book in a sermon which he preached in Christ
Church Cathedral, Oxford, on August 14th, 1898, and which
— with other sermons — he has since published in a volume
entitled The Conception of Priesthood. He is by no means
a friend to this book, mainly, as it appears to me, on the
ground that its tendency will be to prevent peace being
arrived at between the Protestant and Ritualistic parties.
I frankly admit that peace between truth and error is not
to be desired. Dr. Sanday seems to think that I look upon
everything secret as necessarily evil. I can assure him
I do nothing of the kind. While writing about the secret
plottings of the Romanizers I had only in my mind those
" Who loved darkness rather than light, because their deeds
were evil " (John iii. 19). Professor Sanday says of my-
self : " He regards everything that has any resemblance
to the practice of the Church of Rome as wrong : he does
not ask if it is bad, or preponderantly bad, in itself. It is
enough for him that it has the stamp of Rome." Here
again my critic is in error. Everyone knows that there are

PREFACE. XXXUl
good things, in the Church of Rome, as well as bad, just as
in base sovereigns there is some good gold. I have objected
to nothing as "Roman" which an overwhelming majority
of the most learned English Divines since the Reformation
have not also objected to on the same ground. I have
written in no narrow-minded spirit. If Professor Sanday
, • '¦ \- ¦ -y ¦
¦ had mentioned any particular Roman practice which I had
objected to as Roman, but which is in itself good, I should
then be in a better position to answer him. But he has
carefully abstained from doing so. At the same time I have
to thank, him for some things he has said about this book.
He thinks it " one of the most effective " weapons used by
the Protestants against the extreme Ritualists. " We must,"
he says, " take the book as an indictment — and an indict
ment with evidence alleged " ; and he thinks that " if it had
come much earlier — twenty, or thirty, or forty years ago —
it might have shaken the edifice of the Church more seriously
than it can do now. And in itself perhaps it is well that
some things should be known which have hitherto been more
or less concealed."
" T/he effect of The Secret History of the Oxford Movement," says
Professor Sanday, " would be on the contrary — at feast if it were read
without discrimination — rather to disunite than to unite, to discredit
one large section of tlie Church, to undermine and destroy its
' influence!.
'"¦ 'i ' " The author himself would not, I think, disclaim this object in
i writing. , And his book has been taken up and is, I believe, being
circulated widely by those who openly profess to have that object.

XXXIV PREFACE.
Now, a book will no doubt work far more quietly than sensational
scenes in church or before a magistrate, but I do not on that account
consider it the less but rather the more really formidable. And this
particular book seems to me very much calculated to have the effect
which is sought. For I must do the author the justice to say that
he has written calmly and temperately. He has expressed a great
desire to be fair towards those he criticizes and not to misrepresent
them. There may be different opinions as to what constitutes
fairness; but so far as it consists in an appeal to documents, the
claim in this instance cannot be denied " (_27ie Conception of Priesthoodr
page 117).
W. W.
London, January 4th, 1899.

PREFACE TO THE FOURTH EDITION.
Just as this Edition is passing through the Press, (but
too late for any lengthy notice,) The Church Times' review of
my book has appeared. It is most of all remarkable for
its angry abuse, baffled rage, and personal insult. An
attempt is made to prove that I am inaccurate on a few
matters of but slight importance; but even if The Church
Times were correct in all the instances cited by it — which
is by no means the case — the general character of the book
for accuracy as to facts would not be affected. The
Ritualists have now said their worst against The Secret
History of the Oxford Movement, and it is a comfort to feel
that I have nothing to fear from it. I am preparing a full
reply to my critics, which will shortly be published.
W. W.
London, September 23rd, 1898.

, PREFACE TO THE THIRD EDITION.
In sending a third and cheaper edition of this book
to the Press, I desire to express my thankfulness to
God for the large circulation to which it has already
attained. It has, of course, been severely censured by
the friends of those whose misconduct and disloyalty it
exposes, but, so far as I am aware, no one has even
attempted to prove that it is in any way inaccurate as
to its statement of facts.
W. W.
London, July 18M, 1898.

PREFACE.

I HAVE written this book at the request of an eminent
Dignitary of the Church of England, noted for the
liberality and breadth of his views of religion. He repre
sented to me the need of a work which might be the means,
in God's hands, of opening the eyes of loyal Churchmen to
what is going on underneath the surface ; and, as I have
had exceptional opportunities for studying this aspect of the
Ritualistic question, I have, though with not a little anxiety,
complied with his request. I have written in no narrow-
minded or party spirit. There is not, I believe, a single
expression of my own opinion in the volume which will give
offence either to Evangelical Churchmen, Broad Church
men, or old-fashioned High Churchmen of the school of the
late Bishop Samuel Wilberforce and Dean Burgon. I have
little doubt that men of all these parties will agree with
what I have written. Ritualists and Romanizers will, of
course, not agree with me at all. Those who work in the
dark do not love the man who seeks to drag them forth into
the light of day.
I have taken every pains to be fair towards those whose
conduct and teaching I criticize. I would not willingly
misrepresent them in any way whatever. It was my anxiety

XXXVIII PREFACE.
to be fair and accurate, which induced me to adopt the plan
of allowing these secret workers to tell their story in their
own words. And, therefore, I have given full references
and proofs for everything, taken from the writings of the
Ritualists themselves. All my authorities are Ritualistic,
with the exception of, perhaps, a score, whose testimonies
were necessary for my purpose. The italics in the quotations
are, with a very few exceptions, my own, not those of the
persons quoted.
It is a significant fact that secrecy has largely character
ized the Ritualistic Movement, even from the first year
of its existence, when it was known by another name.
Abundant proofs of this fact will be found in the following
pages. Secret Ritualistic Societies have now come into
existence, and they are increasing in number every year.
At present the Church of England is literally honeycombed
with Secret Societies, all working in the interests of the
scheme for the Corporate Reunion of the Church of England
with the Church of Rome. These secret plotters are the
real wire-pullers of the Ritualistic Movement.
A great deal of that which was strictly secret in the early
days of the Oxford Movement has now been made public
by means of the Biographies and Letters of some of the
principal actors. I have endeavoured to utilize the revela
tions made in those publications in the following pages.
They are scattered here and there through many volumes,
and no attempt has hitherto been made to bring them
together in one book. But my principal authorities have
been the secret and privately printed documents of the
Ritualists themselves. From these I have been able to
give reports of speeches delivered in the secret meetings of

PREFACE. XXXIX
Secret Societies, and of Semi-Secret Societies, several of
them by men who have since risen to positions of eminence
within the Church of England. In these secret gatherings
they expressed themselves with a freedom which they have
never adopted in their public utterances.
The Secret History of the Priest in Absolution is here
given for the first time. Lord Redesdale's exposure in the
House of Lords, in 1877, of that very indecent Confessional
book for the use of Ritualistic Father Confessors, raised
a great storm of indignation throughout the country. His
lordship was not an Evangelical, but — as the present Bishop
of .Winchester informs us in his Life of A rchbiskop Tait —
" a sober and trusted High Churchman of the earlier sort.''
Of course, the exposure produced a terrible commotion in
the ranks of the Secret Society of the Holy Cross, which
was held responsible for the book. The Brethren of that
Society held many occult meetings to consider what they
should do under such adverse circumstances. I have given
full reports of these secret gatherings, as printed for the use
of the Brethren only. I think most sober-minded Church
men will admit, after reading the speeches delivered by
prominent Ritualistic clergymen on those occasions, that the
proceedings of the Society were by no means characterized
by straightforward dealing, but that, on the contrary, they
were decidedly cunning and Jesuitical. In this connection I
have necessarily had to comment largely on the Ritualistic
Confessional ; but I have carefully abstained from writing
anything which would offend the modesty of any Christian
man or woman.
Of necessity much has been left out of this volume which
I should have been glad to insert. There are intervals in

Xl PREFACE.
the Secret History of the Oxford Movement which have
yet to be filled up, when the documents necessary for the
purpose are forthcoming.
It is hoped that this volume may be the means of proving
to many Churchmen, who have hitherto taken no interest
in the Ritualistic question, that the contest now going on
within the Church of England, and which, unhappily,
threatens to rend her asunder, is not one about trifles.
There are many men and women who love to hear the best
music sung in our Churches, and wish to have the services
conducted with the utmost possible reverence, who do not
wish to surrender the priceless privileges of the Reformation,
including freedom from Papal tyranny, in order that their
Church, and the Church of their forefathers, shall, instead
of going forward, return to the corruptions of the Dark
Ages. It is hoped that this volume may enable many to
see that behind the Ritual, and the outward pomp and
grandeur of Ritualistic services, are the unscriptural doctrines
which that Ritual is designed to teach, and which our
forefathers found unendurable. All loyal Churchmen, by
whatever name they call themselves, should unite in ejecting
the lawless from their ranks, after an effort has been made
to secure their obedience. Things are rapidly drifting
towards a state of Ecclesiastical Anarchy. Indeed, in
thousands of parishes, Anarchy already prevails, where
Ritualistic priests persist in making their own whims and
fancies their supreme law, and in doing only that which is
right in their own eyes. I think it was Sydney Smith who
said, of the Tractarian clergyman of his own time, that
" He is only for the Bishop, when the Bishop is for him."
It is so still; but with this unfortunate difference, — as a

PREFACE. xii
rule, the Bishop "is for him'." Episcopal smiles and favours
are heaped on the secret plotters whose work is described
in this volume ; and the leaders of the State vie with the
Bishops in promoting those who are systematically law
breakers. The influence of public opinion needs to be brought to
bear upon this question. Compromise is out of the
question. Either our Rulers in Church and State must
unite together in maintaining law and order, or the Church
of England will cease to be the Established Church of the
nation. I am not pleading in any way for the narrowing of
the existing boundaries of the Church of England, as defined
in her formularies and laws. No considerable body, at
present, wishes for anything of the kind. But I do maintain
that law and order ought to be supreme in the Church, as
much as in the State, and at present this, unfortunately, is
not the case. At present the extreme Ritualists are a law
unto themselves. There is not in existence a tribunal to
whose Judgments they will yield obedience, when they
come into collision with their own superior judgments.
Reasonable men would say that it is better to have even
imperfect tribunals than no tribunal at all; and that it
is wise to obey those which exist until efforts for their
reformation are successful. But this does not appear to be
the opinion of the Ritualists. Better that all English
Church law and order shall go down than they should
cease to do as they like. Bearing in mind their whole
hearted efforts for Corporate Reunion with Rome, as
described in the two last chapters of this volume, when a
state of loyalty and obedience to the Pope would again
come into existence in the Church of England, does it not

Xiii PREFACE.
look very much as though the Romanizers were bent on
upsetting all law and order within the Church of England,
and producing a state of Anarchy, solely in order that on
the ruins may be erected the law and order of the Pope
of Rome ?
w.w.
London, September 4th, 1897.

CONTENTS.

PAGE
-Chapter I. — The Secret History op the Oxford Move
ment - - I
Birth of the Movement — Its Secret Teaching— Promoters
dislike their names being known to the Public — Tract " On
Reserve" — Newman writes against Popery — "Eats his dirty
words " — Ward on Equivocation — Newman Establishes a Monas
tery— Pusey gives his approval — Newman's double dealing about
it — Lockhart's experience in this Monastery — Mark Pattison's
experience — " Stealing to Mass at the Catholic Church " — Faber's
visit to Rome — Faber kisses the Pope's foot — Desanctis on Jesuits
in Disguise — Midnight secret Meetings at Elton — Dr. Pusey
privately orders a "Discipline with five knots" — Dr. Pusey
secretly wears hair shirts — Ritualistic Sisters of Mercy to take
the "Discipline" — A Ritualistic Sister whipped most cruelly —
Romanists sell articles of " Discipline " to Ritualists — Maskell's
Testimony as to Tractarian evasions and trickery.
¦Chapter II. — The Society op the Holy Cross - 46
Its secret birth in 1855 — Brethren forbidden to mention its
existence — Its secret Statutes — Its secret signs — Its mysterious
"Committee of Clergy" — The Roll of sworn Celibates — Their
Oath — ;Its secret Synods and Chapters — Brethren must push the
Confessional amongst young and old — Its Confessional Book for
little children — Its secret Confessional Committee — Issues the
Priest in Absolution — Secret birth of the Retreat Movement — First
secret Retreat in Dr. Pusey's rooms— Starts the " St. George's
Mission " at St. Peter's, London Docks — Dr. Pusey a member of
the Mission — The Bishop of Lebombo a member of the Society of
the Holy Cross — Sensational letter from him — Ritualistic Holy
Water — Brethren alarmed at publicity — The Society establish an
Oratory at Carlisle — Its secret history — Organizes a Petition for
Licensed Confessors — Reports of speeches at its secret Synods —
Their dark plottings exposed.

8o

93

xliv CONTENTS.
Chapter III. — The Secrecy of the Ritualistic Con
fessional The Confessional always a secret thing — Abuse of the Ritual
istic Confessional at Leeds — Dr. Pusey on the Seal of the Con
fessional — Ritualistic Sisters teach girls how to confess to priests-
Secret Confessional books for penitents — Dr. Pusey revives the
Confessional — Four years later writes against it — He hears Con
fessions in private houses — " His penitent's burning sense of shame
and deceitfulness " — Bishop Wilberforce's opinion of Dr. Pusey —
A Ritualistic priest's extraordinary letter to a young lady — How
Archdeacon Manning hears Confessions on the sly, " a hole and
corner affair."

Chapter IV. — The Secret History op "The Priest in
Absolution"
Part I. of the Priest in Absolution — Praised by the Ritualistic
Press — Part II. secretly circulated amongst "Catholic" priests
only — Lord Redesdale's exposure of the book in the House of
Lords — Archbishop Tait says it is "a disgrace to the community "
• — Secret letter from the Master of the Society of the Holy Cross —
Statement of the S. S. C. — Special secret Chapter of the Society to
consider the Priest in Absolution — Full report of its proceedings, with
speeches of the Brethren — Refuse to condemn the book — Discus
sion in Canterbury Convocation — Severe Episcopal Censures-
Immoral Ritualistic Confessors ruin women ; Testimony of Arch
deacon Allen — Dr. Pusey's acknowledgments of the dangers of the
Confessional ; It is the road by which a number of Christians go
down to hell — Another secret meeting of the Society of the Holy
Cross — ^Reports 6f the speeches and resolutions — Some Bishops
secretly friendly to the Society — Canon Knox-Little's connection
with the Society of the Holy Cross — Strange and Jesuitical,
Proceedings at the Society's Synod.

Chapter V. — The Order of Corporate Reunion - - 147
Origin of Order of Corporate Reunion shrouded in mystery —
Its first " Pastoral " — It professes " loyalty " to the Pope — Prays
for the Pope in its secret Synod — Its Bishops secretly consecrated
by foreign Bishops — Who were they? "Bishop" Lee and'
" Bishop " Mossman — " Bishop " Mossman professes, belief in the
Pope's Infallibility — Birth of the Order rejoices the Romanists —
Its proceedings discussed by the Society pf the Holy Cross— Some
secret documents — Eight hundred Church of, England clergy
secretly ordained by a bishop of the Order.

CONTENTS. Xiv
Chapter VI. — Ritualistic Sisterhoods ... 16a
Ritualistic Sisterhoods formed on Roman models — Dr. Pusey
visits Romish Convents in Ireland — Borrows Rules from English
and Continental Nunneries — Hislop on the Pagan origin of Con
vents— Dr. Pusey's first Sister visits Foreign Convents— Miss
Goodman's experience of Dr. Pusey's Sisterhood — Rule of Obedi
ence — Shameful tyranny over the Sisters— The Sister must obey
the Superior " yielding herself as wax to be moulded unresistingly"
— The mercenary Rule of Holy Poverty — Are Ritualistic Convents
Jails ?— The Vow of Poverty at St. Margaret's, East Grinstead— A
secret Convent Book quoted — Life Vows — Is it easy to embe zzla
the Sister's money ? — The secret Statutes of All Saints' Sisterhood,
Margaret Street ; and the Clewer Sisterhood — Sisters and their
Wills — Evidence before the Select Committee — Bishop Samuel
Wilberforce on Conventual Vows — Archbishop Tait on Conventual
Vows — Ritualistic Nuns Enclosed for Life — " Father Ignatius' "
Nuns — Whipping Ritualistic Nuns — Miss Cusack's experience of
Dr. Pusey's Sisterhood, "a Hell upon earth " — Cases of Cruelty in
Dr. Pusey's Sisterhood — Hungry Sisters Tempted — Private Burial
Grounds in Ritualistic Convents — Secret Popish Service in a
Ritualistic Convent Chapel; a Mass " in Latin from the Roman
Missal" — Superstitious Convent Services — Extracts from a secret
book for Dr. Pusey's Sisterhood — Sisterhoods and Education : A
Warning to Protestant Parents.
Chapter VII. — The Confraternity op the Blessed
Sacrament .... . 2o»
Protestant Martyrs and the Mass — Latimer's testimony —
Restoration of the Mass by the Ritualists — Birth of the Confra
ternity of the blessed Sacrament — Its objects and work — Its secret
Intercession Paper, ordered to be "destroyed" when done with-'
Its " medal " may be buried with deceased members — First expo
sure of an Intercession Paper at Plymouth — Great excitement — How
the Rock found an Intercession Paper — Secret proceedings at New
York — The secret "Roll of Priests-Associate", — Dread lest it
should fall into Protestant hands — Curious letter from a Priest-
Associate — Extracts from the papers of the C. B. S. — Requiem
Masses for Souls in Purgatory — Advocates Fasting Communion —
Bishop Samuel Wilberforce on Fasting Communion : " detestable
materialism " — Opposes Evening Communion — Proofs that it is
sanctioned by the Primitive Church— C. B. S. term it " spiritually
and morally dangerous" — Eucharistic Adoration of C. B. S.
Identical with that of Rome — Its Idolatrous character — The
C. B. S. on the Real Presence — The " Eucharistic Sacrifice " —
— Bishop Beveridge on Sacrifice — Transubstantiation advocated
by name — Bishop Wilberforce Censures the Confraternity of the
Blessed Sacrament.

xlvi

CONTENTS.

Chapter VIII. — Some Other Ritualistic Societies - 2»7
A Purgatorial Society in the Church of England — The Guild
of All Souls — Extracts from its Publications — Masses for the Dead
in the Church of England — Festival on "All Souls' Day" — The
Fire of Purgatory the same as that of Hell— Bishop of London
(Dr. Temple) gives its President a Living — The Secret Order of
the Holy Redeemer — An Inner Circle ; The Brotherhood of the
Holy Cross ; its secret rules quoted — The " Declaration " of the
Order of the Holy Redeemer — The Pope the " Pastor and Teacher
of the Church" — Why its members stay within the Church of
England — Extraordinary and Jesuitical letter of "John O. H. R."
— Its mysterious Superior said to be a "Bishop," though not in
the Clergy List. Who ordained and consecrated him ? — The
secret Order of St. John the Divine — Extract from its secret rules
— Society of St. Osmund — Its rules and objects — Prays for the
Pope — Its silly superstitions — Driving the Devil out of Incense
and Flowers — The Adoration of the Cross — A degrading spectacle
— Its Mary worship — Holy Relics— Advocates Paying for Masses
for the Dead — The Society merged in the Alcuin Club — The Club
joined by several Bishops — Laymen's Ritual Institute of Norwich
— Its Secret Oath — Secret Guild Books of St. Alphege, Southwark
— Guild of St. John the Evangelist, at St. Alban's, Holborn —
Confraternity of All Saints', Margaret Street — The Railway Guild
of the Holy Cross.
Chapter IX. — The Romeward Movement ... 26c
Corporate Reunion with Rome desired — Not individual Seces
sion — The reason for this policy — How to "Catholicise" the
Church of England — Protestantism a hindrance to Reunion —
Reunion with Rome the ultimate object of the Ritualistic Move
ment — Newman and Froude visit Wiseman at Rome — They
inquire for terms of admission to the Church of Rome — Secret
Receptions into the Church of Rome— Growth of Newman's love
for Rome — Newman wants " more Vestments and decorations in
worship" — William George Ward: "The Jesuits were his
favourite reading "—Publication of Tract XC— Mr. Dalgairn's
letter to the Univers — Secret negotiations with Dr. Wiseman —
" Only through the English Church can you (Rome) act on the
English nation "—Keble hopes that yearning after Rome " will be
allowed to gain strength "—Mr. Gladstone on the Romeward
Movement — He hopes those "excellent persons" who love all
Roman doctrine will " abide in the Church " — " The Ideal of a
Christian Church "—Dr. Pusey's eulogy of the Jesuits censured
by Dr. Hook— Mr. Gladstone's article in the Quarterly Review 
Pusey hopes " Rome and England will be united in one "  Pusey
asks for " more love for Rome " — He praises the "superiority"
of Roman teaching— Pusey believes in Purgatory and Invocation
of Saints— He yet " forbids " his penitents to invoke the Saints—

CONTENTS. xlvii
Manning's remarkable letter to Pusey — Manning's visit to Rome
in 1848 — Kneels in the street before the Pope— His double dealing
in the Church of England — The Roman Catholic Rambler on the
Oxford Movement.
Chapter X. — The Romeward Movement - - 307
The Association for the Promotion of the Unity of Christendom
— Sermons and Essays on Reunion — Denunciation of Protestantism
— Treasonable letter in the Union Review — The A. P. U.C. de
nounced by the Inquisition — Degrading Reply of 198 Church ol
England Dignitaries and Clergy — Archbishop Manning's opinion
of the Romeward Movement — The Society of the Holy Cross
Petition for Reunion with Rome — Signed by 1212 clergymen —
The English Church Union — Its work for Union with Rome —
Approves Dr. Pusey's Eirenicon — Pusey writes that there is
nothing in the Pope's " Supremacy " in itself to which he would
object — The Catholic Union for Prayer — A Colonial Priest on
Reunion with Rome — The "levelling up" process — The real
Objects of the English Church Union — The Lord's Day and the
Holy Eucharist — Lord Halifax wants Benediction of the Blessed
Sacrament — E. C. U. members find fault with the Book of
Common Prayer — E. C. U. Petitions the Lambeth Conference for
Reunion — Reunion asked for under " The Bishop of Old Rome "
—Lord Halifax prefers Leo XIII. to the Privy Council — Dean
Hook in favour of the Privy Council — Mr. Mackonochie's Evidence
before the Ecclesiastical Courts' Commission — Asserts there has
been no "Ecclesiastical Court" since the Reformation — A
Ritualistic Curate supplies the " Kernel " to Roman Ritual — He
preaches the Immaculate Conception of the Virgin Mary — Lord
Halifax and " Explanations " of the Pope's Infallibility — The
Homilies on the Church of Rome — Rome has already reaped an
harvest from Ritualistic labours — Secession as well as union a
Scriptural duty — Objections to Reunion with Rome.
Appendix. — What the Ritualists Teach ... 373.
The Bible— The Book of Common Prayer— The Thirty-nine
Articles — Reunion with Rome — The Pope's Infallibility, Primacy
and Supremacy — The Reformers and the Reformation — Some
Ritualistic "Ornaments of the Church" — The Real Presence —
The Power and Dignity of Sacrificing Priests — The Sacrifice of
the Mass — The Ceremonies of Low Mass — Some Cautions for
Mass Priests — Purgatory — Auricular Confession and Priestly
Absolution — Invocation of Saints — The Virtues of Holy Salt,
Holy Water, and Holy Oil — Monastic Institutions — Protestantism
— The Importance of Ritual — Dissent.
Index .-,_--- 411

THE SECRET HISTORY

OF

THE OXFORD MOVEMENT.

CHAPTER I.
THE SECRET HISTORY OF THE OXFORD
MOVEMENT.
Birth of the Movement — Its Secret Teaching — Promoters dislike their names
being known to the Public — Tract "On Reserve" — Newman writes
against Popery — " Eats his dirty words " — Ward on Equivocation — ¦
Newman Establishes a Monastery — Pusey gives his approval — Newman's
double dealing about it — Lockhart's experience in this Monastery — Mark
Pattison's experience — "Stealing to Mass at the Catholic Church" —
Faber's visit to Rome — Faber kisses the Pope's foot — Desanctis on
Jesuits in Disguise — Midnight secret Meetings at Elton — Dr. Pusey
privately orders a " Discipline with five knots " — Dr. Pusey secretly wears
hair shirts — Ritualistic Sisters of Mercy to take the " Discipline " — A
Ritualistic Sister whipped most cruelly — Romanists sell articles of
" Discipline " to Ritualists — Maskell's Testimony as to Tractarian evasions
and trickery.
THE late Cardinal Newman, the first leader of the
Tractarians, has stated in his Apologia that he ever
considered and kept July 14th, 1833, as the start of
the Tractarian Movement. Within three months from that
date he published his work on the Arians of the Fourth
Century, in which the " Disciplina Arcani," or the " secret
teaching," which found such favour with a few of the early
Fathers, was held up to the admiration of English church
men of the nineteenth century. It was most appropriate
that a religious movement in which secrecy has played so
important a part should be inaugurated by the publication
of such a work. It has served as a seed from which many
a noxious weed has grown. Closely connected with the
" Disciplina Arcani " is what is termed the " Economical "
mode of teaching and arguing. The difference between the
1

Z SECRET HISTORY OF THE OXFORD MOVEMENT.
two is thus defined by Newman himself. " If," he writes,
" it is necessary to contrast the two with each other, the
one may be considered as withholding the truth, and the
other as setting it out to advantage."1 As an illustration
of this " Economy " he quotes with approval the very
objectionable advice of Clement of Alexandria : —
" The Alexandrian Father," he affirms, " who has already been
quoted, accurately describes the rules which should guide the Christian
in speaking and writing economically. ' Being fully persuaded of the
omnipresence of God,' says Clement, ' and ashamed to come short of
the truth, he is satisfied with the approval of God, and of his own
conscience. Whatever is in his mind, is also on his tongue ; towards
those who are fit recipients, both in speaking and living, he harmon.
izes his profession with his thoughts. He both thinks and speaks
the truth ; except when careful treatment is necessary, and then, as a
physician for the good of his patients, he will lie, or rather utter a
lie, as the Sophists say. . . . Nothing, however, but his neighbour's
good will lead him to do this. He gives himself up for the Church.'"*
As to the " Disciplina Arcani," Newman justifies it on
several grounds, and affirms that in the Church of Alexandria
the Catechumens were not taught all the doctrines of the
Christian Faith. Many of these were treated by their
teachers as secret doctrines to be held in reserve. " Even
to the last," he asserts, " they were granted nothing beyond
a formal and general account of the articles of the Christian
Faith ; the exact and fully developed doctrines of the
Trinity and the Incarnation, and still more, the doctrine
of the Atonement, as once made upon the Cross, and
commemorated and appropriated in the Eucharist, being
the exclusive possession of the serious and practised
Christian."3 It is worthy of note that Newman affirmed
that these secret doctrines were not learnt from the
Scriptures. "Now first," he writes, "it may be asked,
How was any secrecy practicable, seeing that the Scrip
tures were open to everyone who chose to consult them ?
It may startle those who are but acquainted with the
1 Newman's Arians, p. 65. Seventh edition. 2 Ibid., pp. 73, 74. =¦ Hid., p. 45.

SECRET TEACHINGS. 3
popular writings of this day, yet, I believe, the most
accurate consideration of the subject will lead us to
acquiesce in the statement, as a general truth, that the
doctrines in question [i.e., the secret doctrines of the early
Church] have never been learnt merely from Scripture." And
then he adds : — " Surely the Sacred Volume was never
intended, and is not adapted, to teach us our Creed."4
Thus early in the Tractarian Movement were its disciples
taught not to look to the Bible only for what they should
believe. The traditions of men were set up as of equal
value with the Written Word. No wonder that such a
Movement led to many and grievous departures from
Christian truth. Teaching like this was eagerly imbibed
by the disciples of Newman, who very naturally, though
without sufficient reason, inferred that, if the Alexandrian
Fathers were justified in hiding certain doctrines of
Christianity from the popular gaze, as secrets to be made
known only to the initiated whom they could trust, the
Tractarians of the nineteenth century might lawfully
imitate their example. Accordingly, they, at first, from their
pulpits preached the ordinary doctrines of the Church of
England, as they had been taught for nearly three hundred
3rears ; while secretly, and to those only who could be trusted,
they taught those Romish doctrines and practices which
they dared not then expose to the light of publicity.
There was a measure of secrecy observed even in the
formation of the Tractarian Movement. As early as
September 3rd, 1833, one of the party — the late Professor
Mozley — writing to his sister, after announcing that with his
letter she would " receive a considerable number of Tracts,
the first production of the Society established for the
dissemination of High Church principles," proceeds to give
particulars of 'the plans of the party ; but finds it necessary,
before closing his letter, to add this caution for her
guidance : — " But for the present you must remember all
* Ibid., p. 5a. I *

4 SECRET HISTORY OF THE OXFORD MOVEMENT.
these details I have been going through are secret." i Here, it
will be observed, the real object of the Movement is frankly
revealed. It is to be a Society for "the dissemination of
High Church principles." But when the prospectus of the
Society was made public, there was not one word in it
which might lead the public to suppose that " The Associa
tion of the Friends of the Church " — as it was termed — had
the slightest desire to promote High Church views. That,
the real object, was kept back in reserve, to be imparted
only to the elect of the party. In a letter to a friend one of
the members of the new Association actually went so far as
to assert : — " We want to unite all the Church, orthodox
and Evangelical, clergy, nobility, and people, in maintenance
of our doctrine and polity." 6
" There was, indeed," writes one of the leaders of the
Tractarians, the Rev. William Palmer, " much misappre
hension abroad as to our motives, and we had no means of
explaining those motives, without the danger of giving publicity
to our proceedings, which, in the then state of the public mind
on Church matters, might have led to dangerous results." 7
This dread of the light of day was fully shared by
Newman, who, writing from Oriel College, Oxford, to his
friend Mr. J. W. Bowden, on August 31st, 1833, remarks: —
" We are just setting up here Societies for the Defence of
the Church. We do not like our names known, but we hope
the plan will succeed."8 The very same day Newman wrote
to another intimate friend, Mr. F. Rogers — subsequently
known as Lord Blachford — as follows : — •
" Entre nous, we have set up Societies over the kingdom in defence
of the Church. Certainly this is, you will say, a singular confidential
communication, being shared by so many ; but the entre nous relates
to we. We do not like our names known."9
This dread of having their names " known " to the public
6 Mozley's Letters, p. 33.
6 Palmer's Narrative of Events Connected with Tracts for the Times, p. 212,
Edition, 1883. • Ibid., p. 108.
8 Newman's Letters and Correspondence, Vol. I., p. 448. ' Ibid., p. 450.

DREAD OF PUBLICITY. 5
is still felt by the members of several Ritualistic societies of
the present generation. It is a noteworthy fact that for
fifteen years — from 1880 to 1896 — no list of the Brethren of
the secret Society of the Holy Cross — though a fresh list is
printed and circulated every year— came into Protestant
hands. When the " Suggestions " for the formation of
" The Association ofthe Friends ofthe Church " were printed
and circulated, care was even taken that no outsider, into
whose hands a stray copy might chance to fall, should be able
to discover from it whence it came, or who were responsible
for it. This was a matter for astonishment on the part of
Mr. J. W. Bowden, who, writing from London to Newman,
on November 4th, 1833, mentions that : —
" Those to whom I have shown the ' Suggestions ' say, ' But where
are the names ? Who are they ? Where are they ? ' For even the
word Oxford does not appear thereon. For aught the ' Suggestions '
say, the founders of the scheme might belong to the operative classes
of Society, and their head-quarters might be in some alley in London.
The year, too, should be put ; a reader might, if he found a dirty
copy, suppose the whole scheme ten years old."10
Amongst the prominent laymen who supported the
Tractarian Movement was Mr. Joshua Watson. He drew up
the first Lay Declaration organized by the Tractarians at the
close of 1833. His brother wanted to know too much about
the objects of the Declaration and was refused the information
by Mr. Joshua Watson in the following terms : —
" As to the query, whence it comes and whither it goes, the only
answer is, what does that signify ? Never mind, if it dropped from
the clouds. If you like it, sign it ; if you do not, let it alone. As to
its ulterior destination, I reply that, without the gift of second sight,
I pretend not to answer."11
Dr. Pusey, at this time, had not publicly joined what
Newman termed "the grand scheme."13 But on November
7th, 1833, the latter was able to announce to the Rev. Hurrell
Froude, then the most advanced Romanizer of the new
10 Ibid., p. 472.
11 Memoir of Joshua Watson, by Archdeacon Churton, p. 209. Second edition,
B Newman's Letters, Vol. I., p. 478.

6 SECRET HISTORY OF THE OXFORD MOVEMENT.
party, that Pusey was circulating the recently issued Tracts
for the Times.u Six days later Newman privately informed
Mr. Bowden that Pusey had joined the new party, but he adds
tbe caution that his name " must not be mentioned as of
our party."14 It is interesting to note that Newman, at the
same time, mentioned that Mr. Gladstone " has joined us."
At this period Newman was writing a series of anonymous
articles in the Evangelical Record, over the signature of
" Churchman." 1B It is certain that if he had made known
his High Church views to the then editor of that paper, his
articles would have been refused.
Already Newman was himself practising his doctrine of
Reserve. He had departed, in his own mind, from several
of the Protestant doctrines of his forefathers, but the world
knew nothing at all about the change in his views. What
he kept secret from the public, he made known to his trusted
friends. Thus, for example, he wrote, on November 22nd,
1833, to the Rev. S. Richards : —
" I must just touch upon the notice of the Lord's Supper. In
confidence to a friend, I can only admit it was imprudent, for I do
think that we have most of us dreadfully low notions of the Blessed
Sacrament. / expect to be called a Papist when my opinions are
known. But (please God) I shall lead persons on a little way, while
they fancy they are only taking the mean, and denounce me as the
extreme."16 Here a truly Jesuitical spirit manifests itself. Hurrell
Froude acted in a similarly underhanded manner. In one of
his letters to a friend, written only one month after the
commencement of the Movement, he remarked : — " Since I
have been at home, I have been doing what I can to proselytise
in an underhand way."11 Is there not reason to fear that
many of the clergy, who do not call themselves Ritualists,
are in our own day imitating the bad examples shown by
Newman and Froude, more than sixty years ago ? The danger
13 Newman's Letters, Vol. I., p. 476. u Ibid., p. 482.
'• Ibid., p. 483. is Ibid., p. 490.
W Froude's Remains, Vol. I., p. 322.

THE DOCTRINE OF RESERVE. 7
is to be looked for in nominally Evangelical parishes, as well as
in those under avowedly High Church management. In
looking through the privately printed Annual Report of the
Merton College (Oxford) Church Society, for 1892, which
supports several Ritualistic causes, and advocates reunion with
the corrupt Eastern Church, I was surprised to read, in the
list of members, the names of several clergymen who at the
present time hold Evangelical incumbencies or curacies.
These gentlemen would, no doubt, be considerably annoyed,
were their connection with this private Society made known
to their present congregations. It may, however, be fairly
asked, why should they in secret be members of a High Church
Society, while in public they profess to be Evangelicals ?
Let them be consistent, and if they do not hold High
Church views, withdraw from such an organization. I do
not assert that these gentlemen are insincere, for we
cannot read the secret thoughts of others, but, until they
cease to be members, I cannot help wondering whether
they are acting on the Ritualistic principle of " Reserve
in Communicating Religious Knowledge ? "
Newman's views on Reserve and Economy when first
published in 1833, created a great deal of interest ; but this
was as nothing when compared with the effect produced,
in 1838, by the publication of Isaac Williams's pamphlet
" On Reserve in Communicating Religious Knowledge."
It formed No. 80 of Tracts for the Times, and this
he subsequently supplemented by another and larger
pamphlet on the same subject, being No. 87 of Tracts
for the Times. The doctrine taught by Williams set the
whole of the Church of England in an uproar. His
Tracts were condemned by almost every Bishop on the
Bench. In BrickneU's Judgment of the Bishops upon Trac
tarian Theology, pp. 424-472, there are printed extensive
extracts from Episcopal Charges in which the doctrine of
Reserve is condemned in the strongest terms. Tract 80
commences with a clear exposition of its purport.

8 SECRET HISTORY OF THE OXFORD MOVEMENT.
"The object of the present inquiry," writes Isaac Williams, " is to
ascertain, whether there is not in God's dealings with mankind, a very
remarkable holding back of sacred and important truths, as if the
knowledge of them were injurious to persons unworthy of them " (p. 3)
Amongst the doctrines which Williams mentions as those
which are to be held back in Reserve from the uninitiated, as
great secrets of Christianity, are those of the Atonement,
Faith and Works, the free Grace of God, the Sacraments,
and Priestly Absolution.
" Not only," he writes, " is the exclusive and naked exposure of so
very sacred a truth [as the ' Doctrine of the Atonement'] unscriptural
and dangerous, but, as Bishop Wilson says, the comforts of Religion
ought to be applied with great caution. And moreover to require,
as is sometimes done, from both grown persons and children, an
explicit declaration of a belief in the Atonement, and the full
assurance of its power, appears equally untenable." (Tract 80, p. 78.)
" These riches " [i.e., certain ' sacred truths '] are all secret,
given to certain dispositions— not cast loosely on the world. . . The
great doctrines which of late years have divided Christians, are again
of this [' secret '] kind very peculiarly, such as the subjects of Faith
and Works, of the free Grace of God, and obedience on the part of
man. . . They appear to be great secrets, notwithstanding whatever
may be said of them, only revealed to the faithful." (Ibid., pp. 48,49.)
" With respect to the Holy Sacraments," Williams remarks, in
his second pamphlet on Reserve, " it is in these, and by these chiefly,
that the Church of all ages has held the Doctrine of the Atonement
after a certain manner of Reserve. . . . Now here it is very evident
at once that the great difference between these two systems [i.e., ¦whit
Williams terms the true Catholic, and the modern Protestant system]
consists in this, that one holds the doctrine secretly as it were, and in
Reserve ; the other in a public and popular manner." (Tract 87,
pp. 88, 89.)
" The same may be shown with respect to the powers of Priestly
Absolution, and the gifts conferred thereby. It is not required for our
purpose to show the reality of that power, and the magnitude of those
gifts which are thus dispensed. But a little consideration will show
that if the Church of all ages is right in exercising these privileges,
the subject is one entirely of this reserved and mystical character. Its
blessings are received in secret, according to faith : they are such as

THE DOCTRINE OF RESERVE. 9
the world cannot behold, and cannot receive. The subject is one
so profound and mysterious, that it hardly admits of being put forward
in a popular way, and doubtless more injury than benefit would be
done to religion by doing so inconsiderately." (Ibid., p. 90.)
No wonder that the Bishops condemned such doctrines
as these. " Far from us," wrote Dr, Musgrave, Bishop of
Hereford, " therefore, be it to withhold from our Christian
people any doctrine revealed in God's Word as needful for
salvation, or to impose upon them for such, anything not
there revealed." 18 Dr. Blomfield, Bishop of London,
indignantly rejected the secret teaching of Isaac Williams.
"Anything," he declared, "of the nature of a 'Disciplina
Arcani,' I as promptly reject." 19 It is worthy of note here
that in his Autobiography — which was not published until
1892 — Williams admits that the Evangelical party, when his
Tract on Reserve was published, took a right view as to its
real meaning. "With regard to the great obloquy," he
writes, " it [Tract on Reserve] occasioned from the Low
Church Party, this was to be expected — it was against their
hollow mode of proceeding ; it was understood as it was meant,
and of this I do not complain." 30 It is certain that
Evangelical Churchmen understood it as meaning that the
Tractarian clergy felt themselves justified in imparting to
those only whom they could trust their real and Romish
doctrines concerning the Atonement, Faith and Works,
Grace, the Sacraments, Priestly Absolution, and other doc
trines; and to Protestants this naturally looked like double-
dealing and Jesuitism. No wonder they were indignant.
It is admitted by one who for many years held a promi
nent position amongst the advanced Ritualistic clergy (the
Rev. Orby Shipley) that this " Doctrine of Reserve " was
" both taught and acted upon " to " a wide extent " by the
Tractarians.31 And the Master of the secret Society of the
18 Bricknell's Judgment of the Bishops, p. 434. 19 Ibid., p. 436.
20 Autobiography of Isaac Williams, p. 91.
81 Orby Shipley's Invocation of Saints and Angels, p. xi. London, 1869.

10 SECRET HISTORY OF THE OXFORD MOVEMENT.
Holy Cross, addressing the May, 1873, Synod of that
Society, said : —
" We look back to a time when Catholic truth and worship were
in a condition almost resembling that of the Church of the Catacombs,
when the utmost reserve was thought necessary, even in speaking of
simple facts of the Creed. The Gorham case, and the intrusion of
the Schismatical Hierarchy of Rome, with the anti-Catholic animus to
which they gave force, were still hanging over us, and what was done
for the truth was mostly done in a corner. ,"22
The subtlety of a Jesuit could not have invented a more
ingenious scheme.
Early in 1836, both the Standard and the Edinburgh
Review censured the Tractarian Party in strong terms.
These attacks greatly annoyed Newman, who, writing to
Keble on January 16th of that year, remarks : — " Now,
since many of these notices are made under the impression
that we are Cry^o- Papists, here is an additional reason for
tracts on the Popish question." 23 Dr. Pusey readily fell in
with this subtle scheme for writing against Popery. Pie
evidently thought it a clever dodge for throwing dust in
the eyes of the public, and leading many Protestants,
thus blinded, to adopt Pligh Church principles, before they
were aware of it. On this subject Pusey wrote to a friend : — ¦
" I know not that the Popish controversy may not just be the
very best way of handling Ultra-Protestantism, i.e., neglecting it,
not advancing against, but setting Catholic views against Roman
Catholicism and so disposing of Ultra-Protestantism by a side wind,
and teaching people Catholicism, without their suspecting, while they
are only bent on demolishing Romanism. I suspect we might thus
have people with us, instead of against us, and that they might find
themselves Catholics before they were aware." '24
The impression that the leaders of the Tractarians were
secretly Papists was a very natural one. Those who doubted
could not produce legal evidence in proof of what they
22 S.S.C. Master's Address, May Synod, 1873, p. 3.
23 Newman's Letters, Vol. II., p. 153.
** Life of Dr. Pusey, Vol. I., p. 332.

NEWMAN WRITES AGAINST POPERY. II
feared : but the knowledge of the suspicions which existed
led Newman to adopt a course to ward off suspicion, which,
had it been understood by his opponents, would have greatly
increased their impressions as to Crypto-Papists being at
that time in the Church of England. He determined, as
we have seen, to write against Popery. How could anyone,
then, suppose that the man who said such strong things
against the Church of Rome was in any sense a disguised
Romanist ? It was not the first time he had written against
portions of the Roman system. No Protestant could have
said fiercer things than he had said in the past, and
continued to say, so long as it answered his purpose. Here
are a few extracts from his utterances, beginning with the
year 1833, and ending with 1839. I take the extracts as
cited by Newman himself, in his famous letter to the Oxford
Conservative Journal, January, 1843. In the Lyra Apostolica,
published in 1833, he declared that the Church of Rome
was a "lost Church." At page 421 of the first edition of
his work on the Arians of the Fourth Century, he wrote of
" the Papal Apostacy." In No. 15 of Tracts for the Times,
in 1833, he wrote : —
" True, Rome is heretical now. . . If she has apostatized, it was at
the time of the Council of Trent. Then, indeed, it is to be feared the
whole Roman Communion bound itself, by a perpetual bond and
covenant to the cause of Anti-christ."
Again, in the same year he wrote, in Tract 20. " Their
[Papists'] communion is infected with heresy ; we are bound
to flee it as a pestilence. They have established a lie in the
place of God's truth, and by their claim of immutability in
doctrine, cannot undo the sin they have committed."
In 1834 Newman affirmed that : —
" In the corrupt Papal system we have the very cruelty, the craft,
and the ambition of the republic ; its cruelty in its unsparing sacrifice
of the happiness and virtue of individuals to a phantom of public
expediency, in its forced celibacy within, and its persecutions without;
its craft in its falsehoods, its deceitful deeds and lying wonders ; and
its grasping ambition in the very structure of its poiicy, in its

12 SECRET HISTORY OF THE OXFORD MOVEMENT.
assumption of universal dominion ; old Rome is still alive ; nowhere
have its eagles lighted, but it still claims the sovereignty under another
pretence. The Roman Church I will not blame, but pity — she is, as
I have said, spell-bound, as if by an evil spirit ; she is in thraldom."
In the same year, in No. 38 of Tracts for the Times,
Newman termed the Church of Rome "unscriptural,"
"profane," "impious," "blasphemous," "gross," and
" monstrous." In the year 1838, in his lectures on
Romanism and Popular Protestantism, he said of the
Church of Rome : —
" In truth she is a Church beside herself, abounding in noble gifts
and rightful titles, but unable to use them religiously ; crafty, obstinate,
wilful, malicious, cruel, unnatural, as madmen are. Or, rather, she
may be said to resemble a demoniac, possessed with principles,
thoughts, and tendencies not her own. . . Thus she is her real self
only in name, and till God vouchsafe to restore her, we must treat her
as if she were that evil one which governs her."
What Protestant could utter abuse of Popery more
fierce than is contained in the above extracts from Newman's
own words ? But there is this marked difference between
the two. The Protestant means what he says when he
denounces Rome ; while Newman did nothing of the kind.
He meant his denunciation of Popery to be dust with which
to blind the eyes of his opponents, and prevent them
discovering his real aims ; and there can be no doubt it,
for a time, in a large measure served its purpose. When the
denunciations had done their work, however, they were
unreservedly withdrawn, and that by the author himself. In
the letter to the Oxford Conservative Journal mentioned
already, Newman cited all the extracts given above from his
writings, together with other similar statements, and then he
adds this remarkable confession of his guilt : — ¦
" If you ask me how an individual could venture, not simply to
hold, but to publish such views of a Communion [i.e., the Church of
Rome] so ancient, so wide-spreading, so fruitful in saints, I answer,
that I said to myself, 'I AM NOT SPEAKING MY OWN
WORDS, I am but following almost a consensus of the divines of my

NEWMAN'S DOUBLE DEALING. 13
Church. They have ever used the strongest language against Rome,
even the most learned and able of them. I wish to throw myself into
their system. While I say what they say I am safe. SUCH VIEWS,
TOO, ARE NECESSARY FOR OUR POSITION.' Yet I have
reason to fear still, that such language is to be ascribed, in no small
measure, to an impetuous temper, a hope of approving myself to
person s respect, and a wish to repel the charge of Romanism."
Accordingly he withdrew all the charges made against the
Church of Rome in the above quotations from his writings.
In those writings his denunciations of Rome are put forth,
not as those of a "consensus of divines" of the Church of
England, but as his own. And yet, all the while, he tells us,
he was "not speaking his own words ! " It was " necessary
for our position " to write thus. There was no other
effectual way to gain " person's respect " for his consistency,
and to "repel the charge of Romanism." In short his
conduct was a practical illustration of the doctrine of the
" Economy " advocated in his book on the Arians, in which,
as we have seen, he cites with approval the doctrine of
Clement of Alexandria, that a Christian " Both thinks
and speaks the truth ; except when careful treatment is
necessary ; and then, as a physician for the good of his
patients, he will lie, or rather utter a lie, as the Sophists
say." Can we wonder that the men and women of that
generation doubted the word of Newman ? He did not tell
the world at that time — so far as I can ascertain — that he
had ever believed in his own denunciations of Romanism
when he wrote them. It was nearly a quarter of a century
after, that, in his Apologia, he let the public know that he
" fully believed " all his accusations against Rome at the time
he made them ; but in the same book he admitted that his letter
to the Oxford Conservative Journal was, after all, but "a lame
apology."25 There can be no question as to its lameness, and
not all the subtlety displayed in the Apologia is able to deprive
it of its crippled character. A few days before the retractation
25 Apologia Pro Vita Sua, pp. 201, 204. Edition, i88g.

14 SECRET HISTORY OF THE OXFORD MOVEMENT.
was published at Oxford, Newman wrote to his friend,
James R. Hope-Scott, to announce the coming event.
"My conscience," he told his correspondent, "goaded me
some two months since to an act which comes into effect,
I believe, in the Conservative Journal next Saturday, viz., to eat
a few dirty words of mine."26 A few days later Mr. Hope-
Scott acquainted Newman with the effect his retractation
had produced on his acquaintances. " People whom I have
heard speak of it," he wrote, " (few, perhaps, but fair
samples) are rather puzzled than anything else."27 Newman's
conduct for several years before this date had fairly
"puzzled" everybody, both friends and foes. They could
not make him out ; he was a mystery they could not
penetrate. The suspicion that he was acting in an under
hand way was not confined to Protestants, as the rejoinder
he wrote to the last quoted letter of Mr. J. R. Hope-Scott,
clearly shows. Writing to him, on February 3rd, 1843,
Newman gives the following additional explanation of his
retractation : —
" My reason for the thing was my long-continued feeling of the
great inconsistency I was in of letting things stand in print against
me which I did not hold, and which I could not but be contradicting
by my acting every day of my life. And more especially (i.e., it
came home to me most vividly in that particular way) I felt that I
was taking people in; that they thought me what I was not, and were
trusting me when they should not, and this has been at times a very
painful feeling indeed. I don't want to be trusted (perhaps you may
think my fear, even before this affair, somewhat amusing) ; but so it
was and is ; people won't believe I go as far as I do — they will cling to
their hopes. And then, again, intimate friends have almost reproached
me with ' paltering with them in a double sense, keeping the word of
promise to their ear, to break it to their hope.' They have said that my
words against Rome often, when narrowly examined, were only what I
meant, but that the effect of them was what others meant. I am not
aware that I have any great motive for this paper beyond this —
setting myself right, and wishing to be seen in my proper colours,
" Memoirs of J. R. Hope-Scott, Vol. II., p. 19. V lUd., p. 20.

WARD'S JESUITICAL CONDUCT. 15
and not unwilling to do such penance for wrong words as lies in the
necessary criticism which such a retractation will involve on the part
of friends and enemies."28
Turning back to August gth, 1836, we note that, on this
date, one of Newman's friends, the Rev. R. F. Wilson, wrote
to complain of his " unnecessary " Economy, and mentioned
a case in which he had so acted. " By-the-bye," he asked
Newman, " why will you economise so unnecessarily at
times ? as if to keep your hand in. You sent Major B.
away with a conviction that you looked on D. as a very fine,
noble character. As he had this information fresh from you,
I did not venture to say anything subversive of your
judgment ; so now he will probably publish the high
admiration and respect with which D. is looked up to by his
late comrades — more especially by Mr. Newman."29 There
is something truly Jesuitical in the way Newman acted
towards " Major B." on this occasion. Unfortunately there
is reason to fear that it was by no means an exceptional
case either with himself or his disciples. There is an
absence of English straightforwardness and plain dealing in
the whole business which is far from satisfactory.
The conduct, I may here remark, of Newman's successor
as leader of the advanced Tractarians, viz., the Rev.
William George Ward (author of the Ideal of a Christian
Church) was even more Jesuitical. Writing of the period
when Mr. Ward was still a clergyman in the Church of
England, his son informs us that —
" He had long held that the Roman Church was the one true
Church. He had gradually come to believe that the English Church
was not strictly a part of the Church at all. He had felt bound to
retain his external communion with her members, because he believed
that he was bringing many of them towards Rome ; and to unite him
self to the Church which he loved and trusted, to enjoy the blessings
83 Ibid., pp. 20, 21. This remarkable letter is not reprinted in Newman's
Letters and Correspondence. Why was it suppressed ?
a° Newman's Letters, Vol. II., p. 207.

l6 SECRET HISTORY OF THE OXFORD MOVEMENT.
of external communion for himself, if by so doing he thwarted this
larger and fuller victory of truth, had seemed a course both indefensible
and selfish."30
No man could have acted like this, unless his views of
truthfulness had been strangely perverted. And this was
markedly the case with Mr. Ward in his Tractarian days.
His son relates of his father, that —
" In discussing the doctrine of equivocation, as to how far it is
lawful on occasion, he maintained, as against those who admit the
lawfulness of words literally true but misleading, that the more straight.
forward principle is that occasionally when duties conflict, another
duty may be more imperative than the duty of truthfulness. But he
expressed it thus : ' Make yourself clear that you are justified in
deception, and then lie like a trooper.' " 31
The establishment by Newman of a Monastery at Little
more, near Oxford, affords another specimen of the secrecy
and crookedness which characterized the Tractarian Move
ment. His plans for such a Monastery, which was first
started in Oxford, and subsequently removed to Littlemore,
appear to have been in a partly developed condition early
in 1838 ; but at that time were shrouded in secrecy. On
January 17th of that year he wrote to his friend Mr. J. W.
Bowden : —
"Your offering towards the young monks was just like yourself, and
I cannot pay you a better compliment. It will be most welcome.
As you may suppose, we have nothing settled, but are feeling our
way. We should begin next term ; but since, however secret one may
wish to keep it, things get out, we do not yet wish to commit young
men to anything which may hurt their chance of success at any
college in standing for a Fellowship."32
The scheme for a Monastery was, for some unknown
reason, postponed for a time, but not abandoned. It was
evidently in Newman's thoughts very much during the
following year. " You see," he wrote to Mr. F. Rogers,
30 William George Ward and the Oxford Movement, p. 356. First edition.
31 Ibid., p. 30. 3S Newman's Letters, Vol. II., p. 249.

NEWMAN ESTABLISHES A MONASTERY. 17
September 15th, 1839, "if things came to the worst, I
should turn Brother of Charity in London — an object which,
quite independent of any such perplexities, is growing on
me, and, peradventure, will some day be accomplished, if
other things do not impede me."33 The secrecy so much
desired by Newman, as mentioned in his letter cited above,
seems to have been successful, at least in one instance. One
of the body of young men who were Newman's disciples,
succeeded, in 1840, in gaining a Fellowship at Lincoln
College, Oxford, which certainly would not have been the
case had the authorities been aware that he was at the time
a " monk." The success of his policy of secrecy, in this
instance, appears to have given Newman intense satisfaction.
He wrote, on January 10th, 1840, in great glee to his friend
Bowden, announcing the joyful news : —
" To return to Lincoln ; after rejecting James Mozley for a
Fellowship two years since for his opinions, they have been taken by
Pattison, this last term, an inmate of the Coenobitium. He happened to
stand very suddenly, and they had no time to inquire. They now stare
in amazement at their feat."34
This letter implies that the " Coenobitium," or Monastic
Establishment, was already in existence. It was possibly
the same Institution as that mentioned in the late Professor
Mozley's Letters as a " Hall " (p. 79). Professor Mozley
was one of the first inmates of this " Hall." He was, as
is well known, one of the most enthusiastic supporters of
Tractarianism in its early days; but he failed to keep up
with the pace at which its leaders were marching Romeward,
and drew back. His subsequent work on the Baptismal
Controversy, in which he justified the Gorham Judgment,
gave great offence to his former friends. But at this period
he enjoyed the fullest confidence of Newman. There are
several allusions in Mozley's Letters to the mysterious
" Coenobitium," though it is not mentioned by that name.
'¦a Ibid., p. 285. e< Ibid., p. 297.

l8 SECRET HISTORY OF THE OXFORD MOVEMENT.
Writing on April 6th, 1838, to his brother, the Rev. Thomas
Mozley, the future Regius Professor of Divinity, announces
that " Newman intends putting some plan or other of a
Society into execution next term, and I am to be a leading
member — though whether principal or vice-principal I
cannot tell you. But if there are only two of us, which
seems likely at present, I must either be one or the other.
Johnson, of Magdalen Hall, will join ; he is the only one we
are certain of. But after the Oriel contest is over, others
may be willing."35 Three weeks later Newman's plans were
in a more developed condition, for Mozley writes to his
sister: — "I must inform you that Newman has taken a
house, to be formed into a reading and collating establish
ment, to help in editing the Fathers. We have no prospect
of any number joining us at present. Men are willing, but
they have Fellowships in prospect, as R. And P., who stood
at Oriel, and passed a very good examination — the best, as
some have thought — has a Fellowship at University in
prospect, which would be interfered with by joining us, for
we shall of course be marked men."36 Though the house
was taken in April, it was late in Autumn before 'it was
occupied. To Mozley was entrusted the task of furnishing
it, and getting it ready as a place of residence for the embryo
" Monks." It was to be a comfortable place after all, and
it is somewhat amusing to read Mozley's description of his
preparatory labours, as sent by him to his sister on October
18th :—
" I have been busily engaged ever since coming up with making
arrangements for the Hall — bustling about, calling at the upholsterers,
giving orders for coal. The place is at present airing and warming.
ft will look decent enough when everything is in it. There are quite
gay carpets in both sitting-rooms ; as is natural in fitting up, one
forgets the commonest things at first, till they come upon one one by
one. I shall expect to find numerous deficiencies after all, when I come
to the actual habitation of the place, and just at this moment, the
85 Mozley's Letters, p. 75. "' Ibid., p. 78.

PUSEY APPROVES THE SCHEME. ig
thought of coal-scuttles has flitted by me, and I have booked it in
my memoranda." 37
In March, 1840, Newman seems to have been considering
the advisability of moving his Monastic Establishment to
Littlemore, about three miles from Oxford, and making it
a Hall attached to, and recognized by, the University of
Oxford. On the 21st of that month he wrote to his friend
Rogers, asking for his advice on this subject : — ¦
" Supposing I took theological pupils at Littlemore, might not my
house be looked upon as a sort of Hall depending on Oriel, as
St. Mary's Hall was ? And if this were commonly done, would it not
strengthen the Colleges instead of weakening them ? Are these not
precedents ? And, further, supposing a feeling arose in favour of
Monastic Establishments, and my house at Littlemore was obliged to
follow the fashion, and conform to a rule of discipline, would it not
be desirable that such institutions should flow from the Colleges of
our two Universities, and be under their influence ? I do not wish
this mentioned by Hope to anyone else. I may ask one or two
persons besides." 38
Four days before this letter was written Newman wrote,
from Littlemore (March 17th), to his more intimate friend,
Dr. Pusey, putting his plans before him in a more unreserved
fashion. " Since I have been up here," he wrote, " an idea
has revived in my mind, of which we have before now talked,
viz., of building a Monastic House in the place, and coming
up to live in it myself." 39 Dr. Pusey appears to have
heartily approved of his friend's monastic scheme. Pusey's
biographer informs us that " the plan of life contemplated
[by Newman] was substantially his [Pusey's] own."40
On March 19th, Pusey replied to Newman's letter : " Cer
tainly it would be a great relief to have a fiovtj in our Church,
many ways, and you seem just the person to form one. . . .
I hardly look to be able to avail myself of the> p-ovr}, since I
must be so busy when here on account of my necessary
87 Ibid., p. 83. ffl Newman's Letters, Vol. II., p. 303.
59 Life of Dr. Pusey, Vol. IL, p. 135. 40 Ibid., p. 136.

20 SECRET HISTORY OF THE OXFORD MOVEMENT.
absences to see my children, unless indeed I should live long
enough to be ejected from my Canonry, as, of course, one
must contemplate as likely if one does live, and then it
would be a happy retreat." 41
The subtle scheme of attaching his Monastery to a Protes
tant University under the guise of "a sort of Hall," fortunately
did not succeed. But the scheme for erecting a Monastery
at Littlemore was at once acted on. On May 28th, 1840,
Newman informed Mrs. J. Mozley : — " We have bought
nine or ten acres of ground at Littlemore, the field between
the Chapel and Barnes's, and, so be it, in due time shall erect
a Monastic House upon it."4,2 It was not, however, until
February, 1842, that Newman actually removed to Little
more, and started there his new Monastery. We gain some
idea of the kind of building it was from a passage in
the Rev. Thomas Mozley's Reminiscences of the Oxford
Movement : —
" The building," writes Mr. Mozley, " in which Newman had now
made up his mind to resume the broken thread of these noble [Monastic]
traditions was a disused range of stabling at the corner of two village
roads. Nothing could be more unpromising, not to say depressing.
But Newman had ascertained what he really wanted, and he would
have no more. He sent me a list of his requirements, and the only
one of a sentimental or superfluous character was that he wished to
be able to see from his window the ruins of the Mynchery [an
ancient Convent] and the village of Garsington. There must be a
library, some • cells,' that is, studies, and a cloister, in which one or
two might turn out and walk up and down — of course, all upon the
ground floor. The Oratory or chapel was to be a matter altogether
for future consideration."43
The Rev. Frederick Oakeley, one of Newman's early
friends, and subsequently a pervert to the Church of Rome,
tells us that this new building was known as the "Littlemore

41 Life of Dr. Pusey, Vol. II. , p. 137.
42 Newman's Letters, Vol. II., p. 305.
13 Mozley's Reminiscences, Vol. II., p 213.

VISITORS TO LITTLEMORE MONASTERY. 21
Monastery";44 and that "the fact is generally known, that
the life at Littlemore was founded upon the rule of the
strictest Religious Orders"45 — that is, in the Church of
Rome. Of course Newman's removal from Oxford to Littlemore,
and the erection in the latter place of a new Monastic-
looking building, excited the greatest curiosity in the
University. Visitors came to Littlemore in abundance,
anxious to fathom the mystery, and to discover Newman's
great secret ; very much to his annoyance, since for many
reasons he did not wish his privacy to be disturbed. In his
Apologia he reveals to the world what his indignant feelings
were like at the prying curiosity of his visitors : — " I cannot
walk into or out of my house," he exclaimed, " but curious
eyes are upon me. Why will you not let me die in peace ?
Wounded brutes creep into some hole to die in, and no one
grudges it them. Let me alone, I shall not trouble you
long." 46
It was not the common members of the University only
who took a natural interest in his new Monastery. " Heads
of Houses," he tells us, " as mounted patrols, walked their
horses round those poor cottages. Doctors of Divinity dived
into the hidden recesses of that private tenement uninvited,
and drew domestic conclusions from what they saw there.
I had thought that an Englishman's house was his castle ;
but the newspapers thought otherwise, and at last the matter
came before my good Bishop." 47
The interference of the Bishop of Oxford annoyed Newman
more than anything else. The Bishop wanted to know the
whole of the facts of the case, and this was exactly what
Newman did not wish to let him know. His lordship,
in a gentlemanly and straightforward manner, sent him a
letter, asking for full information ; and Newman replied in
accordance with his " Economical " policy, in which by
44 Oakeley's Historical Notes on the Tractarian Movement, p. 93. *> Ibid., p. 94.
46 Newman's Apologia, p. 172. Edition, 1889. *' Ibid., p. 172.

22 SECRET HISTORY OF THE OXFORD MOVEMENT.
this time he had become quite an adept. The reader is
already in possession of proofs, which cannot be refuted,
that Newman had set up a Monastery at Littlemore, and
that its rules were of the strictest kind. Bearing this in
mind, the future Cardinal's Jesuitical dealing with his
Diocesan can best be shown by reprinting here in full
the Bishop's letter of inquiry, and Newman's evasive
answer, as published by the latter himself, in his Apologia.
The Bishop wrote on April 12th, 1842 : —
" So many charges against yourself and your friends which I have
seen in the public journals have been, within my own knowledge,
false and calumnious, that I am not apt to pay much attention to what
is asserted with respect to you in the newspapers.
" In (a newspaper), however, of April 9th, there appears a
paragraph in which it is asserted, as a matter of notoriety, that a
so-called Anglo- Catholic Monastery is in process of erection at Little
more, and that the cells of dormitories, the chapel, the refectory, the
cloisters of all may be seen advancing to perfection, under the eye of a
parish priest of the Diocese of Oxford.
" Now, as I have understood that you really are possessed of some
tenements at Littlemore, as it is generally believed that they are
destined for the purposes of study and devotion, and as much suspicion
and jealousy are felt about the matter, I am anxious to afford you an
opportunity of making me an explanation on the subject. I know
you too well not to be aware that you are the last man living to
attempt in my Diocese a revival of the Monastic Orders (in anything
approaching to the Romanist sense of the term) without previous
communication with me, or indeed that you should take upon your
self to originate any measure of importance without authority from
the heads of the Church, and therefore I at once exonerate you from
the accusation brought against you by the newspaper I have quoted ;
but I feel it, nevertheless, a duty to my Diocese and myself, as well
as to you, to ask you to put it in my power to contradict what, if
uncontradicted, would appear to imply a glaring invasion of all
ecclesiastical discipline on your part, or of inexcusable neglect and
indifference to my duties on mine."
On April 14th, Newman sent his reply to the Bishop of
Oxford (Dr. Bagot). It was as follows : —
*' I am very much obliged by your lordship's kindness in allowing

NEWMAN'S LETTER TO HIS BISHOP. 23
me to write to you on the subject of my house at Littlemore ; at the
same time, I feel it hard both on your lordship and myself that the
restlessness of the public mind should oblige you to require an
explanation of me.
" It is now a whole year that I have been the subject of incessant
misrepresentation. A year since I submitted entirely to your lordship's
authority ; and, with the intention of following out the particular act
enjoined upon me, I not only stopped the series of Tracts on which I
was engaged, but withdrew from all public discussion of Church
matters of the day, or what may be called ecclesiastical politics. I
turned myself at once to the preparation for the press of the translation
of St. Athanasius, to which I had long wished to devote myself, and
I intended, and intend, to employ myself in the like theological
studies, and in the concerns of my own parish and in practical
works. " With the same view of personal improvement, I was led more
seriously to a design which had been long on my mind. For many
years, at least thirteen, I have wished to give myself to a life of
greater religious regularity than I have hitherto led ; but it is very
unpleasant to confess such a wish even to my Bishop, because it
seems arrogant, and because it is committing me to a profession
which may come to nothing. For what have I done that I am to be
called to account by the world for my private actions, in a way in
which no one else is called ? Why may I not have that liberty which
all others are allowed ? I am often accused of being underhand and
uncandid in respect to the intentions to which I have been alluding;
but no one likes his own good resolutions noised about, both from
mere common delicacy, and from fear lest he should not be able to
fulfil them. I feel it very cruel, though the parties in fault do not
know what they are doing, that very sacred matters between me and
my conscience are made a matter of public talk. May I take a case
parallel, though . different ? suppose a person in prospect of marriage :
would he like the subject discussed in newspapers, and parties,
circumstances, &c, &c, publicly demanded of him at the penalty of
being accused of craft and duplicity ?
" The resolution I speak of has been taken with reference to myself
alone, and has been contemplated quite independent of the co-operation
of any other human being, and without reference to success or failure
other than personal, and without regard to the blame or approbation
of man. And being a resolution of years, and one to which I feel
God has called me, and in which I am violating no rule of the Church
any more than if I married, I should have to answer for it, if I

24 SECRET HISTORY OF THE OXFORD MOVEMENT.
did not pursue it, as a good Providence made openings for it. In
pursuing it, then, I am thinking of myself alone, not aiming at any
ecclesiastical or external effects. At the same time, of course, it
would be a great comfort for me to know that God had put it into the
hearts of others to pursue their personal edification in the same way,
and unnatural not to wish to have the benefit of their presence and
encouragement, or not to think it a great infringement on the rights
of conscience if such personal and private resolutions were interfered
with. Your lordship will allow me to add my firm conviction that
such religious resolutions are most necessary for keeping a certain
class of minds firm in their allegiance to our Church ; but still I can
as truly say that my own reason for anything I have done has been
a personal one, without which I should not have entered upon it, and
which I hope to pursue whether with or without the sympathies of
others pursuing a similar course.
" As to my intentions, I purpose to live there myself a good deal,
as I have a resident Curate in Oxford. In doing this I believe I am
consulting for the good of my parish, as my population in Littlemore
is at least equal to that of St. Mary's in Oxford, and the whole of
Littlemore is double of it. It has been very much neglected ; and in
providing a parsonage-house at Littlemore, as this will be, and will be
called, I conceive I am doing a very great benefit to my people. At
the same time it has appeared to me that a partial or temporary
retirement from St. Mary's Church might be expedient during the
prevailing excitement.
"As to your quotation from the (newspaper) which I have not
seen, yo'ur lordship will perceive from what I have said that no
' Monastery is in process of erection,' there is no " chapel,' no
• refectory,' hardly a dining-room or parlour. The ' cloisters ' are my
shed connecting the cottages. I do not understand what 'cells of
dormitories ' means. Of course I can repeat your lordship's words,
that 'I am not attempting a revival ofthe Monastic Orders, in anything
approaching to the Romanist sense of the term,' or 'taking on myself
to originate any measure of importance without authority from the
Heads of the Church.' I am attempting nothing ecclesiastical, but
something personal and private, and which can only be made public,
not private, by newspapers and letter writers, in which sense the
most sacred and conscientious resolves and acts may certainly be
made the objects of an unmannerly and unfeeling curiosity."48
48 Newman's Apologia, pp. 172-176.

WAS IT A " PARSONAGE HOUSE " ? 25
So it was only a " Parsonage House," and not a Monastery
at all that Newman was setting up at Littlemore ! Twenty-
two years later, in his Apologia, he wrote that : — " There
is some kind or other of verbal misleading, which is not
sin."49 This was no doubt a case of the kind. His
previous statements, however, and the after history of the
building, flatly contradict his assertions made in his truly
" Economical " letter to his Bishop. As we have seen
above, when Newman bought the land on which to build,
he wrote to Mrs. Mozley that "in due time" he would
" erect a Monastic House upon it " ; and there is nothing to
show that he ever altered his mind. His brother-in-law,
the Rev. Thomas Mozley, refers to the building also, in his
Reminiscences, as a Monastic establishment ; and Newman's
friend Oakeley, as we have seen, admits that it was known
as the " Littlemore Monastery." Only three months before
his reply to the Bishop, Newman wrote (January 3rd, 1842)
to his friend, Mr. James Hope-Scott, in a way which clearly
shows what were his real objects at the time : — " I am," he
declared, " almost in despair of keeping men together. The
only possible way is a Monastery. Men want an outlet for their
devotional and penitential feelings, and if we do not grant it,
to a dead certainty they will go where they can find it." 50
I do not assert that in thus wilfully deceiving his Diocesan,
Newman thought he was doing anything wrong. There is
such a thing as a " conscience seared with a hot iron "
(1 Tim. iv. 2) ; and his certainly appears to have been at this
period in that condition. Men may come to that lamentable
state that they think it a duty to deceive others. And
what sort of place was this " Parsonage House," which
Newman falsely declared to his Bishop was not a Monastery?
Let Father Lockhart answer. He and Mr. Dalgairns were
the first inmates, and were actually in the Monastery at the
very moment when the Bishop of Oxford wrote his anxious
48 Ibid., p. 348. "° Memoirs off. Hope-Scott, Vol. II., p. 6.

26 SECRET HISTORY OF THE OXFORD MOVEMENT.
letter of inquiry. The following is Lockhart's own descrip*
tion of the life they were then leading : —
" We had now arrived at the year 1842, when we took up residence
with Newman at Littlemore. Father Dalgairns and myself were
the first inmates. It was a kind of Monastic life of retirement,,
prayer and study. We had a sincere desire to remain in the Church
of England, if we could be satisfied that in doing so we were members
of the world-wide visible communion of Christianity which was of
Apostolic origin. We spent our time at Littlemore in study, prayer,
and fasting. We rose at midnight to recite the Breviary Office,,
consoling ourselves with the thought that we were united in prayer
with united Christendom, and were using the very words used by the
Saints of all ages. We fasted according to the practice recommended
in Holy Scripture, and practised in the most austere Religious Orders
of Eastern and Western Christendom. We never broke our fast,
except on Sundays and the Great Festivals, before 12 o'clock, and not
until 5 o'clock in the Advent and Lenten seasons." 61
One day when the Evangelical Warden of Wadham
College, Oxford, knocked at the door of the Littlemore
" Monastery," alias " Parsonage House," Newman himself,
opened it. " May I see the Monastery ? " asked the visitor.
" We have no Monasteries here," replied Newman, who, there-,
upon, angrily and uncivilly slammed the door in the Warden's,
face ! 61 The Roman Catholic author to whom I am indebted.
for this story gives us further evidence tending to prove that,
it was a " Monastery " notwithstanding Newman's denial.
" The story of the life at Littlemore," he writes, " has never yet
been told ; and it would be impossible to glean from Newman's)
scanty allusions in the Apologia, or even from his letter to the
Bishop, any idea of its primitive austerities and observances. I tell
these as nearly as possible as they are told by Littlemore men to me.
Lent was a season of real' penance for the inmates. They had
nothing to eat each day till 5, and then the solitary meal was of
salt-fish. No wonder Dr. Wootten, the Tractarian doctor, told them
they must all die in a few years if things went on so ; and no wonder
Dalgairns had a serious illness, at which some relaxations were
51 Biography of Father Lockhart, p, 33. Leicester : Ratcliffe College.
52 Cardinal Newman: A Monograph, by John Oldcastle, p. 23. The author
of this work is editor of the Weekly Register.

LIFE IN LITTLEMORE MONASTERY. 27
made — a breakfast, of bread and butter and tea, at noon ; taken
standing up at a board — a real board, erected in the improvised refectory,
and called in undertones by some naturally fastidious ones a ' trough.'
The * chapel ' was hardly more pretentious than the dining-room.
At one end stood a large Crucifix, bought at Lima by Mr. Crawley, a
Spanish merchant living in Littlemore. It was what was called
* very pronounced ' — with the all but barbaric realism of Spanish
religious art. A table supported the base ; and on the table were two
candles (always lit at prayer-time by Newman), the light of which
was requisite ; for Newman had veiled the window and walls with
his favourite red hangings. Of an altar there was no pretence ; the
village church at Littlemore being Newman's own during the first
years of his residence there. A board ran up the centre of the chapel,
and in a row on either side stood the disciples for the recitation of
Divine Office, the ' Vicar ' standing by himself a little apart. The
days and hours of the Catholic Church were duly kept ; and the only
alteration made in the Office was that Saints were invoked with a
modification of Newman's making — the * Ora pro nobis ' being
changed in recitation to ' Orel.' " 63
Amongst the inmates of Littlemore Monastery were
Frederick S. Bowles, subsequently a Roman Catholic priest;
and, as I have already stated, John B. Dalgairns, afterwards
a priest at Brompton Oratory ; Ambrose St. John, who
became a priest at the Birmingham Oratory; Richard
Stanton, subsequently an Oratorian priest ; Lockhart (from
whom I have quoted), who died, in 1892, as a Roman priest ;
and Albany Christie, who joined the Jesuit Order. Mark
Pattison, afterwards the well-known Rector of Lincoln
College, Oxford, paid a fortnight's visit to the Monastery,
commencing at the close of September, 1843. He kept a
diary while he was there, from which I take the following
extract as exhibiting the kind of life which was led in the
establishment : —
" Sunday, October 1st. — St. John called me at 5.30, and at 6 went
to Matins, which with Lauds and Prime take about an hour and
a half ; afterwards returned to my room and prayed, with some
effect, I think. Tierce at 9, and at 11 to Church-Communion.
a Ibid., p. 25.

28 SECRET HISTORY OF THE OXFORD MOVEMENT.
More attentive and devout than I have been for some time; hope
I am coming into a better frame; thirty-seven communicants,
Returned and had breakfast. Had some discomfort at waiting
for food so long, which I have not done since I have been unwell
this summer, but struggled against it, and in some degree threw
it off. Walked up and down with St. John in the garden;
Newman afterwards joined us. . . At 3 to Church ; then Nones
. . . Vespers at 8, Compline at 9 ; the clocks here very backward.
Very sleepy, and went to bed at 10." 54
When Newman seceded to the Church of Rome in
1845, the Littlemore Monastery was broken up, and
most of its members followed their leader to Rome, and
thus closed a noteworthy chapter in the secret history of
the Tractarian Movement.
This may, perhaps, be an appropriate place to mention
that some sort of a "religious community" was established
at about this period, by the Rev. Frederick W. Faber
(subsequently known as Father Faber of the Brompton
Oratory), in the Parish of Elton, of which he becam*!
Rector in 1842, though he did not enter into residence
until the following year. Meanwhile, between his accept
ance of the living, and commencing work as Rector,
Faber travelled abroad, and became desperately enamoured
of the Roman Catholic system and religion. " He saw
then," writes his biographer, "that he must within three
years either be a Catholic, or lose his mind."65 Faber went
abroad with letters of introduction from Dr. Wiseman,
subsequently Cardinal Wiseman, addressed to Cardinal
Acton, and to the Rev. Dr. Grant, a Roman Catholic priest]
both then resident at Rome. It was by no means uncommon
at that time for young Tractarians to visit the continent,
where, unknown and unobserved by prying eyes at home,
they could indulge their taste for Popery to their hearts'
content. " The disciples of the Oxford School," writes
64 Mark Pattison's Memoirs, pp. 190, 191.
K Bowden's Life of Father Faber, p. 168. Second edition.

TRACTARIANS ON THE CONTINENT. 29
Father Oakeley, from personal experience, "had a general
sympathy with all foreign churches."
" We endeavoured," Father Oakeley relates, " especially the younger
and less occupied members of our Society, to improve our relations
with foreign Catholics by occasional visits to the continent. For this
purpose Belgium was preferred to France, because of the greater
external manifestation of religion in that country. Whatever our
Tractarian friends may have been on this side of the channel, there
could be no doubt of their perfect Catholicity on the other. It was,
in fact, of so enthusiastic and demonstrative a character as to astonish
the natives themselves, and sometimes, even, perhaps, to shame them.
Our friends used to distinguish themselves by making extraordinarily
low bows to priests, and genuflecting, even in public places, to every
one who looked the least like a Bishop. In the churches they were
always in a state of prostration, or of ecstasy. Everything, and
everybody, was charming; and such a contrast to England ! Catholics
might have their faults like other people, but even their faults were
better than Protestant virtues. There was always a redeeming point
even in their greatest misdemeanours ; their acts of insobriety were
far less offensive than those of Englishmen, and evidences of their
Catholicity might be traced in their very oaths."66
Of course, when these young gentlemen came back to
England from their continental trips, they were careful not
to let the English public know where they had been, what
they had said, and what they had done, when abroad. At
home they passed as faithful sons of the Reformed Church
of England ; on the continent they were seen in their true
colours. Yet, even when at home, in Oxford, some of the
young Tractarians indulged their passion for real Popery, in
a daring though secret manner. The Rev. E. G. K. Browne,
\ who, before his secession to Rome, was for some years a
Tractarian clergyman in the Church of England, writing of
' events which transpired in the early period of the Move-
, ment, informs us that then men of the Tractarian party
' might " be found studying S. Thomas Aquinas, Bellarmine,
and Perrone, and using the Garden of the Soul and the
66 Oakeley's Historical Notes, pp. 73, 74.

30 SECRET HISTORY OF THE OXFORD MOVEMENT.
Paradisus Anima as books of private devotion, but secretly, for
fear of their fellow men — some might be seen stealing to Mass at the
Catholic chapel — humble and mean as it was — but disguised,
and pouring out their hearts to their God, concealed from the
view of man by some pillar, beseeching Him to guide them
into the truth, for none dared trust another, or confer with
the friend of his bosom, or the companion of his earlier
days, on so sacred, so awfully sacred a subject as the
salvation of the soul."57 When Faber arrived at Rome, in
1843, he was "not scandalized" even by the " relic worship "
he beheld there.58 He wrote home, under date May 20th,
1843, to state that Dr. Wiseman's letters had engaged for
him " the cheerful kindness of several of the Roman clergy,
and a portion of almost every day is spent with them, either
visiting the holier Churches, and Convents famous for
miracles and the residence of Saints, or in amicable
discussion of our position in England."59 Paradoxical it
must seem to my readers to know that in the same letter
Faber declares : — " I find my attachment to the Church of
England growing in Rome, the more I bewail our position."
He rejoiced that " Protestantism is perishing," and that
" what is good in it is by God's mercy being gathered "—
not into the Church of England, but — " into the garners
of Rome " ; and he assured his correspondent that his
whole life, " God willing, shall be one crusade against the
detestable and diabolical heresy of Protestantism." On
Holy Thursday he went to the Church of St. John Lateran.1
The Pope was present, and Faber was in an ecstasy. "I
got," he says, "close to the altar, inside the Swiss Guards,'
and when Pope Gregory descended from his throne,
and knelt at the foot of the altar, and we all knelt with'
him, it was a scene more touching than I had ever
seen before. . , In the midst that old man in white '

67 Browne's Annals of the Tractarian Mo;enent, p. 41. Third edition.
48 Bowden's Life of Faber, p. 156. a Ibid., p. 156.

FABER'S VISIT TO ROME. 31
prostrate before the uplifted Body of the Lord, and the dead,
dead silence — Oh what a sight it was ! . . I bared my head
and knelt with the people, and received with joy the Holy
Father's blessing, till he fell back on his throne and was
borne away.60 On June 17th Faber had a private audience
with the Pope. He appeared in "full dress" at the Vatican,
and was told that " as Protestants did not like kissing the
Pope's foot," he would "not be expected to do it." But
this clergyman of the Reformed Church of England — Rome's
greatest enemy — scorned to avail himself of the proffered
dispensation ! On entering the audience chamber — to quote
Faber's own report of the interview — " I knelt down, and
again, when a few yards from him, and lastly, before him ;
he held out his hand, but I kissed his foot ; there seemed to me
a mean puerility in refusing the customary homage. . . I
left him almost in tears, affected as much by the earnest,
affectionate demeanour of the old man, as by his blessing
and his prayer. I shall remember St. Alban's Day, in 1843,
to my life's end." Faber prayed at the shrine of " St."
Aloysius, the Jesuit, on the feast of that " Saint ;" and his
biographer, Father Bowden, says that "he left the Church
as if speechless, and not knowing where he was going."
Twice he took up his hat to go to the English College at
Rome, for the purpose of abjuring the Church of England ;
but on each occasion some unrecorded event prevented him
from carrying out his impulse. The longer he stayed in
Rome the more he loved both it and its Church. On July
5th, he declared : — " The nearest approach I can make to
an imagination of heaven is that it is like Rome." He went
to a Pontifical Mass, and the sight filled him with
rapturous joy. " When the Pontiff, his eyes streaming
with tears, slowly elevated the Lord's Body, suddenly
from the roof some ten or twelve trumpets, as from
heaven, pealed out with a long, wailing, timorous jubilee,
*> Ibid., p. 162.

32 SECRET HISTORY OF THE OXFORD MOVEMENT.
and I fell forward completely overcome."61 From Rome
Faber went to Florence, and while there he had gone
so far away from the sound judgment of an English
Churchman, that he was actually " persuaded to wear a
miraculous medal " ; and " on his return home he brought
with him two rosaries blessed by the Pope." 62 After all this
he actually began once more to act as a Church of England
clergyman, by taking up his residence at Elton as its new
Rector. How he could do so with an easy conscience
is a mystery to any truth-loving Englishman. It certainly
was not honest on his part ; and the whole transaction has
a very ugly look about it. I do not say that Faber was at
this time a Papist in disguise, for I cannot prove it. But if
anyone came forward now and proved it I should not feel
the least surprise.
I am not one of those who suffer from " Jesuitism on the
brain," and I do not, so to speak, see a Jesuit round every
street corner. But I certainly am inclined to attach a good
deal of importance to the revelations made by the late
Rev. Dr. Desanctis, formerly parish priest of the Madallena,
Rome, Professor of Theology, Official Theological Censor of
the Inquisition, and subsequently Minister of the Reformed
Italian Church at Geneva. Desanctis was a man of high
personal character, and from the offices he held while at
Rome was enabled to obtain an intimate acquaintance with
the inner working of Romanism and Jesuitism. In his
work on Popery and Jesuitism in Rome in ihe Nineteenth
Century, a translation of which was published in London, in
1852, he gives a great deal of valuable information concerning
the secret and inner working of Tractarianism, which, at
that period, was popularly known in England and abroad as
Puseyism. " My Jesuit Confessor," says Dr. Desanctis, " was Secretary to the
French Father Assistant [of the Jesuit Order], and as he esteemed me
" Bowden's Life of Faber, p. 170. B Ibid., pp. 175, 177,

DESANCTIS ON JESUITS IN DISGUISE. 33
much, and accounted me an affiliated member of the Society, he
made many disclosures to me."
Amongst these disclosures were the following :—
" Despite all the persecution they [the Jesuits] have met with,
they have not abandoned England, where there are a greater number
of Jesuits than in Italy ; that there are Jesuits in all classes of society ;
in Parliament ; among the English clergy ; among the Protestant laity,
even in the higher stations. I could not comprehend how a Jesuit
could be a Protestant priest, or how a Protestant priest could be a
Jesuit; but my Confessor silenced my scruples by telling me, omnia
munda mundis, and that St. Paul became as a Jew that he might save
the Jews; it was no wonder, therefore, if a Jesuit should feign
himself a Protestant, for the conversion of Protestants. But pay
attention, I entreat you, to my discoveries concerning the nature of
the religious movement in England termed Puseyism.
"The English clergy were formerly too much attached to their
Articles of Faith to be shaken from them. You might have employed
in vain all the machines set ir. motion by Bossuet and the Jansenists
of France to reunite them to the Romish Church; and so the Jesuits
of England tried another plan. This was to demonstrate from history
and ecclesiastical antiquity the legitimacy of the usages of the English
Church, whence, through the exertions of the Jesuits concealed
among its clergy, might arise a studious attention to Christian
antiquity. This was designed to occupy the clergy in long, laborious,
and abstruse investigation, and to alienate them from their Bibles." 63
On another occasion a Roman priest was asked by
Desanctis : — " But do you not think it would be for the
greater glory of God, that all the Puseyites should become
Catholics ? " The reply to this question was : —
" No, my son, the Puseyite movement must be let alone that it may
bring forth fruit. If all the Puseyites were to declare themselves
Catholics, the Movement would be at an end. Protestants would be
alarmed, and the whole gain of the Catholic Church would be reduced
to some million of individuals and no more. From time to time it is
as well that one of the Puseyite leaders should become a Catholic, in
order that, under our instructions, the Movement may be better
conducted ; but it would not be desirable for many of them to come
over to Catholicism. Puseyism is a living testimony to the necessity
13 Desanctis, Popery and Jesuitism in Rome, pp. 12S, 134. 3

34 SECRET HISTORY OF THE OXFORD MOVEMENT.
of Catholicism in the midst of our enemies ; it is a worm at the root
which, skilfully nourished by our exertions, will waste Protestantism
till it is destroyed." M
I know very well that Ritualists will pooh pooh and laugh
at these statements of Desanctis. But, for my part, I cannot
see that I should reject his testimony merely because he was
a convert from Rome. Why should I not trust the word of
a Protestant, against whose character — so far as I can
ascertain — nothing can be said, and who had exceptional
opportunities of getting at the real facts of the case ? If we
reject the evidence of reliable persons, how can history be
properly written ? In dealing with the Secret History ofthe
Oxford Movement it would be highly improper not to quote
what Dr. Desanctis has written on this important subject.
And those who have most closely studied the Secret History
of Tractarianism, Puseyism, and Ritualism, will be more
disposed than others to give credence to his statements.
To return to Faber. When he commenced his work at
Elton, as Rector, he determined, says his biographer, " to
model his pastoral operations on the system pursued by the
[Roman] Catholic Church, and to work his parish, as he
expressed it, 'in the spirit of St. Philip and St. Alphonso.'"65
No doubt these two " Saints " were " St." Philip Neri,
founder of the Oratorian Order, of which Faber subsequently
became a member; and "St." Alphonsus Liguori, author
of the Glories of Mary. Faber circulated amongst his
parishioners a History of the Sacred Heart,66 in which he
advocated the adoration of the material heart of our Lord —
a modern custom invented by the Jesuits. His biographer
has to admit of this practice that it cannot "be said that it
belongs to the genuine spirit of the Established Church."
After he had been at Elton about six months, Faber found
that it was not so easy as he expected to pervert his
parishioners to his Romanizing views. On March 24th,
84 Desanctis, Popery and Jesuitism in Rome, p. 17.
K Bowden's Life of Faber, p. 179. « Ibid., p. 180.

SECRET MEETINGS AT ELTON. 35
1844, he wrote to a friend : — " I feel impatient, thinking 1
could do all things in my parish as if I were a Roman." After
a time, a measure of success attended his efforts, and he was
able to start in his parish the Religious Community to
which I have already alluded. The mystery and secrecy
with which Faber shrouded this Community cannot "be
better described than in the words of Father Bowden : —
"A number of persons, chiefly young men, began," writes Faber's
biographer, " to go to confession to him, and to receive Communion.
Out of the most promising of these penitents he formed a sort of
Community. They were accustomed to meet in the Rectory every night
at twelve o'clock, and to spend about an hour in prayer, chiefly in reciting
portions of the Psalter. On the eves of great feasts, the devotions
were prolonged for three or four hours. The use of the Discipline
was also introduced on Fridays, eves of festivals, and every night in
Lent, each taking his turn to receive it from the others." 67
It may be well to explain here, for the benefit of the
Protestant reader, who may be pardoned for want of
information on the subject, that the " Discipline " secretly
used by the fanatics at Elton, is a kind of cat-o'-nine tails,
knotted, and made with either cord or steel, with which
each penitent is whipped on the bare back, either by himself
or another, as a penance for his sins. Very early in his
career the late Dr. Pusey seems to have fallen in love with
this form of Romish superstition ; but his early regard for it
remained concealed from the public gaze, until the publica
tion of the Memoirs of James Robert Hope-Scott, in 1884,
when a letter from Dr. Pusey to Mr. Hope-Scott, dated
September gth, 1844, first saw the light of day. The latter was
travelling abroad at the time he received this letter, which
contained two or three commissions for him to execute
while on the continent. One of these was to purchase a
number of Roman Catholic books, for Dr. Pusey's use ; the
second, to collect information concerning " the system as to
Retreats " amongst Roman Catholics ; and the third was, to
" Ibid., p. 1S3. 3*

36 SECRET HISTORY OF THE OXFORD MOVEMENT.
purchase a specimen " Discipline." The latter commission
was put into the postscript of his letter, and was as follows : —
" There is yet a subject on which I should like to know more, if
you fall in with persons who have the guidance of consciences, — what
penances they employ for persons whose temptations are almost
entirely spiritual, of delicate frames often, and who wish to be led on
to perfection. I see in a spiritual writer that even for such, corporal
severities are not to be neglected, but so many of them are unsafe.
/ suspect the ' Discipline ' to be one of the safest, and with internal
humiliation the best. Could you procure and send me one by B. )
What was described to me was of a very sacred character ; $ cords,
each with 5 knots, in memory of the 5 wounds of our Lord. I should
be glad also to know whether there were any cases in which it is
unsafe, e.g., in a nervous person." 68
One cannot help wondering, if a cat-o'-nine tails, or rather
of five, with five cords, was not thought too severe for persons
of " delicate frames," what would be the penance inflicted
on those who possessed strong constitutions ?
About two years after his letter to Mr. James Hope-Scott,
Dr. Pusey appears to have commenced the use of " Hair
Cloth" and " Disciplines." On the " Feast of St. Simon and
St. Jude," 1846, he wrote to the Rev. J. Keble, who at about
that period became his Father Confessor, — " Will you give
me some penitential rules for myself ? I hardly know what
I can do, just now, in a bodily way, for nourishment I am
ordered; sleep I must take when it comes; cold is bad for me;
and I know not whether/ am strong enough to resume the Hair
Cloth. However, I hope to try." 69 The word " resume " in
this letter proves that Pusey had used " Hair Cloth " before
the date of his letter; but for how long I cannot tell. Later
on in the same year he wrote again to Keble : —
" I am a great coward about inflicting pain on myself, partly, I
hope, from a derangement of my nervous system. Hair Cloth I know-
not how to make pain : it is only symbolical, except when worn to
an extent which seemed to wear me out. / have it on again, by God'f
68 Memoirs of J. Hope-Scott, Vol. II., pp, 52, 53.
» Life of Dr. Pusey, Vol. III., p. 99.

DR. PUSEY WEARS HAIR CLOTH. 37
mercy. I would try to get some sharper sort. Lying hard I like best,
unless it is such as to take away sleep, and that seems to unfit me for
duties. Real fasting, i.e., going without food, was very little discomfort,
except in the head, when the hour of the meal was over, and
Dr. Wootten said and says, ' It was shortening my life.' Praying with
my arms in the form of a cross, seemed to distract me, and act upon
my head, from this same miserable nervousness. I think I should
like to be bid [i.e., by Keble as his Father Confessor] to use the
Discipline. I cannot even smite upon my breast much because the
pressure on my lungs seemed bad. In short, you see, I am a mass of
infirmities." 70
This is, indeed, a most pitiful letter, and one to be wondered
at. Instead of saying that he was wearing Hair Cloth again,
" by God's mercy," it would have been more accurate to have
said that he was wearing it through his own folly and super
stition. He certainly could not plead either Scriptural or
Church of England authority for the practice. One might
make some excuse for Dr. Pusey on the score of his then
enfeebled state of health, were it not that when he regained
his ordinary health there is no evidence to show that he gave
up the use of either Hair Cloth, or the Discipline. On the
contrary, in his Manual for Confessors, published in 1878,
he recommends both as penances for sinners. His biographer
informs us that "with Keble's sanction" Pusey made it a
rule " to wear Hair Cloth always by day, unless ill " ; and
that " he was very anxious to use ' the Discipline ' every night
with Psalm li. Keble did not advise it. Pusey entreated.
' I still scruple,' wrote Keble, ' about the Discipline. I
could but allow, not enjoin it to anyone.' " n
The use of the " Discipline," and of other penitential
" articles of piety," as they are sometimes termed, is, almost
of necessity, kept secret by those who adopt them. Some
idea, however, of the extent to which these articles of torture
are used at the present time within the Church of England
may be gained from the following article, which appeared
"° Ibid., p. 100. " Ibid., pp. 104, 108.

38 SECRET HISTORY OF THE OXFORD MOVEMENT.
in the Westminster Gazette, of September gth, 1896— a paper
which cannot be accused of any undue partiality for
Protestantism :— -
" John Kensit, ' the Protestant Bookseller,' has given Paternoster
Row a new sensation this week. For some days past a large part of
his window has been used for the exhibition of a large sheet displaying
half a dozen ' instruments of torture,' said to be used and recommended
by 'members ofthe Church of England.'
" Whoever they are used by — and it is pretty certain they are not
mere ornaments or playthings — these ' instruments of torture ' by no
means belie the name Mr. Kensit has bestowed upon them. Take
that broad stomacher of horse-hair, for example, and place it next to
the skin ; imagine the discomfort of the first five minutes as each
bristly hair presses against the body, and picture the torture of each
succeeding five minutes it is worn. Then turn from this mild
' Discipline ' to the severer penance of the Barbed Heart. This is a
maze of wire, the size of the palm of one's hand, upon one side of
which barbs project, finer than the ends of the barbed fences of our
fields. How many of these are pressing to-day against lacerated
breasts ! Of similar construction, and equally fiendish in purpose,
are the Wristlets and Anklets and the broad band of netted barbs
which the penitent fastens around his or her leg. All of these may
possibly be worn under conditions which will mitigate the severity of
the torture ; but there would seem to be no way of softening the
lash when applied to the bare skin, so what can be said of the two
Scourges exhibited by Mr. Kensit ? One is of hard knotted ropes,
half a dozen ends attached to a pliant handle ; the other is of well-
hardened and polished steel, each end of the five chains neatly
finished with a steel rowel. Every blow from this, when the penitent
swings it over his shoulder upon his bare back, must produce five
wounds, bruises, or sores. No wonder the crowd gazes incredulously,
until ordered to ' move on.'
" Since this queer little exhibition opened, the bookseller has stood
a running fire of question and expostulation. The instruments had
not been on view an hour before a gentleman entered the shop and
delivered himself after this fashion : —
" ' Look here, sir, whoever you are, if you're the proprietor of this
place take those things out of your window. It's a lie. It never
could be done. I believe it's just one of your advertising dodges. I
won't believe that those things were ever made to be used in this
day.'

THE DISCIPLINE FOR RITUALISTIC SISTERS. 39
" Mr. Kensit is accustomed to that sort of salutation, so he
waited till his visitor had ended a long tirade, and then quietly
remarked : —
" ' Will you take the trouble to go into the shop next door and ask
the shopman to show you a selection of these things. Ask him
[a Roman Catholic publisher] to name his price, and let him tell
you who buys them. Then you can come back and apologise to me.'
" ' The gentleman,' said Mr. Kensit, when he told a representative
the story on Monday, ' went into the shop next door. In five
minutes he was back again with a bundle under his arm.' ' Mr.
Kensit,' he said, ' you're right. They sell them, and I've bought a
few to take home and show to my family. They'll never believe it
unless I do.'
" ' Well,' said Mr. Kensit, ' did you ask who purchases them ? '
" ' I did,' said the gentleman, ' and if you'll believe me, the shopman
said that for every one he sold to a Catholic he sold three to Church oj
England people !'
"' I not only believe it,' said Mr. Kensit, ' but I know it.' "
There is certainly, as I have already said, no Scriptural
authority for the use of the " Discipline." We do read that
"By His stripes we are healed" (Isa. liii. 5); but never that
we are spiritually healed by the stripes and bruises inflicted
by ourselves. How far the use of the " Discipline " has
spread amongst Ritualists at the present day is one of those
secrets which have not been fully revealed. Yet there is reason
to fear that it is on the increase, and is much more widespread
than is generally supposed. There is cause to believe that in
some Ritualistic Convents the "Discipline" is not unknown.
Dr. Pusey, as is well known, in conjunction with the late
Miss Sellon, founded several Convents, and retained spiritual
authority over them until his death. In his Advice on
Hearing Confession, for the use of Ritualistic Father
Confessors, directions are given as to the penances to be
imposed by the Confessor on Ritualistic Sisters of Mercy.
One of these, if " the Superior of the Convent approves,"
is as follows : — For mortifications ; the Discipline for about
a quarter of an hour a day." 73 It may here be asked, if a
13 Pusey's Manual for Confessors, p. 243.

40 SECRET HISTORY OF THE OXFORD MOVEMENT.
Sister refused to undergo this severe and cruel penance,
would she be considered as having broken her Vow of
Obedience ? The answer to this question is given by
Dr. Pusey himself. His advice to Sisters of Mercy is:—
" Study to be perfectly obedient to your spiritual father. . . ,
Now perfect obedience implies prompt, punctual, willing,
unquestioning obedience, unless the thing commanded be
evident sin." 73 There can be no doubt, therefore, that the
Sister would feel it a bounden duty to take the " Discipline
for about a quarter of an hour a day," if ordered to do so by
her " Spiritual father," the Confessor. The subject is not
a pleasant one to those who hate cruelty ; but it is of
so secret a character that it seems almost impossible to
discover the priestly culprits who order English ladies
to be thus whipped on their bare backs, as they may
think right and proper. One of these cases has fortunately
come to light, in which the Discipline was used most
cruelly and shamefully in a Ritualistic Convent, inflicted
on the Sister, not by command of her Confessor, but
by a " Mother " of the Convent. The story is related
by Miss Povey, who, as " Sister Mary Agnes, O.S.B.,"
was for seventeen years a Nun in Convents controlled
by the notorious " Father Ignatius." She writes : —
" One day I was coming from Nones at a.45 p.m. This
' Mother ' [' Mary Wereburgh of the Blessed Sacrament '] com
manded me to stay where I was, and not to return to work, and
then said : — ' You have got the Devil in you, and I am going to
beat him out.' All left the sacristy but myself, the Mother
Superior, and one Nun, who was ordered to be present at the
casting out of the devil. I was commanded first to strip. I saw
' the Discipline,' with its seven lashes of knotted whipcord in her
hand, and I knew that one lash given (or taken by oneself) was
in reality seven. I should mention that at certain times it was
the rule to Discipline oneself. . . Then I began to undress ; but
when I came to my vest, shame again overcame me. ' Take that
thing off,' said the Mother Superior. I replied, ' I cannot, reverend
T3 Pusey's Manual for Confessors, p. 245.

RITUALISTIC NUN CRUELLY WHIPPED. 41
Mother ; it's too tight.' The Nun who was present was told to
help me to get it off. A deep feeling of shame came over me
at being half-nude. The Mother then ordered the Nun to say the
'Miserere,' and while it was recited she tasked me several times with
all her strength. I was determined not to utter a sound, but at
last I could not restrain a smothered groan, whereat she gave
me one last and cruel lash, and then ceased. Even three weeks
after she had ' Disciplined ' me, I had a very sore back, and it hurt me
greatly to lie on it (our beds were straw put into sacks). There was
a looking-glass in the room I now occupied (Nuns do not usually
have them), and I looked to see if my back was marked, as it was so
sore. Never shall I forget the shock it gave me. I turned quickly
away, for my back was black, blue, and green all over." 7*
Many of my readers, on reading this horrible yet true
story, will naturally ask themselves, are there any other
Mothers Superior who act in a similar manner? If the
secrets of Convents were revealed, how many more tales of
" Discipline " cruelty should we hear ? We need not make
rash and wholesale assertions, but is there not cause for
inquiry and anxiety ?
Faber, to whom we once more return, not only used the
" Discipline " himself ; he also, as a penance, wore " a thick
horse-hair cord tied in knots round his waist."75 He still,
however, continued to act as Rector of Elton. On August
12th, 1844, he informed Newman : — " I seem to grow more
Roman daily, and almost to write from out the bosom of the
Roman Church, instead of from where I am."76 By December
he made the discovery — which he ought to have made long
before — that his position in the Church of England was a
dishonest one. " I feel as if I was living a dishonest life,"77
he wrote to Newman. And yet, strange as it may seem to
some, with this conviction upon him he continued for nearly
another year to officiate in the Church of England. At this
time he published a Life of St. Wilfrid, of which Father
74 Nunnery Life in the Church of England, by Sister Mary Agnes, O.S.B.,
pp. 97-99.
*5 Life of Faber, p. 187. "6 Ibid., p. 187. "" Ibid,, p. 189.

42 SECRET HISTORY OF THE OXFORD MOVEMENT.
Bowden says : — " It is difficult to conceive how " certain
passages in it " could have been written by a member of the
Church of England"78 — so thoroughly Roman were they.
Bowden quotes several passages from this " Life," from
which I take the following specimens : —
" He (Wilfrid) saw that the one thing to do was to go to Rome,
and learn under the shadow of St. Peter's Chair the more perfect way.
To look Romeward is a Catholic instinct, seemingly implanted in us
for the safety of the faith " (p. 4).
" Certainly, it is true that he materially aided the blessed work of
rivetting more tightly the happy chains which held England to
St. Peter's Chair — chains never snapped, as sad experience tells
us, without the loss of many precious Christian things " (p. 84).
At last the time came when Faber publicly renounced his
connection with the Church of England. On Sunday,
November 16th, 1845, he addressed his congregation in Elton
Church for the last time. He told them that " the doctrines
he had taught them, though true, were not those of the
Church of England ; that, as far as the Church of England
had a voice, she had disavowed them, and that consequently
he could not remain in her communion."79 The next day he
left the parish, accompanied by his two servants, and by
seven members of his " Religious Community," all of whom
were admitted the same evening at Northampton, by Bishop
Wareing, into the Church of Rome.
It would have been well for the Church of England had
the case of Faber been the last of its kind. But I think that
anyone who, during the past twenty years, has carefully read
the Ritualistic newspapers, must be of the opinion that
Faber's example is more or less followed at the present time
by many hundreds, not to say thousands, of Ritualistic
clergy, who have no greater moral right to remain in the
Church of England than Faber had during the last two
years of his ministry as Rector of Elton. The gates which
admit to the ministry, be it remembered, are kept by the
78 Life of Faber, p. 190. " Ibid., p. 201.

THE BISHOPS AND RITUALISM. 43
Bishops, who have admitted to the ranks of the clergy of
the Church, by ordination, every one of these traitors and
conspirators, and therefore on the Episcopal Bench the
responsibility of the mischief caused by them primarily rests.
It is certain, therefore, that greater care is needed now than
ever before, on the part of the Bishops, to prevent the
ordination of men who hold Roman doctrines. And the
laity have a right to complain, and they do complain justly
and bitterly, that in many instances these Romanizing con
spirators are preferred by the Bishops to influential dignities
and valuable livings in their gift, while hard-working and
law-abiding clergymen are coldly passed by, as quite
unworthy of Episcopal notice or favour. These things are
alienating the hearts of multitudes of the laity from the
Church of England ; and it is the truest wisdom of our rulers
in Church and State to reflect that widespread discontent
is not a thing to trifle with. The results of Archbishop
Laud's efforts to Romanize the Church in the seventeenth
century ought to serve as a salutary warning to Statesmen
and Bishops of the nineteenth century. The dangers
arising from the labours of the Ritualists are far greater than
from those of their predecessors two hundred and fifty years
ago. Laud and his party would never have dared to make
such strides Romewards as have been made by our modern
Ritualists. May God grant that the civil wars which were
largely the result of Laud's foolish and disloyal operations,
may not be repeated in England ere the close of the forth
coming century ! We make no rash prophecy : no one can tell
what the future may bring forth. But are there not already
clouds in the ecclesiastical and political sky, which may
suddenly grow larger and larger, until they burst forth in
civil and religious convulsions which every lover of his
country must dread ?
I do not think that I could more appropriately close this
chapter than by citing a very accurate description of the
secret policy of the early Tractarians, given by one of the

44 SECRET HISTORY OF THE OXFORD MOVEMENT.
party, the Rev. William Maskell, Vicar of St. Mary's
Church, in a letter which he published, in 1850, shortly
before his secession to Rome.
" As a fact," wrote Mr. Maskell, " the Evangelical party, plainly,
openly, and fully, declare their opinions upon the doctrines which
they contend the Church of England holds : they tell their people
continually, what they ought, as a matter of duty towards God and
towards themselves, both to believe and practise. Can it be pretended
that we [Tractarians], as a party, anxious to teach the truth, are
equally open, plain, and unreserved ? If we are not so, is prudence,
or economy, or the desire to lead people gently and without rashly
disturbing them, or any other like reason, a sufficient ground for our
withholding large portions of Catholic truth ? Can any one chief
doctrine be reserved by us, without blame or suspicion of dishonesty ?
And it is not to be alleged, that only the less important duties and
doctrines are so reserved : as if it would be an easy thing to distinguish
and draw a line of division between them. Besides, that which we
are disputing about cannot be trivial and unimportant ; if it were so,
we rather ought, in Christian charity, to acknowledge our agreement
in essentials, and consent to give up the rest.
" But we do reserve vital and essential truths ; we often hesitate
and fear to teach our people many duties, not all necessary in every
case or to every person, but eminently practical, and sure to increase
the growth of the inner spiritual life ; we differ, in short, as widely
from the Evangelical party in the manner and openness, as in the
matter and details of our doctrine. Take, for example, the doctrine
of Invocation of Saints ; or, of Prayers for the Dead ; or, of Justification
by Faith only ; or, of the merit of good works ; or, of the necessity of
regular and obedient Fasting ; or, of the reverence due to the blessed
Virgin Mary; or, of the Propitiatory Sacrifice of the Blessed Eucharist;
or, of the almost necessity of Auricular Confession and Absolution,
in order to the remission of mortal sin ; — and more might be mentioned
than these. Now, let me ask you ; do we speak of these doctrines
from our pulpits in the same manner, or to the same allowed extent,
as we speak of them one to another, or think of them in our closets ?
Far from it; rather, when we do speak of them at all, in the way of
public, ministerial, teaching, we use certain symbols and a shibboleth
of phrases, well enough understood ly the initiated few, but dark and
meaningless to the many. All this seems to me to be, day by day
and hour by hour, more and more hard to be reconciled with the
real spirit, mind, and purpose of the English Reformation, and of

MASKELL ON TRACTARIAN TRICKERY. 45
the modern English Church, shewn by the experience of 300
years. It does seem to be, daily, more and more opposed to
that single-mindedness of purpose, that simplicity and truthfulness and
openness of speech and action, which the Gospel of our Blessed Lord
requires. We are, indeed, to be ' wise as serpents '; but has our
wisdom of the last few years been justly within the exceptions of
that law? Let me not be understood as if supposing that any motive,
except prudence and caution, has caused this reserve ; but there are
limits beyond which Christian caution degenerates into deceit, and an
enemy might think that we could forget that there are more texts
than one of Holy Scripture which speak of persecution to be undergone,
for His sake, and for the Faith.
" And if reserve in teaching carried to such an extent be, as I
conceive it to be, unjustifiable, it is equally wrong, and to be
condemned, in the practice of those who listen to, and endeavour to
obey such teaching. What can we think — when honestly we bring
our minds to its consideration — what can we think, I say, of the
moral evils which must attend upon and follow conduct and rule of
religious hie, full of shifts and compromises and evasions? a. rule of
life based upon the acceptance of half one doctrine, all the next, and
none of the third ; upon the belief entirely of another, but not daring
to say so; upon the constant practice, if possible, of this or that
particular duty, but secretly, and fearful of being 'found out '; doing
it as if under the pretence of not doing it ; if questioned, explaining
it away, or answering with some dubious answer ; creeping out of
difficulties; anything, in a word, but sincere, straightforward,
and true. It would really seem as if, instead of being Catholics —
as we say we are — in a Christian land, we were living in the city of
heathen Rome, and forced to worship in the Catacombs and dark
places of the earth."80
80 A Second Letter on the Present Position of the High Church Party in the Church
of England, by the Rev. William Maskell, pp. 65-68. Third edition.
London: Pickering, 1850.

CHAPTER II.
THE SOCIETY OF THE HOLY CROSS.
Its secret birth in 1855 — Brethren forbidden to mention its existence— Its
secret Statutes — Its secret signs — Its mysterious "Committee of Clergy"
— The Roll of sworn Celibates — Their Oath — Its secret Synods and
Chapters — Brethren must push the Confessional amongst young and old
¦ — Its Confessional Book for little children — Its secret Confessional Com
mittee — Issues the Priest in Absolution — Secret birth of the Retreat
Movement — First secret Retreat in Dr. Pusey's rooms — Starts the
"St. George's Mission" at St. Peter's, London Docks — Dr. Pusey a
member of the Mission — The Bishop of Lebombo a member of the
Society of the Holy Cross — Sensational letter from him — Ritualistic Holy
Water — Brethren alarmed at publicity — The Society establish an Oratory
at Carlisle — Its secret history — Organises a Petition for Licensed Con
fessors — Reports of speeches at its secret Synods— Their dark plottings
exposed.
AFTER Tractarianism had become known as Puseyism,
and both had developed into what is now termed
Ritualism, it was felt by many members of the party
that the time had come when the secret workers in what
Hurrell Froude had so truthfully termed, in 1834, "the
Conspiracy,"1 should combine together in secret societies,
the more effectually to carry out their objects. One
of the most dangerous of these organizations is the
Society of the Holy Cross, which was founded on
February 28th, 1855. It began in a very small way, and
gradually extended its borders, until it became the most
powerful of all the secret organizations connected with the
Ritualistic Movement. It began with only six members,
of whom three subsequently joined the Church of Rome;*
1 Froude's Remains, Vol. I., p. 377.
2 S. S. C. Master's Address, to May Synod, 1875, p. 3.

BIRTH OF THE S. S. C. 47
and its founder was the Rev. Joseph Newton Smith,3 who
still survives. The only other surviving member of the
original six is the Rev. A. Poole, Rector of Laindon Hills,
Essex. A few others joined the Society during the year
1855, of whom the following are still living: viz., the
Rev. John Sidney Boucher, now Rector of Gedding, Bury
5t. Edmunds (who withdrew in 1877) ; the Rev. Canon
Francis H. Murray, Rector of Chislehurst (who withdrew
in 1877) ; and the Rev. G. Cosby White, now Vicar of
Newland, Malvern Link. It so happens that several of the
secret documents of the Society of the Holy Cross have
come into my possession, in an honourable and straight
forward manner, and on these my description of the Society
is mainly built. I have no more hesitation in making use of
these documents than Her Majesty's Government would
have in using the secret documents connected with a
conspiracy against the State, should they come into their
possession. For the early history of its movements I
am much indebted to the Master's [the late Rev. A. H.
Mackonochie's] Address Delivered to the Society in Synod,
on the Festival of the Invention of the Holy Cross, 1870, and
privately printed for the use of the brethren only. For
the first twelve years of its existence, that is, until 1867,
"caution was," said the Master, "enjoined upon the
brethren in the matter of mentioning it" (p. 3). This one
official statement is alone sufficient to show its secrecy, and
how much it dreaded publicity. It has not lost its secret
character yet. It so happened that I was at Folkestone
during Church Congress week, in October, 1892, and while
there I met a clergyman v, hom I knew to be still a member
of the Society. I ventured to ask him — he knew who I was
at the time — whether the Society of the Holy Cross had
increased in numbers during the past fifteen years ?
" Don't you know, sir," was his very emphatic reply, " that
1 Twenty-one Years in St. George's Mission, p. 18.

48 SECRET HISTORY OF THE OXFORD MOVEMENT.
the Society of the Holy Cross is a secret Society, and that
its members are pledged to secrecy?" "Oh, yes," I rejoined,
"I know it very well; but I never before heard it so candidly
acknowledged by one of its own members " ! He declined
to give me the information asked for, though I should have
thought that such a very harmless question might easily
have been answered.
The information which I am now about to give my readers
concerning the Constitution of the S. S. C. — as it is commonly
called — is taken from its official book, entitled Societatis
Sancta Crucis Statuta, which is printed in English, the
title alone being in Latin. So fearful is this Society of the
Holy Cross lest anyone outside its ranks should see these
Statutes, that it is expressly provided (chapter ii., sec. 10,
page 4) that when a brother resigns his membership of the
Society, he " shall return to the Master his Cross, and the
Books of Statutes and Offices." The Cross is one of a
peculiar pattern, made expressly for the Society, and is usually
worn suspended on the breast, or from the watchchain, so
that, as they walk along the streets, the brethren of the
S. S. C. may be able to recognise one another as belonging
to this secret Society, even though they may not know each
other personally. The Books of Statutes and Offices are
three in number, viz., the Statuta, already mentioned;
the Preparation for and Thanksgiving after Mass, printed in
English ; and the Societatis Sancta Crucis Officia, which
is entirely in Latin, and contains the " Officium Proprium";
the " Ordo ad Synodum " ; the " Formula ad Cruces Bene-
dicendas "; the " Ordo ad Recipiendum Candidatum Electum
in Societatem"; the "Ordo ad Fratrem Admittendum,"
the " Ordo ad Admittendum Fratrem in Regulam Rubram";
a somewhat similar office for admitting to the "White Rule";
and an order for admittance into the Roll of Celibates.
The Society consists (Statuta, chapter i., sec. 1) "of Bishops,
Priests, Deacons, and candidates for Holy Orders." "The
Objects of the Society" are, as stated (in chapter i., sec. 2) "to

THE MYSTERIOUS "COMMITTEE OF CLERGY." 4g
maintain and extend the Catholic Faith and Discipline, and
to form a special Bond of Union between Catholic Priests :
(i) By promoting Holiness of life among the Clergy ; (2) By
carrying on and aiding Mission work at Home and Abroad ;
(3) By issuing and circulating Tracts and other Publications ;
(4) By the exercise of Temporal and Spiritual Charity among
the Brethren ; (5) By holding Synods and Chapters for
Prayer and Conference ; (6) By common action in matters
affecting the interests of the Church ; (7) By correspondence
between the Brethren; (8) By the affiliation of Guilds of
Laymen." A prominent official of the S. S.C., with whom I had an
interview about two years since, informed me that no action
whatever has been as yet taken with reference to the last of
these objects. With reference to the third of these objects a
" Tract Committee " has been formed in the Society, whose
work is (chapter vii., sec. 4) " to prepare, procure, revise,
adapt, and publish Books and Tracts useful for furthering
the objects of the Society." Now it is one of the proofs of
the Jesuitical tactics adopted by the S. S. C. that although
this Tract Committee has published a considerable number
of books and tracts they never make known to the public
the fact that they really emanate from the S. S. C. The
most advanced Ritualistic doctrines are taught in these
publications, which — I am happy to inform my readers —
may henceforth be known to them by the statement on the
title-page of each — " Edited by a Committee of Clergy."
Whenever this is read on the title-page of any book or tract,
it may be safely translated into " Society of the Holy Cross
Tract Committee."
The identity of the Society with the " Committee of
Clergy" seems to have been kept a profound secret, for
some of the brethren appear to have known nothing at all
about it. At the September, 1877, Synod, the Rev. Charles
Edward Hammond expressed " the surprise he felt on dis
covering that the Tract Committee [of S.S.C.] and the
4

50 SECRET HISTORY OF THE OXFORD MOVEMENT.
Committee of Clergy were the same body." i At the same
Synod the Rev. Robert James Wilson " said that until then
he had no idea of the identity of the Tract Committee and
the Committee of Clergy." s The Rev. A. H. Mackonochie
informed the brethren that "the Tract Committee came
into existence soon after he became Master. Its work was
to bring out Tracts, and it adopted some already in exist
ence. He stated that the Tract called Pardon through the
Precious Blood, and the Altar Manual, had been considered
clause by clause by the Society."6
There are two classes of members, viz., " Brethren " and
" Probationers." Both are required to " wear openly the
Society's Cross," when " practicable " (chapter ii., sec. 5).
This, of course, may be done with safety, since the outside
public are not able to identify it. When two brethren meet
" the one shall salute the other with the words, ' Pax tibi,'
to which the reply shall be, 'Per Crucem;'" but it is
cautiously provided that these salutations shall not take
place " in the company of strangers " (chapter ii., sec. 6).
One brother writing to another must begin his letter thus :
— "P. ?& T. My Dear Brother"; and end with "'In
D. N.J. C.,' or some corresponding form of subscription"
(Ibid., sec. 7). It is provided by chapter ii., sec. 9, that: —
" Upon the death of a brother notice thereof shall be given
to the Secretary, as soon as possible, by any brother
cognizant of it, and the Secretary shall, forthwith, inform
the brethren, that they may say Mass for the soul of their
brother, either on the day of the funeral, or as soon after as
practicable." In this Statute the reader will perceive one
proof of the Romanizing character of the Society.
"Every brother," says chapter ii., sec. 3, "shall be
required to attend all the Synods and chapters he can, and
positively the two Synods on May 3rd and September 14th

4 S. S. C. Analysis of Proceedings, September Synod, 1877, p. 23.
0 Ibid., p. 24. 6 Ibid., p. 24.

SECRET SYNODS AND CHAPTERS. 51
(Feasts ofthe Holy Cross), unless unavoidably prevented, in
which case he shall state the reason to the Master, and
ask for a Dispensation." These " two Synods," I may here
iremark, are held in the Church of St. Peter's, London
Docks, with locked doors ; and this has been the case for
imany years past. Is it not time that the Bishop of London
prevented a church in his diocese from being used for secret
meetings, where plots are continually being hatched for the
destruction of Protestantism ? The brethren are required
to maintain strict secrecy as to what takes place in these
Synods and Chapters. By chapter vi., sec. 24, it is provided
that : — " The Brethren shall be strictly forbidden to divulge
ihe proceedings of the Synods and Chapters, except so far as
the publication is authorized by the Society." It is further
ordered (Ibid., sec. 8), that : — " The Brethren and Pro
bationers in Synod shall sit vested in Cassock, Surplice, and
Biretta, and in Chapter in Cassock and Biretta." These
"Chapters" are meetings of the members, held on the
second Tuesday of every month, except May and September.
They have been held in various places during the history of
the Society, including the House of Charity (1855-56) ; the
Clergy House, 10, Great Tichfield Street (1856-57) ; the
Mission House, Wellclose Square (1857-58) ; and the Clergy
House, Crown Street, Soho. Next it shared a room with
the Guild of St. Alban's, in Langham Street, from which
they moved together to 3, New Boswell Court, Clare Market;
and, again, in 1863, to the Clergy House, St. Alban's,
Holborn. It was also located for some years in a house in
a back street near St. Alban's Church, viz., 5, Greville Street,
Brook Street, Holborn, now the head-quarters of the "Guild
of St. Martin " for postmen. Its present meeting place I
have been unable to discover. In addition to these Synods
and Chapters, special District Meetings of the brethren,
living in various parts of the country, are held in the
provinces from time to time.
It is ordered that " Before the holding of any Synod, Mass
A *

52 SECRET HISTORY OF THE OXFORD MOVEMENT.
shall be Celebrated solemnly, with a short Sermon from a
Brother, and the Officium Proprium shall be said" (chapter vi.,
sec. 4). "When the Synod shall extend over two days, a
Mass shall be said for Departed Brethren on the second day,
in a Church selected by the Master" (sec. 5). Those of the
Brethren unable to attend the Synod, are expected, "if
practicable, to say Mass for the Intention of the Society "
(sec. 6), whenever an opportunity may be given them. It is
also directed that "An Analysis of the Proceedings at
Synod and Chapter shall be sent by the Secretary to all
Officers, and to such Brethren who may desire it " (sec. 21).
The Analysis is headed " S. S. C." The greatest care is
taken to prevent copies falling into the hands of outsiders.
"There are," says chapter x., sec. 1, "four progressive
degrees of obligation in the Society, termed respectively, the
Ordinary, the Green, the Red, and the White Rule." The
Ordinary Rule is " binding upon all the Brethren and Proba
tioners. The other three (are) entirely voluntary, but
recommended for adoption ; the White Rule, being restricted
to Celibates." These Celibates are, apparently, considered
as the very cream of the Society of the Holy Cross. Their
names are kept on a separate list, which is known as the
" Celibate Roll." A full list of the Brethren and Probationers
of the Society is privately printed every year, for confidential
use ; but the " Celibate Roll," so far as I can ascertain, has
never been trusted to print. There is a " Vicar " of this
Roll. At the May Synod, 1881, the Rev. H. D. Nihill, then
Vicar of St. Michael's, Shoreditch, was nominated as
" Vicar of the Celibate Roll." In 1895 the Vicar was the
Rev. E. G. Wood, Vicar of St. Clement's, Cambridge. By
chapter xviii., sec. 5, "It is recommended that some external
Symbol, and by preference a ring, be worn by Brethren of
the Celibate Roll." A gentleman with whom I am acquainted,
some years since came into the possession of one of these
" rings," made of iron — I understand that others are made
of silver, and some of gold — and he could not for some time

THE SECRET OATH OF CELIBATES. 53
make out its use. On looking more closely into it he
discovered a very tiny indentation; but that was all.
Wondering very much what it meant, he secured the assis
tance of a powerful magnifying glass, and then discovered
within the indentation, the magic words " S. S. C." It was
the Celibate Ring of the Society of the Holy Cross ! Each
member of this " Roll " takes a vow, or, rather, an oath of
celibacy, " for a limited period, or for life " (chapter xviii.,
sec. 1). It is made in Latin, of which the following is a
translation : —
" I, N  , profess and promise to Almighty God, Father, Son,
and Holy Ghost, and to all the Saints, that I will lead a life of
Celibacy for [so many years, or the rest of his life]. So help me
God!"' The regulations for the guidance of the daily life of
those attached to the various " Rules " are very minute.
Those attached to the "White Rule"— that is, the Celibates
— must " say Mass daily " (chapter xvi., sec. 4) ; " frequent
the Sacrament of Penance at least monthly" (sec. 7, ; "say
daily an office for each of the Hours, Prime, Terce, Sext,
None, or Vespers, and Compline " (sec. 8) ; and " make a
Retreat each year " (sec. 14). Those attached to the " Red
Rule " must " say Mass on all Sundays and other Holy
Days " (chapter xiv., sec. 4) ; " frequent the Sacrament of
Penance at least three times a year " (sec. 7) ; observe the
" Hours " of Prime, Compline, Sext, and None (sec. 8) ; and
"make a Retreat each year" (sec. 15). Those attached to
the " Green Rule," must also " say Mass (if practicable) on
all Sundays and other Holy Days " (chapter xii., sec. 4) ;
" frequent the Sacrament of Penance at least once a year "
(sec. 7) ; make a yearly Retreat (sec. 12) ; and daily say
a Mid-Day Office and Compline or Family Prayer (sec. 8).
Those attached to the " Ordinary Rule," have a lighter set
of directions than their brethren. The following "Rules and
Usages of the Church " (sic !) are said to be binding on all
' S. 5. C. Officia, p. 31.

54 SECRET HISTORY OF THE OXFORl) MOVEMENT.
who belong to the Society of the Holy Cross, which professes
to be unable to grant any " dispensation therefrom " :—
" i. To Celebrate, dr at least to hear Mass (if practicable), on all
Sundays and other Holy-days.
"2. To say Mass or Communicate fasting since the midnight
preceding. "3. To use Sacramental Confession as the conscience requires
it."8 It will thus be seen that this secret Society of the Holy
Cross is officially pledged to maintain much which ordinary
loyal Churchmen consider as nothing less than Popery. The
Confessional has always been a strong point with the Society.
The importance attached to it is further seen in the Chapter
of its Statutes devoted to " The Spirit and Discipline of
the Society." Section 5 of that Chapter orders that : —
" The Brethren shall devote themselves diligently to the Science of
the Care of Souls, and shall labour in bringing young and old who are
under their influence to value duly the Sacrament of Penance."
We here discover that wherever members of the S. S. C.
are found they are expected to act as missionaries of the
Confessional, and that not only for the old, but also for the
young. It is now many years since the Society, tinder
its Jesuitical disguise of " A Committee of Clergy," issued a
series of little " Books for the Young." No. I. of this series (a
copy of the fourth thousand of which lies before me) was
written for very little children, " six and a half or seven years
old." 9 The following extracts from this book will show to
my readers the fearful character of the Confessional teach
ing, imparted by the Society of the Holy Cross to very
young children -z —
" It is to the priest, and to the priest only, that a child must
acknowledge his sins, if he desires that God should forgive him. Do
you know why ? It is because God, when on earth, gave to His
8 S. S. C. Statuta, p. 34.
9 " Books for the Young." No. I., Confession. Edited by a Committee of
Clergy. Fourth thousand, p. 15.

CONFESSIONAL BOOK FOR CHILDREN. 55
priests, and to them alone, the Divine power of forgiving men their
sins." 10
" Go to the priest, who is the doctor of your soul, and who cures
it in the name of God." n
" I have known poor children who concealed their sins in Con
fession for years. They were very unhappy, were tormented with
remorse, and if they had died in that state, they would certainly have
gone to the everlasting fires of hell " 1 1 ! 13
"This acknowledgement, made in secret, once for all, this acknow
ledgement which the Confessor himself forgets the next minute."13
" Whilst the priest is pronouncing the words of Absolution, Jesus
Christ pours the torrents of His grace into the soul of the penitent
Christian. . . During this time the happy penitent ought to keep
himself very humble, very little, at the feet of Jesus, hidden in the
priest." M
"A little sinner of six and a half or seven years old, if he has sinned
seriously, and if he repents and confesses seriously, has as much
right to absolution as if he was twenty." 15
" However painful it is to acknowledge a fault of this kind, it must
be bravely confessed, without lessening it ; it is almost always sins of
impurity that weak penitents dare not tell in Confession." 16
To help on its Confessional work the Society of the Holy
Cross possesses a "Penitentiary Committee," whose work is
"to advise, when referred to, on Cases of Conscience, and
other matters connected with the Sacrament of Penance." 17
This Committee forms a consultative body to which Father
Confessors throughout the country may apply for advice and
help in their work. The latest privately printed list of
Members of this Committee which I have seen, is that of
1895-96, issued with the official " Roll of the Brethren and
Probationers ofthe Society of the Holy Cross," in that year.
The members of the Committee were then : the Rev. E. G.
Wood, Vicar of St. Clement's, Cambridge; the Rev. S. G.
Beal, Rector of Ronaldkirk, Darlington ; the Rev. A. Poole,
Rector of Laindon Hills, Romford ; the Rev. A. J. Mickle-
10 Ibid., p. 3. » Ibid., p. 4. 12 Ibid., p. 4.
" Ibid., p. 7. " Ibid., p. 13. 15 Ibid., p. 15.
16 Ibid., p. 24. v S. S. C. Statuta, chapter viii., sec. 4, p. 22.

56 SECRET HISTORY OF THE OXFORD MOVEMENT.
thwaite, Vicar of St. Luke's, Chesterton, Cambridge
(Secretary); the Rev. R. A. J. Suckling, Vicar of St.
Alban's, Holborn; and the Rev. T. A. Lacey, Vicar of
Madingley, Cambridge.
It was the Society of the Holy Cross that made itself
responsible for that abominable book, written for the
guidance of Ritualistic Father Confessors, and known as
the Priest in Absolution. , This work was issued in two
parts, the first of which was published; and the second
issued for private circulation amongst those Father Con
fessors who could be trusted by the S. S. C. The price
of Part II. was, to the brethren, 5s \d, post free. I possess
a copy of both parts, which I purchased a few years since,
after the work had been exposed in the House of Lords, in
1877, by the late Lord Redesdale. My copy contains a
cutting, pasted on the inside, from the catalogue of Henry
Sotheran & Co., the well-known London second-hand
booksellers. After mentioning that the price of this copy
was no less than £6. 6s, it is added : —
" So zealously guarded from public observation (for obvious
reasons) is the Priest in Absolution that it is most unlikely that
another copy will ever be offered for sale."
The second part was issued without even the printer's
name attached. On the title-page it is stated that the book
is " Privately Printed for the Use of the Clergy " ; and it is
dedicated : —
" To the Masters, Vicars, and Brethren, of the Society of the Holy
Cross. This volume, begun at their request, and continued amongst
many labours and infirmities, with the hope that it may serve to
increase piety and devotion, is humbly and affectionately dedicated
by an Unworthy Brother Priest."
The " Unworthy Brother Priest " carefully abstained
from putting his name to his book, which was a translation
with adaptations, from a filthy French Roman Catholic
book, being A Manual for Confessors, by the Abb6 Gaume.
It so happened that this priest was dead when his translation

THE RETREAT COMMITTEE. 57
was exposed in the House of Lords, but it was then made
known to the public, for the first time, that his name was the
Rev. J. C. Chambers. We shall return to this important
event in the Society's history later on.
The " Retreat Committee " of the S. S. C. has increased
its operations very much during recent years. In fact, the
Society claims to have been the first to introduce Retreats
into the Church of England. The Master of the Society,
addressing the Synod of 1870, boasted that " the Retreat
Movement" was "begun and fostered by the Society."18
The first Retreat for the Clergy was held during the month
of July, 1856, in Dr. Pusey's house at Oxford. It was
marked by the secrecy which has ever characterized the
movements of the Society of the Holy Cross. The outside
public knew nothing at all about it ; and so anxious were its
promoters to prevent Churchmen generally from obtaining
information, that the late Rev. Charles Lowder, who was
present, and who was then a member of the S. S. C, and
in charge of its East London Mission, found it necessary,
in writing about it confidentially to his mother, to add this
caution : — " This account that I have given you is meant to
beprivate, so do not let it go out of the house."19 About seventeen
or eighteen clergymen were present at this secret Retreat,
which lasted a whole week. " Dr. Pusey has entered,"
wrote Mr. Lowder to his mother, " very kindly into it, and
given us the greatest assistance, besides lodging and boarding
us all." 80 The Romish offices of Prime, Terce, and Sext, were
used at this Retreat, and several conferences were held by
the members, at which various subjects of interest were
discussed, including the Confessional. By the Statutes of
the S. S. C. it is provided that the Retreat Committee shall
" Prepare and publish, as near as practicable to the Feast
of Epiphany in each year, a list of Retreats, stating the

18 The Master's Address, 1870, p. 7.
" Charles Lowder: A Biography, p. 96. First edition. m Ibid., p. 96.

58 SECRET HISTORY OF THE OXFORD MOVEMENT.
place where each will be held ; the persons to whom
communications may be addressed ; the times at which
each will begin and end ; the expense ot living during
the Retreat, and the name of the conductor" (chapter
vii., p. 21). Now, here it seems as though all secrecy
were cast aside, and the utmost publicity required. The
Committee shall not only "prepare," but also "publish" the
List of Retreats. And yet, notwithstanding this rule, a
measure of secrecy is thrown around this List. It is
periodically advertised in the Church Times, but no intimation
is given that the Retreats have been organized by the
Society of the Holy Cross. It would never do to make
such a public display of its work, moderate High Churchmen
might be thus frightened from taking part in Retreats
organized by such a very advanced Society ! Accordingly,
a much needed " Economy " and " Reserve " is practised
by the authorities. The Confessional is a special feature
of these Retreats. The ordinary printer for the S. S. C,
Mr. Knott, Brooke Street, Holborn, has published a four-
paged tract, entitled Instruction for Retreats, which in all
probability is the production of one of the brethren.
Those who enter the Retreat are here directed that, before
it commences, they should " go to Confession," and "join
in the offering of the Holy Sacrifice " ; and they are told :—
" If you have made a Confession in Retreat, go back to
your own Director as soon as possible." At these gatherings,
whether for the clergy or the laity, for men or for women,
the full Romanizing doctrines held by the Ritualists may
be — and, I understand, really are — taught with safety,
and with a frankness which could not be practised from
the pulpit. Loyal Churchmen would do well to avoid
Retreats, if they wish to retain their allegiance to the
principles of the Protestant Reformation.
The year following the formation of the Society of the
Holy Cross witnessed the starting, by that Society, of " The
St. George's Mission," in the East End of London. The

ST. GEORGE'S MISSION. 59
Rector of St. George's, at that time, was the late Rev. Bryan
King, and he approved heartily, not only of the general
principles on which it was proposed to carry on the Mission,
but also of that necessary secrecy as to certain parts of
the scheme which it was desirable to keep from the
knowledge of the public. The first clergyman placed by the
Society of the Holy Cross in charge of the Mission was the
late Rev. Charles Lowder, and to him, on May 31st, 1856,
the Rev. Bryan King wrote as follows : — " Upon the
principles of your scheme for the Mission, of course, I quite
agree ; as to the time for carrying some of them out, and
the Christian Economy and Reserve to be observed (respecting
some of them), of course that must be left to the members of
the Mission."21 This Reserve and Economy was particularly
shown in the earliest Reports of the " St. George's Mission,"
in which its Ritualistic character was studiously kept out
of sight, and thus, no doubt, many were induced to aid it
who would otherwise have withheld their subscriptions and
donations on conscientious grounds. It is only fair to add
here that this Economy and Reserve is no longer observed
in the annual Report of the Mission. It is no longer
necessary. The Mission was largely indebted to the
assistance and advice of the late Rev. Dr. Pusey. There
are several allusions to his help in the Life of Charles Lowder,
and it would appear from one of these that Dr. Pusey was
at one time himself a member of the Mission. Writing to
his father, with reference to the Mission, on May 6th, 1856,
Mr. Lowder said : — " I pray that it may be a good work for
the Church ; my desire is to make it a thoroughly Catholic
one, a life of poverty, and self-denial, and dedication to
God's service, and, if it may be, the revival of a really
Religious Order for missionary work — men trained in holy
living for the work of winning souls. Dr. Pusey and the other
members of ihe Mission wish me to go, and we have had
31 Charles Lowder : A Biography, p. 93. First edition.

60 SECRET HISTORY OF THE OXFORD MOVEMENT.
already sufficient promise of support to justify our com-
mencement. . . Dr. Pusey has about £150 or £160 at his
disposal, which he will give it."22 On May 16th, 1856, the
Rev. Bryan King wrote to Mr. Lowder : —
" As we are beginning a very eventful experiment in the
Church of England, it is most important that we should
begin it upon a sound and safe basis. Both you and I may
be deceived or biassed: you may regard the Mission too
exclusively from your point of view, as of course I may from
mine. Send then your letter and this to Dr. Pusey for his
counsel; he, in Oxford, has the advantage of consulting far
better and wiser heads than yours or mine, learned Canonists
and earnest and experienced parish priests. Beg him to draw
up an experimental scheme or Constitution for the Mission."1®
There was a difficulty in securing a licence from the Bishop
of London for Mr. Lowder to work in the Mission, and
Dr. Pusey was consulted about the difficulty.24 The late
Dean Stanley, and the Archbishop of Dublin (Dr. Trench)
gave help to the Mission from time to time. Even the late
Bishop of Oxford (Dr. S. Wilberforce), in less than a year
after its foundation, became quite infatuated with the
Mission. On May 10th, 1857, he wrote to the Rev. W. J.
Butler concerning it : — " I quite long to go and cast myself
into that Mission."25 Those dignitaries of the Church
would never have given their aid had they been made fully
acquainted with the objects of those who controlled the
work. How the S. S. C. must have " laughed in their
sleeves " at the success of their Jesuitical manoeuvres 1
But what will straightforward Englishmen think of them ?
-In 1877 Mr. Lowder wrote a volume entitled Twenty-One
Years in S. George's Mission, in which he describes at length
the work carried on there. He tells us, amongst other
interesting information, that in the Mission work : —
22 Charles Lowder : A Biography, p. 86. First edition.
23 Ibid., p. 90. 24 Ibid> p g9i
25 Life of Bishop Wilberforce, Vol. II., p. 341.

THE BISHOP OF LEBOMBO. 6l
" When the soul is touched with contrition, and anxious to make
her peace with God, we recommend Sacramental Confession, and
have reason to be most thankful that this has been our practice from
the beginning." 26
" It is very gratifying to witness the reverence of our worshippers,
and to know how many devoutly appreciate the blessings they
enjoy in the constant Celebrations of the Holy Eucharist. ... Is it a
time of sorrow, the anniversary of a death or funeral ? They fly to
the Altar, and ask the Priest who Celebrates, and some of their friends
also, to remember before God the soul of their departed one." 27
The work of the Mission grew more and more Romanizing
as the years went on, until at the present time the services
are as advanced, if not more advanced, in a Romeward
direction, than in any other church in London. The
"Thirty-seventh Annual Report," issued in 1893, mentions
that during the year 1892 no fewer than 3500 Confessions
were heard in the church ; and it is recorded that one of the
former clergy of the Mission, " Father W. Edmund Smythe,"
had been appointed Bishop of Lebombo. In the St. Peter's
(London Docks) Parish Magazine,™ there is published a
letter from this gentleman, who is a member of the Society
of the Holy Cross (then only Bishop-Designate), dated
Isandhlwana, Zululand, November 4th, 1892, in which he
describes the opening of a new chapel in South Africa
(towards which the S. P. C. K. gave £25), which clearly
shows the Romeward tendencies fostered in its past and
present workers in East London by the Mission of the
Society of the Holy Cross.
"We can't," writes the Bishop-Designate, " do very much in the
way of ceremonial out here of course, but the College students are
getting to understand how to do things properly, and so we do our
best. We vested in the Chapel and then went round the outside of
the building in procession, the Bishop in Cope and Mitre, with two
boys to support him, Mr. Gallagher, as Subdeacon, carrying the Cross
in front. We had Incense, but not Holy Water ! " 29
26 Twenty-one Years in St. George's Mission, p. 48. x Ibid., p. 54.
58 The " St. George's Mission" is now popularly known by the name of
" St. Peter's, London Docks."
29 St. Peter's Parish Magazine, January, 1893, p. 3.

62 SECRET HISTORY OF THE OXFORD MOVEMENT.
It is evident from the whole tone of this letter that this
S. S. C. Episcopal Brother very much regretted the absence
of the " Holy Water " ; but he comforts himself by adding :—
"By degrees we shall get more things." At the opening of
the chapel he tells us that " High Mass " was celebrated by
the Bishop, and then he describes a number of Romish
ornaments already in use in the chapel :—
" It will interest you," he writes, " to know that the Altar Cross
is one of the large Crucifixes which Fr. Massiah (another S. S. C.
Brother) sent out for me. I have just received an anonymous present
from England of some Cruets, one pair of which will go there. We
have one Altar Frontal, which the Bishop has given us, and have
managed to spare a linen Altar Cloth and some Purificators, &c, from
our store at Isandhlwana. There is also a large picture of Our Lady ;
so the Chapel is not altogether unfurnished. By degrees we shall get
more things." 30
It may be useful to mention here that the use of Holy
Water is spreading considerably amongst the Ritualists. As
far back as 1870 it was recommended, in a popular Manual
of Devotion, which has had a large circulation amongst
members of that party. The title of the book is the
Golden Gate, and its author is the Rev. S. Baring-Gould,
the well-known writer of novels, and now Rector of Lew
Trenchard, Devon. In the service termed the "Last
Agony," for a dying person, the author gives the following
superstitious directions as to what should be done in the
room immediately after death : —
" The body is then decently laid out, and a light placed before it.
A small Crucifix is put in the hands of the deceased upon his brea-t,
while the body is sprinkled with Holy Water." 31
The Priest's Prayer Book, a large volume which has
passed through seven or eight editions, was edited by two
members of the Society of the Holy Cross, viz., the late
well-known Rev. Dr. Littledale, and the Rev. J. E. Vaux.
30 St. Peter's Parish Magazine. January, 1893, P- 4.
31 The Golden Gale, by the Rev. S. Baring-Gould, Part III., p. 128 Edition,
1875.

RITUALISTIC HOLY WATER. 63
It provides for the use of the clergy in the Church of
England a special form for blessing Holy Water, to which it
actually attributes the power of curing bodily diseases, and
driving the devil out of people ! Here is the rubric and
prayer for this purpose : —
" He [the priest] shall then bless the water on this wise :¦—
" O God, Who, in ordaining divers mysteries for the salvation of
mankind, hast been pleased to employ the element of water in the
chiefest of Thy Sacraments : give ear to our prayers, and pour upon
this water the might of Thy blessing, that as it serves Thee in those
holy mysteries, so by Thy Divine Grace it may here avail for the
casting out of devils, and the driving away of diseases ; that whatsoever
in the houses or places of the faithful is sprinkled therewith, may be
freed from all uncleanness, and delivered from hurt." 32
In the Master's Address to the Society of the Holy Cross,
in 1870, he said : — " The policy of the Society, up to the
September Synod of 1867, was that of privacy. Caution
was enjoined upon the Brethren in the matter of mentioning
it. It was thought, and no doubt wisely, that the first thing
to be done was to deepen the inner life of the Brethren
before launching out into greater publicity. In view,
however, of the Church Congress at Wolverhampton, in
the above year, it was determined to reverse this policy,
and to distribute broadcast a new paper of the Nature and
Objects of the Society, specially drawn up for the occasion.
Together with this, was issued a short Address to Catholics
and both obtained great publicity."33 Three years later,
the then Master of the S.S.C. in his "Address," said that
the Society had " developed from secrecy to the most
open publicity, so far as its existence and objects are
concerned."34. It is well for his veracity that the Master
32 The Priest's Prayer Book, p. 22T, seventh edition, issued in i8go. The same
form appears in all the subsequent editions, including that still on sale. A
similar form for blessing Holy Water is printed in the Day Office of the
Church, p. xiii., together with another form for driving the devil out of the
water before it is blessed.
83 The Master's Address, S. S.C, 1870, p. 3.
u Ibid., 1873, p. 4.

64 SECRET HISTORY OF THE OXFORD MOVEMENT.
added the saving clause, " so far as its existence and objects
are concerned " ; because its essential secrecy has continued
ever since, and at the present time is even more marked
than ever. The Society gives to the public occasionally —
very rarely, it should rather be said — a certain amount of
information concerning its work, but as recently as its May,
1881, Synod, Brother the Rev. William Crouch said that
" he thought the secrecy of the Society's doings a mistake,"36
and, as we have already seen, the Statutes of the Society
continue to enjoin secrecy on the Brethren.
The Master of the S. S. C, addressing the May, 1876,
Synod, said that the Society "started with its secrecy" ;sa
and that " during the first eight years of the Society's life,
its Statutes and Rules existed only in Manuscript."37 He
also said that from the formation of the Society, " The bond
of union between the Brethren was to be as strict as possible.
None but themselves were to know their names, or of the
existence of the Society, except those to whom it might
be named to induce them to join : but this only with leave of
the Society."38 Care was also enjoined on the Brethren to
keep secret even the old documents of the Society, and, if
necessary, to destroy them, lest any outsiders should know
what was going on in their dark apartments. The Master,
addressing the May, 1875, Synod, expressed his feelings of
alarm on this point, in the following terms : — " The question
has again arisen of the use of Post Cards in writing on
Society business. I earnestly hope that the Society will let
me press upon each Brother most strongly the undesirability
of this practice. In these days there is great strength in a
Society like ours being able to keep its private character.
At present outsiders know only of our existence ; but each
little liberty, such as the use of these Post Cards, opens one
more aperture for the entrance of inquisitive eyes. This
55 S. S. C. Analysis of May Synod, 1881, p. 24.
36 The Master's Address, May, 1876, p. 6.
* Ibid., p. 3. as im< p_ ^

THE MASTER ALARMED BY PUBLICITY. 65
same principle applies to taking the greatest possible care,
either to destroy, or to keep in some safe place, the old Rolls,
and other printed matter, such as Acta, Agenda, and Notice
Papers."39 At the September, 1876, Synod, the Master
found it necessary to refer again to the subject. " Let me,"
he said, " urge upon you care with regard to the Statutes,
Roll, Acta, and other documents of the Society. A descrip
tion of it from a ' London Correspondent ' appeared a few
weeks ago in an Aberdeen newspaper. It was accurate
enough to be correct in the names of the Saints to whom
two of the local branches are dedicated. If we are to
maintain the privacy which has hitherto been our rule, it
can only be done by caution."40
At the May Synod, 1870, of the Society, a paper on
"The Establishment of an Oratory in London by the
Society of the Holy Cross," was read by Brother the
Rev. Orby Shipley, who some years later seceded to the
Church of Rome. Mr. Shipley was well known as the
writer of advanced Romanizing works on various theo
logical subjects, and was a very active supporter of the
S. S. C. His paper was during the summer of 1870
" Privately Printed for the Society," at its expense, and in the
following year was published by him, as an appendix to a
book entitled, The Four Cardinal Virtues. The Oratory which
he proposed was to be a centre for all the advanced
Ritualists of the country, at which they could meet from
time to time, and in which the Ritual should be of the
most extreme character.
" Thus we should desiderate," for the Oratory, said Mr. Shipley,
" these elements at the least : — The Asperges ; the ' Censing of
persons and things ' or the use of Incense in a Ritual manner ;
the correct Introits, Graduals, Offertories, Communions ; Gospel
Lights ; Consecration Lights on the Altar and Consecration Candles
in front of the Altar, in addition to the Six Altar Candles and
39 Ibid., May Synod, 1875, p. 10.
40 The Master's Address, September Synod, 1876, p. 8.

66 SECRET HISTORY OF THE OXFORD MOVEMENT.
two Sacramental Lights ; the use of the Altar Bell ; the Lavabo j
and, of course, the Eucharistic Vestments, for Celebrant, Ministers,
Servers, and Acolytes."*1
In short, the founders of the Oratory, Mr. Shipley said,
"would not feel satisfied until they had restored to the
Church of England a rendering of the sacred Mass which
was fully Mediseval in the richness, costliness, taste, and
perfection of its details." The Synod decided, after hearing
Brother Shipley's paper, that the establishment of such
an Oratory was deserving of further consideration. The
idea of having such an Oratory in London appears to
have been abandoned for a time, but not forgotten. Two
years later it was determined to erect such an Oratory,
not, however, in the Metropolis, but in the far North,
in the city of Carlisle. For this purpose funds were
necessary, but it was decided not to make a public appeal,
but to set all the Brethren to work privately collecting
amongst their friends the necessary pecuniary assistance.
Accordingly the late Rev. A. • H. Mackonochie wrote
letters on the subject to the Brethren, but very much
to the annoyance of the secret wire-pullers a copy of
one of these letters came into the hands of the editor of
the Rock, who published it in his columns, and thus
removed the mystery which served as a protection to a
dangerous movement, and made known to the public its
real objects. Mr. Mackonochie's letter was as follows : —
" S. S. C.
"St. Alban's Clergy House, Holborn.
"May nth, 1872.
"P. *$? T.
" My Dear Brother,— The Vicar of the Carlisle Branch has
asked me to commend to your notice the following resolution passed
at the Synod last week : —
41 On the Establishment of an Oratory by the S. S. C. Privately printed edition,
p. 17. Mr. Shipley stated that the Society as such " is in no way responsible
for the opinions " which he expressed in his paper ; but it was certainly read
by request of the authorities of the S. S. C, who paid £5. us for printing
it, and who did not censure Brother Shipley's opinions.

AN ORATORY AT CARLISLE. 67
" ' That the S. S. C. approves of the scheme for the proposed Oratory
in Carlisle, and, subject to the necessary funds being raised by
private subscription among the Brethren, undertakes to treat for the
securing of a site for the purpose.'
" The Carlisle Oratory is a work which the Synod considered to
deserve the utmost attention of the Society — 1. The Carlisle clergy
are completely overridden by an Ultra-Protestant clique, the strength
of which lies in the Dean,"12 and a powerful tradition left by the two
late Bishops. ... 4. The Bishop is quite willing to encourage work
(especially an increase of celebrations), and he has consented to
license a Chaplain to the proposed Religious House. 5. There is an
earnest demand for the privileges which such a House would afford.
A site may be had in the parish of Holy Trinity (the poorest in
Carlisle), of which the priest has given his consent to the scheme,
but it is of the utmost importance the site should be secured at
once. If you will kindly exert yourself among your friends, and send
any money you can get at once to Brother the Rev. C. H. V. Pixell,
Skirwith Vicarage, Penrith, he will account for it to the Society, in
Chapter, and send you a receipt.
" Believe me, Dear Brother,
" Yours most truly in our Blessed Lord,
"A. H. Mackonochie." a
At that time the Rev. T. S. Barrett (now Rector of
Teversall, Mansfield), was Rector of St. George's, Barrow-
in-Furness, and, being one of the Brethren of the S. S. C,
and living in the district, he naturally took a deep interest
in the Oratory scheme. In November, 1872, he also made
an appeal for furniture for the Oratory, mentioning that,
amongst other things, it would require an Altar Cross,
Altar Lights, Vesper Lights, Cottas, Cassocks and Stoles, a
Sacring Bell, Frontals and Super Frontals, Banners, Flower
Vases, &c.u These Ornaments were not then as common as
they are now, and that they should be required for the new
Oratory was a clear proof that its promoters intended to
work on advanced Romanizing lines. But, unfortunately,
the public knew nothing about Mr. Mackonochie's letter or
42 That is, Dr. Close, who was then Dean of Carlisle.
<3 The Rock, July 4th, 1873, p. 448.
44 Ibid.

68 SECRET HISTORY OF THE OXFORD MOVEMENT.
Brother Barrett's appeal, until a full six months after the
Oratory was actually opened, and the mischief done.
About a month before Mr. Mackonochie's letter was
written, anonymous letters were sent to the Protestant Dean
of Carlisle (Dr. Close), and these contained intelligence of
such an alarming character that he at once wrote to the
Bishop of Carlisle on the subject. The Bishop replied that
an application had been made to him to grant a licence for
certain clergymen to work in a Carlisle parish, under the
" Private Chapels Act." He had taken a legal opinion
on the question of his powers to do this, and had been
" informed that it would be within the law." " This being
so," continued the Bishop, " I said that in the event of an
Institution being established upon the scheme described
I would give a licence on certain conditions. The chief of
these was that I should require to be satisfied that there
would be no Ritual developments, contrary to what had
been decided to be lawful." 45 Meanwhile, the clergy of
Carlisle and neighbourhood had taken alarm, and towards
the end of April, 1872, they presented an Address on the
subject to the Bishop of Carlisle, signed by no fewer than
120 of their number, earnestly asking his lordship to give no
encouragement to those who asked his licence for Brethren
of the Society of the Holy Cross to officiate in the proposed
Oratory. "Should such a step be taken," they said, "the
consequences would be most disastrous to the best interests
of the Church in this diocese. Schism and division would
be multiplied and aggravated, and a permanent feud
established in the heart of the Cathedral city." The Bishop
was rather in favour of the scheme of the S. S. C, than
otherwise, yet he could not ignore the opinions of such a
large number of his clergy. So in his reply to their Address
he tried to allay their fears, but would make no definite
promise either way. And thus the matter rested until the
4" The correspondence is published in full in the Church Association Monthly
Intelligencer, June, 1872, pp. 146-148.

THE DREAD OF A "ROW." 69
new Oratory was actually opened in the January of the
following year, when another storm of public indignation
arose. On January 17th, the Dean once more wrote to the
Bishop calling his attention to the reports of the opening
ceremony which had appeared in the Carlisle papers, and
at which " the high Ritual " was witnessed which " usually
characterised " the proceedings of the Society of the Holy
Cross ; and he asked the Bishop, " whether the building
in question, or the officiating clergyman were licensed "
by him, " or whether they have obtruded themselves on the
citizens of Carlisle without your Lordship's permission " ?
To these questions the Bishop replied : — " The services to
which you refer have had no sanction from me — unless it be
regarded as a sanction that I have taken no active steps in
opposition to them." 46 Thus the Society of the Holy
Cross triumphed in Carlisle, mainly through a want of
. firmness on the part of the Bishop, who could easily have
inhibited all the brethren, but did not. And so it has been
ever since on the part of onlytoo many of the Episcopal Bench,
who, rather than permit a " row," have been willing to allow
the Romanizing party to have their own way. These Bishops
have reversed the Apostolic order which declares that " the
wisdom that is from above is first pure, then peaceable "
(James iii. 17). The fault has not been confined to our
prelates, it has been shared also by both clergy and laity.
It would be well if all these timid ones, who love peace more
than the purity of the Faith, were to lay to heart the words
and act in accordance with the spirit which moved Martin
Luther when, at the Diet of Worms, he said : — " It is for me
a great joy to see that the Gospel is now, as in ancient days,
a cause of trouble and discord. That is the character and
destiny of the Word of God. Jesus Christ hath said, ' I came
not to send peace on earth, but a sword.' God is wonderful
and terrible in His counsels ; let us dread lest, in thinking to
u Carlisle Journal, January 31st, 1873, from which this correspondence was
reprinted in the Church Association Monthly Intelligencer, March, 1873, pp. 20, 21.

70 SECRET HISTORY OF THE OXFORD MOVEMENT.
stop discords, we persecute God's Holy Word, and bring
down on our heads a fearful deluge of insurmountable
dangers, of present disasters and eternal desolations." i7
Early in 1873 a petition was presented to Convocation,
signed by 483 Ritualistic priests, asking for Licensed
Confessors in the Church of England. This petition
naturally created a great sensation at the time, and led
to many large anti-confessional meetings being held in
London and the Provinces; to an important declaration
on the subject by a Committee of the Upper House of
Convocation for the Province of Canterbury ; and a
discussion in the House of Lords, on July 14th, in the
course of which the Marquis of Salisbury denounced
habitual confession. " We know," said his lordship,
" that besides its being unfavourable to what we believe to
be Christian truth, in its result it has been injurious to the
moral independence and virility of the nation to an extent
to which probably it has been given to no other Institution
to affect the character of mankind." Everybody was talking
about this daring petition, but not one of the public knew
who its real organizers were. The real wire-pullers preferred
to remain in the dark, and they were the authorities
of the Society of the Holy Cross. On March 14th, 1873,
the Rev. A. H. Mackonochie, who was then Master of the
Society of the Holy Cross, sent out to all the brethren a
printed circular letter, enclosing copies of the petition for
signature, in the course of which he informed them that
" The memorial was presented to the Society in Chapter
last month, and again, after a further revision by the
Committee, on Tuesday last. It was then adopted, con
sidered clause by clause, a few verbal alterations being left
to the final decision of the Committee, and finally agreed
to." In the confidence of its secret May, 1873, Synod, the

47 D'Aubigne's History of the Reformation, Book VII., chapter ix., p. 206.
Edition, Edinburgh, 1S46.

PETITION FOR LICENSED CONFESSORS. 71
Master of the Society talked freely on the subject. " You
are aware," he said, " that it [the petition] was not
presented in the name of the Society, and the public papers
have shown you that the blame of it is principally laid on
me personally. It seems to have done for the Truth much
more than the most sanguine expectations of its promoters
anticipated, and, if I were entitled to it, I should gladly
accept that blame as praise. I am, however, bound to say
that it belongs to brethren senior to me, and far more able." **
It , had been organized by a special Committee of the
S. S. C, who had collected the signatures. There was
certainly something Jesuitical in the way it was managed.
The petition asked for many things besides Licensed
Confessors, and clearly proves that the Society of the Holy
Cross, and large numbers of other Ritualists, are far from
satisfied with the existing formularies of the Church of
England. The Book of Common Prayer, says this petition,
is " manifestly incomplete, through the absence in many
particulars of such Services and Rubrics as would give
adequate expression to this claim of the Church of England
to be Catholic in her doctrine, usage, and ceremonial." This
"want of completeness " is considered by the petitioners as
a "distinct grievance." They object to any scheme which
would " alter the Book of Common Prayer " in what they
term " an un-Catholic direction " ; but they are most anxious
for a revision of that Book on Romish lines, for they
suggest that Convocation should " promote " the " addi
tion " to the Prayer Book of the following matters : —
" The doctrines, that is to say, of —
" I. The Real Presence of our Lord and Saviour Jesus Christ in the
Holy Communion, ' under the form of Bread and Wine.'
" II. The adoration due to Him there present.
" III. The Sacrifice which He there offers by the hands of His
Priest to the Divine Majesty."
The petitioners further pray that any " alterations "
48 The Master's Address, S. S. C, 1873, p. 10, note.

72 SECRET HISTORY OF THE OXFORD MOVEMENT.
which may be made in the Book of Common Prayer shall
include : —
"The full provision of the ancient and proper Introits and
Graduals, together with the Secreta, Communions, and Post-Com
munions, for Festivals, Sundays, and Ferial Days."
" That provision may be made for the decent and reverent Reserva
tion of the Blessed Eucharist, and that an Office be prepared for the
Communion of the Sick therewith."
" That the use of Unction may be restored in Holy Baptism and
Confirmation, as well as in the Visitation of the Sick, together with ¦
the proper Services for the Consecration by the Bishops of the Oils
for the said purposes."
The clause which gave its name to this petition of
dissatisfied Ritualists was as follows : —
" That in view of the wide-spread and increasing use of Sacra
mental Confession, your Venerable House may consider the advisa
bility of providing for the education, selection, and Licensing of duly
qualified Confessors, in accordance with the provisions of Canon
Law." *9
There is one other feature of this petition worthy of
special note. It mentions certain usages which, " while
they are extensively promoted by or used under Episcopal
countenance and sanction, are nevertheless neither expressly.
nor by necessary implication enjoined by the Book of
Common Prayer " — such as, "The use of solemn and other
processions as well in Cathedral and Parish Churches as
elsewhere. The formal presentation to Archbishops and
Bishops of Croziers and Pastoral Staves, and the ceremonial
use thereof. The use of Processional Crosses and Banners,
Credence Tables, Chalice Veils, coloured Altar Cloths, and
the like." It is indeed noteworthy that the Society of the
Holy Cross should thus frankly admit that none of these
things have the sanction of the Book of Common Prayer.
But, it may well be asked, if not by that authority, by what
other authority are they introduced ?
49 The full text of the petition was published in the Rock , June 6th, 1873,
P- 333.

AN ENCOUNTER OF LIFE AND DEATH. fl
; Of course Convocation declined to grant the impudent
request of the petitioners. It had neither the power
nor the will to do anything of the kind. Whatever official
statements on the subject of Confession may have been
issued by the Convocations of the Church of England, from
time to time, they have never been favourable to the claims
of the Society of the Holy Cross. The wish expressed for
additions, of a Romanizing character, of services for special
occasions, was really an attempt to alter the Constitution
of the Church of England, and in such a manner that,
if granted, every true lover of the Reformation would
have been compelled, by the dictates of his conscience, to
leave at once a Church which sanctioned ceremonies of
such a Popish and superstitious character. Nothing less
than Revision of the Book of Common Prayer on Romaniz
ing lines will ever satisfy the aspirations of the Ritualists.
It is sometimes said that we " shall soon have to fight the
battle of the Reformation over again." But those who
carefully study what is now going on in the Church of
England do not look forward to the commencement of
Such a warfare. They know that the great battle has
already commenced. It is an encounter of life and death.
Bishops and Statesmen may wilfully shut their eyes to
the dangers that surround the Reformed Church, and
cry "Peace, peace, when there is no peace," and vainly
strive to reconcile the opposing sections. But the attempt
is in vain. It is impossible to reconcile Protestantism
and Priestcraft, or Sacerdotalism ; nor is such a peace on
Christian principles desirable. The end of the struggle
must be that either Protestant Churchmen — old-fashioned
High Churchmen were not ashamed to call themselves
Protestants — must retain their position, and recover the
lost property which honestly belongs to them ; or else the
Sacerdotalists will oust them out of their rights and out
of the Church of England, which will then once more
place on itself that fatal chain of Papal bondage which

74 SECRET HISTORY OF THE OXFORD MOVEMENT.
has been the curse of every country that has submitted
to it.
It may now be serviceable to take, as it were, a glimpse
into a few of the Synods and Chapters of the Society of
the Holy Cross, with a view to finding out the kind of
business usually transacted at these secret gatherings. For
this purpose we shall consult some of the official reports
privately printed for the use of the brethren only. We
commence with the " Analysis of Proceedings of May
Synod, 1874," which, as the document itself records,
"was held in St. Peter's Church, London Docks." At
10 a.m. on the first day of the Synod, there was a
"Solemn Mass" offered. The special subject for discus
sion was "The Sacrament of Penance, its present position,
and future prospects in the Church of England." It was
opened by a speech from Brother .the Rev. H. D. Nihill,
who " contended that the great need of the present day
was, to set forth the power and dignity of the Sacrament
of Penance itself, as apart from all questions of the benefit
of Direction, or the comfort of consultation with a
clergyman." Brother Canon Carter, of Clewer, maintained that before
Penance can be regarded " as established on its true-
grounds, two points must be enforced, neither of which are
as yet countenanced by authority — (1) Its Sacramental
character, as really conveying grace; and (2) Its habitual
use, as a means of growth ofthe spiritual life."
Brother Macfarlane, Vicar of Dorchester, Oxon, spoke
of his experience in an agricultural parish. He found that
the poor " when in earnest gladly receive the means of
reconciliation for sins after Baptism " ; but they " do not
come habitually to confession, except in few cases." It is-
" not so generally welcomed by the tradesmen or farmers."
As to the future prospects of the Confessional, that " seems
to depend upon the degree of toleration which the Catholic
Movement obtains at the hands of our rulers in Church and

SPEECHES AT A SECRET SYNOD. 75.
State. If the Catholicity of the Church of England is
preserved, the Sacrament of Penance must daily gain
ground." He recommended the establishment of a " Chair
of Moral Theology."
Brother the Rev. Charles Lowder thought they " must
be prepared to show that Confession is neither unmanly
nor un-English " — which was, I should think, a somewhat
formidable task to undertake.
Brother the Rev. Rhodes Bristow, now Canon Mis-
sioner of the Diocese of Rochester, and Rector of St. Olave,
Southwark, said that he valued the freedom accorded by the
Church of England. We must, he said, " strive to raise the
Sacrament of Penance to its due position, but we must be
careful to do so as English Churchmen."
Brother the Rev. James Dunn, now Vicar of St. John the-
Baptist, Bathwick, Bath, " spoke of the difficulty felt by
old people in going to confession to young priests. He
suggested that more experienced priests should visit country
parishes from time to time for the purpose of hearing
Confessions." Brother the Rev. H. P. Denison, now Vicar of St.
Michael and All Angels', Notting Hill, " distinguished
between voluntary and compulsory Confession. He
maintained that the Church of England puts a man upon
his honour to confess his mortal sins before Communion."
Brother the Rev. C. Bodington, now Canon of
Lichfield, and Diocesan Missioner, lamented that " Our
people do not realize what the Sacramental system of the
Church is. If we get them to understand this, they
will quickly see that, without Confession, there is a link.
missing." Brother the Rev. R. C. Kirkpatrick, Vicar of St,
Augustine's, Kilb'urn, " expressed a wish that country
brethren would make it known that they were ready to hear
Confessions." The Synod next proceeded to consider a pamphlet by

76 SECRET HISTORY OF THE OXFORD MOVEMENT.
Brother the Rev. E. G. Wood, now Vicar of St. Clement's,
Cambridge, on "Jurisdiction in the Confessional,",, in the
course of which he maintained that every Rector, Vicar, or
Perpetual Curate of a parish " can, without license of the
Bishop, give to another priest jurisdiction to hear the
Confessions of all who may come to him at the church or
other place, within the parish, appointed for the hearing of
Confessions."60 Brother F. W. Puller, now - Head of the " Cowley
Fathers," " maintained that we should be careful to find out
when our Absolutions are valid ;" but it does not appear
that he told his brethren how this difficult question was to
be solved.
A discussion next took place as to the alteration of the
fourth of the Society's Statutes, in which Brother W. M.
Richardson (now Bishop of Zanzibar) ; Brother T. Outram
Marshall (now Organizing Secretary of the English Church
Union) ; Brother Bagshawe; Brother F. H. Murray (Rector
of Chislehurst) ; and Brother G. A. Jones (Vicar of St. Mary's,
Cardiff), took part. This closed the first day's proceedings
of the Synod, at which one hundred and thirty-six brethren
were present.
On the second day of the Synod, a "Mortuary Mass" was
offered for the dead brethren at 9 a.m. I need not summarise
the discussions on this occasion, further than to state that
the subjects considered included the revision of the Statutes
of the Society, the results of the London Mission, the
position of the Ritualistic clergy in view of ecclesiastical
proceedings against them, and the Public Worship Regula
tion Bill, then before the country. It is important, however,
to record that Brother N. Dawes (now Bishop of Rock-
hampton, Queensland), who had become a Probationer of
the Society of the Holy Cross in 1872, was at this Synod
promoted to the ranks of the Brethren.
60 Jurisdiction in the Confessional, by the Rev. Edmund G. Wood, M.A.,
p. 15. Printed for the Society.

SPEECHES AT A SECRET SYNOD. 77
The September, 1874, Synod met as usual in St. Peter's,
London Docks. On the first day, after the " Solemn Mass "
and the preliminary business had been transacted, a number
of letters from absent brethren were read. Brother
Hutchings (now Archdeacon of Cleveland) wrote, " expres
sing a hope that in Ritual, S. S. C. would move in the
direction of the Roman rather than the Sarum Use."
Brother J. E. Stocks (now Vicar of St. Saviour's, Leicester)
also wrote with reference to a motion by Brother Bodington.
After this the Synod discussed the following subject : —
"That the action of the Society in 1868-9, committing itself
to the principle of the Roman Ritual, be reconsidered."
Brother Linklater (now Vicar of Holy Trinity, Stroud
Green) urged that " the Society should leave the brethren
free in the matter of Ritual." He personally preferred the
Sarum Use.
¦' Brother Bristow, Canon Missioner of St. Saviour, South-
Wark, " hoped that the Roman Use would still prevail."
Brother C. Parnell (Curate of St. Bartholomew, Brighton)
declared that he "would follow the Roman Ritual at the
services of the Society, while individual brethren might
follow their own bent."
Brother E. M. Chaplin " advocated the use of the Roman
Rite, both for accuracy and uniformity."
Brother J. B. Powell (now Curate of St. Paul's, Knights-
bridge, London) "was strongly in favour of the Sarum
Use, but hoped that liberty would be granted by the
Society to use either form."
Brother N. Green- Armytage (now Perpetual Curate ofthe
Chapel-of-Ease, Boston), Brother Grieve (now dead), and
Brother C. E. Hammond (now Vicar of Menheniot,
Cornwall), would all " leave the brethren free."
Eventually it was decided to appoint a special Committee
to consider the question more fully. Brother Bishop
Jenner, it should be added, moved the following amend
ment, which was lost : — " That in the regulations hitherto

78 SECRET HISTORY OF THE OXFORD MOVEMENT.
laid down, the Society does not intend to bind the brethren
to the adoption of the principle of any particular Rite."
The next subject considered by the Synod was "The
Present Constitution and Reform of Convocation."
Brother Rhodes Bristow " reminded the brethren that
Convocation might step in to-morrow, and take away our
locus standi altogether."
Brother Charles Lowder said that " while Convocatidn
needs much reform, it is the Assembly which, by God's
providence, is the representative of the Church. We should
welcome the co-operation of the faithful laity, as in Diocesan
Conferences, while refusing to give them equal power to
that of the clergy."
Brother Orby Shipley gave as "his opinion that
Convocation is not the sacred Synod of the Church."
Eventually it was decided that " The Master be requested
to communicate to the President of the English Church
Union the opinion of the Society," which was that the
Union should issue special Tracts on the subject of
Convocation. On the second day of the Synod (September 16th) after
the " Mortuary Mass " had been offered, it was proposed
by Brother Bagshawe (now dead), seconded by Brother
Rhodes Bristow, and carried unanimously : — " That the
Roll of the Brethren be referred to the Master's Council
before it is republished." This motion led to a speech by
Brother Bagshawe, which shows in a very marked manner,
how much the Society of the Holy Cross dreads the light
of day. He said that "we should be most careful to preserve
the strictly private and confidential character of the Roll, but
in the event of a copy falling into hostile hands it is most
important that all the Brethren, whose names are therein j
printed, should be staunch and true to S. S. C." At that
time the names of the members were quite unknown to the
public, and it was not until 1877 that a copy of the Roll fell
into the hands of the Editor of the Rock, who at once

THE "ROLL OF THE S. S. C. 79
published it in his paper. The publication caused the
utmost consternation in the ranks of the S. S. C, and,
coming as it did immediately after the exposure of its
Confessional book, the Priest in Absolution, in the House of
Lords by the late Lord Redesdale, it led to the secession of
nearly one-half of its members, who suddenly left the
Society in a fright as soon as their identity was discovered.
The Roll of the S. S. C. for 1895-96 has printed on its
outer cover, and again on its title-page, the following
significant directions, which clearly show how anxious
the Society still is that the names of its brethren shall be
kept secret : —
" Private and Confidential. To be returned to the Secretary by
any brother leaving the Society ; or by the representatives of a deceased
Brother." The Society of the Holy Cross still continues to exist, and
its energies are as great as ever. But its secrecy is greater
than ever. Amongst its members are the Bishops of
Zanzibar and Lebombo, and many of the most prominent
of the Ritualistic clergy. So carefully are its papers —
generally headed with the letters " S. S. C." — kept, that I
have been unable to get any reports of its Synods and
Chapters dated later than 1881, with the important
exception of a recent Roll of Brethren. If any of my readers
are in a position to supply me with any of the more recent
papers of the Society I shall be thankful, in order that I may
use them in any later edition of this book which may be
called for. I have, however, some reason for believing that
a few years since a serious schism took place in its ranks,
and that the seceders have formed themselves into another
Society, whose name I have been unable to discover.
Nearly all the old members, whose names appeared in the
Roll for 1880, have disappeared in the more recent Roll
which I possess.

CHAPTER III.
THE SECRECY OF THE RITUALISTIC
CONFESSIONAL.
The Confessional always a secret thing — Confessional Scandal at Leeds—
Dr. Pusey on the Seal of the Confessional — Ritualistic Sisters teach girls
how to confess to priests — Secret Confessional books for penitents —
Dr. Pusey revives the Confessional — Four years later writes against it
— He hears Confessions in private houses — His penitent's "burning
sense of shame and deceitfulness " — Bishop Wilberforce's opinion
of Dr. Pusey — A Ritualistic priest's extraordinary letter to a young
lady — How Archdeacon Manning heard Confessions on the sly — "A
hole and corner affair."
AURICULAR Confession is always a secret thing.
L Both penitent and Father Confessor are expected
to respect the secrecy of the Confessional. Were
it a public transaction it would lose its attraction to a
certain class of minds, and the power of the priest would
cease to exist. It gives to the priest a power over the
penitent which nothing can destroy but the grace of God.
" I could never bear to meet him in the street," was the
exclamation of a poor woman who had gone to Confession
to her Vicar for more than a dozen years, but who, when I
knew her, had learnt to be content with confessing her sins
to Jesus Christ, and receiving direct from Him His all-
sufficient absolution. She told me that whenever she saw
her Father Confessor coming down the street towards her,
she always went down a side street to avoid meeting him.
The obligation of silence on the part of the penitent is thus

CONFESSIONAL SCANDAL AT LEEDS. 8l
taught in a widely circulated little book, edited by the Tract
Committee of the secret Society of the Holy Cross : —
" There is a mutual obligation between the Confessor and the
person making Confession, to keep secret what is said. Pie is
solemnly bound to secrecy, and you also are bound to observe a
reverent and religious silence upon what has been said. Be very
careful yourself on this point. If you talk about what has passed in
Confession, the priest may get the blame of its being known." *
The Confessional frequently interferes with the confidence
which should exist between husband and wife. The wife
will tell her Father Confessor things which she would not
dare to mention to her husband ; nor would she be expected
ever to repeat to him the secret conversations between herself
and her Confessor. An illustration of this took place in a
Puseyite Church at Leeds, as far back as 1850. The Bishop
of Ripon (Dr. Charles T. Longley, afterwards Archbishop of
Canterbury) held an official and public inquiry as to a
Confessional scandal connected with the Church of St.
Saviour's, Leeds. After the inquiry he wrote, and published,
a letter to the Vicar, the Rev. H. F. Beckett, from which I
take the following extract : —
" It appeared in evidence," wrote the Bishop, "which you did not
contradict, and could not shake by any cross-examination, that
Mr. Rooke, who was then a Deacon, having required a married
woman who was a candidate for Confirmation to go for Confession
to you as a priest, you received that female to Confession under these
circumstances, and that you put to her questions which she says made
her feel very much ashamed, and greatly distressed her, and which
were of such an indelicate nature that she would never tell her
husband of them." 3
Instead of trying to place the matter before Dr. Longley
in a more favourable light, Mr. Beckett's reply to the
1 Pardon Through the Precious Blood, edited by a Committee of Clergy,
P^ 3*. Fifty-fourth thousand, 1883.
1 A Letter to the Parishioners of St. Saviour's, Leeds, by the Bishop of Ripon.
P- 37. London. 1851. 6

82 SECRET HISTORY OF THE OXFORD MOVEMENT.
Bishop seemed to make the case even darker against himself,
for he declared : —
" Your lordship cannot but see that Mrs.  's not mentioning
what had passed between her and myself to her husband is nothing
at all to the purpose, since no woman would, I suppose, ever tell
HER HUSBAND WHAT PASSED IN HER CONFESSION." 3
On the part of the Ritualistic Father Confessor, secrecy
must be observed, no matter what the consequences may
be. Rather than divulge the secrets entrusted to him the
Confessor is recommended by the Rev. Dr. Pusey to resort
to that which common-sense people would call lying and
perjury. " No Confessor," writes Dr. Pusey, " should ever give the slightest
suspicion that he is alluding to what he has heard in the tribunal j.
but he should remember the canonical warning : ' What I know
through Confession, I know less than what I do not know.' Pope
Eugenius says that what a Confessor knows in this way, he knows it
' ut Deus ' ; while out of Confession he is only speaking ' ut homo ' :
so that, ' as man,' he can say that he does not know that which he'
has learned as God's representative. I go further still: 'As man he
may swear with a clear conscience that he knows not, what he knows
only as God.' " 4
This is fearful teaching. Imagine the Confessor in an
English Court of Justice. He is sworn to " tell the truth,
the whole truth, and nothing but the truth " concerning the
charge against the prisoner at the bar. He is asked, " Did
the prisoner ever tell you that he stole those boots ? " The
Confessor has heard from the prisoner, in the Confessional,
a full acknowledgment of his guilt, yet when asked this
question, he may, according to Dr. Pusey, " swear with a
clear conscience that he knows not, what he knows only as
God." There is another alternative which Dr. Pusey does
not advise the Confessor to adopt. He might respectfully
8 A Letter to the Parishioners of St. Saviour's, Leeds, by the Bishop of Ripon.
p. 38. London, 1851.
4 Pusey's Manual for Confessors, "Adapted to the Use of the English Church,"
p. 402-

RITUALISTIC SISTERS AND THE CONFESSIONAL. 83
but firmly decline to answer concerning what he had heard
in the Confessional, and then take the consequence like a
courageous and honest man. But, instead of this, he is
recommended to "swear," calling God's holy name, to
witness to the truth of a statement which he knows is a lie,
and an abominable perjury ! Is this the kind of teaching
which ought to be given to the clergy of the Reformed
Church of England ? The book which contains it is a
standard authority with Ritualistic Father Confessors.
Every effort is made by Ritualistic Confessors to bring
young children, as well as adults, to the Confessional, even
at a very tender age. Dr. Pusey teaches that it is " the
ordinary and right custom among the faithful to bring
young children to Confession from the time they are seven
years old ; and it is a great negligence of parents to omit
doing so."6 Sisters of Mercy sometimes help to bring the
children to Confession. The " Sisters of the Church," other
wise known as the " Kilburn Sisterhood," and sometimes as
the " Church Extension Association," have published several
little books to teach little ones how to Confess to Priests.6
The Sisters of St- Margaret's, East Grinstead, are expected
to urge the girls under their care to make a full and complete
Confession of their sins. Here are their instructions on this
point, being the advice to them of their Founder and Father
Confessor, the late Rev. Dr. Neale, as contained in their
privately printed book, entitled, the Spirit of the Founder.
Dicit Fundator.
" And this I say not so much about you, as about the confirmed
girls. Whoever of you prepare these for their Communions, this
above all things teach them, the great danger of a sacrilegious Con
fession : the utter uselessness as well as wickedness of each succeeding
one, while that first sin remains unwiped out. And this more
especially, that if any one of them leaves us in that state, in all
6 Ibid., p. 159.
* Such as their Manual for the Children of the Church, which has passed through
several editions, but was suppressed when publicly exposed. It i« also taught
in several of their " Catechisms." 6 *

84 SECRET HISTORY OF THE OXFORD MOVEMENT.
human probability she will never come out of it. Because, even
granted that she is pressed about Confession, after she has gone out
into the world, the sin will grow more and more terrible to look at :
and if she kept it back from her first priest, small chance is there
that she will have courage to make it known to a second." 7
It is not uncommon for Ritualistic Father Confessors to
circulate privately printed Manuals of Confession, for the use
of children as well as adults. I have come across several of
these. One is entitled A Manual of Confession for Children.
"Translated and Adapted from the French. By a priest of
the English Church. Privately printed." Even the printer's
name is not given. As a specimen of the awful teaching
thus imparted to our little ones, I quote the following from
this Manual : —
" A good Confession ought not only to be humble and sincere, but
also full. You must tell your Confessor all the sins you can
remember. For if you hide one sin on purpose, you lie to God; you
would be guilty of a great crime ; and you would not even receive the
pardon of those sins which you have confessed." 8
When the practice of Auricular Confession was revived,
about five years after the birth of the Tractarian Movement,
great care was taken in keeping secret the numerous little
books of devotion and manuals for Confession circulated
amongst the Tractarians. The author of Five Years in a
Protestant Sisterhood, and Ten Years in a Catholic Convent,
published in 1869, relates her own experience in this matter,
some fifteen years after Auricular Confession had been re
introduced. After mentioning some particulars concerning
one of her lady friends, she proceeds : —
" We drove out together frequently, and from her I learned much
of the habits and customs of the High Church party. She had all the
little books of doctrine, which at that time had been 'adapted ' from
' foreign sources ; ' all the little wonderful compilations about ' How
to Prepare for a First Confession,' 'Prayers for the Penitential
" The Spirit of the Founder, p. 24. Privately printed for the use of the Sisters
of St. Margaret's, East Grinstead.
8 A Manual of Confession for Children, p. 12. Privately printed.

DR. PUSEY REVIVES THE CONFESSIONAL. 85
Seasons,' ' Devotions for the Holy Eucharist,' ' Hours for the Use of
Members of the English Church,' which were ¦ privately printed,'
and handed about with a thousand injunctions to secrecy, from one to
another of the initiated." •
To the late Dr. Pusey is due the blame of reviving Auricular
Confession in the Church of England. He commenced
hearing Confessions in 1838. In 1850 Dr. Pusey wrote : — ¦
" It is now some twelve years, I suppose, since I was first
called upon to exercise this office " — of Father Confessor,10
that is, in 1838. Again, in 1851 he wrote to the Bishop of
Oxford: — "What I say of Confession, I say upon the
experience of thirteen years." n In a letter which he wrote
to the Times, November 29th, 1866, Pusey remarked : —
" During the twenty-eight years in which I have received Con
fessions, I never had once to refuse Absolution." Twenty-
eight years from 1866 brings us back again to 1838. It
seems almost incredible that four years after that date
Dr. Pusey wrote a learned and thoroughly Protestant treatise
to prove that in the early Church not a single trace can be
found of private Confession to priests, with a view to thus
obtaining God's pardon for srhs ! This appeared in 1842,
in the form of lengthy " Notes " to the works of Tertullian,
in the Library of the Fathers, extending from page 376 to
page 408. In these notes Dr. Pusey quotes with decided
approval the opinions of St. Chrysostom on the subject of
Confession : —
"There could," wrote Dr. Pusey, "if Romanists would fairly
consider this, be no way in which Confession to God alone, exclusive
of man, could be expressed, if not here. S. Chrysostom says, ' to
God alone,' ' apart in private,' ' to Him Who knoweth beforehand,'
' no one knowing,' ' no one present save Him Who knoweth,' ' God
alone seeing,' ' unwitnessed,' ' not to man,' ' not to a fellow-servant,'
'within,' 'in the conscience,' 'in the memory,' 'Judging thyself (in
lieu of the Priest being the Judge), ' proving ourselves, each himself,
• Five Years in a Protestant Sisterhood, and Ten Years in a Catholic Convent,
p. 15. London : Longmans, 1869.
10 Life of Dr. Pusey, Vol. III., p. 269. u Ibid., p. 335.

86 SECRET HISTORY OF THE OXFORD MOVEMENT.
not the one to the other,' ' in Church, to God ' (i.e., in the General
Confession). Accordingly, one Romanist writer boldly pronounces
all these passages spurious ; and (since they are unquestionable)
another of great name, Petavius, condemns them as ' being uttered
in a declamatory way to the ignorant multitude for the sake of
impressiveness.' But certainly, poor as such an excuse would be for
what, according to Romanists, is false teaching, the passages are too
numerous and too uniform to admit of it ; they manifestly contain
S. Chrysostom's settled teaching,' and Petavius condemns them as
' devoid of sound meaning, if fitted to the rule of the exact truth.' "12
Dr. Pusey thus summarized the whole question from an
historical point of view : —
" The instances, then, being in each case very numerous, the
absence of any mention of Confession in the early Church under the
following circumstances, does, when contrasted with the uniform
mention of it in the later, put beyond question that at the earlier
period it was not the received practice."13
Who would have thought that the man who thus held up
to the admiration of English Churchmen the teaching of
St. Chrysostom, of " Confession to God alone, exclusive of
man," was at the very moment hearing Confessions himself,
and had been hearing them for four years previously ! The
utmost caution was exercised by Dr. Pusey in his Con
fessional work, and his very great dread of publicity led to
practices which were anything but straightforward. His
underhand proceedings disgusted some of even his warmest
friends. As early as 1850, the Rev. W. Maskell, one of his
disciples who subsequently seceded to Rome, published
a Letter to Dr. Pusey, in which he exposed his secret
Confessional tactics : —
" What, then," wrote Mr. Maskell, " let me ask, do you conceive
that the Bishop of Exeter would say, of persons secretly received [to
Auricular Confession] against the known wish of their parents, of
Confessions heard in the houses of common friends, or of clandestine
correspondence to arrange meetings, under initials, or in envelopes
15 "Library of the Fathers." Tertullian, p. 401. Oxford: J. H. Parker, 1842.
13 Ibid., p. 405.

PENITENTS' BURNING SENSE OF DECEITFULNESS. 87
addressed to other persons ? — and more than this, when such
Confessions are recommended and urged as a part of the spiritual
life, and among religious duties; not in order to quiet the conscience
before receiving the Communion. Think not that I write all this to
give you unnecessary pain ; think not that I write it without a feeling
of deep pain and sorrow in my own heart. But there is something
which tells me, that, on behalf of thousands, this matter should now
be brought before the world plainly, honestly, and fully. I know
how heavily the enforced mystery and secret correspondence regarding
Confessions, in your Communion, has weighed down the minds of
many to whom you and others have ' Ministered.' I know how
bitterly it has eaten, even as a canker, into their very souls : I know
how utterly the specious arguments which you have urged, have failed
to remove their burning sense of shame and deceitfulness " (p. 21).
We get a further peep into Dr. Pusey's cautious mode of
hearing Confessions, in Miss Cusack's (" The Nun of
Kenmare ") Story of My Life. This lady, in her early life,
before her secession to Rome, was an inmate for some years
of one of Dr. Pusey's sisterhoods.
"It was," writes Miss Cusack, "notable that no matter what the
Doctor [Pusey] thought or said about the necessity of availing oneself
of the ' Sacrament ', he was very careful to whom he administered it.
Further, it was well known that he administered the Sacrament of
Confession, for the most part, in open defiance of the Bishop of the
Diocese, where he met his penitents, literally, ' on the sly.' I believe
that the secrecy, and concealment, and devices which had to be used
to get an audience with the Doctor, for the purpose of Confessing,
had a little, if it had not a good deal, to do with his success. The
lady (few men went to Confession) who availed herself of the
privilege, or who could obtain it, was looked upon with more or less
holy envy, and felt correspondingly elated."14
It was at about this time that Dr. Pusey compiled, and
secretly circulated, his Hints for a First Confession. Since
his death they have been given to the world in the ordinary
way, but for a period of upwards of thirty years after these
Hints were first printed, I cannot find the slightest reference
14 The Story of My Life, by M. F. Cusack, " The Nun of Kenmare,"
F- 63- London, 1891.

88 SECRET HISTORY OF THE OXFORD MOVEMENT.
to them in any newspaper, biography, or any published
book whatever. The world for that long period knew
absolutely nothing about this little book, which all the while
was working untold spiritual mischief in the Church of
England. The teaching contained in these Hints was of a
thoroughly Romanizing character. Here is an extract from
the book, in proof of what I have said : —
" A Confession [i.e., to a priest] avails which contains all you can
recall. If other sins come back to your mind afterwards, which you
would have confessed had you remembered them, they should be
confessed afterwards, because the forgiveness is conditional upon the
completeness of the Confession. Completeness implies that there
should be care and faithfulness in discovering sins, and that nothing
so discovered should be kept back."16
The High Church Bishop of Oxford (Dr. Samuel Wilber
force) was justly indignant with Dr. Pusey, when he fully
realized the thoroughly Romanizing character of his
Confessional work. For this, and for issuing "adapted"
editions of Roman Catholic books, Bishop Wilberforce
inhibited him, in November, 1850, from officiating in the
diocese of Oxford, and did not remove the inhibition until
nearly two years had passed by. On November 30th, 1850,
the Bishop wrote to Dr. Pusey : —
" You seem to me to be habitually assuming the place and doing
the work of a Roman Confessor, and not that of an English clergy
man. Now, I so firmly believe that of all the curses of Popery this
is the crowning curse, that I cannot allow voluntarily within my
charge the continuance of any ministry which is infected by it." 16
If the Bishops of the present day would only act as Bishop
Wilberforce did, they would, unfortunately, find their hands
full of this kind of work. The Confessional is now taught
(in quite as Romish a form as that which was condemned by
him) by thousands of nominally Church of England clergy
men, who glory in what Dr. S. Wilberforce so truly termed
15 Hints for a First Confession, by Dr. Pusey, p. 14. Edition, 1884.
16 Life of Bishop S. Wilberforce, Vol. IL, p. 90.

"THE VERY SECRET STEALTHY WAY." 89
" the crowning curse " of Popery. Had the Bishops done
their duty this " curse" would have been stamped out long
ago. A few other typical illustrations of the secrecy of the Con
fessional may here be added, out of many more which could
easily be brought forward ; the first from the year 1847 ;
the second from the year 1853 ; and the third from 1872.
The author of that well-known book, From Oxford to Rome,
published in 1847, and written by one who was in full
sympathy with the Tractarian Movement, informs us : —
" Confession the young Anglican has been accustomed to regard as
one of his secret privileges. Scarcely ever spoken of, even in the most
confidential intercourse, it is yet practised very extensively, and, as we
believe, most beneficially, in the English Church." 17
This is an important testimony, as coming from one who
believed in the Confessional, and was not ashamed to acknow
ledge the mystery which surrounded its practice in his time.
The second instance is connected with the experience of
the Rev. Lord Charles Thynne, who was for several 3'ears a
clergyman in the Church of England, but seceded to Rome
in 1853. After taking this decisive step his lordship addressed
a lengthy letter to his late parishioners, giving his reasons
for leaving the Church of England. The secrecy practised
by the Tractarians with regard to Auricular Confession was
one of those reasons.
"I believe," wrote Lord Charles Thynne, "that in order to obtain
the remission of our sins by Absolution, it was necessary to confess
them to some one possessed of authority to receive Confessions, and
to give Absolution. I believe this to be necessary for all who have
fallen into sin after Baptism. But when I had recourse to the only
means within my reach, when I was a member of the Church of
England, / was pained by the very secret stealthy way in which alone
my necessities could be met, showing that so far as the Church of
England was concerned there was something unreal and unauthorized
in the act." 18
17 From Oxford to Rome : and how it fared with some who lately took the Journey,
p. 205. London : Longmans, 1847.
" Browne's Annals of the Tractarian Movement, p. 296. Third edition.

go SECRET HISTORY OF THE OXFORD MOVEMENT.
The next illustration contains the unwilling testimony of a
Ritualistic Father Confessor himself. At a meeting for the
election of Proctors to Convocation, held at Durham,
February 19th, 1874, the late Rev. G. T. Fox, a clergyman
of high personal character, read to the audience a letter
written by the Rev. Charles Jupp, a Ritualistic Father
Confessor, to a young lady, making an appointment with her
to receive her confession. The following was the letter
read : — " Houghton-le-Spring. May 26th, 1872.
" My Dear Miss  , — As usual, important letters are always
delayed, and I fear my reply to yours of last week's date will not reach
London till after you have left. I will, therefore, only say that I was
very glad indeed to hear from you, and particularly on the subject you
mentioned. I shall be quite ready and willing (in virtue of my office)
•to see you as you desire. Mrs.  has left, and we have the house
to ourselves. Parishioners are so constantly coming on business of
one kind or another, that your visits would not be noticed. Please do
not hint anything to Mrs. fupp, as I think all parochial affairs, of
whatever kind, ought to be known to the priest only, and his lips
sealed to every enquirer. We should be so glad to see you back after
•your long absence. " In great haste,
, " Yours faithfully in Christ,
" Charles Jupp." 19
The late Cardinal Manning, in his Anglican days, while
Archdeacon of Chichester, heard Confessions in the same
stealthy manner. Mr. Purcell, his Roman Catholic
biographer, relates that : —
"In his Diary, 1844-47, an<i 'n his letters to Laprimaudaye and
Robert Wilberforce, Manning constantly makes use of the somewhat
mysterious terms — Under the Seal, and In Sacro. To the initiated
amongst High Church Anglicans these symbolic terms signified the
Sacrament of Penance or Confession, and the Eucharistic Sacrifice;
.outside the Anglican community commonly called the Mass. These
holy and wholesome Catholic doctrines Manning, as an Anglican,
held and taught, if not in public, in private. In his sermons and
19 Church Association Monthly Intelligencer, March, 1874, p. 98.

HUSBANDS OPPOSED TO THEIR WIVES. 91
Charges he practised oikovo/uci ; or spoke under reserve, or in mere
.outline, of Confession and the Eucharistic Sacrifice. But in his
private exhortations he inculcated these Catholic doctrines in all their
fulness. The Archdeacon of Chichester practised what he preached.
He offered up, as I have shown, the Eucharistic Sacrifice for the
.quick and the dead. He received penitents in Confession ; and
exercising the power of the Keys, he loosed them from their sins ;
pronouncing in due form, whilst making over them the sign of the
Cross, the words of Absolution.
" Protestant prejudice, popular ignorance, and the hostility of the
authorities of their own Church, compelled the unhappy High Church
Anglicans to cast a veil of mystery or secrecy over the practice of
Confession. Instead of being an ordinary and common-place act of
,duty practised coram ecclesia, Confession amongst the Anglicans was,
if I may so speak, a hole-and-corner affair, spoken of with bated
breath, and carried on under lock and key."w
There were other difficulties which Father Confessors had
to contend with. The Rev. William J. Butler, Vicar of
Wantage, and subsequently Dean of Lincoln, writing to
Archdeacon Manning, August 29th, 1840, remarked : — " The
.difficulty with which, as Vicar of Wantage, I am confronted
in the practice of hearing Confessions is the opposition to be
feared on the part of the husband to the wife's ' opening her
grief to another man.''21 It is hardly to be wondered
at that husbands should object to their wives going to
¦Confession, more especially to bachelor priests, since,
according to the opinion of one of those Father Confessors
¦quoted above (p. 82), " no' woman would, I suppose, ever
tell her husband what passed in her Confession." A married
woman will tell her Father Confessor things which she would
never dare to talk about to her own husband. Mr. Purcell
throws some light on the secret way in which Archdeacon
Manning heard the Confessions of his penitents : —
" It was a common practice for Manning, even in the days when
>in his Charges or sermons he was denouncing ' Romanism ' and the
Popes, to hear Confessions at Lavington and Oxford, as well as at
20 Purcell's Life of Cardinal Manning, Vol. I., p. 489.
81 Ibid., p. 490.

92 SECRET HISTORY OF THE OXFORD MOVEMENT.
Wantage and elsewhere. It must be admitted that ' the halo of
romance ' thrown round the practice of Confession — of which the
Vicar of Wantage so feelingly complained, was in no small measure
due to the mystery or secrecy attached to the performance of the act,
even by Manning himself. At Lavington, for instance, it was his
practice to walk from the Rectory to the Church at a time when no
service was going on, and no congregation present ; in a few minutes,
by appointment, his penitent would follow. On one occasion, when a
near relative of the Archdeacon's was staying with her family at the '
Rectory, the children, playing of an afternoon in the grounds, were
surprised to see 'Uncle Henry' walking towards the church. No bell
had rung for service ; the church was closed. Presently their mother
passed along the gravel walk in the same direction. In their eager
curiosity to discover the meaning of this novel proceeding, the
children scampered across the lawn to the church door, when their
wondering eyes discovered ' Uncle Henry ' seated on a big arm-chair
with his back to the altar, and their mother kneeling on the altar
step." 23
The facts I have already mentioned tend to show that
our Ritualistic Confessors resemble the Roman Catholic
Confessors, as described by one of themselves : —
" The most responsible office of the priest of God," writes Father
Augustine Wirth, O.S.B., " is the hearing of Confessions ... in the
pulpit he can touch certain sins only with kid gloves, in the Confes
sional he probes the sores to the very bottom. In the pulpit he must
be a lion, in the Confessional afox."zi

22 Purcell's Life of Cardinal Manning, Vol. I., pp. 492,493.
23 The Confessional, adapted by the Rev. Augustus Wirth, O.S.B., p. V,
Fourth edition. Published at Elizabeth, New Jersey, 1882.

CHAPTER IV.
THE SECRET HISTORY OF "THE PRIEST IN
ABSOLUTION."
Part I. of the Priest in Absolution — Praised by the Ritualistic Press —
Part II. secretly circulated amongst "Catholic" priests only — Lord
Redesdale's exposure of the book in the House of Lords — Archbishop
Tait says it is " a disgrace to tbe community " — Secret letter from the
Master of the Society of the Holy Cross — Statement of the S. S. C. —
Special secret Chapter of the Society to consider the Priest in A bsolution —
Full report of its proceedings, with speeches of the Brethren — Refuses to
condemn the book — Discussion in Canterbury Convocation — Severe
Episcopal Censures — Immoral Ritualistic Confessors ruin women ;
Testimony of Archdeacon Allen — Dr. Pusey's acknowledgments of the
dangers of the Confessional ; " It is the road by winch a number of
Christians go down to hell " — Another secret meeting of the Society of the
Holy Cross — Reports of the speeches and resolutions — Some Bishops
secretly friendly to the Society — Canon Knox-Little's connection with the
Society of the Holy Cross — Strange and Jesuitical Proceedings at the
Society's Synod.
FOR many years the Ritualistic Father Confessors
possessed no book of their own to guide them in their
work, and were therefore entirely dependent upon
Roman Catholic books written in Latin, or French, and as
many of these Confessors were by no means Latin scholars,
and numbers of them knew nothing of French, it was at
length found necessary to make an effort towards supplying
this long-felt want. The work was undertaken by the
Rev. J. C. Chambers, a well-known clergyman, who, in 1863,
was Master of the secret Society of the Holy Cross.
Instead, however, of writing an independent treatise on
the Confessional, he contented himself with translating

94 SECRET HISTORY OF THE OXFORD MOVEMENT.
and adapting a Roman Catholic work, written by ther
Abbe Gaume, which he issued under the now well-known
title of the Priest in Absolution. It was divided into two-
parts. Part I. was published in 1866, and sold to the
public ; and a second edition was issued in 1869, but this-
was soon after withdrawn from public sale. When the first
edition appeared it received a warm welcome from the
Ritualistic press. The Union Review declared that it was-
" a golden treatise," " full of wisdom, sound teaching, and
very valuable suggestions with regard to the Sacrament of
Penance." But the reviewer evidently perceived a danger
which was not realized by Mr. Chambers, for he wisely
added that " It would have been far better to have issued
the book in Latin." l No doubt it would have been " far
better " for the Ritualistic Father Confessors had this-
warning been issued in time. It was clearly not wise to
reveal to the English public in all its hideous deformity the
moral filth of the Confessional. Had it been printed in
Latin very few would have discovered its indecent character.
The Church Review affirmed that the book could " be spoken
of with the highest praise. It is a book which demands
prayerful study, and our clerical readers will find it ther
greatest boon."3
The publication of the first half of the Priest in A bsolution
did not create any public excitement. It's unhappy birth
appears to have been unnoticed by Protestant Churchmen.
The second part was issued in 1872. It is dedicated " To the
Masters, Vicars, and Brethren, of the Society of the Holy
Cross," and the dedication states that it was " begun at
their request." A note to the " Advertisement to the
Reader " states that :—
" To prevent scandal arising from the curious or prurient misuse
of a book which treats of spiritual diseases, it has been thought best
that the sale should be confined to the clergy who desire to have at
1 Union Review, Volume for 1867, p. 215.
5 Church Review, March 23rd, 1867, p. 278.

THE BOOK FOR CONFESSORS ONLY. 95.
hand a sort of vade-mecum for easy reference in the discharge of
their duties as Confessors."
In this way the laity of the Church of England were kept
in the dark as to what was going on. But not only was
every effort made to keep the book out of their hands ; but
even ordinary Church of England clergymen were not
allowed to purchase it, unless they were Father Confessors,
or could give a reference to some well-known Ritualistic
priest. One Church of England clergyman ventured to
send Mr. Chambers himself stamps for a copy, and was not
a little surprised on receiving the following reply : —
"18, Soho Square.
" Dear Sir, — The book is only delivered to such priests of the
English Church as are in the habit of hearing Confessions, or are
known to me personally, or through friends. As your name is
entirely unknown to me, I must require a reference to some well-
known High Church priest, or I must return the stamps.
"J. C. Chambers."3
When Mr. Chambers died there was a great danger lest
the unsold copies of the Priest in Absolution — which was his-
private property — should be sold to some second-hand or
other bookseller, and thus one of the great secrets of the
Society of the Holy Cross should become widely known to
the Protestants of England. There was no time to be lost.
At the Monthly Chapter of the Society, held June 9th, 1874,
a letter was read from the Rev. Joseph James Elkington,
then Curate of St. Mary's, Soho, asking the Society to buy
the copyright from the executors of Mr. Chambers. After
some discussion, it was moved by the Treasurer, the Rev.
John Andrews Foote, seconded by the Rev. E. M. Chaplain,
and carried unanimously : — " That the copyright of the
Priest in Absolution having been offered to the Society, the
brethren be requested to subscribe towards the purchase,
such subscriptions to be returned out of the proceeds of
sale."* In the official report of the Chapter at which this
resolution was passed, a special notice was issued, stating
8 The Rock, June 6th, 1873, p. 391. ' S. S. C. June Chapter, 1874, p. 2.

96 SECRET HISTORY OF THE OXFORD MOVEMENT.
that " the probable value of the copyright, together with the
copies of the book on hand, is £100," and asking the
brethren to lend £5 each towards the cost, the book when
paid for to " remain the property of S. S. C." The subject
was mentioned again at the next Monthly Chapter, but, as
only one £5 had been promised, nothing definite was done,
though a letter was read from Mr. Elkington, asking for a
higher price. Matters, however, made rapid progress during
the next month, for, at the August Chapter, the Master of the
Society of the Holy Cross announced to the brethren that
the " Copyright was now the property of the Society ; the
difficulties relating to the purchase having been satisfactorily
settled."5 However that may have been, on the following
month the money had not all been paid, for the Treasurer of
the Society had to issue, in that month, a special circular,
announcing that £25 was still due to the executors of
Mr. Chambers. From the " Balance Sheet " ofthe Society,
presented to its September Synod, 1874, it appears that the
copyright and stock of the Priest in Absolution had been
bought for £75, or £25 less than was first asked for it. By
a resolution passed at the May, 1875, Synod of the Society,
it was decided that the money "lent by brethren for the
purchase of the Priest in Absolution, be repaid out of the
balance in hand of the general fund of the Society."6 Part I.
of the Priest in A bsolution was sold to the public for 2s 6d ;
Part II. was sold to the brethren at 5s \d, post free. How
many copies were sold before the Society acquired the copy
right I have no means of ascertaining ; but after that date
there must have been a considerable sale, to judge by the
balance sheets of the Society of the Holy Cross. That for
May, 1875, reported the sale of copies to the value of
£20. fs 6d ; for May, 1876, £38. 17s z\d ; September, 1876,
£4. us ,\d; and in September, 1877, £g. 16s nd — making a
total of £yz- J3S id.
' S. S. C. August Chapter, 1874, p. 1.
6 S. S. C. Analysis of Proceedings of May Synod, 1875, P- 6.

LORD REDESDALE S EXPOSURE. g7
On June 14th, 1877, the late Lord Redesdale exposed
the Priest in Absolution in the House of Lords.
His lordship was not a fanatic, nor could anyone fairly
describe him as an Evangelical Churchman. On the
contrary he was, says Dr. Davidson, the present Bishop
of Winchester, " a sober and trusted High Churchman,
of the earlier sort."7 Lord Redesdale quoted from
the book itself, which he held in his hand. After this
exposure it was commonly reported by the Ritualists
that his lordship's copy had been stolen for his use
from the library of a Ritualistic priest. No one, how
ever, ventured to name the clergyman who had lost
his copy, and as a matter of fact there was not a word
of truth in the rumour. The copy was obtained in a
perfectly honourable and straightforward manner by the
late Mr. Robert Fleming. This false rumour was repeated
again at Brighton, during the summer of 1890, by the
Rev. C. Hardy Little, Vicar of St. Martin's, Brighton ;
but at a great public meeting held in the Dome, Brighton,
on June 20th of that year, Mr. Fleming himself appeared
on the platform, and told to the vast audience, which
included a considerable number of Ritualists, the true story
of how he came into possession of the Priest in Absolution,
and his version of the case has never since been challenged
by the Ritualists. Mr. Fleming, who held the original
copy of the book in his hand, from which Lord Redesdale
had quoted in the House of Lords, said that a gentleman
occupying a prominent position in the Church of England
had given it to him, at his request, for some little service
which he had been enabled to render to him. As he
presented him with the book that gentleman said smilingly
to him, " you won't make a bad use of it ? " To which he
replied, "All right." The statement that the book was
stolen, he emphatically declared, was an absolute falsehood.8
1 Life of Archbishop Tait, Vol. II., p. 171. First edition.
• English Churchman, June 26th, 1890, p. 415. 7

98 SECRET HISTORY OF THE OXFORD MOVEMENT.
Lord Redesdale, in the course of his speech in the House
of Lords, quoted largely from the Priest in Absolution, to
prove that it was a grossly indecent and abominable book.
Some of the portions read were so vile that, as the Right
Rev. Biographer of Archbishop Tait informs us, " many of
the quotations were necessarily withheld from publication
either in the newspapers or in Hansard."* Lord Redesdale
concluded his speech by saying : —
" I must say, my Lords, that I think it high time the laity should
move in this matter. Hitherto it has been treated too much as
one exclusively for the clergy. In calling your lordship's atten
tion to the subject, I am actuated simply by a sense of duty, for I feel
that the time has arrived when there should be a decided condemna
tion of such practices." 10
The Archbishop of Canterbury (Dr. Tait) addressed the
House, after Lord Redesdale sat down. He said : —
" The fact that such a book should be printed and circulated is to
my mind a matter of very great concern. The Noble Earl spared us
from many details ; but, at the same time, he read quite enough to
show that 720 modest person could read the book without regret, and that
it is a disgrace to the community that such a book should be
circulated under the authority of clergymen of the Established Church.
... I cannot imagine that any right-minded man could wish to have
such questions [as those suggested in the Priest in Absolution]
addressed to any member of his family ; and if he had any reason to
suppose that any member of his family had been exposed to such an
examination, I am sure it would be the duty of any father of a family
to remonstrate with the clergyman who had put the questions, and
warn him never to approach his house again." ll
As a result of this exposure great excitement was created
in the minds of all loyal Churchmen, who were righteously
indignant at learning the filthy character of the Ritualistic
Confessional, as revealed in the Priest in Absolution. That
indignation was greatly strengthened when, a few weeks
9 Life of Archbishop Tait, Vol. II., p. 172.
10 Ibid., p. T72.
11 Church Association Monthly Intelligencer, August, 1877, pp. 314-316.

PROTEST FROM THE PEERS. 99
later, the late Rev. A. H. Mackonochie, of St. Alban's,
Holborn (who was for many years Master of the Society of
the Holy Cross) published a correspondence which he had
with another clergyman, in which he declared concerning
the Priest in Absolution, that " Its principles are those which
govern, I believe, all Confessors among ourselves."13 The
daily papers of the United Kingdom, almost without
exception, gave expression to the feelings of the country, in
leading articles condemning the Society of the Holy Cross,
and its Confessional book, in the severest terms. About
two months after the exposure Lord Abergavenny forwarded
to the Archbishop of Canterbury an address on the subject
signed by peers and noblemen of England, Ireland, and
Scotland, in which they expressed their "sorrow and deep
indignation at the extreme indelicacy and impropriety of
the questions therein [in the Priest in Absolution^ put to
married and unmarried women and children." This address
was signed by the Duke of Westminster, the Duke of
Wellington, the Duke of St. Albans, the Duke of Manchester,
the Duke of Grafton, the Duke of Leinster, the Marquises
of Abergavenny, Bristol, Ailesbury, Conyngham, and
Hertford ; the Earls of Redesdale, Jersey, Harrowby,
Fortescue, Cork, Morley, Fitzwilliam, Clancarty, Sydney,
Bessborough, Seafield, Cadogan, Ilchester, Mansfield,
Normanton, Harewood, Spencer, Bantry, Desart, Camper-
down, Manvers, Lucan, Arran, Bradford, Shaftesbury,
Roden, Haddington, Cowper, Darnley, Donoughmore,-
Chichester, Dunmore, Elphinstone, and Longford ; by
Viscounts Hardinge, Midleton, Hawarden, Lifford, Strath-
alien, Powerscourt, Sidmouth, and Torrington ; and also by
Lords Sondes, Henniker, Leconsfield, Wynford, Hampton,
Ebury, Rivers, Sandys, Churchill, Bolton, Cottesloe,
Oranmore, Talbot de Malahide, Clonbrock, Dynevor,
Forester, Walsingham, Digby, Dorchester, Foley, Denman,
,J The Priest in Absolution and the Society of the Holy Cross : a Correspondence
between a London Priest and A. H. Mackonochie, p. 17. n *

100 SECRET HISTORY OF THE OXFORD MOVEMENT.
Abinger, Crofton, Zouche, Ruthven, Penrhyn, Chelmsford,
Huntingfield, Inchiquin, Colchester, Enfield, Eversley,
Waveney, Airey, Ellenborough, Delamere, Ventry, Bateman,
and Dudley.
I now proceed to relate the attitude adopted by the
Society of the Holy Cross towards the exposure of the
Priest in Absolution. My authorities for what I shall
record are mainly the secret documents of the Society
in my possession. Two days before Lord Redesdale's
exposure, viz., on June 12th, at the Monthly Chapter of the
Society, the Rev. Robert James Wilson, who subsequently
became Warden of Keble College, Oxford, called the
attention of the brethren to the notice which Lord
Redesdale had given of his intention to bring the Priest
in Absolution to the attention of the House of Lords.
"After some conversation," says the official report of the
proceedings, " it was decided that the Master should be
left to use his own discretion in dealing with the matter."13
The " Master " at that time was the Rev. F. Ll. Bagshawe,
Vicar of St. Barnabas', Pimlico. On June 25th this
gentleman sent out to the brethren the following printed
letter :— "St. Barnabas, Pimlico.
"June i$th, 1877.
" P. >fc T.
" Dear Brother, — I think it will be satisfactory to you to know
that I have not remained inactive during the present attack upon our
Society in connection with the Priest in Absolution. The Bishops
have referred the book to a Committee, consisting of the Archbishop of
Canterbury, and the Bishops of London, Winchester, Gloucester and
Bristol, and Ely. This Committee has asked us to meet them on
Thursday, the 28th. I have reason to think that the Bishops are
disposed to be friendly. The whole question was discussed at a
Meeting of the Council, including the Assessors, on Saturday. You
shall have immediate information when anything further is done.
u S. S. C. June Chapter, 1877, p. 6.

LETTER FROM THE MASTER OF S. S. C. IOI
I have decided also not to accept the resignation of any brethren for
the present, not to print the Roll of members, nor to permit the
distribution of the Priest in Absolution until after the September
Synod. " You would perhaps like to know the true relation of S. S. C. to
the Priest in Absolution. Some years ago, the Society requested
Br. Chambers to prepare a book on the subject ; when he had done
so, he published the first part of the Priest in Absolution, but
retained the second part for private circulation. It was entirely his
own work, and executed on his own responsibility : its sheets were
never submitted to the Society. When he died, the whole remaining
stock would have been sold by his executors, and have been exposed
for public sale.
" In order to prevent an action so contrary to the compiler's wish,
and hurtful to the Society, to whom it was dedicated, we bought the
book, and have been responsible for a limited and cautious supply to
priests of known character. " Believe me,
" Yours Faithfully, " In D.N. J. C,
" Francis Ll. Bagshawe."
There was need for Mr. Bagshawe's action in refusing to
accept the resignations of the brethren for the time being.
The more timid of the brethren were thoroughly frightened
by the exposure which had taken place, more especially
after the Rock had published a complete list of their names
and addresses, which made them most anxious to leave an
organization that had brought them into trouble with their
parishioners. The Master acknowledges that the Society was
" responsible for a limited and cautious supply to priests of
known character " of the now notorious Confessional book ;
and it is quite evident from the whole of his letter how
greatly the Society dreaded the light of publicity being
thrown on its dark underground proceedings. There is
reason to believe that most of the brethren who at this
period left the Society did so, not because they disapproved
of the Society or the Priest in A bsolution, but simply through
fear. The fact that scarcely any of them publicly repudiated

102 SECRET HISTORY OF THE OXFORD MOVEMENT.
either the one or the other is a proof of this. There were,
however, a few exceptions, of which the most remarkable
was that of the Rev. Frank N. Oxenham — he joined the
S. S. C. in 1872 — who, as early as June 19th, wrote to the
Archbishop of Canterbury : —
" When, in consequence of your Grace's observations, I looked into
the book, I felt that no words could be too strong to condemn the
principles advocated, and the advice given in that book as to the
questioning of persons who came to Confession. If the practice of
Confession involved, which it certainly does not, any such questioning,
I should regard it with abhorrence. I am sure, my Lord, that a very
large number ofthe members of the Society of the Holy Cross are as
ignorant as I was of the contents of this unhappy book, and would
repudiate its principles in the matter to which I have alluded as
sincerely and utterly as I do. In justice to those persons, as well as
to myself, I am venturing to trouble your Grace with this communica
tion. I very deeply regret that the Society of the Holy Cross ever
came into possession of this book, and I shall take the earliest
opportunity open to a private member, to move that all remaining
copies of the second part of the Priest in Absolution be forthwith
destroyed." li
This condemnation of the Priest in A bsolution, I may here
remark, came from one who was for many years an advanced
Ritualist, and is therefore all the more valuable on that
account, as showing its mischievous and dangerous character.
Unfortunately for Mr. Oxenham's opinion, a " very large
number ofthe members " of the Society of the Holy Cross
did not " repudiate its principles." The proposal that the
Society should burn the remaining copies in its possession
was brought forward, though not by Mr. Oxenham, at the
May Synod, 1878, when the following resolution was carried
by thirty-four to eight : — " That this Synod is not in favour
ofthe destruction of the remaining copies of the Priest in
Absolution at the present time."16 The Society would not
even allow that there was any possibility of the advice on
14 Life of Archbishop Tait, Vol. II., p. 174.
13 S. S. C. Analysis of the May Synod, 1878, p. 16.

CORRESPONDENCE WITH ARCHBISHOP TAIT. I03
questioning, contained in the book, being misused, for when
Mr. Oxenham, at the Special Chapter, held July 5th, 1877,
moved that " the advice given in this book as to questioning
penitents is at least liable to injurious misuse," his motion
was lost. The report of the proceedings does not state
how many voted for or against it.18
On the day before Lord Redesdale's speech the Master of
the Society of the Holy Cross wrote to the Bishop of
London on the subject, and informed him that the Priest in
Absolution could " only be obtained by those who are known
clergymen of the Church of England," and that " very few
copies." had in consequence been distributed; and stating that
" the Society bought the work up at considerable pecuniary
loss." These statements can scarcely be described as
accurate. The official statements of receipts for the sales
before the Master wrote this letter, quoted above, clearly
prove that there had been what may be fairly termed a
considerable sale for such a work. As we have seen, £75 was
paid for the copyright, and £73. 13s id had already been
received from the sales. Where, then, was the " considerable
pecuniary loss " ? In addition to these sales, it is well to
remember that Mr. Chambers himself must have sold a
considerable number of copies before the Society purchased
the book. Was it, therefore, truthful for Mr. Bagshawe to
inform the Bishop that only a " very few copies" had been
distributed ? I think not. And was there not something
like equivocation in the Master's further statement to the
Bishop : — " I venture to assert that the great body of these
clergy are not acquainted with the contents of this book,
and some scarcely know of its existence " ? The Master, in
this letter, also informed the Bishop that the Rev. J. C.
Chambers had compiled the book. This was startling
news for the Bishop, who, in his reply to the Master's letter,
wrote : —
" Few things have ever given me more pain than the very unex-
16 Minutes of the Special Chapter, p. n.

104 SECRET HISTORY OF THE OXFORD MOVEMENT.
pected information that the late Mr. Chambers was the compiler of
that volume which I have seen, and that you were Master of the
Society which owns and circulates it. I am, of course, aware of
the line of defence indicated by the term professional character ; but
I must say that, in my judgment, a system of Confession which
makes such a book necessary or even useful to the Confessor, carries
with it its own condemnation."
The Bishop's letter shows how carefully the leading
authorities of the S. S. C. had kept their proceedings from
the knowledge of their own Diocesan. Mr. Bagshawe's
next letter to the Bishop was written on the day after the
exposure in the House of Lords, and contained the following
paragraph : —
" As you have written to me in such a kind way, 1 am quite entitled
to tell you, as my Bishop, that I have never thought the book a useful
one, or recommended it to others. It is a matter of sorrow that
some of us differ -with our Bishops at all, but I cannot help feeling,
after listening to a debate such as that on Thursday night, that our
practice with regard to Confession is very widely misapprehended.
One of my objections to the Priest in Absolution is that its language
is not calculated to remove that misapprehension."
It would be interesting to know what other objections the
Master had to the book, which he in no way condemns as
bad in itself. Yet the unsold copies of the book were, as
he subsequently acknowledged, kept in his own care, and
therefore no copies could have been circulated without his
knowledge and sanction. In his Address to the May Synod,
1878, he said : — " Hitherto the book has been in my care —
now it will cease to be so." 17 It is evident, therefore, that
his letters to the Bishop of London were written for a
purpose, viz., that of making his lordship think more highly
of the Master than he really deserved. Actions speak more
strongly than words, and Mr. Bagshawe's words seem to
contradict his actions.
The interview of the representatives of the Society of the
Holy Cross with the Bishops took place at Lambeth Palace,
w S.5. C. Master's Address, delivered at the May Synod, 1878, p. 6.

STATEMENT OF S. S. C. 105
on Thursday, June 28th. The representatives were the
Master of the Society, together with the following members
of his secret Council : — The Rev. C. F. Lowder, Vicar of
St. Peter's, London Docks ; the Rev. Joseph Newton Smith,
founder of the Society of the Holy Cross; the Rev. F. H.
Murray, Rector of Chislehurst ; the Rev. H. D. Nihill the
Rev. R.J.Wilson, subsequently Warden of Keble College; the
Rev. John William Kempe ; and the Rev. G. Noel Freeling,
the latter of whom, however, was not on the " Council." To
the surprise of these gentlemen, instead of meeting the
Bishops they expected, they found waiting for them the
Archbishops of Canterbury and York, and the Bishop of
London only. The Master had brought with him a carefully-
prepared Statement to the Bishops; but he was only allowed to
read about one-half of it, the remainder was sent to the
Bishops on the following Saturday. This Statement, which,
with the correspondence already alluded to, was subsequently
printed for private circulation amongst the brethren, com
menced with an account of the nature and objects of the
Society of the Holy Cross, and then proceeded to give the
history of its connection with the Priest in A bsolution, which
has, I think, already been sufficiently related above. But I
may quote the following extract from the Statement, as
having an important bearing on the revival of Auricular
Confession in the Church of England : —
" All, or nearly so," said Mr. Bagshawe, " of our members had, as
a matter of fact, found the blessing of Confession ; and very many of
them were constantly applied to by those who desired to share in
that blessing. Perpetually, at our meetings, questions of difficulty
were asked, as our members began to learn the existence of sin and
its power in their parishes. They felt the need of guidance in the
ministry to which they believed themselves to be called. Under
these circumstances, the Rev. J. C. Chambers was asked, I believe
informally, and before I joined the Society in 1868, to undertake a
work for their assistance, adapted to the needs of the Church of
England and the state of modern society. It was felt that they could
not have made a better choice. He possessed, more than any of theii

106 SECRET HISTORY OF THE OXFORD MOVEMENT.
number, the confidence of the Bishops for prudence, learning, moral
integrity, and purity of purpose. His experience was vast. Members
of both Houses of Parliament, Clergy, Barristers, Merchants, Trades
men, and Costermongers were amongst his penitents. In 1869 the
first part of the work was published. It was entirely on Mr. Chambers's
own responsibility. The Society was responsible for the request, but
not for the manner of execution. In 1872 or 1873, the second part
was brought out."
Mr. Bagshawe made a singular error in stating that the
first part was published in 1869. It was, as I have already
mentioned, published in 1866, and the second edition was
published in 1869. The Bishops referred to as having
" confidence " in Mr. Chambers could hardly have been
aware of his advanced Romanizing views, or that he was
Father Confessor to so many influential people. The
second half of that gentleman's official Statement to the
Bishops consisted of an apology for the Priest in A bsolution,
concerning which he had, as we have seen, written but a
few days before, that " he had never thought the book
a useful one" ; but of which he now affirmed that it was "a
work upon an important subject from which good might
be gained by those who read it with a right motive." " I
consider," he continued, "very many propositions in the
Priest in Absolution doubtful, and from some I completely
disagree. Yet I should be very far from saying that the
discussion of such questions is not productive of good."
The Master next proceeded to call attention to the " various
cautions with which the book abounds " ; but goes on very
candidly to acknowledge that : —
" We believe that in certain cases questions must be asked of the
penitent, partly to clear what has been ambiguous in his statement,
and partly to help him to confess what he really wishes to say, but
is hindered in saying from shyness. In no case should any new
matter be imported, unless there is very strong reason to believe that
something has been suppressed, and then it should be approached
with the utmost care."
It was evidently the desire of the Master to move as much

SPECIAL CHAPTER OF S. S. C. I07
of the blame as possible from the Society ofthe Holy Cross,
but he utterly failed in impressing the Bishops with his view
of the case. Instead of repudiating the book altogether, he
asserted that " no harm has been done by the kind of
circulation which the Society has permitted." One result
of this interview, as recorded in the official and privately
circulated report of the proceedings, was " the surrender of
a copy of the Priest in A bsolution to the Archbishop, and the
promise of a surrender of the Statutes. The Master took
the Statutes and the Office Book to the Archbishop on
the following day." On June 30th, the Archbishop of
Canterbury wrote to Mr. Bagshawe : — " I understand from
you that a meeting of your Society will be held on Thursday
of next week. Let me, through you, urge upon the Society
the duty of at once repudiating the book which has caused
so much alarm. This is due both to yourselves and to the
Church. It is absolutely necessary that I should be in
possession, not later than Thursday evening, of any
resolutions you pass." The reason for the Archbishop's
haste was that on the following day, July 6th, the subject
was to be discussed by the Bishops in the Upper House
of Canterbury Convocation, and they had postponed the
consideration of the subject for a day, to suit the convenience
of the Society.
On Thursday, July 5th, a " Special Chapter " of the
Society of the Holy Cross, to consider the action of the
Society, was held at 5, Greville Street, Brooke Street,
Holborn. Seventy-five brethren were present. Fortunately,
I have come into possession of the official and secret report
of this very secret meeting, held in a private house. From
this I learn that the Master informed his brethren that it
was " his opinion that unless the Society yielded to some
extent to the wishes of the Bishops, we were in danger of
a synodical statement by the Upper House against the
Sacraments of the Catholic Church. To avert this, which
would cause the gravest anxiety to many of the clergy and

T08 SECRET HISTORY OF THE OXFORD MOVEMENT.
the laity, he advised the Chapter to pass a resolution to stop
the further circulation of the Priest in Absolution." Canon
T. T. Carter, of Clewer, who was the next speaker, moved a
resolution, thanking the Master for the statement laid before
the Bishops, and expressing " general approval of the same."
This was seconded by the Rev. George Davenport Nicholas,
Vicar of St. Stephen's, Clewer, and carried unanimously.
Before it was passed, however, there was some grumbling
on the part of a few of the brethren. The Rev. C. D.
Goldie " thought that the Society had been betrayed into
too hasty action"; while the Rev. A. H. Stanton, Curate
of St. Alban's, Holborn, revealed the fact that " the Council
was not unanimous " in its action, and that he and the
Rev. Henry Aston Walker, now Vicar of Chattisham, Ipswich,
" had strongly opposed the idea of a deputation." The
well-known Rev. A. H. Mackonochie said that he " was one
of the Master's Council who had been averse to any
deputation to the Bishops at all." He believed that the
Bishops " had got up this attack " upon the Society, and
desired to fix upon it the stigma of " indecent publications."
" He warned the brethren that if they gave up the book, they
would not escape the stigma."
The Chapter next proceeded to read letters from absent
brethren, including one from the Rev. Dr. Littledale, and
also a resolution passed by the Edinburgh Local Chapter
of the Society, to the effect that "the Society's further
connection with the book was undesirable." On the other
hand, the Cheltenham Local Chapter had sent up a
resolution to the effect that it " was opposed to any repudia
tion of the book." The Rev. C. F. Lowder next addressed
the meeting, and for politic reasons recommended "the
Chapter to withdraw the book from circulation." He
concluded by reading a further Statement which had been
drawn up, he said, with the assistance of the Rev. T. W.
Perry and Dr. Walter Phillimore (now Sir Walter Philli-
more, Bart., Q.c). This statement was discussed by the

SPEECHES IN THE SECRET CHAPTER. IOg
Chapter, and after several amendments had been adopted,
was carried unanimously. Thereupon Canon T. T. Carter
moved that, —
" The Society presents this Statement to the Right Reverend the
Bishops and the Reverend the Clergy in Convocation assembled, in
deference to the expressed desire of the Archbishops of Canterbury
and York, and the Bishop of London, whom the delegates of the
Society met at Lambeth. In deference to the expression of the
desire on their part, the Society has determined that no further copies
of the book shall be supplied."
In moving this resolution Canon Carter said that he,
" while revising the proof sheets of the work, had recom
mended the author to publish it in Latin." He was in
favour of withdrawing the book " because we cannot heartily
endorse it as a whole " ; and " because the Bishops ask us
to give the book up." The Rev. Charles Bodington (now
Diocesan Missioner for Lichfield) supported the motion.
He said that he did so " because it kept clear of any condemna
tion of the book. While he should consider it injudicious to
endorse the book as it stands, he thought that withdrawing
it in deference to the Bishops' wishes need not make the
slightest difference in our teaching and practice with regard
to Confession." The Rev. William Crouch, now Vicar
of Gamlingay, however, " believed our position would be
weakened by giving up the book. No doubt the book was
imperfect, but as much might be said of all books, save
one." The Rev. F. N. Oxenham " considered that the
charges had been fairly brought against the book, though
parts of it are exceedingly valuable, yet the general tone of
the work, though guarded, he held to be deeply injurious if
generally used. He felt that the Society ought to condemn
the book." This courageous statement of Brother Oxenham
appears to have received no encouragement from the
brethren present, for, when he proposed an amendment
embodying his views, it was lost. After a good deal of
further discussion, with the consent of Canon Carter, the

110 SECRET HISTORY OF THE OXFORD MOVEMENT.
following resolution was passed, by twenty-eight against
twenty, instead of that proposed by Brother Oxenham : —
" That, under these considerations, the Society of the Holy Cross,
while distinctly repudiating the unfair criticisms which have been
passed on the book called the Priest in Absolution, and without
intending to imply any condemnation of it, yet, in deference to the
desire expressed by the Archbishop of Canterbury to the represen
tatives of the Society, resolves that no further copies of it be supplied."
This was a most important resolution. By it the Society
declined to censure the book either in whole or in part.
Mr. Oxenham proposed to insert the words " as a whole "
after " condemnation of it " ; but his proposal was rejected
by twenty-one to eighteen. The promise to withdraw the
Priest in Absolution from circulation served its purpose very
well with the Bishops in Convocation the next day ; but
it was a promise which was valueless, for it was subsequently
repudiated by the Society as a whole, very much to the
annoyance of the Master of the Society, who considered,
as we shall see presently, that by repudiating the resolution
of the Special Chapter the Society had broken faith with
the Bishops, and in such a way as to compel him, as an
honourable man, to resign his position as Master of the
Society of the Holy Cross. Before this Special Chapter
closed the Rev. James Benjamin Parker said " he was
prepared to move that a copy of the Society's Roll " of the
Brethren should be given to the Bishops. But the Master
very soon put a stop to Brother Parker's injudicious
proposals. He informed the Chapter that he had already
refused to give a copy to the Archbishop. Mr. Bagshawe
was evidently too wide awake to do anything of the kind.
There is nothing, I am certain, that the Society of the
Holy Cross dreads more than that the names of its
members shall be known to the general public. They
could not even trust the secret to one Archbishop !
On Friday, July 6th, the Upper House of Canterbury met
to consider the Priest in Absolution. There were present, in

DISCUSSION IN CANTERBURY CONVOCATION. Ill
addition to the Archbishop of Canterbury, who, of course,
presided, the Bishops of London, Llandaff, Gloucester and
Bristol, Norwich, Hereford, St. Albans, Lichfield, Bath and
Wells, Chichester, Salisbury, Oxford, and St. Asaph. Not
one of these Prelates, whether High Churchmen or
Evangelicals, had one word to say in favour of either the
Priest in Absolution, or the Society of the Holy Cross, which
they held responsible for the book. They unanimously
condemned both the one and the other, though some of
them bore testimony to the personal character of some of
the members of the Society. My readers may find a
verbatim report of the speeches of these Prelates, on tlys
remarkable occasion, in the Chronicle of Convocation, Sessions
July 3-6, 1877, pages 310-336. My quotations from the
speeches are taken from this official report.
The Archbishop of Canterbury, who, in the course of his
speech, presented to the Bishops the resolutions of the
Special Chapter of the S. S. C. passed the previous day,
said: — "The persons with whom we have now to deal, it
appears to me, have adopted a system altogether alien from
the system of the Church of England, which yet might
not find its natural home, under existing circumstances, in
the exaggerated Ultramontane form of the present Roman
Catholic Church. This system must seek a home some
where else than in the Reformed Protestant Church of
England. . . I am sure your lordships will agree with me
that it will be most dangerous to allow them in this Church
powers to propagate doctrines, to introduce and carry into
effect practices which are entirely alien from the spirit and
teaching of the whole body of the Divines of the Church of
England from first to last." The Archbishop then called
attention to a little confessional book for children, " Edited
by a Committee of Clergy," and entitled " Books for the
Young," No. I., Confession. It must have had, he said, a
very wide circulation, for the copy from which he quoted
was one of the " Eighth Thousand." He said that he die]

112 SECRET HISTORY OF THE OXFORD MOVEMENT.
not know who the "Committee" were who were responsible
for that book. He trusted that they were few in number,
and not more than two or three. What would he have said,
if he had known that this little book, which he so sternly
condemned, was, in reality, issued by the Society of the
Holy Cross, but without its name being attached to it ?
Of course the Society was too wise to enlighten Dr. Tait
on this important subject. The little book taught that
little children from six and a-half years old should go to
Confession ; and these little ones were instructed that, " It
is to the priest, and to the priest only, that the child must
acknowledge his sins, if he desires that God should forgive
him." In conclusion his Grace said, " I have now given
your lordships all the information that I have on this
subject ; I do it with the greatest pain. I do it with a full
appreciation of the goodness of the men with whom we
have to deal : but no admiration of any points in their
character ought, I think, to make us hesitate as to whatever
may appear to be our duty in the endeavour to counteract
what I feel obliged to call a conspiracy within our own body
against the doctrine, the discipline, and the practice of our
Reformed Church."
The Bishop of London said that in the First Part of the
Priest in Absolution there are some pages which contain
things as bad as are to be found in the Second Part. He
noticed that, by the resolution of the Society of the Holy
Cross which had been sent to them, the remaining copies of
the Priest in Absolution were not to be destroyed, but none
others are to be supplied. " There, consequently," said the
Bishop, who evidently suspected trickery, " they are to
remain, and at some future opportunity, when the opinion
of the Society undergoes a change, I presume they will
again be available as they have hitherto been." " I shall "
he continued, " ask your lordships to permit me to move
in the first place, that this House holds the Society of the
Holy Cross responsible for the preparation and dissemination

OPINIONS OF THE BISHOPS. 113
of the book called the Priest in A bsolution. The question is,
how far they have by their resolutions withdrawn that
responsibility ; and I am afraid I must say that they have
not withdrawn it at all. They have not repudiated the
book, nor expressed their regret that it has been published.
They have given no opinion in condemnation of it ; on the
contrary, they say they do not intend to imply any con
demnation of it, though, in deference to the desire expressed
by the Archbishop, no further copies of it will be supplied. I
shall, therefore, ask your lordships to agree to a resolution
to this effect : —
" ' That this House, having considered the first resolution appended
to the " Statement of the Society of the Holy Cross, presented to this
House on Friday, July 6th, 1877," is of opinion that the Society has
neither repudiated nor effectually withdrawn from circulation the
aforesaid work.' "
The Bishop of London then proceeded with his speech,
and termed the little book on Confession, quoted by the
Archbishop, " a wretched little book," after which he moved
this further resolution : —
" That this House hereby expresses its strong condemnation of any
doctrine or practice of Confession which can be thought to render
such a book necessary or expedient."
The Bishop of Llandaff seconded the resolutions. He
said : — " It appears to me, after reading a good deal of this
book, that it and its papers are books and papers which
ought to appear within the pale of the Roman Catholic
Church, and not within the pale of the Church of England."
In conclusion, the Bishop expressed his belief that dispensed
Jesuits had in the past worked mischief within the Protes
tant Churches. "I am very unwilling," he said, "to suppose
that anything of the kind is done at the present day, but
this is an important fact in history which at any rate may
well be borne in mind."
The Bishop of St. Albans, who was a High Churchman,
Said : — " I think it is high time that some restraint should
8

114 SECRET HISTORY OF THE OXFORD MOVEMENT.
be placed on the doctrine and practice of Confession that
has become prevalent among us lately. I was, of course, well
aware that this practice was beginning to prevail to a great
extent ; but I do not think it ever impressed itself on my
mind so fully as it did when, on Good Friday last, I took
part in the service, for the first time in many years, in a
church which has acquired a very unenviable notoriety —
I mean the Church of St. James's, Hatcham. In looking over
that church after the service had concluded I saw in a
transept or side chapel — I saw with my own eyes — a
Confessional of the Church of Rome, with its seat for the
Confessor, a place for the penitent to kneel upon, curtains,
and the usual paraphernalia of such places. Now, I do not
wish to say one unkind word concerning the Incumbent of
that church, although I must say his conduct has cost me
the most miserable weeks of the whole of my Episcopate.
I repeat that I do not wish to say anything unkind of him ;
but I cannot forget on the present occasion that he is an
office-bearer in this Society of the Holy Cross." The Bishop
concluded by supporting the resolution. I may here note
that Confessional Boxes, which so astonished the late Bishop
of St. Albans, have now become very common in Ritualistic
churches. The Bishops have the power to remove them, but,
with a very few exceptions, they refuse to use their powers.
Many of them can talk against Popery in the Church of
England, but the laity are asking, Why do they not act ?
We need deeds more than words in these dangerous days.
The next speaker was the High Church Bishop of
Lichfield (Dr. Selwyn). He said : — " I must say, from the
observation which I have made of the documents placed
before us, that they do contain the very gravest elements
of suspicion, and that they would make me — although I do
not pledge myself as to my future course either as regards an
Incumbent or a Curate — entertain doubts as to whether
I could appoint one of these clergymen to one of those offices
or the other. . . We, as Bishops of the Church of England,

OPINIONS OF THE BISHOPS. 115
cannot sanction their doctrines or practices, and therefore
we call upon them in terms of earnest but affectionate
expostulation to retreat from a position which we feel to be
so utterly wrong."
The High Church Bishop of Oxford (Dr. Mackarness)
declared that he cordially concurred in the resolution, but
he added : — " I feel bound to say with respect to some of the
persons who are said to be members of this Society, that
I do not believe they have the slightest idea of any conspiracy
against the doctrine and discipline of our Reformed Church."
At the same time his lordship declared that he " disapproved "
of the Priest in A bsolution.
The Bishop of St. Asaph said : — " The system of
Confession which we have been discussing, followed by
priestly absolution, has no sanction from Scripture or from
the formularies of the Church of England. I believe that
it is most injurious to those who come to confess, and
most detrimental to the Minister who receives Confession.
. . . What was the result of the system in Ireland, when
assassination was frequent in that country ? Did not the
assassin go to Confession the previous day and obtain
relief to his conscience ? And what was the effect on the
priest's own mind ? Was it likely that he could come in
contact with so much sin and contract no defilement ?
Alas ! let the moral aspect of many countries on the
continent supply the answer."
The Right Rev. Dr. Moberly, Bishop of Salisbury, who
next addressed the House, avowed that he believed
Confession to be right, and yet even he condemned in very
severe language the Priest in Absolution, and the teaching
ofthe Society ofthe Holy Cross, as contained in its "Books
for the Young," No. I., Confession. He said : — " I entirely
agree with the resolution ; but I think that this matter is a
much more difficult one than on the surface it appears. I
cannot doubt that Confession and Absolution were enjoined
by our Lord Himself, and that they form a real part of the
8 *

Il6 SECRET HISTORY OF THE OXFORD MOVEMENT.
system of the Church, and under certain circumstances are
capable of being blessed in the highest possible degree for
good to those who partake of them. At the same time, by
carrying them to the excess taught and practised by the
persons whose conduct is before us to-day they cannot but
be productive of great and serious evil. ... I believe the
practice of habitual Confession to be mischievous in the
highest degree, and I have a particular object in referring to
it, for the greater part of my life, as that of others of your
lordships, has been spent as a schoolmaster, and I confess
that there is not one thing in all the world which is deeper
in my heart and conscience than the corrupting mischief of
any such system as this getting into our schools."
The Bishop of Bath and Wells said : — " We have seen
how the authors of this book, by the doctrine and practice
they have set forth, have scandalized the public mind, and
I am sure that if we, the Bishops of the Church of England,
were to aid and abet such doctrine and practice, we should
lose the respect and confidence of the country. For these
reasons, I think it most important that we should
unanimously agree to the resolutions before us."
The last speech from which I shall quote was that of the
High Church Bishop of Chichester. " I think," he said,
" this is a very serious matter, and that it is the duty of this
House to protest in the strongest manner against the
teaching of these Romanizing doctrines, and the adoption
of these Romanizing practices. There is not a single
syllable in the Statutes [of the Society of the Holy Cross]
about Confession to Almighty God, and seeking forgiveness
through Jesus Christ. There is no intimation that the
means of forgiveness are open to all who come to God
through Christ. Nothing of the sort is said, and this is a
case in which omission appears to me to be fatal. It leads
the people to lean on the priest. You cannot find that in
the Scriptures, and no one would say that it is inculcated
iiv the formularies of our Church."

IMMORAL RITUALISTIC CONFESSORS. 117
The resolutions were then put, and carried unanimously.
I have devoted a considerable amount of space to the
speeches of the Bishops on this occasion, partly because of
their intrinsic value, and also because the book in which
alone they are recorded verbatim is exceedingly scarce, and
is, therefore, quite out of the reach of ordinary Churchmen,
who may be glad to have the chief points of the speeches
within reach in these pages. It will be observed that the
Priest in A bsolution was thus unanimously condemned by all
the Bishops of Canterbury Convocation present on this
occasion, and since then not one Bishop of the Church of
England has ever publicly said, or written, one word in its
favour. Perhaps one of the most damaging exposures of the
evil results of the Ritualistic Confessional ever made in public,
was that made in the Lower House of Canterbury Convoca
tion, on July 4th, 1877, two days only before the debate in
the Upper House. The subject of Confession had been sent
down to the Lower House, by the Bishops, for discussion, in
consequence of the exposure of the Priest in Absolution in
the House of Lords. In the course of the debate in the
Lower House, Archdeacon Allen rose and said : —
" I find it printed that it is a shame to suspect any of these
Clergymen of misusing this mode of treatment of spiritual disease.
A shame to suspect them ! If that is said, I must say something on
the other side. I was talking to an elderly clergyman; — a Rural
Dean, older than myself — a man who has daily prayer in his church,
and whom all his friends and neighbours respect — a venerable and
wise High Churchman, and he told me that in his own experience
he had known three clergymen who had practised this teaching of
habitual Confession as a duty, who had fallen into habits of immorality
with women who had come to them for guidance. That was the
testimony of an old-fashioned High Churchman ; and I will give his
name to any one who asks me for it. You know it is said a discreet
Confessor will make a proper use of this book [the Priest in
Absolution]. A discreet Confessor ! Is it possible that discretion
can be a quality of every young clergyman who is a member of this
Society, which is said to have a property in this book ? " 18
18 Chronicle of Convocation. Sessions, July 3-6, 1877, p. 231.

tl8 SECRET HISTORY OF THE OXFORD MOVEMENT.
The truth of Archdeacon Allen's charge against these
three Ritualistic clergymen does not appear to have been
ever challenged, much less refuted. It raises the very
serious question, How far is the Ritualistic Confessional used
for immoral purposes by wicked and evil-disposed clergy
men ? No one wishes to make sweeping and general charges
on such a subject. But is there not just cause for anxiety ?
Is not human nature the same in all ages ? That the Con
fessional has been grossly used for immoral purposes, by
evil-disposed priests, and that to a gigantic extent in the
Church of Rome, is amply proved, beyond the possibility of
refutation, by the Bulls of the Popes themselves against
solicitant priests. Anyone who wishes for clear and ample
evidence on this point, based exclusively upon Roman
Catholic authorities, should certainly read An Historical
Sketch of Sacerdotal Celibacy, by Mr. Henry C. Lea, of Phila
delphia. Mr. Lea's book is not sufficiently known in
Europe, and I only wonder that an edition of such a learned
work has never yet been published in England. He proves
conclusively that the Confessional has been used, by wicked
priests, for the vilest purposes in the past, and that the
offence is not unknown to the nineteenth century. It
appears that the Abbe Helsen, who for twenty-five years had
been and still was a Roman Catholic preacher in Brussels,
addressed an indignant remonstrance to the Archbishop of
Mechlin, in 1832, in which he exposed to the light of day the
awful immorality existing at that time amongst the Romish
priesthood. " Helsen," writes Mr. Lea, " alludes to the scandals of the Con
fessional as a cause of its avoidance by the faithful and as contributing
powerfully to the growth of religious indifference, and that these
scandals exist is not a mere matter of conjecture or inference. If it
were so, there would be no need for reiterating the prohibitions against
the absolution by Confessors of their fair partners in guilt, which is
still occasionally found to be necessary by modern Councils • nor
would Pius IX., in 1866, have felt himself obliged to declare that the
power granted to Bishops to absolve in cases reserved to the Pope

CLERICAL CELIBACY. II9
shall not in future extend to offences reserved for Papal absolution by
Benedict XIV.'s Bull ' Sacramentum Pcenitentios.' In fact, the crime
of ' solicitation ' must have become notoriously frequent before the Con
gregation of the Inquisition at Rome could have felt impelled, in 1867,
to put forth an Instruction addressed to all Archbishops, Bishops, and
Ordinaries, complaining that the Constitutions on the subject did not
receive proper attention, and that in some places abuses had crept in,
both as to requiring penitents to denounce guilty Confessors, and as
to the punishing of Confessors guilty of solicitation [i.e., soliciting
women, while in the Confessional, to immorality]. It therefore
urged the officials everywhere to greater vigour in investigating such
offences, and gave a summary of the practice of the Inquisition in
regard to these matters." 19
Bearing these and other similar facts in mind, I am
not at all surprised to learn, on the reliable authority of
Archdeacon Allen, that within the experience of even one
clergyman "three " instances were made known in which the
Ritualistic Confessional has been used by Father Confessors
for the vilest purposes. Are we to suppose that those three
were the only guilty persons in England ? If the experience
of others could only be made public, is there not reason to
fear that the instances would be considerably multiplied ?
Has not, at least, one clergyman, since 1877, been deprived
of his living for the crime of seducing a young lady through
the Confessional ? Clerical celibacy is rapidly spreading
amongst the Ritualists, and it is not at all a pleasant
thought that our wives, daughters, and sisters may be
going to Confession to some young bachelor priest, and
talking with him on subjects which should never be alluded
to. This sort of thing is bad enough when the Confessor
happens to be a married man, but when he is a celibate
the dangers are greatly increased. Let it not be said that
I am bringing reckless and wholesale charges against the
Ritualistic clergy. I am doing nothing of the kind. I am
simply dealing with facts, and with possibilities, which we
19 Lea's History of Sacerdotal Celibacy, p. 633. Second edition. Boston :
Houfhtou, Mifl'en & Co., 18S4.

120 SECRET HISTORY OF THE OXFORD MOVEMENT.
cannot afford to ignore. That the Confessional may be
used for the vilest purposes is acknowledged even by the
author of the Priest in Absolution, who, as a Ritualistic
Confessor of many years' experience, speaks with some
authority on this point. While writing on the care which
the Confessor should exercise in hearing the Confessions of
females, he remarks : —
" Nothing more shows the tearfulness of Satanic devices than that
it is possible that a Sacrament which was instituted to drive forth
from souls sin and the devil, and make them living temples of the
Holy Ghost, may be profaned by abusers of its ministrations to the
grossest iniquity."20
This testimony of the Editor of the Priest in Absolution
is corroborated by that of Dr. Pusey, given after he had
himself been hearing Confessions for forty years. He tells
us of one way in which the Confessional is still abused by
Confessors : —
" It is a sad sight," writes Dr. Pusey, " to see Confessors giving
their whole morning to young women dovotees, while they dismiss
men or married women, who have, perhaps, left their household
affairs with difficulty to find themselves rejected with, ' I am busy,
go to someone else ! ' so that, perhaps, such people will go on for
months or years without the Sacraments. This is not hearing
Confessions for God's sake, but for one's own." 21
Again, Dr. Pusey warns the Confessor, when in the
Confessional, —
" You may pervert this Sacrament [of Penance] from its legitimate
end, which is to kindle an exceeding horror of sin in the minds of
others, into a subtle means of feeding evil passions and sin in your
own mind."22
He also warns the Confessor, who hears Confessions
while " in a state of mortal sin," which does not necessarily
imply what the world would term a wickedness : —
" If the ministry of a Confessor is beset with dangers, even for a
N The Priest in Absolution, Part II. , p. 77.
21 Pusey's Manual for Confessors, p. 108. *** Ibid., p. 102.

DANGERS OF THE RITUALISTIC CONFESSIONAL. 121
good man, how can one in your condition hope to escape ? There is
but too great danger, that you will add fresh crimes to your account
by an undue indulgence to faults in others which you have not
overcome in yourself ; or, worst of all, being the cause of temptation
to others, thereby proving yourself no spiritual father, but rather a
ravening wolf ; no Minister of God, but of the devil ; no physician,
but the murderer of souls."23
And yet one more quotation from Dr. Pusey which, with
all my heart and soul, I believe to be the solemn truth : —
" Be assured," he writes, " that this is one of the gravest faults of
our day in the administration of the Sacrament of Penance, that it is
the road by which a number of Christians go down to hell." M
When the Editor of the Priest in Absolution, and the Rev.
Dr. Pusey, both experienced Father Confessors themselves,
make such startling acknowledgments as those I have just
quoted, is it surprising or unreasonable that Protestant
Churchmen also should raise a loud note of warning, and
urge people on no account to enter on that road, by which
" a number of Christians go down to hell " ? It cannot be
Christ's road, for he who walks on that road, cannot possibly
go astray. Such dire possibilities as those so frankly
acknowledged by these two noted Ritualistic leaders, can
never result from that Confession to the Great High Priest,
the Lord Jesus Christ, practised by all devout Protestant
Christians. The Father Confessor, as Dr. Pusey admits, is
often, while in the Confessional, the " murderer of souls."
And now let us return once more to the Society of the
Holy Cross and its proceedings, in relation to the Priest in
Absolution. The ordinary Monthly Chapter of the Society
was held on July ioth, 1877, when an address of sympathy
with the Society was read from the so-called " Church of
England Working Men's Society." The Rev. G. D.
Nicholas rose and complained that the caution given to the
brethren by the Master at the Special Chapter, as to the
a Ibid., p. 99. w Ibid., p. 315.

122 SECRET HISTORY OF THE OXFORD MOVEMENT.
"strictly confidential" nature of its proceedings, had been
ignored. A lady had actually " told him, on the following
morning, that she knew that the vote of the Society was not
unanimous." Next a letter was read from Brother Oxenham,
who was evidently anxious to keep his promise to the Arch
bishop of Canterbury. That gentleman enclosed a motion
which he wished to bring before the September Synod, if
approved by the Chapter. The motion was as follows : — ¦
"That inasmuch as certain parts of the Priest in Absolution,
relating to the questioning of penitents, are, in the opinion of this
Synod, at least very liable to injurious misuse, this Synod resolves
that all copies of the said book now in the possession of the Society
shall be destroyed."25
To tolerate the discussion of such a very proper motion
as this was what the brethren could never assent to. The
very thought was treason. So, in pious horror, the Rev.
Robert James Wilson exclaimed that " he hoped that the
Chapter would not allow Brother Oxenham's motion to be
placed on the Agenda " of the September Synod. So to
make quite sure that the hated and dreaded discussion
should not take place, Brother Wilson proposed, and the
Rev. Edgar Hoskins (now Rector of St. Martin's, Ludgate,
London) seconded the following resolution : — " That
the Society thinks it undesirable to enter at the Synod
into a reconsideration of its relations to the Priest in
Absolution.'' '26 There was no difference of opinion in the
Chapter as to the desirability of stifling discussion on
Brother Oxenham's motion, and accordingly Brother
Wilson's resolution was " carried unanimously." And yet,
notwithstanding this decision of the July Chapter, when
the September Synod was held the relations of the Society
to the Priest in Absolution were very fully considered as
the official report of the proceedings fully shows, though,
of course, Brother Oxenham's motion was rigorously
boycotted. 56 S. S. C. July Chapter, 1877, p. 2. *« Ibid., p. 10.

S. S. C. AND THE BISHOPS. 123
One of the special subjects discussed at the July Chapter
was " Our Action Towards the Bishops." It was introduced
by the Rev. C. F. Lowder, who, after mentioning that the
Upper House of Convocation had appointed a Committee
to consider the Statutes of the Society of the Holy Cross
and the Priest in Absolution, proceeded to congratulate the
Society on having so far escaped Episcopal censure. That,
it seems, was largely due to the Bishop of Oxford, who,
while denouncing the Society and its Confessional Book in
public, was at the same time secretly plotting for the purpose
of shielding them from the expected censure of the Episcopal
Bench. In the course of his speech Brother Lowder said
that " Putting aside the rhodomontade and ad captandum
words of the Archbishop about a ' conspiracy,' he saw
grounds for hope in the line taken by the Bishop of Oxford,
who, he believed, was friendly to us, and had moved for a
Committee in order to save the censure which was hanging over
us. That censure would be most serious to the Society at
large, and especially to the younger brethren, and those
holding positions under Government. He advised that a
deputation of the Society should go before the Committee
[of Bishops] with the object of explaining and defending,
the Statutes." Brother Lowder concluded his speech by
moving a resolution to the effect that the Master in Council
take such steps as might seem best to explain the work of
the Society to the Committee of the Upper House of Con
vocation. This resolution was severely criticised by several
ofthe brethren. In particular, Brother A. H. Mackonochie
declared that he differed entirely from the course proposed.
" The leading mind among the Bishops was," he said,
" simply hatred to the Society as far as they knew it. . .
At the meeting at Lambeth the Archbishop had surrep
titiously got the Statutes out of the Master, and having
obtained them the Archbishop of York announced that he
should not feel himself bound to respect the confidence of
the Society. The Bishops' object was to put down the

124 SECRET HISTORY OF THE OXFORD MOVEMENT.
Society, which they hate and fear. They have already a
great idea of its power."
Canon T. T. Carter said he " must agree with Brother
Mackonochie as to the evident animus of the Bishops.
They would destroy us if they could, and the principles
we uphold. . . There were Bishops, he knew, who hated
the way in which they were kept under by the Archbishop,
and only wanted to be backed up ; and our power against
the Archbishop lay in those men being able to show our
position. . . Now that we have gone so far, we must not
withdraw from the course we have taken."
The Rev. T. Outram Marshall (Organizing Secretary of
the English Church Union) said he could support Brothei
Lowder's motion, if the powers of the deputation were
limited. " He looked upon it as an opportunity to teach
the Gospel to those who seldom hear us." This will no
doubt be news to many. It was certainly impertinent on
Mr. Marshall's part thus to imply that the Bishops seldom
heard the Gospel, and that it was the duty of a secret
Society of Father Confessors to " teach " it to them !
The Rev. Robert Eyton (now Canon of Westminster)
declared that " He was glad of unburdening his mind, and
stating what might have to be his course of action. There
was a great tide of feeling in the country setting in towards
Catholicism as the only safe ground. He hoped the Society
would not by its policy at this great crisis check that tide.
If it ever came to his having to choose between remaining
in the Society, and ceasing to minister in the Church of
England, he felt no doubt what he should do, deeply as he
should regret his severance from S. S. C." It may help
towards explaining Mr. Eyton's position if I mention that he
at that time held a curate's license under the Bishop of
London, and therefore what he meant was that rather than
lose that license he would, though with deep " regret," leave
the Society of the Holy Cross. As a matter of fact, he has
since withdrawn from the Society, though whether his heart

JESUITICAL TACTICS. 125
is still with it or not, now that he is a Residentiary Canon of
Westminster, is more than I can say. Certainly, so far as I
can ascertain, Canon Eyton has never publicly denounced
the Society of the Holy Cross, and he must at one time have
been anxious that his connection with it during seven years
should be unknown to the general public.
The Rev. Nathaniel Dawes (now Bishop of Rockhampton,
Australia) supported the motion. He said : — " Our weak
ness hitherto had been our ' secrecy.' He deprecated a spirit
of uncourteous defiance towards the Bishops. . . . There
is no need to go to the Bishops as penitents, but we must
not forget our obligations to them." From this I gather
that, in the opinion of Brother Dawes the Society of the
Holy Cross had done nothing for which they needed to
express sorrow.
One of the speakers, the Rev. Edmund Gough de Wood,
Vicar of St. Clement's, Cambridge, is evidently of a subtle
turn of mind. After declaring that if the Society went to
the Bishops, without being first invited, it would be like
" rushing into the lion's mouth," he recommended the
Society to revise its Statutes. " Our Statutes," he said,
" were not drawn up for the public. The Society used to
be a secret Society. If now it becomes a public one it might
be wise to alter them ; perhaps to have certain Constitutions
for outsiders to see, and an 'Interior Rule' for ourselves."
Some persons would term a proposition, such as this,
thoroughly Jesuitical. Eventually the Chapter passed
Brother Lowder's motion, but with the proviso that the
Master should not go before the Committee of the Upper
House, unless "summoned by them."
A short discussion followed on the " Resignations of
Brethren." The Rev. Joseph Newton Smith (Founder of
the Society of the Holy Cross) made a speech, in the course
of which he displayed considerable hatred of publicity. He
" thought we ought to cultivate ' the wisdom of the serpent.'
He did not share the admiration some brothers had

126 SECRET HISTORY OF THE OXFORD MOVEMENT.
expressed for English honesty and straightforwardness. He
thought our secrecy had been a protection to us, and he
therefore was opposed to surrendering the Roll to the
Bishops." Before the Chapter closed protests were made by two of
the brethren. The Rev. E. G. de Salis Wood said that he
" wished to protest against the statement in the Address [of
the Society of the Holy Cross] to Convocation, that ' the
Church of England teaches that Confession is not a matter
of compulsory obligation.' " The Rev. A. H. Mackonochie
declared that " he agreed with Brother Wood in this sense,
that for those who are in mortal sin there is no way
generally of obtaining pardon, save in the Sacrament of
Penance." Two days before this Chapter was held the Rev. W. J.
Knox-Little (now Canon Knox-Little) preached (on
July 8th) a sermon on the subject of the Priest in Absolu
tion to his own congregation at St. Alban's Church,
Manchester, and subsequently he published it in pamphlet
form. I refer to it here as illustrating the tactics of some
leading Ritualists. The preacher had not the courage to
tell his people plainly that he was himself a member of the
Society of the Holy Cross, yet to save his conscience he thus
referred to the matter : —
" My connection, indeed, with the Society of the Holy Cross is of
the slightest, but my knowledge of the good and holy men who are
leading members of it is intimate, and I believe, from all I have
heard of it, that the Society of the Holy Cross is a noble Society, no
matter what calumny may be heaped upon it."27
Was this a strictly accurate way for Canon Knox-Little
to describe his connection with the Society of the Holy
Cross ? Was it right to say that his " connection " with it
was " of the slightest," when he was a full member at the

27 The Priest in Absolution, by Rev. W. J. Knox-Little, m.a., p. 26. London :
Rivingtons.

CANON KNOX LITTLE AND S. S. C. I27
very moment he was speaking ? And notice the expression,
"from all that I have heard of it"; as though he had no
personal knowledge of its dark history and Popish Statutes !
It may reasonably be asked here, If the S. S. C. " is a noble
Society," why did Canon Knox-Little sever his connection
with it the next year ?
At the August, 1877, Chapter of the Society of the Holy
Cross, a letter was read from the Master of the Society " to
the effect that, as some of the brethren had expressed their
disapproval of his action in surrendering the Statutes to the
Archbishop, he thought it would be well to give an oppor
tunity at the [September] Synod for an expression of
opinion on the part of the Society as to his conduct." On
the motion of the Rev. Anthony Bathe, now Vicar of Friday-
thorpe, York, a resolution assuring the Master that he
possessed "the full confidence of the Society" was- carried
unanimously. The Rev. Charles Stebbing Wallace (now
Vicar of the Church of the Ascension, Lavender Hill, S.W.)
brought before the Chapter the difficult circumstances in
which he was placed. He said, " that the Archbishop of
Canterbury had refused to license him to the Curacy of
St. Barnabas', Beckenham, because he would not leave
S. S. C." On the motion ofthe Rev. H. D. Nihill, seconded
by the Rev. Anthony Bathe, a resolution was passed by the
Chapter unanimously thanking Brother Wallace for his
courageous conduct. At this Chapter, it may interest some
to know, the late Archdeacon Denison was admitted into the
Order of Probationers. The Archdeacon made no secret of
his connection with the Society of the Holy Cross. In his
Notes of My Life, he glories in the fact that he joined it
because of the attack on it in 1877.
The September, 1877, Synod of the Society of the Holy-
Cross was looked forward to by the brethren with more
than ordinary interest and anxiety. It was the first Synod
of the whole Society held since' Lord Redesdale's exposure
pf the Priest in Absolution. I am sorry to state that the

128 SECRET HISTORY OF THE OXFORD MOVEMENT.
Sermon to the brethren, and the Master's Address to the
Synod on this important occasion have not come into my
possession. But I do possess the official and secret report
of the Synod itself, which was held in St. Peter's Church,
London Docks, on September 13th and 14th. The proceed
ings began each day at the early hour of 9 A.M. and lasted
until 7 P.M.28 At this Synod an effort was made by several
of the brethren to nominally break up the Society, but to
continue it under another name, so as to avoid the official
censure of Convocation. The truly Jesuitical scheme seems
to have been suddenly sprung on the Society, for Brother
Mackonochie denied that the Synod had the power to
discuss the question " after twenty-four hours' notice." It
was said that " very many " of the brethren had received no
notice of what was coming on. A series of resolutions
bearing on the subject had been rjrepared. It was, however,
soon evident that there would be a strong opposition to the
proposals for disbanding the Society, and a protest was
entered against the discussion ofthe question at that Synod.
After an excited debate, it was decided that the Resolutions
should be brought forward as an amendment to the first
motion on the agenda paper. That motion was the result of
the recent discussion in public of the Priest in A bsolution.
A desire was expressed at the Synod that the Statutes
might be revised, with a view to toning down some of
the expressions in the Statutes of the Society, not that
anyone objected to the doctrine contained in those Statutes
but to the use of terms, such as " The Mass," and " Sacra
ment of Penance," &c, which had given offence to the
Bishops. Accordingly, the Rev. William Henry Hutching
(now Archdeacon of Cleveland) proposed, and the Rev. Edgar
Hoskins seconded, the following motion : — •
" That in the opinion of this Synod it is advisable that a Committee
be appointed to consider the form of the Society's Statutes, with a
view to modification or otherwise."
28 Charles Lowder : a Biography, p. 311. First edition.

SPEECHES IN SECRET SYNOD. I29
In proposing this motion, Brother Hutchings said that : —
" It was the opinion of a well-known Oxford Professor29 that
to dissolve would be to create confusion in certain minds,
and would involve some loss of self-respect ; if we dissolved
we acknowledged ourselves to be in the wrong, and destroyed
the great instrument we had for promoting the Catholic
Revival in this country. . . . To appoint a Committee to
consider the form of the Statutes would be to withdraw the
Statutes as they now stand, and so prevent the Bishops from
considering them." This was a clever scheme, and proves
to my mind that the motion of Brother Hutchings was
mainly intended to "draw a red herring" across the trail of
the Bishops.
The Rev. Edgar Hoskins, now Rector of St. Martin's,
Ludgate Hill, London, in seconding the motion, " thought
it would be very disastrous for the Society to disband.
What we have to stand up for is Eucharistic Truth, and
freedom of Confession in the Church of England."
The Rev. William Purton declared that, in his opinion,
S. S. C. " was one of the outposts which we were bound to
defend ; he thought it would be cowardly to disband."
The Rev. W. J. Knox-Little (now Canon Knox-Little)
" maintained that we must do what was right, and leave the
result to God. Losing self-respect ! A dread of what would
be said ! Fear of the laity ! All this must be put out of the
question. He was opposed to the mere withdrawal of terms ; 30
that, he believed, would be inadequate to meet the difficulty.
Did the Synod (he asked) believe in the certainty of a
Synodical condemnation ? Did we realize the force of such
condemnation ? It would be impossible to remain in the
Society after such a condemnation. What was S. S. C.
that Catholic work should be given up for it ? To revise
25 Who was this " well-known Oxford Professor " ? I am inclined to think
he was Dr. Pusey, who had evidently been consulted by the Society, for at
this Synod a letter was read from him on the question of revising the
Statutes. M That is, to such " terms " as the " Mass," &<?., in the Statutes.

130 SECRET HISTORY OF THE OXFORD MOVEMENT.
the Statutes by the withdrawal of terms would not be to
avert a Synodical condemnation. He would support the
resolutions in favour of disbanding."
These were brave words, coming from one who soon after
withdrew from the Society, without waiting for any
" Synodical condemnation." I have altered the wording of
his speech, in accordance with his own corrections, as given
in the October Chapter, p. i.
At this point, Brother E. G. de Salis Wood obtained
permission to bring forward his resolutions, as an amend
ment to the motion of Brother Hutchings. They are
somewhat lengthy, but I think it may be useful to quote them
here in full, omitting only the last two clauses, as not of any
importance. They reveal a plan for disbanding the Society,
so far as the public knowledge of their proceedings went,
while at the same time providing for its continuance under
another name, by which scheme the general public would be
led to suppose that it had ceased to exist altogether. The
following were the resolutions (the italics are mine) : —
I. That on and after the 15th day of September, 1877, the Society
of the Holy Cross be disbanded, and that all its members be and they
are hereby freed from all obligations imposed by the Society in respect
to its Statutes, Laws, or Rules of Life (save and except the obligation of
confidence as regards past proceedings of Synods and Chapters and of
this Synod), as well as from any formal bond of union or mutual
obligations at present subsisting in virtue of Membership in the
Society." " II. (a.) That the Master, the Secretaries, the Treasurer, and two
other Brethren chosen by them, shall be and are hereby constituted
Trustees of the funds, papers, and other property of the Society,
without power of disposition except as hereinafter provided.
" (b.) That it be and is suggested to the said Trustees, that from
time to time, at their discretion, they should invite to informal conference
all whose names shall have been upon the Roll of the Society on the 14th
September, 1877, as well as such other priests as they may choose.31
31 This was a plan for continuing the S. S. C. in existence under another
name, together with power to add to their number. There was a great deal
of subtlety in such a plan, which is more clearly developed in the next section.

SPEECHES IN SECRET SYNOD. 131
" (c.) That the Trustees shall have power to transfer the property
of the Society to any other Society with similar objects and like consti
tution, which at any future time may be formed, if they shall receive
the sanction expressed by a vote of the majority of those present and
voting at such a Conference, as is provided for in the foregoing section;
at least one month's notice having been given to all whose names
were on the said 14th day of September on the Roll of the Society of
the Holy Cross."
In moving this resolution as an amendment the Rev.
E. G. Wood said that " the Society had been rushed down
hill into the midst of its foes, and was now surrounded, and
in danger of being cut to pieces. There was nothing for it
but to ' take open order,' to skirmish as it were for a time, to
pass through our enemies and re-form in a stronger position. In
other words, he counselled disbanding the Society, with the view
of thereby escaping an Episcopal censure, and of reconstructing
the Society under the same or a similar title, at as early a
date as possible. This it was well known was the opinion
of at least one Bishop who was friendly towards us.32 ....
The course he (Mr. Wood) advocated derived great support
from consideration of the policy of the Apostolic See, when
the Jesuit Order was suppressed by Clement XIV. — not
because it had done wrong, but simply, as the Pope
emphatically asserted, for the sake of the peace of the
Church. And that was the ground on which he (the
speaker) urged the, disbanding of the S. S. C. . . . The
Society, as appeared from the list of resignations the Master
had read out, was rapidly bleeding to death."
In thus comparing the Jesuits with the Society of the
Holy Cross, Mr. Wood certainly used a most appropriate
illustration. It is, however, a great pity that the authorities
of the Church of England did not suppress the S. S. C,
as Pope Clement XIV. did the Jesuit Order. Mr. Wood's
amendment did not find favour with a section of the
35 It would be interesting to know who the Bishop was, who thus plaj'ed a
double part, censuring the Society in public, and helping it on with a friendly
lift in secret I 9 *

132 SECRET HISTORY OF THE OXFORD MOVEMENT.
brethren in Synod, for no sooner had he concluded his
speech than several of them raised the question, was the
amendment in order ? The Master of the Society definitely
ruled that it was ; but that did not satisfy the discontented
brethren, who actually had the daring to challenge the
Master's ruling. The Rev. H. D. Nihill moved, and the
Rev. T. Outram Marshall seconded the following motion : —
" That the ruling given by the Master was not correct."
Of course, this was equivalent to a vote of censure, and an
excited debate followed, in which Bishop Jenner took part.
Eventually the Master triumphed, for only thirty-six voted
for the resolution, while fifty-three voted against it. Mr.
Wood's amendment was thereupon once more declared in
order, and the general debate was continued.
Canon George Body (now Canon Missioner of Durham)
" spoke strongly in favour of disbanding. He gave his
reasons for having remained in S. S. C. under its altered
circumstances. The Rule was a help to him. He desired
to fight shoulder to shoulder with those who were fighting
the same battle ; but now he thought that the work of the
Society could not be continued without great injury to the
Church." The Rev. C. D. Goldie moved another amendment to the
effect that the Society should assure the Bishops that the
Council would "be anxious" to "consider any recommenda
tion which may be made by their lordships, and to coincide
with any amendments which are in accordance with the
teaching of the early Church, and the Formularies of our
Church." The Rev. Frederick William Puller (now head of the
Cowley Fathers) supported Brother Goldie's amendment.
He said that he was against, disbanding, but " he admitted
that it was possible that the wording of the Statutes might
be improved, and he allowed the force of the arguments that
they had been drafted under the idea that they would be
seen only by those who would understand them."

SPEECHES IN SECRET SYNOD. I33
The Rev. William H. Colbeck Luke affirmed that he
"would shelve the question of disbanding for the present."
The Rev. A. H. Mackonochie declared that " for his own
part (and many had expressed their agreement with him) he
did not mean to be disbanded, but would hold on, with any
who chose to join him, as the S. S. C, in spite of any vote
for disbanding."
The Rev. T. Outram Marshall, spoke against disbanding,
and then went on to make a very startling announcement.
He declared that, " There were five or six Bishops who wished
us well, and who would be glad to do all in their power to prevent
the Upper House of Convocation from condemning the Society." 33
Mr. Marshall proceeded, with an astuteness which would
have done credit to the General of the Jesuits, to point out
that, " They would be able to lay great stress on the fact
that the Statutes were under consideration ; they [the ' five or
six Bishops '] wanted to stand by tis, and we should thus enable
them to do so. If the Archbishop of Canterbury found that
the Bishops were divided, he would probably shrink from
pressing the matter ; and so this storm, like many others,
would pass away."
In this Mr. Marshall was a true prophet. The Statutes
were revised ; but rejected by the Society afterwards ; the
Archbishop did not press the matter ; the storm passed
away, and the Society went on its way rejoicing, mainly,
I have no doubt, through the treachery of these five or six
Bishops. The Rev. Arthur Hawkins Ward, Vicar of St. Raphael,
Bristol, informed the Synod that " he had come most
reluctantly to the conclusion that we must, for a time,
disband. Unless we did so the censure of the entire
Episcopate would come upon us."
Archdeacon Denison spoke next. He asked, "What
38 What hypocrites these "five or six Bishops " must have been! They
succeeded in their underhand proceedings, lor the dreaded censure of the
Upper House did not take place.

134 SECRET HISTORY OF THE OXFORD MOVEMENT.
advantage could there be in disbanding ? We should part
with some of the most precious things we possessed, and
should gain nothing. He had turned towards that Society,
believing that the brethren, at any rate, would stand firm.
As to a Synodical condemnation, he laughed at it ! On the
vote of this Synod, he believed, hung the hope of the Catholic
Church of England. We had heard very much about Episcopal
condemnation, but such a condemnation would be based
upon Protestant principles. Our attitude should be, ' You
shall kill me, if you choose, but you shall not stop me.' "
After some further discussion, Brother Goldie withdrew
his amendment. Brother Wood's amendment for disbanding
was then put, and was lost by a great majority, only nine
voting for it, and sixty-seven against it. At last Brother
Hutchings's original motion, in favour of a Committee to revise
the Statutes, was put to the Synod, and was carried, forty-one
voting for it, and twenty against it.
On the second day of the Synod an important debate took
place on the Priest in Absolution. The Rev. Orby Shipley
(who is now a Roman Catholic) opened the discussion by
moving the following very startling resolution : —
" That, in consequence of the evil effects which have ensued
from the private circulation of the Priest in Absolution, the bad use
made of its contents, and the false charges founded upon garbled
quotations, it is due both to the memory of its compiler, and to the
character of its owners, that the work be published in the ordinary
course of trade, and this Synod hereby authorises the same."
Of course this resolution was equivalent to flinging defiance
at the Bishops, and at all the opponents of that filthy
book. Brother Shipley " declared, emphatically, that
the book was pure and holy. Publicity, he held, was now
the only safeguard for our personal character against the
evil which had been done by its private circulation. . .
He protested against the action of those brethren who had
publicly condemned the book, which they admitted they had
never read."

SPEECHES IN SECRET SYNOD. 135
The Rev. H. D. Nihill seconded the resolution, and said that
"the most miserable circumstance about the question was the
condemnation of the book by those who had not read it."
The Rev. W. C. Macfarlane moved and Brother Goldie
seconded as an amendment — " That all the words after
' That ' be omitted, in order to insert the following ' inasmuch
as the book called the Priest in Absolution has been
withdrawn from circulation, the copies in possession of the
Society be at the disposal of the Master.' "
The Rev. Joseph Newton Smith " opposed the publication
of the book ; he could not see how we should mend matters
by increasing the opportunities of unprincipled people to sin
by sowing the book broadcast."
What an acknowledgment this was, to be made by no less
a person than the Founder of the Society of the Holy Cross !
A more severe, though, apparently, unintentional, condemna
tion of the Priest in A bsolution, could not have been passed by
any Protestant Churchman. To circulate the book publicly
would, in his estimation, " increase the opportunities " of
committing sin in the world, and thus do the work of Satan
more effectually. Those whose painful duty it has been to
read its dirty pages, as I have, will quite agree with Brother
Newton Smith, who does not, however, appear to have
condemned the book itself. If the book would have had
such an evil effect on the general public, is there not reason
to fear that it may have already had an evil effect on some
of the young bachelor Father Confessors who have already
studied it, and who are made of the same flesh and blood as
other mortals ?
The Rev. W. J. Knox-Little delivered a speech on the
subject, which I report as corrected by himself later on in
the report of the October, 1877, Chapter of the Society.
He said that "circumstances had compelled him to speak of
the book in public. He had not seen the book, and therefore
he acted upon the descriptions of it which he had seen and
heard, by those able to speak accurately on the subject. He

136 SECRET HISTORY OF THE OXFORD MOVEMENT.
defended the general principle of the book, but deprecated
the extracts, of which an unwarrantable use had been made.
At the same time he acknowledged his disapproval of it as
a work on moral theology, and he by no means repented of
what he had said. With regard to the motion he argued
that it would be hardly honourable to publish the book in
the face of Convocation."
The Rev. A. H. Mackonochie "thought the book a most
useful one for young priests, and expressed a hope that it
might be circulated again at some future time." He
supported the motion.
The Rev. Charles Parnell, Curate of St. Bartholomew,
Brighton, " opposed the publication of the book " ; and the
Rev. Charles Stebbing Wallace "urged that, as men of
honour, we had no right to publish the book."
The Master, in reply to a question, explained that "the
amendment meant that the book should be destroyed
privately, without casting any stigma upon the author. He
maintained that, as honourable men, we could never put the
book out again."
The Rev. T. Outram Marshall " opposed both the destruc
tion and the publication of the book."
The Rev. R. Rhodes Bristow supported the amendment.
" If the book were published, it would be prosecuted, he said, as
an obscene book. We did not want the book. Dr. Pusey
was bringing out a work on Moral Theology. He would
therefore instruct the Master to deal with the book as with
waste paper."
The book of Dr. Pusey, referred to by Mr. Bristow, was
in reality only another adapted translation of the same book
from which the Priest in Absolution was translated, namely,
the Abb6 Gaume's Manual for Confessors. Dr. Pusey's
translation was published early in 1878.
At last the debate ended. The question was then put,
" That the words proposed to be left out stand part of the
question." This was carried by thirty-four to ei"dit. The"

SYMPATHY WITH S. S. C. I37
amendment was therefore lost. The original motion was
then put. Twelve voted for it, and thirty-one against ; and
therefore it was lost.
The Society would neither publish nor destroy the book.
I learn from the official report of this Synod that the
Society received several messages of sympathy with the
brethren for what they had suffered under the attack
upon them for their connection with the Priest in Absolu
tion. One message was from the " Church of England
Working Men's Society " ; another from the Bristol Branch
of the English Church Union ; and a similar one from
the Penrith Branch of the Union ; and two other resolu
tions of sympathy were received from the London Province
of the Guild of St. Alban's and the Wolverhampton Branch
of the same Guild. Several other branches of the English
Church Union sent, later on, similar resolutions. At the
October Chapter, a letter was read from the Rev. Richard
Whitehead Hoare, Vicar of St. Michael's, Croydon,
" enclosing a letter expressing the sympathy and goodwill
which the Bishop of Grahamstown felt towards S. S. C."34
The action of this Synod led, eventually, to the resignation
of the Master of the Society (the Rev. F. L. Bagshawe).
At the October Chapter a long letter was read from him, in
which he complained bitterly of the way in which he had
been treated by the Society. His first thought had been, he
said, to resign at once, immediately after the Synod, on the
ground that his policy had been " distinctly negatived " by
the Synod. " I asked leave," he wrote, " to destroy privately
the copies of the Priest in A bsolution, on the ground that we
were bound in honour never to circulate that book again " ;
but the Synod refused to grant his request. He would not,
however, resign at that time, lest it should hinder the success
ofthe efforts being made to revise the Statutes " Negotia
tions of a private kind," he added, " have been already
opened with several Bishops ; but if these fail, either on
M S.S. C. October Chapter, 1877, p. 2.

I3S SECRET HISTORY OF THE OXFORD MOVEMENT.
your part or on theirs, and the work of the Committee is
rendered fruitless, I have but one course open to me " — that
is to ask them " to elect another Master who can carry
out the policy of resistance " to the Bishops.
A letter such as this must indeed have been a bombshell
in the Society, and have added greatly to the difficulties of
its position. Before the Chapter concluded its sittings it
passed unanimously a resolution expressing their "continued
and complete confidence " in the Master, and a hope that he
would not resign.
Several months passed by without anything being definitely
done by the Society of the Holy Cross with regard to their
Confessional book. But meanwhile the Committee appointed
to revise the Statutes of the Society were hard at work.
The Committee consisted of the following seventeen
members, all of whom signed its report, presented to the
May, 1878, Synod : — The Revs. F. Ll. Bagshawe (the
Master), C. F. Lowder, John Andrews Foote, Edgar
Hoskins, T. T. Carter (of Clewer), G. R. Prynne (Vicar of
St. Peter's, Plymouth), Henry Edward Willington, William
Henry Hutchings, L. Alison, R. Rhodes Bristow, J. W.
Chadwick, Charles Bodington (now Canon of Lichfield),
R. J. Wilson, Charles D. Goldie, Frederick William Puller,
R. H. Parry, and George Body. At the April, 1878,
Chapter of the Society, it was announced that the Com
mittee of Revision had " communicated the Report (without
any signature of Members attached)55 to the following Bishops —
London, Winchester, Oxford, Ely, Lichfield, Peterborough,
Exeter, and Chichester, but that no copies of the Report have been
supplied to the two Archbishops." ' 36 This significant omission
of the Archbishops, shows that the Committee were either
afraid of their knowing too much of their proceedings, or was
an intentional insult to their Graces. Perhaps it was both.
38 This shows how afraid they were to be known to the Bishops. Their
Report, as presented to the May, 1878, Synod, does contain all the names
of the Members of the Committee mentioned above.
36 S. S. C. April Chapter, 1878, p. 3. For a complete list of the Members of
this secret Society up to the year 1897, see Church Association Tract, No. 244,
price one penny.

ARCHDEACON DENISON JOINS S. S. C. I39
And why, it may be asked, was not the Report sent to all
the Bishops of the southern and northern provinces ?
Those in the north were left out altogether, while only eight
Bishops in the southern province, out of twenty-two, received
a copy of the document. I can only account for the
omission by the dread of publicity and the light of day,
which has ever characterised the owl-like proceedings ofthe
Society of the Holy Cross.
When the May, 1878, Synod of the S. S. C. met, the
Master's address was entirely taken up with the recent
attack on the Society, and the revision of its Statutes.
He mentioned that in 1877, tne Society numbered exactly
three hundred members, but that during the past year
their had been no fewer than 122 resignations. He found,
however, one consolation in the fact that the Society
had " been honoured by the addition to its ranks of one
of the most distinguished members of the Church of
England, the Ven. Archdeacon Denison."37 It is evident
that the Master had a higher personal sense of honourable
conduct than the Society as a whole possessed. He said,
in the course of his address : —
" I pass on to another question that will be brought before you,
simply because it involves what is personal to me. At a Special
Chapter of the Society last year a printed letter was drawn up and
sent to the Bishops, in which it was promised that the Priest in
Absolution should not be circulated. The language was somewhat
ambiguous. I thought I understood it, and assured the Archbishop
and others that the book was absolutely and for ever withdrawn.
Last September Synod I discovered that some brethren looked
forward to its re-circulation at some future time. Hitherto the book
has been in my care — now it will cease to be so. If the Society
resolves to preserve the book it must be with a motive, and how that
motive can be reconciled with my personal representation to the
Bishops will, be a difficult question for my own after-consideration."38
The sermon to the brethren at this Synod was preached
'7 S. S. C. Master's Address, May Synod, 1878, p. 7.
•" Ibid., pp. 5, 6.

I_|0 SECRET HISTORY OF THE OXFORD MOVEMENT.
by the Rev. Canon Carter, of Clewer, but as I do not
possess a copy I am unable to quote it here. The Report
of Committee appointed to consider the form of the Society's
Statutes, I fortunately possess. The suggested alterations
were twenty-six in number, and mainly consisted of the
omission of the words " Mass," " Sacrament of Penance,"
and " Sacramental Confession " from the Statutes and
Office Books of the Society. The report shows that four.
members of the Committee, not included in the list given
above, refused to sign the report. The Rev. John Comper,
Rector of St. Margaret's, Aberdeen, it is stated, was
" opposed to such suggested alterations as would involve
the removal of the terms ' Mass ' and ' Sacrament of
Penance ' from the Statutes and Rules of the Society.'
The Revs. A. H. Mackonochie, H. D. Nihill, and J. W.
Biscoe, were "opposed to all the alterations suggested."39
Now, although this Committee were quite willing to delete
the terms " Mass " and " Sacrament of Penance " from the
documents of the Society, it is quite clear from their report
that they saw no harm in them, and therefore they retained
the things represented by these terms, while rejecting the
names for politic reasons. As to the term " Mass," they
declared that it " can be most legitimately used by English
Churchmen at the present day, so only that scandal to the
ignorant be avoided." *° They also justified the use of the
term " Sacramental Confession " ; 41 and, as to the other
expression they affirm that " the members of S. S. C. were
in no way going beyond what the Church of England
permits, when they spoke in their Statutes of the ' Sacra
ment of Penance,' that sacred rite which seals and completes
the work of penitence for post-baptismal deadly sin."42 It is,
therefore, quite certain that this precious Report in reality
withdrew nothing but empty names, and was primarily
intended for the purpose of throwing more dust in the eyes
39 Report of Committee, p. 16. i0 Ibid., p. 5.
« Ibid., p. n. *' Ibid., p. 11.

REVISING THE STATUTES OF S. S. C. 141
of the Bishops. It was worthy of a conclave of Jesuits
rather than of a committee of clergymen within the
Reformed Church of England.
At the commencement of the Synod letters were read
from Archdeacon Denison, and the Revs. Robert Herbert
Godwin (of St. Cyprian's Theological College, Bloemfontein),
G. P. Grantham, and William Webster (subsequently Dean
of Aberdeen) " deprecating the suggested changes in the
Statutes," and from the Revs. George Croke Robinson and
Arthur Gordon Stallard (" suggesting amendments to certain
ofthe proposed changes "); and from Charles John Corfe (now
Bishop of Corea), who " advocated the suggested changes."
The Master rose to propose the following motion : —
" That the Report of the Committee appointed to consider
the Society's Statutes be received and adopted " ; and was
about to speak to it, when the Rev. T. Outram Marshall
rose and declared that, in his opinion the motion was out of
order. Of course this raised a discussion at once. The
Master ruled that his own motion was " strictly in order " ;
but this did not satisfy the rebellious Organizing Secretary
of the English Church Union (Mr. Marshall), who at once
moved "That the ruling given by the Master is not correct."
He found a seconder in the Rev. Lyndhurst Burton
Towne, but the Master refused to put the rebel motion to
the Synod, whereupon the discontented brethren had to
" eat humble pie," and sit down.
The Master then delivered the speech he had prepared in
support of his own motion.
The Rev. R. Rhodes Bristow seconded the Master's
motion, and announced that " The Committee, while con
vinced that the Statutes contained nothing but sound
doctrine, had sought the peace and unity of the Society by
suggesting the changes in our terminology. . . Some might
say that we were drawing back, but it was in order that we
might strike a harder blow."
The Rev. A. H. Mackonochie complained of one of the

I42 SECRET HISTORY OF THE OXFORD MOVEMENT.
brethren, whose name does not appear to have been men
tioned. " He asserted that the Society had been betrayed
by one brother, who left the Society as soon as he got
it into difficulties."
The Rev. John Edwards (now the Rev. J. Baghot De La
Bere, Vicar of St. Mary, Buxted) " advocated the use of the
terminology in the Statutes. The term ' Sacrament of
Penance/ he maintained, was not only theologically correct,
but expressed the intercourse which existed between a priest
and a penitent."
The Rev. John William Kempe said that "to speak only of
the one word ' Mass,' eternity alone will tell how grievously
sacramental and supernatural life in England has suffered
from the disuse of this venerable term." He moved as an
amendment that the Synod, while thanking the Committee
for their labours, " declines to admit any of their recom
mendations." The Rev. Charles Bodington pointed out that "neither
our teaching nor our practice would be altered by the
adoption of the suggested changes of terminology."
Bishop Jenner, " as the only Episcopal brother present,
appealed to the Synod for conciliation."
When the voting took place, fifty-one voted for the
Master's motion, and fifty-eight against it. The motion
was therefore declared lost. The Society refused to adopt
the revised Statutes, and consequently reverted to the old
Statutes. The amendment of Brother J. W. Kempe was
then put, and was carried, fifty-seven voting for it, and
fifty-one against. It is evident from the voting that the
Society of the Holy Cross was very closely divided on the
subject of revision.
On the second day of the Synod a very important protest
was read by Brother Mackonochie. It was as follows : —
" We, the undersigned Brethren and Probationers of the Society of
the Holy Cross, being, as members of that Society, part proprietors
of a certain property consisting of a number of copies of the Priest

PROTEST FROM BRETHREN OF S. S. C. I43
in Absolution, do hereby refuse and withhold our consent to the
destruction of that property ; and we do hereby protest against any
discussion upon the question of destroying that property in this
Synod, on the ground that such destruction, without the consent
of us as part proprietors, would be an illegal act."
This protest was signed by Archdeacon Denison, the
Revs. John Edwards (now Baghot De La Bere), A. H.
Mackonochie, Arthur Henry Stanton, H. D. Nihill, Charles
Parnell, John Comper, Thomas Isaac Ball, William Moore
Richardson (now Bishop of Zanzibar), John Barnes Johnson
(Vicar of St. Mary, Edmonton), James Hipwell, Edward
Heath, George Musgrave Custance (Rector of Colwall,
Malvern), — Collins, Cecil Wray, and William Crouch
(Vicar of Gamlingay).
The friends of the Priest in Absolution were determined,
if possible, to stop discussion. They objected to the
following motion being put to the Synod, but which had
appeared on the Agenda paper : — •
" That, inasmuch as the book called the Priest in Absolution had
been withdrawn from circulation, the copies remaining in the Master's
hands be destroyed."
So, before this resolution was brought forward, Brother
Mackonochie moved " That the resolution on the Agenda
paper is not in order."
This last motion was immediately put to the vote, and
lost, sixteen voting for it, and twenty-three against.
Brother Macfarlane then moved the motion which had
been placed on the Agenda paper ; but he was careful to
explain that " the book itself needed no commendation ;
the motion was quite irrespective of the merits of the book.
A. pledge had been given to the Bishops, and we were bound
to redeem it."
The Rev. William Crouch, however, was of a different
mind. He boldly declared that " to redeem the pledge to
the Bishops would be to break the Eighth Commandment."
The Rev. Frederick William Puller " thought that this

144 SECRET HISTORY OF THE OXFORD MOVEMENT.
was hardly the occasion for destroying it, but he thought
at some future time we might destroy it as lumber."
The Rev. C. D. Goldie said that " we needed such a book
as the Priest in A bsolution.
The Rev. William John Frere (Principal of Hockering
Training College, Bishops Stortford) " quoted Brother
Bodington's opinion as to the value of the book. He
thought that we might put forth another book on Con
fession, and remarked that Dr. Pusey's work does not
touch upon the Seventh Commandment."
The Rev. Robert Eyton (now Canon of Westminster)
" said that we were not called upon to give up our private
copies of the book." He would support the motion.
The Rev. H. D. Nihill informed the Synod that "he
burnt all bad literature ; he was not ashamed of the
Priest in Absolution."
Brother Macfarlane's motion was put to the Synod, and
lost by a very large majority, forty-nine voting against it,
and only eleven for it. After a great deal of discussion the
following amendment was passed as a substantive motion,
by thirty-four to eight : —
" That this Synod is not in favour of the destruction of
the remaining copies of the Priest in Absolution at the
present time."
What the Society of the Holy Cross has done, in its
corporate capacity, with reference to the Priest in A bsolution,
since the Synod whose secret proceedings I have just
described, is more than I can say, but I have reason to believe
that it still retains possession of the book. So careful
have the members of the S. S. C. been to keep their under
ground proceedings from the knowledge of the general
public, that it was not until eighteen years had passed by,
after the celebrated exposure of 1877, that any Protestant
Churchman was able to see a single secret document of the
Society connected with that important event in its historv.
I have reported the Society's secret proceedings, and the

REASONS FOR EXPOSING S. S. C. I45
speeches delivered at its meetings, at considerable length, for
what I believe to be sufficient reasons. There is no other
way in which the general public can be made acquainted with
what is going on underneath the surface. Secrecy cannot
be defeated except by publicity. And it is important that
the public shall know that many of the men whose secret
utterances I have here reported, have since been promoted
to high positions in the Church, possibly because their real
sentiments were unknown to those in whose hands the higher
patronage of the Church has been placed. I have no doubt
they will be very much annoyed at being thus shown in their
true colours, nor is there any doubt that they will bitterly
denounce me for dragging their secret speeches out into
the light of day. But it cannot be helped. Certainly the
Society of the Holy Cross, as a Society — whatever may be
said in favour of individuals — does not come out with much
credit to itself. Its underhand dodgery and Jesuitical tactics
deserve the contempt of all men who love straightforward
dealing. Its filthy Confessional book has never been con
demned by the Society as a whole, though a few of its
members have written and spoken against it. On the
contrary, the Society seems to glory in what many will
consider its shame. Individual members of the Society
found themselves, in the latter part of 1877, in many
instances subject to a great deal of unpleasant criticism from
their Protestant parishioners. Some of them put a bold face
on the matter, while others published apologies for their
conduct. As a rule, these were so worded as to commend
the Society of the Holy Cross, instead of condemning it, and
at the same time to represent themselves as the victims of
unmerited censure. One of the most remarkable of these
apologies was that issued by the Rev. John Erskine Binney,
at that time Vicar of Summerstown, near Oxford. His
parish was, immediately after Lord Redesdale's exposure,
placarded with an address to the people, in which it was
mentioned that the Vicar was a member of the Society
IO

146 SECRET HISTORY OF THE OXFORD MOVEMENT.
of the Holy Cross. Mr. Binney did not, in his reply to the
placard, deny the charge, nor did he in any way censure the
Priest in Absolution ; but he declared that he had "too much
confidence " in the " good sense " of his people to suppose
that the placard would " in any way affect " their " mutual
relations as Pastor and Flock."
"The chief intent of the placard," he continued, "seems to be to
reflect on a certain book called the Priest in Absolution, and it
chooses to assume that this work is the text-book of the Clergy
whose names are mentioned, in some of their most important
ministerial relations with their parishioners. Now it may be well for
me to say most distinctly that, though I glory in being a member of the
Society of the Holy Cross, because I know that in its twenty-five
[sic] years of existence it has done more, under God, to raise the
personal tone of the parochial Clergy thanj any other institution, yet
that I do not know the work in question, nor do I wish to know it."
This document was dated June 22nd, 1877, an^ although
at that time Mr. Binney gloried in being a member of the
Society of the Holy Cross, yet when the next secret list of
its members appeared his name was withdrawn.
I believe that all loyal members of the Church of England
will endorse the opinion of the late Dr. Harvey Goodwin,
Bishop of Carlisle, who, writing to a member of the Society
of the Holy Cross, on December 29th, 1877, emphatically
declared that, " It [S. S. C] has created a scandal in the
Church of almost unparalled magnitude, and it seems to me
that the only right course for wise and loyal Churchmen is
to wash their hands of it."43
** ->. S. C. Copy of Correspondence, p. 3.

CHAPTER V.
THE ORDER OF CORPORATE REUNION.
Origin of Order of Corporate Reunion shrouded in mystery — Its first
" Pastoral " — It professes " loyalty " to the Pope — Prays for the Pope in
its secret Synod — Its Bishops secretly consecrated by foreign Bishops —
Who were they? — "Bishop" Lee and " Bishop " Mossman — "Bishop"
Mossman professes belief in the Pope's Infallibility — Birth of the Order
rejoices the Romanists — Its proceedings discussed by the Society of the
Holy Cross — Some secret documents— Eight hundred Church of England
clergy secretly ordained by a Bishop of the Order.
THE Order of Corporate Reunion is even more secret
and mysterious than the Society of the Holy Cross,
and what is more serious, it is more unblushingly
Popish, going to the length of acknowledging the Pope as
the lawful Head of the whole visible Church on earth. It
does not, however, advocate individual secession to Rome,
but acts on the lines which the late Rev. Dr. Littledale laid
down for the Ritualists many years since. That gentleman,
in a lecture on " Secession to Rome," which he delivered
at Ipswich and Norwich, referring to those who had
already seceded to Rome, remarked : —
" They go (over to Rome) to get something which they cannot get,
do not get, or what often comes to the same thing, think they cannot
get, in the English Church. When once they have got this notion
fairly into their heads, all the No-Popery tracts and lectures in
England will not keep them back. The real cure is to give them here
what they are going to look for ; and if they get all they want from
us, you may be very sure few of them will take the trouble to go
further. Now, this is what the Tractarians, as they are called,
pre trying to do, and it is for this that they are so heartily abused
10 *

I48 SECRET HISTORY OF THE OXFORD MOVEMENT.
every day of their lives by persons who do not understand what they
want." 1
Dr. Littledale contented himself with supplying the rank
and file of the Ritualists, in the Church of England, with
the Romish doctrines and ritual for which they craved. It
is true that he wrote a well-known book, entitled Plain
Reasons Against Joining the Church of Rome, but in that work
he did not bring forward what he evidently considered the
strongest argument to prevent people going over to Rome.
He supplied that argument in the lecture just cited, and acted
upon it in his Priest's Prayer Book, of which he was joint
editor with the Rev. J. E. Vaux. In that book will be found a
large collection of the most superstitious of Romish practices,
together with most of the peculiar doctrines of the Church
of Rome. But the Order of Corporate Reunion goes
further than Dr. Littledale. It professes to supply not only
Popish doctrines, but also Orders and Sacraments such as
even the Church of Rome must admit to be valid, though
she refuses to acknowledge those of the Church of England.
It has Bishops secretly consecrated, and these are prepared
to give conditional re-ordination to such of the clergy of
the Church of England as may choose to submit to the
process. It admits the laity of both sexes to its ranks,
and these are, as a general rule — with possibly a few
exceptions — conditionally re-baptized when they join the
Order. These laymen and women being in the secret, no
doubt know where to go to in order to receive valid Sacra
ments. It is stated that no one is admitted to the Order
but bond-fide members of the Church of England. As a
matter of fact several of its officials have seceded to Rome.
The actual origin of the Order of Corporate Reunion
is shrouded in mystery. Its rulers made known to the
public the existence of the Order during the summer of
1S77, but it appears to have been organized, more or less
1 Defence of Church Principles, " Secessions to Rome," by the Rev. Dr. K. F.
Littledale, p. 4.

FIRST PASTORAL OF (J. C. R. I49
imperfectly, about a year before that date, and even at
that early period to have been known to a trusted few on
the Continent, as well as at home.3 It held a secret
Synod, in London, on July 2nd, 1877, at which a " Pastoral "
of the Rulers was approved, which had been previously
drawn up. A copy of this document was subsequently
written out, and taken abroad, where it was attested by
a foreign Roman Catholic Notary, named " Adrian De
Helte," to be a true copy, and as such signed by him on
August 15th. The Pastoral was formally promulgated by
being read on September 8th, in the presence of witnesses
whose names have not been made public, on the steps at
the west end of St. Paul's Cathedral, and in other places
throughout the land.3 This Pastoral was also printed in
the Reunion Magazine, an official periodical issued by the
Order, but which was withdrawn from circulation about
a year after its commencement. It is too lengthy a
document to reprint here in full, and therefore I must
confine myself to a few extracts. It commences thus : —
" In the Sacred Name of the Most Holy Undivided and Adorable
Trinity, Father, Son, and Holy Ghost. Amen.
" Thomas, by the favour of God, Rector of the Order of Corporate
Reunion, and Pro- Provincial of Canterbury; Joseph, hy the favour of
God, Provincial of York, in the Kingdom of England ; and Laurence,
by the favour of God, Provincial of Caerleon, in the Principality of
Wales, with the Provosts and Members of the Synod of the Order,
to the Faithful in Christ Jesus, whom these Presents may concern ;
Health and Benediction in the Lord God everlasting."
The Pastoral proceeds to deplore " the evil state into
which the National Church of England has been brought by
departure from ancient principles and by recent events " ;
and it positively asserts, as " certain " that " all semblance
of independent existence and corporate action has departed
from the Established Church." A brief history of the
Church of England to the present day is then given, in the
' Reunion Magazine, p. 11. 3 Ibid., p. 11.

I50 SECRET HISTORY OF THE OXFORD MOVEMENT.
course of which it is affirmed that the Act of Submission of
the Clergy, in the reign of Henry VIII., " is the root of all
our existing evils and miseries." The reign of Edward VI.,
the Protestant King, is described as "a period of wild
confusion," while that of the Romanist, Queen Mary, is
referred to as one " of Catholic reaction." The glorious
Revolution of 1688 comes in for a measure of abuse, and it
is declared that after " the riot, blasphemy, and general
wickedness of the Great Rebellion, the Revolution of 1688
was the beginning of yet more serious trouble for the
Established Church." Coming down to our own day, it
affirmed that " every vestige of distinct corporate entity has
utterly disappeared from the Church." Against these and a
host of other real or imaginary evils the Order of Corporate
Reunion raises its protesting voice. It protests, in particular,
" against the disuse of Chrism in Confirmation, and the
inadequate form for the administration of that Sacrament
now in use within the Church of England ; as well as against
the total abolition of the Apostolic practice of Anointing the
Sick with Oil — by which every baptized person is curtailed
in his spiritual privileges, and robbed at the hour of death of
an important part of his rightful heritage. Many persons,"
continues the Pastoral, " have lamented the loss of this
last-named Sacrament : We, by the favour of God, are now
enabled to restore it."
Next, the Pastoral grumbles at the School Boards, and the
existing relations of Church and State; and at last announces
the remedy which the Order has provided for all the " evils "
which trouble their minds. "We affirm," they triumphantly
declare, " that in the Providence of God, the evil itself has
opened the door to a remedy. For the Bishops of the
Church of England, having yielded up all canonical authority
and jurisdiction in the spiritual order, can neither interfere
with, nor restrain, Us in Our work of recovering from
elsewhere that which has been forfeited or lost — securin"
three distinct and independent lines of a new Episcopal Succession,

FIRST PASTORAL OF O. C. R. 151
so as to labour corporately, and on no sandy foundation,
for the healing ofthe breach which has been made."
Here is their grand remedy for everything. The Orders
and Sacraments conferred in the Church of England are,
in their opinion, open to grave and serious doubt ; but now,
" three distinct lines of a new Episcopal succession," have
been secured by the Bishops of the Order of Corporate
Reunion — though they carefully abstain from mentioning
their source, or by whom they were conferred — who are
thus able to remedy all defects in the Church of England,
in the hope of eventually securing that Corporate Reunion
with the rest of Christendom, which it is their " chief aim "
to secure. Of course they think it necessary to make known
the doctrinal basis on which the new Order is built.
" In thus associating ourselves together,", says the Pastoral, " we
solemnly take as the basis of this Our Order the Catholic Faith as
defined by the Seven General Councils, acknowledged as such by the
whole Church of the East and the West before the great and deplor
able schism, and as commonly received in the Apostles' Creed, and
the Creed of Nicaea, and the Creed of St. Athanasius. To all the
sublime doctrines so laid down, We declare our unreserved adhesion,
as well as to the principles of Church constitution and discipline, set
forth and approved by the said Seven General Councils. Further
more, until the whole Church shall speak on the subject, We accept
all those dogmatic statements set forth in common by the Council of
Trent and the Synod of Bethlehem respectively, with regard to
the doctrine of the Sacraments. . .
"Thanking Almighty God most humbly for the restoration of
Brotherhoods, Sisterhoods, and Guilds, We solemnly affirm that the
Monastic Life, duly regulated according to the laws of the Catholic
Church, is a most salutary institution, in perfect harmony with the
spirit of the Gospel ; and is full of profit to those who, being care
fully tried and examined, make full proof of their calling thereto.
Our services will always be at the disposal of such — upon whom We
invoke the Divine blessing." 4
The thought which naturally suggests itself to a loyal
Churchman on reading this Pastoral for the first time, is
4 Reunion Magazine, pp. 88-98.

152 SECRET HISTORY OF THE OXFORD MOVEMENT.
one of astonishment, that men who thus doubt the validity
of the Orders and Sacraments of the Church of England,
should, notwithstanding, continue to act as her Ministers,
or in any way remain within her communion as members
of such a Church. How they reconcile their conduct with
their Ordination vows is a puzzle hard, indeed, to unravel,
except on a theory very little to their credit. When it
becomes lawful to do evil that good may come, then, and
not till then, can their conduct be justified. The real
object of such a policy is, of course, to bring not only
themselves, but the whole Church of England with them,
back to the Pope — and this is what they mean by "Corporate
Reunion," as distinguished from individual secession. The
same policy was set forth as far back as 1867, in the columns
of the Union Review, by a Ritualist, in the form of a letter
to a foreign Roman Catholic.
"With such a position, wrote the Ritualist, "it is surely, I say,
much better for us to remain working where we are — for what would
become of England if we were to leave her Church ? She would be
simply lost to Catholicism, and won to Rationalism. . . . Depend
upon it, it is only through the English Church itself that England can
be Catholicised ; . . . and so long as the Church of England remains
what she is, to join you [Rome] in any but a corporate capacity would
be, in our view, to sin against the truth." 6
The utter disloyalty of this secret Order of Corporate
Reunion to the Church of England, and its real loyalty to
the Pope of Rome, is more clearly revealed to us by a
glimpse at its first Synod, afforded to us by no less a person
than a high official in the Order itself, viz., " Laurentius,
O.C.R., Provincial of Caerleon." This official states
that:— " It is quite true that we [O. C. R.] do not assume an attitude of
independence towards the Holy See. We frankly acknowledge that
in the Providence of God, the Roman Pontiff is the first Bishop in the
Church, and, therefore, its visible head on earth. We do not
5 Union Review, Volume for 1867, p. 410.

LOYAL TO THE POPE. I53
hrheve that either the Emperor of Russia or the Queen of England is
the head of the Church. As the'Church must have some executive
head, and as there is no other competitor, we believe the Pope to be
that head. But he is more to us than this, for he is our Patriarch as
well. So that we admit his claim to the veneration and LOYALTY of
all baptized men, and in a special degree of all Western Christians,
and in these capacities we prayed for him in our Constituent
Synod." 6
Probably the authorities of the Order of Corporate
Reunion think they can best show their " loyalty " to the
Pope by acting a double part. Ordinary people, however,
will think that they are traitors in the camp, and that the
sooner they are drummed out of it the better.
There has been a good deal of conjecture as to the
identity of the men whose names appear at the head of the
Pastoral. Who are " Thomas," Pro-Provincial of Canter
bury; "Joseph," Provincial of York; and "Laurence,"
Provincial of Caerleon ? We can only answer this question
from indirect sources of information. The first guess at their
identity appears to have been made by the Rev. W. Allen
Whitworth, a Ritualistic clergyman opposed to the Order,
who, in a long letter to the Church Review, December 28th,
1878, affirmed that the Rev. F. G. Lee, Vicar of All Saints',
Lambeth, was one of the three Bishops of the Order of
Corporate Reunion ; and he distinctly terms him " Bishop
F. G. Lee " ; and he refers to " the Roman, Greek, and
Armenian Bishops who joined together, secretly to con
secrate Dr. F. G. Lee and his colleagues." 7 A lay official of
the Order of Corporate Reunion, a Mr. William Grant, who
is referred to in the Reunion Magazine as " Registrar " of the
Order, published in pamphlet form a reply to Mr. Whit-
worth's attack.8 Mr. Grant denies many of Mr. Whitworth's
assertions, but he does not deny that Dr. Lee was a Bishop
* Reunion Magazine, p. 242.
" Church Review, December 28th, 1878, p. 623.
' Is the Order of Corporate Reunion Sch ismatual ? by William Grant. London :
D. Nutt.

I54 SECRET HISTORY OF THE OXFORD MOVEMENT.
of the O. C. R., or that he and his colleagues were secretly
consecrated Bishops by three "Roman, Greek, and Armenian
Bishops." There can be no doubt that he would have
denied these statements also had they been false, and as
" Registrar " of the Order he must have been fully acquainted
with the facts of the case. The next attempt to identify the
three mysterious Bishops of the O. C. R. was made by the
Whitehall Review, early in 1879. That paper published the
following paragraph : —
" The three Anglican clerics who have obtained Episcopal consecra
tion from the Dutch Jansenists, for the purpose of ' revalidating ' the
Orders of clergymen having doubts about their priesthood, are
singularly modest in their signatures. The ' Rector Provincial,
Canterbury ' is ' >J« Thomas,' the ' Provincial of Caerleon ' is
' *J« Laurence,' the 'Provincial of York' is ' >J« Joseph.' Might I
suggest that ' Thomas ' sign for the future, ' t%* Frederick George
Lee ' ; Bishop ' Laurence,' ' >J» Joseph Leycester Lyne ' ; and Bishop
' Joseph,' ' nji Thomas W. Mossman ' ! Perhaps Bishop ' Laurence'
might prefer to call himself ' »J« Ignatius ' ; if so, one would not
object, as it would give a better idea of his real name." 9
It is not a little remarkable that the Whitehall Review was
certainly correct in at least two out of the three names
-which it identified, and, for anything I know to the
contrary, may have been right as to the whole three of
them. Dr. Lee, and the Rev. Thomas W. Mossman (now
dead), for many years Rector of West Torrington, Lincoln
shire, were certainly Bishops of the O. C. R., and I have
never heard that the Rev. Joseph L. Lyne, alias " Father
Ignatius," has denied the accusation of the Whitehall
Review, though I have serious doubts as to his identity.
Seven years after the foundation of the Order, the
Birmingham Daily Gazette, in a leading article, remarked : —
" Strange as it may seem, Dr. Lee and certain other clergy
of the ' Establishment ' are said to have been consecrated as
Bishops by some mysterious triumvirate of an Eastern, a
9 Quoted in Church Times, March 14th, 1879, p. 163.

ITS BISHOPS SECRETLY CONSECRATED. I55
Latin, and an Anglican prelate, no one knows when, where,
or by whom. It is certain that Dr. Lee has been challenged
over and over again to say explicitly what is the fact, and
has never done so. It is said that there is no doubt that he
does exercise Episcopal functions, and has been seen in
Episcopal vestures, of course of a more mediaeval pattern
than the 'Magpie' attire familiar to the House of Lords.
It is said also to be beyond doubt that individuals have been
re-baptized, re-confirmed, if not ordained by him or his
supposed colleagues."10
The Rev. A. Jerome Matthews, a Roman Catholic priest,
wrote to the Trowbridge Chronicle, of October 16th, 1886, a
letter, in which he asserted that Dr. Lee was reputed to be
" one of three Anglican clergymen who went in a vessel for
a sea voyage in company with three foreign schismatical but
real Bishops. That when in mid-ocean, the three clergymen
were conditionally baptized, ordained Deacons and Priests,
and then consecrated Bishops. That they went to mid-
ocean to be in nobody's diocese, and that Dr. Lee does not
deny the allegation." n In the same paper, in its issue for
November 29th, 1886, another Roman Catholic priest, the
Rev. W. F. Trailies, wrote that " the Order of Corporate
Reunion is under Dr. Lee, who is undoubtedly a Bishop,
which is more than can be said by anybody of his neighbour
at Lambeth Palace." 12
So much for Dr. Lee. As to the Rev. Thomas W.
Mossman, that gentleman publicly acknowledged that he
possessed Episcopal Orders, in a letter to the- English
Churchman : —
" I believe," he wrote, " that the Bishops of England ought to be
elected by the Christian people of England, and that the election
ought to be approved and confirmed by the Pope, as the visible head
of God's Catholic Church here on earth. . . . All I have ever claimed
10 Quoted in the English Churchman, January 1st, 1885, p. 10.
11 Quoted in Brinckman's Controversial Methods of Romanism, p. xvi.
15 Ibid., p. xvi.

156 SECRET HISTORY OF THE OXFORD MOVEMENT.
for myself is to be in what are termed Episcopal Orders, and even that
not publicly."13
The advanced views held by these two " Bishops " con
cerning the Pope and Papal Infallibility, will no doubt surprise
many of my readers. Dr. Lee has published a little volume
of sermons, entitled Order Out of Chaos, from which I quote
the following passage : —
" The government of the Catholic Church by Bishops, Primates,
Metropolitans, and Patriarchs, with One Visible Head, is so exactly of
that practical nature, that no wholly independent and isolated religious
body can possibly partake either in its government or in the blessing
of being rightly governed, so long as it remains independent. . . . The
Visible Head of that One Christian Family, as Christendom has
universally allowed, is the Bishop of the See of St. Peter. Unlike all
other Bishops, he has no superior either in rank or jurisdiction. Now,
when any part of a family, by misunderstanding and perverseness,
becomes disobedient to, or out of harmony with, its Visible Head,
weakness and confusion, as regards its oneness, are certain to
supervene." u
In this book " Bishop " Lee reprints a letter, which he
had addressed to the Guardian, in which he declares : —
" As I am personally challenged on this point, I hold, and have
always held (mere rough contradictions have no effect on me) that
the Pope is the Archbishop's [of Canterbury] direct spiritual superior
both in rank and authority." 15
He even expresses approval of the modern doctrine of the
Immaculate Conception of the Virgin, which was not made
an article of faith in the Church of Rome until December
8th, 1854. " It seems to many," Dr. Lee writes, " that the
doctrine of the Immaculate Conception of our Blessed Lady
is but the due and reasonable complement of the Theotokos
of Ephesus.16
Since he wrote these last words, Dr. Lee has written a
13 English Churchman, March 5th, 1885, p. no.
" Order Out of Chaos, by Frederick George Lee, d.d., pp. 60-62. London,
1881. 15 Ibid., p. 50. ,8 Ibid., p. 6.

"BISHOP " MOSSMAN ACCEPTS PAPAL INFALLIBILITY. I 57
large volume to prove that the Immaculate Conception, as
defined by Pius IX., ought to be believed by all Christians.
" Bishop " Mossman professed faith in the Pope's personal
Infallibility, as defined by the Vatican Council of 1870, and
yet remained nominally in communion with the Church of
England until his death, in 1885, when he was received into
the Church of Rome by Cardinal Manning. Writing to the
Church Review, in 1881, Mr. Mossman remarked : —
" I used to be as opposed to the doctrine of Papal Infallibility as it was
possible for anyone to be. Deeper reflection has, however, convinced
me that there is really nothing in it to which exception need be taken.
Granting an administrative Head of the whole Catholic Church,
granting a Primate of Christendom, by the same right even that the
Archbishops of Canterbury profess to be Primates of the English
Church — namely, 'by Divine Providence,' it is surely only reasonable
to believe that, if this Head of the Universal Church were to teach
ex-cathedra, or authoritatively, anything pertaining to faith or morals,
to the whole flock of God, of which he is the Chief Shepherd upon
earth, he would most surely be guided by the Holy Ghost in such a
way as not to teach Satan's lie instead of the truth of God. This is
the way in which I should feel disposed to understand the Vatican
Decree. And so far from seeing anything inconsistent with reason,
or history, or Holy Scripture, or the Catholic Faith, in that Decree,
thus understood, it appears to me that natural piety itself, and a belief
in God's providential guidance of His Church, would lead us to
accept it."17
The birth of the Order of Corporate Reunion was hailed
with delight by the Romanists of England and the continent.
This, of course, was quite natural. They knew very well
who would get the benefit of the labours of the O. C. R.,
and they were quite willing to encourage its growth, and to
wait patiently for the harvest time to come. About two
years after its biith a correspondent of the Church Times
declared that Roman Catholics at home and abroad only
ridiculed the Order of Corporate Reunion. Thereupon
Mr. William Grant, who signed himself as " Registrar,
O. C. R.," wrote to that paper : —
17 Church Review, November 3rd, 1882, p. 531.

158 SECRET HISTORY OF THE OXFORD MOVEMENT.
" In reply to one paragraph in the letter printed in your last issue
from ' H. A. B.,' will you permit me to say that my own experience
is diametrically opposed to that of your correspondent. In the place
of 'ridicule' I have found respectful interest and good wishes.
Personally, I have received, at the very least, over fifty letters of
inquiry and ' Godspeed ' from eminent Roman Catholic priests and
members of Religious Orders, and well-known Roman Catholic
laymen. I was lately shown a letter addressed by his Eminence
Cardinal Manning to an Anglican layman, who had requested the
Cardinal's opinion of the O. C. R., in which his Eminence, whilst
insisting on the fact that individual secession was the rule of his
Church in England, utterly refused to condemn the aims and objects
of the O. C.R., stating that every organization which tended to a
restoration of unity was to be respected." 18
The Civilita Cattolica, the organ of the Jesuits, and
published at Rome, in its issue for April 20th, 1878, printed
a letter from its English correspondent on the O. C. R.
" The Order of Corporate Reunion," he writes, " actively pursues
its labours, and its officers have sent forth a Pastoral Letter containing
an exposition of its views and ends. It is known that several Anglican
ministers in connection with this Society have induced a Greek
Bishop — whose name, however, it has not as yet been possible to
ascertain — to ordain them under certain conditions, in order that the
doubt to which Anglican Orders are subject may not be alleged as a
reason for taking exception to the validity of their operations. The
three leading officers of the Order have received Episcopal consecra
tion from the same quarter — a quarter which, according to what is
said, is of such a character as to completely exclude any question as
to the validity of the Orders so conferred, when once the time shall
come for submitting the matter for examination to the Holy See.
So soon as a sufficient number of the Anglican clergy shall have in
this way removed the difficulty which arises from their ordination,
the Order hopes to be able to present its petition for Corporate
Reunion with the Catholic Church, signed by a number of members
so imposing as to render it impossible for the Holy See not to
recognise the gravity and importance of the movement." 19
The schemes of the Order of Corporate Reunion did not
" Church Times, August 22nd, 1879, p. 528.
18 Quoted in Church Association Monthly Intelligencer, Volume for 1878, p. 238.

S. S. C. REPORT ON O. C. R. I59
receive the approval of the great majority of the Ritualistic
party. It is ever the fate of the pioneers of ecclesiastical
movements to receive a good deal of censure from the rank
and file far away behind them. Yet it is generally found
that where the pioneers of a religious movement stand at
any particular year, the rank and file will be found standing
a quarter of a century later on. Such has been the rule
with the Ritualistic Movement since its birth in 1833. The
Order of Corporate Reunion is at present the pioneer of
the Ritualistic Movement, being much nearer to Rome than
any of its predecessors. It has consequently come in for
a great deal of criticism from the rank and file of the
Ritualistic party. Even the secret Society of the Holy Cross
has taken up arms against the Order of Corporate Reunion.
At the monthly Chapters of the former of these Societies
during the close of 1878, and in the early portion of 1879,
and also at its September Synod, 1878, the action of the
O. C. R. was again and again discussed by the brethren in
their secret gatherings. The S. S. C. even appointed a
Special Committee to examine the whole question, " Bishop "
Thomas W. Mossman was at that time a member of the
S. S. C, and in its secret conclaves fought valiantly for the
Order of which he was a " Bishop." The " Bishop " even
presented a " Report " of his own on the subject to the
Society of the Holy Cross, some time during the year 1878,
the most remarkable passage in which is the following : —
" The O. C. R. admits none but those who accept the whole
Catholic Faith ; and its work is to gather them together, and form
them into one great spiritual Order : and then, when the time appointed
comes, as most surely in God's Providence it will come, whoever
lives to see it, we shall go with our thousands of faithful clergy and
laity, and we shall say to the Patriarchs of the East and West, ' We
all hold the Catholic Faith in its fulness and integrity, can you refuse
to admit us to intercommunion? ' / have the best possible ground for
believing that, whatever might be the action of the other Patriarchs,
the Patriarch of the West [the Pope] would not look coldly on our pica,

[flO SECRET HISTORY OF THE OXFORD MOVEMENT.
and would not only grant it, but would give besides every concession
that could in reason be demanded." 20
At the November, 1878, Chapter of the Society of the
Holy Cross the " Report " of Brother Mossman was read to
the brethren, but did not receive any approbation from them,
for they passed the following motion unanimously : — " That
although Br. Mossman's Report is printed and circulated
amongst the brethren, the Society distinctly repudiates the
opinions expressed in it."21 At this Chapter the preliminary
Report on the O. C. R. of the special Committee of the
S. S. C. was read. There was attached to it, as an Appendix,
several extracts from letters which the Committee had
received from " Bishop " Mossman. In one of these letters
he wrote : — ¦
" I can only speak profitably of what I am able to testify of my
own personal knowledge. The most important part of this is that a
Consecration has undoubtedly taken place. I have been frequently
asked what is meant by ' three distinct and independent lines of
Episcopal Succession' in the First Pastoral of the Order of Corporate
Reunion. Let me distinguish carefully between what I have been
told and what I know. What I have been told is, that three Anglican
clergymen have been consecrated Bishops from three distinct sources.
That may be true, or it may be the reverse. What I know is, that
one Anglican clergyman22 has been consecrated a Bishop by a
Catholic Bishop ; and by a Catholic Bishop I mean one who is now
at this present time, and who was when he performed the act of
consecration, in full communion with either the See of Rome, the
Patriarch of Constantinople, or the Archbishop of Canterbury. It
will thus be seen that the Bishops of all so-called heretical or
schismatical bodies are excluded vi terminorum. More than this I
am pledged not to reveal at present. I know it will appear very
strange to many that such a thing could have taken place. I am not
sure that I should have been able to believe it myself, had not
the documents which attest the consecration, signed and sealed
by the consecrating Prelate himself, attested by witnesses, and other
20 Br. Mossman's Report on the Order of Corporate Reunion. Presented to S S. C,
p 10.
21 S.S.C. November Chapter, 1878. Acta. p. 4.
22 There can be no doubt that " Bishop " Mossman here referred Lu himself

EIGHT HUNDRED CLERGY SECRETLY ORDAINED. l6l
corroborative evidence, been placed in my hands for examination in
the most frank and unreserved manner possible."33
It will thus be seen that the mystery which surrounds the
identity of the Consecrating Bishops was not altogether re
moved by " Bishop " Mossman. He was evidently " pledged "
not to make their names public. A great many guesses have,
from time to time, been made as to who the Consecrating
Bishops really were, but nothing certain has been made known
to the public from that day to this. Since its foundation the
Order of Corporate Reunion appears to have influenced for
evil a considerable number of the Ritualistic clergy. In the
November, 1881, issue of the Nineteenth Century, Dr. Lee
wrote an article on " The Order of Corporate Reunion," in
the course of which he asserted that " Already there are
representatives of the O. C. R. in almost every English
diocese" (p. 755). The Roman Catholic Standard and
Ransomer, edited by a priest who was formerly an advanced
Ritualistic clergyman, in its issue for November 22nd, 1894,
p. 323, says : — " We have heard just lately that there are
now eight hundred clergymen of the Church of England who
have been validly ordained by Dr. Lee and his co-Bishops
of the Order of Corporate Reunion. If so, Dr. Lee's dream
of providing a body with which the Pope could deal seems
likely to be realized."
-' S. S. C. Report of Committee on the Order of Corporate Reunion, pp. 9, 10.

CHAPTER VI.
RITUALISTIC SISTERHOODS.
Ritualistic Sisterhoods formed on Roman models — Dr. Pusey visits Romish
Convents in Ireland — Borrows Rules from English and Continental
Nunneries — Hislop on the Pagan origin of Convents — Dr. Pusey's first
Sister visits Foreign Convents — Miss Goodman's experience of Dr. Pusey's
Sisterhood — Rule of Obedience — Shameful tyranny over the Sisters — The
Sister must obey the Superior, "yielding herself as wax to be moulded
unresistingly " — The mercenary Rule of Holy Poverty— Are Ritualistic
Convents Jails ? — The Vow of Poverty at St. Margaret's, East Grinstead
— A secret Convent Book quoted — Life Vows — Is it easy to embezzle the
Sister's money ? — The secret Statutes of All Saints' Sisterhood, Margaret
Street ; and Clewer Sisterhood — Sisters and their Wills — Evidence
before the Select Committee — Bishop Samuel Wilberforce on Conventual
Vows — Archbishop Tait on Conventual Vows — Ritualistic Nuns Enclosed
for Life — "Father Ignatius's" Nuns — Whipping Ritualistic Nuns — Miss
Cusack's experience of Dr. Pusey's Sisterhood — "A Hell upon earth " —
Cases of Cruelty in Dr. Pusey's Sisterhood — Hungry Sisters Tempted—
Private Burial Grounds in Ritualistic Convents — Secret Popish Service
in a. Ritualistic Convent Chapel — A Mass " in Latin from the Roman
Missal" — Superstitious Convent Services — Extracts from a secret book
of Dr. Pusey's Sisterhood— Sisterhoods and Education: A Warning to
Protestant Parents.
I HAVE nothing whatever to say against any good work
which Ritualistic Sisterhoods may undertake, nor
would I treat the Sisters themselves otherwise than
with personal respect. But in writing about Ritualistic
Sisterhoods I remember that I have to deal with a svstem
which at the Reformation was entirely ejected, root and
branch, out cf the Reformed Church of England, and, as
most loyal Churchmen believe, for very good reasons. The
so-called " Religious Life " in Ritualistic Sisterhoods is an
exact reproduction of that system which the Church of

SISTERHOODS FORMED ON ROMAN MODELS. 163
England abolished in the sixteenth century. The spread
of this Conventual system in the Church of England is
witnessed with serious and reasonable alarm by many of the
wisest of Churchmen and Churchwomen. There are at the
present time, within the Church of England, a greater
number of Sisters of Mercy than were in this country
before the suppression of Monasteries and Convents by
Henry VIII. The wealth possessed by Ritualistic Convents
is, I have no doubt, far greater than that possessed by the
Roman Catholic Convents of England in the early part of
the sixteenth century. These institutions are not legally
recognized by the Church of England, but efforts are
constantly being put forth to obtain for them that legal
sanction which they possessed in this country before the
Reformation. In view of these efforts I have thought it
desirable to devote a chapter of this book to Ritualistic
Sisterhoods. It is most appropriate that this should be so,
since every Ritualistic Sisterhood is as truly a secret Society
as is the Society of the Holy Cross, or the Order of
Corporate Reunion. What passes within Convent walls
is a secret known only to the initiated, or to outsiders by
means of revelations made by Sisters who have forsaken
the so-called "Religious Life." The secret Statutes,
regulating not only the lives of the inmates, but also the
disposal of their property, are quite unknown to the general
public. The rules of the first of these Tractarian Sisterhoods
were copied from Roman models. The thought of estab
lishing such institutions came into the minds of the
Tractarian lender? sever?.! ve.°r? before the firrt wv founded.
As early as February 21st, 1S40, Dr. Newman wrote to
his friend Bowden :— " Pusey is at present eager about
setting' up Sisters of Mercy." T
At this period Dr. Hook, Vicar of Leeds, was anxious
to establish a Sisterhood in that town, but on the sly.
1' Life of Dr. Pusey, Vol. II., p. 155. ri *

164 SECRET HISTORY OF THE OXFORD MOVEMENT.
Writing to Dr. Pusey from the Vicarage, Leeds, June gth,
1840, he remarked : — ¦
" I perfectly agree with you in thinking it to be most important to
have a class of persons acting under us, and answering to the Sisters of
Charity in some foreign Churches. But there will be great difficulties
in the way. Although we shall obtain the co-operation of the really
pious of all classes ultimately, there will be much opposition from those
' Evangelical ' ladies who at present control the visiting societies. . . .
What I should like to have done is this : for you to train an
elderly matron, full of zeal and discretion, and thoroughly imbued
with right principles, and for her to come here and take lodgings with
two or three other females. Let their object be known to none but
myself, and I would speak of them merely as well-disposed persons
willing to assist my Curates and myself, as other persons do, in
visiting the sick." 3
In the following year Dr. Pusey spent two months in
Ireland for the special purpose of studying the Roman
Catholic Sisterhoods.3 The Irish Romanists very naturally
gave him a hearty welcome. Writing to Newman, August
gth, 1841, Pusey remarked : — " The Roman Catholics have
been so civil I have not known what to make of it. I have
had to fight off being introduced to the one and the other,
and they shake hands so cordially, and are so glad to see
one ! e.g., a Roman Catholic Bishop of British Guiana." *
He saw also the Roman Catholic Archbishop Murray, of
Dublin. Some of Pusey's friends were greatly distressed at
the rumours which were flying about as to the object of this
mysterious journey to Ireland, and one of them, the Rev.
E. Churton, wrote to him about it, in evident alarm. Three
years after the commencement of the first Sisterhood, Dr.
Pusey wrote to his friend Mr. A. J. Beresford Hope, describ
ing the plan upon which it was founded. " We naturally,"
he wrote, "went by experience. Lord John Manners procured
us the rules of the Sisters of Charity at Birmingham. I had
8 Life of Dr. Pusey, Vol. III., p. 7. » Ibid., Vol. II., p. 243.
4 Ibid., p. 246.

VISITS TO FRENCH CONVENTS. 165
some rules by me, used by different bodies in England
and on the Continent."5 /
The system which Dr. Pusey thus imported into the
English Church was not only Popish, but also Pagan in its
origin. Nuns and Monks existed long before Christianity,
and they still exist to-day amongst those who do not worship
the true God. Mr. Hislop, in his learned work entitled
the Two Babylons, tells us that, in connection with the
ancient Babylonish religion —
"There were Monks and Nuns in abundance. In Thibet and
Japan, where the Chaldean system was early introduced, Monasteries
are still to be found, and with the same disastrous results to morals
as in Papal Europe. In Scandinavia, the priestesses of Freya . . who
were bound to perpetual virginity, were just an order of Nuns. In
Athens there were Virgins maintained at the public expense, who
were strictly bound to single life. In Pagan Rome, the Vestal
Virgins . . occupied a similar position. Even in Peru, during the
reign of the Incas, the same system prevailed, and showed so
remarkable an analogy, as to indicate that the Vestals of Rome, the
Nuns of the Papacy, and the Holy Virgins of Peru, must have sprung
from a common origin."6
It seems that as early as June 5th, 1841, a young lady,
named Miss Marian Hughes, who subsequently became the
Mother Superior of one of Dr. Pusey's Convents at Oxford,
took " a vow of celibacy," under the guidance of Dr. Pusey
himself.7 Newman celebrated the Holy Communion on
this occasion, in St. Mary's Church, Oxford. Shortly after
this event Miss Hughes went abroad. The biographer of
Dr. Pusey informs us that she went in company with the
Rev. C. and Mrs. Seager —
" In order to study, as far as might be possible, the ' Religious ' Life
among women in France. At Bayeux they made the acquaintance of
the Bishop, and of the Abbe Thomine, Canon of the Cathedral and
Archdeacon of Caen. M. Thomine was the Director of fifteen
Convents, and he allowed Miss Hughes to go as a visitor to the Hotel
' Ibid., Vol. III., p. 22.
6 Hislop's Two Babylons, p. 223. Seventh edition.
7 Life of Dr. Pusey, Vol. III., p. 10.

"^

l66 SECRET HISTORY OF THE OXFORD MOVEMENT.
Dieu in Buyeux, which was served by a community of "White
Augustines or Ursulines. She was received with great cordiality, and
was allowed to ask as many questions as she liked. She found the
Nuns as fervent and simple-hearted as could be wished : perfect
harmony reigned between the different grades of Sisters, and the
hospital and schools under their management were admirably con
ducted. The Rule of this House had not been published; but
Miss Hughes was allowed by M. Thomine to learn much of it. She
afterwards visited the Convent of the Visitation at Caen, which was,
of course, under the published Rule of St. Francis de Sales. Pusey
was much interested in these details, and in such information as
Mr. Seager could collect about the conditions under which temporary
vows were allowed in the French Church. In the regulations of the
first English Community of Sisters, it is not difficult to trace the
influence of the information thus conveyed. Indeed, the Rule first
adopted was largely taken from that of St. Francis de Sales, though it
was modified after a few years of practical experience."8
Of course, visits to Popish Convents such as that made
by Miss Hughes and her Puseyite companions, were kept
as secret as possible. It would never have done to have
taken the public into the confidence of men and women
about to revive that Conventual system which Englishmen
everywhere hated and dreaded. Already, it will be
observed, the taking of Conventual Vows was contemplated
by the leaders of the new Movement, and Miss Hughes
had actually taken one of those Vows, that of celibacy.
From that day to this the authorities of the Convents
founded by Dr. Pusey have never given to the public any
idea of the actual terms of the Vows taken by their Sisters.
They form a part of the secret work of the Ritualists,
which sadly needs Government Inspection, as much in the
interests of the Sisters themselves, as of that of their
relatives and friends. Fortunately, however, a lady of high
personal character, who was for several years one of
Dr. Pusey's Sisters in a Convent, of which the late
Miss Sellon was the Mother Superior,' in the year 1863
gave the public the benefit of her painful experience, in a
* Life of Dr. Pusey, Vol. III., pp. 10, n.

THE VOW OF OBEDIENCE. 167
volume entitled Sisterhoods in the Church of England, and
with it the rules which regulate two out of the three Vows
taken by these Sisters. The following is an extract from
the " Rule of Holy Obedience " : —
" Ye shall ever address the Spiritual Mother with honour and
respect ; avoid speaking of her among yourselves ; cherish and obey
her with holy love, without any murmur or sign of hesitation or
repugnance, but simply, cordially, and promptly obey with cheer
fulness, and banish from your mind any question as to the wisdom of
the command given you. If ye fail in this, ye have failed to resist a
temptation of the Evil One." 9
There is nothing in the " Blind Obedience " of a Jesuit
worse than this " Rule of Holy Obedience." In the hands
of a wicked Mother Superior it might at any time lead to
the commission by a Sister of the foulest crimes. If the
Mother Superior gives a command to commit a crime, the
Sister must obey, banishing from her mind " any question
as to the wisdom of the command given " her ! In later
years Dr. Pusey required a similar blind obedience to be
given by the Sisters of Mercy to their Father Confessors.
In his Manual for Confessors, published in 1878, he gives
the following directions to Sisters of Mercy : —
" I would have great respect paid in Confession to your Confessor,
for — (to say nothing of the honour due to the priesthood) — we ought
to look upon them as Angels sent by God to reconcile us to His
Divine goodness; and also as His lieutenants upon earth, and therefore
we owe them all reverence, even though they may at times betray
that they are human, and have human infirmities, and perhaps ask
curious questions which are not part of the Confession, such as your
name, what penances or virtues you practise, what are your tempta
tions, &c. I would have you answer, although you are not obliged
to do so." 10
We may indeed pity the unfortunate Sister who has to
» Sisterhoods in the Church of England, by Margaret Goodman, pp. 79, 80.
London: Smith Elder, 1863. It were much to be desired that a new edition
of this valuable book should be published. It is now out of print.
10 Pusey's Manual for Confessors, p. 190.

168 SECRET HISTORY OF THE OXFORD MOVEMENT.
submit to priestly rule of this infamous kind. If that priest
is a bad man, what terrible moral evils he may be guilty of ! -
As we have learnt already (see page 117) three Ritualistic
Confessors were mentioned by the late Archdeacon Allen
who had fallen into acts of immorality with women who
came to them in Confession. Who can wonder at it that
reads Dr. Pusey's -Manual for Confessors, or the Priest in
Absolution? It will be observed that the Sister is forbidden
to show any " hesitation or repugnance " in carrying out
the orders of the Mother Superior. Here is an instance of
an indignity offered to one of Dr. Pusey's Sisters, by Miss
Sellon, the Mother Superior. It is recorded by the late
Rev. W. G. Cookesley : —
"One of the Sisters was one day employed in the menial office of
lacing Miss Sellon's boots. Whilst she was thus employed with one
of the Lady Superior's feet, that dignitary thought fit to bestow her
other foot on the head of the stooping Sister. Some little disposition
to objection and resistance to this disgusting insult being manifested,
was immediately checked by the Lady Superior, who remarked that
such humiliation was good for the Sister." n
The orders of a Father Confessor are, it appears,
sometimes equally disgusting. Of one of the inmates of
Dr. Pusey's Sisterhood, Mr. Cookesley records that —
" A Sister who had been hasty with her tongue, and had thrown
out some unguarded expression, was commanded by the Rev. Mr.
Prynne, one of the Confessors to the Institution, to lie down fiat on
the floor, and with her tongue to describe the figure of a Cross in the
dirt."™ The Rev. R. M. Benson, who for many years was
Superior of the " Cowley Fathers," and Chaplain of several
Ritualistic Sisterhoods, wrote an introduction to a little
book for the guidance of Sisters of Mercy, entitled : — The
Religious Life Portrayed for the Use of Sisters of Mercy, and
this is what he says to them about their Vow of Obedience : —
11 A Letter to the Archbishop of Dublin, by the Rev. W. G. Cookesley, p. 76.
London: Ridgway, 1853. u Ibid., p. n.

THE VOW OF POVERTY. 169
"A Religious [i.e., a Sister] has made the sacrifice of her will in
taking the Vow of Obedience : she is no more her own, but God's ;
and she must obey her Superiors for God's sake, yielding herself as
wax, to be moulded unresistingly" (p. 13).
Anyone who submits to a Vow of Obedience like this,
" yielding herself as wax to be moulded unresistingly," is
more truly a slave to her Superiors than any negro slave is
to his master, since slavery of the mind and soul is in her
case added to that of the body. Moral slavery is the
greatest of all tyrants. Is it right that any free born
Englishwoman should be permitted to take a Vow of
Obedience of this horrible character ? The victims are
truly objects of pity. Another lady, who was for a time one
of Dr. Pusey's Sisters, commenting on the Rule of Obedience
quoted above, very truly remarks : — ¦
" Plainly, this whole Rule of Obedience is simply the counterfeit of
that entire self-consecration which the Christian, whose soul has been
redeemed, owes to his Redeemer. To Him, indeed, 'and to His holy
will revealed in the Scriptures, the Christian owes an unhesitating!
unquestioning obedience. If His providential dealings appear
mysterious, child-like trust and entire confidence and submission are
due from those who know that the Judge of all the earth ' must
needs do right,' though His ways are past finding out. . . But this
Rule of Holy Obedience is, in fact, a part of that corrupt and perverted
Christianity which, since its first manifestation in the Church, has
beguiled ignorantly devout souls — a system which, indeed, ' admits
the whole canon of truth, and yet cbntrives that it should teach" only
error.' It is part of a carefully devised system for depriving the soul of
obedience to God." 13
We now come to the consideration of the " Rule of Holy
Poverty " in Dr. Pusey's Sisterhood. It is as follows: —
" It is not permitted to any Sister to appropriate anything, however
small, or under whatever pretext, to herself ; since each shall, on the
day of her entrance, renounce in favour of the Community, not only
the possession, but the use and disposition of everything which is
hers, or shall be given to her. All this being under the entire regula
tion of the Superior. Ye shall neither ask for, nor receive anything
13 The Anglican Sister of Mtrcy, pp. 62, 63. London : Elliot Stock, 1895.

170 SECRET HISTORY OF 1 nE OXFORD MOVEMENT.
without permission; and when ye shall have received it, ye shall
place it in the hands of the Mother Assistant for the use of the
Society." u
There is certainly in this " Rule of Holy (?) Poverty "
something which looks very much like what City men term
" sharp practice." It is a grand scheme for relieving
English ladies of their money. " A lady," writes the Rev.
W. G. Cookesley, " who joined Dr. Pusey's establishment,
as a Sister, carried into the common stock a capital pro
ducing, I believe, so large a sum as £1200 per annum; when
she subsequently left the Society, which she did to join the
Church of Rome, she did not possess a penny ! "15 Here we
are face to face with another very serious evil, which sadly
needs a remedy at the hands of Parliament. A Sisterhood
which retains the property of a Sister who desires to leave
its walls, ought to be compelled bylaw to return her fortune,
after deducting a reasonable amount for her support
while in the Convent. This "Rule of Holy Poverty" is
manifestly unjust on the face of it. A provision should be
made, in every case, which shall secure the pecuniary rights
of each Sister, and not leave her dependent — should she
decide upon leaving the Sisterhood — on the doubtful charity
of the authorities. But even if such a provision were made,
something more should be done to remove the difficulties
which surround a Sister desirous of leaving a Sisterhood.
Miss Goodman, writing from the standpoint of one who had
practical experience, informs us that —
'* The fact that these Conventual establishments are closed against
all unwelcome visitation, and that any of the inmates may be secluded
from all intercourse and communication with their family and friends,
at the will of the Superior, is, if not a breach of the law of England, at
least an alarming and dangerous innovation, and in direct opposition to
the spirit of civil and religious liberty in this country. Since it is

14 Goodman's Sisterhoods in the Church of England, pp 82, 83.
15 Cookesley's Letter to the Archbishop of Dublin, p. 12. London: Ridgway,
1853-

ARE RITUALISTIC CONVENTS JAILS? I7I
possible for a young girl to be kept secretly, in strict seclusion, in a
Convent professedly connected with the Church of England, not only
against her own inclinations, but against the wishes of her parents and
friends, and even in despite of their efforts to remove or communicate
with her, it is superfluous to add that this fact is one of grave import
ance, and demands the consideration of the Legislature. The
unfortunate inmates of lunatic asylums, private as well as public, are
shielded by the law from ill usage and unjustifiable restraint ; surely
the inmates of Religious Houses, who devote themselves to the good
offices of nursing and comforting the sick and afflicted, teaching
ignorant adults and training children — or even if solely engaged in
prayer and worship — ought not to be left entirely to the tender
mercies of high-handed and uncontrolled power, exercised by
irresponsible Superiors, whose authority is absolute." 16
If what Miss Goodman here states be true — and I have
discovered no reason for doubting it — it follows that Ritual
istic Convents are, in some instances, nothing better than
jails for innocent young ladies, and consequently that, like
jails, they ought to be under Government Inspection.
Nominally, in most if not all of these Convents, the Sisters
may be free to leave when they please ; but even here moral
bolts and bars are used which more effectually prevent their
escape than any material ones could.
"A Sister," writes Miss Goodman, "under some circumstances
would find it veiy difficult to leave. Those who enter Sisterhoods
abandon family ties ; they acquire peculiar habits ; are ignorant of the
state of things without their Nunnery gates. ... I have known
several Sisters who have spent every penny of their capital ; and
Dr. Pusey also knows them much better than I do. Without money ;
without friends ; without clothes (Sisters who persist in leaving
Miss Sellon's are sent forth in Sisters' garb, and they are instructed
to send everything back as soon as they can clothe themselves) ;
without an idea which way to look for occupation ; what is a Sister to
do who leaves a Nunnery ? . . . The foregoing is no overdrawn
picture of the difficulties : I am speaking from certain facts which
came under my own observation." 17
The Vow or Rule as to Poverty varies in different Con
vents. The Sisterhood of St. Margaret's, East Grinstead, is
16 Goodman's Sisterhoods, pp. vii., viii. '? Ibid., p. 113.

172 SECRET HISTORY OF THE OXFORD MOVEMENT.
a very large one, devoted mainly to nursing, but also paying
a great deal of attention to the publication of books, and
the production of ecclesiastical embroidery. It so happens
that I possess a secret book written for the use of this
Sisterhood, entitled The Spirit of the Founder. It consists of
extracts from addresses privately delivered to the Sisters by
the Founder of the Sisterhood, the late Rev. Dr. Neale.
From this book I take the following extracts relating to the
Vows taken by the Sisters : —
"Of the three Vows," said Dr. Neale, " that every Sister implicitly
or explicitly takes — Poverty, Chastity, and Obedience — the two last
are perfectly easy to understand. They bind you fo a Sister's life, not
certainly here, but certainly somewhere, as long as you live " (pp. 5. 6).
We thus learn that at East Grinstead the Vows are taken
for life, making it morally impossible for a Sister to with
draw from her profession, so long as she retains a belief in
Ritualistic principles as to the so-called " Religious Life."
Dr. Neale seems to have insisted very much upon the
alleged wickedness of a Sister ever withdrawing from a
Sister's life. " Let me repeat to you," he said to them on
one occasion, " once more, that, henceforth, ever to draw
back from a Sister's life is sacrilege : sacrilege in the highest
degree : inasmuch as the Doctors of the Church have always
taught that sacrilege of person is worse than sacrilege of
place " (Ibid., p. 89). It seems that in this Sisterhood the
Sisters are not required to part with the whole of their
property to the Convent on joining it.
" A Sister coming to us," says Dr. Neale, " and not able to pay any,
or all, of the dowry of this House, is then bound to mention in Con
fession why not, and to tell the priest how she disposes of her income "
(Ibid., p. 11).
I am afraid that there is in the Confessional a great deal
too much interference with the disposal of the property of
Sisters. It is open to grave objection that an excitable and
enthusiastic young lady should be expected to tell her Father
Confessor what she has done with her money. It is no busi-

ARE CONVENT ACCOUNTS AUDITED? I73
ness of his, and if he is a bad man he can easily use his
opportunities to enrich the Convent at the expense of justice.
"Let us imagine," said Dr. Neale, on another occasion, to his
Sisters, " a Sister wishing to join us with a certain income belonging
unrestrictedly to herself ; when she makes the Vow of Poverty, what
does she promise, and what does she not promise ? She promises,
in the first place, to give up what is called the usufruct of it; that is,
neither directly nor indirectly to lay out a farthing of it on herself.
She promises to keep nothing in hand, to have, as the usual expression
goes, no pocket money, to buy nothing for herself with her own
money, either necessary or unnecessary. She does not promise —
God forbid — to devote all her income to this House. When I say God
forbid, I mean what I say. There have been some griping, grasping
Religious Houses which have been satisfied with nothing less, but
they have always been regarded the plague spots of Religious
Communities " (Ibid., pp. 7, 8).
I wonder whether Dr. Neale had Dr. Pusey's Sisterhood
in his mind, when he thus denounced those "griping,
grasping Religious Houses " which — as was the case with
Dr. Pusey's — requires the Sister to devote all her income to
the Convent ? Dr. Neale understood what he was talking
about, and when he terms such Convents " plague spots,"
it leads us to express a hope that such places may speedily
be removed from the Church of England, and thus prevent
the spreading of the "plague." At St. Margaret's, East
Grinstead, the Sisters may not spend their own money. The
Mother Superior kindly spends it for them ! I wonder
whether Convent authorities ever give a really satis
factory and business-like account to the Sisters of the
way their money is spent ? Immense sums of money flow
into some Convent coffers. Is there ever any auditing of
accounts by a public auditor ? There ought to be, and
Parliament should insist upon it. History proves that there
have been very wicked Mother Superiors, and very wicked
Father Confessors of Convents. The present Ritualistic
system makes it very easy for the authorities to embezzle the
Sisters' money, with but little or no risk of discovery,

174 SECRET HISTORY OF THE OXFORD MOVEMENT.
should they feel tempted at any time to do so. To plead
that all these people are pious and quite above acting
dishonestly, is not sufficient to allay doubt and suspicion.
It is a plea which is never used with regard to our public
religious Societies, as a reason why their accounts should
not be publicly audited ; and therefore it ought not to be
used to shield those secret Societies which exist within
Convent walls. The Vow of Poverty is quite unnecessary.
Why cannot a private Sister attain to holiness while
retaining control over her fortune, and spend her own
money as she likes ? This Vow keeps her in cruel bondage.
And then, after she has thus parted with her whole fortune
— in some cases amounting to many thousands of pounds —
she is, perhaps, coolly insulted by such advice as the
following, given in " Father Benson's " Religious Life
Portrayed for the Use of Sisters of Mercy : —
" Accept the food set before you, as though given out of mere
charity ; and however coarse and uninviting it may be, reflect that
you do not deserve even that " (p. 33).
A considerable amount of useful information about
Ritualistic Sisterhoods may be read in a Government Blue
Book, published in 1870, and containing the Report
from the Select Committee on Conventual and Monastic
Institutions. As an appendix to this Report, there are
printed the, till then, strictly secret Statutes of two
Sisterhoods, viz., that of All Saints', Margaret Street, and
the Clewer Sisterhood. This Report is, unfortunately,
but very seldom seen, and, like many other Blue Books, is
quite unknown to the general public. From it I learn that
in the Clewer Sisterhood the Statutes declare that —
" The Sisterhood is formed without Vows, for the observance of
the Rules of Poverty, Chastity, and Obedience, in which state of life
the Sisters offer themselves perpetually to God, to live aione for His
glory, in the love of Jesus, and to serve Him in the persons of His
poor and suffering ones."18 18 Report, p. 224.

CLEWER SISTERHOOD. 175
But, surely, if they promise and offer themselves to God
" perpetually " to observe the Rules of Poverty, Chastity,
and Obedience, such an offer is, practically, the same thing
as a Vow ? It would be hard to define the difference.
Canon T. T. Carter, who has been Warden of the Clewer
Sisterhood from its commencement, has written a treatise
to prove, amongst other things, that " the dedication " of
a woman to a life of celibacy in a Sisterhood, "whether
expressed or implied, or however expressed, was regarded
as tantamount to a vow."19 The Rev. Dr. Neale, Warden
of the East Grinstead Sisterhood, said that "a Vow is
tantamount to an Oath."20 The Rules which regulate the
property of the Clewer Sisters, though open to abuse, are
not so bad as those which obtain in Dr. Pusey's Sisterhood.
They are as follows : —
" 15. Sisters who are able, are expected to contribute each £50
annually to the Community Fund, but this sum may be increased at
the desire of any Sister.
" 16. The sum to be contributed by each Sister, shall be settled
between herself and the Warden and Superior; the arrangement
being strictly confidential.
" 1 7. In the event of any Sister desiring to give or bequeath any
property to the Community, or any of its Houses, she shall satisfy the
Visitor that she has informed the next-of-kin, or the next in degree, if
more than one (or give to the Visitor a sufficient reason for her not
having done so) of her intention, that any objections on their part may
be duly considered, and that they may have the opportunity of laying
such objections before the Visitor."21
According to these Rules the amount of a Sister's
contribution to the Community Fund is kept a profound
secret, known only to the priest who acts as Warden, the
Mother Superior, and herself. Even the Council of the
Sisterhood are to know nothing at all about it. Those two
"old hands " working on a susceptible young lady, could

19 Vows and the Religious State, by the Rev. T. T. Carter, p. 73. London :
Masters, 1881.
'"> Spirit of the Founder, p. 71. al Report, p. 226.

I76 SECRET HISTORY OF THE OXFORD MOVEMENT.
easily, if they pleased — I do not say that they would
so act — work the arrangement very much to the advan
tage of the Community Fund. And then, supposing the
Sister subsequently desires to " give " ; or, when dying,
"bequeath" a part, or the whole, of her property to the
Sisterhood, it can be very easily managed under Rule 17,
even though that Rule seems at first sight so fair to the
next-of-kin. It is very right that she should inform her
nearest relations as to what she proposes to do with her
property, but, it will be observed, there is an important
exception made to this salutary provision. She may "give
to the Visitor a sufficient reason for her not having done so,"
and then, calling in the aid of her Father Confessor, the
Warden, and the Mother Superior, the result of their
conference will, no doubt, be quite satisfactory to the
Convent. But what will her next-of-kin think about it ?
Even if they are permitted, according to Rule 17, to lay their
objections to losing the money (which they might reasonably
expect from their relative) before the Visitor, it does not
necessarily follow that their protests will be successful. In
either case the Convent has an unfair advantage. We
know from the history of Romish countries what the threats
of a priest can accomplish at a dying bed.
An illustration, I do not say of undue influence, but
of the way in which Ritualistic Convents benefit largely by
the wills of dying Sisters, is thus given by Miss Goodman,
in her Sisterhoods in the Church of England, p. 16 : — -
" The father of H  [one of Dr. Pusey's Sisterhood] was a
Scotch baronet, and when he died, his property went to his eldest
son; but Lady  , the mother of H  , was an heiress, and a
considerable part of her own large property was settled on herself for
life, to be divided equally afterwards among her daughters and
younger sons. When II  was dying at Bradford [Convent], her
mother and sister were sent for ; but they were allowed to stay only
two days, of which one was Sunday. On the Monday H  made
a will leaving her share of her mother's property absolutely to
Miss Sellon [the Mother Superior], or to the Sisterhood, which is

STATUTES OF ALL SAINTS' SISTERHOOD. 177
much the same thing. The mother expressed a wish that her daughter
should do otherwise, but in vain ; so Lady  went away with the
pleasant reflection that Miss Sellon, through whom she was sent
away from her daughter's death bed, will inherit as a daughter from
her." In the Sisterhood of All Saints', Margaret Street, it is
provided by the Statutes, that no Sister leaving the
Sisterhood, even if " dismissed," shall have any right to any
portion of the money or property which she has given to it,
whether as a dowry or otherwise. The rule, which is very
stringent, is as follows : —
" 18. No Sister, whether dismissed or not, or whether remaining or
not, or her heirs, executors, or administrators, shall have or be entitled,
either in her lifetime or after her decease, to, or shall have power to
claim, either at law or in equity, any estate, right, title, interest, property,
or share whatsoever in or to the real estate or chattels real, houses,
leasehold or copyhold estates, stocks, funds, and monies, or in or to the
household furniture, books, linen, china, and other chattels personal, and
effects belonging to or held in trust for or used for the purposes of the
said Society, or any of them, or any part or parts thereof, anything
herein contained to the contrary thereof in anywise notwithstanding."23
It is evidently quite possible that a Sister may, whether
intentionally or otherwise, be " dismissed " contrary to strict
justice, yet, according to this rule she is, even in such a case,
barred from any claim for compensation on the property of
the Sisterhood, which, of course, includes what she has
given to it. Such a rule is open to grave abuse. By
Rule 22 the first Mother Superior, Miss H. B. Byron, is
excepted from the operations of Rule 18, to this extent, that,
should the Sisterhood be dissolved in her lifetime "the
houses and property of the said Society in Margaret Street,
Cavendish Square, shall be reconveyed to and vested in the
said Harriet Brownlow Byron, her executors, administrators,
and assigns." It is evident that Miss Byron looked after
her own interest very well. It would have been well had tne
authorities shown an equal regard for the interests of the
M Report, p. 215. 13

178 SECRET HISTORY OF THE OXFORD MOVEMENT.
other Sisters. By this same Rule 22, it is provided that the
" whole ofthe property and effects" of the Sisterhood shall,
in the event of its being dissolved, " be disposed of to such
charitable purposes in connection with the Church of
England " as the trustees may select, the unfortunate Sisters
being in no way provided for by the Statutes, though they
have probably contributed the greater portion of the Sister
hood property out of their own private fortunes. On July
21st, 1870, Mr. W. Ford, the Honorary Solicitor of this
Sisterhood, was examined before the Select Committee of
the House of Commons on Conventual and Monastic
Institutions. He was questioned by the Committee on this
subject, as follows : —
" 3768. They [the Sisters] have not precluded themselves by these
Statutes or regulations from taking property by trustees ? — No ; they
may receive property in their own names or in the names of trustees ;
when the Sisters go away or die they or their representatives shall not
be considered to have any right to a share of the property of the
Community. "3769. Though they may contribute some, they are not to take any
away ? — It is not put so in express words, but that is the legitimate
inference I think." 33
In the course of his evidence Mr. Ford stated that at
All Saints', Margaret Street, the Sisters take no Vow of
Poverty, and may continue to hold any personal property
of their own, which they may not have handed over to the
Sisterhood. The Statutes are signed by all the Sisters,
who promise to observe them " God being our helper."
Mr. Ford was asked by the Committee, if this was not
equivalent to an oath : but he denied that it was, though he
admitted that " a great many persons of tender conscience
might feel " that, in thus invoking the name of God as a
witness to their promise, " they were entering into a solemn
obligation, and that if they failed in it, they would feel it
some sort of a burden on their conscience." ~* Mr. E. E.
53 Report, p. 173. u Ibid., p. 17 .

THE PROPERTY OF CLEWER SISTERS. 179
Freeman, Solicitor of the Clewer Sisterhood, also gave
evidence before the Select Committee, and stated that in
that institution a similar, but verbal declaration of consent
to the Statutes was made by each Sister, ending with the
words, " God being our helper." 25 From this gentleman's
evidence we further learn that the rules as to the possession
of private property are more severe at Clewer than at
All Saints', Margaret Street, as the following questions and
answers show : —
"4097. Do I rightly understand that they [Clewer Sisters] give
up nothing on entering the Community ? — They give up nothing on
entering ; they make arrangements for the disposing of their property,
and they do not deal with their money after entering the Institution."
"4100. But is it the arrangement, or one of the rules, that they
shall not hold any property for their own benefit ? — Yes."
"4103. But it is understood that they shall not employ any
moneys or properties that they may receive for their own purposes,
after they have joined? — Yes." 26
What the rules are as to the Vows of Poverty, Chastity,
and Obedience, which obtain in the numerous other Sister
hoods within the Church of England I have been unable to
ascertain.27 They are kept as great secrets, known only to
the initiated. Could not the Charity Commissioners make
inquiries on this subject ? The Rules of the Sisterhoods
which I have come across, may, of course, have been altered
since those were issued which I have quoted, but I have no
reason to hope that, if altered, they have been altered for
the better.
This subject of Conventual Vows demands the serious
attention of loyal Churchmen everywhere, and especially of
our Bishops, whose influence is, in some instances at least,
23 Ibid., p. 193. as Ibid., p. 190.
27 From a letter published in the Life of Archbishop Tait, Vol. I., p. 456,
I learn that in the " Sisterhood of the Holy Cross," which works in connection
with the St. George's Mission at St. Peter's, London Docks, ••Perpetual Vows '
are taken by the Sisters. By the way, is there any connection between this
" Sisterhood of the Holy Cross," and the secret " Society of the Holy Cross,"
both ot which work in the same parish ? 12 *

l8o SECRET HISTORY OF THE OXFORD MOVEMENT.
considerable over the Sisterhoods in their dioceses. In the
opinion of many of the most learned Divines of the Church
of England these Vows are most dangerous, and wholly
without Scriptural authority. A case is mentioned in the
Life of Archbishop Tait, in which a clergyman of the Church
of England administered a Vow of perpetual Celibacy to a
young lady who was only eighteen years of age ! No wonder
that the Archbishop termed the taking of such a vow " a
sinful act." 28 It is very common nowadays to see very young
Sisters of Mercy walking in our streets. How many of them
have taken Perpetual Vows ? It would be easy to fill
several pages with extracts from the writings of English
Divines in proof of their opposition to Conventual Vows,
and certainly it is quite reasonable to ask the question,
Why cannot we have Sisterhoods without any Vows, direct
or indirect ? Is it not possible to be kind to the sick and
poor, and to educate the young without them ? The
history of many Deaconesses' Homes, conducted on
Protestant principles, is an ample answer to the question.
No sensible person objects to Christian women banding
themselves together for Christian work ; on the contrary,
they ought to be encouraged in their good resolutions to
the utmost. But, surely, he is not to be considered an
enemy of Christian charity who faithfully points out the
dangers and evils which invariably follow the taking of
Vows of Poverty, Chastity, and Obedience ? The late
Bishop Samuel Wilberforce was ever a great friend to
women's work in the Church, yet he, old-fashioned High
Churchman though he was, felt bound to raise a warning
cry on this grave subject. Writing on April 14th, 1850, to
a clergyman who had submitted to him the rules of a
proposed Sisterhood, he remarked : —
" I object, then, absolutely, as un-Christian and savouring of the
worst evils of Rome, to the Vows involved in such a context in the
statement as, ' She is for ever consecrated to the service of her
*¦ Life of Archbishop Tait, Vol. I. p. 466.

BISHOP WILBERFORCE ON VOWS. l8l
heavenly Spouse.' I object to the expression itself as unwarranted
ly God's Word and savouring of one of the most carnal perversions of
the Church of Rome. ... I add my solemn warning that such
tampering with the language, acts, and temper of the Church of Rome
in young women of our communion must tend to betray them into
infidelity to their mother Church, and to perversion to the Papal
schismatical and corrupt communion."29
At the Oxford Church Congress, in 1862, Bishop S.
Wilberforce delivered a stirring speech on the subject of
Vows, strongly condemning them, whether taken for life,
or for a shorter period, and this although he was quite
in favour of Sisterhoods, when free from this and other
Romanizing peculiarities. He said : —
" I think so far we are agreed — but if it were to be imagined from
the silence of any that those who were silent went on to approve, in
the first place, of Vows of Celibacy being madeybr life; or, secondly,
of the taking Vows of Celibacy for a fixed time by those who give
themselves to that life, I believe it would be an entire mistake of the
meeting. I am bound to say this, in order that there may be no
mistake of one holding the office God has given me, that I should
not have felt at liberty to. take any part in the engagements of any
Sisterhood of which such Vows formed a part30- — because, firstly,
I see no warrant for them in the Word of God — and it would seem to
me that to encourage persons to make Vows, for which there is no
distinct promise given that they should be able to keep them, would
be entangling them in u yoke of danger ; secondly, because it seems
to me that our Church has certainly discouraged such Vows. . . .
I feel, therefore, that I may venture to say that, instead of the
Perpetual Vows representing the higher, it is the admission of a
lower standard. . . I believe that the abuses of that life have come,
first from the promises of perpetuity ; and, secondly, from the abuse
connected with the admission of persons having property, and being
led to give that property up, in a moment of excitement, to this purpose.
. . . One single word on the use of the term ' Religious.' I confess
" Life of Bishop Wilberforce, Vol. III., pp. 330, 331.
30 In his diary for November 30th, i860, the Bishop records that during a
visit he had that day made to the Clewer Sisterhood, he " would not consent
to altering rule about no Vows." (Life of Bishop Wilberforce, Vol. III.,
p. 332.) It is evident from this that the authorities wished to introduce Vows.
Have they been introduced since then ?

l82 SECRET HISTORY OF THE OXFORD MOVEMENT.
that I have the very deepest objection in any way whatever to
applying the word ' Religious ' to such a life. I think it was adopted
at a time when the standard of lay piety was very low, and at all
events, as no good seems to me to be got by the use of a word
ambiguous at least in its meaning, and which seems to imply that
God can be better served in the unmarried Sisterhood than in the
blessed and holy state of matrimony, I think it is a pity that it should
be used." 81
Archbishop Tait, a Broad Churchman who, like Bishop
Wilberforce, had no objection to Sisterhoods, if they could
be kept free from Romish corruptions and abuses, was
equally stern in his denunciation of Vows. Writing to a
gentleman, on December 27th, 1865, who had asked for his
opinion on the subject, Dr. Tait, who was then Bishop of
London, replied : —
" There is no warrant for supposing that I in any way approve
of Sisterhoods in which Perpetual Vows are administered. I
have on more than one occasion stated publicly my belief that all
Vows or oaths administered under the circumstances you describe,
not being sanctioned by the Legislature, and being taken by persons
not authorized to receive them, are of the nature of illegal oaths. It
is a grave question whether a clergyman of the Church of England,
administering such an oath, does not make himself amenable to
prosecution before the magistrates." 32
A London Sisterhood, whose name is not given, applied
to Dr. Tait to licence a certain clergyman as their Chaplain.
His lordship replied, expressing his willingness to do so,
provided only " that habitual Confession shall not be urged
upon the Sisters or any inmates of the House " ; and,
secondly, " that no Vows whatsoever shall be administered
or sanctioned by the Chaplain." These very reasonable
and moderate conditions were, however, rejected by the
Chaplain. He would subject himself to no such conditions,
and consequently the Bishop very properly refused to licence

31 Life of Bishop Wilberforce, Vol. III., pp. 332, 333.
32 Life of Archbishop Tait, Vol. I., p. 457.

ENCLOSED RITUALISTIC NUNS. 183
him. The Bishop wrote to the Mother Superior of the
Sisterhood, giving his reasons for his refusal to license the
Chaplain : —
"It is felt," he wrote, "that such Vows are not warranted by
anything in the teaching of our Church, and are rash, as binding the
conscience not to follow the leadings of God's providence in case of a
change of circumstances. If, notwithstanding this, any ladies choose
to bind themselves by Vows, I do not see what can be done to
prevent their acting in a way unwarranted by the Church, and rash,
from a mistaken notion that real devotion of life to Christ's service is
strengthened by this attempt to forecast the events of our changeful
life which God retains in His own keeping. The Church of Rome,
in sanctioning such Vows, sanctions also a power of dispensing with
them ; but the claim to such dispensing power is rightly repudiated
by us — so that a Vow for life may be an entanglement of the
conscience, when God plainly, in our changing relations, prescribes
for us a change of duty. The only Vows which the Church of
England sanctions are such as the Formularies recognize as based on
the teaching of God's Word ; and for these the law of the land
provides by giving its additional sanction to the Formularies."33
The Bishop's exhortations were in vain. The Mother
Superior wrote to him, in the name of all her Sisters, to
say that they would rather go without a licensed Chaplain
than have one on the condition laid down by his
lordship. 34
There is another subject connected with Ritualistic
Sisterhoods, which needs to be mentioned here. There are
now, scattered throughout the country, several Ritualistic
Convents of Enclosed Nuns, who are supposed to never leave
the Convent walls. Miss Goodman mentions that, in her
time, there was an order of Enclosed Nuns in Dr. Pusey's
Sisterhoods. " The Sisters at Plymouth," she states, " do
not speak of themselves under the title of ' Nuns ' ; they are
Sisters of Mercy ; but those of the community belonging to
the Order of the ' Sacred Heart ' are termed ' Nuns ' by
the Sisters of Mercy, and the place of their habitation a
' Nunnery.' As I have before observed, the ' Order of the
B Ibid., p. 461. M See the Mother Superior's Letter, ibid., p 462.

184 SECRET HISTORY OF THE OXFORD MOVEMENT.
Sacred Heart,' or, as it is often termed, the ' Order of the
Love of Jesus,' is strictly 'Enclosed,' and their time is
supposed to be spent in almost perpetual prayer, for the
living or the dead, according as their prayers are
solicited."36 Miss Goodman further mentions that the rules of this
Enclosed Order of the Sacred Heart are modelled after
those of the Poor Clares in the Church of Rome, but that
in the former Order the discipline is, in some respects, more
cruel than in the Church of Rome.
" The relatives of a Poor Clare," writes Miss Goodman, " can speak
with her through a ' grille ' ; the relatives of an Anglican are to think
of the Sister as in the grave, and it is esteemed a falling away from
the rule for a recluse to desire even to see one so near and dear to her
as a mother. An aged lady has for years been trying every means to
obtain, as she says, 'only one word' from a beloved daughter at
Miss Sellon's, but without success : she has written most imploringly
to Miss Sellon, and has begged the interference of the Bishop of
Exeter, who declares himself powerless in the matter ; yet there is
nothing to forbid the meeting except the rule of the Order to which
the daughter has devoted herself."36
Another Order of Enclosed Nuns existed for several years
at Feltham, Middlesex, from whence it was removed to
Twickenham ; and, later on, to West Mailing, Kent. Its
Home is known as the " Convent of S. Mary and S. Schol-
astica." I have no idea how many Nuns reside within its
walls. Originally this Nunnery was under the control of the
Rev. J. L. Lyne, who calls himself "Father Ignatius," after
Ignatius Loyola, founder of the Jesuit Order. A schism
took place in its ranks, and the Feltham Nuns seceded from
the control of " Father Ignatius." That gentleman, how
ever, keeps on another Nunnery of his own at Llanthony,
where he has also a Monastery. In 1879 this Convent was
in Slapton, Devonshire, where, in company with two others
I had an interview with " Ignatius " himself, who told me
that his Nuns " never see the face of man " — his own face
35 Goodman's Sisterhoods in the Church of England, p. 125. w Ibid., p 213

THE DISCIPLINE IN RITUALISTIC CONVENTS. 185
I presume, excepted. " Sister Mary Agnes, O.S.B.," who
was for seventeen years one of the Nuns under " Father
Ignatius," states that the " Discipline," or cat o' nine tails,
was used by the Nuns in the Convent,37 and this is confirmed
by the Monastic Times, June 24th, 1884, a periodical issued
by " Ignatius " himself. Sometimes this " Discipline " was
inflicted by the " Mother Superior " against the will of the
unfortunate Nun, an instance of which is given above (p. 40).
That horrible, but perfectly true story, the accuracy of
which has not been publicly denied by " Ignatius," reads
like a chapter of Convent life taken from the Dark Ages. I
wish I could think it were an isolated case ; but when
I remember that one in the position of the late Dr. Pusey,
as recently as 1878, recommended, as I have already
stated, this self-same " Discipline," as a penance for Sisters
of Mercy, I cannot help feeling anxious about the fate of the
unhappy creatures subject to it. In his well-known Manual
for Confessors, Dr. Pusey recommends Ritualistic Father
Confessors to prescribe for Sisters of Mercy, as a penance,
and " For mortifications, the Discipline for about a quarter of
an hour a day " (p. 243). There is something truly horrible
in such a penance. A " quarter of an hour a day " of
whipping on the bare back, amounts to ninety-one hours of
whipping every year ! What an outcry there would be raised
all over England if it were discovered that the humblest
woman in East London were subject to such torture as this,
even though it were inflicted by herself! Is it not evident
that the inherent evils of Convent life are growing up rapidly
in what used at one time to be termed the Reformed Church
of England ? This " Discipline " — which is sometimes
made of spiked steel instead of whipcord — is in itself quite
enough to make a Convent an abode of misery and woe,
rather than a paradise on earth which some of the friends of
the so-called " Religious Life " assert it to be. Would to
87 Nunnery Life in the Church of England, by Sister Mary Agnes, O.S.B.,
P-97-

l86 SECRET HISTORY OF THE OXFORD MOVEMENT.
God that the history of the inmates of Ritualistic Convents
could be written for the benefit of the public ! A cry of
horror would, I have no doubt, then be heard throughout
the length and breadth of the land. A few ladies only of
those who have left Ritualistic Sisterhoods have published
their bitter experiences for the good of the public. The
principal of these are Miss Cusack, who, after leaving
Dr. Pusey's Sisterhood, became a Roman Catholic, and
was known as " The Nun of Kenmare," and who has now
become a Protestant; Miss Margaret Goodman, who has
written two books on the subject, viz., her Experiences of an
English Sister of Mercy, and Sisterhoods in the Church of
England; Miss Wale, who wrote the Anglican Sister of
Mercy, giving her experience of Dr. Pusey's Sisterhoods ;
and " Sister Mary Agnes," who wrote Nunnery Life in the
Church of England, being her experience of life in Father
Ignatius's Nunnery. All these writers agree as to the misery
ofthe so-called " Religious Life " in Anglican Convents.
Miss Cusack was one of the earliest of those who joined
Dr. Pusey's Sisterhood, of which she remained a member
for about five years. She joined the branch of the Sisterhood
which then existed at Osnaburgh Street, London, and of
which a Miss Langston was at that time Superior. One of
the ladies in this Convent was known as Sister Jane. This
lady, Miss Cusack states —
" Let drop many little hints as to the state of affairs [in the Sister
hood], with which she was far from being satisfied, but above all
she warned me against Miss Sellon, and not without cause. Her
description of the Plymouth Sisterhood was that it was ' a hell upon
earth,' and later, I knew, from personal experience, that she was not
far astray." 38
A very curious story is told by Miss Cusack as to the way
in which Dr. Pusey heard the Confessions of the Sisters. It
implies that he systematically broke the " Seal of Confession."
Miss Sellon, she states —
38 Story oj My Life, by N. F. Cusack, p. 65.

HOW DR. PUSEY HEARD CONFESSIONS. 187
" Made one strict rule for her own protection, which was never
broken. No Sister was allowed to go to Confession unless she
was in the house, and she always remained in the room next
to the one which Dr. Pusey occupied when he heard the Sisters'
Confessions. When he had heard one Sister he always went into her
room before he heard the Confession of another Sister ; hence I think
we were not unreasonable in concluding that he told Miss Sellon — if
not in words, at least by implication — what had passed. And this
was religion ! " 89
It may be well to remark here, that Miss Cusack is not
the only person who has brought such a charge as this
against Dr. Pusey. The late well-known and highly esteemed
Rev. Mark Pattison, Rector of Lincoln College, Oxford,
wrote as follows : — ¦
" I once, and only once, got so low by fostering a morbid state of
conscience as to go to Confession to Dr. Pusey. Years after it came
to my knowledge that Pusey had told a fact about myself, which he
had got from me on that occasion, to a friend of his, who employed
it to annoy me."10
The Confessional, when in the hand of a bad-tempered
Confessor, must be often the means of making the life of
the poor Sisters burthensome. Certainly what Miss Cusack
relates about Dr. Pusey has a very suspicious appearance,
indirectly corroborated as it is by Mr. Mark Pattison's
revelation. Miss Cusack mentions the case of a clergyman and his
wife who were foolish enough " to give up their baby girl to
Miss Sellon to train her for a Convent life."
"Alas," she writes, "for their utter ignorance of the person to
whom they had given their treasure. I pitied the poor babe from my
heart. It was treated shamefully ; and I believe some years later the
parents found out their mistake, and reclaimed their child. But the
poor little thing was for years at the mercy of a woman who knew no
mercy, and at the caprice of one who never considered the feelings or
the welfare of anyone except herself." 41
It is possibly to the case here mentioned that Miss
Margaret Goodman refers, in her Sisterhoods in the Church
39 Ibid., p. 71. *" Mark Pattison's Memoirs, p. 189.
" Cusack's Story of My Life, p. 77.

l88 SECRET HISTORY OF THE OXFORD MOVEMENT.
of England. Miss Goodman wrote from a bitter experience
of Miss Sellon's Sisterhood, of which for several years she
was a member. This child, if she were the one referred to
by Miss Cusack, was named Lucy, and it appears that there
were several other " child novices " in the branch Convent
at Bradford, Wilts :—
"One day,'' writes Miss Goodman, "the little novices, attended by
the lady who had charge of them, were spending their hour of
silence in the grounds at Bradford. During this time the children
were not only required to refrain from speaking or crowing, but they
were expected to remain perfectly still. Little Lucy had a great fear
of wasps : indeed, she was altogether rather a timid little one ; so, as
one of these insects wheeled nearer and nearer, the child shrank back.
' Sit still, Lucy,' was the admonition she received. Poor Lucy obeyed,
but watched the wasp in agony; at length it almost touched her face,
and then she pleaded, ' Please, may I move just a very little bit ; I am
so frightened.' " 42
No wonder that poor little Lucy's mother, when she was
only eight years old, came and took her away from the
Convent. " It was found," Miss Goodman informs us,
" that her mind had been overwrought, and, at the direction
of the medical attendant, who feared a disease of the brain,
all tasks were suspended for more than a year" (p. 132).
I think my readers will consider that, under such treatment
as is described above, the wonder is that Convent training
did not drive the poor sensitive little child mad. Miss
Cusack's estimate of Miss Sellon is shared by Miss Goodman,
though the latter, by way of apology, pleads that it was her
office which spoiled the woman in Miss Sellon. Both .these
ladies were Sisters at the same time. Miss Goodman quotes
a letter which she once received, which she states confirms
her own opinion of the Mother Superior.
" Those under Miss Sellon suffered from want of the commonest
care. Anything that affected her own comfort or that of  was
ordered immediately — other things were forgotten. It was a fault
even to do anything for a sick person without the ' Mother's ' orders ;
t? Goodman's Sisterhoods in the Church of England, p. 135.

CRUELTY IN A RITUALISTIC CONVENT. 189
and she, late at night, late in the morning, unpunctual at all times,
would forget to give any. At the same time, it was always thought
right to do anything for her, with or without orders ; and so. sharing
none of the hardships of others, she was unaware what they were." "
Miss Goodman boldly brings charges of " cruelty" against
the authorities of this Sisterhood, and supports her charges
by evidence which has never been refuted. She mentions,
amongst other cases, that of a Sister, whose sufferings at the
hands of Miss Sellon appear to have facilitated her death.
" The Sister of whom I am now writing took a cold which, being
neglected, proved fatal, from being constantly obliged to remain many
hours with damp feet. She had asked for new boots some months
previously, but her request had been overlooked, I suppose ; while, to
add to her necessity, she was Portress at the House in Osnaburg
Street, and in taking her messages to the Superior, she had to cross an
exposed courtyard, during a wet and cold season. If the poor Sister's
death had been occasioned by a cold caught while in the execution of
some act of mercy, we might not so much have deplored it, but it seems
extremely sad that a valuable life should have been sacrificed to an
absurd rule. Her work as Portress must have taken her frequently
into the presence of her Superiors, therefore it is strange that the
need of shoes was not observed. . . I must distinctly affirm, that her
death ought not to have been unexpected, and could only have been
so to those who were wholly absorbed in other matters — that is, in
administering to the slightest wish and whim of the Lady Superior.
The contrast is more evident in this case, because the Sister was one
of those who came and went to the several Houses in the train of the
' Mother ' ; and thus, while all was confusion in the anxiety and
confusion of so great an arrival, SHE CRAWLED ABOUT
UNNOTICED AND UNPITIED." **
A story like this is enough to make a Briton's blood
boil with righteous indignation. Where was the womanly
kindness of the women who ruled this Convent, to allow a
poor creature thus to die " unnoticed and unpitied," and all
for the want of a pair of shoes ! And does not the thought
that there may be scores of other tenderly-reared ladies
at present in these Ritualistic Convents, suffering similar
" Ibid., p 18 " Ibid., pp. 19. 20

igo SECRET HISTORY OF THE OXFORD MOVEMENT.
cruelties, and " crawling about unnoticed and unpitied,"
make us justly anxious that these Convents, as well as
those of the Church of Rome, should be open to Govern
ment inspection? The objections commonly brought against
such inspection are of the feeblest kind, and might just as
reasonably be brought against the existing Government
inspection of factories. The sensible way to argue is that,
if factories need inspection, how much more do Ritualistic
Convents ? And if the Government inspection of factories
in recent years has — as everybody admits — remedied many
and grave abuses, why should not a similar reformation of
abuses be expected as the natural result of Government
inspection of Convents ?
Honour and attention were paid to this young lady when
too late to do her any good. " If a splendid funeral,"
remarks Miss Goodman, " could atone for any want of care
in her lifetime, poor Sister Fridswida's would certainly
have gone a long way. The coffin was very beautiful, and
the pall was a gorgeous mass of white and gold " (p. 23).
While the comfort of poor Sister Fridswida was thus
shamelessly neglected, that of Miss Sellon (the Lady
Superior) and Dr. Pusey (the Father Confessor of the
Convent), were very carefully attended to.
"Most elaborate -was the care bestowed in preparing the suite
of rooms [in the Convent] in which Miss Sellon and Dr. Pusey lived.
I may mention that some hundreds of pounds were spent in making
ready their apartments, which formed a suite of rooms in the tower of
the Abbey. I do not mean in furniture only, but in carrying hot- water
pipes into every room and passage, in addition to the open grates ; in
opening walls for extra doors, &c. A long spiral flight of stone steps
was covered with wood, on which was nailed rich carpeting; and
whenever the Lady Superior ascended or descended, these pieces of
carpeted wood were fitted on to each step, and taken up again when
she had ceased to walk upon them."46
Certain ladies held office in the Convent, who were known
as " Eldresses." These, like Miss Sellon, appear to have
16 Goodman's Sisterhoods in the Church of England, p 37

HUNGRY SISTERS OF MERCY. igi
had their share of the good things of this life, not enjoyed
by the ordinary Sisters : —
" Two young Novices having occasion to go into the kitchen late
one evening, saw on the dresser a large dish of cold soup prepared
for next day's dinner. One said, ' How good it looks ' ! and drawing
near, they observed suet dumplings floating in it. They declared
they must taste the dumplings ; but they took a morsel more, and
a morsel more, until they had made most alarming inroads, and
went to bed trembling, lest a searching inquiry should be made the
next morning. Will there be * an hour ' for stealing the dumpling ?
It was at the time, just before we went to bed, that we were apt to feel
most ravenously hungry; and, in winter, terribly cold also, and altogether
woe-begone. " Though opposed to the rules, the Chapel was at one time often
without a fire, and we left it for bed after two hours of almost inces
sant repeating aloud of Psalms and other prayers, nearly all of which
were said standing. On leaving one night, myself and the Novices
were met, as we passed down the corridor to our respective cells, by a
droll girl, a kind of servant in the house, and who from having lived
amongst the Irish, before being taken by the Sisters, had acquired
many of their expressions. She invited us to ' Come and see true
" Holy Poverty," ' as practised by the governing powers in the Abbey :
Eldresses as they were termed. ' Sure,' said Martha, ' if its cold and
hungry ye are, come here, and its Holy Poverty I'll show ye.' She
tripped on before, and threw open the door of an Eldress's cell,
saying, ' Sure, and arn't this Holy Poverty ? ' We stood peering over
each other's shoulders round the open door, perfectly fascinated. After
an interval of years, every object in that little cell is clearly before me ;
so strong was the impression which, from contrast with our own state,
it made upon me. The cell of the Eldress contained a blazing fire, a
heaped-up feather bed, instead of a healthy hard mattress, and on her
table stood a bountiful plate of cold meat, and a small horn of wine." *6
The existence of Nunneries in the Church of England, the
inmates of which are supposed never to leave their walls,
makes it all the more important that I should call public
attention to the fact that private burial grounds now exist
within some Ritualistic Convents. I have heard of several
such places, the existence of which is, as far as possible,
" ibid., pp 105-107.

I92 SECRET HISTORY OF THE OXFORD MOVEMENT.
kept a profound secret from the outside world. One such
private burial ground certainly exists within Ascot Priory,
one of Dr. Pusey's Sisterhoods, within the premises of
which Dr. Pusey died. Miss Goodman says that Ascot
Priory is the head-quarters of the " Order of the Sacred
Heart," which I have already mentioned. Several of the
Nuns are buried within those walls, though whether their
deaths were properly registered or not is more than I can
say. Certain it is that the existence of such places is
naturally calculated to arouse suspicion. They ought not to
be tolerated by the Government, and those already existing
ought to be at once closed by authority. It would be well
if some Member of Parliament were to question the Govern
ment on this subject, and make an effort to secure a return
of all such secret burial places, whether connected with
Ritualistic or Roman Catholic Sisterhoods.
The very existence of such burial grounds within Convent
walls would, at any time, facilitate the commission of crime.
In Roman Catholic Convents, it is well known, illegitimate
infants, and even the Sisters themselves, have been murdered,
and secretly buried. Human nature is the same all the
world over, temptation and opportunity are all that are
needed to rouse certain natures to deeds of evil, and though
we have heard of no such foul deed as murder in Ritualistic
Convents, it is just as well that nothing shall be tolerated
which is calculated to arouse suspicion and help on iniquity.
Depend upon it, once the people of England realize that
such secret burial-places do exist, their just indignation will
not be removed until they are closed for ever. It is better
and wiser far to prevent evil and crime, than to cure them
after they have been committed.
Ritualistic Sisterhoods mainly exist for the propagation
of what ordinary and loyal churchmen term advanced
Romanizing practices and doctrines. In the chapels
attached to several of these institutions advanced Ritualism
is secretly practised which the world at large knows nothing

ROMISH SERVICE IN A CONVENT CHAPEL. I93
about. It is nothing uncommon now for the Reserved
Sacrament to be kept in the chapels, and even " Benediction
of the Blessed Sacrament " is not unknown. The Rev.
Owen C. H. King, a Ritualistic clergyman was, before
his ordination, frequently present at the services of the
St. Margaret's, East Grinstead, Sisterhood, in the chapel
attached to their Convent in Queen Square, London, and at
which the Rev. Dr. Littledale officiated. When Mr. King
became a Roman Catholic he published a pamphlet, entitled,
The Character of Dr. Littledale as a Controversialist, in which
he described the secret services at which he was present.
The pamphlet was published during Dr. Littledale's lifetime,
and I have never heard that he publicly, or otherwise, denied
the facts mentioned by Mr. King in the following statement,
nor yet have the Sisters themselves done so : —
" Not many years ago, while preparing for the ministry of the
Church of England, I was engaged in voluntary lay work in connec
tion with St. Alban's, Holborn. During this time ... I was 072 many
occasions present at certain services performed in the chapel connected
with the branch of the East Grinstead Anglican Sisters, established
in Queen Square, London. Dr. Littledale is the Chaplain of this
institution, and Dr. Littledale (the author of 'Plain Reasons against
Joining the Church of Rome ') several times was the officiant. Now
as an 'Anti-Roman' controversialist, he has written against the
following : —
" 1. The doctrine of 'Concomitance,' i.e., that Christ is present
whole and entire under either species in the Blessed Sacrament — from
which it follows that the Blessed Sacrament cannot be reserved in one
kind only.
" 1. The ' modern Roman Rite ' of Benediction of the Blessed
Sacrament. " 3. The use of the Latin tongue in Church Services.
" 4. The use of images of the Blessed Virgin and the Saints.
" But as Chaplain to the East Grinstead Sisters, Dr. Littledale
adopts all these customs. Everyone of these things is practised by
him, and I am prepared, if called upon, to prove my assertion by the
production of such evidence as it will be impossible to resist. Once
I attended a ' Mass ' at Queen Square, which, to my utter astonishment,
was said in Latin from the Roman Missal, and although Dr. Littledale
13

194 SECRET HISTORY OF THE OXFORD MOVEMENT.
was not the officiating minister on that occasion, still the demeanour
of the assembled Sisters showed that they were witnessing a service
to which they were quite accustomed. On the altar, at which this
' Mass ' was said, is a Tabernacle, and in this Tabernacle is kept a
vessel called a Ciborium, which contains consecrated altar breads —
that is to say, the Anglican Sacrament is Reserved in one kind by
Dr. Littledale for the purposes of Communion, and for another
purpose also, which I will explain presently. People outside the
circle no doubt will think this an extraordinary performance for a
Church of England clergyman to go through who has penned his
name to the Thirty-nine Articles. What, then, is to be thought of
one who has been engaged by the S. P. C. K. to write against all these
things ? But more than this. On Sunday afternoon the ' modern
Roman Rite of Benediction of the Blessed Sacrament ' is performed
at this singular Anglican altar, and Dr. Littledale exposes on the altar
a ' consecrated ' wafer, in a Monstrance, for the worship of the Sisters,
and the chosen feiv who are permitted to be present. The hymns which
are used on this occasion are sung in Latin, and in fact the whole
performance is an exact imitation of the well-known service of the
Roman Catholic Church. After this, one would scarcely be surprised
to hear that the chapel is not without a sacred image, surrounded
with flowers and candles. I challenge Dr. Littledale to deny these
things ; as I said before, I am prepared to prove them all." 47
The services provided for the clothing of a Novice, and the
Installation of a Mother Superior of a Ritualistic Sisterhood,
as provided in the Ritualistic Priest's Prayer Book, have
much of superstition connected with them. This book has
had an immense circulation amongst the Romanizing clergy
during the past thirty years, and I regret to state that it has
been recommended to town curates by the Bishop of Truro
(Dr. Gott) as one of those books which he has "found
exceptionally valuable" to himself.*8 The service for
" Clothing of a Novice in a Sisterhood " in this Priest's
Prayer Book, assumes that a " Bishop, or some one in his
stead, vested in Albe, Stole, and Cope," shall perform the
47 The Character of Dr. Littledale as a Controversialist, by Owen C. H. Kin"
pp. 5-7. London : Burns and Oates.
A" The Parish Priest of the Town, by John Gott, d.d., pp. 214, 216. First
edition. London : Society for Promoting Christian Knowledge, 1887.

SUPERSTITIOUS CEREMONIES. I95
ceremony. At one point in the service " the Benediction
of the Candle" takes place; after which "the Officiant
shall light the Candle, and place it in the hands of the
Postulant." Later on it is ordered that " the Novice's
Habit shall be blessed," and it is asserted that this dress will
be to the Postulant " a sure protection, a token of her
profession, a beginning of holiness, and a strong defence against
all the darts of the enemy." There is certainly no Scriptural
or Church of England authority for supposing that the dress
of a Sister of Mercy will protect her from the devil, or be to
her in any way a " beginning of holiness." The marvel
is how Church of England clergymen, in this enlightened
nineteenth century, can believe in such superstitions. Yet,
after all, it must be admitted that there is no limit to the
superstitions and follies which men will believe, wdien once
they have forsaken the Bible as their only Rule of Faith.
And what are we to think of the following portion of this
service, published in all seriousness ?
" The Bishop shall then deliver the Habit to the Postulant, saying—
" Receive this Habit that thou mayest wear it unspotted before the
Judgment seal of our Lord Jesus Christ."'®
Surely, this is an impossible task to give to the poor
Postulant ? The said " Habit " will, no doubt, be worn
out long before she appears "before the Judgment seat."
How, then, can she wear it, and in an "unspotted"
condition too, on that great occasion ? Besides, one may
reasonably ask, what authority is there, in earth or heaven,
for assuming that anybody will be dressed in the " Habit "
of a Ritualistic Sister of Mercy on the great Day of
Judgment?
( When the time comes for the Postulant to become a fully
professed Sister, another religious service is provided for the
occasion, termed a " Form for the Profession of a Sister."
In this it is directed that the Bishop shall bless the Habit
0 The Priest's Prayer Book, pp. 302-306. Seventh edition. Eighteenth
thousand. London, 1890. 13*

I96 SECRET HISTORY OF THE OXFORD MOVEMENT.
if it be a new one, in the same words as in the case of a
Postulant, and, in addition, he " shall bless the Veil and
Ring " to be worn by the Sister on the occasion, and also
a " garland of flowers." 50 The Priest's Prayer Book also
contains a form of religious service for the " Installation of
a Mother Superior." The Mother Superior, like a Lord
Bishop, must needs have a " Pastoral Staff" of her own, and
it is ordered at a certain point in the service — "Then shall
the Bishop proceed to bless the Pastoral Staff ; " and,
accordingly he has the daring to pray to God thus : —
"Almighty and Merciful God, Who of Thine unspeakable
goodness hearkenest to our supplication, and of Thine
abundant loving kindness givest to us the desire to pray,
plenteously pour the might of Thy bless •£« ing upon this Staff."
The Bishop must then " bless the Ring of office " to be
worn by the Mother Superior, and say : — "BI •%< ess, O Lord,
and hal •*- low this Ring, and send upon it Thy sevenfold Holy
Spirit." a Is there not something very much like blas
phemous irreverence in asking that God the Holy Ghost
shall be poured out on a gold ring? Things like these are
what have made men Infidels in France and elsewhere.
Certainly if holiness consists in the possession of material
objects blessed by a Bishop, Sisters of Mercy possess
holiness to an extraordinary degree. They possess, as we
have seen, Holy Candles, Holy Habits, Holy Veils, Holy
Rings, Holy Flowers, and even a Holy Pastoral Staff for
each Convent. Poor, deluded victims, of a superstitious
system ! Is there any valid reason why Christian women
should not band themselves together — as is the case in many
Deaconesses' Homes — without adopting the superstitious
customs of Popery and Paganism ?
It is not to be wondered at that superstition follows the
Sisters within the Convent walls. In the secret Manual of
60 The Priest's Prayer Book, pp. 306-311. Seventh edition. Eighteenth
thousand. London, 1890.
61 Ibid., pp. 311-314.

A SECRET CONVENT MANUAL. 197
Prayers A ccording to the Use of Devonport, which is also known
to the Sisters as the Devonport Manual, many superstitious
services are provided for. I should explain that this secret
book is for the use of Dr. Pusey's Sisterhood, and is printed
at their own private press. In the " Office of the Choir of
the Holy Sepulchre " is a hymn in honour of the winding
sheet which wrapped our Lord's dead body. The first verse
is as follows : —
" The glories of that sacred Winding Sheet
Let every tongue record ;
Which from the Cross received with honour meet
The Body of the Lord." 62
In the " Office of the Choir of the Pierced Heart " is a
hymn in praise of the spear which pierced our Lord's side,
and ofthe nails which fastened Him to the Cross !
" What tongue, illustrious Spear ! can duly sound
Thy praise, in heaven or earth ?
Thou who didst open that life-giving Wound,
From whence the Church had birth.
" And equal thanks to you, blest Nails I whereby
Fast to the Sacred Rood,
Was clench'd the sentence dooming us to die,
All blotted out in Blood." 6S
On reading this one cannot but feel that it would be just
as reasonable to have a hymn in praise of the man who thrust
the spear in our Saviour's side ; and another in honour of
the man who drove the nails into His Body ; for they were
but instruments for carrying out their master's orders.
I possess also a copy of the first part of the secret
Devonport Manual, "printed at the Printing Press of the
Devonport Society, A.D. 1861." From it I learn that the
Sisters wear useless and superstitious Scapulars.
" On putting on the Scapula : —
" Lord, protect me under the shadow of Thy Wings."54
B Devonport Manual, Part III., p. 338. There is no date to the edition of
this book which I possess.
14 Ibid., p. 332. M Devonport Manual, Part I., p. 4.

IgS SECRET HISTORY OF THE OXFORD MOVEMENT.
What, in the opinion of this Sisterhood, are the virtues
of their Scapulars, we are not told, but we can hardly be
thought uncharitable if we assume that, in their opinion,
they are the same as those derived from the Scapulars
worn by Roman Catholics. Scapulars were the product
of the Dark Ages, and are, in the Church of Rome,
generally supposed to be a protection against fire and
drowning, and enable the wearer to pass into heaven
soon after they have entered Purgatory. I cannot find in
either of the two parts of the Devonport Manual in my
possession, that the Sisters are ever required to specially
pray for their own relatives and friends outside of the
Convent. At page 4 of Part I. the Sister is directed to
pray thus : — " Bless my dear Mother and my Community,"
but the Mother is the Mother Superior, and not the
Superior Mother at home. It would appear that the
Sisters are expected to act as though they had no mothers,
relatives or friends outside the Convent ; or, as if they
were all dead and buried.
"Of what use," asks the Devonport Manual of the Sister, "will it
be having left the world, if you still dwell on its news, or to have
given up your relations if you are taken up or entangled with the wish
to receive letters or visits from them ? " 56
In many of the Ritualistic Sisterhoods much of the time
of the Sisters is devoted to the care of the sick, and not a
few of them act as nurses for the sick and dying. Dr. Pusey
said, at the Oxford Church Congress, that " the Sister is the
Pioneer of the priest," which amounts to this : wherever
the Sister goes, she prepares and makes ready the way,
as a pioneer, for the priest to follow her. We may be
quite sure that the priest whom the Sister may recommend
is, whenever possible, one of the Father Confessor class.
In only too many instances the Nursing Sisters act as
zealous missionaries of the Ritualistic cause, and use
their influence to persuade young ladies — more especially
those with large fortunes — to enter Ritualistic Convents.
s6 Devonport Manual, Part I., p. 32.

SISTERHOODS AND EDUCATION. 199
In the secret book for the use of St. Margaret's, East
Grinstead, Sisterhood, the Spirit of the Founder, Dr. Neale,
their Warden, is reported as having said to them : " You
stand, if not in the place of priests, yet in the place of God's
ambassadors, to those to whom you are sent." " Nor is
their influence in the matter of will-making to be despised.
It would be interesting to know how many legacies to
Convents, and bequests for the erection of new Romanizing
Churches, are the result of the influence of Nursing Sisters
of Mercy. Protestant families are never theologically safe
with Ritualistic Nursing Sisters in their houses.
The influence of Ritualistic Sisterhoods in destroying a
love for Protestantism, and planting a love for more or less
of Roman Catholic doctrine in its place, is most of all seen
in their educational work, whether it be carried on by
means of schools or books. Convent Schools for the upper
and middle classes are now very numerous, and constitute
a serious danger to the Protestantism of the Church of
England. The specially sad thing is that many parents
who dislike Ritualism exceedingly, send their daughters to
these schools to be educated, merely because they are cheap.
The policy is a selfish one, and cannot be justified by those
who believe that the welfare of the souls of their children
should be, to Christian parents, a first consideration. In
elementary schools for the poor also these Sisters are
frequently seen as teachers. The " Sisters of the Church,"
who are known by various aliases, such as " The Kilburn
Sisterhood," " Church Extension Association," &c, devote
themselves largely to the work of education, and are
publishers of many works, in which Auricular Confession
for young and old is taught, as also the Real Presence, and
the Eucharistic Sacrifice. The Sisterhood of St. Margaret's,
East Grinstead, publishes the most extremely Romanizing
books of any Sisterhood I am acquainted with. One of the
worst of these is the Night Hours of the Church, in three
'" The Spirit of the Founder, p. 94.

200 SECRET HISTORY OF THE OXFORD MOVEMENT.
volumes. In the " Editor's Note " to the second volume it is
stated that these Night Hours are translated from the
" Roman Breviary," and that the work has " been carefully
brought into accordance with the Latin original." In this
work services are provided for " All Souls' Day," and for
the festival of "Corpus Christi," two Roman Catholic
holidays which are not found in the Kalendar of the Book
of Common Prayer; the first of these being held in support
of the doctrine of Purgatory, and the second in honour
of Transubstantiation. Throughout • these volumes the
Intercession of Departed Saints is asked for, and they
are invoked by name, especially the Virgin Mary. The
following extracts prove the Invocation of the Virgin : —
"Blessed art thou, Virgin Mary, Mother of God, that believedst
the Lord : for there hath been a performance of those things which
were told thee : behold thou art exalted above the choirs of Angels.
Intercede for us to the Lord our God." °8
" Holy Mary, Virgin Mother of God, intercede for us." 59
In a "privately printed" volume of Offices from the
Breviary, dated 1885, for use in St. Saviour's Hospital,
Osnaburgh Street, London, N.W., which is under the
control of another Sisterhood, is contained a Hymn to the
Virgin, the first verse of which is as follows : —
" Those five wounds of Jesus smitten.
Mother I in my heart be written,
Deep as in thine own they be !
Thou, my Saviour's Cross who bearest,
Thou, thy Son's rebuke who sharest,
Let me share them both with thee." m
On the question of the general work of Ritualistic
Sisterhoods, and their objects, I cannot do better than quote
here the following wise remarks from Cautions for the
Times, edited by the late Archbishop Whately : —
" The principal method of decoy, at present, is not so much
argument as other kinds of persuasion. Among these, none seem
58 Night Hours ofthe Church, Vol. II. , p. 175. w JUd., p. 128.
611 Offices from the Breviary, p. 95.

A CAUTION FOR THE TIMES. 201
more popular just now than what are called 'Brotherhoods' and
' Sisterhoods of Mercy ' ; the real grand object of which appears to
be, not so much almsgiving itself, as, under pretence of that, imbuing
with Tractite" [now called Ritualistic] "principles those who receive,
and those who administer ' the charity.' And it is part of the system
not only to make a great parade of their works of charity, but also to
represent themselves as the only persons who pay any regard to the
wants of the poor in those localities where such associations have
been at work. Bold and persevering assertions often gain credence
with the thoughtless ; and thus it has come to be believed by many,
in some cases which have lately made much noise in the world, that
in such and such districts the poor were left wholly unthought of till
these Sisterhoods arose ; the truth being the very reverse : twenty
times as much was being done for the poor, and in a more judicious
and efficient way, by persons who were content to go about their
labour of love quietly, without blowing a trumpet before them, or
wearing any fantastic uniform." 61
•' Cautions for the Times, p. 3 ',4.

CHAPTER VII.
THE CONFRATERNITY OF THE BLESSED
SACRAMENT.
Protestant Martyrs and the Mass — Latimer's testimony — Restoration of the
Mass by the Ritualists— Birth of the Confraternity of the Blessed
Sacrament — Its objects and work — Its secret Intercession Paper — Ordered
to be "destroyed" when done with — Its "medal" may be buried with
deceased members — First exposure of an Intercession Paper at Plymouth —
Great excitement — How the Rock found an Intercession Paper — Secret
proceedings at New York — The secret " Roll of Priests-Associate " — Dread
lest it should fall into Protestant hands — Curious letter from a Priest-
Associate — Extracts from the papers of the C. B. S. — Requiem Masses
for Souls in Purgatory — Advocates Fasting Communion — Bishop Samuel
Wilberforce on Fasting Communion ; " detestable materialism " — Opposes
Evening Communion — Proofs that it is sanctioned by the Primitive Church
— C. B. S. term it "spiritually and morally dangerous" — Eucharistic
Adoration of C. B. S. Identical with that of Rome — Its Idolatrous character
— The C. B. S. on the Real Presence — The "Eucharistic Sacrifice" —
Bishop Beveridge on Sacrifice — Transubstantiation advocated by name —
Bishop Wilberforce Censures the Confraternity of the Blessed Sacrament.
THOSE who have read the History of the Reformation
are aware that in the estimation of the Church of
Rome, the principal offence of the Protestant Martyrs
of that period was their opposition to the Sacrifice of the
Mass, and to the doctrine of Transubstantiation on which it
is founded. Those holy Martyrs would rather die than
express one word of approval of the Mass. In the course
of a Disputation which Bishop Latimer held at Oxford, on
April 18th, 1554, he said : — " These famous men, viz.,
Mr. Cranmer, Archbishop of Canterbury; Mr. Ridley,
Bishop of London; that holy man, Mr. Bradford; and I,
old Hugh Latimer, were imprisoned in the Tower of
London for Christ's Gospel preaching, and for because we

PROTESTANT MARTYRS AND THE MASS. ¦ 203
would not go a Massing."1 No one who has read the writings
of the Reformers can fail to see how much they hated and
loathed the Sacrifice of the Mass. They always used the
strongest possible language in denouncing it ; and yet not
stronger than the Church of England still uses in her
Article XXXI. : " The Sacrifices of Masses, in the which it
was commonly said that the priest did offer Christ for the
quick and the dead, to have remission of pain and guilt,
were blasphemous fables, and dangerous deceits." Probably
there was not one of the men who were God's instruments
for delivering England from Papal bondage, who would not
have subscribed to Latimer's opinion of the Mass and Mass
priests. "Another denying of Christ," he said, "is this
Mass-monging. For all those that be Mass-mongers be
deniers of Christ ; which believe or trust in the Sacrifice of
the Mass, and seek remission of their sins therein. For
this opinion hath done very much harm, and brought
innumerable souls to the pit of hell ; for they believed the
Mass to be a Sacrifice for the dead and living." a
That which the Protestant Martyrs protested against with
their dying breath : those " blasphemous," " dangerous,"
and "deceitful" things — as the Church of England still
terms them — have, unhappily, been restored by our modern
Ritualists within the Church of England. The only
difference between them is that the one is said in Latin,
and the other in English. Even this difference has, in some
instances, been removed. The Rev. Owen C. H. King, now
a Roman priest, but formerly a Ritualist, states that he was
present at a " Mass " offered up in the Chapel of the East
Grinstead Sisters in Queen Square, London, which " was said
in Latin from the Roman Missal; " s and Mr. King's statement,
though made in a published pamphlet, has never, so far as
1 Latimer's Remains, p. 258. Parker Society edition.
a Latimer's Sermons, p. 521. Parker Society edition.
8 The Character of Dr. Littledale as a Controversialist, by Owen C. H. King.
p. 6.

204 SECRET HISTORY OF THE OXFORD MOVEMENT.
I am aware, been refuted. And that there may be no
mistake as to the identity of the Roman Mass and the
Ritualistic Mass we read in the St. Margaret's, Leytonstone,
Parish Magazine, for April, 1894, the following statement : —
" The Mass of the Church of England is identical with the Mass
of the Church of Rome."
The early Tractarians, when they commenced their work,
taught the doctrines of the Real Presence and the " Eucha
ristic Sacrifice," but they were very guarded in their language,
and carefully abstained from extreme statements. In this
direction they practised the doctrine of " Reserve in
Communicating Religious Knowledge." It was soon realized
that the propagation of these doctrines was essential for the
success of the ultimate object of the Movement — Corporate
Reunion with Rome. It was not, however, until 1862 that
a society was founded for the special purpose of teaching
the Real Presence and the " Eucharistic Sacrifice." The
name which the new society assumed was that of the
" Confraternity of the Blessed Sacrament." I look upon
this Confraternity as a semi-secret Society, which shrinks as
much as possible from the light of publicity. I am not
aware that its members are under any vows of secrecy as to
its proceedings, but there is a manifest dread lest its privately
printed documents should fall into Protestant hands. As
an instance of this I may mention that the Confraternity
issues every month, to all its members, an "Intercession
Paper," containing the subjects for which the members are
to pray each day, and also subjects for their " thanksgiving."
Every care is taken to prevent a copy of this Paper falling
into Protestant hands. There are about 15,000 printed
every month, yet, large as the number is, it is but rarely
that anyone sees a copy who is not a member of the Con
fraternity. The reason of this is explained, I have no doubt,
by the advice given to the members by the Superior General
of the C. B. S. (Canon T. T. Carter, of Clewer), at its annual
secret meeting, on June 20th, 1878.

THE SECRET INTERCESSION PAPERS. 205
" Let me add, however," said Canon Carter, " that it is a matter of
importance to be careful not to leave about the Intercession Papers, to
be misused by ill-disposed persons [as I am using them in this
Chapter?], and that they should be destroyed when no longer in use.
We are taught to be ' wise as serpents,' as well as ' harmless as
doves ' ; and we shall do well not to encourage the modern tendency to
attack all that savours of Catholic truth or Catholic use. I would
add, that it is most desirable that Associates should not fail to notify
changes of address, as far as may be possible, so as to avoid the
miscarriage of the Intercession Papers. In consequence of the want
of such care a considerable number of such papers wander about the
country unclaimed, liable to all kinds of misuse." *
At the annual meetings of the C. B. S., none are admitted
unless they can produce the medal which proves that they
are members, so that these gatherings are of a private
character. The rulers of the Confraternity are naturally
nervous lest anyone should gain an entrance into the annual
meeting with a member's medal to which he, or she, may
not be entitled. It was thought necessary, at the annual
meeting on June ist, 1893, to give the Associates a word of
warning on this subject, and also to repeat the warning of
1878 concerning the Intercession Papers. In the course
of his annual address, on the former date, the Superior
General said : —
" I have also to remind Associates that care be always taken as to
notices of changes of addresses, that our Papers may not wander
broadcast through the Post Office : and also that notice be given in
case of death. The Secretary tells me that he has only just been able
to stop Papers that had been sent every month to an Associate who
had been dead fourteen years. Moreover, for the medals special care
is needed. They might be buried with deceased persons? if so desired,
or they should be at once returned. Otherwise, our medals run a great
risk of being used by unfit persons, who may thus pass themselves
off as members of the Confraternity." 6
4 Address of the Superior General at the Conference, June 20th, 1878, pp. 4, 5.
5 What good would that do for the dead? The suggestion tends towards
superstition. " C.B.S. Annual Report, 1893, p. ix.

206 SECRET HISTORY OF THE OXFORD MOVEMENT.
So far as I have been able to ascertain, no copy of the
Intercession Paper ofthe C. B. S. came into the possession of
an Editor of either of our daily papers until thirteen years
after the founding of the Society. 7 On July 15th, 1875, the
Western Daily Mercury, of Plymouth, published an analysis
of the contents of the Intercession Paper for the July of that
year, together with a list of the officers of its various
Branches, and a leading article on the subject, in the course
of which it remarked : — " Not a few people, we fancy, will
be surprised at seeing [in the C. B. S. list] men, whom they
believed to be honest, straightforward clergymen of the
Established Church, allied with this dangerous Guild ; and
some clergymen, who have been one thing to members of
the Confraternity, and another to the rest of the community,
will hardly thank our correspondent for making apparent
their double dealing. . . We name these gentlemen because
they deserve notoriety, and it will be well if their friends
and neighbours fittingly recognize their connection with
the Confraternity. If they all, or any of them, have hitherto
found it convenient to keep their connection with their
Guild a secret, shared only by a few congenial spirits, they
can do so no longer, for they now stand before the world in
their true colours. They stand officially connected with an
organization which is deliberately setting itself to undo the
work of the Reformation, which desires to substitute for the
Protestantism for which our fathers bled an Anglican
counterpart of Romish sacerdotalism."
The exposure by the Western Daily Mercury was reprinted
in several London papers, and produced a great deal of
excitement and dismay in the Ritualistic camp. Indeed, a
reward was offered, by advertisement, of Three Pounds to
anyone who would give to a local solicitor, information as
to who " stole " the Intercession Paper which had caused such
a commotion. Although the Western Daily Mercury was,
as I have said, the first daily paper to call attention to the
7 The Rock, a Protestant Church paper, published an exposure in 1873.

KEEPING OUT OF PUBLIC NOTICE. 207
C. B. S., the honour of being actually the first of all the
papers to expose its Intercession Paper is claimed by the
Rock, which, in its issue for May 23rd, 1873, tells its readers
the very interesting story of how it came into possession of
the secret document.
" Even Ritualists," said the Rock, " are not exempted from human
frailties. One of the number seems to have let his copy [of the
C. B. S. Intercession Paper] drop in the public street, where the word
' Confidential ' placed at the top did not prevent its being picked up,
and eagerly scanned by the first youngster who passed that way. In
this case it luckily happened that the lad to whose lot the treasure
fell, not knowing what to make of it, took it to his father, a worthy
shoemaker in the district of St. Alphege, Southwark, who . . was as
much puzzled as his boy had been, and left the Paper lying on the
parlour table. Presently, in walks a Sister of Mercy (they swarm in
those parts), whose quick eye instantly recognized the strayed Paper,
which, with the remark (true enough we don't doubt) that ' it
belonged to her master,' she immediately clutched. Mr. Crispin,
however, not relishing this summary mode of doing business, insisted
on having the Paper back ; but, as the Sister positively refused to part
with it, a tussle ensued, which ended in her discomfiture and the
recovery of the prey. Our friend, who had now become quite alive to
its importance, took an early opportunity of showing it to the Scripture
Reader of his district, and he, we may readily imagine, saw at once
what an important evidence of the stealthy manner in which the
Ritualistic moles and bats are working had thus providentially been
thrown in his way, for although the C. B. S. had been many years at
work, it had hitherto contrived to keep its proceedings pretty secret." 6
Probably it was the action taken by the Rock which led
the Superior General ofthe C. B. S., at its next anniversary,
to say to the members : — "We must endeavour to make our
position accord with our constitution, in keeping, as far as
possible, out of public notice."9 How forcibly this statement
reminds us of the words of our Saviour : — " For every one
that doeth evil hateth the light, neither cometh to the light,
lest his deeds should be reproved" (margin, "discovered,"
8 The Rock, May 23rd, 1873, p. 335.
- Report of the Twelfth Anniversary of the C. B. 5., p. 3.

208 SECRET HISTORY OF THE OXFORD MOVEMENT.
John iii. 20). The Rock's exposure led to a considerable
amount of local controversy in the provinces, where the
Priests-Associate were very angry at having their names
made known to their own congregations, as connected with
such a Romanizing society. One of them wrote a long
letter to the Banbury Guardian on the subject, in the course
of which he asked two questions, to which, at the same
time, he gave his own very candid answers. "But it may
be said," wrote the Rev. James Hodgson, who described
himself as " Superior of the Bloxham Ward C. B. S.," " why
are they [Intercession Papers] marked ' confidential ' ? Does
not this imply secrecy? Undoubtedly. But anyone can
see in a moment why it is. We are members of a Church
that has two great sections in it, and we live among a people
a large portion of whom ' care for none of these things.' " 10
Later on in this same year the Confraternity of the
Blessed Sacrament held its local anniversary in New York.
Reports of its proceedings were kept from all the Church
papers of that city, whether High Church or Evangelical.
But what was undoubtedly an official report was sent to the
Ritualistic Church Times, of England, where in due course
it appeared. When the news of what had occurred came
to the ears of the loyal members of the Protestant Episcopal
Church of America, they were naturally very indignant.
The Church Journal of New York, which was by no means
unfriendly towards moderate High Churchmen, commenting
on what had occurred, remarked : —
" By way of London comes to us an account, carefully withheld
from the American Church papers, of a meeting in June last in this
city, of what appears to be a secret association of American clergymen.
If there is wrong done to anyone in the account given, we shall be
ready and glad to give room for the righting of the wrong. But if a
secret and confidentialConfraternity exists among us, whose purposes and
meetings are carefully concealed from publicity in the American Church,
10 Mr. Hodgson's letter is reprinted in the Ritualistic Church Review
July 5th, 1873, p. 400.

THE SECRET ROLL OF PRIESTS-ASSOCIATE. 20g
it is time we all knew it. The thing, like murder, ' will out,' and
the mass of the clergy, bound by their ordination vows, and doing
their work openly and honestly in the light, feel it unfair that there
should be an inner motive circle where the profane are not admitted; a
Brotherhood of secret purposes and secret ties."11
The secrecy of the Confraternity of the Blessed Sacrament
is also seen in another direction. It never prints, even for
private circulation, a list of its lay Associates. But it does
print yearly a Roll of Priests-Associate. Every possible care
is taken to keep this Roll strictly secret. Scarcely any one
outside of its ranks can procure a copy for love or money.
Yet even this secretly circulated Roll does not contain
the names of all the Priests-Associate. The Confraternity
possesses in its ranks a body of priests who are so afraid
that their connection with it shall be known, that they
refuse permission to the authorities to print their names
even in this secret and confidential Roll. So, every year,
as the new Roll comes out, there are found printed
therein the two following official notices : — 12
" Notice — Priests who do not wish their names to appear in the
printed list should give notice to the Secretary to that effect." 13
" N. B. There are in addition [to those whose names are printed |
certain Priests-Associate who do not wish their names to appear in
print."14 Another notice proves how much afraid the rulers of the
C. B. S. are lest some Protestant should get hold of a copy
of the Roll :
" The Secretary General would be most grateful if Priests- Associate
would kindly inform him of their changes of addresses from time to
time. So many of the Rolls are returned through the G. P. O., and
very many copies fall into the hands of those who had better not have
them." ls
An amusing incident in the history of the C. B. S. took
11 The Rock, October 24th, 1873, p. 717.
13 I copy from the Roll of Priests-Associate for 1894, the last which I have
seen. '» Ibid., p. 88, note, ,4 Ibid., p. 23. " Ibid., p. 77.
14

210 SECRET HISTORY OF THE OXFORD MOVEMENT.
place in 1877. In that year the Editor of the Rock published
a pamphlet entitled the Ritualistic Conspiracy, containing
a list of clergymen who had supported the Ritualistic cause
by joining Ritualistic societies, or signing Petitions in
support of Ritualism. One of the clergymen whose name
appeared in this pamphlet was the Rev. H. P. Denison, a
nephew of the well-known Archdeacon Denison. This
gentleman sent fourpence to the Editor of the Rock for a
copy. On this, the Editor wrote to Mr. Denison, asking
him, as a member ofthe C B. S., to send him a copy of the
last Roll of Priests-Associate. To this Mr. Denison sent the
following reply : —
" Sir, — I am sorry to have forgotten to answer your letter sooner.
Personally, I should be delighted to send you the C. B. S. Roll, for
you to correct your list, but I could not do so without the consent of the
Superior-General. If he gives his consent I shall be very happy to
forward it. — Yours truly, " Henry Phipps Denison.
"East Brent, Highbridge, November 8th." w
I need hardly add that the Superior-General never gave
his consent.
And now I come to the task of describing more fully what
is the real work of the Confraternity of the Blessed
Sacrament. It is a Society composed of bishops, priests,
laymen, and women. It was founded in the year 1862 ; and
in 1867 was united to the " Society of the Blessed
Sacrament." In the year 1894, no less than 1682 clergymen
in the Church of England, and 13,444 laymen and women,
were members of this Confraternity.17 The Rev. Orby
Shipley informs us that the C. B. S. — as it is usually termed
— is the " daughter " 18 of the notorious Society of the Holy
Cross, which was responsible for that very indecent Con
fessional Book, the Priest in Absolution.
We learn from the official Manual of the Confraternity of
lfi The Rock, November 16th, 1877, p. 961,
17 Annual Report of C. B. S. for 1S94, p. iv.
18 Shipley's Four Cardinal Virtues, p. 249. London, 1871.

OBJECTS OF THE CONFRATERNITY. 211
the Blessed Sacrament — a book which is on public sale — that
its " Objects " are :—
" i. The Honour due to the Person of our Lord Jesus Christ in
the Blessed Sacrament of His Body and Blood.
" 2. Mutual and special Intercession at the time of and in anion
with the Eucharistic Sacrifice.
" 3. To promote the observance of the Catholic and primitive
practice of receiving the Holy Communion fasting." 19
We here discover what the work of the Confraternity of
the Blessed Sacrament really is. It is nothing less than the
propagation, in the Church of England, of the blasphemous
Sacrifice of the Mass, under the name of "The Eucharistic
Sacrifice ! " As to " Fasting Communion," it is sufficient to
say that the first and best Communion administered by our
Saviour Himself, was received immediately after a meal.
Even a Roman Catholic Sub-Dean of Maynooth College has
admitted that —
"The Blessed Eucharist was instituted by our Lord after supper,
and for a short time was celebrated and administered only after
supper. Martene shows that for the first three centuries, and even
much later, it was still in many places celebrated after supper." 20
Among the "Recommendations" printed in the Manual is
the following : —
"To make Offerings for the due and reverent celebration of the
Holy Eucharist." 21
This looks very much like a revival of that sacrilegious
custom of the Church of Rome, paying for Masses! St. Peter
forewarns us — " There shall be false teachers among you " ;
and of these teachers he says — " And through covetousness
shall they with feigned words make merchandise of you "
(2 Peter ii. i, 3). The way in which the priests of the
Church of Rome, at the Reformation, made " merchandise "
of men's souls, by their Masses, was that which, as much as
19 Manual of C. B. S., p. 5. Ninth edition.
*> Notes on the Roman Ritual, p. 261, by the Rev. James Kane. Dublin, 1867.
21 Manual, p 6. 14 *

212 SECRET HISTORY OF THE OXFORD MOVEMENT.
anything, made Englishmen first detest and hate the Mass.
The Confraternity ofthe Blessed Sacrament is now apparently
trying hard to revive this scandalous custom in our Reformed
Church of England, under the name of " Offerings for the
due and reverent Celebration of the Holy Eucharist ! "
Another of these " Recommendations " is, to offer up at
the Holy Communion, " Prayers for the Visible Unity of
Christendom." At page 70 we read the prayers for this
object recommended by the Confraternity. The following
is an extract from the first of these : —
"We earnestly pray Thee for the restoration of visible unity of
worship and communion between the divided members of the
Catholic Church, both East and West."
Here we find the Confraternity of the Blessed Sacrament
praying that the Church of England, and the Eastern
Churches, may again be in " visible unity," not only with
the Eastern Church, but also with the Church of Rome.
On this subject, and the many objections which may be
brought against Corporate Reunion with Rome, I shall have
a great deal to write in a later chapter.
In the " Laws of the Confraternity " it is provided that —
"Grants of Altar Vessels, Vestments, or Altar Linen shall be made
by the Council-General, according to the means placed at their disposal,
to such poor Parishes and Missions as may need assistance." 22
The "Vestments" here referred to are, mainly, such as
the Popish Chasuble, Alb, Tunicle, Stole, &c, all of which
have been declared illegal by the Courts of Law.
Every member of the Confraternity is expected to offer
prayers for the dead. A service used by the C. B. S. is
entitled " Vespers ofthe Blessed Sacrament." It concluden
with this prayer : —
" May the souls of the Faithful, through the mercy of God, rest
in peace. Amen." 23
B Manual of C. B. S., p. 15. Ninth edition. » Ibid., p. 34.

REQUIEM MASSES FOR THE DEAD. 213
The Church of England, on the contrary, exhorts her
children, saying : —
" Neither let us dream any more, that the souls of the dead are
anything at all holpen by our prayers." M
But the Confraternity rests by no means satisfied with
Prayers for the Dead. She now holds an annual Mass for
the Dead, under the name of a " Solemn Requiem." This
service is announced every year in the October number of
the Intercession Paper. The Confraternity believes, in common
with the Church of Rome, that the faithful departed are
benefited spiritually by the offering up by a sacrificing priest
of consecrated bread and wine. It has held this view for
many years. At its secret Annual Conference, May 27th,
1880, the Hon. C. L. Wood (now Lord Halifax) read a
paper, which was afterwards privately printed by the Con
fraternity, in which he asserted that : —
" As the Cross sums up in one single act the atoning efficacy of the
offering which Christ made throughout His whole life, and by his
death upon the Cross, so the Eucharist, which perpetuates and applies
lhat offering, enables us to offer up our whole souls and bodies in life
and in death as an acceptable sacrifice to the Father of all. . . . Are
we troubled about those who in the shadow of death are awaiting the
Judgment ? The blood of the Sacrifice reaches down to the prisoners
of hope, and the dead as they are made to possess their old sins in the
darkness of the grave, thank us as we offer for them the Sacrifice which
restores to light and immortality." 26
Here we have, in reality, though the words, are not used,
Masses for the Dead to get them out of Purgatory, taught
by the Confraternity of the Blessed Sacrament.
In Suggestions for the Due and Reverent Celebration of the
Holy Eucharist, privately printed for the Confraternity of the
Blessed Sacrament, the priest is directed, at page 9, to offer
the following prayer : —
" Receive, O Holy Father, Almighty, Everlasting God, this pure
M Homily Concerning Prayer. Part third.
* Eighteenth Annual Report of C.B.S., p. xii.

214 SECRET HISTORY OF THE OXFORD MOVEMENT.
Oblation, which I, Thy unworthy servant, offer unto Thee, the Living
and true God, for my numberless sins, offences and negligences ; for
all who are here present, as also for all faithful Christians, living and
departed, that it may avail to our salvation unto life eternal. Amen."
Who can doubt that here we have a Mass for the Dead ?
At the "Solemn Requiem'.' of the Society, on November
ioth, 1890, the preacher, the Rev. E. de S. Wood, used the
word Purgatory without a blush of shame. He said " The
souls in Paradise are offering the homage of their spiritual
sufferings in the realms of Purgatory, and are helped by our
prayers and Eucharistic offerings on their behalf." 26 How
different all this is from the teaching of the Church ot
England, which, in her Homily Concerning Prayer, instructs
us that " These words [Luke xvi. 19-26], as they confound
the opinion of helping the dead by prayer, so do they clean
confute and take away the vain error of Purgatory."
We learn more about the work and objects of the
Confraternity of the Blessed Sacrament from the secret
Intercession Papers which it issues every month. To com
mence with the latest of these which has^come to my hands,
that for May, 1897, I find amongst the subjects for prayer:
" That obstacles may be removed ... to the celebration
of the Holy Eucharist with the traditional and ancient
ceremonial sanctioned by the Church."37 Anyone who
reads the Suggestions for the Due and Reverent Celebration of
the Holy Eucharist, issued by the C. B. S., cannot doubt that
by " the traditional and ancient ceremonial " is meant that
of pre-Reformation times. The officiating clergyman is, in
this pamphlet, required to have, for use at Holy Communion,
amongst other things, " a clean Purificator," " Burse,"
" Corporals," " Cruets for wine and water," " a Perforated
Spoon ... for the removal of flies and other impurities
from the Chalice." Pie is also required to say a number of
secret and Popish prayers taken from Popish Missals, those
26 Church Times, November 14th, 1890.
27 Intercession Paper, May, 1897, p. 8.

FASTING AND EVENING COMMUNIONS. 215
provided by the Book of Common Prayer being evidently
not adequate for his purpose.
The Associates of the Confraternity were required, on
May 7th, 1897, to pray " That the Primitive and Catholic
practice of Fasting Communion by priests and people may
be generally recognized, and that obstacles to Fasting Com
munion may be removed." 28 The late Bishop Samuel
Wilberforce, though an old-fashioned High Churchman, had
very decided opinions on this subject of Fasting Communion.
" It is not," he said, " in a light sense that I say this new doctrine
of Fasting Communion is dangerous. The practice is not advocated
because a man comes in a clearer spirit and less disturbed body and
mind, able to give himself entirely to prayer and communion with
his God ; but on a miserable degraded notion that the consecrated
elements will meet with other food in the stomach. It is a detestable
materialism. Philosophically it is a contradiction ; because, when the
celebration is over, you may hurry away to a meal, and the process
about which you were so scrupulous immediately follows. The whole
notion is simply disgusting. The Patristic quotations by which the
custom is supported are mis-quotations." 29
On May 27th, 1897, the Associates of the C. B. S. were
required to pray "That Evening Communions may cease."80
We have already learnt, on the authority of the Roman
Catholic Professor Kane, that in the Primitive Church
Evening Communion was the rule. Singularly enough this
testimony is confirmed by that of the Rev. " Father "
Puller, head of the " Cowley Fathers," who, in the course
of a paper which he read at the annual conference of the
C. B. S., on May 28th, 1891, said :—
" We have, I hope, got beyond the notion that the early Church
objected to Afternoon and Evening Celebrations. The early Church
in no sort of way objected to Evening Celebrations per se. She
celebrated continually in the afternoon or evening. She had an
Evening Celebration every day in Lent. In some Churches all
through the year there were ordinarily three Celebrations in the week,
28 Ibid., p. 9.
29 Dean Burgon's Lives of Twelve Good Men, Vol. II., p. 56. First edition.
80 Intercession Paper, May, 1897, p. 24.

2l6 SECRET HISTORY OF THE OXFORD MOVEMENT.
namely, on Sunday, Wednesday, and Friday; and two of these
Celebrations were Afternoon Celebrations, and only one of them was
early. It is a complete mistake to suppose that the early Church had
any objection to Afternoon or Evening Celebrations." 31
Ritualists are never tired of exhorting us to take the
Primitive Church as our model. Why, then, should the
C. B. S. every month in the year pray to God that the truly
Primitive custom of Evening Communion " may cease " ?
Surely it cannot be wrong to follow a custom sanctioned by
the practice of our Lord Himself at the first Lord's Supper ?
Possibly the authorities of the C B. S. were not altogether
satisfied with " Father " Puller's candid acknowledgment
on this important subject, for at their annual conference on
June ist, 1893, a paper specially devoted to the question of
" Evening Communion," was read by the Rev. T. I. Ball,
Provost of Cumbrae College. This gentleman tried to get
out of the Scriptural difficulty in a very daring, not to say
wicked, manner. While he admitted that " our Lord Jesus
Christ instituted the Eucharist on the Paschal evening," Si he
boldly declared that —
"As Holy Scripture does not help us [Ritualists] much in this
matter, we may boldly say, that it was not intended to help us in this ;
but that we were meant to learn all that we need to learn from the
practice and precept of the faithful companion of the Bible — the
Catholic Church." 33
Is not this a case of " Down with the Bible, and up with
the Church " ? Or, rather, does it not remind us of the
conduct of those Pharisees — the Ritualists of their day —
of whom our Saviour said : — " Full well ye reject the
commandment of God, that ye may keep your own
tradition " ? (Mark vii. 9.) Mr. Ball proceeded to heap up
insult and abuse on a custom which certainly had the
Saviour's Holy sanction. " Evening Communion," he said,
"is an act of schism, in the gravest sense of the term."3*
" They are spiritually and morally dangerous." 35 " It is
31 Twenty-Ninth Annual Report of C.B.S., p. xxiii.
32 Thirty-First Annual Report of C. B. S., p. xv.
33 Ibid., p. xv. 34 Ibid., p. xvii. » Ibid., p. xxi.

THE RESERVED SACRAMENT. 217
profane to invite men by Evening Communion to undertake
a religious duty."36
The members ofthe C. B. S. are required to pray " That
obstacles to the due and reverent Reservation of the Blessed
Sacrament for the Sick may be removed, and that the use
of the Sacrament of Holy Unction may be restored through
out the Anglican Church." 37
As to the first of these I shall have some comments to
make further on. It may, therefore, suffice if I here simply
quote the words of Article XXVIII. : — " The Sacrament of
the Lord's Supper was not by Christ's ordinance reserved,
carried about, lifted up or worshipped." And there is
certainly no trace in the New Testament of either of these
customs being observed by the Apostles. As to the
worshipping of the Sacrament, this is a practice which is
much encouraged by the C. B. S. It would be easy to
multiply proofs of this, but I will here content myself with
quoting the Altar Book for Young Persons, issued by the
Confraternity itself: —
" I worship Thee, Lord Jesu,
Who on Thine Altar laid,
In this most awful service,
Our Food and Drink art made.
" I worship Thee, Lord Jesu,
Who, in Thy love divine,
Art hiding here Thy Godhead
In forms of Bread and Wine." w
On this important point of adoration of the consecrated
Sacrament the teaching of the Confraternity is indentical
with that of the Church of Rome. This was acknowledged
by its Superior General at the annual conference on
May 31st, 1877. I may here be permitted to mention that
the anniversaries of the Confraternity are always held on
36 Ibid., p. xxii.
3' Intercession Paper, May, 1897, p. 15.
38 Altar Book for Young Persons, p. 69. Twenty-sixth thousand, 1884. The
number printed shows how widely the spiritual poison has been spread.

2l8 SECRET HISTORY OF THE OXFORD MOVEMENT.
" Corpus Christi Day," a Popish festival not to be found in
the Kalendar in our Prayer Books. It was instituted by
the Popes in the Dark Ages in honour of the doctrine of
Transubstantiation. The Superior General said : —
" Whatever other differences, therefore, there may be between us
and the Church of Rome (and I do not wish to question the fact that
there are important differences) yet no such difference as is commonly
supposed exists between us on this great doctrine of Eucharistic
Adoration. We adore the same mysterious presence of our
Blessed Lord, veiled from mortal eyes, through the grace of a like
consecration. "38
As to the " Sacrament of Extreme Unction " it may be
sufficient to remark that the Church of England knows no
such Sacrament. At the Reformation she ejected it from
her system, for wise and sufficient reasons. I am not aware
that the C. B. S. has published any form of service for the
administration of Extreme Unction. Probably its Priests-
Associate use that provided in the Priest's Prayer Book.
In this form the priest is required to anoint the five senses
of the sick person with oil " on his right thumb." When
the time comes for anointing the sick person's nose, the
following directions are given : —
" Then upon the nostrils, saying,
" Through this anointing, and His most loving mercy, the Lord
pardon thee whatever thou hast sinned by smelling." *°
Another subject for the intercessions of the Associates was
" That there may be true repentance and due use of
Sacramental Confession on the part of those needing it."41
The Confraternity is very fond of Auricular Confession,
even though the Church of England, in her Homily of
Repentance, Part Second, teaches : — " It is most evident
and plain, that this Auricular Confession hath not the
warrant of God's Word." In its Altar Book for Young
39 Fifteenth Annual Report of C. B. S., p. x.
40 Priest's Prayer Book, pp. 91, 92. Seventh edition, 1890.
41 Intercession Paper, May, 1897, p. 16.

THE REAL PRESENCE. 2ig
Persons the Confraternity prints a form of Confession in the
presence of a priest (p. 29).
The Associates are also required to pray: — "That there
may be a more widespread belief in the Catholic doctrine of
the Real Presence and of the Eucharistic Sacrifice."42 It
would be easy to fill many pages with extracts from the
documents of the Confraternity showing what its teaching
is on these subjects. To commence with a sermon preached
before the Confraternity by the Rev. A. H. Ward, in 1871.
That gentleman then declared —
" That the Holy Eucharist is the Body and Blood of Christ under
the forms of Bread and Wine/ that therein is Christ Himself, His
Body, Soul and Divinity, as truly as at Bethlehem, or Nazareth, or
Calvary, or at the right hand of God, we take as certain." 43
On the following year the annual sermon on behalf of the
Confraternity was preached by the Rev. George Body, now
Canon of Durham. We find that gentleman declaring
that— " The Eucharistic Sacrifice is a necessary consequence of the Real
Presence. If the Bread and Wine become, by the action of the Holy
Ghost in consecration, the Body and Blood of Christ, it follows that
when we offer the Sacrament we offer the Body and Blood of Christ,
i.e., Christ Himself under the forms of Bread and Wine." **
A remarkable sermon was preached before the C. B. S. at
its anniversary, June 20th, 1889, by one who has since made
a name for himself in the world, viz., the Rev. Charles Gore,
now Canon Residentiary of Westminster, and Examining
Chaplain to the Bishop. of Lincoln. Canon Gore said: —
" Christ is present in the Eucharist indeed externally to us,
objectively and really; He is present as the Bread of Life, the
Sacrifice for sins, the Object of worship. He is present wherever the
consecrated elements are." u
42 Ibid., p. 12.
43 The Holy Eucharist and Common Life, by Rev. A. H. Ward, p. 8. London :
Hodges. 44 Jewish Sacrifices and Christian Sacraments, p. 27. London : Rivingtons, 1874
48 The Eucharistic Sacrifice, by Charles Gore, p. 13. Privately printed for
the Confraternity.

220 SECRET HISTORY OF THE OXFORD MOVEMENT.
This teaching is undoubtedly strong, and quite without
warrant from the formularies of the Church of England.
Many hundreds of volumes have been written on the Real
Presence, and it is manifestly impossible for me to give
space to an exhaustive treatise on the subject in this book.
But I may point out that a localized presence of Christ
" wherever the consecrated elements are " is contrary to
the teaching of the great English Divine, Richard Hooker,
who wrote : " The Real Presence of Christ's most blessed
body and blood is not therefore to be sought for in the
Sacrament, but in the worthy receiver ofthe Sacraments."46
The Church of England teaches that there may — in her
sense of the words — be a real eating and drinking of the
Body and Blood of Christ, without the aid of a consecrating
priest — a theory which is certainly inconsistent with the
Ritualistic idea that the Presence is only the result of
priestly consecration. In one of the Rubrics attached to
" The Communion of the Sick " the Church orders that — •
" If a man, either by reason of extremity of sickness, or
for want of warning in due time to the Curate, or for lack
of company to receive with him, or by any other just
impediment, do not receive the Sacrament of Christ's Body
and Blood, the Curate shall instruct him, that if he do truly
repent him of his sins, and steadfastly believe that Jesus
Christ hath suffered death upon the Cross for him, and shed
His Blood for his redemption, earnestly remembering the
benefits he hath thereby, and giving Him hearty thanks
therefore, he doth eat and drink the Body and Blood
of Our Saviour Christ, profitably to his soul's health,
ALTHOUGH HE DO NOT RECEIVE THE SACRAMENT WITH HIS
MOUTH." In this case the Body and Blood of Christ is certainly not
eaten with the sick man's mouth. It is an act of faith, not
of the body. And is not this the same way in which ordinary
communicants are said by the Church of England to eat the
16 Hooker's Works, Vol. II. , Book V., lxvii., 6, p. 84. Oxford edition, 1865.

THE "EUCHARISTIC SACRIFICE." 221
Body of Christ : — " Take and eat this," saith the Minister,
"and feed on Him in thy heart by faith with thanksgiving."
And again, in her Twenty-eighth Article she instructs us
that " The mean whereby the Body of Christ is received
and eaten in the Supper is faith " — not a man's mouth, as
the Ritualists teach. Our Saviour has never had more than
one Body. Of that Body, in its glorified condition as it now
exists in heaven only, the Black Rubric at the end of the
Communion Service says: — " The natural Body and Blood
of our Saviour Christ are in heaven, and not here ; it being
against the truth of Christ's natural Body to be at one time
in more places than one." If that Body, the only one our
Saviour possesses, is " not here," how can it be in the
consecrated bread and wine, as the C.B.S. and the Ritualists
teach ? I once went into a Ritualistic Church on an Easter
Sunday morning, and saw behind the Communion Table,
in large letters, the text of Scripture : — " He is risen ; He is
not here " (Mark xvi. 6). What an undesigned sermon that
was against a localized Real Presence on the so-called
" Altar " ! Let us take heed to the warning words of our
Saviour : — " Then if any man shall say unto you, Lo, here is
Christ, or there ; believe it not. For there shall arise false
Christs, and false prophets, and shall show great signs and
wonders ; insomuch that, if it were possible, they shall
deceive the very elect" (Matt. xxiv. 23, 24).
And as to the so-called " Eucharistic Sacrifice," which
our modern Ritualists admire so much, and which they
consider as a true, proper, and propitiatory sacrifice, and
not a mere commemoration of the Sacrifice once for all
offered upon the Cross by our Saviour, I cannot do better
than quote the convincing argument of the High Church
Bishop Beveridge, as contained in his book on the Thirty
Nine Articles. These, then, are his words, while explaining
Article XXXI. They ought to be sufficient to convince any
earnest seeker after truth : — •
" And as this doctrine is contrary to Scripture, so is it repugnant to

222 SECRET HISTORY OF THE OXFORD MOVEMENT.
reason too, there being so vast a difference betwixt a Sacrament and
a Sacrifice: for in a Sacrament God offereth something to man, but in
a Sacrifice man offers something to God. What is offered in a
Sacrifice is wholly or in part destroyed, but what is offered in
a Sacrament still remaineth. And there being so great a difference
betwixt the one and the other, if it be a Sacrament it is not a Sacrifice,
and if it be a Sacrifice it is not a Sacrament, it being impossible that
it should be both a Sacrament and a Sacrifice too. To which we
might also add, that, according to this opinion, Christ offered up
Himself before He offered up Himself. I mean He offered up
Himself in the Sacrament before He offered up Himself on the Cross ;
which offering up Himself in the Sacrament was either a perfect or an
imperfect Sacrifice or oblation. To say that Christ should offer up
an imperfect Sacrifice to God is the next door to blasphemy ; but yet
a perfect one that Sacrifice could not be, for then it need not have
been repeated again upon the Cross. But I need not heap up more
arguments to pluck down that fabric, the foundation whereof is
already destroyed. It is Transubstantiation that is the ground of this
fond opinion, therefore do they say the Body of Christ is really
offered up to God, because the bread is first really turned into the
Body of Christ ; but now it being proved before that the bread is
still bread after, as well as before consecration, and not the very Body
of Christ; though the bread be consecrated by man, the very Body of
Christ cannot be offered to God in the Sacrament ; and therefore, if
they will still call it a Sacrifice, they must acknowledge it is such a
Sacrifice wherein there is nothing but bread and wine offered to God,
and by consequence no propitiatory Sacrifice : for, as we have seen,
' without shedding of blood there is no remission,' and in the breaking
and pouring forth of bread and wine there is no shedding of blood,
and not, therefore, any remission of sins."
In many of the papers printed by the C. B. S. the term
" Mass " is applied to the Lord's Supper. The Hon. C. L.
Wood used it in his paper read at its eighteenth anniversary,
in which he spoke of the custom of "getting up in the
morning to go to ."Mass."47 In 1882, the Rev. J. B.
Wilkinson said that " Children should be instructed, not
only by oral teaching, but by bringing them to Celebrations
'" Eighteenth Annual Report of C. B. S., p. xV,

TRANSUBSTANTIATION TAUGHT BY C. B. S. 223
of the Blessed Sacrament for Children, or to put it more
simply, to Children's Masses." 48
The teaching given in meetings of the C. B. S. sometimes
amounts to the full modern Roman • Catholic doctrine of
Transubstantiation. At a meeting of the St. Mary's,
Prestbury, Ward of the Confraternity, in 1871, the
Rev. A. L. Lewington, now Chaplain of Ardingly College,
Hayward's Heath, read a paper, which was subsequently
published, in the course of which he said : —
" When we say that the Presence of Christ is objective, we under
stand that It is there without communion as with communion, abiding
under the outward and Visible Form in the consecrated Elements, so
long as the consecrated Elements are unconsumed. Again, we say
that the Presence of Christ is Whole. Whole Christ comes to us, and
is incorporated with us, in His Sacrament. His Body, His Blood,
His Soul, His Divinity, are present. And not only that, but He is
wholly present in every particle, just as much as in all that is
consecrated." " When we separate from the notion of substance everything gross
and material, we may regard the term TRANSUBSTANTIATION
as a' convenient definition of the results of consecration which the
Articles do not exclude. . . . But those who rightly maintair.
the term Transubstantiation understand it to signify that what is in
outward accidents — in sight, taste, and touch — Bread and Wine, by
consecration becomes, not in accidents but in substance, the Body and
Blood of Christ. "«
Even more bold were the Romanizing utterances of the
Rev. E. W. Urquhart, at a " Synod " ofthe C. B. S. held at
Salisbury on April 30th, 1889. I attach more importance to
what Mr. Urquhart said than to the paper of Mr. Lewington,
because it was read at a much larger gathering of the
Confraternity, and because it was subsequently published
"by request of members present." Mr. Urquhart advocated,
without reserve, the modern teaching of the Church of
Rome, and frequently admitted that he believed in the
48 Twentieth Annual Report of C. B. S., p. ix.
49 The Doctrine of the Real Presence, by Rev. A. L. Lewington, pp. 6, 9.
Oxford : Mowbray, 1871.

224 SECRET HISTORY OF THE OXFORD MOVEMENT.
doctrine of Transubstantiation, both name and thing. Here
are some extracts from his address, which has never been
repudiated by the authorities of the C. B. S. : —
" Those teachers who profess to accept a real Objective Presence,
while repudiating Transubstantiation, are placed in a hopeless
dilemma ; as was plainly seen by Zuinglius, when he maintained that
there was no alternative between Transubstantiation and the figurative
view which he himself upheld. But the great Church of the West
[that is, the Church of Rome] does not stand alone in its clear
definite enunciation of the Divine truth in Eucharistic doctrine.50
"On this great subject, therefore [i.e., the Real Presence], there is,
happily, no room for difference between these two great Branches of
the Church Catholic [i.e., the Eastern Church and the Church of
Rome]. And if the unity of Christendom is ever to be restored, it can
only be by the Church of England frankly accepting the full statement
of Eucharistic truth as expressed in the authorized formularies of West
and East alike.61
"We are bold to maintain that the Eucharistic teaching of the
Church of England is essentially one with that of the whole of the rest
of Catholic Christendom, East as well as West. It is, indeed, that
which, if she would make good her claim to be an integral part of the
Catholic Church, she is bound to maintain.62
" But if it be asked why I lay such stress on a term which has
given rise to so much odium and has been so misunderstood as
Transubstantiation, I would answer, first, because I would remove all
needless barriers between ourselves and the rest of Catholic Christendom,
and, secondly, because experience shows that no other expression
defines what we mean so unmistakably.^
" If ours be indeed, as we maintain it to be, the same Church of
England which was planted by S. Augustine on the Mission of
S. Gregory the Great, ours is the Church, and ours the faith of Wilfrid
and Anselm, of Edmund Rich and Thomas More, quite as truly as it
is of later worthies ; and we may look forward to a time, though we
all may be gathered to our rest, when such open repudiation of
Eucharistic Truth, even by our Ordained Ministry, as we now deplore,
may be as impossible as it is now in the Priesthood of the Latin and
Eastern Communions. But the consciousness of our own grievous
¦" The Doctrine of the Real Presence, by Rev. E. W. Urquhart, p. g. Oxford ¦
Mowbray. 5,1 Ibid., p. 10. " Ibid., p. u. « Ibid., p. 13,

' OUR BRETHREN OF THE ROMAN COMMUNION." 225
shortcomings should prevent us from being high-minded, and check
that bitter and spiteful attitude towards our brethren of the Roman
Communion, which is so painful a feature in too much of the con
troversy of the day. Remember that, whatever be their short
comings, they, throughout the ages, have been faithful guardians of
the central verity of the Incarnation, and along with it, of the precious
deposit of Eucharistic truth, which we have in years past insulted,
neglected, and profaned. And in conclusion, to avoid misunder
standing, whilst I hold that the time has come when we must ourselves
recognize the identity of our own teaching with that which is expressed
in the Tridentine canons by Transubstantiation, and with the authorized
formularies of the Eastern Church ; it is only gradually, as they are
able to learn, that we should expect to bring this conviction home
to the minds of our weaker brethren, whom we are striving to bring
over to the faith." 64
With such a love for Popery as that which is exhibited
by this Confraternity we need hardly wonder that during the
year 1892, it requested all its members to pray "That the
Ecclesiastical authorities in foreign countries, both East and
West, may become willing to give Communion to English
Catholics, on conditions which the latter may lawfully
accept." u
It is a sad thing to see a Confraternity, engaged in teaching
some of the worst doctrines of Popery, so widely supported
by clergy of the Church of England. And even sadder is it
to find that many of them have been promoted to high
offices in the Church, and to livings in the gift of the Crown
and the Bishops. In 1894 amongst its members were tho
Bishops of Zululand, Zanzibar, Nassau, Lebombo, ' and
Corea, Bishops Hornby and Jenner, and the Deans of
Rochester and Chichester.
One High Church Bishop, early in the history of the
Confraternity of the Blessed Sacrament, had his eyes open
to its dangerous and Popish character. Bishop Samuel
Wilberforce wrote as follows to its Superior General, Canon
T. T. Carter : —
" It is," wrote Bishop Wilberforce, " sure to stir up a vast amount
** Ibid., pp. 14, 15. bs Intercession Paper of C i- S., June 1S92, p. is
15

226 SECRET HISTORY OF THE OXFORD MOVEMENT.
of prejudice from its singularly un-English and Popish tone. . . .
I view with the utmost jealousy any tendency to ally that reviving
earnestness to the unrealities and morbid development of modern
Romanism. You may do much one way or the other. I entreat you
to consider the matter for yourself, and as Bishop I exhort you to use
no attempts to spread this Confraternity [of the Blessed Sacrament]
amongst the clergy and religious people of my diocese."
In closing this chapter, let me once more quote Bishop
Latimer. His words are as necessary now, within the
Church of England, as when they were first spoken : —
" Wherefore stand from the altar, you sacrileging (I should have
said, you sacrificing) priests; for you have no authority in God's
Book to offer up our Redeemer : neither will He come any more into
the hands of sacrificing priests. . . . And I say, you lay people, as you
are called, come away from forged sacrifices, which the Papists [and
now Ritualists] do feign only to be lords over you." 56
K Latimer's Remains, p. 25©.

CHAPTER VIII.
SOME OTHER RITUALISTIC SOCIETIES,
A Purgatorial So'ciety in the Church of England— The Guild of All Souls-
Extracts from its Publications — Masses for the Dead in the Church of
England — Festival on " All Souls' Day " — The Fire of Purgatory the
same as that of Hell— Bishop of London (Dr. Temple) gives its President
a Living— The Secret Order of the Holy Redeemer — An Inner Circle;
The Brotherhood of the Holy Cross ; its secret rules quoted — The
" Declaration " of the Order of the Holy Redeemer — The Pope the
" Pastor and Teacher of the Church " — Why its members stay within
the Church of England — Extraordinary and Jesuitical letter of "John
O. H. R." — Its mysterious Superior said to be a " Bishop," though not in
the Clergy List ? Who ordained and consecrated him ? — The secret
Order of St. John the Divine — Extract from its secret rules — Society of
St. Osmund — Its rules and objects— Prays for the Pope — Its silly
superstitions — Driving the Devil out of Incense and Flowers — The
Adoration of the Cross — A degrading spectacle — Its Mary worship — Holy
Relics — Advocates Paying for Masses for the Dead — The Society merged
in the Alcuin Club — The Club joined by several Bishops — Laymen's
Ritual Institute of Norwich — Its Secret Oath — Secret Guild Books oi
St. Alphege, Southwark — Guild of St. John the Evangelist, at St Alban's,
Holborn — Confraternity of All Saints', Margaret Street— The Railway
Guild of the Holy Cross.
PROBABLY the majority of my readers will be
surprised to learn that there exists a Purgatorial
Society nominally within the Church of England.
Yet, strange and almost incredible as this may seem, it is a
fact. This Society bears the title of " The Guild of All
Souls," and was founded in the year 1S73, for the special
purpose of propagating within the Church of England a
belief in Purgatory, and as a result of this, the offering
of Prayers for the Dead, and of Masses to get them out of
Purgatorial flames. It is a widespread organization, with
branches all over England, and also in Scotland, the United
States, Madras, Montreal, Prince Edward Island, Port

228 SECRET HISTORY OF THE OXFORD MOVEMENT.
Elizabeth, Barbados, and New South Wales. According to
the annual report for 1897 — as recorded in the Church
Times, May 28th, 1897— the Guild possesses seventy-one
Branches. It includes amongst its members 646 clergymen,
which is certainly a large number for such an extremely
Romish society. The semi-secrecy of the Guild is shown
in the fact that the public are never permitted to know who
these clergymen are, with the exception of those who form
its Council. The Guild issues a quarterly Intercession Paper,
which is a strictly secret document. It always contains a
list of churches in which Masses for the Dead are said
every month, together with the names of deceased persons
for whom prayer is asked. The latest copy of the Annual
Report which I have been able to secure is that for 1895. It
states that " During November, in addition to those on All
Souls' Day, there were 991 Special Requiem Masses [offered]
in connection with the Guild, and the regular Requiem
Masses maintained throughout the year are now,- at least,
480 each month." l
For the use of its members the Guild of All Souls has
issued a book entitled the Office of the Dead A ccording to the
Roman and Sarum Uses — certainly not according to the use
of the Book of Common Prayer, which is altogether too
Protestant a compilation to suit the purposes of the Guild
of All Souls. It has also published a book, entitled the
"Treatise of S. Catherine of Genoa on Purgatory, edited with
an Introductory Essay by a Priest-Associate of the Guild of
All Souls." The title-page states that it is published by
"John Hodges"; but it has on several occasions been
officially advertised in the Church Times as one of the
" Publications " of the Guild, and therefore 1 hold it
responsible for its contents. In the portion which contains
the translation of what Catherine of Genoa wrote, we read
(in the chapter entitled "Of the Necessity of Purgatory:
1 Guild of AU Souls, Report, 1895, p. 3,

THE GUILD OF ALL SOULS. 22g
What a terrible Thing it is ") that the pains of Purgatory
are " as sensible as the pains of hell." 2 The Priest-
Associate of the Guild of All Souls who writes the
Introductory Essay is evidently enraptured with what he
actually terms " the extreme moderation of the Roman Church
upon the doctrine of Purgatory." 3 This gentleman's Popish
sympathies are further manifested by his unblushing avowal
that he believes in Transubstantiation !
" It is only," he writes, " within the last eight or nine years, since
the publication of Mr. Cobb's Kiss of Peace, that Anglicans have
begun to realize that there is no essential difference between the
doctrine of the Real Presence, as they hold it, and the doctrine of
Transubstantiation, as defined by the Council of Trent." 4
In the official Manual of the Guild of All Souls several
" Litanies for the Faithful Departed " are printed. From
these I take the following extracts : — ¦ — -.
" That it may please Thee to give rest to the r j!
souls of the faithful departed, Oi ?*
That it may please Thee to cause light ;" 3
perpetual to shine upon them, t^ .,
That it may please Thee to wash them in £ ^"
Thy Precious Blood and to clothe them - g-
in white robes." 6 g"
" From the shades of death, where they sit desiring .
the light of Thy Countenance, J)
From Thine Anger, which they grieve to have
provoked by their negligence and ingratitude,
From the bonds of sin, wherein they have been ¦ s f>-
entangled by the disorder of their affections,
From the pains, which are the just penalty
of their sins." 6
" Give Thy noly dead, O Lord,
Portion in the Sacrifice,
And prayers offered in Thy Church,
Hear us, Holy Jesu.
¦ S. Catherine of Genoa on Purgatory, p. 40.
8 Ibid., p. 11. ¦* Ibid., p. t«.
6 Manual of G.A. S., pp. 16, 17. • Ibid., p. 20.

5

230 SECRET HISTORY OF THE OXFORD MOVEMENT.
" Make them share, O Jesu Blest,
In the intercession
Of the Saints before Thy Throne,
Hear us, Holy Jesu.
" Make all prayers and pious deeds,
Holy rites and services,
To increase their happiness,
Hear us, Holy Jesu." 7
In a sermon preached for the Guild of All Souls, on " All
Souls' Day, 1883 " — a Popish festival not found in the
Prayer Book Kalendar — by the Rev. H. Lloyd Russell,
Vicar of the Annunciation, Chislehurst, that gentleman
affirmed that —
"We believe that the mercy and justice of God in His dealings
with their [faithful departed] souls, are reconciled by their being
detained for a certain time in a middle place, there to be punished, and
purified, and dealt with, according to His good pleasure, until He sees
lit to admit them to the enjoyment of the Beatific Vision." 8
Six years later, in 1889, the annual sermon before the
Guild of All Souls was preached in St. Alban's, Holborn,
by the Rev. John Barnes Johnson. The preacher told his
deluded hearers that —
" Blessed are they whom the Divine Fire thus changes now in the
time of this mortal life. Blessed are they who know this Fire here on
earth as the Fire of Love. But those who know it not, those who
flee from it, yet cannot escape the Fire. If they remain in the world,
St. Peter tells us the world is reserved for Fire. If they die, and go
hence, the Fire awaits them in Purgatory ; or, more terrible, in Hell.
And everywhere the Fire that awaits them is the same Fire." 9
" God, even in the Fire, shall be known [by the faithful dead] to
be their Father, burning out all the falsehood and revealing the truth.
Therefore let us join together now in offering the Sacrifice of the Mass
for all departed souls." 10
7 Manual ofG.A.S.,p. 26.
8 The Intermediate State, by the Rev. H. L. Russell, p. 9. Published by the
Guild of All Souls.
9 Things Present and Things to Come, by J. B. Johnson, p. 17. London.
Kegan Paul, 1890.
10 Ibid., p. 22.

"THE SOULS IN PURGATORY." 231
For the year 1894 the annual sermon for the Guild of All
Souls was preached by the Rev. E. G. de Salis WTood,
Vicar of St. Clement's, Cambridge. Mr. Wood said that —
" Amongst all the consoling truths of our holy religion there was
none more consoling than what Christian doctrine taught concerning
Turgatory ; and the consideration of the state of the holy souls
detained there, though at all times most salutary, was especially
salutary at the present. . . . The merits of Christ reigned every
where, in Purgatory as well as on earth ; the glorious, merciful work
which was done for Christian souls in Purgatory was done by the
merits of Christ alone. Never let the objection weigh with them for
a single moment that the Christian doctrine of Purgatory evacuated
the merits of Christ. It did nothing of the kind ; on the contrary, it
extended them to the other world as well as to this ; and so we did
well to intercede for the souls in Purgatory. Theirs was a blessed
state, though one of pain." u
Now, of course, for all this, as every well-informed and
loyal Churchman knows, there is not to be found, either in
Scripture or in the formularies of the Church of England,
the slightest approach to an appearance of any authority
whatsoever. You may search your Bible and Prayer Book
from cover to cover, and you will not find one word in either
of them which sanctions the teaching of the Guild of All
Souls. The only proper place for such teaching is within
the Church of Rome, and it would be a great blessing to the
Church of England if every one of its members went there
at once, without waiting for Corporate Reunion ; though, of
course, they would not be spiritually improved by their
secession. But is it not an extraordinary thing that when
the important living of St. Matthias', Earl's Court, London,
fell vacant in 1892, the Bishop of London (now Archbishop
of Canterbury), Dr. Temple, as patron, gave it to the
Rev. Jonas Pascal Fitzwilliam Davidson, President of this
very Guild of All Souls ! This is the way in which many
of our Bishops too frequently act-. Not having the fear of
loyal Churchmen before their eyes, they become indifferent
11 Church Times, November gth, 1894, p. 1195,

232 SECRET HISTORY OF THE OXFORD MOVEMENT.
to their opinions, and not seldom treat an earnest remon
strance with contempt. But a day of reckoning will surely
come, when the Bishops will be required to put their house
in order. Just now, in connection with various Bills in
Parliament, they are seeking to increase the powers they
already possess. But how can we trust them with more
power, so long as we behold them using that which they
already possess in shielding — through the Episcopal Veto —
law-breakers from the punishment of their misdeeds ; and
even in promoting these very law-breakers to positions of
honour and trust ? The powers the Bishops at present
possess are too often used to the injury of the truth, and in
the propagation of error.
I have, in the chapter on the Confraternity of the Blessed
Sacrament, given quotations from the Homilies of the
Church of England condemning both Prayers for the
Dead and Purgatory. It is very well known that Purgatory
is no part of Christianity ; it is purely heathen in its origin.
It is a doctrine well calculated to make the dying beds of
Christians miserable. Who could have "a desire to depart"
from this life with the prospect of Purgatorial pains before
him ? The religion of Purgatory, as it exists in the Church
of Rome, is a very hard one for poor people, who cannot
afford to pay their priests liberally for Masses for the Dead.
And there are signs that the pavment for Masses is about to
be restored within the Church of England. Bishop Latimer
spoke very truly of " Purgatory Pick Purse." Is there any
limit to the toleration of the Church of England ? Is the
time coming when she will tolerate anything and everything
— except decided Protestantism ? At present she is torn
with dissensions. The present state of things cannot go
on very much longer. We have infallible authority for
saying : — " If a house be divided against itself, that house
cannot stand " (Mark iii. 35).
There is another mysterious and very secret Society
nominally within the Church of England, whose special

ORDER OF THE HOLY REDEEMER. 233
delight it is to work in and " level up " Protestant parishes.
It is known as the " Order of the Holy Redeemer." From
what I have been able to ascertain concerning its mischievous
operations, I should not be surprised to hear that it is
secretly affiliated to the " Order of Corporate Reunion." No
owl ever loved the darkness more than does the " Order of
the Holy Redeemer." It possesses an inner circle known as
the " Brotherhood of the Holy Cross." I possess a copy of
its secret " Manual for Brethren oftheB.H.C." It states
that " this Brotherhood was started by a few friends who
were studying for Holy Orders." The third of its Rules is
as follows : —
" That, as the work of the B. H. C. can be best accomplished
without opposition, its very existence be kept in strict secrecy."
The fourth Rule is "That Brethren shall be faithful
members of the Anglican Church " — though how that can be
is hard indeed to understand. They may be nominally
members of the Church of England, but that they are
" faithful " members I will never admit. The Brethren are
required " To endeavour to get others to join this Brother
hood " ; but it is cautiously added that " Before speaking to
anyone about it you should obtain advice and instruction
how to proceed from your Superior." In a secret Inter
cession Paper of the Brotherhood of the Holy Cross for
August, 1889, the members are requested to pray " For help
for band of Catholics, working with success in Islington " —
a thoroughly Protestant neighbourhood. A list of " Recom
mended books " is added, which includes the Glories of
Mary, a most idolatrous book in honour of the Virgin Mary,
written by " St." Alphonsus Liguori. It is so superstitious
as well as idolatrous that even some Roman Catholics are
found who are ashamed of its utterances.
As to the larger Order of the Holy Redeemer I learn from
its secretly circulated Monthly Leaflet for April, 1891, edited
by " the Secretary General," that those who join the Order
as " Postulants," must make and sign a " Declaration " of

234 SECRET HISTORY OF THE OXFORD MOVEMENT.
their faith, which is printed in this same issue of the Monthly
Leaflet. It is as follows : —
"The Declaration Required of Postulants for Admission
to the Order of the Holy Redeemer.
" I  having signed the Nomination Form ofthe above
Order, desire to profess my faith.
" I believe : —
" I. The Catholic Faith, as defined by the Seven General Councils
accepted by the Undivided Church, and as commonly received in the
Apostles' Creed, the Nicene Creed, and the Creed of St. Athanasius.
" II. The common Sacramental statements of the Western Council
of Trent and the Oriental Synod of Bethlehem. The following is a
digest of these propositions : —
" That there are Seven Sacraments instituted by our Lord,
viz. : —
i. Baptism which, necessary to all men for Salvation, remits
original and actual sin, and is the instrumental cause of
justification.
ii. Confirmation.
iii. The Holy Eucharist in which, after Consecration, our Lord
Jesus Christ, true God and Man, is truly, really and
substantially present under the species of Bread and Wine,
and a whole and perfect Christ is contained in each kind,
and in every part thereof. Furthermore, that in the Holy
Eucharist a true and propitiatory Sacrifice is offered for the
faithful, both living and dead.
iv. Orders. v. Matrimony. vi. Penance. vii. Extreme
Unction.
" III. The position of the Bishop of Rome is that of ' Archbishop
of all the Churches,' i.e., Chief Bishop (and consequently Pastor and
Teacher) ofthe Church."
This is certainly a very sensational document, but the
whole history of the Order of the Holy Redeemer, so far as
I have been able to unravel it, is quite in accordance with
its teaching. In the Barnet Times of May 6th, 1892, appeared
a very noteworthy letter, in reply to a correspondent, from
one who, as I happen to know from other sources, held high
office in the Order of the Holy Redeemer. He signed

" OUR HOLY FATHER, THE POPE." 235
himself as "John, O. H. R.," and gave some important
information as to the real objects ofthe Order.
" In 1887," he wrote, " I joined the Order of the Holy Redeemer,
a body working within the English Church under Episcopal approval.
On behalf of the Order in particular, I have written when my
multifarious duties have permitted me. I daily receive orders from
the ecclesiastical Superior of the Order, and I hope faithfully execute
them, but the reception of Holy Orders opens another question, which
I leave him [his opponent in the correspondence] to propound, and
to which I will happily give an equally candid answer. Finally, I do
utterly and entirely love, with my whole heart and soul, all Christian
bodies, more especially the Church of Rome, which, I believe, despite
accidents and not inherent faults of discipline, to be the purest and
most apostolic body that has ever existed, impeccable and infallible.
Likewise, I believe that the Pope is not by honorary Primacy, but by
Divine appointment and by the mercy of God, Supreme Head of the
whole Church of Christ throughout the world, and that those who
refuse his rule forfeit all title to the name of Catholicity. . . .
" Moreover, I believe that in discipline, doctrine, and in morality, the
Church of England has been utterly corrupt, as the need of the Oxford
Revival and the malignant opposition to it from the children of this
world has fully attested, and I believe that no man is justified in staying
within that Church, save when he feels the vocation of God to
ASSIST IN RESTORING HER TO HER LOST PLACE, IN HUMBLE, IMPLICIT,
AND UNaUESTIONING SUBMISSION TO THE See OF PfiTER, AND TO THE
authority of our holy father, the pope, which is the object
of the Order of the Holy Redeemer."
Here we have, indeed, the very essence of what is
commonly termed Jesuitism, and in its most virulent form.
Where was the conscience of the man who wrote like this ?
And yet it can scarcely be considered worse than the
statement of the Rev. Dr. Ward's biographer, that he
(Dr. Ward) stayed for years in the Church of England for
the sole purpose of bringing over a greater number to
Rome.13 A " Notice " which appears in the Intercession Paper of the
Order of the Holy Redeemer, for February, 1890, shows how
12 £ee above, p 15.

236 SECRET HISTORY OF THE OXFORD MOVEMENT.
terribly afraid the Order was lest its secret documents should
be lost : — " It may be interesting to the Brethren to learn
that the legal proceedings recently taken by the Order have
been perfectly successful. The documents unlawfully detained
were yielded, and further steps rendered unnecessary." In
the following April the Order was in a most joyful condition,
for it expected to receive the approval of the Bishop of
London (Dr. Temple). In its Intercession Paper — or Leaflet,
as it is sometimes called— for that month, appears the
following announcement : — " It may interest the Brethren
to hear that the approval of the work of the O. H. R. was
asked of the Bishop of London. His decision is yet
pending." Later on a High Church Vicar wrote to the
Bishop on the subject, and received as an answer that he
had never given any approbation to the Order. This
gentleman, the Rev. V. H. Moyle, Vicar of Ashampstead,
sent the Bishop's letter to the English Churchman, in which
it appeared on June 2nd, 1892. Mr. Moyle, in sending this
letter, added this further information concerning the
O. H. R. : — " They have recently taken and opened a Convent
at Stamford Hill, London. . . . Their object being the
ultimate subjection of England and England's Church to
Popery, I would warn all your readers against them." The
March, 1890, Intercession Paper had a mysterious request for
prayer " For several men, wishing to work for God, who are
labouring at present under a false banner." Does that mean
that they were labouring for Ritualism under the " false
banner " of Protestantism ? It looks very much like it. A
pamphlet circulated by the Order affirms that its " Superior
General " " was ordained priest " ; 13 but it does not say by
whom he was ordained. In a correspondence which has
since appeared in the Roman Catholic Tablet, this gentleman
asserted that he was also in Episcopal orders. I have since
found out his real name, and it does not appear in the Clergy
List, or Crockford's Clerical Directory. Was he ordained and
u 0. H. R. Tracts, No. I., p. 12.

" FATHER SQUARE'S " ADDRESS. 237
consecrated secretly by " Bishop " F. G. Lee, of the " Order
of Corporate Reunion " ? This is another Jesuitical mystery
which needs unravelling. I once had a letter from the
" Brother John " who wrote the letter to the Barnet Times,
quoted above, in which occurs the following paragraph : —
" Shall I have the pleasure of seeing you personally at All
Saints', Lambeth, next Wednesday night, or shall I send
tickets ? I can get you a seat in the choir of Lady Chapel
with the Order," that is, the Order of the Holy Redeemer.
I did not accept the invitation, for I did not wish anyone to
suppose that I had anything to do with such a society. But
Brother John's letter was that which first led me to suspect
that there was a connection of some sort between the
O. H. R. and the O. C. R., for All Saints', Lambeth, is the
Church of which " Bishop " F. G. Lee was and still is the
Vicar. In 1891 the O. H. R. issued to its members a
monthly paper entitled the Catholic, which described itself
as "The Official Publication of the Order of the Holy
Redeemer." In the October issue amongst the intercessions
asked for was this : — " That devotion to Our Lady may
spread in England ; " it also contained a Hymn to the Virgin
of a most idolatrous character, and an article in favour of
" Invocation of Saints and Angels." This was followed, in
the January, 1892, number by the following interesting item
of news : — ¦
"On S. Thomas Day, 1891, the Chapter of S. Thomas, of Canter
bury met at the Home of the Good Shepherd. The Superior presided,
and after Evensong had been sung, proceeded to the admission of a
Postulant. The chapel was well filled, and included among the
congregation were many who are not members of the Order. The
Rev. Fr. Square delivered a short address upon our work, and upon
the conclusion of the office all adjourned to enjoy the unfailing
hospitality of the Rev. Br. Philip, the Provincial of S. W. London."
It will be observed that mention is here made of two
clergymen, the " Rev. Fr. Square," and the " Rev. Br.
Philip," but who they are I cannot tell. In a leaflet issued

238 SECRET HISTORY OF THE OXFORD MOVEMENT.
by the Order, which I had lent to me in 1893, the names
and addresses were printed of those to whom application
might be made — by those wishing to join — for further par
ticulars concerning the Order. Only one of these was a
clergyman, and he was simply styled " Father George."
By the aid of the address given I was able to find this
person out, in the far East of London. What was my
astonishment when I discovered that he was, and had been
for the previous two years, acting as curate to the only
Protestant incumbent in that part of London ! I felt it
my duty to see the incumbent, who, there and then, sent
for this " Father George," and asked him, in my presence,
if he was the person mentioned in the leaflet of the
O. H. R., which I had brought with me ? " Father George "
was very much astounded at being found out, and very
much frightened, too ; but he was compelled to acknow
ledge that he was " Father George." The old Protestant
Vicar sternly, and yet with a kindly voice, asked him if
he thought it right or honourable to come to him — an
Evangelical and Protestant clergyman — as curate, while he
held office in an Order which was engaged in bringing the
Church of England back to the Pope ? The result of our
interview was that the curate had to leave his curacy.
He was " run to earth." On looking through the Clergy
List for 1897, I was pleased to find that " Father George "
had had no curacy since 1S93, when he left East London.
The old Vicar pleaded so hard with me to spare him the
worry of publicity that I have, out of, it maybe, mistaken
kindness to him, abstained from mentioning the case in
print, with one exception, until now. I am prepared to
give names and addresses to those who prove to me that
they have a right to question me on the subject.
I am not going to say that the Order of the Holy
Redeemer is a large body. I do not think it is. But. it
claims to have a great many Branches, and to have even
extended its borders into several of our Colonies. There is

ORDER OF ST. JOHN THE DIVINE. 239
evidently money at the disposal of the ostensible leaders,
while the real leaders keep themselves within their native
darkness. A few men of this class can do a great deal
of mischief, probably where it is least expected. A young
man who joined the Order told me that he was introduced
to it by the teacher of his Bible-class in an Evangelical
Sunday-school in Islington. The case I unearthed at East
London shows further the wish of the Order to play a
subtle part in Protestant parishes. Moral obligations sit
loosely on a certain class of minds. Many persons are not
particular as to the weapons they use, so that what they
term " The Church " gains the benefit of their operations.
I wish that I could think the Order of the Holy
Redeemer the only secret Ritualistic Society which, like the
owl, loves most to work in the dark. I have heard — and
on what I consider reliable authority — that there exist
Ritualistic Societies, the members of which are required
never to part with their rules to anyone outside their ranks.
There lies before me, as I write, the Rules and Constitution
of a Society which terms itself the "Order of St. John the
Divine," and which is being pushed just now by Ritualists
in East London. It contains the following "Notice": —
" The Objects, Rules, and Constitution of the Order are submitted
for your perusal and consideration in strict confidence. In accepting
this sheet for perusal you pledge yourself that you will neither show it,
nor impart its contents in any way, to any other person.''
The Order, says the document, requires that " none shall
be admitted who are not Communicants of the Church
Catholic in England." The real objects of these secret
organizations are never, I believe, fully committed to print
or to writing, but are given verbally only.
There is a small section of the advanced Ritualistic party
who have become so bold that they flaunt their Romeward
leanings in the face of the public in the most unblushing
manner. Some members of this section formed themselves
into a society which termed itself the "Societyof St. Osmund."

240 SECRET HISTORY OF THE OXFORD MOVEMENT.
It was founded in 1889, and several men of note joined its
ranks. In 1895 it printed, in its Annual Report, the names
of the Bishop of Bloemfontein, the Bishop of Pretoria, the
Bishop of Cairo, United States, the Dean of Argyll and the
Isles, and the Dean of Bloemfontein in its list of Vice-
Presidents. It was permitted to hold its annual meetings
for 1891, 1892, 1893, 1894, and 1895 in the Church House,
Westminster. In 1892 the chair was taken by Sir Theodore
C. Hope, k.c.s.i., who is also a member of the Council of
the English Church Union ; and in 1893 by Mr. Athelstan
Riley, also a member of the Council of the E. C. U., and
one who has made himself very prominent as a member of
the London School Board. In the handbill of the anniver
sary for 1892 it was announced : — " The Bishop-elect of
Bloemfontein, South Africa (a Vice-President of the Society
of St. Osmund) will be presented with a Set of Low Mass
Vestments at this meeting." At its anniversary in 1894, as
announced in the Annual Report printed beforehand, " The
Holy Eucharist " was " offered up " in St. Margaret Pattens,
Rood Lane, London, " by the Right Rev. the Lord Bishop
of Cairo (Illinois)." During the London School Board
Election, in 1894, the Society of St. Osmund was exposed
in the English Churchman, and as the exposure was reprinted
in a large number of daily papers it created a great deal of
excitement. Down to that period the Society had been in
the habit of printing with its Annual Report a list of those
churches in London, the Provinces, and the Colonies in
which Holy Communion would be celebrated " for the
intention of the Society " ; but after the exposure a fit of
dread seems to have seized the Council, for in the Report
for 1895 the list was suppressed, for obvious reasons. In an
official paper of the Society it is stated that its " Objects "
are : —
'" 1. — The Restoration and Use of English Ceremonial in the
English Church, the rubrical directions of the Sarum Liturgical Books
being taken as the basis.

SOCIETY OF ST. OSMUND. 241
" 2. — The publication of such books, pamphlets, or leaflets as, in
the judgment of the Council, are likely to promote the objects of the
Society. "3- — The encouragement of Liturgical study among the Members
of the Society.
" 4. — The assisting by advice, and in other ways, those who are
desirous of following English customs in their Churches."
All this looks comparatively innocent. The Society was
not going to promote the advance of " Roman " Ritual. It
only wanted to restore "English Ceremonial." What could
be more commendable from a loyal Churchman's point of
view ? But it also wished to restore — and here lay the real
cause of its existence — the use of " the Rubrical directions
of the Sarum Liturgical Books," and this meant a great
deal ; more, in fact, than the general public were aware of.
It meant the restoration of the Ritual which was in use in
England before the Reformation, a Ritual which had as great
an authority and sanction from the Pope as that which is
technically termed " Roman Ritual." The chief difference
between the two is that Sarum Ritual is far more elaborate,
superstitious, and puerile than that termed " Roman."
Anyone who needs proof of the thoroughly Popish char
acter of the Ritual advocated by the Society of St.
Osmund cannot do better than consult a book which it
published, entitled Ceremonial of the Altar, compiled by
a clergyman on its Council, who subsequently seceded to
the Church of Rome. This book has been frequently
advertised amongst its " Publications," though the title-
page states that it is published by a London firm. The
work is remarkable also for its very advanced Romish
doctrine, implied in its prayers and directions. It tells
the Ritualistic priest how to use his eyes, how to use his
hands, and when he is to turn his little finger in certain
directions, and how to place his thumbs. With regard
to his hands, there is a whole section devoted to telling
the priest how to manage them ; when they are to be
16

242 SECRET HISTORY OF THE OXFORD MOVEMENT.
"joined," when "extended," and when "laid on the
altar." He is to bless the people with "fingers out
stretched, little finger towards persons blessed." He is
warned not to "fidget at the altar," told that he must
" stand evenly on both feet " ; and on no account must
he forget to " keep the elbows to the sides when praying
with hands extended." He is even told when to " kiss "
the table and the Gospel book, and other things; and
how " with the right thumb (to) make a small sign of
the Cross." On no account must the priest omit " at the
name of Mary to bow slightly," and also " at the name of
the Saint of the day " ; and he must not forget to say the
words of consecration "with his elbows resting on the edge
of the altar." The directions are so numerous and minute
that it is no wonder if they give a fit of the " fidgets " to
any nervous priest who has to observe them.
The Ceremonial of the Altar, in its "Ordinary of the
Mass," directs the priest to say : —
" I confess to God, to Blessed Mary, to all the Saints, and to you,
that I have sinned exceedingly in thought, word, and deed, by my
fault : I beg Holy Mary, all the Saints of God, and you to pray for
me."14 The most startling prayer of all is that which is printed
on the portion entitled the " Canon of the Mass." The
priest is directed to pray —
"That Thou [God] wouldst be pleased to keep it [the Church]
in peace, to preserve, unite, and govern it throughout the world ;
and also for Thy servant our Pope N., our Bishop N., our
Sovereign N." lo
Some excuse might be made for praying for the Pope.
We should pray for all men. But to pray for the Pope as
" our Pope " is quite a different matter. He is not the
Pope of English Churchmen, and a Society which
recognizes him in that position cannot be said to be loyal
14 Ceremonial of the Altar : a Guide to Lou.- Mass, compiled by a Priest, p. 22.
Second edition. 15 Ibid., p. 45.

ADORATION OF THE VIRGIN MARY. 243
to the Church of England. It has been said by friends
of the Society of St. Osmund that this book was issued for
the purposes of Liturgical study, and not for the actual use
of the clergy of the present day. But this theory is refuted
by the statement of the editor in his Preface, who declares
that " The directions have been drawn up for the use of
loyal [?] sons of the Church of England." 16 I ought to have
mentioned above that one of the directions, which, I think,
may reasonably be termed disgusting, is that which tells
a clergyman, just after he has given the Communion to
a sick person —
" Wash your fingers, and let the sick man drink the ablution."17
The Society of St. Osmund has shown itself a warm
friend to Mariolatry. Mr. Athlestan Riley translated for it
the Hours of the Blessed Virgin Mary, According to the Sarum
Breviary, and also the Mirror of Our Lady. When we
remember that there is not to be found in the Bible a single
petition from a saint on earth to a saint in heaven, and that
no such petition or invocation can be found within the
Book of Common Prayer, it is easy to see that those who
bring in such Popish practices are thoroughly dissatisfied
with what they must consider the meagre provision for
their devotional life placed at their disposal by either the
Word of God or the Church of England. In this Mirror of
Our Lady we read the following statements : —
" Our merciful Lady is that Star that succoureth mankind in the
troublesome sea of this world, and bringeth her lovers to the haven of
health, therefore it is worthy that she be served and praised at
Alattins time." 18
" When all other succour faileth our Lady's grace helpeth.
Compline is the end of the day ; and in the end of our life we have
most need of our Lady's help, and therefore in all these hours we
ought to do her worship, and praising."19
" It is reasonable that seven times each day she [Mary] be
worshipped and praised."20
16 Ibid., p. iii. 17 Ibid., p. 118.
13 Mirror of Our Lady, p. 7. 19 Ibid., p. 8. ,0 Ibid., p 9.
16 *

244 SECRET HISTORY OF THE OXFORD MOVEMENT.
" After ye have then called yourself and others to the praising of
God and of His glorious mother, our Lady, ye sing an hymn in
worship and praising of her." al
" Here ye incline, both in token and in reverence of our Lord's
meek coming down for to be man, and also in worship of that most
clean and holy Virgin's womb."®*
There is nothing, I think, in the whole range of Roman
Catholic literature more awfully idolatrous in the way of
Mary worship, than this. So long as God's Word stands : —
"Thou shalt worship the Lord thy God and Him only
shalt thou serve," so long must this worship, whether it be
termed Latria, Doulia, or Hyperdoulia, be condemned by all
true friends of Christianity.
Idolatry and superstition are closely related. It is so in
the Society of St. Osmund. It has published another book
full of superstition as well as idolatry, entitled the Services
of the Holy Week. The friends of the Society have pleaded
that it, like the Ceremonial of the Altar, was issued for the
purposes of Liturgical study, and not for actual use by
English Churchmen of the nineteenth century. But in
this case also the documents of the Society itself refute
the plea put forward. In the annual report for 1895 the
Council state that " a second edition of the Services of Holy
Week has been published," and it adds that " a considerable
demand for this publication points to the fact that there is
an increasing desire to become acquainted with the special
offices of this holy season, ruthlessly swept away at the
Reformation, but now being happily revived among us." 23
This proves that the book is designed for use, and not for
study only. On turning to the services^for " Good Friday,"
as provided in this work, we find that of the Adoration
of the Cross set forth in full. This very idolatrous per
formance is now actually to. be seen in several Ritualistic
Churches each Good Friday. At St. Cuthbert's, Philbeach
Gardens, London, for several years past, the Vicar has
21 Mirror of Our Lady, p. 20. 22 Ibid., p. 34.
23 Annual Report of Society of St. Osmund, for 1895, P 4-

ADORATION OF THE CROSS. 245
issued a printed notice of services to be held in his
Church in Passion Week. It has always included the
announcement that the " Adoration of the Cross " — as it is
therein termed — would take place at 9.30 a.m. on Good
Friday. I have a copy of the notice for 1896 by me as I
write. In that year I was present at the service, and
beheld the clergy, choir, and about two hundred men,
women, and children, adore the Cross — which lay at the
foot of the steps on the floor — by throwing themselves flat
on the floor, and kissing the foot of the Cross while in this
literally " sprawling " attitude, the choir meanwhile singing,
from Hymns Ancient and Modem, No. 97, the hymn addressed
to the Cross : —
" Faithful Cross, above all other
One and only noble Tree,
None in foliage, none in blossom,
None in fruit thy peer may be ;
Sweetest wood and sweetest iron ;
Sweetest weight is hung on thee."
This was sung in" accordance with the directions given in
the Services of Holy Week. The following extract from the
service for the Adoration of the Cross still further reveals its
thoroughly idolatrous character : —
" Then the Priests, uncovering the Cross by the right side of the
Altar, shall sing this Antiphon: —
" Behold the Holy Cross, on which the Saviour of the world did
hang for us. 0 come and let us worship.
" The choir, genuflecting, reply : —
" Antiphon. We venerate Thy Cross, O Lord."
" Then the clerks shall proceed to venerate the Cross, with feet
unshod, beginning with the Senior."
" When this is done, the Cross shall be solemnly carried through
the midst of the choir by the two aforesaid priests, the Candle-
bearers preceding them, and shall be set down before some Altar,
where it shall be venerated by the people." 24
For " Easter Eve " a service is provided for " Blessing
the Fire," in which it is stated that "Holy Water is sprinkled
M Services of Holy Week, pp. 30-32.

246 SECRET HISTORV OF THE OXFORD MOVEMENT.
over the fire."26 Incense is to be used, and a form is given
for driving the devil out of it, as follows : —
"I exorcise thee, most unclean spirit, and every illusion of the
enemy, in the Name of God the Father Almighty, and in the Name
of Jesus Christ His Son, and in the might of the Holy Ghost, that
thou mayest go forth and depart from this creature of Frankincense with
all thy fraud and malice : that this creature may be sanctified in the
Name of our Lord Jesus Christ ; that all who taste, or touch, or smell
the same may receive the strength and aid of the Holy Ghost." 26
A collect is then offered up, in which God is asked to send
down His blessing " upon this incense," that " by the smoke
thereof every illusion whereby the enemy doth assault soul
or body may be put to flight."27 Soon after follows "The
Blessing of the Paschal Candle." 28 A Deacon, is ordered
to "put Incense into the candle in the form of a cross" ;.
and God is asked to accept " this solemn oblation of wax,
the work cf bees." 29 The officiating priest is ordered to
put on a red Cope, and " stand before the Altar," while the
Litany of the Saints is sung. The Litany is too long to
print here entire. I therefore select from it the following
items : — " Holy Mary, Pray for us.
Holy Mother of God, Pray.
Holy Michael, Pray.
St. Peter, Pray.
All ye holy Apostles and Evangelists, Pray.
St. Gregory, Pray.
St. Sixtus, Pray.
St. Denys with his companions, Pray.
St. Augustine, Pray.
St. Agnes, Pray.
All Saints, Pray." 30
Later on in the service the priest is required to " drop
wax from the candle into the font in the form of a cross " ;
and to " dip the candle into the font, making the sign of
35 Services of Holy Week, p. 40. M Ibid., p. 38. « Ibid., p. 30.
>* Ibid., p. 40. » Ibid., p. 42. *> Ibid', pp. 47, 43.

DRIVING THE DEVIL OUT OF FLOWERS. 247
the cross with it." 31 All this to every loyal and soberminded
Churchman must seem childish and puerile to a degree,
and those persons may be pardoned who doubt whether
anyone in a state of sanity could, with a solemn face,
publicly perform such an outrageous farce. But it is no
laughing matter. Unless this sort of thing is put down by
authority it will increase as the years go on, and the evil
will grow worse with time. Some, as they read this, will
naturally ask, Have the Bishops gone asleep ? They have
taken an oath to " banish and drive away " all false doctrine
contrary to God's Word, and the ritual which I have
described is designed to teach false doctrine. Why, then,
do not their lordships act ? When an unfortunate Pro
testant Minister does anything extreme the Bishops become
wide awake at once, and soon show that they possess power
to put down what they dislike. Suppose they were to
publicly declare that they would not license a curate to
any Vicar who tolerates these idolatrous and superstitious
practices in his Church ? That would soon bring many of
them to their senses, and compel these lawless rebels to
submit to authority. We want a Bench of Bishops who
will fearlessly do their duty. As Episcopal Sees fall vacant,
pressure must be brought to bear on the Prime Minister to
recommend for the vacant Sees men who will insist on the
supremacy of law and order in their dioceses, and sternly
put down these Ritualistic Anarchists, whose own will is
their only supreme law, and who persist in doing that which
is right only in their own eyes.
To return to the Services of Holy Week. It provides a
service for " Palm Sunday," which commences with a
" Sprinkling of Holy Water," 32 and is followed by the
priest driving the devil out of " the flowers and leaves " to
be used in the service : — " I exorcise thee," he exclaims,
" Creature of flowers or branches . . . and henceforth let
all the strength of the adversary, all the host of the devil,
31 Ibid., p. 52. a! Ibid., p. 3.

248 SECRET HISTORY OF THE OXFORD MOVEMENT.
every power of the enemy, every assault of fiends, be
expelled and utterly driven away from this creature of flowers
or branches." 3S I did not know, until I had read this Service,
that the devil ever resided within flowers. Ritualistic young
ladies especially will now need to be careful. Would it not
be wise for them, before going with a bouquet of flowers to
the theatre, to take it to some priestly " Father," in order
that he may, in this way, drive the devil out of the flowers ?
If he could drive the devil out of the people who carry the
flowers, it would be much more profitable. The priest next
sprinkles" the flowers and leaves" "with Holy Water";34 and
he is required to carefully observe the following Rubric : —
"When the Palms are being distributed, a Shrine with relics
[that is, with the holy bones of some supposed Saint] shall be made
ready, in which shall hang in a Pyx the Host ; and two clerks, not
joining the procession to the first station, shall come to meet it at the
place of the first station ; a lantern shall precede it, with an unveiled
cross and two banners." 36
Where they are to get the " Relics " from I do not know.
Can they purchase them at Rome for money ? These
" Relics " are mentioned in several other portions of the
service. Another service is here provided, by the Society of
St. Osmund, for " Maundy Thursday." It is ordered that
the sub-deacon shall "prepare three Hosts to be conse
crated," one of which, after consecration shall " be placed
with the cross in the sepulchre." 36 On this day, it appears,
"the oilstock ofthe Holy Chrism is kissed in place of the
Pax." After this the " altar " is to be washed by the priest
with wine and water, who is to finish up the business by
kissing it.37 Before closing my remarks on this book I
must mention that on Good Friday the Pope is ordered to
be prayed for in terms which can only be used by those
Ritualists who are thoroughly disloyal to the independence of
33 Services of Holy Week, p. 3. 34 Ibid., p. 5. m Ibid., p. 6.
56 Ibid , p. 17. 37 Ibid., pp. 19, 20.

PRAYING FOR THE POPE. 249
the Church of England of all Papal control. The following
extracts prove this : —
" Let us pray also for our most blessed Pontiff N., that our God
and Lord, who hath chosen him from the Order of the Episcopate,
would preserve him in health and safety to His Holy Church, for the
governance of God's holy people."
" Almighty and everlasting God . . . regard our prayers : and
with Thy mercy preserve our chosen prelate ; that all Christian
people governed by such authority, and obeying so great a Pontiff, may
ever increase in faith and works." 38
The wonder is that the people who teach this sort of
thing, do not consistently " obey so great a Pontiff," by at
once going over openly to his communion. If the Pope is
appointed by God, as is here asserted, " for the governance
of God's holy people " without exception, then the conduct
of those Ritualists who believe this is undoubtedly that
which is usually termed " double dealing." We cannot afford
to laugh at or despise this sort of thing. It has a tendency
to grow and multiply, like weeds in a garden. The sooner
these Popish weeds are pulled up out of the garden of the
Church of England the better it will be for those healthy
plants whose proper place is in her soil. It is nearly thirty
years since the Ritualists first published a translation into
English of the Liturgy of the Church of Sarum. Canon
T. T. Carter, of Clewer, Superior General of the Confrater
nity of the Blessed Sacrament, wrote an Introduction to it
in which he affirmed that the translation was "a boon ofthe
greatest value"; and expressed his own personal "sense
of its great value." 39 In the " Canon of the Mass " this
translation also contains a prayer for " our Pope "; *° and
as a specimen of superstition I may mention that one of the
rubrics in it directs: — " Let the Priest rinse his hands, lest
any remnants of the Body or Blood should have remained on
88 Ibid., p. 26.
39 The Liturgy of the Church of Sarum, with Introduction by Rev. T. T.
Carter, pp. vi., vii. Second edition. London : Hayes.
*> Ibid., p. 63.

250 SECRET HISTORY OF THE OXFORD MOVEMENT.
his fingers or in the chalice." 41 The following prayer is
very disloyal and Popish : —
" For the Pope.
" Let us pray also for the Blessed N. our Pope; that our God and
Lord, who elected him to the Order of the Episcopate, may preserve
him safe to His Holy Church that he may govern the holy people
of God." 42
There is not one word of warning in the book which
contains this prayer, reminding the reader that God never
did appoint the Pope to "govern the holy people of God."
There is one other publication of the Society of St. Osmund
which I must notice, because it proves how anxious some
of the Ritualists are to revive the evil custom of paying for
Masses for the Dead, and at the same time to restore many of
the most degrading death-bed customs of the Papacy, which
obtained in England during the Dark Ages. It is entitled
Ceremonial and Offices Connected with the Burial of the Dead.
" It will be seen," writes the author, " that Chauntry priests were
not overpaid : but as half a loaf is said to be better than none, surely
it would be worth the while of some aged or infirm priest to accept a
moderate stipend or voluntary offering of £60 or £70 a year to act in
that capacity.43 One of the most distressing things I know of in the
Anglican Church is the difficulty of getting a priest to say Mass for
some departed friend or relation, because when asked he will tell you
he does not like being paid for Sacraments, &c. ; but surely this is a
prudish line to take — the ' labourer is worthy of his hire ' — and as
St. Paul said, 'They which wait at the altar are partakers with the altar.'
" Let priests then awaken to a greater sense of duty in this respect,
and the great work of charity they have the power of bestowing, and
remember that in accepting an Honorarium for a Mass they are not
receiving a fee, but an offering."44
All this means, of course, however covered over with
41 The Liturgy of the Church of Sarum, with Introduction by Rev. T. T.
Carter, p. 78. Second edition. London : Hayes.
42 Ibid., p. 114.
43 That is, to act as a " Chauntry Priest," whose sole work would be that of
offering Masses for the Dead to get them out of Purgatory.
44 Transactions of the Society of St. Osmund, Part III., " Ceremonial and
Offices Connected with the Burial ofthe Dead," pp. 73, 74,

BEAUTIFUL RITES FOR THE SICK. 251
words, a revival of what Bishop Latimer justly denounced
as " Purgatory Pick Purse." The "honorarium for a Mass"
is not, says the writer of this pamphlet, " a fee, but an
offering." But when the priest refuses to say the Mass
without his " honorarium," would not that refusal be
equivalent to a demand for a " fee "? It would be the same
as saying : — " I cannot sell the Lord's Body in this Mass,
like Judas sold it of old for thirty pieces of silver. That
would be very wicked ; but for all that, if you cannot give
me a money ' offering,' you cannot have the Mass." What
is the essential difference, in a case like this, between the
conduct of Judas and that ofthe Ritualistic priests? Judas
might have said to the chief priests, " I cannot sell the
Lord Jesus to you ; but it is quite open to you to make me
an ' honorarium,' or free-will ' offering ' of thirty pieces of
silver for my services in handing Him over to you."
The writer of this pamphlet, towards its close, tells us
that he has in it sketched those " beautiful rites of our
Holy Mother the Church with which, in the plenitude of
her glory, peer and peasant alike were fortified and honoured,
and through the wickedness of man alone were lost to long
generations that followed. It becomes nothing less than a
solemn duty devolving upon us, in this so-called enlightened
age, to restore and resuscitate all that our forefathers so dearly
cherished." 45 Amongst the " beautiful rites " which, in the
opinion of this Society of St. Osmund, it is our " solemn
duty" to "restore," are the following, as described in the
pamphlet which I am considering : —
" Richard Marsh, Bishop of Durham, in 1220 enjoins as follows : —
'When the Eucharist is taken to the Sick, let the priest have a clean
and decent Pyx, so that one always remains in the Church, and in the
other he carries the Lord's Body to the Sick, the Eucharist itself being
enclosed in a very clean purse. The Pyx will be covered with a clean
linen cloth, and a light will be carried before it, and a cross also,
unless the cross has already been carried to another sick man. A
46 Ibid., p. 71.

252 SECRET HISTORY OF THE OXFORD MOVEMENT.
little bell will also be rung before the priest to excite the devotion of
the faithful. The priest will always have with him a stole when he
carries the Eucharist to the Sick, and when the sick man is not very
far off the priest will go to him in a surplice. He will have a vessel
of silver or tin, kept especially for the purpose, that he may give
to him [the sick man] the ablutions of his fingers after Com
munion.' " 46
" Arriving at the sick man's house, the priest sprinkled it with Holji
Water, saying, ' Peace be to this house,' and having heard his Confes
sion, absolved him and given him the kiss of peace, he administered
the Viaticum and Extreme Unction." 47
" This service [for deceased Guildsmen in the Dark Ages] was
followed . . by three solemn Masses, at each of which every brother
present went up at offertory time to the altar and put his Mass
Penny for the good of the departed soul into the hands of the sacri
ficing priest." **
I have no doubt that the " sacrificing priest " thought that
the custom of each brother paying a "Mass Penny " into his
hands was a very " beautiful rite " indeed, as it appears the
Society of St. Osmund also does at the present time ; but I
should imagine that the overwhelming majority of English
men are now of a very different opinion. We think the other
" rites " described above to be far from " beautiful," especi
ally that one in which the sick man is to drink the dirty
water in which the priest has washed his hands !
On February 18th, 1897, the Hon. Secretary and Treasurer
of the Society of St. Osmund sent out a circular-letter to
the members announcing that a "general meeting" would
be held on February 25th " for the purpose of dissolving the
Society of St. Osmund." This would indeed have been
good news for English Churchmen, had it been strictly in
accordance with the facts. What was actually " dissolved "
was, not the Society, but its name, as is clear from the
Secretary's letter which appeared in full in the English
Churchman of February 25th, 1897, page 126.
46 Transactions of the Society of St. Osmund, Part III., " Ceremonial and
Offices Connected with the Burial of the Dead," p. 55.
*~> Ibid., p. 56 « Ibid., p. 62.

THE ALCUIN CLUB. 253
" Enclosed," wrote the Secretary to the members of the Society of
St. Osmund, " are particulars of the Alcuin Club, whose work will
cover more ground than our Society has been able to touch, and /
consequently presume that you will continue your support of English
Ceremonial by joining the Club, at least as an Associate, at the annual
subscription of five shillings. Unless I hear from you. to the contrary,
on the dissolution of the Society of St. Osmund, / shall therefore
assume that you wish to become an Associate of the Club, and will
accordingly propose you for election."
The Secretary of the new " Alcuin Club " is the gentleman
who had hitherto acted as Secretary of the Society of
St. Osmund ; and several of the Committee of the " Club "
are the same gentlemen who served on the Council of the
Society of St. Osmund. There is, therefore, but little, if
any, room for doubt that the " Club " and " Society " are to
all intents and purposes the same. An article on the new
" Club" appeared in the Church Times of March 19th, 1897,
from which I learn that it will be a larger and more influen
tial organization than the Society was. " Both members and
associates," it states, " must be in communion with the
Church of England " ; and it announces that " The Club
has already been joined by the Bishops of Oxford, Salisbury,
and Edinburgh," and by Professor W. E. Collins, of King's
College, London ; Canon J. N. Dalton, of Windsor ; Canon
A. J. Mason, of Canterbury ; the Rev. Hugh P. Currie,
Principal of Wells Theological College ; and Canon W. E.
Newbolt, of St. Paul's Cathedral. The names of the Com
mittee are given by the Church Times. The clergy are all
extreme Ritualists.
" The work of the Alcuin Club," says the Church Times, " will be
chiefly in books and tracts, illustrated by exact reproductions of
miniatures and photographs of Church furniture, ornaments, vest
ments . . . the ornaments of the altar and the liturgical colours will
be taken next ; then the occasional services will be dealt with, the
Divine service, the Litany or Procession, and the Celebration of the
Eucharist." I fear that there is nothing to be expected from the new

254 SECRET HISTORY OF THE OXFORD MOVEMENT.
Alcuin Club likely in any way to benefit the cause of
Protestantism. It is an organization which will need
careful watching, nor is it at all pleasant to find that the
Bishops of Oxford, Salisbury, and Edinburgh, the Principal
of one of our Theological Colleges, and the Professor in
another Theological College, have joined it. English
Churchmen would be glad to hear the good news of theii
having withdrawn from its ranks.
There are many extremely Ritualistic Societies or Guilds
of a merely local character scattered throughout the
country, whose objects and operations are well worthy of
consideration. It would, however, require a volume to deal
with them thoroughly, and I fear that when produced it
would not be very interesting. All I can do, therefore,
with regard to these local Societies is to call attention
to a few of them. The " Laymen's Ritual Institute for
Norwich," which existed for several years, and, for anything
I know to the contrary, may be still in existence, required
its members to take an " oath " of fidelity, which probably
included the shielding of its secrets. I have two secret
" Reports " of this Institute before me, viz., those for 1873
and 1875. In the former it is announced that —
" There has been an accession of members ; and the test of
membership has been remodelled, by the requirement of an oath from
each candidate, as a bond of fidelity and adherence."
" The Institute, in conjunction with other Catholic societies, has
no other work than steady perseverance in its course, against every
obstacle opposing the spread of Catholicism and its Ritual, until such
time as it and they shall have succeeded in banishing for ever from the
Church of England the Bastard Faith of Protestantism." 49
The Report further added that the Institute had
circulated papers entitled, Devout Acts in Honour of Our
Blessed Lady.i0 In the following year an effort was made
by some of the members to substitute a " Declaration " for
the "Oath" hitherto taken by new members, but on a
*" Report of Norwich Laymen's Institute for 1873, pp. 4, 7. •" Ibid., p. 5,

THE. REFORMATION A "DAMNABLE SPOT. 255
division the proposition was "lost by a large majority."51
The Institute had a very great hatred for the Reformation,
and, in its Report for 1875, expressed its hatred in very
vigorous language : — ¦
" Perhaps," it says, " not intentionally, but in fact, the so-called
Reformation is a dark and, in some sense, damnable spot in our
Church's history." 52
It may be said that the work of an Institute like this
is a very small affair, not worthy of notice here. But it
is a good old proverb which exhorts us never to " despise
the day of small things," whether for good or evil. That
this teaching was given a quarter of a century ago only
proves how widely the evil had spread even so far back
as then. At the present time the evil has grown immensely.
To come closer to our own day. What are we to think
of the parochial Guilds connected with the Church of
St. Alphege, Southwark ? Somehow or other, I know not
how, the Roman Catholic priest who edited the St. George's
Magazine — that is, for St. Ceorge's Roman Catholic
Cathedral, Southwark, which is close to St. Alphege — got
hold of a few books belonging to them, and exposed them in
its columns.
"A little book," wrote the Editor, "has lately come into our
possession, which we think deserves a few words of notice in our
local Magazine. It is issued, in connection with one of the many
Protestant B3 places of worship with which we are surrounded, by
a clergyman of the Established Church.
"It is called the ' Manual of Tertiaries of the Order of Reparation
to Jesus in the Blessed Sacrament.' It contains the Rules of the
' Order,' a 'Litany of Reparation,' the Office of Benediction, a Litany
of the Blessed Sacrament, the Litany of Our Lady, a Litany of the
Incarnation (mainly addressed to the Blessed Virgin), and fourteen
hymns — half of them addressed to Our Lady, and half to the Blessed
Sacrament. The Seven Sacraments are accepted; life vows (for
' Sisters ' — perhaps the ' Founder and Father Superior ' has some
" Report for 1875, p. 5. ' 6! Ibid., p. 7.
53 Roman Catholics always call the Ritualists and their Churches " Pro
testant," though it is very well known that the Ritualists repudiate the term.

256 SECRET HISTORY OF THE OXFORD MOVEMENT.
special reason for saying ' the Brothers cannot take solemn vows ')
are recognized ; ' Sacramental Confession ' is enjoined, as well as
fasting, ' unless dispensation be obtained from the Superior ' ; 'medals
and crosses are blessed and sprinkled with Holy Water ' ; the ' Hail
Mary' is prescribed; certain prayers are given to be 'said at Mass
after the Canon.' . . . Mr. Goulden's Tertiaries sing :—
" ' Queen of Heaven, Queen of earth,
Mistress of the Church of Christ,
Mother of our second birth —
Pray for us, O Mother dear,'
" or invoke her in words more familiar and dear t'o us, as 'Virgin
most powerful,' 'Virgin most merciful,' 'Cause of our Joy,' and
' Gate of Heaven.' " 54
I possess two other Guild books used at St. Alphege,
Southwark. One of them is the Manual of the Church
Confraternity. When I was last in that Church I saw a
notice posted up, in very large letters, inside the building,
announcing that no person would be considered as a mem
ber of the congregation, who had not joined the " Church
Confraternity." Of course in this way a kind of moral
compulsion is put upon the parishioners to join the Con
fraternity. On opening the Manual I find that all members
" must observe the rule of the Church [what Church ?] and
Communicate every Sunday fasting." 65 Before being ad
mitted into the Confraternity it is required that " every
member shall make an open profession of belief in the
Catholic and Apostolic Religion" 56 in the presence of the
Vicar of the parish. He must profess that he believes
" that there are truly and properly Seven Sacraments insti
tuted by Christ " 57, though Article XXV. declares that five
of these seven " are not to be counted for Sacraments of the
Gospel." The members must also profess that in " the
Great Eucharistic Sacrifice " we " obtain His Grace for
ourselves and the whole world, pardon for all our sins, and
that the faithful departed may rest in peace safe in the
64 St. George's Magazine, June, 1S90, pp. 145, 146.
56 Church Confraternity, p. 5.
•' Ibid., p. 5. >¦ Ibid., p. 6.

ST. ALPHEGE, SOUTHWARK. 257
arms of Jesus " ; 58 and they also declare that " in that most
Holy Sacrament of the Eucharist there is verily and indeed
the true Body and Blood of Christ, and that under either
kind alone Jesus is received whole and entire." 69 I wonder
does the Bishop of Rochester know all that is going on
in St. Alphege, Southwark ? He went down recently to
consecrate the church, and spoke in the highest terms of
the work being carried on there. 1 wonder did he look into
the special hymn book, copies of which are placed in every
seat in the church ? He would have found a large number
of them addressed to the Virgin and the Saints. Ought
not this Popish book to have been swept out of the Church
for ever, as an essential condition of consecration ? Are the
Bishops to be the last persons in their dioceses to find out
what their clergy are doing ?
Another Guild in the parish of St. Alphege, Southwark, is
" The Guild of the Sacred Heart of Jesus." Its annual
commemoration is kept " on the Sunday after the Feast of
the Sacred Heart of jesus."60 This is, as is well known, a
Feast in honour of a practice introduced by the Jesuits, for
the purpose of worshipping the material heart of our Lord.
This Guild is for "boys of good character under twenty years
of age," who are expected "To receive the most Holy Sacra
ment (fasting) every Sunday, and to go to Confession once a
month."61 They have given to them a "List of Things to
be Remembered," which is as follows: —
" The sign of the Cross should be made before and after prayers, at
absolutions and blessings.
" In passing an Altar a bow should be made.
" Boys, when they communicate, must genuflect before going up to
the Altar to communicate.
" At the Consecration, immediately the Sanctus Bell rings, every
body should bow down and worship Jesus, Who is then present on
the Altar, under the Form of Bread and Wine."62
58 Ibid., p. 7. 69 Ibid., p. 7.
60 S. Alphege, Southwark, the Guild of the Sacred Heart of Jesus, p. 4.
81 Ibid., p. 5. " Ibid., p. 9.
17

258 SECRET HISTORY OF THE OXFORD MOVEMENT.
In the " Form of Reception " used for the " Guild of St.
John the Evangelist," in the parish of St. Alban's, Holborn,
and " Privately Printed for the Guild," it is ordered that,
after certain prayers have been offered : —
" The Priest then sprinkles the Collars, Crosses, and Candles with
Holy Water, and incenses them. Those who are about to be admitted
then come up to the Altar." 63
Another Guild at St. Alban's, Holborn, is known simply
as "The Perseverance." One of the Rules is "To be
present at the Holy Sacrifice every Sunday." M As a
temptation to join the Guild it is stated that —
" At the death of any Member a special Funeral Mass will be said
for the repose of his soul." 66
The members of " The Confraternity of All Saints,"
Margaret Street, London, are " girls and young women
only." In their Manual they are instructed that " Special
Confession of our sins is also a very blessed help and
privilege to many Christians really trying to lead a holy
life." 6S One of the privileges which the members enjoy is
thus described : — " In case of the marriage (if approved by
the Sister Superior), to help her in her settlement."67 I am
afraid the Sister Superior would not give her approval if one
of the members wished to marry a Protestant Churchman.
A Guild like this must necessarily have a powerful influence
over the girls who belong to it.
" The Railway Guild of the Holy Cross " is for men
employed on Railways. It has a body of " Clerical Associ
ates " attached to it, mostly extreme Ritualists. It has also
Women Associates ; but it is a rule that their " names are
not for publication." 68 There is a slight leaven of Popery in
this Guild, for I find in its Manual that " The Crosses, with
63 Guild of St. John the Evangelist, p. 18. Across the top of the title page, in
ordinary type, is printed the \noi Js, " Not to be taken away."
'' Manual of the Perseverance, p. 9. " Privately Printed." 6= Ibid., p. 10.
66 Manual of the Confraternity of All Saints, p. 10. «i Ibid., p. 4.
83 Manual ofthe Railway Guild ofthe Holy Cross, p. 24.

A WARNING TO PARENTS. 259
their Cords, being placed upon the Altar, or held by one
of the Brethren, shall be blessed by the Priest," 69 though what
good that will do the Crosses and Cords the Manual does
not reveal. The priest is to bless them by saying : — " Ble-r-ss,
O Lord, we beseech Thee, and sanc>Hify these Crosses,
which we bless in love and honour of Thy Glorious
Cro*ss."70 These are but a few specimens out of an innumerable
body of Guilds scattered all over the country, where the
parish is in Ritualistic hands. All these are not equally
advanced in a Romeward direction ; but what I have
quoted may serve to show my readers one pf the most
powerful means by which the country is being leavened with
Ritualism. All Guilds are not secret; but in all cases they
enable the local clergy to impart privately to the members, in
confidence and safety, High Church notions of the Church,
her Sacraments, Orders, and Doctrine. Church of England
parents should keep a watchful eye over their young sons
and daughters, lest they should join any Guild which does
not work on lines that are loyal to the Church of England.
The Guild Movement of the present day helps greatly the
so-called " Catholicising " of the Church of England, which
is essential as a preliminary work, in preparing the way for
Corporate Reunion with Rome.
m Ibid., p. 15. »c Ibid., p. 15.

17 *

CHAPTER IX.
THE ROMEWARD MOVEMENT.
Corporate Reunion with Rome desired— Not individual Secession — The
reason for this policy — How to " Catholicise" the Church of England-
Protestantism a hindrance to Reunion — Reunion with Rome the ultimate
object of the Oxford Movement— Newman and Froude visit Wiseman
at Rome— They inquire for terms of admission to the Church of Rome —
Secret Receptions into the Church of Rome — Growth of Newman's love
for Rome — Newman wants " more Vestments and decorations in worship "
—William George Ward : " The Jesuits were his favourite reading " —
Publication of Tract XC— Mr. Dalgairns' letter to the Univers— Secret
negotiations with Dr. Wiseman — " Only through the English Church
can you (Rome) act on the English nation " — Keble hopes that yearning
after Rome "will be allowed to gain strength" — Mr. Gladstone on the
Romeward Movement — He hopes those "excellent persons" who love
all Roman doctrine will "abide in the Church" — "The Ideal of
a Christian Church" — Dr. Pusey's eulogy of the Jesuits censured by
Dr. Hook— Mr. Gladstone's article in the Quarterly Review — Pusey hopes
" Rome and England will be united in one " — Pusey asks for "more love
for Rome " — He praises the "superiority" of Roman teaching — Pusey
believes in Purgatory and Invocation of Saints — He "forbids" his
penitents to invoke the Saints — Manning's remarkable letter to Pusey —
Manning's visit to Rome in 1848 — Kneels in the street before the Pope —
His double dealing in the Church of England — The Roman Catholic
Rambler on the Oxford Movement.
THE great object of the Ritualistic Movement from its
very birth, in 1833, was that of Corporate Reunion
with the Church of Rome. The wirepullers have
always been opposed to individual secession, not so much on
the ground that it was a thing evil in itself, but because its
tendency was to prevent the realization of their larger
schemes. As far back as 1867 a leading quarterly of the
advanced Ritualists declared that, instead of seceding to
Rome, " it would be much better for us to remain working
where we are — for what would become of England if we

HOW ENGLAND CAN BE CATHOLICISED. 261
[Ritualists] were to leave her Church ? She would be
simply lost to Catholicism. . . Depend upon it, it is only
through the English Church itself that England can be
Catholicised." l The same article, referring to this
corporate and visible unity with the Church of Rome,
declared : —
" Here you have the real heart and soul of the present Movement ;
this is the centre from which its pulsations vibrate, and from which its
life-blood flows." 2
As far back as June 13th, 1882, at the annual meeting
of the English Church Union, Lord Halifax, its President,
declared that corporate reunion " is the crown and com
pletion of that great Movement which has transformed the
Church of England " ; 3 and he has repeated the assertion
many times since. But in order to the realization of such a
reunion it is first of all necessary to make the Church of
England look as much like the Church of Rome as possible.
" A Colonial Priest " of the Ritualistic party, writing to the
Church Review, of September 21st, 1888, remarked : —
" It seems to me utterly premature to consider reunion, especially
with the great Patriarchal See of the West [Rome] as within even
distant probability, until the Anglican Communion as a whole is
Catholicised. There lies our work . . . Therefore, let every one,
while praying daily for reunion, remember that the surest way to
accomplish it is by working towards the purification of our own
branch of the Catholic Church."
According to the opinion of some of these gentlemen the
Reformed Church of England is not sufficiently respectable,
at present, for the Pope to have her, even as a present.
She first needs " purification " from Protestantism. In a
volume, with an Introductory Essay by Dr. Pusey, one of
the writers very frankly declared that —
" The first great hindrance that is before us arises from the
Protestantism of England. Till this is removed, the Reunion of our
1 Union Review, Volume for 1867, p. 410. " Ibid., p. 398.
8 See official report of this speech, published by the E. C. U., p. 13.

262 SECRET HISTORY OF THE OXFORD MOVEMENT.
Church, as the Church of England, with either the Greek, or Latin
Churches, is absolutely hopeless."4
May God grant that this "great hindrance" may ever
remain to repel the machinations of the traitors to our
spiritual liberties !
The reunion schemes of the Tractarians were at first kept
a profound secret from all but the initiated. In this, as in
so many other matters, the leaders cleverly practised their
doctrine of "Reserve." So well was the secret kept that
for several years their proceedings were a great puzzle even
to many Roman priests. The Hon. and Rev. George
Spencer, a prominent priest, and son of an English peer,
was one of these puzzled ones for a time ; but at last he
became enlightened. In a letter to the Roman Catholic
Univers, of Paris, in 1841, he wrote : —
" Indeed, quite lately I still held to the idea, that, in a short time,
we should see them [the Tractarians] prepared to quit their Church
in considerable numbers, and unite with us in labouring to effect the
conversion of their brethren ; but the nearer the approaches they
make to Catholic sentiments, the more resolved they appear to be to
rectify their position — not by quitting the vessel [the Church of
England], as if they despaired of its safety, but by guiding it together
with themselves into the harbour of safety " [that is, into the Church
of Rome].6
This leavening of the Church of England with so-called
" Catholic " principles and practices — in other words, the
infusion into her system of more or less of Popery —
commenced with the Tractarian Movement, in 1833, and has
been going on ever since. Yet, even now, it appears that we
are not, as a Church, decent enough for the Pope to accept
us as a present. At the Norwich Church Congress, October,
1895, a Ritualistic clergyman said : — "The Church of England
is not fit for communion with either the Eastern Church or
the Church of Rome. We are not good enough for them." 6 In
• Essay on Reunion, p. Sg.
s Quoted in Bricknell's Judgment of the Bishops upon Tractarian Theology,
p. 681.
6 English Churchman, October 17th, 1895, p. 706.

NEWMAN AND FROUDE VISIT ROME. 263
this leavening process, as well as in the carrying out of the
ultimate object of the Movement, great " Reserve in com
municating Religious Knowledge " was observed.
Much of that which in the early history of Tractarianism
was kept a profound secret, has since been made public
through the biographies of some of the principal actors. In
the " Lives " of these men are now to be read their most
confidential communications one with the other, in which
their love of Popish doctrines, and their desire for Corporate
Reunion with Rome, appear in the clearest possible light.
By the aid of this light it may be useful to trace the gradual
progress of this Romeward Movement.
The late Cardinal Newman stated that he ever considered
the 14th of July " as the start of the religious Movement of
1833." A few months before that date, Newman, in
company with his friend, Richard Hurrell Froude, while
travelling on the Continent, had visited Monsignor (sub
sequently Cardinal) Wiseman at Rome. " We got
introduced to him," wrote Froude, " to find out whether
they would take us in [i.e., to the Church of Rome] on any
terms to which we could twist our consciences, and we
found to our dismay that not one step could be gained
without swallowing the Council of Trent as a whole."7
While on this journey Newman fell seriously ill with a fever.
On his recovery he decided to return at once to England.
While in a weak condition, and before starting, he tells us :
" I sat down on my bed, and began to sob violently. My
servant, who had acted as my nurse, asked what ailed me.
I could only answer him : — ' I have a work to do in
England.' " 8 What that work was we now know full well.
It was that of Romanizing the Church of England.
With reference to this remarkable visit to Rome, the Rev.
William Palmer, who for ten years was one of the foremost
leaders of the Tractarian Movement (but subsequently
• Froude's Remains, Vol. I., p. 306.
8 Newman's Apologia Pro Vita Sua, p, 35. Edition, 1S89.

264 SECRET HISTORY OF THE OXFORD MOVEMENT.
retired from it on account of its Romanizing tendencies),
and who was the intimate friend of Newman and Hurrell
Froude, tells us that " Froude had with Newman been
anxious to ascertain the terms upon which they could be
admitted to Communion by the Roman Church, supposing
that some dispensation might be granted which would enable them
to communicate with Rome without violation of conscience."9
Mr. Palmer adds that this visit to Rome was unknown to the
friends of Newman, and that if he (Mr. Palmer) had known
about these circumstances, it is a question "whether he should
have been able to co-operate cordially with him." " Nay,"
writes Mr. Palmer, " if I had supposed him willing to forsake
the Church of England, I should have said that I could in
that case have held no communion with him." 10 It must be
admitted that there was something very suspicious in thus
keeping secret from even their most intimate friends such a
very important visit.
Mr. Palmer further states that " Newman and Froude had
consulted at Rome (with Dr. Wiseman) upon the feasibility
of being received as English Churchmen into the Papal
Communion, retaining their doctrines."11 This statement,
however, was denied by Cardinal Newman, in a note dated
October nth, 1883, attached to his Via Media, Vol. II.,
p. 433. Edition 1891. Newman therein says that : — " If this
means that Hurrell Froude and I thought of being received
into the Catholic Church while we still remained outwardly
professing the doctrine and the communion ofthe Church of
England, I utterly deny and protest against so calumnious a
statement. Such an idea never entered into our heads. I
can speak for myself, and, as far as one man can speak for
another, I can answer for my dear friend also." Now this
statement of Newman's in the case of any ordinary man of
position would be considered as conclusive, but in his case
it is not so, and for this reason : — In his note on " Lying
5 Palmer's Narrative of Events Connected with the Tracts for the Times, p. 40.
Edition, 1SS3. lu Ibid., p. 40. '' laid., p. 73.

NEWMAN ON LYING. 265
and Equivocation," attached to his Apologia Pro Vita
Sua, Newman writes: — "For myself, I can fancy myself
thinking it was allowable in extreme cases for me to lie, but
never to equivocate." 13 And again he writes in the
same note : — " A secret is a more difficult case. Sup
posing something has been confided to me in the strictest
secrecy, which could not be revealed without great dis
advantage to another, what am I to do ? If I am a lawyer,
I am protected by my profession. I have a right to treat
with extreme indignation any question which trenches on the
inviolability of my position ; but, supposing I was driven up into
a corner [as Newman certainly was by Palmer's statement],
/ think I should have a right to say an untruth." 13 If such a
thing happened as that which Mr. Palmer relates, then it
would certainly be " a great disadvantage " to the memory
of Hurrell Froude, as well as to himself, if Newman
" revealed" the truth about such an underhand proceeding ;
and therefore, in such a case (assuming it only to exist),
Newman would feel that he had " a right to say an
untruth " when " driven into a corner." It is evident,
therefore, that Newman's denial does not settle this impor
tant question.
Lord Teignmouth, in his Reminiscences, mentions a
remarkable case of a dispensation, given with Episcopal
sanction, to a pervert to Popery. He says : —
" / saw the conditions on which a lady, nearly related to an intimate
friend of mine, a Scotch Baronet, had been received into the Romish
allegiance by a priest of Amiens, whom she had consulted, as sanctioned
by the Bishop of the Diocese. They were as follows : — that she
should not be required to censure the Church of England, to forego
the use of the authorized version of the Holy Scriptures, to abstain
from the domestic worship of Protestants, or to acquiesce in any form
of Mariolatry." 14
Fa Di Bruno's Catholic Belief has had a very large circu-
12 Apologia Pro Vita Sua, p. 360. Edition, 1889. 13 Ibid., p. 361.
14 Reminiscences of Many Years, by Lord Teignmouth, Vol. II. , p. 291. Edin
burgh : David Douglas, 1878.

266 SECRET HISTORY OF THE OXFORD MOVEMENT.
lation in England. In a published letter to the author,
dated May 2nd, 1884, Cardinal Manning terms it "one of
the most complete and useful Manuals of Doctrine, Devotion,
and Elementary information for the instruction of those
who are seeking the truth." In this book is contained
the following question and answer, which seem to me to
have a very direct bearing on the possibility of a secret
reception of Dr. Newman into the Church of Rome, in
1833 :—
" Question. — Nicodemus was a disciple of Christ, though secretly ;
cannot I in like manner be a Catholic in heart and in secret ? "
" Answer. — Nicodemus was a disciple of Jesus Christ in secret ;
but he presented himself to our Lord. Begin therefore by presenting
yourself to the Catholic priest, to be instructed and received into the
Church. After being received into the Church privately, if weighty
reasons in the judgment of your spiritual director justify it, such as
loss of home, or property, or employment, and so long as those
weighty reasons last, you need not make your Catholicity public, but
may attend to your Catholic duties privately." 16
The Tractarian Movement had only been in existence a
very short time when people began to suspect it as being in
reality a Romeward Movement. Within a month or two
after its birth some were calling Newman a " Papist " to his
face. On December 22nd, 1833, he wrote to Miss Giberne : —
" Mr. Terrington called on me yesterday. He was very
kind, and said he intended to sign the Address to the
Archbishop, and did not call me a Papist to my face, as some
other persons have. " 16 As early as May, 1834, Keble asserted
privately that " Protestantism, though allowable three
centuries since, is dangerous now." 17 As is well known, the
publication of Tracts for the Times was one of the earliest
works undertaken by the party. Directly after their birth
they were denounced as containing Popish doctrines. On
December 7th, 1833, a clergyman wrote lamenting the
15 Catholic Belief, by the Very Rev. Joseph Faa Di Bruno, d.d., p. 230.
Fifth edition.
16 Newman's Letters, Vol. II., p. 10. 17 Ibid,, p. 41.

NEWMAN REPUDIATES PROTESTANTISM. 267
insertion in one of the Tracts of such expressions as " con
veying the sacrifice to the people," " intrusted with the keys
of heaven and hell," and " intrusted with the awful and
mysterious gift of making the bread and wine Christ's body
and blood " ; and, in view of such expressions, he closed his
letter with the wise and much-needed, but sadly neglected
warning: — "We must take care how we aid the cause of
Popery." 18 On June 5th, 1834, Newman complained to his
friend Froude : — " My Tracts were abused as Popish, as
for other things, so especially for expressions about the
Eucharist." 19 The Tracts, as they continued to appear,
from time to time, until the last, in 1841, grew more and
more Romish in their character ; and they were supple
mented by a flood of other publications written by various
members of the party, of even a more Romanizing character.
The work of " Catholicising " the Church of England was,
by these means, pushed rapidly forward. In July, 1834,
Newman repudiated the word " Protestant " ; so and even
six months before that time Hurrell Froude had the audacity
to declare : — " I am every day becoming a less and less loyal
son of the Reformation. It appears to me plain that in all
matters that seem to us indifferent or even doubtful, we
should conform our practices to those of the Church which
has preserved its traditionary practices unbroken. We
cannot know about any seemingly indifferent practice of the
Church of Rome that it is not a development of the Apostolic
ethos." 21 Already Rome was the model for the Tractarians
to follow. On November 5th of this year Newman did a
kind act for Popery, which he has recorded in his Journal : —
" November 5th. — Did not read the special Gunpowder Plot
service." The celebrated M.Bunsen, 1835, declared that,in his
opinion, the Tractarians were " introducing Popery without
authority." 22 In 1836 people asserted that the Tractarians
18 Palmer's Narrative, p. 226.
19 Newman's Letters, Vol. II., p. 47. K Ibid., p. 5g.
21 Froude's Remains, Vol. I., p. 336. ~ Newman's Letters, Vol. II., p. 143.

268 SECRET HISTORY OF THE OXFORD MOVEMENT.
were secretly Romanists. Newman wrote on this subject to
Keble, and told him that people were under " the impression
that we are Crypto-Papists." 23
In this year Newman began to use the " Breviary " of the
Church of Rome. Of course the Thirty-nine Articles were
in the way of the success of the conspirator's plans. " I
am no great friend of them," wrote Newman to Perceval,
January nth, 1836, " and should rejoice to be able to substi
tute the Creeds for them." 24 It is, indeed, something to be
thankful for that even down to the present time the Ritualists
have laboured in vain to remove these " forty stripes save
one " — as they have been termed — from off their backs.
It was at about this time that Newman discovered, very
much to his astonishment, that the early Fathers of the
Church looked upon the Bible as the only Rule of Faith, as
all good Protestants do in this nineteenth century. There
are several allusions to this unwelcome discovery in
Newman's Letters. On August gth, 1835, he wrote to
Froude : — " By the bye, I am surprised more and more to
see how the Fathers insist on the Scriptures as the Rule of
Faith, even in proving the most subtle parts of the doctrine
of the Incarnation." 25 Again, on August 23rd, 1835, he
wrote: — "The more I read of Athanasius, Theodoret, &c,
the more I see that the ancients did make the Scriptures
the basiy of their belief. ... I believe it would be
extremely difficult to show that Tradition is ever considered
by them (in matters of faith) more than interpretative of
Scripture. . . . Again, when they met together in Council
they brought the witness of Tradition as a matter of fact,
but when they discussed the matter in Council, cleared their
views, &c, proved their power, they always went to Scripture
alone." w Two years later Newman wrote to Mr. Rogers: — ¦
" The Fathers do appeal in all their controversies to Scrip
tures as a final authority. When this occurs once only it
23 Newman's Letters, p. 153. ** Life of Dr. Pusey, Vol. I., p. 301.
25 Newman's Letters, Vol. II., p. 124. 2« Ibid., p. 126.

NEWMAN USES IRONY. 269
may be an accident. When it occurs again and again
uniformly, it does invest Scripture with the character of an
exclusive Rule of Faith." It is, indeed, a pity that Newman
and his followers did not imitate the excellent example of
the Fathers. We have to thank him, however, for his very
candid acknowledgments on this gravely important subject.
They prove that the Fathers were thorough Protestants on
the question of the Rule of Faith.
Dr. Pusey's biographer states that in September, 1836,
Newman informed Pusey that he believed in the Sacrifice of
the Mass, as taught by the Council of Trent. "As to the
sacrificial view of the Eucharist," he wrote, "I do not see
that you can find fauH with the formal wording of the
Tridentine Decree," 27 which, as every student knows,
teaches the Sacrifice of the Mass. At this time, says his
biographer, " Pusey also acquiesced in the formal wording of
the Council of Trent on the subject, except so far as its
words were modified by the doctrines of Transubstantiation
and Purgatory."28
For three years Newman and the band of followers who
had gathered round him, including Dr. Pusey and the Rev.
J. Keble, had been diligently sowing Popish tares in the
Church of England, and the harvest was about to commence.
By this time Newman had " learned to have tender feel
ings " towards the Church of Rome, as he tells us ; but
his "Judgment was against her." It "went against my
feelings," he says, "to protest against the Church of
Rome."29 He had become an adept in the art of mystifying
people. " I used irony in conversation," he wrote, " when
matter-of-fact men would not see what I meant. This kind
of behaviour was a sort of habit with me." so " Irony " is
defined in our dictionaries as " a mode of speech in which
the meaning is contrary to the words," and as " dissimula-
" Life of Dr. Pusey, Vol. II., p. 33. B Ibid.
29 Apologia Pro Vita Sua, pp. 127, 128. First edition. *> Ibid., p. 115.

270 SECRET HISTORY OF THE OXFORD MOVEMENT.
tion" for the purposes of ridicule. But surely, when those
to whom this irony was addressed, as in this instance, did
"not see" the irony, but took the falsehood for truth, they
were nothing better than wilfully and shamefully deceived by
Newman ! Of course, for a few years, the ultimate object
of the Movement was not much talked about. Its chief
promoter had, as he tells us, come back from Rome, early
in 1833, fully convinced that Protestant " Reformation
principles were powerless to rescue " the Church of England
from her existing condition; and that "there was need of
a second Reformation."31 Three years of that "second
Reformation " had now passed by, and its results were highly
satisfactory to Newman.
"It was," he wrote, "through friends, younger, for the most part,
than myself, that my principles were spreading. They heard what I
said in conversation, and told it to others. Undergraduates in due
time took their degree, and became private tutors themselves. In this
new status, in turn, they preached the opinions which they had already
learned themselves. Others went down to the country, and became
curates of parishes. Then they had down from London parcels of
the Tracts, and other publications. They placed them in the shops
of local booksellers, got them into newspapers, introduced them to
clerical meetings, and converted more or less their Rectors and their
brother curates." 33
From 1836 the Tractarian march to Rome was much
more rapid than before, and that under cover of an attack
upon Popery. In 1839 it was proposed to erect the
Protestant Martyrs' Memorial at Oxford. Pusey did not
like it at all. He spoke strongly against it, " as unkind to
the Church of Rome," towards which his sympathies were
already being drawn out. The erection of a Monastery was
contemplated, and plans were being laid for the establishment
of Sisterhoods. The Rev. John Keble, another of the leaders,
had begun to hate the reformers. "Anything," he wrote
to Pusey, January 18th, 1839, " which separates the present
51 Apologia Pro Vita Sua, p. 95. First edition. m Ibid., p. 133.

REJOICING AT ROME. 271
Church from the Reformers I should hail as a great good." 33
In Keble's opinion, at this time, the Reformers " were not
as a party to be trusted on ecclesiastical and theological
questions."34. Long before this period the news of the
work going on at Oxford had reached Rome, and had
greatly rejoiced the heart of the Pope. The then
Bishop of Oxford (Dr. Bagot) heard about these Papal
rejoicings, and became greatly alarmed. He wrote to Pusey
about it : —
"There are now," he said, "friends of mine staying at Rome-
sensible men, too, and without gossip — and I am assured that the
language of the Pope (as I am informed in one instance), and that of
all the English Roman Catholics of rank residing there, is that of joy
and congratulation at the advances which are being made in Oxford
towards a return to the doctrines of the ' true Church.' "36
Newman became Editor of the British Critic, and soon
after regretted that he had allowed in its pages " an article
against the Jesuits," of which he " did not like the tone " ; 36
which is certainly not to be wondered at, for a fellow feeling
makes us wondrous kind towards those whose tactics we
may adopt. The Rev. Isaac Williams, author of two of the
Tracts for the Times, in his Autobiography writes: — " I have
lately heard it stated from one of Newman's oldest friends,
Dr. Jelf, that his mind was always essentially Jesuitical." zl
In 1839 the "second Reformation" had proceeded so far
that one of its disciples, the Rev. J. B. Morris, preaching
before Oxford University, had the audacity to teach the full
doctrine of the Sacrifice of the Mass, and to declare that
every one was an unbeliever and carnal who did not
believe it.38
Early in 1840 Newman became afraid of the mischief he
83 Life of Dr. Pusey, Vol. II., p. 71.
34 John Keble, by Walter Lock, m.a., p. 96. London, 1893.
*> Life of Dr. Pusey, Vol. II., p. 73. M Apologia, p. 135 First edition
57 Autobiography of Isaac Williams, p. 54.
* Newman's Letters, Vol. II. , p. 291.

272 SECRET HISTORY OF THE OXFORD MOVEMENT.
was working in the Church, though he had no repentance
for his wrongdoing. On January ioth he wrote to his
friend Bowden : — " Things ¦ are progressing steadily ; but
breakers ahead ! The danger of a lapse into Romanism,
I think, gets greater daily. I expect to hear of victims.
Again, I fear I see more clearly that we are working up
to a schism in our Church."39 The whole tendency of the
Movement has been in the direction of schism. It has
already effectually broken up the peace of the Church of
England, divided her into parties, and may lead to a great
schism at any time. Its tendency has also been in the
direction of individual secession to Rome on the part of
those who have been too impatient to wait for Corporate
Reunion. Some of the Ritualistic leaders occasionally
boast that they keep men from going over to Rome. It
may be that they do keep a few here and there, for a short
time, but the general tendency of their work is the other
way. Cardinal Manning knew more about secessions to
Rome, and their cause, than any man in England, and this
is what he said about them in 1867 : — ¦
" Every Parish Priest happily knows how empty and foolish is the
boast they [Ritualists] make of keeping souls from conversion. The
public facts of every day refute it. . . . Such teachers are, as Fuller
quaintly and truly says, like unskilful horsemen. They so open gates
as to shut themselves out, but let others through."40
Several months later Newman saw clearly enough that
the work of the Tractarians was driving men to Rome, and
yet neither he nor they ceased their operations on that
account. On September 1st, 1839, he wrote to Mr. Mann
ing, the future Cardinal : " I am conscious that we are
raising longings and tastes which we are not allowed to
supply; and till our Bishops and others give scope to the
development of Catholicism externally and wisely, we do
39 Newman's Letters, Vol. II., p. 299.
40 Essays on Religion, Second Series, edited by Archbishop Manning,
pp. 14, 15.

NEWMAN WANTS MORE VESTMENTS. 273
tend to make impatient minds seek it where it has ever been, in
Rome."a And what remedy, it may be asked, did Newman
propose to Manning for the longings for more Popery which
they had created in the minds of their disciples ? It was
simply that of giving them, in the Church of England, the
Popery which they would otherwise go to Rome for, instead
of teaching them that they were under a delusion in suppos
ing that Popish poison is the pure "milk of the Word."
Ritualists supply Popery in the Church of England as some
Irishmen supply whisky — without a license.
So Newman, in the letter just quoted, wrote to Manning:
— " I think that, whenever the time comes that secession to
Rome takes place, for which we must not be unprepared, we
must boldly say to the Protestant section of our Church —
' You. are the cause of this ; you must concede ; you must
conciliate, you must meet the age ; you must make the
Church. . . more equal to the external. Give us more
services, more vestments and decorations in worship ; give us
Monasteries. . . Till then you will have continual seces
sions to Rome."42 Did it never, I wonder, occur to Newman
that Protestant Churchmen had conscientious objections to
granting the Popery which he coveted for himself and his
followers ? Loyal Churchmen will have nothing to do with
Popery, either within or without the Church of England.
But, as we have seen on the authority of Cardinal
Manning, the Ritualistic cure for longings for Popery, is, in
practice, an utter failure. A few months later Newman's
faith in the Church of Rome had greatly increased, for he
had come to fear that she was the only body capable of
resisting the devil. " I begin," he wrote, " to have serious
apprehensions lest any religious body is strong enough to
withstand the league of evil but the Roman Church. At the
end of the first millenary it withstood the fury of Satan, and
now the end of the second is drawing on."43 By the end of
41 Purcell's Life of Manning, Vol. I., p. 233. 42 Ibid.
43 Newman's Letters, Vol. II., p. 300.

274 SECRET HISTORY OF THE OXFORD MOVEMENT.
the year he thought " Rome the centre of unity " ; u and yet
for another five years he kept away from that centre. At
this period he not only " wished for union between the
Anglican Church and Rome," but he also went so far as to
do what he could "to gain weekly prayers for that object " ;
and drew up forms of prayer for union to be used by his
disciples.45 At this time a Roman priest, the Hon. and
Rev. George Spencer, was also urging the offering of prayers
with the same aim. With this object in view, Mr. Spencer
paid a visit to Newman, in 1840. With reference to this
visit Newman writes : — "So glad in my heart was I to see
him [Spencer] when he came to my rooms, whither Mr.
Palmer, of Magdalen, brought him, that I could have laughed
for joy ; I think I did." Newman, however, thought it best
to disguise the joy he felt, and therefore, when Mr. Spencer
came he was "very rude to him," and "would not meet
him at dinner." 46 The Oxford Tractarians frequently
visited the Continent, on holiday tours, and while there
cultivated the good opinion of foreign Roman Catholics,
and in this they were encouraged by their leaders. In the
autumn of 1840 Mr. James R. Hope-Scott was travelling
thus abroad, when he received a letter from Dr. Pusey,
containing the following paragraph : — " I am very glad that
you are seeing so much of the R[oman] C[atholics]. One
wishes that they knew more of our Church, and we more of
ye better among them."47 At home the Rev. William George
Ward, who subsequently succeeded Newman as the leader
of the advanced Tractarians, was diligently engaged in the
study of Roman Catholic books of theology. He preferred
them to the early Fathers. " Both in ascetics and in
dogmatics," writes Mr. Ward's son, " the Jesuits were his
favourite reading"48 at this period. We need not wonder
44 Newman's Letters, Vol. II., p. 319.
44 Apologia, pp. 222, 224. First edition. « Ibid., p. 224.
*t Memoirs of James R. Hope-Scott, Vol. I., p. 239.
48 William George Ward and the Oxford Movement, p. 146- First edition.

TRACT XC. 275
at this now, though at the time it was kept strictly secret.
What an excitement it would have caused in 1840, had it
been publicly known that the favourite study of one of the
leaders of the Tractarians was the writings of the Jesuits !
That kind of study is far more common now amongst
modern Ritualists than it was fifty-six years since, and the
Romeward Movement is now far more under Jesuitical
influence than ever it has been hitherto. Mr. James R.
Hope-Scott, during the visit to the Continent just mentioned,
frequently visited the Jesuits at Rome, and in his now
published letters shows how any feeling which he may have
entertained against them gradually wore itself away. On March
27th, 1841, he wrote to his brother: — "The General of the
Jesuits I continue to visit, and am grown very fond of him."49
The most memorable event of the year 1841 was the
publication of Newman's celebrated " Tract XC." A large
volume might now be written about its contents and its
history. It was a plea for the lawfulness of teaching in the
Church of England many Roman Catholic doctrines, as
taught authoritatively in that Church, on the ground that
they were not opposed by the Thirty-nine Articles, and it was
at the same time a very daring attempt to " Catholicise "
the Church of England in the interests of the great scheme
for Corporate Reunion with Rome. The best description of
the objects of Tract XC. seems to me to be that given by the
four Oxford Tutors, directly after it was published. One of
the Tutors was the Rev. A. C. Tait, afterwards Archbishop
of Canterbury.
" The Tract has," wrote the Tutors, " in our apprehension, a highly
dangerous tendency, from its suggesting that certain very important
errors of the Church of Rome are not condemned by the Articles of the
Church of England— for instance, that those Articles do not contain
any condemnation of the doctrines —
" i. Of Purgatory.
"2. Of Pardons.
*" Memoirs of J. R. Hope-Scott, Vol. I , p. 265. 18 *

276 SECRET HISTORY OF THE OXFORD MOVEMENT.
"3. Of the Worshipping and Adoration of Images and relics.
" 4. Of the Invocation of Saints.
" 5. Of the Mass.
" as they are taught authoritatively by the Church of Rome, but only
of certain absurd practices and opinions which intelligent Romanists
repudiate as much as we do. It is intimated, moreover, that the
Declaration prefixed to the Articles, as far as it has any weight at all,
sanctions this mode of interpreting them, as it is one which takes
them in their ' literal and grammatical sense,' and does not ' affix any
new sense to them.' The Tract would thus appear to us to have a
tendency to mitigate beyond what charity requires, and to the prejudice
of the pure truth of the Gospel, the very serious differences which
separate the Church of Rome from our own, and to shake the confidence
of the less learned members of the Church of England in the Scrip
tural character of her formularies and her teaching." 60
Four days after this Protest had been made by the four
Tutors, the Hebdomadal Board of Oxford University con
demned the Tract, on the ground that " modes of interpreta
tion, such as are suggested in the said Tract, evading rather
than explaining the sense of the Thirty-nine Articles, and
reconciling subscription to them with the adoption of errors
which they were designed to counteract, defeat the object,
and are inconsistent with the due observance of the above
mentioned Statutes." 61
Archbishop Tait never regretted the part he took in con
demning Tract XC. In 1880, he said : — " Were it all to
happen again I think I should, in the same position, do
exactly as I did then." 62 Newman's friend, the Rev. Isaac
Williams, says : — " Many have naturally supposed that it
was the condemnation of the Tract No. XC, by the Heads
of Houses, which gave his [Newman's] sensitive mind the
decided turn to the Church of Rome. But I remember
circumstances which indicated that it was not so. He talked
to me of writing a Tract on the Thirty-nine Articles, and at
the same time said things in favour of the Church of Rome
60 Life of Archbishop Tait, Vol. I., pp. 81, 82. First edition.
" Ibid., p. 84. " ibid , p. 87.

"WE OUGHT TO JOIN" ROME. 277
which quite startled and alarmed me." B3 Two pages later on
Mr. Williams writes : — "Nothing had as yet impaired our
intimacy and friendship, until one evening,54 when alone in
his rooms, he told me he thought the Church of Rome was
right, and we were wrong, so much so, that we ought to join
it. To this I said that if our own Church improved, as we
hoped, and the Church of Rome also would reform itself, it
seemed to hold out the prospect of reunion. And then
everything seemed favourably progressing beyond what we
could have dared to hope in the awakening of religion, and
reformation among ourselves. That mutual repentance
must, by God's blessing, tend to mutual restoration and
union. ' No,' he said, ' St. Augustine would not allow of
this argument, as regarded the Donatists. You must come
out and be separate. ' " 66 This argument from the conduct
of the Donatists was not then for the first time adopted by
Newman. In connection with it the essentially Jesuitical
and double-dealing tactics of Newman are again clearly
revealed. In a "private " letter to the Rev. J. B. Mozley,
November 24th, 1843, he wrote : —
" Last summer four years (1839) 'xt came strongly upon me, from
reading first the Monophysite controversy, and then turning to the
63 Autobiography of Isaac Williams, p. 108.
" The editor of the A utobiography say s that "this conversation took place
after the publication of Tract No. XC." ; but I venture to assert that, but for
this note, no reader of the Autobiography would think otherwise than that the
speech was made before the publication of Tract XC. The editor, writing long
jfter the death of Williams, makes an assertion, but emits to give any proof of
it. On the other hand there is clear evidence that Williams's interview with
Newman must have taken place somewhere about this date. Tract XC. was
published February 27th, 1841 ; and Newman withdrew to Littlemore in
February, 1842. Now Williams states : — " When he[Newman] shut himself up
in his Monastery at Littlemore, and previously during the latter part of his stay
at Oxford, I was able to withdraw myself from him." The interview referred
to must have therefore taken place some time before Newman left Oxford, and
therefore in the year 1841. In either case it makes little, or no difference
in Newman's essentially dishonest and dishonourable position at that time.
An honest man, holding the opinions Newman then expressed to Williams,
would at once have seceded to Rome, and not wait till 1845.
* Ibid., pp. no, in.

278 SECRET HISTORY OF THE OXFORD MOVEMENT.
Donatist, that we were external to the Catholic Church. I have never
got over this. I did not, however, yield to it at all, but wrote an article
in the British Critic on the Catholicity of the English Church, which
had the effect of quieting me for two years. Since this time two
years the feeling has revived and gradually strengthened. I have all
along gone against it, and think I ought to do so still. I am now
publishing sermons, which speak more confidently about our position
than I inwardly feel ; but I think it right, and do not care for seeming
inconsistent." 66
This " inconsistency," or double-dealing, or Jesuitism, or
whatever it may be called, was only a part and parcel of
his ordinary conduct at this time. His friend Isaac Williams
says that " the feelings and thoughts he [Newman] would
express to one person or at one time, differed very much in
consequence from what he might express to another or on
another occasion"; and he adds that it "was long before
it was publicly known what Newman's thoughts really were,
and he was for some time accused by some of dishonesty
and duplicity." 57 He was working in the dark, yet actively
carrying on the secret underground conspiracy to bring back
the Church of England to Rome. In his pamphlet entitled
a Letter to the Bishop of Oxford on Occasion of Tract XC,
dated March 29th, 1841, Newman wrote of: — "The ines
timable privileges I feel in being a member of that Church
over which your lordship, with others, presides " (p. 25) '>
" the Church which your lordship rules is a Divinely
ordained channel of supernatural grace to the souls of her
members " (p. 34) ; and " I consider the Church over which
your lordship presides to be the Catholic Church in this
country" (p. 34). And yet, for two years before writing
this he had come, as we have just seen, to hold the opinion
that those who were inside the Church of England " were
external to the Catholic Church " ! In this same Letter to
the Bishop of Oxford, Newman further asserted that "it is
very plain that the English Church is at present on God's
M Newman's Letters, Vol. II., p. 430,
6" Williams's Autobiography, pp. 112, 113.

WARD'S ROMANIZING DOCTRINES. 279
side " (p. 39) ; and that, " Did God visit us with large
measures of His grace, and the Roman Catholics also, they
would be drawn to us, and would acknowledge our Church
as the Catholic Church in this country " (p. 44). It is hard,
yea, impossible, I venture to submit, to reconcile such
statements as these, with those Newman had already made
in writing to his confidential friends. Soon after the
publication ofthe pamphlet just cited, the Rev.W. G.Ward
wrote to Dr. Pusey as follows : — " I have heard Newman
say that it is, to say the least, doubtful whether there can
be said to be a valid Sacrament administered unless the
priest adds mentally what our Eucharistic Service omits." 68
On reading this, I cannot help asking myself whether we
have in it a key to the fact that in almost all our advanced
Ritualistic Churches private prayers are said, by the
officiating clergyman, during the Communion Service,
which are not required by the Book of Common Prayer.
Are they intended to make a doubtful consecration certainly
valid, by adding " mentally what our Eucharistic Service
omits"? Very advanced Romanizing doctrines were at this time
secretly held by many of the Tractarians, who, it may be
remarked in passing, were then becoming known as
Puseyites. Even as early as July, 1841, Mr. Ward, writing
to Dr. Pusey, stated that : —
" There are many persons who, on the one hand, do not accuse
the Reformers of disingenuousness, and yet, on the other, consider
the following doctrines and practices allowed by the Articles : —
(1) Invocation of Saints ; (2) Veneration of Images and Relics ; (3) An
intermediate state of purification with pain;69 (4) The Reservation
of the Host ; (5) The Elevation of the Host ; (6) The Infallibility of
some General Councils ; (7) The doctrine of desert by congruity, in
the received Roman sense ; (8) The doctrine that the Church ought
to enforce Celibacy on the clergy." 60
58 William George Ward and the Oxford Movement, p. 177.
69 That is, a Purgatory.
w William George Ward and the Oxford Movemet, p. 176.

280 SECRET HISTORY OF THE OXFORD MOVEMENT.
If only the majority of the Church of England could
have been induced to accept the views of these advanced
Romanizers, she would soon have been sufficiently
" Catholicised " for reunion with the Papacy. Nothing
would have delighted Ward more than such a result.
" Restoration of active communion with the Roman Church
is," he wrote to a friend, in 1841, " the most enchanting
earthly prospect on which my imagination can dwell." 61
The Romanizers evidently thought they were, even then,
within a measurable distance of the realization of their
hopes. So full of expectation were they that they could
not keep the good news to themselves. Their Roman
Catholic brethren on the continent must be let into the
secret. So an anonymous letter was sent soon after
Tract XC. appeared, for publication to the Roman Catholic
Univers of Paris. The author's name was suppressed for
obvious reasons, but it is now known that the author was
the Rev. W. G. Ward, and that it was translated for him
into French by Mr. J. D. Dalgairns, of Exeter College,
Oxford. From this very remarkable and thoroughly
Jesuitical letter, I give the following extracts : —
" You see, then, sir, that humility, the first condition of every sound
reform, is not wanting in us. We are little satisfied with our position.
We groan at the sins committed by our ancestors in separating from
the Catholic world. We experience a burning desire to be reunited
to our brethren. We love with unfeigned affection the Apostolic See,
which we acknowledge to be the head of Christendom ; and the more
so because the Church of Rome is our mother, which sent from her
bosom the blessed St. Augustine, to bring us her immovable faith.
We admit also, that it is not our formularies, nor even the Council of
Trent, which prevent our union. After all these concessions, you
may ask me, why, then, do you not rejoin us ? What is it that
prevents you ? . . .
"There are at this moment, in the Anglican Church, a crowd of
persons who balance between Protestantism and Catholicism, and
who, nevertheless, would reject with horror the very idea of a union
with Rome. The Protestant prejudices, which, for three hundred
61 William George Ward and the Oxford Movement, p. 142.

"THE NAME OF ROME PRONOUNCED WITH REVERENCE." 28l
years, have infected our Church, are unhappily too deeply rooted
there to be extirpated without a great deal of address. [Did he not
really mean sly cunning ?] We must, then, offer in sacrifice to God
this ardent desire which devours us of seeing once more the perfect
unity of the Church of Christ. We must still bear the terrible void
which the isolation of our Church creates in our hearts, and remain
still till it pleases God to convert the hearts of our Anglican confreres,
especially of our holy fathers, the bishops. We are destined, I am
persuaded, to bring back many wandering sheep to the knowledge of
the truth. In fact, the progress of Catholic opinions in England, for
the last seven years, is so inconceivable that no hope should appear
extravagant. Let us, then, remain quiet for some years, till, by
God's blessing, the ears of Englishmen are become
accustomed to hear the name of rome pronounced with
reverence. At the end of this term you will soon see the fruits of
our patience." 62
The publication of this traitorous letter very naturally
created a great deal of public excitement. It was trans
lated into German and Italian, and widely circulated on
the continent, where it produced great joy in the Roman
camp. A Mr. Hamilton Gray of Magdalene College,
Oxford, wrote to the Univers to say that the letter was not
written by any member of the Tractarian party, but by
either a Low Churchman or a Romanist. Its authorship is
now, however, placed beyond question by the publication
of Mr. Ward's life by his son, who tells us that " the
fact remained that its sentiments were not disclaimed by
the representatives of the ' extreme ' party, and a pro
gramme far more bold and outspoken than anything in
Tract XC. was thus practically known to be in contemplation
for moving the Anglican Church in a Romeward direction.63
Secret negotiations were entered into with Dr. Wiseman,
and the conditions of Corporate Reunion with Rome were
discussed with him, at Oscott College. One of the plans
then discussed was a secret affiliation of the advanced
Tractarians with the Roman Catholic Fathers of Charity,
82 Catholic Magazine, March, 1841, as quoted in Bricknell's Judgment of the
Bishops, pp. 678-80. 6* W. G. Ward and the Oxford Movement, p. 190.

282 SECRET HISTORY OF THE OXFORD MOVEMENT.
the Tractarians, apparently, to remain all the while in
communion with the Church of England Mr. Wilfrid
Ward tells us that "Mr. Phillipps [a prominent Roman
Catholic] had urged that the Fathers of Charity, the Order
of the great Italian Reformer Antonio Rosmini, then
represented in England by the excellent and pious Father
Gentili, should open their Order at once to the Oxford
school, and adapt its rules to their position and ante
cedents."64 The scheme came to nothing, so far as the
public are aware, and it is asserted by Mr. Wilfrid Ward
that it " met with no encouragement from Newman or
from any responsible members of the party." But that
it should be seriously discussed at all is in itself sufficiently
startling, and proves how far gone in deception those were
who desired such a secret affiliation with a Roman Catholic
Order. Dr. Pusey's Romeward tendencies were rapidly developing.
In this year he visited several Roman Catholic Convents in
Ireland, with a view to starting Anglican Convents in
England. One of his disciples, the Rev. E. Churton, sent
him an indignant letter of protest on his attitude towards the
advanced Romanizers. " Instead of controlling the ebulli
tions of the young wrong-heads, you have suffered yourselves
to be inoculated with their frenzies. . . . You have let them
get ahead of you and drag you after them. Hence your
proposal of reviving Monastic Life, and your very unfortunate
appearance at Dublin [to visit Romish Convents], which has
so deeply perplexed our best allies there. ... As for
yourselves, that which has compelled me, most unwillingly,
to forsake that entire union with you in which I found so
much comfort, has been that you have seemed to treat these
excesses as if they were providential indications for your
guidance, and thought it a kind of * quenching the Spirit "
to keep them within rule and order." 65 In reply to this
44 W. G. Ward and the Oxford Movement, p. 190.
68 Life of Dr. Pusey, Vol. II., p. 269.

"A SECRET LONGING LOVE OF ROME." 283
very outspoken communication, Dr. Pusey sent a letter
to Mr. Churton which must now be considered as far
from satisfactory. He mentioned what he termed " the
unnaturalness of our present insulated state, separated
from the rest of the East and West" ; but he declared
that " there is no wish for a premature union ; it is only
wished and longed and prayed for that we may both become
such, that we may safely be united." " As to Monasticism,"
he continued, "I have long [how "long" I wonder] strongly
thought that we needed something of this sort; it is not
Romanish but primitive. ... I think it would be a great
blessing to our Church to have some such institutions." 66
Dr. Pusey's judgment was directly opposed to that of the
Church of England as to Monastic Orders, as anyone can
see for himself who reads her " Plomily On Good Works,"
Part Third, in which she terms them, in no complimentary
language, " superstitious and pharisaical sects, by Antichrist
invented." Early in 1842, the Bishop of Salisbury (Dr. E.
Denison), High Churchman though he was, became alarmed
at the spread of Romanizing principles in the Church of
England, and indignant at the conduct of Dr. Pusey, to
whom he wrote on March gth, 1842 : — " Will you also allow
me to say how much I regret that you either have not felt
disposed or not at liberty to express any strong disapproval
of the language about our own Church and that of Rome
which has been used in various publications, and has
naturally excited a very strong and general sensation." 67
While labouring for Corporate Reunion with Rome, Pusey
bitterly opposed any union between the Church of England
and the Lutheran Church.
Newman's love for Popery was also growing rapidly. He
tells us that : — " In spite of my ingrained fears of Rome, and
the decision of my reason and conscience against her usages
[he does not say her doctrines'], in spite of my affection for
Oxford and Oriel, yet I had a secret longing love of Rome, the
K Ibid., p. 271. *' Ibid., p. 281.

284 SECRET HISTORY OF THE OXFORD MOVEMENT.
Mother of English Christianity, and I had a true devotion
to the Virgin Mary." 68 He considered that the Anglican
Church " must have a ceremonial, a ritual, and a fulness of
doctrine and devotion, which it had not at present, if it were
to compete with the Roman Church with any prospect of
success. . . . Such, for instance, would be Confraternities,
particular devotions, reverence for the Blessed Virgin,
prayers for the dead, beautiful churches, munificent offerings
to them and in them, Monastic Houses, and many other
observances and Institutions, which I used to say belonged
to us as much as to Rome." 69 This was a very extensive
Ritualistic " Plan of Campaign" ; but I fear that I cannot —
judging by the evidence which I have already produced — give
Newman credit for any very warm desire that the Church
of England should " compete with the Roman Church with
any prospect of success." He wanted, not competition, but
peace and union between the Churches. It is true that he
made some efforts to keep people from going over to Rome ;
but what was his object in doing so ? To a Roman Catholic
correspondent he wrote, on April 8th, 1841 : — " It is my
trust, though I must not be too sanguine, that we shall not
have individual members of our communion going over to
yours." 70 A month later he explained the reason for this
opposition to individual secession, in another letter to a
Roman Catholic : — " We are keeping people from you," he
wrote, " by supplying their wants in our own Church. We are
keeping persons from you : do you wish us to keep them from
you for a time or for ever ? It rests with you to determine. I
do not fear that you will succeed among us ; you will not
supplant our Church in the affections of the English nation ;
ONLY THROUGH THE ENGLISH CHURCH CAN YOU ACT
upon the English nation. I wish, of course, our Church
should be consolidated, with and through and in your com
munion, for its sake, and your sake, and for the sake of unity." 71
68 Apologia Pro Vita Sua, p. 165. Edition, 1889.
69 Ibid., p. 166 7° Ibid., p. 188. n iud„ p. i9i.

ROMANIZING DOCTRINES. 285
So that, after all, Newman did not wish to keep the
English people from Rome " for ever," but only " for a
time," during which Rome should have a chance to " act
upon the English nation " in her own interests ! Are not
these the sly tactics carried on by the majority of the
Ritualists in our own day? In 1843, Newman, as we
have already stated, publicly withdrew the denunciations
of Rome which during the previous ten years he had
uttered, as so many "dirty words." In the same year
many of the early friends of the Tractarian Movement began
to be alarmed at the rapid progress which their followers
were making towards Rome, and some of them withdrew
from the party on that account : of these, the most prominent
was the Rev. William Palmer, who had worked for the
Movement since its commencement in 1833. He published
the reasons for his withdrawal in a pamphlet entitled, A
Narrative of Events connected with the Publication of the Tracts
for the Times, with Reflections on the Existing Tendencies to
Romanism. This pamphlet, with additions, was re-issued by
its author, in 1883. In the course of it Mr. Palmer gives
ample proof of the Romish tendency of the Movement, as
it then existed, by a series of extracts from the writings of
its leaders, whose principles, he affirmed, " tend to the
restoration of Romanism in its fullest extent, and the total
subversion of the Reformation." 7a From these extracts I
select the following : —
" We talk of the blessings of ' emancipation from the Papal yoke,'
and use other phrases of a like bold and undutiful tenour. We trust,
of course, that active and visible union with the See of Rome is not
of the essence of the Church ; at the same time we are deeply con
scious that in lacking it, far from asserting a right, we forego a great
privilege." 7S
" [The Pope is] the earthly representative of her [the Church's]
Divine Head."
75 Palmer'i Narrative, p. 165. Edition, 1883. <* jm _ p iqi

286 SECRET HISTORY OF THE OXFORD MOVEMENT.
"The Holy See [is] the proper medium of communion with the
Catholic Church."74
This tendency to Romanism does not appear to have
given any alarm to such well-known members of the party as
the Rev. John Keble and Mr. Gladstone. The former, on
May 14th, 1843, wrote to Newman : — " Certainly there is a
great yearning even after Rome in many parts of the Church,
which seems to be accompanied with so much good that one
hopes, if it be right, it will be allowed to gain strength." % If
Keble were at that time a truly loyal son of the Reformed
Church of England, would he have rejoiced at this " great
yearning even after Rome," and have hoped that it would
gain strength " ? Of course this was written in confidence,
and Keble never could have anticipated that it would ever
have been made public, or there can be no doubt he would
have written with greater caution. In the Foreign and
Colonial Quarterly Review for October, 1843, Mr. Gladstone
wrote an article on " The Present State of the Church," in
which he admitted that there were at that period, within the
Church of England —
"Propagators of Catholic tenets and usages, who do not scruple to
denounce Protestantism as a principle of unmixed evil ; in whom the
attraction of the Church's essential Catholicity is sufficient, but only
just sufficient, to overcome the repulsive force of the Protestant
elements admitted into her institutions ; and who do not dissemble
that, in their view, Rome, if not a true normal pattern of Christianity,
is yet the best existing standard, and one to which we ought to seek
to conform. Rome, who is always at our gates as a foe, though in her
legitimate sphere she be also an elder sister. With this foe they
parley, and in the hearing of the people on the wall. At the same
time they relentlessly pursue, with rebuke and invective, the Protestant
name." 76
One would have supposed that Mr. Gladstone would have
recommended that such a set of traitors should at once have
been turned out of the Church in disgrace. That is what
74 Palmer's Narrative, p. 163. 7s Lock's John Keble, p. 12a.
76 Gladstone's Gleanings of Past Years, Vol. V., p. 66.

"THE HOLY EXAMPLE" OF THE ROMANIZERS. 287
they richly deserved. But, unfortunately, he heaped up praise
on the traitors, and hoped they would not go over to Rome,
but remain in the Church of England, and " enlighten it "
by their " holy example."
"Although," wrote Mr. Gladstone, "we carefully distinguish this
section from the legitimate Catholic development, of which we believe
it to be an exaggeration, we rejoice that these excellent persons abide in
the Church, to enlighten it ly the holy example of their lives. We
rejoice that they feel the awful responsibility of that condemnation,
which they would undertake to pronounce against her, by the act of
quitting her communion." 77
And what was " the holy example " which these men were
showing to the Church ? A few weeks after Mr. Gladstone
thus held them up for admiration, they were described by
Mr. Newman, who knew them better than any man living,
as men "who feel they can with a safe conscience
remain with us [i.e., in the Church of England], while they
are allowed to testify in behalf of Catholicism, and to pro
mote its interests, i.e., as if by such acts they were putting
our Church, or at least a portion of it, in which they are
included, in the position of Catechumens. They think they
may stay, while they are moving themselves, others, nay, say ihe
whole Church, towards Rome." 7S
The publication of Mr. Palmer's pamphlet led to the
Rev. William George Ward writing his notorious and
Romanizing work entitled, the Ideal of a Christian Church,
which was avowedly a reply to Mr. Palmer. Mr. Ward,
shortly before the time when he wrote the Ideal, having
heard that the Rev. R. W. Sibthorp had left the Church
of Rome, and returned to the Church of England, of which
he had at one time been an ordained Minister, was greatly
annoyed, and vented his indignation in a letter to Mr.
Phillipps, a Roman Catholic, in these terms:— "By this
time you have doubtless heard of Mr. Sibthorp's step.
77 Ibid., p. 70.
7s Memoirs oj James R. Hope-Scott, Vol. II., p. 23.

288 SECRET HISTORY OF THE OXFORD MOVEMENT.
How unspeakably dreadful : it makes one sick to think of
it. . . . His reception among us [Tractarians] will be, I
fully expect, of the most repulsive character ; I for one shall
decline any intercourse with him whatever." 79
That Romanizing tendencies existed in the Church of
England Mr. Ward candidly acknowledged, and even
expressed his joy at the fact. In his Ideal he quotes, as
accurate, the statement of the Christian Remembrancer, for
November, 1843 (the quarterly organ of the Tractarians),
which affirmed that the " tendencies to Rome " were
" deeply seated and widely spreading " ; and that members
ofthe party were "by hundreds straggling towards Rome."80
In this same Ideal Mr. Ward, referring to the Twelfth of
the Thirty-nine Articles, declared : — " I subscribe it myself
in a non-natural sense." At page 565 he wrote : — " We
find, oh most joyful, most wonderful, most unexpected
sight ! we find the whole cycle of Roman doctrine gradually
possessing numbers of English Churchmen." At page 567
he wrote : — " Three years have passed, since I said plainly,
that in subscribing the Articles, I renounce no one Roman
doctrine." It is not to be wondered at that disloyal utterances
such as these raised a hurricane of indignant opposition in
the Church. It would have been a lasting disgrace to her
had such statements been allowed to pass unchallenged.
On November 10th, 1844, Mr. Ward was summoned to
appear before the Vice-Chancellor of the University of
Oxford. When he appeared he was asked whether he
denied the authorship of the Ideal of a Christian Church;
and whether he disavowed certain passages in the book ?
Mr. Ward replied, asking for more time before he answered
these questions. This was granted to him. He again
appeared before the Vice-Chancellor on December 3rd,
when, acting under legal advice, he refused to answer the
T9 W. G. Ward and the Oxford Movement, pp. 201, 202.
*" Ward's Ideal of a Christian Church, p. 5C6. Second edition

PUSEY'S EULOGY OF THE JESUITS. 289
questions. On December 13th, notice was given that at a
Convocation to be held on February 13th, 1845, certain
propositions would be placed before Convocation, two of
which were as follows : —
(1) "That the passages now read from a book entitled the Ideal of
a Christian Church Considered, are utterly inconsistent with the
Articles of Religion of the Church of England, and with the declara
tion in respect of those Articles made and subscribed by William
George Ward previously and in order to his being admitted to the
degrees of B.A. and M.A. respectively, and with the good faith of
him, the said William George Ward, in respect of such declaration
and subscription."
(2) " That the said William George Ward has disentitled himself
to the rights and privileges conveyed by the said degrees, and is
hereby degraded from the said degrees of B.A. and M.A. respectively."
The announcement of this proposed action in Convocation
created intense excitement throughout the Church of
England, and raised the anger of the advanced Tractarians
— including Dr. Pusey and Mr. Gladstone — to a boiling
state. The attitude of Dr. Hook towards the book was
very remarkable. First of all, he declared that Ward had
" maligned the English Church for the purpose of eulogizing
that of Rome." 81 Dr. Pusey informed him that although he
" did not agree with the book," yet that —
" Ward is really very greatly benefiting the Church by his practical
suggestions and opening people's eyes to amend things. It is
shocking to think of ' degrading ' one by whom we are benefiting." 82
At first Hook decided not to vote at all on the question
to be brought before Convocation. Dr. Pusey's publications,
more especially his praise of Ignatius Loyola, the founder
of the Jesuits, had greatly displeased him.
"I do honestly confess," he wrote to Pusey, " that the publication
of Romish Methodism by yourself, and your eulogy of the founder
of the Jesuits, had some influence upon my mind, and makes me
pause as a strong, decided, vehement Anti-Romanist. These
publications and the legendary Lives of the Saints will have the
" Lift of Dr. Pusey, Vol. II., p. 413. » Ibid., p. 421.
19

290 SECRET HISTORY OF THE OXFORD MOVEMENT.
same effect in England as the fanatical movement in France ; they
will make men decided Infidels." 8S
On February 13th Ward appeared before the Convocation,
and made a defence of his book, after which it was
condemned by a majority of 391 votes ; his degradation
was affirmed by a majority of 58 only. At the same
meeting of the Convocation a proposal was made to
censure Tract XC, and there can be no doubt that it
would have been carried were it not that the Proctors rose
and vetoed the motion, which consequently had to be
abandoned. One of the Proctors afterwards was promoted
to the Deanery of St. Paul's (Dr. Church), and even
received the offer of the Archbishopric of Canterbury on the
death of Dr. Tait.
Dr. Hook and Mr. Gladstone both voted against
the condemnation of Mr. Ward's book, and against his
degradation. Mr. Gladstone's vote was given after a careful
study of the Ideal of a Christian Church. In the December,
1844, issue of the Quarterly Review he had written a lengthy
review of the book, in which, while he criticised many of
Mr. Ward's statements, and expressed his dissent from them,
he at the same time gave expression to his own views of
Mr. Ward's attitude towards Rome in terms which gave
great offence to loyal Churchmen.
" We are prepared to contend," wrote Mr. Gladstone, " that
even those who may be influenced more or less by the sympathies
which Mr. Ward has avowed for Romish opinions, and by his
antipathy to the proceedings taken at the Reformation, are in
no degree thereby released from their obligation to continue in
the communion of the Church. If their private judgment prefers
the religious system of the Church of Rome to their own, and
even holds the union of the English Church with Rome to be
necessary to her perfection as a Church, yet, so long as they
cannot deny that she is their spiritual parent and guide ordained
of God, they owe to her not merely adhesion, but allegiance. . . .
The doctrine that such persons ought to quit the pale of the Church,
"* Life of Dr. Pusey, Vol. II., p. 431.

DR. HOOK ON SECESSION TO ROME. 29I
in our view both drives them upon sin, and likewise constitutes
an unwarrantable invasion of the liberty which the Church herself
has intended for them." M
I venture to submit that Mr. Gladstone's argument would
not be accepted in the Army. If, in a time of warfare, it
were discovered that some of the officers in a citadel pre
ferred the rule of the enemy to that of their own sovereign,
and at the same time were actively at work for the purpose
of handing over the whole citadel to the enemy, the
authorities would soon deal with the traitors in a very
different manner from that suggested by Mr. Gladstone for
the traitor officers of the Church Militant. It would not be
thought " an unwarrantable invasion of the liberty " of those
officers to treat them as they deserved ; indeed, it would be
considered a bounden duty to deprive them at once of their
commissions in the army, and turn them out of it in
disgrace. It must not be supposed that Dr. Hook's vote in defence
of Ward was the result of any wish on his part to aid
in the reunion of the Church of England with the Papacy.
Individual or corporate reunion with Rome was ever an
abomination to Hook, who, in his later years, fought most
vigorously against the more advanced Romanizers. At the
close of the year 1844 he viewed with horror the thought
that Newman might secede, and rejoiced when he heard a
rumour that he would not go over. In this cheerful frame
of mind he wrote to Dr. Pusey : —
" I am so glad and thankful that Newman has been saved from
this downfall : may he be still preserved from the fangs of Satan.
Although I am quite convinced that the number of Romanizers is very
small, yet there are several persons who would follow Newman, and I
should myself fear that any person going from light to darkness would
endanger his salvation. I should fear that it would be scarcely
possible for anyone who should apostatize from the only true Church
of God in this country to the Popish sect, to escape perdition ; having
81 Gladstone's Gleanings, Vol. V., pp. 152, 153. 19*

292 SECRET HISTORY OF THE OXFORD MOVEMENT.
yielded to Satan in one temptation he will go on sinking deeper and
deeper into the bottomless pit." 86
In this letter Dr. Hook further asserted that Rome is
identical with Antichrist, and that " Romanism is preparing
the way for infidelity." Dr. Pusey was not at all pleased
with this letter. It annoyed him very much to hear from
his friend such plain denunciations of the Papal Communion ;
and therefore he wrote back a letter of protest against Hook's
strong language : —
"I am," wrote Pusey, "frightened at your calling Rome Antichrist,
or a forerunner of it. I believe Antichrist will be infidel, and arise
out of what calls itself Protestantism, and then Rome and England
will be united in one to oppose it. Protestantism is infidel, or
verging towards it, as a whole."86
Pusey's hatred of Protestantism here comes out in the
strongest light ; and his hatred of it was shared by the other
leaders of his party. But he could not bear to hear any of
his disciples or friends say anything against Rome. Soon
after he had written the above letter to Dr. Hook, he was
very disappointed with the new Charge of Archdeacon
Manning, because of its severe criticism of the Papacy. So
he wrote to Manning : —
" Thank you for your Charge. While it is in a cheering tone, is
there quite love enough for the Roman Church? . . . I only desiderate
more love for Rome." 87
In the light of Manning's subsequent history it does
indeed seem strange to find him thus censured at this
period for not loving Rome enough. Manning did not
agree with Pusey on this subject. There was more
manliness in his reply than could be found in the letter of
his leader : —
" One powerful obstruction," he wrote to Pusey, "to the very work
in which you are spending yourself arises, I believe, out of the tone
you have adopted towards the Church of Rome. Will you forgive
me if I say that it seems to me to breathe, not charity, but want of
" Life of Dr. Pusey, Vol. II., p. 445. 8« Ibid., p. 447. »? Ibid., p. 454.

PUSEY CEASES TO PROTEST AGAINST ROME. 293
decision ? . . . Now what are the facts but these ? The Church of
Rome for three hundred years has desired our extinction. It is now
undermining us. Suppose your own brother to believe that he was
divinely inspired to destroy you. The highest duties would bind you
to decisive, firm, and circumspect precaution. Now a tone of love
such as you speak of seems to me to bind you also to speak plainly of
the broad and glaring evils of the Roman system. Are you prepared
to do this ? If not, it seems to me that the most powerful warnings
of charity forbid you to use a tone which cannot but lay asleep the
consciences of many for whom, by writing and publishing, you make
yourself responsible." 88
Dr. Pusey's biographer acknowledges that his "attitude
at this juncture created perplexity in still higher quarters." 89
It seems to have perplexed the Archbishop of Canterbury,
whose Chaplain, the Rev. B. Harrison, wrote to Pusey a
letter on the subject. Pusey's biographer does not print
this letter, but he does print the reply to it, in which
Pusey's dislike for unity with Protestants, and his love for
much that is Roman, is candidly acknowledged.
"I cannot," wrote Pusey, "any more take the negative ground
against Rome ; I can only remain neutral. I have indeed for some
time left off alleging grounds against Rome, and whether you think
it right or wrong, I am sure it is of no use to persons who are really
in any risk of leaving us. . . From much reading of Roman books,
I am so much impressed with the superiority of their teaching; and
again, in some respects, I see things in Antiquity which I did not
(especially I cannot deny some purifying system in the Intermediate
State, nor the lawfulness pf some Invocation of Saints) that I dare
not speak against things." 90
Dr. Hook's hopefulness as to the state of Newman was
without solid foundation. No one can read Newman's
Letters, or the Life of Dr. Pusey, without finding abundant
evidence to prove that Newman's heart had been for many
years in Rome, and that, to be consistent, he ought to have
seceded several years before he actually did leave the
Church of England. Some evidence of Newman's love for
Rome has already been given above. This may now be
88 Ibid., p. 455. m Ibid., p. 455. M Ibid., pp. 456, 457.

294 SECRET HISTORY OF THE OXFORD MOVEMENT.
supplemented by the following extracts from his letters to
friends. On September ist, 1843, he wrote to the Rev.
J. B. Mozley:— "The truth then is, I am not a good son
enough of the Church of England to feel I can in conscience
hold preferment under her. I love the Church of Rome too
well."*1 On the 22nd of the same month he wrote to
Mrs. J. Mozley: — "You cannot estimate what so many,
alas ! feel at present, the strange effect produced on the
mind when the conviction flashes, or rather pours, in upon it
that Rome is the true Church." ^ He was here evidently
speaking for himself, and of his own " convictions." The
claims of Rome seem to have occupied his mind very much
at this time. Seven days later he again referred to the
subject in a letter to Mrs. Thomas Mozley : —
" I do so despair of the Church of England," wrote Newman,
" and am so evidently cast off by her, and, on the other hand, I am
so drawn to the Church of Rome, that I think it safer, as a matter
of honesty, not to keep my living. This is a very different thing
from having any intention of joining the Church of Rome. However,
to avow generally as much as I have said, would be wrong for ten
thousand reasons." 93
So he kept his longings for Rome as a secret within his
own breast, and those of a few relatives and near friends
whom he could trust. The consequence of this was that
he appeared to the public in a character different from that
which was really his. A month later he had come to the
opinion that the Church of England was " not part of the
Catholic Church." He wrote to Dr. Manning, on October
25th, 1843 :—
" I must tell you then frankly (but I combat arguments which to
me, alas, are shadows) that it is not from disappointment, irritation,
or impatience, that I have, whether rightly or wrongly, resigned
St. Mary's ; but because / think the Church^of Rome the Catholic
Church, and ours no part of the Catholic Church, because not in com-
n Newman's Letters, Vol. II. , p. 423.
n Ibid., p. 424. ,s Ibid., p. 423.

"MY SALVATION DEPENDS ON JOINING ROME." 295
munion with Rome ; and because I feel that I could not honestly be a
teacher in it any longer." 94
The arguments which thus induced Newman to resign
the living of St. Mary's, ought to have induced him at
once to resign his membership in the Church of England.
He had no moral right to remain in a Communion which
he was convinced formed " no part of the Catholic Church."
Indeed he ought, on his own showing, to have resigned his
living several years before he resigned St. Mary's, since, in
his letter to Mrs. J. Mozley, on November 24th, 1844, he
wrote : — " A clear conviction of the substantial identity of
Christianity and the Roman system has now been on my
mind for a fiill three years " 95 — that is, from 1841. He did
not, however, secede to Rome for another year after writing
this letter, so that at least for fuli four years he had acted a
double part — outwardly a member of the Church of England ;
inwardly a member of the Church of Rome.96 On Novem
ber 16th, 1844, Newman wrote to Dr. Manning : — " As far
as I know myself, my one paramount reason for contemplating
a change is my deep, unvarying conviction that our Church
is in schism, and my salvation depends on my joining the
Church of Rome." 97
From his resignation of St. Mary's until his reception
into the Church of Rome, Newman made Pusey his con
fidant. The correspondence which passed between them is
painfully interesting, and shows that Pusey wished for more
or less of Popery, but would not submit to the Pope until
the Church of England had done so in her corporate
94 Newman's Apologia, p. 221. Edition, 1889.
95 Newman's Letters, Vol. II. , p. 445.
96 From a letter to Dr. Pusey, dated February 19th, 1844, we learn that tha
date of the birth of Newman's conviction that the Church of England was
no part of the Catholic Church was the year 1839. "I must say," Newman
then wrote, " that for four years and a half [that is, from the year 1839] I have
had a conviction, weaker or stronger, but on the whole constantly growing,
and at present very strong, that we are not part of the Catholic Church."
(Life of Dr. Pusey, Vol. II., p. 381.)
V Purcell's Life of Cardinal Manning, Vol. I., p. 258.

296 SECRET HISTORY OF THE OXFORD MOVEMENT.
capacity ; while Newman had become impatient to depart,
and was willing to accept both Pope and Popery, without
waiting for the Church of England to set him the example.
Pusey wrote that he looked to " a Reunion of the Church
as the end " df the Tractarian Movement ; and, meanwhile,
his anxiety was to ascertain " on what terms and in what
way " the Church of England could " be reunited with the
rest of the Western Church." 98 Many persons will be
surprised to learn that although, on August 28th, 1844,
Newman had written to Pusey boldly declaring his con
viction that the Church of England was "not part of
the Church," yet on the 14th of the following November
Pusey thus wrote to the Rev. Prebendary Henderson : — •
"You are quite right in thinking that Newman has no
feelings drawing him away from us : all his feelings and
sympathies have been for our Church." 99 It is difficult
to acquit Dr. Pusey of a charge of wilful deception, or at
least of equivocation, in writing like this. On October 8th,
1845, Newman was received into the Church of Rome at
Littlemore ; and on October 16th a letter from Pusey, on
his secession, appeared in the English Churchman, in which
he remarked : — " He [Newman] seems then to me not so
much gone from us, as transplanted into another part of the
Vineyard." 10°
Many since then have mourned over the loss of Newman
to the Church of England. For my part I conceive it to be
a blessing that he went. His heart's affection was with
the great enemy of the Church of England ; his place was
therefore no longer within her fold. Already he had infected
many of his disciples with a love for Romanism.
The month which witnessed the secession of Newman
beheld also the appointment of the Rev. Samuel Wilberforce
as Bishop of Oxford. The new Bishop, even before his
arrival in his Diocese, had fears as to his approaching
98 Life of Dr. Pusey, Vol. II., p 404.
99 Ibid., pp. 406, 445. m Ibid., p. 461. j

BISHOP WILBERFORCE ON PUSEY'S WORK. 297
relations to the Regius Professor of Hebrew, which he made
known in a letter to Miss L. Noel. To her Dr. Wilberforce
expressed the opinion that Pusey was " a very holy man " ;
but he added :—
" He [Dr. Pusey] has greatly helped, and is helping, to make a party
of semi-Romanizers in the Church, to lead some to Rome. . . . He
says, for instance, that he does not think himself as an English
Churchman at liberty to hold all Roman doctrine ; but he does ' not
censure any Roman doctrine,' whilst he holds his Canonry at Christ
Church, and his position amongst us, on condition of signing Articles,
one half of which are taken up in declaring different figments of
Rome to be dangerous deceits and blasphemous fables." 101
Pusey wrote to Dr. Wilberforce on the day of his election
to the Oxford Bishopric, and received a reply which seems
to have surprised him very much. It was a somewhat
severe criticism of his teaching. In his rejoinder to the
Bishop-Elect, Pusey once more revealed his love for much
that was distinctly Roman : —
"I did not mean," wrote Pusey, "to state anything definitely as to
myself, but only to maintain, in the abstract, the tenability of a certain
position, in which very many are, of not holding themselves obliged
to renounce any doctrine formally decreed by the Roman Church."
Pusey proceeded to inform his future Diocesan that he
could no longer refuse his " belief to an intermediate state of
cleansing, in some cases through pain " ; or, in other words,
of his belief in the existence of Purgatory. The effect of his
acceptance of this belief was, he said, that ever since he had
" been wholly silent about Purgatory." He had also come
to believe in Invocation of Saints. On this latter point he
acted most inconsistently. He told the Bishop-Elect: —
" Practically then I dissuade or forbid (where I have authority)
Invocation of Saints ; abstractedly, I see no reason why our
Church might not eventually allow it, in the sense of asking
for their prayers " ; and towards the conclusion of his letter
101 Life of Bishop Wilberforce, Vol. I., p. 311.

298 SECRET HISTORY OF THE OXFORD MOVEMENT.
he added :— " I cannot but think that Rome and we are not
irreconcilably at variance." 103
It is here seen how rapidly Pusey was marching on the
road to Rome, though he seems to have never expected to
arrive at the end of the journey. It added much to the
difficulties ofhis position that he had now, in Dr. Wilberforce,
a bishop carefully watching his movements, and ready to
censure him when necessary. Time went on, and the
Romeward Movement with it. By the year 1847, even
Archdeacon Manning had discovered its tendency towards
Rome, and its illogical position in the Church of England.
He wrote to Pusey, on January 23rd of that year : —
" You know how long I have to you openly expressed my conviction
that a false position has been taken up in the Church of England.
The direct and certain tendency, I believe, of what remains of the
original Movement is to the Roman Church. You know the minds
of men about us better than I do, and will, therefore, know how strong
an impression the claims of Rome have made on them ; and how
feeble and fragmentary are the reasons on which they have made a
sudden stand or halt in the line on which they have been, perhaps
insensibly, moving for years. It is also clear that they are ' revising
the Reformation ' — that the doctrine, ritual, and practice of the Church
of England, taken at its best, does not suffice them." 10?
At about the same time Dr. Hook, Tractarian though he
was, grew more and more alarmed at the conduct of the
Romanizing party. In great trouble he wrote to Manning
from his Leeds Vicarage : —
" Those whom I took for Church of England men, and who as such
hated Popery, who once, as in the Tracts for the Times, openly assailed
Popery, I rind now to be enamoured of her. I find young men
thinking it orthodox to read and study Popish books of devotion, and
to imitate Popish priests in their attire; I find Justification by Faith,
the doctrine of our Articles, the test of a standing or falling Church,
repudiated, and consequently a set of works of supererogation and a
feeling in favour of the intercession of those who are supposed to have
been more than profitable servants."104
102 Life of Dr. Pusey, Vol. III., pp. 43-45. m Ibid., p. 135.
m Life of Cardinal Manning, Vol. I., p. 328.

ARCHD. MANNING KNEELS BEFORE THE POPE'S CARRIAGE. 299
At this very period the views of Dr. Manning were in a
state of transition — his face was turned Romeward. During
the summer of 1847, he travelled abroad on the Continent.
At Liege he fell in love with the Sacrifice of the Mass, and
wrote in his diary: — " I cannot but feel that the practise of
Elevation, Exposition, Adoration of the Blessed Eucharist
has a powerful effect in sustaining and realizing the doctrine
of the Incarnation." 105 In 1848 Archdeacon Manning visited
Rome. While there strange things happened, of which the
world knew nothing until after his death. One day, while
in the Piazza di Spagna, he saw the Papal carriage ap
proaching towards him. As it passed he knelt down in the
street before the Pope — and he all the time an Archdeacon
in the Reformed Church of England ! 106 Mr. Purcell, the
future Cardinal's biographer, tells us in the chapter which he
devotes to this visit to Rome that —
" In his Diary Archdeacon Manning nowhere says in so many
words, that he took a personal part in the veneration of relics which
he so often witnessed and described with touching fidelity. Yet from
the tone and spirit of his testimony I have no doubt that at St. Philip
Neri's Oratory at Florence, for instance, the relics of the Saint were
laid on the forehead and pressed to the lips of the Archdeacon of
Chichester."107 The history of Manning's change of views in favour of the
Church of Rome, as related by Mr. Purcell, greatly surprised'
the English public, when it was first published. It revealed
an absence of straightforward conduct on Manning's part
for which no really valid excuse has yet been offered. His
double dealing is frankly admitted by his Roman Catholic
biographer, who writes : —
" What, I grant, is a curious difficulty, almost startling at first, is to
find Manning speaking concurrently for years with a double voice.
One voice proclaims in public, in sermons, charges, and tracts, and, in
a tone still more absolute, to those who sought his advice in Confes
sion, his profound and unwavering belief in the Church of England as
106 Ibid., p. 352. m Ibid., Vol. II., p. 456. 10" Ibid., Vol. I., p. 407, note.

300 SECRET HISTORY OF THE OXFORD MOVEMENT.
the Divine witness to the Truth, appointed by Christ and guided by
the Holy Spirit. The other voice, as the following confessions and docu
ments under his own handwriting bear ample witness, speaks in almost
heartbroken accents of despair at being no longer able in conscience
to defend the teaching and position of the Church of England ; whilst
acknowledging at the same time, if not in his confession to Laprimau-
daye, at any rate in his letters to Robert Wilberforce, the drawing he
felt towards the infallible teaching of the Church of Rome." 108
It was while in this transition state that Manning published
several volumes of his Anglican sermons. In 1865, just
before he was consecrated titular " Archbishop of West
minster," Manning consulted a friend as to the wisdom of
having them republished. The friend gave as his opinion,
that, as a Roman Catholic, Dr. Manning could not con
scientiously republish them. Yet in the letter conveying
this opinion, his friend (Dr. Bernard Smith) bore testimony
to the services rendered to the Church of Rome by these
Anglican sermons.
" I confess," wrote Dr. B. Smith, " I was greatly surprised to see
how close [that is, in these sermons] you bring the Anglican Confes
sion to the Church of Rome. But what I admired most in the perusal
of these volumes was not the many strong Catholic truths I met with,
but that almost Catholic unction of a St. Francis of Sales, or of a
St. Teresa, that breathes through them all. That the reading of these
works must have great influence over the Protestant mind I have n6
doubt. I also believe that no sincere Protestant can read over these
volumes, who sooner or later will not take refuge in the ark " 109 [by
which, of course, Dr. Smith meant the Church of Rome].
What is here said of Manning's Anglican Sermons may,
with equal truth, be said of many scores of volumes written
by Ritualistic clergymen. These works teach principles
which must logically lead to the Church of Rome, even when,
as is sometimes the case, they are accompanied with criticisms
on some portions of the Roman system. Doubts as to the
Church of England entered Manning's mind as early as 1846.
108 Life of Cardinal Manning, Vol. I., p. 463.
109 Ibid., Vol. II., p. 722, note.

ARCHDEACON MANNING'S DOUBLE DEALING. 30I
In his Diary for the August of that year he wrote that, in his
opinion, the Church of England was " diseased organically "
by its " separation from Church toto orbe diffusa and from
Cathedra Petri"; by its "abolition of penance," and by its
"extinction of daily sacrifice."110 On July 5th, 1846, he
wrote in his Diary : — " Something keeps rising and saying,
• you will end in the Roman Church.' " " If the Church of
England were away there is nothing in Rome that would
repel me with sufficient repulsion to keep me separate, and
there is nothing in Protestantism that would attract me. . .
I am conscious that I am further from the English Church
and nearer Rome than I ever was. . . Yet I have no positive
doubts about the Church of England. I have difficulties —
but the chief thing is the drawing of Rome. It satisfies the
whole of my intellect, sympathy, sentiment, and nature, in a
way proper, and solely belonging to itself." m Mr. Purcell
adds to the above extracts from Manning's Diary the follow
ing significant comments : —
" It is curious to note from these entries that the breakdown of
Manning's belief in the English Church took place so early as 1846,
two years before Hampden's appointment, and four years before the
Gorham Judgment. In his sermons and charges there are not the
slightest indications of such a misgiving. In his correspondence with
Mr. Gladstone at this period, not a hint or suggestion was conveyed —
not that the Church of England was organically and functionally
diseased— but that it had fallen from the high ideal of perfection,
which Manning had so fervently and eloquently attributed to it in his
public utterances. From the evidence of his own Diary, from his
letters to Laprimaudaye and Robert Wilberforce, it seems as clear as
daylight that, intellectually Manning had, years before the Gorham
Judgment, lost faith in the Church of England." 113
Notwithstanding his "loss of faith in the Church of
England," Manning continued to outwardly profess what
in his heart he had ceased to believe in. On February 12th,
31848 — three years before he left the Church of England — he
wrote from Rome to his intimate friend, Robert Wilberforce :
¦» Ibid., Vol. I., p. 483. U1 Ibid., pp. 485, 486. 113 Ibid., pp. 487, 488.

302 SECRET HISTORY OF THE OXFORD MOVEMENT.
—"I cannot rest the Church of England and its living
witness on anything higher than an intellectual basis. I
trust it, because I think it to be right, not because I believe
it to be right. It is a subject of my reason, and not an
object of my faith."113 The following year he wrote,
" under the seal," more strongly : —
" Protestantism is not so much a rival system, which I reject, but
no system, a chaos, a wreck of fragments, without idea, principle,
or life. It is to me flesh, blood, unbelief, and the will of man.
Anglicanism seems to me to be in essence the same, only elevated,
constructed, and adorned by intellect, social and political order, and
the fascinations of a national and domestic history. As a theology,
still more as the Church or the faith, it has so faded out of my mind
that I cannot say I reject it, but I know it no more. I simply do not
believe it. I can form no basis, outline, or defence for it."114
And yet he continued to receive the emoluments of a
Church in which he had ceased to have any real faith ! Was
this honest ? Was it not, rather, double dealing, such as
looked very much like a case of receiving money under false
pretences ? In any case it reminds us of those of whom it is
recorded that they possessed " a conscience seared with a
hot iron " — past any conscientious feeling. For more than
a year after this Manning wrote letters to his penitents,
having for their object the strengthening of their faith in the
Church of England. One such letter, dated May 6th, 1850,
is printed by his biographer, in which occurs the following
assertion : — "Judging by the evidence of the Primitive Church
there are many, and they very grave and vital, points on
which the Church of England seems more in harmony with
Holy Scripture than the Church of Rome."115 One wonders
whether Manning at the time really believed what he thus
wrote. I very much doubt it. It seems that this letter was
the means of preventing Manning's penitent from going over
to Rome. Manning's real views at this time were known
only to four or five other persons, his intimate friends,
113 Life of Cardinal Manning, Vol. I., p. 509. 1M Ibid., p. 515. lls Ibid., p. 473.

MR. GLADSTONE ON MANNING'S CONDUCT. 303
all of whom, like himself, eventually joined the Church of
Rome. They were Robert Wilberforce, James Hope, William
Dodsworth, Henry Wilberforce, and, perhaps, Laprimaudaye.
Mr. Gladstone was an intimate friend, but the secret of his
(Manning's) views was carefully kept from that statesman.
"On learning in January last [1895]," writes Mr. Purcell, "the
substance of Manning's letters to Robert Wilberforce, Mr. Gladstone
was surprised beyond measure. Speaking with evident pain, he said,
— ' To me this is most startling information, for which I am quite
unprepared. In all our correspondence and conversations, during an
intimacy which extended over many years, Manning never led me to
believe that he had doubts as to the position or Divine authority of the
English Church, far less that he had lost faith altogether in Anglicanism.
That is to say, up to the Gorham Judgment [in 1850]. The Gorham
Judgment, I knew, shook his faith in the Church of England. It
was then that Manning expressed to me — and for the first time — his
doubts and misgivings.' After a few moments' reflection, Mr.
Gladstone added : — ' I won't say Manning was insincere, God forbid 1
But he was not simple and straightforward.' " 116
I venture to submit that the majority of Englishmen will
see, in such conduct, clear evidence of insincerity, as well
as of a want of " straightforward " conduct. The clearest
proof of Manning's ecclesiastical dishonesty — I cannot here
use a milder term — is obtained by a comparison of a letter
which he wrote to Robert Wilberforce, on June 25th, 1850,
with a published letter, which he addressed to the Bishop of
Chichester, dated July 2nd, 1850 — only a week later. The
two letters afford a striking instance of that " double voice "
in which he then frequently spoke. In the first of these
letters, which was strictly private, Manning wrote : —
" I have not seen Churton's Charge ; but the course he and others
have taken has helped more than most things to convince me that the
Church of England has no real basis. . . . Logically, I am convinced
that the One, Holy, Visible, Infallible Church is that which has its
circuit in all the world, and its centre accidentally at Rome. But I
mistrust my conclusion. . . . I have made a first draft on the Oath of
Supremacy, in a letter to my Bishop. But I have written myself fairly
over the border — or Tiber rather." n7
116 Ibid., p. 569. ''* Ibid., p. 558.

304 SECRET HISTORY OF THE OXFORD MOVEMENT.
In the other letter, to his Bishop, Manning does not write
anything which would lead his Diocesan, or the public, to
suppose that he had written himself over " the Tiber," or
into the Church of Rome. On the contrary, while criticising
sharply the relations to the State of the Church of England,
and her connection with the Court of Law which had just
acquitted Mr. Gorham, he informed his lordship that he
had still left a strong faith in the Church of England —
though, as a matter of fact, as we have already seen, he had
long since ceased to have any faith in her at all.
"We believe," wrote Archdeacon Manning, "the Church in
England, as a member or province of this Divine Kingdom
[the Church], possesses, ' in solidum,' by inheritance and participation
in the whole Church, the inheritance of the Divine Tradition of Faith,
with a share in this full and supreme custody of doctrine and power
of discipline, partaking for support and perpetuity, in its measure and
sphere, the same guidance as the whole Church at large, of which, by
our Baptism, we have been made members.
" The Church in England, then, being thus an integral whole,
possesses within itself the fountain of doctrine and discipline, and has
no need to go beyond itself for succession, orders, mission, jurisdiction.
. . . But we trust that as, in the period of the great Western schism,
the Churches of Spain, France, Germany, and many others, were
compelled to fall back within their own limits and to rest upon the full
and integral power which, by succession, they possessed for their own
internal government, so the Church in England has continued to be a
perfect member of this Divine Kingdom, endowed with all that is of
necessity to the valid ministry of the Faith and Sacraments of Christ." 118
Who, at that time, would have thought that the writer
of this strong eulogy of the Church of England actually
considered that in writing it he was " fairly writing himself
over the border — or Tiber " ? If the Church of England
was all that Manning asserted, possessed of valid Orders
and Sacraments, without going " beyond itself " to outside
communions, why had he made up his mind to leave a
118 Appellate Jurisdiction of the Crown in Matters Spiritual : A Letter to the
Bishop of Chichester, by Henry Edward Manning, Archdeacon of Chichester,
PP. 4. 5-

THE " RAMBLER " ON THE OXFORD MOVEMENT. 305
Church, which he declared was "a perfect member of
this Divine Kingdom " ? In the history of the Romeward
Movement in the Church of England there are but few,
if any, incidents more deplorable than the double dealing
of Dr. Manning during his last years in that Church.
Down to the year 1851, the Romeward Movement in the
Church of England had led to the secession to Rome of a
large number of prominent clergymen and laymen. The
list of distinguished seceders given in Browne's Annals of
the Tractarian Movement affords ample proof of the services
rendered to the Church of Rome by the Oxford Movement.
No wonder that Cardinal Wiseman rejoiced at what he saw
going on around him, and looked forward with an almost
boyish glee to the good time coming, when, as he hoped,
England would once more accept Papal supremacy. But
the services rendered to Rome by the Movement were by no
means confined to supplying her with some of the ablest
of her children. A prominent Roman Catholic magazine,
the Rambler, during the year 1851, devoted several articles
to the subject of " The Rise, Progress, and Results of
Puseyism," as it was then commonly termed. The tone
of these articles was, throughout, one of deep thankfulness
for what had been already accomplished.
" From the moment that the Oxford Tracts commenced," said the
Rambler, "the Catholic Church assumed a position in the country
which she had never before attained since the schism of the sixteenth
century. With what a depth of indescribable horror of Catholicism
the whole mind of England was formerly saturated, few can compre
hend who have not personally experienced it. . . . The sons and
daughters of Anglicanism were brought up to regard the Catholic
Church as the devil's masterpiece. . . . No one read Catholic' books,
no one entered Catholic churches ; no one ever saw Catholic priests ;
few people even knew that there were any Catholic bishops resident
in England. Except in connection with Ireland, the Catholic Church
was forgotten.
" See now the change which has come over the English people as a
nation. Violently Protestant still, its attitude towards the Catholic 20

306 SECRET HISTORY OF THE OXFORD MOVEMENT.
Church is extraordinarily changed. It dislikes her, but it no longer
despises her. . . . Crowds attend the services of Catholic and of
Puseyite churches ; but while in the latter there is hissing and groat.
ing, in the former a stillness the most profound pays strange homage
to the elevation of the most Holy Sacrament. None but fools and
fanatics deny some merits to the Church of Rome and her clergy.
Everywhere the change appears. . . . And whatever other causes may
have combined to work this wonderful result, to the Movement of
1833 it surely must chiefly be attributed." 119
m The Rambler, March 185 1, pp. 246, 247.

CHAPTER X.
THE ROMEWARD MOVEMENT.
The Association for the Promotion of the Unity of Christendom — Sermons and
Essays on Reunion — Denunciation of Protestantism — Treasonable letter
in the Union Review — The A. P. U. C. denounced by tbe Inquisition —
Degrading Reply of 198 Church of England Dignitaries and Clergy —
Archbishop Manning's opinion of the Romeward Movement— The Society
of the Holy Cross Petition for Reunion with Rome — Signed by 1212
clergymen — The English Church Union— Its work for Union with Rome
— Approves Dr. Pusey's Eirenicon — Pusey writes that there is nothing
in the Pope's "Supremacy" in itself to which he would object — ¦
The Catholic Union for Prayer — A Colonial Priest on Reunion with
Rome— The " levelling up " process — The real Objects of the English
Church Union — The Lord's Day and the Holy Eucharist — Lord Halifax
wants Benediction of the Blessed Sacrament — E. C. U. members find
fault with the Book of Common Prayer — E. C. U. Petitions the Lambeth
Conference for Reunion — Reunion asked for under "The Bishop of Old
Rome " — Lord Halifax prefers Leo XIII. to the Privy Council — Dean
Hook in favour of the Privy Council — Mr. Mackonochie's Evidence
before the Ecclesiastical Courts' Commission — Asserts there has been no
"Ecclesiastical Court" since the Reformation — A Ritualistic Curate
supplies the " Kernel " to Roman Ritual — He preaches the Immaculate
Conception of the Virgin Mary — Lord Halifax and "Explanations" of
the Pope's Infallibility — The Homilies on the Church of Rome — Rome
has already reaped a harvest from Ritualistic labours — Secession as well
as Union a Scriptural duty — Objections to Reunion with Rome.
THE time at length arrived when it was thought
desirable by those who longed for the Corporate
Reunion of the Church of England with the Eastern
Church and the Church of Rome, to band themselves into
societies to promote the object they had at heart. Some
of these societies made the Reunion question a part only
of their programme ; but from the commencement of its
existence the Association for the Promotion of the Unity
of Christendom laboured for this one object alone. This
20 *

308 SECRET HISTORY OF THE OXFORD MOVEMENT.
Association was founded at a private meeting held in
the parish of St. Clement Danes, Strand, London, on
September 8th, 1857, on the motion of a Roman Catholic
layman, seconded by a Church of England clergyman, and
supported by members of the Greek Church. At that
meeting thirty-four persons joined the infant Association.1
In a statement issued by one of its chief officers (the
Rev. F. G. Lee) in 1864, it was mentioned that in that year
it had grown into a membership of 7099, of whom " nearly
a thousand " were Roman Catholics, and about three
hundred were "members ofthe Eastern Church." Mr. Lee
also affirmed that, "The Association has been approved in
the highest ecclesiastical quarters, both amongst Latins,
Anglicans, and Greeks. The Holy Father gave his blessing
to the scheme when first started, and repeated that blessing
with a direct and kindly commendation to one of the
English secretaries, who was more recently granted the
honour of a special interview." 2 In an appendix to the
volume of sermons from which I have just quoted, and
which was " Printed for certain members of the Association
for the Promotion of the Unity of Christendom," an official
prospectus of the Association is printed, in which it is
mentioned that "the names of members will be kept strictly
private." 3 On the occasion of its seventh anniversary
Masses were said for the success of its work not merely
by ordinary clergymen, but even by Archbishops, Bishops,
and Monks, and these were offered in England, Scotland,
Ireland, France, Austria, Prussia, Denmark, Italy, Belgium,
Switzerland, Malta, North America, South America, and
South Africa.4
The Association still exists, and at the present time
numbers upwards of ten thousand members, but from its
birth until now it has never, so far as I can ascertain,
1 Sermons on the Reunion of Christendom, Vol. I., pp. x., xi.
2 Ibid., p. xii. 3 Ibid., p. 329
4 The Church and the World, Vol. I., p. 201.

DISLOYAL UTTERANCES BY TRAITORS. 309
printed a list of its members, not even for its own private
use, so afraid are they lest their names should be found
out. In the prospectus just referred to there is printed
a short list of Diocesan Secretaries, and of persons to whom
applications for information could be made, but as to the
rank and file of the Association nobody knows who they are,
excepting the head officials. In January, 1863, the Union
Review was founded by members of the Association, and
was subsequently conducted by them, though the Associa
tion as such was not held responsible for its contents.
But inasmuch as it expressed the views held by those
who guided the Association, it may not be considered as
inappropriate if I give here a few extracts from it, which
show its thoroughly Romanizing character.
" It is a shocking scandal that one of the Homilies of the Estab
lished Church should even contain heretical reasoning against the
belief in a state of connection [Sic. Probably correction is meant]
hereafter, and the benefit of prayers for the departed." s
" The English Church is in a state of penance ; her daily Sacrifice
taken away, and the perpetual Presence on her Altars withdrawn,
except in a few favoured places where both have lately been
restored." 6
"The hair shirt, and the spiked cross or belt, sacrificing bodily
ease altogether, with the sharper but less wearing means by which
the various Acts of the Passion may be followed and sympathized
with step by step, are all valuable in their several degrees, but require
adaptation to particular cases." 7
" We venture to say, heresy has been practically triumphant for
three hundred years together, through the Prayer Book." 8
"We will not tamely accept the illogical and incomplete system
which the Reformers have left us in the Prayer Book as it is." 9
Perhaps the most remarkable document ever printed in
the Union Review was a lengthy letter written by a member
of the Association to a Roman Catholic priest in Germany.
The thoroughly Jesuitical and traitorous character of the
Ritualistic Movement is therein very candidly revealed by
« Union Review, Vol. III., p. 147. Ibid., p. 395. ' Ibid., p. 397, note.
8 Ibii., p. 621. Ibid., p. 626.

310 SECRET HISTORY OF THE OXFORD MOVEMENT.
one of its warmest friends. He announced that for the
previous twenty-five years — i.e., from 1842 — the leaders of
the party had been preaching "the Catholic faith," and
that their doctrines had "secretly yet surely been working,
like the leaven," during that period.19 From this note
worthy letter I give the subjoined additional extracts : —
" Our belief is that the Church of which we are members is
Catholic in her Faith, and Catholic in her usages, and that
Protestantism in any shape and form has no legal place within Aer."11
" Day and night — in the Church, and in the closets — there ascend
in England from thousands of mourning hearts, smitten with a sense of
their bereavement, the fervent expressions of an intense longing of a
burning desire for the restoration to our unhappy country of this
most glorious privilege of Visible Unity [with the Church of Rome].
Here you have the real heart and soul of the present Movement ; this is
the centre from which its pulsations vibrate, and from which its life
blood flows." 12
" At the outset of this Union Movement our eyes turned Eastward,
rather than rest on the spot on which now they so love to dwell. For
now, at last, is God mercifully removing the scales from our eyes.
Every year we begin to understand you [the Church of Rome] better,
and, therefore, to love you more." ls
" Here, in a sense of the danger of the common foe, and of the
identity of that Faith which is to overcome him, we hope to find one
strong force of attraction to draw not only the Protestant to us, but
both together to you [Rome]. But when? ah! when? The time
cannot be so very far off. The strides which have been made during
the last ten years are enormous ; and, as I say, we are all, however
opposed, moving on together." li
" I hope I have now said enough to justify any ' convictions that
there is no reason for discouragement, on either of these two heads,
but that it is reasonable to hope that at the end of this third period,
say twenty years hence, Catholicism will have so leavened our Church,
that she herself in her corporal capacity, and not a mere small section
of her, like ourselves, will be able to come to you [the Church of
Rome] and say : — ' Let the hands which political force, not spiritual
choice, have parted these three hundred years, be once more joined.
We are one with you in Faith, and we have a common foe to fight.
10 Union Review, Vol. V., p. 379. « Ibid., p. 380. 1! Ibid., p. 398.
13 Ibid., p. 400. u Ibid., p. 408.

THE POPE "WILL DEAL TENDERLY WITH US." 3II
There may be a few divergencies of practice on our side. We seek to
make no terms ; we come only in the spirit of love and of humility ; but
at the same time we feel sure that the Chief Shepherd of the Flock of
Christ [the Pope] will deal tenderly with us, and place no yoke upon
us which we are not able to bear.' " 15
" With such hopes, then, and with such a position, it is surely, I
say, much better for us to remain working where we are, for what
would become of England, if we were to leave her Church ? She
would be simply lost to Catholicism, and won to Rationalism. . . .
Depend upon it, it is only through the English Church itself that
England can be Catholicised." 16
" The work now going on in England is an earnest and carefully
organized attempt, on the part of a rapidly increasing body of priests
and laymen, to bring our Church and country up to the full standard
of Catholic Faith and practice, and eventually to plead for her union
with you [the Church of Rome]." 17
The object of the Oxford Movement is very truthfully
revealed in the last of these extracts from the Union Review.
Corporate Reunion with the Church of Rome has ever
been the great aim of the wire-pullers of the Oxford
Movement. This necessarily involves the death of the
Reformation Movement of the sixteenth century, at least
within the Church of England, and implies that the
Reformation was a sin, if not a crime. Here and there some
uninfluential Ritualist is now heard to declare that he wants
nothing of the kind, but it is well to remember, when we
hear such statements, that the movements of an army are
not guided by the views of the rank and file, but by the wills
of the commanding officers. The language of this article in
the Union Review is clearly that of a traitor, who remains
within the camp of the Church of England for the sole
purpose of doing his best to deprive her of her independence
and liberty, and hand her over to the tyranny of her greatest
enemy. And the strange thing is that this writer's
traitorous article was never repudiated by the leaders of
the Ritualistic party. There is reason to believe that it only
u Ibid., pp. 408, 409, 16 Ibid., p. 410. " Ibid,, p. 412,

312 SECRET HISTORY OF THE OXFORD MOVEMENT.
too accurately represented their views of the situation.
Before parting with the Union Review I may be permitted
to give two more quotations from subsequent volumes : —
" We have grown wiser than some of our forefathers ; on
questions of doctrine, of ritual, and of religious practice, such for
instance as the Confessional, we are separated but a hair's breadth
from Rome ; we no longer consider ourselves involved in the guilt and
peril of idolatry, if, when we are abroad, we frequent the service of
the Mass; we prefer Notre Dame to the Little Bethels of French
Protestantism, and claim affinity with Rome or the Orientals rather
than with Luther or Calvin." 18
" By way of suggesting something practical ourselves, we will in
this paper recommend, as a first and essential preliminary towards
the Reunion of Christendom, the total abolition of the Thirty-nine
Articles." 19
The members of the Association for the Promotion of the
Unity of Christendom were very zealous in furthering the
work they had on hand. The papers of the Association
were translated into several Continental languages, and the
members, while travelling abroad, scattered these papers
broadcast throughout Europe. In England its work was
brought before the public chiefly in connection with special
services in churches, on which occasions the Ritual adopted
was of the most advanced type. The cause of the
Association was also advocated through the press by means
of letters in Ritualistic and other newspapers, warmly
advocating Reunion with Rome and the East. Nor was
their zeal confined to the periodical press. Two volumes of
Sermons on the Reunion of Christendom were issued by the
members, several of them from the pens of Roman Catholic
and Greek clergymen. These were followed, in 1867, by a
remarkable volume of Essays on the Reunion of Christendom,
which, at the time of its publication, attracted a great deal
of public attention. The Association, as such, disclaimed
any official responsibility for the opinions expressed either
in the Essays or in the Sermons, each member of the
a Union Review, Volume for 1869, p. 373. 19Ibid., Volume for 1870, p. 289.

THE PRIMACY AND MONARCHY OF ROME. 313
Association who contributed to the volumes being held
responsible only for his own utterances. Probably the
Essays would not have been so widely read were it not that
the " Introductory Essay " was written by the Rev. Dr.
Pusey, who, as my readers are already aware, had for many
years been labouring zealously to promote Corporate
Reunion with Rome, and had written two or three volumes
on the subject. In his " Introductory Essay " Dr. Pusey
wrote : —
" The idea itself, that the Council of Trent might be legitimately
explained, so that it could be received by Anglo-Catholics, and that
our Articles contain nothing which is, in its grammatical sense,
adverse to the Council of Trent, remains untouched and unrepudiated.
And this is the intellectual basis of a future union, when God shall
have disposed men's hearts on both sides to look the difficulties in
the face, and the presence of the common foe, unbelief, shall have
driven them together." 20
There are other articles in this collection of Essays on
Reunion which call for attention here. The writers are
more outspoken than Dr. Pusey, on some points, though
on all important matters they seem to agree. Canon
Humble, a member of the Scottish Episcopal Church, who
wrote on " The Exigency of Truth," evidently believed in
the doctrine of " Reserve in Communicating Religious
Knowledge," for, in a spirit which I must term Jesuitical,
he declared that —
" There are many who are quite willing to admit the Primacy, or
even more, of the Bishop of Rome, who do not therefore see that they
are in anywise bound to proclaim their belief to all the world by
immediately joining the Roman Communion." 21
" Had men listened to the voice of God, in place of giving reins to
their violent tempers, we can scarcely doubt that Rome would have
become a Monarchy by assent of the whole Church."22
"The Primacy of Rome was given to her, certainly not by the
Church, but by the great Head Himself. . . . Rome was allowed to
have the first place under the Patriarchal system, but she had that
which no General Council could either give or take away. She was
50 Essays on Reunion, p. xxviii. " Ibid., p. 9. * Ibid., p. 26.

314 SECRET HISTORY OF THE OXFORD MOVEMENT.
constituted to be the strength and support of all other Churches — the
centre round which all others should gather." 23
The marvel is how a man who could write like this did
not consistently act upon his principles, and go over to
Rome at once. Only on principles which are commonly
termed Jesuitical could he remain as a Minister of a Church
which refuses to acknowledge either the Primacy or
Supremacy of the Pope. What he terms " the Exigency
of Truth" alone compelled him to remain where he was,
with a view to Corporate Reunion with Rome. The Rev.
George Nugee, then Vicar of Wymering, wrote, in these
Essays on Reunion, an article on " A Conference of
Theologians," in which he, as a clergyman of the Church
of England, affirmed that " the Supremacy need not be an
abiding hindrance to Reunion."34 If this be so, it follows
that the Protestant Reformation was nothing less than a
grave error, and the sooner it is undone the better. Loyal
Churchmen, however, are of a different opinion. They
believe that the Reformation was one of the greatest
blessings God has given to England, and that it would be
a sin and a disgrace to undo its glorious work. Papal
Supremacy, in any shape or form, is an insuperable barrier
to Reunion with Rome. ¦ There is nothing good to be
obtained by it ; but it is certain that we should obtain much
that is evil, and lose our civil and religious liberties. The
Protestantism of England is also, on the other hand, as
long as it remains, an insuperable barrier to the Reunion
schemes of these Romanizers. They realize this fact to the
full, and consequently they do everything in their power to
give Protestantism a bad name, as a preliminary to its final
removal. This was very candidly admitted by the Rev.
W. Percival Ward, Rector of Compton Valence, in his
paper on "The Difficulties of Reunion," which I have
already quoted (see p. 261), but which will bear repetition
here : —
23 Essays on Reunion, pp. 27, 28. M Ibid., p. 83

THE PROTESTANTISM OF ENGLAND. 315
" The first great hindrance," he wrote, " that is before us arises
from the Protestantism of England. Till this is removed, the Reunion
of our Church, as the Church of England, with either the Greek, or
Latin Churches, is absolutely hopeless." 2S
Here we find a strong reason for maintaining, and even
increasing, the Protestantism of the Established Church.
So long as it exists Reunion with Rome is "hopeless." It
is Protestantism which, by God's help, has been the cause
of England's prosperity, and of that of -all other Protestant
countries. While Roman Catholic countries, which acknow
ledge Papal Supremacy, are everywhere going down in the
scale of nations, Protestant countries are everywhere
growing in prosperity, and extending their borders on every
hand. The Protestant nations are at the head of the world,
in everything which make nations truly great and glorious.
We have therefore no reason to be ashamed of the word
Protestantism, though we have just cause for being ashamed
of the men in the Church of England who are trying to
destroy that religion which gives them their daily bread.
The man who bites the hand which feeds him is justly held
in contempt.
Another of the articles in the Essays on Reunion, which
was written anonymously, very candidly, and in the most
brazen-faced fashion, unblushingly boasted that the Ritual
ists were doing the work of the Church of Rome within the
Church of England. Any honest man of business would say
that if they were doing Rome's work they ought to receive
Rome's pay, and not that of the Church of England. But
it is to be feared that large numbers of Ritualists possess
what the Apostle terms a " conscience seared with a hot
iron " (1 Tim. iv. 2) — hardened, and past feeling. What I
have just said may, at first sight, seem to some of my
readers, almost incredible, and therefore I give below the
actual words of this Ritualistic writer —
" The marvel is, that Roman Catholics whatever their views may
56 Ibid., p. 89.

316 SECRET HISTORY OF THE OXFORD MOVEMENT.
be, do not see the wisdom of aiding us to the utmost. Admitting
that we are but a lay body with no pretensions to the name of a
Church, we yet, in our belief (however mistaken) that we are one, are
doing for England that which they cannot do. We are teaching men
to believe that God is to be worshipped under the form of Bread, and
they are learning the lesson from us which they have refused to learn
from the Roman teachers, who have been among us for the last three
hundred years. We are teaching men to endure willingly the pain of
Confession, which is an intense trial to the reserved Anglo-Saxon
nature, and to believe that a man's ' I absolve thee ' is the voice of
God. How many English Protestants have Roman priests brought
to Confession, compared with the Anglican clergy ? Could they have
overcome the English dislike to ' mummery ' as we are overcoming it ?
On any hypothesis, we are doing their work." 36
These traitors within the camp knew very well that the
Church of Rome would not care to have the Church of
England even as a present, unless she had first of all
repented of her Protestantism, and adopted Romish doctrines
and practices. Consequently their great efforts, for the
time being, centred round the " Catholicising " work
described in the above statement.
" Let us be assured," wrote the Rev. T. W. Mossman, Rector of
West Torrington, " that the Roman and Greek Churches cannot, if
they would, hold out the right hand of fellowship to us, so long as we
are uncatholic in our practice. . . . We see then most clearly, as the
conclusion of the whole matter, that by adopting and promoting
really Catholic Ritual observances, we are, as far as in us lies, pro
moting in the most effectual way possible the accomplishment of
Visible Unity and intercommunion amongst all parts of the Church;
and that by neglecting or opposing Catholic Ritual we are doing our
best, or our worst, to hinder the glorious consummation of the visible,
corporate Reunion of the whole Christian family." 27
For several years after the formation of the Association
for the Promotion of the Unity of Christendom, Roman
Catholics were permitted to join it. As we have already
seen, large numbers of them became members, and Masses
for its object were offered in several Romish countries.
K Essays on Reunion, p. 180. * Ibid., pp. 288, 289.

THE INQUISITION CONDEMNS THE A.P.U.C. 317
But in April, 1864, the Roman Catholic Bishops in England
seem to have become alarmed as to possible dangers to
their people, through being joined together with non-
Romanists in religious work. They, accordingly, addressed
a letter to the Inquisition on the subject, asking for an
authoritative decision on the question. On September 16th,
1864, the Inquisition sent its official reply, signed by Cardinal
Patrizi, to the Bishops, condemning the A.P.U.C, and
ordering all Roman Catholics to withdraw from it. From
this document I give the subjoined extracts : —
" It has been notified to the Apostolic See that some Catholics and
even ecclesiastics, have given their names to a Society established in
London in the year 1857, 'for promoting ' (as it is called) 'the Unity
of Christendom ' ; and that several articles have been published in the
public papers signed with the names of Catholics, in approval of this
Society, or supposed to have been written by ecclesiastics in its favour.
Now, the real character and aim of the Society are plain, not only from
the articles in the Journal called the Union Review, but from the very
prospectus in which persons are invited to join it, and are enrolled as
members. Organized and conducted by Protestants,28 it has resulted
from a view, put forth by it in express terms, that the three Christian
Communions, the Roman Catholic, the schismatic Greek, and the
Anglican, though separated and divided one from another, have yet an
equal claim to the title of Catholic. Hence its doors are open to all
men whencesoever — Catholics, schismatic Greeks, or Anglicans — but
so that none shall moot the question of the several points of doctrine
in which they differ, and each may follow undisturbed the opinions of
his own religious profession. . . .
" The Supreme Congregation of the Holy Office, to whose scrutiny
the matter has been referred as usual, has judged, after mature con
sideration, that the faithful should be warned with all care against
being led by heretics to join with them and with schismatics in
entering this Association. The most Eminent Fathers the Cardinals,
placed with myself over the Sacred Inquisition, entertain, indeed, no
doubt that the Bishops of those parts address themselves already with
diligence, according to the charity and learning which distinguish
28 Roman Catholic controversialists persist in calling Ritualists " Pro
testants," though they repudiate the name. I need hardly add that no true
Protestant would ever join a Society to pray for Reunion with Rome.

318 SECRET HISTORY OF THE OXFORD MOVEMENT.
them, to point out the evils which that Association diffuses, and to
repel the dangers it is bringing on. Yet they would seem wanting
to their office, did they not, in a matter of such moment, further
enkindle the said Bishops' pastoral zeal ; this novelty being all the
more perilous as it bears a semblance of religion, and of being much
concerned for the unity of the Christian society.
" The principle on which it rests is one that overthrows the Divine
constitution of the Church. For it is pervaded by the idea that the
true Church of Jesus Christ consists partly of the Roman Church
spread abroad and propagated throughout the world, partly of the
Photian schism and the Anglican heresy, as having equally with the
Roman Church, one Lord, one faith, and one baptism. . . . The
Catholic Church offers prayers to Almighty God, and urges the
faithful in Christ to pray, that all who have left the Holy Roman
Church, out of which is no salvation, may abjure their errors and be
brought to the true faith, and the peace of that Church, nay, that all
men may, by God's merciful aid, attain to a knowledge of the truth,
But that the faithful in Christ, and that ecclesiastics, should pray for
Christian unity under the direction of heretics, and, worse still,
according to an intention stained and infected by heresy in a high
degree, can no way be tolerated. . . .
" Hence, no proof is needed that Catholics who join this Society are
giving both to Catholics and non-Catholics an occasion of spiritual
ruin : more especially, because the Society, by holding out a vain
expectation of those three communions, each in its integrity, and
keeping each to its own persuasion, coalescing in one, lead the minds
of non-Catholics away from conversion to the faith, and, by the
Journals it publishes, endeavours to prevent it.
" The most anxious care, then, is to be exercised, that no Catholics
may be deluded, either by appearance of piety or by unsound opinions,
to join or in any way favour the Society in question, or any similar
one ; that they may not be carried away by a delusive yearning for such
new-fangled Christian unity, into a fall from that perfect unity which
by a wonderful gift of Divine Grace stands on the firm foundation of
Peter. "C. Card. Patrizi."
"Rome, this 16th day of September, 1864." M
The issuing of this document was, indeed, a terrible blow
to the promoters of the A. P. U. C. It not merely proclaimed
59 I quote from the official Roman Catholic translation, in Synodi Dioeceseos
Suthwarcensis, Londini, 186S, pp. 186-190.

TRAITOROUS ADDRESS FROM ENGLISH CLERGY. 319
war against the Association, but treated it with unmitigated
contempt. Its members are termed "heretics"; and the
Association is declared to be engaged in the task of
" diffusing evils," and producing "dangers" in the Church.
Its chief " principle " is even said to " overthrow the Divine
constitution of the Church " ; and its "intention" is declared
to be " stained and infected with heresy in a high degree."
But some of the Ritualists seem to take a special delight in
humbly kissing the Papal toe which has just kicked them.
No fewer than 198 clergymen of the Church of England,
members of the A. P. U. C, answered the document issued
by the Inquisition of cruel and evil memory, with an address
of contemptible humiliation and explanation. The one
thing they seemed to dread was to offend the Pope. Not
a thought of the effect of their traitorous conduct on the
Protestants of England ever seems to have entered their
heads. They put their names to their address, but, no
doubt, with the knowledge that none of the public would
ever know who they were. The secret has been kept ever
since. What a storm of indignation would have swept over
them, had their identity been known at the time to the
people amongst whom they ministered ! It will be observed
that some of them held high office in the Church of
England, describing themselves as " Deans " and "Canons."
Their address to what they termed "the Sacred Office" of
the Inquisition is not generally known, and therefore I print
it in full :—
" To the Most Eminent and Most Reverend Father in Christ and
Lord C. Cardinal Patrizi, Prefect of the Sacred Office.
" We, the undersigned Deans, Canons, Parish Priests, and other
Priests of the Anglo-Catholic Church, earnestly desiring the visible
reunion, according to the will of our Lord, of the several parts of the
Christian family, have read with great regret your Eminence's letter
' to all the English Bishops.'
" In that letter, our Society, instituted to promote the Reunion of all
Christendom, is charged with affirming in its prospectus that 'the

320 SECRET HISTORY OF THE OXFORD MOVEMENT.
three Communions, the Roman Catholic, the Eastern, and the
Anglican, have an equal claim to call themselves Catholic'
" On that question our prospectus gave no opinion whatever. What
we said, treated of the question of fact, not of right. We merely
affirmed that the Anglican Church claimed the name of Catholic ; as
is abundantly plain to all, both from the Liturgy and the Articles of
Religion. " Moreover, as to the intention of our Society, that letter asserts our
especial aim to be, ' that the three Communions named, each in its
integrity and each maintaining still its own opinions, may coalesce
into one.'
" Far from us and from our Society be such an aim as this ;
from which must be anticipated, not ecclesiastical unity, but merely a
discord of brethren in personal conflict under one roof. What we
beseech Almighty God to grant, and desire with all our hearts, is
simply that oecumenical intercommunion which existed before the
separation of East and West, founded and consolidated on the
profession of one and the same Catholic faith.
" Moreover, the Society aforesaid should all the less excite your
jealousy that it abstains from action, and simply prays, in the words
of Christ our Lord, ' May there be one Fold and one Shepherd.'
This alone finds place in our hearts' desire, and this is the principle
and the yearning we express to your Eminence with the utmost
earnestness, with sincere heart and voice unfeigned.
" As to the Journal entitled the Union Review, the connection
between it and the Society is purely accidental, and we are, therefore,
in no way pledged to its dicta. In that little work, various writers
put forth indeed their own opinions, but only to the further elucida
tion of the truth of the Catholic faith by developing them. That
such a mode of contributing papers should not be in use in Rome,
where the controversies of the day are seldom under discussion, is
hardly to be wondered at ; but in England, where almost every
question becomes public property, none results in successful con
viction without free discussion.
" To hasten this event, we have now laboured during many years.
We have effected improvements beyond what could be hoped for,
where the faith of the flock, or Divine worship, or clerical discipline,
may have been imperfect ; and, not to be forgetful of others,
WE HAVE CULTIVATED A FEELING OF GOODWILL TOWARDS THE
venerable Church or Rome, that has for a long time caused some
to mistrust us.

DR. MANNING ON THE REUNION MOVEMENT. 32I
" We humbly profess ourselves your Eminence's servants, devoted
to Catholic unity."30
On this document, and the reply given to it by the
Inquisition, Cardinal Manning addressed a pastoral letter
to the clergy, entitled the Reunion of Christendom. In this
document, while firmly upholding the decision of the
Inquisition forbidding Roman Catholics to join the
A.P.U.C, Dr. Manning showed how much he rejoiced in
his heart at the work of that Society. Of the address
to the Inquisition, by 198 Church of England clergymen,
he wrote : —
" We do not regard this as a merely intellectual or natural event.
We gladly recognize in it an influence and an impulse of supernatural
grace. It is a wonderful reaction from the days within living
memory when fidelity to the Church of England was measured by
repulsion from the Church of Rome. It is as wonderful an evidence
of the flow in the stream which has carried the minds of men
onwards for these thirty years nearer and nearer to the frontiers of
the Catholic faith. It is a movement against the wind and tide of
English tradition and of English prejudice ; a supernatural movement
like the attraction which drew those who were once farthest from the
Kingdom of Heaven to the side of our Lord. A change has visibly
passed over England. Thirty years ago its attitude towards the
Catholic Church was either intense hostility or stagnant ignorance.
It is not so now."31
At this period Dr. Manning seems to have devoted a great
deal of his attention to the Romeward Movement in the
Church of England. He thankfully acknowledged the
services rendered by the Ritualists to the Church of Rome,
and simply laughed to scorn their boast that they kept their
followers from joining the Church of Rome by giving to them
Popery within the Church of England, in order that it might
be unnecessary for them to go to Rome for it. In the course
of his inaugural address to the Roman Catholic Academia,
in 1866, Archbishop Manning entered at considerable length
M Purcell's Life of Cardinal Manning, Vol. II . pp. 279, 280.
»' Ibid., p. 286. 81

322 SECRET HISTORY OF THE OXFORD MOVEMENT.
into the effects of Ritualism on the prosperity of the Church
of Rome in England. He said :—
"In the last thirty years there has sprung up in the Anglican
Establishment an extensive rejection of Protestantism, and a sincere
desire and claim to be Catholic. Ever since the Reformation, indeed,
the writers of the Anglican Church have claimed to be Catholic ; but
none that I know disclaimed to be Protestant. They assumed that a
Protesting Christian was ipso facto a primitive Catholic. Not so now.
Protestantism is recognized as a thing intrinsically untenable and
irreconcilable with the Catholic faith. The school of which I speak
claim to be Catholic because they reject Protestantism with all its
heterodoxies. In this school are to be found many Catholic doctrines,
not exactly or fully expressed or believed — for such are not to be
found either full or exact outside of the Catholic Church — but more or
less near to truth. For instance, the Church of England forbids the
use of the term Transubstantiation, by declaring the doctrine to be
an error. The doctrine of the Real Presence, less Transubstantiation,
is like the doctrine of one God in three Persons, less the doctrine of
the Trinity. Not only is the term rejected, but the conception is
correspondingly inaccurate. This runs through all the Catholic
doctrines which are professed out of the unity of the Church, and
apart from the traditions of its sacred terminology. It is under this
limitation that I go on to say that at this time the doctrine of the
Sacraments, their nature, number, and grace ; the intercession and
invocation of saints, the power of the priesthood in sacrifice and
absolution, the excellence and obligations of the religious life, are all
held and taught by clergymen of the Church of England. Add to
this, the practice of Confession, and of works of temporal and spiritual
mercy in form and by rule borrowed from the Catholic Church,
are all to be found among those who are still within the Anglican
communion. I must also add the latest and strangest phenomenon
of this movement, the adoption of an elaborate ritual with its
vestments borrowed from the Catholic Church.
" On all these things I trust a blessing may descend. I see in
them many things : First, they are a testimony in favour of the
Catholic Church, which has always unchangeably taught and practised
these things ; secondly, a testimony against the Anglican Reformation,
which has always rejected and cast them out." 32
" Every parish priest happily knows how empty and foolish is the
33 Essays on Religion and Literature, pp. 12, 13. Second series.

DR. MANNING ON THE WORK OF RITUALISTS. 323
boast they [Ritualists] make of keeping souls from conversion [to
the Church of Rome]. The public facts of every day refute it.
They may keep back the handful who surround them, and hide the
truth from their own hearts, but the steady current of return to the
Catholic and Roman Church throughout the whole of England is no
more to be affected by them than the rising of the tide by the palms
of their hands. Against their will, certainly, and perhaps without
their knowledge, they are sending on numberless souls into the truth
which they probably will never enter. But the number of those
[Ritualists] whose good faith is doubtful is not great. The multitude
of those who are drawn by a simple and natural reverence to clothe
what they sincerely believe with a becoming ritual, and who worship
piously and humbly in Churches which might almost be mistaken for
ours ... is very great, and is perhaps continually increasing. They
are coming up to the very threshold of the Church. They have learned
to look upon it as the centre of Christendom, from which they sprang,
and upon which their own Church is supposed to rest. They use our
devotions, our books, our pictures of piety ; they are taught to believe
the whole Catholic doctrine, and to receive the whole Council of
Trent, not indeed in its own true meaning, but in a meaning invented
by their teachers. This cannot last long. Such teachers are, as
Fuller quaintly and truly says, like unskilful horsemen. They so open
gates as to shut themselves out, but let others through." 8S
Since the year 1867 the Association for the Promotion of
the Unity of Christendom has not come very prominently
before the public. But it has worked in private ever since,
in ways with which the outer world is not generally
acquainted. It is advertised in several of the Ritualistic
annuals, and twice a year " Celebrations " for the
"intention " of the Society are offered in English, Scottish,
and Colonial Churches. The Church of Rome no longer
gives the Association any help ; she only reaps the fruit of its
labours. Amongst the Ritualistic societies which, as a portion only
of their operations, advocate and labour for the Corporate
Reunion of the Church of England with the Church of
Rome, is the secret Society of the Holy Cross. In the year
1867, at tne Wolverhampton Church Congress, this Society
83 Ibid., p. 14. 81 *

324 SECRET HISTORY OF THE OXFORD MOVEMENT.
issued an Address to Catholics, in which its deep, heartfelt
longings for Reunion with Rome found expression.
" It may well be," says this Address, " nay, it is, a very grievous
drawback to the Church of England that she is not now in visible
communion with the Western Patriarchate." M
By the " Western Patriarchate " is, of course, meant that
of the Church of Rome. I venture to assert that the
majority of loyal Churchmen are quite certain that the
absence, during the past three centuries, of " visible
communion " with Rome, instead of being " a very grievous
drawback to the Church of England," is, in reality, a great
blessing for which England cannot be too thankful to
Almighty God. It is no " drawback " to either individuals,
nations, or Churches, to be spiritually free from Papal
bondage. Should the S. S. C. gain its objects, then farewell
for ever to our religious liberty !
During the few months immediately preceding the
Wolverhampton Church Congress, of 1867, the authorities
of the Society of the Holy Cross were busily engaged in
securing signatures, from both clergy and laity, to an
Address to the Bishops assembled that year, at the first
Lambeth Conference. The Romeward leanings of the
Society, which was described at that time, by a Ritualistic
newspaper, as " a shy and retiring organization," 35 are still
more clearly seen in this Address, which was publicly
advertised at the time as emanating from the S. S. C. The
following extract from this document will be read with
disapprobation by all who love the freedom of the Church of
England, and believe that it would be a sin to join the
Roman communion, whether individually or corporately : — ¦
" We are mindful of efforts made in former time by English and
foreign Bishops and theologians to effect, by mutual explanations on
either side, a reconciliation between the Roman and Anglican Communions.
And, considering the intimate and visible union which existed between
" S. S. C. Address to Catholics, p. 13.
¦* Church News, August 21, 1867, p. 37a.

REMOVING THE BARRIERS. 325
the Church of England and the rest of Western Christendom, we
earnestly entreat your lordships seriously to consider the best means
of renewing like endeavours ; and to adopt such measures as may,
under the guidance of God's Holy Spirit, be effectual in removing
the barriers which now divide the Western Branch of the Catholic
Church."36 I do not know any expression which more clearly and
accurately describes the work of the Ritualists than
that of " removing the barriers " between the Church of
England and the Church of Rome. Those "barriers"
were set up by our Reformers, nearly 350 years ago, and
for good and sufficient reasons. They are as much needed
now as ever, for Rome has not improved, but has rather
grown worse, since the Reformation. It is, therefore, the
bounden duty of all who love the Reformation, whatever
may be their ecclesiastical or social position, however exalted,
or however humble, to resist all attempts at removing them,
whether those attempts are made by the secret Society of
the Holy Cross, or by any other Ritualistic society or indi
vidual. This S. S. C. Address to the Lambeth Conference
was signed by no fewer than 1212 clergymen in the Church
of England, and by 4453 of the laity, of whom 1995 were
women.37 It will no doubt surprise many of my readers to
learn that so far back as the year 1867 such a large number
of clergymen were found anxious for " a reconciliation between
the Roman and Anglican Communions." If so many could
be found then, is there not good reason for fearing that the
number has multiplied since, and that the dangers to our
Church from this Romeward Movement have multiplied also ?
A few names only of those who signed this Address were
published in the papers — the great majority of them are
unknown until this day. Amongst others, it was signed by
the Rev. Dr. Pusey; the late Canon H. P. Liddon; Canon
T. T. Carter, of Clewer ; the Rev. W. Butler, late Dean of
Lincoln ; the Rev. F. H. Murray, then and now Rector of
K Ibid., September nth, 1867, p. 426. ''Ibid., September 25th, 1867, p. 455.

326 SECRET HISTORY OF THE OXFORD MOVEMENT.
Chislehurst ; the Rev. R. M. Benson, then head of the
Cowley Fathers ; the Hon. and Rev. H. Douglas, now Vicar
of St. Paul's, Worcester ; the Rev. A. Wagner, Vicar of
St. Paul's, Brighton ; Rev. P. G. Medd, now Rector of
North Cerney, Cirencester ; the Rev. G. R. Prynne, Vicar
of St. Peter's, Plymouth ; the Hon. Colin Lindsay, then
President of the English Church Union, and subsequently a
seceder to Rome ; and the Hon. C. L.Wood, now Lord Halifax,
and the present President of the English Church Union.
The secrecy which surrounds the work of the Society of
the Holy Cross has prevented me from learning much as to
its operations in furtherance of Reunion with Rome since
1867, but I have heard nothing which would lead me to
suppose that it has withdrawn from the position which it
then adopted. There can be no doubt that during that
period it has laboured zealously in Romanizing the services
of the Church of England, and it even went so far as to make
the adoption of " Roman Ritual " the rule for the Brethren
to follow. And it has certainly laboured hard ever since
1857 in teaching Romish doctrine. The Master of the
Society, in his Address to the September, 1876, Synod,
went so far as to declare that " no Brother [of the S. S. C]
should be considered disloyal to the Society who agrees in
opinion with the rest of Western Christendom, except in one
article, or its immediate consequences, which denies that the
Brother himself is a Catholic." 38 The " one article " here
referred to, there can be no question, was that of Papal Infalli
bility. A man can therefore agree with every other doctrine
of " the rest of Western Christendom," that is, with the
Church of Rome, without being in any way " disloyal " to
the Society of the Holy Cross. That, no doubt, is the case;
but here the important question comes in, Is not such a man
" disloyal " to the Church of England ? At the September,
1878, Synod of the S. S. C. the following resolution proposed
38 The Master's Address. Festival of the Exaltation of the Holy Cross,
1876, p. 5.

THE S. S. C. ON REUNION. 327
by Brother Lowder, and seconded by Brother Goldie, was
carried nem. con. : — " That this Synod regards with much
interest the attempts to revive the life and action of the
A. P. U. C. [Association for Promoting the Unity of Christen
dom] , and holds that the time is now come for its adopting
some more practical measures for the promotion of the
Unity of Christendom, and in particular that the S. S. C.
would desire to co-operate with the A. P. U. C. in obtaining
the sanction of the Catholic Patriarchs of Western and
Eastern Christendom for freedom to English Catholics to
communicate at Catholic altars in foreign countries." 39 In
the course of the discussion which took place on this resolu
tion, Brother Mossman informed the Brethren that the
Order of Corporate Reunion "had arisen out of the yearning
of many hearts for visible unity and communion with the See
of Peter. He gave an account of an interview he had had
with Cardinal Manning, to whom he had mentioned four
points which, he believed, would be urged by the Catholic
party in any negotiations with the Holy See. (1) The
recognition of Anglican Orders; (2) the marriage of priests;
(3) the giving of the chalice to the laity ; (4) the Liturgy in
the vernacular. The answers of his Eminence had been
satisfactory, though he would not commit himself to speak
authoritatively on the matter."40 At this same Synod the
Society of the Holy Cross considered its attitude towards
the Order of Corporate Reunion, and a Committee was
appointed to consider the subject. Subsequently the Society
adopted and published the Report of this Committee. It
was decidedly against the O. C. R. The conclusion arrived
at is contained in the following paragraph : — " We therefore
hold that the assumed jurisdiction of the Order of Corporate
Reunion is without any lawful foundation, that its claims
cannot be substantiated, and that Catholics should therefore
be warned against joining the Association, as involving
!9 S. S. C. Analysis of Proceedings, September Synod, 1878, pp. 9-11.
40 Ibid., p. 10.

328 SECRET HISTORY OF THE OXFORD MOVEMENT.
themselves thereby in the guilt of schism, and probably of
sacrilege."*1 One of the members of the Society of the Holy Cross,
the Rev. N. Y. Birkmyre, Vicar of St. Simon's, Bristol,
gave expression, in 1888, to his wishes for Reunion in a very
candid manner indeed. He was preaching for the Church
of England Working Men's Society on that occasion, and,
speaking for himself and the Society, he declared : —
"We must never be content to settle down till the Church of
England can say boldly, not by the mouth of two or three individuals,
but by the mouths of the Archbishops and Bishops of the Church,
to the Sister Churches: — 'See, here we have cast out from ourselves
Protestantism, we now every one of us believe and use the Sacraments,
and now we say, receive us again into inter-communion, let us all be
one again.' . . . And the second great danger is the idea of building
up a modified, but still practically a National religion. People say
that the Church of Greece and the Church of Rome teach one thing,
and the Church of England something else, but if the Church of
England teaches anything about the Blessed Sacrament different from
the others she teaches a lie. No, we must understand that the teaching

is one.

'42

Another Ritualistic Society, which has made Corporate
Reunion with Rome one of the planks in its platform, is the
English Church Union. In its earlier years this subject
was kept somewhat in the background, and when mentioned
in public was generally referred to as " the Corporate
Reunion of Christendom," a convenient expression which
may mean more or less according to the intention of the
person who uses it. The attitude of the Union was to a
large extent that which it adopted, in its earlier years
towards Ritual. Its rules did not fully reveal their plans to
the public. One of the most prominent members of the
Union, the Re*) . T. W. Perry, at an ordinary meeting of
that Society on February 16th, 1869, very candidly explained
41 Statement of the Society of the Holy Cross Concerning the Order of Corporatt
Reunion, p. 10. Revised edition.
45 Church Times, August 14th, 1885, p. 623,

TACTICS OF THE ENGLISH CHURCH UNION. 329
the tactics of the Union in the following terms : — " It is
quite clear," he said, " it would never do for the President
and Council, any more than it would do for a general and
his officers, to explain all their tactics. They must be as
candid as they can, but they must observe such reticence
as is necessary."43 The English Church Union had been
many years in existence before it became officially pledged
to Corporate Reunion with Rome. Previous to that period
its work consisted largely in educating its followers as to
the alleged duty and necessity of such a union. The
subject was frequently discussed at meetings of its branches
throughout the country, and these branches occasionally
passed resolutions on the question, which, while they were
not binding on the Central Council, yet served to show the
direction in which the tide was flowing Romeward. To
sooth the minds of the more timid of their followers the
Unionists were heard, from time to time, talking against
some of the practical abuses of the Church of Rome, and
finding fault with a few of the doctrines taught in Continental
books of devotion. What Bishop Robert Abbot said of
Laud and his followers, might with equal justice be said
of those wily Ritualists who, while denouncing Rome, are
labouring zealously for Reunion with her.
"If they do at any time," said Dr. Abbot, "speak against the
Papists, they do but beat a little about the bush, and that but softly
too, for fear of waking and disquieting the birds that are in it ; they
speak nothing but that wherein one Papist will speak against another,
as against equivocation, and the Pope's temporal authority, and the like ;
and perhaps some of their blasphemous speeches. But in the points
of Free Will, Justification, Concupiscence being a sin after Baptism,
Inherent Righteousness, and certainty of Salvation ; the Papists beyond
the seas can say they are wholly theirs ; and the Recusants [Roman
ists] at home make their brags of them. And in all things they keep
themselves so near the brink, that upon any occasion they may step
over to them." **
43 English Church Union Monthly Circular, Volume for i86g, p. 99.
44 Heylin's Life of Laud, p. 42. Dublin, 1719.

330 SECRET HISTORY OF THE OXFORD MOVEMENT.
At the Annual Meeting of the English Church Union,
June 12th, 1861, the President of the Union, the Hon. Colin
Lindsay (who subsequently seceded to Rome) congratulated
the members that on that morning they had offered up to
the Throne of Heaven their "united prayers for the
Reunion of Christendom." Though he does not appear to
have mentioned it by name, there can be no doubt that
he included Reunion with Rome in that expression.
In 1865 Dr. Pusey startled the ecclesiastical world by
the publication of the first volume of his Eirenicon, the
object of which, as the title-page states, was to prove that
the Church of England, as "a portion of Christ's one
Holy Catholic Church," might become " a means of
restoring visible unity " to the whole of the Church
throughout the world. A more detailed, and also an
accurate summary of its object was that given by the
Union Review, which remarked that: — "The object of the
book is to prove that in all essentials for Unity, the
Churches of England and Rome are one, and that, as a
Catholic interpretation can most readily and truly be given
both to the Decrees of Trent and the Thirty-nine Articles,
nothing need hinder their mutual acceptance. He holds it
to be a mistake to suppose that any of the Articles were
levelled against the doctrines of the Roman Communion
as set forth by the Council of Trent, or that the Decrees of
Trent were levelled against anything upheld by the English
Church, or that they really maintain anything which the
English Church has condemned.*5 Dr. Pusey considers that
those parts of the Roman system which are popularly spoken
of as Romanism are but excrescences like the many heresies
among ourselves."46 In other words, his attitude towards
Rome was very much like that of Laud and his followers, as
46 Those -who wish to read an able and conclusive refutation of the position
adopted by Dr. Pusey, should read Dean Goode's Tract XC. Historically
Refuted. Second edition, 1866. London : Hatchards.
46 Union Review, Volume for 1866, p. *,

DR. PUSEY ON PAPAL SUPREMACY. 33I
described by Bishop Robert Abbot, in the sermon quoted
above. The only differences between the two are that Dr.
Pusey went much further in a Romeward direction than
Laud ever dreamt of, and that he wrote far more gently of
Papal error than Laud would ever have sanctioned. The
Roman Catholic newspaper, the Weekly Register, reviewed
the Eirenicon at considerable length, and this drew from
Dr. Pusey himself a letter, dated November 22nd, 1865,
addressed to the Editor of that paper, in the course of
which he made the following remarkable statements : —
" I have long been convinced that there is nothing in the Council
of Trent which could not be explained satisfactorily to us, if it were
explained authoritatively, i.e., by the Roman Church itself, not by
individual theologians only. This involves the conviction on my side,
that there is nothing in our Articles which cannot be explained
rightly, as not contradicting anything held to be de fide in the Roman
Church. . . . As it is of moment, that I should not be misunderstood
by my own people, let me add, that I have not intended to express
airy opinion about a visible head of the Church. We readily recognize
the Primacy of the Bishop of Rome; the bearings of that Primacy
upon other local Churches, we believe to be matter of ecclesiastical,
not of Divine law ; but neither is there anything in the Supremacy
in itself to which we should object."
No doubt Dr. Pusey would wish the "Supremacy" of the
Pope to be exercised over the Church of England — in case
of Reunion — in the gentlest possible manner, but to be
willing to accept it in any shape or form, with the lessons of
the past for our guidance, is an act which must be abhorred
by every liberty loving Englishman. This country knows,
from bitter experience, what Papal supremacy means. The
lessons of the Martyr fires lit in Mary's reign are not yet
forgotten in England.
Dr. Pusey's book speedily attracted the attention of the
English Church Union. At its next annual meeting a
resolution was unanimously carried, expressing the rejoicing
of the Union at its publication, together with an earnest
hope for the Reunion of Christendom. The resolution was

332 SECRET HISTORY OF THE OXFORD MOVEMENT.
proposed by the Rev. W. Gresley, Vice-President of the
Union, in the following terms : —
" That this Union rejoices in the publication of Dr. Pusey's letter
(the Eirenicon) to the author of the Christian Year, and earnestly
hopes and prays that God, in His own time and in His own way, will
so dispose the hearts and minds of His people, that the sad divisions
which now rend the seamless robe of Christ may be healed ; and
that the whole of Christendom may be re-united into one holy
communion and fellowship, to the glory of our Lord God, and the
salvation of the human race." *7
Mr. Gresley, in moving this resolution, informed the
members of the Union that he had brought the subject
forward at the request of the Council. He said that their
scheme for Reunion included not only the Roman and
Greek Churches, but the Dissenters also. " It would not,"
he declared, " be a truly Christian scheme which did not
embrace them also " ; but he did not stop to explain that
the only condition on which Dissenters will ever be admitted
into the Church of England — by Ritualists — is that of abso
lute surrender, and that is a condition which they can never
be expected to accept. So that Reunion with Dissenters,
on Ritualistic principles, is quite " out of the range of
practical politics." Individual Dissenters may come over
to the Church of England on this condition, but to expect
that any Nonconformist Church will do so, as a body, is
simply the dream of sacerdotal fanatics. The discussion on
Mr. Gresley's resolution was enlivened by the appearance of
the Rev. Archer Gurney — a member of the Union — who
stood up to propose an amendment. His remarks were
received, however, with hisses and uproar, and constant
interruption, and he could only find three persons to vote
for him. Yet he told the Union some plain and wholesome
truths, which it would have done well to lay to heart. He
declared that there were members of the Union (though, as
it turned out, there were only three in the meeting) " who are
"7 English Church Union Monthly Circular, Volume for 1866, p. igr.

((

'A GALLICAN ON THE WRONG SIDE OF THE WATER." 333
not prepared to assent to Reunion with Rome on any basis
whatsoever, constituted as Rome now is, and maintaining
the claims she now maintains." While Mr. Gurney was
speaking Dr. Pusey was present at the meeting, which
had just elected him a Vice-President of the English
Church Union. When, therefore, Mr. Gurney attacked
him by name, he at once roused the anger of the
Romanizers. Yet, nothing daunted, Mr. Gurney went on
with his indictment. " I am," he continued, " heartily
persuaded that the Eirenicon — recognizing, as I do, the
purity of motive of the writer — is, nevertheless, most
dangerous in its effects, and, in addition, calculated to
deprive us of the truth as it is in Christ Jesus. . . . These are
the principles which I come before you to uphold this day
— the independence of the Catholic Episcopate of any Pope,
of any single Bishop claiming to exercise Universal Primacy
and Supremacy. And he [Dr. Pusey] whom you so much
delight to honour has expressed his conviction that there is
nothing objectionable in such a Supremacy. I hold his own
words in my hand, and he has distinctly said, not only that
' we readily recognize the supremacy ^ of the Bishop of
Rome,' but that ' there is nothing in that Supremacy in
itself to which we should object.' I say, as a Catholic,
he is not Catholic who uses such language as this ; . . .
and mark this, one of the chief Bishops, of the American
Church has told us, that the man whom you delight to
honour is a Gallican on the wrong side of the water." At
this point there was great confusion in the meeting, and
angry shouts from the Romanizers were heard all over the
room. When Mr. Gurney sat down, Dr. Pusey rose to
reply to him, and was received with long-continued cheering.
As to the question of Papal Supremacy, he said that he
did " not know where it is defined in what Supremacy
consists." " It matters not," he continued, " under whom
48 The word actually used by Dr. Pusey was " Primacy " not " Supremacy."

334 SECRET HISTORY OF THE OXFORD MOVEMENT.
we live,49 so that by living under that authority it does not
touch our conscience."
At the next annual meeting of the English Church Union,
June 19th, 1867, the President announced the formation of a
new Society (" The Catholic Union for Prayer ") which had
been promoted by the Union, for the purpose of praying for
the whole Church, and more especially for the restoration of
its unity.
" There is," said the President, " one powerful weapon we can all
use ; that is, Prayer. The Council, feeling this so strongly, have
promoted the establishment of a new Union, called the ' Catholic
Union for Prayer.' The object of this Union is to combine all who
love God and His Church in an Holy Confraternity to pray for the
Holy Catholic Church, and for our portion of it in particular. If we
all unite in saying the Lord's Prayer once every day for this great
object, we may, relying upon the Divine promise to grant all petitions
offered in Christ's name, look forward with confidence to the speedy
deliverance of the Church of England, and her Reunion with East and
West. Let us labour hard for this glorious end." 60
A prospectus of this " Catholic Union for Prayer," which
I possess, states that its Warden was Dr. Pusey, the Hon.
Colin Lindsay its secretary, and that fourteen well-known
members of the Ritualistic party — seven clerical and seven
lay — constituted its Council. " All Churchmen," it states,
" being communicants of the Catholic Church, are earnestly
invited to join this bond of prayer, this Holy Confederation,
for the Reunion of Christendom" ; and, no doubt with a view
to promote secrecy, it is added that " the names of the
Associates shall not be published." The " Catholic Union
for Prayer " is mentioned in every volume of the monthly
magazine of the English Church Union for several years
after its formation, after which I can find no record of its
49 Most Churchmen believe that it does matter very much " under whom
they live ' ' ; but it is evident that with Dr. Pusey to live under Papal
Supremacy, "would not touch our [his?] conscience." With loyal Churchmen
it would be otherwise.
50 The Liberties of the Church, an Address by the Hon. Colin Lindsay, p. 22,
English Church Union Office.

THE E. C. U. AND REUNION. 335
existence. Probably we shall know more about it when the
last volume ofthe Life of Dr. Pusey is published.
The subject of the Reunion of Christendom was kept
prominently before the public by the English Church Union,
after the publication of Dr. Pusey's Eirenicon. It was
discussed at the meetings of many of its branches, and
occasionally resolutions on the subject were passed. When the
Lambeth Conference met, in 1878, at the annual meeting of
the Union that year, a resolution was carried unanimously,
affirming that the Union viewed the Conference with the
deepest interest, "in the hope that their united counsels may
tend to the peace and well-being of the Church, the reunion
of those separated from her fold at home, and the restoration
of visible communion between the various Apostolic Churches
of Eastern and Western Christendom." 61 In the annual
report of the President and Council adopted at the same
meeting, a paragraph appeared which was almost word for
word the same as the resolution I have just quoted.63
No one can doubt, who has studied the operations of the
English Church Union, that the prime mover in all its
Corporate Reunion work has been its President, Lord
Halifax. He was elected to that office, April 21st, 1868, on
the resignation of the first President, the Hon. Colin
Lindsay. That gentleman, in his letter of resignation,
assigned reasons for ceasing to be President which were only
ostensible. He pleaded his state of health.53 No doubt he
was in ill-health at the time, but that which brought on the
crisis was his determination to secede to the Church of
Rome, an event which took place not long after his resigna
tion. At that time the new President had not been called
to the House of Lords, and was known as the Hon.
Charles L. Wood. Since he became President of the English
Church Union his whole heart and soul have been thrown
into the work of healing the breach that took place between
51 Church Union Gazette, Volume for 1878, p. 179. 6S Ibid., p. 154.
a History of the English Church Union, p. 99.

336 SECRET HISTORY OF THE OXFORD MOVEMENT.
England and Rome in the sixteenth century, and he has
done all that in him lay to assist that " levelling up " process
within the Church of England which seems to have been
thought necessary, as a preparation for the expected recon
ciliation. It seems to have been generally accepted as a
principle by the advanced section of the Ritualists that the
Church of England is not in a sufficiently Catholic condition
— at least in practice — to make her respectable enough to
keep company with the truly holy aftd Catholic Church of
Rome! Hence the necessity for " levelling up." This idea
of the relative position and purity of the Churches of England
and Rome found expression in a letter written by " a Colonial
Priest," which appeared in the Church Review of September
21st, 1888. A brief extract from this letter I have already given,
but it may be well to give its statements at greater length.
"It seems to me," wrote this Ritualistic priest, " utterly premature
to consider Reunion, especially with the great Patriarchal See of the
West [i.e., with Rome], as within even distant probability, until the
Anglican Communion, as a whole, is Catholicised. There lies our
work ; for every priest and every faithful lay person to live, each in his
or her little sphere, the Catholic life. When as yet the Holy Sacrifice
of the Mass is offered daily in only two hundred churches ; while the
Holy Sacrament of Unction is ignored by every member (so far as I
know : I shall be delighted to find that I am wrong) of the Anglican
Episcopate ; while multitudes of laity never dream of purging their
souls of deadly sin by Sacramental Confession, and multitudes of priests
never teach them that such is their bounden duty ; while fasting
reception of the Body and Blood of our Lord is still the exception ;
while almost every kind of heresy can be taught unchecked from our
pulpits ; while Bishops can still deny the very existence of sacrifice
or priesthood in the Christian Church ; while it is still possible for a
Bishop to be threatened with legal penalties for celebrating the Divine
Mysteries with bare decency, and for the head of the Anglican
Communion, the successor of St. Augustine and St. Thomas of
Canterbury, to decline taking proceedings on merely legal grounds ;
while these scandals, and a thousand like them, still daily take place, is
it not premature to think of asking the Apostolic See [Rome] to
reconsider its position towards us, for which it has had only too much
justification ? And yet English Catholics, knowing ihe fearful

337
corruption yet disgracing the English Church,64, can find it in their
hearts to accuse the Latin communion of Mariolatry, and such like.
We, to accuse Continental Catholics of excess of devotion to blessed
Mary, when with us the most holy Mother of God has, at the best,
but a mere grudging honour paici to her, as if every offering of love at
the feet of Mary could be anything but a most real worship of her
Incarnate Son 1 Let us cleanse our own house of heresy. Let us get
rid of that Pharisaic self-righteousness which imagines all perfection
to be contained within the four corners of the Prayer Book, and
despises everything- ' un-English.'
" Before any communication with either East or West can be even
thought of, the following reforms [?] must be accomplished : —
" i. A daily celebration of Mass by every priest to become the
rule, according to the long-standing Western custom.
" 2. The restoration to our Altars generally of the sweet perpetual
presence of Jesu in the most Holy Sacrament.
"3. The full recognition and use of Extreme Unction.
" 4. Sacramental Confession of mortal sins to be recognized as
the Church's rule.
" 5. Restoration to our formularies of definite and distinct Prayers
for the Faithful Departed, md of Invocations of our Lady and the
Saints. " 6. Universal belief throughout our communion in (a) the Real
and Substantial Presence of our Lord, under the form of bread and
wine, in the Sacrament of the Altar; (b) that in the Mass a true,
real, and propitiatory Sacrifice, as well for the living as the departed, is
offered to God the Father, even the Immaculate Lamb ; (c) that there
are seven Sacraments of the New Law, though the two ' Sacraments
of the Gospel ' are of pre-eminent dignity and necessity. . . .
" I firmly believe that the day will come when such a Reformation [?]
will have penetrated throughout the length and breadth of the English
Communion, from the Primate of All England to the peasant at the
plough. God has wrought such great things for us during the last
fifty years, that it would be faithless to doubt that, in His own time,
every vestige of Protestant heresy will be purged out from us. But
the time is not yet. Therefore let everyone, while praying daily for
Reunion, remember that the surest way to accomplish it is by working
towards the purification of our own branch of the Catholic Church."
I do not in any way hold the English Church Union
M Not a word does this Ritualistic writer say about the "fearful corrup
tion " which actually does exist in the Roman Communion. 22

338 SECRET HISTORY OF THE OXFORD MOVEMENT.
responsible for this letter of "A Colonial Priest " ; but I do
assert that the principles which he lays down are those
which have guided the Union. I am not aware that it has,
like this correspondent of the Church Review, advocated the
Invocation of Saints, but it has certainly, by means of the
literature on sale at its central office, advocated the Mass
for the living and the dead. It now holds a " Requiem
Service" for its deceased members every year. It has,
as wg have seen, advocated the Confessional, and many of
its branches even defended the Society of the Holy Cross,
when attacked for its indecent confessional book, the Priest
in A bsolution. This policy of " levelling up," which has
made the English Church Union such a thoroughly
" Preparatory School for Rome," was boldly advocated by
the Rev. V. S. S. Coles, now the head of the Pusey House,
Oxford, in a sermon which he preached on " The Place of
E. C. U. Objects in a Churchman's Life." The sermon
was printed verbatim in the Church Union Gazette, for
September, 1891.
"We must," said Mr. Coles, speaking for himself and his brethren
of the E. C. U, " pray that we may all recognize the true unity of the
great portions of the Church, Roman, Greek, Anglican, now, through
our sins and those of our fathers, outwardly divided, and that these
outward divisions may pass away in a day of blessed Reunion.
Meanwhile, that the . . . unspeakable mystery of the Altar may be
recognized as a Divine Communion, a true Sacrifice, a Real Presence
demanding a special adoration; that Holy Communion may be
rightly prepared for, and to this end that there may be wider oppor
tunities, and more frequent use of Private Confession; that the
ancient Catholic rule of Fasting Communion may be better observed ;
. . . that the Anointing of the Sick may be rightly and dutifully
restored ; that all rites and ceremonies which witness to our union
with the rest of the Catholic Church, and to the doctrines which we
hold in common, may be protected and restored. . . These are the
objects with which our Society is chiefly concerned."
It must be admitted that this is going a long way towards
carrying out the Plan of Campaign laid down by " A
Colonial Priest" three years before, while it is entirely

RITUALISTIC REVISION OF THE PRAYER BOOK. 339
founded on the principles which guided his very
discreditable letter. The English Church Union is clearly
responsible for what Mr. Coles said, since they published
his sermon, without finding any fault with it, in their
official organ. And what made Mr. Coles' statement of
E. C. U. policy so gravely important was, that it repre
sented the policy of a Society which at that time numbered
nearly four thousand clergymen, and twenty-four bishops, in
its ranks.
All through this modern agitation for Corporate Reunion
there has but little been said against the corruptions of the
Church of Rome. Some of the practical abuses found in her
fold have been censured, but it has been in the gentlest
possible manner, and with many apologies to Rome for taking
such a liberty ; and it has been carefully explained that fault
has not been found so much with the authorized religion of
Rome, as with that "unauthorized" teaching given by some
of her children, especially on such a subject as the
extravagant devotion to the Virgin Mary. To quote
again the words of Bishop Abbot, " If they do at any time
speak against the Papists, they do but beat a little about
the bush, and that but softly too, for fear of waking and
disturbing the birds that are in it." The " levelling up "
process, the work of preparing the way for Reunion with
Rome has not yet, in the estimation of Lord Halifax, and
some of his brethren on the Council of the English Church
Union, been fully accomplished, even in the most advanced
of Ritualistic Churches. The Ritualistic party no longer
declare that they are satisfied with the Book of Common
Prayer. They wish to add largely to it from Roman sources.
For many years they resisted Revision of the Book of
Common Prayer, on Protestant lines : now, influential
members of the party are now advocating it on Romanizing
lines. A remarkable volume of Essays was published in
1892, entitled the Lord's Day and the Holy Eucharist. Of
the eight gentlemen who contributed to it, seven were

34O SECRET HISTORY OF THE OXFORD MOVEMENT.
members of the English Church Union, and of these four
were members of its Council, including Lord Halifax,
President of the Union. I look upon this volume as,
indirectly, a manifesto of the English Church Union, or at
least as an indicator of what its policy is likely to be, though
officially the Union has not given it its approval. But we
can best judge of what the future policy of a Society will be,
by ascertaining the views of those who rule it. The first
essay in this volume was from the pen of Lord Halifax
himself. His lordship affirms that some of the " changes
in the Liturgy " made by the Reformers in the sixteenth
century were " mistaken," and that we should not decline
to do our " very best to get them remedied." 65 In other
words, we should pull down a part of the work of the Refor
mation. He goes on to affirm that there are " shortcomings "
in the English Church; and that the "arrangements of our
present Liturgy, with the dislocation of the Canon which
those arrangements involve, is a most serious blot on the
Eucharistic Service of the English Church," which "urgently
calls for reform."66 In other words, Lord Halifax is
thoroughly dissatisfied with the Prayer Book, and is
determined to go in for its Revision, but, to save appearances,
he will not use that word, but expresses what he wants by
the term "reform." The result of seeing services conducted
on strictly Church of England lines, even under High
Church auspices, seems to fill him with disgust. He sighs
for what he has seen on the Continent.
"In this connection," writes the President of the English Church
Union, p. 38, " let me say it, though I say it with shame, that of all the
sad and discouraging sights which it is possible to see, none appears
to me so sad and so discouraging as the sight of an English Cathedral,
even the best, after being any time on the Continent. Contrast
Westminster Abbey with the Cathedral at Cologne, or any French
Cathedral, and you will almost wish never to enter it again till a
radical change has been effected in all its arrangements."
Lord Halifax evidently wishes English Cathedrals to be
65 The Lord's Day and the Holy Eucharist, p. 27. M Ibid., p. 28.

PROPOSAL TO OMIT THE COMMANDMENTS. 341
modelled after the Roman Catholic Cathedrals of the
Continent. There are, it is well known, several English
Cathedrals where the services are conducted on High
Church lines, but even of these, Lord Halifax is ashamed :
the sight of them makes his heart sad, and discourages the
Romanizing hopes that fill his breast. We may well ask,
had the Reformers of the sixteenth century been men of the
views of Lord Halifax, would England ever have escaped
from the degrading slavery and cruel intolerance of Papal
bondage ? We cannot doubt that if those who guide the
policy of the English Church Union could have their own
way, the iron heel of the Papacy would once more crush
the independence and liberty of the Reformed Church of
England. In his essay Lord Halifax asks, "Why should
not the recitation of the Commandments be omitted at the
choral celebration of Holy Communion on Sundays, just
as is now often done at early celebrations of Holy
Communion"?67 We may well answer this question by
asking him another — What do you want them left out for ?
Are the Commandments of God " grievous " (1 John v. 3)
unto you? Or is the reason of your wish to omit them
to be found in the manifest fact that the Second of them
forbids the use of pictures and images in Divine worship ?
It is, no doubt, most inconvenient for a Ritualistic priest
to read aloud that Second Commandment before the
congregation, when they can see the skirts of his dress
touching one of the forbidden things ? Every lover of the
Word of God will— Lord Halifax notwithstanding — plead
that the Commandments of God may remain, whatever else
it maybe necessary to remove from the Communion Service.
The fact that the President of the English Church Union
pleads so earnestly for additions to the Communion Service
is a clear proof that he, and his followers, are longing for
many things which the Church of England, in her wisdom,
has thought it best not to provide for her children. He
*" Ibid., p. 29.

342 SECRET HISTORY OF THE OXFORD MOVEMENT.
wants additional Gospels, Epistles, and Collects to be pro
vided for the Black Letter Days, and for " Services for the
Dead." 68 He also " pleads " for the " restoration where it is
possible of the practice of Reserving the Blessed Sacrament
in our Churches." 69 The ostensible reason for restoring the
Reserved Sacrament is that it is then always ready to be
given to the sick in cases of emergency ; but the real reason
is for purposes of adoration. The Ritualists do not plead for
the Reservation of the wine ; but only for half a Sacrament —
the consecrated wafer. Why not both ? Loyal Churchmen
are aware that there is no provision in the Book of Common
Prayer for giving the sick the Communion in one kind,
according to the modern Roman Catholic fashion, first made
obligatory in the fifteenth century. The English Communion
for the Sick requires the clergyman to consecrate both wine
and bread in the sick room. Suppose, then, the Church were
to give permission to Reserve the bread, how much time
would the Minister gain by such a permission, were he still
to be required to consecrate the wine in the sick room ?
None whatever. The real reason then why the Reserved
Sacrament is so earnestly longed for is adoration, and this is
shown in Lord Halifax's essay, in which he makes it plain
that he is most anxious for the restoration of the service
known as the " Benediction of the Blessed Sacrament,"
which cannot be performed unless a Reserved wafer is kept
until evening for this service.
"It will be said," writes Lord Halifax, "by some that it [the
Reserved Sacrament] will be a step to Benediction and other practices
which are of comparatively modern origin; by others, that in the
imperfectly instructed condition of our people it might lead to
irreverence. Now, in regard to both these objections may not this
be asked — and it is a remark which, I think, applies to many other
matters of a not dissimilar nature — why should we object to certain
practices which have grown up round the Blessed Sacrament, and
which experience has proved to be useful for encouraging the devotion of
the Faithful ? " 60
58 The Lord's Day and the Holy Eucharist, p. 29. 69 Ibid., p. 35. » Ibid, p •!«

RITUALISTIC REVISION OF THE PRAYER BOOK. 343
The answer to all this is that the service of the Benediction
of the Blessed Sacrament, and the Reservation of the
Sacrament, would both certainly lead to that which the
Black Rubric terms " idolatry to be abhorred of all faithful
Christians." Another contributor to this volume of essays, who is also
a member of the English Church Union, the Rev. E. W.
Sergeant, seems anxious for the entire omission of the Ten
Commandments from the Communion Service. " It is," he
writes, " no part of the priest's office in the ritual of the
Eucharist, like another Moses from Mount Sinai, to convey
God's laws to the people."61 Another supposed defect in
the Book of Common Prayer, which is nothing less than gall
and wormwood to the whole Romanizing party, is termed by
Mr. Sergeant " one of the most mischievous innovations in
our Eucharistic Office." It is that, " whereas in the rubrics
alone of the Ordinary and Canon of the Mass in the Sarum
Missal the word altar occurs thirty times, it does not occur once
in any part of our Prayer Book." 63 This gentleman is also
sorely grieved because " such marked prominence " is given
in the Prayer Book to the title, " The Lord's Supper " ; and
he asks with burning indignation, " Why change the title ?
Why reject the old and certainly inoffensive term 'the
Mass'?"63 It is, therefore, quite clear that these gentlemen are not
satisfied with the Prayer Book as it is. They are not
content, however, with introducing all these Romanizing
novelties on their own responsibility, and without any
sanction from the law. What they now want is that they
shall be incorporated into the Book of Common Prayer, and
thus made part and parcel of the law of the Reformed
Church of England. If it is asked, why do Prayer Book
Churchmen object to these changes and additions, the
answer is that the result of adopting them would be a
gigantic schism in the Church of England. The Church
•' Ibid., p. 125. ra Ibid., p. 124. B Ibid., p. 121.

344 SECRET HISTORY OF THE OXFORD MOVEMENT.
which for nearly four centuries, excepting during the brief
interval of the Commonwealth, has stood firmly against all
the storms and oppositions through which it has passed,
would at once fall to the ground, rent asunder by traitors
within her fold. Can statesmen view such a possibility with
pleasure ? A Prayer Book Romanized on the lines of the
English Church Union could not be accepted by any honest
Protestant Churchman, and the whole Protestant power of
Protestant England would be behind those who would then
once more fight again, for dear life, the battle of the
Reformation. Yet nothing less than this will satisfy the
wire-pullers of the Ritualistic party. It is useless to talk of
a possible compromise between the Lord's supper and the
Sacrifice of the Mass. They are as opposed to each other
as light and darkness, as the Word of God and the corrupt
Traditions of men. This preparatory work for Corporate
Reunion with Rome must be resisted by all in whose hearts
the memory of the Protestant Martyrs is not dead ; by all
who love civil freedom and religious liberty.
As time went on the English Church Union became more
and more energetic in labouring for Reunion. As I have
said, the volume of essays on The Lord's Day and the
Holy Eucharist, which appeared in 1892, was not issued by
the Union, though it certainly does clearly indicate what its
policy is. Going back four years from that date, we find the
Council of the E. C. U. bringing the Reunion Question once
more before the Lambeth Conference, which again met in
that year. At the annual meeting of the Union, June 14th,
1888, an Address to the Conference was unanimously adopted,
which concluded with the following paragraph : —
"We would conclude with our most earnest prayers that the
counsels of this great gathering of the Episcopate round the chair of
St. Augustine may be so guided and inspired by God the Holy Ghost,
as to quicken the life of the Church of England throughout all its
branches, to win back those who have separated themselves from its
fold, and, above all, to prepare the way for the restoration of visible
unity between the Anglican Communion and the rest of the Western

"THE BISHOP OF OLD ROME." 345
Church, and the Reunion of East and West, and to hasten the dawn
of that blessed day of restored peace and goodwill among all Christian
people, when there shall be One Flock and One Shepherd." M
In moving the adoption of this Address, Lord Halifax
said that Corporate Reunion was "that hope which is
nearest and dearest " to the hearts of the members of the
Union, and that they longed for the time " when the schisms
and divisions which divide the West shall have been healed,
when East and West shall be again one, and all shall be
again united in the bonds of a visible unity as in the days of
old." The views of the Council of the E. C. U. were echoed
by its branches. At a meeting of the Cheltenham Branch,
December 17th, 1889, the Chairman, the Rev. G. Bayfield
Roberts, who was subsequently selected to write the official
History of the English Church Union, said that —
" Unhappily, as a Protestant, Canon Bell looked to Reunion with
Dissenters, and to an utter and irremediable breach with the Churches
of the East and West. They, as Catholics, looked to Reunion with
those Churches of the East and West which, in their fine ancient
Patriarchates, possessed the historical Episcopate, to Reunion under the
Primacy of him to whom the Fathers gave the Primacy . . . the
Bishop of ' old Rome.' Was this a rash statement ? At any rate, it
was historically true, and was substantially the same as that to which
Lord Halifax gave utterance at the Annual Meeting [of the E. C. U.]
in London, in 1885: — 'Peace among yourselves, peace with our
separated brethren at home, the restoration of visible unity with the
members of the Church abroad, East and West alike, but, above all,
with the great Apostolic See of the West, which has done so much to
guard the true faith in the Incarnation of our Lord Jesus Christ and
the reality of His life-giving Sacraments. These things surely should
be our object — the object nearest our hearts.' "65
Lord Halifax's speech, in 1885, in favour of Reunion with
Rome, quoted by Mr. Roberts, led to a correspondence
between his. lordship and Canon Hole, now Dean of
Rochester, in which the President of the English Church
Union declared that although he did " most earnestly desire
64 Church Union Gazette, Volume for 1888, pp. 168, 216-220.
66 Ibid., Volume for 1890, p. 45.

346 SECRET HISTORY OF THE OXFORD MOVEMENT.
the restoration of visible communion between ourselves and
the members of the Roman Church," yet he did not wish for
such a union " by a sacrifice of the truth, but through the
truth."66 But here of course comes in the question, What is
" the truth " which his lordship is unable to sacrifice ? I
have no doubt that he would be willing to " sacrifice " a great
deal of that which Protestant Churchmen consider as
Scriptural truth. The really practical question is, how
much of that which the Pope considers as the " truth" would
Lord Halifax require him to surrender as the price of
Reunion ? Would he require him to give up either his
Primacy or Supremacy, or any one of the doctrines of the
Council of Trent ? I very much doubt it. Lord Halifax
would be very glad to " sacrifice " Protestantism, but there
is very little, if anything at all, in the official doctrines of
Rome which he would wish a re-united Church to lose. The
speech which Mr. Roberts quoted was referred to by Lord
Halifax himself the year after it was delivered. At the
annual meeting of the E. C. U. in 1886, Lord Halifax said : — >
" I ventured to say something on this subject at our last annual
meeting, and though fault has been found in some quarters with what
I then said, I have nothing to retract. On the contrary, I desire to
emphasize what I said last year. The crown and completion of the
Catholic Revival which has transformed the Church of England
within the last fifty years is the Reunion of Christendom. We desire
union with those from whom we are separate, not by a sacrifice of
truth, but through the truth, and among our brethren with whom we
long to be at one, none come before those who are in communion with
the Roman See. . . Our own instincts — nay our own experience as
Anglicans — point out the practical need of a central authority. What
has been the history of the South African Church ? Has it not been
on one side a willingness to recognize in the Archbishop of Canterbury
the authority of an Anglican Patriarch ; on the other an attempt to
claim the fulness of Papal authority for the Privy Council ? After all,
if a central authority is good for the Anglican Communion, a central
authority must be good for the Church at large. . . . Certainly those
who are willing to recognize an appeal from the Archbishop of
66 Church Union Gazette, Volume for 1890, p. 50,

DEAN HOOK ON THE JUDICIAL COMMITTEE. 347
Canterbury to the Judicial Committee need not scruple to an appeal to
a Christian Bishop. Is there a single instructed Christian who
WOULD NOT PREFER LEO XIII. TO THE PRIVY COUNCIL ?"67
The answer to Lord Halifax's question is that there is a
very large number of very well " instructed Christians " who
would prefer the Privy Council to the Pope. There is a
great deal of misconception as to what the functions of
the Judicial Committee really are. I suppose that most
High Churchmen will admit that the late High Church and
learned Dean Hook was an "instructed Christian." Yet
this is what he wrote on the subject : —
"I see no objection to the Committee of Privy Council being
our Final Court of Appeal : they do not form a Synod, and here is
the mistake so often made. In an ancient Synod the members were
legislators as well as judges. If they decided that such or such a
thing was contrary to law, they might say, ' The law is a bad one,
therefore we will make a new law.' The Committee of Privy
Council does nothing of the kind. I wish to obey the law. You say
that the law says one thing, I say it means another — and who shall
decide ? It is a question, not of opinion, but of fact ; and who can
deal with such a subject so well as lawyers ? Who could be worse
judges than ecclesiastics, who would endeavour to bend the law to
their opinions ?
" The old High Churchman was wont to say, ' I will do what the
Church orders me to do.' ' I like,' he might say, ' lights upon the
altar; but if you dislike it, let us ask what the law says. To
ascertain that fact I go, not to parsons but to lawyers, who are not to
make the law, but to discuss what it was made by ecclesiastics."68
It is here most important to point out that Lord Halifax
and the English Church Union are manifestly bent on
pulling down the authority of Her Majesty's Judicial
Committee of Privy Council, for the sole purpose of setting
up that of the Pope of Rome in its room. " Who would
not," asks Lord Halifax, "prefer Leo XIII. to the Privy
Council " ? There is, he says, " a practical need for a
central authority " ; and such an authority would, he thinks,
w Ibid., Volume for 1886, p. 242.
68 Life and Letters of Dean Hook, p. 588. Sixth edition.

348 SECRET HISTORY OF THE OXFORD MOVEMENT.
"be good for the Church at large" — the authority, of
course, being that of the Pope. It may be well to remind
my readers that the Reformers of the sixteenth century were
of a different opinion. It was their glory and their boast
that they cut themselves off from all communication with
such a " central authority " as the Pope, and inserted in the
Reformed Prayer Book the petition : — " From the Bishop of
Rome, and all his detestable enormities, Good Lord, deliver
us." The fact is that there is no existing authority within
the Church of England to which the Ritualists will give
their full obedience, when its decisions come into conflict
with what they, in their superior wisdom, assert to be the
law of the Church. Reasonable men would say that it
is better to have some authority within the Church of
England, however imperfect it may or may not be, than to
have no binding authority at all. It is better to have
unsatisfactory Ecclesiastical Courts than to have no
Ecclesiastical Courts at all. It is better to have the Privy
Council as the Final Court of Appeal than to have no Court
of Appeal at all. One result of the labours of the English
Church Union is the spread of Anarchy in the Church.
That well-known Ritualist, the late Rev. A. H. Mackonochie,
Vicar of St. Alban's, Holborn, who was for many years
supported by the English Church Union — of which he was
a leading member — in his rebellion against the decisions of
the Courts of Law, gave evidence, on March 2nd, 1882,
before the Royal Commission on Ecclesiastical Courts.
From the official Report of that Commission I take the
following extracts of Mr. Mackonochie's evidence bearing
on the subject before us : —
" 6089. Then is there no Ecclesiastical Court ? — Not as far as I
can see.
" 6090. So that every man can do what is right in his own eyes ? —
That is not our fault.
" 6091. Of course not. That is the state of things ? — Yes.
" 6092. Has there never been an Ecclesiastical Court ? — Not since
the Reformation."

ANARCHY IN THE CHURCH OF ENGLAND. 349
" 6171. Then why do you think that the Bishops have no authority
now ? — Because they have got bound up in the State Courts."
"6178. But does it not strike you that that is fatal to the idea
of any society existing, that he must judge entirely for himself ? —
Yes ; then I cannot help it."
Anarchy and lawlessness in the Church, a state of things
in which every clergyman does that which is right in his
own eyes, and in which he will submit to no authority which
opposes his own opinions, is certainly one calculated to create
alarm. I do not assert that it exists amongst the whole of
the clergy of the Church of England. Far from it. We may
be thankful that there are yet thousands of clergymen who
love law and order; but, on the other hand, it cannot be
denied that the lawless spirit is very widespread indeed
amongst the Romanizing clergy. Nor should it be forgotten
that the spirit of lawlessness and anarchy is a contagious
disease. It will not stop within the Church. The people of
England will argue that what is good for the clergy is good
also for them. If the Ministers of the Gospel will not obey
the laws of the Church, why should they obey the laws of
the State ? This is an aspect of the Ritualistic question
which is deserving of the serious attention of statesmen.
But the unfortunate thing is that those in authority in the
State, in only too many instances, smile upon rebellion, give
the rebels words of encouragement, and present them to
many of the high places in the Church which are in their
patronage, while those who show respect to law and order
are frequently frowned upon, and left out in the cold. The
time has come when the people of England should, through
Parliament, bring both the Government for the time being —
both Conservative and Liberal Governments are equally guilty
— to account. No law-breaker should ever receive promotion
at the hands of the Crown through its accredited advisers.
I might easily multiply quotations from the utterances of
members of the English Church Union advocating Corpor
ate Reunion with the Church of Rome, but I should only

35° SECRET HISTORY OF THE OXFORD MOVEMENT.
weary my readers by doing so. As illustrating the kind of
Romish teaching frequently given to the branches of the
Union, I may, however, be permitted to add here the
following extract from a speech delivered at the annual
meeting of the Devon Branch, on July 30th, 1889. On that
occasion the Rev. Ernest Square, then Vicar of St. Mary
Steps, Exeter, but now Rector of Wheatacre, Suffolk, said : —
" He did not know where they were to go for their Ritual if it was
not to the Church of Rome, which seemed to be the living Church,
and in whose Ritual he could see nothing harmful. She was the
greatest Church in Christendom — there could be no doubt about it—
and he did not think they could go to a better pattern than the Church
of Rome for their Ritual. She had kept up her Ritual, which the
Church of England had not done, through all the ages. We had been
most slovenly, and with us it had been a kind of domestic Ritual, no
more than they would have in their own homes or at their own tables
— and not so good.- The Church of Rome had always kept her own
Ritual, and, therefore, he did not see why the English Church should
not go to her for help in this matter." 69
The adoption of the full Roman Ritual has now become
very common in Ritualistic churches ; but some of the
party go even further than Mr. Square, for they teach all the
doctrines of Rome which the Ritual is intended to symbolize.
Three years before Mr. Square's Exeter speech, the Rev.
William Stathers, Curate of St. Matthias', Earl's Court, and
now Curate of St. Benet and All Saints', Kentish Town, was
dismissed from his curacy by his Vicar, on the charge of
Romanizing. The charge seemed an extraordinary one,
coming from a Vicar who himself adopted, in the services of
his Church, the full Ritual of the Church of Rome. In self-
defence Mr. Stathers, who was then, and still is, a member
of the English Church Union, published a Letter of
Explanation to the members of the congregation, in the
form of a pamphlet of sixteen pages. He pleaded that while
Mr. Luke, his Vicar, had given his congregation the shell,
he (Mr. Stathers) had given them the kernel, and he evidently
69 Western Times, July 31st, ft88g.

THE SHELL AND THE KERNEL. 35 1
thought the kernel a much better thing than the shell. The
shell was Roman Ritual ; the kernel was Roman doctrine.
"The teaching," wrote Mr. Stathers, " which I have regularly given
from the pulpit of S. Matthias's is in perfect harmony with the Ritual
of that Church. There are only three kinds of Ritual possible in our
churches : — The Ritual of self -pleasing, invented out of the Incum
bent's own head; the old English Ritual, very elaborate and now
lost, but which some are fruitlessly trying to bring back ; and the
Modern Roman, very simple, regulated by the Sacred Congregation of
Rites at Rome, and possessing present authority. It is the latter
Ritual, I am happy to say, which is followed at S. Matthias's, and I
am bound to say that while the accuracy of it would be a lesson to
many Roman congregations, they could never hope to approach its
dignity. To many it will not seem surprising that finding St.
Matthias's possessed of a particular kind of shell, I did my best to
provide the corresponding kernel, or that finding myself face to face
with a skeleton, I did my best to clothe it with flesh and make it
instinct with life.
" Some persons may perhaps be of opinion that in preaching the
doctrine ofthe Immaculate Conception of our Lady I have gone beyond
Tridentine limits, and have thus far been inconsistent. I have never,
however, insisted on the doctrine as of necessity for faith, but have
simply given the reasons for it, and have left objectors free to hold the
Immaculate Birth instead. Moreover, the doctrine, though outside the
Tridentine definitions, can hardly be said to be outside Prayer Book
limits." 7°
I am not aware that Mr. Stathers has ever publicly
repudiated his teaching, as expressed in this pamphlet,
though he still holds a curacy in the same Diocese of London.
In his Protest he further informed his readers that —
" Mr. Luke having desired to be informed more precisely as to the
exact meaning which I attached to the phrase 'general teaching
Tridentine ' [contained in Mr. Stathers' advertisement for a curacy in
the Church Times'],?1 I explained to him at a private interview, and, if
70 A Protest and Explanation, by the Rev. William Stathers, p. 12.
71 Mr. Stathers' advertisement, which he truly described as " most unmis
takable," was as follows :—" Town Curacy or Sole Charge (in the South)
desired at once, by a priest of considerable experience ; 35, musical, unmarried,
fond of children. Extempore and written sermons. Ritual (not necessarily
advanced) on Roman lines preferred. General teaching Tridentine. — W. S., 85, Mar-
ton Road, Middlesbro." — Church Times, December 21st, 1883, p. 959.

352 SECRET HISTORY OF THE OXFORD MOVEMENT.
I remember rightly, by letter, that I meant the general teaching of the
Western Church, the most satisfactory summary of which teaching,
and at the same time an authoritative summary, is to be found in the
Catechism ofthe Council of Trent, points having reference to the Papal
Supremacy being excluded by the necessity of the case."(72)
I must now hasten on to the time when, on February 14th,
1895, Lord Halifax delivered at Bristol his now notorious
speech on Reunion with Rome. It was, I may here remark,
delivered at a meeting of the Bristol branch of the E. C. U.,
and was subsequently printed and circulated by the Council,
thus giving to it an official sanction and approval. It was a
very long speech, and its delivery created a great deal of
excitement and controversy in Church of England circles.
Its influence went further and extended to Rome, where the
Pope himself greatly rejoiced at the welcome news which it
contained. In this speech the President of the E. C. U.
went further towards Rome than ever he went before. Even
some ofhis own friends were surprised, though they did not
repudiate his utterances. His lordship laid down what he
considered as reasonable conditions on which Reunion
between England and Rome could take place ; but it was
noticed that he did not require the Church of Rome to give
up any one of her peculiar doctrines, not even 'the doctrine
of the Pope's personal Infallibility, as taught by the Vatican
Council of 1870 ! As to the latter truly monstrous doctrine
all that he seemed to require, to enable English Churchmen
to accept it, was that it should be sugar-coated to suit the
English palate !
" Even in regard to the Vatican Council," said Lord Halifax, " it
appears not impossible that mistakes and exaggerations as to its scope
and consequences may have been made, and that as time goes on
explanations will emerge which may make the difficulties [outfit he
not to have said falsehoods ?] it seems to involve less than they have
sometimes appeared ? ... If by Papal Infallibility it is only meant
that the Pope is Infallible when acting as the Head of the whole
Church, and expressing the mind of the Church, and after taking all the
72 A Protest and Explanation, p. 3.

"PEACE WITH ROME WITH ALL OUR HEARTS." 353
legitimate and usual means for ascertaining that mind, in determining
which the authority and witness of the Bishops, as representing their
respective Churches, must be paramount, and then only in regard to
the substance of the deposit handed down from Christ and His
Apostles, it would seem that the difficulty of a possible agreement is
not so insuperable as it has been sometimes represented. Certainly, it
is not such as to preclude all endeavours to find possible terms of
peace on other matters. In any case, till it is proved to the contrary,
let us nourish the hope that such explanations are possible." 73
But here it may well be asked, would not the acceptance
ofthe Pope's Infallibility, in any shape or form, or with any
"explanation," be in a reality a " sacrifice of the truth " ?
How could a Union based on such a falsehood be a Union
" through the truth " ? " Do not let us be afraid," said
Lord Halifax, in his Bristol speech, " to speak plainly of
the possibility, of the desirability of a union with Rome.
Let us say boldly we desire peace with Rome with all our
hearts." 74 Language like this is very different from that of
the old-fashioned High Churchman, the Rev. John Moultrie,
of Rugby : —
" Your Pope may be a learned priest, and a prince of high degree,
But God and Jesus Christ are more Infallible than he ;
And I in God, through Jesus Christ, rest all my faith and hope,
And indeed I cannot part with these for Prelate or for Pope.
I still must keep my simple creed, and tread the path I've trod
By the help of my Redeemer — by the guidance of my God." 76
" No peace, but deadly warfare still, between those twain must be,
While the one would bind both heart and mind, and the other
set them free ;
No peace for Rome and England, but a stern, relentless strife ;
Till Light shall vanquish Darkness, Death be swallowed up of
Life."76
If there is one man of the sixteenth century who, more
than any other, is honoured by Protestants all over the
73 Reunion of Christendom. Speech by Lord Halifax, p. 24. (English Church
Union Office.)
74 Ibid., p. 35.
76 Moultrie's Altars, Hearths, and Graves, p. 79. Edition, 1854.
76 Ibid., p. 6^. 23

354 SECRET HISTORY OF THE OXFORD MOVEMENT.
world, it is Martin Luther. But he was God's instrument
for freeing the nations from Papal bondage, and for this
amongst other reasons, he is hated and reviled by modern
Ritualists, who are not worthy to unloose his shoe strings,
In his Bristol speech Lord Halifax went out of his way to
insult his honoured memory by declaring that although he
began his career as " a harmless and necessary Reformer,"
he eventually became " a needless and noxious rebel." 77
Luther certainly was, very much to his credit be it recorded,
a " rebel " against the usurped Supremacy of the Pope ; but
in the opinion of the majority of the ablest men who have
lived since his times, his rebellion was a very necessary
one, and by no means " needless." It was the only way in
which the world could get rid of an intolerable spiritual
slavery. Luther's rebellion against the Pope was obedience
to Almighty God, and therefore it makes us justly indignant
to find such a brave and holy deed stigmatized as a
"noxious" crime. It will, I trust, never come to pass that
the children of this great " rebel " against tyranny and
corruption will come to terms of peace with that system
against which he waged an unrelenting warfare, not even
at the invitation of Lord Halifax. " Who," asked his
lordship, " can endure the sense of being separated from
those [Roman Catholics] with whom in all essentials of
belief and sentiment we are one?"78 The answer to such
a question is that there is no need whatever for the
Ritualists to " endure " such a melancholy state of things
for even one day longer. Why need they be "separated"
any more ? The Papal door is wide open to receive them,
and the sooner they go over the better it will be for the
Reformed Church of England. When traitors are discovered
within the citadel zealously pleading with its rulers to
surrender to an enemy whose yoke is too heavy to bear,
the best thing to do is to turn them out of the citadel at
77 Reunion of Christendom. Speech by Lord Halifax, p. 8.
73 Ibid., p. iS.

THE HOMILIES ON THE CHURCH OF ROME. 355
once, if they refuse to go voluntarily. There is no safety
for the citadel while traitors are within its walls. It cannot,
I think, be seriously pleaded that there are any doctrines
officially taught by the Church of Rome to which gentlemen
of Lord Halifax's stamp can have any conscientious
objections. " We are convinced," he says, " on the one
hand that there is nothing whatever in the authoritative
documents of the English Church which, apart from the
traditional glosses of a practical Protestantism, contains
anything essentially irreconcilable with the doctrines of the
Church of Rome." 79 Certainly, the majority of loyal
Churchmen think otherwise. They still retain the opinion
that the Thirty-nine Articles contain a great deal which is
"irreconcilable with the doctrines of the Church of Rome,"
and that is also the opinion of Roman Catholic divines who
may be allowed to know what the real doctrines of their
Church are much better than any member of the English
Church Union. One of the " documents of the English
Church" is the Book of Homilies. Every clergyman ot
the Church of England has solemnly subscribed to the
Thirty-nine Articles. Every curate must subscribe them,
and every new incumbent of a living is bound to read them
through to his new congregation. In one of those Articles
—the 35th— it is declared that the Homilies "contain a
godly and wholesome Doctrine, and necessary for these times,"
that is, for this year of our Lord, 1897. We know very
well that the clergy are not bound to accept every historical
statement in the Homilies, but they are bound to the
" doctrine " taught in them. I would therefore ask Lord
Halifax whether he can reconcile the following extract from
the "document" known as the Homily of the Peril of
Idolatry, Part Third, " with the doctrines of the Church of
Rome"? The language is somewhat rough, but, as it is
"appointed to be read in Churches," there can be nothing
wrong in reading it in this book of mine.
78 Ibid., p. 30. 23 *

2$6 SECRET HISTORY OF THE OXFORD MOVEMENT.
" Which the idolatrous Church [of Rome] understandeth well enough.
For she being indeed not only an harlot (as the Scripture calleth her),
but also a foul, filthy, old withered harlot (for she is indeed of ancient
years) and understanding her lack of natural and true beauty, and
great loathsomeness which of herself she hath, doth (after the custom
of such harlots) paint herself, and deck and tire herself with gold,
pearl, stone, and all kind of precious jewels,80 that she, shining with
the outward beauty and glory of them, may please the foolish
phantasy of fond lovers, and so entice them to spiritual fornication
with her ; who, if they saw her (I will not say naked) but in simple
apparel, would abhor her, as the foulest and filthiest harlot that ever
was seen : according as appeareth by the description of the garnishing
of the great strumpet of all strumpets, ' the mother of whoredom,'
set forth by St. John in his Revelation."
Soon after his Bristol speech, Lord Halifax went to Rome,
where he had several interviews with the Pope, with a view
to the success of his Reunion schemes. A verbatim report of
his interviews would be interesting reading. In his speech
at Bristol he had not, as I have said,' asked Rome to give
up one of her doctrines as a condition of her Reunion with
England, not even the Papal Infallibility. But he did insist
on the Pope's recognition ofthe validity of Anglican Orders.
There went to Rome, a few months after Lord Halifax, two
members of the English Church Union, whose travelling
expenses were paid for by the Union. One of the party, the
Rev. T. A. Lacey, a member of its Council, and also a
member of the secret Society of the Holy Cross, wrote a
document for the private use of the Roman Cardinals, to
whom the question of the validity of Anglican Orders had
been remitted for consideration. Probably Mr. Lacey never
dreamt that such a document would ever see the light of
day in England ; but, somehow or other, the Tablet got hold
of a copy, and published it in full— translated from the
original Latin — in its issue for November 7th, 1896. In this
document Mr. Lacey made some very candid admissions,
and some inaccurate assertions, such as the following • —
to
80 Just like our modern Ritualistic priests, who "deck and tire " themselves
and their Churches in a similar fashion.

A DOCUMENT FOR ROMAN CARDINALS. 357
"The Reformation," wrote Mr. Lacey, "begun under Henry VIII.,
effected nothing contrary to Catholic faith. There took place, I
admit, certain things which were criminal, and certain things which
are still to be deplored; the withdrawal from the Communion of the
Roman Church, the extirpation of the Religious Life."
" The English Church, delivered from so many dangers, has differed
in nothing from the other national Churches included in the Catholic
unity, save that she has lacked communion in Sacris with the Holy
See." " Many have turned their eyes with great desire to the Holy
Roman Church as to the Mother from whom the light of the Gospel
was first shed upon us."
"In the year 1865, he [Dr. Pusey] published his Eirenicon, in
which he dealt with the question of visible unity to be brought about
by means of the Anglican Church. He added much concerning the
differences of worship and doctrine ; that such things did not relate to
faith ; the discord between the Anglican and Roman formularies to
be more apparent than real ; the power of the Roman Pontiff to be
a not insuperable obstacle ; and the like. This letter of so celebrated
a man created incredible enthusiasm."
The hopes of Lord Halifax and his followers were doomed
to disappointment. Instead of recognizing the validity of
Anglican Orders the Pope issued his now famous Bull
declaring them to be, in his estimation, invalid. This Bull
came as an unexpected thunderstorm in the Ritualistic camp.
The Romanizers had flattered, cringed to, and prostrated
themselves before the Church of Rome in a state of abject
humiliation, in the hope that the Pope would do them the
honour of recognizing them as real sacrificing priests.
Instead, however, of being honoured by him, they were
treated with the most unmitigated and well-deserved
contempt. Instead of receiving a Papal blessing, they were
spurned from the throne of the Vatican with a Papal kick.
For a time, in bitter rage and dissatisfaction, the Ritualists
turned their faces towards the Eastern Church, and declared
that they would go in for Union with that corrupt com
munion, and leave Rome to her fate. A few Churchmen were
deceived by these professions, and declared that the English

358 SECRET HISTORY OF THE OXFORD MOVEMENT.
Church Union would now cease to labour for Reunion with
Rome. But they little realized the depths of spiritual
degradation of which the Ritualists are capable. The tide
has already turned, and once more we see the Ritualists
crawling along to kiss the Papal toe that kicked them only
the other day. In his speech at the annual meeting of the
English Church Union, June ist, 1897, Lord Halifax bitterly
complained that the present dominant authority in the
Church of Rome in England threw " every obstacle in the
way of any step that may be taken towards bringing about
a better understanding, and the eventual Corporate Reunion
of the Anglican Communion with the Roman Church."
" We have indeed," said his lordship, " honestly desired — ¦
we desire still — to see the relations which existed between
St. Cyprian and the Church of Carthage on the one side,
and St. Stephen and the Roman Church on the other, as
insisted on in the Encyclical Satis Cognitum, restored between
Canterbury and Rome." 81
It is a noteworthy fact that while the leaders of the
Ritualistic party have advocated Corporate Reunion with
Rome, and have opposed individual secession, yet the over
whelming majority of individual perversions to Rome in this
country have been from the ranks of the Tractarians, Puseyites,
and Ritualists. The Tractarians prepared the ground, the
Puseyites planted, the Ritualists watered, and the Pope has
reaped the harvest. As far back as 1850 Bishop Samuel
Wilberforce wrote to Dr. Pusey : — " I firmly believe that
the influence of your personal ministry does more than the
labours of an open enemy to wean from the pure faith and
simple Ritual of our Church the affections of many of those
amongst her children." 82 To the Rev. C. Marriott, the
Bishop wrote, November 23rd, 1850 : — " He (Dr. Pusey)
tries to retain these souls to the Church of England, but in
vain. He has given the impetus, and he cannot stop
81 Church Times, June 4th, 1897, p. 668.
82 Life of Bishop Wilberforce, Vol. II. , p. 80.

THE " PREPARATORY SCHOOL " FOR ROME. 359
them. He has no deep horror of the Popish system ; none
has been infused into the early beginnings of their awakened
spiritual consciousness ; they have practically been set by him
on a Romish course." 83 Even Dr. Pusey's Father Confessor,
the Rev. J. Keble, acknowledged that " a larger number,
possibly, has seceded to Rome from under his (Dr. Pusey's)
special teaching than from that of any other individual now
among us." M It has been more or less the same with all
the Ritualistic teachers. A correspondent of the Roman
Catholic paper called the Ransomer, who was in an excellent
position for obtaining accurate information on the subject,
wrote as follows : —
"But has this development of Ritualism in the Establishment
satisfied souls, won the working classes, or last, but not least, stayed
the stream of secessions to Rome? Not one whit. I have never met
a high Anglican who was contented with the condition of his Church.
The vast multitudes of the poor, and the labouring men and women
are more conspicuous than ever by their absence from the functions of
Ritualism. As to conversions [to Rome] it is well known that nine out
of every dozen are the direct result of Ritualistic training." 85
In the year after this testimony was written, the Rev. Mr.
Whelan, a Roman Catholic priest, preaching at St. Wilfrid's,
York, said : —
"I am bold enough to say here that Ritualism is one of our consola
tions, for I think it to be the Preparatory School for the training of
English Catholics. By Ritualism our great dogmas are taught to
thousands who would not listen to us. In Ritualism we have a
powerful solvent for melting the frost-bound traditions of three
centuries. Many, perhaps, may be hindered from finding the real
home of truth, but a larger number are' helped by this approximation
in externals, and become obedient children of the faith." 86
The Irish Ecclesiastical Record, the official organ of the
Roman Catholic priesthood of Ireland, in its issue for July,
1891, published a remarkable article on " The Conversion of
83 Ibid., p. 85. _ M Ibid., p. 95.
85 Ransomer, July 22nd, 1893.
86 Catholic Standard, June 23rd, 1894.

360 SECRET HISTORY OF THE OXFORD MOVEMENT.
England," written by a priest residing in Manchester. It
says : —
"There are two forces at work regarding the Catholicism of the
country. . . One is inside the Church, and the other outside it;
one Catholic, the other Protestant, though Catholicising. The
Ritualists, and the Ritualists alone, are doing all that is being done
among Protestants. How many parsons from Newman to Rivington
have been converted by priests ? True, all have been received by
priests. But how many have confessed their obligations to our
sermons or our writings that we Catholic priests were in any degree
answerable for their conversion ? The Catholicising movement in
the Establishment has not been the result of the missionary activity of
the Catholic Church in England. It is true to say that convert priests
receive more converts than others, but that is mainly on account of
personal influence in certain non-Catholic quarters where we have no
access, as well as having a keener grasp of difficulties which we never
feel. Men who pass through the fire themselves are good guides.
This external movement is of vast importance. At this hour five
thousand Church of England clergymen are preaching from as many
Protestant pulpits the Catholic faith (not, indeed, as faith) to
Catholicising congregations, much more effectively, with less suspicion
and more acceptance than we can ever hope to do. Protestant sister
hoods are doing, we feel sure, the best they can under the circum
stances to familiarize the Philistine with Nuns — and that is much.
Protestant societies, like St. Margaret's, Westminster, furnish poor
country missions (there are poor country Protestant missions, and city
ones too) with Black Vestments for Requiems on All Souls'. This is,
indeed, a matter for devout thankfulness. We could desire no better
preparation for joining the Catholic Church than the Ritualists'
Preparatory School; and the fact that from them we have secured the
majority of our converts, strengthens us in our view of it." 87
The Month, the organ of the English Jesuits, in its issue
for November, 1890, published an article on " The Newest
Fashions in Ritualism," in which it declared that —
" At any rate the Ritualists are doing a good work, which in the
present state of the country, Catholics cannot do in the same propor
tion; they are preparing the soil and sowing the seed for a rich
harvest, which the Catholic Church will reap sooner or later."16
87 Irish Ecclesiastical Record, July, 1891, p. 644.
rt The Month, November, 1890, p. 333.

THE DUTY OF SEPARATION. 36 1
- There remains one great question to be considered. Many
will ask, Why should there not be a movement for the
Corporate Reunion of the Church of England with the
Church of Rome? What harm can it do? Is not Christian
unity a Christian duty ? To this I answer, that Protestants,
in objecting to Reunion with Rome, do not forget that
Christian unity is a Christian duty, but it is to be feared that
modern Ritualists do forget that separation is just as much a
Christian duty as unity. It was by God's command that, in
Old Testament times, the Jews were separated from the
Gentile nations. This separation was considered by Moses
as a special result of God's favour, when he addressed the
Lord in these words : — " For wherein shall it be known here
that I and Thy people have found grace in Thy sight ? Is
it not in that Thou goest with us ? so shall we be separated,
I and Thy people, from all the people that are upon the face
ofthe earth" (Exodus xxxiii. 16). It would have been a
grievous offence against Almighty God, had the Israelites
sought unity with the Gentiles, though it was always open to
the latter to seek unity with the former. And in the Christian
Church this duty of separation is clearly set forth in the New
Testament. How else are we to explain such texts as
" Wherefore come out from among them, and be ye separate,
saith the Lord, and touch not the unclean thing ; and I will
receive you " (2 Cor. vi. 17) ; and, " I heard another voice
from heaven saying, Come out of her my people, that ye be
not partakers of her sins, and that ye receive not of her
plagues " (Rev. xviii. 4) ? It is wisdom for Churches, as
well as individuals to keep out of bad company. We must
be united only with that which is good, and separate from
all that is evil. The written Word of God, and the
traditions of man can never unite together. Protestantism
and Popery must evermore remain separated.
There are many other grave and weighty reasons against
Reunion with Rome, but it would require a volume to exhaust
the subject. I may, however, point out, that from a merely

362 SECRET HISTORY OF THE OXFORD MOVEMENT.
worldly point of view there are strong and sufficient reasons:
for trying to defeat the schemes of the English Church
Union and kindred societies. Popery is an enemy to National
Prosperity. Looking abroad throughout the whole world, we
find that Popery degrades the nations, instead of raising
them to a higher level. The Ritualists cannot point to a
single Roman Catholic country which is even on a level with,
much less superior to, Protestant countries. On the con
trary, Popery has dragged down Spain from her proud
eminence, to be the most degraded and poverty-stricken
nation in Europe, excepting Turkey. It has kept the South
American republics and nations in a state of degradation,
immorality, and ignorance deplorable to behold. Would any
Englishman wish this Protestant country to become what
the Papal States were under the temporal rule of Pope
Pius IX. ? Would English working men wish to exchange
wages with their brethren in any Roman Catholic country in
the world? Every part of Ireland is under the same govern
ment. Why, then, is it that the Roman Catholic portions
of that unhappy land are those in which more poverty,
dirt, disloyalty, and ignorance are to be found, than in the
Protestant portions ? The answer to this question must be
that the religion of Popery is at the bottom of this marked
difference. Before we listen with pleasure to the Reunion
with Rome plans ofthe Ritualists, let us calmly consider the
facts, not only of history, but of the everyday life around us.
When we contrast Popish countries with Protestant lands,
can we doubt any longer which religion most promotes
National Prosperity ? Is there any valid reason for supposing
that England will become more prosperous if she forsakes
her civil and religious liberties, and goes back to Papal
bondage, at the request of Lord Halifax and the English
Church Union ? Common sense can answer these questions
in only one way. Protestantism and National Prosperity go
together, like Siamese twins. They cannot be separated.
And let it not be said that this is an argument which

OBJECTIONS TO REUNION WITH ROME. 363
Christians should ignore, for has not the Word of God
taught us that true " Godliness is profitable unto all things,
having promise of the life that now is, and of that which is
to come " (1 Timothy iv. 8) ?
We also object to Reunion with Rome because we have
nothing good to gain by it. As Protestants we already
possess the whole of the Christian religion, in that we
possess the Bible. What more do we need ? Ours is the
religion of St. Matthew, St. Mark, St. Luke, St. John, St.
Peter, St. Paul, and the Blessed Virgin Mary. They taught
nothing but Protestantism, and never taught even one of the
peculiar doctrines of Rome. Open the New Testament, and
if you consult either the Authorized Version or the Roman
Catholic version in English, the result will be the same.
You will not discover one word in either version about
the Supremacy of the Pope, or of Papal Infallibility, of
Purgatory, Auricular Confession, the Sacrifice of the Mass,
the Invocation of Saints, Prayers for the Dead, Indulgences,
Holy Water, Holy Scapulars, Holy Wells, Holy Breads,
Holy Beads, or any one ofthe false doctrines and superstitions
of Romanism, which have now become dear to the hearts of
our modern Romanisers. What will England gain if she takes
all these things back again ? She will gain what we should
gain were we to throw away the good gold sovereigns
supplied to us from Her Majesty's Mint, and instead apply
to the makers of bad money for a supply of sovereigns,
made from a slight quantity of real gold, and a large
quantity of base metal. To act like this in worldly matters
would be accounted folly ; but is it not even greater folly to
act so in spiritual things ? Yet this is what the Ritualists are
anxious for us to do. And our answer to their solicitations
must be a stern resolve to allow of no adulteration of the
Christian religion which, thank God, we possess. Popery
is the great adulterator of the Christian religion. She has
nothing to give us that is good for the souls of men. What
she is anxious to do in Protestant England is well described

364 SECRET HISTORY OF THE OXFORD MOVEMENT.
in the Bible as " making the Word of God of none effect
through your tradition " (Mark vii. 13); and "teaching for
doctrines the commandments of men " (Matt. xv. 9). The
question before us is, Shall Protestant England submit to
be fed with the chaff which comes from the Pope's table,
when she is already fed with the good grain of the Gospel,
as contained in the Bible? Our answer is, that, by God's
grace, this thing shall never be. Shame, double shame,
on the Ritualistic traitors who are trying to bring us back
to Papal bondage !
We object further, to the Reunion schemes of the
Ritualists because they are opposed to our National Indepen
dence, and to our civil and religious liberties. Should the
Ritualists succeed, we should have again a Roman Catholic
King of England, and the unhappy days of James II. would
be repeated. By means of his spiritual weapons, the Pope
of Rome, through the Confessors of the King and his
Statesmen, would rule the British Empire in temporals as
well as spirituals. Rome has, during .the past half century,
put forth her claims to temporal power with a haughtiness
which was never exceeded by a Hildebrand or an Innocent
III. The throne itself would be at the mercy of the Pope.
I know some of my readers will smile at this, as the
utterance of a visionary and an alarmist. Yet, for all this,
Mr. Gladstone's statement is literally true : — " Rome has
refurbished, and paraded anew, every rusty tool she was
fondly thought to have disused." 89 The late Rev. Thomas
Francis Knox, of the Brompton Oratory, tells us, in a book
published as recently as 1882, and compiled at the request
of Cardinal Manning, that the following decree, passed at
the Fourth Council of Lateran, is still a " part of the
ordinary statute law of the Church " : —
" If a temporal lord, after having been required and admonished
by the Church, shall neglect to cleanse his land from heretical
89 Rome and the Newest Fashions in Religion, by the Right Hon. W. E.
Gladstone, p. xxvii.

OUR NATIONAL INDEPENDENCE IN PERIL. 365
defilement, let him be excommunicated by the metropolitan and the
pther Bishops of the province. And if he shall through contempt fail
to give satisfaction within a year, let this be signified to the Sovereign
Pontiff, that he may thereupon declare his vassals absolved from
allegiance to him, and offer his land for seizure by Catholics that they
¦may, after expelling the heretics, possess it by an incontestable title and
keep it in the purity of the faith." 90
Is it wise to bring about a state of things in which this law
may stand a chance of being enforced ? Is a system which
still retains such a law to be trusted by liberty-loving English
men ? In a volume of essays, edited by Cardinal Manning,
a similar claim is put forward, in which we read that —
"To depose Kings and Emperors is as much a right as to excom
municate individuals and to lay Kingdoms under an interdict. These
are no derived or delegated rights ; but are of the essence of that Royal
authority of Christ with which His Vicegerents on earth are vested." 91
How can National Independence exist when such a law as
this is enforced? The real ruler would be, not the nominal
sovereign, but a foreign potentate called the Pope. Mr.
Gladstone's assertion on this point, supported as it was by
abundant proofs, should not be forgotten. " No one," he
wrote, " can now become her [Rome's] convert without
renouncing his moral and mental freedom, and placing his
civil loyalty and duty at the mercy of another," 92 that is, the
Pope. Mr. Gladstone made this statement in 1874, and has
never withdrawn it. But has Rome improved since Mr.
Gladstone wrote? On the contrary, these disloyal utterances
have been re-asserted again and again by her theologians.
In the fourth edition of the Catholic Dictionary, published
in 1893, with the Imprimatur of Cardinal Vaughan, we are
told what is the opinion on the subject of the Deposing
Power now held by Roman theologians. It is stated that
this power is at present fallen "into abeyance." But that
80 Records of English Catholics, by Thomas Francis Knox, d.d. Vol. II.,
p. xxvii.
91 Essays on Religion and Literature, edited by Archbishop Manning, p. 417.
Second series.
8S Rome and the Newest Fashions in Religion, p. xxiv.

366 SECRET HISTORY OF THE OXFORD MOVEMENT.
is not the fault of the Pope and his party. It is the result
of the strong arm of Protestantism. Anyhow the statement
of the Catholic Dictionary affords a strong confirmation of
Mr. Gladstone's assertion that " Rome has refurbished and
paraded anew every rusty tool she was fondly thought to
have disused."
" The ordinary opinion of Roman theologians may be seen stated in
full in the pages of Ferraris. ' The common opinion teaches that the
Pope holds the power of both swords, the spiritual and the temporal,
which jurisdiction Christ Himself committed to Peter and his
successors. . . . The contrary opinion is held to savour of the
heretical belief condemned by Boniface VIII. in the Constitution
Unam Sanctam.' ' Accordingly, unbelieving kings and princes can
be deprived by the sentence of the Pope, in certain cases, of the
dominion which they have over believers ; for instance, if they have
forcibly seized upon Christian countries, or are endeavouring to turn
their believing subjects from the faith, and the like.' Barbosa and other
Canonists hold that ' a King who has become a heretic can be removed
from his Kingdom by the Pope, to whom the right of electing a
successor passes, if his sons and kindred are also heretics.' ' There is
nothing strange in attributing to the Roman Pontiff, as the Vicar of
Him Whose is the earth and the fulness thereof, the world and all that
dwell therein, the fullest authority and power to lay bare, a just cause
moving him, not only the spiritual but also the material sword, and so
to transfer sovereignties, break sceptres, and remove crowns.' The
Canonists produce numerous instances where this has been actually
done, as when Gregory II. deposed the Byzantine Emperor Leo III. ;
Gregory VII. deposed the Emperor Henry IV. ; Innocent IV., in the
Council of Lyons, deposed the Emperor Frederick II., &c.
"The celebrated Constitution Unam Sanctam (1303) teaches that
' both swords, the spiritual and the material, are in the power of the
Church, but the latter is to be wielded for the Church, the former by
the Church ; one by the hand of the priest, the other by the hand of
Kings and magistrates, but at the pleasure and sufferance of the priest,
One sword must be under the other, and the temporal authority must
be subject to the spiritual power.'" 93
The political aspect of the question of Corporate Reunion,
set before us in the above extracts, is one which seems to be
•3 Catholic Dictionary, p. 280. Fourth edition.

OUR RELIGIOUS LIBERTY. 367
'"'almost entirely ignored ; yet it is one which every patriotic
Englishman would do well to consider. The Church of
Rome is not only a religious body, she is also a political
power as well ; and, therefore, her twofold character must
be taken into view. A proposal, which should involve the
bestowal on the Emperor of Russia of the right to depose
our Queen from her throne, would at once be reprobated by
all loyal Englishmen. Why should a proposal, such as that
of the Ritualists, which involves the right of the Pope to
depose the Queen, be thought of more highly ? All true
friends of our National Independence will, therefore, oppose
the Ritualistic plans for Corporate Reunion with Rome.
We are also opposed to Corporate Reunion with Rome
because it would certainly lead to the death of our Religious
Liberty. The " woman drunken with the blood of the
saints " (Rev. xvii. 6) has not lost her cruel nature. She
has slain the saints of God with the sword and fire, and has
never repented of her crimes and wickedness. Has she
ever expressed sorrow for burning to death our Protestant
Martyrs ? The history of many centuries is red with the
blood she has shed. Is there no feeling of shame left in
those Ritualists who plead for Corporate Reunion with her ?
If Rome had ceased to be what she once was, we would not
bring her past crimes and murders to her remembrance.
But in this point, alas ! more than in any other, she is
indeed semper eadem. Her persecuting laws are still the
same as when in the Dark Ages her infernal Inquisition
performed, unhindered, its bloodthirsty work. The modern
authorities of the Church of Rome still glory in the
intolerant work of their Church in those days. The leading
quarterly journal of that Communion in this country, as
recently as 1877, said : —
" It would have been a kind of ingratitude and treachery to Jesus
Christ Himself — we may almost say it would have exhibited the
implicit spirit of apostasy — had the hideousness of sectarianism been
permitted [in the Dark Ages] to sully the fair form of Catholic unity,

368 SECRET HISTORY OF THE OXFORD MOVEMENT.
had heresy been permitted to poison the pure air of Catholic truth.
. . . So far is any apology from being needed for the then existent
intolerance of heretics that, on the contrary, an apology would be now
needed for the Mediceval Church — and would indeed not very easily be
forthcoming — had she tolerated the neglect of such intolerance. . . ,
And we need hardly add — though we will not dwell on this — that
the same principle, which applied to Mediceval Europe, applies in
its measure to any contemporary country, such as Spain, in which
Catholicity has still entire possession of the national mind."9*
This is a fair warning, which might well set Ritualistic
Reunionists thinking. It is confirmed by the testimony of
a modern Jesuit Professor, whom Cardinal Newman termed
" a great authority " and " one ofthe first theologians of the
day," the late Rev. Edmund J. O'Reilly, s.j., who had been
a Professor at Maynooth College, and at St. Bruno's
College, North Wales. Professor O'Reilly declared that —
"The principle [of "liberty of conscience"] is one which is not,
and never has been, and never will be, approved by the Church of
Christ." 95
Another late Professor of Maynooth College, the Rev.
T. Gilmartin, is equally strong in his denunciations of
liberty of conscience.
"The State," he writes, "can punish heresy as an evil in itself
and as an offence against the Church, and the Church can require
the assistance of the State in suppressing heresy, if its interference
be deemed necessary for the good of society." 96
Another contemporary priest, who has been made a
Monsignor by the present Pope (Leo XIII.), argues strongly
against allowing "political Liberty of Conscience" in Roman
Catholic countries. "How," he asks, "could the Catholic
State allow this so-called Liberty of Conscience ? As well
might you ask a person to allow poison to be introduced in
84 Dublin Review, January, 1877, p. 3g.
95 The Relations of the Church to Society, by Edmund J. Reilly, s.j. pp. iii.
273. London, 1892.
95 Manual of Church History, by the Rev. T. Gilmartin. Vol. II., p. 228.
Dublin, 1892.

CANON MELVILLE'S WARNING WORDS. 369
his body. Do you say, what a cruel and bigoted thing for
the Catholic Church and State to put down heresy ? We
only ask you to allow the Catholic State the right no man
will deny himself or his neighbour, to reject poison from his
system." w I need hardly add here that the State can only
"put down heresy" by physical force. Again, this Mon-
signor remarks : " If to-morrow the Spanish Government,
as advised by the Catholic Church, were to see that a greater
evil would ensue from granting religious liberty than from
refusing it, then it would have a perfect right to refuse it. Of
course the Protestant Press would teem with charges
of intolerance; and we should reply: TOLERATION
TO PROTESTANTS IS INTOLERANCE TO
CATHOLICS." 98
Now, the Ritualists know all this very well, just as much
as you or I do ; yet, strange to relate, their dearest ambition
is to place English Churchmen under the rule of this cruel
and intolerant Church. Are they not, in this, real foes of
our religious liberties ? The faithful and eloquent warning
of the late Canon Melville may well be quoted here : —
" Make peace, if you will, with Popery ; receive it into your Senate ;
shrine it in your churches ; plant it in your hearts. But be ye certain,
as certain as that there is a heaven above you, and a God over you,
that the Popery thus honoured and embraced is the very Popery that
was loathed and degraded by the holiest of your fathers : the same in
haughtiness, the same in intolerance, which lorded it over Kings,
assumed the prerogative of Deity, crushed human liberty, and slew the
Saints of God."
And now, in bringing this volume to a close, I would
name one last and crowning reason against adopting the
Reunion Plan of Campaign of the Ritualists. They wish
our Church and nation to be joined once more, in a
Corporate capacity, with the Church of Rome. They do
'? Liberty of Conscience, by the Rev. Walter Croke Robinson, p. 22.
London : The Catholic Truth Society.
88 Ibid., p. 24. 24

370 SECRET HISTORY OF THE OXFORD MOVEMENT.
not, as a preliminary condition, require the Church of Rome
to purge herself of a single one of her false doctrines. They
do not seek — though that would be a vain task — to raise her
to the higher level of the Reformed Church of England ;
but they seek to drag down the Church of England to the
level of the Church of Rome. It is an unholy task which
they have undertaken, on which the smile and blessing of
Almighty God cannot be expected to rest. In common with
most of the learned Divines of the Church of England since
the Reformation and — as we have seen — in accordance with
the teaching of her Homilies, we object to Reunion with the
Papacy because the Church of Rome is the Babylon of the
Revelation. This has been most clearly and conclusively
proved in that brief, able, unanswered, and unanswerable
treatise of the late Bishop Christopher Wordsworth, of
Lincoln, entitled : — Union with Rome : Is not the Church of
Rome the Babylon of the Apocalypse ? " I cannot too urgently
press upon my readers the great advantage of reading this
shilling book. It was not written by an Evangelical
Churchman, but by one of the old-fashioned High Church
School, one whose great learning is acknowledged by all
scholars. He proves that to expect the Reformation of the
Church of Rome is to go contrary to the spirit of the
Revelation. Her hopeless doom is to be " burnt with fire."
She will be Babylon even unto the end.
"Nearly eighteen centuries," writes Bishop Wordsworth, "have
passed away since the Holy Spirit prophesied, by the mouth of St.
John, that this Mystery would be revealed in that city which was then
the Queen of the Earth, the City on Seven Hills — the City of .Rome.
" The Mystery was then dark, dark as midnight. Man's eye could
not pierce the gloom. The fulfilment of the prophecy seemed
improbable — almost impossible. Age after age rolled away. By
degrees the mists which hung over it became less thick. The clouds
began to break. Some features of the dark Mystery began to appear,
dimly at first, then more clearly, like Mountains at daybreak. Then
the form of the Mystery became more and more distinct. The Seven
Hills, and the Woman sitting upon them, become more and more

" COME OUT OF HER, MY PEOPLE." 371
visible. Her voice was heard. Strange sounds of blasphemy were
muttered by her. Then they became louder and louder. And the
golden chalice in her hand, her scarlet attire, her pearls and jewels
were seen glittering in the sun. Kings and Nations were displayed
prostrate at her feet, and drinking her cup. Saints were slain by her
sword, and she exulted over them. And now the prophecy became
clear, clear as noon-day ; and we tremble at the sight, while we read
the inscription, emblazoned in large letters, ' Mystery, Babylon the
Great,' written by the hand of St. John, guided by the Holy Spirit of
God, on the forehead of the Church op Rome." 99
And now we know, in a nutshell, what the Ritualistic
Conspiracy really means. What the future may bring forth
God only knows. But what the duty of all loyal Churchmen
is, is clear and evident. We must raise once more the good
old war cry, " No Peace with Rome." While Lord
Halifax and his followers would lead us astray from the
good old ways of our forefathers, into open rebellion against
the revealed will of God, let us hearken to God rather than
to man. And His cry to one and all is not to join the
Church of Rome, but to separate ourselves as far as possible
from her. The command of God the Holy Ghost is,
"COME OUT OF HER, MY PEOPLE, THAT YE BE
NOT PARTAKERS OF HER SINS, AND THAT YE
RECEIVE NOT OF HER PLAGUES. FOR HER
SINS HAVE REACHED UNTO HEAVEN, AND
GOD HATH REMEMBERED HER INIQUITIES"
(Rev. xviii. 4, 5).
For the Church of England let our prayer be : —
" God send her swift deliverance from the plagues which vex her now,
God heal the discord in her heart, and chase the trouble from her
brow !
And when her penal hour hath past, and purged her from her sin,
Restore her prosperous state without, and her peace and joy within.
99 Wordsworth's Union with Rome, p. 62. Eleventh edition. London:
Longmans, 1893. 24 *

372 SECRET HISTORY OF THE OXFORD MOVEMENT.
" God give her wavering clergy back that honest heart and true,
Which once was theirs, ere Popish fraud its spells around them
threw ;
Nor let them barter wife and child, bright hearth and happy home,
For the drunken bliss of the strumpet kiss of the Jezebel of Rome.
" And God console all holy hearts, now yearning for the day,
When this black cloud shall pass at length from England's skies
away !
God help us all to struggle still, with patience and with might,
Against darkness, lies, and bondage, for Freedom, Truth, and
Light !
" And God forgive the fallen ones — by their own weak hearts
betrayed,
And convert the misbeliever, and reclaim the renegade
And God unite the good and true, the faithful and the wise,
Till the Dayspring come on the night of Rome, and the Sun of
Truth arise " ! 10°

** Moultrie's Altars, Hearths, and Graves, p. 65. Edition, 1854.

APPENDIX.

WHAT THE RITUALISTS TEACH.

I HAVE been requested to give, as an appendix, a series
of classified quotations showing " What the Ritualists
Teach " in their published writings. For this purpose
I have taken nothing at second hand. I have examined the
original of every authority cited, and have carefully examined
the context of each quotation. Unlike the quotations in the
body of this book, those given in this appendix are free from
any italics inserted by myself. Where italics occur they
are those of the author cited. It is hoped that this
collection of quotations may be useful for reference, and
for this purpose it has been made intentionally lengthy.
THE BIBLE.
"The recollection of these events should suffice to prove the
mistake of supposing that the Sacred Scriptures, without note or
comment, in the hands of all, are a sufficient guide to truth ; the
Bible thus used is not useless only, but dangerous to morality and
truth." — Golden Gate, by the Rev. S. Baring-Gould, Rector of Lew
Trenchard, Part I., p. 177. Edition, 1875.
" Whether a dogmatic creed or belief in the infallibility of a book
[the Bible], furnish the best grounds of religion may be doubted, but
what is certain is, that the former is the toughest, if only because
least easily proved false. A man may believe in God, because he
feels that the world is an enigma without that key, and it is impossible
to demonstrate the non-existence of a God. But if a man's faith is

374 APPENDIX.
pinned to a document, and that document be proved to have flaws in
it, away goes his faith." — Germany Past and Present, by Rev. S.
Baring-Gould, Vol. I., p. 193. Edition 1879.
" The Crucifix should be the first lesson book for their [English
Home Missionaries] disciples, and the Holy Scriptures must never
be put into the hands of unbelievers." — Union Review for 1867,
p. *3-
" Gradually it had come to be taken for granted that the Holy
Scriptures were sufficient for our guidance without the Church's
teaching, and that Christian men were justified in drawing their
religious faith directly if not exclusively from that source. Plence an
endless variety of sects."- — Union Review for 1865, p. 148.
" The Church is not the ambassador only, but the plenipotentiary
of God in the world : the credentials of a plenipotentiary may serve
to identify him, and even to map out for him his policy, but his name
implies an authority unlimited by any instructions orcredentials ; and
it must be borne in mind that the credentials of an ambassador serve
for his introduction only, not for future use ; and his instructions, if
he has any, are for his own private and secret perusal, not for the
inspection of those with whom he treats. Whether the advocates of
Biblical supremacy as against Church authority are willing to accept
a metaphor which so inadequately suits their purpose is a matter
about which there cannot be much doubt." — Union Review for 1870,
p. 298.
" To hear the Church was to hear the Bible in its truest and only
true sense. Was it not an abuse of the Bible to send shiploads of
copies across the seas to convert the nations? " — Speech of ihe Rev.
R. Rhodes Bristow, Vicar of St. Stephens, Lewisham, at a meeting of
the English Church Union, January 22nd, 1890. Reported in the
Church Union Gazette, March, 1890, p. 99.
"The Bible is not the sole and only Rule of Faith." — Paper read
by Mr. H. W. Hill, at a meeting of the Chiswick Branch of the
English Church Union, February 3rd, 1890. Reported in Church
Union Gazette, May, 1890, p. 153.
" Nor is it any infringement of the reverence due to the Bible, as
God's Word, to declare openly and distinctly that ' Bible Christianity '
is an invention of the Devil, having for its object to obstruct and
defeat God's Word under the hypocritical pretence of love and zeal
for Plis Word." — Church Review, July 12th, 1862, p. 427.

WHAT THE RITUALISTS TEACH. 375
"The Catholic Church is always in time (as well as in degree)
before the Bible." — Church Review, October 8th, 1864, p. 989.
"A faith appealing to the Bible only can find no firm resting
place." — On the Use and Abuse of the Bible, by the Rev. Thomas
Robinson, m.a., p. 27. London: Church Printing Co.
"The Church did not give us the Bible that we might each take his
. own religion from it. We take our religion from the Church, which
is living; then we prove it, if we will, from the Holy Bible." —
St. Andrew, Worthing, Parish Magazine, December, 1893, p. 3.
" Our Blessed Lord did not intend any written document to be the
basis of the Faith He founded." — Christ Church, Doncaster, Parish
Magazine, March, 1895.

THE BOOK OF COMMON PRAYER.
" I would only urge that we should not on this account ignore the
serious character of the actual changes made [in the Liturgy by the
Reformers in the sixteenth century] , or decline to do our very best to
get them remedied. The more really secure we feel as to the position
of the English Church, the more willing we should be to acknowledge
its shortcomings." — Lord Halifax, in the Lord's Day and the Holy
Eucharist, p. 27. London, 1892.
" How has it been possible that Catholics — not ultra-Catholics, but
Catholics teaching the doctrines and observing the ritual of the
Universal Church — have been, and to some extent still are, subject to
suspicion and ill-treatment in a National Church professing to
be Catholic, and acknowledging the authority of ' the Church,' and
referring, as to a standard, to the usages of the Primitive Church ?
The answer, it is feared, to these questions must be, that these
troubles have their origin in the defects of the English Service Book ;
in the fact that our Reformers, with a clear duty marked out, went
beyond the line which the finger of duty marked out, and thus
entailed upon the Reformed Church a heritage of weakness and
indecision." — The Rev. E. W. Sergeant, in the Lord's Day and the
Holy Eucharist, p. 1 20.
" Why bring into such marked prominence [in the Communion
Service] the title ' The Lord's Supper,' a name for the Eucharist of
comparatively infrequent use and of doubtful applicability to the

376 APPENDIX.
actual rite ? . . . Laudable as the motive may have been, the effect
has been disastrous, more disastrous perhaps than any of the other
Liturgical changes, since it has given occasion to ignorant and heretical
writers to represent our ' Communion Service ' as something
generically different from the ' Mass,' whereas it is nothing less than
the same thing in another form." — Ibid., pp. iai, 122.
" What a contrast between the careful instructions and the beautiful
preparatory office for the priest provided in all the old English Service
Books, in the Roman and most of the Greek, and the utter absence
of any such provision in the Book of Common Prayer ! Not a word
about vesting, or about the reverent and careful preparation of the
elements : not a syllable to correspond to the minute and exhaustive
Cautelce Missce of the old books." — Ibid., p. 122.
" Besides these numerous admissions, our [Communion] Office
has, it must be said, other faults. The chief and most obvious is, that
it sadly obscures the oblation." — Ibid., p. 127.
" Is it possible, with every allowance for their difficult position, to
acquit our Reformers of causing needless offence (to say the very least)
when, not contenting themselves with a liberty which they exercised
to the very verge of license in the way of expurgation and modification,
they cut up and reset with not too skilful hands the splendid mosaic
of the ancient service, so that the very outlines of the old pattern are
barely recognisable ? " — Ibid., p. 131.
" Good men cannot understand that we should not be perfectly
satisfied with things as they are, ' apostolic order and evangelic truth,'
according to the favourite formulary, and be willing to fight a
tremendous fight for the retention of all the Rubrics, totidem verbis.
We are not to be scandalized, it seems, by such extraordinary directions
as we are almost ashamed to quote, but where is the use of closing our
eyes wilfully to facts ? ' And there shall be no celebration of the
Lord's Supper, except there be a sufficient number to communicate
with the Priest, according to his discretion. And if there be not above
twenty persons in the Parish of discretion to receive the Communion,
there shall be no Communion, except four, or three at the least,
communicate with the Priest.' There can be no mistaking the
meaning of that — the intention. It was to take away, to extirpate as
as far as might be, the notion of the Sacrifice ! And this setting at
nought by authority of the primary act of Catholic worship from the
days of the Apostles downwards, is to be mildly acquiesced in, or even

WHAT THE RITUALISTS TEACH. 377
bravely battled for. No, that is asking rather too much. How can
.Catholics be supposed to support this? How can they hide their
light under a bushel, for the sake of conciliating sound Anglicans who
do not believe in the Presence and the Sacrifice ? Are they not obliged
to protest against a rule which is not a dead letter, but still takes away
the Daily Sacrifice from almost all our altars, which renders the
offering at least uncertain in most of our churches, which strips the
country priest of his right to communicate in his village church, with
the whole Church throughout the world, unless three Protestant
clodhoppers happen to be of his way of thinking ! . . . Yet the rule
in question is simply odious in itself, and we cannot fight for its
retention in order to gratify moderates. We believe the Blessed
Sacrament to be the daily Food of the priest of God, and by this
obnoxious Rubric he is stripped of his heritage." — Union Review for
1865, pp. 619, 620.
"We venture to say, heresy has been practically triumphant for
three hundred years together, through the Prayer Book. It was
designed to be so, and it has been so." — Ibid., p. 621.
"We cannot allow it to be thought that we are satisfied with the
Prayer Book as it is. It would not be honest not to say that we aim
at nothing short of Catholic Restoration, and as one step to this, at
the excision of these grievous Rubrics, and, a little later, at the
modification of these ambiguous Articles, if they are to be retained at
all." — Ibid., p. 622.
" We cannot and we will not tamely accept the illogical and
incomplete system which the Reformers have left us in the Prayer
Book as it is. It has been tried for three hundred years and found
wanting." — Ibid., p. 626.
" And when we remember that this essential service [Sacrifice of
Mass] was taken away by the unhappy, the presumptuous Rubrics
we have cited, we lack words to express our sense of moral
indignation at the daring of the men who framed them. But peace
be with them ! They knew no better. May God be merciful to
their souls ! " — Ibid., p. 630.

378 APPENDIX.
THE TFIIRTY-NINE ARTICLES.
" The half -abrogated Articles " cracked and strained by three
centuries of evasive ingenuity,' are rather a trashy foundation for
anything." — Rev. H. H. Henson, Vicar of Barking, in Guardian,
August 24th, 1892, p. I2JI.
" Of course, there has been a large party who swear by them [the
Thirty-nine Articles], and the existence of whose forms of belief in
the Church of England is guaranteed by their being retained ; but it
is impossible to deny that they contain statements, or implications
that are verbally false, and others that are very difficult to reconcile
with truth. In the times that are coming over the Church of England,
the question will arise, What service have the Articles of the Church
of England ever done ? . . . Before union with Rome can be effected,
the Thirty-nine Articles must be wholly withdrawn." — Christian
Remembrancer, No. 131, p. 188.
" By way of suggesting something practical ourselves, we will in
this paper recommend, as a first and essential preliminary towards
the Reunion of Christendom, the total abolition of the Thirty-nine
Articles." — Union Review, for 1870, p. 289.
" Some [of the Thirty-nine Articles] contain statements which are
unintelligible ; in the case of others, one is tempted to wish that the
statements were unintelligible or nonsensical in order to escape the
disagreeable impression of their being — well, truly Protestant ; others
contain contradictions, or qualifications which eviscerate or destroy
what has gone before : there are statements of facts which are not
wholly indisputable; there are trivial points of Christian discipline or
of every-day life, which derogate from the importance and value of a
confession of faith. Meanwhile, with all these defects and blemishes,
the Thirty-nine Articles continue to be paraded as the authoritative
standard of Anglican doctrine, and they are imposed as a heavy yoke
upon the consciences of all who would serve in the ministry of the
Church. And we venture to assert that one of the most imperative
reforms in the Church of England is the total abolition of these
Thirty-nine Articles." — Ibid., p. 294.
" We maintain that so long as this Article [Article VI.] remains
among the formularies of the Church of England, so long will there
be an insuperable bar to any union or fusion of the Church of England
with the rest of the Catholic family. The Article distinctly ignores
Tradition, and it positively affirms private judgment." — Ibid., p. 295.

WHAT THE RITUALISTS TEACH. 379
"Of all the obstacles and hindrances to reunion with Rome,
probably the greatest is that rather unwieldy compilation known as
the Thirty-nine Articles, somewhat facetiously called the 'Forty
Stripes save one.' " — Church Review, November rath, 1864, p. 1127.
" How strange it seems that in our Prayer Book we should pray
that all Christians ' may agree in the truth of God's Holy Word, and
live in unity and godly love,' when in the very same book — in the
Articles — the Roman Church is charged with 'superstitions' and
'vain inventions contrary to the Word of God' (see Articles XXII.,
XXVIII., &c). We need not wonder at such incongruity in 1572 —
but how long ? " — Olive Leaf, by Rev. W. Wyndham Malet, Vicar of
Ardeley, p. jo.
"Doubtless they [Thirty-nine Articles] are Articles of Peace, and
have always been intended to be construed largely and charitably, so
as to square with ' The Faith once delivered to the Saints ' ; but the
prima facie aspect of more than one of them is nothing less than
most erroneous. To turn at once to perhaps the most obnoxious, the
Twenty-fifth. We are there told, to the horror of that valuable
periodical, the Union Chretiennes, that the five great Sacramental
Ordinances — Confirmation, Penance, Orders, Matrimony, and Extreme
Unction — have grown 'partly of the corrupt following of the Apostles.'
What a singular assertion, only to be understood in any sense of one
out of the five (Extreme Unction), and in that case surely a very bold
and uncalled-for denunciation of a foreign practice. Then there is
the Thirty-first, which seems to come very near denying the
Eucharistic Sacrifice. . . The fact is, then, I must conclude that the
sooner we are rid of the Thirty-nine Articles the better. We can,
and we must, and do put a Catholic interpretation on them as they
are, but this is only making the best of a bad matter." — Letter of the
Rev. Archer Gurney, Curate in Charge of Rhayader, in Church
Review, January 3rd, 1863, pp. 9, 10.
"Almost all sincere Reunionists would allow that whatever
temporary advantages accrued from the setting forth of the Thirty-
nine Articles three centuries ago, very great permanent disadvantages
have followed from their continued retention in the English Church
since. They have done little good at home and untold mischief
abroad. For there are some Articles which, unless their language is
duly weighed and carefully explained, sound very startling in the
ears of foreign Catholics, whether Greeks or Latins : and do more to

380 APPENDIX.
render the idea of corporate Reunion impracticable than anything
else. Of late years, however, so many contradictory explanations of
them have been given — Sharpe, and Tomline, Hey, Newman, and
Harold Browne, have so greatly shattered people's belief in them — that
at the present time, as the Christian Remembrancer has more than
once declared, they might be quietly set aside, to the great advantage
of religion and morality in the Church of England." — Church News,
August 21st, 1867, p. 367.

REUNION WITH ROME.
" We have no wish to revile the faith of Roman Catholics, for it is
the same faith as our own ; we have no wish to insult their worship,
for we worship God in the same Eucharist ; and as for those practical
evils which disfigure their faith and worship, we believe that intelligent
Roman Catholics, in their inmost hearts, think much the same about
these things as we do ourselves. The real difference in matters of
faith between a sincere and intelligent Roman Catholic and a Catholic-
minded member of the Church of England is the merest shadow of a
shade. Each refers to Holy Scripture, each refers to the history of
the Church through its eighteen centuries of existence, as the real test
of the truth of its doctrines, and the difference between them cannot
therefore be great. The spirit of schism would lead each to magnify
difference to the greatest possible extent, but the spirit of Christian
faith and love will lead to a different conclusion. Two things we
know for certain, viz., first, that Catholic Unity is a plain Christian
duty ; and, secondly, that there can be no such thing as Catholic Unity
without the Bishop of Rome as the lawful Primate and President of
Christendom. Let us maintain and declare these truths frankly and
fearlessly." — Catholic Unity, by the Rev. Edward Stuart, Perpetual
Curate of St. Mary Magdalene, Munster Square, London, p. 79.
London, 1867.
" Of course to those whose cry is ' No peace with Rome,' and whose
glory is in the shame of divided Christendom, it [i.e., Corporate Re
union] is a thing as incredible as hateful, the wish that it may ever be
so is father to the thought ; but to others I would say, do remember
that even now there is union, although unhappily not visible and
corporate. . . . What we have to strive and pray for, is the restora
tion of the outward, visible, corporate manifestation of that unity. Do,
brethren, consider seriously these things, and be not led away by blind

WHAT THE RITUALISTS TEACH. 381
prejudice, and by that insensate outcry against Rome and Popery." —
Disunion and Reunion, p. 14. A Sermon by the Rev. C. J. Le Geyt,
Incumbent of St. Mathias', Stoke Newington.
" The Council of Trent is not an insurmountable obstacle to Reunion
[with the Church of Rome], but that it may be so explained that we
could receive it." — Dr. Pusey in his Letter addressed to the Editor of
John Bull, and dated December 7th, 1865.
" But they [Anglicans] should know well, and never forget, that for
the English Church Corporate Reunion without Reunion with Rome
is, if not an impossibility, a step not to be desired." — Reunion Magazine,
No. 1, p. 5.
" I still feel, that as matter of doctrine, that is of belief, the difference
between what is held by English Churchmen and what is held by
Roman Catholics, is infinitesimal." — Reminiscences of the Oxford
Movement, by Rev. T. Mozley, formerly Rector of Plymtree, Vol. II. ,
p. 386. Second edition.
" It is most refreshing to find that the doctrinal differences which
separate the Roman and Anglican Communions disappear when
viewed in the light of unimpassioned inquiry." — Union Review, for
1868, p. 363.

THE POPE'S INFALLIBILITY, PRIMACY AND
SUPREMACY.
" I used to be as opposed to the doctrine of Papal Infallibility as it
was possible for anyone to be. Deeper reflection has, however, con
vinced me that there is really nothing in it to which exception need be
taken. Granting an administrative head of the whole Catholic Church,
granting a Primate of Christendom, by the same right even that the
Archbishops of Canterbury profess to be Primates of the English
Church — namely, ' by Divine Providence,' it is surely only reasonable
to believe that, if this head of the Universal Church were to teach
ex cathedra, or authoritatively, anything pertaining to faith or morals, to
the whole flock of God, of which he is the chief shepherd upon earth,
he would most surely be guided by the Holy Ghost in such a way as
not to teach Satan's lie instead of the truth of God. This is the way
in which I should feel disposed to understand the Vatican decree.
And so far from seeing anything inconsistent with reason, or history,

382 APPENDIX.
or Holy Scripture, or the Catholic Faith, in that decree, thus under
stood, it appears to me that natural piety itself, and a belief in God's
providential guidance of His Church, would lead us to accept it." —
Rev. Thomas W. Mossman, Rector of Torrington, in Church Review,
November 3rd, 18S2, p. 531.
" It is quite true that we do not assume an attitude of independence
towards the Holy See. We frankly acknowledge that, in the
Providence of God, the Roman Pontiff is the first Bishop in the
Church, and, therefore, its visible head on earth. We do not believe
that either the Emperor of Russia or the Queen of England is the head
of the Church. As the Church must have some executive head, and as
there is no other competitor, we believe the Pope to be that head. But
he is more to us than this, for he is our Patriarch as well. So that we
admit his claim to the veneration and loyalty of all baptized men, and
in a special degree of all Western Christians." — Letter of a Bishop of
the Order of Corporate Reunion, in Reunion Magazine, No. 2, p. 242.
" We in England look upon the Patriarch of Rome as the First
Bishop, the President of the General Council of the Church of Christ."
— Olive Leaf, hy Rev. William Wyndham Malet, Rector of
Ardeley, p. 12.
"England has her holy orders and ordinances of worship from
Rome. She recognizes His Holiness as the chief bishop of all." —
Ibid., p. 38.
" In the Church of England, likewise, the Bishop of Rome has no
authority. But in the Church of God, a universal spiritual body, all,
of course, belongs to St. Peter's successor, which was originally given
to St. Peter by our Lord. Whatever the Divine donation was origin
ally, man did not bestow it, and man cannot take it away. Moreover,
the government of the Catholic Church by Bishops, Primates, Metro
politans, and Patriarchs, with One Visible Head, is so exactly of that
practical nature, that no wholly independent and isolated religious
body can possibly participate either in its government or in the blessing
of being rightly governed, so long as it remains independent. . . .
The Visible Head of that One Christian Family, as Christendom has
universally allowed, is the Bishop of the See of St. Peter. Unlike all
other Bishops, he has no superior either in rank or jurisdiction. Now,
when any part of a family, by misunderstanding and perverseness,
becomes disobedient to, or out of harmony with, its Visible Head,
weakness and confusion as regards its oneness is certain to supervene."
Order out of Chaos, hy Rev. F. G. Lee, Vicar of All Saints', Lambeth,
pp. 60-62.

WHAT THE RITUALISTS TEACH. 383
THE REFORMERS AND THE REFORMATION.
"I have to own that, in spite of the telling illustrations of Mrs.
Trimmer's History of England, I never yet succeeded in getting up an
atom of affection or respect for the three gentlemen canonized in the
' Martyrs' Memorial ' at Oxford. As Lord Blachford once observed
to me, ' Cranmer burnt well,' and that is all the good I know about
him." — Reminiscences of the Oxford Movement, by Rev. T. Mozley,
Rector of Plymtree, Vol. II., p. 230.
" To protest altogether against the wickedness of the Reformation
by entirely ignoring its pretended claims upon English Christians,
the Monks of Llanthony have set up 'the Shrine of the Perpetual
Adoration of the Most Holy Sacrament.' " — Little Manual of Devotions,
by Rev. J. L. Lyne, alias " Father Ignatius," p. 4.
" Don't beat about the bush to try and deceive, to try and make
people believe you [Ritualists] are what you are not. You know you
have no respect for the Reformation ; you know you believe it has
wronged our dear old Church of England ; you know you believe that
it was a cruel, cowardly piece of tyranny of a wicked, murderous
despot; and although after centuries have painted over and gilded
over the diabolical acts of Henry VIII., yet you cannot point to one
single Scriptural or ecclesiastical authority that can be quoted for the
manner in which the work was carried out, or the work itself." — The
Present Position ofthe Ritualists, by "Father Ignatius," p. 25.
" For ourselves we do not scruple to say that we regard the death of
Edward and the accession of Mary as the most fortunate circumstance
for the Church of England." — Union Review for 1871, p. 358.
" In Germany the Church was utterly rooted out, and a new
religion, called Protestantism, invented by Luther and Calvin and
other malcontents, was substituted in its place. But in England this
was not the case. The Church remained, but remained in fetters.
In character it was identical with the Church of old, holding the same
essential truths, sacraments, and orders; but it was infected with
Protestantism, which poisoned its blood, and diseased the whole body,
yet without destroying its vitality. Thank God, the Church of
England is rapidly recovering her health, and though heresy may still
linger on in her members, she has sufficient strength in time to expel
every trace of the disease and recover her ancient vigour. In England
the Church was corrupted by Protestantism." — Golden Gate, by Rev.
S. Baring-Gould, Rector of Lew Trenchard, Part I., p. 146. Edition,
'875.

384

APPENDIX.

" The English Reformation, as carried out, was, from every sound
Churchman's standing-point, an unjustifiable and wicked act — heartily
reprobated and condemned by many." — Reunion Magazine, No. i,
p. 6.

SOME RITUALISTIC "ORNAMENTS OF THE
CHURCH."*

An Altar with Super Altar.
An Altar Cross or Crucifix.
A Super-Frontal.
Corporal.
Burse. Chalice Veil.
A Canister for Wafers.
A Spoon.
A Perforated Spoon.
A Chalice Cover and Lace for
Veiling the Blessed Sacrament.
Ciborium.
Maniples.
Ampulla.
An Aumbrye.
A Triptych.
Pede Cloth.
Houselling Cloth.
Corona.Rood Screen.
, A Scallop Shell.
A Baptismal Shell.
A Water Bucket.
A Baptismal Cruet.
Paintingsandlmages of Our Lord,
Our Lady, and Saints.
A Portable Altar.
Altar Bread Cutters.
Altar Bread Irons.
Altar Canister.

Two Standard Candlesticks.
Flower Vases.
Processional Candlesticks.
Torches.Lanthorns.
Cantoral Staves.
Amice (for an Archbishop or
Bishop).
Alb. Maniple. Stole.
Dalmatic. Girdle.
Tunicle.
Zucchetto. Biretta.
Chasuble.Cope.
Grey Amyss.
Buskins.
Sandals. Subcingulum.
Pectoral Cross.
Tunic. Mitre.
Crozier.Gremial.The Cappa Magna.
The Pall.

From the Directorium Anglicanum, pp. 336-341. Fourth edition.

WHAT THE RITUALISTS TEACH. 385
THE REAL PRESENCE.
" Thou, God and Man, art in our midst,
The Altar is Thy Throne ;
We bow before Thy Mercy Seat,
And Thee, our Maker, own.
My soul, fall prostrate to adore,
In lowliest worship bent ;
Each day I live I love Thee more,
Sweet Sacrament ! Sweet Sacrament ! "
—St. Agatha's, Landport, Sunday Scholars' Book, Appendix, Hymn 474.
" You will go [to the Altar] with this one solemn thought ever
present to your mind, namely, that your body is about to become a
tabernacle for the most sacred Flesh and Blood of Jesus, God
Incarnate I " — The Parish Tracts, by Rev. J. H. Buchanan, First
Series, No. X., " Confirmation."
" Let every one who hears you speak, or sees you worship, feel
quite sure that the object of your devotion is not an idea or a senti
ment, or a theory, or a make-believe, but a real personal King and
Master and Lord : present at all times everywhere in the omnipresence
of His Divine Nature, present by His own promise, and His own
supernatural power in His Human Nature too upon His Altar-Throne,
there to be worshipped in the Blessed Sacrament as really, and literally,
and actually, as you will necessarily worship Him when you see Him
in His beauty in Heaven." — St. John the Baptist. A Sermon by the
Rev. H. D. Nihill, Vicar of St. Michael's, Shoreditch, p. 8.
" Yes, in that piece of consecrated Bread he knew our Lord had
come — had changed that very Bread into His own Body, and that wine
in the chalice into His most precious Blood. Little child as he was,
the Holy Spirit had taught him all the great mystery of thatSacram nt,
and when he saw his father kneel to receive what appeared to his
eyes but a piece of bread, he knew his father had really eaten the
Body of His Saviour." — Stories Told to the Choir, No. 2, p. 19.
Oxford : Mowbray, 1874.
" Kenneth understood now, and he would understand more some
day, how that Jesus comes at the bidding of His priest upon the Altar,
and passes Himself into the little Pieces of Bread and into the Wine
25

386 APPENDIX.
in the Chalice, and so is ' verily and indeed taken and received by the
faithful in the Lord's Supper.' " — Ibid., p. 22.
" And then to think that Jesus comes His Own very Self to offer
Himself in Sacrifice to God, and to listen to all our prayers. That's
the sign He's come, when the big bell tolls three, just as the priest
says the words of consecration ' This is my Body — This is my Blood.' "
— Ibid., No. 5, p. 20.
"Think of Jesus on the Cross dying for you. Think of His
coming down upon our Altars under the forms of Bread and Wine !
Every crumb on the paten, every drop in the chalice has now become
the whole Body, Blood, Soul, Spirit, and Divinity of Jesus ! Now is
the time for you to worship Him !" — The Server's Mass Book, by the
Rev. G. P. Grantham, p. 21. London: Masters.
" The following is a beautiful method of manifesting devotion to
the Most Holy Sacrament : — When the Plymn, ' Hail, Jesus, Hail ! '
is sung, let the Ceremoniarius, or his Assistant, carry a hand-bell, and
as often as the words, " Sweet Sacrament we Thee adore,' occur, let
him sound it. The procession will pause, and all, excepting the
sacred Ministers, turning round, will sink humbly on their knees, and
adore the Blessed Sacrament." — Oratory Worship, p. 32. London:
Church Press Company, 1869.
" Far worse than any kind of idolatry is the Christian religion, if
the Host on the Altar is not Very God." — The Sacrament of the Holy
Eucharist. A Lecture by Rev. J. L. Lyne, alias " Father Ignatius,"
p. 16.
" Other Sacraments contain the Grace of God, but the Holy
Eucharist is God Himself." — Practical Thoughts for Sisters of
Charity, p. 137. London: Hodges, 1871.
" As surely as the Boy Carpenter was the great Eternal God, so
also surely the Bread and Wine which you have seen and handled, and
received into yourself this day is the great and Eternal God too: the
God who hideth Himself. Adore in silence and in trembling awe." —
Ibid., p. 300.
" Hidden God and Saviour, Have mercy upon us. Most High and
adorable Sacrament, Have mercy upon us. Tremendous and
life-giving Sacrament, Have mercy upon us." — The English Catholic's
Fade Mecum, pp. 71, 72. Third edition.

WHAT THE RITUALISTS TEACH. 387
" As you walk to Church, say : —
" I rise from dreams of time
And an Angel guides my feet,
To the Sacred Altar Throne
Where Jesus' Heart doth beat."
—Private Prayers, edited by the Rev. W. H. Hutchings (now Arch
deacon of Cleveland), p. 43. Windsor: privately printed.
" Lord Jesus, I have this day received on my tongue, Thy most
holy Flesh and Blood." — Ibid., p. 52.
"Again, as to our conversation. How jealous should Commun
icants be over the words that pass through the door of those lips,
wetted with the Holy Blood, spoken by the tongue that has tasted
the Sacred Body of the Lord." — Instructions on the Holy Eucharist,
edited by Canon T. T. Carter, p. 124. Second edition. London:
Parker.
THE POWER AND DIGNITY OF SACRIFICING
PRIESTS.
"They [priests] are peacemakers under Him who carry on this
work for Him, applying the precious Blood to the souls of men by
the Sacraments for the remission of sin." — The Evangelist Library :
Exposition of the Beatitudes, edited by the Cowley Fathers, p. 31.
" The priest is permitted to share certain sorrows of Christ in
which the layman has no part." — Ibid., p. 32.
"But those priests who worthily fulfil their office shall be more
specially called the sons of God, because they shall have an especial
likeness to Him, having been made partakers in a chosen way of the
priesthood of His only begotton Son." — Ibid., p. 2>3-
" You are not, then, to look upon him [the Confessor- Priest] as a
friend only, or a constant sympathizer, but as one who is over you in
the Lord — one who should sometimes reprove, and you to accept it
without feeling as though the rebuke was given by an equal, who
may sometimes encourage you, but ratiier as a guide than a friend ;
one with whom you are to be on terms of intimacy different to your
relation to all other persons on earth ; with whom you are not to talk
as you would to others, as on an equal footing, but as speaking to
one to whom respect and obedience is due. He is neither to be spoken
25 *

388 APPENDIX.
to nor of, in any manner approaching to familiarity." — Hints to
Penitents, p. 128. Third edition.
"The priest, as far as his priesthood is concerned, is Christ
Himself the Sovereign and Eternal Priest." — A Brief Answer to
Objections Brought Against Confession, Translated by the Feltham
Nuns, p. 23.
" The priest perpetuates Jesus Christ in our midst to endless ages,
that is why we should go to him as Jesus Christ, and to Christ by
him." — Ibid., p. 21.
" Learn to perceive Almighty God concealed for you in His
priests." — Ibid., p. 23.
" A penitent, prostrate at the feet of the priest, is a man raised, and
elevated, and supremely honourable." — Ibid., p. 24.
" Fear the eye and the voice of the priest." — Ibid., p. 24.
" The priests are, on earth, the spiritual police of Almighty God ;
they must hunt out, track, pursue, and arraign sinners, as the police
pursue and apprehend thieves and rascals."— Ibid., p. 26.
" The lay element already too greatly preponderated [in the Church
of England], and no more of it was needed. It was not that he
undervalued the office of the laity, whose high and noble prerogative
it was to listen and obey, but it was for the Ministers of the Church
with all their responsibilities to magnify their office, if so be that
others would intrude upon it." — Extract from a Speech by the Rev.
Luke Rivington, at an Ordinary Meeting of the English Church Union,
January 14th, 1868. English Church Union Monthly Circular, for
1868, p. 65.
"They may call me a Papist, and laugh at my Creed,
'Tis the Faith that will save in the hour of need ;
Let them talk, let them laugh, but when death is at hand
The priest is the only true friend in the land."
Hensal-cum-Heck Church, Monthly, November, 1895.
THE SACRIFICE OF THE MASS.
" Q. Have we not already named another way in which we are to
be mindful of the Departed ?
" A. Yes ; we offer the Holy Sacrifice for them.
" <*). Why so ?
"A. As being propitiatory. The Sacrifice of the Cross was

WHAT THE RITUALISTS TEACH. 389
propitiatory for all, for the Living and the Faithful departed. The
Sacrifice of the Eucharist, which is one with the Sacrifice of the Cross,
is alike propitiatory for all." — A Catechism on the Church, by Rev. C. S.
Grueber, Vicar of St. James's, Hambridge, p. 158. Edition 1874.
" If you speak about the Mass, do not beat about for some one or
cither of the names which mean the same thing, but under cover of
which men are accustomed to allow that is in their idea not the same
thing. Men hate the little word, because they think it means the
same thing that they see done abroad in other portions of the same
One Holy Catholic Church : and is not that, if we belive in One Holy
Catholic Church, precisely the truth that we ought to be labouring in
every way to teach them ? " — St. John the Baptist. A Sermon by
the Rev. H. D. Nihill, p. 2.
"An attempt to approach nearer to the Roman Catholics in the
manner of celebrating High Mass would be of immense service to
our Church ; and if we could introduce such a little office as is often
seen at the Brompton Oratory and other places, where the people
seem to have everything their own way, except that a young priest
gives out the hymns, and recites a few Aves and Paternosters, the
whole being followed by a good extempore sermon, and the Bene
diction of the Blessed Sacrament, we should have little cause to
complain of the inroads of the Methodists." — Union Review, for 1868,
p. 22.
"The Sacrifices of the Golden Altar and the Earthly Altar are as
much Sacrifices of Praise, of Thanksgiving, of Prayer, and of
Propitiation for Sin, as was the Sacrifice of the Cross." — Union
Review, for 1866, p. 260.
" Teach men to deny the Sacrifice of the Mass, and they are on
the high road to the denial of all Sacrifice whatever." — Church News,
February 17th, 1869, p. 99.
" It is the glory of the Eucharist that, through the instrumentality
of that Body and Blood which He gave for the life of the world upon
the Cross, and which He still gives to us under the veils of bread and
wine in the Sacrament of the Altar, Jesus Christ perpetuates on our
behalf, here below in the visible sanctuaries of His Church, the
functions of His Eternal Priesthood : it is our dignity, and the glory
of our consecration as a royal priesthood, that He has entrusted the
offering of the Sacrifice made on Calvary to human agencies, and

390 APPENDIX.
that He permits it to depend upon us whether He, the great High
Priest of our profession, shall be allowed to exercise His priestly
functions at our altars or no. By His gracious condescension, the
free will of the Blessed Virgin was permitted to co-operate with God
in determining the time of the Incarnation : by a condescension no
less gracious He leaves Himself in our power in the Eucharist, which
is the extension of the Incarnation." — Eighteenth Annual Report of
the C. B. S., paper by Hon. C. L. Wood, now Lord Halifax, p. x.
' The Sacrifice of the Altar is one and the same Sacrifice with that
offeied on Calvary. It is not a different Sacrifice, nor a repetition :
it is the same." — Golden Gate, by the Rev. S. Baring-Gould, Rector
of Lew Trenchard, Part III., p. 163. Edition, 1875.
" By virtue of this life-giving Sacrament, have mercy, O most kind
Lord Jesus Christ, on the holy universal Church. . . . Give, by this
holy Sacrament, true charity to our enemies and to ourselves, and
to all Thy faithful people succour, help, and consolation ; bestowing
Thy grace upon those still in the flesh, and granting eternal rest to all
the faithful departed." — The Communicant's Manual, hy the Bishop of
Lincoln (Dr. King), pp. 55, 57. Sixth edition. London: Mozley
and Smith, 1877.
" The mode in which High Mass should be sung in the Oratoiy of
the Society of the Holy Cross on Festivals, should be of the highest
type known to Catholic Christendom, by which the Holy Sacrifice
may be offered according to the use of the Church of England. It
should possess every element in ritual, and music, and other
accessories, which the tradition of the Church sanctions. . . . But
the founders of the Oratory would not feel satisfied until they restored
to the Church of England a rendering of the sacred Mass which was
fully Mediaeval in the correctness of its use, and more than Mediaeval
in the richness, costliness, taste, and perfection of its details. Thus
we should desiderate these elements at the least : — The Asperges ;
the ' Censing of persons and things,' or the use of incense in a ritual
manner ; the correct Introits, Graduals, Offertories, Communions ;
Gospel Lights ; Consecration Lights on the Altar and Consecration
Candles in front of the Altar, in addition to the Six Altar Candles
and two Sacramental Lights; the use of the Altar Bell ; the Lavabo ;
and, of course, the Eucharistic Vestments, for Celebrant, Ministers,
Servers, and Acolytes." — The Four Cardinal Virtues, by the Rev.
Orby Shipley, pp. 246, 247. London: Longmans, 187 1.

WHAT THE RITUALISTS TEACH. 391
"And under the Christian covenant of grace, and in the Church
which is the Body of Christ, the Christian Priest may daily stand
before the altar offering up the great commemorative Sacrifice of
Christ, for his own sins, and for the sins of the people. . . . Daily,
therefore, in the ' Church's Prayer Meeting ' held when the Celebrant,
representing the congregation, and assisted by, and in union with
them, makes effectual intercession for the people, pleading the
tremendous Sacrifice for sin before God, and standing, like Aaron,
between the living and the dead, to make atonement for them." — St.
Philip's, Sydenham, Church Magazine, March, 1896, p. 1.
" So then, be sure, whatever else you do, that you go to Mass on
this great day. A Christian child who is able to go to Mass on
Christmas Day, and who does not go is not good. He does not
deserve to have any Christmas treats, and he ought not to enjoy
them if he has them." — Hosanna: A Mass Book for Children, with
Preface by the Rev. R. A. J. Suckling, Vicar of St. Alban's, Holborn,
p. 44. London: W. Knott, 1891.
" And Thurifer first, with his censer bright,
A.nd then Sub-deacon the cross who bears,
Lifted on high
That all may descry ;
And on either side is an Acolyte,
With other Clerics together in pairs,
Walking to West and back to East,
With vested Deacon and vested Priest,
All of them bearing the taper Light.
" Then to the Altar returned, they say
The Holy Mass ; and the people all
Hold up their lighted tapers high,
While Gospel and blessed Canon are sung,
And Gloria shouted by every tongue,
— God grant that all
Who on Jesus call
May one day mingle that throng among,
Who ever shall keep in the yonder sky,
With happy rapture and bliss for aye,
The gladness and joy of a Candlemas day I "
—The Mysteries of Holy Church, by the Rev. G. P. Grantham, p. 99.
hondon : Masters.

392 APPENDIX.
" Father, gentle, full of love,
Hear us while we humbly pray 1
Look Thou from Thy throne above
On the Sacrifice to-day.
" Which at Christ, our Lord's command
We, redeemed from sin's control,
Offer for our Church and land,
And for every faithful soul.

" Mindful of Our Lady dear,
Saints and all the ransomed quire,
Who in rest for ever blest
Serve Thee with love's fond desire.
" Hear this prayer ; and by the power
Of this holy Sacrifice
Grant us grace to see Thy face
In the halls of Paradise 1 " Ibid., pp. xviii, xix.
'"pHE CATHOLIC FAITH IN DONCASTER, AT LAST.
Oh dear ! We want such a lot of things for our poor District Church
(St. John's) : Vestments, Cope, Processional Crucifix, Tabernacle (for use),
Sanctus Bells. Pictures, and Everything. The thorough cleaning of the
Church (first time for thirty years) is exhausting our means. Do send some
thing, Please. — Address, Priest-in-charge, 2, Pavilion-street, Doncaster."
" "1 C\r\ LITTLE MARYS WANTED.— Is your name Mary?
Then do send me a. shilling, there's a dear child, towards a
shrine for Our Lady in our poor Church of St. John. Tell me your little
troubles and I will remember you at Mass. — Address, Priest-in-Charge,
2, Pavilion-street, Doncaster." — Advertisements in the Church Review, June 14th,
1894. " The Mass is not one Sacrifice and Calvary another. It is the
same Sacrifice." — A Book for the Children of God! p. 119. London:
W. Knott, i89r.
" The one Sacrifice for sin for ever, the same at the altar and at
the Cross, the ' Eucharistic Sacrifice,' or ' Sacrifice of the Mass.' " —
The Rights ofthe English Churchmen, a Sermon preached before the
" Church of England Working Men's Society," by Rev. H. D.
Nihill, p. si. Published by the Society.

WHAT THE RITUALISTS TEACH. 393
THE CEREMONIES OF LOW MASS.
"In celebrating Mass some portions have to be said secretly, so
that the Celebrant hears himself, but is not heard by others." —
Ceremonial Guide to Low Mass* by two Clergymen of the Church of
England, p. 5.
" There are three occasions only when the elbows are placed on the
Altar — (1) At the consecration of the Host. (2) At the consecration
ofthe Chalice. (3) While receiving the Host." — Ibid., p. 7.
" The head is bowed towards the Book whenever the names occur
of the Blessed Virgin Mary, or of the Saint of whom the Mass is
said." — Ibid., p. 18.
"The Hands [of the Consecrating priest] are to be joined palm to
palm ; and before the Consecration the fingers are to be extended one
opposite the other, and the right thumb placed over the left in the
form of a cross." — Ibid., p. 27.
"As is remarked by St. Liguori, it is a mistake, on making a
genuflection, to raise the tips of the fingers upwards." — Ibid., p. 30.
" On saying ' The holy Gospel is written,' the Celebrant separates
his hands, and placing the left upon the Book, he makes a small Sign
of the Cioss with the tip of the thumb of the right hand on the Book,
in the place of the opening words of the Gospel that is to be read.
Then, placing his left hand on the lower part of his breast, he makes
similar Signs of the Cross with the right thumb on his forehead, and
breast." — Ibid., p. 36.
" When the Wine has been consecrated and the inclination made,
the Chalice is raised in a straight line, in order that it may be seen
and adored by the people ; but the foot must not be lifted higher than
the eyes of the Celebrant." — Ibid., p. 41.
" When the priest is to bless any person or any thing he turns the
little finger of the right hand towards the object which he is to bless."
—Ibid., p. 43.

• In the Preface of this disloyal book, occurs the following significant
passage : — " The original of this book is Low Mass (London : Burns and Oates),
which is an English translation of the fourth book of Cesari's Ceremonie delta
Messa. . . . The thanks of the Editors are offered to the courteous translator
and editor of the English edition, a. clergyman of the Society of Jesus, who
kindly gave them leave to adapt the book to the use of the English Church "
(p. vi.).

394 APPENDIX.
" The breast is struck with the right hand ten times. — During the
Confiteor, at the words 'my fault,' the breast is struck with the
fingers of the right hand united and slightly curved." — Ibid., p. 46.
" If, on his way to the Altar, he [the priest] passes the place where
the Blessed Sacrament is reserved, or where a relic of the Holy Cross
is exposed, he genuflects on one knee." — Ibid., p. 60.
" The priest then says the Confiteor. . . . ' I confess to God, to
Blessed Mary, to all Saints, and to you ; that I have sinned exceed
ingly in thought, word, and deed, by my fault. I beseech holy Mary,
all Saints of God, and you, to pray for me." — Ibid., p. 64.
" He [the priest] must bow his head to the Cross when passing the
middle of the Altar." — Ibid., p. 78.
" On saying [at the Creed] ' in one God,' the priest joins his hands
and bows his head to the Cross. ... At ' Jesus Christ ' he bows his
head to the Cross. ... At ' together is worshipped ' he bows his
head to the Cross." — Ibid., p. 82.
" He [the priest] raises his eyes to Gpd and immediately lowers
them, saying meanwhile secretly : — ' Receive, O Holy Trinity, this
oblation which I, a miserable and unworthy sinner, offer in honour of
Thee and of Blessed Mary and of all Thy Saints for my sins and
offences ; for the salvation of the living and the repose of all the
faithful departed. In the name of the Father and cf the Son, and of
the Holy Ghost. Amen." — Ibid., p. 86.
" The priest holds the newly consecrated Host over the Altar in his
thumbs and forefingers, the other fingers being held together and
extended : he raises his body, withdrawing his elbows from the Altar,
but leaving on it his hands as far as the wrists, and at once inclines
and adores the Host. Then raising himself, he elevates the Host as
far as he conveniently can, that It may be seen and adored by the
people." — Ibid., p. 103.
" After the Consecration he replaces the Chalice upon the Corporal,
and inclining reverently, adores the Sacred Blood." — Ibid., p. 106.
" Having signed himself, he brings the Chalice to his mouth,
holding the Paten under it, and raising it to about the level of his,
chin. Then, standing upright, he reverently receives the Precious
Blood." — Ibid., p. 121.
" He [the priest] makes a profound Reverence to the principal
Image in the Sacristy." — Ibid., p. 132.

1

WHAT THE RITUALISTS TEACH.

395

" If any Particle [of the Consecrated Wine] fall on any of the Altar
Linen, or on the ground, the priest is to place a clean cloth on the
spot, choosing a more convenient time for doing what is requisite.
He must afterwards wash the linen or the ground, scraping it somewhat
on the place where the Particle fell : the water and whatever may have
been scraped off are to be thrown into the Sacrarium." — Ibid., p. 177.
" Palls having the upper side of silk, are prohibited by the Sacred
Congregation of Rites." — Ibid., p. 187.
"When once employed in the Sacrifice of the Mass, it [the
"Purificator"] should not be used for other purposes, nor be handled
by Laics (not having the required permission), until after having been
washed by a Clerk in Holy Orders." — Ibid., p. 187.
"The Sacred Vessels are the Chalice, Paten, Ciborium, and Pyx,
none of which may be handled by those not in Holy Orders, unless
with special permission." — Ibid., p. 189.
"By a decree of the Council of Bishops (October 25th, 1575),
the exterior of the Tabernacle is to be gilt, and the interior lined
throughout with white silk. . . . The Tabernacle is exclusively
reserved for the preservation of the most Holy Sacrament. . . . The
Sacred Congregation of Rites [the Pope's own Congregation at
Rome] forbids Relics of the Passion, or of the Saints, or the Holy
Oils, to be placed within the Tabernacle." — Ibid., p. 195.
"According to the Constitution of Benedict XIV., July 16th,
1746, the Cross is to be placed between the Candlesticks."— Ibid.,
p. 196.
" Statuettes of the Saints, in gold or silver, are, in Rome, often
placed upon the Altars during the great festivals." — Ibid., p. 198.
SOME CAUTIONS FOR MASS PRIESTS.
" The seventh Cautel [Caution] is : that before Mass the priest do
not wash his mouth or teeth, but only his lips from without with his
mouth closed as he has need, lest perchance he should intermingle
the taste of water with his saliva. After Mass also he should beware
of expectorations as much as possible, until he shall have eaten and
drunken, lest by chance anything shall have remained between his
teeth or in his fauces ; which by expectorating he might eject." — The
Directorium Anglicanum, by the Rev. F. G. Lee, p. no. Fourth
edition.

396 APPENDIX.
" The question arises, if after having communicated of the Body
he [the priest] shall have the water already in his mouth, and shall
then for the first time perceive that it is water — whether he ought to
swallow it or to eject it. . . . It is, however, safer to swallow than to
eject it ; and for this reason, that no particle of the Body [of Christ]
may be ejected with the water." — Ibid., p. 1 13.
" If a fly or spider or any such thing should fall into the Chalice
before consecration, or even if he [the priest] shall apprehend that
poison hath been put in, the wine which is in the chalice ought to be
poured out, and the chalice ought to be washed, and other wine and
water put therein to be consecrated. But, if any of these contin
gencies befall after the consecration, the fly or spider or such-like
thing 'should be warily taken, oftentimes diligently washed between
the fingers, and should then be burnt, and the ablution together with
the burnt ashes must be put in the piscina. But the poison ought,
by no means, to be taken, but such Blood, with which poison has
been mingled, should be reserved in a comely vessel, together with
the relics." — Ibid., pp. 113, 114.
" If the Eucharist hath fallen to the ground, the place where it lay
must be scraped, and fire kindled thereon, and the ashes reserved
beside the Altar. Also, if by negligence any of the Blood be spilled,
upon a table fixed to the floor, the priest must take up the drop with
his tongue, and the place of the table must be scraped, and the
shavings burnt with fire, and the ashes reserved with the relics beside
the altar, and he to whom this has befallen must do penance forty
days." — Ibid., pp. iij, 116.
" If anyone by any accident of the throat vomit up the Eucharist,
the vomit ought to be burned, and the ashes ought to be reserved near
the altar. And if it shall be a cleric, monk, or presbyter, or deacon,
he must do penance for forty days." — Ibid., p. 116.

PURGATORY.
" The preacher then enlarged upon the thought of the penal aspect
of Death, and drew a distinction between the temporal and the eternal
punishment of sin, pointing out that, while to venial sin there is a
temporal punishment annexed, mortal sin involves both an eternal and
a temporal punishment : and next proceeded to insist that upon this
doctrine is really based the solemnities of the dead, in which that
congregation were then engaged. The Church had not given us them

WHAT THE RITUALISTS TEACH. 397
to gratify our feelings. They were assembled there to do a great act
of charity towards the dead, to fulfil a great duty towards them and
not merely for the sake of keeping their memory green, as the world
does. We had much more to do than that : we had an intercession
to make for the dead, and that was founded upon this distinction
which he had tried to draw between the temporal and eternal
punishment for sin. For while God remitted the eternal punishment
for repented sin, He did not necessarily remit the temporal punish
ment, part of which is the penalty of death. For the vast majority
of Christians the temporal punishment must be paid in the world
to come, and the souls in Paradise, because they had not taken up
their cross here, and not been mindful of the example of our Lord,
are offering the homage of their spiritual sufferings in the realms of
Purgatory, and were helped by our prayers and Eucharists, offered in
their behalf." — Sermon by the Rev. E. G. Wood, Vicar of St.
Clement's, Cambridge, preached at the Solemn Requiem of the
Confraternity of the Blessed Sacrament, November 10th, 1890, and
reported in the Church Times, November 14th, 1890, p. 1117.
"From the power of evil spirits, good Lord, deliver them [the
faithful dead]. From the gnawing worm of conscience, good Lord,
deliver them. From cruel flames, good Lord, deliver them. From
intolerable cold, good Lord, deliver them." — The Priest's Prayer
Book, p. 188. Fourth edition.
"From the shades of death, where they sit desiring the light of Thy
countenance, good Lord, deliver them ['the faithful departed']."
" From the pains, which are the just penalty of their sins, good
Lord, deliver them [' the faithful departed ']." — Manual of the Guild
of all Souls, p. 20. Fourth edition. London, 1880.
"Were it not for the prevailing looseness and inaccuracy of thought
and expression upon theological questions, which is one of the
characteristics of the present age, it would be a matter for surprise
that the extreme moderation of the Roman Church upon the doctrine
of Purgatory should be so little known and recognized." — St. Catherine
of Genoa on Purgatory, with Introductory Essay by a Priest
Associate of the Guild of All Souls, p. n. London, 1878.
" How great a thing is Purgatory ! For myself, I can neither say
nor conceive anything that approaches to it. I have a glimpse only,
that those pains, being as sensible as the pains of hell, the soul,
nevertheless, which has in it the least stain, or the least imperfection

398 APPENDIX.
receives them as a particular witness of God's goodness to her."— •
Ibid'., p. 40.
"At the death of any Member a special Funeral Mass will be said
for the repose of his soul, when all members are, if possible, to
attend." — Manual ofthe Perseverance, St. Alban's, Holborn, p. 10.
" Q. Is there a Purgatory of any sort ?
"A. Purgatory means a condition or state of purgation. All who
are perfected can only be ' made perfect through suffering,' either in
this world, or that which is to come, or in both. We may, therefore,
rightly speak of this process as Purgatorial, and of the sphere of its
operations as Purgatory." — A Catechism on Some Great Truths, hy
the Rev. J. B. Johnson, m.a., p. 36. Second Edition. London:
Masters, 1893. " And when the altar is decked with care,
The Clergy to celebrate Mass prepare.
They enter the Chancel-gate within,
As the Choir solemn Introit begin : '
' Grant them, O Lord, Thy rest divine,
' And light perpetual o'er them shine ' !
" The Deacon the corpse hath censed ; the Priest
Hath sung the Collects ; and humbly prayed
That she who now on her bier is laid,
Partaker maybe in the heavenly Feast.
" And when Epistle and Tract are o'er,
Again is the smoking censer swung
About the body which lies before,
Ere is the Holy Gospel sung.
" The Priest hath finished ; the Mass is said 5
The living in holy brotherhood,
In blest commune with the saintly dead,
Have feasted on the all-precious Food.
And while his cope doth the Priest resume
And rigid biretta, the Choir alone
The Dies Irce, the Day of Doom,
Solemnly chanteth in mournful tone."
— The Mysteries of Holy Church, by the Rev. G. P. Grantham, p. 121.
London : Masters.
" The Church in the Middle state is called the Suffering Church.
It is Purgatory, the place where holy souls are made perfect." —
A Book for the Children of God, p. 83. London: W. Knott, 1891.

WHAT THE RITUALISTS TEACH. 399
AURICULAR CONFESSION AND PRIESTLY
ABSOLUTION.
" Be assured that this is one of the gravest faults of our day in the
administration of the Sacrament of Penance, that it is the road by
which a number of Christians go down to hell." — Dr. Pusey's Manual
for Confessors, p. 315.
" Telling his penitents that they must explain the motives which
Jed to their faults, and that they must not confess carelessly, but lay
bare all the sources and movements of their sins to their Confessor,
as, without so doing, they could not be purified." — Ibid., p. 26.
" It is a sad sight to see Confessors giving their whole morning to
young women-devotees, while they dismiss men and married women
, . . with ' I am busy, go to some one else.' " — Ibid., p. 108.
" Be sure you [Confessor] impress upon those who have hidden
their sins [from the priest in Confession] the enormity of the crime
they have committed in trampling underfoot their Saviour's blood." —
Ibid., p. 128.
" Those [scrupulous persons] who do not live under a Rule must
voluntarily submit themselves to a learned and wise Confessor,
obeying him as God Himself, laying all their concerns freely and
simply before him, and never coming to any determination without
his advice. Such an one, S. Philip said, need not fear being called to
account by God." — Ibid., p. 180.
" No Confessor should ever give the slightest suspicion that he is
alluding to what he has heard in the tribunal, but he should remember
the Canonical warning : ' What I know through Confession, I know
less than what I do not know.' Pope Eugenius says that whatever a
Confessor knows in this way, he knows it ' ut Deus ' ; while out of
Confession he is only speaking ' ut homo ' : so that, ' as man,' he can
say that he does not know that which he has learned as God's repre
sentative. I go further still : As man, he may swear with a clear
conscience that he knows not, what he knows only as God " ! ! ! — •
Ibid., p. 402.
" That Confession is ordinarily — i.e., where it may be had, .and
where the soul is capable of grasping the fact that it is so — necessary
in case of mortal, i.e., conscious, wilful, deliberate sin, which destroys
the grace of Baptism and the union of the soul with God ; and that it
is not necessary in any other case." — The Rev. A. H. Mackonochie in
the Priest in Absolution and the Society of the Holy Cross: A Corre
spondence, p. 23.

400 APPENDIX.
"Since it [the Priest in Absolution} has been so prominently before
the public, I have been trying to make acquaintance with it, and find
that its principles are those which govern, I believe, all Confessors
among ourselves." — Ibid., p. 16.
" Jesus the sinless One bore all their sins this day [Good Friday] ;
even Judas went to the priests this day, and said, ' I have sinned.' " —
Mission Tract: Good Friday, p. 4. London: Church Printing Co. •
" Yes, I am going to God's priest,
To tell him all my sin,
And from this very hour I'll strive
A new life to begin.
" When I confess with contrite heart
My sins unto the priest,
I do believe from all their guilt
That moment I'm released.
" I go then with a humble heart,
To have my sins forgiven !
And angels, while I kneel, will sing
A hymn of joy in heaven."
¦ — Manual of the Children of the Church, p. 40. Third edition.
London : Church Sunday-school Union, which is a Branch of the
Kilburn Sisterhood.
" If you are tempted to hide a sin in Confession, say, ' O God, help
me to tell my sins, because the devil is tempting me not to tell
them." — Ibid., p. 41.
" The labourer is worthy of his hire, and those who minister to
us in spiritual things should reap the benefit of our carnal things,
i.e., our worldly substance, our money. As there is no fee for hearing
Confessions, gratitude requires that we should at least contribute
either to the Offertory or to the Alms-box whenever we make use of
the Sacrament of Penance ; especially we should make a point of this
when we Confess at a Church which is not our own Parish Church."
— How to Make a Good Confession, p. 14. Seventh thousand.
London : W. Knott.
" Nor should you [in Confession] make any mention of feelings
of any kind, unless they are wilfully indulged feelings of hatred or
lust." — Ibid., p. 9.

WHAT THE RITUALISTS TEACH. 40 1
"I must again repeat that Confession and Absolution form God's
regular channel for conveying His forgiveness, and that if we will not
take pardon in His way, we are not likely to get it in our own." —
Why Don't You Go to Confession? p. 7. Thirteenth thousand.
London : C.J. Palmer.
"Ask pardon for your impious defiance of His love. Turn and
throw yourself at His feet, like the Prodigal Son. He waits for you
in the Confessional, hidden in His priest." — Brief Answers to Objec
tions Brought Against Confession, p. 40. London : E. Longhurst.
" Confession is the toilet of the conscience. The priest washes and
cleanses the soul, soiled with sin ; he restores it to health, pure and
white. Those children who will not be attended to by their mothers,
remain all day dirty and disgusting. The souls who will purposely
neglect the cleansing of Confession are unclean souls, vile and base
souls." — Ibid., p. 29.
" God alone is the giver of all spiritual life and grace and favour,
and yet we are not bid to go direct to God for these gifts (for that
right we forfeited at the fall) ; but we are to go to the Church which
stands between us and God in its appointed sphere." — The Mediation
of the Church, by the Rev. Edward Stuart, m.a., p. 9. Second edition.
London : C.J. Palmer.
" When a penitent, perfectly contrite, cannot Confess, either through
physical inability, or impossibility of obtaining a Confessor, mortal
sin is remitted by the mercy of God, anticipatorily. . . . Imperfect
contrition or attrition is sorrow arising from mingled or lower
motives, and requires the application of the Sacrament. . . . Mortal
sin cannot ordinarily be forgiven, without absolution. But the priest
cannot loose what he has no knowledge of. Therefore, mortal sin
must be enumerated. Confession must be entire, true, simple. Entire :
No mortal sin consciously omitted. Mention modifying circum
stances. . . . Name the number or the duration of each kind of sin —
sins of thought as well as deed. Nothing hidden which may show
the state of the soul. Nothing hidden through proud shame." —
Catechetical Notes, by the Rev. Dr. Neale, of East Grinstead,
pp. 138, 139.
"Cases of Sacrilege: 1. A false confession consciously made: it
invalidates every succeeding confession until this sin be acknowledged."
— Ibid, p. 140.
" Our Church puts no kind of restriction either upon the disclosures 26

402 APPENDIX.
of the penitent, or the inquiries of the Confessor; and this throws
open a door to all that minuteness of detail which is sometimes
thought to constitute the especial evil of the Roman Confessional." —
British Critic. Volume for 1843, p. 326.
" We know that he [the Confessor] is bound by every tie, moral,
divine, a"nd ecclesiastical, to keep our secrets. For these and other
reasons, we ought to put away shame, and readily confess all our
sins to him without reserve." — The Destruction of Sin, hy the Rev.
J. C. Chambers, Editor of the Priest in Absolution, p. 15.
" The power of the remission of sins is ordained in the hands of the
priesthood, and no other channel whatsoever is appointed for our
assured forgiveness." — The Ministry of Consolation, p. 26. Edition
*854- " Our Church, moreover, howsoever men may mistake her meaning,
does indeed enjoin the absolute completeness and unreservedness of
our confession." — Ibid., p. 36.
" The obedience which alone befits the human soul in spiritual
relations must be free and unquestioning, preventing with a settled
purpose of submission, every command which the judgment of the
priest may see fit to lay upon us." — Ibid., p. 76.
" There are, therefore, generally more sins to be found under this
commandment [seventh] than under any other — and remember, we
pray thee, that it were a false shame utterly misplaced at the tribunal
of Penitence, even as of necessity, if thou wert to shrink from
confessing, openly and honestly, all sins against purity and modesty."
—Ibid., p. 154.
" Perfect absolution is only promised to those who make special
confession of their sins. I mean a confession of all the sins on their
conscience, confessed to Almighty God in the hearing of His priest,
mentioning every sin." — Simple Lessons, edited by the Rev. T. T.
Carter, Part III., p. 106. Edition 1876.
" Those who have never heard of Confession to God through his
priest, or having heard of it, are really and honestly unable to believe
that it is of any use, we are bound charitably to hope and pray that it
[Confession to God] may be enough. Those who have died without
confessing, and there are millions such, must be left to the
' uncovenanted mercies of God.' . . But, just as God has appointed

WHAT THE RITUALISTS TEACH. 403
Holy Baptism for our regeneration, and the forgiveness (in the case of
adults) of all sins committed up to that time ; just as He has ordained
the Holy Communion for ' the strengthening and refreshing of our
souls, by the Body and Blood of Christ ' ; so has He most mercifully
appointed a way — one way and only one — for the certain forgiveness
of sins committed after Baptism, by applying to our souls, for this
special purpose, 'the Precious Blood of Christ,' once shed for us upon
the Cross of suffering. That way, and I repeat that there is no
other, is Sacramental Confession. Confession to a Priest." — Plain
Speaking on Confession, p. 6. London, 1869.
" Thy garments, spotless, white and pure,
From the baptismal sea,
Need daily cleansing to restore
The first ' Absolvo Te.'
" Take not a conscience to thy God
Stained with impurity ;
The fountain flows for thee to wash,
Its name ' Absolvo Te.'
" There is no other cleansing now,
Our Saviour left the Key
Which opens rivers of His Blood,
In the 'Absolvo Te.'"
—Stories Told to the Choir, No. VIII., " Sprinkled with Blood," p. 12.
London : Mowbray.
" And then my eyes were opened, and there knelt in the distance
little Gerald Deane ; and I thought I saw, yet very indistinctly, one
self-denying and wearied priest sitting near Gerald's side. And above
them I saw the Form of One Crucified, from whose hands, which
were raised in benediction fell, drop by drop, the Precious Blood.
And as each drop fell on the burden, it dissolved away, and the priest
heard the whisper, ' Loose him, and let him go,' and then I heard
one priest's voice, in solemn, measured tones, ' By His Authority
committed unto me, I absolve thee ; ' and as Gerald returned and
knelt by Philip's side I knew he was at peace, that the heavy burden
of sin was laid at the foot of the Cross, that he was marked with the
Precious Blood which had fallen so lovingly on his soul. And the
priest was ever at his duty, the delegate of the Invisible Presence, and
the Form was ever by his side, and ever and ever dropped from the
26 *

404 APPENDIX.
Hands and Feet and Side the ' Blood which cleanseth from all Sin.' "
— Ibid., pp. n, 12.
" The words on the lips of a Christian priest in such days are of
this nature : ' You are ill of a disease that almost must, to a certainty,
kill you eventually. There is no known remedy but this which we
hold in our power. This cannot fail, if properly applied. I do not say
that your case is hopeless ; I do not say that you cannot be otherwise
healed ; but, honestly, I know no other way of curing you ! Will you
try it ? ' As has been well and truly said by one not long ago gone
to his rest : The man who confesses to God may be forgiven ; he
who confesses to a priest must be forgiven." — Six Plain Sermons, hy
Richard Wilkins, Priest, pp. 28, 29. London : E. Longhurst.

INVOCATION OF SAINTS.
" Holy Michael, Archangel, defend us in conflict : that we perish
not in the dreadful day of Judgment." — The Grail, hy Rev. G. A.
Jones, Vicar of St. Mary's, Cardiff, p. 21.
" Star of Ocean fairest
Mother, God who barest,
Virgin thou immortal,
Heaven's blissful portal.
" Loose the bonds of terror,
Lighten blinded error,
All our ills repressing,
Pray for every blessing.
" Virgin, all excelling,
Gentle past our telling,
Pardoned sinners render,
Gentle, chaste, and tender."
Day Office of the Church, p. xxiii.
" Mother of the King Eternal,
Virgin, loved by choirs supernal,
Save us from our foes infernal,
With thy gentle prayers above."
Union Review for 1863, p. 503.

WHAT THE RITUALISTS TEACH. 405
" Dear Spouse of sweet Mary, we ask for thine aid,
Thy patronage crave, and thy prayers ;
Saint Joseph, blest guardian of Jesus our Lord,
Oh I soothe all our griefs and our cares." Oratory Worship, p. 90.
" Next to Mary, what thy power,
Tutor of the God-man !
Oh 1 shield us in temptation's hour ;
Save us from sin's hateful ban.
" Alleluia ! glory, Joseph !
Glory, dearest Saint, to thee !
Alleluia ! glory, Joseph !
Thankful praise we give to thee." Ibid., p. 93.
" When the soul is about to depart from the body, then more than
ever ought they who are by to pray earnestly upon their knees around
the sick man's bed; and if the dying man be unable to speak, the name
of Jesus should be constantly invoked, and such words as the following
again and again repeated in his ear : —
" Into Thy hands, O Lord, I commend my spirit. O Lord Jesus
Christ, receive my spirit.
" Holy Mary, pray for me.
" Holy Mary, mother of grace, mother of mercy, do thou defend
me from the enemy, and receive me at the hour of death." — The
Golden Gate, Part III., p. 127, by Rev. S. Baring-Gould, Rector of
Lew Trenchard,
" Some very extravagant expressions of St. Alphonsus Liguori,
respecting the blessed Virgin Mary, can be easily explained, and
placed in a light that the most Protestant Christian must receive
if he believes what our Lord says of the power of prayer, e.g., such
expressions as ' O Mary save me ; When Jesus will have no mercy,
I turn to thee ; give me thy help ; guide me ; save me, for in thee do
I put my trust.' "—Popery, a sermon by " Father Ignatius," p. 3.
" O ye holy Virgins of God, pray for us, that we may obtain pardon
of our sins through your prayers." — Lesser Hours of the Sarum
Breviary, p. 120. London, 1889.
" Remember, O most loving Virgin Mary, that never was it known
that any who fled to thy protection, implored thy help, and sought thy

406 appendix.
intercession, was left unaided. Encouraged with this assurance, I fly
unto thee, O Virgin of Virgins, my Mother, to thee I come, before thee
I stand sinful and sorrowful. O Mother of the Incarnate Word,
despise not my petitions, but mercifully vouchsafe to hear them." —
Catholic Prayers for Church of England People, by the Rev. A. H.
Staunton, Curate of St. Alban's, Flolborn, p. 136. Second edition.
London: W. Knott, 1893.
"O Thomas [a Becket] Martyr most constant, and invincible
Confessor, splendour of the priesthood, the glory of France, the glory
of England ! Reign, O blessed father, over the Church for which thou
didst shed thy blood, and pour forth thy prayers to God for the
salvation of us all." — Devotions in Honour of St. Thomas of Canterbury,
by the Rev. H. G. Worth, late Curate of St. John the Divine,
Kennington, p. 138. Second edition. London: W. Knott, 1895.

THE VIRTUES OF HOLY SALT, HOLY WATER,
AND HOLY OIL!
" The Priest shall bless the Salt on this wise.
" We humbly implore Thee, Almighty and Everlasting God, that
of Thy bountiful goodness thou wouldst be pleased to bl-I-ess and
sanc'r'tify this creature of Salt, which Thou hast created for the
service of men, that it may profit for the health both of soul and body
of them that take it, and that whatsoever is touched or sprinkled
therewith may be freed from all uncleanness, and from all attacks of
spiritual wickedness ; through Jesus Christ our Lord. Amen." —
The Priest's Prayer Book, p. 221. Seventh edition.
" He shall then bless the Water on this wise.
" O God, Who in ordaining divers mysteries for the salvation of
mankind, hast been pleased to employ the element of Water in the
chiefest of Thy Sacraments : give ear to our prayers, and pour upon
this water the might of Thy bless 4" ing, that as it serves Thee in those
holy mysteries, so by Thy divine grace it may here avail for the
casting out of devils, and the driving away of diseases; that whatsoever
in the houses or places of the faithful is sprinkled therewith, may be
freed from all uncleanness, and delivered from hurt." — Ibid.
"The [dead] body is then decently laid out, and a light placed
before it. A small Crucifix is put in the hands of the deceased, upon
his breast, or the hands are themselves placed crosswise, while the

WHAT THE RITUALISTS TEACH. 407
"body is sprinkled with Holy Water." — The Golden Gate, Part III.,
p. 128. " The Exorcism of the Salt.
" I exorcise thee, creature of salt, by the living God, >£. by the true
God, <k by the holy God, >J< by the God Who, by the Prophet Eliseus,
commanded thee <i> to be cast into the water that the barrenness of
the water might be healed, that thou mightest be salt exorcised for the
.spiritual health of believers, and be to all who take thee health of soul
and body." — The Directorium Anglicanum. Edited by the Rev. F. G.
Lee, Vicar of All Saints', Lambeth, p. 306. Fourth edition.
" Exorcism of the Water.
"I exorcise thee, creature of water, in the name of God the Father
Almighty, and in the name of Jesus Christ His Son our Lord, and in
the virtue of the Holy Ghost, to become water exorcised to chase
awav all power of the enemy, and to be able to uproot and overthrow
the enemy himself and his apostate angels ; by the virtue of the same
Lord Jesus Christ."— Ibid., p. 307.
" The priest then sprinkles the Collars, Crosses, and Candles, with
Holy Water, and Incenses them. Those who are to be admitted
[into the Guild] then come up to the Altar."— Guild of St. John the
Evangelist, St. Alban's, Holborn, London, Form of Reception, p. 18.
Privately printed.
" In the death chamber let a small table be placed at the foot of the
bed to serve as a stand for a Cross and two Candles, these latter to be
kept burning night and day till the hour of interment arrives, as a
sign of the light into which the departed soul has passed."— The
Parish Tracts, by Rev. J. Harry Buchanan. First Series. No. IV.,
"The Dying and the Dead."
" The Exorcism [of OiT\ .
" I adjure thee, O creature of Oil, by God the Father «£¦ Almighty,
Who hath made heaven and earth, the sea and all that therein is.
Let all the power of the adversary, all the host of the devil, and all
haunting and vain imaginations of Satan be cast out, and flee away
from this creature of Oil, that it may be to all them that shall use the
same health of mind and body in the Name of God the Father -k
Almio-hty, and of Jesus •i' Christ His Son our Lord, and of the
Holy Ghost the Comforter, and for the love of the same Jesus

408 appendix.
Christ our Lord, Who is ready to judge both the quick and the dead,
and the world by fire. R. Amen." — Day Office of the Church,
p. Ixix.

MONASTIC INSTITUTIONS.
" We long to hear the Divine Office ever going up to God from
thousands of Religious Houses, and to see Fountains and Tintern and
Kirkstall, and other noble foundations blossoming up again all over the
land." — St. John the Baptist. A Sermon by the Rev. H. D. Nihill,
Vicar of St. Michael's, Shoreditch, p. 14.
" It is a pious custom of devout Christians on seeing a Monk, to
kneel and kiss the hem of the Sacred Habit ; if done from love to
Jesus, and reverence to the Habit of the Consecrated Life, a great
blessing will be received." — Little Manual of Devotions, by Rev. J. L.
Lyne, alias " Father Ignatius," p. 6.
" Parents such as these [i.e., those parents who refuse to permit
their children to become Monks or Nuns], lose all claim to such
privileges as the fourth Commandment of the Decalogue gives to
them ; they are the enemies of God and their children's souls.
Blessed are those children who hearken to God rather than to them."
— Llanthony Monastery Tracts, No. I. : " Why are you a Monk ? "
p. 12.
" Some of our Protestant friends tell us that Monkery, as they call
it, is, not of Christian origin, but of Pagan origin. My Protestant
brethren, I quite agree with you that it is. You are perfectly correct,
Monasticism is of Pagan origin. The best illustration of the
Monastic school among the Philosophic Pagans was Plato." — An
Answer lo the Question, Why are you a Monk? by Father Ignatius,
p. 11.
" Brethren, the five hundred million Buddhists, the largest and most
influential religion in the world, possess Monasteries to a vast extent.
In Banghok, the capital of Siam, in that capital alone, there are over
ten thousand monks." — Ibid. p. 15.

WHAT THE RITUALISTS TEACH. 409
PROTESTANTISM.
" He forgets what has been humourously pointed out, that the first
Protestant of all was the Devil  Just as the first Non-Catholic
and Anti-Ritualist was Judas." — The Congregation in Church, p. 78.
New edition. London : Mowbray.
" Heretic means a choice, and it is not always perceived that heretic
and a Protestant are much the same thing." — Ibid., p. 187.
" Protestants can be shown to detest Jesus Christ and His teaching,
and to prefer immorality, polemics, and cant thereto." — Brainless,
Broadcast Benevolence, p. 17. Brighton: H. and C. Treacher.

THE IMPORTANCE OF RITUAL.
" The Protestant is quite right in recognizing the simplest attempt
at Ritual as the ' thin end of the wedge.' It is so. . . . It is only
the child who is not terrified when the first creeping driblet of water
and the few light bubbles announce the advance of the tide, and the
Protestant is but a child who does not recognize the danger of the
trifling symptoms which are slowly and surely contracting the space
of ground upon which he stands." — Church Review, June 24th, 1865,
P- 587-
" The Ritual question is one which, you will agree with me, is of
great importance. To abolish Scriptural and Catholic Ritual, and at
the same time to hope to maintain unimpaired the Catholic Faith, is,
in my humble opinion, a great delusion. They both go together ; and
if one falls, both will fall. . . . With the abolition of the symbolic
ornamenta of the Church, doctrinal loss will be the result; and the
great Movement now going on will become stationary, and will
gradually cease." — The President of the English Church Union — Church
Review, April 25th, 1868, p. 402.
"Nor, again, are we merely contending for the revival among
ourselves of certain ceremonies because they are practised by the rest
ot the Catholic Church ; but we contend for our Ritual for the precise
reason which is urged for its suppression — because it is the means, the
importance of which becomes clearer every day, which the Church
has seen fit to employ to express the truth of Christ's Sacramental
Presence amongst His people." — The President of the English Church
Union— Church Review, June 20th, 1868, p. 583.

410 appendix.
" Now there are, of course, many Catholic practices that necessarily
result from a belief in the Real Presence of our dear Lord upon the
Altar. Among the minor ones are bowing and genuflecting. Bowing
to the Altar at all times, not because it is so much wood or stone put
together in a certain shape, covered with handsome cloths, decked
with flowers and lights ; not for this, were it all ten times as gorgeous.
Not for this, but because the Altar is the Throne of God Incarnate,
where daily now, thank God, in many a Church in the land He
deigns to rest. . . . And genuflecting, not to the Altar, but to the
' Gift that is upon it;' to the God-Man, Christ Jesus, when He is
there." — Six Plain Sermons, by Richard Wilkins, Priest, p. 57.
London : E. Longhurst.

DISSENT.
" Nevertheless, although not actually schism, it is schismatical to
attend Dissenting Meeting Houses, or to subscribe to, or assist the
sectarian objects of Dissenters in any way. The same cannot be said
of Roman Catholic Churches, and their objects, because the Roman
Catholics are a branch of the true Church." — The Congregation in
Church, p. 202. New Edition. London : Mowbray.
" The Catholic Church is the home of the Holy Ghost. It is His
only earthly home. He does not make His home in any Dissenting
sect. Sometimes people quarrel with the Church, and break away
from her, and make little sham churches of their own. We call these
people Dissenters, and their sham churches sects. The Holy Ghost
does not abide — does not dwell — with them. He goes and visits them
perhaps, but only as a stranger." — A Book for the Children of God,
p. 77. London: W. Knott, 1891.
" The Bible is the Book which God has given to His Church, and
it belongs to the Church alone, and not to any Dissenting sect. No
one but a Catholic can safely read the Bible, and no Catholic can read
it safely who does not read it in the Church's way." — Ibid., p. 100.

INDEX.

Abbot (Bishop Robert) on timid speak
ing against the Papists, 329, 339
Aberdeen (Dean of) [Very Rev.
William Webster] objects to
changes in Statutes of S.S.C., 141
Address to Catholics by the Society of
the Holy Cross, 63
Alcuin Club, 253, 254
— its work, 253
— its Episcopal members, 253
Alison (Rev. L.), 138
Allen (Archdeacon) on Immoral Ritua
listic Confessors, 117, 119
All Saints', Margaret Street, Sister
hood, Vows in, 174
— how its inmates dispose of their
property, 177, 178
All Souls' Day, a Popish Festival
observed by the Guild of All
Souls, 230
Altar Booh for Young Persons, 217
Anglican Sister of Mercy, 169
Anarchy (Ecclesiastical), viii., 348, 349
Archdeacon of Cleveland (Ven. W. H.
Hutchings)' hopes the S. S. C.
will favour Roman Ritual, 77
, — Proposes Revision of S. S. C.
Statutes, 128
— Member of Committee for Revising.
Statutes of the S. S. C, 138
Ascot Priory, Private Burial Ground
i at, 192
Association for the Promotion of the
Unity of Christendom, 307-323
— its birth and membership, 308, 309
— its Letter to the Inquisition, 317
— Reply of the Inquisition, 317-319
— and the Society of the Holy
Cross, 327
Association of the Friends of the
Church, 5
— Mysterious " Suggestions " for, 5
Auricular Confession and Priestly
Absolution, What the Ritualists
teach about, 399-4O4
Autobiography of Isaac Williams, 9,
271, 277, 278

Bagot De La Bere (Rev. J.) [formerly
Edwards] defends the term
"Sacrament of Penance," 142
Bagshawe (Rev. Francis Ll.) on the
Roll of Brethren of S. S. C, 78
— Secret Letter on the Priest in Abso
lution, 100, 101
— Letter to the Bishop of London, 104
— the Priest in Absolution in his care,
104, 139
— Resigns the office of Master of the
S. S. C, 137
— Remarkable Speech to Brethren of
S. S. C, 139
Banbury Guardian, 208
Baring-Gould (Rev. Sabine) recom
mends Holy Water, 62
Barnet Times, Jesuitical Letter to, 235
Barrett (Rev. T. S.) appeals for
S. S. C. Oratory at Carlisle, 67
Bath and Wells (Bishop of) [Lord
A. C. Harvey)] Speech on the
Priest in Absolution, 116
Bathe (Rev. Anthony) on the Master
of S. S. C, 127
Beckett (Rev. H. F.) on Wives,
Husbands, and the Confessional,
81, 82
Benediction of the Blessed Sacra
ment in a Ritualistic Convent
Chapel, 193, 194
— Lord Halifax on, 342
Benson (Rev. R. M.) on a Nun's Vow
of Obedience, 169
Beveridge (Bishop) on the Real
Presence and Eucharistic Sacri
fice, 222
Bible (The) What the Ritualists teach
about, 373-375
Binney (Rev. John Erskine) glories
in being a Member of S. S. C., 146
Biography of Father Lockhart, 26
Birkmyre (Rev. N. Y.) on Reunion
with Rome, 328
Bishop of Oxford (Dr. Bagot) writes
to Newman about Littlemore
Monastery, 22

412

INDEX.

Bishops (The) smile on and favour law
breakers, ix.
— their neglect of duty, 42
— their opinion of the Priest in Abso
lution, and Society of the Holy
Cross, 110-117
— on the Confessional, 111-116
— five or six wish well to S. S.C.,
*33
— and Ritualistic Sisters of Mercy,
194-196
Blachford (Lord)— see Rogers (Mr. F.)
Blessing the Paschal Candle, 246
Bloemfontein (Bishop of) [Dr. J. W.
Hicks] presented with a set of
Low Mass Vestments, 240
— a Vice-President of the Society of
St. Osmund, 240
Bodington (Canon Charles) on Con
fession, 75
— on the circulation of the Priest in
Absolution, 109
— Member of Committee for Revising
Statutes of the S. S. C, 138
— Speech in Secret Synod of S. S. C,
142
Body (Canon George), his reasons
for remaining in the S. S. C,
132
— Member of Committee for Revising
Statutes of the S. S. C, 138
— on the Eucharistic Sacrifice, 219
Book of Common Prayer, not com
plete, 71
— Proposed additions to, 71, 72
— Revision of, on Ritualistic lines,
339-344
— What the Ritualists teach about
the, 375-377
Boohs for the Young. No. I., Confession,
54, 56, in, 112, 115
— termed "A wretched little book,"
"3
Bowden (Mr. J. W.) 4, 5, 6, 16, 17,
42, 172
Bowden's Life of Father Faber, 28, 30,
31, 32, 34, 35, 41, 42
Bricknell's Judgment of the Bishops, 7,
9, 262, 281
Brinckman's Controversial Methods of
Romanism, 155
British Critic, 271
Bristol Branch of English Church
Union sympathises with S.S.C.,
*37
Bristow (Canon Rhodes) on the
" Sacrament of Penance," 75
— hopes " the Roman Use would still
prevail," 77
¦ — on Convocation, 78
— on the Priest in Absolution, 136

Bristow (Rev. Canon Rhodes) Mem
ber of Committee for Revising
Statutes of the S. S. C, 138
— Speech on Revision of Statutes
of S.S. C, 141
Brotherhood of the Holy Cross, 233
— the inner circle of the O. H. R., 233
— its " very existence to be kept in
strict secrecy," 233
— its secret Intercession Paper, 233
Browne (Rev. E. G. K.) on Tractarians
going secretly to Mass, 29
— Annals of the Tractarian Move
ment, 30, 89
Bruno's Catholic Belief, 265
Bunsen (M.) on the Work of the
Tractarians, 267
Burgon (Dean), v.
— Lives of Twelve Good Men, 215
Butler (Dean William J.) onHusbands,
Wives, and the Confessional, 91
Byron (Miss H. B.) Mother Superior
of All Saints', Margaret Street,
Sisterhood, 177
Cairo (Bishop of) a Vice-President of
the Society of St. Osmund, 240
Cardinal Newman: a Monograph, 26,
27
Carlisle (Bishop of) [Dr. Harvey
Goodwin] severely censures
S. S. C, 146
Carlisle, Oratory of the Society of the
Holy Cross at, 66-69
Carter (Canon T. T.) on "The
Sacrament of Penance," 74
— and the Statement of S. S. C, 108
— revises the Proof Sheets of the
Priest in Absolution, 109
— and the circulation of the Priest in
Absolution, 109, no
— Speech on the "animus" of the
Bishops, 124
— Member of Committee for Revising
Statutes of the S. S. C, 138
— Vows and the Religious State, 175
— Advice about Intercession Paper of
C.B. S., 205
— on Eucharistic Adoration, 218
Catholic Dictionary, 366
Catholic Standard on the work of the
Order of Corporate Reunion, 161
Catholic Union of Prayer, 334
Cautions for the Times, 200
Celibates of the Society of the Holy
Cross, 52, 53
— their secret Oath, 53
Celibacy (Vow of) taken by a girl of
eighteen for life, 180
Ceremonies of Low Mass, What the
Ritualists teach about the, 393-395
Ceremonial of the Altar, 241-244

INDEX.

413

bhadwlck (Rev. J. W.) Member of
Committee for Revising Statutes
ofthe S. S. C, 138
Chambers (Rev. J. C.) translates
and Edits the Priest in A bsolution,
93-95, 104, 105
Chaplin (Rev. E. M.) advocates
Roman Ritual, 77
Character of Dr. Littledale as a Contro
versialist, 193, 194, 203
Charles Lowder, 57, 59, 60, 128
Chauntry Priests, 250
Cheltenham Chapter of the Society of
the Holy Cross, 108
Chichester (Bishop of) [Dr. Durnford]
severely censures the Society of
the Holy Cross, 116
Chronicle of Convocation, 111-117
Church of England Working Men's
Society present an address of
sympathy with the Society of the
Holy Cross, 121, 137
Church Review, 91, 153, 157, 208, 261,
336' 337 „ „
Church Times, 154, 158, 208, 214, 228,
23*. 253. 328. 358
Church Union Gazette, 335, 345, 346,
347
Churton (Rev. E.) protests against
Dr. Pusey's conduct, 282
Civilita Cattolica, 158
Clerical Celibacy, 118, 119
Clewer Sisterhood, its Rules of
Poverty, Chastity, and Obedi
ence, 174
— how its inmates dispose of their
property, 175
Close (Dean) opposes Carlisle Oratory
of S.S.C., 67, 68
Cobb's Kiss of Peace, 229
Coles (Rev. V. S. S.) on the " levelling
up " policy of the English Church
Union, 338
" Committee of Clergy," The, 4g
Confession, Lord Salisbury on
habitual, 70
— Secret discussion on, 74, 75
— Dr. Pusey on the Seal of, 82
Confessions, The secret stealthy way
Tractarians heard, 89
— How Archdeacon Manning heard,
go, 91, 92
— How Dr. Pusey heard Ritualistic
Sisters', 187
Confessional, Jurisdiction in the, 76
— The Secrecy of the Ritualistic, 80-92
— Indelicate Questions to a Married
Woman in the, 81
— Wives, Husbands, and the, 81,
82, 91
— Ritualistic Sisters and the, 83

Confessional, The age Children should
be brought to the, 83
— The priest is "in the Confessional
a Fox," 92
— The Bishops on the, 111-116
— Ritualistic Priests ruin Women
through the, 117
¦ — often the road " down to hell," 121
— and the property of Ritualistic
Sisters of Mercy, 172
Confessor, Extraordinary Letter to a
Young Lady from a, 70-72
Confessors, Petition for Licensed,
70-72
— Immoral and Wicked, 117-121
— How Ritualistic Sisters should
treat their, 167
Confraternity of the Blessed Sacra
ment, 202-226
— its birth, 204, 210
— its secret Intercession Paper , 204, 205
— its medals may be buried with
members, 205
— exposed by the Rock and Western
Daily Mercury, 206, 207
— keeps as far as possible out of
public notice, 207
— its secret doings in America, 208
— its secret Roll of Priests-Associate,
209, 210
— the " daughter " of the Society of
the Holy Cross, 210
— its Manual, 211
— its objects, 211
— advocates Masses and Prayers for
the Dead, 211, 213
— and Fasting Communion, 211, 215,
216
— prays for Corporate Reunion with
Rome and the East, 212
— its secret Annual Conference, 213
— and Purgatory, 214
— its Altar Book for Young Persons, 217
— prays for the Restoration of the
Reserved Sacrament, 217
— agrees with Rome on Eucharistic
Adoration, 218
— prays for Restoration of Extreme
Unction, 218
— observes Corpus Christi Day, 218
— advocates Sacramental Confession,
218
— advocates the Real Presence and
Eucharistic Sacrifice, 219
— advocates the Mass, 222, 223
— teaches Transubstantiation, 223-225
— its Episcopal Members, 225
— Bishop Wilberforce on its Popish
character, 225
Convent of S. Mary and S. Scholas-
tica, West Mailing, 184

414

INDEX.

Convents, Shocking Cruelty in Ritual
istic, 40, 189
— Private Burial Grounds in, 191,192
Convocation, Society of the Holy
Cross debate on, 78
Convocation (Canterbury House of)
Discussion on the Priest in Abso
lution and the Society of the Holy
Cross, in, 110-117
— Resolution of Upper House, cen
suring both Society and book,
i*3, "7
Cookesley (Rev. W. G.), 168
Corea (Bishop of) [Dr. C.J. Corfe] on
the Revision of Statutes of
S. S.C., 141
— a Member of the Confraternity of
the Blessed Sacrament, 225
Council of Trent, 263, 269, 330
Cross, Adoration of, at St. Cuthbert's,
Philbeach Gardens, 245
Crouch (Rev. William), 64
— opposes giving up the Priest in
Absolution, 109
Cusack (Miss) her experience in Dr,
Pusey's Sisterhoods, 186, 187
Dalgairns (Mr. J. D.), 280
D'Aubigne's History of the Reforma
tion, 70
Davidson (Rev. J. P. F.) President of
the Guild of All Souls, 231
Dawes (Rev. N.) [now Bishop of
Rockhampton] becomes a Mem
ber of the Society of the Holy
Cross, 76
Denison (Archdeacon) joins the
Society ofthe Holy Cross, 127, 139
— Laughs at Synodical condemna
tion of S. S. C, 134
— opposes the disbanding of
S. S.C., 134
— objects to changes in Statutes
of S.S.C., 141
Denison (Rev. H. P.) on compulsory
Confession, 75
— Letter about the C. B. S. Roll of
Priests-Associate, 210
Desanctis (Rev. Dr.) on Jesuits dis
guised as Puseyites, 32
— Popery and Jesuitism, 33, 34
Devonport Manual, a secret book of
Dr. Pusey's Sisters, 197, 198
" Disciplina Arcani," 1, 2, 3
" Discipline" (The) at Elton, 35
— Dr. Pusey sends for a, 36
— as used by Ritualists described, 38
— Cruelties of, 38
— prescribed for Ritualistic Sisters
of Mercy, 39, 185
— used most cruelly on a Ritualistic
Nun, 40

Dissent, What the Ritualists teach
about, 410
Dunn (Rev. James) on Confession to
Young Priests, 75
" Economical " mode of speaking and
writing, 2
"Economy" and St. George's Mis
sion, 59
Edinburgh Chapter of the Society of
the Holy Cross, 10S
Enclosed Nuns in Ritualistic Con
vents, 183
— in Dr. Pusey's Sisterhood, 183, 184
¦ — at Feltham, 184
— at West Mailing, 184
— at Llanthony, 184
— at Slapton, 184
English Churchman, 97, 155, 156, 236,
240, 252, 262, 296
English Church Union (Bristol and
Penrith Branches of) sympathises
with S. S. C, 137
— its Council do not "explain all
their tactics," 329
— offers prayers for the Reunion of
Christendom, 330
— approves of Dr. Pusey's Eirenicon,
33*. 332
— its first President secedes to
_ Rome, 335
— its " levelling up " policy, 338
— Address to Lambeth Conference in
favour of Reunion of Christen
dom, 344
¦ — Speech before the Exeter Branch
of, 350
Equivocation, 16
Essays on Reunion, 261, 313-316
Eucharistic Adoration, 218
Eucharistic Sacrifice, 219, 221, 222
Evangelical Party (The) described
by Mr. Maskell, 44
Evening Communion, 213, 214
Extreme Unction, 218
— Superstitious service of, 218
Eyton (Canon Robert) Speech on the
Society of the Holy Cross, 124
— on the circulation of the Priest in
Absolution, 144
Faber (Rev. Frederick William) visits
the Continent, 28
— not scandalised by Relic Wor
ship, 30
— declares Protestantism a diabolical
heresy, 30
— kisses the Pope's foot, 31
— prays at the Shrine of Aloysiua
the Jesuit, 31
— thinks Heaven " is like Rome," 31
— returns with Rosaries blessed by
the Pope, 32

INDEX.

415

Faber (Rev. Frederick William) his
work at Elton, 34
— his Secret Society at Elton, 35
— discovers he is " living a dishonest
life," 41
— his Life of St. Wilfrid, 42
— received into the Church of
Rome, 42
Fasting Communion, 211, 215
— Bishop S. Wilberforce on, 215
"Father George" of the O.H.R.,
his Jesuitical conduct in a
Protestant parish, 238
Fathers (The) and the Rule of
Faith, 268
Fathers of Charity, 281, 282
Feltham Ritualistic Nuns, 184
Five Years in a Protestant Sisterhood, 85
Fleming (Mr. Robert) how he dis
covered the Priest in Absolution, 97
Foote (Rev. John Andrewes) and the
Priest in Absolution, 95
— Member of Committee for
Revising Statutes of S. S. C, 138
Frere (Rev. William John) Speech on
the Priest in Absolution, 144
From Oxford to Rome, 89
Froude (Rev. Hurrell) proselytises in
an " underhand way," 6
— Remains, 6, 46, 267
Gilmartin's Manual of Church History,
368
Gladstone (Mr.) on the Romeward
Movement, 286, 287, 290
— Gleanings of Past Years, 286, 287, 2go
— on Archdeacon Manning's want of
Straightforwardness, 303
— Rome and the Newest Fashions in
Religion, 364, 365
Godwin (Rev. Robert Herbert) objects
to changes in Statutes of the
S.S.C., 141
Goldie (Rev. C. D.) on the action of
S. S. C, 108, 132
— Member of Committee for Revising
Statutes of S. S. C, 138
— says~ the Priest in Absolution is
" needed," 144
Goodman (Miss Margaret) on the
serious evils in Ritualistic Sister
hoods, 170, 171
— Sisterhoods in the Church of England,
167, 171, 1S4, 188-191
~ Her sad story of a dying Sister ol
Mercy, 176
Gore (Rev. Canon Charles) on the
Real Presence and the Consecra
ted Elements, 219
Grahamstown (Bishop of) [in 1877],
expresses his "goodwill" to the
S.S.C., 137

Grant (Mr. William) Letter on the
Order of Corporate Reunion, 158
Green-Armytage (Rev. N.) on the
Church of Rome, 77
Guild of St. Alban's, London and
Wolverhampton Provinces of,
sympathise with the S.S. C, 137
Guild of All Souls, 227-232
— its Objects, 227
— its secret Intercession Paper, 228
— its Office for the Dead According to
the Roman and Sarum Uses, 228
— its semi-secrecy, 228
— teaches Transubstantiation, 229
— its Manual, 229, 230
— observes " All Souls' Day," 230
— its President promoted by Bishop
Temple, 231
Guild ofthe Sacred Heart of Jesus, 257
Guilds, their work, 259
Gurney (Rev. Archer), his courageous
attack on Dr. Pusey, 332, 333
Halifax (Lord) on the use of the Ten
Commandments, 341
— on Benediction of the Blessed
Sacrament, 342
— most earnestly desire visible
communion with Rome, 346
— prefers Leo XIII. to the Judicial
Committee of the Privy Council,
347
— his Speech at Bristol, 352, 353
— on Papal Infallibility, 352, 353
— terms Luther " a needless and
noxious Rebel," 354
Hammond (Rev. Canon C. E.), 77
Heylin's Life of Laud, 329
Hislop's Two Babylons, 165
Hoare (Rev. R. Whitehead), 137
Hodgson (Rev. James) Letter on the
C.B. S., 208
Holy Water used by Ritualists, 62, 247
— dead bodies to be sprinkled with,
62
— its supposed virtues, 63
Homily Concerning Prayer, 213
Homily on Repentance, 218
Homily on Good Works, 283
Homily on Peril of Idolatry, 356
Honorarium for a Mass, 250, 251
Hook (Rev. Dr.) anxious to establish
a Sisterhood at Leeds, 163
— his remarkable letter to Dr. Pusey
on Sisters of Charity, 164
— on Pusey's eulogy of the Jesuits, 2S9
— on Secession to Rome, 291
— on the Judicial Committee of
Privy Council, 347
Hooker's Works, 220
Hope-Scott (Mr. James R.), 14, 25
— Visits the Jesuits at Rome, 275

416

INDEX.

Hornby (Bishop) a member of the
Confraternity of the Blessed
Sacrament, 225
Hoskins (Rev. Edgar) and the Priest
in Absolution, 122
— favours revision of the Statutes of
S. S.C., 128
— opposes disbanding S. S. C, 129
— Member of Committee for Revising
Statutes of S. S. C, 138
Hughes (Miss Marian) takes a Vow of
Celibacy, 165
— visits Roman Catholic Convents on
the Continent, 165, 166
Hutchings (Rev. W. H.) — see Arch
deacon of Cleveland
Hymns, Ancient and Modern, 245
Immaculate Conception ofthe Virgin,
35*
Incense, Driving the Devil out of, 246
Inquisition (The) Letter to, from the
A.P.U.C, 317
— Reply of the, 317-319
— Memorial to, from English clergy,
319-322
Instructions for Retreats, 58
Intercession Paper of the Confraternity
of the Blessed Sacrament, 204,
205, 206, 213, 214, 215, 217, 218
— ordered to be destroyed when
used, 205
— exposed in the Rock
— exposed in the Western Daily
Mercury, 206
— how the first copy was found by a
Protestant, 207
— its secret character admitted, 208
Intercession Paper of the Guild of All
Souls, 228
Intercession Paper of the B. H. C, 233,
235, 236
— recommends Liguori's Glories of
Mary, 233
Invocation of Saints, Dr. Pusey
believes in, 297
— what the Ritualists teach about,
404-406
Irish Ecclesiastical Record, 359
Jenner (Bishop), on the Ritual of the
Society of the Holy Cross, 77
— 132. 142
Jesuits in Disguise, 32
Jesuit Order, 131
Jesuits (The), Newman dislikes an
article against, 271
— their works the " favourite read
ing" of Rev. W. G. Ward. 274
— Mr. J. R. Hope-Scott's visits to,
275
— Dr. Pusey eulogises the Founder
of, 289

Johnson (Rev. John Barnes) on the
Fire of Purgatory, 230
Judicial Committee of Privy Council,
347
— Lord Halifax and Dean Hook on
the, 347
Jurisdiction in the Confessional, 76
Kane's Notes on the Roman Ritual, 211
Keble (Rev. John) on " Yearning after
Rome," 286
— would allow, but not enjoin the
"Discipline," 37
— on Protestantism, 266
— ¦ on the Reformers, 270
Kempe (Rev. John William) praises
the term "Mass," 142
Kensit (Mr. John) exhibits Ritualistic
Instruments of Torture, 38
Kilburn Sisterhood, 83
King (Rev. Bryan), 59, 60
King (Rev. Owen C. H.), what he
saw in a Ritualistic Convent
Chapel, 193, 194, 203
Kirkpatrick (Rev. R. C.) on hearing
Confessions, 75
Lacey (Rev. T. A.) his secret Mission
to Rome, 356
— his Paper for the private use of
Roman Cardinals, 357
Latimer (Bishop) Sermons, 203
— Remains, 203, 226
— on forged Sacrifices, 226
— ¦ on " Purgatory Pick Purse," 251
Laymen's Ritual Institute for Nor
wich, 254, 255
— its secret Oath, 254
Lea's History of Sacerdotal Celibacy,
118
Lebombo (Bishop of) [Dr. W. E.
Smythe] a Member ofthe Society
of the Holy Cross, 61
— His work in Zululand, 61, 62
— a Member of the Confraternity of
the Blessed Sacrament, 225
Lee (Rev. F. G.) and the Order of
Corporate Reunion, 153-155
— on the "rank and authority" of
the Pope, 156
Lewington (Rev. A. L.) Teaches
Transubstantiation, 223
" Levelling Up," how it is done,
336, 338
Liberty of Conscience denounced,
368, 369
Licensed Confessors (Petition for), its
secret history, 70-72
Lichfield (Bishop of) [Dr. Selwyn]
Speech on the Society of the
Holy Cross, 114
Life of Archbishop Tait, 97, 98, 102,
180, 181, 276

INDEX.

417

Life of Bishop Wilberforce, 60, 181,
182, 297, 358
Life of Dr. Pusey, 10, 19, 20, 36, 37,
85, 163-166, 271, 282, 283, 289,
290, 292, 293, 296, 298
1 Linklater (Rev.) on the Ritual of the
S.S.C., 77
Litany of Our Lady, 255
Litany of the Saints, 246
Little (Canon Knox) his sermon on
the Priest in Absolution, 126
— his connection with the Society of
the Holy Cross, 126
— on revision of the Statutes of the
S. S. C, 129
Little (Rev. C. Hardy) and the Priest
in A bsolution, 97
Littledale (Rev. Dr.), 108
— on how to prevent secessions to
Rome, 147
— Defence of Church Principles, 148
— Chaplain of a Ritualistic Sister
hood, 193
— officiates at Benediction of the
Blessed Sacrament, 194
Littlemore Monastery, 16-28
Liturgy of the Church of Sarum, 249,
250
Llandaff (Bishop of) [Dr. Ollivant]
Speech on the Society of the
Holy Cross, 113
¦Llanthony, Enclosed Nuns at, 184
London (Bishop of) [Dr. Jackson]
censures the Priest in Absolution,
104, 112, 113
Longley (Archbishop Charles T.)
Letter on Confessing a Married
Woman, 81
Lord's Day and the Holy Eucharist,
339-344
Lowder (Rev. Charles) des-ribes the
first Ritualistic Retreat 57, 58
— and St. George's Mission, 59-61
— on Auricular Confession, 75
— on Convocation, 78
— recommends withdrawal of Priest
in Absolution from circulation, 108
— Speech on the action of Bishop
Mackarness, 123
Luke (Rev. W. H. Colbeck) on dis
banding the S. S. C, 133
Luther (Martin) Speech at Diet of
Worms, 69
Macfarlane (Rev. Brother) on the
" Sacrament of Penance," 74
Mackonochie (Rev. A. H.) on the
" caution " of the S. S. C., 47
— Letter on Carlisle Oratory of
S.S.C., 66
— on the principles of the Priest in
Absolution, 99

Mackonochie (Rev. A. H.) opposes
S. S. C. deputation to the Bishops,
108
— Speech on the action of the
Bishops, 123
— on compulsory Confession, 126
— opposes disbanding S. S. C, 133
— thinks the Priest in Absolution
"a most useful book for young
priests," 136
— his evidence before the Royal
Commission on Ecclesiastical
Courts, 348
Manners (Lord John) [now Duke of
Rutland] secures Rules of Romish
Sisterhoods, 164
Manning (Archdeacon), how he heard
Confessions, 90, gi, g2
— his double-dealing, 2gg-305
— kneels before the Pope's carriage,
299
— Mr. Gladstone on his want of
straightforwardness, 303
Manning (Cardinal) on Secessions to
Rome, 272, 321-323
— Essays on Religion, 272, 321-323, 365
Manual of Confession for Children, 84
Marshall (Rev. T. Outram) secret
Speeches on the Bishops, 124, 133
— opposes destruction or publication
of the Priest in Absolution, 136
Maskell (Rev. William) describes the
crooked ways of Tractarians, 44
— Second Letter, 44, 45
— Letter to Dr. Pusey, 86, 87
Mass, The, Bishop Latimer on, 202
— preached before the University of
Oxford, 271
— Rev. E. W. Sergeant on, 343
" Mass Penny," 252
Melville (Canon) his warning against
Popery, 369, 371, 372
Memoirs of J. R. Hope-Scott, 14, 25,
36, 274, 275, 287
Monastic Institutions, What the Rit
ualists teach about, 408
Monastic Orders, 283, 284
Monastic Times, 185
Mo-nks and Nuns Pagan origin of, 165
Morris (Rev. J. B.) preaches the Sac
rifice of the Mass before Oxford
University, 271
Mossman (Rev. T. W.) and the Order
of Corporate Reunion, 154, 155,
159-161
— professes faith in the Pope's Infal
libility, 157
— his secret Letter on the Order of
Corporate Reunion, 160
— his Report on the O. C. R. to the
S.S.C., 159
27

418 INDEX.

Mozley (Rev. Professor James B.), 3,
17, 18, 277, 294
Mozley (Rev. Thomas), his description
of Littlemore Monastery, 20, 25
Nassau (Bishop of) [Dr. E. T.
Churton] a Member of the Con
fraternity of the Blessed Sacra
ment, 225
Neale (Rev. Dr.) advice to Ritualistic
Sisters, 83, 172, 173
Newman (Rev. J. H.) on secrect
doctrines, 1-3
— on truthfulness, 2
— does not wish the names of his
party known, 4
— expects to be called a Papist, 6
— writes strongly against Popery,
10-13
— eats his " dirty words," 14, 285
— establishes a Monastery, 17, 21
— Bishop of Oxford's Letter to, 22-24
— life in Newman's Monastery, 26-28
— his interview with Wiseman at
Rome, 263, 264
— has " a work to do in England,'
263
— on uttering an untruth, 265
— called a Papist to his face, 266
— begins to use the Breviary, 268
— believes in the Sacrifice of the
Mass, 268
— his use of " irony," 269
— his mind "essentially Jesuitical,"
271
. — dislikes an article against the
Jesuits, 271
— thinks ' ' Rome the centre of unity,"
274
— " thought the Church of Rome was
right," 277
— has " a secret longing love of
Rome," 283
— writes: — "I love the Church of
Rome too well," 294
— his secession to Rome. 296
— Letters, 4, 5, 6, 10, 15, 16, 17, 19,
20, 266, 267, 268, 271, 272, 273,
274, 294, 295
— Via Media, 264
— Apologia Pro Vita Sua, 13, 21, 22-24,
25, 263, 265, 270, 271, 274, 284,
295
— Letter to the Bishop of Oxford, 278
Nicholas (Rev. G. Davenport) and
the Statement of S. S. C, 108
— on the secret nature of S. S. C, 122
Night Hours of the Church, 200
Nihill. (Rev. H. D.) on the "Sacra
ment of Penance," 74
— is " not ashamed of the Priest in
Absolution," 144

Nineteenth Century, article on the
Order of Corporate Reunion in
the, 161
Nunnery Life in the Church of England,
40, 41, 185
Oakeley (Rev. Frederick) on life in
Littlemore Monastery, 21
• — ¦ describes Tractarian conduct on
the Continent, 29
Offices from the Breviary, 200
" One of our Consolations," 359
Order of Corporate Reunion, 147-161
— its Objects, 148
— its Birth, 148
— First Pastoral of the, 149-151
— " Thomas, Rector " of the, 149
— "Joseph, Provincial of York," 149
— " Laurence, Provincial of Caer-
leon," 149
— opposes School Boards, 150
— doubts the validity of the Orders
of the Church of England, 151
— professes "loyalty" to the Pope,
152
— acknowledges the Pope as "visible
head " of the whole Church, 152
— Who are the secretly consecrated-
Bishops of the, 153-155
— Mr. William Grant's letter on,
158
— The Civilita Cattolica on the, 158
— The Society of the Holy Cross and'
the, 159-161, 327, 328
— said to have reordained eight hun
dred clergy of the Church of
England, 161
— accepts the dogmas of the Council
of Trent, 251
Order of the Holy Redeemer, 233-239.
— its mysterious inner circle, 233
— its Monthly Leaflet, 233
— its Popish profession of Faith,
234
— acknowledges the Pope as-
" Teacher " of the whole Church,
234
— treasonable Letter of "John-
O.H.R."235
— afraid of the light, 235
— opens a Convent at Stamford Hill,
236
— its object the subjection of Eng
land to Rome, 236
— " Rev. Father Square's " address
to, 237
Order of St. John the Divine, a secret
Society in East London, 239
Oscott College, Reunion with Rome-
discussed at, 281
Our National Independence in peril,
365. 366

INDEX.

419

Oxenham (Rev. Frank N.) censures
the Priest in Absolution 102, 109,
no, 122
Oxford (Bishop of) [Dr. S. Wilber
force] on Dr. Pusey as a Roman
Confessor, 88
— [Dr. Mackarness] Speech on the
Society of the Holy Cross, 115
— [Dr. Mackarness] tries to save the
S. S. C. from censure, 123
Oxford Martyrs' Memorial, Pusey
dislikes it as " unkind to the
Church of Rome," 270
Parker (Rev. James Benjamin) and
the Roll of the S. S. C, no
Palmer's Narrative of Events, 4, 264,
267, 285, 286
Papal Infallibility, 157, 352
— What the Ritualists teach about,
381, 382
Parnell (Rev. Charles) on the Roman
Ritual, 77
— opposes publication of Priest in
Absolution, 136
Pattison (Rev. Mark), his experience
in Littlemore Monastery, 27
— goes once to Dr. Pusey to Con
fession, 187
"Peace with Rome with all our
hearts," 353
Penitentiary Committee of the Society
of the Holy Cross, 55
Penrith Branch of English Church
Union sympathises with the
S.S. C, 137
Perjury and Lying, 82, 83
Perry (Rev. T. W.) and the Society of
the Holy Cross, 108
Phillimore (Sir Walter) and the
Society of the Holy Cross, 108
Pixell (Rev. C. H. V.), 67
Plymouth Ritualistic Sisterhood, "a
hell upon earth," 186
Pope (The) (The Order of Corporate
Reunion recognises) as ' ' Visible
Head " ofthe Church, 152
— Prayed for as " our Pope," 242
— recognised as Governor of the
Church, 248, 250
— rejoices at the work of the Tract
arians, 271
— the " Representative " of the
Divine Head of the Church, 285
— Dr. Pusey on the Supremacy and
Primacy of, 331
— Rev. G. B. Roberts on the Pri
macy of, 345
Protestantism a "Bastard Faith,"
254
— "a dark and damnable spot in the
Church's History," 255

Protestantism, the great hindrance to
Union with Rome, 261
— " is dangerous now," 266
— Dr. Pusey's opinion of, 292
— What the Ritualists teach about,
409
Popery, an enemy to National
Prosperity, 362
Powell (Rev. J. B.) on the Ritual of
the Society of the Holy Cross, 77
Priest in Absolution, vii.
— its original price, 56
— Secret History of, 93-147
— ¦ translated and edited by Rev.
J. C. Chambers, 93-95
— ¦ said to be a " golden treatise," 94
— praised by the Church Review, 94
— curious letter about the, g5
— supplied only to High Church
priests, 95
— its copyright purchased by the
Society of the Holy Cross, 95, 96
— secret documents concerning,
quoted, 95, 96, 100-110, 121-144
— its sale, 96, 103
— how Mr. Robert Fleming discovered
the, 97
— exposed in the House of Lords, 97,
98
— Lord Redesdale on the, 98
— Archbishop Tait terms it " a dis
grace to the community," g8
— peers protest against the, gg
— its "principles" said to guide all
Ritualistic Confessors, gg
— secret Letter on, from Rev. Francis
Ll. Bagshawe, 100, 101
— debate on, in secret Synod of
S.S.C., 134-136
— another debate on, in secret Synod
of S. S. C, 142-144
Priest's Prayer Book on Holy Water,
63
— its services for Sisters of Mercy,
ig4-ig6
Private Burial Grounds in Ritualistic
Convents, 191, 192
Prynne (Rev. G. R.) Member of Com
mittee for Revising statutes of
S. S.C., 138
Puller (Rev. F. W.) on valid Absolu
tions, 76
— on Revising the statutes of S. S. C,
132
— Member of Committee for Revising
Statutes of S. S. C, 138
— on Evening Communion, 215
Purcell's Life of Cardinal Manning, 91,
92, 273, 295, 298-303, 321
Purgatorial Society, A, 227-232
Purgatory and the C. B. S., 214

420

INDEX.

Purgatory and the Guild of All Souls,
228-231
— What the Ritualists teach about,
396-398
" Purgatory Pick Purse," 251
Purton (Rev. William) defends the
Society of the Holy Cross, 129
Pusey (Rev. Dr.) joins the Tractarian
Movement, 6
— his subtle scheme for writing
against Popery, 10
— approves of Newman's proposed
Monastery, 19
— sends for a " Discipline," 36
¦ — wears hair-cloth, 36
— would like to be ordered the " Dis
cipline," 37
— Manual for Confessors, 39, 40, 82,
83, 120, 121, 136, 167, 185
— first Retreat held in his rooms, 57,
58
• — and St. George's Mission, 59, 60
¦ — on the Seal of Confession, 82, 187
— on bringing children to Confession,
83
— begins to hear Confessions in 1838,
85
— in 1842 writes against Confession,
85, 86
— how Confessions were heard in his
Sisterhood, 87
— " doing the work of a Roman Con
fessor," 88
— Hints for a First Confession, 87, 88
— on the fearful evils of the Confes
sional, 120, 121
— eager to set up Sisters of Mercy,
,.. -164-  r
— visits Romish Convents in Ire
land, 164
— procures the Rules of Romish
Convents, 164
— Enclosed Nuns of "The Sacred
Heart " in his Sisterhood, 183, 184
— recommends the " Discipline " for
Sisters of Mercy, 185
— charged with breaking the Seal of
Confession, 187
— hears Confessions " on the sly," 87
— his Introductory Essay to Essays
on Reunion, 261
— dislikes the Oxford Martyrs'
Memorial, 270
— his eulogy of the Founder of the
Jesuits, 289
— his opinion of Protestantism, 292
— desires " more love for Rome, "292
— his conduct censured by Dr.
Manning, 292
— praises the "superiority" of
Roman books, 293

Pusey (Rev. Dr.) Bishop Wilberforce
censures his Romanizing work,
297, 35s
— acknowledges his belief in Pur
gatory and the Invocation of
Saints, 297
— Eirenicon, 330-332, 357
— on the Primacy and Supremacy of
the Pope, 331, 333
— said to have been " a Gallican on
the wrong side of the water,"
333
Railway Guild of the Holy Cross, 258
Real Presence, What the Ritualists
teach about the, 385-387
Records of English Catholics, 365
Reformers and the Reformation,
What the Ritualists teach about
the, 383, 384
Reilly 's Relations of the Church to
Society, 368
Relics (Shrine with) recommended
by the Society of St. Osmund, 248
" Removing the Barriers " between
England and Rome, 325
Requiem Masses, 212, 213, 228
Reserve in Communicating Religious
Knowledge, 7-9
" Reserve " observed in the St,
George's Mission, 59
" Retreat Committee " of the Society
of the Holy Cross, 57
Retreats, Instructions for, 58
¦ — the first in Dr. Pusey's rooms, 60
Reunion Magazine, 149, 150, 151, 153
Revision of the Prayer Book on
Ritualistic lines, 339-344
Riley (Mr. Athelstan) his Connection
with the Society of St. Osmund,240
— translates the Mirror of Our Lady,
and the Hours of the Blessed Virgin
Mary, 243
Ritualism, its Object from its
birth, 260
— "the Preparatory School for
Rome," 359, 360
— one of the "consolations" of
Rome, 359
Ritualists (The), their Objects and
work, 261
— doing Rome's work, 316
— the results of their teaching,
359. 360
— preparing a harvest for Rome, 360
Ritualistic Sisterhoods, 162-201
Reunion with Rome, 261
— Rev. W. G. Ward on, 280
— Union Review on, 311, 312
— Essays on Reunion on, 313, 3r5, 316
— Protestantism the "great hinder
ance " to, 315

INDEX.

421

Eeunion with Rome, Work of the
Society of the Holy Cross for,
323-327
— Rev. N. Y. Birkmyre on, 328
— How to promote, 336-338
— E. C. U. Address to Lambeth
Conference on, 344
— Lord Halifax most earnestly
desires, 346
— Objections to, 362-372
— What the Ritualists teach about,
380, 381
Roberts (Rev. G. Bayfield) History
ofthe English Church Union, 335, 345
— on the Primacy of the " Bishop of
Old Rome," 345
Robinson (Rev. George Croke) on
the Revision of the Statutes of
S.S.C., 141
Rock, 67, 72, 78, 95, 206, 207, 209
— publishes the Roll of Brethren of
S. S. C, 101
Rockhampton (Bishop of) becomes a
Member of the Society of the
Holy Cross, 76
— on the Secrecy of the Society of
the Holy Cross, 125
Rogers (Mr. F.) 4, 16, 19
Roman Ritual (Discussion on) in
S. S.C. Synod, 77
Rome (Church of) Reunion with, 261
— we are "Not good enough for ' '
the, 262
— Secret Receptions into the, 265, 266
— Rev. W. G. Ward on Reunion
with the, 280
— How Reunion with, is to be
accomplished, 280
— Conditions of union with, dis
cussed at Oscott College, 281
— " Yearning after " the, 286
— Work of the A.P.U.C. for Re
union with the, 307-323
— "A friendly feeling towards " the,
320
— Speech in favour of the Ritual of
the, 350
— What the Church of England says
about the, 356
— The duty of separation from, 361
— Objections to Reunion with, 362-
372
— the Babylon of the Book of the
Revelation, 370, 371
Rome (The name of) "pronounced
with reverence," 281
Romeward Movement (The), 260-372
Russell (Rev. H. Lloyd) on Punish
ment in Purgatory, 230
" Sacrament of Penance," Secret dis
cussion on the, 74, 75

Sacrifice of the Mass, What the
Ritualists teach about the, 388-392
Salisbury (Bishop of) [Dr. Moberly]
on Habitual Confession, 116
Salisbury (Bishop of) [Dr. E. Denison]
alarmed at the Romeward Move
ment, 283
Salisbury (Lord) denounces Habitual
Confession, 70
Secessions to Rome, How Ritualists
try to prevent, 147
— Cardinal Manning on, 272
— Newman's plan for preventing, 284
— Dr. Hook on, 291
— the Rambler on, 305
— mainly from the ranks of the
Ritualists, 35g
Secret teaching of the Tractarians, 1-3
Secret doctrines not learnt from Scrip
ture, 1-3
Secret Societies, Church of England
honeycombed with, vi.
Sellon (Miss), Mother Superior of
Dr. Pusey's Convent, 166
— her " disgusting insult " to a Sister
of Mercy, 168
— a warning against, 186
— and the Confessions of her Sisters
of Mercy, 187
— Miss Margaret Goodman's estimate
of, 188-igo
Sergeant (Rev. E. W.), his suggested
Revision of the Book of Common
Prayer, 343
Separation, The Duty of, 361
Shipley (Rev. Orby) on the Doctrine
of Reserve, g
— proposes an Oratory of the S. S. C,
65
— on Convocation, 78
Sibthorp (Rev. R. W.), 287
Sisterhood of the Holy Cross, 179 note
Sisterhoods, Ritualistic, 162-201
— formed on Roman models, 163-166
— are really secret societies, 163
— the " Vow of Obedience " in
Dr. Pusey's, 167
— the " Vow of Poverty " in
Dr. Pusey's, i6g
— evils of the Vow of Obedience in,
i6g
— Miss Goodman on the serious
evils in, 170, 171
— it is difficult to leave, 171
— are their accounts audited ? 173
— Miss Cusack's experience in Dr.
Pusey's, 186, 187
— and Romanizing doctrines and
practices, ig2-2oi
— service for Clothing Novices in,
J94. *95

422

INDEX.

Sisterhood at Llanthony, 40, 185
— at Kilburn, 83, ig9
— at St. Margaret's, East Grinstead,
83, 172, 173, 193, 194
— at Clewer, 174, 175
— at All Saints', Margaret Street, 174,
17S, 192
— at Slapton, 184
Sister Mary Agnes most cruelly
whipped, 40
— O. S.B., 185
Sisters of Mercy, Dr. Pusey on
obedience to their Spiritual
Father, 40
— Dr. Pusey's advice to, 167
— in the Confessional, 167
— one ordered to lick the floor with
her tongue, 168
— Benson's book for their guidance,
169, 174
— sad story of a dying, 176
— ordered the " Discipline," 185
— shocking cruelty to, i8g
• — hungry, igi
Slapton, enclosed Nuns at, 184
Smith (Rev. Joseph Newton), Founder
of the Society of the Holy Cross,
47
— on the "wisdom of the serpent,"
125
Smythe (Rev. W. Edmund), 61-62,
see also Lebombo, Bishop of
Society of the Holy Cross (The Master
of) on " Reserve," 9, 10
— its first members, 47
— its caution and secrecy, 47, 48, 63,
64, 65, 121, 125, 127
— its Statutes, 48, 128
— its Officia, 48
— its Cross, 48
— founded, 48
— its mysterious " Committee of
_ Clergy," 49, 50
— its secret Synods and Chapters,
50,5*
— its secret Roll of sworn Celibates,
52, 53
— the Celibate Oath, 53
— the Brethren pledged to bring
young and old to Confession, 54
— its Books for the Young, 54, 55
— its "Penitentiary Committee":
their names, 55, 56
— its " Retreat Committee," 57
¦ — starts the Retreat Movement, 57
— starts the St. George's Mission at
St. Peter's, London Docks, 58, 59
— the Master's Address, 1870, 63
• — the Master's Address, May, 1876, 64
— the Master's Address, May, 1875, 64
— afraid of Post Cards, 64

Society of the Holy Cross, the Master's
Address, Sept., 1876, 65
— organizes the Petition for Licensed
Confessors, 70-72
— its Secret Roll of Brethren, 78, 79,
101, no, 126
— purchases the copyright of the
Priest in Absolution, 95, g6
— the Rock publishes its Roll of
Brethren, 101
— its interview with the Bishops,
105
— its Statement to the Bishops, 105, T06
— Special Chapter of July 5th, 1877,
107-110
— Canterbury Houses of Convocation
discuss the, 110-117
— termed " a Conspiracy " by Arch
bishop Tait, 112
— its secret Chapter, July 10th, 1877,
121-126
— its action towards the Bishops,
123-125
— its secret Chapter, August, 1877, 127
— its secret Synod, September, 1877,
127-137
— proposal to disband it, 130-134
— its secret debate on the Priest in
Absolution, 134-136
• — Committee for Revising Statutes
of; Names of its members, 138
— great secession from its ranks, 139
— its secret Synod, May, 1878, 139-144
 their Report, 140-142
— refuses to destroy the Priest in
Absolution, 144
— it condemns the Order of Corpo
rate Reunion, 159- 161
— its Address to Catholics, 324
— its Address to the Lambeth Con
ference, 324, 325
— by whom it was signed, 325, 326
— approves of the A. P. U. C, 327
— its secret discussion on the Order
of Corporate Reunion, 327, 328
Society of St. Osmund, 240-254
— its Episcopal Vice-Presidents, 240
— and London School Board
Election, 240
— its Objects, 240, 241
— works for the restoration of the
Sarum Ritual, 241
— its puerile ceremonial, 241, 242, 243
— prays for " our Pope," 242
— its Confessions to the Virgin and
Saints, 242
— its "worship" of the Virgin,
. 243, 244
— its Services for Holy Week, 244-249
— its Adoration of the Cross, 245
— its Litany of the Saints, 246

INDEX.

423

Society of St. Osmund drives the
Devil out of Incense and Flowers,
246, 247, 248
— its Service for Palm Sunday, 247
— recommends a " Shrine with
Relics," 248
— Recognises the Pope, as Governor
of the Church, 249
— its Ceremonial and Offices of the
Dead, 250-252
— dissolved, and merged into the
Alcuin Club, 253, 254
Some Cautions for Mass Priests,
395. 39°
Some other Ritualistic Societies,
227-259
Some Ritualistic " Ornaments of the
Church," 384
Spencer (Rev. George) Letter on the
tactics of the Tractarians, 262
— his visit to Newman, 274
Spirit of the Founder, a secret book for
Ritualistic Sisters, 83, 84, 172,
*73. *75. *99
Square (Rev. " Father ") address to
the secret Order of the Holy
Redeemer, 237
Square (Rev. Ernest) Speech in favour
of Roman Ritual, 350
St. Albans (Bishop of) [Dr. Claughton]
Speech on the Confessional, 114
St. Alban's, Holborn, 258
St. Alphege, Southwark, 255-257
— its Manual of Tertiaries, 255
— its Manual of the Church Confra
ternity, 256
— its " Guild ofthe Sacred Heart," 257
St. Asaph (Bishop of) [Dr. Hughes]
Speech on Confession by the, 115
St.Cuthbert's.Philbeaci Gardens, 245
St. George's Mission, 58-61
St. Margaret's, East Grinstead,
Sisterhood, 172, 173
— Vows of Poverty, Chastity, and
Obedience taken for life, 172
— how the Sisters dispose of then-
income, 172, 173
— Popish service in one of its Con
vent Chapels, 193, ig4
— its Night Hours of the Church, 200
St. Matthias', Earl's Court, 231, 350,
35*
St. Peter's Parish Magazine, 61 , 62
St. Saviour's Hospital, Osnaburgh
Street, N.W., 200
Stallard (Rev. Arthur Gordon) on Re
vision of Statutes of S. S. C, 141
Stanton (Rev. A. H.), 108
Stathers (Rev. William), his remark
able Protest and Explanation, 350,
35*

Stocks (Rev. J. E.), 77
Synodi Diceceseos Suthwarcensis, 317, 318
Tait (Archbishop) on the Priest in
Absolution, g8
— on the S. S. C, 102-107
— Speech in Convocation, in, 112
— Terms the S. S. C. " a Con
spiracy," 112
— Opposed to Perpetual Vows in
Ritualistic Sisterhoods, 182, 183
— on Tract XC, 275, 276
Teignmouth (Lord), his Reminiscences,
265
The Importance of Ritual, What the
Ritualists teach about, 4og, 410
The Power and Dignity of Sacrificing
Priests, What the Ritualists teach
about, 387, 388
The " Preparatory School for Rome,"
359. 360
The Romeward Movement, 260-372
The Ten Commandments and the
Ritualists, 341, 343
The Thirty-Nine Articles, What the
Ritualists teach about, 378-380
— Newman "no great friend" of,
268, 330
— the Rev. W. G. Ward on, 279
Thynne (Lord Charles) on tie Tract
arian Confessional, 89
" Toleration to Protestants is Intoler
ance to Catholics," 369
Towne (Rev. Lyndhurst B.), 141
Tracts for the Times " abused as
Popish," 267
— 298
Tract On Reserve in Communicating
Religious Knowledge, 7-9
— Condemned by the Bishops, 7, 9
— rightly understood by Evangeli
cals, g
Tract XC, 275, 276, 290
Tractarian Movement, Birth of the,
1, 263
— its promoters fear publicity, 4
— Joshua Watson on its ulterior
destination, 5
— " Suggestions " for its formation, 5
— Dr. Pusey joins the, 6
— Mr. Gladstone joins the, 6
— attacked by the Standard and
Edinburgh Review, 10
Tractarians go secretly to Mass in
disguise, 30
— described by Mr. Maskell, 44
— their real object a profound secret,
263
— "Introducing Popery without
authority," 267
— said to be " Crypto-Papists," 268
— greatly rejoice the Pope, 271

424

INDEX.

Tractarians on the Continent, 274, 2go
— their Jesuitical tactics described,
280, 281
— their negotiations with Dr. Wise
man, 281, 282
— Moving towards Rome, 287
Transubstantiation taught by the
C.B. S., 223-225
— taught by the Guild of All Souls, 22g
Treatise of S. Catherine of Genoa on
Purgatory, 228, 229
Truro (Bishop of) [Dr. Gott] recom
mends the Priest' s'Prayer Book , 1 94
Urquhart (Rev. E. W.) teaches Tran
substantiation, 223-225
UnionReview, 94, 152, 261, 3og-3i2, 330
Vaux (Rev. J. E.), 148
Virtues of Holy Salt, Holy Water,
and Holy Oil, What the Ritualists
teach about the, 406-408
Vow of Obedience by Ritualistic
Sisters, 167, 168, i6g
— of Poverty by Ritualistic Sis
ters, i6g-i7g
— of Celibacy taken by a girl of
eighteen for life, 180
— censured by Bishop S. Wilberforce,
181
Vows in St. Margaret's Sisterhood,
East Grinstead, taken for life, 172
— of Ritualistic Sisters censured
by Bishop S. Wilberforce, 180
Vows (Perpetual) by Ritualistic Sis
ters censured by Archbishop
Tait, 182, 183
Ward (Rev. A. H.) favours disbanding
the Society of the Holy Cross, 133
Ward (Rev. William George), his
Jesuitical conduct, 15
— on Equivocation, 16
— the Jesuits his " favourite reading,"
274
— on Union with Rome, 280
— Ideal of a Christian Church, 287,
288-2go
— holds all Roman doctrine, 288
Walker (Rev. Henry Aston) opposes
S. S. C. deputation to the Bishops,
108
Wallace (Rev. C. S.), and the Society
ofthe Holy Cross, 127
— thanked by S. S. C. for his con
duct, 127
— opposes publication of Priest in
Absolution, 136
Watson (Mr. Joshua) on the ulterior
destination of Tractarianism, 5

West Mailing, enclosed Ritualistic
Nuns at, 184
What the Ritualists Teach, 373-4™
Wilberforce (Bishop Samuel), v.
— on theVows of Ritualistic Sisters, r8o
— Censures Vows of Celibacy in
Ritualistic Sisterhoods, 181
— on Fasting Communion, 215
Williams (Rev. Isaac), 7, 8,g
William G. Ward and the Oxford Move
ment, 16, 274, 27g-282, 288
Willington (Rev. Henry Edward)
Member of Committee for Re
vising Statutes of S. S. C, 138
Wilson (Rev. Robert James) and the
Priest in Absolution, 100, 122
— Member of Committee for Revising
Statutes of S. S. C, 138
Wiseman (Cardinal), 28, 29, 30
— interview with Newman and
Froude, 263, 294
— discusses Reunion with Rome with
Tractarians, 281
Wolverhampton Province of the
Guild of St. Alban's sympathises
with the S.S. C, 137
Women and the Confessional, 8r, 82,
83, 87, 90, 91, 120
— ruined by Ritualistic Confessors, 117
Wood (Hon. C. L.) (see also under
Halifax) advocates Masses for
the Dead, 213
— Elected President of the English
Church Union, 335
Wood (Rev. E. G.) his resolutions for
disbanding S. S. C, 130
— on the Jesuit Order, 131
— ¦ on Purgatory, 214, 231
— on Jurisdiction in the Confessional,
76
— his subtle advice to the Society of
the Holy Cross, 125
— on compulsory Confession, 126
Wordsworth (Bishop Christopher) on
Rome as the Babylon of the
Revelation, 370
— Union with Rome, 370, 371
Zanzibar (Bishop of) [Dr. Richard
son], 76
— a Member of the Society of the
Holy Cross, 79
— a Member of the Confraternity of
the Blessed Sacrament, 225
Zululand (Bishop of) [Dr. W. M.
Carter] a Member of the Con
fraternity of the Blessed Sacra
ment, 225

U. NORMAN AND BON, PRINTERS, FLORAL STREET, COVENT GARDEN, LONDON.

The Secret History
of the
Oxford Movement.
By WALTER WALSH.
Sixth Edition. 3s 6d net. Post free, is.

This is a most startling exposure, and has created a great
sensation in the public mind.
It is the duty of every Protestant to obtain a copy, read it, and
lend it to others.

NOTICES OF THE PRESS, $c.
" I have no difficulty in saying that I think it the most valuable book on the
anti-sacerdotal side that has been published." — Lobd Gbhtthobpe.
" Contains one of the most startling revelations ever made to the people of
any country." — Canon McCormick, Chaplain-in-Ordinary to the Queen.
" Nothing is over-stated or aught set down in malice. The work is soberly and
temperately written. We advise all who wish to have full and accurate know
ledge on this sadly important subject to read the book. . . . It is a magazine
of information on this important subject. We can cordially recommend it to the
serious perusal of sober-minded Churchmen." — Liverpool Courier.
" Mr. Walsh has written with studied moderation and fairness, and there is
nothing in all the four hundred pages of this book that can offend any
independent mind. The work is an important contribution to the literature of
the Ritual controversy, which everyone desiring to become acquainted with the
inner workings of the Movement should most certainly consult." — Record.
" This is a remarkable book, which ought to be read, examined, and pondered
by every Englishman who wishes to see his country free and enlightened. . . .
We cannot too strongly recommend the purchase and study of this History." 
English Churchman.
" The volume is one which Churchmen would do well to consult for thomsel vos.
Its revelations are extraordinary, its proofs indisputable. , . . Tho author Imn
done his work well, and deserves the gratitude of Churchmen." — W eater n Timet.
"The gravest indictment that has yet been made against tho Hi^h Cliuruli
party. ... It is a book with a purpose. It demanded courage to write it, and
is full of information that ought to be circulated broadcast." — iiapliat.

THE CHURCH ASSOCIATION.
THE Council invite all those who have been convinced by the
reading of this book that a serious attempt is being made to
Romanize the Church of England, to support the Church Association,
the only Church Society that has stood in the forefront of the
Anti-Ritualistic Movement for thirty-three years.
A perusal of the following will give some idea of the work in
which the Church Association is engaged : — -
A correspondent, writing with regard to the Council, refers to
them as " Those who have on every occasion exhibited an amount
of judgment, discretion and resolution, which it would be hard to
match in the transactions of any other deliberative and administrative
body." The Rev. Canon Christopher writas .•
" I measure the value of the Church Association not so much by
its success as by its Scriptural objects, and the faith and courage of
its members in seeking to obtain them.
" The success of Cranmer, Latimer, and Ridley in preserving the
Reformation they had so well begun, did not seem to be very great
when they were being burnt alive within a quarter of a mile of this
rectory. Yet we know what great results God ultimately gave to
their noble self-sacrifice for the cause of His Truth."
The St. Rev. the Lord Bp. of Liverpool (when the Rev. Canon Ryle)
spoke of the Church Association as follows : —
" I know no way of meeting the evil around us except by such a
combination as that presented by the Church Association — a com
bination like the Volunteer movement, whose motto should be
' Defence not Defiance.' The Bishops will not act : they have
charged and charged and charged for twenty years, and their Charges
have been so much brulum fulmen, and have wrought no deliverance.
• — Convocation can do nothing. — It can growl, and whine, and bark;
but it has no teeth, and cannot bite : it is chained, and cannot move. —
The House of Commons will do nothing at present. They dislike
religious questions in St. Stephen's, unless positively forced to handle
them ; and they will not handle Ritualism, except under the pressure
of public opinion. — -There is nothing left but the voluntary union of
all Protestant Churchmen in such a Society as the Church Association.
By uniting to spread information, awaken sleeping zeal, and enlighten
public opinion, — by rallying and getting together the sound members
of our Church, and organizing their strength, — by combining to
employ every legal and constitutional means to maintain the Pro-

e

-festant character of our Church, — by such work much good may be
done, for union is strength. Such work the Church Association has
done, is doing, and I trust will continue to do for many a day."
" Your Association is at least standing in the gap before the Lord
<in the land, that He should not destroy it. (Ezekiel xxii. 30.) You
are doing your best to ' make up the hedge ' against the adversaries
of our Zion, and it is better to try, and fail, than not to try at all." —
Another Correspondent.
The Church Association was instituted in 1865 to Uphold the
Doctrines, Principles, and Order of the United Church of England
and Ireland, and to counteract the efforts now being made to pervert
her teaching on essential points of the Christian faith, or assimilate
her Services to those of the Church of Rome, and further to
.encourage concerted action for the advancement and progress of
Spiritual Religion.
It seeks to resist all innovations in the order of the Service as
prescribed by the joint authority of Church and State — whether in vest
ments, ornaments, gestures, or practices borrowed from the Church of
Rome, and symbolical of her errors — and especially to prevent the
idolatrous adoration of the elements in the Lord's Supper, contrary
to the order of our Communion Service and the terms both of the
Liturgy and Articles.
It seeks to resist all attempts to restore the use of the Confessional,
.and every exercise of that Priestly authority which was put down at
-the Reformation, and also to oppose the introduction of doctrines
contrary to the teaching of the Church, as set forth in her Liturgy
.and Articles.
It seeks to effect these objects by publicity through Lectures,
Meetings, and the use of the Press, by the employment of Colporteurs,
Lay Evangelists, and Protestant Vans, by Protestant Lay Missions,
.and by Appeals to Parliament to pass such measures as may be
needed to restrain clergymen from violating the order of their Church,
.and obtruding on their parishioners practices and doctrines repugnant
to the Formularies and Articles of our Reformed Church.
The Church Association has at considerable cost obtained the
.condemnation by the Ecclesiastical Courts of more than sixty
ceremonies and practices symbolical of Popish Doctries illegally
introduced by the Ritualists into the Services of our Reformed
Church. It has circulated literature " wholesome and necessary " for these
times — millions of Pamphlets and Tracts against Ritualism — and by
'these means the country has been awakened to the dangers of the
Ritualistic " Conspiracy." The Association is really a Ch. of England
Protestant Tract Society.
It has no sympathy with imprisonment of clergymen. It intro-
¦ duced into Parliament a Bill which, if passed, would have substituted
Deprivation for Imprisonment.
It introduced a Bill into Parliament to abolish the Bishops' Veto,
•which at present bars the Laity from their right of appealing to the
Ecclesiastical Courts in cases where the Romish Mass is thrust upon
them in their Parish Churches.

It has to cope with lawlessness in high places, and to defend the
interests of Law, Order, and Truth.
It has to satisfy appeals for advice and help from distressed and
oppressed congregations.
It has to aid Protestant Home Mission-work, to assist those
involved in controversy, to furnish papers on matters that arise
affecting Evangelical religion, and to provide suitable Lectures.
It has to devise how to meet the schemes of Sacerdotalism in the-
widening arena of Politics.
It has to guard the interests of the Laity in all Church matters,
especially in the matter of " Church Reform," as it has done in the-
matter of the " Benefices " Bill.
It has to check the attempted revival of sacerdotal caste privileges,
and " benefit of clergy."
It has to contest the ground inch by inch in fighting the battle of
the Reformation and defending the Constitutional Settlement of
Church and State.
It has established the National Protestant League, which is not a-
new Society, but a further development of the Church Association to-
enable the masses to take a part in opposing the present great
conspiracy to Romanize our Church and Nation.
It has appointed Colporteurs and Lay Evangelists for certain
counties and it hopes to increase the number. These men are doing
splendid work amongst the much neglected rural populations, dis
tributing Protestant literature, explaining the inroads of Ritualism,,
preaching the simple Gospel, and urging Electors to vote for the most
Protestant candidate at the Parliamentary elections.
It has sent forth into the Provinces eleven Travelling Vans, with a
Colporteur Evangelist in each. They each carry with them a large
stock of Bibles, Prayer Books, and Protestant literature, for sale and
free circulation. These Vans travel on each day to a fresh town or
village, Protestant Gospel addresses are given each evening and large
quantities of literature distributed. Great good to the Protestant
Cause has already resulted from this latest development of the work
of the Association.
It has established at the head Office regular meetings for Prayer and
the study of God's Word.
It has gathered together the finest Protestant library in the King
dom, consisting of some ten thousand books and pamphlets. The
Library is open to Members on Wednesday in each week.
It has induced the Government to publish a facsimile of the
" annexed " book which is the statutable authority for our present
Prayer Book, and is endeavouring to compel the Queen's Printers to
issue printed Prayer Books in conformity with it, and without
unauthorized alterations ; and in this it has already been partly
successful. PROTESTANT PUBLICATIONS.
The Church Association publishes in its monthly organ, the
Church Intelligencer, exact information as to controverted points in
the meaning and structure of the Book of Common Prayer, the Thirty-

hine Articles, and the Formularies ; calls attention to attacks upon the
Protestant principles of the Reformed Church of England, whether
in Parliament, in Convocation, or in the Press ; analyzes the drift of
the movement for increasing sacerdotal privileges and assumptions,
and especially the tendency to vest irresponsible power in the hands
of the Bishops, and is a channel for the exchange of thought between
Churchmen who value these objects. The Church Intelligencer costs
id per month, and may be ordered of any bookseller.
It issues five volumes which deal with nearly eve.ry point of the
Ritualistic Controversy, and shows the practices which have been
condemned as unlawful in the Church of England. They form a
complete Library on the Ritualistic Controversy, and should be in the
hands of every Protestant Churchman throughout the country. Sent
free by post, is 4-d each vol., or handsomely bound in cloth at is lod
each volume.
It publishes an Almanack and Diary for the pocket, price one
penny, which is full of interesting matter. Statistics as to the
Ritualistic Conspiracy. Dates of principal events in Reformation.
Lists of Archbishops, Bishops, Deans, Chancellors. Table of Lessons
for every day in the year. Sunday Notes for Clergy, &c, &c, &c.
Price, post free, ifd.
It publishes a Guide to Ecclesiastical Law for the use of Church
wardens and Parishioners, full of hints and suggestions for opposing
Ritualism. Price, post free, is i\d.
It has published the Rev. Dyson Hague's invaluable book,
The Protestantism of the Prayer Book, the most readable book on
this subject. Price, is 6d ; post free, is xod.
It has published a work by Mr. J. T. Tomlinson entitled, The Prayer
Book, Articles and Homilies : some forgotten facts in their History
which may decide their interpretation. Price $s net, post free.
It has published a work by Mr. Walter Walsh entitled, The Secret
History of the Oxford Movement, the first two editions of which were
sold at 10s 6d, but which is now issued at 3s 6d.
It has published An Indictment of the Bishops, shewing how the
Church of England is being corrupted and betrayed by them. Post
free, is 2d.
It has just published the sixth edition of The " Historical" Grounds
ofthe Lambeth Judgment. Post free, "]\d.
PROTESTANT VAN MISSION WORK IN THE
VILLAGES OF ENGLAND.
The State of the Villages where the Vans go.
The Rock puts the case of the Villagers somewhat in this way —
Picture to yourself Churchman in a Country Village in which the
Church is in the hands of a Sacerdotalist. Try and realise the
deadening effect on their spiritual life week by week, not only
never hearing a sermon which does not irritate rather than help them,
but unable to attend a service in which they can heartily join,
debarred the Lord's Table because the ritual adopted symbolises a

doctrine they hold to be false, and commits them to a worship which they
regard as idolatrous. Picture to yourselves their children being'
slowly won by sensuous services and the persevering blandishments
of priestlings, so that a wall is growing up between them and those-
they love most dearly — and then let us ask, Who will come to our
help to enable us to continue to carry the blessed Gospel to-
these dark spots in rural England ?
Van Work during 1897.
Number of Protestant Publications distributed free . 116,003
Number of Protestant Publications sold . . . 40,721
Number of Villages and Towns visited . . . '.541
Number of Gospel and Protestant Addresses given . 2,322
The Church Association appeals for support — ¦
1. — Because it is necessary to oppose Ritualism, as helping to thrust
upon the unwary the Popery which was cast out at the Reformation,
and which made England cringe to a foreign potentate, kept back the
Bible from our people, deluged our land with superstition and
ignorance, and burned our Protestant Reformers.
2. — Because a powerful organisation is needed to oppose the-
thoroughly organised efforts of those who are trying to undo the work
of the Reformation ; and it is the only organisation with the special
object of opposing the numerous agencies of Ritualism.
3. — Because the "English Church Union," the "Society of the-
Holy Cross," the " Confraternity of the Blessed Sacrament," the-
" Association for the promotion of the Unity of Christendom," and
numerous Guilds, Brotherhoods, and Sisterhoods are actively pro
moting the avowed object of " un-Protestantising " our Church.
4. — Because a large number of the clergy and laity have joined the
Church of Rome, and a much larger number have adopted thoroughly
Romish doctrines and practices while still continuing in the Church
of England ; therefore all Protestant clergy and laity should support a
Society exclusively devoted to the work of defending the Protestantism'
of our Church.
5. — Because good Churchman ship, as well as good citizenship,
demands that the law now clearly decided should be obeyed.
6. — Because the Ritualists are endeavouring to bring English men,.
women, and even children within the unhealthy and unhallowed-
influences of the Confessional, to which the Association is most
resolutely opposed.
7- — Because though God alone can defend our Church and country
from all dangers, religious or national — and to Plim must be all the
glory of giving us the victory — He expects His servants as His-
instruments, to be " workers together with Him," to " earnestly
contend for the faith," and when His truth and honour are concerned,
to be careful that as a Church we are "first pure, then peaceable."
The Church Association enrols Associates at $s; Lay Members-
at 1 os; Clerical Members at $s.
The work is greatly crippled for want of adequate funds. Urgent
appeals for help from aggrieved Parishioners are unwillingly rejected

on this account. Increased support means increased work. The-
Council would say with Bishop Barrington "If the Reformation was
worth establishing it is worth maintaining, but it can only be main
tained by a constant vigilance in support of those principles which
effected it in the sixteenth century."
-1'1 All Special Donations and Subscriptions to carry on the work
indicated above should be sent to the Secretary, Mr. Henry Miller,
14, Buckingham Street, Strand, London; or may be paid to the
account of the Association at the Bank of Messrs. Barclay & Co.,
Limited, 1, Pall Mall East, S.W., and 34, Lombard Street, E.C,
London. Post-Office Orders should be made payable to Henry Miller, and
drawn upon Charing Cross.
A PROTESTANT ELECTORAL ROLL.
The Council of the National Protestant League is anxious to obtain
in every constituency a Roll of 100 Voters who undertake not to
pledge themselves to vote for any Candidate at the next Election until
after they have been called together to consider, in conjunction with
the London Council of the National Protestant League, how their
united votes may be best used in the Protestant interest.
Persons willing to undertake the collection of One Hundred
Signatures should write to the Registrar, National Protestant
League,
Mr. HENRY MILLER,
14, Buckingham Street,
Strand, London.

For some of the Protestant Books, Pamphlets, and Tracts published'
by the Church Association for present day reading, see next page.

Eft* Prater Snnfe^

SOME FORGOTTEN PACTS IN THEIR HISTORY WHICH MAY
DECIDE THEIR INTERPRETATION.
Bt j. t. tomlinson.
Price 5s net, post free, 320 pp., with Photozincographic Ulustraticmi
taken from the " Durham Book."
" A learned and lucid exposition of the Liturgy of the Church of England, its history and
meaning." — Western Times, June 6th, 1S97.
"Mr. Tomlinson is a scholarly and accurate student, who has in all cases carefully collated the
documents with the originals at Lambeth, Cambridge, Durham, and the British Museum, and
states clearly the grounds of the conclusions at which he has arrived." — Manchester Guardian,
June 29th, 189V.
"On such still vexed and important points as the Ornaments Rubric, the Injunctions and
Advertisements of Elizabeth, the Thirty-first Article, the ' Black Rubric,' and other heads,
Mr. Tomlinson has been at pains to collate carefully his documents with the originals in the
great public libraries, besides producing here photozincographs of the famous ' Durham Book.' "
— Bookseller, July 7th, 1897.
" Ought to become a text-book in every bishop's examination for Orders." — Rod; July 9th, 1897.
" Mr. Tomlinson writes with learning, candour, good temper, and moderation, and it is hoped
that both sides will make themselves masters of his laborious investigations." — Churchman,
August, 1897.
" Mr. J. T. Tomlinson is well known as an acute and learned controversialist, and his latest
volume The Prayer Book, Articles, and Homilies (Elliot Stock) is not unworthy of him." —
The National Church, August 14th, 1897.
A Set of the Tracts (1 to 250) bound in 5 volumes, at Is per vol., »¦ <".
or post free 55 8d; in cloth at Is 6d per vol., or post free  8 4
These form a complete Library on the Ritualistic Controversy, and should
be in the hands of every Protestant Churchman.
Collected Tracts on Ritual. Edited or written by J. T. Tomlinson
2s, or post free 2 4
The Protestantism of the Prayer Book. By the Rev. Dyson
Hague, m.a. Cloth  reduced to Is 6<J, or post free 1 10
i'or popular reading the best hook of its kind.
A Guide to Ecclesiastical Law, for Churchwardens and
Parishioners. Compiled by Henry Millbr. With Plates illustrating the
A-estmeuts, &c. Fifth edition  Is, or post free 1 24
The Church Intelligencer, the Organ of the Church Association,
published monthly, price Id ; Annual Subscription . . . free by post 1 6
Historical Grounds of the Lambeth Judgment. By J. T.
Tomlinson. Sixth edition  . 6d, or post free 0 74
The " Legal History " of Canon Stubbs. By J. T. Tomlinson
Gd, or post free 0 8
The Great Parliamentary Debate in 1548 on the Lord's
Supper. By J. T. Tomlinson  6d, or post free 0 7
The Secret Work of the Ritualists. A Startling Exposure
id, or post free 0 2 J
Prayers for the Dead. By the Rev. De. Weight 2d, or post free 0 2J
The Greek Church. Her Doctrines and Principles con
trasted with those of the Church of England. Is Union desirable or possible?
A Lecture by the Rev. Joseph Bardsley, d.d. ... 2d, or post free 0 21
" The Liturgy and the Eastward Position." Illustrated by
fifteen of the oldest known representations of the Lord's Supper. By J. T.
Tomlinson  2d, or post free 0 21
Union with Oriental Churches. By the Rev. H. E. Fox, m.a.
. post free 0 1
The Reunion Question as it regards Protestant Churches.
By tbe Rev. Talbot A. L. Greaves  post free 0 1
The Use of the term "Priest" in the Prayer Book
2d per doz., post free 0 24
The Modern Confessional. (Illustrated.) Id per doz., post free 0 2|
Modern " Mass " in the Church of England. (Illustrated)
,,_„.,.  . „ , 2d per doz., post free 0 2J
Making Plain for all Time," a Pamphlet of 48 pp. post free 0 7
Society of the Holy Cross, with List of Members up
to 1887  lOd per doz., or post free 1 0
CHURCH ASSOCIATION, 14, BUCKINGHAM STREET, STRAND, LONDON.

YALE UNIVERSITY LIBRARY

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