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OXFOBD: TEACT No. 90:
AND
WARD'S IDEAL OF A CHRISTIAN CHURCH.
A PEACTICAL SUGGESTION
RESPECTFULLY SUBMITTED TO
MEMBERS OF CONVOCATION.
WITH AN APPENDIX CONTAINING
THE TESTIMONIES OF TWENTY-FIVE PRELATES OF THE
ENGLISH CHURCH;
EXTRACTS FROM WARD'S IDEAL ;
CONDUCT OF MR. WARD COMPARED WITH THAT OF LUTHER;
AND THE RESOLUTIONS OF THE HEBDOMADAL BOARD.
BY
THE REV. W- SIMCOX BEICKNELL, M.A.
OP WORCESTER COLLEGE, INCUMBENT OF GROVE, BERKS,
AND ONE OP THE OXFORD CITY LECTURERS.
FOURTH EDITION.

OXFORD,
PRINTED AND PUBLISHED BY J. VINCENT;
SIMPKIN AND MARSHALL; AND F. BAISLER, LONDON.
1845.

THE JUDGMENT OF THE BISHOPS UPON
TRACTARIAN THEOLOGY,
1837 TO 1842 INCLUSIVE.
The Editor of the above Work avails himself of the present opportunity
to state, in reply to the numerous inquiries with which he has been favoured,
that the Volume has been for some time in the press, and will appear as
speedily as possible. It is hoped that the delay (occasioned by a variety of
circumstances) will have tended only to render the Publication more com
plete as a volume of reference, and a record of the judgment of the Spiritual
Rulers of the Church, at this momentous period of her history.
Meanwhile, it may be mentioned as » curious fact, illustrative of the
degree of credit due to the statements of certain controversialists in the
present day, that, long before a, page of it was in the printer's hands, the
Work in question was referred to by name (both of book and editor) in the
columns of a Tractarian Journal, not merely as already published, but as
having supplied the writer with proofs of an assertion which he was anxious
to establish !
It may be well to add, in answer to misrepresentations which have been
industriously circulated upon the subject, that not u, single word has been
omitted in any of the Thirty-eight Charges included in the volume, which
bears, directly or indirectly, upon the Tractarian controversy.
.---^ W. S. B.

ADVERTISEMENT TO THE FOURTH EDITION.

While the first edition of this pamphlet was passing through the press, it
transpired that a Select Committee had been appointed by the Hebdomadal
Board to examine and report upon Mr. Ward's Ideal of a Christian Church,
with a view to ulterior proceedings on the part of the Academical Autho
rities. On Saturday, November the 30th, 1844, Mr. Ward was summoned before
the Vice-Chancellor, attended by the Pro-Vice-Chancellors, the Proctors, and
the Registrar of the University. The course which he thought proper to
adopt, on that and a subsequent occasion, will be found, detailed by himself
in Appendix III., and affords a very striking contrast to that of the illustrious
individual whose character he has dared to malign, and whose principles he
has so grossly misrepresented in the volume " which bears his name upon
the title-page."
A subsequent Meeting of the Hebdomadal Board upon this trying but
most momentous question took place on Friday, December the 13th. The
Resolutions then adopted are given in Appendix IV.
A third edition having been called for, I ventured to hope that the state
ments contained in the following pages, would be found to shew the necessity
and efficiency of the Measures to be proposed to Convocation on the 13th of
February next, no less than of the Suggestion in support of which they
were originally put forth.
Those Measures, however, have been since withdrawn, so far at least as
they refer to the alteration of the Statute Tit. XVII. Sect. III. ; and
though I cannot but very deeply regret the necessity of such a step on the
part of the Hebdomadal Board, I feel no longer any hesitation in pressing
upon the immediate and most serious attention of Members of Convocation
the importance of procuring such a condemnation of Tract 90 as shall lay
"a definite obligation on the consciences of those in inferior station," and
be, both in Form and in Effect, an "Act of the University."*

Jan. 24, 1845. * See pages 21 — 25, infra.

The following Requisition has already received the " most
cordial," "ex animo," and " perfect" concurrence of
several influential Memhers of Convocation.
"TO THE REVEREND THE VICE-CHANCELLOR AND THE
MEMBERS OF THE HEBDOMADAL BOARD.
" We the undersigned Members of Convocation, respect
fully but earnestly request that you will take immediate
measures for submitting to the Convocation about to as
semble on the 13th of February next, a Resolution convey
ing the formal censure of the University upon the principles
inculcated in the 90th number of the ' Tracts for the
Times,' and a solemn repudiation of the modes of inter
preting the Thirty-nine Articles therein suggested.
" We consider such a censure on the part of the Uni
versity imperatively called for, and peculiarly appropriate
to the important occasion already referred to ; inasmuch
as we cannot but recognise in Mr. Ward's ' Ideal of a
Christian Church,' a legitimate development of the
principles of Tract 90, and a practical exhibition of the
pernicious effects which must necessarily result from their
adoption." Jan. 24, 1845.

OXFORD: TRACT 90: AND MR. WARD'S
IDEAL CHURCH.
" Quid agendum, non quid sentiendum."
If "it ought not to be for nothing, no, nor for any
thing short of some very vital truth, that persons of
name and influence should venture on the part of eccle
siastical agitators," the writer of the following pages
would certainly be without excuse in attempting, under
any less urgent pretext, to " intrude upon the peace of
the contented, and alarm serious men.'"
All this, however, and much more than this, " is
worth hazarding" where vital principles are at stake,
where the purpose to be effected is the rejection of
"fatal error" and the accomplishment of a " radical
change."* An " object thus momentous we believe to be" the
removal of that stigma which at present rests on the
University of Oxford, and bids fair to render her a bye-
word in the mouths of honest and honourable men of
all ranks and professions in life.
"British Critic. July, 1841.
B

And surely it is full time that some effort should be
made for the attainment of this object, when Prelates
of the highest station in the Church have formally
communicated to the authorities of the University,
their deliberate conviction that testimonials from
Oxford must soon cease to be received as any security
for the orthodoxy of the individuals to whom they
are granted! This is, indeed, "amoving thought:"
we may well say of a University thus circumstanced,
what Mr. Christie says of a Church in which
" Celibacy in the Clergy is not recognised as the
rule," that " it must needs be in sackcloth, or if not,
ought to be." b
I venture, therefore, without further apology, to
submit to the consideration of those most interested in
the matter, a simple and practical Suggestion in reply
to the question which I have adopted as a motto for the
present address — " Quid agendum, non quid sen-
tiendum." More than two years have elapsed since the Bishop
of Down and Connor, speaking of the interpretation
of the Articles, suggested by Mr. Newman in No. 90
of the Tracts for the Times, re-echoed the judgment of
the Hebdomadal Board, and declared that the con
sequence of such an interpretation " must needs be"
not only " perplexity and hesitation in fixing the

b Treatise on Virginity, dedicated by Albany J. Christie, Esq., M.A.,
Fellow of Oriel College, " In Honorem Beatissimte et Gloriosissimm scmperque
Virginis Marios .'" Preface, p. 29.

meaning of the Articles ;" not only " the evading and
explaining away their real intention ;" not only " laxity
of sentiment as to the importance of Unity of the
Faith, and diversity and contrariety, instead of unani
mity and concord," — but the co-existence of subscription
to the Articles, with an inward belief of the very
errors which the Articles themselves were framed to
counteract !" c
Whether Bishop Mant, when he made this solemn
avowal of his sentiments to the Clergy of his Diocese,
was regarded as a " causeless alarmist," is now a
question of very little importance. Subsequent events
soon proved that there was too much reason for be
lieving him to be a true prophet ; and if the shadow of
a doubt remained in the mind of the most sceptical,
that doubt must be set at rest for ever by the startling
fact so recently brought to light through the
melancholy conversion of the Reverend W. G.
Penny, M.A., Student of Christ Church, and Perpetual
Curate of Ashenden, Bucks, the eighth Clergyman of
the Church of England, and the thirteenth Member of
the University of Oxford, known to have renounced the
Protestant Faith, and to have joined the Church of
Rome, within the last three years.
The fact to which I refer is this. — Mr. Jolliffe,
the brother-in-law of Mr. Penny, a member of a learned
and honourable profession, a man of strict integrity and
• Charge of 1842. p. 12,

6
high-church principles, comes forward to defend his
relative from a charge which, as he was told, had been
brought against him, — the charge, namely, of having
been for years a disaffected member of the English
Church. Every one must admire the zeal of the ad
vocate in hastening to clear the character of his friend
from what he considered so serious an imputation upon
his honesty and good faith. But it happened that, in
rebutting a charge which had not been made, Mr.
Jolliffe inadvertently confirmed the truth of the real
question at issue: Mr. Penny had been wavering in
his allegiance to the Church of England, not for years,
but for months ; this was the original accusation ; this,
upon Mr. Jolliffe's own testimony, was the true state
of the case. It was a question of time, and not of fact ;
how long Mr. Penny had been meditating secession to
the Church of Rome does not appear ; but for six
months, at least, his allegiance had been divided, for
" in May last," according to Mr. Jolliffe, he was in
doubt as to the course he ought to take, though " he had
by no means determined to go over."d
Mr. Jolliffe, too upright a man to attempt any
defence of such conduct, though continued but for a
few months, was naturally anxious to give his friend
the benefit of the only explanation in his power.
Whether he "fears more for the disciple than the
teacher," we are not informed ; it is quite evident which
he blames most. d See Mr. Jolliffe's Letter to the Standard.

We proceed, then, to the explanation of the important
question, How came Mr. Penny to be a Romanist in
May, and a Student of Christ Church in October ?
" He was advised by persons, whose opinions he had
been accustomed to look up to with respect, that he
could consistently hold his Livings, Studentship, and
their religious belief '!"" And who were his coun
sellors in this matter '{ — It is known that, among
his particular friends and the members of his own
college, he had recourse to Dr. Pusey. But he
went further than this : I am not speaking at
random when I assert that Mr. Penny disclosed
his doubts to Mr. Newman, and that he received
from that gentleman the solution mentioned by Mr.
Jolliffe. It was one of the very cases to meet
which, the author of Tract 90 had propounded "a
system of interpretation so subtle, that by it the
Articles of our Church may be made to mean any
thing or nothing " f and there appeared no reason why
a Studentship of Christ Church should not be held by
the same tenure as a Fellowship of Oriel.
I do not pretend to trace, with any certainty, the
steps of Mr. Penny beyond the portals of Oriel Col
lege, or to describe the exact state of his mind after his
interview with Mr. Newman. Let us suppose, how
ever, that, with a conscience ill at ease, and doubts but
partially removed, he bent his way to Broad-street, and
* See Mr. Jolliffe's Letter to the Standard.
'Charge of the Bishop of Oxford, 1842, p. 17.

passing hastily the spot which, for a moment, turned
his thoughts to the English Reformation, betook himself
to the rooms of a Senior Fellow of Balliol,
whose boast it is that he "regards that miserable
event with deep and burning hatred!"5 Mr. Ward
was not at home ; but there lay upon his table a pon
derous volume, which opened readily at a particular
place, as if to supply the absence of its author, and Mr.
Penny read as follows : —
" That Roman (sic) sympathies and doctrines are making
the most rapid strides among ' high-churchmen,' this no
one, who has such experience as is accessible to myself, can
for a moment doubt." h
" Tendencies to Rome exist, and deeply do we deplore
them. It is no longer possible to conceal them : it is trea
cherous to attempt to explain them away. We admit
that they are increasing  they are very im
portant and very alarming ; they are deeply seated and
widely spreading (sic). If we would retain some of our
most devout and earnest members, who are by hundreds
(sic) ' straggling towards Rome' — some of our most affec
tionate and warm-hearted, we do not say strongest-headed
children,  " '
Mr. Penny had not come to Balliol to learn the ex
istence of a tendency to Rome ; his eye glanced onward
to the next page in search of something more " neces
sary for his position" k and he read again :
e Ward's Ideal of a Christian Church, p. 44.
h Ward's Ideal of a Christian Church, p. 566.
1 Christian Remembrancer, quoted by Mr. Ward, p. 566.
k Newman's Retractation.

9
" As this process went on, our Formularies also assumed
a new aspect, and it was at last discovered how utterly lax
and inoperative our Articles really are. No secret has been
made of this conviction. It is now three years since I, a
Clergyman of the English Church, writing in my own name,
published an opinion, ' that the Articles were not directed
against those who retained the old Doctrines, (sic) so that
they were willing to join in a protest against the shameful
corruptions in existence, and also to give up the Pope,'
(Few More Words, p. 34, 35.) that ' the Articles do not
exclude' the opinions which ' had existed"1 (sic) (at the time
of the Reformation) ' in the Church for an indefinite period?
(sic) (Appendix to ditto, p. 8.) No argument has appeared
of any force against these positions ; and, what is more to the
purpose, no condemnation op them bt any authoeitative
TRIBUNAL. " Three years have passed, since I said plainly, that
in subscribing the Articles I renounce no one Roman
doctrine : yet I retain my Fellowship which I hold on
the tenure op Subscription, and have received no Eccle
siastical censure in any shape." j
Mr. Penny closed the volume and returned. He
had gained at least the knowledge of this astounding
fact, that there are men who do hold Protestant pre
ferment with Romanist opinions, and not only so, but
teach others to do the same ! He had seen them with
his own eyes, and heard them with his own ears, and
had been himself one of their disciples.
But neither the viva voce counsels of Mr. Newman,
nor the litera scripta of Mr. Ward, nor the instruc
tions which he received elsewhere, could satisfy Mr.
1 Ward's Ideal of a Christian Church, p. 567.

10
Penny that what those men did was right. He saw
through the " erudite quibbles" m of No. 90 : its "fla
grant misrepresentations," its "dishonest casuistry"
its " shifting, evasive, disingenuous sophistry" " could
not make him " content to be in bondage," or " work
in chains," or "go on teaching with the stammering
lips of ambiguous formularies, and inconsistent prece
dents, and principles but partially developed." °
The result is too well known. Mr. Penny hesi
tated for a time, but eventually followed Mr. Tickell,
as Mr. Tickell had followed Mr. Burton ; and Mr.
Burton, Mr. Murray ; and Mr. Murray, Mr. King ;
and Mr. King, Mr. Lockhart ; and Mr. Lockhart,
Mr. Talbot ; and Mr. Talbot, Mr. Seager ; and Mr.
Seager, Mr. Parsons; and Mr. Parsons, Mr. Renouf;
and Mr. Renouf, Mr. Douglas ; and Mr. Douglas,
Mr. Grant ; and Mr. Grant, Mr. Smith ; and Mr.
Smith, Mr. Wackerbath ; and Mr. Wackerbath,
Mr. Sibthorpe ; and Mr. Sibthorpe, Mr. Biden ! p
But the Teachers still remain : " the ranks of their
disciples are replenished with fresh supplies, and the
m Count Montalembert's Letter to the Rev. J. M. Neale, of the Cam
bridge Camden Society.
° Charge of the Bishop of Ossory, Ferns, and Leighlin, 1842, pp. 287.
171. 193.
0 Tract No. 90, p. 4, 1st edit.
P Other names might have been added to this melancholy catalogue, viz.
Mr. Gooch, A Boy at Shrewsbury School, Miss Elliott, Miss
Young, Miss — Young, Miss Russell, Miss Gladstone, Mrs. Seager.
i I trust that this expression will not be construed into a wish that the
Teachers may follow the example of their Disciples, and apostatize to Rome.
" Resignation and Lay Communion" was long since held out by them
selves as their only alternative, and it is still open for their adoption.

11
evil goes on without a check. The prophecy of Bishop
Mant has been verified to the letter ; the co-existence
of Subscription to the Articles with an inward belief
of the very errors which the Articles themselves were
framed to counteract," is a phenomenon in morality
which may excite astonishment, and grief, and indig
nation, but can no longer admit of doubt.
" You may consistently hold your Livings and Stu
dentships with our religious belief." This is the doc
trine of Mr. Newman and his Party, and they teach
it both by precept and example ; it is the language of
their daily life and conversation !
" You may maintain that the change which takes
place in the ' creatures of bread and wine,' in the Holy
Eucharist, is ' a greater miracle' than was ' the strange
and awful change of the element of water into wine,' at
' Cana of Galilee :'r — From * the gifts promised to the
Apostles after the Resurrection,' you may inculcate
' the present influence and power of the Mother of
God:" — you may urge upon your hearers the duty of
' never omitting to pray, at the end of their meditation,
for the holy souls in Purgatory ;" and remind them
that ' to be ashamed of devotion to the Blessed Saints,
or to the Relics of their earthly tabernacles, or to
Holy Images, is to be ashamed of the Cross of Christ:"1
— you may denounce ' the English Reformation' as
' the very embodiment of the sins most opposed to the
' Newman's Sermons on Subjects of the Day, p. 43. ¦ Ibid, p. 43.
' Ward's Ideal of a Christian Church, p. 356. » Ibid. p. 274.

12
all-important principles of Dutifulness and Faith ;
and feel ' the most intense abhorrence,' x a ' deep and
burning hatred of that miserable event ;' y — you may
hold it up to obloquy and contempt, as ' a movement,'
than which ' none so wholly destitute of all claims on
our sympathy and regard ' has ever taken place ' in the
Church, except Arianism in the fourth century f1 —
you may ' regard the Roman Church with affection and
reverence' a and ' pursue such a line of conduct as' may
cause you in the end to ' be taught from above to dis
cern and appreciate the plain marks of divine wisdom
and authority' that exist in her,b while ' the English
Church is . . . yet wholly destitute of external notes,
and wholly indefensible, as to her position, by external,
historical, ecclesiastical arguments :' c — you may ' re
pent in sorrow and bitterness of heart our great sin in
deserting her' (the Roman) ' Communion, and sue
humbly at her feet for pardon and restoration :'d — you
may ' assail with the most rabid violence of language'9
the Protestant Doctrine of ' Justification by Faith alone,'
(' the very phrase invented by Luther for his heresy'
and ' incorporated' into our 12th Article f) as ' radically
and fundamentally monstrous, immoral, heretical, and
anti- Christian,' % — ' a hateful and fearful type of Anti
christ,' b — -in its abstract nature and necessary ten-
v Ward's Ideal of a Christian Church, p. 99. • Ibid. p. 587.
y Ibid. p. 44. * Ibid. p. 45. note. a Ibid. p. 100.
•> Ibid. p. 473. ¦= Ibid. p. 286. d Ibid. p. 286.
' Charge of the Bishop of Ossory, 1842. p. 189. 3rd edit.
' Ward's Ideal, p. 479. ft British Critic, No. 62. p. 446.
h Ward's Ideal, p. 305.

13
dency ' sinking below Atheism itself:'1 — you may do all
this, for ' all this has been done,'* and is doing by men
who yet ' consistently' retain Fellowships in a Pro
testant University, Preferment in a Protestant Church,
and — ' their religious belief ! ' In a word, you may
' subscribe' the Articles ' in a non-natural sense,' you
may persuade yourselves that their ' natural meaning
may be explained away,'1 (for we ourselves have so
subscribed, and do so explain them,1) and yet consci
entiously declare that you subscribe them ' willingly
and ex animo,' in the sense in which your subscription
is required by those who impose it" !
How many adherents of the Tractarian Party may
be, at the present moment, under the influence of teach
ing such as this ; — how many are thus " halting be
tween two opinions," vainly striving, with a divided
allegiance, to " serve two masters," it is impossible for
man to say. I know myself of one such instance ; —
an Under graduateof some promise,now iirl %vpov a/cftr}<;,
waiting only Mr. Newman's signal ; regarding with
implicit reverence " the belief and practice of that
most eminent living name in English Theology, and
Dr. Pusey's most intimate friend ;"m content to stay
while he stays, and to depart when he sees fit !
That there are many such cases is now admitted
¦ Ward's Ideal, p. 587. k British Critic, July, 1841.
1 Ward's Ideal, p. 479.
111 See a Letter to the Editor of the Times, from the Rev. Thomas Wil
liam Allies, M.A., Rector of Launton, Oxon, and " A Late Fellow of
Wadham College'''

14
upon all hands:" but the danger has been so forcibly
depicted by one whose former position in the University,
and present station in the Church, must secure for what
he says both attention and respect, that I shall briefly
state it in his own words.
" Of the evils of Sectarian Enthusiasm we have had
abundant proof; and they may now be held up as a beacon
light, guarding against an approach to that more seductive,
and I may add more fatal danger to which these rash
teachers are exposing the younger members of our Church.
" They seem to think it enough, here and there to protest
against certain Popish corruptions ; but they love to lead their
disciples to the very confines of that treacherous ground, —
study to male its boundaries less distinct and perceptible, and
seem intent upon smoothing the way, and affording facilities
for passing on from our own side to the other.
" While writing these words, the English Churchman of yesterday (Nov. 14)
has reached me. I transcribe, from one of its leading articles, the following
very important and instructive passage. After referring to a late report,
that Mr. Newman had openly avowed the impossibility of his continuing any
longer in the English Church, the Editor proceeds,—
" In spite of the recent calumny, — being no better than a calumny, — it
would, we think, be idle to conceal, either from ourselves or from others,
that the Church of England seems (sic) at least, to have a much looser hold than
formerly on the hearts of some of the very choicest of her children. To confine our
selves to the most important case of this sort, there can be few, even of his
most ardent admirers, who are not watching the course of Mr. Newman (sic)
with some anxiety, not only as regards himself, but in reference to the probable con
sequences to our Communion of his quitting her, should lie ever feel impelled to do so.
 So many minds Jtave been formed by him, so many are, humanly
speaking, indebted to him for peace in their present position, that were he
ever to withdraw from us, we are sure that the effect would be considerable dis
turbance ; several, doubtless, would accompany him ; others would begin to doubt
the reality of the views into which they had been led, and greater violence
in the wrong direction might proceed from high quarters."

15
" If THIS BE NOT DANGEROUS TO THE PURITY OF OUR
Church, and of the Faith which has been established
AMONG (JS BY THE BLOOD OF MaRTYRS, IT IS HARD TO SAY
WHAT IS ; AND IF IT BE RECONCILABLE WITH THAT ALLE
GIANCE TO WHICH ALL HER MEMBERS HAVE OVER AND OVER
PLEDGED THEMSELVES, THEN HAVE WE CLEANSED OUR SANC
TUARY IN VAIN."0
I come now to the Practical Suggestion, which it is
my immediate object most respectfully, but earnestly, to
submit to the attention of Convocation.
A very general impression prevails, at the present
moment, among members of the University, that Mr.
Ward's Treatise on The Ideal of a Christian Church
cannot long be suffered to remain without some formal
and authoritative censure. How imperatively such a
step is called for must, I think, be manifest to any per
son as yet unacquainted with that " most audacious" p
volume, from the series of extracts appended to this
pamphlet, all of which have been carefully printed from
the original work.
But whatever course may be adopted with reference
to Mr. Ward, I must venture, with all due deference,
to express my conviction, that to condemn the Ideal
Church, and leave Mr. Newman's system of inter-
" Charge of the Bishop of Llandaff, 1842, pp. 27, 28.
P The strong epithet used by the Bishop of Ossory, in speaking of the
Catechism published a short time since by the Rev. W. U. Richards, Curate
to the Rev. F. Oakeley, of St. Margaret's Chapel, Marylebone, — sup
pressed by the Bishop of London, and subsequently reprinted in Oxford by
Mr. Ward, in an altered but not much less objectionable form, — will be
found but too applicable in the present instance.

16
preting the Thirty-Nine Articles where it is, would be
to act like the incurious husbandman, who contents him
self with mowing down the summer produce of some
noxious perennial, while he leaves the roots established
firmly in his field, to grow and multiply under ground,
and to produce in each succeeding year, a more abun
dant harvest of toil and trouble. The evil requires a
more searching and vigorous remedy, and without it we
shall look in vain for a cure.
I suggest, therefore, that A Memorial be presented
to the Vice- Chancellor and Heads of Houses, request
ing that Convocation may be assembled for the express
purpose of solemnly repudiating the pernicious system
of interpretation propounded in the Ninetieth Number
of the Tracts for the Times ; and, at the same time,
of recording the formal censure of the University upon
Mr. Ward's Ideal of a Christian Church.
That such a measure would be as efficient as it is
practicable, I trust I shall be enabled to shew before I
conclude. Let me, however, in the first instance, en
deavour to remove an objection which may, possibly,
be urged against it.
It will be said, that Tract 90 has been condemned
already. — Certainly such an opinion does prevail to a
very considerable extent ; and I hope that I should be
the last person in the world to overlook the obligations
under which the Church and the University were laid
by the Resolution of the Members of the Hebdomadal
Board, in March, 1841. They discharged their duty

17
to the full extent of the powers which they possessed ;
" they seemed to have in view certain dangers ;" q they
" appeared?' q to meet those dangers with an energy
and a decision which could scarcely be misunderstood.
More than this, their judgment " seems" q to have been
confirmed and applauded by every Prelate of our Church
who has hitherto alluded to the subject. Not fewer
than twenty-four Bishops " seem" q to have agreed
upon the case ; their verdict " appears at least" to have
been unanimous ; to have approached as nearly as any
thing well can do to the " quod semper, quod ubique, quod
ab omnibus :" — yet, on the other hand, it must not be
forgotten, that there are persons who " seem" inclined
to believe that their Lordships, " amid their many du
ties, manifestly had not leisure to examine, as a whole,
the teaching upon which they had to speak ;" q that
they formed their " views from insulated statements,'"1
and " their warnings from detached passages," q " not
thinking it necessary to enter into the whole subject," q
" prevented," in some cases, " from acquainting them
selves with the real meaning of the points on which they
spoke ;" q and therefore putting forth " admonitions
which sound like condemnation, but which are known
not to be founded on any thorough understanding of
the views condemned.'"1
But, putting appearances out of the question, the
fact is not to be denied that, in spite of the Resolution
i See Dr. Pusey's Letter to the Archbishop of Canterbury, pp. 47, 48. 83.
97. 143, and the writings of the Tractarians, passim.

18
of the Hebdomadal Board, the evil which it was
designed to remedy has not only continued and in
creased, but has been followed to a most alarming
extent by the very consequences foretold by those
who, at the time, were looked upon as "cause
less alarmists," and " unbidden accusers of the
Brethren." In a word, to use the expression ap
plied by Mr. Ward to the Formularies and Articles
of our Church, the Resolution of 1841 has proved
" utterly lax and inoperative ;"T and I hope I shall not
appear too presumptuous if I add — (still adopting the
language of Mr. Ward as far as I can conscientiously
follow him) — " It is now three years since I, a Cler
gyman of the English Church, writing in my own
name, published an opinion that" * — the events which
had even then transpired fully proved the necessity of
submitting the important question which agitated the
University to the deliberate judgment of Convocation.'
It must be almost needless to observe that the lead
ing Members of the Party against whom the Resolu
tion of the Hebdomadal Board was directed, have
denied its authority from the very first."

' Ward's Ideal Church, p. 567. ' Ibid. p. 567.
' Resignation and Lay Communion, p. 31.
" In justice to Mr. Sewell, it should be stated, that he recognised the
Resolution as proceeding from " the appointed Guardians of the Statutes,
bound, in the words of the Statute- Book itself, ' de Statutis observandis
tractare, deliberare, et consilia inire ;' "and as put forth in "the mode usu
ally adopted by the Board, in calling the attention of the junior members of
the University to the observance or violation of any particular Statute."—
Letter of Professor Sewell to Dr. Pusey, P.S., pp. 2, 3.

19
It had not even been promulgated when Dr. Hook,
forgetting his " Call to Union" T " nailed his colours
to the mast,"* and declared himself " a Party-man." y
"The moment I heard that Mr. Newman was to be
silenced, not by argument, but by usurped authority, that
moment I determined to renounce my intention of pointing
out in Tract 90 what I considered to be its errors : that
moment I determined to take my stand with Mr. Newman ;
because, though I did not approve of a particular Tract,
yet in general principles, in the very principle advocated in
that Tract, I did agree with him : in a word, I was com
pelled by circumstances to act as a Party-man. And in
justice to one whom I am proud to call my friend, / am
bound to say that Mr. Newmans explanatory Letter to Dr.
Jelf, is to my mind, perfectly satisfactory!'' z
" The Church of England is now a divided body ....
The most unhappy determination of the Hebdomadal
Board at Oxford to censure Mr. Newman, — A CENSURE
WHICH I HAVE LITTLE DOUBT THE CONVO
CATION OF THE UNIVERSITY WOULD, IF SUM
MONED, REVERSE,— has proclaimed this from one end
of the country to the other.1' a

* See some very just observations upon Dr. Hook's conduct by an unex
ceptionable witness, the Rev. F. D. Maurice, Professor of English Litera
ture in King's College, in his "Reasons for not joining a Party in the
Church," addressed to Archdeacon Samuel Wilberforce, 1841.
* Speech of Dr. Hook at a meeting of the Leeds District Committee of
the Society for the Propagation of the Gospel ! — March 31, 1841.
y Dr. Hook's Letter to the Bishop of Ripon, p. 6.
• It will be seen, by reference to the Episcopal Testimonies appended to
this Pamphlet, that Mr. Newman's Explanatory Letter is quoted by Dr.
Hook's " own Diocesan" to shew that, in his opinion, " the integrity of Sub-
cription is endangered.''''
Letter to the Right Rev. the Lord Bishop of Ripon. By Walter Far-
quhar Hook, D.D., Vicar of Leeds, pp. 4—6.
D

€0
Whether the Vicar of Leeds " ere he proceeded" b
to make the foregoing declaration, had " weighed well
the merits" b of the case, is more than I undertake to
determine ;c certain it is that, on the present occasion
at least,4 he took the lead of his friends ; no less cer
tain is it that they did not forsake him in the hour of
need, or leave him to fight alone. Dr. Hook's at
tack upon the Board of Heads of Houses was vigor
ously followed up by Mr. Keble, Dr. Pusey, Mr.
Ward, Mr. Oakeley, Mr. Perceval, and others
of less note. Mr. Keble maintained that their Reso
lution was " not an act of the University,"" and that
it "laid no definite obligation on the consciences of
those in inferior station." e " It was a consoling," —

¦> "No doubt the present controversy will induce him" (Dr. Symons,)
"to weigh well the merits of each question which may be brought before him,
ere he proceeds to act." — Dr. Hook's Letter to a Friend at Oxford, Octo
ber 4, 1844.
c Mr. Maurice, in the Letter already referred to, is of opinion that the
" excuse of a hasty pamphlet, ought hardly to be pleaded respecting a
Letter to a Bishop ;" and therefore " fears" that Dr. Hook " must intend
to retract the sentiments contained in his Sermon."— Reasons for not join
ing a Party, pp. 10, 11.
d " Deeply deploring that you should, upon grounds wholly mistaken,
have attempted by a printed circular to check the opposition at a period
when it is impossible to vindicate the grounds upon which we act, we venture
to hope that you will retract an allegation which appears to us to be a great
injustice to those who concur in that opposition. "—Answer to Dr. Hook's
Letter to a Friend in Oxford, October 5, 1844. The English Churchman of
Oct. 10, speaking/among other " untoward events," of " Dr. Hook's unfor
tunate Letter,'1'' and the " adroit fiction of identifying the opposition to Dr.
Symons with Mr. Ward's Book," states that "the imputation has been
since withdrawn :" I am not aware, however, that Dr. Hook's retractation
has been made public.
" Keble's Letter to Mr. Justice Coleridge, p. 12.

21
Mr. Keble "trusted he might say, a providential cir
cumstance, that no authoritative censure had
yet been passed." f
The consequence is natural enough, though it " may
well perplex simple minds." g The Ninetieth Number
of the Tracts for the Times still continues the text
book of the Tractarian School, and the cause of all the
mischief that has ensued. The mode of interpretation
condemned by the Hebdomadal Board, in their
"grave and well-considered document,"11 is pronounced
by Mr. Keble, to be the " true, legitimate, Catholic
exposition of the Articles,"1 — such as cannot well
cease to exist, while men have eyes to read the Fathers
and to compare them with the Articles, and hearts to
feel the duty of Catholicity :"k — it is maintained by Dr.
Pusey as not only an admissible, but the most legiti
mate interpretation of them :" ' while Mr. Ward, as
we have already seen, avails himself of the same plea
to glory in his shame, and boasts that he " still retains
his Fellowship on the tenure of subscription, and re
nounces no one Roman doctrine " ! I m
The efficiency of the plan which I have ventured to
suggest may appear, perhaps, to some persons, not a
little questionable, after the conduct already detailed.
t Ibid, pp. 12, 13.
s Charge of the Bishop of Ossory, p. 196. " Tract No 90, shewed, in
deed, how they might, if they pleased, remain in the Church, how much
soever of the belief of Rome they had embraced ; but it does not explain
why they should choose to do so." Ibid. p. 195.
h Ibid. p. 183. ' Keble's Letter, p. 7. k Ibid. p. 34, 35.
1 Letter to Dr. Jelf, p. 148. m Ward's Ideal, p. 568.

22
What grounds are there, it may be asked, for supposing
that the Tractarians will pay to the Judgment o/"Convo-
cation that deference which they have refused to the
Resolution of the Hebdomadal Board ? Upon this
point, however, the testimony of Mr. Keble is so
plain and so decisive, that I shall content myself with
replying to the question in his own words.
" Suppose that not the Heads of Houses, but the Aca
demical Body in Convocation assembled, had determined
that interpretations such as have been now (not for the first
time) suggested, evade, rather than explain the Articles,
and are inconsistent with the duty of receiving and teaching
them in good faith, to which the University, by express
statute, binds her tutors and other members ; how would a
College Tutor (to take the simplest case first) have to act
under such circumstances, supposing him convinced that
the condemned view is the right one I Would it not be a
plain breach of a human trust, if he used the authority com
mitted to him for the purpose of teaching that view ? and of
a still higher trust, if, in compliance with the Academical
law, he forbore to inculcate itf""
" Instances enough have been given to make it clear, that,
HAD THE CENSURE UNHAPPILY BEEN AUTHORITATIVE, it WOuld
have been no slight stumbling-block in the way of Acade
mical Tutors, who might, on other grounds, think it their
duty so to interpret ambiguous phrases in the Articles as
to bring them most nearly into conformity with the pri-
" The Case of Catholic Subscription to the 39 Articles considered : with
especial reference to the duties and difficulties of English Catholics at the
present Crisis. In a Letter to Mr. Justice Coleridge. By the Rev. John
Keble, M.A., 1841. p. 13.

23
mitive Church, and to throw no unnecessary censure on
other Churches.
" Such persons would have been met at every turn by the
recorded sentence of the University against them : in them it
would have been no contumacy, but plain conscientiousness,
to withdraw from an engagement which they could not reli
giously fulfil!" °
" And there is yet a deeper consideration : they may,
perhaps, think that College tuition is a branch of the pas
toral care; at least, if they be themselves ordained to serve
at Cod's altar, and then they will have no further alterna
tive ; they must either teach Catholicism, or not teach at
aur* " To pass from the case of those engaged in tuition,
(which is, also, mutatis mutandis, the case of those who ap
point the University Tutors :) it would be matter of grave
inquiry, whether any person, adhering to the Articles in the
sense pointed out by the Tract, could, with an unblemished
conscience, become a Member of the University, or even, with
out dispensation, continue such!'"i
" If there be no reason to the contrary, the natural
meaning of the words, as at first drawn up, may be taken
without hesitation as the meaning of the Church, or State,
or University, calling on us to sign them. Still our obli
gation (sic) so to take them, comes from our relation to the
imposers, not the compilers ; or, as Mr. Newman has most
concisely worded it, ' We have no duties toward their
ramers. " ' The sense of the imposers"1 can only mean, ' the sense
in which they intended to allow subscription :' plain and
obvious, where the words of the Formulary admit but of
° The Case, $c. p. 16. p Ibid. p. 17. " Ibid. p. 17.
r Ibid. pp. 18, 19.

24
one interpretation: in other cases, doubtful at first reading,
yet capable of being fixed with any degree of certainty, by
comparison of different passages ; by the declarations of
the parties ; or, as in the case now supposed, by an autho
ritative RULE OP EXPOSITION SUPERADDED TO THE ORIGINAL

" But all this depends on the consent, implied or expressed,
of the party imposing subscription. Let that be once un
equivocally withdrawn, and we shall indeed be liable to the
taunts and reproaches which now affect us so little, were we
to go on subscribing by virtue of our Catholic interpretation.
" I would not willingly excite unnecessary scruples, nor
cast a stumbling-block in the way of any man's conscience ;
but is it not so, that had Convocation ratified anything
EQUIVALENT TO THE RECENT VOTE OF HEADS OF HOUSES, not Only
Tutors, holding the Catholic view of the Articles, must have
resigned their offices to avoid breach of trust, but no Aca
demic whatever, of the like principles, could either subscribe
afresh, or continue his subscription ? Obviously he could not
subscribe, for he could not do so in any sense allowed by
the imposers.
" But since most of those who subscribe the Articles in
the Universities, are too young to have definite opi
nions on their meaning, the main import of their sub
scription being, that they receive them on the authority of
the present Church : this might be thought no very great
evil in practice. Few, it may be thought, would be ex
cluded by it ; and those who did subscribe, would have
greater security (so this argument would suppose) for sound
education. " But what are those to do who have subscribed long ago
in the Catholic sense, now (by hypothesis) forbidden ? Can
they honestly go on availing themselves of their former siqna-
• The Case, p. 20.

25
ture, now that the consideration is at an end which made that
signature available f Can they, with clear and untroubled
consciences, receive the emoluments of an Academical founda
tion, or exercise the privileges of a member of the Academical
Senate, while deliberately breaking the condition on which
only they were allowed to share in those advantages ? As long
as they do so, they seem virtually to continue, or renew
their act of adhesion to the formula ; and if there would be
insincerity in that act, were it now to be performed for the
first time, surely to go on reaping the benefit of it, amounts
to a constant repetition of the insincerity.
" I am not prepared to say, that under such circum
stances, individuals might not honestly go on, having suffi
cient reason to know such was the wish of the imposing body
in their own particular case : but if not sin, it would ap
proach nearly to scandal, unless they could obtain a public
dispensation, express or implied, to that effect. But as to the
general case, as far as I see my way in it, / own that I have
no alternative : it would be equivalent to the University's
adopting a new test, which, if you cannot take, you can but
retire from the Society!'' '
Such, then, is the course to which, upon their own
acknowledgment, Mr. Keble and his friends stand
committed should a decision of the Senatus Aca-
demicus confirm the Resolution of the Hebdomadal
Board, and solemnly repudiate the system of inter
pretation suggested in Tract 90. Against this alter
ation, painful as, on many accounts, it must be, Con
vocation has to weigh the formidable and increas
ing danger which now threatens the University. On
which side the balance will preponderate, it cannot,
surely, be difficult to foresee.
' The Case, &c, pp. 24,25.

26
But be the course adopted by the Party what it
may, Members of Convocation have a duty to perform,
a duty which they owe not to themselves only, or to
their children, but to the Church to which they belong,
and the Country in which they live. And,
" I do hope that Masters will calmly and dispassionately
consider the matter over, and bethink themselves of it as a
very serious question, whether, having power delegated to
them by the Sovereign Disposer of all things, they can,
without great wrongness of mind, neglect to use it when a
case . . . which has stirred the indignation of the country
at large, comes under their jurisdiction  A Christian
politician must deal with men as with immortal souls, and
till men do so, they will never have that root of love which
inwardly distinguishes the most zealous opposition to men
who are supposed to be wrong, from that contentiousness
of the worldling, which may be like it in its outward de
velopment, and in that only." u
To this exhortation from the pen of an opponent, let
me once more add the forcible appeal of the Margaret
Professor of Divinity, quoted on a former and
somewhat similar occasion, and to which the painful
experience of the last three years has attached a still
higher degree of interest aud importance.
" Should a persevering adherence to their views of Sub
scription fail to be met by a corresponding vigilance on the
part of the Church herself; should any ill-timed spirit of
forbearance, or compromise, or indifference, silently allow her
tests to be rendered null and void, by forced and evasive in
terpretations, till at length it might be plausibly urged thai
" Letter from N. E. S. (The Rev. JohN BrandE MorriS, M.A., of Exeter
College) to the English Churchman, June, 1844. Fas est ab hoste doceri.

27
the, so-called, Cathplic sense was at least one of the senses
notoriously recognised by those who imposed subscription, then
would our case be hopeless indeed. What could then remain
to stem the returning tide of error and corruption, against
which, by the good providence of God, our Articles have
hitherto been found an insurmountable barrier and defence ?
Far better would it be to seek for Christian unity in the
wide field of Scripture itself, (with what prospect of success
we can all readily anticipate,) than continue to affect the
mere semblance of unity, by a hollow and delusive sub
scription to Articles thus become a dead letter and a dis
grace. Under such unhappy circumstances, to say that
they were utterly void of use, would be the least of their
condemnation. They would be infinitely worse than use
less. To the sincerely attached friends of our Reformed
and Protestant Faith, they would be an afflicting memorial
of past blessings and present degradation ; to the clear in
intellect and the upright in heart, they would be an object
of loathing and disgust ; to the weak and wavering, a
deadly snare ; a cloak for hypocrisy, an encouragement to

That the step now submitted to the notice of Con
vocation is as practicable as, with the Divine bles
sing, it would be efficient, can scarcely be questioned by
any one who considers the demonstration of feeling so
lately exhibited at the nomination of the Vice-Chan
cellor, and remembers that the " Resolution " of the

v The Thirty-nine Articles considered as a Standard and Test of tlte Doctrines
of the Church of England, chiefly with reference to the views of No. 9^, of the Tracts
for the Times. A Lecture, delivered before the University of Oxford, in the
Divinity School, on Thursday, June 3, 1841, by Godfrey Faussett, D.D.,
the Lady Margaret Professor of Divinity, and Canon of Christ Church. —
pp. 43, 44. E

28
Hebdomadal Board, in 1841, was, in a great
measure, attributable to the zealous exertions of only
four individuals/
Is it too much to suppose that, with as little trouble,
and without any secret canvass," as many hundreds
might now be found eager to embrace the opportunity
presented to them, of vindicating the honour of the
University, and discharging a duty which cannot longer
be postponed, but at the hazard of " very vital
truth " ?
Let every member of Convocation, who may take
the trouble to read these remarks, weigh well the
recorded Judgment of the Bishops of our Church upon
the character and tendency of TRACT 90 : let him
learn, in the melancholy catalogue of Secessions to
the Church of Rome, how " utterly inoperative " the
principles of that Tract have proved — how inade
quate for the purpose they were designed to answer :
% The Rev. T. T. Churton, M.A., Vice- Principal and Tutor of Brase-
nose College.
The Rev. H. B. Wilson, B.D., Fellow and Senior Tutor of St. John's
College. The Rev. John Griffiths, M.A., Sub- Warden and Tutor of Wadham
College. The Rev. A. C. Tait, M.A., Fellow and Senior Tutor of Balliol College.
y It is well known that the recent opposition to the appointment of
Dr. Symons as Vice-Chancellor was got up, in a great measure, under the
secret assurance, that more than a hundred individuals had already enrolled
themselves among the conspirators. No such underhanded method has
been adopted in the present instance : the suggestion now openly submitted
to the consideration of Members of Convocation rests simply on its own
merits ; and, if approved, would doubtless be carried into effect, with all
the moderation, energy, and zeal displayed upon the occasion to which I
have just referred.

29
let him witness the effect which they produce where
they are recognised and developed, in the conduct of
MR. WARD, and the unmitigated Popery of his
IDEAL CHURCH : and then, remembering that
such is the state of things in OXFORD, let him
ask himself whether the quid agendum be not a topic
worthy of his immediate and most serious attention ?
If he feel the urgency of the case, — is satisfied that
something must be done, — and has no SUGGESTION
more PRACTICAL to offer, let him act as if the success
of the plan proposed, depended, under God, solely upon
his own exertions ; not content with thinking how
important the result might be if it could but be
accomplished — " whatsoever his hand findeth to do, let
him do it with all his might."

APPENDIX.
I. The Judgment of the Bishops of the English Church
upon the Character and Tendency of Tract 90.
II. Exracts from Ward's Ideal Church.
III. Conduct op Mr. Ward before the Hebdomadal
Board, compared with that of Luther before the
Diet of Worms.
IV. Resolutions of the Hebdomadal Board, in the case op
Mr. Ward's " Ideal of a Christian Church Con
sidered, etc."

I.
TRACT 90.
ABSTRACT OF THE JUDGMENT OF THE BISHOPS OF THE
UNITED CHURCH OF ENGLAND AND IRELAND, SO FAR AS IT
HAS BEEN HITHERTO DELIVERED.

" If all our Prelates should severally declare, ex cathedra, their adhesion to
the view which has just been expressed at Oxford ; a or if not all, yet such
a majority, as to leave no reasonable doubt what the decision of a Synod would be.
In such a case, would it not be incumbent on those who abide by the
Catholic exposition, yet wished to retain their ministry, to protest in some such way,
as that the very silence of our Bishops permitting them to go on, would amount to
a virtual dispensation as regarded them 1
" More especially,.^ the • Bishop under whom we ourselves minister, did, in any
way, lay on us his commands to tlie same .effect : {as a public official declaration of
his opinion would amount to a virtual command, and ought, I imagine, to be
obeyed as such :) these are considerations, which would make our position a
very delicate one indeed" — Keble's* Letter to Mr. , Justice Coleridge, pp.
27, 28. I. BERESFORD, ARCHBISHOP OF ARMAGH.— 1841.
" An attempt to reconcile the plain language and specific
object of our Articles with the general and ambiguous
principles laid down in the decrees of the Council of Trent,
from which the corruptions in Faith and Practice in the
Romish Church have arisen, and under colour of which
they still prevail ."
¦ At a Meeting of the Viee-ChanceUor, Heads of Houses, and Proctors, in the
Delegates'' Room, March \bth, 1841.
Resolved, That theimodes of interpretation,- such as are suggested in the
said Tract, evading rather than explaining, the sense of the Thirty-nine
Articles, and reconciling subscription to them, with the adoption of errors,
which they were designed to counteract, defeat the object, and are incon
sistent with the due Observance of "the above-mentioned Statutes.
P. WYNTER,
Vice-chancellor,

32
II. WHATELY, ARCHBISHOP OF DUBLIN — 1841.
" But neither the Reformers of our Church, nor any
other human being, could frame any expressions such as
not to admit of being explained away, or the consequences
of them somehow evaded, by an ingenious person who
should resolutely set himself to the task."
III. SUMNER, BISHOP OF CHESTER.— 1841.
" If I rightly apprehend the argument here, a Clergyman
may preach or teach what manifestly contradicts the ' true,
usual, literal meaning' of the Articles, if he thinks he can
support his doctrines by the teaching of the Church
Catholic;' IV. MALTBY, BISHOP OF DURHAM.— 1841.
" An elaborate attempt .... to explain away the real
meaning of our Articles, and infuse into them a more kindly
spirit of accommodation to the opinions and practices of the
Church of Rome."
V. MONK, BISHOP OF GLOUCESTER AND BRISTOL.— 1841.
" The ostensible object of this Tract is to shew, that a
person adopting the Doctrines of the Council of Trent, with
the single exception of the Pope's Supremacy, might sin
cerely and conscientiously sign the Articles of the Church
of England. But the real object at which the writer seems
to be labouring, is to prove that the differences in Doctrines
which separate the Churches of England and Rome will,
upon examination, vanish. Upon this point, much inge
nuity, and, I am forced to add, much sophistry is exerted."
VI.— LONGLEY, BISHOP OF RIPON.— 1841.
" When I find it asserted, that ' the Articles are to be
received, not in the sense of the framers, but (as far as the
wording will admit, or any ambiguity requires it), in the
one Catholic sense,' b the integrity of Subscription appears
to be endangered."
b Mr. Newman's Letter to Dr. Jelf in explanation of Tract 90, p. 24.

33

VII. SUMNER, BISHOP OF WINCHESTER.— 1841.
" Interpretations of our Articles, at variance with what
has been generally received as the intentions of the com
pilers, and inconsistent with the Royal Declaration, ' that
no man . . . shall put his own sense or comment to be the
meaning.' "
VIII. WILSON, BISHOP OF CALCUTTA.— 1842.
" One of the most dishonourable efforts of sophistry,
which, I must say, has ever been witnessed in theological
discussions."
IX. MANT, BISHOP OF DOWN AND CONNOR, AND DROMORE —
1842.
" A process for ascertaining the truth, the very contrary
to that which our Church has prescribed. . . . The conse
quence of which must needs be ... . the co-existence of
Subscription to the Articles with an inward belief of the
very errors which the Articles themselves were framed to
counteract." X. PHILLPOTTS, BISHOP OF EXETER.— 1842.
" The tone of the Tract, as it regards our own Church,
is offensive and indecent ; as it regards the Reformation
and our Reformers, 'absurd, as well as incongruous and
unjust. Its principles of interpreting our Articles I cannot
but deem most unsound ; the reasoning with which it sup
ports its principles, sophistical ; the averments on which it
founds its reasoning, at variance with recorded facts."
" A procedure as uncatholic and schismatical as can well
be imagined."
"As this is by far the most daring attempt ever yet
made by a Minister of the Church of England, to neutralize
the distinctive Doctrines of our Church, and to make us
symbolize with Rome, I shall be excused if I detain you

34
for a few minutes in unravelling the web of sophistry, which
has been laboriously woven to cover it."
XI. MUSGRAVE, BISHOP OF HEREFORD.— 1842.
An effort " by uncandid and tortuous criticism, by in
tricate and subtile explanation, to reconcile the notions
referred to with the meaning of the Church, which is so
obviously to the contrary."
XII. COPLESTON, BISHOP OF LLANDAFF.— 1842.
" Loose and dangerous doctrine  A dishonest
course, tending to corrupt the conscience, and to destroy
all confidence between man and man  A want of
principle which ought to exclude" the subscriber, " not only
from sacred functions, but from every office of important
trust  I doubt not but that your own voice Would
join with mine in reprobating such disingenuous subtleties."
XIII. BLOMFIELD, BISHOP OF LONDON.— 1842.
" A ground of no unreasonable alarm to those, whose
bounden duty it is to ' banish and drive away all erroneous
and strange doctrines ;' and, therefore, to guard against the
insinuation into our Church of any one of those false
opinions which she has once solemnly repudiated."
XIV. O'BRIEN, BISHOP OF OSSORY, FERNS, AND LEIGHLIN.—
1842.
" Throughout the whole Tract  the dishonest
casuistry to which the Jesuists have given a name, is em
ployed upon a scale to which it would be hard to find a
parallel, except in the more notorious of their own
writings." " I should despair of conveying any thing like a full im
pression of the shifting, evasive, and disingenuous sophistry
with which the purpose of the Tract is followed out."
" A mode of escape from the fair force of the most solemn
and sacred obligations, — by such sophistry and evasion,

35
such shifts and contrivances, as a man could not apply to
the very lightest of the engagements of common life, without
forfeiting all reputation for integrity and good faith."
XV. BAGOT, BISHOP OF OXFORD.— 1842.
" A system of interpretation, which is so subtile, that by
it the Articles may be made to mean any thing or no
thing." XVI. DENISON, BISHOP OF SALISBURY.— 1842.
" The disapproval expressed of the mode in which these
topics were handled in the Ninetieth Number of the Tracts
for the Times was, as you are aware, the immediate cause
of the termination of that work : and I believe that the
soundest and wisest members of our Church rejoiced . . .
that the Bishop of Oxford interposed as he did on that
occasion. . . ."
XVII. THIRL WALL, BISHOP OF ST. DAVID'S.— 1842.
" The character of the Church required that such a mode
of interpreting her Formularies should be publicly dis
countenanced." XVIII. BETHEL, BISHOP OF BANGOR— 1843.
" The tendency of this Tract is to draw persons whose
minds are going astray in the direction of Rome, still
nearer to her, by palliating the evils of her Doctrine and
practice, and cutting from under our feet that ground of
necessity, and of an imperious sense of obligation on which
our Reformation is based."
XIX. PONSONBY, BISHOP OF DERRY.— 1843.
" It becomes your duty ... to guard the inestimable
treasure which, in her Articles .... our Church has
handed down to us, from false interpolations."

36

XX. AUSTIN, BISHOP OF GUIANA— 1843.
" I view the principle attempted to be established " in
Tract 90, " as opposed to the very foundation on which the
Anglican Church rests. . . There is, I believe, but one
opinion among sound Churchmen, namely, that it has a
most dangerous tendency."
XXI. KAYE, BISHOP OF LINCOLN.— 1843.
" Where there are real essential differences of Doctrine,
there to attempt to explain them away by subtile and re
fined interpretations, appears to me a proceeding incon
sistent with religious sincerity, and calculated to deaden
the perception of truth in the mind, both of him who puts
forth such interpretations, and of them to whom they are
Addressed." " What will be the ultimate result of the course pursued
by the learned author of the Tract in question, remains
to be seen." XXII. SPENCER, BISHOP OF MADRAS.— 1843.
" I would record my solemn protest against all in their
writings that I believe to be erroneous, .... and first and
foremost, against any new interpretation or partial re
moulding of our Articles." *
" It is the unquestionable duty of every Clergyman,
laying aside all curious search, to take each Article in the
literal and grammatical sense of the words ; and whenever
any tampering with them shall be admitted, it is but too
probable that the time of a general apostacy from the truth
will not be far distant."
XXIII. MURRAY, BISHOP OF ROCHESTER.— 1843.
" In the latter of which," (Tract 90) " the Articles of
our Church are wrested from their plain meaning, to
mitigate and soften down the condemnation which is there
attached to certain Doctrines of the Church of Rome."

37

XXIV. BROUGHTON, BISHOP OF AUSTRALIA.— 1844.
" There is still less probability, I hope, of our admitting
any principle of Interpretation which shall put upon our
Articles a sense but slightly, if at all opposed to those very
persuasions which, by their plain construction, and the
known intentions of their framers, we have hitherto been
led to believe they were specially intended to contradict
and refute. It is impossible to tell how far the adop
tion of such a principle might carry us. It was first
applied, I think, in an instance which has since been
much discussed : that is the question of Purgatory. I
really am at a loss to understand how any one, who is
superior to subterfuge, could subscribe the Article,"
(Twenty-second) " and yet believe that he might, at
the same time, hold the Decrees of the Council"
(of Trent). XXV. ALLEN, BISHOP OF ELY.— 1844.
The Bishop of Ely has given, within the last few days,
a practical proof of his sentiments upon Tract 90, by
refusing even to admit for examination as a Candidate for
Holy Orders, a Graduate of Queen's College, Oxford,
known to interpret the Thirty-nine Articles according to
the method suggested by Mr. Newman.

II.
EXTRACTS FROM
THE IDEAL OF A CHRISTIAN CHURCH
CONSIDERED IN COMPARISON WITH EXISTING PRACTICE. ¦
Bv the Rev. W. G. Ward M.A.,
Fellow of Balliol College, Oxford. 1844.

A " volume .... distinguished for its abhorrence of every shred of
Protestantism — for deep sympathy with the Roman Church — for disgust
and loathing at the present condition, theoretical and practical, of the
Establishment. But of all its distinguishing features, we confess we can
find none more eminent than this — the extraordinary capacity of the Author
for standing upright and balancing himself on an invisible point — for walk
ing in perfect security upon a line, compared with which the edge of the
keenest razor is breadth unlimited." — The Tablet. Romish Newspaper.
Vol. v. No. 220.

MR. WARD ANTICIPATES "ELUCIDATIONS OF HIS TEACHING."
"I am well aware that there are several passages in
the following pages, which admit of being extracted and
circulated with great promise of success : but I would beg
to urge on the attention of those who might be inclined to
such a course, that all who circulate extracts from a work,
incur the responsibility of implying, that such extracts give
a fair and just idea of its general contents. I here then
enter my protest, that no series of extracts will, in my
opinion, convey this fair and just idea, if they do not
include such passages, as that in p. 81, beginning, ' And I
will say plainly b  ' " — Preface, p. vii.
» The following Extracts are printed exactly as they stand in the original.
D See the passage in question in Sect. IX.

39

II.
MR. WARD'S FEELINGS AND POSITION.— MR. FROUDE'S
REMAINS.
" Still an objection has been taken to the tone in
which my humble yet zealous protests have been made. A
word has been used in a private communication, which I
have not seen in print, but which, I suppose, expresses the
sort of feeling : it has been said, then, that they appear
couched not in sorrowful but in ' spiteful' terms. I think I
perceive what that element is in them, which has given rise
to such a feeling; and I humbly trust that it is neither
wrong nor unbecoming."
" In the first place, most certainly it does not shew that,
what appear to me the corruptions in question give me no
pain. For years, consciously or not, and in various shapes
not recognised by me at the time as modifications of the
same symptoms, had my feelings been oppressed and (I may
really say) tortured, by this heavy, unspiritual, unelastic,
prosaic, unfeeling, unmeaning Protestant spirit. All this
time my ears were stunned with the din of self-laudation,
with the words ' pure and apostolical,' ' evangelical truth
and apostolical order,' and the like most miserable watch
words ; those, from whom I learned at one moment some
high and elevating truth, at the next crushed and over
whelmed me by some respectful mention of our existing
system : with the single exception of Mr. Froude's work,
no external response could I find to my ceaseless and ever-
increasing inward repugnance, against the habits of thought
and action prevalent in our Church. At length I was able
to fix, with some definiteness, on the particular cause of my
annoyance : soon afterwards (in writing two pamphlets
three years ago) I had the opportunity of speaking out." b
b The Pamphlets to which Mr. Ward refers are — 1. A Few Words in
support of Trad 90. 2. A Few More Words in support of Tract 90.

40
" Certainly, so far is it from being the case, that the idea
of corruptions within our Church was a congenial idea to
my own mind, that I suffered innumerable troubles and
perplexities, before it ever occurred to me to seek for their
cause in its true quarter ; the radically corrupt and here
tical nature of the system which I had been taught."
p. 75. III.
THE CHURCH OF ROME AND THE ENGLISH REFORMATION.
" When we consider how signally and conspicuously the
English Reformation transgressed those great principles,0
(more so indeed than any other event on a similar scale in
the history of the world,) one part of the reason will be
seen, for the deep and burning hatred, with which some
Members of our Church (including myself) regard that
miserable event." p. 44.
" It will be '"seen, then, that I cannot at all agree
with those who prefer the English Reformation to the
Foreign ; so far from it, I know no single movement in the
Church, except Arianism in the fourth century, which
seems to me so wholly destitute of all claims on our sym
pathy and regard, as the English Reformation. I am not
here expressing any judgment on individual Reformers,
but on certain plain and acknowledged facts ; nor am I
at all denying (nor yet maintaining) that the course of
events here has been divinely overruled to less disastrous
results than among the Foreign Protestants." p. 45, note.
" And the same considerations render it equally im
possible to refrain from the most earnest and almost
indignant disavowals of the language, adopted by many
c " The one, the absolute supremacy of conscience in moral and religious
questions ; the other, the high sacredness of hereditary religion. "

41
* high-churchmen' towards Rome. A small, very small,
knot of individuals, in using such language, intend only to
attack certain modern developments of doctrine, which they
consider corruptions ; but with the general body the case
is very far different. ' High-churchmen' of the present day
are not in general (nor have any need to be) subtle and
accurate theologians : in attacking Rome, they attack not
this or that particular, but a certain general spirit, to which
Rome has ever most prominently and honourably witnessed ;
that very spirit of which I spoke above. It is a mere
theory, refuted by the smallest practical experience, to
suppose that these peculiarly Christian tempers of mind
can ever be held in due honour and reverence, I do not say
by a very few individuals, but by any numerous class, while
such language towards Rome, as that to which I allude
receives encouragement or indeed tolerance. Nor in like
manner can the all-important principles of dutifulness and
faith be apprehended in their true colours, so long as it is
supposed to be an acknowledged fact, that the English
Reformation (which to me appears the very embodiment
of the sins most opposed to those principles) is to be re
garded with respect." pp. 98, 99.
" Let Mr. Wilson exercise his judgment on a Pope's
bull, and characterize it as almost worthy of a ' railing'
censure ; but let others have equal liberty, and with no
greater remonstrance, to honour St. Mary as the highest
and purest of creatures ; to regard the Roman Church with
affection and reverence ; and to hold a Pope's dogmatic
decree as at least exempt from our criticism and comment."
pp. 99, 100.
" If ' high-church' principles be really substantive and
distinct, what possible danger can there be in heartily
and ungrudgingly carrying them forward to their results ?
and if they be not substantive, who could grieve that this

42
fact should be established by means of a fair trial f For
my own part, I think it would not be right to conceal,
indeed I am anxious openly to express, my own most firm
and undoubting conviction, — that were we, as a Church, to
pursue such a line of conduct as has been here sketched,
in proportion as we did so, we should be taught from
above to discern and appreciate the plain marks of Di
vine wisdom and authority in the Roman Church, to
repent in sorrow and bitterness of heart our great sin in
deserting her communion, and to sue humbly at her feet
for pardon and restoration." pp. 472, 473.
See also in Sect. IV. V. and VI.

IV.
PRESENT STATE AND POSITION OF THE ENGLISH CHURCH.
" And to speak plainly, believing as I most firmly do,
that ever since the schism of the sixteenth century, the
English Church has been swayed by a spirit of arrogance,
self-contentment, and self-complacency, resembling rather
an absolute infatuation than the imbecility of ordinary
pride, which has stifled her energies, crippled her resources,
frustrated all the efforts of her most faithful children to
raise her from her existing degradation, I for one, however
humble my position, will not be responsible for uttering one
word, or implying one opinion, which shall tend to foster
this outrageous delusion. The disease has been too deeply
seated to yield to ordinary remedies : experience has shewn
that mere hints and implications, especially when united
with disclaimers of superior admiration for other systems,
have wholly failed in their objects : and even had the
British Critic during its two last years performed no other
service, it has at least succeeded in this ; in impressing on
the most careless and inobservant minds this fact, that

43
certain members of the Church of England, be they more
or fewerv do raise their voices in indignant protest against
the system and spirit which so extensively energize within
her, and do wish to raise the sympathies of her many holy
and devoted children to some higher object, than the
maintenance and praise of that system." p. 55.
" Whether or no indeed the English Church does give
such -helps towards the most ordinary Christian life, as frail
and humble believers seek at her' hands, is a question which
will come under our consideration in a future chapter : but
unless she does so, though the character she held up for
reverence and imitation were really the true evangelical
pattern ; though :• she encouraged her 'children to honour
austerity, celibacy, voluntary poverty, as much as she in
fact (practically at least, and in he* authoritative teaching)
encourages them to despise or revile those graces; even
then, there would not be so much as an approach to a
proof, that she even tolerably fulfils the very primary
object, for which the Church was founded ; nor would her
children have any reason for withholding their most bitter
complaints, if they meet not at her hands with that pro1-
tection and support, which shall shield them from the
implacable enemies of their salvation." pp. 76, 77.
" I will only add, that it has often struck me, as one
conceivable reason for that inscrutable dispensation of Pro
vidence, -whereby the English Church is placed in her
present most anomalous condition, gifted with the' power
of dispensing sacramental grace, and yet wholly destitute
of external notes, and wholly indefensible, as to her position,
by external, historical, ecclesiastical arguments ; one pur
pose, I say, designed by this may be, that the whole
Church may have her mind attracted tb those albimportanl
truths, to which I drew so particular attention in the second
O

44
chapter, and which there seemed great danger of many
among her members forgetting ; — the absolute supremacy
of conscience ; — and the high sacredness of hereditary
religion." p. 286.
" And I beg in all sincerity and humility to repeat what
I said some way back. When I feel called on to use strong
language about the corruption of our own Church, or the
sinfulness of the Reformation, or similar matters, I really
am not at all conscious of being influenced either by desire
of eccentricity, or by a spirit of undutifulness. The words
I use do not even fully express the convictions that are
among the very deepest I feel. And I use them, that I
may, at fit time and place, bear my witness against those
opinions on the subject of English purity and Roman
corruption, which seem to me not only not innocent and
amiable mistakes, but among the greatest snares and
temptations which lie in our path." p. 293.
" In that chapter I implied, as my deep conviction, that
this fundamental principle of ordinary ' high-church '
theology, considered in the temper of mind to which it
fitly appertains, is simply An ti- Christian, and considered in
its inevitable tendency, is destructive of all religious belief
whatever." pp. 117.
" Who can wonder at the small degree of favour which
God seems to have shewn to the Anglican ' high-church '
principle, when it has its very origin and life in this appalling
blasphemy." p. 428.
" To be lukewarm, to be insensible of her own corrup
tions, to be loud in her own praise, are the notes given in
Scripture of that Church, which our Blessed Lord will
' spue out of his mouth' (Rev. iii. 16, 17) ; to retain the

45
Faith, and be zealous against doctrinal error (Rev. ii.
6, 13), as redeeming features even in the midst of many
corruptions. What is His judgment of our Church's prac
tical system ? a system under which she tolerates almost
every variety of condemned and branded heresy ; and
under which her authorities seem really offended and dis
gusted at one only class of opinions, those which speak of
her present condition as corrupt and almost apostate. The
closest approximation to denial of our Lord is permitted,
as I have shewn, without protest, much more without con
demnation ; but an imputation on herself she cannot for
give." p. 429. The following are among the contents oj Chap. VI.
" Sect. 4. — Our Church's total neglect of her Duties as
guardian of, and witness to, morality. Sect. 5. — Our
Church's total neglect of her Duties as witness and teacher
of orthodoxy.'"1 See also in Sect. II,

PRIVATE JUDGMENT.
" Unless, before it be too late, the unhappy victim feel
the misery of his case, abandon with terror and with ana
thema private judgment, that great principle of the Re
formation, and cling in faith to his early creed, that once
more by prayer and obedience he may learn to know and
realize the presence of God, — unless he be so favoured, what
awaits him, except a gloomy and cheerless scepticism, and
the indescribable misery of sinking farther, day by day,
first from good habits, and next from good desires." p. 504.
See also under Sect. VI.
d It is to be hoped that she will speedily vindicate herself from this
aspersion.

46
VI.
JUSTIFICATION BY FAITH.
" Under the second head we must class those tendencies
(of various kinds) which led to the invention and defence
of Luther's Doctrine of Justification. No one can suspect
me of underrating the extreme sinfulness of that most hateful
heresy, or if so, the fifth chapter of the present work will fully
vindicate me from the imputation ; still it does appear that
the Continental Reformers had submitted themselves to the
discipline under which God's Providence had placed them,
until their conscience (most ill-directed, I admit, and mo
rally perverse, but still honestly,) seemed to them to com
mand its abandonment." p. 44. note.
"Now take the case of anti-Roman 'high- churchmen.'
Their controversy with ' evangelicals' turns on the question,
whether self-denial and a repeated exercise of the will be
necessary to holy Jiving, or whether the justified possess a
principle which will carry them into a good life by itself.
Our Twelfth Article is as plain as words can make it on the
' evangelical' side : (observe in particular the word ' neces
sarily') : of course I think its natural meaning may be
explained away, for I subscribe it myself in a non-natural
sense: but I know no Article which 'Romanizers' have to
.distort so much, as all ' high-churchmen' have to distort
this. Bishop O'Brien in his work, on Faith (p. 121 — 4.
38,9—396.) argue.s very powerfully on the Eleventh,
Twelfth, and Thirteenth Articles; and ends with thus
summing up the matter. There is a ' Justification, which
we have by Faith only, (Art. XL) which good works follow,
(Art. XII.) which no good works precede, (Art. XIII.)'
I strongly urge the passages above cited on those, who think
that ' high-churchmen' can subscribe our Articles, without

47
violently distorting, and, as I may say, dislocating them.
The very, phrase * Justification by Faith only,' invented by
Luther, for his heresy, is incorporated ; nay, Art. XIII
seems directly to assert that Cornelius, notwithstanding the
angel's address to him, (Acts x. 4.) was no more * meet to
receive grace,' than the most proud and blinded Pharisee.
I repeat it : any one who shrinks from this last atrocious
and most immoral sentiment, has a far greater difficulty in
subscribing Art., XIII. than I have in subscribing the most
apparently anti-Roman of the number." p. 479.
" I have endeavoured throughout to speak respectfully
and charitably of individuals, but plainly and distinctly of
principles. Of two principles especially, which may be
considered the distinguishing characteristics of the Re
formation, whether here or abroad — I mean the Lutheran
Doctrine of Justification, and the principle of private judg
ment — I have argued (pp. 305. 502 — 4.) that, in their
abstract nature and necessary tendency, they sink below
atheism itself. At the same time I have also endeavoured
to make it clear, that my intense abhorrence of the Re
formation, (whether it be considered just or exaggerated,)
at least has its origin in no fanatical antiquarianism, in no
perverse blindness to those benefits which are called, in one
comprehensive word, civilization." p. 587, 588.
, " Lutheranism then is wholly inconsistent with the essen
tial principles of natural religion. Again, considered in its
Christian aspect, ' it corrupts,' as I have expressed myself
in the British Critic, 'the very principle of orthodoxy itself.'
For in the first place it leads its victims to fix their gaze on
the internal workings of their own minds, instead of the
great object of Revelation, as their main stay and en
couragement : and in the next place, orthodoxy has neither
meaning nor basis, except as the correlative of holy obedi-

48
ence ; and a theory therefore which disparages the paramount
duty of obedience, is equally hostile to the whole fabric of
Christian Doctrine. And lastly Lutheranism is also a specific
heresy ; for it denies the essential dogma of inherent righte
ousness. I trust then that I have sufficiently explained the
meaning of various most severe expressions, which I have
used on the subject in the British Critic ; explained them at
least so far as this, that even those who may continue to dis
sent from the views I hold, will acknowledge that I used such
expressions with a precise and definite meaning, not with
inconsiderate and hasty vehemence. Since, however, these
expressions have been so often quoted, I think it will be
better again to put down on paper the principal among
them ; as a proof that I have every desire to repeat, in my
own name, the extremely condemnatory language which I
have used anonymously." pp. 301, 302.
" ' Evangelicals' . . . cleave to the soul destroying heresy of Luther
en the subject of Justification.'8
" ' A religious person who shall be sufficiently clear-headed to un
derstand the meaning of words, is warranted in rejecting Lutheranism
on the very same grounds which would induce him to reject Atheism ;
viz. as being the contradiction of truths, which he feels on most certain
grounds to be first principles.' '
" ' If it be true that the idea of duty is more deeply rooted in our
nature even than that of God (though it is painful to make such com
parisons) a serious result follows in regard "to Lutheranism 
When ... we speak of Lutheranism, we speak of an abstract Doc
trine, which cannot, we verily believe, be held consistently even by
the devils ; but which is held to an alarming extent among ' Evan
gelicals,' though inconsistently. And of this abstract Doctrine we
now say, that the considerations in the text shew it to be worse, that
is, to be more fundamentally at variance with our higher and better
nature, than Atheism itself.' B

« " ' On the Synagogue and the Church,' p. 63."
' "' On Church Authority,' p. 232."
t "'On Mill's Logic,' p. 406, 407."

49
" And speaking still of the said abstract Lutheran Doc
trine, there is no one circumstance connected with my
humble efforts in the British Critic, on which I look back
with so much satisfaction as on this ; that I have ventured
to characterize that hateful and fearful type of Antichrist
in terms not wholly inadequate to its prodigious demerits."
p. 305.

VII.
TRANSUBSTANTIATION.
" Now in the sixteenth century, the Ecclesiastical defi
nition on the Real Presence was rejected by the English
Reformers ; and the rejection is defended, because some of
the Fathers hold language which appears inconsistent with
it. Let us conceive as a parallel case, that some small
Church, one hundred years (say) after the Nicene Council,
when the whole Catholic body had given their joyful wit
ness to the o/ioovcriov, and after that this supposed local
Church inclusively had herself received it, should have re
jected the word, and thrown off communion with the rest
of Christendom because they maintained it. Let us then
further conceive, that in justification of so wild and wicked
a procedure, they should have drawn attention to the lan
guage of several Ante-Nicene Fathers, apparently incon
sistent with the Council's decree ; and moreover (which is
really a strong fact) to the circumstance, that a local Coun
cil of some repute was generally considered to have con
demned the word ofioovcrtov, as savouring of Sabellianism.h
What, think we, would have been the general voice of An
tiquity, in speaking of that local Church ! it is a matter for
grave thought.
h " The Council of Antioch, towards the end of the third century."

50
" I am well aware that it will be said by many in parallel
instances (though it cannot be urged in this ') that where
' " That cannot be said in this case, for Mr. Palmer admits (' On the
Church,' vol. i. p. 211.) that the Greek Church does use the word ' Transub-
stantiation. ' It seems necessary to add here one or two observations, lest
I be supposed in the text to contradict the Articles of our Church; * High*.
churchmen,' will, 1 suppose, with one consent agree, that the Doctrine de
nied by our Church, under the name ' Transubstantiation,' is the Doctrine
, of our Lord's Body being present after Consecration, in such sort, that if our
senses were not miraculously withholden, they would perceive it. But that
Doctrine is virtually denied by the Roman formularies, as well as by our
own : for according to the scholastic use of the words ' substance' and ' ac
cidents,' the latter alone can by possibility fall under the cognizance of the
senses ; and it is a ruled point that they are not changed. The ' substance,'
in the case of any body whatever, is wholly unknown to us, and its real na
ture is just as mysterious, without supposing any change, as it will be with
that supposition. The Catechism of the Council of Trent says, ' that Christ
the Lord is not in this Sacrament as in a place .... nor as He is great or
small, which belongs to quantity ; but as He is a substance; ' And again,
the accidents of the Bread and Wine, after Consecration, ' beyond all the
ordinary course of nature support themselves, and rest on no other thing.'
(De Eucharistia, xliv. xlv.) The substance of a body then, in scholastic
language, is that wholly unknown and inconceivable thing, (not inclosed in,
or referable to space) which is the ' substratum' of ' accidents,' or of what
we now-a-days call ' phenomena.' Nor have I ever been able, by the utmost
stretch of my abilities, to understand how English Churchmen, in saying
that the 'bread' remains, can possibly mean any thing different, from what
Roman Catholics mean in saying that the ' accidents of the bread ' remain.
" It must be fully acknowledged, that one hears of a popular notion in
the middle ages, contradictory to this Doctrine ; a notion that Christ's
Body in the Eucharist is " carnally pressed " with the teeth ; that it is a body
or substance of a certain extension and bulk in space, and a certain figure
and due disposition of parts.' How far such a notion may have received
more or less countenance from theologians (e. g. Bellarmine,) I am not pre
pared with an opinion. Such popular notion, however, is plainly that which
is condemned in our Twenty-eighth Article ; it is one which all members of
our Church do readily condemn, and which, as I have said, the formularies
of the Roman Church are very far indeed from countenancing or sup
porting. " I cannot refrain from adding another passage from the ' Catechism,' in
regard to the accusation so commonly brought against the Roman Doctrine,
that it affects to explain a mystery ; whereas it only affects to do, what the
Nicene Doctrine does, define a mystery. ' Let not the faithful too curiously

51
the Greek Church has given no sanction, there has been no
judgment of the Universal Church on the matter; and,
therefore, that the case is wholly different. That answer
does not, I must say openly, in the very least remove my
own deep-seated hatred of the principle in question ; but it
doubtless makes, in the judgment of English 'high-church
men,' a plain distinction between the cases ; still let it be
most carefully observed, that this answer does not even re
motely affect the purpose for which I have brought the case
forward." pp.118, 119. VIII.
PURGATORY.
" The following is a valuable account, in short space, of
' mental prayer :' it is taken principally from the works of
St. Alphonsus Liguori, and is prefixed to the English trans
lation of his ' Preparation for Death.' " p. 349.
'' ' Let the meditation be closed with a Pater and Ave, to recom
mend to God the souls in Purgatory, the Prelates of the Church, all
sinners, and all our relatives, friends, and benefactors. We should
never omit to pray at the end of our meditation for the holy souls in
Purgatory, and for poor sinners.' " p. 356.

enquire how that change can take place : for neither can it be perceived by
us, nor have we any example of it, either in natural changes or in the cre
ation of the world itself. But what this is must be known by faith ; how it
takes place must not be too curiously enquired.' (xlii.) After what is here
said, I hope that a passage in one of my articles is sufficiently intelligible,
which, though not in the number of Mr. Palmer's extracts, I have seen
quoted in more than one other quarter as peculiarly objectionable. ' The
idea that to a Christian, believing all the astounding mysteries which are
contained in the doctrine of the Incarnation, the further belief in the Real
Presence, even to the extent of the Tridentine definition, is a serious addi
tional " tax on his credulity," is not tenable for one moment.' ' On Goode,
p. 71.'" pp. 118, 119. H

52
IX.
INVOCATION OF SAINTS.— RELICS.— IMAGES.— ROSARIES.
" To be ashamed of devotion to the Blessed Saints, or to
the relics of their earthly tabernacles, or to holy images, is
to be ashamed of the Cross of Christ, and to lower the
standard of high and heavenly philosophy before the super
cilious, specious, empty philosophy of the world. For by
so doing, we shrink from publicly professing the great
Christian truth, that ardent personal love to Christ, whose
friends those Saints are, who has dwelt by the agency of
the Holy Ghost within those earthly tabernacles, and who
is Himself represented in those images, that this ardent
personal love for Him is the very centre of all true philo
sophy, and, as from an eminence, commands all the powers
of our intellect and imagination submissively to bend before
it and do its bidding." p. 274.
" English ' high-churchmen' are in the constant habit of
attributing to the most holy and mortified men, to St. Buo-
naventure, to St. Bernardine of Sienna, to St. Alphonsus
Liguori, a close approach at least to positive idolatry; what
more fearful approximation to blasphemy against the Holy
Ghost has the wildest German ever devised ?" pp. 425,
426. " But it is the most blasphemous irreverence to think, on
our own responsibility, that a belief is idolatrous which
Saints have held. I believe that good men in our Church
have inherited this shocking sentiment, and not held it on
their own responsibility." p. 428.
" And I will say plainly that nothing, in my judgment,
would be fraught with more omnigenous mischief, or would
deservedly incur God's heavier displeasure, than any at
tempt to introduce generally among us at the present time
any of those devotions to the Blessed Virgin, which occupy

53
so prominent a place in foreign Churches. But having
said this boldly, I will also say with equal boldness, that
this opinion implied no adverse criticism whatever on
foreign systems as they exist. On this subject I have
really seen no evidence, which enables me to have so much
as a bias one way or the other ; nor indeed is it at all prac
tically important that a Member of our Church should
have such a bias : we know our own duty, and we need
know no more. If indeed some religious and unusually
intelligent person were to live for a considerable time, say
in some particular part of Italy ; if he were able, by a
strong and sustained effort of the imagination, to realize
and sympathize with the habitual emotions, desires, aspi
rations of the people ; if he were to follow them into their
retirement and their home, converse familiarly with them,
and live almost as one of themselves ; and if, after having
done all this, his opinion were unfavourable, it would
justly deserve the very greatest attention. But the mere
random observations of those who go abroad mainly for
recreation, and presume to pass judgment on a nation's
religion by such mere external forms as a rapid passage
through the country enables them to perceive, can surely
have no weight whatever, in the mind of any candid and
reasonable inquirer. As to stories they hear, they are still
less trustworthy than appearances they see ; for it is well
known that Italian guides continually invent false tales
against their countrymen, with the view of obtaining better
pay from the English traveller.
" Observe, the question to be considered is this : not
whether Roman Catholics address very frequent devotions
to St. Mary, (this is allowed on all hands,) but whether
those devotions tend to cloud or supersede in their minds
the thoughts of their and her Creator ; whether the form,
as it were, in which she is habitually present to their
imagination, is as kneeling with uplifted hands to her Son,

54
praying for those favours which they beg from her ; or, on
the other hand, as scattering down on them those favours
from her own treasury. If the former be the case, every
invocation they address to her not only does not put her
before their minds in the place of Christ, but imprints more
deeply on their conscience and imagination her infinite
inferiority to Him. For instance, the Rosary, the use of
which is continually thrown in their teeth, would most
certainly tend very powerfully to this latter result. It
consists in meditation on fifteen mysteries of St. Mary, in
all of which, except two, our Blessed Lord himself must be
in the mind of those who meditate ; and in almost all of
these, must be so in their mind as forcibly to impress it
with a sense of her infinite subordination to Him." pp. 81,
82. " The other subject, of which it appears to me that
common fairness requires a notice, is the controversy be
tween Bishop Wiseman and Mr. Palmer on the Inter
cession and Invocation of Saints. ....
" But on the controversy in question, I really think that
Bishop Wiseman has not received justice. The circum
stance that several of his quotations were of very doubtful
authority, has made people forget how many remain, of
undeniable authenticity, and very cogent in their effect."
p. 163.
" Without at all intruding myself into the controversy
between Mr. Palmer and his new assailant, which is not
yet, I suppose, brought to a close, the following obser
vations of the latter writer are surely too true to admit of
any denial : —
" ' Let [any Anglican Clergyman] in a sermon before the most
enlightened audience that England can produce, before the Univer
sities, or the very Bench of Bishops, use the expressions which are so

55
common in the homilies of the Fathers .... about the inter
cession of the Saints, their patronage and protection, the veneration
due to them and their relics ; let him even guard all these expressions
with explanations ; still he will be considered as broaching Doctrines
the most unsound and dangerous to the Church.'
" Or, in other words, Doctrines, which widely prevailed
throughout Christendom in the fourth and fifth centuries,
would not be for a moment tolerated by ordinary English
' high-churchmen' in the nineteenth." p. 165.
" As our own Service is recited in communion with our
own Church, the Breviary Service would be of course
recited in communion with ' the Holy Church throughout
all the world ;' while at the same time each individual
would most carefully, as a matter of the plainest duty, omit
any Invocations or the like, for which his mind is not fully
prepared ; or which would have in his case any the most
remote tendency to obscure the Vision of the Son of God."
p. 458.

X.
POPISH MIRACLES.
" But sufficient justice will not be done the subject, with
out drawing the attention of learned men in our Church,
who protest against Roman practices, to the following long
extract from the Dublin Review. The Roman Catholics
have been so long challenged to join issue on the question
of Antiquity, that they have a right to claim the most
careful consideration of their arguments, when they do
enter upon that field of discussion. It occurs in a criticism
on a little work, called, ' A Voice from Rome ;' which,
while it displays a remarkable desire to do justice to the
Roman system, complains in very severe terms of many

56
practices which flourish at Rome. The Reviewer thus pro
ceeds :" p. 141, 142.
" ' In a little work containing the history of the Medal of the B.
Virgin, commonly known by the epithet of miracubus, there are
many extraordinary but well-attested cases of conversion of hardened
unbelievers through the prayers of their friends, and the application
of that blessed symbol, to the unconscious sinner. These to flesh and
blood, to the dull sense and the cold heart of the present generation, are
hard to believe, and they are either silently rejected or openly scoffed
at — would to God by our adversaries only ! For instance, a soldier,
we are told, in the military hospital at Paris, is on the point of death,
and rejects every succour of religion. In vain the sisters of charity
who attend him, in vain the good curate make every effort to bring
him to a right feeling on the necessity of making his peace with God.
He rejects every offer, and at last with violent oaths and brutal rage,
imposes silence on the subject. Reduced to extremity, the pious sis
ters have recourse to prayer to the B. Virgin, not expecting him to
survive the night ; and place a medal secretly in his bed. He sleeps
tranquilly, and on awaking, mildly sends for the curate, receives the
sacrament with great devotion, and dies in peace." This is only one
instance out of many.' " x
u "Notice Historique, sixth ed. p. 76."
" " As regards the doctrine implied in this extract, which, at first hearing,
may perhaps pain the conscience of some, who deserve the tenderest and
most considerate dealing, it must be observed, first, that the difficulty is
exactly the same, when, by means of intercessory prayer alone, a sudden con
version is effected ; and, secondly, that in neither case is there any real
difficulty, because any amount of probation may be crowded (if I may so
speak) into the smallest portion of time ; e. g. the moment of death may be
indefinitely protracted to the individual, so as to allow opportunity for God's
full trial and justification of the soul. ' He can condense into an hour a
life of trial. He who frames the world in a moment, .... more won-
drously can He deal with the world of spirits, who are never subject to
the accidents of matter. He can, by one keen pang of agony punish the
earthly soul, or by one temptation justify it, or by one vision glorify it.'
Newman's Parochial Sermons, vol. v. p. 59. [W. G. W.] p. 149."

57
XI.
REVERENCE FOR EPISCOPACY.
" Secondly, is it wrong in me to ' disregard the authorities
of our Church' ? This must surely depend on the dicta of
those authorities. The Roman Catholics indeed generally
say, that Christians are, in matters of doctrine, bound to
receive implicitly the decrees of St. Peter's Chair: but
those who so think, think also "that, by a Divine promise,
that Chair is infallibly saved from teaching error. But to
reject the doctrine of the Church's infallibility as a figment,
to proclaim, as a great and glorious truth, that all Bishops
are but fallible men, and that the chief Bishop on earth
sanctions, nay, practises idolatry ; and at the same time to
call for implicit deference and submission to the doctrinal
statements of a certain small body of Bishops, who are
indefinitely at variance with each other, and who, according
to Mr. Palmer's own theory, are separated off from the great
body of the Catholic Church ; this is a flight of conservative
extravagance, an assumption of spiritual despotism, which
can find no parallel beyond the circle of Anglican ' high-
churchmen.' My own sentiments on the subject I have
already expressed, and find nothing to alter." pp. 72, 73.
" Nay, as if it were their wish to bring our Church into
contempt, they have talked of appointing our present
Bishops visitors of such bodies ; y Prelates, of whom surely
it is no disrespect to say, that they have not, as a body,
displayed in their public language any deep and unquestion
ing reverence for the doctrines of asceticism and mortifica
tion, nor professed any profound and systematic acquaint
ance with the science of saints. Surely the very dilemma
involved, either in proposing such an arrangement, or in
projecting an extensive monastic scheme without it, should
J Monastic Institutions.

58
shew how little prepared our Church is at present for such
a sudden development." p. 435.
XII.
SUBSCRIPTION TO THE ARTICLES.
" That the phrase ' teaching of the Prayer-book' conveys
a definite and important meaning, I do not deny ; consider
ing that it is mainly a selection from the Breviary, it is not
surprising that the Prayer-book should on the whole
breathe an uniform, most edifying, deeply orthodox spirit;
a spirit which corresponds to one particular body of doc
trine, and not to its contradictory. Again, that the phrase
' teaching of the Articles' conveys a definite meaning, I
cannot deny ; for (excepting the five first, which belong to
the old theology) they also breathe an uniform, intelligible
spirit. But then these respective spirits are not different
merely, but absolutely contradictory ; as well could a
student in the heathen schools have imbibed at once the
Stoic and the Epicurean philosophies, as could a humble
member of our Church at the present time learn his creed
both from Prayer-book and Articles. This I set out at
length, in two pamphlets with an appendix, which I pub
lished three years ago ; and it cannot therefore be necessary
to go again over the same ground : though something must
be added, occasionally in notes, and more methodically in
a future chapter. The manner in which the dry wording
of the Articles can be divorced from their natural spirit,
and accepted by an orthodox believer ; how their prima
facie meaning is evaded, and the artifice of their inventors
thrown back in recoil on themselves ; this, and the argu
ments which prove the honesty of this, have now been for
some time before the public." pp. 68, 69.
" But even were the formularies of our Church accordant

59
instead of discordant, urgent instead of wavering, definite
instead of vague, still so long as her practical teaching is in
the highest degree uncertain, conflicting, and contradictory;
when members of our Church seem hardly to agree in one
matter of positive opinion that can be named, except the
purity of our Church; and when, even as to that, each
party maintains that our Church would be most impure if
she taught Doctrines, which the other party strenuously
contends she does teach ; I can see no possible defence for
the position, ' that her Formularies, in their prima facie
bearing, demand implicit reception from her children."
p. 70. " Again, recent investigations have proved, certainly to
my own complete satisfaction, that subscription to the Ar
ticles is really very far from a stringent test ; but, in the
first place, that does not alter the principle, and, in the se
cond place, those with whom I am now in controversy, do
not at all admit those methods of interpretation, which
give the Articles so extraordinary a latitude." p. 112.
" I am firmly convinced that no one clergyman of our
Church, who will look honestly in the face the formularies
which he is called on to subscribe, will be able to subscribe
them all in a natural and straightforward sense. I at
tribute this fact to the utter want of fixed religious prin
ciples displayed by the leading Reformers ; and I attribute
to it much of the disingenuous and unmanly spirit, which
has so often been the shame of religious controversy in our
Reformed Church. But how those who look on the lead
ing Reformers as serious men, as having been zealous for
Doctrine, and as having realized their religious expressions,
how these can subscribe our formularies, it is for them
selves to consider." p. 481.
" As this process went on, our formularies also assumed
I

60
a new aspect, and it was at last discovered how utterly lax
and inoperative our Articles really are. No secret has
been made of this conviction. It is now three years since
I, a Clergyman of the English Church, writing in my own
name, published an opinion, *¦ that the Articles were not
directed against those who retained the old Doctrines, so
that they were willing to join in a protest against the
shameful corruptions in existence, and also to give up the
Pope,' (Few More Words, pp. 34, 35.) that ' the Articles
do not exclude' the opinions which ' had existed-1 (at the
time of the Reformation) ' in the Church for an indefinite
period! (Appendix to do. p. 8.) No argument has ap
peared of any force against these positions ; and, what is
more to the purpose, no condemnation of them by any au
thoritative tribunal. Three years have passed, since I said
plainly, that in subscribing the Articles I renounce no one
Roman Doctrine : yet I retain my Fellowship which I hold
on the tenure of subscription, and have received no Eccle
siastical censure in any shape. It may be said, indeed,
that individual Bishops have spoken against those opini
ons: but where does the Institution of our Church give
individual Bishops any power of authoritatively declaring
Church-of-England Doctrine 2" pp. 567, 568.
See also under Sec. VI.

III.
CONDUCT OF MR. WARD
BEFORE THE HEBDOMADAL BOARD,
COMPARED WITH THAT OF LUTHER
BEFORE THE DIET OF WORMS.

" Alas ! I found, in Luther's Commentary, no such points of sympathy and agree
ment as I hoped. Never was my conscience so shocked and revolted by any work,
not openly professing immorality. .... The Extracts alone, with which
one meets, whether in Moehhr or elsewhere, are quite sufficient to justify all that I
have ever published in his individual disparagement. .... Well was it
for Luther that he had enjoyed the unspeakable blessings of a Catholic education
and monastic discipline, and so Itad learnt in some slight measure the real sinfulness
and evil of sin, before he turned his mind to the invention of these blasphemies.''* —
Ward's " Ideal of a Christian Church," pp. 169, 171.

Ward.
" I was summoned on Saturday,
not as before a tribunal which
claimed the power of authorita
tively putting questions, but
merely that I might have the op
portunity, if I so wished, of dis
avowing certain opinions, pre
viously to the Hebdomadal Board
proceeding further against me.
"The questions I was asked
accordingly were these : —
" ' 1st. Whether I wished to dis
avow the authorship of the above-
mentioned Work, which bears my
name in its title-page ;
" '2ndly. Whether I wished to
disavow the sentiments contained
in certain propositions, selected
from it, which were then read to
me.'

Luther.
" On his appearance before that
august assembly, he was directed
to be silent till questions should be
put to him. The Official of the
Archbishop of Treves, who was
the Emperor's speaker on the
occasion, then produced a bundle
of books, and informed Luther
that, by order of his Imperial
Majesty, he was directed to pro
pose two questions to him.
" The 1st was, Whether he ac
knowledged those books which
went by his name to be his own ;

" The 2nd, Whether he intend
ed to defend or to retract what
was contained in them ?
"The Official then read over
the titles in succession.''

62

Ward.
" My answer was, that in a
matter so important to myself, I
wished to take no step whatever
without the advantage of consult
ing with my friends, and taking,
if necessary, legal advice ;

" Accordingly I asked to post
pone my answer until to-day.

"You replied that nothing could
be more reasonable than such a
request, and kindly suggested that
even a later day might be prefer
able ; an offer, however, of which
I did not wish to avail myself.

" On appearing before you to
day, I stated, that, acting under
legal advice, I must decline an
swering any questions whatever
(sic) ; until I should know more
definitely the course which it was
intended to adopt against me.

LutheK.
Having instantly replied to the
First question in the affirmative,
Luther proceeded, " Because this"
(the Second) "question relates to
Faith and the Salvation of souls,
and because it concerns the Word of
God, the most important of all
objects in heaven and in earth, and
which deservedly requires of us
all the most profound reverence, it
would be equally rash and danger
ous for me to give a sudden answer
to such a question ; since, without
previous deliberation, I might
assert less than the subject de
mands, and more than truth
would admit ; which would both
expose me to condemnation from
that sentence of Christ, ' Whoso
ever denieth me before men, him
will I deny before my Father
which is in heaven.'
" For this reason I humbly be
seech your Imperial Majesty to
grant me a competent time for
consideration, that I may satisfy
the inquiry without injuring the
Word of God, and without endan
gering my own soul.'
"After some deliberation, he
was allowed to defer his answer
till the next day:" 
though "he was told that he
ought not to have petitioned for
delay, because he had well known
for a long time, what would be
the nature of his examination."
" On the following day . . .
Luther rose and spoke before the
Emperor and the Princes, in the
German language, to the following
effect 
' To the 1st question, I gave a
plain and direct answer ; and in
that I shall persist for ever. I
did publish those books, and I am
responsible for their contents . .
In regard to the second question
.... my answer shall be direct
and plain, . . . unless I am con-

63

Ward.

" From this statement, it will
appear, I think, that I have
adopted no unworthy subterfuge,
but rather proceeded on the ac
knowledged principles of justice.
" Whenever I am authorita
tively informed of the whole (sic)
method of proceeding which it is
intended to pursue against me,
there shall be no want of perfect
openness on my side also ; but
nothing surely could be more
unreasonable, than to expect that,
so long as strict secrecy (sic) is
preserved on that head, 1 should
volunteer any statement, however
unimportant, or make any ad
mission, however apparently in
significant.

L other.
vinced by Scripture, or clear
reasons, my belief is so confirmed
by the Scriptural passages I have
produced, and my conscience so
determined to abide by the Word
of God, that I neither can nor
will retract any thing ; for it is
neither safe nor innocent to act
against a man's conscience.'
" Luther then pronounced these
words in the German language :
3Ht£ 0trt)£ itt). Ed) ftan
ntffjt antmis. <£ot f)tltt
ttttr. allien.—' Here I stand.
I cannot do otherwise. May God
help me. Amen.' "
On the 19th of March, 1521,
Luther wrote as follows to Spala-
tinus :
. . " I see most distinctly these
bloody-minded men will never
rest till they have taken away my
life." Again : " I hear the Em
peror has published a mandate to
frighten me. But Christ, never
theless, lives; and I will enter
Worms, though all the gates of
Hell and all the powers of darkness
oppose." 
" The hearts of Luther's best
friends began to fail them as the
danger approached. At Oppen-
heim, near Worms, they solicited
him, in the most vehement man
ner, to venture no further 
It was in his power, as yet, to have
turned aside from the road to
Worms, and sheltered himself
from the fury of the Papists. . . .
It was under such circumstances
and to such solicitations, that . . .
he returned the ever-memorable
answer :
" ' That, though he should be
obliged to encounter at Worms as
many devils as there were tiles
upon the houses of that city, this
would not deter him from his
fixed purpose of appearing there :

64

Ward.

" I should not do justice to
my own feelings if I did not con
clude by expressing my strong
sense of the courtesy with which
I was treated on each occasion of
appearing before you."
#% See Ward's Letter to the
Vice- Chancellor, Dee. 3, 1844.

Luther.
that these fears of his friends could
only arise from the suggestions of
Satan, who apprehended the ap
proaching ruin of his kingdom,
by the Confession of the Truth
before such a grand assembly as
the Diet of Worms.' "
" Luther was now deemed a de
testable and excommunicated he
retic, to whom no kindness or
respectful consideration could be
shewn." 55.*^ See Milner's History of the
Church of Christ. Vol. IV., Chap.
VI. pp. 542-554.

P.S. When the publication of the Resolutions of the Hebdomadal
Board had taken place, and proceedings had actually commenced
upon what he mu;st have well known to be legal ground of reputed
authorship — then, at the eleventh hour, Mr. Ward attempted to make
a virtue of necessity, and, in a Second Letter to the Vice-Chan-
cellor, avowed himself the writer of the Ideal Church : alleging in
defence of his previous reserve, the course pursued, last year, in the
case of Dr. Pusey, though he must have known that the Statute
affecting Dr. Pusey had no relation whatever to his own, and must
also have been aware that he was reviving misrepresentations which
had been repeatedly and distinctly refuted.

IV.
RESOLUTIONS OF THE HEBDOMADAL BOARD,
,IN THE CASE OF MR. WARD'S "IDEAL OF A CHRISTIAN
CHURCH CONSIDERED, ETC."
Dec. 13, 1844.

" ' The sense of the imposers' can only mean, ' the sense in which they in
tended to allow subscription .¦' plain and obvious, where the words of the
Formulary admit but of one interpretation : in other cases, doubtful at
first reading, yet capable of being juced with any degree of certainty, by com
parison of different passages ; by the declarations of the parties ; or, as in
the case now supposed," (proposed) " by an authoritative Rule of ex
position SUPERADDED TO THE ORIGINAL FORMULA."— KeBLE's Letter to
Mr. Justice Coleridge.*

WHEREAS, it is notoriously reputed and believed
throughout this University, that a book entitled " The
Ideal of a Christian Church considered," has recently been
published in Oxford by the Rev. William George Ward,
M.A. ; in which book are contained the following passages :
viz.P. 45, (note). " I know no single movement in the Church except
Arianism in the fourth century, which seems to me so wholly
destitute of all claims on our sympathy and regard, as the English
Reformation."
P. 473. " For my own part I think it would not be right to conceal,
indeed I am anxious openly to express, my own most firm and
undoubting conviction,— that were we, as a Church, to pursue such
a line of conduct as has been here sketched, in proportion as we did
so, we should be taught from above to discern and appreciate the
plain marks of Divine Wisdom and authority in the Roman

» See also the Extracts which precede and follow this quotation, at pp.
22  25, supra.

66
Church, to repent in sorrow and bitterness of heart our great sin
in deserting her communion, and to sue humbly at her feet for
pardon and restoration."
P. 68. " That the phrase ' teaching of the Prayer-book' conveys a
definite and important meaning, I do not deny ; considering that it
is mainly a selection from the Breviary, it is not surprising that
the Prayer-book should, on the whole, breathe an uniform, most
edifying, deeply orthodox, spirit ; a spirit which corresponds to
one particular body of doctrine, and not to its contradictory.
Again, that the phrase ' teaching of the Articles' conveys a definite
meaning, I cannot deny ; for (excepting the five first, which belong
to the old theology) they also breathe an uniform intelligible spirit.
But then these respective spirits are not different merely, but abso
lutely contradictory ; as well could a student in the heathen schools
have imbibed at once the Stoic and the Epicurean philosophies, as
could a humble member of our Church at the present time learn
his creed both from Prayer-book and Articles. This I set out at
length in two pamphlets with an appendix, which I published
three years ago ; and it cannot therefore be necessary to go again
over the same ground ; though something must be added, occasion
ally in notes, and more methodically in a future chapter. The
manner in which the dry wording of the Articles can be divorced
from their natural spirit, and accepted by an orthodox believer;
how their prima facie meaning is evaded, and the artifice of their
inventors thrown back in recoil on themselves; this, and the
arguments which prove the honesty of this, have now been for
some time before the public."
P. 100 (note). " In my pamphlets, three years since, I distinctly
charged the Reformers with fully tolerating the absence from the
Articles of any real anti-Roman determination, so only they were
allowed to preserve an apparent one : a charge which I here beg as
distinctly to repeat."
P. 479. " Our twelfth Article is as plain as words can make it, on
the ' evangelical ' side : (observe in particular the word ' neces
sarily') : of course I think its natural meaning may be explained
away, for I subscribe it myself in a non-natural sense."
P. 565. " We find, oh most joyful, most wonderful, most unex
pected sight j we find the whole cycle of Roman Doctrine
gradually possessing numbers of English Churchmen."
P. 567. " Three years have passed since I said plainly, that in sub
scribing the Articles, I renounce no one Roman Doctrine."

67
AND WHEREAS the said William George Waru,
before the publication of the said book, was ad
mitted to the respective degrees of B.A. and M.A. of this
University, on the faith of the following Declaration ;
which Declaration was made and subscribed by him before
and in order to his being admitted to each of the said degrees 5
that is to say :— " I allow the Book of Articles of Religion
agreed upon by the Archbishops and Bishops of both
provinces, and the whole clergy in the Convocation holden
at London, in the year of our Lord God one thousand five
hundred sixty and two ; and I acknowledge all and every
the Articles therein contained, being in number nine and
thirty, besides the ratification, to be agreeable to the Word
of God:"
AND WHEREAS the said passages of the said book
appear to be inconsistent with the said Articles, and with
the said Declaration, and with the good faith of him, the
said William George Ward in making and subscribing the
same :
In a CONVOCATION to be holden on Thursday,
the 13th day op February next, at One o'Clock, the
foregoing passages from the said book will be read, and the
following Proposition will be submitted to the House : —
That the passages now read from the booh entitled " The
Ideal of a Christian Church considered!'' are utterly
inconsistent with the Articles of Religion of the Church
of England, and with the Declaration in respect of those
Articles made and subscribed by William George
Ward previously and in order to his being admitted
to the degrees of B.A. and M.A. respectively, and
with the good faith of him, the said William George
Ward in respect of such Declaration and Subscrip
tion.
Before the question "Placetne, &c." is put, the Vice-
Chancellor will give Mr. Ward an opportunity of answering
K

68
to the charge of having published such passages so incon
sistent as aforesaid.
If this Proposition is affirmed the following Proposition
will be submitted to the House :
That the said William George Ward has disentitled him
self to the rights and privileges conveyed by the said
degrees, and is hereby degraded from the said degrees of
B.A. and M.A. respectively.
Before the question " Placetne, &c." is put, the Vice-
Chancellor will give Mr. Ward an opportunity of stating
any grounds he may have for shewing that he should not
be degraded.
IN THE SAME CONVOCATION the following
altered form of Statute, which will be promulgated in
Congregation on Monday, the 10th day of February next,
at Ten o'Clock, will be submitted to the House.
TITULUS XVII.— Sect. III.
§ 2. De Auctoritate et Officio Vice-Cancellarii.
1. After the words,
"  Et ut Hsereticos, Schismaticos, et quoscunque alios minus
recte de fide Catholica, et Doctrina vel Disciplina Ecclesiae Angli-
canse, sentientes, procul a finibus Universitatis amandandos curet.
" Quern in finem, quo quisque modo erga Doctrinam vel Disci-
plinam Ecclesise Anglicans affectus sit, Subscriptionis criterio explo-
randi ipsi jus ac potestas esto" —
it will be proposed to insert the following :
Quoniam vero Articulos illos Fidei et Meligionis, in quibus male-sanaJ
opiniones, et prmsertim Romanensium errores, reprehenduntur, ita
nonnulli perperam interpretati sunt, ut erroribus istis vix aut ne vix
quidem adversari videantur, nemini posthac, qui coram Vice- Cancel-
lario, ulpote minus recte de Doctrina vel Disciplina Fcclesim Angli-
canm sentiens, conveniatur , Articulis subscriber e fas sit, nisi prius
Declarationi subscripserit sub hac forma :
Ego A. B. Articulis Fidei et Religionis, necnon tribus Articulis in
Canone xxxvi". comprehensis subscripturus,profiteor,fide mea data
huic Vhiversitati, me Articulis istis omnibus et singulis eo sensu sub-
scripturum, in quo eos ex animo credo et primitus editos esse, et nunc

69
mihi ab Universitate propoiitos tanquam opinionum mearum certum ac
indubitatum signum.
Also in the next sentence of the existing Statute, be
ginning " Quod si quis S. Ordinibus initiatus," before the
words, " subscribere a Vice-Cancellario requisitus,"
to insert the following words,
una cum Declaratione supra-recitata.
2. It will also be proposed in the said sentence to omit
the words, " 8. Ordinibus initiatus!'
Should these alterations be approved, that part of the
Statute Tit. XVII. Sect. III. § 2.' De Acjctoritate et
Officio Vice-Cancellarii, which will be affected by them,
will stand as follows :
 Et ut Hasreticos, Schismaticos, et quoscunque alios minus
recte de fide Catholicae et Doctrina vel Disciplina Ecclesiae Angli
cans, sentientes, procul a finibus Universitatis amandandos curet.
Quem in finem, quo quisque modo erga Doctrinam vel Disciplinam
Ecclesiae Anglicanse affectus sit, Subscriptionis criterio explorandi
ipsi jus ac potestas esto. Quoniam vero Articulos illos Fidei et
Religionis, in quibus male-sanm opiniones, et prmsertim Romanensium
errores, reprehenduntur, ita nonnulli perperam interpretati sunt, ut
erroribus istis vix aut ne vix quidem adversari videantur, nemini post-
hac, qui coram Vice- Cancellario, utpote minus recte de Doctrina vel
Disciplina Ecclesia Anglicanm sentiens, conveniatur, Articulis sub
scribere fas sit, nisi prius Declarationi subscripserit sub hac forma :
Ego A. B. Articulis Fidei et Religionis necnon tribus Articulis in
Canone xxxvi0. compreliensis subscripturus, profiteor,fide mea data
huic Universitati, me Articulis istis omnibus et singulis eo sensu sub-
scripturum, in quo eos ex animo credo et primitus editos esse, et nunc
mihi ab Universitate propositos tanquam opinionum mearum certum ac
indubitatum signum.
Quod si quis (sive Praefectus Domus cujusvis, sive alius quis)
Articulis Fidei et Religionis, a Synodo Londini A.D. 1562 editis et
confirmatis : necnon tribus Articulis comprehensis Canone xxxvi".
Libri Constitutionum ac Canonum Ecclesiasticorum, editi in Synodo
Londini ccapta A.D. 1603, una cum Declaratione supra-recitata, sub
scribere a Vice-Cancellario requisitus ter abnuerit seu recusavent,
ipso facto ab Universitate exterminetur et banniatur.
B. P. SYMONS,
Vice-Chancellor.
Delegates' Room,
Dec. 13, 1844.

Also by the same Author,
I.
RESIGNATION AND LAY COMMUNION: Professor Keble's
View of the Position and Duties of the Tractarians, as described in
his Letter to the Hon. Mr. Justice Coleridge. Is.
II.
PREACHING: ITS WARRANT, SUBJECT, AND EF
FECTS; Considered with reference to " the Tracts for the Times."
In Two Sermons, published at the request of the Mayor, Aldermen,
and Councillors of the City of Oxford : and A Sermon preached before
the University at St. Mary's. With an Appendix. 5s. 6d.
III.
"IS THERE NOT A CAUSE?" A Letter to the Rev. E. B.
Posey, D.D., Regius Professor of Hebrew, and Canon of Christ Church,
Oxford. Is. IV.
" HOR* CANONIC2E :" The Liturgy as it is, or The Liturgy as it
was? A Second Letter to Dr. Pusey. Is.
V.
THE TRACTS FOR THE TIMES CONTINUED. A Letter
to the Honorable and Right Reverend the Lord Bishop of
Oxford. Is. VI.
THE GRIEVANCE OF CHURCH RATES: A Letter to
Philip Pusey, Esq., M.P. In which the arguments of the Abolitionists
are examined, their misrepresentations exposed, and their conduct towards
the Establishment compared with that of honest and conscientious Dis
senters. With an Appendix ; containing a correspondence between the
Author and Dr. Bennett, of Silver Street Chapel, Cheapside, upon the
desecration of the Lord's Supper, and the ''sin committed" by the mem
bers of the Establishment in the "affair'' of Church-rates, &c.  8vo,
•pp. 72. Is. VII.
A WORD TO HIS PARISHIONERS, on their Dutyto the Church,
with reference to the Church-rate question, — 8vo, pp. 16.

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