,transcribed from the #ahfh ,church     
,press ,company 7,limited7 edition by   
,david  ,price1 email ccx#jgdpglaf4org  
,,remarks                               
,,upon ,,the               ,,first      
,,report ,,of ,,the ,,royal ,,commission
 ,,on ,,ritual1                   ,,in  
,,connection ,,with ,,the ,,integrity   
,,of ,,the                              
,,book ,,of ,,common ,,prayer4          
99 99 99 99 99                          
,a ,lecture            ,,delivered ,,at 
,,the ,,annual ,,meeting ,,of ,,the     
,,brighton ,,branch                 ,,of
 ,,the ,,english ,,church ,,union1      
,,nov4 #bg1 #ahfg1                      
7,f4 ,,barchard1 ,,esq4 ,,in ,,the      
,,chair17                               
,,by                         ,,the      
,,rev4 ,m4 ,w4 ,,mayow1 ,m4 ,a4         
,,incumbent ,,of ,,st4 ,,mary',s1 ,,west
 ,,brompton1                  ,,and     
,,late ,,student ,,of ,,christ ,,church1
 ,,oxford4                              
99 99 99 99 99                          

,,church ,,press ,,company 7,,limited71 
#ac1 ,,burleigh ,,street1 ,,strand1     
,,london1                  ,,and ,g4    
,,wakeling1 ,,royal ,,library1          
,,brighton4                             
#ahfh4                                  
99 99 99 99 99    ,it is right to state 
that the ,brighton ,branch of the       
,english ,church ,union  kindly         
requested leave to publish the following
 ,lecture4  ,it may be well  to add that
 it was likewise delivered at ,bradford 
and ,leeds4                             
99 99 99 99 99          ,,remarks ,,upon
 ,,the ,,first ,,report ,,of ,,the      
,,royal ,,commission ,,on ,,ritual1     
,,etc4      ,,the ,executive of the     
,brighton ,branch of the ,english       
,church ,union1 through  you1 sir1 their
 ,chairman1 have1 too rashly1 ,i fear1  
as well as too  kindly1 supposed that ,i
 might have something to say upon the   
above  subject which may repay this     
assemblage of ,churchmen for their      
trouble in  coming here this evening4   

,it is certainly not for me to say you  
have  deluded them1 but rather1 without 
wasting time in apology1 to do my best  
to save 7if it may be so7 your credit   
and my own2 and1 what is of more        
consequence1 to throw some light upon   
the very important matter to which  my  
remarks are to be directed4  ,at any    
rate1 the great importance of the       
subject itself and the imminent         
likelihood of some action being taken to
  disarrange or subvert the present     
standing of the ,church of ,england by  
an  alteration in her ,book of ,common  
,prayer will ensure your deep interest1 
and1 ,i do not doubt1 secure me an      
indulgent hearing2 whilst the very      
large and influential1 and1--,i think it
 will be on all hands allowed1--most    
successful meeting held last week in    
,london1 gives an additional reason  for
 strengthening1 if it may be so1 the    
action then taken by diffusing as       
widely as possible information as to the
 dangers apprehended1 and the  means of 

resistance to be used in order to       
preserve its integrity4    ,it is a     
trite saying just now that there is a   
great crisis in ,church  affairs2 but ,i
 think it must be allowed to be not less
 true than trite1  even after making all
 allowance for the magnitude with which 
the time  present always invests things 
present4  ,in secular and material      
warfare  it may be that sometimes an    
underrating difficulties1 a blindness to
 the  peril1 is the very cause and means
 of safety or success4  ,but in assaults
  like the present1 where the           
battle-field is the ,law and ,order of  
the  ,church1 where the contest is      
carried on not with sword or spear1 but 
with  the keen weapons of intellectual  
and moral contention1 where very much   
turns and must turn upon the enlistment 
of public opinion upon this side  or    
that2 where prejudice1 and ridicule1 and
 sneer1 and scoff1 appealing  constantly
 to the irreverence and perverseness of 
the evil side of human  nature1 backed  

up in large measure1 as might be        
expected1 by a licentious  and          
unbelieving press1 adapting itself to a 
licentious and unbelieving  age2 where  
these things are the daily engines of   
assault1 there would  seem to be no     
safety in shutting our eyes to the      
danger1 merely hoping  that all 8will   
come some strange way right at last40   
,especially when the  assault is made   
upon doctrine1 either directly or       
indirectly1 7for if it  be upon         
ceremonial representing doctrine it is  
indirectly upon doctrine  itself17 when 
it takes the form of assault upon the   
integrity of the  ,prayer ,book1 and the
 ,catholic status of the ,church of     
,england in  connection with it1 we must
 be wise1 and wary1 and far-seeing to   
the  utmost of our vision1 if we would  
duly organize our defence and fight     
well the battle for ,god's ,church and  
,gods ,truth4  ,we must indeed try  not 
to exaggerate anything1 but we must also
 endeavour not to underrate  any real   

danger which exists1 and especially not 
suffer our citadel to be  undermined1   
whilst we are merely regarding a        
plausible or fair surface4    ,there    
seems1 too1 to be a peculiar and apt    
propriety in this term crisis1  as      
applied to the present aspect of ,church
 affairs4  ,it is not merely  that there
 is a great danger1 but a danger coming 
to a head1 which1 if  happily now       
overcome1 will again subside4  ,johnson 
gives as the first  sense of crisis1    
8,the point in which the disease kills  
or changes to the  better20 and1 as the 
second1 8,the point of time at which any
 affair comes  to the height10 according
 to the exact use of the word by        
,dryden3--        ,now is the very      
crisis of your fate1      ,and all the  
colour of your life depends      ,on    
this important ,now4    ,and we may well
 believe that if the present dangers    
which beset the  ,church of ,england be 
overcome1 ,god may have in store for her
 a very  glorious future indeed1 even to

 her being a great instrument in ,his   
hand1  not merely for the spreading ,his
 ,kingdom here at home1 but also 7may   
,he  in mercy grant it7 for the         
restoration of the ,unity of            
,christendom1 and  thereby for the      
,evangelization of the world4  ,as our  
hopes of this must1  however1 depend    
upon her being able to maintain her     
,catholicity1 so must  we watch with the
 most jealous care1 and resist with the 
firmest  constancy all which shall      
impair1 her maintenance of ,catholic    
truth and  that position which ,god of  
,his mercy has hitherto permitted her to
 hold4    ,one great means of her       
maintaining this position is the        
maintaining  untouched her ,book of     
,common ,prayer1 and therefore there is 
and must be  need of the most careful   
watchfulness as to every threatening of 
assault  upon it4    ,now ,i affirm     
without hesitation that the first       
,report of the ,royal  ,commission1     
appointed1 to use its own terms1 8to    

enquire into the  ,rubrics1 ,orders1 and
 ,directions for regulating the course  
and conduct of  public worship1 c41 c41 
according to the use of the ,united     
,church of  ,england and ,ireland10     
threatens1 and even leads1 such an      
assault4  ,and  this gives the          
connection of the two parts of my       
subject as announced to  you in the     
title of this ,lecture4    ,as to this  
threatening or assault contained in the 
,report1 take a witness  the most       
unexceptionable perhaps of any who may  
be found anywhere1 and  one whose       
testimony is only the more convincing as
 to the danger because  he himself does 
not see it at all1 so that it is        
impossible to suppose  him to be        
straining anything to make a case4      
,nay1 he does not consider  what he     
himself suggests or advocates as a      
measure carrying out the                
recommendations of the ,report1 or as a 
means to remedy certain  embarrassments1
 to be an alteration in the ,prayer     

,book at all4  ,in his  recent ,charge1 
the ,bishop of ,gloucester and ,bristol 
7himself one of the  ,commissioners71   
after considering and dismissing as     
useless or dangerous1  or otherwise     
inadmissible1 several other plans1      
recommends this3--8,a  simple and       
positive enactment declaring what shall 
be1 and be considered  to be1 the       
ministerial dress1 until further order  
be taken concerning the  same by lawful 
authority40  ,and he adds2--8,this of   
course must be by  direct legislation4  
,we may shrink from it10 he continues1  
8but in my  judgment it is now          
inevitable4  ,the very appointment of   
the ,commission  seems to involve it1   
and the general temper of the country   
will demand  it40 #f  ,if the ,bishop's 
witness is that the mere appointment of 
the  ,commission seems to involve a     
legislative measure touching the ,prayer
  ,book1 how much more does its         
,report--leading even such a man as the 
,bishop  on to advocate it--shew that   

here is more than a threatening of      
assault  upon it6    ,perhaps we shall  
have something by and by to add upon the
 views and  recommendations of the      
,bishop of ,gloucester and ,bristol's   
,charge4  ,at  present ,i merely cite   
this passage as an evidence that the    
appointment  and work of the ,royal     
,commission tend directly to an         
alteration in the  ,book of ,common     
,prayer1 because such an enactment as is
 here contemplated  would be1 ,i must   
venture to affirm1 whatever his lordship
 may suppose1 a  repeal of the ,rubric  
on ,ornaments as it stands1 and has     
stood since the  last revision4  ,to    
this1 however1 ,i shall have occasion to
 refer again in  the sequel4    ,but now
 let us turn for a little while to the  
,report itself1 as issued by  the       
,commissioners on the nineteenth of     
,august1 #ahfg4  ,after reciting the    
matters for enquiry contained in their  
appointment1 the ,commissioners         
say3--8,we1 your ,majesty's             

,commissioners1 have1 in accordance with
 the  terms of your ,majesty's          
,commission1 directed our first         
attention to the  question of the       
vestments worn by the ministers of the  
said ,united ,church  at the time of    
their ministration1 and especially to   
those the use of  which has been lately 
introduced into certain churches40      
,they  proceed3--8,we find that whilst  
these vestments are regarded by some    
witnesses as symbolical of doctrine1 and
 by others as a distinctive  vesture    
whereby they desire to do honour to the 
,holy ,communion as the  highest act of 
,christian worship1 they are by none    
regarded as  essential1 and they give   
grave offence to many40    ,from this   
premiss they arrive at the following    
conclusion3--8,we are of  opinion that  
it is expedient to restrain in the      
public ,services of the  ,united ,church
 of ,england and ,ireland all variations
 in respect of  vesture from that which 
has long been the established usage of  

the said  ,united ,church2 and we think 
that this may be best secured by        
providing  ,aggrieved ,parishioners with
 an easy and effectual process for      
complaint  and redress40  ,they then    
state that they have not yet arrived at 
a  conclusion how best effect may be    
given to this recommendation1 but they  
have 7they say #g7 8deemed it to be     
their duty in a matter to which  great  
interest is attached not to delay the   
communication to her ,majesty  of the   
results at which they have already      
arrived40    ,now from this1 which is   
the whole substance of the ,report1 it  
is evident  that the conclusions of the 
,commissioners are wholly based upon the
  ground that the vestments are 8by none
 regarded as essential10 whilst  8they  
give grave offence to many40  ,and of   
course the stress of the  argument1 such
 as it is1 rests upon their being       
admitted to be  non-essential2 because1 
if they were essential1 the             
consideration of  their giving grave    

offence to however many would be no     
reason at all for  restraint in the     
matter4  ,a thousand things give offence
 to a world lying  in wickedness which  
are only all the more to be proclaimed  
and declared  on that account4  ,the    
8offence of the ,cross0 has not 8ceased0
 now any  more than it had in ,s4       
,paul's day4  ,it is well known and     
widely spread1  but this affords no     
reason for restraining the preaching of 
the ,cross4    ,but it may be said1     
admitting all this1 yet as these        
vestments are  confessed to be          
unessential1 the conclusion is very     
sound that their  use should be         
restrained2 and1 in fact1 a great deal  
has been made on all  hands amongst the 
advocates of restraint of this the      
solitary argument of  the               
,commissioners4  ,there is often a sort 
of triumphant appeal3--8,the            
,ritualists themselves admit the        
vestments to be non-essential4  ,what   
can  be the hardship or evil of         

compelling them to give them up80       
,let us examine this view a little more 
closely1 and see whether there be  not a
 lurking fallacy running through the    
whole argument4    ,in the first place1 
more than one of the witnesses has      
repudiated the  admission of the        
non-essentiality of these things2 and   
even granting that  the term may have   
been used1 it is a further question in  
what application  or connection4        
,essential is a relative term1 depending
 as to its sense  on the context in     
which it occurs1 or the subject matter  
upon which it  bears4  ,it needs1       
therefore1 in each case to be asked1    
,essential to what8  ,to the being or to
 the well-being8  ,there is here a great
 and  important difference4  ,it is     
quite true that no one maintains that   
the  vestments are essential to the     
office of the priesthood1 or to the     
validity of any priestly act4  ,but they
 may be essential to the giving  due    
expression to the act2 and to give this 

due expression may be  essential to the 
salvation of many4  ,or yet further1 the
 thing itself  may be unessential as to 
the validity of acts done1 and yet the  
liberty  to use it may be of essential  
importance--aye1 even though it may give
  grave offence to some1 perhaps to     
many4    ,an illustration may possibly  
help us to estimate the true value of   
the  ,commissioners' argument1 or1 as ,i
 should rather say1 their sophism4  ,and
  it seems very important to shew that  
it is a sophism1 because the  paragraph 
in question in their ,report is the one 
thing reiterated over  and over again by
 the advocates of legislation or        
repression4  ,it is the  stock argument1
 the only argument on which the demand  
for change is  based2 and it is often   
urged as if it were irresistible1 and   
there were  no reply to it4  ,let us1   
then1 examine it1 and try to see its    
true force4    ,now there is1 as it     
seems to me1 a very apt illustration of 
its fallacy  in a matter of ceremonial  

treated of in the #cjth ,canon1 and a   
matter1  too1 be it observed1 where the 
ceremonial referred to1 and defended1   
was  certainly not an essential of      
,christianity1 and as certainly1 at the 
time1 gave grave offence to many4       
,the #cjth ,canon1 by far the longest   
and most elaborate of the ,canons of    
#afjc1 treats of 8the lawful use of the 
,cross in ,baptism40  ,the grave        
offence taken at this usage is declared 
in the very first words of the          
,canon--8,we are sorry that his         
,majesty's most princely care and pains 
taken  in the ,conference at ,hampton   
,court1 amongst many other points       
touching  this one of the ,cross in     
,baptism1 hath taken no better effect   
with many1  but that the use of it in   
,baptism is so gravely stuck at and     
impugned40  ,and then the ,canon1       
instead of upon this account            
recommending that the  use be           
restrained1 or that persons aggrieved   
78,aggrieved ,parishioners07  should    

have provided for them 8an easy and     
effectual process for  complaint and    
redress0 instead of this1 the ,canon    
goes on to give various  godly reasons  
why the usage should be retained1 even  
though it gave this  grave offence--aye1
 and though the cause of the offence was
 its being  supposed to have a savour of
 ,rome1 and though it was a matter in   
itself  indifferent4  ,without reciting 
the whole ,canon we may remark that the 
reasons stated are exactly such as1     
mutatis mutandis1 might be applied  to  
the very ceremonial brought under       
censure by the ,commissioners2 such  as1
 that whilst some derided it1 others    
valued it and were edified by it2  that 
it brought into sight and kept in men's 
minds certain great truths  of the      
,gospel2 that it had the weight and     
authority of wide-spread and  ,catholic 
use2 that not all which was of ,roman   
belief or practice was to  be condemned1
 c41 c4  ,so the ,canon says 8it is to  
be observed that  although the ,jews and

 ,ethnics derided both the ,apostles and
 the rest of  the ,christians for       
preaching and believing in ,him ,who was
 crucified upon  the ,cross2 yet all1   
both ,apostles and ,christians1 were so 
far from being  discouraged from their  
profession by the ignominy of the       
,cross1 as they  rather rejoiced and    
triumphed in it40  ,again1 that 8the    
honour and  dignity of the name of the  
,cross begat a reverend estimation even 
in the  ,apostles' times 7for aught that
 is known to the contrary7 of the sign  
of  the ,cross1 which the ,christians   
shortly after used in all their         
actions40  ,and although the ,synod goes
 on to 8confess that in process of time 
the  sign of the ,cross was greatly     
abused in the ,church of ,rome10 yet it 
affirms in the plainest and most        
unhesitating manner the great principle1
  that 8the abuse of a thing doth not   
take away the lawful use of it20 and    
adds1 even further1 8,nay1 so far was it
 from the purpose of the ,church of     

,england to forsake and reject the      
,churches of ,italy1 ,france1 ,spain1   
,germany1 or any such like ,churches1 in
 all things which they held and         
practised1 that1 as the ,apology of the 
,church of ,england confesseth1 it  doth
 with reverence retain those ceremonies 
which doth 7do7 neither  endamage the   
,church of ,god nor offend the minds of 
sober men2 and only  departed from them 
in those particular points1 wherein they
 were fallen  both from themselves in   
their ancient integrity1 and from the   
,apostolical  ,churches which were their
 first founders2 in which respect1      
amongst some  other very ancient        
ceremonies1 the sign of the ,cross in   
,baptism hath been  retained in this    
,church40  ,now1 all this seems to me   
not irrelevant to  many other ceremonies
 besides the sign of the ,cross1 and    
indeed to have a  very close bearing    
upon the principles on which a high     
,ritual may be  defended4  ,but this is 
not all4  ,we come next to a point      

especially and  peculiarly to our       
purpose1 for the ,canon1 going on to say
 that the sign  of the ,cross is        
retained 8with such sufficient cautions 
and exceptions  against 4 4 4           
superstition and error as in the like   
cases are either fit  or convenient10   
proceeds to instance some of these      
cautions and guards2  and the very first
 in the list is this1 that the ceremony 
in question is  unessential4  ,the      
8vestments are by none regarded as      
essential10 and  therefore abolish them1
 says the ,report4  ,the sign of the    
,cross is  unessential1 and therefore   
retain it1 says the ,canon4    ,mark    
this a little more fully1 for what can  
be more aptly illustrative of  the      
,commissioners' argument8  ,the ,canon  
does not merely confess and  admit1 but 
claims has an advantage and reason for  
the retention of the  usage1 that it is 
not in any way essential to the         
,sacrament of ,baptism4  ,so it says1   
8,first1 the ,church of ,england1 since 

the abolishing of  ,papery1 hath ever   
held and taught1 and so doth hold and   
teach still1 that  the sign of the      
,cross used in ,baptism is no part of   
the substance of that  ,sacrament3 for  
when the ,minister1 dipping the infant  
in water1 or laying  water upon the face
 of it1 7as the manner also is17 hath   
pronounced these  words1 ,i baptize thee
 in the ,name of the ,father1 and of the
 ,son1 and  of the ,holy ,ghost1 the    
infant is fully and perfectly baptized4 
,so as  the sign of the ,cross1 being   
afterwards used1 doth neither add any   
thing  to the virtue and perfection of  
,baptism1 nor being omitted1 doth       
detract  any thing from the effect and  
substance thereof40  ,nor is this all4  
,another paragraph follows1 insisting   
upon the same thing with a second       
reason1 shewing forth still the value of
 the ceremony1 though  unessential4     
8,secondly1 it is apparent in the       
,communion ,book1 that the  infant      
baptized is1 by virtue of ,baptism1     

before it is signed with the  sign of   
the ,cross1 c41 received into the       
congregation of ,christ's flock1  as a  
perfect member thereof1 and not by any  
power ascribed unto the power  of the   
,cross4  ,so that1 for the very         
remembrance of the ,cross1 which is     
very precious unto all them who rightly 
believe in ,jesus ,christ1 and in  the  
other respects mentioned1 the ,church of
 ,england hath retained still  the sign 
of it in ,baptism2 following therein the
 primitive and  ,apostolical ,churches1 
and accounting it a lawful outward      
ceremony and  honourable badge1 whereby 
the ,infant is dedicated to the ,service
 of ,him  that died upon the ,cross1 as 
by the words used in the ,book of       
,common  ,prayer it may appear40  ,this 
very confession1 then1 of its being1    
first1  no essential part of the        
,sacrament2 nor1 secondly1 essential to 
any one's  being received as a perfect  
member of ,christ's flock2--is a        
safeguard and  security1 it is argued1  

against any error or superstitious      
veneration of  the sign of the ,cross1  
and so it ought1 for its other values to
 be  retained4  ,how near is this to    
what the ,commissioners1 upon the       
evidence  before them1 might justly have
 said in relation to the vestments2     
where  in the indifferency of the       
ceremonial in question they can only    
find an  argument for restraint or      
abolition4  ,surely they might not have 
been far  wrong1 on the ground both of  
reason and ,scriptural authority1 had   
they1  after the pattern of the ,canon1 
asserted the vesture in question to be  
8a  lawful outward ceremony and         
honourable badge1 whereby0 more honour  
is  intended and done 8unto the ,service
 of ,him10 and the blessed ,sacrament of
  ,his ,body and ,blood1 8that died upon
 the ,cross40    ,but the ,canon has yet
 another argument bearing upon the duty 
of using  7not abolishing7 things       
indifferent 7nonessentials in other     
words7 when  ordered by the law of the  

,church4  8,lastly10 it says1 8the use  
of the  sign of the ,cross in ,baptism  
being thus purged from all ,popish      
superstition and error1 and reduced in  
the ,church of ,england to the  primary 
institution of it1 upon those true rules
 of doctrine concerning  things         
indifferent1 which are consonant to the 
,word of ,god and the  judgment of all  
the ancient ,fathers1 we hold it the    
part of every private  man and other    
reverently to retain the true use of it 
prescribed by  public authority3        
considering that things indifferent do  
in some sort  alter their natures1 when 
they are either commanded or forbidden  
by a  lawful magistrate2 and may not be 
omitted at every man's pleasure         
contrary to the law when they be        
commanded1 nor used1 when they are      
prohibited40  ,is there nothing here to 
justify such as simply obey the         
authority of the ,rubric8    ,there is a
 passage in the answers of the ,bishops 
to the ,nonconformist  divines at the   

,savoy ,conference1 which aptly         
illustrates this statement  of the      
,canon1 and is of the more moment       
because it shews that the mind of  those
 who managed that controversy in #affa  
was entirely in harmony with  that of   
the framers of the ,canons in #afjc2 and
 as the ,savoy ,conference  was the     
immediate precursor of the ,convocation 
of the next year1 which in  substance   
ratified and adopted its recommendations
 in the last revision  of our ,prayer   
,book1 those ,episcopalian divines may  
well be taken as the  exponents of the  
mind of the very ,convocation which     
passed the ,rubric  upon ornaments4     
,we find the following among their      
replies to the objections of the        
,nonconformists in relation to things   
indifferent in themselves4  8,whereas   
the ,nonconformists plead that they     
cannot obey the commands of the ,church 
for fear of violating the precept which 
forbids adding to the ,word of ,god     
7,deut4 xii4 #cb73 ,we answer1 those    

,ministers do not well consider that it 
is no addition to the ,word of ,god to  
command things for order and decency    
provided they are enjoined only as      
regulations of human authority4  ,and   
supposing some persons continue         
perplexed and under scruples1 the       
,church  may1 notwithstanding1 without  
sin1 insist upon compliance with decent 
ceremonies2 and all this without being  
guilty of offending our weak  brethren1 
for here the offence is taken1 not      
given4  ,it is the  prejudice and       
mistake of the scrupulous person that   
disturbs himself40  ,a  somewhat more   
exact discrimination as to causes of    
offence than the  ,commissioners seem to
 have 8dreamed of in their philosophy60 
,but the  ,bishops of #affa continue1   
8,neither will the case of ,st4 ,paul   
not eating  flesh if it offended his    
weak brother give any support to the    
objection4  ,for here1 it must be       
observed1 the ,apostle speaks of things 
not commanded  by ,god1 or ,his ,church1

 of matters which had nothing of decency
 or  significancy for religious         
purposes1 and therefore in a case thus  
unconnected with ,divine worship ,st4   
,paul was willing to resign his  liberty
 rather than offend his brother40       
,surely a remark not without a  very    
close significance in defence of those  
who are unwilling to forego  what they  
deem so important to the due celebration
 of ,divine ,service1  even though some 
are offended at it4  8,but if any man   
should venture to  break a just law or  
custom of the ,church1 the ,apostle     
marks him for a  contentious person 7#a 
,cor4 xi4 #af740  ,has this no bearing  
upon objectors  now8  ,and the ,bishops 
continue1 8,that these ceremonies have  
occasioned  many divisions1 as it is    
pretended1 is no more their fault than  
the  misunderstandings between the      
nearest relations1 accidentally         
consequent  upon the preaching of the   
,gospel 7,luke xii47 can be fairly      
charged upon  the ,christian religion40 

#ac  ,have our present ,commissioners   
duly  regarded all this in their hasty  
conclusion8    ,to sum up3--these       
arguments1 if not pressed to the full as
 to sin or fault  in those who may not  
use or carry out a prescribed ceremonial
 in all  circumstances1 such as1 for    
instance1 long desuetude1 may1 at the   
very  least1 one would think1 be of     
sufficient weight defensively for such  
as  have merely obeyed the ,law to      
prevent hard words being used either by 
,royal ,commissioners1 or any others in 
high places1 towards those1 ,i say1     
whose offence is merely that they have  
thus obeyed it4  ,and the fact of a     
ceremony1 significant1 though giving    
offence1 being thus prescribed by  the  
,canon1 and others of like kind1        
contended for by the ,savoy             
,episcopalian ,divines1 though confessed
 to be things indifferent1 gives  a     
special application of the whole to the 
one argument of the  ,commissioners     
concerning the vestments being 8regarded

 by none as  essential40  ,for let it be
 well observed that the argument of the 
,canon  is2 ,this ceremony1 the sign of 
the ,cross1 though derided by ,ethnics  
and  ,jews1 is rejoiced in by the       
,apostles2 it begets a reverend         
estimation in  regard to a ,sacrament3  
even the abuse of a thing doth not take 
away the  lawful use 7no1 not when the  
abuse has been by ,rome74  ,the usage is
  indifferent1 non-essential1 in itself1
 and the conclusion is1 it is all  the  
more to be retained4  ,moreover1 being  
ordered by lawful authority1 it  ought  
not to be made light of1 or objected to4
  ,in which principles the  divines of  
the ,savoy ,conference and the last     
revisers of our ,prayer ,book  agree4   
,surely1 then1 these authorities in all 
this are as widely  divergent from the  
views and reasoning of the ,royal       
,commissioners as east  is from west1 or
 black from white4  ,and the whole      
comparison teaches us  much as to the   
value of their one argument1 which ,i   

have ventured to call  a sophism1 as to 
the vestments being 8by none regarded as
 essential40  ,moreover1 if ,bishop     
,sanderson's remark is sound1 that 8to  
take away the  indifferency of things   
indifferent is superstition10 it will   
not be hard  to decide between those who
 reverently use1 and those who bitterly 
denounce1 the vestments1 which are the  
superstitious persons in the  present   
controversy4    ,but let us proceed to  
another point4  ,i said1 that even when 
a thing or  usage may be in itself not  
essential1 yet the liberty to use it may
 be  highly essential1 and this1 in     
spite of its giving grave offence to    
many4  ,take a brief illustration of    
this4  ,we all know there was a time    
when the  marriage of the clergy gave   
grave offence to many4  ,suppose at such
  period a ,royal ,commission had been  
appointed to inquire into the           
importance of the celibacy of the       
clergy4  ,say the ,commissioners had    
reported1 8,we have examined many       

witnesses1 married and unmarried4  ,we  
find considerable difference of opinion4
  ,but we find that by none1 even  among
 the married clergy1 is the marriage of 
priests regarded as  essential to any   
priestly act1 whilst their marriage     
gives grave offence  to many4  ,we are  
therefore of opinion that it is         
expedient to enforce a  greater         
uniformity of practice by restraining   
the marriage of priests1  and admitting 
no deviation from what has been a       
long-established usage in  the ,church1 
c4 c40  ,now no one among us will deny  
the fact of marriage  being unessential 
to the functions of the priesthood1 and 
yet the liberty  to marry may be very   
essential indeed to the welfare of the  
,church4  ,this  liberty1 for 8,bishops1
 ,priests1 and ,deacons1 as for all     
other ,christian  men1 to marry at their
 own discretion1 as they shall judge the
 same to  serve better to godliness10   
was at any rate thought essential enough
 to  be made the subject of one of our  

,articles4  ,and surely this may shew   
something as to the weight to be        
attached to the one argument of the     
,commissioners1 for the 8opinion0 which 
they put out1 and the conclusion  at    
which1 on this sole basis1 they arrive4 
,there is one point1 further1 which ,i  
should like briefly to touch upon       
before leaving this matter of essential 
or non-essential1 for it shews  how very
 carelessly or unscrupulously the       
,commissioners have done their  work1   
and made their ,report4  ,the citation1 
which in its commencement  they give    
from the ,commission appointing them1   
contains these words3 that  8it is      
expedient that a full and impartial     
enquiry should be made into  the matters
 aforesaid10 viz4 ornaments1 vestments1 
and such like1 8with  the view of       
explaining or amending the said rubrics1
 orders1 and  directions1 so as to      
secure general uniformity of practice in
 such  matters as are essential40 #ae   
,now1 observe1 by their own shewing1 by 

the evidence they adduce1 by the one    
argument they advance1 they  recommend  
changes to secure a greater uniformity  
in things which are not  essential6     
,their own very statement about these   
things1 their sole  ground on which they
 form their opinion and base their      
recommendation1  is1 that in regard to  
those witnesses whom they have examined1
 they 7the  ornaments or vestments7 are 
by none regarded as essential4  ,they   
accept  and endorse this2 and then1 in  
spite of the terms of their commission  
to  enquire how to secure a general     
uniformity of practice in such things   
as are essential1 the only              
recommendation which they make is upon  
that  which they proclaim to be         
unessential1 and what is more1 upon the 
very  ground of its being unessential6  
#af    ,but now1 having considered the  
,commissioners' one reason1 and their   
8opinion10 and their consequent         
recommendation1 we must come a little   
more particularly to examine their      

proposed mode of operation4  ,it is     
true they here become vague and         
uncertain4  ,they think 8it is expedient
  to restrain in the public services of 
the ,church all variations in  respect  
of vesture from that which has long been
 the established usage1  c40 and1 8that 
this may be best secured by providing   
aggrieved  parishioners with an easy and
 effectual process for complaint and    
redress40--7,report1 p4 vii47  ,but as  
to the details of this provision1 as  to
 8the best mode of giving effect to     
these conclusions10 they are not  yet   
prepared with their scheme4    ,perhaps 
this is all very natural1 and it may be 
very fortunate4  ,we may  be thankful   
that we have not a scheme devised1 to   
carry out their  proposal1 as crude as  
the proposal and the ,report itself4    
,but though  these details are not      
before us1 and we have a little respite 
before they  come1 we are not without   
some indication as to what they are     
likely to  be2 and we shall do well to  

use the time we have before they        
actually  take definite shape1 in       
providing as far as possible to thwart  
any  pernicious principles which may be 
embodied in them4    ,now ,i affirm1 and
 ,i think ,i shall be able to shew1 that
 the remedy to be  provided for the     
8aggrieved parishioner10 by which he is 
to be enabled by  law to make complaint 
of1 and obtain redress as to variations 
in respect  of vesture1 7where being    
legal they yet displease him17 can only 
be by  an alteration in the ,book of    
,common ,prayer4  ,i am not saying1     
remember1  that a due and a great regard
 is not to be had for the feelings1 and 
even  the prejudices1 of our people2    
though it can hardly be denied that it  
is  very desirable these prejudices     
should be met1 and these feelings       
directed by careful enlightenment1 into 
a more reverent estimation of  holy     
things1 than prevailed some years since4
  ,if the usage of ,church  ritual which
 reigned1 say1 thirty1 or forty1 or     

fifty years ago1 had been  stereotyped  
at any time as that which should be     
established for ever in  our ,church1 we
 should certainly have had a state of   
things perpetuated  which most of us    
would now regard as an immense spiritual
 misfortune1 and  at which we should be 
wholly ashamed and grieved4  ,but what  
we have to  consider in relation to this
 ,report is not at all this regard1 on  
the  part of the clergy1 for the        
feelings of their people1 but the       
putting  into their hands a positive and
 express legal process of remedy and    
restraint1 where any change from        
long-established custom1 however        
accordant with the law1 is proposed to  
be adopted4  ,and ,i say                
unhesitatingly1 that such redress1      
redress of such a nature1 for the       
so-called 8aggrieved parishioner10 can  
only be by a repeal of the ,rubric4     
,this surely is plain on the very face  
of the matter4  ,for the ,prayer ,book  
gives the law 7,church ,law and ,state  

,law in one7 as to what vesture or      
ornament shall be used2 and what power  
on earth can give the aggrieved         
parishioner a right or power to         
interfere with this law1 as much statute
  law as any other thing in the statute 
book1 but the repeal of the law8  ,there
 is no other conceivable mode4  ,what   
can restrain a priest from  complying   
with the law of his ,church and the law 
of the land8 what can  make it penal to 
obey it1 but the repeal of the said law8
  ,this may be  done directly or        
indirectly4  ,it may be done explicitly 
or implicitly2  but done it must be if  
any one or any number of aggrieved      
parishioners  are to be empowered to    
restrain their parish priest from1 not1 
observe1  the mere impulse of his own   
fancy1 but from an obedience to that    
which is  the law of his ,church1 and   
the statute law of the land1 as laid    
down in  the ,prayer ,book4    ,this    
seems evident enough in the very nature 
of things4  ,and therefore if  we value 

the ,prayer ,book as it is1 and the     
status of the ,church of  ,england as in
 such large measure depending upon it1  
we have every right1  and more than the 
right1 the duty1 to be up and stirring  
to defend it1  under the assault upon   
its integrity which this1 the present   
,report1  threatens4  ,indeed1 under    
such intimations as we have1 where      
8coming  events cast their shadows      
before10 it seems to me that it would be
  absolute infatuation to wait until the
 attack is more matured1 and the  danger
 nearer1 before organizing every mode   
and means of defence and  resistance to 
that which is already so obviously      
impending4    ,but we are not even left 
to our own mere reasoning1 or natural   
anticipations1 to guide us to the mode  
in which the ,commissioners must be     
prepared to carry out their opinion and 
recommendation4  ,we have a light       
thrown upon this1 in a lucid commentary 
upon the bare ,report1 furnished  us by 
one of the ,commissioners4  ,i have     

already alluded to it4  ,the  recent    
,charge of the ,bishop of ,gloucester   
and ,bristol not only deals with  the   
question of ,ritual itself1 but         
specifically1 in relation to it1 with   
the modes in which the recommendation of
 the ,report may be carried out2  and ,i
 will venture to affirm1 even in the    
face of his ,lordship's  disclaimer as  
to the mode which he himself advocates  
being an alteration  in the ,prayer     
,book1 that there is not one of the     
courses suggested  7except the course of
 leaving the matter to the decision of  
the ,courts1  which he at once rejects17
 that does not involve a repeal1 direct 
or  indirect1 of the rubric upon        
ornaments4  ,it will not be alien from1 
but  indeed very much to1 our purpose to
 take his statements in some detail1    
and see what they indicate as to the    
likely progress of the  ,commissioners' 
work4  ,bishop ,ellicott's ,charge in   
this relation is very  important1 for it
 cannot but give us the key to what he  

at least will  press upon his brother   
,commissioners when again they meet1 and
 perhaps is  now pressing upon them4    
,let us turn to the ,charge1 and mark   
both its general tone and specific      
recommendations as to high ,ritual4     
,having adverted to the 8deteriorating  
developement of the ,ritual movement10  
he says3 #ai--8,reluctant as ,i am to   
enter upon a subject of such difficulty 
and controversy1 yet ,i feel it my      
clear duty to place succinctly before   
you the present state of the  question1 
to endeavour dispassionately to estimate
 the real amount and  extent of the     
evil0 7,bishop ,ellicott has no doubts  
as to this term72  8and1 lastly1 to     
consider the remedies that have been    
proposed1 and the  general counsel that 
may seem at this serious crisis most    
calculated to  bring back peace to our  
now disquieted ,church40  ,then1 after  
an  historical sketch1 with remarks1    
shewing his lordship's feelings upon the
  subject1 and a brief--almost1 as it   

seems to me1 a needless--apology for    
the bishops for not having put down with
 a quick and strong hand certain        
presumably legal ornaments or usages1 he
 proceeds to consider what may  be done 
in the way of remedy for the evil1 as he
 deems it1 of ,ritual  representing     
doctrine1 in the following terms3--     
8,let us now10 he says1 8leave the past1
 and with the past all antagonisms  and 
recriminations1 and rather as calm1     
earnest1 and loyal sons of the          
,reformed ,church of ,england1 confer   
together as to what now remains to be   
done4  ,let us soberly and              
dispassionately consider what measures  
seem  wisest1 what remedies most        
hopeful1 at the present momentous       
crisis4  ,let  us clear the ground by   
considering briefly some courses and    
remedies that  have already been        
proposed1 and that probably will be     
reiterated with  pertinacity4  ,one     
proposed remedy is1 the simple omission 
of the  ,ornaments' ,rubric as in the   

,irish ,book of ,common ,prayer2 or its 
definite  and express repeal by some    
legislative measure4  ,this is a prompt 
remedy1  but a dangerous one--dangerous 
in part from reasons already adduced1 in
  part from the deep and rankling       
bitterness arising from the thus greatly
  increased conviction that the law is  
really in favour of the use of          
vestments1 and being so is to be        
overridden by an unjust ,act of         
,parliament4  ,two courses are always   
dangerous in this country2 one is to    
leave in the hearts of any party an     
enduring sense of injustice1 a ready    
political illustration of which is      
perhaps at once rising in the thoughts  
of many of us2 the other is1 to come in 
direct conflict with that               
constitutional principle which is       
embodied in the familiar and            
traditional #8,nolumus leges ,angli     
mutari4'  ,we cannot1 then1 ,i think1   
wisely adopt the remedy just mentioned40
    ,i imagine few of us will be        

disposed to question the justice of     
these  remarks1 or to quarrel with the  
dismissal of this first proposed mode of
  remedy4  ,but next he mentions another
 course1 in these terms3--8,still less  
wise should we be to adopt another but  
very dissimilar remedy that has  been   
pressed upon us1 and will probably be   
pressed upon us with continued          
earnestness4  ,this remedy may be       
considered as summed up in the following
  formula3--#8,arm your bishops with    
more power1 and then leave it to their  
,fatherly wisdom to allow or disallow   
these innovations according to the      
peculiarities of the case4'  ,in plainer
 words1 let the bishop become1  instead 
of the administrator of the law1 the    
manipulator of the law2 and  let a want 
of reasonable uniformity1 now           
dangerously great1 be multiplied        
tenfold40    ,observe here1 before we   
proceed further1 that this power of     
manipulation1  over and above being open
 to the objection which the ,bishop     

notices of  multiplying diversities of  
practice1 is in fact nothing else than  
setting  the bishop above the law as it 
exists1 and is1 therefore1 as we said   
all  these remedies would be found to   
be1 a repeal of the rubric which is the 
present law4  ,but at any rate1 here    
again1 the ,bishop rejects the  proposed
 mode of action1 though1 he says1 we    
should 8pause0 upon it4    8,on this    
remedy it is necessary to pause4  ,every
 clear-headed man among  us must see1 in
 the first place1 that it is giving to  
bishops a power  which they have never  
even attempted to exercise1 except in   
the unsettled  times which immediately  
followed the ,reformation2 secondly1    
that our  dioceses would exhibit        
varieties of usage dependent on the     
general views  and convictions of the   
bishop for the time being1 and liable to
 be  altered when a successor came into 
his place2 thirdly1 that men of         
advanced opinions would make every      
effort to get into the diocese of that  

bishop who might be supposed1 rightly or
 wrongly1 most to favour  them--and1    
when there1 would exercise a combined   
pressure which would be  very difficult 
to resist2 fourthly1 and lastly1 that1  
after all1 this is  but an ingenious    
expedient to postpone that settlement of
 the question  which common sense and   
common foresight now perceive to be     
inevitable40    ,without endorsing the  
concluding remark of the ,bishop's      
comment1 we may  say that with great    
justice he condemns the remedy1 though  
not expressly  upon the ground which ,i 
have mentioned as the strongest--viz41  
its setting  the bishop above the law1  
and so altering the ,prayer ,book4  ,he 
adds1  however1 something more as to a  
modification of the plan of giving more 
power to the bishops4    8,we may1 then1
 ,i think1 fairly dismiss this proposed 
remedy as even less  hopeful than the   
first4  ,but there is a sort of phase   
and form of it1 a  kind of intermediate 
course1 which deserves more             

consideration4  ,the  proposed measure  
would be of this kind--to give the      
bishop not only power  to restrain1 but 
to require him to stop1 all ,ritualistic
 innovations1  more especially in regard
 of vestments1 whenever he might be     
appealed to  by a certain number of     
trustworthy parishioners4  ,the effect  
of this1 of  course1 would be to leave  
things alone where no complaint was     
preferred1  the justifying grounds being
 the uncertainty of the law on the one  
side1  and the deliberate preference    
shown by the parishioners for the mode  
of  conducting public worship then      
prevailing4  ,no doubt this1 in some    
degree1 helps us over the plain         
difficulty we must expect to meet with  
in  those cases where ,ritualistic      
practices have prevailed for some time  
unopposed4  ,we must not disguise from  
ourselves that it will be extremely     
difficult to bring back to simpler forms
 of worship a minister and a            
congregation that have not only been    

accustomed to1 but deliberately  prefer1
 much more ornate forms2 the putting off
 of these vestments will1  in some      
cases1 involve much more difficulty and 
trouble than their  original            
introduction4  ,it is human nature to   
cling tenaciously to what  is           
distinctive1 and this deposition of the 
distinctive will be  complicated by the 
assumed close connection between the    
vestment and the  doctrine4  ,all these 
great and real difficulties we have     
before us1 and  we may feel at first    
inclined to favour that which seems to  
reduce their  dimensions1 but ,i do     
venture to think here again that the    
dangers likely  to arise from thus      
practically leaving the matter          
unsettled1 and still  more from the     
local discords that would be sure to    
arise during the  constant attempts that
 would be made to bring the prohibitory 
bishop in  some way or other on the     
scene1 and the sad divisions that would 
follow  if the attempt succeeded--all   

these things1 ,i fear1 must lead us to  
decide  against a remedy1 which1 while  
saving us from some immediate           
difficulties1 would bequeath to us and  
to our children a heritage of  future   
difficulties and dangers far exceeding  
both in number and degree  the          
difficulties and dangers of the         
present40    ,there is much truth in    
these objections1 but the most potent   
objection of  all is1 that here1 again1 
as in all other modes proposed by way of
  remedy1 there is the real and tangible
 repeal of the ,rubric2 so an           
alteration of the ,prayer ,book1 and a  
manifest change in the status of  the   
,church and of ,churchmen4    ,the      
,bishop next touches upon another plan1 
which indeed is not a mode of  remedy   
7in the sense of making a change to meet
 the difficulty7 at all1  which         
therefore does not lie open to the same 
objection4  ,the ,bishop1  indeed1      
dismisses it at once as hopeless and    
useless1 though it remains  to be seen  

whether it really be so4  ,i mean the   
due interpretation of the  law by the   
courts of law2 which being done1 to let 
the law alone1 and the  ,prayer ,book   
alone1 and the ,church alone4  ,however 
he continues2--8,but1  lastly1 it may be
 said1 is all hope entirely past of     
finally settling the  question by an    
appeal to the law courts1 and thence to 
that highest  tribunal that has already 
had the impleaded rubric before it1     
though  under a somewhat different point
 of view8  ,yes1 ,i fear we must now say
  that all hope is finally past4  ,the  
knot cannot now be laboriously  untied2 
it must be removed by gentle drawing out
 on either side1 or--it  must be cut4   
,in the first place1 the country at     
large would not now be  content to wait 
for what experience has shewn might be a
 long-delayed  issue4  ,it would be     
urged that such delay would only aid the
 progress of  innovation1 and that now  
when a ,commission has been appointed   
and has not  recommended a reference to 

law courts1 it would be a practical     
retracing  of steps that would seriously
 add to our present disquietude4  ,to   
which  we may subjoin this comment--that
 even if a speedy reference to the      
ultimate tribunal 7by some thought      
possible7 could be secured1 the         
decision now1 after the startling       
evidence given before the ,commission1  
would not1 it is to be feared1 whichever
 way it might be1 bring to us all  the  
blessing of peace and settlement4  ,if  
it were for the ,ritualists1 a  prompt  
effort would be made to set aside the   
rubric by legislation2 and  then        
bitterness1 struggle1 and all the evils 
above alluded to1 in  connection with a 
sense of injustice1 would at once be in 
malignant  working among us4  ,if it    
were against the ,ritualists1 ,i now    
sadly fear1  after the painful language 
publicly used by many of them against   
those in  authority1 and the disregard  
of the ,convocation ,resolutions of last
 year1  that they would decline to      

submit to the decision1 force unwilling 
men to  put the law in action against   
them1 accept the issue1 and leave the   
communion of the ,reformed ,church40    
,there is much here from which ,i cannot
 do other than express most  strongly my
 dissent2 for--    #a4  ,why should the 
rabid violence of all that is uncatholic
 and  unbelieving in the country be     
taken to be the voice of the country to 
which heed is to be given8  ,the ,canon 
before quoted1 when it speaks of        
offending the minds of men1 is careful  
to say 8the minds of sober men20  but   
here it seems that all which is most    
violent1 unreasoning1 and  intemperate1 
is to be accepted as the mind of the    
country from which  there is no appeal4 
,nay1 more1 as is evident1 this temper  
is hounded on  to be even more violent  
and rabid1 by such unseemly deference to
 its  clamour1 and by the pusillanimous 
assertion that law and order must be    
overridden because the impatience of    
such minds will not be content even  to 

wait till the law courts have spoken4   
#b4  ,why should we not wait1 if it be  
needful to wait1 in order to  determine 
with all due care and deliberation what 
the law is upon the  main points brought
 into controversy--what it allows and   
what it  disallows8  ,this tremendous   
impatience1 this overwhelming desire for
  exterminating obnoxious ,ritual and   
,ritualists1 this awe-struck terror     
that if these men1 and their practices1 
and their teaching be only given  fair  
play1 their opponents of the uncatholic 
school will be defeated1 and  be found  
to have clamoured for illegal           
restraints--all this is surely the  most
 wonderful admission against themselves 
and their cause1 which men  even        
pretending to seek truth and right could
 possibly make1 and one  least likely to
 commend their cause and mode of action 
to any just and  honest mind4  ,hear a  
few words upon this head from a         
venerable ,archdeacon  7venerabilis not 
merely by station and age1 but by       

learning and  ,christian wisdom also71  
one of whom ,england may well be proud4 
,in the  ,guardian of ,november #f you  
will find a letter from ,archdeacon     
,churton1  enforcing with very great    
weight ,gamaliel's advice1 8,let these  
men  alone10 at the present momentous   
crisis4  ,allow me to read a few lines  
from it4  ,he says3--8,the advice which 
alone can save the ,church from a new   
schism is plainly ,gamaliel's advice4   
,i am very sorry that so many of our    
present bishops1 younger men than       
myself1 are averse from it1 or uttering 
uncertain sounds which ,i could never   
adopt without suspecting my own         
magnanimity4  ,it is to be regretted    
that they do not rather seek to guide  a
 movement which has in it too many      
elements of good to be rudely           
condemned2 and that they do not speak   
first of vindicating the law before     
they alter it4  ,on the contrary1       
however1 they seem to contemplate a new 
statute to establish1 as if of perpetual

 obligation1 certain vestments  invented
 by clerical tailors of the last        
century1 at which ,s4 ,ambrose  would   
have stood aghast4 4 4 4  ,one of our   
sacred legislators has  declared himself
 above all things anxious not to allow  
the ,ritualists  time to plead their    
cause with the public4  ,it was the     
praise of ,bishop  ,henry ,spencer in   
,king ,richard's time1 according to     
,walsingham1 that he  gave the ,lollards
 the shortest possible shrift-time for  
coming to their  senses40    ,there is a
 passage much to the same purport which 
will well repay perusal  in the late    
,essay on 8,the ,law of ,ritualism10 by 
the ,bishop of ,vermont1  the ,presiding
 ,bishop of the ,united ,states1 from   
which several extracts  are given in one
 of the ,appendices to the              
,commissioners' ,report4  ,consider the 
following passage in reference to the   
unjust impatience of  the day1 and the  
plea for the allowance of fair time to  
test the merits  of the question4  ,his 

remarks are directed no doubt in the    
first instance  to ,america1 but there  
is nothing to confine the reasoning to  
,america  alone4  8,time10 says the     
,bishop1 8and nothing but time1 can     
decide the  question whether an increase
 of ,ritualism is advisable1 or whether 
the  present average of parochial       
practice is best fitted to carry on the 
work  of the ,church in such a country  
as ours4  ,i doubt whether any man can  
estimate with sufficient accuracy the   
various elements which belong to  such a
 subject so as to form anything like a  
positive opinion4  ,success  after all  
must be the ultimate standard4  ,and    
that can only be determined  by time1   
after a fair trial40 #bf  ,the ,bishop  
proceeds to give his  opinion1 however1 
upon the matter1 which is well worthy of
 our  consideration4    8,i am willing1 
however1 to state my impressions1 and   
the reader may  take them for what they 
may be worth1 according to his own      
judgment4  ,i  incline1 then1 to regard 

it as most probable that this ,ritualism
 will  grow in favour by degrees until  
it becomes the prevailing system4  ,the 
old1 the fixed1 and the fearful will    
resist it2 but the young1 the  ardent1  
and the impressible will follow it more 
and more4  ,the spirit of  the age will 
favour it1 because it is an age of      
excitement and sensation2  the lovers of
 #8glory and of beauty' will favour it1 
because it appeals  with far more effect
 to the natural tastes and feelings of  
humanity2 the  rising generation of the 
clergy will favour it1 because it adds  
so much  to the solemn character of     
their office1 and the interest of their 
service in the ,house of ,god4  ,and the
 opposition arising from its            
resemblance to ,romanism will die away1 
as men learn to understand that  ,popery
 does not consist in the ,ritualism     
which it pleased the ,lord to  order for
 ,his own chosen people1 but in ,papal  
and priestly despotism1 in  false       
doctrine1 in the worship of the ,virgin 

and the ,saints1 in ,purgatory  and     
,indulgences1 in ,transubstantiation and
 pretended miracles1 in  persecution and
 intolerance1 and in all the other      
perilous corruptions  which are in      
direct conflict with the unerring ,word 
of ,god4  ,these1 and  not matters of   
mere ,ritual1 are properly ,romanism2   
and these1 and only  these1 called for  
the work of ,reformation40 #bg;a    ,i  
cannot resist the temptation to add a   
few words more from the ,bishop's  work1
 so aptly do they meet many of the      
popular prejudices and fallacies        
pervading the unreflecting or intolerant
 public mind at the present time4       
,after some excellent remarks upon the  
symbolism of the ministerial  garments1 
their adoption under ,divine command in 
the old dispensation1  and their        
naturally passing from the ,jews to 8the
 ,gentiles on the  strongest ground of  
,scriptural consistency10 he adds1      
8there are many  good and respectable   
,christians in our day who regard this  

matter of  distinctive ministerial      
garments with contempt1 and sometimes   
even with  positive aversion1 because   
they look upon it as one of the         
corruptions of  ,romanism4  ,but the    
ancient ,church of ,god is not to be    
regarded with  contempt by any man who  
professes to believe the ,bible4  ,that 
sacred  institution was ,divine1 and was
 given by the ,almighty ,himself to ,his
 own  chosen and peculiar people4  ,none
 but a fool would say that the ,church  
of  the ,jews had any connection with   
the system of ,popery4  ,nor will any   
sensible man pretend that the           
,reformation of the #afth century was   
occasioned by the dress or              
ecclesiastical order of the ,church of  
,rome2  which are in no respect more    
splendid or imposing than the usages of 
the  ,oriental ,churches40 #bg;b        
,and1 further on1 after having examined 
various points of evidence as to  the   
principles and law of the ,church of    
,england in the matter1 he adds1  8to my

 mind1 therefore1 the legal position of 
our ,english brethren in  this matter of
 ,ritualism is justifiable as to its    
main design1 and stands  on a far higher
 ground of ,scripture1 law1 and reason1 
than that of their  adversaries4  ,so   
long as the great doctrines of the      
,reformation are  faithfully preached by
 the clergy ,i can see no danger that a 
solemn1  rich1 and attractive ritual    
will ever lead any one to ,popery4  ,is 
it not  more reasonable to believe that 
the restoration of the old ceremonial   
which existed in the second year of     
,edward ,,vi4 would give our ,church the
  advantage which now forms the most    
alluring characteristic of ,rome8 4 4 4 
,has not truth as good a right as       
falsehood to be adorned with beauty8    
,and is it to be questioned that        
religion should favourably affect the   
senses1 in order that it may better     
reach the soul80 #bh;a    #c4  ,but1 to 
return more directly to ,bishop         
,ellicott2 ,i must enter my  protest    

against1 and state my most absolute     
disbelief in1 the correctness  of his   
opinion as to the last danger indicated 
in the passage last quoted  from his    
,charge1 as to what would be the conduct
 of the ritualistic  clergy under a     
legal settlement of points in dispute4  
#bh;b  ,it may be1  indeed1 that if     
judgment should go in favour of the     
,ritualists their  opponents would be   
stirred up to any conceivable pitch of  
madness2 but ,i  must wholly disclaim   
all belief that the great mass of those 
who have  adopted a high ritual would do
 other than accept the decision of the  
law  courts1 if duly arrived at4  ,even 
with our present most unsatisfactory    
,court of ,final ,appeal1 ,i should     
expect this1 though it might be under   
protest2 but ,i do not believe they     
would refuse to submit to the  decision1
 ,i mean as to ceremonial1 or persist in
 usages declared to be  not warranted by
 the present law of the ,church4  ,it   
would1 of course1 be  another thing if  

any attempt were made to tie up their   
hands1 or shut  their mouth1 as to      
doctrine2 but in regard merely to       
ceremonial ,i do not  believe they would
 justify the ,bishop's confident        
prediction1 8force  unwilling men to put
 the law in action against them1 accept 
the issue1  and leave the communion of  
the ,reformed ,church40  ,i do not      
believe this  for a moment as the effect
 of a legal decision1 duly given1 or as 
duly as  it can be at present1 as to    
what the law really is2 dealing only1 ,i
 say1  in its terms1 with ceremonial1   
even though we should all perceive1 it  
may  be1 that it had a connection with  
doctrine4  ,still this would not be the 
making a new doctrine1 but only         
declaring that the law of ceremonies was
  less favourable to the expression by  
symbolism or otherwise of certain       
doctrines than it had been supposed to  
be4  ,this1 ,i think1 they would        
endure4  ,what might be their conduct1  
if you alter the law on purpose to      

catch them when they were not offenders 
under it2 if you change the  ,book of   
,common ,prayer in an uncatholic        
direction1 in a matter touching         
doctrine2 if you do this for a party    
purpose1 and to uncatholicize the       
,church of ,england1 ,i do not pretend  
to say4  ,i will venture no prophecy  as
 to what some might be led to do under  
such an aggravated condition of         
injustice4  ,i do not myself say1 ,i do 
not myself think1 that they ought1  even
 then1 to 8accept the issue1 and leave  
the communion of the ,reformed          
,church40  ,but it needs no ghost to    
tell us that such action taken on the   
uncatholic side would be a step towards 
making catholic-minded men  despair of  
the ,church of ,england2 and if         
,england's ,convocations and            
,legislature should do this1 you may    
well judge1 my friends1 if they will    
not have gone near with many to sever   
the last strand of the rope which  held 
them to her4  ,no man1 ,i will venture  

to say1 leaves her till he  despairs of 
her2 and to alter the ,prayer ,book in a
 ,puritan direction1 and  for a ,puritan
 purpose1 directly at the bidding and   
for the interest of  ,puritan           
innovators1 is unquestionably the way to
 make men despair of her4  ,and awful1  
indeed1 must be the responsibility of   
any one who has any hand  or takes any  
part in so doing6    ,but ,bishop       
,ellicott comes next to the scheme of   
which he himself  approves1 not indeed  
as free from all difficulty1 but as the 
best mode  which he can think of to     
relieve the 8,aggrieved ,parishioner20  
and as one  which he imagines to be free
 from the imputation of repealing any   
part of  the ,prayer ,book4  ,we must   
give the proposal in his own words4     
,having1 as  we have seen1 rejected all 
the former plans mentioned1 he          
says3--8,we are  thus flung back on the 
difficult question3 ,is there any other 
course or  measure that may still be    
suggested1 and that can with any degree 

of hope  be followed1 in the present    
emergency8  ,in attempting to answer the
  serious question1 we must obviously   
base our answer on the sober and        
considerate ,report of the ,royal       
,commission1 and test it by its degree  
of  accordance with the two clearly     
defined principles of that ,report4     
,the  two principles are--,first1 that  
it is expedient to restrain all         
variations in respect of vesture from   
what has long been the  established     
usage1 on account of the grave offence  
so given to many2  ,secondly1 that      
aggrieved parishioners ought to be      
provided with an  easy and effectual    
process of complaint and redress40      
,then noticing that  the ,report makes  
8an inferential but important           
recognition of the fact  that the       
innovators are of two classes--the one  
regarding the vestments as  symbolical  
of doctrine1 the other as furthering a  
desire to do honour  to the highest act 
of ,christian worship0 7which after all 

seems to be a  false division1 for those
 who desire to do this honour to the    
highest act  of ,christian worship      
consider it1 ,i apprehend1 to be the    
highest act of  ,christian worship1 and 
are anxious to pay it this honour on    
account of  the doctrine71 the ,bishop  
proceeds1--8,the two parties do not     
agree in the  view they take of the     
meaning and design of ,eucharistic      
vestments1 but  they do agree in the    
admission that they are not essential to
 the  ,sacrament4  ,as1 then1 that which
 is admitted to be not essential is     
certainly an innovation on prevailing   
custom1 and being so certainly does     
give grave offence1 it surely must be   
pronounced right1 fair1 and  reasonable1
 calmly and considerately1 but still    
firmly1 to restrain the  innovation1 at 
any rate until further order be taken by
 authority1 even  though the innovation 
may be able to plead to the letter of a 
law long  ago left in abeyance1 and     
practically abrogated by custom40    ,it

 is not unworthy here of remark how we  
have again cropping-up the old  story of
 the vestments being 8not essential to  
the ,sacrament10 and  8giving grave     
offence20 the fallacy and one-sidedness 
of which one  argument of the           
,commissioners1 ,i trust1 ,i have       
already shewn in both its  parts4       
,after some words further on the        
doctrine symbolized1 on the  conduct of 
the clergy who use the vestments1 and on
 the not unnatural  8fears in some minds
 that the settlement of the ,english    
,church of two  hundred years ago is    
about to be changed0 7and truly here he 
has 8harped  our fear aright071 he goes 
on to express his desire for an         
effectual  restraint4  8,but we must not
 less recognize the plain fact that     
there is  a sad and pressing necessity  
now laid upon us by prevailing licence1 
anarchy1 and ,i fear disloyalty1 to     
restrain2 and that now restraint  must  
be applied4  ,we must1 then1 solemnly   
ask those true hearts who may           

deprecate1 not for themselves1 but for  
what they may deem the interests  of the
 ,church1 any authoritative application 
of restraint1 to suspend for  a time    
even their own innocent longings and    
predilections1 to acknowledge  with us  
the overwhelming nature of the          
necessity1 and to join cordially  and   
hopefully1 not the side of recklessness1
 scornfulness1 and self-will1  but the  
side of recognition of rightful         
authority1 moderation1 and  order40     
8,brave words1 indeed1 as you shall see 
in a summer's day10 but as it  seems to 
me wholly misapplied1 when it is        
remembered that the  8recklessness1     
scornfulness1 and self-will10 attributed
 to the  ,ritualistic clergy have never1
 so far as ,i am aware1 or as ,i think  
is  borne out by evidence1 gone further 
than this1 that they have temperately   
and respectfully objected to any        
8manipulators0 being placed above the   
law1 and asked to be allowed in quiet to
 obey what they believe the law  to     

require2 where1 too1 to speak generally1
 they have found such  obedience to the 
law to be acceptable to the mass of     
their people1 or  even demanded by them2
 whilst1 upon the other hand1 the whole 
violence of  opposition and clamour     
7again to speak generally7 has been     
exhibited by  those who have not        
belonged to the parishes or churches    
where such  ceremonial has been in use1 
but who have chosen gratuitously to     
interfere  in order to prevent others1  
with whom really they had nothing at all
 to  do1 having such a ,ritual1 believed
 to be within the four corners of the   
law1 as by them was desired1 and to them
 was edifying4    ,and now we come to   
the proposal itself--this remedy to meet
 so great an  evil4  8,lastly1 then1 if 
there is to be this restraint1 what will
 seem to  be the safest and most        
effectual mode of applying it8          
,certainly not1 as  ,i have already     
said1 by merely arming bishops with a   
little more power1  and then leaving the

 whole question in its present unsettled
 state to be  adjusted by individual    
authority and individual bias2 nor yet  
again1 as ,i  have already said1 by the 
omission or authoritative repeal of a   
rubric  that has held its place in our  
,prayer ,book from the date of the last 
settlement2 but by a simple and positive
 enactment declaring what shall  be1 and
 be considered to be1 the ministerial   
dress--until further  order be taken4   
,this1 of course1 must be by direct     
legislation4  ,we may  shrink from it1  
but in my judgment it is now inevitable4
  ,the very  appointment of the         
,commission seems to involve it1 and the
 general temper  of the country will    
demand it4  ,there are many melancholy  
signs that we  are fast drifting towards
 open violations of the public peace1   
and that  some prompt interposition of  
law will not only be desirable but      
imperative40    ,observe here the course
 proposed1 and the marvellous           
declaration  concerning it1 that it is  

8not a repeal of the rubric which has   
held its  place in our ,prayer ,book    
from the date of the last settlement40  
,yet the  remedy is 8a simple and       
positive enactment 7by direct           
legislation7  declaring what shall be1  
and shall be considered to be1 the      
ministerial  dress--until further order 
be taken40  ,this is the remedy2 and    
after  details as to what it would      
prohibit1 or at least allow to be       
prohibited  7which would include all now
 distinctly contended for under the     
rubric on  ornaments71 the ,bishop says1
 8the rubric would not be repealed1 but 
placed in abeyance40  ,this is the      
special point to which ,i desire to     
draw your attention6  ,such a plan to be
 adopted1 such restraint to be put  in  
force and imposed2 and the rubric not to
 be repealed6 the ,prayer ,book  not to 
be altered6  ,imagine anyone after this 
8simple and positive  enactment0 acting 
upon the rubric1 using the things       
8prescribed10 or 8in  use by the        

authority of ,parliament in the second  
year of ,king ,edward  ,,vi410 and then 
being proceeded against under the new   
,act4  ,would he not  soon learn whether
 the rubric were not repealed8  ,what   
will lawyers say8  ,what does           
common-sense say on the matter8  ,what  
would those who believed  the ,bishop   
7ill-starred mortals71 that the rubric  
was not repealed1 find  and feel to     
their cost1 when his assurance had led  
them to believe the  law of the ,church 
remains as it is8    ,take a case in    
illustration4  ,say you treated thus the
 ,decalogue1 or any  part of it4  ,take 
the ,sixth1 ,seventh1 or ,eighth        
,commandments3 suppose you  left them to
 be printed in the ,prayer ,book still2 
but by 8a simple and  positive          
enactment0 set men free from obedience  
to them1 or rather  prohibited obedience
 to them1 until further order be taken4 
,would they  be thus repealed so far as 
human enactment goes1 or would the      
,prayer ,book  still remain unchanged in

 respect to them8  ,or1 still better1   
look to the  ,fourth ,commandment--,i   
say better1 because the others are      
negative1 and  this is positive4        
8,remember that thou keep holy the      
,sabbath ,day40  ,grant  that it were   
still permitted to be printed in the    
,prayer ,book1 and  recited in church2  
but then that there were 8a simple and  
positive  enactment0 restraining men    
from keeping it holy2 prescribing and   
requiring a uniformity of work1         
according to custom widely prevailing1  
reminding us that a careful observance  
of the ,lords ,day had become  obsolete2
 that long custom to the contrary had   
abrogated the usage1 and  now it was    
expedient to restrain it4  ,would this  
be no alteration8  ,would  this be no   
repeal of the ,decalogue1 or change in  
the ,prayer ,book8  ,oh6  but the       
,bishop says the restraint is only      
8until further order be taken40  ,well1 
what is the force of this8  ,whatever   
hope it may hold out in the  future1 is 

it any qualification even1 for the      
present8  ,surely not4  ,whilst the     
8simple and positive enactment0 lasts1  
the former law is  repealed4  ,besides1 
how much hope does it hold out1 even for
 the future8  ,if the ,bishop's temper  
and counsel are to prevail1 ,i must     
affirm none4  ,for we have seen that not
 merely the more violent enemies of     
,ritual1 but  even the ,bishop himself1 
whom we must assume to represent its    
more  moderate opponents1 ,i say he     
himself is not for waiting to give those
  who are certainly more nearly         
maintaining and obeying the law than    
those  who clamour against them1 even   
the chance of making good their position
  in the eye and mind of ,england4  ,he 
will not do this at present1 when  there
 is at least a fair presumption that in 
the main the law is in their  favour1   
but he will hold them out a dim hope of 
something turning up  propitiously for  
them in the future2 when he has thrown  
all his weight  and influence into the  

scale against them1 and when1 if he can 
have his  way1 he will pass a 8simple   
and positive enactment0 to condemn them1
 and  alter adversely their status in   
the ,church6  ,he will have them put    
down  now with the strong hand1 by      
legislation framed expressly and on     
purpose  to catch them for their        
obedience to the existing law2 but they 
may  console themselves with the thought
 that 8all contemplation of a future    
when further order might be taken       
concerning the questions now under      
consideration would not be              
authoritatively excluded40  ,well1 put  
the  consolation at its best2 make what 
you may of it2 avoid1 if you can1       
bitterly laughing at such a mockery of  
hope4  ,but even then1 turn to the      
state of things if such an enactment    
take place2 8a simple and positive      
enactment10 forbidding such 8ornaments  
of the ,church and ministers  thereof0  
to be used 8as were in use by the       
authority of ,parliament in the  second 

year of ,king ,edward ,,vi420 and ,i ask
 again 7for this is our real  and great 
question7 ,what would be the condition  
of the ,book of ,common  ,prayer8       
,would it be what it is now1 or would it
 be changed8  ,would the  present rule  
be 8in abeyance0--that is1 much unused1 
but still the law--or  would it be      
repealed8  ,what is the difference      
between the proposed remedy  and repeal8
  ,it would be as if you made 8a simple 
and positive enactment0  that1 8until   
further order10 no man should be        
arrested for debt2 no man  taken up for 
theft or violence2 no man prosecuted for
 treason2 no man  hanged for murder4    
,you may call this1 abeyance of the law 
in those  cases1 but it is a misuse of  
the term4  ,a thing is in abeyance which
  for any cause happens to be disused1  
not when it is by enactment  forbidden  
to be used2 as a title is in abeyance1  
not when there is no  heir 7in which    
case it is extinct71 but when the heir  
is unknown1 or  the pretensions of two  

or more claimants undetermined2 when the
 heir is  not forbidden1 as the heir1 to
 take it if he be the heir1 but only    
whilst there may be doubt whether he be 
the heir or not4  ,but here1 it is      
assumed by the very act of legislation  
that something is known to be the  law1 
so that you despair of getting rid of it
 but by altering the law2  and therefore
 that1 though it is known to be the law1
 and for the very  reason that it is    
known to be the law1 it is to be        
prohibited and  excluded4  ,can any man 
in his senses be made to believe that   
this is not  repeal8    ,i think1 sir1  
,i need go no further as to proving that
 all these schemes1  and this last just 
as much as the rest 7all except the     
letting the courts  of law settle what  
is the law1 and then abiding by it71    
agree fully in  this one point that they
 tamper with and alter our ,book of     
,common ,prayer4    ,and all this1 over 
and above the reason and common-sense of
 the matter1  tells us what the next    

,report of the ,ritual ,commission will 
be1 unless  the ,commissioners be duly  
impressed with the danger of the course 
which  they are pursuing1 and the       
enormous responsibility of trying to    
carry it  out4    ,and this brings me to
 a further practical point1 which it is 
very fitting  that ,i should lay before 
you4  ,i mean the resistance proposed to
 all  alteration in the ,prayer ,book by
 means of the public meeting so lately  
held in ,london2 and the action to be   
taken in connection with the            
resolutions then passed as to           
memorializing the ,royal ,commissioners 
upon  the subject4    ,there appears to 
be a curious piece of evidence that the 
great meeting in  ,st4 ,james's ,hall   
has even already not been wholly        
unproductive of  results4  ,that meeting
 was held on ,tuesday1 the #aith of     
,november4  ,the  ,times was singularly 
quiescent in relation to it for nearly a
 week3 but  yesterday1 ,nov4 #bf1 in an 
article upon ,lord ,portman's questions 

in the  ,house of ,lords touching the   
,bishop of ,salisbury's ,charge--though 
not  dealing directly with the          
meeting--it yet introduces the following
  apposite remarks3    8,it is alike    
extremely difficult and extremely       
dangerous to alter our  existing        
formularies1 but it would be perfectly  
possible1 and that1 as  the ,bishop of  
,london said1 without any very sweeping 
alterations1 to  simplify the course of 
procedure in our ,ecclesiastical        
,courts4  ,it seems  to be generally    
felt that all classes of the clergy     
should be more  amenable to the public  
than they have been2 and it will        
certainly be  better1 as well as more   
practicable1 to attempt in the first    
place to  effect this result1 rather by 
an improvement in the administration of 
the  law than in the law itself40 #cf   
,is it straining matters too much to    
think that we have in this no mean      
tribute to the justice of the objects   
and views of the meeting at ,st4        

,james's ,hall8    ,and here it may not 
be amiss to say one word upon the       
principle of a  ,memorial to such a body
 as the ,royal ,commission4  ,i believe 
there are  some who think it improper to
 memorialize the ,commissioners1 as if  
it  were like petitioning a judge to    
convict or acquit a prisoner placed upon
  his trial before him4  ,of course1 if 
the cases were parallel1 it would be    
most improper and indecent4  ,but a     
moment's reflection will shew the       
difference4  ,the ,commission is not a  
court of justice at all4  ,it has no    
judicial functions at all4  ,there is no
 more objection to memorializing  it    
than there is to petitioning            
,parliament4  ,it is a body of men      
appointed to collect evidence1 and      
afterwards to give an opinion as to     
what is expedient4  ,it is then in the  
very nature of things1 of high  moment  
and importance that these ,commissioners
 should know and understand  what large 
masses of earnest ,churchmen are        

thinking and feeling1 whilst  they are  
finding their way to their              
recommendations4  ,it is a duty upon  us
 to let them know what these feelings   
are1 and what consequences are  likely  
to result to the ,church1 when we see   
their tendency1 nay1 more  than         
tendency1 to lead an assault upon the   
,prayer ,book4  ,it is not only  not    
improper1 but it is a part of high and  
holy duty1 which we owe to  ourselves1  
to our ,book of ,common ,prayer1 to our 
faith1 to the ,church of  ,england1 to  
,christendom at large--nay1 to ,god1 our
 ,maker1 ,redeemer1 and  ,sanctifier1 to
 say openly and plainly1 solemnly and   
earnestly1 8,we will  have no tampering 
with our faith2 we will have no altering
 our ,prayer  ,book2 we will have no    
legislation in this matter of ,ritual20 
and this all  the more2 all the more    
deeply felt1 the more strongly urged1   
became we  see that this is a wholly    
one-sided movement4  ,we hear of no     
restraint or  restriction1 no new       

,canons or new enactments1 when men fall
 short of the  requirements of the      
,church and the ,church's law2 when     
churches are closed  from ,sunday to    
,sunday2 when ,christ's people are      
starved and stinted of  their spiritual 
food and sustenance by few and          
far-distant communions2  when ,services 
and ,lessons are altered1 and ,services 
garbled and curtailed  at the will of   
this or that priest4  ,nay1 we hear of  
no 8simple and  positive enactments10   
even when men within the ,church's pale 
deny the  inspiration of the ,holy      
,scriptures2 impute absolute ignorance  
to ,christ  our ,lord1 the ever-blessed 
,son of ,god2 as1 that ,he did not know 
as much  about the authorship of the    
,pentateuch1 or the date of certain of  
the  ,psalms1 or other facts concerning 
the ,holy ,scriptures1 as modern doctors
  could tell ,him2 none1 when we hear   
denied the possibility of miracles2     
none1 when we find explained away and   
rejected the duration without end  of   

,hell2 none1 when it is maintained that 
we ought not to pray to the ,son  of    
,god4  ,i say that upon these subjects  
we hear of no ,royal commissions1  no   
,bishop's charges recommending new      
enactments2 no impending legislation  to
 place such teaching under the          
disability of 8abeyance0 even 8until    
further order be taken20 but here1 where
 the law of the ,church as to           
ceremonies and vestments 7things no     
doubt important1 because no doubt       
representing doctrine and connected with
 it1 but certainly not more  important  
than those other subjects to which ,i   
have alluded71 but here1  where these   
ceremonies and vestments1 are the       
objects of ignorant clamour  and brutal 
violence1 the ,prayer ,book is to be    
altered1 and new law is to  be made1    
actually to put a penalty on those who  
have been guilty only of  the crime of  
obeying it as it is4    ,and here ,i    
must say a word as to such alteration of
 the law1 if made1  being what one of   

the resolutions passed at ,st4 ,james's 
,hall termed it1  ex post facto         
legislation4  ,a good deal has been said
 upon this topic1  and we are told that 
if you call such legislation ex post    
facto1 then  all legislation is such1   
when it forbids for the future what has 
been  permitted in the past2 and we are 
reminded that the true sense of ex  post
 facto legislation is when a penalty is 
placed1 by a new law1 upon  acts done   
before the law was altered4  ,now first 
let me remark that1 even  without coming
 exactly up to the definition1 you yet  
draw very near to  the substance of ex  
post facto legislation if you make a    
one-sided  change to catch only one side
 or one party whom you make offenders   
under  the new law1 and when it is a law
 framed expressly and on purpose to     
catch the men on one side and let the   
others go free4  ,whether this be       
technically ex post facto or not1 it    
comes exactly to that which1 in a       
passage already quoted from the ,bishop 

of ,gloucester and ,bristol's  ,charge1 
is described by him as likely to cause  
8rankling bitterness1 from  the thus    
greatly increased conviction that the   
law is really in favour of  those to be 
restrained2 and being so1 is overridden 
by an unjust ,act of  ,parliament40     
,but1 secondly1 there is another way in 
which such an  enactment would come very
 near indeed to ex post facto           
legislation--,i  mean where it disturbs 
a great settlement of many years'       
standing1 which  has induced men to     
enter into numerous and weighty         
engagements1 from  which you cannot free
 them if you would1 when you change     
their status  in relation to their      
obligations4  ,to take an illustration4 
,the country  has entered into such a   
kind of contract with the fundholder4   
,millions  are embarked in the ,funds   
upon the faith of a great settlement the
  principles of which shall never be    
departed from2 and to depart from  which
 would be ex post facto legislation1    

practically putting a penalty  upon     
those who had come under voluntary      
obligations upon the strength of  those 
principles and that settlement4  ,but it
 may be said1 nevertheless1  the country
 does sometimes vary the contracts and  
alter the rate of  interest towards its 
creditors4  ,yes6 but what would be     
thought of the  minister who proposed to
 do this1 without offering1 as the      
alternative1  to pay the lender off in  
full2 to replace him in the position in 
which he  stood originally8  ,and if1   
without offering this1 he proposed to   
alter  his status1 who would not feel   
there was an unjust ex post facto       
alteration of the law8  ,now1 upon such 
a great1 just1 and deliberate           
settlement1 have men entered into       
relations with the established ,church  
of this country4  ,and here the ,state  
cannot set them free1 or replace  them  
in the position in which they stood     
before they accepted the cure of  souls 
within her pale4  ,the ,legislature     

cannot give them the  alternative offer3
 and therefore1 again1 such a change as 
alters the  ,catholic standing of the   
,church of ,england must come very near 
indeed to  being ex post facto          
legislation4  ,but yet further1 thirdly1
 there is  another consideration which  
brings this case exactly within the     
strictest  definition of ex post facto  
legislation4  ,i mean the affixing a    
penalty  by new enactment upon acts done
 before the law was changed4  ,observe1 
all  penalty is not material2 not       
restricted to fine or suspension4       
,there is  the penalty of stigma and    
imputed dishonesty1 as real and as hard 
to bear  in many cases as other         
punishment4  ,now1 it needs no great    
foresight or  wisdom to perceive that if
 the law of ,ritual shall be altered in 
the  sense and mode proposed1 this very 
thing will be used as a stigma and      
brand of disloyalty to the ,church of   
,england against those men who have     
been ,high ,ritualists4  ,it is true it 

might be1 and in my judgment1 ought  to 
be1 read the other way4  ,it ought to be
 taken as a proof that the  existing law
 being in their favour1 those who could 
not endure the law  got it altered4     
,but1 from the whole tone and temper of 
the objectors1 it  is clear this would  
not be their line4  ,they tell us even  
now1 over and  over again1 with the     
outstretched throat of clamour1 and with
 the utmost  violence of passion1 that  
all such are false to the principles of 
the  ,reformation2 are dishonest and    
disloyal to their ,church2 are not to be
  endured in a ,protestant              
,establishment4  ,it is clear1 then1    
that they  would proclaim the new       
legislation to be merely declaratory of 
the  existing law2 not admit that it    
changed it2 and so the enactment would  
be used as a fresh ground of obloquy and
 reproach against those whom  their     
opponents could not convict of any      
crime1 but whom they would thus  be     
allowed1 nevertheless to condemn4  ,such

 a stigma1 such a penalty  placed by    
legislation upon acts done before the   
change of law1 and upon  the persons who
 had done them1 would bring such change 
of law under the  definition1 in the    
strictest sense1 of ex post facto       
legislation4    ,but now to return4     
,let me explain the position which ,i am
 throughout  maintaining4  ,i have not  
been speaking as the advocate of high   
,ritual4  ,i  do not understand the aim 
of the great meeting held last week in  
,st4  ,james's ,hall to be this         
advocacy2 nor do ,i so understand the   
,memorial to  be laid before the        
,commissioners4  ,it is not to defend   
high ,ritual in  itself1 however        
incidentally ,ritual may be affected2   
but it is to defend  the ,prayer ,book4 
,it is to preserve our present status4  
,it is to allow  no door to be shut upon
 the ,catholic side1 whilst all are left
 open on  the ,latitudinarian4  ,it is  
to preserve an outwork which defends    
doctrine--dearer than life to many among

 us4  ,it is to keep all which  ,god's  
providence has given us in our          
,reformation and subsequent  ,revisions4
  ,it is to preserve our character and  
place in the face of  ,christendom2 it  
is to shew our loving memory and        
gratitude for all which  our blessed    
,lord has done for us1 and is still     
doing at the right hand of  ,god1 that  
we will not consent to have this our    
heritage mutilated or  taken from us4   
,and surely in this all ,churchmen who  
believe the ancient  ,catholic ,faith   
are interested with us1 ,ritualist or   
non-,ritualist4  ,i am  not myself a    
,ritualist in the sense of using any of 
the higher forms of  ritual1 ceremonial1
 or vesture4  ,i believe indeed1 and who
 that believes  the doctrine so         
represented1 but must believe1 that     
,england would be in  a higher1 holier1 
and happier state1 if1 not neglecting   
one other point  of holiness1 humility1 
repentance1 or faith1 yet1 ,i say1 if   
all among us  longed for and delighted  

in the higher and fuller expression of  
the  faith4  ,but ,i do not think this  
fuller expression is to be forced on    
those who are unprepared for it4  ,i    
believe in many cases this would  hinder
 rather than help the doctrine4  ,and ,i
 have been accustomed to  consider that 
the abeyance of much of the usage 7,i   
take the term in its  true sense of a   
practical discontinuance1 not of a legal
 forbidding1  which is the repeal or    
extinction of a thing71 that such       
abeyance may  well justify us in not    
harshly shocking prejudices or wounding 
feelings2  and1 therefore1 certainly it 
is not as a mere movement in support of 
the  higher forms of ritual that ,i am  
addressing you3--but ,i ask this2--,what
 is  the object of our opponents8       
,assuredly not merely to put down       
vestments1  or put out candles1 or      
extinguish incense2 but to drive out of 
the ,church  of ,england the whole      
doctrine which those things represent2  
to expel  every one1 whether ,ritualist 

or not1 who holds and teaches it2 to run
  riot in the destruction of every      
vestige of faith in the ,real ,presence1
  in the ,priesthood1 the ,altar1 and   
the ,sacrifice4  ,the papers of the     
,church ,association 7passim71 the      
writings of the whole anti-,ritualistic 
world1 who are also the anti-,sacerdotal
 party1 from the well-known noisy  and  
ignorant correspondents of the ,times to
 the miserable man who so  lately has   
shocked every feeling of decency in his1
 at first1 most  impertinent1 and1 at   
last1 most blasphemous1 correspondence  
with and  concerning the late revered   
,bishop of ,lichfield2 all such proclaim
 this  as their aim and end1 with open  
mouth and outstretched throat4  ,if you 
ask for an example1 take the following  
brief passage brought before the        
,english ,church ,union at its          
anniversary meeting in ,june last1 by   
,mr4  ,charles ,wood in his excellent   
speech on that occasion4  ,he said--8,in
 an  article that appeared in one of the

 periodicals1 which is most  conspicuous
 in its attacks upon ,ritual--,i mean   
,frazer's ,magazine--,i  found1 in one  
of its last year's numbers1 this1       
#8,there is no use in  taking           
half-measures4  ,as long as the         
,ordination ,service remains as it  is1 
,ritualism will always be cropping up4  
,the real remedy is to alter a  single  
rubric4  ,forbid the imposition of      
hands1 and then we shall get rid  of    
,ritualism once and for all4'0 #da      
,surely such language as this1 and  it  
is the very staple of the fierce        
opponents of ,ritual1 should open the   
eyes of all ,churchmen as to what it is1
 7that it is really vital  doctrine17   
for which we have to contend4  ,i say1  
then1 that the present  contest and     
crisis touches every ,churchman1        
,ritualist or not1 who  believes the    
higher doctrine4  ,nay1 it touches every
 one1 ,ritualist or  not1 who does not  
desire to see the comprehensive         
character of the ,church  of ,england   

narrowed1 in a party sense1 and for a   
party purpose4  ,it  touches all who    
agree with what the ,dean of ,norwich   
lately said at  ,wolverhampton1 that it 
would be an immense and incalculable    
evil if one  great school of thought in 
the ,church of ,england were to drive   
the other  out of her 7though1 by the   
way1 ,i think he did not note what      
surely in  justice he should have noted1
 that it is only on the one side that   
this  desire for expulsion has been     
expressed74  ,it touches in short all   
who  desire to let law and reason have  
fair play against clamour and violence2 
all who will stand by and for the       
,prayer ,book as it is4  ,let us all    
join hand and heart in averting the     
present danger1 and in defending our    
heritage4  ,oh6 if ,i may say it1       
believe me1 friends1 there has been no  
such crisis as now is in our ,church1 in
 our day at least4    ,bear with me a   
few moments longer whilst ,i confirm    
what ,i have said by a  better warrant  

than any word of mine4  ,in the year    
#ahfe1 he whose name is  perhaps more   
revered among us than any name of at    
least this century--he  whose memory is 
8as galbanum1 and onyx1 and sweet       
storax1 and as the fume  of frankincense
 in the tabernacle10 the 8sweet singer0 
of our  ,israel--wrote and published    
some thoughts upon ,ritual1 and the     
doctrine  represented by it1 and the    
growing opposition to it4  ,in almost1  
as it  seems1 a spirit of prophecy1     
speaking of the very matter now in      
question--a proposal for legislation1   
touching thereby the integrity of  the  
,prayer ,book--he said3--8,it professes1
 indeed1 to meddle with one rubric      
only1 but it involves the same          
prerogative over all1 and that which it 
specifies is one of the most important  
and comprehensive1 bearing  directly on 
one vital doctrine1 and through that1 as
 theologians know1  upon the whole      
,creed of the ,church4  ,and what is    
more1 those who promote  the movement   

openly avow that their object is thus   
comprehensive 4 4 4  ,they frankly own  
their purpose to be1 not simple         
reformation of that one  rubric1 but the
 discomfiture at all points of a rival  
section in the  ,church40  ,he          
adds3--8,it is well perhaps that they   
have declared themselves  so openly4    
,it may put many on their guard who     
might otherwise have  supported them at 
least passively1 as not liking the      
special usages  complained of1 or as    
fearful of their being revived where    
they would  cause disturbance4  ,whoever
 after this their plain speaking shall  
join in  their movement must be aware   
that he is committing himself to a      
one-sided  policy1 which ultimately     
displacing those who are called         
,tractarians or  the like1 will quite   
overthrow the sort of equilibrium which 
for many  years has providentially      
subsisted among us40 #dc;a    ,so       
clearly did ,john ,keble see that the   
attempt to alter that one rubric  on    

ornaments was a matter of most vital    
importance to ,sacramental  doctrine4   
,and if he spoke thus when the plan     
referred to was but in its  infancy1 and
 the danger more remote1 need anyone be 
told what he would  advise now8  ,truly1
 8he being dead yet speaketh40  ,who is 
there that will  not hear8 #dc;b    ,he 
adds this yet further1 well worthy of   
our most heartfelt                      
contemplation3--8,and if we look beyond 
our own country1 as surely we are  bound
 to do1 certain it is that such a       
decree0 7i4e41 an ,act of  ,parliament  
altering the rubric71 8not only         
submitted to but promoted and  solicited
 by the ,convocation of the ,province of
 ,canterbury1 would  effectually quench1
 for the time at least1 all the fond    
hopes of reunion  among ,christians     
which just now appear to be dawning on  
us in various  quarters4  ,for1         
undoubtedly of all doctrines1 that of   
the ,eucharistic  ,sacrifice is the one 
on which in the eyes both of ,east and  

,west our  ,catholicity would appear    
most questionable4  ,a hair's-breadth   
more of  wavering on that point would   
seem to them1 ,i fear1 an entire        
forfeiture  of our position40  ,oh1 how 
noble and catholic an aspiration after a
  reunion with ,east and ,west1 and how 
just an appreciation of what would      
vitally affect1 adversely1 the hope and 
prospect of it6  ,how different  from   
the narrow sectarianism which would     
boast of our isolation1 and1  cavilling 
at everything1 can see only an overture 
to ,rome in an  8,eirenicon0 to         
,christendom4  ,o that our ,convocations
 may hear and heed  such warning words1 
and stand firm1 whatever trial comes6   
,let me hope1  let me pray1 that all    
true ,churchmen1 ,ritualists or not1    
will here throw  themselves into the    
gap1 and raise a bulwark against        
tampering with our  ,prayer ,book4  ,the
 outwork may be the rubric on ornaments1
 but1 8as  theologians know10 it is the 
,creed which is really at stake1 through

 an  altered ,book of ,common ,prayer4  
,we must defend the outwork to defend   
the  citadel4  ,we must one and all make
 our voice heard against change here1   
either directly or indirectly1 either   
explicitly or implicitly1 either by     
,convocation or by ,parliament1 or by   
both together4  ,better our             
,convocations were silenced again for a 
hundred years1 if any minister of  the  
,crown would venture to silence them    
7which ,i shall not believe until  ,i   
see it71 than that they should lend     
themselves to alter our ,prayer ,book   
and impair its catholicity4  ,but to    
strengthen the hands of all who have    
power or influence herein1 we must be   
prompt1 energetic1 valiant1 wise4       
,believe me it is not a question of     
shapes or colours4  ,it is not a        
question of supporting the ,ritualists1 
though incidentally their position  may 
be supported4  ,but it is the question  
of not losing one jot or tittle  of what
 ,god's providence has given us4  ,and  

to preserve what we have is  essential  
to our work at home and to our place in 
,christendom4  ,we cannot  afford to    
give away our birthright4  ,we cannot   
afford to be diverted by  any bye       
enquiries or cavils4  ,the real question
 is the preservation  intact in its     
integrity of our ,book of ,common       
,prayer1 and with it of  ,catholic      
doctrine and truth among us4    ,i have 
used the term--our place in             
,christendom4  ,let me add a word or two
  more upon this4  ,english ,churchmen1 
,i fear1 are too apt to overlook that   
we are but a small part of the ,church  
,universal1 and that our aspirations    
should ever be that 8the unhappy        
divisions0 which now prevail in it may  
be healed1 and the ,church again be one 
7according to our ,blessed ,lord's      
,prayer71 that indeed 8the world may    
believe that ,god hath sent ,him40      
,now1 with this feeling and this hope in
 our hearts1 we must never allow        
ourselves to forget that there is such a

 thing as an cumenical ,council  of     
,christendom1 and whatever the          
difficulties may be in the way of its   
assembling1 ,i believe to it all true   
hearts should turn4  ,certainly1 for    
myself1 ,i can say that this1 as the    
great remedy for all our troubles and   
distractions1 and 8not for ours only10  
but for those of ,christendom at  large1
 has been constantly present to my mind 
for many years4  ,that ,god  in ,his    
mercy1 and in ,his own good time1 would 
grant us a true ,general  ,council to   
ease and compose our differences1 and to
 restore the unity of                   
,christendom1--and1 if it come1 grant us
 all the due mind of submission to      
it1--has been for nearly or quite a     
quarter of a century1 a portion of my   
daily prayer2 and ,i think there is no  
ground to decry the petition as  either 
fanciful or wrong4  ,at least we have   
the warrant of some of great  name among
 us who have not thought so4  8,that ,i 
might live to see the  reunion of       

,christendom10 says ,archbishop         
,bramhall1 8is a thing for which  ,i    
shall always bow the knees of my heart  
to the ,father of our ,lord ,jesus      
,christ 4 4 4  ,howsoever it be10 he    
adds1 8,i submit myself and my poor     
endeavours first to the judgment of the 
,catholic cumenical essential  ,church1 
which1 if some of late days have        
endeavoured to hiss out of the  schools1
 as a fancy1 ,i cannot help it4  ,from  
the beginning it was not so4  4 4 4     
,likewise ,i submit myself to the       
representative ,church--that is1 a  free
 ,general ,council1 or so general as can
 be procured2 and until then to  the    
,church of ,england1 wherein ,i was     
baptized1 or to a ,national ,english    
,synod40 #de    ,it may be supposed1    
indeed1 that a general or cumenical     
,council is at  present hopeless1 and   
therefore that all mention or thought of
 an appeal  to it is out of place2 but  
,i do not think this1 for two           
reasons--first1  that there are certain 

points of doctrine which have been so   
definitely  ruled by ,general ,councils 
and consent of ,christendom that we know
 upon  them there could be no diverse   
judgment2 and1 secondly1 that ,i see no 
cause to despair of another such        
,council in ,god's good time being      
called  together4  ,even in the         
meanwhile the thought of1 and habitual  
mental  reference to1 such a ,council is
 neither impertinent nor unpractical2   
for  the remembrance and sense of its   
authority1 and the even mental          
submission of the will to its rule1 has 
the strongest tendency to keep a  man   
wholly catholic in heart and act4  ,an  
,english ,churchman should live  in the 
thought and in the hope of the voice of 
,christendom being again  uttered with  
no uncertain sound as to matters of     
perplexity and doubt4  ,even 8though it 
tarry1 he will wait for it10 and in the 
meanwhile the  thought of it will bear  
its fruit4  ,thus1 whatever he does1 and
 is  obliged to do1 without the actual  

presence of such a guide1 will be done1 
not on the mere impulse of his own will1
 or the bent of his own mind1 but       
always in relation to what ,christendom 
has definitely ruled1 and in  implicit  
submission to what she will again say   
when she may meet once  more in a free  
and ,general ,council4  ,anyone so      
living1 trusting1  believing1 acting1   
will never be a schismatic1 and cannot  
be a heretic4  ,but ,i do believe we    
shall never1 till we get to look out of 
ourselves to  ,christendom at large2    
never1 till we remember our due place in
 it2 never1  till we are ready to accept
 its decrees 7when ,god sees            
,christendom fit to  give them72 never  
till then1 shall we be in that right    
mind and heart  which is waiting duly   
for the ,bridegroom's call4    ,i am    
quite prepared to have such remarks     
called visionary and unreal1 and  all   
dependance upon1 nay1 all reference to1 
the ,universal ,church1  unpractical and
 absurd4  ,but none of these things move

 me1 and ,i am  7though1 ,i trust1 no   
fanatic7 yet hopeful of the help of ,god
 for those  who will try to help        
themselves4  ,as ,i have said1 ,i cannot
 think the  expectation of a ,general   
,council is chimerical4  ,i cannot      
believe1 if it  come1 it will be        
useless4  ,we have no right1 of course1 
to expect any  supernatural             
interposition or handwriting visibly on 
the wall to direct  us in our           
difficulties4  ,but ,i have faith enough
 in miracles1 if that be  one1 to       
believe that ,god may grant us the      
miracle of ,christendom again in        
,council1 and make it the means to heal 
all our distempers and bind up all  our 
wounds4  ,of this faith and this hope no
 man shall deprive me by the  mere      
calculations of human policy1 or by the 
perverse promptings of an  uncatholic   
despair4  ,but let us all watch and     
pray1 and work with the  help of ,god1  
to preserve our true catholic heritage  
and place1 lest1 when  it meet1 it      

should meet to condemn us4  ,but this we
 will never believe  can come upon us   
until we see1 which ,god forbid1 our    
,church faithless to  ,god and to       
herself in the face of ,christendom4    
,our immediate work1 our present duty1  
is indeed on a narrower scale and  in a 
smaller sphere1 yet not without an eye  
to these further  consequences4  ,it is 
to maintain our catholic status2 and in 
order to  this1 to make it plain to all1
 friends and foes alike1 that we will   
stand  by our ,prayer ,book1 and never  
consent to alter in an uncatholic       
direction  one jot or tittle of that    
which it contains4                      
99 99 99 99 99                          
,,finis4                                
99 99 99 99 99        ,printed by the   
,church ,press ,company1 #ac1           
,burleigh-street1 ,strand4              
,,footnotes4      #f  ,charge1 p4 #ge4  
#g  ,report1 p4 vii4    #ac  ,see       
,history of ,savoy ,conference3         
,collier1 ,vol4 ii4 pp4 #hgf-hhf4    #ae

  ,report1 p4 vii4    #af  ,if the      
,commissioners should justify their thus
 reporting on things  not essential1 in 
the face of the very letter of their    
instructions1 by  saying that they      
understand the term essential to be     
relative2  essential1 not necessarily to
 the ,being1 but to the well-being of   
the  ,church1 and that the repression of
 the vestments is1 in their mind1 thus  
relatively essential2 it occurs         
immediately to ask1 why1 if they were   
thus so quickwitted to perceive this    
sense of relative essentiality on  their
 own side1 were they so obtuse in seeing
 that the same construction  should     
equally be allowed to the witnesses     
examined1 in their use of the  word     
essential on the other side8    ,or1    
further1 if they should plead that      
although the things themselves  were    
unessential1 yet the liberty to deal    
with them was essential1  7and in their 
mind essential on the side of           
repression17 and that thus  their       

recommendation to restrain ceremonial is
 brought within the terms  of their     
,commission2 it must again be asked1 why
 did they not award the  same latitude  
of construction to the witnesses upon   
whose evidence they  ground their sole  
recommendation2 when it would be seen   
immediately that  their inference and   
conclusion are wholly illogical and     
absurd4  ,for  their reasoning fully    
stated would then run thus3--8,we find  
the vestments  are by none regarded as  
essential to the ,being1 though we are  
aware  that by many they are considered 
essential to the well-being of the      
,church2 and therefore we come to the   
opinion that all variations in  respect 
of vesture be restrained and abolished40
  ,or1 7on the other  view17 8,we find  
the vestments are by none regarded as in
 themselves  essential1 though by many  
the liberty to use them is regarded as  
essential1 and therefore we recommend   
that they be repressed and  disallowed40
  ,what must be said of a ,report the   

compilers of which can  only present    
even the semblance of avoiding direct   
collision with the  terms of their      
appointment by such treatment of the    
word essential2 who  claim this latitude
 of interpretation on their own side1   
whilst they  wholly overlook or deny the
 same to the witnesses whose evidence   
they  desire to make responsible for    
their illogical conclusion8  ,truly if  
the  ,commissioners have taken such     
interpretations for themselves1 and in  
the  same breath deny them to the       
witnesses whom they quote1 what words   
can be  too strong to describe their    
blindness if they did not see this      
incongruity1 or their unfairness if they
 did2 whilst1 if to escape such a       
dilemma1 they repudiate both the above  
pleas1 what defence can they make       
against the just rebuke of the trenchant
 ,archdeacon of ,taunton1 when he  said 
at ,wolverhampton that 8they had been   
appointed to report only upon  things   
essential1 and had reported only upon   

things non-essential08    #ai  ,for this
 and the following quotations see       
,charge of ,bp4 of  ,gloucester and     
,bristol1 p4 #eg2 also pp4 #ff-gg4      
#bf  ,report1 p4 #aca4    #bg;a         
,opinions will no doubt be different as 
to the accuracy of this  account of what
 is ,romanism4  ,the passage is not     
cited to bind anyone's  judgment in this
 respect1 but rather for its negative   
weighty shewing at  least what in the   
judgment of such a man 7one as it is    
evident with no  bearings which anyone  
can call ,popish7 is not ,romanism4     
#bg;b  ,appendix to ,report on ,ritual1 
pp4 #acj-aca4    #bh;a  ,appendix1 p4   
#acj4    #bh;b  ,see p4 #bd4    #cf     
,times1 ,nov4 #bf1 #ahfg4    #da        
,speech of ,hon4 ,c4 ,l4 ,wood1 ,english
 ,church ,union ,circular1 ,july1       
#ahfg1 p4 #bda4    #dc;a  ,letter on    
8,ritual10 by ,rev4 ,john ,keble1 #ahfe4
    #dc;b  ,the following1 very recently
 published by the ,dean of ,norwich1 is 
worthy of insertion as a note to ,mr4   

,keble's remarks3--8,from the           
alteration of the ,lectionary to that of
 the rubrics there is but one  step2 and
 from an alteration of the rubrics we   
shall pass by an easy  transition to the
 rearrangement of prayers--the          
cancelling 7or bracketing7  of some and 
the insertion of others4  ,questions of 
this kind being once  opened1 the       
,prayer ,book would become an arena of  
fierce and furious  controversy1 and the
 reconstruction of it in what would be  
called an  improved form would be the   
dismemberment of the ,church of         
,england0--,preface to ,two ,sermons3 ,a
 ,word for the ,old ,lectionary4  ,by   
,e4 ,m4  ,goulburn1 ,d4,d41 ,dean of    
,norwich4 #ahfg4    #de  ,bramhall's    
,works1 p4 #ada4