The Judgment of the Bishops Upon Tractarian Theology. A Complete Analytical Arrangement of the Charges Delivered by the Prelates of the Anglican Church, from 1837 to 1842 Inclusive; So Far as They Relate to the Tractarian Movement. With Notes and Appendices

the Church, (which was by God entitled the House of Prayer) and the Liturgy at most used but as music to entertain the auditors, till the actors be attired, and the seats be full, and it be time for the scene to enter."

Thus, where a prejudice I fear not an uncommon one-prevails against the use of a Liturgy, or a disposition to consider the Sermon as the most important part of the Service, a Clergyman, particularly a young one, may easily be tempted to humour this prejudice by arbitrary curtailment, or rapid reading, or by the introduction of extemporaneous Prayers. In each of these ways he is tacitly casting a slur upon the Church, and sanctioning one of the principles most opposed to her Doctrine and spirit.-Charge, 1842, pp. 21-23.

PEPYS, BISHOP OF WORCESTER.—1842.

20. But we are told that the Clergy have been guilty of neglect in one more important point. That the Prayer Book requires a Daily Service, which yet is rarely, if ever, performed.

21. Now upon this point I must, in the first place, express my doubts whether the compilers of our Liturgy ever contemplated the performance of a Daily Service generally in the parochial churches of this Kingdom. Such a Service is, indeed, provided for in the Prayer Book; but then it must be recollected that it was necessary to provide in the Prayer Book for the Service in Cathedrals, as well as for that in parochial churches of the country. In the former, the Daily Service is still performed; and, as Cathedrals are usually situated in large towns, it is probable that out of a considerable population many may be found to profit by it: this, however, is ordinarily not the case in the country; and it may be doubted whether much spiritual benefit would be derived from the performance of a Daily Service, where the various occupations of the inhabitants of the parish prevented the chance of a congregation.

22. The preface to the Prayer Book, indeed, directs that all Priests and Deacons are to say, daily, the Morning and Evening Prayer, either privately or openly. It is clear, therefore, that the option is afforded them. How far they comply with this direction, by reading the Daily Service privately, is a matter which, of course, can be only known to themselves.

23. It may, however, be observed, that the motive which, probably, induced the compilers of our Liturgy to require that the Daily Service should be thus, at least, privately read, now, happily no longer exists. So ignorant were the Clergy of those times, even of the Scriptures, that the reason assigned for their being thus required to read privately the Service provided for each day in the Prayer Book, is that they might thereby acquire a competent

DAILY SERVICE: HOW FAR ENJOINED.

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knowledge of the Holy Scriptures, by reading every day those portions of them which are allotted for each day's Service. I need not say that the improved system of theological education, which has been adopted in modern times, and the degree of proficiency which is now required from every candidate for orders, has rendered the reading of the Daily Service, however edifying it may be as a devotional exercise, no longer necessary for the purpose of acquiring a knowledge of the Scripture.

24. I am far from meaning by these observations, in any degree, to depreciate the importance of this or any other religious duty. We cannot be too much engaged in such duties; and they may be performed, no doubt, with much spiritual advantage, by such of the Clergy as have the population of large towns committed to their charge but, when I consider the onerous duties which now devolve upon the Clergy, compared with what was required of them at the time our Liturgy was compiled,-when I recollect that so inadequate were the Clergy of that day considered to the office of Preaching, that none were allowed to preach without a license from the Bishop; and that those who were not so licensed were required to procure a licensed Preacher only one week out of four,-when, on the other hand, I refer to the returns which have been made to me, and observe that, in a majority of parishes in this Diocese, two Sermons are preached every Lord's-day, and when I know that, in addition to the labour thereby required, increased attention has been paid to the establishment and superintendence of schools, and that the personal visitation, at their own houses, of the inhabitants of a parish, is very rarely neglected,— I could not bring myself to impose upon those, whose important functions are already so ill-requited, the additional burden of a Daily Service.1

1 A writer in the Irish Ecclesiastical Journal "far from wishing to depreciate or deny the value of the Daily Service," observes, "The clause requiring all Priests and Deacons to say the Common Prayer daily,' unless let by sickness, or other urgent cause,' permits the alternative of saying it either openly or privately.' There is, therefore, no peremptory order here that the performance of the Daily Service should be in the church. May not this order have been introduced to supersede the practice with which the great body of the Clergy were familiar, before the Reformation, of daily reading a portion of the Romish offices a duty imposed under the penalty of mortal sin, and thus substitute for the follies and blasphemies of the Breviary, our pure and Scriptural Liturgy?

"It would appear, also, that this clause had reference to Clergy without cure of souls, such as those attached to Collegiate and Cathedral Churches, rather than the parochial Clergy; for the following sentence, relating to Curates ministering in any ehurch or chapel,' is much less stringent, admitting as grounds of exemption from the performance of this duty, not merely sickness or some other urgent cause,' but 'not being at home,' or 'being otherwise personally hindered.' ”— ED.

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CHAPTER XXIV.

INTRODUCTION OF NOVELTIES.

BAGOT, BISHOP OF OXFORD.-1838.

1. I have spoken of increased exertions among us, and of an increasing sense of our Christian responsibilities; and, therefore, you will probably expect that I should say something of that peculiar development of religious feeling in one part of the Diocese, which has been supposed to tend immediately to a revival of several of the errors of Romanism. In point of fact, I have been continually (though anonymously) appealed to, in my official capacity, to check breaches both of doctrine and discipline, through the growth of Popery among us.

2. Now, as regards the latter point, breaches of discipline,namely, on points connected with the public Services of the Church, I really am unable, after diligent inquiry, to find any thing which can be so interpreted.

3. I am given to understand that an injudicious attempt was made, in one instance, to adopt some forgotten portion of the ancient Clerical dress;2 but I believe it was speedily abandoned, and do not think it likely we shall hear of a repetition of this or similar indiscretions.3

2 His Lordship probably refers to the case of a young man mentioned by Dr. Pusey, in a letter to the Rev. G. Townsend, which appeared in the British Magazine. This "Clergyman," says Dr. P., " who was at the time at Oxford, but not connected with any parish church, (thinking this to be enjoined by the Rubric prefixed to the Morning Prayer,) wore in the time of his ministration such ornaments as were in this Church of England, by the authority of Parliament, in the second year of the reign of King Edward the Sixth.' The scarf had then, it is said, two small crosses—one at each end; it is a simple and unostentatious dress."—ED.

3 A recent number of the English Churchman (1843) speaks of the MANIPLE " as something which we once possessed, and which, with all its accompanying ancient and sacred vestments, English Priests may yet claim to wear. The" MANIPLE" is described to be " part of the celebrating Priest's vestiments, to hang over the left arm.” Mention is also made of an intention to revive "CHASUBLES," and "COPES," and "Surplices close in front;" also "a CORPORAL CLOTH, of delicate material, and marked with the five crosses."-ED.

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4. At the same time, so much of what has been objected to, has arisen from minute attention to the Rubric; and I esteem uniformity so highly, (and uniformity never can be obtained without strict attention to the Rubric,) that I confess I would rather follow an antiquated custom, (even were it so designated,) with the Rubric, than be entangled in the modern confusions which ensue from the neglect of it.

HOWLEY, ARCHBISHOP OF CANTERBURY.-1840.

6. In the celebration of Divine Service, the introduction of Novelties is much to be deprecated; and even the revival of usages which, having grown obsolete, have the appearance of Novelties to the ignorant, may occasion dissatisfaction, dissension, and controversy. In cases of this nature it may be better to forego even advantageous changes, and wait for the decision of authority, than to open fresh sources of misapprehension or strife by singularity.

BROUGHTON, BISHOP OF AUSTRALIA.-1841.

Vide Par. 41, in Chap. XIX.

MALTBY, BISHOP OF DURHAM.-1841.

Vide Pars. 9-10, in Chap. XX.

BOWSTEAD, BISHOP OF LICHFIELD.-1841.

6. The tendency of these views has been to introduce Novelties into the celebration of Divine Worship-a practice which the Archbishop of Canterbury, in his recent Charge, has strongly deprecated.

LONGLEY, BISHOP OF RIPON.-1841.

48. The motive for reverting to Usages, respectable from their antiquity, though unauthorized by our own Church, may be pure and unimpeachable; but where the adoption of them is not imperative, it will surely be better to avoid all occasion of misapprehension or controversy. Our venerable Reformers may possibly have discarded some things indifferent, which might well have been retained; but as these usages have once disappeared, may it not be attaching more moment to them than they deserve to insist upon their re-production, even at the risk of peace? It is in vain to say that such matters ought not to interrupt the harmony of the Church. What has been, will be, under like circumstances; and the truest wisdom would seem to dissuade from the introduction of Novelties, where such consequences may possibly ensue,

unless the plea of conscience can fairly be maintained. The discussion of such matters having of late more than usually occupied the attention of Churchmen, these observations will not, I trust, appear misplaced.

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The Judgment of the Bishops Upon Tractarian Theology. A Complete Analytical ...