"THE FRIENDS OF THE CHURCH 33 any alterations, or Revision of the Liturgy, but only to such as were made on "insufficient authority."' The intention of the founders of the new Society was to form an organisation which should extend through the whole of England. For this purpose they issued a series of "Suggestions for the Formation of an Association of Friends of the Church," to be composed of both clergy and laity. In these Suggestions they asserted that, “The privilege possessed by parties hostile to her [the Church of England] doctrine, ritual, and polity, of legislating for her, their avowed and increasing efforts against her, their close alliance with such as openly reject the Christian faith, and the lax and unsound principles of many who profess and even think themselves her friends," were "calculated to inspire the true members and friends of the Church with the deepest uneasiness." The question of keeping up the Establishment was pushed on one side as of comparatively little importance. "The most obvious. dangers," said the Suggestions, "are those which impend over the Church as an Establishment; but to these it is not here proposed to direct attention. However necessary it may be on the proper occasion to resist all measures which threaten the security of Ecclesiastical property and privileges, still it is felt that there are perils of a character more serious than those which beset the political rights and temporalities of the clergy." A brief statement of "The Objects of the Association" followed the Suggestions. They were as follows: "1. To maintain pure and inviolate the doctrines, the services, and the discipline of the Church; that is, to withstand all change which involves the denial and suppression of doctrine, a departure from primitive practice in religious offices, or innovation upon the Apostolical prerogatives, order, and commission of bishops, priests, and deacons. "2. To afford Churchmen an opportunity of exchanging their sentiments, and co-operating together on a large scale." 2 It will be observed that these were "objects" which 1 Percival's Collection of Letters, pp. 13, 14. 2 Palmer's Narrative of Events, pp. 104, 105. C might well receive the countenance and aid of Evangelical Churchmen. The real objects of the wire-pullers were, in it, kept carefully out of sight, in accordance, no doubt, with that doctrine of "Reserve in Communicating Religious Knowledge," which was so widely adopted by the Tractarians from the commencement of their Movement. On September 18, 1833, Newman informed Froude: "Palmer is about to make a journey to Hook and others, and has sounded the Evangelicals of Liverpool." On November 14, 1833, one of the leaders of the party wrote to a Member of Parliament, with reference to the Association: "We want to unite all the Church, orthodox and Evangelical, clergy, nobility, and people in maintenance of our doctrine and polity.” 2 A little over two months before this letter was written, the Rev. J. B. Mozley wrote to his sister (September 3, 1833) a confidential letter, in which he revealed the real object of what he termed a "Society established for the dissemination of High Church principles." With his letter Mr. Mozley enclosed some of the Tracts, which he described as "the first production of the Society," and added this significant opinion:-"The fact is, we must not be very scrupulous as to views or particular as to sentiments in the distribution of these things." The promoters of the Association at once set to work to push it with all the energy of young and enthusiastic men. They visited various parts of the country, taking with them copies of an address to the Archbishop of Canterbury, to be signed by the clergy. "There was indeed," says Mr. Palmer, "much misapprehension abroad as to our motives, and we had no means of explaining those motives, without the danger of giving publicity to our proceedings, which, in the then state of the public mind on Church matters, might have led to dangerous results." Meetings of Churchmen in support of the work of the Association were held. in various towns, including York, Liverpool, Nottingham, 1 Newman's Letters, vol. i. p. 458. 2 Palmer's Narrative of Events, p. 212. Palmer's Narrative of Events, p. 108. NEWMAN AND THE EVANGELICALS 35. Cheltenham, Northampton, Derby, Plymouth, Dorchester, Poole, Norwich, Newcastle, Hull, Bristol, Bath, and Gloucester. But, says Mr. Palmer, "so great was the apprehension at this time, that they did not venture at first to assemble openly, for the purpose of recording their attachment to the Established Church; admission was in general restricted to those friends who were provided with tickets." Enthusiastic friends rapidly joined the Association, but some of them had their doubts about portions of the policy adopted. The Rev. S. Rickards, for instance, wrote to Newman, on September 6, 1833:— "As far as my opinion goes for anything, I disapprove of the concealment of names." Two days later Newman. boasted to a friend of the cause:— "2 "We have set up Church Societies all over the kingdom, or at least mean to do so. Already the seeds of revolution are planted in Oxfordshire, Berkshire, Devonshire, Gloucestershire, Kent, and Suffolk. Our object is to maintain the doctrine of the Apostolical Succession and save the Liturgy from illegal alterations. Hitherto we have had great success. . . . It is no slight thing to be made the instrument of handing down the principles of Laud till the time comes. . . ." 8 There is here a provoking omission in Newman's letter, as printed in his Letters and Correspondence. What "time" did he refer to, when he wrote "till the time come"? And what further would happen when the "time" came? Newman's object was evidently that of propagating a system which had ever been hateful to Protestants, whether they were Evangelicals or not. And yet, with the cunning worthy of a Jesuit, he could boast to his friend Froude, two months after, that his real ambition was to bring back Laudianism : "Evangelicals, as I anticipated, are struck with the 'Law of Liberty' and the 'Sin of the Church' [referring, no doubt, to expressions in the eighth of the Tracts for the Times, issued a few days previously]. The subject of Discipline, too (I cannot doubt), will take them. Surely my game lies among them." 4 1 Palmer's Narrative of Events, p. 113. Ibid. p. 454. 2 Newman's Letters, vol. i. p. 453. • Ibid. p. 479. The men who were sent out into various parts of the country to push the new Association received "instructions" for their guidance, written by Newman, headed "Objects of your Journey." They included the following:-"To form local Associations. To instruct the corresponding member. To sound men on certain questions." These emissaries were termed by Newman "Propagandists," and with the subtlety which characterised him all his life, he advised them thus:-"If men are afraid of Apostolical ground [i.e. the ground of Apostolical Succession], then be cautious of saying much about it. If desirous, then recommend prudence and silence upon it at present." 1 The Clerical Address to the Archbishop of Canterbury promoted by the Association was extensively signed, and when it was presented to his Grace, on February 5, 1834, it had received no fewer than 6530 signatures. It was presented by a deputation, which included the Deans of Lincoln, Carlisle, and Chichester; the Archdeacons of Canterbury, London, Middlesex, Stowe, Bedford, Sarum, Brecon, Taunton, Rochester, and St. Albans. Archdeacon Froude, father of Rev. R. H. Froude, termed the address a "milk and water production "; 2 but as it played such an important part in the early history of the Oxford Movement, I think it well to reproduce it here. It was as follows: "We, the undersigned Clergy of England and Wales, are desirous of approaching your Grace with the expression of our veneration for the sacred office, to which by Divine Providence you have been called, of our respect and affection for your personal character and virtues, and of our gratitude for the firmness and discretion which you have evinced in a season of peculiar difficulty and danger. "At a time, when events are daily passing before us which mark the growth of Latitudinarian sentiments, and the ignorance which prevails concerning the spiritual claims of the Church, we are especially anxious to lay before your Grace the assurance of our devoted adherence to the Apostolical doctrine and polity of the Church over which you preside, and of which we are ministers; and our deep2 Ibid. vol. i. p. 492. 1 Newman's Letters, vol. ii. p. 4. CLERICAL AND LAY ADDRESSES 37 rooted attachment to that venerable Liturgy, in which she has embodied, in the language of ancient piety, the Orthodox and Primitive Faith. "And while we most earnestly deprecate that restless desire of change which would rashly innovate in spiritual matters, we are not less solicitous to declare our firm conviction, that should anything, from the lapse of years or altered circumstances, require renewal or correction, your Grace, and our other spiritual rulers, may rely upon the cheerful co-operation and dutiful support of the Clergy in carrying into effect any measures that may tend to revive the discipline of ancient times, to strengthen the connection between the Bishops, Clergy and people, and to promote the purity, the efficiency, and the unity of the Church." This Clerical Address to the Archbishop was followed by one from the laity of the Church of England, which was written by Mr. Joshua Watson and signed by the immense number of 230,000 heads of families. In this Address occurred an expression of approval of the alliance between the Church and State, which was conspicuous by its absence from that which emanated from the clergy. "In the preservation, therefore," said the Lay Address, "of this our National Church in the integrity of her rights and privileges, and in her alliance with the State, we feel that we have an interest no less real and no less direct than her immediate ministers; and we accordingly avow our firm determination to do all that in us lies, in our several stations, to uphold unimpaired in its security and efficiency that Establishment which we have received as the richest legacy of our forefathers." 1 Although Newman became one of the earliest members of the "Association of Friends of the Church," his heart was never in it. He felt himself in fetters while connected with it. His imperious will would brook no control. "We shall," he wrote to the Rev. C. Girdlestone, "be truly glad of your co-operation, as of one who really fears God and wishes to serve Him; but if you will not, we will march past you." 2 And so he "marched past" the chief friends of the Association, who were anxious to move forward at a slower pace than suited his impetuous temper. He 1 Churton's Memoir of Joshua Watson, p. 208, 2nd edition. |