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further, when they saw the Life of St. Stephen Harding, and decided that it was of such a character as to
be inconsistent even with its being given to the world by an Anglican publisher: and so the scheme was given up at
once. After the two first parts, I retired from the editorship, and those Lives only were published in addition, which
were then already finished, or in advanced preparation. The following passages from what I or others wrote at the time
will illustrate what I have been saying:–
In November, 1844, I wrote thus to one of the authors of them: “I am not Editor, I have no direct control over the
Series. It is T.’s work; he may admit what he pleases; and exclude what he pleases. I was to have been Editor. I did
edit the two first numbers. I was responsible for them, in the way in which an Editor is responsible. Had I continued
Editor, I should have exercised a control over all. I laid down in the Preface that doctrinal subjects were, if
possible, to be excluded. But, even then, I also set down that no writer was to be held answerable for any of the
Lives but his own. When I gave up the Editorship, I had various engagements with friends for separate Lives remaining
on my hands. I should have liked to have broken from them all, but there were some from which I could not break, and I
let them tak
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, most of them engaged, the rest half engaged and probable, some actually writing.” About thirty names
follow, some of them at that time of the school of Dr. Arnold, others of Dr. Pusey’s, some my personal friends and of
my own standing, others whom I hardly knew, while of course the majority were of the party of the new Movement. I
continue:–
“The plan has gone so far, that it would create surprise and talk, were it now suddenly given over. Yet how is it
compatible with my holding St. Mary’s, being what I am?”
Such was the object and the origin of the projected series of the English Saints; and, as the publication was
connected, as has been seen, with my resignation of St. Mary’s, I may be allowed to conclude what I have to say on the
subject here, though it will read like a digression. As soon then as the first of the series got into print, the whole
project broke down. I had already anticipated that some portions of the series would be written in a style
inconsistent with the professions of a beneficed clergyman, and therefore I had given up my living; but men of great
weight went
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with [a publisher] upon it. I thought it would be useful, as employing the minds of men who were in
danger of running wild, bringing them from doctrine to history, and from speculation to fact;–again, as giving them
an interest in the English soil, and the English Church, and keeping them from seeking sympathy in Rome, as she is;
and further, as seeking to promote the spread of right views.
“But, within the last month, it has come upon me, that, if the scheme goes on, it will be a practical carrying out of
No. 90; from the character of the usages and opinions of ante-reformation times.
“It is easy to say, ‘Why will you do any thing? why won’t you keep quiet? what business had you to think of any such
plan at all?’ But I cannot leave a number of poor fellows in the lurch. I am bound to do my best for a great number of
people both in Oxford and elsewhere. If I did not act, others would find means to do so.
“Well, the plan has been taken up with great eagerness and interest. Many men are setting to work. I set down the
names of men
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to keep persons from Rome, and with some success; but even a year and a half since, my arguments, though
more efficacious with the persons I aimed at than any others could be, were of a nature to infuse great suspicion of
me into the minds of lookers-on.
“By retaining St. Mary’s, I am an offence and a stumbling-block. Persons are keen-sighted enough to make out what I
think on certain points, and then they infer that such opinions are compatible with holding situations of trust in our
Church. A number of younger men take the validity of their interpretation of the Articles, etc., from me on faith. Is
not my present position a cruelty, as well as a treachery towards the Church?
“I do not see how I can either preach or publish again, while I hold St. Mary’s;–but consider again the following
difficulty in such a resolution, which I must state at some length.
“Last Long Vacation the idea suggested itself to me of publishing the Lives of the English Saints; and I had a
conversation
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ow understand what gives edge to the Bishops’ Charges, without any undue sensitiveness on my part. They
distress me in two ways:–first, as being in some sense protests and witnesses to my conscience against my own
unfaithfulness to the English Church, and next, as being samples of her teaching, and tokens how very far she is from
even aspiring to Catholicity.
“Of course my being unfaithful to a trust is my great subject of dread–as it has long been, as you know.”
When he wrote to make natural objections to my purpose, such as the apprehension that the removal of clerical
obligations might have the indirect effect of propelling me towards Rome, I answered:–
“May 18, 1843…. My office or charge at St. Mary’s is not a mere state, but a continual energy. People assume and
assert certain things of me in consequence. With what sort of sincerity can I obey the Bishop? how am I to act in the
frequent cases, in which one way or another the Church of Rome comes into consideration? I have to the utmost of my
power tried
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you please.”
All my then hopes, all my satisfaction at the apparent fulfilment of those hopes, were at an end in 1843. It is not
wonderful then, that in May of that year I addressed a letter on the subject of St. Mary’s to the same friend, whom I
had consulted about retiring from it in 1840. But I did more now; I told him my great unsettlement of mind on the
question of the Churches. I will insert portions of two of my letters:–
“May 4, 1843…. At present I fear, as far as I can analyze my own convictions, I consider the Roman Catholic
Communion to be the Church of the Apostles, and that what grace is among us (which, through God’s mercy, is not
little) is extraordinary, and from the overflowings of His dispensation. I am very far more sure that England is in
schism, than that the Roman additions to the Primitive Creed may not be developments, arising out of a keen and vivid
realizing of the Divine Depositum of Faith.
“You will n
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uch a condemnation, that I had at the time of its publication so simply put myself at the disposal of the
higher powers in London. At that time, all that was distinctly contemplated in the way of censure, was the message
which my Bishop sent me, that it was “objectionable.” That I thought was the end of the matter. I had refused to
suppress it, and they had yielded that point. Since I wrote the former portions of this narrative, I have found what I
wrote to Dr. Pusey on March 24, while the matter was in progress. “The more I think of it,” I said, “the more
reluctant I am to suppress Tract 90, though of course I will do it if the Bishop wishes it; I cannot, however, deny
that I shall feel it a severe act.” According to the notes which I took of the letters or messages which I sent to him
in the course of that day, I went on to say, “My first feeling was to obey without a word; I will obey still; but my
judgment has steadily risen against it ever since.” Then in the postscript, “If I have done any good to the Church, I
do ask the Bishop this favour, as my reward for it, that he would not insist on a measure, from which I think good
will not come. However, I will submit to him.” Afterwards, I get stronger still: “I have almost come to the
resolution, if the Bishop publicly intimates that I must suppress the Tract, or speaks strongly in his charge against
it, to suppress it indeed, but to resign my living also. I could not in conscience act otherwise. You may show this in
any quarter
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opinion without any of the misery, which now is involved in the change, of disappointing and distressing
people.’ I answer, that things are so bound up together, as to form a whole, and one cannot tell what is or is not a
condition of what. I do not see how possibly I could have published the Tracts, or other works professing to defend
our Church, without accompanying them with a strong protest or argument against Rome. The one obvious objection
against the whole Anglican line is, that it is Roman; so that I really think there was no alternative between silence
altogether, and forming a theory and attacking the Roman system.”
2. And now, secondly, as to my resignation of St. Mary’s, which was the second of the steps which I took in 1843. The
ostensible, direct, and sufficient cause of my doing so was the persevering attack of the Bishops on Tract 90. I
alluded to it in the letter which I have inserted above, addressed to one of the most influential among them. A series
of their ex cathedrâ judgments, lasting through three years, and including a notice of no little severity in a Charge
of my own Bishop, came as near to a condemnation of my Tract, and, so far, to a repudiation of the ancient Catholic
doctrine, which was the scope of the Tract, as was possible in the Church of England. It was in order to shield the
Tract from s
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words. For is it not one’s duty, instead of beginning with criticism, to throw oneself generously into
that form of religion which is providentially put before one? Is it right, or is it wrong, to begin with private
judgment? May we not, on the other hand, look for a blessing through obedience even to an erroneous system, and a
guidance even by means of it out of it? Were those who were strict and conscientious in their Judaism, or those who
were lukewarm and sceptical, more likely to be led into Christianity, when Christ came? Yet in proportion to their
previous zeal, would be their appearance of inconsistency. Certainly, I have always contended that obedience even to
an erring conscience was the way to gain light, and that it mattered not where a man began, so that he began on what
came to hand, and in faith; and that anything might become a divine method of Truth; that to the pure all things are
pure, and have a self-correcting virtue and a power of germinating. And though I have no right at all to assume that
this mercy is granted to me, yet the fact, that a person in my situation may have it granted to him, seems to me to
remove the perplexity which my change of opinion may occasion.
“It may be said–I have said it to myself–’Why, however, did you publish? had you waited quietly, you would have
changed your