Charles Aldarondo, Tiffany Vergon, Jerry Fairbanks, Charles Franks, and the
Online Distributed Proofreading Team.
MEMOIRS OF JAMES ROBERT HOPE-SCOTT, VOLUME II
MEMOIRS OF
JAMES ROBERT HOPE-SCOTT
OF ABBOTSFORD, D.C.L., Q.C.
LATE FELLOW OF MERTON COLLEGE, OXFORD
_WITH SELECTIONS FROM HIS CORRESPONDENCE_
BY ROBERT ORNSBY, M.A.
PROFESSOR OF GREEK AND LATIN LITERATURE IN THE CATHOLIC UNIVERSITY OF
IRELAND; FELLOW OF THE ROYAL UNIVERSITY OF IRELAND; LATE FELLOW OF TRIN.
COLL. OXFORD
IN TWO VOLUMES VOL. II.
CONTENTS OF THE SECOND VOLUME.
CHAPTER XVIII. 1841, 1842.
Mr. Hope's Pamphlet on the Jerusalem Bishopric--His Value for the Canon
Law--Continued Correspondence of Mr. Hope and Mr. Newman on the Jerusalem
Bishopric--Mr. Newman's Idea of a Monastery--Mr. Newman writes from
Littlemore, April 22,1842--Dr. Pusey consults Mr. Hope on his Letter to the
Archbishop of Canterbury--Dr. Pusey and the Jerusalem Bishopric--Letters of
Archdeacon Manning, Mr. W. Palmer, Sir John T. Coleridge, Sir F. Palgrave,
Bishop Philpotts, and Count Senfft, on Mr. Hope's Pamphlet
CHAPTER XIX. 1842, 1843.
Oxford Commotions of 1842-43--Mr. Newman's Retractation--Correspondence of
Mr. Newman and J. R. Hope on the Subject--Mr. Hope pleads for Mr.
Macmullen--Dr. Pusey suspended for his Sermon on the Holy Eucharist--Seeks
Advice from Mr. Hope--Mr. Newman resigns St. Mary's--Correspondence of Mr.
Newman and Mr. Hope on the 'Lives of the English Saints'--Mr. Ward's
Condemnation--Mr. Hope sees the 'Shadow of the Cross' through the Press--
Engaged with 'Scripture Prints,' 'Pupilla Oculi,' &c.--Lady G. Fullerton's
Recollections of J. R. Hope--He proposes to make a Retreat at Littlemore
CHAPTER XX. 1844, 1845.
Mr. Hope's Tour on the Continent in 1844--Visit to Munich--Dr. Pusey's
'Library of Roman Catholic Works'--Dr. Pusey and the Spiritual Exercises--
His Opinion of the Discipline--Mr. Hope's Visit to Tetschen in 1844--Count
Leo Thun and his Friends--Mr. Hope's Interview with Prince Metternich--The
Hon. Sir R. Gordon, Ambassador at Vienna--Visit to Prince Palffy and to
Prince Liechtenstein--The Hungarian Diet at Presburg--Letter of Manzoni to
J. R. Hope--Visit to Rome--Bishop Grant and Mr. Hope--Mr. Hope resigns
Chancellorship of Salisbury--Dr. Pusey and the Stone Altar Case--Mr.
Oakeley and Mr. Hope--Scottish Episcopalian Church and its Office--Mr.
Gladstone endeavours to hold Mr. Hope back--Proposes Tour in Ireland--
Conversion of Mr. Newman--Mr. Hope on the Essay on Development--Letter of
Mr. Newman to J. R. Hope from Rome--Reopening of Correspondence with Mr.
Newman
CHAPTER XXI. 1845-1851.
Mr. Hope's Doubts of Anglicanism--Correspondence with Mr. Gladstone--
Correspondence of J. R. Hope and Mr. Gladstone continued--Mr. Gladstone
advises Active Works of Charity--Bishop Philpotts advises Mr. Hope to go
into Parliament--Mr. Hope and Mr. Gladstone in Society--Mr. Hope on the
Church Affairs of Canada--Dr. Hampden, Bishop of Hereford--The Troubles at
Leeds--Mr. Hope on the Jewish Question, &c.--The Gorham Case--The Curzon
Street Resolutions--The 'Papal Aggression' Commotion--Correspondence of Mr.
Hope and Mr. Manning--Their Conversion--Opinions of Friends on Mr. Hope's
Conversion--Mr. Gladstone--Father Roothaan, F.G. Soc. Jes., to Count
Senfft--Dr. Dollinger--Mr. Hope to Mr. Badeley--Conversion of Mr. W.
Palmer
CHAPTER XXII. 1839-1869.
Review of Mr. Hope's Professional Career--His View of Secular Pursuits--
Advice from Archdeacon Manning against Overwork--Early Professional
Services to Government--J. R. Hope adopts the Parliamentary Bar--His
Elements of Success--Is made Q.C.--Difficulty about Supremacy Oath--Mr.
Venables on Mr. Hope-Scott as a Pleader--Recollections of Mr. Cameron--Mr.
Hope-Scott on his own Profession--Mr. Hope-Scott's Professional Day--
Regular History of Practice not Feasible--Specimens of Cases: 1. The
Caledonian Railway interposing a Tunnel. 2. Award by Mr. Hope-Scott and R,
Stephenson. 3. Mersey Conservancy and Docks Bill, 'Parliamentary Hunting-
day,' Liverpool and Manchester compared. 4. London, Brighton, and South
Coast and the Beckenham Line. 5. Scottish Railways--an Amalgamation Case--
Mr. Hope-Scott and Mr. Denison; Honourable Conduct of Mr. Hope-Scott as a
Pleader. 6. Dublin Trunk Connecting Railway. 7. Professional Services of
Mr. Hope-Scott to Eton--Claims of Clients on Time--Value of Ten Minutes--
Conscientiousness--Professional Income--Extra Occupations--Affection of Mr.
Hope-Scott for Father Newman--Spirit in which he laboured
CHAPTER XXIII. 1847-1858.
Mr. Hope's Engagement to Charlotte Lockhart--Memorial of Charlotte
Lockhart--Their Marriage--Mr. Lockhart's Letter to Mr. J. R. Hope on his
Conversion--Filial Piety of Mr. Hope--Conversion of Lord and Lady Henry
Kerr--Domestic Life at Abbotsford--Visit of Dr. Newman to Abbotsford in
1852--Birth of Mary Monica Hope-Scott--Bishop Grant on Early Education--Mr.
Lockhart's Home Correspondence--Death of Walter Lockhart Scott--Mr. Hope
takes the Name of Hope-Scott--Last Illness and Death of Mr. Lockhart--
Death of Lady Hope--Letter of Lord Dalhousie--Mr. Hope-Scott purchases a
Highland Estate--Death of Mrs. Hope-Scott and her Two Infants--Letters of
Mr. Hope-Scott, in his Affliction, to Dr. Newman and Mr. Gladstone--Verses
in 1858--Letter of Dr. Newman on receiving them
CHAPTER XXIV. 1859-1870.
Mr. Hope-Scott's Return to his Profession--Second Marriage--Lady Victoria
Howard--Mr. Hope-Scott at Hyeres--Portraits of Mr. Hope-Scott--
Miscellaneous Recollections--Mr. Hope-Scott in the Highlands--Ways of
Building--Story of Second-sight at Lochshiel
CHAPTER XXV. 1867-1869.
Visit of Queen Victoria to Abbotsford in 1867--Mr. Hope-Scott's
Improvements at Abbotsford--Mr. Hope-Scott's Polities--Toryism in Early
Life--Constitutional Conservatism--Mr. Hope-Scott as an Irish and a
Highland Proprietor--Correspondence on Politics with Mr. Gladstone, and
with Lord Henry Kerr in 1868--Speech at Arundel in 1869
CHAPTER XXVI. 1851-1873.
Religious Life of Mr. Hope-Scott--Motives of Conversion--Acceptance of the
Dogma of Infallibility--The 'Angelus' on the Committee-room Stairs--Faith
in the Real Presence--Books of Devotion--The Society of Jesus--Letter of
Mrs. Bellasis--Mr. Hope-Scott's Manners--His Generosity--Courage in
admonishing--Habits of Prayer--Services to Catholicity--Remark of Lord
Blachford--The Catholic University of Ireland--Cardinal Newman's Dedication
of his 'University Sketches' to Mr. Hope-Scott--Aid in the Achilli Trial--
Mr. Badeley's Speech--Charitable Bequests--Westminster Missions--Repeal of
Titles Act--Statement of Mr. Hope-Scott--Letter to Right Hon. S. Walpole--
Correspondence with the Duke of Norfolk--Scottish Education Bill, 1869--
Parliamentary Committee on Convents--Services of Mr. Hope-Scott to
Catholicity in Legal Advice to Priests and Convents--Other Charities in
Advice, &c.--Private Charities, their General Character--Probable Amount of
them--Missions on the Border--Galashiels--Abbotsford--Letter of Pere de
Ravignan, S.J.--Kelso--Letter of Father Taggart--Burning of the Church at
Kelso--Charge of the Lord Justice-Clerk--Article from the 'Scotsman '--
Missions in the Western Highlands--Moidart--Mr. Hope-Scott's Purchase of
Lochshiel--'Road-making'--Dr. Newman's 'Grammar of Assent'--Mr. Hope-
Scott's Kindness to his Highland Tenants--Builds School and Church at
Mingarry--Church at Glenuig--Sells Dorlin to Lord Howard of Glossop--Other
Scottish Missions aided by Mr. Hope-Scott--His Irish Tenantry--His
Charities at Hyeres
CHAPTER XXVII. 1868-1873.
Mr. Hope-Scott's Speech on Termination of Guardianship to the Duke of
Norfolk--Failure in Mr. Hope-Scott's Health--Exhaustion after a Day's
Pleading--His Neglect of Exercise--Death of Mr. Badeley--Letter of Dr.
Newman--Last Correspondence of Mr. Hope and the Bishop of Salisbury
(Hamilton)--Dr. Newman's Friendship for Mr. Hope-Scott and Serjeant
Bellasis--Mr. Hope-Scott proposes to retire--Birth of James Fitzalan Hope--
Death of Lady Victoria Hope-Scott--Mr. Hope-Scott retires from his
Profession--Edits Abridgment of Lockhart, which he dedicates to Mr.
Gladstone--Dr. Newman on Sir Walter Scott--Visit of Dr. Newman to
Abbotsford in 1872--Mr. Hope-Scott's Last Illness--His Faith and
Resignation--His Death--Benediction of the Holy Father--Requiem Mass for
Mr. Hope-Scott at the Jesuit Church, Farm Street--Funeral Ceremonies at St.
Margaret's, Edinburgh--Cardinal Newman and Mr. Gladstone on Mr. Hope-Scott
APPENDIX I.
Funeral Sermon by his Eminence Cardinal Newman, preached at the Requiem
Mass for Mr. Hope-Scott, at the Church of the Immaculate Conception, Farm
Street, May 5, 1873
APPENDIX II.
Words spoken in the Chapel of the Ursulines of Jesus, St. Margaret's
Convent, Edinburgh, on the 7th day of May, 1873, at the Funeral of James
Robert Hope-Scott, Q.C. By the Rev. William J. Amherst, S.J.
APPENDIX III.
The Right Hon. W. E. Gladstone, M.P., to Miss Hope-Scott [now the Hon. Mrs.
Maxwell Scott]
APPENDIX IV.
Verses by J. R. Hope-Scott
TABLE OF LETTERS, ETC.
* * * * *
MEMOIRS
OF
JAMES ROBERT HOPE-SCOTT.
* * * * *
CHAPTER XVIII.
1841-1842.
Mr. Hope's Pamphlet on the Jerusalem Bishopric--His Value for the Canon
Law--Continued Correspondence of Mr. Hope and Mr. Newman on the Jerusalem
Bishopric--Mr. Newman's Idea of a Monastery--Mr. Newman writes from
Littlemore, April 22, 1842--Dr. Pusey consults Mr. Hope on his Letter to
the Archbishop of Canterbury--Dr. Pusey and the Jerusalem Bishopric--
Letters of Archdeacon Manning, Mr. W. Palmer, Sir John T. Coleridge, Sir F.
Palgrave, Bishop Philpotts, and Count Senfft, on Mr. Hope's Pamphlet.
Two days after the date of the letter to Lady Henry Kerr, given in the
preceding chapter (Dec. 20, 1841), took place the publication of Mr. Hope's
pamphlet on the Anglo-Prussian Bishopric of Jerusalem. It may be described
as a learned and very closely reasoned argument against the measure; and a
dry (even if correct) analysis of it would be of little biographical
interest, especially as Mr. Hope's views on the question have already been
abundantly illustrated from unpublished materials. I therefore refer those
of my readers who wish for more extended information to the pamphlet
itself, but shall quote from the Postscript to the second edition
[Footnote: _The Bishopric of the United Church of England and Ireland at
Jerusalem_, considered in a Letter to a Friend, by James R. Hope,
B.C.L., Scholar of Merton, and Chancellor of the Diocese of Salisbury.
Second edition, revised, with a Postscript. London: C.J. Stewart. 1842.] an
eloquent passage on Canon Law, which is as characteristic of the writer as
anything I have yet been able to produce, and exhibits, I think, in a
striking manner how singularly this austere subject constituted at the time
the poetry of his life, and how largely the conflict between the principles
of Catholic jurisprudence and Anglicanism must have influenced the
reflections which ended in his conversion. Mr. Hope here refers to some
remarks on his pamphlet which had appeared in one by the Rev. Frederick
Denison Maurice, entitled 'Three Letters to the Rev. W. Palmer, &c.'
(Rivington: 1842).
_Value of the Science of Canon Law._
[Mr. Maurice] sets all lawyers at nought, and canonists he utterly
despises. Hastily, indeed, I think, and for the purpose of the moment only,
can he have given way to such feelings, for he needs not that I should tell
him that the Church of Christ rests not upon speculative truth alone, but
upon the positive institutions of our Lord and His Apostles. Surely, then,
to trace those institutions from the lowest point at which they come into
contact with human existence, up to the highest to which our eye can follow
them, the point of union with the unseen world in which they take their
rise, and from which they are the channels of grace and truth and authority
to the souls of men--to trace, I say, the outward and the visible signs of
sacraments, of polity, of discipline, up to the inward spiritual realities
upon which they depend, which they impart and represent to faith, or
shelter from profanation; to study the workings of the hidden life of the
Church by those developments which, in all ages and countries, have been
its necessary modes of access to human feeling and apprehension; to
systematise the end gained; to learn what is universal, what partial, what
temporary, what eternal, what presently obligatory, and wherefore; surely a
science such as this, so noble in its object, so important in its practical
bearings upon the unity and purity of the Church, and upon her relations to
the temporal power, is not one of which Mr. Maurice would deliberately
speak evil. Yet this is the science of the canonist. [Footnote: Mr. Hope's
pamphlet on the _Jerusalem Bishopric_, 2nd ed., p. 55.]
There are still portions of his correspondence with Mr. Newman, belonging
to the same period and subject, which must not be withheld:--
_J. R. Hope, Esq. to the Rev. J. H. Newman._
6 Stone Buildings, Lincoln's Inn: December 21, 1841.
Dear Newman,--Your speedy reply and return of my proofs was very kind. The
_hard_ passages I did not know how to make easy, as they are pure law,
so have left them.... I hear that the Bishop of London refused a man orders
last week on three points--Eucharistic sacrifice in _any sense_, real
presence in elements, grace in orders. The second point (being also the
Bishop of Winchester's) I have illustrated in a note to my pamphlet (very
briefly) by reference to Augsburg Confession.
You see the young Prince is to have a R. Catholic sponsor on one hand, and
the King of Prussia on the other. This is a good balance, though the Canon
tolerates neither....
Ever yours,
J. K. HOPE.
_The Rev. J. H. Newman to J. R. Hope, Esq._
My dear Hope,--... You take the canons of 1603 as _legal authority_, I
see. This has been a bone in my throat. I _wish_ them to show the
animus of our Church, but directly you make them authority, the unhappy
Ward is _ipso facto_ excommunicate for having been to Oscott, until he
repent of his wicked error. But there is no resisting law.
Palmer's 'Aids to Reflection' contain some very valuable documents.
What the Bishops are doing is most serious, as well as unjustifiable, as I
think. Really one does not know but they may meet in council and bring out
some tests which will have the effect forthwith of precipitating us, and
leaving the Church clean Protestant. Pray, does a _majority_ bind in
such a council? I mean in the way of canons. Can a majority determine the
doctrine of the Church? If so, we had need look out for cheap lodgings....
Ever yours,
John H. Newman.
Oriel College: December 23, 1841.
_J. R. Hope, Esq. to the Rev. J. H. Newman._
Palace, Salisbury: December 31, 1841.
Dear Newman,--I am again settled here for ten days or so.... As to the
Bishops meeting and making tests, they can _in law_ do nothing, except
in Convocation, with the Presbyters and under licence of the Crown. They
may, however, as heads of dioceses, agree to enforce particular things, but
there is not, I think, sufficient unity amongst them at present to allow of
this. The Jerusalem business I hope is yet to be of good service to us, by
rallying men of various shades against it, and by making the Bishops stand
up against what cannot be called otherwise than usurpation of their rights
by the Archbishop and the Bishop of London. The Bishop of Exeter, in
acknowledging (to Badeley) the receipt of my pamphlet, says:--
'Would that those who direct proceedings of this hazardous and most
questionable character may take warning from the effects of their
inconsiderateness on this occasion! I doubt whether any three Bishops were
consulted, or even informed, before the measure was completed.' This looks,
I think, like action....
When I publish again, I should like to bring out more fully the bearing of
the Augsburg Confession on the Thirty-nine Articles. I perhaps overrate the
importance of this point, but it seems to me to put Tract 90 in great
measure under the sanction of the Archbishop and Bishop of London. If you
think of doing anything more about Tract 90, perhaps (which would be far
better) you would take this up. If not, do you think you could get any one
to collect for me the sense of Luther, Melanchthon, &c., as to the meaning
of the chief articles of the Aug. Conf. I have always understood
consubstantiation to be properly held under that document, and, if so, the
admission of it with our Articles will appear to many people very awkward.
You must not think me unreasonable for thinking that you can get this done
for me (as you did the search about canons) at Oxford. Were our colleges
what they ought to be, there would be in each a concurrence of labour
whenever required, and I believe that you have men about you who have the
feeling from which this (if ever it does) must spring.
I am not without hope that some public move may be made about the
bishopric. What say you to an address to the Crown, praying it to license
the discussion of it in Convocation? I think some Bishops and many clergy
would join in this, and it would, I suppose, be very 'constitutional.' I
have not, however, looked up the formal part yet. Tell me what you think of
the thing, and I will consider it further....
(Signed) J. R. Hope.
_The Rev. J. H. Newman to J. R. Hope, Esq._
January 3, 1842.
My dear Hope,--A happy new year to you and all of us--and, what is even
more needed, to the English Church. I am afraid of moving about
Convocation. Not that we should not be in safer hands than in those of the
Bishops, but, though it restrained their acts, it would abridge our
liberty. Or it might formally recognise our Protestantism. What can we hope
from a body, the best members of which, as Hook and Palmer [of Worcester
Coll.], defend and subscribe to the Jerusalem Fund...? Therefore I do not
like to be _responsible_ for helping to call into existence a body
which may embarrass us more than we are at present.
I think your [Greek: topos] about the Augsburg Confession a very important
one, and directly more men come back will set a friend to work upon it.
I am almost in despair of keeping men together. The only possible way is a
monastery. Men want an outlet for their devotional and penitential
feelings, and if we do not grant it, to a dead certainty they will go where
they can find it. This is the beginning and the end of the matter. Yet the
clamour is so great, and will be so much greater, that if I persist, I
expect (though I am not speaking from anything that has _occurred_)
that I shall be stopped. Not that I have any intention of doing more at
present than laying the foundation of what may be.
... Are we really to be beaten in this election [for the Poetry
Professorship]? I will tell you a secret (if you care to know it) which not
above three or four persons know. We have 480 promises. Is it then
hopeless? ... I don't think our enemies would beat 600; at least, it would
be no triumph....
The Bishop of Exeter has for these eight years, ever since the commencement
of the Ecclesiastical Commission, been biding his time, and the Duke of
Wellington last spring disgusted him much. This both makes it likely that
he will now move, and also diminishes the force of the very words you
quote, for peradventure they are ordinary with him. I have good hopes that
he will.
Ever yours,
John H. Newman.
The experiment of offering to minds which had lost all sympathy with
Protestantism, yet were unable to close with Rome, an imitation of the
monastic life by way of shelter from the rude checks which their
aspirations sustained in the world without, seems to have answered for a
time, and possibly retarded for about three years that rush of conversion
which made 1845 such an epoch in the history even of the Church. This may
be inferred from the next letter, written shortly after Mr. Newman and his
disciples were regularly settled at Littlemore. I am not aware what the
report was which he so emphatically denies.
_The Rev. J. H. Newman to J. R. Hope, Esq._
April 22, 1842. _Dabam è Domo S. M. V. apud Littlemore._
My dear Hope,--Does not this portentous date promise to outweigh any
negative I can give to your question in the mind of the inquirer? for any
one who could ask such a question would think such a dating equivalent to
the answer. However, if I must answer in form, I believe it to be one great
absurdity and untruth from beginning to end, though it is hard I must
answer for _every_ hundred men in the _whole_ kingdom. Negatives
are dangerous: all I can say, however, is that I don't believe, or suspect,
or fear any such occurrence, and look upon it as neither probable nor
improbable, but simply untrue.
We are all much quieter and more resigned than we were, and are remarkably
desirous of building up a position, and proving that the English theory is
tenable, or rather, the English state of things. If the Bishops let us
alone, the fever will subside.
[After a few words on business] I wish you would say how you are.
Ever yours,
JOHN H. NEWMAN.
Early in 1842 came out Dr. Pusey's 'Letter to the Archbishop of Canterbury
on some Circumstances connected with the Present Crisis in the Church.' In
the preparation of this important pamphlet Dr. Pusey sought the advice of
Mr. Hope, and the letter in which he asked it must be placed before the
reader as an evidence of the value attached to Mr. Hope's opinion in the
counsels of the party.
_The Rev. Dr. Pusey to J. E. Hope, Esq._
My dear Hope,--You will be surprised that I should consult you as a layman
and a younger man as to a work on the religious state of things, but I do
it on N.'s suggestion, as seeing and being able to judge of men's minds;
and ye question is not as to _what_ is said, but whether it is
expedient to say it, and for me; what will be its probable effect.
The origin of it was my visit to Addington last autumn: after my return
Harrison wrote me some long letters, recommending that one shd take
occasion of ye Bishops' charges, under wh people writhed so much, to make
one's defence, show that one was not so unsound as one seemed, and plead
for sympathy. [Footnote: This fondness for the use of the indefinite
pronoun very much characterised the Puseyite dialect, as I have somewhere
read that it did the Jansenist. The _phase_ which it marked may he
seen fully developed in the tract 'On Reserve,' by Isaac Williams.] I was
unwilling to leave what I was doing and put myself forward; but as H. told
me that he had spoken on ye subject with ye Abp, it seemed to come with his
authority, so I set myself to it. It has been delayed until now, waiting in
part for unpublished charges, and for ye documents about ye Jerus. Bpric.
It is now about finished, and wd occupy about ten sheets; what I send is,
then, not half. The object of ye analysis of the Bishops' charges is to
show that some do not object to our main principles, but to matters of
detail; that others (as the Bps of Chester, Winchester, Calcutta) do not
object to our principles at all, but to certain principles which they
conceive to be ours. The effect of both, I hoped, wd be that our friends,
who were fretted by these charges, wd see that neither we nor (wh alone
signifies) Catholic truth is condemned, that others mt be better disposed
towards us, and that the hint mt be taken in some charges this year.
Anyhow, that there wd seem less of a consent of Bishops agst us, I was
rather sanguine about this part. Then there follows something about the
Jerusalem Bishopric and the East and Lutheranism, my object being to say
that things are safe so long as the Bishops do not make any organic changes
in our Church, or she be committed to any wrong principle. I conclude with
some pages meant incidentally to reassure persons about ourselves, and of
our good hopes and confidence and love for our Church. This I have been
urged to do in some way or other by several, _e.g._ E. Churton,
confidence having been terribly shaken by Golightly's wild sayings, and by
the version put upon my own visits to ye convents. This I could do by
implication without any formal profession.
[Illustration: Private]
Newman was against it from the first; he thought H. wanted to commit me to
say things which N. thought I could not say; in a word, to express H.'s own
views. About this I did not feel any difficulty, for having put forth
doctrinal statements in my two last letters, I did not feel called upon to
do it again, and so I went on. N. now likes it much in itself; indeed, he
tells me he likes it the best of anything which I have written, but does
not feel his former opinion removed; but he wished me to take another
opinion. People seem to like the notion. The only part about which I have
any misgiving is in these first slips, lest the picture of the temptations
to Romanism should seem too strong; and yet, unless our Bishops realise
that this tendency has some deeper foundation than any writings of ours,
what they will do will be in a wrong direction.
For myself, of course, I do not care what people think of me; and, on the
other hand, one does not like to waste what one has employed time upon; but
I am quite willing to give it up and be still, if it seems best; of course,
one should be very sorry to add to our confusions.
No one has suggested the mere omission of ye Romanist part. Jelf only (who
had seen that part only without some additions which I have since made,
that I might not seem gratuitously to exalt Rome to the disparagement of
our own Church) suggested that it be printed only to send to ye Bishops. N.
thinks this of no use. I have no other opinions. But I am entangling you
with the opinions of others, when I meant to ask you yours simply. I know
you will not mind ye trouble.
Yours affectionately, E. B. PUSEY.
Christ Church: September 27.
The Romanist part, of course, has not ye Abp's sanction, and it must be so
expressed.
In the date of the above letter 'September' is struck out; 'January'
substituted, and '42' added in Mr. Hope-Scott's hand, I think. How this
is to be explained I do not know, but Dr. Pusey can hardly have made such a
clerical error. Mr. Hope-Scott has endorsed the letter: 'I recommended
publication, with some alterations and additions.--J. R. H.'
Whatever influence Dr. Pusey may at an earlier period have exercised on the
religious views of Mr. Hope must have been a good deal shaken by his
inclination in the first instance to favour the Jerusalem Bishopric,
followed, indeed, by a disapproval, but one far short of the energy with
which Mr. Hope himself combated the measure.
_The Rev. E.B. Pusey to J.R. Hope, Esq._
My dear Hope,--I thank you much for your 'letter,' which I had been looking
for anxiously, but which by some mistake was not forwarded to me, so that I
only saw it two days ago. It is very satisfactory to me; it seems quite to
settle the point as to the duty of Bp A. I was also very much cheered to
see yr own more hopeful view of things in our Church.
I am a good deal discomforted by this visit of ye Kg. of Pr. It seems so
natural for persons to wish that Episcopacy shd be bestowed upon those who
desire to receive; and people for ye most part have very little or no
notion as to ye unsoundness even of the sounder part of ye G. Divines. As
far as I have heard of ye progress of truth there, the restoration of Xty
in some shape has been far more rapid than I anticipated or dared hope, the
soundness of the restoration far less.
Yours affectionately,
E. B. PUSEY.
116 Marine Parade, Brighton: January 7, 1842.
In another letter, dated Sexagesima Sunday [January 30], 1842, Dr. Pusey
says:--
I do not know your [Greek: topos] about ye Augsburg Conf. I have very
little, next to nothing, about it. Do not leave anything for me. Each can
do best what he feels most. I should be very sorry to take anything out of
your hands; and altogether I can say ye less about this because, wretched
as it would be that we should appear in ye E. connected with Lutherans, I
do not feel that it would introduce any organic change in us, and so cannot
anticipate that it would.
I see that the Conf. of Augs. does not express consubstantiation. Art. X.
may express Catholic doctrine.
I subjoin a few more letters from Mr. Hope's correspondence relating to his
pamphlet on the Jerusalem Bishopric question, interesting as it is in
itself, and forming so great a crisis in his religious history.
_The Ven. Archdeacon Manning [since Cardinal Archbishop of Westminster]
to J. R. Hope, Esq._
December 30, 1841.
My dear Hope,--I have this moment ended your pamphlet, and will not wait
for a cooler moment to thank you. I do so heartily. God grant we may be
true and manly in affirming the broad rule of Catholic order. I add my
thanks to you in another shape. In your last three or four pages you and I
were nearing each other's thoughts. It is refreshing to find an answer at a
distance. Forgive my long neglect of the enclosed paper, which after all
bears only my name, and probably too late for use.
Ever yours, dear Hope, most sincerely,
H. E. MANNING.
_The Rev. William Palmer (of Magdalen College, Oxford) to J. R. Hope,
Esq._
Mixbury, near Brackley: December 29, 1841.
Dear Hope,--I am much obliged to you for sending me a copy of your letter,
which I have read with the greatest pleasure.... I see that in the
statement just published by authority, _no Prussian_ documents are
given. I think your letter will be a puzzling one; but the spirit of
practical Protestantism is subtle and versatile, and able to set aside
everything--laws, principles, rubrics, and canons. Else I do not see how
the mischief which I apprehend could be realised.
Ever yours sincerely,
W. Palmer
P.S.--I am glad you think my pamphlet may be useful. We have taken entirely
different sides of the same subject; I the theoretical (as it seemed to
me), and you the practical view of the question.
_Sir John Taylor Coleridge to J. R. Hope, Esq._
My dear Hope,--Many thanks for your letter, which I have read through with,
I may say, a painful interest. Of course, in a matter so difficult in
itself, and so new, I must confess, to me, I do not take on me at once to
pronounce that you are right, but I cannot at present find out where you
are wrong; and I am the more inclined to think that you may be right
because I see in the Act just words enough to satisfy people rather
precipitate that the Prussian scheme might be carried through safely on
them. 'Spiritual jurisdiction,' 'over other Protestant congregations,'
would seem to ordinary minds enough--till it was further considered
_how_ the English Bishop was to work out the scheme by virtue of these
words, and yet be consistent with his own engagements.
I shall not be sorry, however, to find that you are answered; not that I
wish to accomplish, or seem rather to accomplish _any_ end by a
disorderly and indigested attempt at union; nor do I think _this_
thing of itself so important as many do: still it is one which very much
arrests the imagination, and excites strong devotional feeling; and I
rather looked on it as leading to more important matters with Prussia
itself. I cannot, too, help a little more personal feeling for the Bishop
than it fell within our plan to express--a good and pious man, I believe,
but not by intellect or previous habits fitted to meet such emergencies as
you place before him.
Very truly yours,
J. T. Coleridge.
December 30,1841.
Montague Place.
_Sir Francis Palgrave, K.H. to J. R. Hope, Esq._
Rolls House: January 4, 1842.
My dear Sir,--I ought before this to have thanked you for your kindness in
sending me your most able letter, but I did not like to do so until I had
read it with that attention which it deserves.
It is difficult to understand how your arguments can possibly be shaken.
The statute 25 Hen. VIII. c. 21 evidently relates only to such
dispensations upon the suit or for the benefit of individuals as had been
theretofore usually issued by the Roman Chancery, and to wrest it into the
power of establishing an _uncanonical_ see appears a most bold
attempt.
Nothing would more clearly show the true relation of the Church of England
to 'other Protestant churches' than a reprint of the _whole_
proceedings of the Convocations from William and Mary to their extinction--
adding proper notes.
Yours ever truly,
Francis Palgrave.
_The Right Rev. Dr. Philpotts, Bishop of Exeter, to J. R. Hope, Esq._
Bishopstowe, Torquay: November 10, 1842.
My dear Sir,--Permit me to ask you whether you can receive and answer a
case of ecclesiastical law? That you can answer it better than any other
man I have no doubt; but can you receive the case _professionally_, so
as to enable a Bishop to show your opinion as his authority for action?
I have never thanked you for your kindness in sending me a copy of the
second edition of 'The Bishopric of the U. C., &c., at Jerusalem,' for I am
ashamed to own I have never, till this day, read the new matter which it
gives to us. Accept now my hearty thanks for your kindness to me in sending
to me a copy, and my still heartier acknowledgments of your invaluable
service to the Church in furnishing it with such a lesson.
You have, of course, seen the 'Alterius orbis Papa's' letter of June 18 to
the King of Prussia, and have, with me, wondered at the mixture of temerity
and cowardice (which latter quality, by the way, is the rashest of all
feelings) indicated in such a mode of escaping from the difficulties by
which he was pressed.
I grieve for this marvellous indiscretion. But I am amused by the bolder
defiance of all consistency which is exhibited by his prime Adviser, who,
while he prompts his Chief to trample Rubrics, Canons, Statutes, under his
feet, commands His own Clergy to observe them 'with Chinese exactness.'
I went to your second edition, in order that I might find your promised
remarks on the need in which the Church stands of a Church Legislature. I
have read them with great gratification, and implore your close attention
to the subject. My Clergy are, I believe, about to meet and to address me
to urge on the Archbishop their earnest desire of leave from the Crown for
Convocation to consider the best means of altering its own constitution, or
otherwise devising a new Body empowered and fitted to act synodically.
This is, at present, somewhat of a secret, but it will in a few days, I
believe, transpire.
From other quarters, I hear, similar proceedings may be expected. The
Bishop of Llandaff tells me that he makes the necessity of a Church
Legislature one topic in his Charge.
Yours, my dear Sir,
Most faithfully,
H. EXETER.
[P.S.] Pray tell me whether you think the argument in my Charge on Escott
_v_. Mastin is now tolerably effective?
What 'oath of obedience' is the ordained German to take to the Bishop? Not
Canonical--that is plain. What oath can it be? Of course, it will hardly be
an absolute promise on oath to obey all commands. All _lawful_
commands would involve a question--what are lawful commands? Who is to
judge? What law is to be the rule?
Somebody named by the King is to attest for the Candidates their
qualification for the _Pastoral Office_; but the Bishop is 'to
convince himself of their qualifications for the _especial_ duties of
their office, of the purity of their faith, and of their _desire to
receive ordination_ at his hands!'
What is meant by the Clergyman's preparing Candidates for Confirmation in
the _usual_ manner? Usual _where_? in Prussia or in England?
Have they baptised Godfathers in Prussia? If they have not, how can they be
confirmed according to the Liturgy of the U. C. of E. and I.?
To these letters from such distinguished co-religionists of Mr. Hope's, all
belonging, with various shades of difference, to his own religious party, I
add a portion of one, bearing on the same subject, from a Catholic and
foreign friend of his who has been mentioned in a previous
chapter,[Footnote: Vol. i. chap. xiii. p. 246.] Count Senfft-Pilsach. The
contrast will be interesting; and it is also interesting to record a
specimen of an influence, no doubt beginning to be more and more felt,
though years had to pass before the result was visible in action. Count
Senfft, though an active diplomatist, a friend of Metternich's, and quite
in the great European world, was an example of the union, so often found in
the lives of the saints, of deep retirement and devotion in the very thick
of affairs; and we may be sure that his prayers for Mr. Hope were
faithfully applied to assist his arguments.
_Count Senfft-Pilsach to J. R. Hope, Esq_.
La Haye: 21 Janvier, 1842
Mon cher Hope,-- ... J'ai lu avec un vif intérêt vos réflexions sur ce
nouvel Evêché de Jérusalem, dont on paraît vouloir faire un lien entre
l'Église anglicane et le Protestantisme Evangélique de Prusse, en cherchant
à vivifier les ossemens arides de celui-ci par une sorte de greffe de votre
Episcopat auquel nous contestons encore, comme question, la continuité de
la succession Apostolique. Si on réussiroit dans ce projet, une partie de
vos objections pourroient se résoudre. Mais M. Bunsen, l'artisan de la
complication de Cologne, n'a pas la main heureuse, et la fécondité de son
génie, secondant son ardeur de courtisan, pourroit bien, en prétendant
servir les tendances vagues de piété de son maître, embarquer celui-ci dans
les plus graves difficultés en provoquant l'opposition des vieux protestans
réunis aux rationalistes allemands. 'Quid foditis vobis cisternas
dissipatas?' O mon ami! Comment s'arrêter à quelques abus plus apparens
peut-être que réels, que l'Église supporte çà et là sans les autoriser, et
ne pas reconnoître cette admirable unité de doctrine, cette continuité de
la Tradition, qui caractérise la cité bâtie sure la montagne, figure de la
véritable Église selon l'Évangile. Certes ce n'est pas sous la domination
de César qu'on pourroit aller chercher l'Épouse légitime de J. C. Mais
doit-on espérer la trouver dans la création combinée de la volonté
tyrannique de Henri VIII. et de la politique d'Elisabeth, tandis que la
Doctrine comme la Discipline du Concile de Trente ne vous laisse rien à
désirer, et conquiert déjà vos suffrages?...
J'ose compter partant sur votre intérêt amical, et vous connoissez les
sentimens sincères d'attachement et de respect avec lesquels je suis à
jamais
Tout à vous, SENFFT.