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"Yankeeisms" is their popular title, but the student of old English knows them rather as "Anglicisms." "Since the year 1640 the New England race has not received any notable addition to its original stock, and to-day their Anglican blood is as genuine and unmixed as that of any county in England." Dr.
The recent papal rescript on Anglican ordination makes it the test of the comparative value of the rival "orders". Tertullian in the De Corona distinctly declares that though "it is only from the hands of our president we receive the Eucharist, if there be an emergency, a layman may celebrate as well as a bishop". I am indebted to the late Dr.
It is not easy to say why the exception was made, unless it were because he was too firmly rooted in popular admiration, and perhaps a little too munificent to the monastic Orders, for much evil to be discreetly said of him. Coeur-de-Lion was a Gallio who cared for none of those things: Henry the Third played into the hands of the Pope to-day, and of the Anglican Church to-morrow.
In Literature and Dogma he threw out in detail much of the argument suggested in Robert Elsmere, but to the end of his life he was a contented member of the Anglican Church, so far as attendance at her services was concerned, and belief in her mission of "edification" to the English people. He had little sympathy with people who "went out." Like Mr.
Longley, then Archbishop of Canterbury, requesting him to summon a conference of all the Bishops of the Anglican Communion; and, after some characteristic hesitation, this was done. A Letter of Invitation was issued in February, 1867.
And the young Anglican, with a glance behind him from the corner of his eye, followed the fair figure, which he believed he was never, with a clear conscience, to accompany any more. "Now, here is your inn," he said, after a little pause.
The impulses are akin, and the crime of suicide lies rather in its disregard for the feelings of those whom we leave behind. Confession need harm no one it can satisfy that test and though it was un-English, and ignored by our Anglican cathedral, Leonard had a right to decide upon it. Moreover, he trusted Margaret. He wanted her hardness now.
It did not, he says, depend on the claims of the Pope, as centre of unity; "it turned on the Faith of the Church"; "there was a contrariety of claims between the Roman and Anglican religions"; and up to 1839, with the full weight of Roman arguments recognised, with the full consciousness of Anglican disadvantages, he yet spoke clearly for Anglicanism.
The ministers who came from the Old Country in those early days were singularly unfit for new settlements. The Anglican on landing assumed he was the only duly accredited clergyman, and was offended at his claim being slighted, while his feelings were jarred by the lack of conditions he considered essential to the proper conducting of worship.
I should try a volume of Migne's "Complete Course of Patrology," but I do not like books in more than one volume, for the volumes vary in thickness, and one never can remember which one took; the four volumes, however, of Bede in Giles's "Anglican Fathers" are not open to this objection, and I have reserved them for favourable consideration.
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