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Let us take another "straw". Before the pseudo-Reformation there were Cardinals exercising authority in the Church in England. Some of them even became famous. There was, for instance, Cardinal Stephen Langton, who was Primate of England, and who brought together the Barons, and forced the Great Charter from King John. There, amongst the signatures to that famous document we find the name of a Roman Cardinal. From the time of Stephen Langton to the time of Cardinal Fisher in the sixteenth century there was a long succession of Cardinals in England, all of whom were members of the Church in England. From the time of Cardinal Robert Pullen to that of Cardinal John Fisher there were no fewer than twenty-two Roman Cardinals belonging to that Church. How is it that during those thousand years the English Church could have and actually did have Cardinals, up to the time of the so-called Reformation, but never since? How is it that such a thing has ceased to be possible? Clearly because it is no longer the same Church. Before, England was a part of the Universal Church; and just as the Church in Italy, France, and Spain, had, and still have, their Cardinals, so England also was given its share of representation in the Sacred College. We shall realise the inference to be drawn if we consider what a Cardinal is. In the first place, he is one chosen directly by the Pope; secondly, he is one of the Pope's advisers; thirdly, when the Holy Father dies it is he, as a member of the Sacred College, who has to elect a successor; furthermore, he swears allegiance to the Sovereign Pontiff, and on bended knee, with his hands on the Holy Gospels, he solemnly declares his adhesion to the Roman Catholic Faith. No Anglican of the present day, no Protestant, no one who is not an out-and-out Roman Catholic can be, or could ever have been, a Cardinal, yet there were Cardinals here in the Church in England, and, as we have stated, a long succession of them right up to the time of the pseudo-Reformation. How can there be continuity and spiritual identity between the Church in England, which before that change could and did have Cardinals, and the Church of England to-day, which can produce nothing of the kind? Cardinals or no Cardinals is not a matter of great importance in itself, but it is another "straw" which clearly shows the completely altered condition of things. Let us pass to another point. During the period between the sixth and sixteenth centuries there were many canonised saints in the Church in England. I refer to such men as St. Bede, who lived in the eighth century; to St. Odo of Canterbury; to St. Dunstan, Archbishop of Canterbury, in the tenth century; to St. Wolstan of Worcester; to St. Osmond, Bishop of Salisbury in the eleventh century; to St. Thomas
By Henry's orders steps were taken in 1536 to secure the approval of Parliament for the suppression of the monasteries, but though the Abbey of St. Wolstan near Leixlip, belonging to the Canons Regular of St. Victor was suppressed, both the spiritual and the lay peers together with the proctors of the clergy offered a strenuous opposition to the attack on the religious establishments.
But he was strongly averse to the painful drudgery of teaching, and, having quarrelled with Sir Wolstan Dixie, the patron of the school, he relinquished after a few months a situation which all his life afterwards he recollected with the strongest aversion and even a degree of horror. Among the acquaintances he made at this period was Mr.
He had in excéeding fauour Wolstan archbishop of Yorke that liued in his daies, for whose sake he greatlie inriched that bishoprike. His fame spread ouer all the parties of Europe, so that sundrie princes thought themselues happie if they might haue his friendship, either by affinitie or otherwise: by meanes whereof, he bestowed his sisters so highlie in mariage as before ye haue heard.
To add to his misery, he had to endure the petty despotism of Sir Wolstan Dixie, one of the patrons of the school. The trial of a few months disgusted him so much with his employment, that he relinquished it, and, removing to Birmingham, became the guest of his friend Mr.
We know very little about it, except that it was enlarged or rebuilt in the middle of the tenth century by St Aethwold, and if we may believe the poetical description of Wolstan, we shall be inclined to believe the church was enlarged, for it appears to have been a very complex building with a lofty central tower, having a spire and weathercock, in accordance with the Bull of Pope Urban, and a crypt, both the work of St Elphege.
In the year of our Lord 1058, Alured, bishop of Worcester, dedicated, with much solemnity, to the honour of St Peter, the prince of the apostles, a church which he had built and endowed in the city of Gloucester; and afterwards having received the royal licence, he ordained Wolstan, a monk of Worcester, to be abbot of this new church.
And at the sound of the sacring bell, headed by a crucifer with acolytes, thurifers, boatbearers, readers, ostiarii, deacons and subdeacons, the blessed company drew nigh of mitred abbots and priors and guardians and monks and friars: the monks of Benedict of Spoleto, Carthusians and Camaldolesi, Cistercians and Olivetans, Oratorians and Vallombrosans, and the friars of Augustine, Brigittines, Premonstratensians, Servi, Trinitarians, and the children of Peter Nolasco: and therewith from Carmel mount the children of Elijah prophet led by Albert bishop and by Teresa of Avila, calced and other: and friars, brown and grey, sons of poor Francis, capuchins, cordeliers, minimes and observants and the daughters of Clara: and the sons of Dominic, the friars preachers, and the sons of Vincent: and the monks of S. Wolstan: and Ignatius his children: and the confraternity of the christian brothers led by the reverend brother Edmund Ignatius Rice.
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