development, and as "its link with the past--its share in the
beauty and the poetry and the charm for the imagination," which belong
to Catholicism. This being so, the "latitudinarianism of the Broad
Churchmen" who wished to entice the Dissenters into the Church was
"quite illusory" so long as opposition to Episcopacy was one of the main
tenets of Nonconformity. But he thought that the Church was likely
before long to get rid of the Athanasian Creed and the Thirty-nine
Articles; and he urged that, as no one could enforce belief in such
doctrines as the Real Presence, Apostolic Succession, and Priestly
Absolution, Churchmen who rejected these could quite comfortably remain
in the Church, side by side with others who accepted them.

The Church, then, as historically descended and legally established,
ought to be maintained, honoured, and frequented; and, so far, his
practice accorded with his belief. He had indeed no more sympathy with
hysterical devotions than with fanatical faiths. He saw with amused eye
the gestures and behaviour of the "Energumens" during the celebration of
Holy Communion in a Ritualistic church--"the floor of the church strewn
with what seem to be the dying and the dead, progress to the altar
almost barred by forms suddenly dropping as if they were shot in battle,
the delighted adoption of vehement rites, till yesterday unknown,
adopted and practised now with all that absence of tact, measure, and
correct perception in things of form and manner, all that slowness to
see when they are making themselves ridiculous, which belongs to the
people of our English race."

This was a perfectly just criticism on the nascent ritualism of thirty
years ago. Time and study have pruned this devotional exuberance, but he
rightly described what he saw. With such performances he had no
sympathy; but he loved what he had been accustomed to--the grave and
reverend method of worship which was traditional in our cathedrals and
college chapels. He communicated by preference at an early service. He
revelled in the architecture of our great churches, and enjoyed, though
he did not understand, their fine music. And he added one or two little
mannerisms of his own, which were clearly intended to mark his love of
ecclesiastical proprieties. Thus the present writer remembers that he
used, with great solemnity and deliberation, to turn to the east at the
Creed in Harrow School Chapel, where the clergy neglected to do so. It
was t