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agony to those old writings which had provided Newman with so

much instruction and assistance; perhaps the Fathers would do

something for him as well。 He ransacked the pages of St。 Cyprian

and St。 Cyril; he went through the complete works of St。 Optatus

and St。 Leo; he explored the vast treatises of Tertullian and

Justin Martyr。 He had a lamp put into his phaeton; so that he

might lose no time during his long winter drives。 There he sat;

searching St。 Chrysostom for some mitigation of his anguish;

while he sped along between the hedges to distant sufferers; to

whom he duly administered the sacraments according to the rites

of the English Church。 He hurried back to commit to his Diary the

analysis of his reflections; and to describe; under the mystic

formula of secrecy; the intricate workings of his conscience to

Robert Wilberforce。 But; alas! he was no Newman; and even the

fourteen folios of St。 Augustine himself; strange to say; gave

him very little help。



The final propulsion was to come from an entirely different

quarter。 In November; 1847; the Reverend Mr。 Gorham was presented

by the Lord Chancellor to the living of Bramford Speke in the

diocese of Exeter。 The Bishop; Dr。 Phillpotts; was a High

Churchman; and he had reason to believe that Mr。 Gorham held

evangelical opinions; he therefore subjected him to an

examination on doctrine; which took the form partly of a verbal

interrogatory; lasting thirty…eight hours; and partly of a series

of one hundred and forty…nine written questions。 At the end of

the examination he came to the conclusion that Mr。 Gorham held

heretical views on the subject of Baptismal Regeneration; and he

therefore refused to institute。  Mr。 Gorham; thereupon; took

proceedings against the Bishop in the Court of Arches。 He lost

his case; and he then appealed to the judicial Committee of the

Privy Council。



The questions at issue were taken very seriously by a large

number of persons。 In the first place; there was the question of

Baptismal Regeneration itself。 This is by no means an easy one to

disentangle; but it may be noted that the doctrine of Baptism

includes: (1) God's intention; that is to say; His purpose in

electing certain persons to eternal lifean abstruse and greatly

controverted subject; upon which the Church of England abstains

from strict definition; (2) God's action; whether by means of

sacraments or otherwiseconcerning which the Church of England

maintains the efficacy of sacraments;' but does not formally deny

that grace may be given by other means; repentance and faith

being present; and (3) the question whether sacramental grace is

given instrumentally; by and at the moment of the act of baptism;

or in consequence of an act of prevenient grace rendering the

receiver worthythat is to say; whether sacramental grace in

baptism is given absolutely or conditionally。



It was over this last question that the dispute raged hottest in

the Gorham Case。 The High Church party; represented by Dr。

Phillpotts; asserted that the mere act of baptism conferred

regeneration upon the recipient and washed away his original sin。

To this the Evangelicals; headed by Mr。 Gorham; replied that;

according to the Articles; regeneration would not follow unless

baptism was RIGHTLY received。 What; then; was the meaning of

'rightly'? Clearly it implied not merely lawful administration;

but worthy reception; worthiness; therefore; is the essence of

the sacrament; and worthiness means faith and repentance。 Now;

two propositions were accepted by both partiesthat all infants

are born in original sin; and that original sin could be washed 

away by baptism。 But how could both these propositions be true;

argued Mr。 Gorham; if it was also true that faith and repentance

were necessary before baptism could come into operation at all?

How could an infant in arms be said to be in a state of faith and

repentance? How; therefore; could its original sin be washed away

by baptism? And yet; as every one agreed; washed away it was。



The only solution of the difficulty lay in the doctrine of

prevenient grace; and Mr。 Gorham maintained that unless God

performed an act of prevenient grace by which the infant was

endowed with faith and repentance; no act of baptism could be

effectual; though to whom; and under what conditions; prevenient

grace was given; Mr。 Gorham confessed himself unable to decide。

The light thrown by the Bible upon the whole matter seemed

somewhat dubious; for whereas the baptism of St。 Peter's

disciples at Jerusalem and St。 Philip's at Samaria was followed

by the gift of the Spirit; in the case of Cornelius the sacrament

succeeded the gift。 St。 Paul also was baptised; and as for the

language of St。 John iii 5; Rom。 vi 3; 4; I Peter iii 21; it

admits of more than one interpretation。 There could; however; be

no doubt that the Church of England assented to Dr。 Phillpotts'

opinion; the question was whether or not she excluded Mr。

Gorham's。 If it was decided that she did; it was clear that

henceforward; there would be very little peace for Evangelicals

within her fold。



But there was another issue; even more fundamental than that of

Baptismal Regeneration itself; involved in the Gorham trial。 An

Act passed in 1833 had constituted the Judicial Committee of the

Privy Council the supreme court of appeal for such cases; and

this Committee was a body composed entirely of laymen。 It was

thus obvious that the Royal Supremacy was still a fact; and that

a collection of lawyers appointed by the Crown had the legal

right to formulate the religious doctrine of the Church of

England。 In 1850 their judgment was delivered; they reversed the

decision of the Court of Arches; and upheld the position of Mr。

Gorham。 Whether his views were theologically correct or not; they

said; was not their business; it was their business to decide

whether the opinions under consideration were contrary or

repugnant to the doctrine of the Church of England as enjoined

upon the clergy by its Articles; Formularies; and Rubrics; and

they had come to the conclusion that they were not。 The judgement

still holds good; and to this day; a clergyman of the Church of

England is quite at liberty to believe that Regeneration does not

invariably take place when an infant is baptised。



The blow fell upon no one with greater violence than upon

Manning。 Not only was the supreme efficacy of the sign of the

cross upon a baby's forehead one of his favourite doctrines; but

up to that moment he had been convinced that the Royal Supremacy

was a mere accidenta temporary usurpation which left the

spiritual dominion of the Church essentially untouched。 But now

the horrid reality rose up before him; crowned and triumphant; it

was all too clear that an Act of Parliament; passed by Jews;

Roman Catholics; and Dissenters; was the ultimate authority which

decided upon the momentous niceties of the Anglican faith。 Mr。

Gladstone also; was deeply perturbed。 It was absolutely

necessary; he wrote; to 'rescue and defend the conscience of the

Church from the present hideous system'。 An agitation was set on

foot; and several influential Anglicans; with Manning at their

head; drew up and signed a formal protest against the Gorham

judgment。 Mr。 Gladstone however; proposed another method of

procedure: precipitate action; he declared; must be avoided at

all costs; and he elaborated a scheme for securing

procrastination; by which a covenant was to bind all those who

believed that an article of the creed had been abolished by Act

of Parliament to take no steps in any direction; nor to announce

their intention of doing so; until a given space of time had

elapsed。 Mr。 Gladstone was hopeful that some good might come of

thisthough indeed he could not be sure。 'Among others;' he

wrote to Manning; 'I have consulted Robert Wilberforce and Wegg…

Prosser; and they seemed inclined to favour my proposal。 It

might; perhaps; have

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