The Life and Times of Queen Victoria (Vol. 1-4). Robert Thomas Wilson

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      ST. MARY’S, FROM THE HIGH STREET, OXFORD.

      In the early part of 1841, Mr. Newman published the celebrated “Tract No. 90,” the object of which was to show that subscription to the Thirty-nine Articles need not deter a man from holding various doctrines which are commonly regarded as Romish. This was going a little too far for the patience of the authorities, and, on the 15th of March, the Vice-Chancellor and heads of houses at Oxford censured the offending Tract, in a resolution which set forth—“That modes of interpretation such as are suggested in the said Tract, evading rather than explaining the sense of the Thirty-nine Articles, and reconciling subscription to them with the adoption of errors which they were designed to counteract, defeat the object, and are inconsistent with the due observance, of the statutes of the University.” Next day, Mr. Newman addressed a letter to the Vice-Chancellor, acknowledging himself as the author of the Tract. Some time after, he resigned the Vicarage of St. Mary’s, Oxford, and in 1845 he seceded to the Church of Rome. There cannot be a doubt that in his earlier years he had no intention of quitting the Church of England. Throughout the whole of his career, he has been thoroughly honest, conscientious, and self-devoted; but he has a mind of the acutest logical perceptions, and ultimately, though with great distress to himself, he came to the conclusion that the legitimate development of his opinions conducted him to Rome, and nowhere else. This conclusion being reached, he was not the man to tamper with his innermost convictions. His retirement from the Tractarian field concentrated additional power in the hands of the Rev. Mr. Pusey, who had long been the chief leader of the movement. Indeed, the very word “Puseyism” attests the depth and breadth of his influence.

      It is no secret that neither the Queen nor Prince Albert liked the extreme views of the Tractarians, but would have preferred a broader and more liberal interpretation of Church doctrines. But the movement was of course entirely independent of Royal influences, and the time was one of awakened enthusiasm in all matters appertaining to religion. In Scotland, as in England, men’s minds were being agitated by conflicting views as to the proper character of a Church; and the dispute at the North terminated in a disruption of an important nature. A party had arisen in the Kirk of Scotland which desired, like the Tractarians in the Church of England, to emancipate the religious body from the control of the State in all matters of doctrine and discipline; but this was no easy task. An Act of Parliament had been passed in 1712, which subjected the power of the Presbytery to the control of the law-courts. Until then, the appointment of pastors had been with the Church-courts of Scotland; but now the minister was in many instances nominated by a lay patron, and the Presbytery thereupon admitted him as a matter of course, unless there was some flagrant objection which could not be evaded or overcome. The popular element in the Scottish Kirk was thus subordinated to aristocratic influence, and in time many sincere members of that body were so much disgusted as to secede from the Established Church, and form separate communions of their own. Matters had reached such a pass by 1834, when the “Evangelical,” as opposed to the “Moderate,” party had obtained the upper hand, that the General Assembly of the Kirk affirmed the right of each congregation to exercise a veto on any presentee, in accordance with a fundamental law of the Church, “that no pastor should be intruded on any congregation contrary to the will of the people.” This was the celebrated Veto Law, which soon became the subject of much controversy. The lay patrons, finding themselves deprived of what they considered their rights, resisted the ruling of the General Assembly, and appealed to the law-courts. Sometimes the decision was in favour of the one party, sometimes of the other; and at length the Strathbogie case brought the law-courts and the General Assembly into open conflict. The Presbytery of Strathbogie supported a certain minister who, in 1837, had been nominated for the parish of Marnoch. The General Assembly issued its edict that the minister was to be rejected. The majority of the local Presbytery still continuing defiant, seven of their number were, by the General Assembly, finally expelled from their places in the ministry on the 7th of May, 1841; and, from that time forward, Dr. Chalmers, who had moved their expulsion, became the great leader of the reforming party. The controversy went on with increasing bitterness; the decisions of the Court of Session, upheld by the House of Lords, completely over-ruled the decisions of the General Assembly of the Kirk; and, on the 18th of May, 1843, nearly five hundred ministers of the Church of Scotland, under the leadership of their distinguished and eloquent champion, seceded from the Establishment, and began what is called the Free Church of Scotland. These ministers had no quarrel with the older body on matters of doctrine; but they would not submit to the dictation of lay patrons, or the control of the law-courts. Such, in brief, is the history of this memorable revolt.

      In the midst of so many perplexities, it was fortunate for the new Government, and also for the Queen herself, that they had an intermediary so highly qualified to fill the part as Prince Albert. In resigning the seals of office, Lord Melbourne felt that he left her Majesty in safe hands. He confessed that it was very painful to him to bid farewell to his Royal mistress. For four years, he remarked, he had seen her every day; but he added that it was now different from what it would have been in 1839. The Prince, he observed, understood everything, and had a clever, able head. Again, on the following day, when taking his final leave of her Majesty, he said:—“You will find a great support in the Prince; he is so able. You said, when you were going to be married, that he was perfection, which I thought a little exaggerated then, but really I think now that it is in some degree realised.” In commenting on these opinions in her “Journal,” the Queen writes:—“Nothing could exceed the Prince’s kindness to the Queen at this (for her) trying time of separation from her old friend;” and in a letter to King Leopold she quotes the following written opinion of Lord Melbourne on his Royal Highness:—“Lord Melbourne cannot satisfy himself without again stating to your Majesty in writing what he had the honour of saying to your Majesty respecting his Royal Highness the Prince. Lord Melbourne has formed the highest opinion of his Royal Highness’s judgment, temper, and discretion; and he cannot but feel a great consideration and security that he leaves your Majesty in a situation in which your Majesty has the inestimable advantage of such advice and assistance. Lord Melbourne feels certain that your Majesty cannot do better than have recourse to it whenever it is needed, and rely upon it with confidence.”

      It was natural, and inevitable that Lord Melbourne should feel a deep regret in parting from her Majesty after so long an association. It was equally natural that Sir Robert Peel should approach the Court with something of nervous apprehension. He had opposed the Queen’s wishes with respect to the Ladies of the Bedchamber; shortly afterwards, he had been mainly instrumental in procuring the curtailment of the Prince’s income. Nevertheless, he was received by the Prince with an unaffected cordiality which immediately put him at his ease. Like Lord Melbourne, he soon formed a very high opinion of his Royal Highness’s abilities, and the new Minister was as willing as the old to keep the Prince well acquainted with the development of the national affairs. He was also desirous to take advantage of the Prince’s known proficiency in art, by placing him at the head of a Royal Commission to inquire whether the СКАЧАТЬ