ness and apparent irreverence for the outward forms of religion; his inappreciation of the divine constitution and traditions of the Church; his constitutional indolence; his unconciliatory and unsympathetic disposition, entirely unfitted him for the office of a Bishop, an unfitness which was afterwards shown by his frequent unjust treatment of his Clergy for their loyalty to the Church. The appointment at such a time when the Church of Ireland was on its trial, added one more link to the chain of England's wrongs to Ireland, and hastened the downfall of the Established Church in that country.

Perhaps more than any one else, Dr. Thomas Arnold, who by his position as Head Master of Rugby, and by the influence which he exercised over his pupils, had unusual means of spreading his views, was the Founder of the Broad Church Party. From the time of the great Dr. Busby, who died in 1695, through the eighteenth century, good scholarship rather than good morals amongst his pupils was the general aim of the schoolmaster; elegant Latin and Greek scholarship was encouraged, but the schoolmaster's duty was thought to be little concerned in the training of a boy's character and conscience. Arnold was the first schoolmaster of his or probably of any other time. "The tone of our young men at our Universities," wrote Dr. Moberly, at that time Head Master of Winchester, "whether they came from Westminster, Eton, Rugby,

Harrow, or wherever else, was universally irreligious. ..... A striking change has come over our public schools. . . . . I am sure that to Dr. Arnold's personal, earnest simplicity of purpose, strength of character, power of influence, and piety, which none who ever came near him could mistake or question, the carrying out of this improvement is mainly attributable "." Thomas Arnold (1795-1842), born at West Cowes, the seventh son of William Arnold, Collector of Customs, after being educated first at Westminster, and afterwards at Winchester, in his sixteenth year gained a scholarship at Corpus Christi College, Oxford, where one of his most intimate friends was John Taylor Coleridge, afterwards the Judge. As an undergraduate Arnold is described as being fond of, and vehement in, argument, extremely liberal in his views, somewhat to the astonishment of the Church and State Tories by whom he was surrounded. In 1814 he took a first class in Classics, and in 1815 he gained the Chancellor's Medal for an English Essay, and in 1817 that for a Latin Essay. In 1815 he was elected a Fellow of Oriel, and although he entertained scruples about certain parts of the XXXIX. Articles, he took Deacon's Orders in 1818, but did not proceed to Priest's Orders until after he was elected Head Master of Rugby, in December, 1827. The life and training of a schoolmaster does

not generally capacitate a man for a theologian, and Arnold proceeded on a theory that a mere grammar and dictionary knowledge of Greek was all that was required to make a man an authority on the doctrinal meaning of the Greek Testament. He interested himself much in the social and ecclesiastical questions of the day, and thought he ought to have as much authority when he went out into the world as he had in school. By this course he brought upon himself much unpopularity, and he tells us himself that he could not at all enter into an opponent's views. Against the Evangelicals and High Church party he was very bitter; "that Record," he said, "is a specimen of the party with their infinitely little minds disputing about anise and cummin;" of the Oxford School and of the Oxford revival he spoke with equal abhorrence. Even his great friend, Dr. Hawkins, the Provost of Oriel, felt himself called upon to remonstrate with him; he told him in a letter, "You write 'with haste and without consideration; you write on subjects which you have not studied and do not understand, and which are not of your province."

Though a Latitudinarian, he was, what in the present day would be called a Ritualist, and enriched his theory with all the beauty which is derived from the external ceremonial of catholic worship. With all his contempt for metaphysical questions between "

" i.e. whether our Saviour was of one substance (homoousios) or of like substance (homoiousios) with the Father.

Homoousios and Homoiousios, he regarded the Creeds as triumphant hymns of thanksgiving," the very Nicene Creed of the Homoousios, instead of being read, was chanted in Rugby School Chapel; he was for crosses and way-side oratories, daily services, religious societies of females, and religious processions; he advocated confession, but it must not be made to a Priest o.

His ideal of a Christian Church was first given to the world in 1833 in a pamphlet on " Church Reform," and later by his "Fragments on the Church." The alliance between Church and State, which is a mere accident, he made the essence of a Church, and his great idea of Christian efficiency. He founded his scheme of a National Church on the German theory; he would make Church and State two independent societies with distinct duties, but forming one religious corporation under civil functionaries, of which the King is head, and the State prescribes the religion. He maintained that the King, "before the introduction of Christianity, had been the head of the State; he was equally the head of the perfected State, that is, of the Church; with him rested the duty of imposing and superintending all the details of the Society's government." He urged that the civil power is more fitted than are the clergy, not only to govern, but also to fix the doctrines of, the Church; errors on the doctrine of the Trinity are not seriously

reprehensible; the Athanasian Creed is but the "provoking and ill-judged language" of Trinitarians, which has served as a "stumbling-block to good Unitarians," and is the product of the "Priestcraft heresy;" Ordination he considered only the appointment of public officers of the Crown. The Church might well include "good Arians," for it could do no harm if they prayed side by side with us to Christ as a glorified Man, whilst we prayed to Him as God. The House of Commons might so modify the Prayerbook that a system of comprehension could be adopted in which all bodies (except Jews, Quakers, and Roman Catholics) might worship together in a National Church; all ministers should be episcopally ordained, and the Church of England might use the parish churches in the morning, the Dissenters at other times of the day. All those whose bigoted views prevented them from thus worshipping in church should lose the rights of citizenship, and be excluded from all State privileges. Arnold was a strong admirer of Bunsen; "I could sit," he said, "at Bunsen's feet, and drink in wisdom with almost intense reverence;" and also of Archbishop Whately: "In Church matters," he said, "the Whig Ministry have Whately, and a signal blessing it is that they have him to listen to P."

Arnold's theory of an ideal Church and its certain

P Moz. Essays, ii. 28.