be so absolutely, directly and cordially
Papists that it is all that 1,500_l._ a year can do to keep them from
confessing it.'[59]

No wide secession to Rome, however, followed the development of this
seventeenth-century school, though it played a large part in the
nonjuror schism, and with the decay of that schism and under the
latitudinarian tendencies of the eighteenth century it greatly dwindled.
Since, however, the Tractarian movement, which carried so many leaders
of the English Church to Rome, men of Roman sympathies and Roman ideals
have multiplied within the Church to an extraordinary degree. They have
not only carried their theological pretensions in the direction of Rome
much further than the nonjurors; they have also in many cases so
transformed the old and simple Anglican service by vestments and
candles, and banners and incense, and genuflexions and whispered
prayers, that a stranger might well imagine that he was in a Roman
Catholic church. They have put forward sacerdotal pretensions little, if
at all, inferior to those of Rome. The whole tendency of their
devotional literature and thought flows in the Roman channel, and even
in the most insignificant matters of ceremony and dress they are
accustomed to pay the greater Church the homage of constant imitation.

It would be unjust to deny that there are some real differences. The
absolute authority and infallibility of the Pope are sincerely
repudiated as an usurpation, the ritualist theory only conceding to him
a primacy among bishops. The discipline and submission to ecclesiastical
authority also, which so eminently distinguish the Roman Church, are
wholly wanting in many of its Anglican imitators, and at the same time
the English sense of truth has proved sufficient to save the party from
the tolerance and propagation of false miracles and of grossly
superstitious practices so common in Roman Catholic countries. In this
last respect, however, it is probable that English and American Roman
Catholics are almost equally distinguished from Catholics in the
Southern States of Europe and of America. Still, when all this is
admitted, it can hardly be denied that there has grown up in a great
section of the English Church a sympathy with Rome and an antipathy to
Protestantism and to Protestant types of thought and character utterly
alien to the spirit of the Reformers and to the doctrinal formularies of
the Church of England.

It is not very easy to form a