And further, as to the Episcopal system, I founded it upon the Epistles of St. Ignatius, which inculcated it in various ways. One passage especially impressed itself upon me: speaking of cases of disobedience to ecclesiastical authority, he says, "A man does not deceive that Bishop whom he sees, but he practises rather with the Bishop Invisible, and so the question is not with flesh, but with God, who knows the secret heart." I wished to act on this principle to the letter, and I may say with confidence that I never consciously transgressed it. I loved to act as feeling myself in my Bishop's sight, as if it were the sight of God. It was one of my special supports and safeguards against myself; I could not go very wrong while I had reason to believe that I was in no respect displeasing him. It was not a mere formal obedience to rule that I put before me, but I desired to please him personally, as I considered him set over me by the Divine Hand. I was strict in observing my clerical engagements, not only because they were engagements, but because I considered myself simply as the servant and instrument of my Bishop. I did not care much for the Bench of Bishops, except as they might be the voice of my Church: nor should I have cared much for a Provincial Council; nor for a Diocesan Synod presided over by my Bishop; all these matters seemed to me to be jure ecclesiastico, but what to me was jure divino was the voice of my Bishop in his own person. My own Bishop was my Pope; I knew no other; the successor of the Apostles, the Vicar of Christ. This was but a practical exhibition of the Anglican theory of Church Government, as I had already drawn it out myself, after various Anglican Divines. This continued all through my course; when at length, in 1845, I wrote to Bishop Wiseman, in whose Vicariate I found myself, to announce my conversion, I could find nothing better to say to him than that I would obey the Pope as I had obeyed my own Bishop in the Anglican Church. My duty to him was my point of honour; his disapprobation was the one thing which I could not bear. I believe it to have been a generous and honest feeling; and in consequence I was rewarded by having all my time for ecclesiastical superior a man, whom, had I had a choice, I should have preferred, out and out, to any other Bishop on the Bench, and for whose memory I have a special affection, Dr. Bagot—a man of noble mind, and as kind-hearted and as considerate as he was noble. He ever sympathized with me in my trials which followed; it was my own fault, that I was not brought into more familiar personal relations with him, than it was my happiness to be. May his name be ever blessed!

And now in concluding my remarks on the second point on which my confidence rested, I repeat that here again I have no retractation to announce as to its main outline. While I am now as clear in my acceptance of the principle of dogma, as I was in 1833 and 1816, so again I am now as firm in my belief of a visible Church, of the authority of Bishops, of the grace of the sacraments, of the religious worth of works of penance, as I was in 1833. I have added Articles to my Creed; but the old ones, which I then held with a divine faith, remain.

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