Among the other agitations of that time was the prosecution instituted in the Court of Arches by Dr. Blomfield, Bishop of London, against the Rev. Frederick Oakeley (the late Canon) for views which he had expressed about the Blessed Sacrament. Canon Oakeley, in a conversation I had with him in 1878, gave me the following information as to the part taken by Mr. Hope as his friend and adviser in this case, and general recollections of him. He had resolved to let the case go by default, partly because he felt convinced that it was sure to be decided in favour of the Bishop, as those cases always were; partly because he disliked a subject like the Blessed Sacrament to be bandied about by the lawyers in that way. Mr. Hope, on the other hand, urged him to place himself in the hands of counsel, and thought a good case might be made by reference to books on canon law and Roman writers of the moderate school (Gallican), showing that, in point of fact, the holding of 'all Roman doctrine' (thus interpreted) was compatible with the doctrine of the Church of England. [Footnote: Thus interpreted, observe. Mr. Newman himself, in a letter to Mr. Hope, dated Littlemore, May 14, 1845, says: 'You are quite right in saying I do not take Ward and Oakeley's grounds that all Roman doctrine may be held in our Church, and that as Roman I have always and everywhere resisted it.'] The principle on which he went was the approximation made out by Sancta Clara and in Tract 90. Mr. Hope had more hopes of the House of Lords than of the Court of Arches, and wished Mr. Oakeley to appeal to the former. If he was afraid of the expenses, he said they would manage all that for him. [Footnote: Mr. Hope had formed a committee (in conjunction with Serjeant Bellasis, Mr. Badeley, and Mr. J. D. Chambers) in order to raise contributions to meet Mr. Oakeley's expenses. I find an exchange of notes dated March 10, 1845, between Mr. Hope and Mr. Gladstone on this matter. Mr. Hope encloses a circular, and invites Mr. Gladstone to contribute, remarking 'As the process must throw light upon many collateral points, I amongst others am much interested in its being well conducted. I am, moreover, as a friend of O.'s, anxious that he should have fair play….This looks like the beginning of the end.' Mr. Gladstone, in reply, alludes to doubts he had had whether he could subscribe in re Ward. 'Although I am far from having (upon a slight consideration as yet, for I have been very busy with other matters) found them conclusive; for I think we are going to try questions of academical right, and even of general justice.' He therefore declines subscribing in Mr. Oakeley's case, promising to give Mr. Hope his reasons whenever they should meet.]He added, however, 'But I think you are inclined to go over to the Church of Rome; and if that is the case, it is useless to proceed.' Mr. Hope at that time (said the Canon) was a staunch Anglican. He did not, however, see more of him than of any other member of his congregation perhaps once in three months. After Mr. Oakeley had become a Catholic, Mr. Hope once asked him to breakfast, which he accepted rather hesitatingly. At that time he (Mr. Oakeley) thought less favourably of Protestants than he did now, and hinted that he must take a line in conversation that might not be acceptable. Mr. Hope said they need not talk of that, let him come. At this breakfast Mr. Hope mentioned that he had been lately at Rome (he could allude to no other visit than that of 1844-5), where he had seen a procession of the Pope in the sedia gestatoria, and thought how much better it would have been if he had walked in the procession like any other Bishop—that was the line he took. [I ought to add that, later in my conversation with him, Canon Oakeley seemed rather to hesitate whether it was Mr. Hope or some one else who made this observation about the Pope's procession, but in the end he appeared to feel satisfied that it was Mr. Hope.]
In the same troubled spring of 1845 a movement was going on to assimilate the office of the Scottish Episcopalian Church to that of the English. Dean Ramsay of Edinburgh had asked Mr. Hope for a legal opinion on a case in which he was concerned bearing on this. Mr. Hope, in a letter to him dated April 8, declines to meddle with the question, and adds:—
I can hardly tell you how much I deprecate any steps which may tend to diminish the authority of the native office; how entirely I dissent from any plans of further assimilation to the foreign English Church. Indeed, the consequences of such schemes at this moment would in my opinion be most disastrous.
Some letters of great interest with reference to Mr. Hope's religious position at this period occur in the Gladstone correspondence. Mr. Gladstone, being now thoroughly aware that his friend was entertaining serious doubts as to the Catholicity of the Church of England, writes him a very long and deeply considered letter, appealing in the first place to a promise of co-operation which Mr. Hope had made him in the earlier days of their friendship, and placing before him, with all the power and eloquence of which he is so great a master, what he regarded as the most unanswerable arguments for remaining in the Anglican communion. From this letter I quote the following passages as strictly biographical:—
The Right Hon. W. E. Gladstone, M.P. to J. M. Hope, Esq.
13 Carlton House Terrace: Thursday night, May 15, '45.
Private.
My dear Hope,—In 1838 you lent me that generous and powerful aid in the preparation of my book for the press, to which I owe it that the defects and faults of the work fell short of absolutely disqualifying it for its purpose. From that time I began to form not only high but definite anticipations of the services which you would render to the Church in the deep and searching processes through which she has passed and yet has to pass. These anticipations, however, did not rest only upon my own wishes, or on the hopes which benefits already received might have led me to form. In the commencement of 1840, in the very room where we talked to-night, you voluntarily and somewhat solemnly tendered to me the assurance that you would at all times be ready to co-operate with me in furtherance of the welfare of the Church, and you placed no limit upon the extent of such co- operation. I had no title to expect and had not expected a promise so heart-stirring, but I set upon it a value scarcely to be described, and it ever after entered as an element of the first importance into all my views of the future course of public affairs in their bearing upon religion. [Footnote: With this may be compared Mr. Hope's letter to Mr. Gladstone of October 11, 1838, given in chapter ix. (vol. i.).]
* * * * *
If the time shall ever come (which I look upon as extremely uncertain, but I think if it comes at all it will be before the lapse of many years) when I am called upon to use any of those opportunities [the writer had just spoken of 'the great opportunities, the gigantic opportunities of good or evil to the Church which the course of events seems (humanly speaking) certain to open up'], it would be my duty to look to you for aid, under the promise to which I have referred, unless in the meantime you shall as deliberately and solemnly withdraw that promise as you first made it. I will not describe at length how your withdrawal of it would increase that sense of desolation which, as matters now stand, often approaches to being intolerable. I only speak of it as a matter of fact, and I am anxious you should know that I look to it as one of the very weightiest kind, under a title which you have given me. You would of course cancel it upon the conviction that it involved sin upon your part: with anything less than that conviction I do not expect that you will cancel it; and I am, on the contrary, persuaded that you will struggle against pain, depression, disgust, and even against doubt touching the very root of our position, for the fulfilment of any actual duties which the post you actually occupy in the Church of God, taken in connection with your faculties and attainments, may assign to you.