Street. The speculative builder erected the shabby Ely Place on the ground, and it is marvellous how the church escaped. It passed from the Established Church to the Dissenters, who disfigured it sadly, plastering over the fine roof, "cutting through' windows, etc. But at last came a fortunate day, in 1874, when it was put up for sale and purchased for £8,000 by the Fathers, who proceeded to restore and beautify it with the aid of Messrs. Young and Whelan. Fortunate surprises awaited them-under the plaster of the ceiling the old ribbed roof was found intact and almost as sound as on the first day. One of the delicately outlined side windows was complete, and it furnished a pattern for reviving the others. The two grand windows, one of which was described by Rickman as being "of curious composition," are truly impressive now that they have been filled with richly-painted glass. There is the crypt-church below, and altogether it is a most delightful and interesting relic. The arrangement of the interior is judicious, and the restoration admirable. It was re-opened in 1879.*

*It may be added that about this year there arose another interesting question of dispute between the Rector of Arundel and the present Duke of Norfolk about another antique chapel, which had to be brought into the Law Courts for decision. The Duke desired to thoroughly restore the Fitzalan Chapel or Chantry, which gave occasion to the Rector to make a formal claim to the building. On the one side it was contended that VOL. I.

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The eye, as it seems to me, always rests with interest on FREDERICK OAKELEY, who died in 1880. One thinks of him in his pleasant retirement by the New River at Islington, "pretty old now," as Elia said, after the storm and stress of the Tractarian Controversy. He was associated in many ways with its chief actors, and was fellow of Balliol with his friend Ward. In 1839 he was ministering at a Church in Margaret Street, precursor of the present All Saints', and here it was he became the originator of the first or earliest "ritualistic" services. It was here too that he cemented friendships with men of the same views and aspirations, such as Mr. Gladstone, Bellasis, and Beresford Hope. Mr. Gladstone used to praise his services as being the "most devotional he had ever known." His contribution to the literature of the struggle is large, and his published writings amount to some forty volumes. One of his closest friends was Dr. Tait, who afterwards, when he was Archbishop, kept up the intimacy, which was one of mutual affection and regard. It was the same with Mr. Gladstone. He was often found dining or breakfasting with

the Chantry was part of the parish church, and that the ownership would change with the religion of the Dukes. On the other, the Duke could show that from time immemorial the family had always held the keys of the place, and had buried their dead there. The case was decided in the Duke's favour.

these old friends. One could fancy him looking back with a sort of tenderness to the days when so much was at stake for this world and the next. These friends brought back the old drama long since played out. 'Newman had much the same feeling in his latter, or very latest days, when on his visits to London he preferred to put up with his old friend Dean Church at his Deanery, under the very shadow of St. Paul's.

Another of these great apostles was FATHER FABER, of the Oratory, who, again, was of quite a different type. He gained an extraordinary influence over his contemporaries from a passionate and earnest zeal for the winning of souls that was all but irresistible. He worked not only by exertion and personal influence, but by his writings, which were of quite a novel cast. A picturesque being-a poet, the friend and admirer of Wordsworth, who said he was a more diligent and accurate observer of nature than himself; a vivid writer of prose; deeply skilled in the direction of souls; an impassioned and eloquent preacher; an admirable governor, directing the London Oratory during its earlier course; the idol of his friends; a good linguist and Italian scholar; such were the attractive qualities of this accomplished man. But above all these gifts he was penetrated with spirituality.

This

piety was interior, as well as active and fruitful; there seemed to be in him a revival of the old contemplative spirit.

Faber really stands for the ideal of Catholic sanctity during the past fifty years. On few figures during that period does the eye rest with such a satisfaction in finding it answer the highest standard, and the "interior life."

The influence and example of such a personeven the knowledge of his existence-works with a strange power on contemporaries. To read his life is an education, and a surprise, perhaps, as we think of the somewhat easy-going standard that is now in vogue. His writings enjoyed an amazing popularity, not merely in his own country, but all over the world. His burning words swept people off their feet, as it were, and forced them into the Church. Even in his old parson days his flock became entirely his, and he kindled a spirit of devotion about him. He formed a sort of community, taught them confession, had midnight meetings and watchings, observed Lent, and used the discipline. There is scarcely any more dramatic scene in the ecclesiastical history of the time than that of his announcement to his congregation of his resolve to leave the Established Church. It was made from the pulpit; then he took off his surplice and went home. Some of his parishioners and the churchwardens followed him,

imploring him to change his purpose; he might teach whatever he pleased if he would but remain with them. When he left, early in the morning, every window was opened, and the poor people waved their handkerchiefs, crying out, "God bless you, Mr. Faber, wherever you go!"* The sketch

of his early struggles, when he and his followers were striving to establish a sort of Order, designated "The Brothers of the Will of God," is piteous enough. They lived together in Birmingham, in an almost unfurnished house, half-starved, halfclothed, and almost wholly dependent on alms. † Nothing, however, could damp the energy and enthusiasm of this wonderful man. The community moved on to Cotton Hall, given them by Lord Shrewsbury, where their efforts had extraordinary results, evangelising the whole country round about. It is said, incredible as it may seem, they worked until they had left but a single Protestant family in the district! As is known, however, the Brotherhood was in 1848 absorbed into the Oratory. The Oratory at first had much opposition to encounter ;

Bowden's Life, 202.

"I went up to Mr. Moore's room," says Mr. F. Hutchinson; "there I saw a person on his knees before a fire trying to make it burn up. His hair was grey; he was dressed in a long black coat and tweed trousers, and he looked so hungry and worn I thought that this was some poor fellow whom they keep here out of charity. To my astonishment, it was Mr. Faber."