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12 There are three major biographies of Richard Whately. The first to appear was John Fitzpatrick’s Memoir of Richard Whately, 2 vols. (London, 1864). Whately’s daughter Elizabeth Jane published The Life and Correspondence of Richard Whately, 2 vols. (London, 1866). The most recent is from Akenson, D. H., A Protestant in Purgatory: Archbishop Whately of Dublin (Hamden, Conn. [n. s. 2] 1981).Google Scholar The Dictionary of National Biography, 20:1334-40 provides the most succinct account of Whately’s career and identifies him as “an independent liberal,” enthusiastic teacher, pioneer of social science, reformer of tertiary education, and seminary training, an anti-evangelical and advocate of civil rights for Dissenters and Jews. The largest single collection of Whately’s papers is now held by the Library of Oriel College, Oxford.

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16 Mather, High Church Prophet, p. 205.

17 Both editions of Moral Philosophy and the View of Christian Evidences were published in London in 1859. Another edition, Christian Evidences, intended chiefly for the Young, was published in London in 1864.

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24 Article 4 of the Act of Union provided: “the four Lords Spiritual of Ireland by rotation of sessions…shall be the number to sit and vote on the part of Ireland in the House of Lords.” Article 8 was more precise: the Primate of Ireland was to sit in the first session, Dublin in the second, Cashel in the third, and Tuam in the fourth. See Akenson, D. H., The Church of Ireland: Ecclesiastical Reform and Revolution, 1800-1885 (New Haven, Conn., 1971), pp. 72–73.Google Scholar

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31 The Times, 12 October 1831.

32 Smith, House of Lords, p. 86.

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43 William Warburton, Bishop of Gloucester in the eighteenth century, defended the alliance of Church and State as a form of social contract. He thought that the Church, left to itself, had no security against external violence and therefore sought the protection of the State. Warburton, The Alliance between Church and State (3rd ed.; London, 1748), pp. 88ff. See also Cragg, G. R., Reason and Authority in the Eighteenth Century (Cambridge, 1964)Google Scholar, ch. 7. Bishop Horsley’s praise for Warburton’s argument can be found in Evans, A. W., Warburton and the Warburtonians (Oxford, 1932), pp. 46–47.Google Scholar

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60 See Chadwick, Victorian Church, 1310-11. The idea of Convocation attracted much support, although few persons really knew its history of administrative anomalies. Some clergy petitioned Queen Victoria on her accession, asking for her help to revive Convocation; others worried that it might become too democratic a body and generate factionalism and even “schisms.” See Brown, R., Church and State, p. 97.Google Scholar

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