The two latter propositions were carried and "Tract XC."
It begins with a psalm (xc.) ascribed in the title to Moses, and seemingly designed to express feelings appropriate to a situation analogous to that of the Israelites when, after the weary march through the wilderness, they stood on the borders of the promised land.
With the growing weakness and corruption of the Hasmonaean princes, and the alienation of a large part of the nation from their cause, the hope of a better kingship begins to appear in Judaea also; at first darkly shadowed forth in the Book of Enoch (chap. xc.), where the white steer, the future leader of God's herd after the deliverance from the heathen, stands in a certain contrast to the actual dynasty (the horned lambs); and then much more clearly, and for the first time with use of the name Messiah, in the Psalter of Solomon, the chief document of the protest of Pharisaism against its enemies the later Hasmonaeans.
On the one hand the famous Gorham judgment was the outcome of his refusal to institute to the living of Brampford Speke a clergyman George Cornelius Gorham (1787-1857), who had openly disavowed his belief in baptismal regeneration; on the other he denounced the equally famous Tract XC. in his episcopal charge of 1843.
He never sympathized with the principles of the Tractarian movement, and on the appearance of Tract XC. in 1841 he drafted the famous protest of the "Four Tutors" against it; but this was his only important contribution to the controversy.