j T H E Oxford Movement, I • R E V . M O R G A N D I X , D.D., ßector of Trinity Church, New York. P O t T R T H E D I T I O N . M I L W A U K E E : T H E Y O U N G CHURCHMAN CO. 1886. I BY the Rev. ARTHUR WILDE LITTLE, Hector of St. Paul's Church, Portland, Me. Neatly hound 111 cloth, 225 pages, price $1, net. Postage 10 cents. "Reasons for Being a Churchman," which originally appeared in the columns of The Living Church, ras been carefully revised, copious notes and references of great value have been added, a thorough table of contents, etc. The argument is logical and convincing, the style pleasing and popular. It is a book which ought to be in every parish and Sunday-school library and m every Church family. It is just the thing for lay readers in our smaller parishes and missions. Many of our clergy will find it admirably suited to read to their congregations at week-day services or in place of a Friday-even- ing lecture. It meets the long-felt want of a text book for advanced Sunday- school classes and for candidates for Confirmation. It is particularly adapted to give or lend to our friends outside the Church. A well-known Church woman in Syracuse writes: " I have read and re-read the articles in The Living' Church, entitled 'Reasons for Being a Churchman.' I would like them in book form. I have many friends 'almost persuaded' to be Churchmen, but who cannot quite believe in Apostolic Succession. I believe 'Reasons for Being a Churchman' would convince them." A Pew Prom Among Many Unsolicited Testimonials to "Reasons for Being a Chnrclmian." I The Bishop of Connecticut writes: " I have read them with the greatest pleasure a n d c o m r i n o i n £ - I t can be said of them (and what mSre need fesaidn,' j Bishop Gregg says: " I would be glad to have them read in my Diocese." HSt^Kf,?!^®? Churchman says: "Allow me to congratulate you on the excellence ot your series ('Reasons for Being a Churchman') now running in The, Living Church." The Rector of a leading Church School in New England writes: "Many points touch- clearly a n ^ o ^ c i s e f y ' p u T ^ to^e°very valuable^'USt 1 11 S S U S g thiS ™ r y - a r e % tributiont(M)ur S i t o S ' r ° f C o n n e c t i o u t ^ "™ey are a valuable con- Th.e R_ev- William Staunton, D.D., says: " 'Reasons for Being a Churchman' attracted my attention not only by their literary tone, style, and clearness of statement but on account of their going down to the root of tire matter, by showing what the c iu roh of Christ really is, and how it differs f rom a reliftous club." c o r .„The Rev. Dr. Camp, the well-known liturgiologist, says: " I and thousands of readers will hail it with great delight. I t must do much good." leauers "The Reasons" in their serial form met with a most cordial reception at the hands of the laity." A Jeading layman of Philadelphia says: " I have read ihem with inexpressible' pleasure. They would convince the most doubtful." mexpressime A prominent layman in the Diocese of New York says: " I wish that every reasoning thinking person in the laud could and would read them." ' For sale by all Church Booksellers. Mail orders promptly attended to. Address THE YOUlVCr CHURCHMAN CO., PUBLISHERS, M I L W A U K E E , WIS. Ui n / s i, mm T H E V Oxford Movement, flf THE R E V . M O R G A N D I X , D.D., Rector of Trinity Church, New York. F O T J E T E C E I D X T X O i T . M I L W A U K E E : T H E Y O U N G CHURCHMAN CO. 1886. Tte Mowing Tracts and Pamphlets are ñ Published by The Young Churchman Go.r MILWAUKEE, WISCONSIN : Living & First Series by the Rev. A. W. SNYDER. "The best set of Tracts we have seen these many days."—London. Church Bells. No. 1.—A Lost Ar t ; 28th thousand. No. 2—What You Ought to Believe; 12th thousand. 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Price, 15 cents, postpaid. "The Oxford Movement." By the REV. MORGAN DIX, D. D. 3d edition. Price, 10 cents, postpaid. • T j j e incarna t ion : The Source of Life and Immortali ty. A Doctrinal and Practical Essay, by the REV. E. W. SPALDING, D. D., late Dean of All Saints' Cathedral, Milwaukee. Price, 10 cents. The Church in Her Relations to Sectarianism. By the Rev. E. W. Spalding, D. D- Prioe, 10 cents. DssddSted THE OXFORD MOVEMENT. B Y THE REV. MORGAN DIX, D. D. B&printedfrom the Church Eclectic. [NOTE.—At Grace Church, Newark, 011 the 7th of February last, a service was held in commemoration of the semi-centennial of the great Oxford Movement of 1833, a t which Dr. Dix was invited and had consented to preach, bu t was prevented by a severe do- mestic affliction in the death of his revered mother, which occurred Feb. 3d. The follow- ing article is the sermon prepared for tha t occasion. Several valuable notes are added by the author to confirm the positions taken.—ED. ECLECTIC.] [ ask your indulgence, brethren, as one who has a hard task set him ; to say anything at all sufficient, within my limits, on one of the most important movements in the history of the Church. What can be said, in thirty minutes, or twice that time ? Why should any one have been asked to do this thing ? Why should any one have consented to try ? The subject expands and grows faster than we can follow. Who is equal to the task of relating, in the little time before me now, a tithe of the whole matter ? And yet men ought to know more of it than they do. The history of the "Oxford Movement" is part of a much longer history than that of the Kingdom of God in Great Britain. I t has powerfully af- fected us in the United States ; the actual state of our own spiritual Mother, is due, under God, in no small degree, to that Movement of revival and restoration.* The annals fill many a volume. There is a personal and literary side, already known to most of us. There is a deep philosophy in it, which might be lost sight of in looking solely at the surface, and dwelling on pffM reminiscences. My duty and my wish are to go below the surface and show what the Movement really was. I must begin far back. Our Lord Jesus Christ founded a Kingdom here on earth; He was not merely a teacher of religion ; He set up a State and a Govern- * "Af te r many trials and vicissitudes and most deplorable losses to an alien communion the revived High Church par ty of 1833 has lived on to make a mark, great alike by the tes- timony of f r iend and of foe, upon the Established Church of England. This mark ex- tends over tha t Church in every funct ion of its activity; and i t is of course as manifest upon Its visible worship as upon the character of its doctrinal teaching, or its perform- ance of moral and social obligations." . . . Worship in the Church of England, by A J B Beresford Hope, M. P. London, 1875, page 4. J 4 merit among men. It was not a Republic, nor a Democracy, but a Kingdom. It had laws and officers ; it existed for a purpose. I t still exists the same. He said, that it should never be destroyed. He said, to its Chief Rulers, His Vicars, " I am with you alway, even unto the end of the World." One of them, speaking for all, said, " Though we, or an angel from heaven preach any other gospel unto you than that which we preach, let him be accursed." Out of this Kingdom there is no salvation. Once in it, man's duty is to renounce his own righteousness and wisdom, keep its traditions, and obey its laws. He did not make the Kingdom ; it takes him into it, and on its own terms and conditions. Inevitably that Kingdom has a fight for life. The spirit of the age, the wisdom of this world, and the secular Kingdoms founded by men; all these make war on it. The history of the Church includes that of the efforts of her enemies, from age to age, to crush her, to detach men from her, or to subject her to their control, at the expense of her principles, her laws and her faith. But we must now restrict our view to the branch of the Church from which we sprang. It is a wonder that it exists. Storms have beaten on it incessantly ; they are raging against it still. The history of the Church in Great Britain is that of perpetual strife against de- grading and destructive influences; to read it is like looking at a ship in very heavy seas, now lifted up into full view, now plunged into the trough of the waves ; sometimes lost to sight, so that the heart stands still, thinking that she may have foundered and will never reappear. Planted in Britain by apostles or apostolic men, the Church flour- ished, sending representatives to the First General Council. Then heathen invaders overwhelmed her, and drove her to narrow bounds, a remnant of what she had been. In the year 596, helpers came to her from abroad and she revived, yet only to be bound fast by the chain of bondage to the Roman Papacy. Restless, for five centuries under that foreign yoke, she was delivered from it at last by Henry VIII., yet only to be subjected, in the person of ' that licentious and tyranni- cal monarch, to another domination, and tied to a secular. Power whose aim has been to make her a mere function and department of the State. Dnring the reign of his successor, the vain and self-willed 0 , \ . boy, known in history as Edward VI., she was overrun by crude re- formers, disciples of Luther and Zwinglius, and reduced to the verge of dissolution. The timely death of Edward, and the revival of Papal authority in England, proved, under God, her salvation, by stopping the drift, and removing the ringleaders in a demoralizing process in which the last vestiges" of the Catholic Faith and Ritual would have disappeared. Under Elizabeth, she fought the Calvinists, hardly de- livered out of their hands. In the reign of Charles I., she was over- whelmed by the tide of Puritanism, and for the time, buried out of sight, the law forbidding her members the public use of their religion and persecuting her clergy even to foreign lands. So it goes from strife to strife, till the 18th century, when we see her in the hands of a Latitudinarian party, their hands on her throat, as if to strangle her. It is the more important to study and comprehend her situation at that time, because it explains the condition from which she was rescued, by this latest interposition of her Divine Head, through the instrumentality of the Oxford Movement. The depressed estate of the Catholic Church in England fifty or sixty years ago was the re- sult of evils inflicted, and damage done by the Latitudinarians, Eras- tians, and Nonconformists of the preceding era; ever working on the old line of attack. What was the State of the Church in England about the year 1830 ? Let us consider it, as presented graphically, by men who lived in those days and knew whereof they affirmed.* »The Church of England had but lately begun to snake off the lethargy by which she had been oppressed during the eighteenth century. The causes of that depression had been manifold. The unfortunate attachment of a considerable body of the Clergy to the dynasty of the Stuarts, shut out for more than half a century many men of ability, learn- ing, and earnest piety—men devoted to Catholic doctrine and practice of the purest type —from positions of influence in the Established Church. In the reigns of the first two Georges, the energy of the Church, such as it was, had to contend, on behalf of the first principles of faith and morality against a flood tide of Deism, Atheism, and profligacy. I t was the policy of the State to depress the Church, and to convert it as much as possible into a servile implement for political purposes. Worldly minded ministers con- ferred bishoprics on worldly minded men under whose misrule fearful havoc was made in the doctrine and discipline of the Church. Laxity and listlessness in the discharge ot spiritual functions pervaded, but with many noble exceptions, all ranks of the hierarchy. . . Such scandals were not extinct at the beginning of this century. . . The Evangelicals were unable to revive the Church, for the simple reason that they did not comprehend or enforce more than a part of her doctrine, while they were comparatively regardless ot. ecclesiastical discipline and liturgical ordinances. They had a zeal for God but not ac- cording to knowledge. Their theology was based rather on the teaching of Wesle> and Whitfield, than on a study of the primitive fathers and the history of the Church, or the great divines of the English Reformation: while by their neglect ot discipline and oidi- nances they confused the lines of demarcation between the Church and Dissent, and fed the ranks of Nonconformity instead of recruiting trom them. The revival of the Unircii was to come from men of another stamp: from men who understood and taught and. as f a r as possible, practised the principles of the Church 111 their Integrity and fulness. 6 The occupation of English parishes by men who, outwardly con- forming to save their livings, remained sectarians at heart ; the pres- sure of Ministers of State, determined if possible to govern the Church ; the suppression of her voice in Convocation ; the loss of those learned and godly men who followed the hopeless Jacobite cause ; the neglect of theological study ; the growth of dissent ; the disintegration of the Evangelical School ; all these had produced their effect. The Church of England had ceased to be a power ; it held the the position of a victim, dressed for the slaughter.f Doubtless there were men in it of the grand old stamp ; men who knew, men who deplored, men who prayed and hoped ; but they were few. It1 had its High Church and its Low Church party ; the latter ignorant and fanatical ; the former more or less Erastian ; with them it was " Church and State," say rather, " State and Church," State first, whatever might cdme to the Church. The idea of the Kingdom of Heaven seemed lost in that of the " Establishment ; " the State was the Kingdom ; the Church an appendage, an " interest " to be protected, like other inter- ests such as the agricultural, or the manufacturing, or the colonial. As a spiritual force it was not felt by that hard, secular age. The Dogmatic side of Religion was under eclipse ; the Evangelicals cared nothing for dogma ; with them personal assurance of one's own salvation was the one thing needful. The Sacramental Doctrine was feebly held ; he needs no Sacrament who thinks that justification and salvation are to be secured by an act of faith alone. The Liturgical glory was lost in the ugliness of the churches and the barrenness of worship. J From the time of the Restoration onwards such men had never been wanting-; even in the darkest days of trouble and rebuke, blasphemy and coldness, they were to be found, although like the seven thousand in Israel, who had not bowed the knee to Baal, they were often unnoticed and unknown."—The Life and Letters of Walter VarquJiar Hook, D.D., F.R.S., by his son-in-law, W. K. W. Stevens, London, Bently & Son, 1880, page 99. + " In the year 1831 the whole fabric of English and indeed European society, was tram- - l i n e •> the'foundations. Every party, every interest, political or religious, in this coun- t ry was pushing its claims to universal acceptance, with the single exception of the Church of England, which was folding its robes to die with what dignity it could."—Rem- .inisr.encex chiefly of Oriel College and the (Word Movement, by T. Mozeiy, M. A. Vol. I., page '375. Boston Houghton Mifflin & Co., 1883. * See Chap 1 Worship in the Church of England, where the writer gives a graphic and striking description of the visible form in which that worship was first made palpable to him a s a child in the reign of George IV., in the town of Surrey, not thirty miles from London- the chancel cut off By a solid partition ; the aisles blocked up with family pews or private boxes with doors and staircases of their own; the music rendered by an " un- rufy gang of volunteers" with fiddles and wind instruments: the wizened old clerk, with On a Church thus demoralized and depressed, burst the storm of 1830. * The times were intensely exciting. The spirit of Reform was in the air ; reform in parliamentary representation, first; reform in many other things. The lower classes were in distress ; mobs be- gan to pillage and burn. The structure of society was shaken to its base. Never were political controversies more violent, more embit- tered. The attack on state institutions by way of reform involved an attack on the Church; the politicians and publicists regarded her as little more than a department of the Government. That assault brought many strange creatures together, attracted by an object in common; " liberals," Non-conformists, Roman Catholics, doctrinaires with schemes for a conglomerate of all Protestant sects, skeptics to whom authority in any shape was an irritation, "f Loud was the elamour for Church reform. The programme included the suppres- sion of divers Sees; the expulsion of the Bishops from their place among the peers of the realm ; the alienation of Church property; the appropriation of endowments; the secularization of the universi- ties; the revision of the Book of Common Prayer; the aggregation of dissenters and Churchmen into one body; the destruction of the Establishment. The movement was viewed with terror by the High Churchmen and tories ; but they knew that resistance would infuriate their enemies and stimulate to fresh, assaults. The end was reached in 1833, when Parliament passed a bill for the suppression of ten bishoprics, and Roman Catholics, Non-conformists, and radical poli- ticians united in one general onslaught with the fair prospect of mak- ing an end of the Apostolic Anglican Communion forever. his "two hopeful cubs sprawling behind him in the desk," keeping them in order by back- handers which resounded against the boards, and, during the sermon taking up his broom and sweeping out the middle alley, in order to save himself the fat igue of a weekly visit to the place. The whole chapter should be carefully read, to appreciate the difference be- tween Now and Then. %." All who have written on the events of that time, such as Mozley, Newman, Peroival, -Churton and others, have noticed the extreme and dangerous unsettlement of opinion about the year 1830. the era when the Heform mania was at its height, and when Reform was decided to be the panacea for every human ill, and was made to supply the defects of Divine Providence.' , . . This revolutionary turmoil, when the Church and^hristi- anity were in danger of being swept f rom their old foundations, and replaced upon t h e philosophic basis of the nineteenth century."—A Narrative of Events connected with the publication of the Tracts for the Times. By William Palmer. Bivingtons, London, 1883. •!• "Forty years ago all the party of progress, all the leaders of thought, all the philo- sophical institutions, and most or the Liberal statesmen; believed the Bible to be a fabric of lies. The sacred history, the sacred canon, and the sacred text were now in the same category with the most astounding Roman legends, and the most flagrant forgeries. The uncompromising' eneniies Of Home were on peaceable and friendly terms with those who believed the Bible a string of fables, and the Church of England a usurpation."—Mozley, "Vol. II., page 365. 8 It is a! ghastly picture, that of those days, to one who believes in God and loves the Catholic Church ; when skepticism was rampant, and an insufferably insolent individualism paraded itself on the plat- form ; when the men most alive were the Evangelicals, amongst whom there was hardly one who combined scholarship, intellect, and address in a considerable degree, nor one who represented the principles and system in the Book of Common Prayer;* when Macaulay boasted that there were not two hundred men in London who believed in the Bible ; when the great Mysteries of Religion were explained away by a rationalizing school; when the impression widely prevailed that the Church of England was incurably wrong and finally doomed.f One must study that picture long and attentively, and take in what it means., before he can appreciate a Movement which stopped the enemy at the gate of the citadel, drove him back in confusion, and ended in liftin g the despised and doomed Kingdom of God to a state of powerT glory, and efficiency, which make the last half century one of the grandest, if not the very grandest, in her annals. Now mark this well. The Oxford Movement was a spiritual revival. I t was such a one as no politician or worldly wise man dreams of. It was a movement to save the Church; and, strangely enough, the idea was to save her, not by compromise, nor by giving in, nor by pleading for pity ; not by alliances with dissent, dalliance with skepticism, or truckling to the World Power and the Time Spirit; no, God forbid f but by asserting the spiritual character of the Church, announcing her Catholic claims, exalting her apostolic hierarchy, and rallying men to her defence as God's own creation. Men saw, with admirable prescience, that it was impossible to stem the political tide, and pre- serve the institutions of the State. They saw, that to save the Church * On the weakness and demoralization of the Evangelical party, see Mozley's Reminis- cences, Vol. I., chap. xv. and xxxviii. t " England was fast settling upon its lees. The world was forgetting God. Men began to imagine that human power had created all things; that there was no Creator, no Con- troller of events. Allusion to God's Being and Providence became distasteful to the Eng- lish Parliament. They were voted ill-bred and superstitious; they were the subjects of" ridicule? as overmuch righteousness. Men were ashamed any longer to say family prayers, or,to invoke the blessing of God upon their partaking of His gifts; the food which He alone had provided. The mention of His Name was tabooed in polite circles. In proportion as religion openly declined in society, a humanizing element progressed in religion under the name or philosophy and science, which knew of nothing except what is pf human origin, and caused the Supernatural to disappear. The consequence of course was, that society began to demand the exclusion of the Supernatural from the Christian system, on the pretence of wishing to make it more widely acceptable. They did not consider that to exclude the Supernatural is at one blow to destroy Christianity, to oonvict it of being an imposture and a lie,—a system which assumes the appearance of that which is utterly denied."—Palmer, page 21. . 9 they must clear her from the wreck of political institutions, set her on her own base, and fight for her under the banner of the Cross, as a Divine institution, independent of the State, and independent of the will and caprice of man. And that, substantially, was the Oxford Movement ; to save the Faith of God, as taught to men and realized to them in the Church, by the simple process of declaring the Church's true lineage and nature, asserting her spiritual claims and powers, and bringing men back to loyal and devout communion with her, as the Body of Christ* 1 1 How wondrously it reads ! How touching is thé history ! The little group at Oriel ; Keble, Newman, the Froudes, Pusey ; and be- fore them Alexander Knox, link between the Evangelicalism of the former and the Catholicism of the latter day ; and Hugh James Rose, learned, large-minded, warm hearted, bidding them go forward in, God's name. We hear the music of the Christian Year ; we read the modest Tracts, so simple and clear, beginning with the lost idea of the Apostolic Succession, and going on, evolving from it, the whole Church system. How earnest, how godly, how brave were the men ! how strong in faith ! how practical ! And how little they knew of the trials in front and the glory that should follow ! It is a picture oí intense interest, but one on which I have no time to dwell. I have tried to sketch the rise of the movement ; let me speak of the opposition it encountered, and of what came later as the fruit of victory.§ * "Onv effort was wholly conservative. I t was, to maintain things that we believed and had been taught, not to introduce innovations in doctrine and discipline. Our principle was traditional, the maintenance of that which had always been delivered. I t was not nhilosoühical or rationalistic ; It was simply a Jiona-fide adhesion to the fai th we had been tmi ih t T »m sneaking now of the original foundation on which the movement com- menced Our appeal was to ant iqui ty- to the doctrine which the Fathers and Councils MdChurchUniversal had taught f rom the Creeds.' -Palmer , page 44. • ' + "ThevwereRallying round the Church of England, its Prayer Book, its Faith, its or- dinances, its constitution, its Catholic and Apostolic character, allmore or less assailed by f o e s 7 ¿ n d i ¿ abeyance ¿ven with friends."-Moz!ey, Vol. I., page 309. t " I had a supreme confidence in our cause ; we were upholding that primitive Christi- anity which was delivered for all time by the early teachers of the Church, and which was reSstered and attested in the Anglican formularies and by the Anglican divines That ancient r e l S o n had well nigh faded away out of the land, through the political changes Sf the l i f t BO yeaïs, and it must be restored. I t would be in fact a second Reformation: - a b i t te r reformation, for it would be a return not to the sixteentn century, but to the seventeenth Wo time was to be lost, for the Whigs had come to do their worst, and the rescue might come too late. Bishoprics were already in course of suppression; Church ivronertv w as in course of confiscation: Sees would soon be receiving unsuitable occu- paiits. —^LpoIoflto pro vita sua. By John Henry Newman, D. D. London, 1864, page 113, e "The, Tracts for the Times went straight against the whole course of the Church of England for the last three centuries. That Church had generally given up fasting, daily Common Prayer, Saints' Days and Holy Days, the observance of Ember Days, the study of tte Pr to i t tve Fathers even so f a r as they are quoted in the Homilies, the necessity of the Sacraments and of a right faith, the idea of any actual loss by want of unity, volun- 10 Against it straightway rose whatever had the power to rise, against it raged whatever was then standing on its feet. The enemies were the same as 6f old : The State, Dissent in its Protean shapes, the Church of Rome. The battle of the last half century has been fought, partly within, and partly without; I mean within and without the devoted circle who made the Movement what it became. From within it suffered from defections ; the falling away of some who lost heart and courage, not unnaturally, however lamentably. * On the whole, and in the aggregate these seceders have been com- paratively few and unimportant; three or four names only, are those of men deeply regretted ; chief of all that of Newman, whom, in spite of his desertion, we admire, honour, and love, whom the Anglican Branch of Christ's Catholic Church will never cease to claim as her own child, as one whose best work was done while in his true Moth- er's House, who since he left her has been like one walking in a dream and under the shadow of exile. From without the Movement has suffered,—nay, I withdraw the word,—it has not suffered ; it has sustained assaults, most precious and most fruitful in results. To these we point with gratitude to God ; each battlefield has been a landmark for all time ; in each a truth has been asserted and successfully maintained. The Movement drew strength from each of three great onsets of the enemy, in what are known as the Gorham controversy, the Eucharistic controversy, and the Ritualistic controversy. Victory was won long since, in each case, as on three well fought and stubbornly contested fields. The Oxford Tracts began by teaching the Apostolic Succession, f t a ry confession to the clergy, and the desirableness of discipline, all held and transmit- ted by the Reformers, but since their day, gone out of fashion and out of thought. Nor had the desire been simply that of forgetfulness, for all England had been more than once agitated on these very questions. The Tracts preached what a King and Primate had lost their heads for ; what the mon- archy, the Church, the whole constitution, and the greater par t of the gentry had been overthrown for ; what, afterwards, Bishops and clergy had been cast out for, and the Convocation suspended a century for. These doctrines had bpen all but prohibited in the Church of England, as they probably would have remained until this day, had not the revolutionary aspect of the Reformed Parliament seemed to place the Church of England in the old dilemma between the bear closing up behind and the precipice vawmmr in front."—Mozley, V o l . ! , pp. 409-10. * " As time passed on, i t was seen that the number of new followers of Newman in his secession, gradually diminished. I t was soon exhausted. When the number came to be reckoned up and compared with the multitudes who showed no sign of wavering in their Christian course, it shrank into small dimensions. Perhaps 60 clergy out of 30,000 fell."—Palmer, pages 339-40. t "The Low Church, particularly as represented by the Churoh Missionary Society, and by its complications with Presbyterians and Dissenters, had utterly discarded the idea of Bishops being in any sense the special successors of the Apostles, and necessary to a 11 That is the germ of the whole system : no wonder that it is so offen- sive to the liberalism and sectarianism of the day, that men rage as they do about the figment of a " tactual succession " and deny that the descent can be proved. All follows on that fact that the Episcopal Order succeeds to the office and work of the first Apostles, propagat- ing and governing the Catholic Church under her Supreme Head, Jesus Christ. On that hang, logically, " the doctrine, the Fellowship, the Breaking of the Bread, and the Prayers," in other words, the Theological, Sacerdotal, Sacramental and Liturgical departments in our Holy Religion. The Creed, the Ministry, the Sacraments, the Worship, these rest finally, on the sure word of Christ spoken to His Apostles and their successors, " Lo, I am with you always, even unto the end of the world." Now this is no mere speculative system, no theory for the closet of the recluse ; it comes right into human life ; it is intensely practical. I t reaches us men, this "Catholic system " as we rightly term it, where we feel most deeply, need most urgently, and see most distinctly; again is it true of us that our faith is in that which we have seen, which we have heard, which our very hands handle, of the Word of Life. Three things stand in a logical order, one right after the other, each in its place, the Birth into Christ, the Life in Christ, the Beauty of Holiness, the three controversies I have mentioned were about these things. The Gorham Controversy was, substantially, a battle on the question of Man's birth into Christ; the Eucharistic Contro- versy involved the question of Man's Life in Christ; the Ritualistic Controversy touched the subject of the external order and beauty of the worship of Almighty God. The three go together. You are born into Christ: you must live in Christ; you must see, for your joy and refreshment, somewhat of the King in His beauty. The Church and the world have different utterances on each of these heads. The Church places God first, the world places Man first. The victory won in each of those great battles was plainly a victory of the supernat ural over the natural, of faith over doubt. Church. The First Tract for the Times rallied the threatened, scattered, and discomfited ChurchI of England round the Episcopate as fa r ab ove the other orders, and necessary to the lull enjoyment of spiritual gifts and privileges. I t claimed for the Bishops distinc- tively the rank of Apostles. The clergy everywhere took the cue, and the party ran the narrowest chance of being called, indeed of calling itself that of the Apostolicals."— Mozley, Vol. II., p. 146. W. 12 The Oxford Movement based on faith in the Apostolic ¡Succession, declared the doctrine of Baptismal Regeneration : that regeneration is the specific gift of that Sacrament. The adversary denied, declaring that man may be regenerated before or after Baptism, but never in and by that Sacrament. The battle was fought and won; the doc- trine of the Book of Common'Prayer is as clear as the sun in the heavens, and they who dispute it must fain rank a m o n g the dissenters from the standards of the Church. The Oxford Movement brought to light the truth of the Real Presence of Christ in the Sacrament of the Altar. The adversary de- nied, advancing either the Zuinglian notion of a memorial feast or the Calvinistic notion of a virtual presence, with symbols to help the faith; anything indeed migUt be held, except that our Lord spake literal truth when He said, » This is My Body, this is My Blood." That battle also was fought and won. It has been ruled that our Of- fice cannot by any art be made to accord with the Zuinglian theory; that the highest sacramental doctrine may be taught without strain- ing one word or changing one letter. Finally, the Oxford Movement revived the'lost idea of worship. The adversary resisted, and now with fury; he laid hold on carnal weapons, stirred up rioters, gathered mobs about church-doors ; stopped not short of sacrilege, desecrating and defiling holy places, profaning the very Sacrament; he called in Parliament to help ; he got his Act to regulate Public Worship; effected the deprivation of priests; threw them into prisons; would have hanged, drawn and quartered them gladly as of old, to stop the advance. What boots it ? To the enemy has been left the burning shame of having organized, in this nine- teenth century, the " Church Persecution Company, Limited."* With *" Mr. Mackonochie has asked the Bishop of London to allow him to withdraw f rom the benefice of St. Peter's, London Docks, and there can be no question as to the Bishop s an- swer The motive mentioned by Mr. Mackonochie may be the only one that has decided him to take this step, or it may have been reinforced by larger considerations affecting the peace of the Church. Either way, Mr. Mackonochie will carry into a retirement so cruelly, and af ter the action of Archbishop Tait, so unexpectedly forced upon him, the respect that is due to a man who makes a very great sacrifice. Although m the long strife which this act of his closes he has been substantially the victor, he alone is to reap no f ru i t f rom his success. The courts which condemned him find their occupation gone, the liberty denied to him is enjoyed by the congregations he has served. The triumph of the Church Association is strictly personal. They have¡silencedI one self-denying and hard-working clergyman. But as regards the wider ends for which the suit.was insti- tuted, they have gained nothing. Mr. Mackonochie has been declared incapable of hold- ing a benefice within the Province of Canterbury: but the ritual of St. Alban s Holborn, and of St. Peter's, London Docks, remains, and is likely to remain, precisely what it was. —London Guardian, Jan. 2d, 1884. 13 us remain the substantial fruits of victory. I speak not of extremes, of useless adjuncts, of matters indifferent; of the "fads" of quee* people and the eccentricities of some foolish persons; but of what k grave, decorous, beautiful, essential. The vested choir and the choral service ; the altar in its own place with its " ornaments ;" .the distinc- tive garb of the priest, simple though it be ; the position of the cele- brant as one who ministers before God and not unto man: the ritual appropriate to t h a t " Memorial" before the Father Almighty ; these now are ours and undisputed ; and these are fruits of the battle for or- der, right and truth.* f I have spoken of three great Controversies ; besides these, of course, there have been innumerable actions of minor importance, yet each has helped to confirm some truth, to bring out some point of the faithT to maintain and secure some right of priest or people. Next in order is it to enumerate some of the results of the work begun fifty years' ago. It seems like a dream; it is the realization of visions which once appeared fantastic; nay, we may exclaim to one another, " Many prophets and righteous men desired to seethe things which we see and did not see them, and to hear the things which we hear and did not hear them," ,First of all: we have seen the rebuilding of the altar. When Elijah faced the priests of Baal, intent on his death, he began by repairing the altar of the Lord which was broken down. We have seen its rebuild- ing in the literal and the spiritual sense; its restoration to its ancient glory and honour, and the recovery of the truth and the faith in its- Gift ; it is the centre of the Church's worship, it is the Holy Table at which her children are fed with Angels' food. We have seen as a re- sult the revival of ecclesiastical architecture: noble churches, with * " During- the forty-two years which have elapsed since the first Tract appeared at Ox- ford, European society has, in almost every conceivable respect, changed its aspect, but it is, happily, no part of my task to write the history of nineteenth century civilization. Of those changes the only two which are valuable to the present argument are, that edu- cated England, like other countries, has become archaeological as it had not formerly t he knowledge, and artistic as it had not formerly the taste to be; while alike in its archaeol- ogy and in its art, it has studied those Christian ages of its own and of neighboring na- tionalities, which older critics, in their narrow admiration of Greek and Roman culture, were wont to despise."— Worship in the Church of England, by A. J . B. Beresford H pe, M. P. London, 1875, page 6. t " Upon the whole, the movement must be credited with the increased interest in Di- vine things, the more reverential regard for sacred persons and places, and the freedom from mere traditional interpretation, which mark the present century in comparison with the last. The Oxford Movement, unforeseen by the chief movers, and to some ex tent in spite of them, has produced a generation of Ecclesiologists, ritualists, and relig- ious poets. Whatever may be said of its priestcraft, it has filled the land with church crafts of all kinds-"—Mozley, Vol. II., page 43. 14 frescoes, mosaic, pictures, carved work; stately services, with bannered processions, and choral song. The Creed is held by faithful men, without mental reservation, in the Catholic sense; they revere the ministry as a priesthood, they see in the bishop the successor of the apostles. To the penitent is freely opened the way to confession with the comfort of absolution ; none need to be tormented with the secret burden of sin, nor thirst in vain to hear that the Lord hath put it away. Communions are multiplied beyond number. Congregations are organized for works of charity and mercy. Sisterhoods show us the life of the Religious, and its results in the care of the sick, the poor, the fallen, the ignorant: they have their large and stately houses, their broad acres; their endowments, by gift of the faithful. Church Missions have extended immensely, they grow ever more and more. We have our roll of »martyrs and confessors, of scholars and saintly men, our Keble, Pusey, Neale. Selwyn, Patterson, and here in America our Schuyler, DeKoven, Mahan and Ewer, born of this move- ment and illustrating what it was. The Oxford Movement has given the world a Literature, a school of Art, a school of Music, a school •of Architecture. We owe to it the Libraries of the Fathers of the Holy Catholic Church, of the Anglican Divines ; the paintings of a Holman Hunt and a Millais, the poetry of the Christian Year, the Lyras and the flower of the Hymnals, the immense liturgical treasures now ready to every student's hand, the music of Barnby, Helmore, Cobb, Martin ; the oratory of a Liddon, the enthusiasm of a Lowder, the inexhaustible learning of a Littledale, the deep foundations of Clewer and East Grinstead ; the utilizing of the English Cathedrals, "the extension of the Home and Colonial Episcopate. It may be said of the Movement that it has stirred English Society and English- speaking people all the earth round, as none ever stirred them before; that it has made itself felt through the largest part of the circle of man's life ; that it has aroused, awakened, illuminated, blessed, vast numbers of souls ; that it has made an impression on the Church which cannot be effaced. Dear brethren and friends : I might stop here, and close this hur- ried and imperfect sketch. I cannot do so; more remains to be said. I have spoken of God's gifts in the past; let me speak of our duty in.a near future, in which, unless signs deceive, we may expect trials ot 15 faith, searchings of heart, and plenty of hard work. God speaks to man, and man listens, and for the time is moved ; yet when the sound becomes familiar, the attention is apt to flag. It is so with us, in the mass, _and one by one. The history of religious movements is a record of recovery and relapse, of awakening and sink- ing again into sleep. That the great movement of the past half cen- tury should be succeeded by an era of reaction was to be expected. There are signs that such a reaction is coming; these call us to self examination and earnest thought on our duty as priests, as men. Reflect. The Movement began in a day of spiritual and moral weakness; when doubt and skepticism were rife ; when Evangelical- ism had degenerated into leanness, when Churchmen were trembling for their lives, and ready to compromise for the sake of an exterior honour and an empty name.* I see no sign of a revival of the Evan- gelicalism of fifty years ago; but the spirit of liberalism, of skepticism, of self-conceit, which choked it, exhibits new if not surprising vitality. That way the reaction comes. I t behooves us to watch it, to labour, to pray, to work while we have the light. We need no more than a suggestion; the portents are clear. A spurious Liberalism is in full blow; it reproduces the day when the skeptics were wagging their tongues at Oriel j" and questioning every- thing in heaven and earth, when Newman, Keble, Froude, Pusey and the rest, alarmed and anxious, were crying one to another, " Watch- man, what of the night ? " Shall we say of the evil spirit at work among us, ' \Terruit urbein. Terruit gentes, grave ne rediret 1 ' Seculum. . nova monstra?" * "What had we at this time to oppose to the triumph of the Papacy, and to the fu ry of political dissent, which in every street issued its proclamations calling on the people to rise and destroy t h a t " black and infernal hag" the Church of England ? We had a weak and divided Church, Vain and foolish men had been so carried away by a sense of their own wisdom and ability to cure all defects and errors, that like masons picking all round the foundations of the Church, they had apparently so shaken the edifice, that there seemed imminent danger to human eyes that the whole fabrio would topple over into the dust. . . . Ihey were eager to eliminate from the Prayer Book the belief in the Scriptures, the Creeds, the Atonement, the Worship of Christ. They called for the admission of Uni- tarian infidels as fellow believers. They would eviscerate the Prayer Book, reduce the Ar- ticles t o a deistic formulary, abolish all subscriptions or adhesions to formularies, and reduce religion to a state of anarchy and dissolution.—Palmer, page 29. •fr" A school arose whose' conceit led them to imagine that their wisdom was sufficient to correct and amend the whole world. The Church itself produced some such vain reason- oners, who with boundless freedom, began to investigate all institutions, to search into the basis of religious doctrines, and to put forth each his wild theory or irreverential remark. All was pretended to be for the benefit of f ree discussion, which was substituted for the •claims of truth. This schoo. came from Oriel College."—Palmer, page 20. 16 The nova monstra are but the monstra vetusta, one discerns them instantly, as the same, the old in new dress. There is the same mis- trust of the Church ; the same refusal to submit to an authority out- side a man's own spirit ; the same mania for speculating, the same passion for criticizing, interrogating, reconstructing. Here is the same grotesque kind of church manship which dares not press the claim of the Church, regarding her as an outgrowth of human effort and not a supernatural institution ; the same crazy conceit of read- justing Christianity to suit the taste and temper of these times. They are times of ever growing luxury ; the idea of Duty is lost in that of Enjoyment; " the whole duty of man " is to enjoy a comfortable life. In the religious sphere, that modern creed finds expression in entire freedom of thought^—which fre.edom is the intellectual luxury,—with aesthetic gratification which is the sensuous luxury. If men retain the ancient creed, they treat it as their thin and delicate bric-a-brac, not to be used, but locked up behind glass ; * of dogma and theology will they none ; their churches shall be grand and splendid, and yet so constructed and adorned as to symbolize, not an Unseen World with holy mysteries" into which the angels desire to look, but a. massive, cultured, and domineering Humanity; the Bible shall be kept, with much effusive, complimentary talk about its merits, while the historic parts are resolved into myth and saga, the prophecies into enthusiasms, the psalms into canticles of a soul beating out its own music as it will, the miracles into superstitions, the apostolic epistles into school boy essays which we moderns shall criticize and mark as " good," " w4orthy of honorable mention," " showing progress," etc., etc. The Lord is not He Whom, " in the year that King Uzziah died," the prophet saw upon .a throne high and lifted up, His train filling the temple, "and to Whom the Evangelists bare witness, telling us how 'Esaias saw His glory and spake of Him,' " f but a pervasive principle,' an inexplicable spiritual force, an influence disengaged from personal modes and limitations; while the Church is no Kingdom, but a Re- public, a Democracy, wherein all power, including that of amending the constitution and altering the laws, resides in the people. Mean- *"The heretical Hampden took the ground, which is that of his imitators and followers in our own day, that the Creeds are but opinions for which a man cannot be answerable, and that they are expressed in obsolete phraseology."—Hozley. I., 344. + Compare Isaiah vi., 1-5, and St. John xii., 30-41. 17 •while on those " unstable souls" whom such teaching has demoral- ized, there press three shapes; the Nemesis of free thought, the Par- cae of liberal religion ; their names are Higher Criticism. Evolution, and Agnosticism ; and before them many lose what heart was left, and hasten to compromise, and cry, "we surrender," and make what terms they can with what they believe to be invincible foes* Now 1 say, that in all this there is nothing new, nothing to frighten us. Reaction after a reforming movement is to be expected. Drag men out of their errors to-day, and some of the saved will backslide ; in the monotonous action of our sin, we observe no more than the swing of the pendulum through its old arc. What happy optimist is he who looks for conversion of the human race, in its present condi- tions,'to the Catholic Faith? Catholicism means something ; it means a submission to a power not one's self which demands faith and obedience ; mortification of the flesh with the affections and lusts ; a life ordered by the precepts of the Church; purification of the soul by grace sacramentally conveyed. In what age, in what place, has human nature showed readiness to submit to these things? Nay, it flees them as enemies to its pleasure and its ease. The dogmatic, sacramental, and penitential principles imply death to self-will, self- praise, self-trust; therefore the spirit which trusteth in man is, of course, against them. If for awhile, men under some strong influ- ence, turn toward the light, and grow better, purer, holier, expect a change ere long, while the nature remains what it is, expect a recov- ery of power on the part of the infidel who boldly rejects and denies the Catholic system, and the liberal who less boldly tries to compro- mise, retaining only certain names, forms and insignia of religion, in which the spirit dwells no more. If this be so, our course is plain ; to gather up our forces and for- tifying ourselves with the sign of the cross, like the Knights when they »The Rev. F. Meyjick in a speech at the Lincoln Diocesan Conference, October 16,1883, referring to Agnosticism, Evolution and the Higher Criticism and the fears inspired by them in the minds of the unlearned believer, gums up as follows: •' If , then, we drag our three skeletons out of their closets into the light of day, we do not find them so formidable as they appeared in the gloom, being like in this respect to the Fakenham Ghost, which turned out to be only a harmless donkey instead of a diabol- ioal manifestation. For we find that Agnosticism, so f a r aa it is true, does no more than accentuate the statement of Job, that men by searching cannot find out God unto perfec- tion; and that Evolution is an hypothesis as yet unproved, which if ever proved, might perhaps be not ¡incompatible with Christianity, supposing that the Divine guidance was substituted for natural selection; and that the Higher Criticism is a play of the human imagination, which cannot evacuate the conclusions of oriticism which rests on a surer foundation than imagination." 18 beheld the battle imminent, to go straight forward, having the shield of faith and the sword of the Spirit, which'is the Word of God. Meet the movement of reaction as soldiers of the Church ; oppose each ma- nœuvre with resources drawn from the arsenals and fortresses of the Catholic Theology and Practice. Teach more positively, as the Church requires ; strip the cloak from Naturalism and Materialism, that men may see the nakedness and nastiness, since nothing less will do where the vile is so be-painted and metamorphosed ; insist on Catholic dogma as the antidote to doubt ; f maintain the truth and inspiration of the Holy Scriptures, and the claim of the Church as their witness, keeper, and authorative interpreter ; declare the grace of the sacraments of salvation ; lift up the idea of the worship and adoration of the Incarnate God whose tabernacle is now with men; get hold of sinners, one by one ; lead such as need it to private con- fession ; shrink not from the task of directing the doubtful in the way ; be in sympathy with every effort of the age to help the poor,, the needy, the ignorant, the unfortunate ; " Freely ye have receivedi freely give." But remember, you must give only that which was first given to you, naught of your own ; the old treasure, pure, clean and undefiled. God's witnesses have this as their highest honour, and He asks them only to repeat, verbatim, His word, and then to make men love it for the fruit which it yields. Heresy always starts with the blind notion of inventing or discovering something It must start something new ; it must evolve something as yet hidden ; man must rub up his phosphorus and make of himself a fire-bug to flit about in the twilight, shining by jerks for the edification of others. Heresies begin within us ; they are the foetus in the heresiarch first, coming out later misbegotten, spurious, not of the pure ancestral stock ; they are the evolution of the first thought, hope, scheme of some man like ourselves. The Catholic Christian stands in contrast to such ; he is no inventor, but a witness ; he has naught to evolve, but must deliver that which he also received, neither more nor less; the truth, the faith, the Church are God's, not his ; the Gospel is everlasting ; it has ambassadors, custodians, interpreters ; it abhors speculators, rational- izers, critics, having no work for that ilk. And the priest in whose tSee " Catholic Dogma the Antidote of Doubt, by the Ht. Bev. W. E. McLaren, D.D., Bishop of Illinois." a work which should be in every student's hand, thoughtful, earnest, learned and necessary for these times. 19 heart burns this wish to serve his age well and bless his brother man, should remember that he will do neither unless he stand on the ground of his divine commission, and speak the truth, simply, as the Lord hath commanded and as the Church hath received the same. Trust me, brethren, when I say, that the liberal school, or whatever it may be styled, can never become the Church of the people of the future. 1st. Because it is based on private" judgment and human opinion, which are constantly changing, so that it lacks the element of stability and permanence ; none can tell from day to day what such a school will bring forth. 2dly. Because its address is mainly to- a special class, a circle of intellectual and cultured people, whom it flatters by praise of their superiority. Bdly. Because the common- people, the poor, and the human race in the mass cannot be reached except by a direct and dogmatic teaching and external and visible ap- pliances, and must remain insensible to subtle philosophies and curi- ous speculation of the critical cast. The religion of the cultured and philosophic liberal cannot take the place of the Religion of Jesus Christ. That system which He established in the world, to convince- men of sin, righteousness, and judgment to come, was hidden from the wise and prudent, and revealed unto babes ; it was that which they preached to the poor as the Gospel; that, with its sharp distinc- tion, clear statements, rite of obligation, and rules of stringent disci- pline. Nothing can take its place to the poor, the meek, the humble, the pure in thought and heart. Liberalism can rob the poor of that re- ligion ; it has been at that cruel work for centuries; it is intent upon it now, with the subtlety of the adulterer and the cold blooded cruelty of the assassin; it has actually turned back multitudes of souls into the darkness of the old world, and robbed the onee humble and con- tent, of the little of joy and brightness that was in their life, of the hope of heaven which reconciled them to the sorrows of this earth. . This it hath done cruelly, coldly, selfishly, that it might snuff up and enjoy the praise and fame of being regarded, inwardly arid outwardly, as high above that common level, learned, free from superstition, emancipated, original. Yet, thus robbing them, it has given them nothing back, and never can. It may do for the clique -who wish the advantages and luxuries of a Mutual Admiration society; it will not do for those of us who desire the Creed the Worship, the Sacramental 20 Life, the edifying ministries of the Catholic Church. These last are ours, forever, unless we forfeit them by our own faithlessness and folly. The Oxford Movement was on lines drawn, as on a map or chart, in the Book of Common Prayer. It began when men had either thrust that book away in contempt, or were trying to revise it in the interest of dissent, or were making it a dead letter by keeping the "tfords but denying the meaning. The Move- ment was, actually, a rehabilitation of that Book in its Catholic sense, a defense of it against aggressors, a development, practically and in ritual, of the truth which it enshrines. Our work now is to hold men up squarely to the principles and doctrines of that Book. Rubbish has been cleared away, light has poured into every dark corner. It is our business to see that the dust does not gather again ; that the cobwebs are brushed off as fast as our rationalists and philosophic speculators spin them from their own prolific interior; that the Book remains, henceforth, a living book, which a man shall be ashamed to use un- less he believes in his soul what it contains. While our doctrinal standards remain unchanged, the Creeds, the Sacramental offices, the dogmatic articles of religion, and while the sense of honor resides in the human spirit, we have nothing to fear. The truth is ours,barricaded, •defended, proof against assault. Stand we firm, and the work of the past half century cannot be undone. It shall proceed, in larger out- come, and a wider reach; it shall appear to be the preamble of a vaster movement preparing the nation for the Second Coming of the Lord; that is the terminus ad quem; our eyes may yet behold it, as we stand, unshaken, in our lot at the end of thfi days. Even so come. Lord Jesus! PERIODICAL PUBLICATIONS O F — "The Young Churchman," AH Illustrated Paper for the Family and Sunday School. Single Subscriptions, Weekly, per year « ' f® " . Monthly, " „ 1 I n quanti t ies of 10 or more copies to one address, a t the ra te per copy, weekly.... ai S •• " " " monthly 16V4 " T H E S H E P H E R D ' S A R M S , " An Illustrated Paper for the Youngest Readers, Printed on Rose-tinted Paper. ' Al l ' the matter , Doth Prose and Poetry, is prepared especially for it by JENNIE HARRISON. No Single Subscriptions entered. 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