mtt)eCttpoflmg0rk LIBRARY PRINCIPLES AT STAKE. ESSAYS ON CHURCH QUESTIONS OF THE DAY. EDITED BY GEORG-E HENRY SUMNER, M.A., RECTOR OF OLD ALRESFORD, HANTS, AND CHAPLAIN TO THE LORD BISHOP OF WINCHESTER. LONDON: JOHN MURRAY, ALBEMARLE STREET. 1868. The right of 'translation is reserwed. LONDON: PRINTED BT W. CLOWES AND SONS, DUKE STREET, STAMFORD STREET. AND CHARING CROSS. CONTENTS. PAGE I.— RITUALISM AND UNIFOEMITY 1 Benjamin Shaw, M.A., late Fellow of Trinity College, Cambridge. n.— THE INCREASE OF THE EPISCOPATE OF THE CHURCH OF ENGLAND 43 Lord Arthck Heevey, M.A., Archdeacon of Sudbury and Rector of Ickworth with Horriiiger. III.— THE POWERS AND DUTIES OF THE PRIESTHOOD .. .. 65 R. Payne Smith, D.D., Canon of Christ Church, and Regius Professor of Divinity at Oxford. IV.— NATIONAL EDUCATION 109 Alexander R. Grant, M.A., Rector of Hitcham, Suffolk, late H.M. Inspector of Schools. v.— THE DOCTRINE OF THE EUCHARIST CONSIDERED IN CONNECTION WITH STATEMENTS RECENTLY PUT FORTH RESPECTING THAT HOLY SACRAMENT .. 133 The Editor. VL- SCRIPTURE AND RITUAL 171 T. D. Bernard, M.A., Rector of Walcot and Canon of Wells. VII. -THE CHURCH IN SOUTH AFRICA 201 Arthur Mills, M.A., of Balliol College, Oxford. VIII.— THE SCHISMATIC AL TENDENCY OF RITUALISM .. ..229 George Salmon, D.D., Regius Professor of Divinity in the University of Dublin. IX.— THE REVISIONS OF THE LITURGY CONSIDERED IN THEIR BEARING ON RITUALISM 259 W. G. Humphry, B.D., Vicar of St. Martm-in-the-Fields, London ; late Fellow of Trinity College, Cam- bridge. X.— PARTIES AND PARTY SPIRIT 341 John S. Howson, D.D., Dean of Chester. t8W5 NOTE. The several contributors to this Volume are responsible only for the statements and opinions contained in their own Essays. ESSAY I. RITUALISM AND UNIFORMITY By BENJAMIN SHAW, M.A., Late Fellow of Trinity College, Cambkidge. CONTENTS OF ESSAY I. 1. Impatience in the present day of questions of mere external uni- formity. 2. The question of Ritualism not such a question. 3. It is a question of acts clone in the prosecution of a purpose which is— (a). Important in itself. (h). Comniou to a number of persons combined to carry it out. (e). Hostile to the Ueformation settle- ment of the Church of England. 4. Evidence in support of allegation (a). 5. Evidence in support of allegation (h). 6. Evidence in support of allegation (c). 7. Peculiar constitution of the Church, and how it bears on the subject. S. Consideration of the objection that there are variations from uni- formity on the part of the oiipo- sitc school in the Church. 9. These variations disfinguishable in nature and principle from those of Ritualism. 10. Consideration of the assertion tliat extreme Protestant opinions are even more alien from the Church than are tlie principles of Rome itself. 11. Recognition of Protestant bodies in former times. 12. Did the last revision of the Prayer- book effect a change in this respect ? 13. Opinions of Bishop Cosin. 14. And of Archbishop Wake. 15. Resumption and conclusion of the argument. Under tiie circum- stances at present cxisiing the rules of the Church on the sub- ject of uniformity may fairly be appealed to against Ritualist practices. RITUALISM AND UNIFORMITY. I. At the close of the seyenteenth century, when the Turks broke into Christendom and besieged Vienna, Lonis XIV. suspended his operations against the Spaniards, saying, "I will never attack a Christian prince while Christendom is in danger from the infidels." With what amount of sincerity these words were uttered by the French king we need not inquire. I have quoted them merely because they seem to express a feeling very pre- valent just now with thoughtful men, and which, in their case at all events, is sincere enough. They see that the foundations of the faith are brought into question, and that the battle rages round the Ark itself. And they not unnaturally wonder that those who, like Kitualists and their opponents, profess to hold in common the essentials of Christianity, cannot merge their lesser differences in its defence. If Ephraim (they think) would cease to envy Judah, and Judah forbear to vex Ephraim, the spoiling of the Philistines would make greater progress. And this is felt the more strongly because men look upon the con- tention about Ritualism as relating mainly to the degree of outward uniformity to be observed in public worship. And a rigid uniformity in outward matters is in itself alien from the temper of the age. We pride ourselves on looking everywhere beneath the surface of things, in being disciples of the spirit and not of the letter, in detecting the deeper unities which underlie apparent diversities. We cannot wonder, therefore, if men cry out that to attach much importance either way to ceremonial details, when weightier matters press for a hearing, shows a narrow and bigoted mind. II. Now the answer to all this, so far as the case of the Ritualists is concerned, lies, as I conceive, mainly, in a direct denial that it is a mere question of ceremonial details at all. The opponents of Ritualism would use the same language as B 2 4 PRINCIPLES AT STAKE. [Essay I. would be used by a minister of state when justifying restrictions upon liberty at a time of national danger. If pressed by the common-places about the rights of the subject and the tyranny of minute and vexatious interference, a minister so situated would reply that things small in themselves become important when they are known to be overt acts done in pursuance of a common purpose inimical to the constitution of the country. He would say that when a combination is proved to exist for the carrying out of such a purpose, restrictions which at other times might well be suffered to lie dormant, must be enforced as the only available means of averting the common danger. A great and perilous movement may chance to be amenable to the law only in some indirect form, and upon what an uninformed person would call a mere bye-point. The technical charge by which it is brought before the court may in no degree express to the mind of a common reader the real nature or extent of the evil. He may even be tempted to speak of it as a petty and unworthy proceeding. But the statesman knows that, as on a comparatively small field the fate of empires may be fought out, so on that narrow issue may depend the result of a vast struggle between those who maintain and those who would over- throw the constitution. But it will be said — this is all plausible enough, but when we come back from politics to Church matters, where is the proof of such a dangerous combination against our Ecclesiastical Con- stitution ? Let us first consider what we have to show in order to prove our case. We have to establish, III. (1.) That the details of ceremonial, which in themselves appear trivial, really derive magnitude from being acts done in the prosecution of an important purpose. (2.) That this purpose is common to a number of persons combined together to carry it out. (3.) That this purpose is one hostile to the maintenance of the great settlement of the Church of England at the time of our national Eeformation. On none of these heads is the evidence far to seek — "Habe- mus confitentes reos." IV. Thus as regards the first point, we find in the ' Directorium Essay I.] RITUALISM AND UNIFORMITY. 5 Anglicanum ' (Preface, p. xiv., Second Edition) that Eitual and Ceremonial " are the expressions of doctrine, and witnesses to the Sacramental system of the Catholic religion." And another witness to the like purpose is Dr. Littledale, who, in the first series of ' The Church and the World,' p. 30, writes thus : — '* Now that the ground has been to some extent cleared, by- stating the opinions current outside the Tractariau ranks as to the cliaracter and value of the ritual observance which pre- vails witliin them, it is fitting to put forward the view which the Kitualists themselves hold, and the reasons which seem to them to justify it. There are two factors which go to make up the sum of their proceedings, to wit, dogma and practical expe- diency. As this is not a theological treatise, it will suffice to say of the former that Ritual is in some sort the visible exponent of particular tenets which are more or less prevalent in the Church of England, and which could not be dislodged from their position without a schism in the present, and an irreparable breach with the past ... it is only when the dogmatic system tauglit by the great Tractarian leaders has made itself realized as a living creed, that ceremonial worship has become practicable or intel- ligible." In weighing the force of these words it must not be forgotten that the writer of them appears to be the great authority with Ritualists on liturgical questions, and his opinions may therefore be taken to be those of his school generally.* Coming next to the Evidence given before the Ritual Com- mission, we find the Rev. W. J. E. Bennett asked (Quest. 2774), " Do you think it is part of the Church arrangement that the ceremonial should be suitable to the doctrine ?" Ans. "Exactly." " If there was any change made by the Church in the doc- trine, there would naturally be a change in the ceremonial ?" Ans. " Exactly ; or the. ceremonial would have no more meaning." But we may perhaps look for the fullest statement in an Essay written expressly on ' The Symbolism of Ritual,' by the Rev. C. J. Le Geyt, in the second series of ' The Church and the World.' We there read as follows : — * See Evidence before the Ritual I ' Direct. Angl.,' 2nd edit., Preface, p. Commission, questions 2139, 2241, and | xxviii., and p. xxxii. et alibi. 6 PRINCIPLES AT STAKE. [Essay I. " The chief point and value of all Kitual is, that it symbolizes and expresses, and at the same time enshrines and protects, Dogmatic Truth. Eitualists, so called, have no desire to escape under the guise of harmless non-entities. Eitual unquestionably does symbolize doctrine, and therefore has been so carefully legislated for by the Church." (p. 549.) And, giving an instance of what is meant, he says, " The Ritual of the Church, therefore, provides that the Priest stands at the altar— the position of sacrifice — to signify his office as, vicegerent of, and substitute for, our Lord Himself, Wlio in truth here offers Himself, and is offered by the hands of the Priest ; fulfilling thus continually His office as High Priest for ever, after the order of Melchizedec, which order consisted j>rincipally in this, that he offered up Bread and Wine in sacrifice." .... " Where the rule of the Church is violated, and the Priest kneels to exercise his Office, he fails to express the nature of his pre- rogative, and to exhibit, for the edification of the faithful, the due ' ministration ' of his Priesthood. For the same reason the Priest is robed for the Eucharistic sacrifice in vestments to which symbolical meaning has been attached, signifying the repre- sentative character of the Priest." (p. 551.) It would be a waste of time to adduce any further evidence, of which there is abundance in the works of all Ritualist authors. It may be hoped that enough has been done to show how com- pletely mistaken those persons are who affect to treat the whole question as one of a little more or less splendour and decoration in public worship. The subject of the accessories of Divine Ser- vice, looked at from an aesthetic point of view, or in the light of religious expediency, as tending to warm and quicken the senti- ment of devotion, is no doubt one of great interest. But with the present controversy in its principal and more important aspect it has nothing to do. Mr. Bennett puts this most clearly. He is asked (in relation to the vestments) by the Commissioners (Quest. 2978) " You do not contend, then, for any aesthetic pur- pose, but strictly for a doctrinal purpose ? " Ans. " Decidedly. The aesthetic purpose forms an accident afterwards, but is not the object." " The object is to convey religious impressions, and to guard religious doctrine?" Ans. "Yes." Essay L] RITUALISM AND UNIFORMITY. 7 The result is, that the rites, gestures, and ceremonies, on which so much stress is laid, have been introduced with a deliberate purpose of promoting the reception of certain principles which they are considered to express. They are acts done in further- ance of that purpose. Their magnitude and importance are to be determined, not in reference to themselves, but in reference to the object which they are made to promote. Circumcision, St. Paul expressly assures us, "is nothing, neither uncircumcision " (1 Cor. vii. 19) ; yet in another place his words are, " I say to every man that is among you that if ye be circumcised, Christ shall profit you nothing " (Gal. v. 2). That which in itself was unimportant, became in its symbolic and ceremonial aspect a matter which he could not denounce too strongly. The same principles prevail in judicial procedure. A pass- word or sign of an illegal association may be some expression or action of the most trivial character, and men may think it beneath notice if they dwell on it as it is in itself, and keep out of sight its relation to something behind. But an intelligent Judge and Jury are not thus misled. Like the symbols of algebra, such things take their value from that for which they stand. Not merely, therefore, are the external acts of Ritualism means of promoting the spread of the dogmas with which they are associated, but, if allowed to prevail, they must inevitably come to be an argument that those dogmas are held by the Church ; otherwise (it will be said) she would not have permitted the outward acts which testify to and express them. V. It is time that we should go to the second point, viz., that the purpose which the outward acts of Eitualism are intended to subserve is one common to a large party who are combined to carry it out. Little proof on this head will be needed by those who have witnessed' the admirable organisation by which Eitualists are mustered whenever a display of their numbers and strength is requisite, or the tone which on such occasions their newspapers and periodicals assume, communicating the mot cVcrdre as the recognised organs of a great party. But if evidence be needful, none better can be given than 8 PEINCIPLES AT STAKE. [E33AY I. the declarations made by an influential society, which boasts of the existence of such a combination, and assumes to wield its forces. The English Church Union, as we learn from an address delivered by its President in 1866, was founded in 1859. Its results, as regards the " Church party," are thus stated : — "The disunion which was too apparent in 1859 is now no longer visible, and in place of it we have a large and growing an i ivell-compaded hody, becoming daily more and moveformid- ahle in its proportions and influence." And we are bid to remember "that the ve^y existence of such a body as this Society is a 'power of itself, even if it be quiescent; for the influence which emanates from it, the jpolicy of which it is the symbol, and the force which is generated at its centre, constitute alone an effective instrument, with God's blessing, for advancing the sacred cause all have combined to pro- mote."* A tolerably distinct notion of what its operations are is to be gathered from the Report of the Union for the year 1866-7:— *' In the last Annual Report several suits were alluded to as in progress, in reference to which the President and Council are glad to report that the threatened proceedings against the Rev. J. W. Coope, Rector of Falmouth, for the use of altar-lights, have not been initiated ; and that another clergyman of the same diocese, who had also been ordered hy the Archdeacon to discontinue an ornament, which, in the opinion of the President and Council, was strictly legal, has also been left in peace, after TeceWmg a promise of protection from the Union, Of the cases finally decided, or still in progress, which may be mentioned as having occurred since the last Report, the President and Council would record that of the Incumbent of Folkestone, who almost immediately after the satisfactory termination of the legal proceedings instituted on his behalf by the Union, under circum- stances detailed in the last Report, found himself again under the necessity of seeking help from the Society, to enable him to put a stop to a system of annoyance and persecution carried on * Address delivered at the annual meeting of the English Chui-ch Union, June 14, 1866, by the Hon. Colin Lind- say, the President. London, ISCC. The italics in the above and in tlie next quotation are mine. Essay I.] RITUALISM AXD UNIFORMITY. 9 by the Editor of a local paper.* It is hardly necessary to say that the President and Council at once gave the assistance required, the result being the insertion of a most complete and ample apology for having written what appeared to be libellous and injurious charges and imputations, and a very satisfactory alteration in the general tone of the paper in discussing Mr. Woodward's proceedings. Many cases of a somewhat similar kind have been brought under the notice of the President and Council during the past year, and have received their careful consideration ; but as the majority of them have been arranged without any expense to the Society, it is unnecessary to submit any detailed account. Several serious cases of aggression on the part of hostile churchwardens and other officers of the Church have also occurred during the past year : one being the case of the Incumbent of a small living, whose churchwarden possessed himself of tlie keys of the church, and insisted on his right to retain them, depriving the clergyman of all control of the church. This case having been brought under the notice of the President and Council, they directed the Proctor to institute proceedings in the Consistory Court, which resulted in the establishment of the rights of the clergyman. Another case, which is still in progress, is that of a clergyman in the West of England, who found it necessary to seek the aid of the Union in consequence of the outrageous conduct of the parish bell- ringers, who (probably instigated by persons in a higher rank of life) had insisted upon their right to ring the bells at their pleasure, without reference to the Incumbent, and in the exercise of that supposed right had broken open the door of the belfry. All remonstrances proving to be vain, the President and Council directed the necessary steps to be taken for the restoration of the Incumbent's rights, and have little doubt of a satisfactory result. Of another class of cases, two may be submitted by way of illustration — one being that of a clergyman in Norfolk, who incui-red the displeasure of his Bishop. The President and Council, acting under the advice of the Hon. Proctor, recom- mended that the choral service, and other matter's objected to hy the Diocesan, should not he discontinued ; and offered to defend * It will be observed that the inter- ference of the Society extends to the pubUe press, and to a class of questions involving civil rights and cognisable by the secular courts. 10 PRINCIPLES AT STAKE. [Essay I. the Priest, if legal i^roceedings ivere taken against him. They are happy to be able to report that the Bishop did not institute proceedings, and they were therefore not called upon for material assistance. In another similar case, where the increase of Ritual had also increased considerably the congregation and com- municants, the Council felt hound to advise the Rector not to alienate his parishioners by acceding to the unreasonable and illegal demands of the Bisho]): and here, too, the Priest was allowed to remain unmolested, in consequence of the support which it was hnowyi the Union was prepared to afford. The President and Council have reason to believe that the know- ledge of their readiness to maintain the rights and liberties of the Parochial Clergy has not only stayed attacks already begun, but also, in very many instances, prevented them from being commenced." — Report, p. 10. I am not now concerned to express any opinion whether such an organisation as this be expedient or inexj^edient, nor to compare it with any association on the other side of the question. I simply exhibit the fact of its existence, in order that it may be seen to enhance the public importance of the system which it protects and carries forward. There are many acts in secular matters which may be done by individuals with impunity, but which when done by a number of persons, in prosecution of a common object, draw down the notice of the law. This shows the importance attached by public authority to any kind of combination ; and proves that deeds in themselves of small moment assume at once a magnitude and significance when they are the fruit of union and concert. And the Eeport which has just been quoted distinctly avows that no Bishop will be permitted to attempt to restrain any practices which^iind favour with " the President and Council," without being opposed by the whole force of the Union, backed by funds derived from its five thousand subscribers. It is true, no doubt, that the Union jirofesses to act on the defensive alone, and to defend the threatened liberties of the clergy. But it must be recollected that the liberty in question consists in a supposed right to introduce ceremonies which may or may not be of ancient origin, but which are for all practical purposes unheard-of novelties in the customary sys- tem of Divine worship. This being so, such interference is Essay I.] lUTUALISM AND UNIFORMITY. 11 apt to be regarded by most men as very like assuming the offensive.* VI. I now pass to the most vital part of the subject — which is, the proof that the aim of this powerful combination is nothing less than the overturning of the Reformation settlement. We all remember the saying of Mr. R. H. Froude, more than thirty years ago — " The Reformation was a limb badly set — it must be broken again in order to be righted." t At the time, such expressions as these were attributed to the heated temperament of the individual writer, and were not unreservedly adopted by the school to which he belonged. But in the history of the Ritualist movement, the developments have been regular and rapid; sentiments and practices have been successively put forward, which at first were judged extravagant and all but repudiated, by the party generally ; then, were defended as legitimate subjects of discussion ; and finally were accepted as an undoubted platform from which to make further advances. Un- like other movements, therefore, Ritualism must ever be judged by its most extreme partisans ; for within a short space of time the party is certain to raise itself to their level. This has been notably the case with respect to the statements just cited. At first much respect was professed for the older English Divines, such as Hooker. Then it was found that the theology of the Elizabethan age, and even of that of James I,, was by no means in harmony with that of Ritualism. It became necessary, therefore, to confine the period of Anglican orthodoxy within narrow limits. Laud and the Caroline Divines were supposed alone to afford the. true type ; and those who took part in the revision of the Prayer-book at, the Restoration, were deemed, by what they then effected, to have purged the Church from the evil leaven of the early Reformers. It would appear, however, that this last refuge is now failing, that this platform, which it was hoped was firm, though narrow, is felt to be giving way. The * " I must repeat what I have often I by provoked the animosity and woimdeil said, that I cannot but consider that the the feelinjjs of tlieir brethren who did Ritualist party, in embracing these not share their sentiments. " Speech of views, have made themselves the ag- Archbishop of Canterbury in Convoca- gressoi-s. Tliey have taken a very de- tion, February 19, ISC)S. — Chronicle o/ cided step in advance; they have done i C'oni;oc(( draw atten- | Essay I.] RITUALISM AND UNIFORMITY. 17 crossed under it : be most careful to receive into your mouth all, even the smallest Portion, of the Most Holy Sacrament, since one Crumb or Drop of It is worth more than the world itself." In ' The Altar Manual,' edited " by a Committee of Clergy " (Palmer, 1867), we are told : " Upon their [the priests'] pronouncing the words ' this is my BODY,' ' THIS IS MY BLOOD,' in the prayer of consecration, the Holy Ghost comes down upon the elements of Bread and Wine, and they become ' verily and indeed ' the body and blood of Christ. The outward elements of Bread and Wine do not cease to be what they were before, but they heeome what they were not before ; even as in the beginning ' God breathed the breath of life/ into that body of clay which He had created, and ' man hecame a living soul ' (Gen. ii. 7), and as in the Incar- nation the Word became Flesh, and two natures were united in One Person, without 'confusion of substance.' " (p. 4). Accordingly we are told "we ought to receive the Sacra- ment fasting. Natural reverence would teach us that the BODY and blood of Cheist should be the first food that entered our mouth on the day of our Communion." In a tract called ' Devotions for those who are present at the Eucharistic sacrifice without communicating,' also " edited by a Committee of Clergy" (seventeenth thousand). Palmer, 1867, a hymn is inserted to be used after the consecration, in which these words occur, — " Word made Flesh, the bread of nature By His Word to Flesh He turns ; Wine into His Blood He changes, What though sense no change discerns ? Only be the heart in earnest. Faith her lesson quickly learns." In ' A Companion to the Book of Common Prayer ' (Palmer, 1867, 2nd edition, p. 30) we read as to the elements : " If any remain that is consecrated, it is ordered that the Priest shall reverently eat and drink the same : no such provision is made with respect to the baptismal water, because there the ' inward and spiritual grace is sjpiritual, not corporal,' " [the italics are in the original,] "and exists only in the act of administration." And in ' Tracts for the Day ' (Longman, 1868), at p. 76 of the Tract on ' The Seven Sacraments,' we find it said of the c 18 PRINCIPLES AT STAKE. [Essay L Eucharist, — " There is another striking difference between this Sacrament and the others. In other Sacraments the outward matter or Form is merely the instrument to convey a benedic- tion or confer a f^race. In this the outward Form itself becomes the Thing signified, in a manner wholly beyond the powers of the natural understanding to comprehend. As the word became Flesh by conception in the womb of the Blessed Virgin, so these Elements become [sic in orig.] the Body and Blood of Christ by consecration." That the like is the case with the organs of Eitualism in tlie newspaper press, we have room to shew but by a single instance : " The only result of these proceedings " [the various efforts made against the Ritualists], "therefore, has been to advertise the faith, and to lead to its acceptance by all that can appre- ciate sound reasoning, and by all in whose hearts there is the smallest instinctive feeling for the truth of God. Where there was one person that believed in the Sacrifice of the Mass when the Round Church was restored at Cambridge, there are now a thousand." ('Church Times,' Feb. 1, 1868). Perhaps, however, instead of prolonging the series of quota- tions, it will be best simply to cite the opinion of the Arch- bishop of Canterbury, whose known moderation of opinion and gentleness of temper would not have allowed of his exj)ressing himself so strongly without cause. The speech from which I am about to give an extract, was delivered in Convocation, and is reported in the 'Chronicle of Convocation Sessions,' Feb. 1868, p. 1138. " I do not wish to curtail the liberty so long enjoyed by the Church of England : I do not wish to impair the liberty alluded to by my right rev. friend the Bishop of Ely, and I believe that the vast majority of the Church, its consistent friends and adherents, would not desire anything beyond what they find they enjoy within its pale. But to much that is going on it is impossible for any one to lend any sanction or approval. I will quote something whicli has occurred within my own special cognizance ; we all know the proceedings that are now common, and that statements are constantly made which abundantly prove that there are many who are determined to obliterate from our articles and formularies all traces of the Reformation. Essay L] EITUALISM AND UNIFOEMITY. 19 I said I would mention something that had occurred in my own diocese. I had a letter from a parent living at the sea-side, in the hands of whose daughter was placed an Eucharistic Manual which contained these words : they are a prayer at the Holy Communion, after the consecration of the elements, — " ' Holy Father, accept the spotless victim which thy servant offers for his own sake and those of all faithful Christians both living and dead, that it may make us worthy of everlasting life/ " Now contrast that with our Thirty-first Article. (His Grace quoted it.) " Put these two side by side and I do not think any one can venture to say they are not diametrically opposed to each other. Now a very large majority of the members of the Church of England do believe that the Eitualist practices fovour the acceptance of these doctrines. You may try to persuade them they are wrong, but it will be very diflScult to do so, and I think my right rev. brethren must admit tlie grave consequences which must follow the adoption of these views. As those who hold them seem determined to retain them, surely it is con- sistent with the dignity of this house to take some measures which would facilitate the means of checking them." We have it, therefore, on the authority of the Archbishop, that what are known as Ritualistic practices stand in close connection with a design to obliterate all traces of the Reforma- tion. And this is precisely the case which I have been seeking to establish. VIT. Nor should it be forgotten in considering such questions as those discussed in this paper, how needful it is to take into account the peculiar constitution of the Church of England. Speaking in the abstract, there are obviously two distinct schemes by which the rights of the Church at large may be protected against any encroachment on the part of the clerical order. On the one hand, liberal and expansive powers may be given, subject to the proviso that the consent of the Avhole Church is to be indispensable in order to their exercise. On the other hand, the whole, or nearly the whole, power for practical purposes may be placed in the hands of the Clergy alone, and yet the domain for its exercise be so restricted by c 2 20 PRINCIPLES AT STAKE. [Essay I. positive enactment, that, so long as the prescribed limits are not transgressed, no considerable infraction of the liberties of the Church can take place. The latter plan of course involves a certain statutory rigidity of system, which, contradictory as it may appear to a certain class of minds, is in such a case not a form of tyranny, but a guarantee for freedom. It is hardly necessary to say that our English Ecclesiastical Constitution is framed in a great degree upon the second of these plans. The Clergyman has the sole direction of public worship. The members of the congregation have no power to interfere, nor, so long as he keeps within the law, can they in ordinary cases make their voice heard with success even in the way of complaint. Moreover, a Parochial Minister has the exclusive cure of souls within the bounds of the parish, and (unless in some very exceptional cases) no other church can be erected, nor can any other Clergyman administer the Sacraments, or even preach or deliver doctrine publicly there without his consent. These are large prerogatives, and the only safeguard provided against their abuse is the minute- ness with which the law of the Church lays down the duties of this highly privileged person. Whether such a constitution be the best that could be devised, or whether it might be altered with advantage, is a subject on which different speculative opinions will no doubt be held. The practical point is, that it is the constitution under which we at present live. And to speak of liberty under this scheme of government, as consisting in the relaxation of restrictions and the concession of large discretionary powers to the clerical body, seems to be to misapprehend, in a very main degree, the leading idea of the whole system. VIII. But the force of all arguments tending to shew that it is time to restrain Ritualist variations from uniformity, is supposed to be broken by the fact that variations also take place on the part of other Clergy who belong to an opposite school of theo- logy. It is said that we cannot interfere with some without interfering with all ; and a theory of this kind would appear to have found a remarkable degree of acceptance, not merely with casual observers, but with very exalted authorities. As a rather prominent example (though but one out of many that might be given) I will cite what took place not very long ago in an English diocese. This will afford an occasion of examining Essay I.] EITUALISM AND UNIFORMITY. 21 the theory on its merits, and considering generally the founda- tions on which it rests. In August, 1867, a memorial was addressed to a Prelate of great theological attainments by upwards of 9000 lay members of the Church of England, expressing their deep concern at " the introduction into many of the churches of the land of an elaborate Kitualism, Eomish vestments, altar lights and incense, in avowed connection with doctrines which cannot be well distin- guished from transubstantiation and the sacrifice of the mass." And they go on to say, " We feel that the time has fully come to express our determination as far as in us lies to main- tain the Protestant doctrine of our own Eeformed Church, in relation to this subject, as set forth in the twenty-eighth and thirty- first Articles ; and the prescribed form of worship as plainly laid down in the Prayer-book ; and we dare not, by our silence, be parties to the j)resent attempts on the part of some of the Clergy to restore doctrines and practices deliberately rejected by the Church at the Reformation. We are convinced that your Lordship entirely disapproves of the practices and doctrines of which we complain, and we earnestly hope that your Lordship may be able to take such steps as will not only prevent their further extension in this diocese, but also their continuance where they have been introduced." The Bishop in his reply says, — "I sympathise with 'the deep concern with which' the memorialists ' view the introduction into many of the churches of the land of an elaborate ritualism, Eomish vestments, altar lights, and incense, in avowed connexion with doctrines which cannot be well distinguished from transubstantiation and the sacrifice of the mass.' '• My own feeling is against the use of lighted candles in the daytime. But, as I had occasion to remark in replying to a previous memorial, conflicting opinions, as to their legality, have been given by eminent lawyers; and we must await a declaration of the law from the Ecclesiastical Court into which this question has been carried. "With regard to another head of your complaint, I have received assurance from the Clergy to whom, doubtless, the memorialists refer, that these practices were abandoned, in compliance with the expression of my disapproval. 22 PRINCIPLES AT STAKE. [Essay I. " I am desirous, as any of the memorialists can be, to main- tain the doctrine of our Keformed Church, as set forth in the 28th and 31st xirticles ; and the prescribed form of worship, as plainly laid down in the Prayer-book. " But this prescribed form of worship must be maintained in its integrity, if it is to l)e maintained in its purity. If one school of thought in our Church could be induced to give up its extravagancies, and the other would be more hearty and exact in compliance with the directions of the rubric, all might alike offer the prayer that we might hold the faith in unity of spirit and in the bond of peace with a clearer conscience and a better hope of acceptance."* This last paragraph would convey, I think, to most minds, and therefore is, I presume, meant to convey, the impression that both parties are to a certain extent in pari delicto, and that the memorialists did not come with clean hands to complain of *' extravagancies," if they sympathised with or tolerated a want of hearty and exact compliance with the rubric in members of their own school. Such words, coming from a learned prelate and theologian, deserve careful consideration. In the first place, there is some difficulty in seeing how the parties who presented the address could be responsible for the deviations from uniformity of any school of clergy, seeing that as laymen they had no part in the performance of public wor- ship. It does not appear clear, therefore, how they could be liable to an argumentum ad hominem of this character, what- ever might be its validity as addressed to clergymen. But in the next place, it is submitted with great deference that the grievances set forth in the memorial were not com- plained of qua deviations from uniformity, or as what the Bishop calls "extravagancies." What the. memorial charges in substance is an attempt " to restore doctrines and practices deliberately rejected by the Church at the Eeformation ;" and the " extravagancies " in question are relied on as evidence of the animus of the parties against whom this complaint is brought. As mere departures from rubrical exactness, apart * These extracts liiive been mado I ence,' as puljlishod at llie time in the fiom the ■ Memorial aud Correspond- | ' Liveipool Daily Courier.' Es«AY I.] RITUALISM AND UNIFORMITY. 23 from their significance on the question of intention, there is nothing to show that the memorialists would have felt so strongly about them. Hence it is not easy to see the justice of drawing a parallel between the case disclosed by the address, and any shortcomings in rubrical exactness merely as such. The Bishop, in framing the paragraph under consideration, was no doubt moved by a desire to act, and was j)robably under the impression that he was acting, in a spirit of equitable imjjartiality. But it may be allowable to express a doubt whether the requirements of such a spirit were altogether what his Lordship seems to have supposed. For impartiality, even in its judicial sense — the impartiality of a court of law com- pelled to come to some decision on every one of the matters brought before it — does not consist in treating all offences as equal, but in duly estimating the importance of each on its proper grounds. And if this be so even with a judge, it is still more the case when, as here, the question is not so much judicial as administrative. For the appeal was made to the Bishop, as a governor exercising the executive power of the Church; and the real point was, whether the cases of the two schools of theology were so nearly on a par that no valid distinction could be drawn between them, and that no steps could faii'ly be taken on one side without a necessity to take them also on the other, Kow in this point of view, it is submitted that it is not usually considered indispensable, for the sake of impartiality, that a government should decline to interfere in a pressing- case, because some minor evil happens not to have been effectually redressed. Thus, to take rather a strong instance, the authorities did not think it incumbent on them to inquire whether due punishment had been awarded to all street boys who had let oif squibs on the 5th of November, before they determined to prosecute the parties who fired the barrel at Clerkenwell, So again, the Attorney-General does not ask whether every hot-headed speaker has been strictly called to account, before he takes proceedings for sedition or treason-felony against men who deliberately conspire to preach disaffection. Even where offences are committed against the same statute, they are not necessarily of equal importance. What would be 24 PRINCIPLES AT STAKE. [Essay I. thous:ht of Commissioners of Police or Magistrates if tliey de- clined to enforce the Metropolitan Police Act against persons provoking a breach of the peace, or driving furiously to the danger of life, or being intoxicated and riotous,* on the ground that the complainant happened to be guilty of having his door- mat shaken after the hour of eight in the morning, or did not sufficiently cleanse the footway before his house ?t These are extreme cases, no doubt, and I deprecate the sup- position that I mean to compare Ritualists, or their opponents, to these respective classes of offenders. But it is by extreme cases that the soundness of a principle is tested, and I am only using a logical right in so testing the principle before us. Let it then be carefully noted that the question is, not whether any departure from the rubric is to be advocated and justified — (a position of a wholly different kind) — but whether, looking on the subject dispassionately and in a judicial temper, there is really any fair comparison to be drawn between the proceedings of Ritualists and the irregularities attributed to their opponents. Because, if not, a rigorous enforcement of the law against every small variation from it might possibly be to fall into that very bondage to the letter — that very system of inelastic uniformity — which, as stated at the com- mencement of this paper, is peculiarly distasteful to the spirit of our times. To enforce a stern code as the only means of dealing with a powerful combination is one thing ; to enforce the same code to crush every deviation from the smallest article of it is quite another thing. It is not usual for a prudent government to confound the two, or to conceive that they cannot take the former course without first settling how far it is expedient to adopt the latter also. On the contrary, a sound policy deals at once and vigorously with what is actually dangerous, and leaves minor questions for subsequent settlement, or allows them to settle themselves. IX. It may be said, however, that we have no right to assume that the sins of the Low-Church party are of the comparatively venial kind now suggested. Let us therefore look at the point more closely. We have examined the nature and animus of Sou 2 aud 3 Vict. c. 47, § 60. f Ibid., § 5i. Essay I.] EITUALISM AND UNIFOEMITY. 25 Kitualism; let us now consider whether the characteristics of Low-Church departures from the rubric present like or unlike features. And first, these departures cannot be called innovations. With scarcely any exception of importance, the services are performed by the Clergy of the school of which I am now speaking, in the manner common throughout the parochial churches of England at the beginning of this century and long previously. Be it that it is slovenly or unauthorised, still it is no novelty. It follows, therefore, that members of the school in question are not chargeable with having originated the acts or defaults spoken of; still less have they originated them as dis- tinctive of their own party, or expressive of their peculiar views. If here and there any practice or omission appears to savour of a doctrinal peculiarity, it is, at all events, usually an isolated matter. There is little unity or system about the ritual devia- tions of Low Churchmen. They do not form a compact body, designed and put togetlier for the direct purpose of giving outward expression to a system of dogmas. No controversial treatises have been written by theologians of this school laying down and advocating a detailed code of observance, or non- observance, as to matters of public worship, with a view to promote the reception of what are known as Low-Church tenets. We must here distinguish (if we would come to an equitable decision) between what is introduced in order to express a dogma held by those who introduce it, and what by its intro- duction happens to offend against a dogma held by others. Evening Communions are a case in point. These, no douljt, give oifence to the Eitaalist school, and are not in harmony with their views as to the Lord's Supper ; but they have not been introduced in order to promote an antagonistic view on the subject. Motives of convenience, and the desire of offering greater facilities to certain classes to communicate, appear to have led to the step. It does not seem to have been taken in the interest of a peculiar doctrinal system. So again, the practice of saying the words of administration to more than one communicant at a time, is a usage, the source of which is to be traced to a desire to lessen the fatigue and length of the service where there are large Communions, rather 26 PllIXCIPLES AT STAKE. [Essay I. than to any tenet peculiar to those wlio adopt it. It has, no doubt, been alleged that it is due to Calvinistic opinions; but there is little doubt that this is an error, and that the number of clergymen who adhere to the custom for any such reason is infinitesimal.* This point is the more worthy of notice, because if this school * Supposing that the witnesses be- fore the Kitual Commission were well chosen so as to he fair representatives of their schools, we find the evidence ex- plicit on the points just mentioned. The Rev. D. Wilson says, " I repeat the wor^a^ovref this Doctrine, and is fair 140 PRINCIPLES AT STAKE. [Essay V. minded, must admit that the teaching of our Church on the subject is less explicit than on the truth of the Keal Presence. .... Still the doctrine of Sacrifice has most certainly its place in our service, for it is inseparable from that act of Consecration which alone makes a real Communion with Christ's Sacramental life possible."— Charge, 1867, 75, 81, 82. The document following is a memorial which was presented to the Archbishop of Canterbury at the end of May in the past year, signed by twenty-one clergymen, including Dr. Pusey and Archdeacon Denison : — " To his Grace Charles Thomas, Lord Archhishop of Canterbury, Primate of all England, and Metropolitan, &c. " Whereas at this present time, imputations of disloyalty to the Church of England are current, to the discredit of those who have been, some of them for many years, inculcating and defending the doctrines of the Real objective Presence, of the Eucharistic Sacrifice, and of the Adoration of Christ in the Blessed Sacrament ; and whereas by reason of these imputations the minds of many are troubled : We therefore, the undersigned, exercising the office of the Priesthood within the Church of England, beg respectfully to state to your Grace, and through your Grace to our Right Reverend Fathers in God the Bishops of your Province, and to the Church at large, what we believe to be the mind of our Lord, touching the said doctrines, as expressed in Holy Scripture, and as received by the Church of England in conformity with the teaching of the Catholic Church in those ages to which the Church of England directs us as ' most pure and uncorrupt,' and of ' the old godly doctors ' to whom she has in many ways referred us, declaring hereby both what we repudiate and what we believe, touching the said doctrines. " (1). We repudiate the opinion of a ' Corporal Presence of Christ's natural Flesh and Blood,' that is to say, of the presence of His Body and Blood as they ' are in heaven ; ' and the con- ception of the mode of His presence, which implies the physical change of the natural substances of the Bread and Wine com- monly called ' Transubstantiation.' " Wo believe that in the Holy Eucharist, by virtue of the Essay V.] THE DOCTRINE OF THE EUCHARIST. 141 Consecration, through the power of the Holy Ghost, the Body and Blood of our Saviour Christ, ' the inward part or thing signified,' are Present really and truly, but Spiritually and ineffably, under ' the outward visible part or sign,' or ' form of bread and wine.' " (2). We repudiate the notion of any fresh Sacrifice, or any view of the Eucharistic Sacrificial offering as of something apart from the One All-sufficient Sacrifice and Oblation on the Cross, Which Alone ' is that perfect Eedemption, Propitiation, and Satisfaction for all the sins of the whole world, both original and actual,' and which Alone is ' meritorious.' " We believe that as in Heaven Christ our Great High Priest ever offers Himself before the Eternal Father, pleading by His presence His Sacrifice of Himself once offered on the Cross ; so on Earth in the Holy Eucharist, that same Body, once for all sacrificed for us, and that same Blood once for all shed for us, Sacramentally Present, are offered and pleaded before the Father, by the Priest, as our Lord ordained to be done in Remembrance of Himself when He instituted the Blessed Sacrament of His Body and Blood. "(3). We repudiate all 'adoration' of 'the Sacramental Bread and Wine,' which would be ' idolatry ; ' regarding them with the reverence due to them because of their Sacramental relation to the Body and Blood of our Lord ; we repudiate, also, all adoration of ' a Corporal Presence of Christ's Natural Flesh and Blood ' — that is to say, ' of the Presence of His Body and Blood as They are in Heaven.' " We believe that Christ Himself, really and truly, but Spiritually and ineffably. Present in the Sacrament, is therein to be adored." .... It may be well to add to the above statements some of the answers of the leaders of the Eitualistic movement to certain questions put to them by members of the Ritual Commission. Thus the Rev. C. J. Le Geyt, in answer to Mr. J. Abel Smith : — "496. You were good enough to state that you understood certain things to be implied by the lighted candles ; could you also state what doctrine or meaning you attach to the vestments ? 142 PRINCIPLES AT STAKE. [Essay V. — The vestments I take to mean a distinctive dress for the priest at the time of celebrating the Holy Communion. " 497. Not as implying any particular opinion or doctrine ? — I can hardly say that. I should say it would imply doctrine. " 498. What doctrine ? — I should certainly think the use of the chasuble would imply the belief in the doctrine of sacrifice, — Eucharistic sacrifice — that being the object of a distinctive dress. " 499. Will you explain to me what you mean by that, for I do not quite understand how you connect that with the sacrifice ? — It has been thought that the priest offering this sacrifice at the Holy Communion should have a distinc- tive dress to mark him off from the rest of the ministers, as being the principal priest in office, offering the sacrifice at the time." Rev. G. Nugee, in reply to Sir Joseph Napier, says : — "2117. (Sir Joseph Napier). I suppose you regard the Com- munion service as sacrificial and propitiatory ? — I do not quite know what you mean by propitiatory. It is a sacrifice." Rev. W. J. E. Bennett is very outspoken : — " 2604. (Mr. Beresford Hope). At what time do you use the chasuble ? — At all times of the celebration of the Holy Com- munion. " 2605. Is there any mysterious signification in the chasuble, or in wearing it? — That is a question which involves doctrine. If I am to be launched into doctrine, of course that again will involve an immensely long discussion. " 2606. I think it does not require a very long answer to say whether there is any doctrine involved in your using the chasuble ? — I think there is. " 2607. What is that doctrine ? — The doctrine of the sa- crifice. " 2608. Do you consider yourself a sacrificing priest ? — Yes. " 2609. In fact, sacerdos, a sacrificing priest ? — Distinctly so. "2611. Then you think you offer a propitiatory sacrifice? — Yes, I think I do offer a propitiatory sacrifice." And in like manner Mr. Bennett, in his Essay on 'Some results of the Tractarian movement of 1833,' published in Essay V.] THE DOCTRINE OF THE EUCHARIST. 143 the second series of 'Essays on .Questions of the day,' thus writes : — " Now, the ancient vestments present to crowds of worshippers the fact that here before God's altar is something far higher, far more awful, more mysterious than aught that man can speak of, namely, the Presence of the Son of God in human flesh subsisting." (p. 13.) And again, after quoting a prayer for Unity from the Missal :— "And this prayer we say (to use the word common to us all) in the Mass which we now offer in many places daily on our altars." (p. 19.) Much more of a similar character might be quoted, but the above extracts are sufficient to show what is the doctrine of the advanced Ritualists on the subject of the Eeal Presence. They have at any rate the merit of speaking plainly. No one can misunderstand them. Their object is clearly set forth, and they seek to attain that object by an openly-planned and openly- prosecuted campaign. It remains to be seen whether the issue will be in their favour or not. If it were ever authoritatively decided that such doctrines as those mentioned above were the doctrines of the Church of England to the exclusion of all others, there would be such a secession from her ranks as would over- throw the National Church itself qua national. It may with truth be said that the gist of the question turns upon the fact whether the Presence of Christ in the Eucliarist is in the consecrated elements, or (not in them but) in the heart of the faithful receiver ; in other words, whether it is objective or subjective.* If Christ is so present in the consecrated * As this is the first time that I make use of the words " objective " and " sub- jective " I wish to state once for all that I use the word objective throughout this Essay in its popular sense, as referring to impanation ; and subjective, as making the presence of our Blessed Lord depend- ent upon the faith of the communicant. I can conceive some persons using the words objective presence to express their belief that at the Eucharist we may ex- pect a special presence of Christ, not only in the communicants' hearts ; but also in, with, and around all the assem- bled body of communicants, and yet that presence may not be localised, or confined to, or specially in the conse- crated elements. This may or may not be true. It is not what is usually un- derstood when the term " objective pre- sence " is used. That expression is popularly used to indicate, as Mi-. Taylor expresses it, a " presence localised in the consecrated elements, and independent of the state of mind of the communi- cant." — Taylor ' On the so-called real objective presence,' p. 4. With regard to the use of another term common to both the Church of England and of Rome — the Real Pre- 144 PRINCIPLES AT STAKE. [Essay V. elements that the body and blood of Clirist are "objectively given, and objectively taken by every communicant," it follows that the unfaithful communicant does " eat the body of Christ in the use of the Lord's Supper," which is plainly repugnant to the 29th Article. Nor indeed is the inference denied. In a protest published by Mr. Keble, in 1856, we read : — " That the interpretation of Scripture most commonly held in the Church has been, that the wicked, although they can ' in no wise be partakers of Christ,' nor ' spiritually eat His flesh and drink His blood,' yet do in the Sacrament not only take, but eat and drink unworthily to their own condemnation, the Body and Blood of Christ, which they do not discern." — Keble, on ' Eucharistical Adoration,' fourth edition, p. 199. Or, if this be not conceded, there is another way of avoiding the difficulty. For even if it be absolutely necessary to under- stand the 29th Article as denying " all eating, in any sense, of the Holiest Thing by the wicked and unworthy, not even so could it be inferred that the framers of that Article shrunk from the doctrine of a real Objective Presence in respect of the good and faithful ; nor does the Article, so understood, con- tradict the notion which has commended itself to some, that there is at first a Keal Presence to all, but that it is withdrawn when the unbeliever communicates." — Keble, on 'Euch. Ad.,' p. 172. I say it most reverently, but such a contrivance as this does seem a most clumsy arrangement of a double miracle in order sence— the following remarks of Bishop Nicholson are much to be noted : — " The word really is diversely taken ; for, sometimes, " 1st. It is opposed to that which is feigned and is but imaginaiy, and im- ports as much as truly. " 2nd. It is opposed to that which is merely figurative and barely representa- tive, and imports as much as effectually. "3rd. It is opposed to that which is spiritual, and imports as much as cor- porally or bodily. We then believe Christ to be present in the Eucharist divinely after a special manner, spiritu- ally in the hearts of the communicants ; sacramentally " (that is, as had been just before explained, ' because he hath or- daiued the sacrament to represent, and communicate Christ's death to us ' ) " or relatively " (that is, that ' He is there un- der the forms of bread and wine, not changed in substance but in use, as it is in other relations ; as, for example, be- twixt a father and son, who, though they relate to each other, yet they re- main two distinct substances, and the same they were'), "in the elements. And this presence of his is real, in the two former acceptations of real; but not in the last, for He is truly and effectually there present, though not corporally, bochly, carnally, locally." — Bishop Nicholson's ' Exposition of the Catechism of the Chm-cli of England,' Anglo - Catholic Library edition, p. 179 ; quoted in the Bishop of Winchester's ' Charge,' 1854, pp. 65, 66. Essay V.] THE DOCTRINE OF THE EUCHAKIST. 145 to evade the plain words of the 29th Article. Expressions seem to have been changed and multiplied by the framers of that Article, in order, if possible, to avoid any misconception on so important a point * Both the positive and the negative side of the question is clearly put. Tims, the title runs : — " Art. XXIX. Of the Wicked which eat not the Body of Christ in the use of the Lord's Supper." And tlie whole Article : — " The Wicked, and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ : but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing." If the wicked only eat the sign or sacrament of the body of the Lord without being m any wise partakers of Christ, then it seems to follow clearly that consecration cannot so change the elements of bread and wine as that they shall be in themselves the body and blood of Christ. The presence must be subjective, not objective. In other words, there is no *' presence localised in the consecrated elements, and independent of the state of mind of the communicant." — Taylor ' On the So-called Real objective Presence,' p. 4. The language of our Keformers is clear and explicit on this point. Thus Cranmer : — " Evil men do not eat Christ's flesh nor drink his blood, for the Scripture saith expressly: 'He that eateth my flesh and drinketh my blood dwelleth in me and I in him,' which is not true of ill men." — Cranmer's ' Works,' P. S., p. 12. " They that to the outward eating of the bread join not * If it had been intended that Article XXIX. should merely express the truth that wicked men do not in the Sacra- ment partake of Christ to the benefit of their souls, the framers of that Article would surely have simply inserted the actual words of St. Augustine, which run thus (the words between brackets are supposed by the Benedictine editors to have been interpolated) : — " By this, he who abides not in Christ, nor Cbrist in him, witliuut doubt eats not [spiritu- ally] His Flesh nor drinks His Blood [though he carnally and visibly press with his teeth the Sacrament of His Body and Blood] ; but rather, he eats and drinks, to his condemnation, the Sacrament of so great a thing." The framers of the Ai'ticle, it will be ob- served, left out the word " siihitually ' in the title, and in the Article itself added the words "in nowise are they partakers of Christ," and explained the word '• sacrament," in the last clause, to mean simply " sign," as though to avoid the possibility of misconception. See Harold Browne 'On the Thirty-nine Articles,' p. 727. L 14G PRINCIPLES AT STAKE. [Essay V. thereto an inward eating of Christ by faith, tliey have no warrant by Scripture at all, but the bread and wine to them be vain, nude, and bare tokens." (p. 17.) " They say that Christ is corporally under, or in the forms of bread and wine: we say that Christ is not there, neither corporally nor sjnritualhj ; but in them that worthily eat and drink the bread and wine, he is spiritually, and corporally in heaven." (p. 54.) And again, still more strongly : — "When I say and repeat many times in my book that the body of Christ is present in them that worthily receive the Sacrament, lest any man should mistake my words, and think that I mean that although Christ be not corporally in the out- ward visible signs, yet he is corporally in the persons that duly receive them ; this is to advertise the reader that I mean no such thing ; but my meaning is, that the force, the grace, the virtue and benefit of Christ's body that was crucified for us, and of his blood that was shed for us, be really and effectually present with all them that duly receive the Sacraments, but all this I understand of his spiritual presence, of the which he saith, I will he with you until the uvrld's end, and Wheresoever two or three are gathered together in my name, there am 1 in the midst of them : and He that eateth my flesh and drinheth my Hood dwelleth in me and I in him. Nor no more truly is he corporally or really present in the due ministration of the Lord's Supper, than he is in the due ministration of Baptism [that is to say in both spiritually by grace."]— Preface to Cranmer's ' Disputations against Gardiner.' Parker Soc, p. 3. The last sentence is only found in the edition of 1580. It is needless to multiply passages. There can be no doubt that Cranmer held the theory of the subjective presence of Christ spiritually in the heart of the worthy receiver. And here it may be well to refer to the quotation froin Ridley's words as given in the extract from Mr. Mackonochie's address. It seems strange at first sight that the Reformer, who sealed his testimony to the truth by his life's blood, should be brought forward as a witness on the Ritualists' side. How iar his witness is really in their favour will be seen at once if we place Mr. IVIackonochie's quotations side by side with the whole passage from which they are extracted. The words quoted occur Essay V.] THE DOCTRINE OF THE EUCHARIST. 147 in his disputation at Oxford, and may be found at length in his Works published by the Parker Soc., p. 237. As quoted hy Mr. Muckonochie. "It is His true blooil vvhicli is in the chalice, I grant, and the same which sjiraug from the side of Christ .... but by way of a sacrament." And just after, in answer to the objection, " The sacrament of the blood is not the blood," he says, "The sacrament of the blood is the blood, and that is attributed to the sacrament " («. e., accordiuij; to the language of the times, ' the outward part') "which is meant of the thing of the sacrament" (^. e., the 'inward part'). The ivltole iMssage. " It is His true blood which is in the chalice, I grant, and the same which sprang from the side of Christ. But how? It is blood indeed, but not after the same manner, after which manner it sprang from his side. For here is the blood, but by way of a sacrament. Again I say, like as the bread of the sacrament and of thanks- giving is called the body of Clirist given for us ; so the cup of the Lord is called the blood which sprang from the side of Christ ; but that sacra- mental bread is called the body, be- cause it is the sacrament of his body. Even so likewise the cup is called the blood also which flowed out of Christ's side, because it is the sacrament of that blood which flowed out of liis side, instituted of the Lord himself for our singular commodity, namely, for our sjjiritual nourishment ; like as baptism is ordained in water to our spiritual regeneration." Curtop. — "The Sacrament of the blood is not the blood." Itidlcy. — " The sacrament of the blood is the blood ; and that is attri- buted to the sacrament, which is spoken of the thing of the sacra- ment." (Here Weston rejieateth Curtop's argument in English.) Weston. — " That which is in the chalice is the same which flowed out of Christ's side." " But there came out very blood." " Ergo, There is very blood in the chalice." llidley.—'' The blood of Christ is in the chalice indeed, but not in the real presence, but by grace and in a sacrament." Weston. — "That is very well. Then we have blood in the chalice." Eidley. — " It is true; but by grace and in a sacrament." (Here the people hissed at him.) — pp. 237, 238. l2 148 PRINCIPLES AT STAKE. [Ei^say V. Certainly Mr. Mackonoclaie's doctrine toucliing the Lord's Supper more resembles Bishop Gardiner's than Kidley's. Witness the following parallel. Mr. Mackonochie says :— " A gorgeously conducted service ought to mean something. It does mean something — it means that the Holy Eucharist is the sacrament of Christ's body and blood " — " the body and blood of Christ under the form of bread and wine." Now what says Bishop Gardiner in his 'Explication and assertion of the true and godly doctrine of the most Holy Sacrament of the Body and Blood of our Saviour Christ?' He says: — "Note here, reader, .... how untruely the true faith of the church is reported, which doth not teach that Christ is in the bread and •wine (which was the doctrine of Luther), but the true faith is, that Christ's most precious body and blood is, by the might of his word and determination of his will, which he declareth by his word, in his holy Supper _2)resew^ under form ofhread and wine." — Cranmer's ' Works,' p. 51. If, then, we find Gardiner main- taining the identical doctrine which Mr. Mackonochie affirms, but which Cranmer equally plainly disavowed as the doctrine of the Church of England (see Cranmer's ' Works,' p. 53), let it not be said that those who maintain the old doctrine of the sub- jective presence are disloyal members of the Church of their fathers. It is true that the words " under the form of bread and wine " are found in a notice appended to the first Book of Homilies, which runs as follows : — " Hereafter shall follow Sermons of Easting, Prayer, Alms-deeds, of the Nativity, Passion, Eesurrection and Ascension of our Saviour Christ : of the due Pieceiving of His blessed body and blood under the form of Bread and Wine : against Idleness, against Gluttony and Drunkenness, against Covetousness, against Envy, Ire, and Malice, with many other matters as well fruitful as necessary to the edifying of Christian people, and the increase of godly living." It will be observed that Mr. IMackonochie has omitted to quote the words marked in italics, Avhich point to the worthy reception of the elements as essential . to the real presence of Christ, or, in other words, which denote the subjective, not the objective presence. But, further, it cannot surely be maintained that we subscribe to every single word and expression in all the Homilies. The o5th Article of our Church is most cautiously worded, and seems Essay v.] THE DOCTRINE OF THE EUCHAPJST. 149 to draw a distinction between the first and second Book of Homilies : — " XXXV. Of Homilies. — Tlie second Book of Homilies, the several titles whereof we have joined under this Article, doth contain a godly and wholesome Doctrine, and necessary for these times, as doth the former Book of Homilies, which were set forth in the time of Edicard the Sixth ; and therefore vfe judge them to be read in Churches by the i\rinisters, diligently and distinctly, that they may be understanded of the people. " Of the Names of the Homilies." Then follow the titles of the Homilies in the 2nd book. The first book, which was published in the reign of Edward VI., had no treatise at all on the Eucharist. In the second book two Homilies are found on the subject. Certainly in the second book there is no countenance given to the opinion that therein Christ is present under the form of bread and wine. Witness the following extracts : — " Thus much we must be sure to hold, that in the Supper of the Lord there is no vain ceremony, no bare sign, no untrue fio-ure of a thing absent : but as the Scripture saith, the table of the Lord, the bread and cup of the Lord, the memory of Christ, the annunciation of his death, yea, the communion of the body and blood of the Lord, in a marvellous incorporation, which by the operation of the Holy Ghost (the very bond of our conjunc- tion with Christ), is through faith wrought in the souls of tlie faithful, whereby not only their souls live to eternal life, but they surely trust to win their bodies a resurrection to immor- tality." — The first part of the Sermon concerning the Sacrament, p. 398. Ed. 1844. Oxf. And again : — " And truly as the bodily meat cannot feed the outward man unless it be let into a stomach to be digested, which is whole- some and sound ; no more can the inward man be fed, except his meat be received into his soul and heart, sound and whole in faith. Therefore, saith Cyprian, when we do these things, we need not to whet our teeth ; but with sincere faith we break and divide that whole bread. It is well known that the meat we seek for in this supper is spiritual food, the nourishment of our soul, a heavenly refection, and not earthly ; an invisible meat and not bodily ; a ghostly substance and not carnal ; so that to 150 PRINCIPLES AT STAKE. [Essay V. think that without faith we may enjoy the eating and drinking thereof, or that that is the fruition of it, is but to dream a gross carnal feeding, hasehj objecting and hinding ourselves to the elements and creatures Take then this lesson, thou who art desirous of this table, of Emissenus, a godly father, that when thou goest up to the reverend communion, to be satisfied with spiritual meats, thou look up with faith upon the holy body and blood of thy God, thou marvel with reverence, thou touch it with the mind, thou receive it with the hand of thy heart, and thou take it fully with thy inward man." Ditto, pp. 399-400. Certainly there is no objective presence taught here. Let us add to this the testimony of a much later divine. The word Sacrament is a word of ambiguous meaning, " sometimes and more strictly applied to the sign or matter, sometimes to the whole sacred rite. Now it is in the former sense that the Church of Eome holds the real presence of the body and blood of Christ in the Sacrament; it is in the latter that the real presence in the Sacrament maintained by the Church of England must be sought. The Church of Kome holds that the body and blood of Christ are present under the accidents of bread and wine : the Church of England holds that their real presence is in the soul of the communicant at the Sacrament of the Lord's Supper." Phillpotts', Bishop of Exeter, ' Letters to Charles Butler,' new edition, 1866, p. 120. And again : — " The crucified Jesus is present in the sacrament of his supper, not in, nor with, the bread and wine, nor under their accidents, but in the souls of communicants, not carnally, but effectually and fruitfully, and therefore most really." (p. 121.) " After the consecration of the bread and wine they are changed not in their nature but in their use .... instead of nourishing our bodies only, they now are instruments by which, when wor- thily received, God gives to our souls the body and blood of Christ to nourish and sustain them . . . ." p. 120. It is true, as Mr. Mackonochie remarks, that the Church of England affirms in lier twenty-eighth Article that the body of Christ is " given" as well as " taken and eaten," but surely the latter part of the sentence which qualifies and explains the whole ought never to be omitted by one who is desirous of candidly giving the real gist of the passage. " The body of Clu-ist is given, Essay V.] THE DOCTRINE OF THE EUCHARIST. 151 taken, and eaten in the supper only after an haavenhj ami spiritual manner. And the mean whereby the body of Christ is received and eaten in the supper is fiiith." In point of fact if the words " the body of Christ is given" be pressed in their literal meaning, without reference to the latter words of the Article, I do not see how they can be said to exclude a corporal presence. But yet this — to exclude the idea of corporal presence — was the very object of the paragraph in question. For when the Articles were first proposed for acceptance by Convoca- tion in Queen Elizabeth's reign there was a long sentence in the twenty-eighth Article touching trausubstantiation as follows : — " For as much as the truth of man's nature requireth that the body of one and the self-same man cannot be at one time in divers places, but must needs be in one certain place, therefore the body of Christ cannot be present at one time in many and divers places, and because, as Holy Scripture doth teach, Christ was taken up into heaven and there shall continue unto the end of the world, a faithful man ought not either to believe or openly confess the real and bodily presence, as they term it, of Christ's flesh and blood in the Sacrament of the Lord's Supper." Now this was subscribed by the Houses of Convocation, but it was afterwards thought better that it should not be published, and the paragraph as it now stands was substituted in its stead, as, while maintaining the same doctrine, yet less likely to offend objectors. It could never have been intended to sub- stitute a paragraph allowing corporal presence to be held for one distinctly and totidem verbis disavowing it which had been subscribed by both Houses of Convocation.* If then corporal presence in the elements be disallowed by the words under consideration, are we not, it may be asked, at liberty to make use of them as teaching the real objective spiritual presence in the elements ? Now it must be granted, I think, that this word " given " if pressed literally and taken by itself is not inconsistent with the theory of the objective presence in the elements. Mr. Taylor, in his answer to 'The Kiss of Peace,' argues that the words are only intended to apply to the partaking by the faithful. * lu support of tills, see Burnet ' On the 39 Articles.' Art. xxviii., p. 308, fol. ed. 1737. 152 PRINCIPLES AT STAKE. [Essay V. He says : — " Tlie body of Christ is given, taken, and eaten in the snpper only after an heavenly and spiritual manner. A7id the mean wherehj the body of Christ is received and eaten in the sujjper is faith. When in the first sentence the body of Christ is spoken of as ' given, taken, and eaten in the supper,' we must, I think, understand the same kind of reception intended as is expressed by 'received, and eaten in the supper' in the second. This identity of subject is still clearer in the Latin forms of the two paragraphs, which for convenience of comparison 1 place side by side : — * Corj)7(S Christi clatur, acciintur, et ' Medium autem quo corptts manducatiir in C'cmd, tantum coelesti Christi accipitur, et manducatur in et spirituali ratione.' Cana, fides est.' " The close parallelism of expression in these clauses would, I think, alone suffice to show that the two " manducations " are identical. In order, however, to have no doubt upon the point, I will prove that the Eeformers were accustomed to speak of eating spiritually as equivalent to eating by faith." Then follow passages from Cranmer against Gardiner, book II. ; Cranmer I. 306, 1. 317 ; Hooper, ' Confession of the Christian Faith,' II. 49 ; Jewell, 'Controversy with Harding,' II. 448-449. This explanation of the passage may be the true interpreta- tion. I myself, however, should prefer to rest upon the general tenor and spirit of the whole of the Liturgy and Articles of our Church, which general tenor is not to be contravened by one single word occurring in one Article. It certainly appears as though the revisers of our Liturgy in 1552 did take every pains to eliminate from the former Liturgy any expressions which might appear to countenance the real presence of Christ in the elements themselves. For instance in the address to communi- cants in the Liturgy of 1549 we find the following words : — "And to the end that we should always remember the exceeding love of our master and only Saviour Jesu Christ thus dying for us, and the innumerable benefits which (by his precious bloodshedding) he hath obtained to us; he hath left in those holy mysteries, as pledges of his love, and a continual rememhrance of the same, his own Messed hody and precious Mood, for us to feed upon spiritually, to our endless comfort and consolation." Undoubtedly the change in 1552 of the words marked in Essay V.] THE DOCTRINE OF THE EUCHARIST. 153 italics is doctriiially most significant. They were changed to the words now used : — "He hath instituted and ordained holy mysteries, as jjledges of his love and (for a, added in 16G2) continual remembrance of his death." Nor does this change stand alone. What can be more signi- ficant than the following alteration in the prayer of consecration ? In 1549 the words were : — " Grod, heavenly Father, which of thy tender mercy didst give thine only Son Jesu Christ to suffer death upon the cross for our redemption, who made there (by his one oblation once offered) a full, perfect, and sufficient sacrifice, oblation, and satis- faction, for the sins of the whole world ; and did institute and in his Holy Gospel command us to celebrate, a perpetual memory of that his precious death until his coming again ; hear us (O merciful Father) we beseech thee: and with thy Holy Spirit and word vouchsafe to hl>Bess and sandpit if y these thy gifts and creatures of bread and tvine that they may he unto us the tody and blood of thy most dearly beloved Son Jesus Christ" Whereas in 1552 the latter words are : — " Grant that ive receiving! these thy creatures of bread and wine, according to thy Son our Saviour Jesu Christ's holy institution, in remembrance of his death and passion, may be partakers of his most blessed body and blood" The effect of this alteration, as regarded impanation, was clearly pointed out by Dr. Scott, Bishop of Chester, in 1559, in a speech delivered by him " in the Parliament house against the bill of the Liturgy," or for uniformity of Common Prayer. " The Doctors of the Church," he said, "affirm that an intention to do that which Christ did, i.e., to consecrate his body and blood, is a circumstance of absolute necessity. For this purpose the Church has appointed certain prayers in the canon of the mass to be said before the consecration ; the words are these, ' Ut fiat nobis corpus et sanguis Domini nostri Jesu Christi,' i.e., that the elements may be made unto us the body and blood of our Lord Jesus Christ. There the intention of the Church and of the priest officiating is plainly declared ; but in this new book there is neither any such intention declared nor any petition put up to God for that purpose. The contrary does rather appear by these words in their office, ' that we receiving these thy 154 nilNCIPLES AT STAKE. [Essay V. creatures of bread and wine may,' &c., wliicli words declare tliey intend nothing of consecration. And if so let them value themselves as they please upon their communion, it is to no manner of purpose, in regard the body of Christ is not there, which, as I have already observed, is the thing which should be communicated." — Collier's ' Ecc. Hist.,' vi. 244. See also Card- well's 'Hist, of Conferences/ p. 112. What then can be clearer than that the spirit of these changes was to set forth the doctrine of the Reformed Church of England, namely, that the presence of Christ is not to be sought for as localised in the elements themselves, but in the heart of the faithful partaker ? Once more. The third rubric at the end of the service for the Communion of the sick plainly shows the teaching of our Church upon this point. We are there taught that the body and blood of Christ may profitably be eaten and drunk, even although outwardly there be no administration of the Sacrament at all. " T[ But if a man, either by reason of extremity of sickness, or for want of warning in due time to the Curate, or for lack of com- pany to receive with him, or by any other just impediment, do not receive the Sacrament of Christ's Body and Blood, the Curate shall instruct him, that if he do truly repent him of his sins, and stedfastly believe that Jesus Christ hath suffered death upon the Cross for him, and shed his Blood for his redemption, earnestly remembering the benefits he hath thereby, and giving him hearty thanks therefore, he doth eat and drink the Body and Blood of our Saviour Christ profitably to his Soul's health, although he do not receive the Sacrament with his mouth." No subtilty of argument can do away with the plain inference to be drawn from these words — namely, that the reception of Christ's body and blood depends upon the state of heart of the receiver and not ujjon the mere manducation of the elements, — in other words, that the presence of Christ is subjective, not objective. It will be observed that I have not referred to the opinions of Guest, Bishop of Rochester, who drew up the clause in Art. XXVllI. in 1562 : " The body of Christ is given," &c. I have not done so for this reason. It apj)ears to me that quotations can be made from his writings diametrically opposed the one to the other. Essay V.] THE DOCTRINE OF THE EUCHARIST. 1 55 Take the two following examples. In a letter found in the State-Paper Office we read as follows : — "If this Article (XXIX.) be confirmed* and authorised by the Queen's Grace, it will cause much business, because it is quite contrary to the Scriptures, and to the doctrine of the Fathers ; for it is certain that Judas, as evil as he was, did receive Christ's body, because Christ said unto him ' Take, eat, this is my body.' It is not said, ' If thou be a good or a faithful man, take, eat, this is Mj Body ; but simply without any sucli condition, 'Take, eat, this is my body.' So that to all men which be of the Church, and of the profession of Christ, whether they be good or bad, faithful or unfaithful, Christ's body is given and they do receive it." — Quoted in Grueber's 'Eeply to the Kemarks of the Kev. C. A. Heurtley, D.D., Margaret Professor of Divinity, Oxford,' p. 38. Then, on the other hand, in a letter from the same Bishop Guest to " Sir William Cecyl, the Queen's Secretary, concerning the Service-book, newly prepared for the parliament to be con- firmed ; and certain ceremonies and usages of the church," we find the following passage concerning the Prayer in the first book for Consecration : — " The second cause why the foresaid prayer is to be refused, is for that it prays that the bread and wine may be Christ's body and blood ; which makes for the popish transubstantiation : which is a doctrine that hath caused much idolatry : and though the Doctors so speak, yet we must speak otherwise, because we take them otherwise than they meant, or would be taken. For when their meaning is corrupted their words must be expounded. In one place it is said, ' this is the new testament in my blood ; ' and in another place, ' this is my blood of the new testament.' Thus Christ's words be diversely reported, that we should expound them when they be mistaken. And both he and his Apostles allege not after the letter, but after the meaning." — Card. ' Conf.,' 53, 54.t These two passages seem so wholly inconsistent the one with * Notwithstanding this the Article | views liere propounded by Guest, was confirmed, -which is presumjitive f See also many passages from the evidence that the Church's doctrine was same writer. — Taylor, lG-18. recognised as being antagonistic to the 156 PRINCIPLES AT STAKE. [Essay V. the otlier that it is impossible, I think, to quote Bishop Guest on either side of the controversy in explanation of his own words, and therefore, as it seems to me, they must be explained in agreement with the mind and intent of the Reformed Church as ascertained from her formularies generally. Now certainly it has generally been supposed that there is a wide gulf between EngUind and Rome on the subject of the Eucharist. The annals of the Reformation period point in this direction. But it appears now that the Reformers were altogether mistaken upon this point ! One of the latest productions of the extreme school boldly proclaims that there is no difference whatever between England and Rome with reference to the Eucharist. The title of the book is, ' The Kiss of Peace, or England and Rome at one on the Doctrine of the Holy Eucharist. An Essay in two parts, by a Fellow of * * * College, Cambridge.' London : J. Hayes. The dedication of the work runs as follows : — " To John Henry Newman, D.D., of the Roman Communion, and Edward Bouverie Pusey, D.D., of the Anglican Communion, through whose instru- mentality, more than that of any other living men, the Holy Ghost would seem at this day to be carrying on the great work of Corporate Reunion, this humble effort to break down one of the barriers of separation between us is dedicated without their permission by one personally unknown to them, in token of sincere admiration of their work, and of deep gratitude to God from whom all such works do proceed." Dr. Pusey would assuredly exclaim, " Save me from my friends." No ultra-Protestant of the straitest sect of Pro- testantism could more unequivocally assert the identity of the Roman doctrine respecting the Eucharist with that of the holders of the Real Objective Presence. One of themselves has said it. " It is commonly tliought, and as I venture to maintain, rightly thought, that the doctrine of the Real Objective Presence does involve, or rather is simply another mode of expressing, the Roman doctrine of Tran substantiation ; and the plain fact, therefore, that our Church rejects some doctrine bearing this latter name, must ever prove an obstacle to the reception of the former doctrine, until it can be proved that the doctrine so rejected has nothing in common with the Roman doctrine save the name. When Archbishop Manning says that the clergy Essay V.] THE DOCTRINE OF THE EUCHARIST. 1 57 of the Clmrcli of England are already saving his own clergy the necessity of preaching Transubstantiation, he says what I am glad to believe is true." — ' Kiss of Peace,' p-p. 54, 55. Tliere is one point in ' The Kiss of Peace ' to which I must shortly refer. The opponents of the objective presence are oftentimes taunted with the accusation that they refuse to accept the plain literal meaning of Holy Scripture. This has always seemed to me most unfair. If the words of Holy Scrip- ture are to be taken absolutely literally, they must, as it seems to me, teach transubstantiation gross, substantial, carnal, — not, as the advanced school would say, the real spiritual presence in the elements ; — and so the autlior of ' The Kiss of Peace ' : — " She (the Church of Rome) holds the consecrated wafer before the eyes of the simplest babe in Christ, and says, ' What is it ? ' The child answers in the simple language of Scripture, ' This is the Lord's Body,' and in so answering the child says in thought what the Church expresses for him in formal language, ' That there has been a conversion of the whole substance of the Bread into the substance of the Body of Christ.' Either there is this conversion or the simple answer of the child is false. Either there is this Transubstantiation or else the Real Objective Presence is a delusion." (p. 65.) And so in the summary prefixed to the Essay, for which the Author was indebted to the kindness of a friend, it is said that the Roman statement respecting Transubstantiation is a " necessary corollary from our Lord's own words." But, as Mr. Taylor, in his answer to ' The Kiss of Peace,' well puts it, other passages of Scripture might be treated in the same manner. St. Matt. V. 13 : " Ye are the salt of the earth." Is it a "necessary corollary" from this, that our Lord's disciples were transubstantiated into salt? 2 Cor. iii. 2 : "Ye are our Epistle." Is it a "necessary corollary" from these words, that the Corinthians were really in themselves one of St. Paul's Epistles ? Gal. iv. 25 : " This Agar is Mount Sinai in Arabia." Is it a "necessary corollary " from these words, that Agar was clianged into Mount Sinai ? It needs but to ask the questions to show the absurdity of the statement. And why is a wholly new principle to be applied to the words of institution, and why are those who reject the 158 PEINCIPLES AT STAKE. [Essay V. absolutely literal interpretation to be charged with tampering with Scripture and justifying " in principle every Socinian or other interpretation wliich in turn empties every text and word of Holy Scripture of its meaning ? "—See Dr. Pusey's letter to the ' Times ' on Absolution, Dec. 8, 1867. In his 'Doctrine of the Keal Presence in the Fathers,' Dr. Pusey meets this argument by stating that, "in a figurative sentence, the figure must be either (1) in the thing spoken of, or (2) in that which is spoken of it, or (3) in the word by which these two are connected." He then states that, in his opinion, the figure lies in the predicate in such expressions as "I am the Door," " I am tlie Good Shepherd," " I am the True Vine and my Father is the Husbandman," whereas there can be, as he alleges, no figure in the words "My Body which is given for you," because they speak of a true Body which for us was nailed upon the Cross. The figure plainly is not in the word This. Neither does any figure ever lie in the word is. Therefore it naturally follows from these premises that there can be no figure in the expression "this is my body^' (pp. 61-63). But if the reader will turn over a few pages in Dr. Pusey's volume he will find the following passage, which certainly seems contradictory to his own reasoning above. " It is quite true that the outward elements are a figure of the inward substance. They bear that same relation to the body which the inward substance bears to the soul. They nourish and sustain the body, as union with Christ through tlie inward gift in the Holy Eucharist, the Body and blood of Christ, sustains and gives life to the soul. The question as to the elements themselves is not whether they are a figure of His hocly hroTxen and of His Uood shed for us. The very action of the Holy Eucharist shows that they are. The question so far is, whether they are figures of what is present although unseen, or of what is absent," &c. (p. 68). Dr. Pusey, therefore, after having denied that the words " this is my body " can be understood figuratively, proceeds to maintain that the very action of the Holy Eucharist shows that the elements are a figure as well as something' beyond. But if the elements are a figure, the words which say that they are the very thing of which they are a figure must be understood figuratively. Christ, when in person before his disciples " He took Essay V.] THE DOCTRINE OF THE EUCHARIST. 159 bread and brake it, saying, Take, eat, this is my body," surely meant that whatever spiritual participation of Christ might follow upon the partaking of that bread, the element itself did represent His body. We stand before a portrait and say, " that is whoever the picture may represent." Tlie figure does not lie in the thing spoken of, in the word this, nor in the word is, and yet it is evident to all that the words must be spoken figura- tively. The portrait represents, or is a figure of, the individual. I pass on to the question of sacrifice in the Eucharist. Mr. Mackonochie seems rather to contradict himself. He says : — "I believe that He (Jesus Christ) sent His priests, as His Father had sent Him, to be priests in earth. I believe that by the power of this consecration, and by the continual presence which He has promised with His priests, He does now, as in heaven so in earth (here as there, although under earthly veils, Himself both priest and victim), offer in each Eucharist the same one all-sufficient sacrifice. I believe that our Eucharists are true sacrifices" (and then to qualify this statement), " not as separate and independent, not as repeated sacrifices, but because they are the continual presentation and pleading with the Father here on earth, of the same one Sacrifice once finished upon the Cross, and now presented and pleaded continually by Him in His own person in heaven — by Him, too, in a mystery on earth." I have quoted the whole passage again so as not to run the risk of misrepresenting Mr. Mackonochie. But the first and second part do not seem to cohere together. Certainly the Holy Sacrament is a representation of the One Sacrifice once offered, but that is very different from being itself a sacrifice. The memorialists to the Archbishop of Canterbury speak of the same body which was sacrificed, and the same blood which was shed, sacramentally present being offered by the Priest. The wit- nesses before the Kitual Commission speak of "the Priest offering tliis sacrifice at the Holy Communion," and also of the sacrificing Priest offering a propitiatory sacrifice. A correspon- dent of Archdeacon Wordsworth, " a layman, who thinks that a great deal which the ritualists do is perfectly right, an intelligent person of the middle classes, a communicant of twenty-four years' stantling," writes : " I have myself heard a clergyman preaching say that our Lord ' would presently descend on the 160 PRINCIPLES AT STAKE. [Essay V. altar to be sacrificed again for us.' " I have no wish to make others responsible for the statement listened to by the layman, but have merely quoted it to show the extreme lengths to which some, at any rate, of that party have advanced. Some years ago it would have been difficult to believe that the following prayer would ever have been found in a book of devotion intended for the use of members of the Church of England. " Collects he/ore Holy Communion on Special Occasions. " At a Funeral. — Lord, look graciously, we beseech Thee, upon this sacrifice, which we offer to Thee for the repose of the soul of thy servant N., and grant that the medicine which Thou hast vouchsafed to provide for the healing of all living, may avail for the perfecting of the departed, through Jesus Christ, our Lord. Amen." — ' The Altar Manual,' edited by a Committee of Clergy, seventeenth thousand, G. J. Palmer. Now is the doctrine of a sacrifice of the body and blood of our Lord sacramentally present upon the altar and offered by the Priest the doctrine of the Church of England ? Be it observed that this is very distinct from the commemoration of the Sacrifice once offered, " the representation here on earth of that sacrifice which is always presented before the throne of God, until the Great High Priest shall come again." — Chancellor Massingberd in Conv. Kitual debate, June 27, 18GG, ' Chron. Conv.' p. 444. The question of Eucharistic sacrifice and the question of a localised objective presence in the elements hang together. If the latter falls the former cannot stand. If there is no presence independent of the state of mind of the communicant there can be no victim offered upon the altar. If therefore we find that our Church is careful to exclude all notion of sacrifice proper from her authorised formularies, does not that in itself go far to prove that the theory of a localised objective presence is also repudiated by her ? And what is the teaching of our Church upon this point ? Certainly the doctrine of sacrifice is not found in the Homilies. Thus we read with reference to the Lord's Supper, "we must then take heed, lest, of the memory, it be made a sacrifice," and again, " herein thou neodest no other man's help, no other sacri- Essay V.] THE DOCTRINE OF THE EUCHAKLST. IGl fice or oblation" (i.e., tlian the one sacrifice of Christ once offered), " no sacrificing Priest, no mass, no means established by- man's invention." — First part of the 8ermon concerning the Sacrament, pp. 396, 399. There is no ambiguity of language here. The sacrifice is not the sacrifice of a bloody or an un- bloody victim, but the sacrifice of praise and thanksgiving. We " offer always to God the host or sacrifice of praise by Christ, that is the fruit of the lips which confess his name." — Second part of the Sermon concerning the Sacrament, p. 402. In like terms Hooker, when arguing for the retention of the w^ord Priest as applicable to the minister of the Gospel, thus writes : " Seeing then that sacrifice is now no part of the Church ministry, how should the name of Priesthood be thereunto rightly applied ? Surely even as St. Paul applieth the name of flesh unto that very substance of fishes which hath a projior- tionable correspondence to flesh, although it be in nature another thing. Whereupon when philosophers will speak warily tliey make a difference between flesh in one sort of living creatures, and that other substance in the rest whicli hath but a kind of analogy to flesh : the Apostle contrariwise having matter of great importance whereof to speak nameth indifferently both flesh. The Fathers of tlie Church of Christ with like security of speech call usually the ministry of the Gospel Priesthood in regard of that which the Gospel hath proportionable to ancient sacrifices, namely the Communion of the blessed Body and Blood of Christ, although it have properly now no sacrifice. As for the people when they hear the name it draweth no more their minds to any cogitation of sacrifice, than the name of a senator or of an alderman causeth them to think upon old age or to imagine that every one so termed must needs be ancient, because years were respected in the first nomination of both." — Hooker, Book v. ch. 78. But perhaps Hooker's testimony on this point would be repudiated just as his testimony against the objective presence has been laid aside. " The truth is," writes Keble, " if one may venture to say it of one so wise, holy, and venerable, that on this subject" (the mode of presence) "as on the Apostolical suc- cession and some others, Hooker was biassed by his respect for Calvin and some of his school in whose opinions he had been educated, and by sympathy with the most suffering portion of M 162 PKINCIPLES AT STAKE. [Essay V. the foreign lleformers so as instinctively and unconsciously to hide his eyes from the unquestionable consent of antiquity, and to make allowances which, logically carried out, would lead to conclusions such as the ancient Church never could have endured."— Keble 'On Euch. Ad.,' pp. 137, 138. But after all the main question is whether in the Order for the administration of the Holy Communion we find the doctrine of a sacrificing Priesthood. And in order to ascertain this it is necessary to examine a little in detail the changes that were made in the successive revisions of the Prayer-book. A careful examination will show how scrupulous our Eeformers were in excluding from the finally revised Book of Common Prayer all such notions. Mr. Bennett speaks of the term "mass" as the "word com- mon to us all." On the other hand, whereas in the Prayer-book of 1549 the title of the Service for the Holy Communion ran thus :— '' The Supper of the Lord and the Holy Communion, commonly called the mass," it was altered as follows in 1552, and the alteration retained both in 1559 and 1662 (with the exception of the sub- stitution of the word of for for) . " The order for the administra- tion of the Lord's Supper or Holy Communion." It is moreover very instructive to observe the care with which the word altar was removed from the service and the word table substituted for it. Witness the following; alterations : — 1549. 1552. 1559. The Priest standing humbly afore And tlie Priest stand- The same, the midst of the altar shall say the itig at the north side of Lord's Prayer, &c. the table, &c. Rubric after the Offertory. Then shall the Minister take so Omitted. Omitted, much bread and wine as shall suf- fice for the persons appointed to receive the holy communion, lay- ing the bread upon the corporas, or else in the paten, or in some other comely thing prepared for that pur- pose ; and putting the wine into the chalice, or else in some fair or convenient cup prepared for that use (if the chalice will not serve) putting thereto a little pure and clean water, and setting both the bread and wine upon the altar, &c. He/ore the Prai/erfor tlie Church Militant. Then the Priest turning him to the altar shall say or sing plainly and distinctly this prayer following. The Priest shall say. The same. 1662. The same. And when there is a Communion, the Priest shall then place upon the Table so much Bread and Wine as he shall think sufficient, &c. The same Essay V.] THE DOCTRINE OF THE EUCHARIST. 163 1549. After the Consecration Prayer. These words, before rehearsed, are to be s;iid, tuming still to the altar without any elevation or showing the sacrament to the people. At the end of the Service. And though there be none to com- municate with the Priest, yet these days (after the Litany ended) the Priest shall put upon him a plain albe or surplice with a cope, and say all things at the altar (appointed to be said at the celebration of the Lord's Supper), until after the offer- tory, ttc. 1552. 1559. 1662. Upon the holy days, if there be no commu- nion, shall be said all that is appointed at the communion until the end of the Homily, con- cluding with the general prayer for the whole state of Christ's Church, &c. Upon the Sundays and other holy days (if there be no Com- munion) shall be said all that is appointed at the Communion until the end of the general prayer, &o. It will be seen by the above parallel passages that in every single case the word table was substituted for the word altar, or the paragraph in which the word occurred wholly omitted. And with regard to the use of the word sacrifice the several editions of the Prayer-book are equally explicit. There is no mention of a victim laid upon the altar. What can be plainer than the following prayer : — " Lord and heavenly Father, we thy humble servants entirely desire thy fatherly goodness mercifully to accept this our sacrifice of praise and thanksgiving ; most humbly beseeching thee to grant, that by the merits and death of Thy Son Jesus Cliriist, and through faith in His blood, we and all Thy whole Church may obtain remis- sion of our sins, and all other benefits of his passion. And here we offer and present unto Thee, O Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively sacrifice unto thee ; humbly beseeching Thee, that all we, who are partakers of this holy Com- munion, may be fulfilled with Thy grace and heavenly benediction. And although we be unworthy, through our manifold sins, to offer unto thee any sacrifice, yet we beseech thee to accept this our bounden duty and service ; not weighing our merits, but pardoning our offences, through Jesus Christ our Lord ; by whom, and with whom, in the unity of the Holy Ghost, all honour and glory be unto thee, Father Almighty, world without end. Amen." And as if to avoid all possibility of misconception this prayer, which in 1549 preceded the administration of the elements, was in 1552 and the subsequent versions placed after their reception by the communicants. Upon this Procter (' On the Book of Com- mon Prayer,' pp. 359, 360) remarks :— " This thanksgiving was originally the conclusion of the canon ; where coming after the consecration and before communion it was taken to imply an M 2 164 PRINCIPLES AT STAKE. [Essay Y. oblation of the consecrated elements, or a material tbongli com- memorative sacrifice. In King Edward's Second Prayer-book, therefore, it was removed into a position where it can have no such meaning, but impb'es a strictly spiritual sacrifice of praise, and an oblation of the worshippers to the service of God." With reference to this point there are some valuable remarks in the final judgment in the case of " Liddell v. Westerton." After havino: referred to crosses attached to Communion Tables the judgment runs as follows : — " The Appellants in their pleadings term these Tables ' Altars or Communion Tables,' and in the argument they have referred to two recent statutes in which the word ' Altar ' is used to signify the ' Communion Table.' When the same thing is signified, it may not be of much importance by what name it is called ; but the distinction between an Altar and a Communion Table is in itself essential and deeply founded in the most important difference in matters of faith between Protestants and Romanists ; namely, in the different notions of the nature of the Lord's Slipper Avliich prevailed in the Roman Catholic Church at the time of the Reformation, and those which were introduced by the Reformers. By the former it was considered as a sacrifice of the body and blood of the Saviour. The Altar was the place on which the sacrifice was to be made ; the elements were to be consecrated, and being so consecrated were treated as the actual body and blood of the victim. The Reformers, on the other hand, considered the Holy Communion not as a sacrifice but as a feast, to be celebrated at the Lord's Table ; though as to the consecration of the elements, and the effect of this consecration, and several other points, they differed greatly amongst them- selves." — Brodrick and Fremantle's 'Eccl. Judgments of the Privy Council,' pp. 144, 145. See also pp. 146-150. And let none say that we are contending for mere words, and that charity should lead us not to make a man an offender on that score. It is not a question of w^ords. It is a question of true or false doctrine. It is a question of the faith of our Reformed Church for three centuries, or the re-introduction of Roman error. If we, the priests of the Church of England, are priests in the sense of offering up a pro})itiato]y sacrifice at the altar properly so called, we trench, be it said in reverence, on the prerogatives of the very Son of God, who "offered Himself Essay V.] THE DOCTRINE OF THE EUCHARIST. 165 without spot to God," and by that " one offering Lath perfected for ever them that are sanctified." (Heb. ix. 14 ; x. 14.) No doubt passages may be brought forward from the Fathers in which the strongest terms are made use of — the " tremendous and unbloody sacrifice," and the like. But it must be remembered that the Fathers wrote before the doctrine of transubstantiation had been invented, and we cannot doubt, judging from qualifying passages which might be quoted on the other side from their writings, that had they been aware of the gross perversion of sacramental teaching which in after ages has overlaid the truth in the Church of Eome, they would have been more theologically precise in their language respecting the Holy Eucharist. Many persons in these days make use of the word "altar" in a popular sense, without intending to give in their adhesion to the doctrine of a sacrificing priesthood and a victim offered upon the altar. — See Harold Browne ' On the Articles,' pp. 678-704. Ed. 1865. A few words must be added on the subject of the adoration of Christ in the Eucharist. The Memorialists to the Archbishop of Canterbury, quoted above (p. 140), say : — " We believe that Christ Himself, really and truly, but spiritually and ineffably. Present in the Sacrament, is therein to be adored." In one sense I supjDOse that all persons who hold that Christ is spiritually present in the Holy Eucharist would assent to the above statement. And so, too, with regard to Keble's work ' On Eucharistic Adoration.' It is impossible, I think, to read that book without feeling what a loving reverence the writer shows in every line for the person of our dear Lord. Take, for example, the following words : — " Is it not self-evident that had there been no abuse, or error, or extravagance connected with the practice, all persons believing and considering the Eeal Presence of our Lord in Holy Com- munion, in whatever manner or degree, would in the same manner or degi'ee find it impossible not to use special worship ? the inward w^orship, I mean, and adoration of the heart : for that of course is the main point in question ; the posture and mode are secondary and variable, and may and must admit of dis- pensation. The simple circumstance of our Lord Christ declaring Himself especially present would, one would think, be enough 106 PRINCIPLES AT STAKE. [Essay V. for this. Why do we bow our knees and pray on first entering the Lord's House ? Why do we feel that during all our con- tinuance there we should be, as it were, prostrating our hearts before Him ? Wliy is it well to breathe a short prayer when we begin reading our Bibles, and still as we read to recollect our- selves, and try to go on in the spirit of prayer ? And so of other holy exercises : in proportion as they bring with them the sense of His peculiar presence, what can the believer do but adore ? I firmly believe that all good Christians do so, in the Holy Sacrament most especially, whatever embarrassments many of them may unhappily have been taught to feel touching the precise mode of their adoration." — Keble ' On Euch. Ad.,' pp. 1, 2. Few would hesitate to subscribe to these words, but they really avoid the question in dispute. That question is whether Christ is to be adored in the elements themselves. The Memorialists before referred to seem to answer affirmatively, " Christ Himself really and truly, but spiritually and ineffably present in the Sacrament, is therein to be adored." And in like manner the adoration of Christ present in the elements is clearly taught in the following extracts from devotional works of the Eitualistic party : — " The Consecration. " Act of Adoration. " I adore Thee, O Lord Jesu, I adore Thy Body, Thy Soul and Thy Divinity, Thy Flesh and Thy Blood truly present in this Sacrament. " Christ Jesu, I adore Thee who wast lifted up from the earth that Thou mightest draw all unto Thee. I see Thee on the Cross with outstretched arms, as though Thou would'st embrace us. I hear Thee crying out. Come unto Me all ye that labour and are heavy laden, and I will give you rest. " ' Prostrate I adore Thee, Deity unseen, Who thy glory hidest 'neath these shadows mean. Lo [ to thee surrendered my wliole heart is bow'd, Tranc'd as it beholds Thee shrined within the cloud.' " — ' The Altar Manual,' edited by a Committee of Clergy. 2nd part, [h 0. Essay V.] THE DOCTRINE OF THE EUCHARIST. 167 Take an extract from another of their works : — " At the words, This is my Body — This is my Blood — you must believe that the bread and wine become the Real Body and Blood, with the Soul and Godhead of Jesus Christ ; bow down your head and body in deepest adoration, when the Priest says these awful words, and worship your Saviour then verily and indeed present in his Altar." — 'The Little Prayer Book,' revised by three Priests. London : Palmer, p. 18. Again, " And now, O Jesus, Thou art really coming to visit us. Thou art really coming to Thy Altar. Tliou art really going to be offered up in sacrifice to the Father for my sins " Rubric. — Now kneel upright with your hands clasped upon your heart ; follow the Priest in silent awe ; for Jesus thy God is very nigh thee. He is about to descend upon the Altar surrounded by the fire of the Holy Ghost and attended by His angels. " At the Consecration and elevation. Prostrate yourself in the dust, and say, — Hail ! Body of my God. Hail ! Body of my Redeemer, I adore, I adore, I adore Thee. " At the consecration and elevation of the Blood, prostrate on the ground again ; salute the Blood that redeemed you, saying, Blood of Jesus, I worship Thee, Blood of my Redeemer, I adore Thee." — From a ' Manual of Devotions and Directions for Members of the Church of England, when attending the service of the divine Liturgy without communicating. Intended especially for the young.' — Cleaver. Once more : — " Bread made Flesh by the Omnipotence of the Word have mercy upon us ! " is recommended as a Prayer for Communicants. — Litany of the most Holy Sacrament. ' Little Prayer Book,' p. 23. So too Mr. Bennett writes, as he always does, plainly and unmistakeably : — " Seeing that I am one of those who burn lighted candles at the altar in the day-time, who use incense at the Holy Sacrifice, who use the Eucharistic vestments, who elevate the Blessed Sacrament, who myself adore, and teach the people to adore, the consecrated elements, believing Christ to be in them, believing that under their veil is the sacred Body and Blood of my Lord and Saviour Jesus Christ." — 'A Plea for Toleration in the 1C8 rPtlNCIPLES AT STAKE. [Essay V. Church of England; &c., by W. J. E. Bennett, M.A., Vicar of Froine Selwood,* p. 14 (misprinted in the pamphlet 41). Now, I tliink it is impossible, however subtilly controversial writers may argue upon the point, to avoid coming to the con- clusion that by the framers of the above devotional extracts and statements the elements themselves, as containing or being- Christ, were to be adored. On this point our Church has spoken with no uncertain voice in the rubric at the end of the Com- munion Service : — " Whereas it is ordained in this Office for the Administration of the Lord's Supper, that the Communicants should receive the same kneeling ; (which order is well meant, for a signification of our humble and grateful acknowledgment of the benefits of ^ Christ therein given to all worthy Eeceivers, and for the avoiding of such profanation and disorder in tlie holy Communion, as might otherwise ensue ;) yet, lest the same kneeling should by any persons, either out of ignorance and infirmity, or out of malice and obstinacy, be misconstrued and depraved ; It is hereby declared, That thereby no adoration is intended, or ought to be done, either unto the Sacramental Bread or Wine there bodily received, or unto any Corporal Presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain still in their very natural substances, and therefore may not be adored ; (for that were Idolatry, to be abhorred of all faithful Christians ;) and the natural Body and Blood of our Saviour Christ are in Heaven, and not here ; it being against the truth of Christ's natural Body to be at one time in more places than one." The history of this declaration concerning kneeling is well known. It was added in 1552, omitted in 1559, and restored in 1G(j2 with one important alteration. * Since tlic above was written, the following letter from Mr. Bennett has aiipearcd in the ' Church Times :' — " Sir, — Two ])assagesiu my pamphlet, entitled ' Plea for Toleration,' have caused some pt'rplexity, if not misgiving, to many of our friends. At tlie sugges- tion of one whom all revere, I am about to correct these phrases in a third edi (ion now ill the press. Meanwhile will you allow me, througli yovu- cohnnns, to say tliat in the coming edition the woril ' visible,' at p. 3, will be corrected into ' Presence of our Ijord under the form of Bread and Wine'? And at p. H, instead of ' Consecrated Elements,' the formula will be found thus — after word Adore, ' Clirist present in the Sacrament under the form of Bread and Wine.' " I am, Sir, " Your obedient servant, " W. J. E. Bennett." Essay V.] THE DOCTRINE OF THE EUCHAEIST. 169 The sentence wliicli in 1552 ran thus : — '• ^Ye do declare that it is not meant thereby, that any adoration is done or ought to be done, either unto the sacramental bread or wine there bodily received, or to any real and essential presence there being of Christ's natural flesh and blood," was changed to : — " It is hereby declared that thereby no adoration is intended or ought to be done either unto the Sacramental Bread or Wine there bodily received, or unto amj Corporal Presence of Christ's natural Flesh and Blood." This change of words, whatever it may imply with reference to the real presence, certainly forbids any adoration of the elements, belief in any corporal presence of Christ's natural flesh and blood, or any adoration of the same in the elements. Compare these words with the extracts given above, and it is impossible to avoid coming to the conclusion that both in letter and in spirit our Liturgy pronounces definitively against them. Neither the elements nor Christ's body in the elements are to be adored, for that were idolatry to be abhorred of all faithful Christians. And now it is time to draw these remarks to a close. What I have said has been, I hope, urged in a spirit of bro- therly candour and charity. Hard names convince no one. Motives I do not impute, but taking the statements of the more advanced leaders of the Ritualists, I do think that an honest in- terpretation of our Liturgical services compared with the other authorised writings of the Church of England, shows that they are more suited to foreign lands than our own England — Eng- land, whose sod has been stained by the blood of martyrs for the pure truth of God. It may be that even now troublous times are in store for the Chui'ch in this land. It may be that the time is di-awing near when doctrines which ere now have been made the Shibboleths of party strife will once more be the touchstone of the Reformed Faith. It may be that around the very altar of our God, as of old, the opposing forces in the contest for truth may find themselves face to face. It may be that a struggle for the very existence of the pure and Reformed Church of Christ in these lands is nigh — even at the doors. God grant that it may not be so ! But the horizon is so black with clouds that it is almost impossible to believe that they Avill disperse without bursting in a storm upon us. It is not only in one 170 PRINCIPLES AT STAKE. [Essay V. point or another that our faith is assailed. The enemy attacks us on all sides, and attempts from every quarter of the compass to breach the Avails which separate between us and Rome. We have now, as the Jews of old. in building their Jerusalem, while we work with one hand, with the other to hold a weapon. The old armour which was thought to have served its purpose has to be furbished up again. We cannot now sit every man under his vine and under his fig-tree, none making us afraid. In- difference plays into the enemy's hand. If the watchman sleep the citadel is soon forced. Lukewarmness is nothing less than the betrayal of the faith of our fathers. It may be that even we in this generation may see the old land-marks removed, and the days of violence and persecution dawn upon us. If so may God Himself give to His ministers grace in their very inmost hearts to feel His abiding Presence with them, comforting them and guiding them into all truth, and amid the clash of the con- tending forces may He who prayed for the Unity of His Church on earth arise with outstretched hands and say, Peace, be still ! and immediately there shall be a great calm. A Frmjer for Unity. O God the Father of our Lord Jesus Christ, our only Saviour, the Prince of Peace ; Give us grace seriously to lay to heart the great dangers we are in by our unhappy divisions. Take away all hatred and prejudice, and whatsoever else may hinder us from godly Union and Concord ; that, as there is but one Body, and one Spirit, and one Hope of our Calling, one Lord, one Faith, one Baptism, one God and Father of us all, so we may henceforth be all of one heart, and of one soul, united in one holy bond of Truth and Peace, of Faith and Charity, and may Avith one mind and one mouth glorify Thee; through Jesus Christ our Lord. Amen. George Henky Sumner. ESSAY VI. SCEIPTUEE AND EITUAL, By T. D. BEENAED, M.A., Hector of Walcot and Canon of Wells. TABLE OF CONTENTS. Subject. — What principles of Eitual does the Bible give to the Church? I. — The alleged principle, that "the Temple ritual is the directory for the Chui-ch." 1. Because "it represents the wor- ship of heaven." An assump- tion — not suggested, not sup- ported—sets aside the inspired interpretation. Futility of the appeal to "the Apocalyptic model." 2. Because " God ordained it, and never revoked it." Examhia- tion of this argument as pre- sented in the Bishop of Ver- mont's 'Law of Eitual.' No abrogating legislation in the Bible. Organic growth of re- velation. Temporary function of the Temple ritual. Its con- tinuance in the Church an impossible idea to the first Christians. The Epistle to the Hebrews proves that it was unknown. The alleged principle negatived by the Bible. II. — The Bible yields only general principles for the giiidance of the Church in the matter of Ritual. 1. Liberty. 2. Order and Fit- ness. 3. Edification. 4. Eestric- tion. The Eefomiation of the English Eitual ruled by these principles. The right and duty of revising it, as historically developed :— 1. Under associations of heathenism; 2. Under corruptions of doctrine. Conservative spuit of Anglican Protestantism the strongest con- demnation of a retrograde move- ment. SCRIPTURE AND RITUAL. We are now in full view of an organised and outspoken effort to change the received ritual of the English Church, and restore to it an aspect which ten generations have not seen. It is part of a doctrinal movement which aims at more vital change ; and the most effective part, since it attracts, through natural tastes or the sensational temper of the day, allies whom no previous doctrinal sympatliies would have secured, and is directed against a position, the occupation of which would be, not only the removal of a present barrier, but the acquisition of a strong basis for further advance. It would, indeed, be an inconceivable simplicity which could now regard the ritualistic movement as ending in outward and visible change, but even when so regarded, it is seen to tend distinctly to the disruption of the Church. The matter is already carried into the two courts of Law and Opinion. The former may decide for the present, but the latter will decide in the end ; for the sense of the Church when sufficiently formed and ascertained will have its way, and either by fresh legislation, or by interpretations put upon existing statutes, the Law will infallibly yield to Opinion. There are, then, two distinct questions — the one. What is the law of the Church of England in regard to the particular changes proposed? — the other, What are the principles which should govern ritual, and shape the laws which regulate it? This Essay will have regard only to the latter inquiry (ultimately the more important of the two), and will deal only with one of its many branches (but that also the most important of them all). On the principles which should govern the form and order of worship the first authority is that of the Bible. To the Bible accordingly appeal is made ; and principles alleged to be scrip- tural are laid before us. AVe have to consider (I.) whether these principles, and (II.) if not these, what principles, are really supplied by the Written Word. 174 PEINCIPLES AT STAKE. [Essay VI. I. It is certain that the Bible contains one, and only one scheme of ritual ; and if this be the general directory for Chris- tian worship, we liave but to adhere to it as closely as subsequent changes allow. It is alleged that this is the fact, that the ]\Iosaic ordinances remain in force, and that the divinely given ritual of the Tabernacle is the perpetual directory for the Church. This view of the case is supported by two arguments, one derived from the supposed nature of the ritual, which would be an irre- sistible recommendation of its use : the other consisting in the divine enactment, which would be an absolute obligation for its observance. 1. The Temple ritual, it is said, must be the permanent form of worship, because it is the representation of the worship of heaven, the highest of which we can conceive, and that which we hope to share. Moses made all things according to the pat- tern showed him in the mount. That pattern was the heavenly worship which for that purpose he was admitted to see ; so tliat the Temple and its ceremonial was an earthly copy of the same things in the world of glory : and this is confirmed by the Apoca- lypse, which shows us the heavenly worship itself marked by the same features of scenic ritual. This argument rests on an assumption which the words of Scripture neither suggest nor support. It is said to IMoses, "Let them make me a sanctuary, that I may dwell among them ; according to all that I show thee after the pattern of the Tabernacle, and the pattern of all the instruments thereof." And when the description of these objects has been laid before him, it is added, "And look that thou make all tilings according to the pattern which was showed thee in the mount." (Exod. XXV. 8, 9, 40). The things to be made are the holy tent and its mystic furniture ; — the end is the creation of " a sanctuary, that I may dwell among them." What is there here about the worship of heaven ? There is no intimation that Moses saw it ; much less that he was directed to copy it. No word is spoken by God to him, or by him to Israel, representing the ritual under that character ; nor is there the suggestion of such a character in the ritual itself wliich presents the divine provisions for sanctification, access, and communion, as meeting an actual state of defilement, separation, and exclusion — a state Essay VI.] SCRIPTURE AND RITUAL. 175 too truly felt on earth, but never in any human imagination attributed to heaven. The Tabernacle, its furniture and cere- monial, were " shadows of heavenly things :" but what those things were is plain from the divine announcement of the end in view : " a sanctuary that I may dwell among them." The substance which east these shadows was that predestined scheme of provisions by which God should dwell among men on terms of covenant and communion. None can guess what Moses saw of the heavenly things themselves, Avhile tracing with careful obedient hand the outline of the shadows which they projected before him. If any such illumination was given him, it was certainly the same as that long afterwards bestowed by the Holy Ghost, disclosing in the tyjjical arrangements of the Taber- nacle, not the fashion of angelic worship, but the scheme of the relations of man to God in Christ. The Word, which in Exodus records the ordinances, in the Epistle to the Hebrews interprets them : and they are not to be heard, who found a principle of ritual on a character, which they have themselves devised for those ordinances, to which the divine interpretation does not point, which the things inter2)reted will not bear, and which obscures the character which the Holy Ghost has really assigned to them. As to the argument from the Apocalypse, can it be serious ? We ought, they say, to have altars, incense, and lights in our churches, because, when heaven is oppned to us in the Apoca- lypse, we see that such things are used in worship there. And this " argument " does not float before us in that tremulous haze of poetry which seems its natural veil, but is constantly coming forward into full daylight, as if it were good substantial reason- ing ; and even the Eoyal Commission had to listen to a clergy- man who professed four times in the course of his examination an obligation to conform in matter of ritual to " the Church of the Apocalypse," * and (in regard to the use of incense) " could scarcely imagine the Church falling away from the model of the Apocalypse." Now if the great Vision of the New Testament is to be taken as a ritual directory, there ought to be not only an altar, but an ark of the covenant, and a sea of glass ; and if incense is to be * Minutes of Examination of Rev. G. Nugec. 176 PRINCIPLES AT STAKE. [Essay VI. used, so should also golden vials full of odours ; and if the lamps of fire are to be represented, so should also the throne before which they burn, with the emerald rainbow arching over it ; and thus the most advanced churches will have to be constructed and furnished afresh. But does any man regard the visionary emblems as material realities ? or suppose that the Eternal Son appears under the mystic form there described, or the Spirit of God as lamps of fire, or that souls are really kept under an altar, or prayers in golden vials ? And if not, where is the right to make an arbitrary selection from the accessories of the scene, and talk of them as if they were realities of another kind from all by which they are surrounded ? In " the Book of the Eevelatiou of Jesus Christ which God gave unto him" we are in a vast world of emblem, where all things sacred, solemn, and mystic, which the Church had ever known, all things ricli, glorious, and terrible, which the world had ever seen, throng and mingle, change and dissolve before us ; where all the types of the Old Testament reappear in glory, and all the visions of the old Prophets flash again across our view, and where, in the boundless wealth of imagery, every truth is expressed in symbol, and every fact in visionary scene. For men to look upon this world of emblems, and then, disregarding its manifest character and all the analogy of Scripture, to tell us that we ought to copy " the Church of the Apocalypse," and build altars, and light candles, and burn incense, because such things are " used in the worship of heaven," is, in the true sense of the word, an impertinence which the sorest need of an argument cannot lie allowed to excuse. 2. But the principle that the Mosaic ceremonial is still the law of Christian ritual, professes to rest on a more solid fonnda- tion than this. When inferences from its supposed character have been dismissed, the obligation from its certain enactment remains. " That which God has enacted God alone can repeal. No revocation of this ordinance can be shown, therefore it is still in force." Certaiidy this is not an argument to be used heedlessly: its weight is decisive, and its consequences are immense. Often pressed upon us by eager voices, it has lately been deliberately urg;ed by one who could be heard only with respect. Bisliop Hopkins of Vermont, Presiding Bishop of the Essay VI.] SCRIPTURE AND RITUAL. 177 Episcopal Clinrch in the United States, died soon after his return from the Anglican Synod, and was buried with more than common manifestations of public reverence. His last publication was a little book on the ' Law of Kitual,' addressed to his own Clergy, but gladly welcomed here by those whose cause it assists. The President and Council of the English Church Union have done their best to diffuse it, presenting their compliments and the book to many who might not other- wise have seen it. It is a great comfort to have an argument presented from a quarter which offers no temptation to fasten upon anything but the reasoning itself. In the present case, when held up in a clear light and by a quiet hand, we can better see the looseness of the texture, and the poorness of the stuff. The conclusion to be reached is that the Temple ritual is, by Divine ordinance, the model for the form and order of Christian worship ; and the argument employed is that the Ceremonial Law was given by God, and, having never been revoked by His authority, is therefore still in force. " The common error " that " the whole of the system was entirely done away by Apostolic authority under the guidance of the Holy Spirit," is " examined," and, "if I do not much deceive myself," says the writer, "it can be thoroughly dispelled from every mind which is candid enough to be open to conviction " (p. 8). A mind need not be pre-eminently candid in order to be convinced of what the Bishop undertakes to prove, but it must be very open indeed to conviction if it is convinced of what he imagines that he is proving : for he who has shown that the Apostles did not abro- gate the law, is still far from having proved that it is now in force. But even those docile persons who will stand at any point of view at which their guide may place them, and who therefore will not perceive that the whole plan of the Bishop's argument is a mistake, will yet be sensible of two things : first, that its success would be embarrassing in the extreme ; and secondly, that, after the first link or two, its chain is broken. The Apostles, then, were not commissioned to abrogate the Ceremonial Law ; for, first, no such abrogation can be shown : and, secondly, they themselves " walked orderly and kept the law," as is proved by their continued attendance on the Temple N 178 PRINCIPLES AT STAKE. [Essay VI. worship, and iu the case even of St. Paul, by his circumcision of Timotliy and his own participation in the ceremonies of vows and appointed offerings. It is therefore an " error " to suppose that the law was abrogated ; and consequently that its divine obligation is gone. Plainly this doctrine of unabrogated law is bringing down on those who call it to their assistance much more than they desire. The thing wanted is to secure the divine authority of the Temple ritual for a certain modified imitation of it, for a Christian system of priesthood and sacrifice with lights, incense, splendid vest- ments and scenic ceremonial. But no one wants to have this ritual limited to a single spot, or this priesthood to a single family, or to restore tlie distinctions of meats, or to " circumcise their children, and walk after the customs." Some of these particulars are indeed represented as subjected to a change, thougli allusion to legislation in regard to them is prudently witliheld. " Of course," it is said, " the limitation of the priesthood to the })osterity of Aaron was to pass away into the larger and nobler priesthood intended for tlie whole world. The animal sacrifices would also cease, because they were only types of the great Sacrifice which the Cross of Christ had fulfilled. And He had Himself instituted the new memorial of His precious Body and Blood in the Sacrament of the holy Eucharist : while the other Sacrament of Baptism in the name of the Trinity was also appointed after His resurrection. But," the writer continues, " was the rest of the divine system to he abrogated T' Now, if " the rest of the divine system " is with these exceptions , the whole of it, avIio will not tremble in view of the mass of Jewish observances which this doctrine is riveting upon us ? Nor can we diminish it even by the Bishop's exceptions : for where is the Apostolic legislation whicli changes the succession of the priesthood, or abolishes animal sacrifices, or annuls the rite of circumcision ? On the principle whicli this book main- tains, such legislatioQ must be shown ; for there is no reason, in the nature of things, why the Lamb, which foreshadowed the Eternal Sacrifice, should not still commemorate it, or why other Christians, as well as Timothy, should not (as the Judaizers insisted) be both circumcised and baptised. And it is observable that the acts adduced to prove the continuance of the law, must. Essay VI.] SCRIPTURE AND RITUAL. 179 in that case, prove the continuance of these very parts of it, for no one can suppose that the attendance in the Temple, and St. Paul's participation in animal sacrifices, and his cii'cumcision of Timothy, testify the Apostolic judgment that the Ceremonial Law in general was not abrogated, but that these particular features of it were so. It must be a relief to those who realise Avhat this argument involves to find that its chain has broken before it reaches to themselves. The Bishop's reasoning may look successful while it keeps within the limits of Israel, but how to cross the frontier and transfer its conclusions to the Catholic Chui-ch it knows not. Hebrew Christian Churches appear to be still bound ; but what of Gentile Churches ? They are " grafted on the stock of Israel ; " but the Scripture, by every testimony of historic fact and doctrinal assertion, declares their freedom from the Cere- monial Law. This is admitted and then made the least of. The energetic denunciations of St. Paul to the Galatians are reduced to a w^arning, not against their adopting the Jewish ceremonial, but against their submitting to it " as necessary to salvation:" while the doctrine of the Epistle to the Hebrews, that the system of the Old Covenant is superseded, is treated in a manner that is really curious. The two Covenants (so runs the argument) which are meant in the Epistle, are the Covenant of Works, given to Adam in Paradise, and republished at Sinai, being the moral law of the Ten Commandments, w^ith the condition, " The man that doeth these things shall live by them : " and the Covenant of Grace, instituted after the Fall, to which the whole ritual of the Mosaic system in its typical character belonged. It was the former of these which was " made old and ready to vanish away," and the latter which was to remain, the ritual by inference remaining with it. The author appears to have been much pleased with the singular metamorphosis of an argument which reviews in detail the shadowy rites then fading from their place in the Church, identifies them in the plainest terms with that " first Covenant " from which he wishes to sever them, and shows them destined from the first to that natural extinction from which he is determined to exempt them. But the Scripture cannot be broken, and it still remains written, that " the first Covenant had the ordinances of divine service and the worldly sanctuary" N 2 180 PRINCIPLES AT STAKE. [Essay YI. and the sacrifices and the priesthood, and that this was the Covenant which God by In's own Word had " made old " and doomed to " vanish away." * These forced constructions put upon the Apostolic arguments are however still insufficient, and the author does not show us how he transfers the ritual of Israel with the authority of an unrevoked law into the system of the Catholic Church. The fact is that this whole scheme of argument is one con- tinuous mistake. The Bishop would disprove " the common error " that the Apostles abrogated the Ceremonial Law ; and he does this hy adoiiting it himself: only with this difference, that while some think that they abrogated the whole of it, he thinks that they abrogated some of it, namely, the local limitation of the ritual, the genealogical limitation of the priesthood, animal sacrifices and circumcision ; and that " the rest," being unrepealed, remains in force. It is all fancy. There are no repealing statutes in the divine economy. He who demands them, or supposes them, shows himself (to say the least) inattentive to the method of revelation. The Koran, in the span of time which it covers, enacts laws and revokes them: not so the Bible. There is another method there, the method of organic growth— of progressive life — the method which we see in nature. The predestined plan advances : one stage of revelation breaks into another, and in so doing proves what its function was ; and the function ceases because its fulfilment is no longer possible. Thus the New Covenant emerges from the Old, and presents a fresh form of life. The Church forms itself within the circle of Judaism, gradually breaks beyond it, gradually detaches itself from it. It is a process of the utmost delicacy, involving difficulties at the moment which might have left injuries for all time. Therefore, in the Acts of the Apostles and the Epistles, we are permitted to see it completed : and what is the method pursued? Not one of legislation, but (as we may say) of history: one thing leads naturally to another. The course of events goes forward, under a divine government always felt and at critical moments shown. A vision, an angel's visit, a perceptible illapse of the Holy Ghost, the call of a new messenger, some token of the Lord's approval — interventions * Hebr. viii. 13, ix. 1, 2, &c. Essay VL] SCRIPTURE AND RITUAL. 181 like these mingle with the course of human thought and action, just enough to modify or authorise the direction which it takes, and to counteract the influences which might have interfered with the development of the truth. No positive enactments abrogate, perpetuate, or adapt the system of the Old Covenant ; but when all is done we see it lying before us an empty forsaken shell, having no further function in the history of that glorious life, which was prepared and nursed within it. And this is shown to have been the purpose fixed from the beginning, manifested by its own typical aspect and asserted by direct words of prophecy. There it lies, as we close the canonical record, " made old and ready to vanish away" — (TraXaiovfievov, j)]pdaKov, 6771"? a(f)avia/jLov). The final disappearance is just deferred to give time ibr the clear discovery that a constitution of things in its own nature provisional, preliminary, prophetic, has been, not abrogated by a repealing statute, but antiquated by its own fulfilment. If this be so, the principle of the authority of unabrogated law is, for the object for which it is invoked, a thing out of place and not to the purpose, and arguments built upon it have no foundation. But though the desired conclusion cannot be reached by means of a premiss which has no soundness in it, that is no reason why it may not be established by a juster method, and one in accordance with that view^ of the course of revelation which has now been given. If the outward fashion of the typical Covenant has been antiquated by the hand of God, it may be that a certain part of it was perpetuated by the same hand, and that the Temple ritual has been transferred to the assemblies of the Christian Church. Certainly this would seem at first sight unlikely, because the Temple ritual was the most evidently typical and prophetical part of a system which has disappeared because it was typical and prophetical; and, secondly, because the dissolution of this part of the system seemed to be specially provided for, God having first limited it to Jerusalem, and then desolated Jerusalem, and so rendered its observance ever since impossible. Still it may be said, — He rendered it impossible there because he had authorised it everywhere. The model was broken because the copies had been taken. 182 PRINCIPLES AT STAKE. [Essay VI. . The theory is admissible, but, to give it any claim to acceptance two things are necessary, or at least one of the two. It must be shown that such a transference was natural, i.e. that it was historically prepared by circumstances and habits of thought, and that thus the divine government had provided that it should take place as a thing of course. But this cannot be shown, the state of the case being exactly the reverse. What difficulty there would have been in the apprehension of such a principle, what questions would have arisen, what positive instructions would have been needed in regard to it, will be apparent to any one who has distinctly before his mind the position which the Temple worship was understood to occupy -in the Jewish system, not as (what we should call) the model for public worship, but as the solitary central ceremonial for the entire nation. The ritual was that of a great sacerdotal sacri- ficial system, and that system was confined to a single spot. To reproduce it elsewhere would have been not more criminal than absurd, implying that the acts done in the Temple had not ful- filled the office for which the Law had created them, as effectual rites of the Covenant, but were mere ceremonies to assist the devotion of the congregation on the spot, and which therefore, for the same purpose, niight be adopted anywhere, and multiplied by any number of copies. It is certain that no idea could have been more foreign to the Hebrew mind, which has proved, by abiding for 1800 years without a priest and without a sacrifice, how well it understood that the single solitary character of the Temple ritual was of its very essence, and that even if suspended in its appointed place it could never be transferred to another. Suppose that this had not been so — that the synagogues had had their altars, sacrifices, priests, and humbler reproductions of the Temple ritual, then of course these things, or things analogous to them, would have spontaneously appeared in the first as- semblies of the Church (which were but Christian synagogues), aud its public worship would have been constituted on the principle now contended for, that the Temple ritual in its essential features was the divine model for Christian worship. But if the contrary of all this was the case (and nothing is more certain than that it was so), then it must be supposed that a prin- ciple of worship hitherto inconceivable, for which no historical Essay VI.] SCRIPTUKE AND RITUAL. 183 prejmration had been made, was adopted in the Church without any revelation to affirm it, or a word of authority to suggest it.* One other support for the theory in question miglit yet be found, and, if found, would be sufficient. Though it might be true that the principle rested on no extant legislation, and was contrary to the habits of thought which the law of God had formed, there might still be evidence that it had in fact been understood and accepted by those whom the Apostles taught. According to the plan on which the Scriptures are written, such evidence might be dropped incidentally, or might even be wrung out for us by circumstances. Now, not only would such incidental evidence have naturally occurred in the numerous references to Christian assemblies and in the instructions of the Pastoral Epistles, but it happens that circumstances did arise which must have wrung it out, if it had been forthcoming at all. It had been strange if the New Testament had contained no distinct treatment of the divinely instituted ceremonial of the first covenant. The relations of the typical to the true Covenant was an intricate subject requiring the teaching of God: more than this, it was a practical and pressing subject, involving the most harassing anxieties, the most distressing conflicts, which can arise in the region of serious thought. These were felt in all their force, — at last in all their anguish, — in the heart of the * The Lord has left one definite die- I the inquirer asks. Observe the reply : turn on the subject of worship ; and it bears on the present question more closely than appears in the common treatment of the words. It is as if any " The hour cometh when ye shall neither in this mountain, nor yet in Jerusalem, worship the Father." Had the next words been, as they seemed about to be. one should judge of an opinion of j a declaration that in every place men Counsel without consideration of the ; should worship Him, the inference case submitted. The Lord is consulted j might have been suggested, that the as to the place of worship ; not cer- | same kind of worship vvliich was then taiuly of any worship, for no Jew sup- known to be local was now to become posed that prayer and praise could be i catholic, and that the ritual of the Tem^ oflfereil only in Jerusalem, nor any Sa maritau that they could be oifered only on "that mountain." It was well known that they not only could be but actually were oifered in every syna- ple was to be reproduced in Christian assemblies. But the well-known words employed avoid such an implication, and fix the mind not on an extension of the ritual in regard to locality, but on an gogue and every house, and that they j elevation of the character of worship ought to be offered in sincerity of j from its dependence on material and heart. But there was in Jerusalem [ typical rites into a region of " spirit " a certain kind of worship which was i and of "truth" — which is fuliilled (not found nowhere else, and the virtue of ; merely by the sincerity and fervour of which was difl'used through the whole | worshippers) but by the tact that they communion. Concerning this worship worship " in Christ." 184 P1!1NC1PLE8 AT STAKE. [Essay VI. Hebrew Churches. Not immediately on embracing the faith of Christ would Jewish believers understand their relation to the past. At first they would not know that it teas the past, for they were still sharers in the old ritual — Jews at the same time that they were Christians— and many of them must have felt that words uttered by their most enlightened teachers, which (to Jews who believed not) sounded as "blasphemous words against the Holy Place and the Law," were at least perplexing words to them. But time went on, and the question obtained from the progress of thought a shape which all were compelled to recognise, and from the course of events a pressure which all were compelled to feel. To persons who at last saw whither their new faith was leading them, and that, if they adhered to the Lord Jesus, they must '•' go forth to him without the camp " stripped of inherited habits and thrust out from dear associations, whose minds were shaken to the centre, and who were in danger of apostacy itself, the Epistle to the Hebrews was written. One who sees distinctly the subject of which he treats, surveying all the range of it and penetrating to all its depths, addresses those whose " dulness of hearing " he deplores, and whose consequent danger at this crisis of their faith he realises with intense sympathy, pain, and fear. In his magnificent exposition of the bearing of the Old Covenant on the New, he seizes and uses every argument which in its rapid progress it suggests, for assisting the endangered believers to " hold fast the profession of their faith without wavering." But there is one argument which is not there; though the course of the discussions seems to thrust it on the writer, and to the state of mind addressed it would have been telling in the extreme. It is that of the perpetuation of the Temple ritual in the ordinances of the Christian Church. Accustomed to a visible transaction on earth of the effectual rites of the Old Covenant, many of the Hebrew Christians had too feebly appre- hended the full realisation of them in Christ to acquiesce with- out strong reluctance in a final severance from that system. Their feelings might have expressed themselves in the passionate language of distress, which on this subject is now heard among ourselves.* How would the writer have met the wants of the * E.g. " If we have copied the I have adopted one kind of Jewish wor- Synagogue, two things follow. "We | ship instead of another— the Synagogue Essay VI.] SCRIPTUEE AND RITUAL. 185 moment if lie could have cried, " those Ordinances are not only as types realised in Heaven, but as rites continued on earth. You have them still with all their divine authority. In your own assemblies true Priests offer the true sacrifice, and what the Temple was under the old system, that every Christian Church is under the new." Had this principle been understood, it is morally impossible that it should not have been referred to. Had it not been understood, there was now the last necessity to make it clear, both to meet the desperate exigency of the moment, and to establish a great practical truth for ever. But it is not there. The sacrificial system, the sacerdotal ministries, the Ordinances of Divine Service, and the worldly sanctuary are presented as shadows of the " one sacrifice offered once for all," of the one Priest who " hath his Priesthood unchangeable," and of His ministry "in Heaven itself." These heavenly things " are come," and their shadows are disappearing, 6771;? dcpaviafjLov. Not a hint occurs that these mystic outlines will yet linger on the walls, diverting the eye of faith which should rest on the realities alone ; not an intimation that, as transac- tions on earth, these Ordinances are still continued, and diffused through all the Churches of the Saints. The analogy of the earthly Covenant in the point of its having but one Temple is not corrected, but maintained. That great feature appears as typical as any other. Synagogues in the farthest regions of the Dispersion had turned towards Jerusalem as if parts of the courts of its Temple, conscious of connexion with the home and centre of the Covenant, and sharing in the rites which were there effectual, but which it was not for them to reproduce. So stand the Christian Churches round their common centre, " the Sanctuary and true Tabernacle which the Lord pitched and not man," where the one sacrifice prolongs its inexhaustible efficacy from age to age and the one Priest is " a Priest for ever." As in so many courts surrounding that one Temple, the holy assemblies meet, to testify their living communion with its instead of the Temple. We have lost tlie divinely-appointed sacrificial sys- tem carried on by the Temple worship, and have got only the humanly-ap- pointed system established by tradition iu the Synagogue. We are then with- i of Worship,' p. 8 out a Priest, without an Altar, without i Sacrifice — in a condition of slavery and degradation And this is what has come upon us by the preaching of the glorious gospel of our Lord Jesus Christ ! ' '—Treats for the Day. ' The Rule 186 PRINCIPLES AT STAKE. [Essay VI. transactions, to eat from its altar,* and to join in its accepted sacrifices of adoration and praise. Thus within the Canon of Scripture there is no knowledge of the theory that the Temple ritual is continued in the forms of Christian worship. God by law and government under the Old Covenant provided that it should not arise, and by the records of the New Testament has given evidence that it did not, and those who argue from this theory as a rule of ritualistic practice have adopted a principle which the Bible utterly disowns. II. What then are the principles which the Bible gives? Principles are all that we can ask for, if what has been said be * One solitary line in the Epistle to the Hebrews is alleged la support of the Ritualistic cause. " We have an altar, whereof tliey have no right to eat which serve the Tabernacle." (Hebr. xui. 10.) It is plain that this may mean one or other of two things. " We have in our churches an altar such as there is in the Temple, on which, like those who minister tliere, we ofter sacri- fice, and eat from it of that which has been offered ;" or, " We have in the one sacrifice on the cross that which the altar in the Temple typified, and we eat of it spiritually in the communion of the body and blood of Christ ;" — i.e. it may b(;ar either the Romanist or the Anglican meaning. Which it does bear must be ruled — 1, by the general Apo- stolic doctrine on the subject ; in regard to which there can be no doubt, since no other sentence can be adduced ca- pable of bearing the meaning which it is attempted to put upon tliis. 2, by the character of thought a:id expression in the place where it occm-s. o. It is evident that everything with which the altar is associated, the high priest, the sacrifice, tlie sprinkling of the blood, the holiest of all, &c., are symbolically used and placed in the one heavenly Temple : therefore the altar also must bear its symbolical meaning in the spiritual scene. ;3. The altar is not mentioned as that on which the Church offers, but from which it eats. Not the sacrifice, but that wliich is subsequent to the sacrifice is spoken of, the act of communion wherein " they who ate of the sacrifice were partakers with the altar." y. The form of expression is suggestive, " they have no right to eat whicli serve the Tahernacle," nj aKrivi} Aarpevovres. The word points to the shadowy transient nature of the system (of which the original home was a Tabernacle) as contrasted with the reali- ties to which we have been admitted. 5. In the same passage the imagery of Jewish ritual is employed, not in the materialistic, but the spiritual sense — " By him let us offer the sacrifice of praise to God continually — the fruit of otu" lips, giving thanks to His name. But to do good and to communicate forget not, for with such sacrifices God is well pleased." The use which is made of this one line in the interests of Roman doctrine may lead us to observe the divine cau- tion in the use of symbolic language. It might have been expected that the writer to the Hebrews employing their old devotional imagery, and intensely anxious to transfer the hallowed asso- ciations of the past to their true and spiritual purposes, would have used tiiamj expressions susceptible of per- version, and to some mintls naturally suggestive of ritualistic meaning. But in all that delicate yet decisive handling of the language of type and symbol, there is scarcely one expression which for a moment can seem ambiguous. It is the more striking by contrast with later Christian literature in which we see an affectionate rhetoric, which loved . to use the consecrated imagery of the Old Covenant, harden by degrees into settled ritual and doctrinal principles. Essay VI.] SCRIPTURE AND RITUAL. 187 true. It is certain that the Bible contains but one law and scheme of ritual, and if that be not the law and model for the Church, the Bible gives to the Church neither law nor model. To a certain habit of mind this idea appears so shocking that the bare statement of it is thought proof enough of the con- tinuance, under an altered character, of the Mosaic ritual : for if the Jews had a ritual prescribed by God and we have not, then, it is argued, a distinct mark of inferiority and degradation is set upon the higher dispensation, and the glory of the latter house is less than the glory of the former. 1. The ground of this argument is an error. The Jews had not, any more than we have a divine directory for public wor- ship in general, but only for that typical system which was localised in a single spot, and which, in the Christian scheme, has its corresponding fulfilment in the single person of Christ. In their synagogues through all the world they arranged the forms of their worship by human ordinance, and the same may be said even of the acts of devotion which were by custom associated with the typical rites in the Temple itself. Thus the first ritual j^rinciple which the Bible yields, even under the Old Covenant, is that of liberty, in other words, the principle that the form and order of worship is a part, not of the revela- tion of the mind of God, but of the expression of the mind of man. And this is clearly the true account of the matter, for if the worship itself is an expression of the mind of man, still more must the manner and garb of it be so. The establishment of this character of worship is no inconsiderable result of Scripture teaching, though it may appear so to one who observes that reason establishes it also. But let him go on to observe that, though reason establishes it in argument, it has never established it in fact ; but that there has been a constant tendency in all human religions to treat the words and forms of the traditional worship, even when their origin has been forgotten and their meaning has been lost, as having a mysterious virtue and a sort of divinity in themselves ; to the extent as appears in some of the Vedic hymns of making them objects of adoration, worshipping the sacrifice, and praying to the prayer.* * ''The hymns comprising one whole I to Soma, the milky jnice of the moon- Bection of the Kig-Ve'da are addressed | plant {Asclepius acida), which the wor- 188 PRINCIPLES AT STAKE. [Essay VI. If ill Israel according to the flesh the strict limitation of the typical system compelled the spontaneous formation by the com- munity of its own form and order of public worship, much more was this spontaneity the proper attribute of the Christian Church. Had the general forms of religion under the old dis- pensation been more precisely defined and authoritatively imposed than they were, the removal of such definition and imposition would not be a badge of degradation, but a mark of elevated resj^onsibility and freedom of action, such as are proper to a stage of life represented in Scripture as one of emancipation from the prescriptions of childhood, and comparative spiritual maturity. Because the Spirit was in the Church it belonged to the Church to utter its own words and shape its own forms to the glory of God in Christ. The apparent exception was no exception, for the two Sacraments were tnore than the expression of the mind of man, and on that account a divine ordinance gave their form ; but even then restricted itself to the centre and essence of the rite, and left the Church to its liberty in all circumstances with which it might illustrate, or devotions with which it might surround them. This liberty, belonging to the shipper had learned to deify. This (leifieatiou of the Soma is still more prominent in the Sama-Veda," — Hard- tcick, Christ and other Masters, Pt. II. p. 14. " The most celebrated of the prayers is the Gayatri, held to be the holiest verse in the Vedas, and jjersonified as a goddess, the wife of Brahma. It is preceded by a mysterious monosyllable, the type of the three divinities, Brahmti, Vishnu, Siva, and the essence of the Ve'das — OM, and by three scarcely less sacred words, Bhur, Bhuvar, Swar, de- noting earth, atmosphere, heaven. The prayer is merely ' Let us meditate on the sacred liglit of that divine sun. that it may illuminate our minds.' " — E. H. Wilson, Lectures on the Religious Prac- tices of the Hindoos, p. 15. The natural growth of superstitious feeling in regard to ceremonial is well-given in the following extract : — "When the father of a family was priest, poet, and king in one person, there was no thought as yet of distri- buting the ceremonial duties among sixteen priests, each performing liis own peculiar office, or of measuring the length of every log tliat shoulil be put on the fire, and determining the shape of every vessel in which libations should be offered. It was only after a long succession of sacrifices that the spon- taneous acts and observances of former generations woiUd be treasured up and established as generally binding. It was only after the true meaning of the sacrifice was lost that unmeaning cere- monies would gain that importance wliich they have in the eyes of priests. If a hymn addi'cssed to the gods had been heard, if a famine had ceased after a prayer, an illness been cured with a charm, an enemy been vanquished with war songs, not only would these songs, however poor, be handed down in a family as the most precious heir-looms, but the position in which the poet re- cited them, the time of the day, the most minute circumstances of every act, would be superstitiously preserved in order to insure the future efficacy of the prayer. This was the origin of a cere- monial so complicated as that of the Brahmans." — Max Miiller, History of Ancient Sanskrit Literature, p. 48i5. Essay VI.] SCEIPTUKE AND RITUAL. 189 Church at the beginning, has been secured for it for ever by the Providence which has avoided the introduction into tiie Canon, even of such mention of Apostolic usages as might seem indirectly to impose them, leaving them to reach future ages as they might, through the ordinary channels of traditional custom or historic record. Eager endeavours to extract liturgic meaning from the mention of St, Paul's cloak, or of the lights in the upper chamber, can only make us feel more strongly how carefully the reserve of the New Testament on this point has been maintained. 2. In things ecclesiastical as well as civil the complement of the principle of liberty is that of law or order. That principle which has " its seat in the bosom of God and its voice in the harmony of the world" has its manifestation in the holy book. Looking only to the structure of the Word and to its garb of language and expression, who does not feel that the one rises before us in order and proportion, and that the other clothes it with grandeur and grace ? Doubtless a concentration of mind on certain truths, a reaction from forms which had been worn by falsehood, and the idiosyncrasy of a nation or a party, may make the love and use of Scripture co-existent (say) with the Puritan or the Quaker taste. But certainly the Bible in its structure, style, and manner, is not an exemplification of such a taste, nor would of itself beget it. Wonderful is that great monument in the freedom of its plan, the variety of its materials, and the cohering strength of its construction ; in its relative proportions, manifold correspondences, and intricate harmonies more and more unfolding themselves to the studious eye : wonderful also in its vivid pictures, affluence of imagery, and rich combination of poetic elements, dramatic, lyric, and idyllic. Now the eye rests upon the bold sharp outline of trutli, and just beyond loses itself in the gloom of its mysterious recesses. H ere the light of Heaven falls broad and clear upon the pavement, and there streams, as through the storied pane, in the figures and colours of parable. No, certainly ; it is not from the Bible that we learn to refuse to the poetic side of our nature any connection with the religious life, or to think that every appeal to taste and imagination in the forms of things is a sin against their spirit. Thus much at least we ought in mere 190 PRINCIPLES AT STAKE. [Essay VI. truthfulness to assert, for in inquiring wiiat principles of judg- ment on the externals of religion we derive from Scripture, its character and effect upon the whole must be taken into account as well as its particular ordinances and distinct sayings. Yet further it ought to be acknowledged that some of its ordinances and sayings have a present force, though they per- tain to the typical system which has passed away ; for if it was ordained that in the Temple and its ritual there should be a professed regard to purposes of " glory and beauty," the sanction of the principle remains, though the particular illustrations of it do not. That natural sense of fitness which suggests a pro- portion between the circumstances and the nature of an action, and gives a certain licence of prodigality in the offerings of love, and engrosses the expressions of loyalty in golden letters, and clothes the bride in white, and places the sovereign on a throne, and insists on the formalities of justice, must ever derive from the ordinances of the old dispensation a warrant for its continued influence in the public scenes and acts of religion. Turning to the course of fact we find that the historic link between the Jewish and Christian worship is in the synagogue. The public worship of the Church was shaped within this frame- work, prepared beforehand ; and we have to observe what prin- ciples of order it derived from the divine law, and at what external points it caught the light from Sion. High placed above other buildings, or with some visible mark of its sacred character, consecrated by the ceremonies Avith which it was opened, and secured from profane uses, a Jewish synagogue was a type of order in its internal arrangements, in the titles and duties of its officers, in its liturgic forms, and in the days and hours of its public use. Every means was taken to symbolise connexion with the Covenant, and to constitute the building, wherever situated, a court of the distant Temple. In every city and country its Kibleh was the same, so that all who entered it or prayed in it were looking towards Jeru- salem. The further end which arrested the eye bore the title of Temple, the name appropriated to the Holy House ; and the chest which stood there was called the Ark, and its lid the Mercy Seat. Embroidered veils hung before the rolls of the law, which were there not merely for the reading of Essay VI.] SCRIPTURE AND RITUAL. 191 the lessons, but kept with all the state, and drawn forth with all the reverence, which were due to representative Tables of the Covenant. These were in the providence of God tlie nurseries in which the Apostles who fashioned the Christian Churches, and the Jews and devout persons who first composed them, had formed their habits of common worship ; and through this medium the Church inherited from the elder Covenant the general frame- work of liturgic order and the principles of a grave and re- stricted symbolism. If, for instance, a Christian house of prayer were raised on high, and distinguished by its aspect from other buildings, and consecrated to its proper uses, and turned in a significant direction ; and if there were some cha- racter of symbol in its form and ornaments, and if its inmost part presented the holy table which bears visible witness of the New Covenant, and is used for its highest act of communion,* such a house would exliibit an analogy in all these respects with the external features of the synagogue. And the same may be said of the seasons of devotion observed in it, and of liturgic forms used in it, as well as of the reading, exposition, and exhortation, which were characteristic features of the synagogue service, and in reference to which the analogy is more commonly noted. But the details of this analogy are of minor moment. If we look to that stage in the history of public worship out of which historically Christian worship rose, it is not for the sake of its particular arrangements, but of its general cast of settled order and serious dignity, resulting from the training of the divine Law and the consciousness of the divine Covenant. The revela- * The arrangement above noticed, which obtains in our churches, carrier out the Christian analogy with the synagogue, since to the Jew the ground of covenant is the possession of the law, to the Chribtian the participation in Christ. But let it be allowed to add a word in favour also of that customary the law, or else that they were placed in full view only for purposes of instruc- tion, which is no longer necessary. A better reason for their presence m that position is that they are the testimonies of the covenant in virtue of which the Church assembles; the two Tables of the Law presenting its first stage, and superscription of the Decalogue, the the Creed and Lord's Prayer its second, Creed, and the Lord s Prayer, which is disappearing from our recently-arranged chvuches, sometimes to make way for am- biguous ornaments, sometimes from an impression that there is something legal and Jewish in giving such a position to in which " Faith is come," and God is " our Father," and both combined wit- nessing to the unity of tlie revelation in botli its stages. There is a deeper significance in this than in a reredos of sculptured stone or mottled marble. 192 PRINCIPLES AT STAKE. [Essay VI. tion of the true Covenant would change many things, but it would not change this. A vast elevation had taken place when the worshippers knew that, what the Synagogue had been to the Temple, that their assembly was to the true Sanctuary, where the true Priest had entered and the true sacrifice had been accepted. They celebrated the acts of a spiritual com- munion with the voices of an enlightened faith and a joy that was full of glory. But the habit of sacred order was not less congenial to the higher worship, and had received fresh sup- ports from the divine prayer which had been given to guide it, and the sacrament which had been ordained to crown it. Indeed it may be reverently said that this habit had received a new sanction from the indescribable dignity which invested the movements, and the singular order which appeared in the acts, of the Lord himself; and that it is, in its own degree, a part of that mind of Christ which is the law and spirit of the Church. Of course in the first Christian assemblies temporary circum- stances interfered with the natural development of this principle ; so that, if we could know exactly what was done in them, we should not therefore have a complete rule for ourselves. Those who had no possession of localities, and often no assurance of safety, had to suit themselves to circumstances, and could not suit circumstances to themselves. The various elements which flowed into the Church — Jewish, Greek, Eoman, Barbarian — brought each its own habit and savour with it, and only time could produce the settlement of Apostolic order and predomi- nance of the Christian taste. The inevitable excitement attendant upon the first apprehension of new mysteries of faith, new bonds of brotherhood, and new terms with heaven, could not but often sliow itself in disturbing forms. Above all, the spiritual gifts, exercised under sudden impulses and strong tension of mind, seemed to claim by their character of inspi- ration a right to supersede all rules of taste or custom. But even to these the Apostolic government refused to concede that license, and St. Paul appeals from Corinthian fashions to the common custom of the Churches (1 Cor. xi. 16), and from the tendencies of spiritual impulse to God's eternal law of order (1 Cor. xiv. 32, 33), and closes his judgment by one of the only two distinct ritual decrees which the New Testament Essay VI.] SCRIPTUKE AND RITUAL, 193 contains: " Let all things be done decorously* and according to order" (1 Cor. xiv. 40), words which (as applied to a national ritual) may be almost translated by those in which Wordsworth (in days of ritual ignorance) saluted the English Church, — " By hands of Wisdom reared In beauty of holiness, with ordered pomp, Decent and unreproved." 3. "Let all things be done to edifying" (1 Cor. xiv. 26.) This is the other rule, and the higher of the two, as the life is more than the form, and the end than the method. It also is to be quoted not as a solitary saying, but as the utterance of the whole mind of Scripture. Edifying (building up) in Christ Jesus imports, not the sensible and often transient effect to which the word is commonly applied, but work that is gradual, solid, and lasting; and in the Apostolic writings it expresses the end which, in the Church of Christ, actions, ordinances, and institutions should serve. Eites and ceremonies not being im- posed by divine ordinance are absolutely subject to this rule. The enunciation of it refers us at once to a higher court and more important decisions, for real edification can only be in the truth. Solemn impressions and tender emotions, if not in har- mony with the truth, may build up into error, superstition, or idolatry, and not into Christ. Thus a ritual controversy may be essentially a doctrinal one, as is in fact the case with those now in progress. He who believes that in the Eucharist the consecrated elements are in themselves the very body and blood of Christ, and as such to be offered in sacrifice for quick and dead, and to be adored by all who behold them, must think that the Church is edified by a ritual which visibly symbolises this truth ; while he who believes that the doctrine is not a truth, but a carnal perversion of divine words, the pro- duct of the idolatrous tendency in man, and injurious to the nature of the sacrament, will look upon such a ritual as not for edification but for destruction. Thus in attempts at distinct * The word '• decently," as now com- ' whereas the word eu(Txwo''"^s conveys monly used and understood, conveys a ! the idea of soniethiiif? well-fashioned, lower sense than the word emploved by ', honourable, and comely in its aspect. St. Paul. Such expressions as '-"barely ' It is used twice elsewhere ia the Epibtles decent," "common decency," &c., sug- \ of the fair and dignified character of the gest a limitation of its meaning to that | Christian walk, which is not shocking or scandalous, '< O 194 PRINCIPLES AT STAKE. [Essay VI. changes of ritual it will often be necessary to remove the question from the court of taste into that of truth, where the issue must be defined and the articles amended ; and the anxiety, the watch- fulness, and the resolution of faith may be justly concentrated upon details which, apart from their implications, are trifles. But where no such definite points are involved, the principle, that all must be done to edifying, places the whole fashion and order of religion in entire subordination to the interests of the spiritual life. Proposals to impress, to dazzle, to charm the imagination, to make the senses a way to the heart, must be subjected to this decisive test. Methods for attracting those that are without must be judged by their fitness to attract them to God, and a framework for the education of devotion by its tendency to promote worship in spirit and in truth, and "object-lessons in religion" by the character of the religion which they teach. But, while this rule is in its relation to the truth positive and inflexible, it has at the same time a certain pliancy in its relation to man, since it compels the consideration of actual capacities and habits, seeing that what would be edifying in one case would not be so in another. Symbols, for instance, which would be intelligible, and expressions of feeling which would be natural, at Constantinople in the days of Chrysostom, might not be so in England now. Ceremonies (say of com- memoration of the dead or of anointings with oil), in one age savouring only of holy truths, might appear in another as sur- rounded with dangerous suggestions or disturbing associations, which in the mean time they had accumulated. A service, which might seem a natural language to a music^-lly-educated people, might be to a common congregation as though cele- brated in an unknown tongue. Or an order and manner fashioned by English taste and traditions might have a deaden- ing effect in a church of Negroes or Chinese. This rule then carries with it a principle of considerateness, a character of elasticity ; and yet its proper effect must be to keep a strong check upon ritual development. It cannot but create a taste at once sober and sensitive, a seriousness of purpose which will be impatient of attempts at effect, and a desire for spiritual profit which will shrink from histrionic imitations and the elaboration of artistic display. Essay VI.] SCRIPTURE AND RITUAL. 195 4. But the principle of restriction must be separately noted as one of those which we derive from Scripture. The last men- tioned princij)le was furnished by the end which ritual is to serve ; this, by the part which it is to bear in serving it — a sub- ordinate, a limited, a cautious part. No statute need be quoted, for on this point Scripture as a whole is a warning and a law. Even under the elder dispensation, the comparative insignifi- cance of ritual ordinances, and the danger of giving them a false value were testified by the most energetic voices of the prophets. In the New Testament a yet stronger testimony is borne by the eloquence of persistent silence. In all those records of the formation of the Church, and those instructions of the Apostles to elders whom they ordained, and commissaries whom they employed, no definite ritual directions occur. A system of church life and worship is in action, in which all is to be done according to order, and all to be done to edifying ; but we have nothing beyond outlines and principles. In its treatment of ceremonies the New Testament presents a strong contrast to all religions of human origin, and to the religion of the law, (apart from the prophetic comments). The very word {6p7](TK6ia) which our translators have rendered " religion," im- plying the external habit of devotion, receives from the most characteristically Jewish of the inspired writers a moral, in opposition to a ceremonial character ; his " religion " has for its sacrifices visitation of the fatherless, and for its lustrations purification from the world. This comparative disparagement of the ceremonial side of religion arises naturally from its internal glory. The manifes- tation of the Eternal \Yord has lifted the Chm-ch from the region of the flesh into that of the spirit, creating immediate transac- tions with heaven, and ascertained relations with God. Veils which were thro a n over that which could not be steadfastly looked upon, and signs which were used because men could not speak, are "done away in Christ," and the Church looking up with "open face" and "plainness of speech," can never again assume a characteristically ritualistic aspect, unless she should disown her calling, and " having begun in the Spirit " should seek to be " made perfect by the flesh." These retrograde tendencies, deeply seated in human nature, were soou at work, and the Scripture recognises their presence, and by strong o 2 196 PRINCIPLES AT STAKE. [Essay VI. warnings of tlie danger gives emphasis to that principle of restriction in ritual which its general tone suggests. How dis- tinctly and painfully has the subsequent history proved the need of this warning and the soundness of this principle ! Such are the leading principles given by the Scriptures on the subject of ritual ; and when after fifteen centuries a day of reformation came, Churches had still these principles to guide them. One Church at least acted upon them deliberately, intel- ligently, and in all good faith, and has virtually laid them down as the basis of her action in that most considerate of public documents, the " Chapter on Ceremonies," in the Preface to the Prayer Book. On these principles the changes were made which have given to the Eno-lish ritual that distinctive character which it is now sought to obliterate, in order to revert to " the pre-i-eformation standard," and the law of "Catholic usage." The departure from that law and standard is regarded, not only as so much loss of the Church's heritage of glory and beauty, but as in some sort an injury to her life, breaking in regard to the past its continuity, and in regard to the present its unity. The case relied on appears to be this : — Supposing that there is in Scripture no direct divine law of ritual, then it was left to the Church to make one. The Church did make one. We see it in the misty distance dim and inde- terminate, but shaping and maturing itself as time goes on, till, under the full historic day, we behold it in the aspect familiar to us novv in the Churches of the Roman obedience. Here then is the result, in matter of ritual, of the principles which were left to germinate in the Church; here is the visible embodi- ment of the Christian doctrine and development of the Christian taste ; and under these circumstances the fact of its prevalence is the proof of its authority. So it would be if it could be shown that there was nothing which could develop itself in the life of the Church, but the principles and spirit which it had received from God ; or at least that there was a revelation that, in spite of other influences working within it, these should always in fact prevail. But it is certain that the visible Church included in the width of her expansion every principle, and passion, and tendency of human Essay VI.] SCRIPTURE AND RITUAL. 197 nature. Even in the records of the New Testament we see the stream of Christian story troubled near its very source, and soon discoloured by all that is swept into its current from its banks, which crumble as they widen ; and the student of sub- sequent ecclesiastical history follows with wonder the turbid and tossing river, which in bringing health and salvation to the world, absorbs the defilements of the world into itself, till it becomes " a troubled sea which cannot rest, whose waters cast up mire and dirt." He must be an imaginative theorist, and not an observer of facts, who in view of the actual history can assume that every custom which obtained general acceptance and authoritative sanction was thereby proved to be a develop- ment of the divine element in the Church's life. Eome has asserted this : the Reformation has denied it, and regarding the whole prevalent system as a mixed result of true and false principles, of divine influences and human tendencies, of the action of the Sower and of the enemy, it had recourse to the test of the Written Word. Certainly the ritual of the Church, as the most visible part of its system, was not likely to escape this test ; and, as having been moulded under the free action of natural influences, had no right to escape it. Ritual is not the worship of the Church, but the garb and manner of its worship ; and, as a man's dress and manners are fashioned by his associations as well as by his principles, so ritual is the joint product of the associations and the principles of the Church. On account of both these factors it was justly subject to revision. We are not ignorant of the associations amid which the Latin ritual was matured. The tastes and mental habits of the Roman and barbarian heathenisms did not vanish in a moment, when the populations which had been nurtured in them poured into the Church. The waning empire became Christian while still magnificent in its corruption and vast in its decay ; and pomp, and circumstance, and scenic representation of holy mysteries, and bold rendering to the senses of spiritual things, were natural to the spirit of the age. But they were more than natural, they were useful, when the northern hordes swarmed over the provinces, and the Church had to conquer the conquerors. Then the intellectual childishness, the unreasoning susceptibilities, and the passionate impulses of tribes that were not yet nations, 198 PKINCIPLES AT STAKE. [Essay VI. were to be touched, and awed, and taught by any means that seemed level to their capacities or accordant with their habits ; and so the outward and visible things, though not separated from nobler and holier influences, yet bore a disproportionate part in the work, a part which at first might seem serviceable, but in the end was not safe. In this process a religion essen- tially spiritual became characteristically ritual, and assumed an aspect foreign to its nature. Christianity, thrown hastily over half-converted multitudes, dropped its bright folds over a mass of stubborn paganism, and took the outlines of the form which it covered. How then can they be heard who tell us that a ritual fashioned among these associations is to be esteemed as an ordinance of God and a heritage for ever, which it was a sin to revise by the inspired canon ? Or how can they be borne, who being members of a Church which has deliberately judged otherwise, are resolute to restore all that was cast off, though at the risk of disruption to that Church itself? Turning to the other factor of ritual, the doctrinal principles of the Church, it may seem reasonable that the faith once deli- vered to the saints should confer something of its own immu- tability on the forms which in a certain sense express it. But has the faith itself (as actually held) been unchanged ? And if developments of doctrine have taken place in the course of ages, have the erring tendencies of human nature had no share in those developments, making them liable in spite of prevalence and authority to be themselves revised by the one perpetual Eule of Faith ? The Church of England, for her part, has given the answer by word and deed. She has delivered judgment that " the Church of Rome hath erred, not only in living and manner of ceremonies, but also in matters of faith," (Art. XIX.), and in careful language has marked the specific errors, and by decisive act renounced them. Her strong expres- sions of reverence for antiquity and longing for unity, of value for every token of continuity, and every feature of catholicity, are now quoted by those who seek reconciliation with Eome, as invalidating the force of her protest. They do in fact increase it in the highest degree. If a man of conservative habit, in making some momentous and decided change, were to show in the very act that his mind was still open to every consideration which ought to weigh on the other side, and to every sentiment Essay VI.] SCRIPTURE AND RITUAL. lU^ which might justly iucliue him to it — who would not feel that he had given to the reasons which deterramed him, the strongest testimony of adhesion which it was possible for them to receive ? On the same account the Protestantism of the Church of England has a weight which no other Protestantism possesses. No bitterness rejoicing to denounce, or vehemence rushing to destroy, can have the same value in the way of testunony as strong language used, and strong steps taken under the acknow- ledged pressure of every feeling and conviction which could rightfully plead against them. Under this influence the language was used, and the steps were taken ; the doctrine of Ptome, tried by the Rule of Faith, was asserted to include things " repug- nant to the Word of God," "fond things vainly invented," " blasphemous fables and dangerous deceits." Eitual then, in so far as expressive of doctrine, was necessarily involved in the same condemnation. If developments of doc- trine were vicious, then their expressions in ritual were vicious too ; and even forms that were not so in themselves, might have become so implicated with hurtful associations or superstitious uses, that they could no longer be safely retained. When after so many centuries the day of necessary revision came, the long history had left materials for legislation which the early Church had not, w^hich only time could accumulate, and which are summed up in the word exferie^ice. The experience was vast and sad. It would have been guilt to disregard it then. It will be guilt to disregard it now. It is well that we are spared all dispute whether the developments of ritual, which are forcing themselves back upon us, are to be regarded as expressions of doctrine or no. Everywhere (except perhaps in courts of law) eager voices proclaim that the pre-reformation standard of ritual is valued as a means to express pre-reformation doctrine, and conformity to " Catholic usage " as a step to reconciliation with Rome. By the innovators themselves the issue is defined, and the Church of England is fairly warned that the present pro- posal to remodel her superficial ornaments is a determined attack on her distinctive character, and an intended shock to her fun- damental principles. T. D. BERXAR.J. ESSAY VII. THE CHURCH IN SOUTH AFEICA. By AETHUK mills, M.A., OF Balliol College, Oxford. CONTENTS OF ESSAY VII. Brief historical sketch of the South African Clmrcli, from tlie first estabHslmieiit of the Diocese of Capetown iu 1847 to the present time. Uniform practical results of all the de- cisions of the Courts iu supporting the legal status of the Bishop of Natal. Conflict of opinions as to the attitude to be taken by the Churcli at liome in refereuce to the controversy. Distinction between Free Colonies and Crown Colonies. Reasons for maintaining Eoyul Supre- macy as a security for truth and order in colonies which do not contain the materials for Cliurch synods. Royal Supremacy may be more safely exercised under a constitutional than an absolute Sovereign. Importance on religious grounds of a Court of Appeal recognising one uniform standard. Tills can only be secured so long us the Colonial Church continues to be part and parcel of the National Church at home. Hopes for the future. THE CnURCH IN SOUTH AFRICA. The ecclesiastical controversy which has now for nearly six years agitated the Christian Church in South Africa has been watched in England through its various phases with a sustained interest rarely bestowed on the disputes of distant communities. The exceptional earnestness with wliich these remote com- batants have been aided and abetted by their respective partisans in this country is due, no doubt, mainly to the con- viction that whatever may be the final issue of the strife, its results will react not only on ourselves at home, but on every colony and country in which a branch of the Church of England exists. In this point of view the question assumes an importance co-extensive with the limits of Anglican Christen- dom, and must therefore be regarded entirely apart from the local and personal associations in which it has been hitherto almost inevitably absorbed. In its purely theological aspects the " Natal crisis " has been already more than sufficiently discussed. The debates of both Houses of Convocation, the voluminous treatises, pamphlets, letters, speeches, and newspaper articles wliich have exhausted every doctrinal topic raised by the writings of Bishop Colenso and the criticisms of his opponents, may be said to have left no argument untouched which could tend to illustrate the religious aspects of the controversy. With these we have on the present occasion no concern. Our question is simply what, under the existing conditions of the law, and on a review of all the facts and circumstances of the case, is our duty as Englishmen, and as Christians, in dealing with the crisis which has arisen in Natal, and which promises in one form or other to extend itself to every branch of the United Church of England and Ireland ? A brief recapitulation of the facts of the case, stripped of all inferences and personalities, will perhaps best enable us to apprehend the actual position of alfairs in our South African 204 PRINCIPLES AT STAKE. [Essay VII. colonies. A chronological summary of disconnected events constantly changing their scene can scarcely be otherwise than dry and uninteresting, but it would be difficult to form an accurate and impartial judgment on a question, in almost all statements of which facts and opinions have been so incon- veniently interlaced, until some historical basis has been pre- viously laid. In 1847, the diocese of Capetown, comprising an area of about 200,000 square miles on the mainland of South Africa, and including the Island of St. Helena, about 1200 miles from its west coast, was created by Koyal Letters Patent, In 1853, at the request of the Bishop (who in order to carry out the arrangement resigned his see), the diocese was subdivided, and those of Natal and Grahamstown carved out of it, that of Capetown proper being at the same time defined, and endowed with Metropolitan powers by a fresh Patent.* The personnel of the new episcopate as reorganised in 1853 was as follows : — Bishop Gray retained the now contracted diocese of Capetown proper, with Metropolitan powers; Bishops Armstrong and Colenso were selected by Bishop Gray for the dioceses of Grahamstown and Natal respectively. For several years from this date no public controversy appears to have disturbed the peace of the South African Church until that which arose between the Bishop of Capetown and Mr. Long.t In May, 1862, a book written by the Bishop of Natal, entitled 'A Commentary on the Epistle to the Komans,' supposed to contain objectionable matter, was submitted by the Bishop of Capetown to the then Archbishop of Canterbury (Dr. Sumner), and a private meeting of Bishops, over which Dr. Longley, then Archbishop of York, presided. In February, 1863, another book, written also by the Bishop of Natal, and entitled ' The Pentateuch and the Book of Joshua critically examined,' was sub- mitted to a similar meeting, who thereupon resolved. That the * These powers were, in the words of ] Africa did not form part of the Church the Patent, " subject to the general j of England, refused, and was in con- superintendence and revision of the ! sequence deprived of his living. The Archbishop of Canterbury." I judgment of the supreme court of Cape- t The Kev. William Long, incumbent I town in favour of tlie Bishop was re- ef Mowbray, being commanded by the { versed by the Privy Council, June 25, Bishop to convene a Synod in a form ' 1863. implying that the Church uf South 1 Essay VIL] THE CHURCH IN SOUTH AFRICA. 205 Society for the Propagation of the Gospel, the council of which had requested their advice, should withhold confidence from the Bishop of Natal until he is cleared from the charges brought against him : That the said Bishop should be prohibited from officiating in English dioceses, and called on to resign his office, whereupon forty-one Bishops signed an address requesting him to resign accordingly. In May, 1863, the two Houses of the Convocation of Canterbury condemned the views of Bishop Colenso, as expressed in his work on the Pentateuch, but took no further action in the matter. In the autumn of the same year the scene of our narrative changes from England to South Africa^ In November, 1863, the Bishop of Capetown, assisted by the Bishop of Grahamstown and the Bishop of the Orange Free State, tried the Bishop of Natal, who was cited before them by the Dean of Capetown and the Archdeacons of Grahamstown and George to answer certain charges of " false and erroneous doctrines and teaching contained in his works on the Epistle to the Komans, and on the Penta- teuch," and he was sentenced to be deposed and afterwards excommunicated * for contumacy. The " trial " was twofold : public before the Bishop of Capetown as Metropolitan, and the two above-named Bishops as his assessors, and private before the same persons in another capacity as members of a Synod convened by the Bishop of Capetown. On the 18th of June, 1864, by Order in Council, the petition of Bishop Colenso, appealing against the above mentioned sentence of deposition, was referred to the judicial committee of the Privy Council. On the 28th of March, 1865, the judicial committee through the then Lord Chancellor (Lord Westbury) pronounced judgment, affirming, among others, the following propositions : — 1. Letters Patent, unconfirmed by Acts of Imperial or Colonial Legislatures, have no force or effect in colonies possessing representative government, so as to give coercive legal jurisdiction. 2. The judgment pronounced against the Bishop of Natal by the Bishop of Capetown was null and void in law. * The validity of this trial, aud its ca'.Kmicity, are disputed in a pamijlilet eutitled ' iieniarks on the Proceedings at Capetown in the Matter of the Bi- shop of Natal,' by I. Brunei : Riviug- tons, 1808. 206 PRINCIPLES AT STAKE. [Essay VII. In June, 1866, the matter was again discussed in both Houses of Convocation, but, as before, without any practical result,* Passing from these resultless discussions in the Jerusalem Chamber to an almost equally resultless performance in the Cathedral Church of Natal, we arrive at the extraordinary scene of October 25, 1866. On that day, at a meeting held at Pieter Maritzburg (present about fifty laymen, twenty-five of whom voted, and sixteen clergymen out of a total of seventeen in the diocese), a resolution to elect a new Bishop was passed by the casting vote of the Dean ; after which the meeting was adjourned to the cathedral, and the clergy present (seven in number) nominated in succession William Butler, priest, vicar of Wantage, in the diocese of Oxford, to be Bishop of Natal. The Dean then pronounced the said William Butler duly elected, and called on all to show cause why he should not be consecrated. Doubts being entertained as to the canonicity of this proceeding, Mr. Butler consulted the Archbishop of Canterbury and the Bishop of Oxford, who first discouraged his acceptance of the post, but afterwards advised him to undertake it. Eventually he declined it. Five days after the election of Mr. Butler another event occurred which is not without its significance, as indicating the feeling of those on the spot with reference to the Eoyal Su- premacy. On the 30th of October, 1866, at a Vestry meeting, held in the Cathedral of Pieter Maritzburg, present about two hundred and fifty members of the Church of England, the Eev. A. Ton- nesen in the chair, after reciting the opinion of the meeting that the proceedings of October 25th amounted to a renunciation of the Queen's Supremacy, and therefore to a secession from the Church of England, and recording a protest against the same, the following declaration was unanimously passed : — " That we remain, as we have been, an integral portion of the United Church of England and Ireland, recognising Her Majesty's * The chief point debated appears to loss of commiinion with the JMother have been the propriety or otherwise of Church provided that such Eishop )ic consecrating a new Bishop of Natal, canonically consecrated, and that there and in the Upper House it was re- [ be no invasion of the t///e of the Bishop solved, " That the existence of the i of Natal conveyed by the Queen's Let- Letters Patent would not cause the ac- ! ters Patent." ceptancc of a new Bishop to involve any Essay YII.] THE CHURCH IN SOUTH AFRICA. 207 supremacy, and submitting totheintei-pretationput on the standards and formularies of the Church by the Ecclesiastical or other Courts of the realm." A petition to the Qneen, praying that due discipline might be maintained in the diocese of Natal Avas also voted ; and shortly afterwards a protest addressed to the Bishop of Cape- town against the appointment of a new Bishop of Maritzburg was signed by 485 members of the Church of England. The last event of the year 1866, and the most important in its bearings on this controversy, took place in this country. On the 6th of November, 1866, the Master of the Eolls delivered judgment on a bill filed by Bishop Colenso against the Trustees of the Colonial Bishopric Fund, viz., Mr. Gladstone, Mr. Hub- bard, Vice-Chancellor Wood, the Archbishop of Canterbury, and others, calling on the defendants to set aside a sum of 10,000?. out of the Fund for the purpose of securing the income of the Bishop of Natal, and calling on them to pay him the arrears of his stipend, viz., 362/. per annum, withheld since 1864. The judgment, which was for the plaintiff, affirmed among others, the following propositions : — 1. Letters Patent, issued under the Great Seal, confer on bishops thereby appointed, in all colonies (whether possessing representative legislatures or not) the powers of " Orders," i. e. consecration, confirmation, ordination, &c., and of instituting to benefices, granting licenses to officiate, also of appointing arch- deacons, rural deans, commissaries, &c. 2. The powers conferred by such Letters Patent can be en- forced, if resisted, only by recourse to the civil tribunals of colonies possessing free legislatures, with an ultimate appeal to the Queen in Council. 3. A colonial Church, claiming for itself independence of the Eoyal supremacy as exercised through the Queen in Council, and substituting for it the "forum domesticum " of the Arch- bishop of Canterbury, though professing to be " in union and fall communion " with the Church of England, does not legally form part of that Church. 4. In colonies possessing free legislatures the only mode of legally enforcing ecclesiastical authority is through the civil 208 PRINCIPLES AT STAKE. , [Essay VII. tribunals. Synods, whether diocesan or provincial, are simply "fora domesiica." The judgment of the Master of the Eolls entered into many details not here alluded to ; but it is sufScient for our present purpose to enumerate as above the main principles laid down as affecting the actual condition of the colonial Church in the eye of the law. We have brought down our narrative to the close of 1866. The following year presents (with the exception of the report of the " Lambeth Conference ") no event worthy of record in connexion with the South African controversy; but in the autumn of 1867 steps were taken by the Bishop of Natal which have, in their results, materially affected his legal status in his own diocese. In September, 1867, Bishop Colenso instituted proceedings in the Supreme Court of Natal against the Dean of Pieter Maritzburg, the Eev. James Walton, and the Eev. J. S. Eobinson as having declined to acknowledge his juris- diction : the case being brought before the Court in the form of petitions by the Bishop of Natal for Orders of the Court confirming his sentences passed on the 9th of May previously on the three above-named clergymen, and for an Order inter- dicting and restraining them from officiating or preaching within any of the churches or buildings set apart for the use of the Church of England in Natal, of which the Bishop is trustee. On the 9th of September the Court, in giving judg- ment on the Dean's case, decided (Philhps, Justice, dissentiente) that " the Letters Patent to the Bishop of Natal having been granted before the colony had any form of representative legis- lature, and while it was ' a Crown colony properly so called,' are perfectly valid to constitute a legal see, and to give power to the Bishop, as they profess to do, to visit all rectors, curates, ministers, and chaplains, and all priests and deacons in Holy Orders of the United Church of England and Ireland resident within the diocese of Natal." And Chief Justice Harding held that the absence of specific words expressly saving the con- current rights of legislation to the Crown, which are not to be found either in the Letters Patent creating the Cape Council in 1825, or in those creating the Natal Council in 1847, made no difference whatever in the actual constitutional position of Natal, seeing that the Crown did repeatedly, from the first EasAYVIL] THE CHURCH IN SOUTH AFRICA. 209 existence of the colony until the establishment of representative government in 1856, legislate for Natal by Letters Patent, Charters, Orders in Council, and Koyal Instructions. The judg- ment of Chief Jiistice Harding is valuable, as containing a very precise definition of a Crown colony in the following words : — " If I were called upon to define the meaning of the terms, ' a Crown colony properly so called,' I should say it was this : namely, a colony or settlement acquired by the British Crown by conquest or treaty ; in which the power of legislation rested with the sove- reign by virtue of the Queen's prerogative, or in which legislation rested with the official nominees of the Crown, appointed by the Crown in that behalf; in which the revenue and expenditure were in the absolute control and disposal of the Crown ; in wdiich the lands of the colony were vested in and were disposed of only by the Crown ; in which the accounts of the revenue and expenditure were examined by and allowed or disallowed by Her Majesty's Commissioners of Audit in London ; and in which the inhabitants of the colony had no voice or power Avhatever, either as to legisla- tion or anything else connected with Government. I think a colony or settlement in the position just described would be essentially a Crown colony properly so called ; at any rate it would not be pos- sessed of an independent legislature. If this definition is correct, then it represents exactly the condition in which the colony of Natal was in the year 1 853, and previously, and subsequently ; while, as I have already shown, the Cape colony was possessed of an inde- pendent legislature, consisting of an Elective Assembly and Legis- lative Council." Of this judgment it is necessary here only to say that, however it may appear at first sight to conflict in some respects with that of the Privy Council in 1865, it distinctly tends to confirm, in harmony with all previous decisions of the Courts at home, the staius of Dr. Colenso as Bishop of Natal. But while these events were apparently establishing the Bishop more firmly in his own diocese, the efforts, to which we have already alluded, to start a competitor for the see were being carried on vigorously in England. In January, 1868, in consequence of a public intimation on the part of the Bisliop of Capetown of an intention to consecrate a new Bishop for Natal, the Bishop of London and the Archbishops of Canterbury and York cautioned the Bishop of Capetown against carrying out this intention witliin the limits of their respective jurisdictions. P 210 PRINCIPLES AT STAKE. [Essay VIL About the same time a proposal having been made to conse- crate the intended bishop (Mr. Macrorie) in Scotland, and the Primus of the Scottish Episcopal Church having intimated his willingness to sanction the proceeding, it was, at the advice of the Archbishop of Canterbury, abandoned, as were also other attempts to obtain consecration in Lancashire, at Oxford, and at Canterbury. In February, 1868, the two Houses of Convocation again took action in the matter, which, however, except as an expression of opinion, was without practical i^esult.* In July of the same year, the Upper House, to which memorials on the subject had been presented, adopted the Report of a Committee to which the validity of the Bishop of Capetown's proceedings had been referred. That Report, on grounds therein set forth, affirmed in the opinion of the Upper House : 1st. That substantial justice was done to the accused; 2nd. That "though the sentence, having been pronounced by a tribunal not acknowledged by the Queen's Courts, whether Ecclesiastical or Civil, can claim no legal effect, the Church as a sjyiritual body may rightly accept its validity." Such are the leading events, briefly summarized, of a con- troversy, the final issue of which may be remote, and the future phases of which it is impossible to conjecture. Nor is it easy to review with advantage what must be regarded as little more than a fragment of a transaction manifestly incomplete. But an impartial survey of the case in all its bearing's, so far as it has proceeded, will probably induce even those whose theological convictions yield the most reluctant obedience to judicial decisions, to abandon any ill-considered attempts to evict from his diocese a bishop, whose position must be assailed, if at all, by other agencies of attack than a mere defiance of the law. By that law, as it now stands. Dr. Colenso * Feb. 19, 1868.- The Lower House of Convocation, on the motion of Canon Seymour, voted an articulus cleri pray- ing the UpiDsr House to take measures to declare that the Church of England accepts as valid the excommunication and deposition of Dr. Colenso. This motion was carried by 45 to 2(3 votes. Feb. 21, 18G1S.— The Upper House of Convocation resolved, " That a Com- mittee of this House ]»• ajipointed to inquire into the canonicity of Dr. Co- lenso's deprivation, and to examine and report on his more recent writings . . . and that, in view of the canonical dilii- culties of the case, aggravated as we feel them to be by the announcement of the new judgment in the Supreme Court of Natal, we think it right to jiostfione our decision on the matters laid before us." Essay VIL] THE CHUECH IN SOUTH AFRICA. 211 is indisputably for good or evil Bishop of Natal. Attempts have, indeed, been made by hinting inconsistencies in the various judgments of the Courts, and by wrenching from their context the obiter dicta with which they are interspersed, and forcibly incorporating them into the texts of judicial decisions, to represent confusion and uncertainty as the net result, and to found thereon a demand for legislative remedies. But when all the judgments are fairly considered, that of the Judicial Com- mittee in 1865, that of the Master of the Rolls in 1866, and of the Supreme Court of Natal in 1868, will be found to harmonize substantially as declarations of the actual bearings of the law on the facts then in issue, though as to other and irrelevant points the Judges who formed those tribunals respectively may have diifered. Whether the Judicial Committee or the Master of the Rolls may or may not have supposed Natal to have been a Crown colony when the Patent was issued, is quite as unimportant, so far as the main points decided by tliem are concerned, as whether they believed or disbelieved in the canonicity of the proceedings taken in the matter of Bishop Colenso by the Bishop of Cape- town. By the concurrent decisions of three Courts, pronounced on three distinct occasions, the legal status of Dr. Colenso as Bishop of Natal is placed beyond dispute.* Whatever claims a rival Bishop, consecrated under any other designation for the same see might, on the ground of compact with his clergy, attempt to assert in the civil courts of the colony, would rest on the same basis, and no other, than those which any competitor with any one of the forty colonial bishops of the Anglican Church might at any time seek to establish. The Bishop of Capetown and his partisans, who are now, for good or for evil, in the position of defeated litigants, may of * One argument indeed pointing to an opposite conclusion is so ingenious in its texture as to be worthy of notice. It was first contended by the Bishop of Capetown in his controversy with Mr. Long, afterwards by Sir Koundell Palmer and Mr. Selwyn in their speeches before the Privy Council, and again by Mr. Justice Connor in the Su- preme Coiu-t of Natal, that, inasmuch as the Letters Patent by which the original diocese of Capetown was erected in 18i7 have never been cancelled, not- withstanding the resignation of the Bishop created by them, the Lettera Patent still exist, and have created a corporation with a local sj)here of ac- tion which has become one of the insti- tutions of the Cape Colony, and inde- structible except by a legislative act of that Colony. The inference foimded on this state of things is that the Crown was barred in 1853 from creating the three new Sees of Capetown, Graham.s- town, and Natal, and that consequently the titles of all these Bishops arc invalid. p 2 212 PEINCIPLES AT STAKE. [Essay VII. course by counter-movements, legislative or judicial, agitate for a practical reversal of the relative positions now occupied by themselves and their adversaries. A grave question in con- sequence presents itself to the Church at home as to the attitude to be taken at this crisis by those who recognise in the Natal controversy an evidence of the gradually widening rift which is severing the State from the Church through all the provinces of the British empire. To those, of course, who regard the supremacy of the Crown in matters ecclesiastical as an intolerable burden, even where, as in the United Kingdom, it brings with it the compensation of legally secured endowments, the caricature of Church and State presented by the flimsy credentials of Letters Patent, and the empty form of royal nomination, must be eminently distasteful. And it is not surprising that the advocates of a Free Church should find even a more favourable platform in the colonies than at home. They say — and with truth — that the bargain is one-sided. Their bishops and clergy do not even get the food and shelter which is the consideration received by their brethren at home for wearing what Mr. Hallam calls " the collar of the watch-dog." Their power and freedom of action are, if not actually, theoretically fettered by masters who have no equiva- lent either in dignity, authority, or worldly advantages to confer. The Patent, even supposing it to be valid, gives nothing to its possessor which his own character and the consent of his flock will not as fully confer on him. All the clerical argu- ments against the Koyal Supremacy find sympathy in free colo- nies, not only among the enemies of dominant Churches who swarm everywhere, but among the aspirants to colonial inde- pendence who want to elect all their officers, and regard all nominations by the Crown as badges of tyranny and op- pression. The Apostle of Colonial Emancipation abroad joins hands with the Advocate of Ecclesiastical Liberty at home, and both strive together to shake off every remaining symbol of Royal Domination. " The High Churchman," according to Bishop Colenso, " longing for development and feeling that in England the battle may be fought with only tardy and partial success, looks to the colonies as the field where a system may be established which shall ultimately re-act on England." And, it Essay VII.] THE CHURCH IN SOUTH AFRICA.. 213 may be added, in his aspirations for what, in his opinion, the Law ougJit to le, he sometimes forgets what it actually is. Yearning for " those true constitutional and Catholic principles whicli will stand high above the mere rubbish of legal deci- sions,"* he appeals indignantly from all earthly tribunals to the ultimate jurisdiction of his own conscience. "If," says the Bishop of Capetown, "human law does affect to constrain the Church to hold communion with unbelievers, I ask, with all seriousness, is the law to be obeyed ? " f In this spirit it is that Episcopal Letters Patent are surrendered, synodical tribunals constituted and armed with the fullest powers in matters of doctrine and discipline, and all the machinery improvised which the ecclesiastical exigencies of Independent Churches may conceivably require. Whether the final blow which is to strike off the fetters of the Colonial Church is to be an Act of the Imperial Parliament, or a formal surrender by the Crown of Ecclesiastical Supremacy, or to be the result of some possible future decision of some final Court of Appeal hereafter to be created, or whether the object is to be gradually accomplished through the various Colonial Legislatures, the advocates of emancipation do not inform us. It would nevertheless appear that, by some process yet undeveloped, the State control which is the source of all their troubles is to be withdrawn from all the daughter-churches in the Anglican Communion. Here, in England, we submit more patiently to the Eoyal supremacy knowing as we do that Papal supremacy or anarchy are our only alternatives. But in the colonies it is otherwise, and political severance from the Crown may be said to be, with those who have devoted thought and attention to the subject, a rather popular prescription for the maladies of the Colonial Church. Mr. Montague Bernard, who appears to have considered this question, is " strongly persuaded that Avhatever we may think or desire, whatever troubles or difficulties the Colonial Church may have to encounter in time to come, whatever theories may be spun or expedients imagined, neither judgments of courts, * Speech of Dr. Jebb in Lower House of Convocation, Feb. 13, 1867— Chron. of Convoc, p. 726. t ' Statement,' p. 48. 214 PRINCIPLES AT STAKE. [Essay Vll. nor Acts of local Legislatures, nor Statutes of the Imperial Parliament, can establish or perpetuate in the colonies an ecclesiastical supremacy of the Crown over a single denomi- nation. The principle that the Church in the colonies is a voluntary society must," he says, " be recognized frankly and thoroughly by the law and by Churchmen themselves, and whatever we do must be based on it, if we wish that what we do shall last." * Mr. Mozley, oppressed by what he calls the " legal principle of construction," and its application to the doc- trinal disputes of the Colonial Church, sees " but one solution of the question before us, namely the ultimate organization of the whole Colonial Church upon a voluntary basis." f Mr. Fremantle on the other hand expresses a very strong opinion that the time for this separation of Church and State in the colonies is not yet come, and without holding any theory of the necessary dependence of the Church upon the State, re- minds us that "the colonies are communities varying in all degrees in their administration, from the uncontrolled exercise of the power of the Crown to an almost nominal dependence on the mother-country." " The capability of a community to organize its own affairs is," he truly says, " a good index of the capability of its mem- bers to handle the delicate questions of Church Government." J The published opinions of the Bishop of St. David's,§ of the Dean of Westminster, || of the Dean of Ripon,1 of Mr. Fitzjaraes Stephen,** Archdeacon Hale, and Mr. Ralph Barnes, who have strongly and ably deprecated any movement tending to hasten the severance of the colonial churches from the Crown, are well known to all who have followed the literature of the South African controversy. * ' Remarks on some late decisions respecting the Colonial Church,' by Montague Bernard, M.A., p. 21. t ' Observations on the Colonial Church Question; by the Eev. J. B. Mozley, B.D., p. 47. t ' Church Government in the Co- lonies,' by the Eev. W. H. Fremantle.— Contem.'porari) Review, Feb. 18(56, p. 342. § ' Charge delivered by C. Thirlwall, D.D., Bishop of St. David's, in Oc- tober 18G6.' II ' Speech on the South African Con- troversy by A. P. Stanley, D.D., Dean of Westminster, in the Lower House of Convocation of Canterbury, June 29, 1866.' ^ ' Speech on the Natal Bishopric Question, by W. Goode, D.D., Dean of Ripon, in the Convocation of the Pro- vince of York, Feb. 7, 1868.' ** ' What is the Law of the Church of England ? ' by Fitzjamcs Stephen, Q.C. — Fraser's Miujazine, Feb. 1865. Essay VIL] THE CHUECH IN SOUTH AFRICA. 215 In the presence of so striking a conflict of opinions we are naturally invited to some investigation into tlie actually existing relations between the Colonial Church and the parent State. The Colonial Episcopate, exclusive of missionary bishops be- yond the pale of the empire, comprises forty dioceses, and has been the gradual growth of little more than eighty years. Of these dioceses the greater number have been created by Letters Patent ; confirmed in some cases by Imperial Acts, in others recognized by Provincial Legislatures, but varying in form and extent of powers conferred thereby.* If w^e examine for a moment the striking diversities in the actual present position of these forty colonial dioceses, we shall see at once the utter impossibility of applying with any hope of success an uniform treatment to communities differing so widely in their circumstances. Of the whole number, five, comprising the Canadian dioceses of Montreal, Quebec, Toronto, Huron, and Ontario, may be said to have actually achieved their independence of the Royal Supremacy, and to be now, in all political respects, independent churches. In 1857, the Diocesan and Provincial Synods (which in pursuance of resolu- tions adopted at various previous Episcopal Conferences had been called into existence) were, by an Act of the Canadian Legislature, empowered to " frame constitutions and make regulations for enforcing discipline in the Church, and for the appointment, deposition, deprivation, or removal of any person bearing office therein, of whatever order or degree, any rights of the Crown to the contrary notwithstanding." Under the powers given by this Act, which received the Koyal Assent, the Cana- dian Synods have since elected their own bishops. But it was not until 1866 that the last link, supposed still to exist between the Sovereign of England and the Church of Canada, was broken, when on the occasion of an election of a coadjutor bishop of Toronto, the then Secretary of State announced, in a despatch dated Nov. 21, 1866, in reply to a communication from the colony, that the Royal Mandate which, according to the Preamble of Stat. 26 Geo. III., cap. 84, and other Acts, had been held to be an essential pre-requisite to the consecration of * See Parliamentary Paper, 276, 1866, on 'Colonial BishopricB.' 216 PRINCIPLES AT STAKE. [Essay VII. all Anglican bishops, was unnecessary in the case of those con- secrated in Canada. Up to the present time the five Canadian dioceses above enumerated stand on grounds entirely distinct from the rest of the Colonial Church. For though the six dioceses * of New Zealand have, by the Ecclesiastical Constitution created by the Auckland Conference in 1857, committed to their Diocesan and Provincial Synods the nomination of bishops, together with all powers of creating tribunals for the maintenance of doctrine and discipline, these arrangements (except so far as they may have been confirmed by the Trusts' Act of 1858), have no legislative sanction. In the remaining dioceses, namely, in the eight Australasian of which the Bishop of Sydney is metrojoo- litan (viz., Brisbane, Newcastle, Goulburn, Grafton, Melbourne, Adelaide, Tasmania, and Sydney itself), and the four South African, namely, Capetown, Grahamstown, Natal, and St. Helena, the powers claimed in those in which any synodical action exists, in no way affect the Eoyal Supremacy. The same may be said of the dioceses of Nova Scotia, Guiana, Colombo, and Labuan, in which the Synods claim no powers requiring legisla- tive sanction. In the two dioceses of Fredericton and Kuperts- land conferences have been held with a view to synodical action, but no actual steps have been taken. In the remaining fourteen dioceses of Newfoundland, Colum- bia, Jamaica, Nassau, Antigua, Barbadoes, Sierra Leone, Mauri- tius, Calcutta, Madras, Bombay, Victoria, Perth, and Gibraltar, no synodical action exists, nor, so far as recent reports inform us, have any attempts been made to establish it. But the diversity of our colonial dioceses, in respect of their actual ecclesiastical condition, so far as their own internal government is concerned, is not more striking than that ex- hibited in the relations existing between the various dioceses and the secular power as embodied in Colonial and Imperial Legislation. We have, for example, the three East Indian and the six West Indian bishoprics, established by Acts of the Imperial Legisla- ture, and hitherto endowed in the latter case by grants from the * The term " diocese," as here used, I trict placed under the separate control must be understood to include any dis- | of a BishoiJ. Essay VII.] THE CHURCH IN SOUTH AFRICA. 217 Consolidated Fund.* In thirty-two dioceses, again, episcopal endowments are provided partly by funds raised by religious societies in England, and partly by grants from colonial legisla- tures; and in three instances, viz., those of Adelaide, Cape Town, and British Columbia, by the munificence of an individual founder. It is not as affording any argument for or against the maintenance of the Eoyal Supremacy over the Colonial Church that these diversities in the sources of episcopal endowments are adverted to. Imperial grants, which may of course be cancelled at any time by the authority of Parliament, carry with them no permanent accessories of power or patronage. Neither, on the other hand, is there the slightest foundation for the plea urged by the New Zealand prelates in 1865, that " appointments to bishoprics founded by private efforts, and endowed from private resources, form no part of the royal prerogative." f The diverse sources of its endowments add only one to the many illustrations of the difficulties attending the wholesale reorganisation of so tesselated a fabric as the Colonial Church. Whether we look to their origin, history, or traditions, or to the races which have been from time to time incorporated into communities so various, each colonial diocese or group of dioceses demands a distinct and separate consideration before we can even classify them for any practical purposes. It is not merely that the powers of the Crown and of the Par- liament depend on the mode in which the colonies have been acquired, and on the conditions on which they have been held, nor is it only that the concession of free legislatures has in so many cases stripped the Crown of its prerogative, while in others the ancient relations between the Sovereign and the Colonial Church remain unimpaired. We have to consider the social as well as the political condition of these various communities, con- sisting in some cases of mixed races and creeds, in others of civilised populations, presenting in some instances a fair sup2)ly * These grants were formerly charged on the Four-and-a-Half Per Cent. Ex- port Duties levied in the islands, and afterwards on the Imperial Treasmy. A Bill proposing their withdrawal was read a second time in the House of Lords, July 7, 1868. t Vide ' Petition of Bishops of the Church of England in New Zealand, asking permission to surrender their Letters Patent, and to fill by election in General Synod vacancies arising in theii" own order.' — Correspondence on Colonial Bishops, presented May 17, 18Gt). 218 PRINCIPLES AT STAKE. [Essay VII. of the requisite material for ecclesiastical self-government ; in others utterly wanting in the personnel which the successful working of Synods, or Church Assemblies, or an Elective Epi- scopacy imply. The Colonial Church is, in fact, no more one homogeneous whole than the Colonial Empire, and perhaps the most serious errors that have hitherto characterised our treat- ment of both, have arisen from an ignorant or indolent indif- ference to these diversities. As the colonies which now form the British empire are in fact nothing more than a heap of territorial atoms thrown under a single rule in the course of three centuries by the rough chances of war, the subtle agencies of diplomacy, and the bold spirit of Anglo-Saxon adven- ture, so what we call the Colonial Church consists in truth of some forty or fifty outposts of Christian civilisation, planted with episcopal organisation, for the most part voluntarily, by self- organised societies, sometimes with the aid of public funds, and in some cases still under the political control of the parent State — in some partially — in others almost entirely, swept off, together with the communities in which they have been founded, from the sphere of Imperial gravitation. We still designate not only our vast and growing provinces in Australia and North America, which have almost assumed the rank of independent principalities, but the isolated military gar- risons and naval depots dotted over the world for the protection of the courses of our trade, by the generic title of " colonies ;" but the statesman who attempted to prescribe for British citizens at Melbourne or Montreal a constitution which should precisely match that which satisfied and suited the handful of English- men at Hong Kong or Heligoland, would manifest no more in- competency for his task than the ecclesiastical constitution- maker who assumed as a matter of course that the same system of Church government which was good for Capetown and Sydney was good also for Gibraltar and Sierra Leone. Every statesman professing the slightest acquaintance with the political condition of the colonies knows of course very well that whatever the Imperial Government may desire to do in dealing with the Colonial Church, its powers are limited to a very narrow range. Nor are they easy of exercise even for the very few purposes to which they can be applied at all, as the Essay VII.] THE CHUECH IN SOUTH AFRICA. 219 abortive legislative attempts of the Sessions of 1866 and 1867 sufficiently prove.* For the purposes of their present and future treatment at the hands of the Imperial government, the dioceses of the Colonial Church fall naturally into precisely the same two classes as indicated by the Committee of the Privy Council when adjudi- cating on the validity of Episcopal Patents in 1865, namely : 1. Those which possess representative institutions. 2. Those which, under the designation of " Crown Colonies," or any other title, are still practically, for ecclesiastical as well as civil purposes, under Imperial control. With reference to the first of these two classes, our course is tolerably clear. Every colony or group of colonies which has a Parliament of its own can of course at any time follow the example set by Canada, and assuming the Eoyal Assent to be given to such legislation, free the Episcopalians within its borders from every remaining symbol of Imperial authority. It is simply a question of time, and of the policy which may guide the colonial legislatures. The Episcopal body may indeed in some cases, as in that of New Zealand in 1865, vest by mutual compact in self-constituted Synods such powders of arbitration on ecclesias- tical disputes as may practically withdraw them from the adju- dication of the civil courts ; but it is not until legislative enact- ments passed by the colonial Assemblies, and sanctioned by the Crown, have divested the Church in any given colony of every remnant of its Imperial attributes, that its emancipation will (as is already the case in Canada) have been completely accom- plished. With respect to the second class of dioceses above men- tioned, comprising altogether fourteen, situated in dependencies not possessing representative institutions, our task may possibly prove more complicated. Besides the Crown Colonies properly so called, we have the three East Indian dioceses of Calcutta, Madras, and Bombay, in * The Bill of 1866 was entitled, ' A I The Bill of 1867 was entitled, ' A Bill to remove doubts as to the eifect of Letters Patent granted to certain Co- lonial Bishops, and to amend the Law with resj^ect to Bishops and Clergy in the Colonies.' Bill to remove doubts as to the eifect of Letters Patent granted to certain Co- lonial Bishops, and to provide for the disposal of property upon the death of such Bishops.' 220 PEINCIPLES AT STAKE. [Essay VII. which the extensive powers given under the sanction of Parlia- ment, by Letters Patent, have proved practically insufificient to invest the bishops with coercive jurisdiction.* Whether the defect can be properly supplied through the action of diocesan Synods remains to be proved. In the mean time a case has recently occurred in Ceylon, illustrating the form in which Synods may, even in Crown Colonies, affect to nullify the prerogative of the Crown in the nomination of bishops. In 1865, at the first Synod of the dio- cese of Colombo, a resolution was passed to the effect that every appointment to any ecclesiastical office in the diocese be in future contingent on the signature of a declaration of theological opinions prescribed by the Synod, This proposal, which if acted on would have practically ousted the Crown of all patronage, has received no encouragement from the Home Government, but affords an illustration of the class of questions likely to arise from time to time, even in that portion of the Colonial Church which is presumed still to acknowledge the Queen in all matters ecclesiastical and civil as Supreme. Difficult and perplexing as may be its application in all cases, the broad principle which should guide the Home Government in dealing with the Crown Colonies in Church matters is suffici- ently simple. It is because they are incapable of or unripe for self-government in secular matters that they are " Crown Colonies " at all. In almost all of them the materials for repre- sentative Assemblies are wholly wanting, and it is not very likely that such communities could possess the materials for Church Synods. And if they cannot govern themselves, pro- bably all, except those who dread Erastianism more than anarchy, will admit that some external control in some form or other is required. If a colony is not sufficiently advanced to elect its own Parliaments, is it to be presumed capable of elect- ing its own Bishops ? and, if not, in what hands but those of the Sovereign is their nomination to be vested ? But we are sometimes told that the Sovereign of to-day is not, as in the days of the Tudors and the Stuarts, the depository of a personal prerogative ; that the power which the despots of other * Vide fi paper on the ' Legal Posi- I Hon. Mr. Justice Gibbs. Bombay, tiou of the Church in India,' by the | 1867. Essay VIL] THE CHURCH IN SOUTH AFRICA. 221 times wielded themselves is now exercised through ever-changing ministers, and on this circumstance a rather singular argument is founded for the renunciation altogether of Koyal authority in ecclesiastical affairs. It seems to be entirely forgotten by this class of reasoners that their argument, if it has any force at all, applies quite as much to the civil as to the ecclesiastical preroga- tives of the Crown. If the Queen has no longer any right to appoint Bishops in the colonies because she does so through her ministers, she has for the same reason no longer any right to appoint Governors or other civil functionaries beyond tlie seas, in the dependencies of the Crown — a position for which j^robably even the most advanced opponents of order and authority are not as yet prepared. But in real truth tlie fact that the Royal prero- gative is in the present day constitutionally exercised, instead of weakening, greatly strengthens all the arguments for its mainte- nance, especially in ecclesiastical affairs. Kings who could " do no wrong," and Queens who in a momentary fit of caprice could " unfrock " their Bishops, were far less fit to be trusted with their selection than Constitutional Sovereigns, whose every act requires the sanction of Parliament and of public opinion, before it can be enforced. If monarchs who could create High-Commission Courts at pleasure could be tolerated in other days as the depo- sitories of appellate jurisdiction, we may thankfully accept the mild arbitration exercised by constitutional tribunals, every in- dividual member of which is invested with authority by an executive responsible to Parliament and to the country. Whatever objections may be raised to the precise constitution of the Committee of the Privy Council, which has now fulfilled for thirty-five years the functions of the ancient Court of Dele- gates — a tribunal which had for three centuries represented the Crown in matters ecclesiastical— there are few who will contend that the substitution of a purely episcopal and self-constituted Court of Appeal would afford any additional guarantee for the avoidance of ecclesiastical litigation or the maintenance of the orthodox faith. And even those who are least satisfied with the Court as it stands admit that the cause of order, to say nothing of the cau«e of Christianity, would be imperilled by th-fe abolition of all central tribunals in Church matters. The tendency of opinion on the subject points indeed to the enlargement of the area and strengthening of the powers of a Court of Appeal, to 222 PEINCIPLES AT STAKE. [Essay VII. which all British subjects, of whatever race or creed, in all pro- vinces of our empire, may, in all causes civil, criminal, and spiritual, claim an ultimate resort. In all questions touching doctrine, it would of course be possible, if such a change were desired, to introduce into the composition of the Court an eccle- siastical element, as was done by the Church Discipline Act of 1840. But until such reforms and expansions as may be needed in the constitution of our Court of Appeal can be carried out, the result of an impartial consideration of the whole question in all its bearings, will unquestionably lead us to prefer what we have, rather than to catch at any of the alternatives which have yet been offered to us. There is one topic to which, in conclusion, we cannot but advert, however briefly. On the purely doctrinal topics raised by the South-African controversy we have carefully abstained from commenting, both because they have been fully discussed elsewhere, and also because they have no direct bearing on the points to which it is our present special object to call attention. But there is an aspiration which seems to underlie so much of the religious energy which has characterized the disputants who both in South Africa and elsewhere have agitated for colonial emancipation in Church matters, that the unsound foundation on which it rests challenges exposure. It is in the interest of the "unity of Christendom," of the maintenance of the " Catholic faith," that the Bishop of Cape- town and his friends claim the abolition of every remaining token of Eoyal Supremacy over the Colonial Church. It is with the avowed object of rescuing the branches of the Anglican Communion in our distant dependencies from "soul-destroying errors " and " pestilent heresies " that a numerous and influen- tial section of theologians threaten, in defiance of the laws of England, to establish for themselves an independence ; founded, not on the ecclesiastical or civil constitution of Great Britain, but on some recondite muniments borrowed from other lands in bygone times. Have they well weighed the inevitable result of this movement, if successful, on the " Catholic truth " and " Church principles " which it is their professed object to main- tain, extend, and perpetuate ? We will assume that they succeed in getting rid of Bishop Colenso, and possibly even in electing Essay VII.] THE CHURCH IN SOUTH AFRICA. 223 another Bishop iu his phice ; but at what cost will these objects, if attained at all, be purchased? The lowest possible price will be an ecclesiastical civil war, illustrated by all the scandals and coarseness which have always the fullest play in newly formed communities — a war which will involve practical anarchy while it lasts, and which, however and whenever it may end, can scarcely fail to leave an enduring root of bitterness in the torn and distracted community of Natal. And if we extend our view beyond the horizon of South Africa to those vast and widely scattered Christian communities which are still called branches of the United Church of England and Ireland, and suppose them to have achieved the freedom for which some enthusiasts are prepared to barter all their present privileges, what is the prospect before us? Where are the guarantees for unity or for truth which all the apparatus of synods — diocesan, provincial, and imperial — have substituted for the worn-out Eoyal Supremacy which has been so contemptuously abandoned ? In the place of the forty affiliated or daughter-Churches, whose thraldom consisted in accepting a Bishop nominated by the Crown, and consecrated by Royal authority at home, we have in the case supposed, an equal number of scattered congregations bound to us by no tie, free to change their articles, and services, and doctrine, as they please ; a process against which the laity if aggrieved have no appeal, and in resisting which neither laity nor clergy can, by resort to a central tribunal, find the redress now pronounced so worthless. Well may Miss Burdett Coutts — a witness entitled to be lieard on such a question — deplore the illusions by which a section of the Colonial Church has been led to discard real and substantial advantages in pursuit of the phantom of ecclesiastical independence. In a letter, dated December 28, 1865, and addressed by Miss Burdett Coutts to Lord Eussell, this lady, the exclusive founder of the three colonial sees of Adelaide, Cape Town, and British Columbia, writes as follows : — " A letter has recently been made public, on the part of the Bishop of Cape Town, in which the bishop assumes to be irresponsible as regards the Co-own, and seems prepared (if funds should be forth- coming) to appoint a new Bishop of Katal. The five bishops of Kew Zealand have also combined to surrender their Letters Patent, 224 PRINCIPLES AT STAKE. [Essay VII. and have constituted themselves, with the concurrence of a portion of the clergy and laity of their dioceses, a body which they are pleased to designate as the Church of New Zealand, although in what sense a body of clergy who have severed their connection from the Crown of this kingdom can claim to be the Territorial Church of a dependency of that Crown, I am at a loss to understand. It appears to be the present intention of the bishops of South Africa and Xew Zealand to maintain full commimion with the Church of England, and, in the case of the bishops of New Zealand, at least, to adopt the Archbishop of Canterbury as patriarch. But, if I interpret rightly the position which the Archbishop of Canterbury holds, no spiritual or ecclesiastical superiority appertains to him in regard to those Bishops, except under the Letters Patent of the Crown ; for the act of consecration in which he may have taken part under the Eoyal Mandate did not confer upon him any such supe- riority. If, therefore, the Letters Patent are ineffectual to give him appellate jurisdiction, and the supremacy of the Crown in matters ecclesiastical does not take effect in those colonial depend- encies, there will be no safeguard against the respective Churches declaring themselves to be in communion with the Church of any foi-eign country, and recognising, by a vote of the ruling majority, the suj)remacy of a foreign Bishop or Archbishop. And as there are many to whom the principle of uniformity commends itself more strongly than the duty of protest against error, it may come to pass at no distant time that the wish and aim of such a majority will be to bring about a fusion of widely differing Churches, and to recog- nize a common supremacy in the Pope of Eome, or in the Patriarch of Constantinople. Indications are not wanting of the existence of this spirit in the present day, as there are those working amongst us who, whilst as yet repudiating what is denominated the ' practical quasi-authoritative system of the Church of Eome,' would not scruple to acknowledge the primacy of the Bishop of that Church, and to assert that there is ' not any supremacy in itself to which the Chui-ch of England should object.' On the other hand, the Church of Eome is neither an inactive nor unintelligent spectator of these indications ; and whilst it contemplates the division of the realm of England into two ecclesiastical provinces under the supreme juris- diction of the Pope, an Archbishop of that Church has declared in his inaugural address, lately delivered almost within hearing of Westminster Hall, that ' Protestantism has nearly run out its ap- pointed course of heresy,' and that ' in a generation or two the Anglican religion will be a page of history.' I for one cannot blame the members of the Church of Eome for seeking to carry out a system which they believe to be right ; neither can I wish that Essay VIL] THE CHURCH IX SOUTH AFRICA. 225 the spirit of toleration, the result of the civil and religious liberty we enjoy, sliould abate, even whilst it thus permits, or possibly fosters, these very hopes and endeavours. But amidst these varied signs of the times, and in the face of coming difficulties, I value more and more, as priceless, the constitutional recognition of the Crown of this Icingdom as ' in all causes, both ecclesiastical and civil, within its dominions supreme! " The thoughts thus earnestly expressed have found an echo in the hearts of many who watch anxiously the future of the Colonial Church. All who know the disadvantageous social and political con- ditions under Avhick alone the experiment of ecclesiastical self- government can, for the most part, be attempted even in the most advanced British dependencies, would probably be ready to compound for the risks of occasional Ultra-Rationalist or Ultra- Ritualist appointments from home, rather than incur the j3erils (of which Canada has as yet only enjoyed the foretaste) of the scandals of contested Episcopal elections, and the endless jar of the various orders of self-constituted synods striving for the mastery. In the face of dangers of which they have had sufficient warning, it is for churchmen in the Free Colonies to decide for themselves whether they will continue and cherish a time- honoured alliance and identity with the parent Church, or whether, on the other hand, the moment shall be chosen when the horizon is black with storms,, for suddenly casting tliemselves from their firm anchorage-ground, and drifting away from their moorings into a stormy and troubled sea. The Church of Encrland in the Colonies is, as we are ever- lastingly reminded, " a voluntary association in the same situa- tion with any other religious body, in no better, but in no worse position ;" but this " voluntary association " is endowed not only with free will as to its internal administration, but is capable of deciding for itself whether the links which still bind it to the Mother Church shall be abruptly severed, or carefully strengthened and maintained. Let us hope that the decision of our brother Churchmen in the colonies may be clearly taken for the latter course, and that we may hear less hence- forward of the perils of Erastianism, and more of tlie blessings of union. Q 226 PRINCIPLES AT STAKE. [Essay VII. And, be it remembered, it is not by imperial legislation, which, as recent experience has warned us, may fail of effect, nor by a course, however harmonious, of judicial decisions, that this result can be attained. It is on the controlling influence of public opinion in the colonies, even more than on the same influence at home, where the practical alternatives open to us are less fully known, that the issue may be said to depend. Those whose only principle of action is to swim strong with the stream, and to assume that every institution which has been repeatedly and loudly denounced is therefore doomed, will probably accept the breaking up of the Colonial Church into its constituent elements as an inevitable destiny, if not an already accomplished fact. Those, on the other hand, who have been taught by history and experience the inestimable value of a central controlling authority in things spiritual, which shall be free from the infection, or even imputation of theological bitterness, — who recognise, moreover, in the peculiar social and political con- dition of the British dependencies, powerful practical argu- ments indicating the necessity of providing from without that central authority which in the case of newly formed communities cannot adequately be supplied to them from within — will natu- rally, in the absence of any alternative machinery, strive to adapt to the exigencies of the time, that Avhicli has been since the Reformation our best security at home for the maintenance of civil liberty and religious truth. Those who are not yet "fatigued with the weight of dear and glorious recollections," will still desire that so long as the flag of England waves over her distant colonies, it may be the symbol not only of a common nationality, but of a common faith. Knowing and accepting the i'act that the Church of England " forms no part of the constitution in any colonial settlement," they know also that so long as the Church in any given colony is and professes to be a branch of the Church of England and Ireland, and not merely a distinct Church " in union and communion" therewith, so long will one guarantee at least remain to us for the application of uniform principles in the interpretation of doctrines and formularies in all causes which may be brought before the Central Court of Appeal. Though it has been in its political and legal rather than its I Essay VII.] THE CHURCH IX SOUTH AFRICA. 227 spiritual aspects that we have reviewed this unhappy controversv, let it not be supposed that there is any desire to evade the doc- trinal issues it involves. All who value religious truth, and believe that it has notliing to fear from an investigation of the founda- tions on which it rests, must of course desire that the whole question should be finally decided on its merits. If the present Bisliop of Natal has exceeded in his wiitings the liberty which belongs to Clergymen, let this be proved in the proper court ; but in the interest of truth no less than of order, let this attempt be abandoned altogether rather than prosecuted by an eccle- siastical agitation, presenting only an interminable vista of irri- tating counter-movements. If, as is alleged, vital doctrines have been called in question by this Bishop, to the distress and perplexity of earnest Christians, is it likely that this distress will be relieved by the bare announcement, unsustained by a single argument, that the impugner of these doctrines was, in the opinion of a small section of his English brethren, canoni- cally deposed and excommunicated five years ago ? A thoughtful and masterly defence of the doctrines so assailed, might indeed, even without the sanction of episcopal authority, have tended to quiet the mmds of perplexed Chm-chmen, but it is diffi- cult to imagine how, or by what process, troubled souls can derive comfort or strength from the discovery that a Prelate of the Anglican Church has been ejected from her communion by a process pronounced null and void by the highest Court in the empire. Principles of far deeper moment than any which concern only the outward relations of the Church are here at stake. It is only by a practical reverence for the Law as it stands that these principles can be effectually upheld. Eegarding this question in all its aspects — legal, social, poli- tical, spiritual — our best human hope for the future is in the calm and deliberately expressed determination of an enlight- ened public opinion, which shall support and strengthen the hands of authority in stranding together the slender ties which still unite the scattered dioceses of the British empire under the Common Supremacy of our Queen. Arthur Mills. Q 2 ESSAY VIIL THE SCHISMATICAL TENDENCY OF EITUALISM. By GEOEGE salmon, D.D. Eegius Pkofessor of Divinity in the Universii'Y of Diblin. CONTENTS OF ESSAY VIII. The substantial identity of a party conipatiljle with serious changes in its doctrines. The anti-Eomanist teaching of the ' Tracts for tlie Times.' The question whether opposition to Ko- manism be part of the essential principles of the Tracts. The claims of the Visible Church as- serted in the Tracts, denied by opposite schools. Attacks on the Act of Uniformity. Opposition to Kome held by Dr. New- man to be necessary to the posi- tion of Anglicans. The separation between England and Rome unjustifiable if there be no grave doctrinal differences. The penalties with which causeless schism is in danger of being visited. Rome cannot accept anything short of absolute submission. The Cliurch of England not Catholic if not Protestant. Reverence to the Episcopal ofiBce tauglit in the ' Tracts for the Times.' What Roman Catholics think of the treatment of Bishops by the Eituahsts. Theoretical Presbyterianism taught by Mr. Bennett.' Schismatical mode of presenting the doctrine of Apostolical succes- sion. The denial of the Church's power to ■ decree rites and ceremonies. The right of the Church to depart for good reason from primi- tive usage acknowledged by the Church of Rome. No need to find precedents for all the Church's rules. The rights of the laity do not permit a clergyman's absolute exemption from control. Church Establishments, why unpopular with Ritualists. Ritualist toleration. THE SCHISMATICAL TENDENCY OF RITUALISM. It has been frequently remarked that the political parties of modern times are very unlike those known by the same names in former days ; the Whigs of Queen Anne's time might now pass for high Tories, the Conservatives Avho carried the Reform Bill of 18G7 would thirty years ago have passed for extreme Radicals. But an absolute change in the opinions of parties does not always imply a change in their relative position ; both may have partaken in a common motion, their attitude toward each other remaining unaltered. The parties at the present day desiring to change and desiring to maintain existing institutions may be said fairly to correspond to those between which there was a like struggle thirty years ago, even though it be true that Reformers then demanded less than Conservatives now are willing to concede. I mean in this essay to speak of a fundamental difference in principle between some who at the present day profess to hold " Church principles," and those who used the same watchword in 1833. And I desu-e to show at the outset that I perfectly understand that the substantial identity of a party is quite com- patible with a very serious change in the doctrines advocated by it. Successors of Luther may bave gone on to question doc- trines which he did not deny, and yet may be justified in claiming him as their teacher, and may be able to declare with truth that they have only gone a little further in the direction in which he led them. And so I would confess that the claims of men to be the legitimate representatives of the school founded by the ' Tracts for the Times ' are not disproved by their being unable to subscribe to the anti-Roman declarations with which those tracts abound. In the 'Tracts for the Times' was included a series of original tracts against Romanism, besides reprints of writings of elder divines, such as Bishop Cosin's 'History of Popish 232 PKINCIPLES AT STAKE. [Essay VIII. Transubstantiation,' and Archbishop TJssher on 'Prayers for the Dead.' And incidentally, in tracts not immediately di- rected against the Church of Eome, her principles are con- demned and her claims denied. Thus in Tract 30, the defence of the Church of England against the charge of apostasy is rested on one of her Articles, which many now in her Communion would not select for especial commendation. "There is one simple test by which we may at once assure ourselves that the Church of England has not fallen away from the faith of her Lord and Master. As the eternal truth of God is contained in His revealed word the Bible, no Church, whatever may be the errors of its individual members, can be said to have fallen away, and consequently to have lost her claims to the obedience of Christ's true disciples while she still reverences that Bible ; while she puts it into the hand of each of her followers and bids him read it, and seek there, and there only, the proofs of the doctrine which she inculcates ; and while she declares, as the Church of England does in her Sixth Article, that ' Holy Scripture containeth all things necessary to salvation, and that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation.' " The same tract gives the following account of the Keformation, which had not yet been discovered to have been " an act of vengeance," or a " merited chastisement." " Though we in a common way call the Papists or followers of the Pope Catholics, yet it is we who are the true Catho- lics: for the term only means members of Christ's universal Church. The history of the Papists is this: — Many cen- turies ago strange and corrupt notions and practices pre- vailed in many of the Churclies in Europe. Among others, people thought the Pope or Bishop of Rome Avas gifted with authority from heaven to control all the branches of the Church on earth, and that his word was to be of more weight than even the Holy Scriptures themselves. But about three hundred years ago the Bishops of the Church of England saw these errors in their true light; they saw that the Pope's authority was not founded on Scripture, and they consequently refused to acknow- ledge it, while they at the same time corrected upon Scripture principles the other errors and evil practices which 1 have Essay VIII.] SCHISMATICAL TENDENCY OF EITUALISM. 233 alluded to." Wliat these errors are is stated in Tract 38, in which the writer enumerates some of his "irreconcilable dif- ferences" with Rome, following the order observed by Bishop Hall in his treatise on ' The Old Eeligion.' " I consider that it is unscriptural to say with the Church of Rome that we are justified by inherent righteousness ; that it is unscriptural that the good works of a man justified do trulij merit eternal life ; that the doctrine of Transubstantiation, as not being revealed, but a thing of man's devising, is profane and impious; that the denial of the cup to the laity is a bold and unwarranted encroachment on their privileges as Christ's people ; that the sacrifice of masses, as it has been practised in the Roman Church, is without foundation in Scripture or antiquity, and therefore blasphemous and dangerous ; that the honour paid to images is very full of peril in the case of the uneducated, that is, of the great part of Christians ; that indulgences, as in use, are a gross and monstrous invention of later times ; that the received doc- trine of purgatory is at variance with Scripture, cruel to the better sort of Christians, and administering deceitful comfort to the irreligious ; that the practice of celebrating divine service in an unknown tongue is a great corruption ; that forced confession is an unauthorized and dangerous practice; that the direct invocation of saints is a dangerous practice, as tending to give, often actually givmg, to creatures the honour and reliance due to the Creator alone ; that there are not seven sacraments ; that the Romish doctrine of Tradition is unscriptural ; that the claim of the Pope to be universal bishop is against Scripture and antiquity. I might add other points in which also I protest against the Church of Rome, but I think it enough to make my confession in Hall's order, and so leave it." To this detailed enumeration of Romish errors it is scarcely necessary to add condemnations of Romanism expressed in general terms. For instance, in Tract 20 we are told in capital letters that "An Union [with the Papists] is impossible. Their communion is infected with heterodoxy ; we are bound to flee it as a pestilence. They have established a lie in the place of God's truth, and by their claim of immutability in doctrine cannot undo the sin they have committed. They cannot repent. Popery must be destroyed ; it cannot be reformed." Notwithstanding these and many other passages to the same 234 PRINCIPLES AT STAKE. [Essay VIII. effect that might be produced, a plausible case may be made out for maintaining that those who adoi)t these statements to the letter are not so truly the disciples of the ' Tracts for the Times ' as those wlio have quite abandoned all protest against Eoman teaching. It may be said that these passages in which Scripture is made the measure of truth, and in which all that can find no Scripture warrant is rejected, only exhibit lingering traces of the Protestantism in which Dr. Newman and his fellow- labourers had been educated, and which it took them a long time to outgrow. It may be urged that these occasional assaults on Eomanism were felt at the time to be inconsistent with the general teaching of the Tracts, and that consequently they had no perceptible effect in abating the outcry that from the first was raised against the Tracts as Eomanising. And that the enemies of the Tracts judged more correctly than their friends of their real tendency is inferred from the history of Dr. Newman himself, who, even before he had left the Church of England, formally retracted what he had said against the Church of Rome in the passages to which I have referred, and in others like them. On the whole, it is contended that the writers of the ' Tracts for the Times,' and the extreme Eitualistic party of the present day, have their faces set in the same direction ; that the latter has done no more than advance further on the road which Avas marked out for them by the former. If principles strongly asserted in the Tracts are now denied, it is said that these are not in real truth the principles of the Tracts, but only traditional errors into the expression of which the writers were led by prudence and a desire to conciliate prejudices which at the time they had not shaken off themselves. But there is one point in which the party of which I speak differs from the ' Tracts for the Times,' not by going on further in the same direction and carrying out the principles of the Tracts to legitimate consequences not perceived by the writers, but by turning round the opposite way and completely aban- doning the principles on which the Tract writers laid most stress. At the time when the Tracts appeared there was a number of good men who paid exclusive attention to the relations between the individual Christian and his Saviour, and totally disregarded the obligations Christians were under as members of a society. The true Christian Church was, according to their view, the Essay VIIJ.] SCHISMATICAL TENDENCY OF RITUALISM. 235 aggregate of persons wlio theoretically held, and were practically influenced by, certain doctrines regarded as fundamental, and which were considered as pre-eminently entitled to be called " the Gospel." Tlie important point was, what doctrines a man held, not to what denomination he belonged. Clergymen of the same Communion were practically excommunicated if thought to be unsound in Gospel doctrine, and were not allowed to preach in Evangelical pulpits ; on the other hand, the right hand of fellowship was freely given to ministers of other denominations if they held the doctrines which were considered as important. It was thought a light matter to disregard obedience to rubrics and other Church ordinances for which no direct Scripture authority could be produced, and which therefore were counted as man's commands, not God's. In opposition to these views the Tract writers set themselves to maintain the claims and authority of the Church regarded as a visible society, divinely aj^poiuted and entitled to claim the obedience of its members ; and they dwelt strongly on the sin of schism and wilful disobedience. Now these are the " Church principles," which, as it seems to me, the extreme Eitualists have altogether abandoned; they seem to have no perception that schism is a sin ; their own principles appear to be essentially schismatical, and their whole proceedings to be characterised by wilfulness, private judgment, and contempt of lawful authority. With them, too, the great question is, what doctrines a man holds, not to what denomina- tion he belongs. Clergymen of their own communion, supposed to be unsound on the doctrines which they think important, are practically excommunicated as Protestant heretics : others, who take their stand on the positions originally defended in the 'Tracts for the Times,' receive a contemptuous toleration as " mere Anglicans." Romish clergy in England are fraternised with because sound in doctrine, notwithstanding their schismatical position. "At first," says a writer in 'The Church and the World ' (ni'st series, p. 240), " I was startled when I found friendly intercourse and fellowship existing between Anglo- Catholic and Anglo-Eoman priests, and I had some hugering Anglican notions on the subject of ' Our Church,' which were first shaken by a paper bearing that title in the ' Union Eeview.' Our Cliurch is after all the English body of bishops and priests providing those who live in England with the grace of the 236 PRINCIPLES AT STAKE. [Essay VIII. sacraments, but to call ourselves members of any local Church, and feel bound to adhere to the creed of any local Church, in distinction to that of the Universal Church, is a mere modernism." Thus the " Universal Church," in this system, takes the place that was occupied by the "invisible Church" in the system which the Tracts assailed. While the Tracts present the Church as a visible body, making good its claims by historical proofs, and with living rulers entitled to demand obedience, these systems present us instead with an intellectual abstraction, a Church invisible or universal, connexion with which may confer privileges, but does not impose any restraint on self-will, since there is no living voice to guide or govern. There are many minor points which forty years ago were accounted marks of defective Churclimanship, and which at present are common to men of opposite schools, such as the use of extempore sermons, the introduction of unauthorised hymns into public worship, and general unwillingness to be restrained by the strict letter of the Kubric* Mr. Bennett, of Frome, not long since published a pamphlet denouncing " that great source of discord which is so unhappily misnamed an ' Act of Uniformity,' as if an Act of Parliament could make religion ; as if souls were to be drilled into a set form of worship, as a regiment of soldiers are marched in order on parade." And he goes on to deplore how from that Act resulted the " wandering away of thousands of men from the Church of England," and to mourn over that " St. Bartholomew's day, 1662, when the Church lost about 2000 of her clergy, — some of the most learned among them, as Baxter, — who, rather than be forced by temporal penalties against their conscience, gave up all for God." If a pamplilet on this theme had been published thirty years ago, no one would have hesitated to ascribe it either to a dissenter or to a member of that school in the Church of England whose sympathies are most with Dissent and most alien to the ' Tracts for the Times ;' but this languao-e now comes from an enthusiastic admirer of the * For instance, the claim made by- some clergymen of the Evangelical school, of a right to use extempore prayer in the pulpit at the beginning or end of their sermons, is ca&t into the shade by Mr. Vaux's doctrine (' The (jhurch and the World,' 3rd series, p. 1G2), that any clergyman who uses the Morning and Evening Prayer as pre- scribed, has a right to construct for himself additional services by making a cento out of tiie Bible and Prayer- book, togetiier with hymns. If this be legal, I sec notliing toi^revent the cento being made extempore. Essay VIII.] SCHISMATICAL TENDENCY OF RITUALISM, 237 Tracts, and who has devoted a paper in ' The Church and the World' to expatiating on their happy consequences. I believe that this approximation between opposite schools is not casual, but results from the fact that there are principles common to both. And in this paper I wish to state some of the grounds of my conviction that many Avho still use the watchword of " Church principles " have in reality forsaken them : that they show no sufficient sense that schism is an evil, much less a sin ; and make no proper acknowledgment of the duty of union with the visible Church and of obedience to its authority. 1. And in the first place, I would observe that it is not correct to describe the anti-Eoman teaching of the Tracts as a relic of Protestantism inconsistent with their general spirit. The de- nouncement of Eomanism was an essential part of the Tract system, and was declared by Dr. Newman to be necessary to his jiosition. This expression was at the time much criticised, as if it implied that the writer thought it justifiable to use strong language against Eome, of which in his heart he did not approve, because it was necessary to his reputation for Anglican ortho- doxy to follow the line which a consensus of able and learned divines had taken before him. But first in ' Loss and Gain,' * and afterwards in his 'Apologia,' Dr. Newman explained his meaning to have been that it was necessary to the position of Anglicans not to say of Eome what they did not think, but to speak out what they did think of her, however harsh and unpleasant it might be. " You must believe that there is something bad, corrupt, perilous in the Church of Eome, that there is a spirit of Antichrist living in her, energizing in her, and ruling in her, or you ought to go to Eome." " You have no leave to trifle with your conviction that Eome is anti-Christian, if you think so. For if it is so, it is necessary to saij so. A poet says, ' Speak gently of our sister's fall :' no, if it is a fall, we must not speak gently of it." " Those who have given up their protests against Eome either are looking towards her, or have no eyes to see." "Those who resolve to remain in our Church, and are using sweet words of * The language quoted from 'Loss I what Dr. Newmon himself had meant in and Gain ' is there put into the mouth | using those words '' necessary to our of a fictitious character, but is evi- I position," on which charges against his dently intended as an explanation of | honesty had been founded. 238 PRINCIPLES AT STAKE. [Essay VITI. Romanism, will be forced back upon tlieir projjer ground in spite of themselves, and will get no tlianks for their pains. No man can serve two masters : either go to Eome, or condemn Rome." What, in short. Dr. Newman meant by saying that the protest against Eome is necessary to the position of an An- glican, is that the whole attitude of the Church of England to that of Eome cannot be justified unless the latter has fallen into grave error. It is historically certain that about three hundred years ago a separation and breach of communion took place between the English Church and those who acknowledged obedience to the Bishop of Rome. Since that time the teaching of the Church of Eome has been condemned in the strongest language, not only in the writings of all the leading English divines, but also in the authorised formularies of the Church itself Thus some of the Eoman doctrines and practices are spoken of in the English formularies as " fond things vainly invented," as "what cannot be taught without arrogance and impiety," as " idolatry to be abhorred of all faithful Christians," as " blasphemous fables and dangerous deceits." If our Ee- formers used such language as this, it was because they did not think lightly of the evils of schism ; they knew and deeply regretted the mischief which must ensue from the breach of unity between Christian nations, and they chose to incur this evil because the only alternative was submission to what, in their judgment, could not be acquiesced in without sin. It would be no justification to our Eeformers if it could be shown that they were right in the matters in dispute between them and the Roman Catholic divines, unless it could be shown that the questions in debate were of vital importance. If, on the occa- sion of the rejection of some Bill by Parliament, the defeated party were to proceed to civil war, their conduct would not be justified, even if they could show that the measure which they had advocated was expedient, and that it was, on the whole, desirable that the Bill should have passed. To justify their con- duct it would plainly be necessary to show that the question in dispute was one of great importance, and that the evils of peaceably acquiescing in the decision of previously established power were so intolerable that the evils of civil war were less. Hitherto the Church of England has not shrunk from owning her responsibility with respect to the breach of communion that Essay VIII.] SCHISMATICAL TENDENCY OF RITUALISM. 239 lias taken place between her and the principal Churches of con- tinental Europe. It cannot be denied that union might have been maintained if our Church would acknowledge the supre- macy of the Bishop of Eome, and would submit to his decisions on points of doctrine. This she refused to do, on the ground that bis claim to supremacy was usurped, and that several of his doctrinal decisions were wrong. She has declared that however great the advantages of unity and peace, the claims of vital truth deserve more to be regarded ; and that it was impossible for her to maintain unity which could only be preserved by paying to creatures the honour due to Christ alone, and wor- shipping as God that which she believed not to be God. If our Keibrmers were right in their opinion of the dangerous and mis- chievous character of the errors which they assailed, then the Reformation is justified. But if the matters in dispute were trivial — if the differences between the parties arose out of mutual misunderstandings which may now be explained away, then undoubtedly the schism of the last three hundred years was not merely a great mistake, but a great sin.* But supposing that we own that our fathers were in the wrong in the dispute Avith Home, and that the responsibility of the schism rests with them, we have the further question to ask our- selves — May it not follow that Rome is also in the right as to the forfeiture of privileges which that schism incurred ? It is assumed that we are the undoubted representatives of the ancient Church of England, and it is proposed that we should in that capacity seek reconciliation with Rome. But it is cer- tain that this claim of ours Rome does not acknowledge. She maintains that by our wilful schism we cut ourselves off from the communion of the Christian Church, and can no longer claim its episcopate or its priesthood. And if she turn out to have been right on so many other points on which our fathers deemed her erroneous, may she not be right also on this ? If she be right in charging us with the guilt of schism, may she not be right also as to the penalty with which she declares it to have been visited ? Let us imagine, by way of illustration, that Cromwell had * I have repeated some things which I faUen in the way of many of my pre- I published in a tract not likely to have | sent readers. 240 PRINCIPLES AT STAKE. [Essay VIII. seated himself on the throne of England, and had handed down his dignities to his son. And let us imagine that his descen- dants, with the enjoyment of regal dignity, had found occasion also to alter their views as to the limitations on Eoyal preroga- tives, would they, on that account, be nearer gaining the hearty allegiance of the ancient Koyalists ? They might say, " there is no longer any difference between us and you : we recognise the fSovereign's right to levy taxes without consent of Parliament, to give away monopolies, to billet soldiers on the people, to im- prison without legal process ; and now that we have fully recanted all our father's errors, what obstacle is there to a hearty union between us ? " Surely, the reply would be, that a further proof must be given of the sincerity of these new convictions. " In order that these things should not be done which you now own to be lawful, your fathers deluged England with blood, beheaded our King, drove our Princes into banishment ; if you really repent of their crime, do your best to make atonement for it by sub- mission to the true heirs of England's throne ; but never imagine that we will acknowledge you as the rightful possessors of the prerogatives of the Sovereign." And this is the very answer that we hear from Eoman Catholics, when it is suggested to them that the changed views of many clergy of our Church open now a prospect of reconciliation. Should we now say to them — "That which was once the main point of difference between us and you is now no longer so ; the power of the priest to perform a stupendous miracle by the words of conse- cration is now generally admitted ; come into our churches, and you will see visible proofs that our faith is the same as yours, and that our people equally bow in adoration before the corporal presence of Christ on our altars." The answer is — " We rejoice at your change of mind, if it prepares you to acknow- ledge the powers of the true priest, and makes you ready to worship at the true altars. But as for the presence of Christ on your altars, the veriest Protestant cannot go too far in declaring your belief a delusion. Your sanctuaries are empty, your schismatical priesthood is incompetent to confer any supernatural blessing." In short, then, it seems plain that we have only our choice between two courses, either to defend, if we can, the position of our Eeformers, that the teaching of Rome included Essay VIII.] SCHISMATICAL TENDEXCY OF RITUALISM. 241 grievous errors, such as to make our continued union with her impossible ; or else, if we cannot do this, frankly to make sub- mission to her — not to wait in the vain hope that the Church of England, as a body, will unite herself with Eome, and that so we can join her with more dignity, and on better terms than if we came singly, but in all humility, as soon as we have dis- covered our position to be untenable, seek, as individuals, admission into the fold of the only true Church. It is to me unintelligible how those who teach not only that the matters in dispute between us and Eome may all be easily explained away, but also that the views on these subjects main- tained by all the leading divines of the Church of England were false, and that the advocates of the Church of Eome were all along in the right, can think that they may now treat with Eome on equal terms— declare that we find now that our fathers were in error in supposing that there were obstacles such as must keep the Churches apart, and ask that, misunderstandings having now been cleared up, we should return to our ancient friendship. It seems that something more of penitence would become men who came with such a confession. What ? we are to come to Eome and say — " We own that we have for the last three hundred years been slandering you. We have misunder- stood you and misrepresented you. The charges of blasphemy and idolatry which our divines have brought against your system had no foundation. We are willing, therefore, to admit you to our friendship. The past shall be washed in Lethe and forgotten." If we are to make such a request as this, we must come as suppliants, not as equals. We must come with humble apologies for wrong done, and, before we ask for friendship, entreat for forgiveness. Eome cannot consent to a union on any terms save those of unreserved submission, unless she choose to make a most humiliating confession that she has been guilty of a long course of tyrannical usurpation. To use the words of Father Harper (' Peace through the Truth,' p. Ixxix.), the Catholic and Eoman Church has been professing for a thousand years — " That she was the Church of Christ ; that all Christian bodies, so called, which were not in communion with her, were either schis- matics, or heretics, or both; that she was the one infallible Teacher of the Faith; that all jurisdiction over the flock of God flowed from the Chair of Peter ; that she was Supreme Judge in matters E 242 PRINCIPLES AT STAKE. [Essay VIIL of faith and morals. And she has not only professed these truths, but she has unremittingly acted upon them. She has solemnly excommunicated the schismatical Greeks. She has ever treated the Protestant societies (the Anglican included) as not only here- tical and schismatical, but as having no orders, and consequently no priesthood, no sacrifice, no altar. She has held during that time eleven (Ecumenical Councils, which she pronounces to be of equal authority to the preceding seven. In the last of these she has explicitly anathematized Protestant doctrines, which were embodied in the Thirty-nine Articles, and were the creed of the English so-called Keformation, She has since then defined as a dogma of faith the Immaculate Conception, and denounced as heretics those who venture to disbelieve it. All along she has claimed to herself infallibility, and acted on the claim. And she is now summoned to xindo all this, and to retrace her steps, She is invited to make her confession to her two hundred and fifty millions of children throughout the habitable globe, and to say ; ' I declared that I was the only Church of Christ : it is not true. I declared that the Greeks were schismatics : it is not true. I treated Anglicans as a schismatical and heretical body, and as having no orders, no priesthood : I did wrong ; they are a branch of the Church, and have undoubtedly got the Apostolical succes- sion. I said that there were eighteen Ecumenical Councils : I was wrong ; there are only seven that are truly Qllcumenical, and therefore of authority. I have virtually condemned the Thirty- nine Articles : I was wrong again ; I did not see how conformable they were to the faith of the Primitive Church, from which I had departed. I have defined the Tinmaculate Conception of Mary the Mother of God to be an article of faith : again I erred ; the doctrine (I see now, since I have read the ' Eirenicon ') has no foundation in antiquity. 1 have claimed infallibility. For more than a thousand years I have beeia acting under a mistake ; deciding upon matters of faith, when I had no business to do so. The Anglican Church may err. The Greek Church may err. I, too, the Koman Catholic Church, may err. So we may all err. But make an addi- tion sum of our three errors, Eoman, Greek, and Anglican — the product will be an infallible truth. I erred, because I never knew of the Branch-Church theory before. Pardon me, my children, I have been leading you, and multitudes before you, into fatal errors on matters of faith. 1 have been usurping for centuries a power to which i had no right. I have been the cause of the sad divisions in Christendom by my arrogant pretensions. However, I hope and believe that I was in invincible ignorance.' " Such is the sort of confession which English Unionists would Essay VIII.] SCHISMATICAL TENDENCY OF EITUALISM. 243 invite the Church to make. In fact, every word of it has been, more or less, suggested to our thoughts by Dr. Pusey's ' Eirenicon.' And what is that reward which is to tempt the Catholic Church to stultify herself, and to throw away the traditions of a millenarj" ? It is this, that she may be received into communion by — not the English Establishment (for that, as we shall soon see, is utterly impossible) but by — the Church Union ! " It appears, then, that it is necessary to assert the Protestant character of the Church of England as the only condition ou which her position can be maintained. It is historically certain that she did protest against Romish error. K she Avas right in that protest, then she is not responsible for the separation which arose out of it; and nothing has been done to impair her Catholic character, as testified, by the unity of her organisation, and the unbroken succession of her bishops and clergy. But if she is ashamed of her protest now, and is forced to withdraw it, and to own that it was made without sufficient cause, then, in ceasing to be Protestant, it is to be feared she ceases to be Catholic too. She remains, then, responsible, and without excuse for the great schism of the last three hundred years, and has only a doubtful claim to a share in the privileges of a Church, from the unity of which she wilfully broke herself o£ On the whole, then, I consider that the great difference between Dr. Newman and his former disciples who have re- mained in the Church of England is that he has ahvays had an appreciation, which they have not, of the sin and evil of schism. While he could conscientiously maintain that Rome was deeply corrupted with error, he remained a member of the Church of England ; when he could no longer defend his protest against Rome he made his submission to her ; but he was not so incon- sistent as to rail at the Reformation and still remain apart from Rome after he had OAvned that separation from her had been without excuse. 2. The second point in w^hich I would notice a remarkable change between the tone of the ' Tracts for the Times ' and that of the present Ritualistic party, is in their attitude towards the Bishops. One quotation from the Tracts will suffice, since on this subject their teaching is unit'orra. " Again it may be asked. Who are at this time the successors and spiritual descendants of K 2 244 PRINCIPLES AT STAKE. [Essay VIII. the Apostles? I shall surprise some people by the answer I shall give, though it is very clear, and there is no doubt about it ; the bishops. They stand in the place of the Apostles, as far as the office of ruling is concerned ; and whatever we ought to do, had we lived when the Apostles were alive, the same ought we to do for the Bishops. He that despiseth them despiseth the Apostles. It is our duty to reverence them for their office sake ; they are the shepherds of Christ's flock. If we knew them well we should love them for the many excellent graces they possess, for their piety, loving-kindness, and other virtues. But we do not know them ; yet still for all this we may honour them as the ministers of Christ, without going so far as to consider their private worth, and we may keep to their fellowship as we should to that of the Apostles." Thus it will be observed that the Tracts not only insisted on the value of the Episcopate as the only rightful channel for conveying valid succession to the ministry, but on its importance as the fountain of authority and the centre of unity. It is in the latter aspect, much more than in the former, that the Episcopal office is presented in Scripture and in the earliest Christian writings. I do not mean to say that the Bishop's right to ordain was doubted, but that his authority to rule was much more strongly insisted on. In those celebrated Ignatian letters which have been so often appealed to in the controversy about Episcopacy, and translations of which were published in the ' Tracts for the Times,' though the power of the Bishop to ordain is no doubt assumed, it is scarcely if at all spoken about ; what is perpetually dwelt on is the duty of union with the Bishop, and submission to his authority ; the rule Mo/Set? xco/ot? tov e-m- aKoirov Ti irpaacreTw* In the time of Ignatius, the Bisliop ruled * A writer in 'The Church and the Workl ' (3rd series, p. 51) having first fisked tlie naif question, how much of " the work " oi' the last thirty years could have been done loith the Bishops, invites us to continue tlie quotation ; " Do nothing without tlie Bishop, and he ye also svhject to the Priesthood and to the Apostles of Jesus Cln-ist." Tlds might he relevant if there were any disunion between the Bishops and the body of the priesthood ; but not so when the question really is, whether individual presbyters may do that which is right in their own eyes, set- ting at defiance not only the authority of their Bishoj), but also tlie opinion of the majority of their brethren in the priesthood. In the very next sentence it is owned that the priesthood, as a body, are with the Bishops. " The posi- tion winch we look on ourselves as occupying at this moment is that of a Constitutional Opposition struggling for the law and for the rights of the people, and threatened, tlierefore, with all maTUier of pains and penalties by an Upper House, which is endeavouring Essay VIII.] SCHISMATICAL TENDENCY OF RITUALISM. 245 like the queen bee in the hive ; at present Bishops are treated like the drones ; their existence is recognised as for some mys- terious reasons necessary to the continuation of the species, but if they meddle with the working members of the com- munity they are stung without mercy. I could give instances enough of the attacks on Bishops to which I refer. Thus, in the last series of the ' Church and the World ' it is maintained that it is right to disobey the Bishops, (p. 19) because they are deficient in learning ; (p. 20, &c.) because they are deficient in piety. At p. 23 the inquiry proceeds : " Learning and religion being thus to seek, can we fall back on justice or courtesy ? " The proof of these theses is made more piquant by individual illustrations : York, p. 23 ; Carlisle, 15, 23 ; Gloucester, 19, 25 ; Ely, 19 ; St. David's, 23, 28 ; Peterborough, 23, 25 ; Durham, 23 ; Lincoln, 25 ; Norwich, 47. See also pp. 571-573. Instead, however, of multiplying examples of my own selec- tion, I prefer to show how Roman Catholics are disgusted at seeing the manner in which men claiming the name and pro-* fessing to hold the principles of Catholics comply with the precept to obey them who have the rule over them. The following extract from Sweeney's lectures on the nature, the grounds, and the home of faith, is copied from the ' Dublin Keview'of July, 1867:— " As a specimen of the way in which the High Church Unionist party regard the Episcopal office as exercised in the Anglican Church, we would refer to two articles in the ' Church Times.' In this paper appear correspondence and communications from clergy- men of note, who adopt the paper as their organ. In the issue for March 9th, ]867, is a leading article against the proposed increase in the Episcopate. The writer says :— ' Onr objection is, that while Bishops are appointed as now, and ivhile they behave as now, the feicer we have of them the better. As matters stand, the mass of correspond- ence and purely routine business which a Bishop has to get through somehow keeps him fully occupied, and he has but little leisure for doing mischief But there can be no doubt how he would employ to erect itself into an irresponsible oli- garchy, and has wheedled, bribed, or terrorized a majority of the Lower Cliamber into acquiescence." Here we may accept the admission that the ma- jority of the Lower Cliamber is with the Upper, without troubling ourselves to discuss the suggestion that the acqui- escence has been the result of wheed- ling, bribery, or terror. 246 PRINCIPLES AT STAKE. [Essay VIII. himself if his tasks were lightened one, half. Not in more active visitation, not in theological composition, not in sedulous promotion of practical reforms, but in hullying those of his clergy who belonged to the unpopular school.' He then proceeds to give ten qualifications which he deems a Bishop ought to have, and says :— ' We should be very well content with a prelate who united in himself even half of these qualifications, but it is not possible to say so much of any prelate now on the English Bench .... wherefore we come to the conclusion that the fewer Bishops liJce the present we have, the better. .... What we want is, not more Bishops, but better ones ; not fresh tyrants, but reins and curbs for those we have.' Thinking that such an article would at once provoke the burst of indignation which would follow if one of our Catholic papers had written in such a manner, we looked at the next number. Not a word of pro- test from any one ; but to prove that the sentiments expressed on March 9th were not those of the moment merely, the writer returns on March 23rd to the subject, and in a leading article on 'The Situation,' says : — ' In point of fact there is probably no class of persons in these realms who enjoy so little public confidence as the •Eight Eev. Bench. Broad Church utterly contemns Bishops, both the office and the men who hofd it ; Low Church abhors the office, but tolerates it when it happens to have been conferred upon its own adherents ; High Church reveres the ofiJce, but— well, we won't say how it regards many of those who in these times have come by sundry "bye-path and indirect crook'd way" to the mitre. The notion, therefore, of the Bishops asking for more power is really one that we cannot bring ourselves to think of with seriousness.' And the article proceeds with urging resistance to the Bishops in case of any law passed by them against the Ritualists, in a spirit which cannot but call for the indignation of Catholics, when they find that those who use such language against the very persons who ordain their ministers, pretend to identify themselves with us. Here again prevails that unreal and delusive theory of dis- tinguishing between the ofiice and those who bear it. As well might a person who was convicted of high treason for injuring the person of his Sovereign justify himself by saying, that he revered the office of royalty, but only attacked the individual who bore it. If the Anglican Church admits that they are in such a position as to be exempt from the obligation of following St. Paul's command when he says, ' Obey your prelates and be subject to them ; for they watch, as being to render an account of your souls,' then do let them accept this as sufficient evidence that Anglicanism is not Catholicity. It cannot be said that we are acting unfairly in quoting a news- paper as an authority for a Church party, for we cannot help feeling Essay VIII.] SCHISM ATICAL TENDENCY OF RITUALISM. 247 that ' silence gives consent,' inasmuch as not a word of protest, as far as we have been able to see, has appeared in the correspondence of the paper against such disloyal language. If an analogous case occuiTcd in one of our Catholic organs, we know how the sensi- tiveness of the faithful on such a point would universally mani- fest itself, and denounce the paper as traitorous to the cause of religion." The number of the 'Dublin Eeview' for April, 1868, gives other extracts from recent numbers of the 'Church Times,' still more bitter and insulting to the Bishops in general, and the Bishop of London in particular. " We may be told," says the ' Dublin Keview ' " that no school can fairly be judged by its newspapers, and that the ' Chronicle ' though a Catholic paper, did not treat the Holy Father with much reverence. But the material difference is that the ' Chronicle,' though edited with singular ability, came to an end in a few months, because Catholics would not talce in a paper, the tone of which offended their loyal instincts. The ' Church Times,' sold at a penny, has at least circulation enough to maintain it for years." But the ' Dublin Review ' does not confine its quotations to anonymous publications. It contrasts Dr. Newman's reverence for his Bishop with modern disregard for Episcopal authority. "All the world remembers some passages in the 'Apologia,' descriptive of his feelings on this subject. ' What to me was jure divino was the voice of my Bishop in his own person. My own Bishop was my Pope, I knew no other, the successor of the Apostles, the Vicar of Christ. This continued through my course ; and when at length, in 1845, I wrote to Bishop Wise- man, in whose vicariate I found myself, to announce my con- version, I could find nothing better to say to him than that I would obey the Pope as I had obeyed my own Bishop in the Anglican Cliurch. My duty to him was my point of honour ; his disapprobation was the one thing I could not bear.' Those who best knew him while in the Church of England well remember how absolutely all this was matter, not of words, but of acts and of the heart. A modern Ritualist, on the contrary, seems to us to regard a Bishop merely as ' a man who has been lucky in his profession' (to adopt a well-known phrase of S. G. 0.), ' who by the act of the Church has the power of con- ferring orders, and as an instrument of the State is invested 248 PRINCIPLES AT STAKE. [Essay VIII. with certain legal powers.' " Dr. Newman's tone is then con- trasted with that of Mr. Nugee's answers when examined before the Kitual Commission. " He tells us that some of his parishioners sent a memorial to the Bishop, who wrote to ask him, ' What does it all mean ? — will you tell me ? ' I wrote back simply stating, that, of course, as my spmtual father, I was bound to listen to his monition, which I was pre- pared to do. I said that if he would kindly write to me in a letter as to anything which I did which was abnormal or illegal in the Church, I would tell his Lordship exactly what I should do. I said I should send it to Sir Robert Phillimore, and abide by his decision." Thus it would seem that the duty of obedi- ence to one's spiritual father, is satisfied by " listening to his mo- nition " and complying with it if Sir Rbbert Phillimore certifies that the Bishop has legal power to compel obedience. On these principles Mr. Spurgeon or Dr. Cumming could without diffi- culty take an oath of obedience to the Pope, meaning thereby that he would obey any of the Pope's commands which he had legal power to enforce. Finally, Mr. Bennett is quoted in the ' Dublin Review ' as informing the Ritual Commission that he did not tliink it necessary to consult the Bishop on questions of ritual ; and although " on trivial or immaterial things you would naturally follow the Bishop's advice, if they were important things, such as vestments, the Bishop Avould have no authority." In cases in which there was an appeal to the Bishop, and from him to the Archbishop, Mr. Bennett conceived that there is a further appeal to the Church in synod assembled, in which the whole Church might speak, and not one individual, " An Anglican," says the 'Dublin Review,' " has only to judge his Bishop a heretic, in order to convince himself that he owes obedience no longer to him, but to some imaginary future general council, and meanwhile to the Primitive Church — that is to his own opinion of its judgment — that is to himself And thus obedience to Ecclesiastical superiors really is on his theory a duty only so long as he agrees with them ; and when he ceases to agree with them, his obedience is transferred to himself." But Mr. Bennett is even more than practically a Presbyterian ; one is surprised to find reproduced in his ' Plea for Toleration,' the stock arguments of theoretical Presbyterians. He brings Essay VIII.] SCHISMATICAL TENDENCY OF RITUALISM. 249 forward the oft-cited assertion of St. Jerome, that originally Bisliops and Presbyters were the same, and that the superiority of the Bishop is derived rather from Church custom than from our Lord's appointment ; and he quotes with approbation the commentary on this passage made by Hooker, by whose opinion "all classes of Church people would agree to be bound." Hooker's view, apparently put forward with some hesitation, is that the Church has power for reason good to alter even the positive laws of the Apostles if there be no divine command to the contrary ; and accordingly, that Episcopacy, though instituted by the Apostles, might be abolished by the Church Universal. In this way he reconciles St. Jerome's assertion that Episcopacy rests on the custom of the Church, with the earlier tradition that it is derived from the Apostles ; because, though apostoll- cally instituted, yet not being divinely commanded, it might be rejected if the custom of the Church did not support it. And then follow the words which Mr. Bennett quotes with special approbation: "On the other side. Bishops, albeit they may avouch with conformity of truth that their authority hath thus descended even from the very Apostles themselves, yet the absolute and everlasting continuance of it they cannot say that any commandment of the Lord doth enjoin ; and therefore must acknowledge that the Church hath power by universal con- sent upon urgent cause, to take it away, if thereunto she be constrained through the proud, tyrannical, and unreformable dealings of her Bishops, whose regimen she hath thus long delighted in because she hath found it good and requisite to be so governed." I have my doubts whether Mr. Bennett fully apprehended the meaning of this passage, in which it seems to me that an apology is indicated for the formation of non- episcopal communities in foreign countries where the Bishops proved " unreformable." I suppose Mr. Bennett to have overlooked the tendency of some of the passages he quotes with approbation, because I take for granted he holds the necessity of Apostolical succession transmitted by Episcopal ordination, in order to the validity of certain rites. This latter doctrine, however, is now taught by some in a form which strikes me as thoroughly schismatical. The Church of England, in the 23rd Article, asserts that no one can lawfully take upon him the office of ministering the 250 PEINCIPLES AT STAKE. [Essay VIII. Sacraments who has not been lawfully called and sent by men who have public authority given them in the congregation to call and send ministers into the Lord's vineyard. Notwith- standing the generality of these words, we may gather from the Ordination Service and its preface that, in the mind of our Church, the Bishops are the persons who have this public authority given them to send other ministers into the Lord's vineyard. But clearly the Article rests the right of a priest to administer the Sacraments on his being the duly commissioned officer of the existing Church. The theory to which I refer loses sight completely of the existing Church ; the priest has only to look to the Bishop from whom he has derived his gift, and to the line which connects him with the Apostles. If that line be unbroken the commission is valid, though the whole Church repudiate it. The Bishop may be a Bishop of lona dropped from the clouds, or he may be one of two or more rival claimants to authority over the same Church. This theory has no difficulty in recognising any number of Bishops in the same Church. Each Bishop has received his gift as a private possession, which he may transmit to whomsoever he pleases. Thus on this system the Church is not an organised body, a tree whose different branches are united in a common stock, but it is a congeries of independent twigs, each professing to derive a life of its own by a separate cliannel from the roots. The whole conception seems to me essentially schismatical. 3. The third note of schism which I would point out is the complete practical denial of the Church's power to decree rites and ceremonies. At the time of the appointment of the Ritual Commission earnest appeals were made to moderate men not to create a scliism in the Church by abridging in any point the liberty which her ministers enjoy. It was threatened that if the use of the vestments were declared to be illegal, or if the Church by a new law forbade their use, numbers would leave our Communion, and the Ciiurch would sustain such a loss as she met with in the secession of the Wesleyans. Now the question what garb the clergyman should wear in his ministrations is one of those things in their own nature unimportant, which in different times and places have varied, and which ought plainly to be determined, not by the taste of the officiating Essay VIIL] SCHISMATICAL TENDENCY OF RITUALISM. 251 minister, but by the authority of the Church to which he belongs. To threaten to leave the Church rather than submit to the decision of lawful authority on such a point as this is the language of men who regard schism with indifference.* If a soldier were to tell his Colonel : " Don't give me such and such commands, for if you do I'll desert," it would be exactly the same as if he flatly refused to obey a command actually given. But besides these threats of hypothetical disobedience there are enough of instances of existing rubrics violated, and of new rubrics instituted on private authority, to justify the charge I have brought. These variations from established order are defended by antiquarian researches into the pre- Reformation use of the Church of England to which it is assumed the present use must conform. But this argument implicitly denies the Church's power to alter her regulations from time to time, a power claimed by the Church of Rome as much as by the Church of England. No stronger example need be produced than the rule of Communion in one kind, with regard to which the Church of Rome owns that her mode of administering the sacrament differs from that used by Christ Himself at its institu- tion, and from that which prevailed in the Primitive Church, yet claims the power to make the alteration. We need not discuss whether in this particular case that Church has not exceeded its power ; but plainly, unless God's commands have * In the last series of ' The Church and tlie World,' p. 555, different counsel is given, but not more loyal to Church autliority. It is decided that, sup- posing Parliament were to pass a Bill forbidding the use of vestments, lights, and incense in the celebration of the declare a doctrine or condemn or abo- lish a practice clearly allowed by the ' Primitive Church ' and ' the undis- puted General Council ' " (sic). It is to be hoped tliat a Provincial Synod may, without impropriety, declare a doctrine clearly allowed by the Primi- Holy Eucharist, and this Bill icere to tive Church. But with regard to be sanctioned by Convocation, it would \ practice or a ceremony, the very schis- be the duty of Catholics not to secede, | matical principle of which I complain but simply to disobey. "Secession is, the denial of the assertion of the and obedience are equally out of the question." Those who should take this advice would find themselves the enviable position of Bishop Co Tiiirty-fourth Article, that " every par- ticular or national Church hath autho- rity to ordain, change, and abolish cere- monies or rites of the Church ordained lenso — othcers of a Church to which, only by man's authority, so that all in the judgment of the vast majority of things be done to edifying." It woidd its members they would be disloyal, practically amount to deciding that no but trusting that legal difficulties ceremony should ever be altered, if might prevent their being dispossessed. '< authority which could fairly claim to The grounds of the decision are, that it '< be that of the Churcli Universal were is idtra vires of a Provincial Synod " to required for every change. 252 PRINCIPLES AT STAKE. [Essay VIII. limited the Church's power, she has a right inherent in her very constitution as a society to make regulations from time to time for the government of her members. Those seem to me to have the very lowest idea of Church authority who dare not put one step forward without justifying it by ancient precedent. One is reminded of the conduct of some parvenu who has forced his way into a sphere of life to which he was not born, and for which his previous habits have in no way trained him. He is under perpetual constraint, and is nervously afraid of doing something unfashionable; he searches in a book of etiquette for rules to govern every particular of his behaviour, and is persuaded that if he were ever to act freely and follow his own instincts, he would be sure to commit himself by doing something " ungenteel." But one who is sure of his position is delivered from this bondage ; without an effort he conforms to the rules current in the society in which he has been accustomed to live, yet he has no scruple to make a precedent should circumstances require it, and has no apprehension that he will cease to be counted a gentleman, even if he cannot find a pattern for his dress in any tailor's book of fashions. Neither the Church of Eome nor the Church of England shows any signs of this timidity. They each have faith in their own powers, and feel that while they naturally conform to the older practices if there be no reason for deviating from them, they can safely strike into new paths and take a course of their own should exj^edience so require. At the time of the Eeformation the Church of England wisely decided that she could not continue to use prayers in a language not understood by the people, and so far, for good reason, forsook the customs then prevailing in the Church. Yet in the formation of her vernacular Liturgy, she did not consider that the task set before her was the construction of a completely new Service. On the contrary, she took the Service actually in use for some hundreds of years in the Eng- lish Church, translated it into English, omitting or altering those things then found in it which savoured of error or supersti- tion, but retaining the substance and the general framework un- altered. Commentators on the Prayer-book have pointed out how, in every part of her Service, she has followed primitive models, and for the most part the model of the Ancient English Essay VITI.] SCHISMATICAL TENDENCY OF KITUALISM. 253 Church. Yet sometimes they have shewn themselves, in my judgment, over anxious to establish a complete correspondence between our own and ancient practice, and strained some little points in a way that would seem to indicate they thought om- Church needed justification if she ventured on anything cere- monial for which she could not produce a precedent. For example, I would prefer to confess that the recital of the Ten Commandments in the Communion Service is a peculiarity of the English ritual, than to contend with Palmer, that the reading of a lesson from the Old Testament was customary in the Ancient Church ; and that, therefore, the Church of Eng- land was justified in appointing an Old Testament Lesson taken permanently from the Book of Exodus, and not varying from Sunday to Sunday, to be read in this part of her Service. This account of the matter was repeated in the first edition of the ' Directorium Anglicanum ; ' but in the second edition the Editor acknowledges the weakness of this plea, and confesses with tears that the introduction of the Ten Commandments here is a singular and grievous innovation for which no justifi- cation can be found. It would be easy to produce other examples of the same kind. Those who give their allegiance to a dead Church instead of a living one, adopt a system which admits of no elasticity, and are governed by rules which are founded on principles admitting no intelligible justification. They tell us, for instance, that such and such are the only admissible materials for an altar-cloth; such and such the only legitimate colours. If this Avere laid down as a rule by the existing Church, I am satisfied to submit without asking reasons. The king commands — " nil ultra quaero plebeius." But when an unauthorized person requires me to observe the same rule, I naturally ask for reasons; and I find nothing better than what some slave of fashion miglit give for thinking it shocking to wear a dress cut in some unusual way. She shakes her head, and says "It is not worn so;" but why it is not, or why it might not be, she would find it impossible to tell. The fact is, it is idle for us now to say,—" We will belong to the Church of the fifteenth century." We have been born in the nineteenth century, and to the Church of that century we must belong, or to none at all. If we insist on going back. 254 PRINCIPLES AT STAKE. [Essay VIII. we may as well go back to the first century as to the fifteenth. It is all the same whether a man refuse to comply with Church regulations because in his judgment they are not the wisest that could be devised, or because he finds that in former days different regulations were in force. Without insisting on the claims of the Church as a Divine Society, we may at least expect that she shall receive as much obedience from her members as must be given by the members of any human society where men combine for a common object, as is given by the members of a cricket club or chess club. Imagine a chess player who one day rejected the present rules and insisted on playing according to the rules of Philidor's time ; then, if we had yielded to him in this, the next week carrying his researches further back and requiring us to conform to the mediseval Italian code ; and if we had gratified him thus far, in another week's time, as he extended his antiquarian researches, demanding our compliance with the rules of the game as practised in the East in ancient times ; and I think we should come to the conclusion that so very arbitrary a person had better play by himself, and not expect that others should conform to his whims. And I do not think the illustration in the least exaggerates the changeableness and uncertainty of the self-imposed antiquarian code the rules of which vary not only from one church to another, but which are even in any one church in a perpetual state of alteration, as the restorers of ancient practices extend their reading, and as their courage to throw existing rubrics overboard increases. In fact it is made a reproach to a church now if its ritual remains for a few years without alteration. In the second series of ' The Church and the World ' Mr. Bennett complains that " S. Paul's, Knightsbridge, and S. Barnabas', Pimlico, though among the first churches of the western part of London in setting forth the teaching of the Tracts, and though nobly and bravely bearing the brunt of the battle of the World from 1850 to 1857, since that time have made the least progress in advancing the Church order and ritual. And the same may be said of All Saints', Margaret Street ; first in the movement when in a poor misshapen room in Margaret Street Mr. Oakeley presided over it, and the Catholic usages of the church drew crowds of worshippers to learn and to adore what then was a novelty, still this church is Essay VIIT.] SCHISMATICAL TENDENCY OF RITUALISM. 255 equally remarkable with S. Paul's and S. Barnabas' for making no advance." I have no desire to see a code established of unbending uniformity, so that the Church's Service should be at all times, and at all places, absolutely the same. We must accept it as a fact that, according to men's differences in intellectual and gesthetic culture, their tastes differ exceedingly. What to one seems noble and grand simplicity, to another seems dry, cold, poor ; what to one seems gorgeous and impressive, is condemned by another as meretricious, childish, sensual. It is true Chris- tian wisdom to make the accessories of religion attractive to the people to whom it is offered ; attractive in the way their tastes demand. At present our Church's rules allow of considerable diversity, nor should I object to see greater latitude on some points permitted by lawful authority. But I do object to each priest's being permitted to select fi-om antiquity a ritual for himself uncontrolled either by rubric or by the authority of his ordinary. Public worship could not be conducted if the people shewed' as little regard for the w^ishes of the clergyman as he sometimes does for theirs. He may choose that the Litany shall be sung, but how can it be sung if each person insists on singing to a tune of his own? There have been sneers in abundance at the "aggrieved parishioner;" but it is surely a real practical grievance that the clergyman should have power to revolutionize the services of his church in a manner most distasteful and offensive to his congregation, and that they should have no remedy unless they choose to turn God's house into a bear garden, and His service into brawling and contention.* * Since the above was bitten it has ; The language with which Mr. Hubbard received a sti-iking illustration from I closes his letter to the Bishop of London the letter in which Mr. Hubbard, the is nearly identical with that employed patron and founder of the Church of in the text: "In these days it would St. Alban, Holborn, "challenges the : be as impolitic as unjust to narrow sympathy and assistance "of his Bishop \ the liberty of either the clergy or because of the "persistent introduction : the laity of our Church; but hberty of strange and ob.solete practices ' by ' must not degenerate into licence. JNo an incumbent wlio, at the time of his Church, no corporation no society can appointment, liad given Mr. Hubbard exist without order and without law ; an " earnest assurance of his wish to and it must be decided whether, con- cariT on the work in accordance with sisteutly with order, law, and the um- his desire as far as he possibly could," , formity which results from them, in- and of his endeavour "to act as a true i dividuals can be permitted to act and foithful priest of the Church of I independently of all authority and England with prudence and discretion." opinion but their own. 256 PRINCIPLES AT STAKE. [Essay VIII. Public sympathy is now generally against any interference of authority with individual liberty; but this is a matter where the liberty of the clergyman is the slavery of the people. If he be exempted from all control of rubric or Bishop, the people must either acquiesce in what they will often regard as a total change of the religion taught in their church, or else absent themselves from the houses where they and their fathers have been wont to worship, and their right to a continued use of which, on the same terms, is involved in the very notion of an Establishment. It is no wonder, then, that an Establishment should not be in favour with the party of which I am speaking, and that they should express their desire to see the Church relieved from the fetters which State connexion imposes on it. But I am per- suaded that when the matter is examined into, it will be found that what is really objected to is often not limitations imposed by the State on Church authority, but the power, limited as it is, which State connexion gives to Church officers to enforce obedi- ence. The ideal of many is a Church completely on the volun- tary system, where the priest, supported by liberal offertories from his congregation, should be absolutely uncontrolled by any external authority. If a Bishop thoroughly agree with him, he will gladly accept so respectable a leader ; if the Bishop disap- prove of his proceedings, he does not desire to trouble himself about him, unless he happen to want ordination for a curate. This conception, however, could only be carried out on the system of the Independents ; for if the Church of England, though sejDarated from the State, were to remain together as one body, it is probable that the vote of a considerable majority would impose on individual liberty restrictions quite as severe as any which the law of the land imposes at present. I cannot help branding as schismatical a conception which reduces the Church from an organised body to a mere name for a collection of independent Presbyters, each teaching and acting as he pleases. One is reminded of Lord Amberley's proposal of an Established Church, completely relieved from the incumbrance of creeds, each of whose teachers was left completely free, and in which, if I remember right, even the existence of a God was to be an open question. Essay VIIL] SCHISMATICAL TENDENCY OF EITUALISM. 257 The toleration taught by some of the Kitualist divines re- sembles much more the latitudinarianism of Lord Amberley than the comprehensiveness of Christian charity. They tell us that they only claim the right to wear chasubles themselves, but have no wish to force their neighbour to do so against his con- science. They have no desire to persecute or to turn others out of the Church. " We look on the Church as a great hospital, meant for the cure of all spiritual ailments, and especially for that zymotic disorder called Protestantism. The prospect of cure within the walls is, we believe, far greater than it is for out-patients, and therefore while not willing to relax unduly the necessary regulations of the house, we should never think of turning out some poor cretin whose faculties allow him to count up to exactly Thirty-nine Articles and no more." (' The Church and the World,' third series, p. 66.) No one understands the first principles of toleration, who holds that all who do not agree with himself must be either idiots or knaves. I reverence the toleration which springs from Christian charity, which can recognise in men of other theological schools real love for Christ and zeal for His cause, and can therefore cheerfully own them as brethren, because it is felt that the points of agreement are vastly more important than those of difference. But I have no respect for the toleration which springs from indifference or from weakness. If you refuse to own men as brethren, if you treat them as deniers of vital truth, if, when you acquit them of wilful dishonesty, you insultingly excuse them on the ground of intellectual feebleness or stupid ignorance, and yet are content that they should remain authorised teachers of the same Church as yourself, it cannot but be thought that the reason either is, because you are not strong enough to enforce as you would wish the " necessary regulations of the house," or because you are indifferent to the organic unity of the Church, and, provided you can keep your own conventicle open to teach in it what you believe to be truth, are not concerned in what is taught by others, with whom, though nominally your fellow- presbyters, you have no real connexion. I could give other illustrations of the prevalence of schis- matical tendencies at the present day ; but I content myself with those wliich I have produced : namely, that men who speak with contempt and abhorrence of the Reformers and 258 PEINCIPLES AT STAKE. [Essay VIII. the Keformation, quietly remain in the position in which the Keformation placed them, and seem unconscious that a causeless breach of the Church's unity can be visited with any penalties : that they transfer their allegiance from living Bishops to dead ones, who give very little trouble, who will speak exactly when they are required to speak, and will make no remonstrance when they are neglected : and that they act as if they supposed the power of instituting rites and ceremonies to belong not to the Church, but to each individual clergyman. Men who act thus are most unfairly accused of Eomanizing tendencies, because none are less likely than they to submit themselves to the Church of Rome, wliich they could not join without exchanging self-will for obedience, and coming under the dominion of a fixed code instead of being allowed to devise one for themselves. George Salmon. ESSAY IX. THE EETISIOXS OF THE LITUEGY COXSIDERED IX THEIE BEAEIXG- OX EITUALISM. Bt W. G. HUMPHET, B.D., YiCAK or St. MAKTrs--rs--THE-FrELDS, Loxnox; late Fellow of Tkesttt College, Cambkldge. s 2 TABLE OF CONTENTS. 1. Former controversies on Kitual comparatively unimportant, as not involving doctrine. 2. The present movement opens vari- ous questions, ajsthetic, historical, and legal : 3. But turns mainly on doctrine. 4. Distinction between preaching a doctrine and enforcing it by cere- monies. Appeal to the Litiu"gy. 5. I.— As to the doctrine of the ob- jective presence. Statement of the doctrine. Authorities for and against it. 6. Prayer-book of 1549 compared with the Missal : (1) Prayer of Con- secration ; (2) Elevation and Ado- ration. 7. Prayer-book of 1552 : (1) Prayer of Consecration modified. Illustra- tion from the OfHce of Baptism. (2) New form of administration; (3) Removal of expressions im- plying tlielocal presence — (a) The third Exhortation, (b) The first Exhortation, (c) The prayer of humble access, (d) The post- Communion prayers. (4) The ' ' black Eubric." 8. IT. — 'As to the doctrine of the Eu- charistic Sacrifice. The doctrine variously expressed by divines of our Church. The chasuble used as an outward expression of it. The term " propitiatory sacrifice " open to objection. 9. The doctrine recognised in the Book of 1549. (1) Prayer of Conse- cration altered in 1552. (2) Prayer for Churcli militant, change in 1552. (3) The word "altar" retained in 1549, removed in 1552. (4) Tlie word "mass" likewise removed in 1552. (5) Directions given in 1549, 1552, and 1662 as to tlie position of the priest. (6) The "north side." (7) Use of the word " priest." 10, General eifect of tlie changes since 1549. Conclusion. THE REVISIONS OF THE LITURGY, CONSIDEEED IN THEIR BEARING ON RITUALISM. I. — The English Church, since the Reformation, has been sorely troubled by questions relating to the vesture of the Clergy and other external accessories of Divine service. These questions, however unimportant they may have been in themselves, were debated with as much warmtli as if they concerned the essentials of religion ; and they led to schisms which have never been en- tirely healed. The ritualistic movement of the present day has also to do with externals ; but it involves matters of much greater consequence. It seeks to bring back into use rites and cere- monies which have long been disused, for the avowed purpose of inculcating a certain form of doctrine. Though by no means a complete definition of the movement, this would probably be allowed, both by its advocates and its opponents, to be a fair description of its most distinctive and most serious aspect. Compare for a moment the present controversy with those which have borne most resemblance to it in former times. For more than a century after the establishment of the reformed ritual, there continued to be a feverish state of feeling with regard to rites and ceremonies. The surplice was vehemently denounced by a party in the Church as a " rag of popery ; " the use of the sign of the cross in baptism was looked upon as an idolatrous practice, or stigmatised as "a sacrament of human institution ; " the giving of the ring in matrimony was said to be either frivolous or superstitious ; the custom of kneeling at the reception of the Holy Communion was charged with being an adoration of the consecrated elements. But the objection to these and other usages was founded rather upon a blind prejudice, or a vague suspicion, than on an intelligent appreciation of then- proper purpose : while it was never asserted in their defence that they symbolised a particular doctrine, or that they were anything more than good old customs, worthy to be retained because of their antiquity, or because they contributed to give 262 PRINCIPLES AT STAKE. [Essay IX. beauty and solemnity to the public worsliip of Almiglity God. The only case in which there could be fair ground for the imputation of a doctrinal meaning was the kneeling of the com- municants at the Lord's table ; but in that case the doctrinal meaning was disclaimed, and to prevent misapprehension, the "black rubric," as it has been called, was added, in 1552, at the end of the Communion Service. The controversy was re- newed with fresh virulence from time to time ; but the stoutest adversaries of ceremonial must have been convinced at last that no use was made of the objectionable rites for the propagation of objectionable doctrine, A few ceremonies indeed there were, expressive of doctrine, which, having been allowed to remain in the first Prayer-book of Edward VI., were afterwards omitted. Such were the use of the chrism and the unction in baptism. They were dropped, however, not from a dislike of their doctrinal significance, for it does not appear that any objection was made to them on that account, but because they were obnoxious as ceremonies. They fared the fate of other parts of the old ritual, which never were shibboleths of doctrine, such as the Office used once a month for the benediction of the fresh water placed in the font, and the use of the sign of the cross in that and other Services, especially in the Order of the Holy Communion, at Confirmation, and at Matrimony. Within our own time the surplice has again become a subject of controversy and a sign of division. Its use in the pulpit was resumed, not because it symbolised a dogma, but because it was considered to be the proper and prescribed dress of the preacher : it was objected to as indicating the leaning of those who wore it towards the so-called " Tractarian " party in the Church. And whether the resumption of it as the preacher's garb be considered judicious or not, whether rubrics and canons be cited for or against it, whether or not, on the grounds of a true symbolism, it be thought appropriate in the pulpit, no one probably would now contend that its recommendation, or its offence, consists in its being the exponent of any particular doctrine. II. — But it is not so with the usages which, within the last few years, have been systematically revived, and which are included Essay IX.] THE REVISIONS OF THE LITURGY. 263 under the name of Eitualism. They are attacked, and they are defended, on various grounds. 1. On the aesthetic ground it is urged that they are tawdry, that they are frivolous, that they tend to divert the thoughts of the worshipper from the essentials to the accessories of religion ; that they are not consistent Avith the simplicity which is the most becoming, the most solemn, and the most digniiied mode of conducting Divine worship. On the other hand, it is said in their defence, that the taste for ornament has been greatly developed of late years, that it shows itself in the decoration of our private houses and public buildings, and in the greater attention paid to the fine arts ; that this taste for ornament has naturally extended from the scenes of domestic and civil life to our holy places, that no expense is now spared in adorning the material edifice of the church, and that the few and simple accessories of Divine service, which satisfied the eye and ear a few years ago, are now felt to be cold and repulsive, and the usages which have lately been revived, if by some they are oflensively styled " sensuous " and " sensational," are to others the " beauty of holiness," and are valued by them as an useful and almost a necessary aid to their devotion. 2. On the historical ground it is alleged against the new ritual that it is derived from the Church of Eome, that on that account, if on no other, it is highly offensive to all faithful children of our Eeformed Church, that it will inevitably lead those who become attached to it to go further and seek its full development in the communion from wliich it is borrowed. To tliis it is replied that the revived ritual is not of Eoman origin, but Catholic and primitive ; and that even if it were derived from Eome, that would not be a sufficient reason for taking offence at it ; tliat it has nothing of a " Eomanisiiig " tendency, but may rather be expected to arrest and satisfy those who are in danger of being attracted towards the Church of Eome merely by the splendour of its ceremonial. 3. On the legal ground it is contended by the one party that the rites and ornaments in question were at the Eeformation proliibited by law ; and that even if this were not the case, they were laid aside at that epoch, and have become entirely obsolete, and the disuse of them is so complete as to amount to a pro- 264 PRINCIPLES AT STAKE. [Essay IX. hibition of their revival — mos pro lege. The other party maintain that they never were prohibited, that they are not so obsolete as has been supposed, and that they may lawfully be revived, even if they are not of legal obligation. HI. — But passing by all these conflicting views, upon each of which there has been much discussion without any near approach to an agreement, we come to another aspect of the matter, in which both sides seem to concur. It is acknowledged that the tendency of these practices is to exalt the Sacrament of the Lord's Supper, and the especial object of some of them is to symbolise and to enforce certain doctrines relating to that holy Sacrament, viz., the doctrine of the local or objective presence of the body and blood of Christ in the elements after consecration, and the doctrine of the "Eucharistic Sacrifice," meaning by that phrase an oblation made by the priest of the consecrated elements. The most respectable advocates of ritualism have earnestly protested that it is not on mere aesthetic or antiquarian grounds, or in obedience to an obsolete and somewhat ambiguous rubric, that they are provoking so much suspicion and prejudice, and running the risk of producing a serious crisis, perhaps a schism, in the Church. A deeper principle, they say, is involved: doctrines are at stake, which, though held by the Church, are not, cannot be, properly expressed in her Offices, while those external signs and tokens are neglected. Thus it is said by the Eev. James Skinner ('Plea for the Threatened Kitual,' 1865, p. 21), speaking of these ceremonies, " They are the witnesses of momentous truth, or they are nothing. They are no mere accidents of religion. They belong to the very substance of religion. They are not the mere adjuncts and decorations of religion. They are the natural and spontaneous exhibition of religion. The ancient vestments of the priest bespeak the dignity and holiness of his commission from God. The two lights before the Sacrament bespeak the presence of Him who is God and Man, and the very Light of the world. The incense bespeaks the sweetness which that Presence sheds on the one hand, and the sweetness of the odour of intercession on the other. . . . Once get hold of this — that you are fighting for no barren forms and earthly pageantry, however ancient, still less Essay IX.] THE KEVISIONS OF THE LITURGY. 265 for the mere badges of a separate opinion, howsoever creditably maintained. It is not their antiquity which commends the * ornaments ' and ceremonies, as if things must be suitable for the 19th century leeause they were used in the 13th; nor is it the fervour of individual minds, however holy and learned, which commends them, as if sentiment and enthusiasm must be irresistible." So, again, the Kev. W. J. Bennett says (' The Church and the World,' 1867, p. 13) : — " Now the ancient vestments present to crowds of worshippers the fact that here before God's Altar is something far higher, far more awful, more mysterious than aught that man can speak of, namely, the Presence of the Son of God in human Flesh subsisting. And towards this are tending all the ancient rites of the Church, which are now in course of restoration. The solemn music, and the smoke of the incense, go up before God, assuring the world that here is no appearance only of love, but a reality and a depth which human hearts cannot fathom, nor even the angels themselves. The incense is the Mediation of Jesus ascending from the Altar to plead for the sins of men." And again, in his evidence before the Kitual Commission (' First Eeport,' p. 84), Mr. Bennett, in answer to the question "Of what do you consider the two lights to be significant?" says, "Of the living Saviour, His two natures." Q. " In the Sacrament, or out of the Sacrament ? " A. " In the Sacrament." And so the late Mr. Keble, a name never to be mentioned without affection and gratitude, said, in a letter published in the 'Guardian' newspaper, Jan. 24, 1866, "I take for granted that the usages in question symbolise more or less directly the doctrine of the Eeal Presence and Sacrifice."* On the other hand, there can be no doubt that a large number of the well-informed and (as yet) well-affected clergy and laity of the Church have taken alarm at these ceremonies, not merely as unauthorised innovations, leading, and perhaps intended to lead, in the direction of Eome, by the craving which they encourage for a sensuous religion, but because in these cere- monies they see an emphatic assertion of doctrines, which, so far from being asserted, are purposely omitted and suppressed in the formularies of the Church. It may be consistent with loyalty See infra, p. 279, and the ' Charge of the Bishop of Llandaff, for 1866,' p. 74. 266 PRINCIPLES AT STAKE. [Essay IX. to his Church that a clergyman should hold the doctrines, and should even teach and preach them, so long as he does this only on his own individual responsibility. But by means of dumb symbols to make these doctrines pervade the Liturgy from which they have been studiously excluded by our Eeformers, is, in the opinion of the persons of whom we now speak, to lay again upon the necks of the people a yoke which the Church has taken away, and, ])ro tanto, to undo the work of the Eeformation. IV. — The distinction between the liberty of preaching a doc- trine and the liberty of introducing it into the Service of the Church, has been recently urged by the Bishop of Oxford,* who says, " I do not hold that the liberty of introducing unusual rites into the Church stands in the least on the same footing as the liberty of preaching doctrine. Now, that is an important dis- tinction, and one which the persons concerned seem to me to forget. When a ritual long establislied, and standing on the mos pro lege principle, is altered in a church, it is not only that the man who does it advances his views as a teacher of the Church, but taking advantage of his position to make actual manual altera- tions in the service, he makes all the congregation of the church who acquiesce in these alterations parties with him in his par- ticular view ; and there must be a distinction between the larger license given in preaching, and the smaller license given in any alteration of an existing ritual." The reasonableness of this distinction is obvious. When a man speaks in the pulpit, he is understood to speak under grave responsibility indeed, but still as an individual minister; and the hearer who thinks him to be in error, however much he may be offended at the doctrine, does not consider that he becomes partaker in the error by merely listening to it. But a great hardship is inflicted on the Communicant, who is obliged to view the Church's service, in which he joins himself, through a distorted medium, by means of unusual rites symbolising a doc- trine, which the Church, as he believes, has repudiated. It seems to him that he cannot take part in the Service witliout consenting to false doctrine : and thus he feels that he is subjected to a re- fined sort of persecution, and practically excommunicated. * III a .Sijcech in Convocation, Feb, 1868, reported in the ' Chiouicle of Con- vocation,' Sessions Feb. 1868, p. 1154. Essay IX.] THE EEVISIONS OF THE LITURGY. 267 Suck being the state of the case, it becomes a matter of great importance to ascertain what our Liturgy really teaches as to the objective or local presence, and the Eucharistic sacrifice ; whether or not it treats those doctrines in such a manner as to justify the prominence given to them by the use of the symbolical cere- monies which are the subject of so much contention. To this question I shall now address myself, and in so doing shall consider the alterations made in the Communion Service since its first publication, so far as they have a bearing on the subject before us. V. — First, as to the local presence of Christ in the conse- crated elements. Before we proceed to examine the teaching of the Liturgy with reference to this doctrine, it may be well to say a few words as to the doctrine itself. It cannot, perhaps, be more distinctly stated than in the language of one who holds it, and has lately treated of it (' Tracts for the Day,' p. 232) : — " What was done in the Incarnation is renewed in the Sacra- ment, not in the same manner, but in a certain resemblance and proportion. It has been said that Christ incarnates himself in each worthy communicant, because he unites his sacred flesh to ours, and in a real and true sense makes himself one with us. Lest this should be thought to indicate only a subjective union, consequent upon the ardent faith and devotion of the receiver, there is an antecedent union altogether external to the com- municant himself, upon which the other is dependent; for in order to this union of the flesh of Christ with ours. He first incarnates himself in the hands of the priest, i. e., at the moment of consecration Christ unites himself. Body, Soul, and Divinity, in an ineffable manner, with the elements of bread and w ine ; and so near does this approach to the Divine and Human in the Incarnation, that Bishop Andrews calls it ' a kind of hypostatical union of the sign and the thing signified, so united together as are the two natures of Christ ' " (Sermon 16, on the Nativity). And again (p. 240), " There would be no vii-tue in receiving the outward part, were it not for the imion, almost hypostatic, which joins it to the body and blood of Christ, the reality or substance of the Sacrament. The union once formed by consecration, they become inseparable. The one cannot be received a\ ithout the other. There is such a thing as unprofitable reception, 268 PRINCIPLES AT STAKE. [Essay IX. when tlie Sacrament is received without proper disposition and suitable preparation. And there is such a thing as unworthy communion, so strongly denounced by St. Paul, when it is either received in mortal sin, or without discerning the Lord's body. But the consequence of either kind of un worthiness is not that we receive the sign without the thing signified — the sacrament without the substance — but that we receive both; in the one case to condemnation, and in the other without the 'benefits.' But there would be no such guilt were the Lord's body not present, nor any risk of such guilt, were not the outward parts so closely united as to render the profanation of the Lord's body inevitable on the part of unworthy receivers." It is only perhaps within the last fifteen or twenty years that the term "objective," or "real objective" presence has been used to express this doctrine ; but there can be no doubt that, under whatever name, and with whatever differing shades of meaning, it has been held by many of our best divines in suc- cessive ages from the Reformation to the present day. We cannot have a higher authority on this point than the learned and candid Bishop of St. David's, who says,* " The Church of England asserts the mystery inherent in the institution of the Sacrament, but abstains from all attempts to investigate or define it, and leaves the widest range open to the devotional feelings and the private meditations of her children with regard to it. And this liberty is so large, and has been so freely used, that, apart from the express admission of Transubstantiation, or of the grossly carnal notions to which it gave rise, and which in the minds of the common people are probably inseparable from it, I think there can hardly be any description of the Eeal Pre- sence, which in some sense or other is universally allowed, that would not be found to be authorized by the language of eminent divines of our Church ; and I am not aware, and do not believe, that our most advanced ritualists have, in fact, overstepped those very ample bounds." Nor can it be denied that an equally strong array of venerable names may be produced in opposition to the notion of Christ's corporal presence in the bread and wine. Thus Hooker puts the question, "Whether, when the Sacrament ' Charge to the Clergy, &c., 1866,' p. 97. Essay IX.] THE REVISIONS OF THE LITURGY. 269 is administered, Christ be wholly within man only, or else His body and blood be also externally seated in the conse- crated elements themselves?" And in answer to that question he says, " The real presence of Christ's most blessed body and blood is not to be sought for in the Sacrament, but in the worthy receivers of the Sacrament." This view is taught in some of our most esteemed theological manuals, as in that of the Bishop of Ely on the Thirty-nine Articles, where he says, " Though we acknowledge Christ's presence, and not only acknowledge but rejoice in it, yet we hold not that presence to be in the material bread." * A large portion of the clergy and of the thoughtful laity of the Church are strongly attached to this doctrine, and will not readily be induced to relinquish it. "Present in the heart, not in the hands," has been their belief all their life long ; and they will not conform to the new reading, " Present in the hands, as in the heart," much as they may respect the piety and the earnestness of those who invite them to make the change. We are not now advocating this doctrine to the disparagement of that which underlies the ritualistic ceremonial. We are con- tent to take lower ground, and to plead for it, that it is entitled to a continuance of the recognition, we say not sanction, which it has received in our Church for the last three hundred years; that it ought not to be thrust out by the action of individual ministers, in contravention of what appears to be the plain meaning of the Liturgy; and to the Liturgy we make our appeal in its behalf. VI. — Li 1548, when the English "Order of the Commimion" was published, and even while the first Prayer-book of Edward VI. was in preparation, Cranmer still strongly maintained the medi- eval doctrine of the Sacrament ; and many other divines were as yet unwilling to pronounce against it. Nor were they under the necessity of committing themselves on the subject, by either retaining prominently in the Church Service or rejecting from it the dogma of Transubstantiation : for that dogma was not plainly * Hooker, E. P. v. 67 ; Keu's ' Eix- I sides of the question, see the two works charistica,' p. 40 ; Browne on the Thirty- of Dr. Pusey on the Real Presence, and nine Articles, Art. xxviii. § 2, vol. ii. i that of the late Dean Goode on the p. 487. For a full discussion of both Eucharist. 270 PEINCIPLES AT STAKE. [Essay IX. asserted in the Sarum Missal. Two clianges, however, were made in the first Liturgy of the Eeformed Church, which, though slight, were not without their significance. 1. The nearest apju'oach to an assertion of Transubstantiation in the Mass was in the prayer of Consecration, which contained these words, "which oblation we beseech Thee, Almighty God, that thou wouldest vouchsafe in all respects to ble>ii«tify these Thy gifts, and creatures of Bread and Wine, that they may be unto us the Body and Blood of Thy most dearly beloved Son Jesus Christ." Here the " may become " (fiat) of the Missal is changed to "may be," perhaps as a concession to those who objected to the notion of a change of substance. 2. The second change was one not of words, but of cere- monial. The elevation and adoration of the consecrated elements became from the thirteenth century the almost universal prac- tice of the Western Church, in recognition of the change of substance. The Missals generally contained a rubric after the prayer of Consecration, dhecting the priest (1) to incline to the Host, and with bowed head adore it ; and (2) to elevate it above his forehead, that the people might adore it. In the English Church these directions were not adopted in the wi-itten ritual, nor followed, as it seems, in practice. The priest was to incline to the Host, but not to adore it ; he was to elevate it, but only that it might be seen by the people ; " Inclinet se sacerdos ad hostiam, et postea elevet eam supra frontem, ut possit a populo videri :" * It is true that the direction to the * Maskell, 'Ancient Litm-gy,' con- taining a reprint of tlie Samm Missal, from the edition of 1492, published at Rouen, folio, believed to be the cditio princeps. The words in the Eoman Mis- sal of 1759 are " Prolatis verbis conse- crationis statim Hostiam consecratam genuflexus adorat." It is stated that Essay IX.] THE REVISIONS OP THE LITURGY. 271 jDriest to incline and adore is to be found in a few very late editions of the Sarum Missal; e.g., in that of 1519, which is the basis of the English translation recently published by the Church Press Company (London, 1868). But even if that edition, printed at Paris, can be relied on as representing the contemporaneous usage of the English Church, it shows that the adoration was limited to the celebrant, and was not required of the people.* In the Prayer-book of 1549, the rubric of the Missal to which reference has just been made was replaced by one which directed the words of consecration to be said " with- out any elevation or showing the Sacrament to the people ; " so that if there had been any adoration, or even any reverential regard of the elements, short of worship, it was now suppressed. And though this rubric disappeared at the revision in 1552, we cannot suppose, with our knowledge of the principles which pre- vailed at that revision, that the omission was intended in the slightest degree to sanction the practice of elevation, especially as a rubric was added at the end of the Service repudiating the notion of adoration, and the 29th of the 42 Articles of Eeligion, agreed on in the same year, contained this sentence: — "The Sacrament of the Lord's Supper was not commanded by Christ's ordinance to be kept, carried about, lifted up, nor worshipped." VII. — Scarcely, however, was Edward's first Prayer-book in cir- culation, when Cranmer gave up the doctrine of the corporal or localised presence, and following where Eidley had led the way three or four years before, publicly maintained the spiritual as opposed to the corporal presence, the spiritual reception by faith as distinguished from the carnal eating. Disputations on the subject, held before the nobility in the Parliament House itself and before the students in both Universities, tended to ripen the question rapidly in the public mind, and to give greater definite- " The EBglish manuals for the use of the laity disguise the adoration. A Dublin pocket Missal (1840, Tegg} gives it thus : ' kneeling, the priest adores, and then elevates the sacred host:' which leaves a convenient ambiguity about what is adored. In the edition for the laity (1850, Dolman) this rubric is entirely omitted, along with most other rubrics." ' The Bible, the Missal, and the Breviary,' by the Eev. G. Lewis (Edinburgh, 1853), p. 525. * See Archdeacon Freeman, 'Prin- ciples of Divine Service,' vol. ii. part I. pp. 84-91 ; who, however, does not seem to have been awaie of the rubric in the edition of 1519. Maskell, ' Ancient Liturgy,' p. 92. Procter, ' On the Book of Common Prayer,' p. 320. 272 PRINCIPLES AT STAKE. [Essay IX. ness to the views of the Eeformers ; and the more advanced tenets of the continental Protestants began to exercise more and more influence in England. A revision of the Liturgy -was therefore demanded; and in 1552 the second Prayer-book of Edward VI. appeared, with some important doctrinal modifica- tions in the Communion Service. 1. The passage in the prayer of Consecration, which had been altered in 1549 (as we have seen above), was in 1552 brought into its present form, "Hear us, O merciful Father, we most humbly beseech Thee, and grant that we receiving these Thy creatures of bread and wine, according to Thy Son our Saviour Jesus Christ's holy institution, in remembrance of His death and passion, may be partakers of His most blessed body and blood." The term "Thy creatures," was not applied to the elements in the Canon of the Mass, which spoke of them before consecration as "these gifts, these presents, these holy im- maculate sacrifices," " h£ec dona, hsec munera, hsec sancta illibata sacrificia " {i.e., these our gifts, &c.). The Consecration Prayer of 1549 prays God to "sanctify these Thy gifts and creatures of bread and wine, that they may be unto us the body," &c. ; the word creatures being borrowed from the old Service-books, in which it is frequently used, e.g. in the ofiSce for making a catechumen, "exorcize, te, creatura salis." In 1552, the im- portant step is taken of declaring the elements to be, even at the moment of reception, "Thy creatures of bread and wine." Moreover, the partaking of Christ's body and blood, though dependent on the reception of the bread and wine, is treated as a separate reception, i.e. a spiritual one. And the introduc- tion into this sentence of the words, " according to Thy Son our Saviour Jesus Christ's holy institution, in remembrance of His death and passion," seems intended to suggest the thought which should be uppermost in the mind at the moment of reception, viz., not that the bread and wine are received as His body and blood, but that they are received " in remembrance," &c. ; as He said, " Do this in remembrance of me." In the former part of the sentence upon which we have just been commenting, as.it stood in 1549, the Holy Spirit was in- voked for the sanctification of the elements, " with Thy Holy Spirit and Word vouchsafe to bl>j4ess and sanc^tify these Thy Essay IX.] THE EEVISIONS OP THE LITUEGY. 273 gifts, and creatures of bread and wine, that they may be unto us the body and blood," &c. There seems to have been no objec- tion to tliis invocation (so customary in the ancient liturgies) on any doctrinal ground, except for its connexion with the clause in the latter jDart of the sentence implying the real presence in the consecrated elements, " that they*^may be unto us," &c. ; and that connexion not only caused its omission m 1552, but probably also prevented its restoration at the last review. This point receives illustration from the manner in which the Office of Baptism was treated by the revisers of 1662. In the first Prayer-book of Edward VI., a short Service for the benediction of the water to be used at the font was appended to the Office of Baptism, as a substitute for the Beneclictio fontis of the Sarum Manual. It contained these words, "Send down, we beseech Thee, the same Thy Holy Spirit, to assist us, and to be present at this our invocation of Thy holy name : Sanctify ^ this fountain of baptism, Thou that art the Sanctifier of all things, that, by the power of Thy Word, all those that shall be baptised therein may be spiritually regenerated, and made the children of everlasting adoption." Here was an invocation of the Holy Spirit for the sanctification of the element of water, analogous to that contained in the Prayer of Consecration of the elements for the other Sacrament. In 1552 this Service was omitted, except that its short supplications, " merciful God, grant," &c,, were with some modification and abbreviation incor- porated into the Baptismal Office, together with the collect, "Almighty, everlasting God," &c. This collect, however, did not include any petition for the sanctification of the water till the review in 1662, when the words " sanctify this water for the mystical washing away of sin " were introduced. The revisers, no doubt, had a reason for dealing in a different way with the two Sacraments, for restoring the invocation of the Holy Spirit, in a modified form, in the one case, and continuing the omission of it in the other ; and the continued omission in the Holy Communion is rendered more significant by the restoration in Baptism. Whatever may have been their inclination, they probably thought it not advisable to run the risk of reopening the controversy on tlie Lord's Supper by restoring the whole or even a part of the sentence which had been omitted. If restored entire, it would have brought back a mode of expression which T 274 PRINCIPLES AT STAKE. [Essay IX. was hardly consistent with the rest of the Service ; " that they may be to us the body and blood," &c. ; while the restoration would have aj)peared poor and incomplete, if the former part, the invocation of the Holy Spirit, had been introduced in a modified form, without any words implying the Presence in the consecrated bread and wine. 2. Another and a scarcely less important change was made in the same direction by the appointment of a new form for the administration of the elements. The form which was used before the Eeformation at the delivery of the Host was not set down in the Missal ; nor can we now ascertain what it was. Most probably, however, it was the same as that which was prescribed in the " Order of Communion of lo-iS " (followed by the Liturgy of 1549), with the addition of a form for the deKvery of the cup, which was now restored to the laity, and i given ) 1 1 > for thee." In 1552 this form was set aside, and the hortatory form was substituted, " Take and eat this," dtc ; " Drink this," &c. This alteration was wisely modified in 1559, when the form of 1548-9 was restored and prefixed to that of 1552. But it is obvious that the ancient form does not actually assert anything as to the Real Presence, and is open to Avidely different interpre- tations. It may be understood to mean " The body of our Lord," &c., which is present in this bread, or " The body of our Lord," &c., of which this bread is the sign or sacrament ; and each person may put upon it the meaning which he thinks the more consistent with the context, or with the general teaching of the Communion Service. The words, as used in the unreformed Church, would doubtless be taken to imply a local presence, and perhaps even a change of substance. As they stand in our Service, they must take their colour from their surroundings, among which the sentence immediately follo^^^ng, "Take and eat this in remembrance," &c., is one of the most significant. Ifiven) "^1 1 I for thee," carries the mind of the communicant back to the sacrifice once made for him upon the cross, and was doubtless inserted in order to pre- vent his regarding the elements, which he is about to receive, as Essay IX.] THE REVISIONS OF THE LITURGY. 275 the life-giving Body and Blood by which his own body and soul are to be preserved unto everlasting life. 3. Again, the Prayer-book of 1549 contained several passages, not one of which, we may observe, was derived from the Missal, which would appear intended to inculcate, not indeed the dogma of transubstantiation, but the presence of Christ's body and blood in the elements ; and it is remarkable that every one of these passages was materially altered in 1552. (a) Thus in the exhortation, " Dearly beloved in the Lord," &c., the last sentence but one ended in 1549 as follows : — " . . . He hath left in those holy mysteries, as a pledge of his love, and a continual remembrance of the same, his own blessed body and precious blood, for us to feed upon spuitually to our endless comfort and consolation." This, in 1552, was altered to the present form, " He hath instituted and ordained holy mysteries as pledges of his love, and [for a, 1662] continual remembrance of his death, to our great and endless comfort." (b) The exhortation which stands second in order in the book of 1549, but first in our present book, had in 1549, near the beginning, this passage : " Wherefore our duty is to come to these holy mysteries, with most hearty thanks to be given to Almighty God for his infinite mercy and benefits given and bestowed upon us his unworthy servants, for whom He hath not only given his body to death, and shed his blood, but also doth vouchsafe in a Sacrament and Mysterij to give us his said tody and hlood to feed upon spiritually. The which Sacrament being so divine and holy a thing," &c. This, in 1552, was altered in the following manner : " Our duty is to render to Almighty God our Heavenly Father most hearty thanks, for that He hath given His Son our Saviour Jesus Christ, not only to die for us, but also to be our spiritual food and sustenance, as it is declared unto us, as well by God's Word as by the holy Sacraments of His blessed body and blood ; the which being so comfortable a thing," &c. In 1662 the sentence was recast in its present form : " Wherefore it is our duty to render most humble and hearty thanks to Almighty God our Heavenly Father, for that He hath given His Son our Saviour Jesus Christ, not only to die for us, but also to be our spiritual food and sustenance in that T 2 276 PRINCIPLES AT STAKE. [Essay IX. holy Sacrament " (referring to " the most comfortable Sacrament of the body and blood of Christ" in the previous sentence). " Which being so divine and comfortable a thing," &c. This may perhaps fairly be claimed as suggestive of a real presence in the elements ; but though it may be possible to see here the influence of a somewhat different doctrinal view from that which dictated the words used in 1552, we have not the explicit statement of 1549, that " He doth vouchsafe in a Sacrament and Mystery to give us His said body and blood." (c) The prayer of humble access (" We do not presume," &c.) contained in 1549 the following sentence : " Grant us, therefore, gracious Lord, so to eat the flesh of Thy dear Son Jesus Christ and to drink His blood m these lioly mysteries, that we may con- tinually dwell in Him, and He in us, and that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood." In 1552 the words "in these holy mysteries " were expunged, and the sentence was arranged as we now have it. We cannot doubt that tlie omission of the words " in these holy mysteries " was made for the same purpose here as elsewhere. Still the former part of the sentence, " Grant us so to eat," &c., was allowed to remain. And the so to eat has been thought to imply that there is another way of eating which is not profitable, and thus to favour the notion that the unworthy as well as the faithful communicant eats the body and drinks the blood of Christ, or, in other words, that the body and blood of Christ are locally present in the elements, and are received by every one. This view might seem to an ordinary reader to be expressly negatived by the Twenty-ninth Article, " Of the wicked which eat not the body of Christ in the use of the Lord's Supper," which says, "The wicked and such as be void of a lively faith, although they do carnally and visibly press with their teeth (as Saint Augustine saith) the Sacrament of the Body and Blood of Christ, yet in no wise are they partakers of Christ ; but rather, to their condemnation, do eat and drink the sign or Sacrament of so great a thing." But the bearing of the Article on this point is sought to be avoided (1) by denying that the title " of the wicked which eat not," &c., is of any authority ; (2) by asserting that the gist of the Article is in the word " par- takers," and that to partake is to eat profitably, and that there- Essay IX.] THE REVISIONS OF THE LITURGY. 277 fore a person may eat though he does not partake, a definition of the word " partake " which seems at variance with its use in the post-communion prayer, " that all we who are partakers of this holy communion may be fulfilled with Thy grace ;" and (3) by neglecting the latter part of the Article, which says the wicked " do eat and drink the sign or Sacrament of so great a thing ;" i.e. the sign, but not the thing signified. The revisers of 1552 cannot have intended the sentence in question to bear a meaning which would render nugatory the omission made by them in that same sentence ; and a meaning may be given it which is perfectly consistent with that omission. We should understand the word " so " in this passage (" so to eat the body," &c.) as meaning " so effectually ;" as it does in the Marriage Service, " so fill you with all spiritual benediction and grace ;" and in the Commination Service, "so turn thine anger from us;" in neither of which places can it have been intended by the word " so " to imply that there was a way of doing the thing prayed for without producing the effect desired.* (d) In the post-communion prayer, commencing " Lord and Heavenly Father," occurs the "oblation of ourselves," containing these words, " humbly beseeching Thee that all we who are par- takers of this holy communion may be fulfilled with thy grace and heavenly benediction." This passage, together with the whole "oblation of ourselves," in 1549, preceded the Communion, and then stood as follows : " humbly beseeching thee that who- soever shall be partakers of this holy Communion may worthily receive the most precious body and blood of Thy Son Jesus Christ, and be fulfilled with thy grace and heavenly bene- diction ;" where the words " may ivortJiihj receive the most precious body," &c., seem to imply the possibility of unworthy reception. We would not, however, lay great stress on the alteration made in this passage (though so far as it has weight it confirms what we have said on the prayer of humble access), because it may be accounted for by the transposition of the passage in 1552 to the post-communion, by which the omission of wOTds referring to subsequent communion, such as "may worthily receive," &c., was rendered necessary. * This point is well put in the ' Contemporary Eeview ' for AprU, 1868, vol. vii. p. 631. 278 PRINCIPLES AT STAKE. [Essay IX. (e) But the alternative prayer of thanksgiving in tlie post- communion, " Almighty and overliving God," &c., furnishes another clear instance in which, by the omission of the words " in these holy mysteries," a sentence was modified in 1552 which in its original form might seem to imply the presence of Christ in the elements, and so to identify the reception of the Body and Blood with the reception of the bread and wine. In 1549 the prayer commenced thus : " Almighty and overliving God, wo most heartily thank thee, for that thou hast vouch- safed to feed us in these holy mysteries with the spiritual food of the most precious body and blood of thy Son our Saviour Jesus Christ ; and hast assured us, duly receiving the same, of thy favour and goodness towards us." In 1552 it was altered to the present form : " Almighty and everliving God, we most heartily thank Thee, for that Thou dost vouchsafe to feed us, who have duly received these holy mysteries, with the spiritual food of the most precious body and blood of thy Son our Saviour Jesus Christ ; and dost assure us thereby of Thy favour and goodness towards us." Here we observe, that not only was the clause " in these holy mysteries," changed into " who have duly received these holy mysteries," but the clause making due reception the condition of obtaining the benefits of the Sacrament is transposed, so as to apply not (as in 1549) to the reception of the Body and Blood, but to the reception of the bread and wine, the " holy mysteries," implying the possibility that they, not (as in 1549) that the Body and Blood, may be unduly received. That duly here means "worthily," digne, not "regularly," rite, is certain, especially when we consider its original position in the prayer of 1549. 4. It remains to say a few words upon the Declaration as to kneeling at the receiving of the Communion, the " black rubric " at the end of the Service. This was appended by an order of the Eoyal Council in 1552, several months after the publication of the revised Prayer-book of that year. The practice of kneeling at the Communion having been objected to by the Puritans, as appearing to be an adoration of the elements, it was defended by Cranmer in a letter addressed to the Council, and dated Oct. 7, 1552, in which he said, " If the kneeling of the people should be discontinued for the time of the receiving of the Sacrament, so that at the receipt thereof they Essay IX.] THE REVISIONS OF THE LITURGY. 279 should rise up and stand or sit, and then immediately kneel down again, it should rather import a contemptuous than a reverent receiving of the Sacrament." * Upon this the Declaration seems to have been added, to meet the objection of the Puritans. It was omitted in 1559, and not restored till the last review. In its restored form it bears trace of the change in doctrine which we have already noticed as distinguishing the review of 1662 from that of 1552. In 1552 it declared that " it is not meant thereby {i. e. by the kneeling) that any adoration is done, or ought to be done, either unto the sacramental bread or wine there bodily received, or unto any real and essential presence there being of Christ's natural flesh and blood." This would seem not only to ex- clude the notion of adoration, but also to be a denial of " any real and essential presence in the elements of Christ's natural flesh and blood." But, as altered in 1662, it declares that " no adoration is intended, or ought to be done, either unto the sacramental bread or wine there bodily received, or unto any corporal presence of Christ's natural flesh and blood." It no longer therefore denies, though neither does it affirm, " any real and essential presence," but it seems still to deny any "corporal presence of Christ's natural flesh and blood," however that term may be defined : and it explains that the order for kneeling at Communion is simply "for a signification of our humble and grateful acknowledgment of the benefits of Christ therein given to all worthy receivers, and for the avoiding of such profana- tion and disorder in the Holy Communion as might otherwise ensue." VIII. — We come now to the doctrine of the " Eucharistic Sacri- fice," meaning by that term the oblation of the elements after consecration. It has unquestionably been held by many divines of great authority in our Church, with more or less distinctness, that the consecrated elements are offered up to God by the priest. Such an oblation appears to be recognised by Cranmer ; and he calls it " gratificatory," as expressive of our gratitude and duty to God ; in which sense undoubtedly we offer " our sacrifice of praise of thanksgiving " in the post-Communion. By others it is called a " commemorative " or " representative " sacrifice, because it is a " showing forth," a " memory," or memorial of * Kev. T. W. Perry ' On tlie Declaration on Kneeling ' (1863), p. 78. 280 PRINCIPLES AT STAKE. [Essay IX. the Lord's death, a remembrance {dvdfiv7](n<;) of it made not only before the communicants, but before God. It was thus spoken of by Bishop Overall, Bishop Andrews, and many others. By some (as by Johnson, in his ' Unbloody Sacrifice ') it is called "propitiatory," in a sober qualified sense, not as having any intrinsic power to obtain remission of sins, but as an acceptable offering to God, like every offering of prayer and service.* There has of late been a tendency on the part of some of the "ritualistic" school to insist overmuch, and without taking proper care to explain themselves, upon this last view of the Eucharistic Sacrifice ; and if they have not actually fallen into error, they have incurred the danger of being misapprehended and suspected. Thus, a writer in the ' Tracts for the Day,' on the Real Presence, says (p. 273), "It is scarcely sufficient to say that the priest pleads before God the merits of the one sacrifice upon the cross, as we may be said to plead it when we say ' by thy cross and passion, by thy precious death and burial,' or, when we conclude our prayers, ' through Jesus Christ om* Lord.' Neither the perpetual sacrifice in heaven, nor the Christian sacrifice on earth, can be adequately represented as an acted prayer. Both are to be regarded most mysteriously, but most truly, as a continuation of the One Sacrifice by the One Priest." A Catechism, edited by a Committee of Clergy, after explaining the Sacrifice in the Eucharist to be " the continual presentation of His own oblation of Himself once offered, and a part of that same offering," has this question : " In what way should we offer this sacrifice ? " and the answer, " Thirdly, as a sin-offering, to obtain pardon for our offences." t The use of the chasuble during the celebration of the Holy Communion is connected with this doctrine, and declared to be expressive of it ; e. g. by the Rev. W. J. Bennett, in his evidence before the Ritual Commission, p. 72 : — " Q. 2606. Is any doctrine involved in your using the chasuble ? — A. I think there is. Q. What is that doctrine ? — A. The doctrine of the Sacrifice. Q. Do you consider yourself a sacrificing priest ? — A. Yes. Q. What authority have you in the Prayer-book for that ? — A. That, again, would involve a long answer. It has been so interpreted * See ' Tracts for the Times,' vol. iv. No. 81. t See Charge of the Bishop of Llandaff for 1866, pp. 84, 116. Essay IX.] THE EEVISIONS OF THE LITURGY. 281 by our divines, the divines of our Church, from the Eeforma- tion downwards. Q. Then you think you offer a propitiatory sacrifice ? — A. Yes, I think I do offer a propitiatory sacrifice." It does not concern us now to inquire whether or not the statements contained in the above extracts are in conformity with the teaching of our Church : though to many of us it will appear an incontrovertible proposition that neither in her Prayer- book, her Catechism, her Articles, nor her Homilies, has our Church given any intimation that there is any sense whatever in which the Holy Communion may be expounded as a sacrifice of Christ. But at any rate the use of the word " propitiatory " would seem to be objectionable, as implying an efficacy in the Sacra- ment independent of the one real sacrifice made on the cross. This, probably, is not meant even by those amongst us who hold the highest view of the Sacrament. Yet they cannot be entirely acquitted of blame, if they persist in the use of a term to which a meaning disclaimed by them is not unreasonably attached. We would fain hope that there is more real agree- ment on this subject among the different schools in our Church, than may appear to the superficial observer or to the zealous partisan, and that the questions which divide us are in a great measure logomachies : and we cannot but think that in this, as in other matters, great mischief has been done by adopting, as standards and tests of faith, expressions which have not the authority either of Scripture or of the Church. IX.— But leaving this train of thought, which lies beyond the scope of the present essay, I shall proceed now to show that the idea of a sacrifice of the consecrated elements, like the doctrine of the objective Presence in the elements, though it had a place in the First Prayer-book of Edward VI., has been carefully excluded in all subsequent revisions. It will be seen that the history of the changes which the Liturgy has undergone since its first pro- mulgation, adds materially to the doctrinal significance which it has in its present form. (1) In the Communion Office of 1549, as in the Canon of the Mass, the prayer of Consecration was followed immediately by the prayer of Oblation ; and it will be seen, on comparison, that the oblation in the Eeformed Liturgy was framed upon that in the Missal, of which the 282 PRINCIPLES AT STAKE. [Essay IX. following is a translation : — " Wherefore also, Lord, we thy servants, together with thy holy people, caUing to mind the most blessed passion of the same Christ thy 8on our Lord God, too-ether with his resm-rection from the dead and his glorious ascension into heaven, offer to thy excellent Majesty of thy gifts and bounties, a pure, a holy, a spotless sacrifice, the holy bread of eternal life, and the cup of everlasting salvation. Upon which do thou vouchsafe to look with favourable and gracious countenance, and accept them, as thou didst accept the gifts of thy righteous servant Abel, the sacrifice of our patriarch Abraham, and the holy sacrifice, the pure oblation, which thy high priest Melchisedeck offered to thee." * In the Liturgy of 1549 it was as follows: — "Wherefore, Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Saviour Jesu Christ, we thy humble servants do celebrate and make here before thy divine Majesty, with these thy holy gifts, the memorial which thy Son hath willed us to make, having in remembrance his blessed passion, mighty resurrection, and glorious ascension, rendering unto thee most hearty thanks for the innumerable benefits procured unto us by the same, entirely desiring thy fatherly goodness mercifully to accept this our sacrifice of praise and thanksgiving," &c. In 1552, the first part of this sentence, in which oblation is made before God of His " holy gifts," the consecrated elements, was omitted, and the latter part, which speaks of what Cranmer called the " gratificatory " oblation, " this our sacrifice of praise and thanksgiving," and the presentation of " ourselves, our souls and bodies," was removed to the post-Communion, where it has ever since remained, and where it cannot possibly be taken to have reference to any oblation of the elements. In the prayer of Consecration care was taken, even in the first * From the ' Sarum Missal in Eng- lish,' 186S. We subjoin the original from Maskell's ' Ancient Liturgy,' p. 96 : — " Unde et memores, Domine, nos servi tui, sed et plebs tua sancta, ejusdem Christi Fihi tui Domini Dei nostri tarn bcatfe passionis, necnon et ab inferis resurrectionis, sed et in ccelos gloriosaj ascensionis, offerimus pra3clanB majestati tua3 de tuis donis ac age 305, where this has been in- serted. The same. t Or, in case he shall see the people negligent to come to the holy Commu- nion, instead of the former, he shall use this Exhortation : Dearly beloved brethren, on I intend, by God's grace, to celebrate the Lord's Supper: unto which, in God's behalf, I bid you all that are here pre- sent; and beseech you, for tlic Lord Jesus Christ's sake, that ye will not refuse to come thereto, being so lovingly called and bidden by God hinisclf. Ye know how grievous and unkind a thing it is, when a man hath ]n-epared a rich feast, decked his table with all kmd of provision, so that there lacketh nothing but the guests to sit down ; and yet they 314 LITUltGIES— 1549, 1552. 1549. 1552. wliicli be called, without any cause, most unthankfully refuse to come : which of you in such a case would not be moved ? Who would not think a great injiuy and wrong done unto him ? Wherefore, most dearly beloved in Christ, take ye good heed lest ye, withdrawing yourselves from this holy supper, provoke God's indignation against you. It is an easy matter for a man to say, I will not com- municate because I am otherwise letted with worldly business ; but such excuses be not so easily accepted and allowed before God. If any man say, I am a grievous sinner, and therefore am afraid to come ; wherefore then do you not repent and amend ? When God calleth you, be you not ashamed to say you will not come ? When you should return to God, will j'ou excuse yourself, and say that you be not ready ? Consider ear- nestly with yourselves how little such feigned excuses shall avail before God. They that refused the feast in the Gos- pel, because they had bought a farm, or would try their yokes of oxen, or because they were married, were not so excused, but counted unworthy of the heavenly feast. I for my part am here present, and, according unto mine office, I bid you in the name of God, 1 call you in Christ's behalf. I exhort you as you love your own salvation that ye will be par- takers of this holy comminiion. And as the Son of God did vouchsafe to yield up his soul by death upon the cross for your health, even so it is yom- duty to receive the communion together in the remembrance of his death, as he himself commanded. Now if you will in no wise thus do, consider with yourselves how great injury you do vmto God, and how sore punishment hangeth over your heads for the same. And whereas ye olFend (lod so sore in refusing this holy banquet, I admonish, exhort, and be- seech you that unto this imkindness ye will not add any more ; which thing ye shall do, if ye stand by as gazers and lookers on them that do communicate, and be no partakers of the same your- selves. For what thing can this be ac- counted else than a further contempt and unkindness unto God. Truly it is a great un thankfulness to say nay, when ye be called ; but the fault is mucli greater wlien men stand by, and yet will neither eat nor drink this holy communion with other. I pray you LITURGIES— 1559, 1662. 315 1559. 1662. The same. who are called (without any cause) most unthankfully refuse to come. Wliich of you in such a case would not be moved V Who would not think a great injury and wrong done unto hi m ? Wherefore, most dearly beloved in Christ, take ye good heed, lest ye, withdrawing yourselves from this holy Supper, provoke God's indignation against you. It is an easy matter for a man to say, I will not com- municate, because I am otherwise hin- dered with worldly business. But such excuses are not so easily accepted aud allowed before God. If any man say, I » am a grievous sinner, and therefore am afraid to come : wherefore then do ye not repent and amend? When God calleth you, are ye not ashamed to say ye will not come? When ye should return to God, will ye excuse your- selves, and say ye are not ready ? Con- sider earnestly with yourselves how little such feigned excuses will avail before God. They that refused the feast in the Gosjiel, because they had bought a farm, or would try their yokes of oxen, or because they were married, were not so excused, but counted unworthy of the heavenly feast. I, for my part, shall be ready ; and, according to miue office, I bid you in the name of God, I call you in Christ's behalf, I exhort you as ye ' love your own salvation, that ye will be partakers of this holy Communion. And as the Son of God did vouchsafe to yield up his soul by death upon tlio Cross for your salvation : so it is your duty to receive the Communion in re- membrance of the sacrifice of his death, as he himself hath commanded ; which if ye shall neglect to do, consider with yourselves how great injury ye do imto God, and how sore punishment hangeth over your heads for the same, when ye wilfully abstain from the Lord's Table, and separate from your brethren, who come to feed on the banquet of that most heavenly food. These things if ye earnestly consider, yc will by God's grace return to a better mind : for the obtaining whereof we shall not cease to make our humble petitions unto Al- mighty God our heavenly Father. 316 LITURGIES— 1549, 1552. 1549. 1552. what can this be else but even to have the mysteries of Christ in derision ? It is said unto all, Take ye and eat : take, and drink ye all of this : do tliis in re- membrance of me. With what face then, or with what countenance, shall ye hear these words? What will this be else but a nep^lecting, a despising and mocking of the Testament of Christ ? Wherefore, rather than you should do so, depart you hence, and give place to them that be godly disposed. But when you depart, I beseech you ponder with yourselves from whom you depart. Ye depart from the Lord's table, ye depart from your brethren, and from the ban- quet of most heavenly food. These things, if ye earnestly consider, ye .shall by God's grace return to a better mind : for the obtaining whereof we shall make our humble petitions, while we shall receive the holy Communion. ^ And sometime sjiall be suid tliis also, at the discretion of the Curate : For the exhortation, see page 304. Then shall the Priest say this Exhor- tation : For the exhortation, see page 300. ^ Then shall the Priest say to them that come to receive the holy commu- nion : Tlie same exhortation as in 1552, but You that do truly and earnestly re- inserted in the ofice as on page 324. pent you of your sins, and be in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways : draw near, and take this holy sacrament to your comfort ; make your humble con- fession to Almighty God, before this congregation here gathered together in his holy name, meekly kneeling upon your knees. Tf Then shall tiiis general confession be made, in the name of all those that are minded to receive the holy com- munion, either by one of them, or else by one of the Ministers, or by the Priest himself, all kneeling humbly upon their knees : LITURGIES— 1559, 1662. 317 1559. 1662. Tlie same. For the exhortation, see page 305. The same. For the exhortation, see page 301. The same. ^ At the time of the celebration of the Communion, the Communicants being placed for the receiving of the lioly Sac- rament, the Priest shall say this Exhor- tation : For the exhortation, see page 301. % Then shall the Priest say to them that come to receive the holy Commu- nion : Ye that do truly and earnestly re- pent you of your sins, and are in love and charity with your neighbours, and intend to lead a new life, following the commandments of God, and walking from henceforth in his holy ways: Draw near with faith, and take this holy Sacrament to your comfort, and make your humble confession to Almighty God, meekly kneeling upon your knees. The same. ^ Then shall this general confession be made, in the name of all those that are minded to receive the holy Commu- nion, by one of the Blinisters ; both he and all the people kneeling humbly upon their knees, and saying : 318 LITURGIES— 1549, 1552. 1549. The same confession, hut inserted in the office as on page 326. 1552. Confession as in the present Prayer- hook. Theu shall the Priest or the Bishop (being present) stand up, and, turning himself to the people, say thus : The same absolution, hut inserted in the office as on page 326. TJie same sentences, hut inserted as on page 326. The Ahsolution, as in the present Prayer-hook. Then shall the Priest also say : Hear what comfortable words, &c. Sentences from Scripture as now. 1 After the which the Priest shall proceed, saying : Lift up your hearts. Answer. We lift them up unto the Lord. Priest. Let us give thanks unto our Lord God, Answer. It is meet and right so to do. Priest. It is very meet, right, &c. (as now). ^ Here shall follow the proper pre- face, according to the time, if there be any specially appointed ; or else imme- diately shall follow : Therefore with angels, &c. (as »;o;«)- Proper Prefaces. ^ Upon Christmas-day. Because thou didst give Jesus Christ, thine only Son, to be born as this day for us ; &c. {as now). % Upon Easter-day. Preface, the same as now. ^ Upon the Ascension-day. Through thy most dear beloved Son Jesus Christ our Lord ; who after his most glorious resurrection manifestly ap- peared to all his disciples, &c. [as now). ^ Upon Whit Sunday. Througli Jesus Christ our Lord ; ac- The same. Proper Prefaces. Upon Christmas-day and seven days after : The same. Upon Easter -day and seven days after : The same. Upon the Ascension-day and seven days after : Thi-ough thy most dear beloved Son Jesus Christ our Lord ; wlio after liis most glorious resurrection manifestly ap- peared to all his Apostles, &c. (as now). Upon Wiiit Sunday and six days after : The same. LITUEGIES~1559, 1662. 319 1559. 1663. The same. The same. The same. The same. The same. % Then shall the Priest (or the Bishop, being present) stand up, and, turning himself to the people, pronounce this Absolution : The same. Then shall the Priest say : The same. The same. The same. T[ After which the Priest shall pro- ceed, saying : Lift up your hearts. Ansioer. We lift them up unto the Lord. Priest. Let us give thanks unto our Lord God. Answer. It is meet and right so to do. ^ Then shall the Priest turn to the Lord's Table, and say : It is veiy meet, right, and onr bounden duty, that we should at all xhese words times, and in all places, [Huly Father] give thanks unto thee, must be omitted O Lord, holy Father, Al- on Trinity-Sun- mighty, everlasting God. The same. Proper Prefaces. The same. The same. The same. Proper Prefaces. The same. Because thou didst give Jesus Christ, thine only Son, to be born as at this time, &c. The same. The same. The same. The same. The same. The same. The same. Upon Ascension-day, and seven days after : Through thy most dearly beloved Son Jesus Christ our Lord, &c. The same. The same. Through Jesus Christ our Lord ; ac- 320 LITURGTES— 1549, 1552. 1549. cording to whose most true promise the Holy Gliost came down this day, &c. {as noiv). ^ Upon the Feast of the Trinity. It is very meet, right, and our bounden duty, that we should at all times and in all places give thanks to thee Lord, almighty, everlasting God, which art one God, one Lord ; not one only Person, but three persons in one substance. For that which we believe of the glory of the Father, the same wo believe of the Son, and of the Holy Ghost, without any diflference or inequality. Whom the angels, &c. After which preface shall follow im- mediately : Therefore with angels and archangels, and with all the holy company of liea- ven, we laud and magnify thy glorious name ; evermore praising thee, and say- ing : 1552. Upon the Feast of Trinity only : It is very meet, right, and our bounden duty, that we should at all times and in all places give thanks to thee, O Lord almighty and everlasting God, &c. without any difference or inequality. Therefore with, &c. Tlie same. Therefore with Angels and Archangel 8, and with all the company of heaven, we laud and magnify thy glorious Name ; evermore praising thee, and saying, Holy, holy, holy. Lord God of hosts, heaven and eartli are full of thy glory. Glory be to thee, O Lord most high. Amen. ^ Holy, holy, holy, Lord God of hosts, heaven and earth are full of thy glory. Hosannah in the highest. Blessed is he that cometh in the name of the Lord. Glory to thee, O Lord, in tlie highest. This the Clerks shall also sing. ^ When the Clerks have done sing- ing, then shall the Priest or Deacon turn him to the people and say : Let us pray for the whole state of Christ's Church. ^ Then the Priest, turning him :to the altar, shall say or sing, plainly and distinctly, tliis prayer following : Almighty and overliving God, &c., as mi pages 310-312. O God, heavenly Father, which of thy tender mercy didst give thine only Son Jesu Christ to suffer death upon the cross for our redemption, who made there (by his one oblation once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction, for the sins of the whole world ; and did institute, and in his holy Gospel command us to The following is trans/erred here from page 326 for the purpose of comparison. Almighty God, our heavenly Father, which of thy tender mercy didst give thine only Son Jesus Christ to suffer death upon the cross for our redemp- tion ; who made there (by his one ob- lation of himself once offered) a full, perfect, and sufficient sacrifice, oblation, and satisfaction for the sins of the whole world ; and did institute and in his holy LITURGIES— 1559, 16G2. 321 1559, The same. The Slime. 1662. cording to whoso most true promise, the Holy Ghost came down as at this timo, &c. The same. who art one God, &c. The same. The same. The same. Tlie same. The same. After each of which prefaces sliall immediately be sung or said : The same. TJie following is transferred here from page 327, for (he jturpose of compar/son. The same. The following is transferred here from page 327, fcrftct, and sufficient sacritice, oblation, and satis- faction ior the sins of tlie whole world ; and did institute, and in his holy Gospel 322 LITURGIES— 1549, 1552. 1549. celebrate a perpetual memory of that his precious death, until his coming again : hear us (0 merciful Father) we beseech thee ; and with thy Holy Spirit and Word vouclisafe to bl^ess and sane y^ thy these thy gifts and creatiu-es of bread and wine, that they may be unto us the body and blood of thy most dearly beloved Son Jesus Christ, who in c Here the ^^'^ same night that he was Priest must betrayed <^ took bread ; and take the when he had blessed and bread into gjyen thanks he brake it, his hands: ^^^ ^^^^ ^^ ^^ j^.^ jjgciples, saying, Take, eat; this is my body which is given for you : do this in re- membrance of me. Likewise after supper he "^took the a Here the ^"P' ^^^ ^^^° ^^® ^^^ ^^^^^ Priest shall thanks he gave it to them, take the cup saying, Drink ye all of this ; into h i s f-Qi- this is my blood of the hands. New Testament, which is shed for you and for many for the remission of sins. Do this as oft as ye shall drink it, in remembrance of me. 1552. Gospel command us to continue, a per- petual memory of that his precious death until his coming again : hear us, O merci- ful Father, we beseecli thee ; and grant that we, receiving these tliy creatures of bread and wine according to thy Son our Saviour Jesu Christ's holy insti- tution, in remembrance of his deatli and passion, may be partakers of his most blessed body and blood ; who, in the same night that he was betrayed, took bread, and when he had given thanks he brake it, and gave it to his disciples, saying. Take, eat, this is my body which is given for you : do this in remembrance of me. Likewise after supper he took the cup : and when he had given thanks, he gave it to them, saying. Drink ye all of this ; for this is my blood of the New Testament, which is shed for you and for many for remission of sins ; do this as oft as ye shall drink it, in remem- brance of me. These words before rehearsed are to be said, turning still to the altar, with- out any elevation or showing the sacra- ment to the people : Wherefore, O Lord and heavenly Father, according to the institution of thy dearly beloved Son, our Savioiur Jesu Christ, we thy humble servants do cele- brate and make here before thy divine majesty, with these thy holy gifts, the me- morial which thy Son liath willed us to make ; having in remembrance his blessed passion, mighty resurrection, and glorious ascension ; rendering unto thee most hearty thanks for the innumerable bene- fitaprocureduntousbythe same; entirely desiring thy fatherly goodness merci- fully to accept this our sacrifice of praise and thanksgiving ; most humbly be- seeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we and all thy whole Church may ob- tain remission of our sins, and all other benefits of his passion. And liere we offer and present unto thee (O Lord) ourself, our souls and bodies, to be a Transferred here from page 330, for the purpose of comparison. O Lord and heavenly Father, we thy liumble servants entirely desire thy fatherly goodness mercifully to accept this our sacrifice of praise and thanks- giving ; most humbly beseeching thee to grant, that by the merits and death of thy Son Jesus Christ, and through faith in his blood, we and all thy whole Church may obtain remission of our sins, and all other benefits of his pas- sion. And here we offer and present unto thee, O Lord, ourselves, our souls, LITURGIES— 1559, 1662. 32J 1559. 1662. command us to continue, a perpetual memory of tliat his precious death, until his coming again ; Hear us, O merciful Father, we most liumhly beseech thee ; and grant that we receiving these tliy creatures of bread "Here the and wine, according to thy Ske'thlfp'a" Son our Saviour JesusChrist s ten into his holy institution, in remem- hands: brance of his death and pas- t And hero sion, may be partakers of his *" l>reak the most blessed body and blood : ^'^^'^'^'• who, in the same night that ^J'^"'?^?':^ he was betrayed, ^ took bread, hand^^^upon and, when he had given all the thanks, '"he brake it, and bread, gave it to his disciples, say- '^ Here he ing, Take, eat, 'this is my 's'^t'^'^ethe , J , . , . . n "^ cup into his body which is given tor you : jj^^Jj^, . do this in remembrance of e And here me. Likewise after supper, to lay his he ^ took the cup ; and, when hand upon he had given thanks, he gave every vessel .. . .,"^ . T~> • 1 (be It cha- rt to them, saying. Drink ye \^^ ^^ fla- all of this; for this "^is my gon) in Blood of the New Testament, which there which is shed for you and ^ {^^"y^,;;;;"^! for many for the remission crated, of sins : do this, as oft as ye shall drink it, in remem- brance of me. Amen. Transferred here from page 331, for the purpose of comparison. The same. Transferred here from parje 331, for the purpose of comparison. The same. Y 2 324 LITURGIES— 1549, 1552. 1549. reasonable, holy, and lively sacrifice unto thee ; humbly beseecliing thee, that whosoever shall be jiartakers of this holy Communion may worthily re- ceive the most precious body and blood of thy Son Jesus Christ, and be fulfilled with thy grace and heavenly benedic- tion, and made one body with thy Son Jesu Clirist, that he may dwell in them and they in him. And although we be unworthy (through our manifold sins) to ofier unto thee any sacrifice, yet we beseech thee to accept this our bounden duty and service, and command these our prayers and supplications, by tlie ministry of thy holy angels, to be brought up into thy holy tabernacle, before the sight of thy divine Majesty ; not weigh- ing our merits, but pardoning om* of- fences, through Christ our Lord, by whom and with whom, in the Unity of the Holy Ghost, all honour and glory be unto thee, Father Almighty, world without end. Amen. Let us pray : As om" Saviour Clu'ist hath com- manded and taught us, we are bold to say, Our Father, wliich art in heaven, hallowed be thy name. Thy kingdom come. Thy will be done in earth as it is in heaven. Give us this day our daily bread. And forgive us our tres- passes, as we forgive them that trespass against us. And lead us not into temp- tation. The answer. But deliver us from evil. Amen. Then shall tlie Priest say, The peace of the Lord be alway with you. The Clerlis. And with thy spirit. Tlie Priest. Christ our paschal Lamb is offered up for us, once for all, when he bare our sins on his body upon the cross ; for he is the very Lamb of God that taketh away the sins of the world ; wherefore let us keep a joyful and holy feast with the Lord. Here the Priest shall turn him toward them that come to tlie Holy Commu- nion, and shall say : You that, &c., as on page 316. Then shall this general confession be made, in the name of all those that are minded to receive the Holy Communion, either by one of them, or else by one of 1552. and bodies, to be a reasonable, holy, and lively sacrifice unto thee ; iiumbly beseeching thee, that all we wliich be partakers of tliis holy Communion may be fulfilled with thy grace and heavenly benediction. And although we be un- worthy, through our manifold sins, to offer unto thee any sacrifice, yet we be- seech thee to accept this our bounden duty and service ; not weighing our merits, but pardoning our offences, through Jesus Christ our Lord ; by whom, and with whom, in the unity of the Holy Ghost, all honom- and glory bo unto thee, Father Almighty, world without end. Amen. LITURGIES— 1559, 1662. 325 1569. 1662. wlio are, &c. 326 LITURGIES— 1549, 1552. 1549. the ministers, or by the Priest himself, all kneeling humbly upon their knees : Confession as in the present Prayer- book. Then shall the Priest stand up, and turning himseir to the people, say thus : The Absolution, as in the present Frayer-booh. Then shall the Priest also say : Hear what comfortable words, &c. Sentences from Scripture as now. Then shall the Priest, turning him to God's board, kneel down and say in the name of all them that shall receive the Communion this prayer following : We do not presume to come to this thy table (O merciful Lord) trusting in our own righteousness, but in thy manifold and great mercies. We be not worthy so much as to gather up the crambs under thy table ; but thou art the same Lord, whose property is always to have mercy. Grant us therefore (gracious Lord) so to eat the flesli of thy dear Son Jesus Christ, and to drink his blood in these holy mysteries, tliat we may continually dwell in him and he in us, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood. Amen. 1552. Then shall the Priest, kneeling down at God's board, say in the name of all them that shall receive the Communion this i^rayer following : The same. to drink his blood, that our sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him and he in us. Amen. Then the Priest, standing up, shall say as followeth : ^ Then shall the Priest first receive the Communion in both kinds himself, and next deliver it to other Ministers, if any be there present (that they may be ready to help the chief Minister), and after to the people. ^ And when he delivereth the sac- rament of the body of Christ, he shall say to every one these words : The body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life. Almighty God &c., as on page 320. ^ Then shall the Minister first receive the Communion in both kinds himself, and next deliver it to other Ministers, if any be there present (that they may help the chief Minister), and after to the people, in their hands, kneeling. And when he delivereth the bread, he shall say : Take and eat this, in remembrance that Christ died for thee, and feed on him in thy heart, by faith, with thanks- LITURGIES— 1559, 16G2. 327 1559. 1662. The same. We do not presume to this thy table, &c., the same. so much as to gather the crumbs, &c. The same. Tlie same. Almighty God, &c., as on page 321. The same. The body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul into everlasting life : and take and eat this, in remembrance that Christ died for thee, and feed on him in thine heart, by faith, with thanksgiving. ^ Then shall the Priest, kneehng down at the Lord's Table, say in the name of all them that shall receive the Communion this prayer following : We do not presume to come to this thy Table, O merciful Lord, trusting in our own righteousness, but in thy mani- fold and great mercies. We are not wortliy so much as to gather up the crumbs under thy Table. But thou art the same Lord, whose property is always to have mercy ; grant us therefore, gra- cious Lord, so to eat the flesh of thy dear Son Jesus Christ, and to drink his blood, that om- sinful bodies may be made clean by his body, and our souls washed through his most precious blood, and that we may evermore dwell in him, and he in us. Amen. •f When the Priest, standing before the Table, hath so ordered the bread and wine that he may with the more readi- ness and decency break the bread before the people, and take the cup into his hands, he shall say the Prayer of Conse- cration, as followeth : Almighty God, &c., as on page 321. ^ Then shall the Minister first receive the Communion in both kinds himself, and then proceed to deliver the same to the Bishops, Priests, and Deacons, in like manner (^if any be present), and after that to the people also in order, iuto their hands, all meekly kneeling. And, when he delivereth the bread to any one, he shall say : Tlie body of our Lord Jesus Christ, which was given for thee, preserve thy body and soul unto everlasting life. Take and eat this in remembrance that Christ died for thee, and feed on him in thy heart by faith with thanksgiving. 328 LITURGIES— 1549, 1552. 1549. And the Minister delivering tlio sac- rament of the blood, and giving every one to drink once, and no more, shall say: The blood of onr Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. 1552. 1 And the Minister that delivereth the cup shall say : Drink this in remembrance that Christ's blood was shed for thee, and be thankful. If there be a Deacon or other Priest, then shall lie follow with tlie chalice; and as the Priest ministereth the sacra- ment of the body, so shall he (for more expedition) minister the sacrament of the blood in form before written. In the Communion-time, the Clerks shall sing : ii. Lamb of God, that takest away the sins of the world : Have mercy upon us. O Lamb of God, that takest away the sms of tlie world : Grant us thy peace. Beginning so soon as the Priest doth receive the holy Communion, and when the Communion is ended, then shall the clerks sing the post-communion. ^ Sentences of holy Scripture to be said or smig, every day one, after tlie holy Communion, called the post-com- munion ; Matt. xvi. 24 ; xxiv. 13. Luke i. 08. Therefore let us serve him all the days of our life in holiness and righteousness accepted before him. Lulre xii. 43, 47. John iv. 23 ; v. 14.> Sin no more, &c. viii. 31, 32; xii. 36; xiv. 21, 23; xv. 7,8. Kom. viii. 3i. If God, &c. 32, 33, 34, part of. xiii. 12. LITURGIES— 1559, 1662. 329 1559. And tlie Minister that delivereth the cup, shall say : The blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul into evei'lasting life ; and drink this in remembrance that Christ's blood was shed for thee, and be thank- ful. 1662. ^ And the Minister that delivereth the cup to any one shall say : The blood of our Lord Jesus Christ, which was shed for thee, preserve thy body and soul unto everlasting life. Drink this in remembrance that Christ's blood was shed for thee, and be thank- ful. ^ If the consecrated bread or wine be all spent before all have communi- cated, the Priest is to consecrate more according to the form before prescribed ; beginning at [Our Saviour Christ in the same night, &c.] for tlie blessing of the bread; and at [Likewise after supper, &c.] for the blessing of the cup. ^ When all have communicated, the Minister shall return to the Lord's Table, and reverently place upon it what remaincth of the consecrated elements, covering the same with a fair linen cloth. 330 LITURGIES— 1549, 1552. 1549. 1 Cor. i. 30, 31; iii. 16, 17, part of; iii. 20. Eph. V. 1, 2. Then the Priest shall give thanks tu God in the name of all them that have communicated ; turning him first to the people, and saying ; The Lord be with you. The ansvier. And with thy spirit. The Priest. Let us pray. 1552. Almighty and evcrUving God, we most heartily thank thee for that thou hast vouchsafed to feed us in these holy mysteries with the spiritual food of the most precious body and blood of thy Son our Saviour Jesus Christ ; and hast assured us (duly receiving the same) of thy favour and goodness towards us ; and that we be very members incorpo- rate in thy mystical body, which is the blessed company of all faithful peoj^le, and heirs through hope of tliy everlast- ing kingdom, by the merits of the most precious death and passion of thy dear Son. We therefore most humbly be- seech thee, O heavenly Fatlier, so to assist us with thy grace that we may continue in that holy fellowship, and do all such good works as thou hast pre- pared for us to walk in ; through Jesus Christ our Lord, to whom with tiiee and the Holy Ghost be all honour and glory, world without end. Then shall the Priest say the Lord's Prayer, the iDcople repeating after him every petition. ^ After which shall be said as fol- loweth : O Lord and heavenly Father, as on page 322. Or this. The same, thou dost vouchsafe to feed us which have duly received these holy mysteries, with the spiritual food of the most pre- cious body and blood of thy Son our Saviour Jesus Christ ; and dost assure us thereby of thy favour, &c. be also heirs We now most humbly Tiien the Priest, turning him to the people, shall let them depart with this blessing : The peace of God, &c. Then the peojile shall answer, Amen. Where there ,'ire no Clerks, then the Priest shall say all things appointed here for them to sing. % Then shall be said or sung Glory be to God, &c. Then the Priest or the Bishop, if he be present, shall let them depart with this blessing : The same. LITURaiES— 1559, 1662. 331 1559. 1662. The same. The same. The same. O Lord and heavenly Father, as on page 323. The same. The same throiigliout. The same. The same. Lord and heavenly Father, as on page 323. The same. Almighty and overliving God, we most heartily thank thee, for ti:at thou dost vouchsafe to feed us, who have duly received these holy mysteries, with the spiiitual food of the most precious body and blood of thy Son ora- Saviour Jesus Christ ; and dost assure us thercl ly of thy favour and goodness towards us ; and that we are very members incorpo- rate iu the mystical body of thy Son, which is the blessed company of all faithful people; and are also heirs through hope of thy everlasting king- dom, by the merits of the most precious death and passion of thy dear Sou. And we most humbly beseech thee, O heavenly Father, so to assist us with thy grace, tliat we may continue in that holy fellowship, and do all such good works as thou hast prepared for us to walk in ; through Jesus Christ our Lord, to whom, with thee and the Holy Gliost, be all honour and glory, world without end. Amen. The same. TJ)c same. The same. The same. The biune. 332 LITURGIES— 1549, 1552. 1549. When the holy Communion is cele- brated on the week-day, or in private houses, then may be omitted the Gloria in excelsis, the Creed, the homily, and the exhortation beginning Dearly be- loved, &c. ^ Collects to be said after the Offer- tory, when there is no Communion, every such day one : Assist us mercifully, &c. through Christ our Lord. 1552. Collects to be said after the Offertory, when there is no Communion, every such day one ; and the same may be said also, as often as occasion shall serve, after the Collects of either Morning or Even- ing Prayer, Communion, or Litany, by the discretion of the Minister : The same. The same. &c. O Almighty Lord and everliving God, The same. Grant, we beseech thee, &c. Prevent us, &c. Almighty God, &c. Jesu Christ our Lord. Almighty God which, &c. ^ For rain : O God, heavenly Father, &c. (as now in our Prayer-book, with a few verbal alterations). For fair weather : 0,Lord God, &c. fas now in our Frayer- looh, with afeio verbal alterations). Upon Wednesdays and Fridays, the English Litany shall be said or sung in all places after such form as is appointed by the King's Majesty's injunctions ; or as is or shall be otherwise appointed by his Highness. And, though there be none to communicate with the Priest, yet these days (after the Litany ended) tlie Priest shall put upon him a plain albe or siuplice, with a cope, and say all things at the altar (appointed to be said at the celebration of the Lord's Supper) until after the Offertory ; and then shall add one or two of the Collects afore-written as occasion shall serve, by his discretion. And then, turning him to the people, shall let them depart with the accustomed blessing. The same. The same. The same. The same. The same. Upon the holydays, if there be no Communion, shall be said all that is ap- pointed at the Communion, until the end of the Homily, concluding with the general prayer for tho whole state of Christ's Church militant here in earth ; and one or more of these Collects before rehearsed, as occasion shall serve. And the same order shall be used LITURGIES— 1559, 1G62. 333 1659. 1662. The same. Collects to be said after tlie Offertory, when there is no Communion, every such day one or more ; and, &c. The same. The same. The same. The same. The same. The same. The same. Jesus Christ our Lord. The same. through Jesus Clirist our Lord. O Almighty Lord and everlasting God, &c. The same. The same. The same. The same. Almighty God who, &c. The same. t Upon the Sundays and other lioly- days (if there be no Communion) shall be said all that is appointed at the Communion, until the end of the general Prayer [For the whole state of Christ's Church militant here in earth], together with one or more of tliese Collects last before rehearsed, concluding with the 334 LITUr.GIES— 1549, 1552. 1549. all other days, whensoever the people be customably assembled to pray in the church, and none disposed to communi- cate with the Priest. Likewise in chapels annexed, and all other places, there shall be no celebra- tion of the Lord's Supper except there be some to communicate with the Priest. And in such chapels annexed, when the peoiole hath not been accustomed to pay any holy bread, then they must either make some charitable provision for the bearing of the charges of the Communion, or else (for receiving of the same) resort to their parish church. For avoiding of all matters and occasion of dissension, it is meet that the bread prepared for the communion be made throughout all this realm after one sort and fashion ; that is to say unleavened and round, as it was afore, but without all manner of print, and something more larger and thicker than it was, so that it may be aptly divided into divers pieces; and every one shall be divided into two pieces at the least or more, by the dis- cretion of the Minister, and so distri- buted. Aud men must not think less to be received in part than in the whole, but in each of them the whole body of our Saviour Jesus Clirist. And forasmuch as the Pastors and Curates within this realm shall con- tinually find, at their costs and charges in their cures, sufficient bread and wine for the holy Communion (as oft as their parishioners shall be disposed for their spiritual comfort to receive the same), it is therefore ordered, that in recompense of such costs and charges the parishioners of every parish shall offer every Sunday, at the time of the Offertory, the just value and price of the holy loaf (with all such money and other things as were wont to be offered with the same) to the use of their Pastors and Curates, and that in such order and com-se as they were wont to find and pay the said holy loaf. Also that the receiving of the sacra- ment of the blessed body and blood of Chi'ist may be most agreeable to the institution thereof, and to the usage of the primitive Church ; in all cathedral and collegiate churches there shall al- ways some communicate with the Priest that ministereth. And that the same may also be observed everywhere abroad 1552. And there shall be no celebration of the Lord's Supper, except tliere be a good number to communicate with the Priest, according to his discretion. ^ And if there be not above twenty persons in the parish of discretion to re- ceive the Communion, yet there shall be no Communion except four or three at the least commimicate with the Priest. And in Cathedral and Collegiate Chm'ches where be many Priests and Deacons, they shall all receive the Communion with the Minister every Sunday at the least, ex- cept they have a reasonable cause to the contrary. ^ And to take away the superstition wliich any person hath or might have in the bread and wine, it shall suffice that the bread be such as is usual to be eaten at the table with other meats, but the best and pm-est wheat bread that conveniently may be gotten. And if any of the bread or wine remain, the Curate shall have it to Ids own use. The bread and wine for the Commu- nion shall be jirovided by the Curate and the Churchwardens, at the charges of the parish ; and the parish shall be discharged of such sums of money, or other duties, which hitherto they have paid for the same, by order of their houses every Sunday. LITURGIES— 1559, 1662. 335 1559. 1662. Tlie same. If -A-^d there shall be no celebration of the Lord's Supper, except there be a convenient number to communicate with the Priest, according to his dis- cretion. ^ And if there be not above twenty persons in the parish of discretion to receive the Communion ; yet there shall be no Communion, except four (or three at the least) communicate with the Priest. ^ And in Cathedral and Collegiate Churches and Colleges, where there are many Priests and Deacons, they shall all receive the Communion with the Priest every Sunday at the least, except they have a reasonable cause to the contrary. ^ And to take away all occasion of dissension and superstition, which any person hath or might have concerning the bread and wine, it shall suffice that the bread be such as is usual to be eaten ; but the best and purest wheat bread that conveniently may be gotten. ^ And if any of tlie bread and wine remain unconsecrated, the Curate shall have it to his own use ; but if any re- main of that which was consecrated, it shall not be carried out of the Church, but the Priest, and such other of the Communicants as he shall then call unto him, shall, immediately after the Blessing, reverently eat and di'ink the ' ^ The bread and wine for the Com- munion shaU be provided by the Curate and the Churchwardens at the charges of the parish. 336 LITUEGIES— 1549, 1552. 1549. in the country, some one at the least of that liouse, in every parish, to whom by course, after the ordinance lierein made, it appertaineth to offer for the charges of the Communion, or some other whom they shall provide to offer for them, shall receive the holy Com- munion with the Priest ; the which may be the better done, for that they know before when their course cometh, and may therefore cUspose themselves to the worthy receiving of the sacrament. And with him or them who doth so offer the charges of the Communion, all other who be then godly disposed tliereimto shall likewise receive the Coumiuuion. And by this means the Minister, having al- ways some to communicate with him, may accordingly solemnize so high and holy mysteries with all the suffrages and due order appointed for the same. And the Priest on the week-day shall forbear to celebrate the Communion, except he have some that will communicate with him. Furthermore every man and woman to be bound to hear and be at the divine service, in the parish church where they be resident, and there with devout prayer or godly silence and meditation to oc- cupy themselves ; there to pay their duties, to communicate once in the year Ut the least, and there to receive and take all other sacraments and rites in tliis book appointed. And whosoever willingly, upon no just cause, doth absent themselves, or doth ungodly in the parish cliurch oc- cupy themselves; upon proof thereof by the ecclesiastical laws of the realm to be excommunicate, or suffer other punishment, as shall to the ecclesias- tical judge (according to his discretion) seem convenient. And although it be read in ancient writers that the people many years past received at the priest's hands the sacra- ment of the body of Christ in their own hands, and no commandment of Christ to the contrary ; yet forasmuch as they many times conveyed the same secretly away, kei^t it with them, and diversely abused it to superstition and wicked- ness ; lest any such thing hereafter should be attempted, and that an uni- formity might be used throughout the whole realm, it is thought convenient the people commonly receive the sacra- ment of Clirist's body in their mouths at the Priest's hand. 1562. ^ And note, that every parishioner shall communicate at the least three times in the year; of which Piaster to be one ; and shall also receive the sacra- ments and other rites, according to the order in this book appointed. And yearly at Easter every parishioner shall reckon with his Parson, Vicar, or Curate, or his or their deputy or deputies, and pay to them or him all ecclesiastical duties accustomably due then and at that time to be paid. LITURGIES— 1559, 1662. 337 1559. Ig62^ The saine, ^ And note, tliat every parishioner shall comnninicate at the least three times in the year, of which Easter to be one. And yearly at Easter every Pa- rishioner shall reckon witli tlie Parson, Vic-ar, or Curate, or his or tlieir Deputy or Deputies; and pay to them or him all Ecclesiastical duties, accustoinably due, then and at that time to be paid. 338 LITUEGIES— 1549, 1552. 1549. 1552, * Althougli no order can be so per- fectly devised, but it may be of some, either for their ignorance and infirmity, or else of malice and obstinacy, miscon- strued, depraved, and interpreted in a wrong part ; and yet because brotherly charity willeth that so much as conve- niently may be, offences should be taken away : therefore we are willing to do the same. Whereas it is ordained in the Book of Common Prayer, iii the admin- istration of the Lord's Supper, that the Communicants kneeling should receive the Holy Communion, which thing being well meant for a signification of the liumble and grateful acknowledging of the benefits of Christ, given unto "the worthy receiver, and to avoid the profa- nation and disorder which about the holy Comminiion might else ensue ; lest yet the same kneeling might be thought or taken otherwise, we do de- clare that it is not meant thereby, that any adoration is done or ought to be done, either unto the sacramental bread or wine there bodily received, or to any real and essential presence there being of Christ's natural flesh and blood. For as concerning the sacramental bread and wine, they remain still in their very natural substances, and therefore may not be adored, for that were Idolatry to be abhorred of all faithful Christians. And as concerning the natural body and blood of our Saviour Clirist, they are in heaven and not here. For it is against the truth of Christ's true natural body, to be in more places than m one at one time. * This rubric does not appear in Cardwell's Liturgiis Edward VI., see p. 317. The following note is appended to it in Liturgies of Edward VI., Parlter Society, p. 283 : — " This paragrjpb is fourth in order in Graf- ton 2. It is printed on a separate leaf in other copies, and, as is evident from the signatures, was added afterwards. In Gralton 1, the leaf is pasted in after the copy was bound, and several copies are without it." LITURGIES— 1559, 1662. 339 1559. 1662. ^ After the Divine Service ended, the money given at the Offertory shall be disposed of to such pious and charitable uses, as the Minister and Churchwardens shall think fit. Whereiu if they dis- agree, it shall be disposed of as the Ordinary shall appoint. The CoBoruNiON. " Whereas it is ordained in this OiSce for the Administration of the Lord's Supper, tliat the Communicants should receive the same kneeling ; (which order is well meant, for a .signification of our humble and gi-ateful acknowledgment of the benefits of Christ therein given to aU worthy Eeceivers, and for the avoid- ing of such protanation and dis<3rder in the holy Communion, as might other- wise ensue) ; yet, lest the same kneeling should by any persons, either out of ignorance and infii-mity, or out of malice and obstinacy, be misconstrued and de- praved; It is hereby declared, that thereby no adoration is intended, or ought to be done, either unto the Sac- ramental Bread or Wine there bodily received, or imto any Corporal Presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain still in their veiy natm-al substances, and therefore may not be adored ; (for that were Idolatry, to be abhorred of all faithful Christians) ; and the natural Body and Blood of om- Saviour Christ are in Heaven, and not here; it being against the ti'uth of Christ's natural body to be at one time in more places than one." z 2 ESSAY X. PARTIES AND PARTY SPIRIT. By JOHN S. HOWSON, D.D., Dean of Chester. CONTENTS OF ESSAY X. Combination for religious ends — Parties are necessary — their dangers — party leaders. Our present parties — our obligations to the Evangelical body — good ser- vice done by the High Church party — the tendencies of Free Thought. The evils of Party Spirit — illustration from the various criticisms of the Lambeth Conference — tiiie esti- mate of the value of that meeting. The Kitualist section of the High Church body — its disloyalty and mis- chievous tendency — its manifest affinity to the Modern Church of Rome - false views of ihe P'ucha- rist — practice of the Confessional. Faults of the Evangelical party — dan- gers inherent in their mode of procedure — isolation in regard to Churchmanship — narrowness in regard to Free Thought. Appeal for the co-operation of all mo- derate men, whether Evangelicals or High Churchmen — a common ground for this in tlje Prayer- Book— the duty of forbearance and concession in smaller matters of rubrical observance. In this argument no objection to a Ee- vision of the Prayer-Book — no antagonism to the idea of the Reunion of Christendom — hopeful symptoms of our time — preva- lent love of Hymns. PARTIES AND PARTY SPIRIT. Haedly anything is more difficult than to define the exact point where combination for a supposed religious end ceases to be good and begins to be an absolute evil. Combination there must be, under most circumstances, in tliis bad world, for the securing of such a purpose. Victory can seldom be attained, at least in critical times, by solitary struggles. But, on the other hand, there cannot well be combination without party; and party involves great risks, botli to trutli and to charity. In party-action there must be mutual understandings and definite arrangements : and these require — we need not use the word compromise, for this would be to assume the very point at issue — but certainly some surrender of the individual will for the presumed general good. If there is resistance on the part of the individual will in matters of no essential importance, so that combination is made impossible, and the great end conse- quently lost, through perverse obstinacy or vanity or fanciful preferences, we feel no difficulty in condemning such resistance. But there are great dangers too on the opj)osite side. In order to make sure of combination serious convictions may be sacri- ficed : the judgment of those who unwillingly follow may really be better than the judgment of tliose who lead ; and thus for the sake of victory the veiy thing is lost which alone makes victory valuable. Those, again, who at first have followed unwillingly may in time catch the enthusiasm of their party : passion then takes the place of judgment : combination is presently regarded as the end and not the means ; and in this lieat the high moral tone is evaporated, which ought to preside over all action for the public good. We have unhappily not far to go for an illustration of this tendency of party-movement to degenerate into party-spirit. The spectacle presented by both Houses of Parliament, for some considerable time past, is a very uneasy subject for those who 344 PRINCIPLES AT STAKE. [Essay X. are anxious for the real welfare of their country at home, and for its creditable reputation abroad. Parties have most evidently been outbidding one another for popular acceptance ; while it is useless to deny that on both sides, in the midst of much energetic action, there has been a widesjiread absence of honest conviction. And now, in this present year, let any one take the pages of Hansard, and measure the space devoted in the speeches of both Houses, on either side, in mutual re(;rimi- nation, and he will find too much reason for uncomfortable thoughts in regard even to the credit of Parliamentary Govern- ment. In the present instance our subject is connected entirely with Religious Parties ; and here it is peculiarly important to look on the moral aspects of the question. It is sometimes said that the chief danger, in matters of this kind, is to the foolish fol- lowers — the weak and second-rate men, who must necessarily be led by others, — or to the selfish followers, who may have some- thing to gain by associating themselves under eminent leader- ship. But in truth, in all times of religious conflict, there are special moral risks to the leaders themselves. The tempta- tion of a leader is to consider, not simply what is true, but what will produce an effect ; to seize tlie first weapon that comes to hand, especially if he is conscious that he can wield it well ; and not to in(]uire into methods too closely, if it appears likely that they will lead to success. Moreover each such leader is exposed to the moral dangers which are more peculiarly incident to his personal character. He may be endowed with too much subtlety or he may be beset by excessive vanity, A sensitive or over- bearing temperament may have been pampered by applause ; or the consciousness of exerting personal influence for years may have become so deliglitful, that a habit of something like intrigue may have been fostered and formed. The more closely we look into the matter, the more clearly we see how serious are the risks of party-action in the affairs of Religion, A leader demoralised under the influence of seductive temptations is a peril to the whole community. " If the blind lead the blind, shall they not both fall into the ditch?" Under the double action of inex- cusable compliance on the one hand and unscrupulous leadership on the other, party-combination may become highly injurious to the most sacred interests. The party-combination, once Essay X.] PAETIES AND PAETY SPIRIT. 345 formed, may itself become the great object of care, and the enthusiasm, which grew up in connection with a good end, may continue and be developed, till it can with equal facility be made subservient to a bad end ; or (which amounts to the same thing) such party-feeling and party-organization may become subservient to a policy of obstruction. This ui fact is a most important part of our subject. If Party may, on tlie one hand, lead on to fanatical and mischievous extremes, it may, on the other, become a hindrance to necessary religious reforms, and obstinately forbid even the consideration of imperative subjects, simply because they are new, and at first sight not congenial with what has hitherto been accepted. A party leader, who has taken a certain attitude by mistake, finds it very difficult to alter his position without forfeiting the confidence of his followers ; and foolish followers, who trusted a man in an unreasoning way when he was right, will equally trust him now that he is wrong, so long as he does not avow a change of opinion. The result to which such a train of thought brings us is this : that if Eeligious Parties are inevitable, and in fact desirable. Party Spirit in Religion is a very great evil. Perhaps this rough distinction is as near an approach to a definition of the line between right and wrong, as is possible in regard to the matter before us. And now, though an abstract definition is im- practicable, a few reflections on the subject, in the midst of the excitement which surrounds us, may possibly elucidate some prac- tical and urgent duties in connection with particular questions. This line of distinction between the usefulness of Party and the mischief of Party Spirit may be taken as a thread to give some kind of coherence to thoughts, which, whatever they may be worth in themselves, are expressions of opinions not by any means hastily or recently formed. There is indeed, and there ought to be, a natural shrinking from the composition of a paper on this subject. The great objection to the publication of such remarks is this, that it is not easy either to write them or to read them without thinking of certain eminent and conspicuous men of our own day.* We live, however, at a very critical time ; * There is another obvious objection j to all of them. He must be content to to such a paper as this. The writer, in attempting to criticise all paiides fairly, might appear to hold himself superior bear such an imputation, and must take care that he does not deserve it. 346 PRINCIPLES AT STAKE. [Essay X. and in the discharge of a public duty the fear of giving offence or of causing pain must sometimes be laid aside. The writer of such remarks as these can at least watch over his own spirit, so as to be sure that he is not himself under the influence of any feelings of personal animosity : and the reader may be asked to weigh impartially what is written, and to take it on its own merits, without imagining any such reference to individuals as would really be even more culpable than the party spirit, which is here so strongly blamed. It is a matter of course to remark, in the first place, that there have always been in the Church of England, if not two great religious parties, yet two divergent and well-marked tendencies of religious thought: the one making much of historical precedent, and laying great stress on tlie outward means of grace and the corporate life of the Church ; the other looking to the present rather than the past, having a repugnance to a rich ceremonial, preferring indeed to take Christianity on the side of doctrine rather than the side of worship, and more in its relation to the individual soul than to the community at large. Most impartial persons also (if any one can be impartial on such a subject) would say that the existence of these two parties or tendencies is an advantage, that it prevents stag- nation of thought, that a certain amount of controversy is a good corrective of selfishness and conceit, and that, each side in this question being avowedly in possession of some portion of the whole truth, better justice is done to each such portion of truth by having its own warm adherents and partizans. Moreover, it is not difficult to point out practical benefits, on a very large scale, which are due to the action of these two parties, and which in all probability would not equally have been realised had not the two diverging tendencies existed. Thus it would hardly be possible to exaggerate the good done by the Evangelical body in breaking up the sleep of the Church, in quickening dull consciences, in creating a high standard of religious life, and forcing men to think of the serious conditions of our present state of existence. And again, definite results of the highest value can be traced to this party — in the growth of Missionary exertion — in the abolition of the Slave-trade — in the extension of Pastoral Care— in the development of Lay-agency — in alleviating the hardships of Factory labour, Essay X.] PARTIES AND PARTY SPIRIT. 347 and in Reformatory work of various kinds. On the other side, those eyes must be very blind which cannot see the good service rendered during the last quarter of a century by the High Church party — in promoting more reverence in Public Worship — in calling back to the Sacraments some of that just attention which had not been given to them before — in the pro- motion of Sacred Learning — in correcting the spirit of isolation — and in giving us juster views of the high lineage which connects us with former ages. Nor is it difficult in this case, as in the other, to point to definite results of great importance. Our Church Music and Church Architecture are not what they were — the debates connected with such subjects as the "Offertory" and " Free Worship " have given us more serious thouglits of the rights of the poor — the special efficacy of Women in works of charity, and the need of discipline, method, and training, in regard to their work, are now generally acknowledged : few, too, would be found to regret that our complete Church organization has been supplied to the Colonies ; and all these beneficial results are mainly due to the same origin. Human nature is such that we probably could not have had all these new advantages on both sides, now placed at our command, had it not been for the existence of party. Evangelicals and High Churchmen, though tliey have supposed themselves hostile to one another, have really been co-operating for our good: for they have both, in various ways, broken some of the conventional shackles of the past, and given us some excellent starting-points for the time to come. There is yet another element to be taken into account, before even the merest outline of our religious divisions can be complete. There are actively at work amongst us certain tendencies which might be grouped together under the designation of Free Thought, inasmuch as they all repre- sent a greater or less degree of independence, as opposed to adherence to any traditional school. And it would be very unjust not to acknowledge the benefits which are due to these tendencies. They have done good service, indirectly, by pro- moting a spirit of inquiry and caution, and tlius diluting the fanaticism and correcting the follies into which traditional schools are apt to run. Moreover the community is under great obligations to men of this habit of mind for definite 348 PRINCIPLES AT STAKE. [ Essay X. results in works of exact Biblical Criticism and candid Eccle- siastical History, for diligent labour in the task of Education and the pursuit of Science, and for facing boldly those Social questions, which are continually becoming more urgent. It would be impossible, however, to speak of such authors and workers, and their followers and admirers, as constituting a Party. They are far too diverse to be permanently organized in this way. Thus, for instance, the present agitation con- cerning the Irish Church has had the effect of dividing them into two sections, one representing a desire that the establish- ment of that Church should continue, lest religious zeal should break out into fanaticism and faction, the other urgently recommending that State-connection in this instance should cease, in order that religious zeal may receive a fuller develop- ment. Attempts indeed have been made to classify all these ten- dencies under one head by means of a party name.* But it is an evil to group together, by an accidental resemblance, those who really differ very much from one another. Of all party terms, those perhaps are the worst which rest upon a negation. The greatest possible injustice too is done by asso- ciating together, before the public eye, those who at one extremity of a great miscellaneous body are thoroughly Chris- tian in their tone and habit of mind, and those at the other who, if they do not reject Eevealed Truth, feel themselves qmte at liberty to modify it into various forms. And here it must be observed that although those, to whom reference is here made, cannot properly be called a Party, they are by no means exempt, in some cases, from Party Spirit in its worst form, namely in the form of contempt and dislike. Those, in fact, who consider themselves free from partizanship are under a peculiar temptation to despise others. The horror of cant sometimes leads to the worst kind of cant. It is quite a mistake to suppose that those who are liberal in the sense of * In an excellent and important paper I graph. It is perhaps the best that could on the ' Evans^elical Clergy of 1868 ' (by have been chosen, as being the most con- the Eev. A. thorold), published in the ciliatoiy. Every one who calls himself •Contemporary Eevicw' (August) after | a "Liberal" feels that he has paid a this Essay was iu the printer's hands, compliment to himself. It is a noble the term " Liberals ' is applied to those ; word, too good to be applied to any to whom reference is made in tliis para- mere Party. Essay X.] PARTIES AND PARTY SPIRIT. 349 caring little for the distinctions between truth and error are necessai-ily liberal in the sense of being fair and considerate and respectful towards those who have strong convictions. When a man's position is defined by a supposed superiority to the prejudices of others, he is in great danger of fostering " that Scorn which Wisdom holds unlawful." * If Parties have been a benefit to the community, it is impossible to deny that Party Spirit is a great evil. And now, turning again to the two great religious bodies, which may truly be called parties, and while fully recognizing the advan- tages we have derived from both, we cannot fail to observe the existence of this spirit, to a very harmful extent, in both, and especially in one of them, at the present time. Now what are the indications of Party Spu'it ? It is not very diificult to define them. One symptom of the disease is employment of violent and exaggerated language. The facts concerning which a statement is made may possibly be in substance true, while the words employed for the purpose are such as both to betray passion and to excite passion. Instances occur in abundance, almost every week, familiar to readers of polemical newspapers or hearers of polemical speeches. Another symptom, closely and in fact necessarily connected with the former, is unfairness in argument. In theological warfare it seems very seldom to be thought necessary to regard our Lord's rule of treating others as we should wish to be treated ourselves. And yet in a matter where His truth is concerned, it must surely be peculiarly imperative to state our opponent's case as he would wish it to be stated. One jDarticular form of this unfairness, and the worst of all, is an unscrupulous disregard for the reputation of others. Slander appears to be viewed as a lawful weapon in religious conflict. Sometimes, for example, we see so great a zeal for the second commandment or the fourth, that the ninth is practically obliterated from the Decalogue. Sarcasm and the free use of nicknames consti- tute another form in wliich this bad spirit shows itself. We are well accustomed to this language now, especially as applied to Bishops. When we hear men called " Puritans," how well we * Here, and elsewhere in this Essay, a few sentences arc reproduced from a volume which was published by tlie writer in 1862, and which is now out of print. 350 PRINCIPLES AT STAKE. [Essay X. know that it is not intended that they should receive any justice ! When we hear the word " Popery," how well we know that the Church of Eome will not be treated calmly or fairly ! Harsh and contemptuous words, too, are often most freely used by those who are least perfectly informed on the subject in hand. Such a phrase, for instance, as "' Mediaeval sacerdotalism " probably rings out most loudly from those who are profoundly ignorant of the true history of the Middle Ages ; and, to turn suddenly to a totally different subject, but a very important one, both Evangelicals and High Churchmen frequently use language concerning those who are separated from the Church, which shows that they are hardly at all acquainted with the real thoughts and feelings of Non-conformists. It must be added further that it is often in regard to little things that Party Spirit shows itself in the most vexatious and mischievous manner. Trivialities are indeed the best material for such puny warfare; but warfare on such ground is very vexatious to those who wish to take a grave view of Human Life and of the Christian Religion. It is also very mischievous : for such small matters are conspicuous and on the surface, and are for the most part connected -svith Public Worship. It becomes therefore important to speak strongly on some points which otherwise would not be worthy of notice. Allusion will be made further on in these pages to a few details of this kind. But now, before proceeding to a more precise criticism of our religious parties, and in order to give point and defiuiteness to the remarks which have already been made, let us take as a basis for illustration, a recent event of considerable note, the Lambeth Conference of Anglican Bishops from all parts of the world. Each of our three schools has fastened upon this event in an eager and characteristic way. With the High Church party it was the occasion for eager exultation. In their eyes it was a Synod or a Council. " Behold," it was said, " here m the nineteenth century is one of the ancient ecclesiastical assemblies again : prelates meet once more and enunciate the faith." One might have thought tliat the world was to be conquered, from Vermont to Caffraria, because Bishops had spoken. But a voice is heard on the other side with a very different commentary on the same proceeding. " Behold, here is the beginning of a great system of hierarchical pretension: we can trace here a secret and Essay X.] PARTIES AND PARTY SPIRIT. 351 cunning conspiracy : the Liberties of the People and the Royal Supremacy are both evidently threatened: the separation of the Church from the State, and the establishment of a Clerical tyranny is the conclusion to which all this most evidently tends." But there was a third line of criticism, rather derisive than serious, with which we were made familiar last year. Here again, however, we are rather confused when we come among the varying tendencies of Free Thought, All shades of senti- ment in regard to this matter might be traced in the periodical press. Some, who think it best for the Church to be immovably bound in the fetters of State-connection, naturally regarded this meeting as a fanatical impertinence. Others preferred to view it as a social gathering of a very unimportant and indeed somewhat ridiculous character. To some persons again who seem to regard Christianity as a mere sentiment, which they would wish to see merged and diluted in the general stream of secular thought, such an occasion was almost irritating. " Behold, liere is the theological view of human life again weakly attempting to disturb the victorious progress of scientific ideas." With whatever varieties, the comments on the Lambeth Conference from the side of Free Thought were obviously marked by the common feature of Contempt. Now what would have been a juster and more reasonable view of the whole subject than any of the three views which have just been stated ? Other men, who are conscious of a common interest, and who find that they have difficulties and dangers in common, meet together without being blamed. Why should Bishops be precluded from such consultations ? Are their anxieties so slight, or is their wisdom so superhuman, that they can secure no advantage by coming together ? Have they nothing to learn from one another ? May not those who repre- sent the stiff and constrained arrangements of England, gain some benefit, or possibly confer some benefit, in conference with those who represent the perfectly free system of America, or the semi-establishments of the Colonies?* Moreover, few men are of opinion that our ecclesiastical arrangements can continue pre- cisely the same as at present for a long period to come : and surely it must be the part of wisdom to prepare, whether for sud- * It is a cause of permanent regret to I prelates -of our Northern Province were very many, tliat five out of the seven | unable to be present. 352 PRINCIPLES AT STAKE. [Essay X. den shocks, or for gradual change, by establishing a good mutual understanding among those on whom the chief responsibility rests. There is an advantage, under such circumstances, even in the mere forming of mutual acquaintance : and when modern facilities give new opportunities for such a purpose, it does not seem very unreasonable to use them. And, to pass to a higher view, it must be productive of some benefit in our time, that the various Churches of the Anglican Communion should have become more conscious than before, alike of their identity with one another, and of the continuity, both of doctrine and ministry, which binds them with the Churches of the Early Ages. If Presbyterians or Methodists had met in this way, from all parts of the earth, probably very little of this partizan criticism would have been provoked. But Bishops are always blamed, whether they do too much or too little. In this case they have been found fault with, both for attempting what was too great for their sphere and for wasting their time on a merely trivial business. The two accusations are clearly contradic- tory. Bat in fact, the moderation which marked the whole pro- ceeding was one of its best features. Nor is it by any means likely that its results will be inconsiderable. To take one instance : there is reason to know that among those in Italy, who are struggling towards the light and anxious for a Kefor- mation of their Church on Primitive principles, the letter issued by the Lambeth Conference has produced a sympathy and en- couragement, which at this moment are peculiarly valuable. Now, to leave these more general remarks, it is easy to say which party among ourselves, at the present moment, is the most thoroughly organized, the most active, and the most violent. The allusion is of course to the High-Church party : not how- ever to that body as a whole, but to the extreme section of it. Very great differences subsist among those who would agree to call themselves High-Churchmen. And one danger of the wil- ling adoption of this nomenclature, is lest those who acknow- ledge it in their own case, should gradually be drawn on to assimilation with excesses which they at present deplore. One chief purpose, in fact, of these pages is to urge the co-operation of such men with those who have a different designation, but with whom they have far more sympathy than with the extreme men of their own camp. Essay X.] PARTIES AND PARTY SPIRIT. 353 In comparison with the Eituahsts hardly any other party in the Church of England can be said to exist, while they certainly exhibit some of the worst faults of a party : and those who have watched the progress of controversy daring the last few years have noticed the diligent use made of two convenient oppor- tunities for manifesting these faults. In the recent Church Congresses — at Norwich — at York— at Wolverhampton — no pains have been spared to create the impression that this party is very powerful. We all know how great an effect can be pro- duced by a small body of men, if they have a definite aim, and if they are resolute and unscrupulous. We have seen this lately in the case of the Fenians. In making these remarks concern- ing the use made of Church Congresses, it is important to add that the younger men have been in some degree kept in check by the leaders. Still it has been the evident policy of the majority of the party, by means of noisy demonstrations and in- cessant activity, to convey through the newspapers an impression that they represented the general sentiment of these meetings, and therefore of the Church at large. And to a certain extent they have succeeded, aided, as they have been, by the culpable remissness or reluctance of the Evangelical party in regard to these public occasions. But such an impression is untrue, even as respects these meetings themselves. It is ludi- crously untrue as respects the general body of the Church. This extreme party is in fact very small. But it is determined and incessantly active. This can be further seen by observing how diligently its members employ the Press in every direction.* Books and papers of all kinds are issued in furtherance of the cause. Essays of the most startling character are published without any reserve. The newspapers of the party have their articles well seasoned for a morbid public appetite. Devotional books, with the distinctive characteristics of the school, are cir- culated through channels more or less clandestine. This kind of * It is by no means implied that it is wrong to make use of the Press in furtherance of our religious views. On the contrary, it is a duty to use it dili- gently. No better illustration of this feeliQg could be given than the course adopted by the Wesleyan Conference during the present year. Not only the London papers, but almost every paper at least in the North of Eng- land, contained day by day for a con- siderable period carefully prepared and commimicated articles ; and the result has been, no doubt, the creation of a general and timely impression of the great strength of the Wesleyan body, on the eve of the meeting of a Keformed Parliament. 2 A 354 PRINCIPLES AT STAKE. [Essay X. propagandism, with its recklessness and versatility, is extremely- likely to gain many adherents. It becomes therefore very im- portant to form a right estimate of the principles of the party and a clear view of the ultimate results to which it tends. Now there really need be no hesitation in using strong language concerning the end at which this party, in its most advanced and concentrated form, practically aims, and the source from which it draws its inspiration. Those who have carefully watched all these symptoms cannot have much doubt upon the subject. The Modern Church of Eome is the great central body which gives strength to the party. Here is the fulcrum on which its lever rests. The whole style of phraseology is recognised at once by those who are familiar with Koman Catholic books. And in this, it may be added, is one of the great marks of the spirit of Party. An attempt is made to alter even the vernacular language of the Church of England : and a cor- responding duty rests on faithful members of the Church to resist this tendency. So with the attitudes and accessories of Public Worship. The affinity is so close as practically to be identity. As to any stress being laid on the difference between vestments of Sarum and vestments of Eome, this is evidently mere trifling. The true import of the movement is quite evident, and has for some time been clearly discerned by the most acute and judicial minds amongst us.* What degree of actual intercourse may be going on between the influential men of this party and the authorities and clergy of the Church of Rome it is impossible to say : and no accusations on this sub- ject ought to be made at random. This, however, must have attracted the notice of every one, that great advances in the * " Nothing, in my judgment, can be more mischievous, as well as in more direct contradiction to notorious facts, than to deny or ignore the Komeward tendency of the movement." — Bishop of St. David's ' Charge at his Ninth Visita- tion' (1866), p. 115. And this is not a mere oi)inion, but is supported by an array of facts (see pp. 92, 95). An earlier passage is much to our purpose, and may be quoted here : — " I entirely differ from those who regard the dispute as in itself of little moment, and un- worthy of serious attention, because it relates immediately to tilings so trifling as the form and colour of garments to be worn and ceremonies to be observed in Divine Service At the very lowest estimate, no man of practical sense can deem it a light matter, if a change is made in the externals of public worship, such as to give a new aspect to the whole. Such a transformation must needs be the efi'ect of some powerful cause, and the cause of some important eftect. Nothing less than the future character and destiny of the Church of England may be involved in the issue of the movement now in progress." — Pp. 73, 74. Essay X.] PARTIES AND PARTY SPIRIT. 355 Komeward direction have been made of recent years, and that the party of those who tend that way has been much more definitely concentrated and more highly organized than it used to be. There is a great contrast, in several particulars, between the present and the old Oxford movement. When the ' Tracts for the Times ' were coming out, all then was decorum, reverence, and reseiTe. Everything was said, as it were, under the breath, lest a liberty should be taken with sacred things. Now every- thing is popular, clamorous, and democratic. All arts of pleasing seem to be approved, if only they are successful. Then was a time of close study and solid learning. Now we are met on every side by what is showy and superficial. Then the great English Divines — Laud, Andrewes, Cosin — were the standards set before us. Now we hear nothing of " the first five centuries," or of " the Catholic Church before the division of East and West." Nothing, in fact, is more despised than that which calls itself merely An- glican. Then it was " Popular Protestantism " that was blamed and opposed. Now "Protestantism" pure and simple is the hateful word, against Avhich bitter enmity and scorn are directed. The party is most clearly ranged side by side with the Modern Church of Rome in its opposition to everything else. This would be a serious matter at any time : and it is a peculiarly serious matter just now, when intercourse with the Continent is become so easy and so frequent, and when the Church of Kome itself is moving on so remarkably in a course of new and over- bearing development. The closer and more easy contact of nearly all classes in this country with Continental countries is a fact to be pondered in regard to many questions of morals and theology. The Sunday question need only be mentioned to make us conscious of its importance. When we take so many collateral influences into account, it becomes more evidently our duty to be on the alert in resisting a party, the success of which would either gradually assimilate the Church of England to the Church of Eome, so that union would take place on Tridentine principles, or would take off a large portion of our people into that Church, leaving the rest of the community disorganized and weakened by controversy. It is partly an instinctive sense of this danger which has roused throughout the country so great a repugnance to the 2 A 2 356 PEINCIPLES AT STAKE. [Essay X. movement. This repugnance is shared, too, both by educated theologians and by the ordinary thinkers who are guided simply by the strong instincts of free Euglishmen. With the former, who are acquainted with the recognised works of Moral Theology in the Church of Eome, it is no wonder if they are inspired with a profound distrust when they find themselves within the penumbra of that Church.* And as to the latter, for them the main points of this controversy are summed up in the Ultra-Sacer- dotal theory, which, if generally accepted, would reverse the history of our country. This theory practically presents itself under two main aspects, on each of which a few words may now be said. Other parts of this wide subject are dealt with in this volume by independent minds. Some very simple thoughts on the Eucharist and on the Confessional may be allowed to find a place here. It is remarkable that, in the early part of the High Church movement, theological discussions had a tendency to connect themselves with one of the two Sacraments, and that now our chief ecclesiastical debates are associated with the other. We hear but little now, in the way of controversy, concerning Holy Baptism. It seems to have fallen comparatively into the shade : as, indeed, is but natural ; for such is the case in the Modern Church of Kome. The Holy Communion is at present the one great topic set before us in connection both with the power of the Priesthood and with our acts of Worship. But, indeed, it is not now chiefly as a " Communion " at all that this Sacrament is set before us, but rather as a " Sacrifice," * It is enough here to refer to a paper in the ' Catholic Layman ' (July 19, 1855), printed after a very im- portant article in the 'Christian Ee- membrancer ' on Liguori's Theory of Trutlifulness had been reviewed both in the ' Kambler ' and the ' Dublin Review.' It is remarked here that " the method of the Jesuit moral theology is to lay down a rule, strict enough to satisfy the demands of the strictest of theorists, and then to eat out the heart of the rule with exceptions numerous enough to permit the laxest of practice." Thus it is a heinous sin to tell a lie : but for a good reason, as in order to preserve things good for the spirit or useful to the body, we may use equivocation. We may employ a word in one sense, when we know that the hearer understands in a totally different sense. A sentence may have two meanings : for example, "This book is Peter's ' may mean either that Peter is the owner of it or tlie writer of it ; and we may take ad- vantage of this ambiguity. Or if it is expedient to conceal a thing, we may answer, "I say No," meaning, "I pro- nounce the word No." The article in the ' Christian Remembrancer ' ' by the Rev. F. Meyrickj was afterwards pub- lished, with notices of the review, in the ' Rambler ' and the ' Dublin Review,' and ought to be widely known and carefully read. Essay X.] PARTIES AND PARTY SPIRIT. 357 in whicli the merely hnman priest practically makes propitia- tion for the people. The former is the view set before us in the Bible and the Prayer-Book: the latter is the Modern view, which is pressed upon us by all the accessories that can make it attractive. It is of the utmost consequence that careful attention should be given to this simple contrast. It will be observed that in these remarks there is no deprecia- tion suggested of the value of the Sacraments as " effectual " signs of grace * — no mere Zwinglian theory advocated that would reduce Communion into mere Commemoration — no doubt expressed as to the close and peculiar Presence of Christ with every worthy recipient. What is urged is simply this, that the Eoman Catholic or Ritualist view of the Lord's Supper is not taken out of the Bible, but imported into it, and that it is not in harmony with our Services or our Articles. Let any one fresh from the pages of the New Testament look at the system as maturely developed in the Church of Rome ; and can he fail to be startled by the discrepancy ? Is it not really a shocking perversion so to have altered this Sacred Feast, in which all true Christians realised their union with their Lord and with one another, as to have made it a Sacrifice dependent on the will of the Priest who receives his fee, so that those who pay the greatest amount of money are supposed to obtain, for themselves or their friends, the greatest amount of benefit? And as to the opposition between this system and the Prayer- Book, it would be almost a waste of time to quote collects, rubrics, and articles. We might rest the case od that part of our Authorised Formularies whicli is usually considered most favourable to the Ritualist view, and compare the words used among ourselves and in the Roman Church in the ordaining of a priest, after hands have been laid on his head. In the one case the Bible is given, with the Commission to "preach the Word of God and minister the Holy Sacraments ;" in the other the Cup and Paten are given, with authority to offer " Sacrifices for the Living and the Dead."t * Art. XXV. I Jineeling, the Bible into his hand, say- t The contrast is well seen if we ing : Take thou Authority to preach put the passages side by side, with the the Word of God, and to minister the accompanying n,ibrics. "Then (after Holy Sacraments in the Congregation the layino- on of hands) the Bishop where thou shalt be lawfully appointed shaU ddtver to every one of them, \ thereunto."— ' Form and Manner of 358 PRINCIPLES AT STAKE. [ Essay X. With this sharp contrast in view, and feeling that we have a firm position both on Biblical and on Liturgical grounds, we are bound to oppose novelties of ceremonial, which tend to intro- duce amongst us the Eoman view of the Eucharist. Such is the custom, which under other circumstances would be harmless, of encouraging non-communicants to remain during the celebra- tion, under the notion that they receive benefit by passively " assisting " at a " sacrifice." Such, again, are the vestments, which are at present causing so much tumult. Not indeed that attempts to give richness and beauty to public worship are to be blamed : but whatever is the drapery of a false doctrine, and avowedly adopted to make that doctrine attractive, must deserve opposition.* And in connection with these showy accessories of the highest act of public worship another remark must be made, which is of considerable importance. In the palmy days of the ' British Critic ' it used to be said that " Protestantism is the religion of corrupt human nature." But on the other side it is very difficult to help remarking on the very facile connection which seems to subsist between ornate Eucharistic ceremonial and the world of Fashion. It is quite true that there is often among extreme Higli Churchmen a noble austerity and a self-denial that may well be an example to some of their opponents. Nevertheless, among disciples of this school there seems not unfrequently to be an extreme triviality of miud,t which finds its opportunities equally and alternately in exciting Ordering of Priests.' " Turn tradit cuilibet successive Calicem cum vino et aqua, et Patenam superpositam cum Hostia, Pontifice siiujulis dicente, Accipe potestateni offcrre sacrificium Deo, Mis- sasque celebraro, tarn pro vivis quara pro defunctis." — ' Pontific. Eom.' (Par, 1664) p. 50. * It will bo seen that a different view is taken here from that expressed by- Professor Plumptre (pp. 337-3-40) in a copious and thoughtful Essay on "Church Parties, Past, Present, and Future," recently published in the ' Contemporary Eeview ' (March, 18G8). There is this difference between the Kitualist enthusiasm of our time and the Wcsleyan enthusiasm of the last centuiy, that the latter was far more in harmony with the general principles of the English Chru-cli as settled at the Eeforraation and on the whole main- tained since, t In illustration of the mixture of triviality and materialism which cha- racterises some members of this school, the following letter (printed in a theo- logical paper on Oct. 16, 1867) is quoted with some reluctance. " I find it very easy, although I have mustachios, to receive the Blood at the Holy Com- munion into my mouth mthout dese- cration, if the chalice is given into my hands; otherwise it is very difficult. Last Sunday I connnunicated at a Kitualistic Church, and through the officiating clergyman keeping the cha- lice in his hands I was utterly unable to receive my Lord's atoning Blood except in a manner which, for a mo- ment, led me to wish that the Eoman use was in force among us." Essay X.] PARTIES AND PARTY SPIRIT. 359 amusement and in the display connected with the deepest religious mysteries. This in itself is a great condemnation of the system ; for true Christianity in its highest forms was never fashionable. The Confessional is another subject to which a similar line of argument may be applied. The habit of confessing to a priest has no countenance either from the New Testament or from the Prayer-Book. That the seeking of confidential " ghostly advice " is in many cases very important, cannot be doubted. The temptations of young men, for instance, in a luxurious age, may well lead to many serious and private conversations with Clergy- men who can be trusted. Nor can it be denied that the Prayer- Book, in a certain qualified way, does give encouragement to Confession in some instances. Here perhaps we are obliged to occupy a defensive position in regard to one or two passages in tlie Book of Common Prayer, which, taken alone, without their proper explanatory circumstances, might be erected into an argument for the systematic Confessional. But a considera- tion of the whole environment of these passages, especially when the expressed opinions of those who compiled our services are remembered, shows that the cases for which provision is thus made are entirely exceptional. On a broad view of the matter, it may be truly asserted that nothing is more contrary to the spirit of the Keformation than a general prevalence of Private Confession followed by Priestly Absolution. And as to Scripture, such a system as that of the Church of Rome in this respect is clearly baseless. To quote in defence of it our Lord's words to the healed leper * is quite irrelevant ; and St. James's precept regarding the mutual confession of sin t is a strong argument in the other direction. The practical results of a wide extension of the system among ourselves would be very serious. And a reference may here be made to a very important side of our whole subject. Perhaps the best part of the religious work to which the High Church party has given rise is the work of Sisterhoods. No words of respect can be too strong in acknowledgment of the beautiful devotion of the women who are thus engaged in helping the sorrowful and recovering the lost. But iu propor- * Matt. viii. 4. t Jam. v. 16. 360 PRINCIPLES AT STAKE. [Essay X. tion as Sisterlioods are made subservient to the Confessional, great risks are involved botli to themselves and to society.* There is nothing of which the English people is more jealous than secresy in matters of religion, and priestly interference in domestic life. And just now no circumstances are more perilous than those which encourage separation of feeling between the Clergy and the Laity. In the midst of much activity and much readiness for useful service, it cannot be denied that a very serious discouragement and despondency has been, during tlie last few years, coming over the minds of English Laymen. There are various symptoms of this, and various causes for it. But undoubtedly one cause is a distrust regarding the Ultra- Sacerdotal tendencies of the time, as shown in the encourage- ment of the Confessional, and in new and obnoxious forms of Kitual. They are determined that England shall not be brought under the old yoke again ; but they are not sure regarding the changes which are coming over the mind of the English Church. It seems then a most evident duty to point out where the danger lies, and to counteract it in good time. Legislation can be of little use, except in regard to what is merely external. If there is a combination for mis- chievous ends — for revolutionising our Church — and for sacri- ficing our liberties — this must be met by a counter-combination ; not, it is confidently submitted, by the formation of a counter- mart?/ using the same polemical and extreme methods, but by general co-operation and good mutual understanding among all moderate men. And if it is clearly seen that we are all threat- ened by a serious danger in one particular quarter, it may be hoped that some, whose apj)arent sanction increases the danger, will draw off from an association which is not really natural to them, and that they will be met by the sympathy of others who are quite at one with them in desiring to see the Church of England prosperous and strong. But the other side of our mixed community has been guilty * That a defined and recognised j And to argue in favom- of any costume, dress is of great importance, where I that, with this obvious general reseui- women are professionally set apart to a ! blance, it differs in some very small life of charity, is quite well known to j particular from any existing costume in all who have studied the subject. But i the Church of Eome, is to make the great harm has been done by palpable ; matter worse : for such an argument imitations of Romanism in this respect. I approaches very near to an insult. Essay X.] PAETIES AND PARTY SPIRIT. 361 too ; and not only so, but it has also been in some considerable measure the cause of the reactionary extravagances which have just been criticised. Let us look quietly now at tliis other side, and sum up the case against the Evangelical party, not hastily or angrily, and certainly not, as has too often been done, in any sarcastic or contemptuous spirit. Those who read this Essay will easily perceive that the writer's sympathies and convictions have a closer connection with this party than with any other. And especially must this sympathy be expressed with regard to one great principle which has always characterised the Evan- gelical body, namely the assigning of paramount importance to religious efforts for mdividual souls, as opposed to dwelling too much on what may be called collective Christianity, and on those outward means which are valuable only so far as they are used for spiritual ends. It cannot be too carefully recollected that the Gospel is a remedial system, and that in order to doits work effectually it must be brought to bear immediately on separate souls. Moreover a very large part of this work must be done by the direct application of that Truth, which, revealed once for all at the first, has been permanently preserved in Scripture ; while one great method of doing this must be by Oral Communi- cation. It is quite possible that all this may be neglected, or thrown into the shade, while yet there is great activity in out- ward religious Avork, and great fervour in outward religious services. Now it has been the honom- and merit of the Evan- gelical party to hold fast to the central reahty as opposed to the subsidiary methods. But from this very exclusiveness of view — from too much forgetfulness of those methods — from too great a disregard of the conditions under which the Truth is to find its way to various minds, and from the temptations inevitably incident to its own mode of procedure — from these causes have, in a great measure, sprung the past defects and the present weakness of this party. It is hoped that some part of this pro- cess may be pointed out frankly, without giving needless offence. Even without reference to any particular views of religious truth or religious institutions, the mode of procedure which is natural from the Evangelical starting-point must involve some danger of party mischief. There must, in the first place, be some tendency to isolation, arising from this high and exclusive aim at the production of spiritual life, and from natural want of 362 PETNCIPLES AT STAKE. [Essay X. sympathy with those who are presumed to be too much occupied with what is external and superficial. And this isolation cannot fail to result, more or less, in Party Spirit. In proportion as Evangelical Churchmen are separated from the rest of the world, while at the same time they are occupied with interests of high importance, a peculiar phraseology witli conventional watchwords will almost necessarily come into existence. And all this is mischievous, because it impedes mutual acquaintance, creates misunderstandings, and prevents co-operation among those Avho do not really differ, though they seem to do so. It is mischievous, too, because it tends, not merely to party organization in the general sense, but to the formation of little sets of admirers round party leaders, whether in the form of congregations attached to favourite preachers, or of social groups, which, being satisfied with themselves and witli their idol, learn a most injurious habit of self-complacency. The evil too is much enhanced by the fact that in these circles, by the very nature of the case, the general method of acting on the minds of others is by public addresses, whether from the Pulpit or on the Platform. And here a remark may be made on a popular fallacy, which has been productive of much mischief, arising out of a restricted interpretation of the word "preach," as used in the English Bible. Undoubtedly this word is constantly employed in the New Testament to describe the communication of the Gospel to human souls. It is also true that in modern English the word is limited to oral addresses made by one person to an assembly, as from a pulpit or platform. Hence it is assumed that this is the one great authorised and effectual method of exciting spiritual life. But even the English term has only recently narrowed itself to this restricted application. And the words in the original, so translated, are in fact various, some having reference merely to private conversation, some denoting the communication of joyful tidings by any method.* It is obvious that such com- munication may often be most usefully made in writing : and it might have been thought that those who have so high a reverence for the letter of Scripture would have included the * In Acts XX. 7, 9, the wml used im- [ reference is clearly to cuiiveisatiouof tlie plies conversation. In Acts viii. i55 tlie \ ninst private kind. Essay X.] PARTIES AND TARTY SPIRIT. 363 written and printed Epistles of St. Paul among the methods (to use his own phrase) "of manifesting the word through preaching,"* But a fallacy connected with a Biblical phrase has an extraordinary power and tenacity, and it gives an oiDportunity of settling a question at once by an apparently authoritative statement. It is obvious that if an error of this kind is accepted as a truth, it must tend to give power and permanence to whatever evils are connected with the oral mode of communicating religious impressions to large assemblies ; and that the evils lurk side by side with the benefits cannot be doubted by any thoughtful man. George Herbert says that " Sermons are dangerous things ;" and never was any saying more true. Especially are sermons dangerous to the preachers themselves. To have collected an admiring congi-egation — to be sure of obtaining attention — to know that what is said will be accepted by large numbers, not because they have well considered it, but because it is put before them with grace and with force, — this must involve no ordinary temptation to the speaker. No doubt some corrective is furnished by general public opinion. Eemarks, often unjustly severe remarks, are made in abundance just now concerning sermons. But such remarks are directed against unsuccessful preachers. It is the successful j)reacher who is beset by moral danger. In the pulpit he has everything his own way. As the matter has been amusingly put, there is " no counsel for the defendant ;" and the preacher, while applauded by the unrea- soning many, may little know what harm he has done to the thoughtful few, by exaggerations or unfair omissions. And as wth the Pulpit, so with the Platform. There is a great absence of salutary discipline for the orator in the eager flutter of an expectant assembly. It is no wonder if he yields to the temptation of the moment, and gratifies liimself by gratifying those who already agree with him. And then in the satisfied feeling that he has done well for his own cause he never discovers that he might have done much better for the Church. These things are willingly tolerated when a speaker is popular ; but * Tit. i. 3. So in 1 Cor. i. 21 "the foolishness of preaching " has no special reference to the pulpit, though it is often referred to it in such a way as to provoke a smile. TheApostleissaying that "the revealed and proclaimed Wisdom," wliicli men presume to cnll "Folly," is tlie means of " siiving tliem that hclievc." 364 PRINCIPLES AT STAKE. [Essay X. tlie harm which results is great. It is impossible to doubt that large numbers of our most religious people are now utterly weary of the platform. There is indeed a danger lest such a feeling should take an unjust form. Keligious Meetings, like Popular Lectures, have done good service in their day, and, like them, will do good service again. But as Popular Lectures can never take the place of Education, so neither can Public Addresses of any kind be a substitute for Pastoral Work ; and, in the very nature of the case, a risk of delusion in this respect is inherent in the Evangelical methods. With whom, however, is victory likely to remain, with the Koman Catholic Sisters of Mercy in their gentle labours of love among families unvisited by their own Pastors, or Avith the eloquent speaker at a Pro- testant Meeting, from which Koman Catholics are absent?* Is not such a question a severe, but just, commentary on Solomon's saying, that " in all labour there is profit, but the talk of the lips tendeth only to penury ?" But to turn now from methods to opinions, and taking the Evangelical party first on the side which it presents towards the High Church party, a separation of feeling has taken place through each of them looking too exclusively on one of two different aspects of Cliristian truth. Some difference of view in matters of this kind is probably a necessity inherent in human nature : but there ought to be mutual forbearance and a readuiess to work together, if it is possible. Each side, too, must admit at least a limited possession of truth on the other side. Some may be disposed to lay stress on church life, some on individual life : but both are realities : nor can it in fairness be said that those who make the former prominent are in- different to the latter. But it is assumed that strong diver- gences exist. A certain amount of feeling is excited. So these questions pass into controversial forms. Then begin the evil effects of Party Spirit. Liberties are taken with Scripture itself. Texts are distorted. Some are left out on one side: exclusive stress is laid on others.! Divine truth, for example, * A reference to p. 346 will show that the writer is very far from charging neglect of Pastoral Care as a general fault on the Evangelical party, nor is any doubt expressed as to the absolute duty, in many cases, of taking an active part in Protestant meetings. t Advantage is often taken in con- troversy, either disingenuously or igno- rantly, of casual errors in our Au- thorised "Version. Thus, if Heb. xiii. 4 is quoted as decisive against Clerical Essay X,] PARTIES AND PARTY SPIRIT, 365 is frequently obscured by applying to a supposed invisilde Church passages of Scripture which are clearly addressed to a visible and mixed body. The first Epistle to the Corinthians supplies a good opportunity for testing the truth of this remark. We are there reminded* that if individually we are "the temple of God," we are so collectively too. Both statements are true, and neither ought to be ignored ; nor can one of them be properly merged into the other. And as with Scriptural passages relating to the Church, so with others relating to the Sacraments. Perhaps it would hardly be possible to confirm any statement by a stronger array of texts than the assertion of the Church Catechism that the Sacrament of Baptism consists of " two parts."t But how often do we find in controversy that the "outward and visible sign" is entirely dropped out of view, and the word " Baptism" so spiritualised as to be made to mean what the original readers of the New Testament could not possibly have understood it to mean. It is one thing to say that only the "inward and spiritual grace" saves us, quite another thing to say that " Baptism " is the inward and spiritual grace. The only consistent result to which such a line of interpretation leads is the Quaker view. Concerning the other Sacrament, remarks have necessarily been made in con- nection with another part of the subject before us. But in reference to both ordinances, wherever there has been a tendency to reduce them to mere forms, and to argue that any other forms, if appointed, would have served the purpose equally well, this consideration ought to occur to the mind, that, in a Eeligion so spiritual, so free from any cumbrous weight of out- ward observances, the mere fact of the appointment of these observances at all invests them with peculiar importance and solemnity. Celibacy, how evidently is occasion given for the old retort : " See how the Protestants use deceit in supplying the verbe substantive that wauteth, making it the indicative mood, where the verbe to be supplied ought rather to be the im- perative mode, that so the speach may- be an exhortation to them that be or wil be married."—' The New Testament faithfully translated into Enghsh out of the authentical Latin : by the Eng- lish Colledge in Rhemes ' (1633), p. 587. But, to give an instance on the otlier side, what undue advantage has often been taken of John x. 16, where " fold " ought to be " flock." * 1 Cor. iii. 16, vi. 19. f Let any one write down the follow- ing passages and calmly look at them together, Job. iii. 5; Acts xxii. 16; 1 Cor. vi. 11 ; Eph. v. 26 ; Tit. iii. 5 ; 1 Pet. iii. 21, and he wdl obtain a view of the analogy of Scriptui-e on this point, and he will hardly be disposed to allegorise Col. ii. 12, or the beginning of our Col- lect for Easter Even. 366 PRINCIPLES AT STAKE. [Essay X. But now, — to turn from the Bible to the Prayer-Book, — certainly nothing could be more unjust than to place any defects or deviations of the Evangelical body, in regard to rubrical matters, on the same level of blame as the proceedings of the Kitualists. The former have been for a very long period sanctioned by the Bishops and by public opinion, and have no connection with any ulterior revolutionary scheme. The latter are part of a plan for undoing the Eeformation. Still there has been on the Evangelical side a good deal of partizan-argu- mentation, in these matters, which it would be wise now entirely to lay aside. Take the case of continuing the Morning Service, according to rubrical instructions, by using the " Prayer for the Church Militant " after the Sermon. To say that this is an inconvenient mode of closing the service ; that it lengthens a time already too long ; that ending with the sermon is better liked by the people, and not forbidden by the Ordinary ; and that, in the absence of any formal power of reconstruction, such a deviation is quite in harmony with the sj)irit of the Prayer- Book; this is most fair and reasonable. But for men to say that they will not use this Prayer, because it is "Tractarian" to do so, this is an evident indication of Party Spirit. More- over, it implies a mistake ; for nothing could well be more " Protestant " than this emphatic prominence given to the " Militant " Church, as opposed to the offering up of Prayers for the Dead. Such is not fair handling of our authorised manual of public worship : and all unfairness in controversy is pecu- liarly likely to produce a recoil in a conscientious mind, and to strengthen the cause which it was meant to resist. The influence of the Evangelical body has been weakened in this way, and especially perhaps has this effect resulted from their frequent disregard of those days in the Prayer-Book, for Avhich a special Collect, with Epistle and Gospel, has been provided. Even in respect of such a Festival as Ascension Day,* with all its affluence of edifying thought, and all its assertion of most important facts, has this been too often the case. From causes * Will it be said that congregations will not come ? But if Clergymen, after duly preaching ou the subject, and urg- ing the propriety of observing the Church's regulations, fail to obtain con- gregations at such a time, tiieir influ- ence over their flocks must be very small. For this day, too, a " Proper Preface " is appointed in the Communion Oilice. Yet in how many churches is the Holy Communion never administered on this day! Essay X.] PARTIES AND PARTY SPIRIT. 3G7 like these an impression lias been created, however unjustly, that in some quarters there is a disposition rather to patronise, than to obey, the Book of Common Prayer. And defects of the Evangelical party are similarly apparent on the side which it presents to the advocates of Free Thouo-ht. A high estimate of Scripture being combined Avith a low estimate of Church Authority, the two together lead to a technical view of Inspiration, which, being asserted and not proved, is taken to be axiomatic. Through a certain impatience of thought the proofs of the Divine Origin of Christianity are assumed to be ipso facto proofs of the Verbal Inspiration of the Bible. Thus the indignation naturally caused by deniers of the former is easily transferred so as to be directed against those who question the latter. And this must clearly have an irritating effect, because it is felt to be an injustice. So aliena- tion ensues : and those who might have worked together believe that they are enemies. In another direction, too, the Evan- gelicals have often been much to blame, namely in their treat- ment of the claims of Science. Sometimes it seems to be assumed that all scientific men are puffed up with pride ; whereas scientific men are often very modest and humble. But it is the general mode in which Science has been too often dealt with by this party, which must be especially pointed out as full of danger. Science is necessarily impatient of assumptions. Induction can never stand still. Thus if a fixed barrier is presented to scientific inquiry by traditional interpretations of Scriptm-e, an uneasy state of things cannot fail to result, with a tendency on the part of scientific minds to reject Revelation, and a tendency too on the part of Biblical students themselves to distrust the Bible. Who can say what harm has been done by denunciations against Geology, which were heard a few years ago from some of our pulpits, — denunciations which would perhaps now be willingly retracted by those who made them ? This ought to be a warning against precipitate assertion in regard to those Ethnological and Anthropological questions which are now causing anxiety. The wisdom of the Christian student is to wait patiently for the solution of problems in which Science is concerned. He ought not to be surprised that there should be a period of unsettlement, when attention is directed very closely — perhaps too exclusively — to physical phenomena ; 368 PRINCIPLES AT STAKE. [Essay X. and he onglit to remember that it is difficult to conceive of a revelation which should harmonise ^^■ith all states of scientifie progress in the human mind. And, to turn once more from Physical Science to Holy- Scripture, it must be added that there has often been great want of candour in the mode adopted by the Evangelical party of treating the Biblical criticism of the Continent. What, for instance, can be more unreasonable than to mislead, or to be misled, by such a partizan phrase as "the school of German Theology," as if there were not in Germany a greater multitude of theological varieties than among ourselves ? And justice requires a further remark to be made. To say nothing of the obligations of English writers (and of some who do not acknowledge it) to the acuteness and depth of German criticism, it must be added that practical Christianity in Pro- testant religious families on the Continent often takes a simpler form, and is far less under the influence of the world, than among the Evangelical party in England.* We touch here another and a serious subject, which cannot be quite omitted in summing up the case on this side. Popularity and Prosperity are dangerous to any party, especially when the ascetic element f is not very carefully retained. It can hardly be denied that worldliness in certain forms has infused itself into the Evange- lical body ; and harm is sure to result, if it can be said with any fairness (as certainly it often is said) that, side by side with a warm and elevated devotional lang-uage there is here no greater indifference than elsewhere to family interests, to ecclesiastical preferment, and to comfortable self-indulgence. One great secret of the strength of the extreme High Church party is to be found * Some proof of the excellence of much of the practical religious work among Continental Protestants is af- forded by Dr. De Liefde's ' Six Months among the Charities of Europe' (1865), also by Mr. Stevenson's little book, en- titled ' Praying and Working.' t There is ground for serious regret, that the word " asceticism " has not re- tained witli us, as it has in Germany, its old signification of practical Christian self-discipline. The history of the dete- rioration of tliis word, tlie false impres- sion associated with it by our self- indulgent Christianity, and its injurious reaction on that Christianity afterwards, would form a very useful study. This whole subject is dealt with far too care- lessly by many of the Evangelical party. Thus " fasting " is sometimes said to be a word of uncertain meaning, notwith- standing such passages as Matt. xv. 32, Luke V. 33. Sometimes again it is said that fasting sliould only be piactised when suggested by inward grief. But what then becomes of the regulation of the Clim'ch of England, which recom- mends it at fixed seasons ? Essay X.] PARTIES AND PARTY SPIRIT. 369 in the self-denial and hard work with which it is often associated. The confidence of those who do not think deeply will inevitably turn towards that quarter, in which there appears to be the greatest amount of honest self-sacrifice. The general conclusion to which we are brought by such reflections is this, that, if Party Spirit were overcome, there is no reason why bodies of men which are now discordant might not act together, forming in fact One Great Loyal Party of the Church of England, and incluchng within itself such varieties as would help to give animation to the whole body. How easy it would be to arrange sets of well-known names, belonging to men who are presumed to belong to diiferent Schools, but who could co-operate very well, if only they were to meet with a desire of co-oj)eration ! A demand for mutual forbearance is good for all of us ; and some giving up of partizan peculiarities is no great sacrifice to make for the sake of the general benefit. An appeal might surely be made to High Churchmen to withdraw from too close an association with an extreme party which is not really faithful to the Church of England as it is. The best friends of Anglican High Churchmen will not be found on the confines of the Church of Eome : and there is much danger, as we have seen, lest they should be drawn by assimilation into modes of thought from which at present they recoil. It is worth while, too, for them to consider that, if they themselves retain their independence, those over whom they have influence, theu- families, their younger friends, are not unlikely to recede further and further from the Church of then- Fathers. Thus a want of decisive action now may result in serious defections hereafter. The loyal High Churchmen have reaUy more in common with the EvangeHcals than with those whom, for want of a better name, we must call Kitualists. Is it not worth while, in such a case, to consider how much substantial unity there is in the midst of divergences of mere phraseology? Let the High Churchmen, too, remember how much of what they justly value has been already won. Our ecclesiastical edifices, for instance, are by no means what they used to be : a broader and juster view has been obtained over the past history of Christendom ; and on all questions connected with public worsliip a healthy tone has been diffused, which is not likely again to degenerate. 2 B 370 PRINCIPLES AT STAKE. [Essay X. And surely to the Evangelicals themselves an appeal might be made in like manner, that they should not keep aloof from the general body by limiting themselves to their own confined circles, that they should cherish wider sympathies, that they should have so much confidence in the truth which they hold, as to believe that it will combine with all other truths. Much, in fact, for which these excellent men and their predecessors have contended, has been attained. Some views of religion, which were once unpopular, have now been widely diffused and accepted ; and it is not wise to draw off now from contact with the general interests of the time, and from conflict, if need be, with opponents. For devotional purposes there are indeed special advantages in small Clerical Meetings, the members of which are all of one mind ; but there are also great advantages to the Church in well-conducted Ruri-Decanal Chapters. At the present crisis too it seems hardly prudent for the Evan- gelical Body to leave the discussion and organization of Diocesan Synods almost entirely in other hands : nor is it quite consistent in them to find fault with Convocation, because it is only an opportunity for oral discussion.* Their influence moreover is far too important and valuable to be dispensed with at these various meetings. No doubt such meetings involve collisions of opinion and feeling; but no men ought to conclude that nothing can be learnt from opponents : and it may confidently be said that if the Evangelicals will come out a little more boldly into the general arena, they will be heartily welcomed by many on the High Church side, who fully appreciate their high character and abundant service. Finally, it must be urged upon all, that our allegiance is due, in every case, not to the party with which we are acci- dentally connected, but to the Church of our Baptism. It must be acknowledged with thankfulness that there is, in many parts of the country, much combination for the general good, with large exercise of brotherly love among those who considerably differ, and will perhaps considerably differ to the end. Still this combination on the part of some has alarmed others, and • A recent paper (August) in the ' Christian Advocate and Keview,' by the Rev. E. Garbett, on " Convocation, Church Congresses, and Diocesan Sy- nods," is well worthy of careful atten- tion, both for the hope it gives in regard to the two tbrmer, and the salutary cau- tions it suggests in regard to the latter. Essay X.] PAKTIES AND PARTY SPIRIT. 371 so caused renewed alienation. Hence among those who are really religious, and really faithful to the Church of England, duty requires assiduous efforts for mutual understanding, quite as much as firmness in the maintenance of distinctive prin- ciples. A common ground for such mutual understanding and friendly co-operation may easily be found in the Book of Common Prayer : and it is a happy circumstance that all parties in the Church agree in love of this our ancient inheritance, except, indeed, a few extreme men, who seek to destroy our English characteristics by merging them in the modern Latin uniformity of the Continent. With them it is natural to treat our services with ridicule and sarcasm, to parade their weak points, and to procure acceptance for an exotic system by making us dis- contented with our own. It is, however, hardly enough in this argument to put allegiance to the Prayer-Book forward in this merely general and abstract way. It is almost essential to note some smaller particulars, in which there is at present disunion, and in which there might easily be union, if the sensitiveness of partizan- ship could be cured. There are times when little things are of great moment. Such is the case now in all matters relating to Public Worship. Some of the worst irritation is caused by matters which in themselves are trivial, and indeed, admitted to be trivial, even by those who insist upon them. Hence carelessness or obstinacy in regard to such things is a breach of charity; so that a patient attention may be fairly asked, and no offence ought to be taken, while a few remarks are made on some minor points of rubrical phraseology and ritual observance. A few axioms may be laid down at the outset in regard to such matters. It is assumed, in the first place, that in them- selves they are unimportant. Hence to magnify them either way into importance, whether by foolishly insisting or by foolishly protesting, must be \vrong. "Circumcision is nothing," says St. Paul twice.* It is sometimes forgotten that he adds, with precisely the same emphasis in both cases, that " Uncircumcision is nothing." Now when there is a rule in the Prayer-Book, it is * 1 Cor. vii. 19 ; Gal. vi. 13. 2 B 2 372 PRINCIPLES AT STAKE. [Essay X. under ordinary circumstances desirable that the rule should be kept, — not under the influence of that mere rubrical pedantry, which is one of the worst enemies of; spiritual worship, — but because very serious questions have arisen, and because it is a duty to strengthen the hands of the Bishops and not to place ourselves at a disadvantage in an argument. Next, when no rule exists, it is desirable to follow custom. Now customs vary. There are differences, and recognised differences, between the Parish Church and the Cathedral. There are differences, too, on a broad view, to a very considerable extent, between the . North and the South of England. There is a touch of the Puritan spirit in the former, with a good deal of rough inde- pendence. In the latter, if there is a greater disposition to reverence, we need not call it by a bad name. And finally, the highest of all moral rubrics is to be most religiously observed by all of us. We must be considerate of one another. We must aim at doing mutual good. Each must " look " not only on " his own things," or the things of his party, but also on the " thino-s of others." * No doubt, as has been said above, when the great doctrinal question of the day is really at stake, we are bound to be firm in resistance ; and of course there will be differences of opinion as to the degree in which this or that usage is likely to promote what we think positively wrong ; but, on the whole there will not be much difficulty in distinguishing, if we can lay aside our Party Spirit. We may take, as an illustration, in the first place, the cur- rency which the term "Altar" has obtained amongst us, as synonymous with " Communion Table." There is, of course, a mere popular and conversational use of the former word, or a poetical use of it, as in Hymns, to which it might be fanciful to object ; and no doubt it was employed in this way by some of the Early Fathers. But still a question arises now, whether it may not be wise to avoid the practice ; and there are argu- ments in favour of this view which may be expected to weigh with High Churchmen. The term " Altar " is most studiously avoided in the Prayer-Book. It does not occur in any one of the rubrics connected with the celebration of the Communion. The term "Holy Table," a most reverent and * Phil. ii. 4. See Kom. xv. 2. Essay X.] PARTIES AND PARTY SPIRIT. 373 suitable phrase, is given to us by authority.* All this, too, is in harmony with what we read on the subject in the New Testament. All the circumstances of the institution of this Sacrament, and all the phraseology of St. Paul in referring to it, point to the idea of a Table, and away from the idea of an Altar. The negative argument arising from the mode in which certain things are mentioned in Scripture is often the strongest of all. The force of such a passage as this is extreme : " Do ye not know that they which wait at the Altar are partakers with the Altar? Even so hath the Lord ordained that tJiey which preach the Gospel should live of the Gospel ! "t It is almost impossible that the Apostle's sentence could have taken such a form, if he had recognised the use of an altar as a part of the Christian system. To turn now from a matter of phraseology to a matter of usage, no little discomfort has been caused lately in connection with the attitude in which the hands are placed for the reception of the bread in the Holy Communion. Under most circum- stances any one wi-iting seriously would be ashamed to refer to so trivial a subject. But now trivialities have become the dis- turbers of our peace and of our devotions. What is the right course for the Clergy to follow in regard to this particular point ? Surely it is best to treat it as indifferent, and to reserve any advice upon it for private opportunities. It is said that com- municants have been passed by, or forced to alter the attitude of their hands, because the open palm was not presented. What can justify, at so solemn a time, such a forbidding of an usage * Consistency with the Prayer-Book in little things supplies a very useful Txde, the observance of which might save us from a good many silly shib- boleths. A Low Chm-chman will find fault with such phrases as " Eoly Com- munion" and " Holy Baptism," whereas they are conspicuous and customary in our authorised book. The High Churchman, in place of the usual phrase- ology, feels a dehght in speaking of " Matins," and " Evensong," though he finds the terms only in the list of Lessons and Psalms. Sometimes the insertion or omission of a letter in the abbreviated designation of the Saints, is supposed to indicate different schools of Theology. Even on so weighty a point as this the Book of Common Prayer might reason- ably be allowed to be the umpire. t ] Cor. ix. 13, 14. See x. 18 on ^^ Israel after the flesh." This is not written in forgetfulness of the employ- ment of the word " Altar " in Heb. xiii. 10. But to give this phrase a literal and local reference suddenly brings down the whole strain of the argument to a low level. Surely any one reading the Epistle fairly and simply, must agree with Waterland in giving the substance of the passage thus : — " Cliristians have an altar, whereof they partake : and that altar is Christ our Lord, who is cdfar, priest, and sacrifice, all in one." —'Works' a823), vii. 330. See also viii. 107, 108. 374 PEINCIPLES AT STAKE. [Essay X. which has prevailed immemorially ? There is nothing deci- sive in the rubric which directs that the Communion is to be " delivered " to the people in their hands ; and it is impossible not to suspect that the sectarian ' Little Prayer-Book,' and not our English ' Book of Common Prayer/ really expresses the spirit of the procedure. But is the conduct of those Clergy more reasonable and charitable, who, under precisely contrary circumstances, follow a similar course? It is said that com- municants have been passed by, or forced to alter the attitude of their hands, because the open palm was presented. Can it possibly be wise or right thus to disturb the devotional feeling of a fellow-worshipper, and to cause irritation at a moment when comfort is sought ? Who can wonder if the High Church party is strengthened by such proceedings on the part of Evan- gelical Clergymen? As regards the usage of particular congregations, in all matters of indifference, it is surely best to acquiesce in it, whatever it may be. Let us take, as an illustration, the practice of turn- ing to the East at the Creeds.* This is one of those very cases where a traditional contrast has grown up between the College Chapel and Cathedral on the one hand, and the Parish Church on the other, and to a certain degree also between the North and the South of England. There is no rubric what- ever to guide us. And this may be said confidently, that this ancient practice has no reference to the " Altar " or to any special "Presence " localised there. Let any one consult our old-fashioned authority, Bingham, on this point.f The fact, too, that our churches are built towards the East is decisive ; for a church cannot be said to be turned towards the " Altar " which it contains within itself. As to looking Eastwards at a solemn moment of worship, we may say, with Clement of Alexandria, that we do this "because the East is the image of our spiritual nativity, and represents the heavenly light which has arisen on our dark minds ;" or with St. Basil, that *' Paradise was there, and that we seek our ancient habitation and country ;" or with Athanasius, that our Saviour " was born * Other obvious instances are the use of the gown or surplice in preaching, and the form of prayer ( for which the rubric gives no directions) before the sermon. t ' Antiq. of the Cbr. Church,' Book xiii. Ch. viii. Sec. 15. Essay X.] PARTIES AND PARTY SPIRIT. 375 and lived there, was crucified there, and there rose again and ascended into heaven." Whatever the thought in our minds may be, it may be confidently added that we gain nothing by taking the poetry out of our religion, and that by mere isolated protests in this matter we suggest the very associations which we justly condemn.* The absolute rejection of all symbolism in worship is an impossibility to English Churchmen, who use the '• sign of the cross " in Baptism.f The act of Kneeling, too, is itself sym- bolical. The mention of this subject takes our thoughts to a practical question which is really serious. Our rubrics direct that we should kneel during our public prayers; and the natural instinct of a reverent mind is in hai-mony with the rubrics. But how indecorous and irreligious is the self- satisfied and indolent attitude assumed by the majority of all ranks in our congregations, both in town and country! And does not considerable blame in this matter rest upon the Clergy for having taken so little notice of it, upon Heads of Families for not having trained the young to a habit of outward respect for religion,:}: and upon Church-builders, for having constructed sacred edifices as if they were intended only for listening ? But, to return to the subject of Party Spirit as shown in lesser observances, and to conclude what is to be said on this topic, it is most important, surely, not to disturb or annoy our fellow- worshippers by peculiarities of our own. To bow at the men- tion of the Sacred Name, in the more solemn parts of the Public Service, is enjoined by the Canons ; § and it is most inconsistent for those to object to this, who are ready to quote the Canons as of authority in other matters : but if it is a point of conscience to bow at certain other parts of the service, at least this might * In congregations where it is the custom to turn to the East at the Creeds, the officiating Clergyman may nion Service, we are admonished that symbolism is always liable to run into excess. silently refute the notion of any refer- j J^ The distinct^ understanding as to ence to the " Altar," by turning to the ' ''"' ' East at the Nicene as well as the Apostles' Creed. t The Canon, however, referred to in the note at the end of the Baptismal gestures which evidently exists among the extreme Ritualists indicates the presence of a kind of " disciplina ar- caui." Might it not be well, however, that those who justly set a value on Service shows that the use of this sign I simplicity should inculcate definite ha^ on other occasions is not according to : bits of reverence m worship, both at the mind of the Church of England : ' home and in church ? and both in that note and in the note | § Can. xviii. (1603). on kneeling at the end of the Commu- 376 PRINCIPLES AT STAKE. [Essay X. be done unobtrusively. Or again, if we find ourselves in a con- gregation, during the Communion, Avliere it is tlie custom to be seated during the Exhortation, and not even to stand during the " Gloria in Excelsis," we may regret the irregularity, but it is best to acquiesce in the practice. Above all, we ought to be very careful not to show our principles in such a way as to make them ludicrous. No great victory will be obtained simply by standing when others are seated, or by being seated when others are standing. M. Rouher said very sagaciously, not long ago, on an occasion when the peace of Europe was in danger, and when the attitude to be assumed by France was in question, " Les protestations ne persuadent jamais." But now, while the Prayer-Book has been put forward as a common ground for agreement, nothing has been said in this to hinder our entertaining the idea of a revision of the Prayer- Book. There is often heard amongst us a parrot cry, "The Prayer-Book as it is ; the Prayer-Book as it is :" which is likely to do serious harm. Perhaps the Ritualists have done some useful service to us, in teaching us to contemplate the possibility that our existing Religious Offices may not be infallibly perfect.* As to the difficulties attending an effort at reconstruction, no doubt there are risks, but risks must be boldly faced in critical times : and the facility with which Lord Stanhope succeeded in obliterating the State Services, and the general contentment which has followed the New Subscription Act, may show us that preliminary panic is not always the true measure of ultimate danger. Some further relaxations may perhaps be found possible, when the Ritual Commission has concluded its labours. This is not the place for details. But is it not a very serious evil that a Parish Clergyman cannot preach to a rough congre- gation of uneducated men without first having decorously gone through a long stereotyped service, which is pitched in a very high devotional key, and the mere understanding of which is an absolute impossibility to them? And are there not many * It is a significant fact that in Mr. Thorold's Essay (p. 593), the Articles are ranked among the formularies which it may be desii'able to revise. Hitherto on the Evangelical side the Articles have been viewed as a fixed doctrinal standing-ground, from which some re- vision of the Services may be safely contemplated : just as on the other side the Services have been regarded as placing us on the general ground of the Church at large, the Articles being viewed from thence as adaj^ted merely for a temporary emergency. Essay X.] PARTIES AND PARTY SPIRIT. 377 occasions when abbreviated or modified services would be a boon ? What harm, again, would follow, if a certain latitude in such points were conceded to the Clergy, the limits of that lati- tude being defined, and an appeal to the Bishop being always open ? And may it not be possible that if we could once admit the possibility of improving our liturgical arrangements, we could learn something from the experience of America and the Colonies ? Our Sister Church in the United States, for instance, directs, in a rubric of the Communion Service, that, immediately before the act of communicating, a hymn is to be sung from the Appointed Selection.* If some authorised innovations were made so as to give a more Eucharistic character to that Service, we might possibly be less in danger from some modern unauthorised innovations. This allusion to the other side of the Atlantic suggests something further. The Lambeth Conference witnessed so warm a recognition of the " Protestant Episcopal " Communion of America as a true and orthodox branch of the Catholic Church, that there would surely be nothing very terrible in our adopting such modifications in regard to the Public Service, as that Communion has found desirable and possible. The giving up of the public recital of the Athanasian Creed at times of worship, and the modifying of some phrases in the Burial Service,t would be a great satisfaction to many devout Lay- people, and would relieve the Clergy from those elaborate ex- planations which, however satisfactory, are still necessary. The Preface to the Prayer-Book most distinctly admits the lawful- ness, and contemplates the possibility, of changes according to circumstances from time to time ; and there are circumstances among ourselves at this time in England which, connected with * " Here shall be sung a Hymn, or part of a Hymn, from the Selection for the Feasts and Fasts."—' The Book of Com- mon Prayer, &c., according to the use of the Protestant Episcopal Church in the United States of America ' (New York, 1859). A later rubric runs thus : — " Then shall he said or smwj, all standing, Gloria in Excelsis, or ^some proper Hymn from the Selection." It ought to "be added that one authorised collection of Hymns is used throughout the Union. t It may be noted, as a minor point, that oiu- Burial Service is not in all respects very suitable for Infants. The Eoman Catholic Church has a special service for the case of Baptised Chil- di-en. In such case the bell is not to be used, or at any rate " non sono lu- gubri sed potius festivo pulsari debet ;" and among the words used are the fol- lowing :— " Sinite parvulos venkc ad Me. Talium est reqnum coilomm." — ' Kituale Kom.' Antw. 1625, p. 209. 378 PRINCIPLES AT STAKE. [Essay X. the attitudes of the various Non-conformiug communities, make the consideration of such a subject very opportune. Before the apparition of those extremes in the direction of the Church of Eome, which have been conscientiously, though, it is hoped, not unjustly censured in this paper, there was a manifest drawing of the mind and affection of many Nonconformists towards the Church of England. Eitualism has naturally pro- duced a recoil.* But now this very Eitualism is beginning to create, within the Church of England itself, through the opera- tion of a wholesome fear, a more considerate disposition towards the Dissenters than used formerly to prevail. This may then, perhaps, be a golden opportunity. The same kindly feeling towards the Church which existed before this disloyal movement became so prominent, may possibly return, if it is seen that the great body of the Clergy pronounce clearly against the Eitual- ists. Changes of sentiment in regard to worship are developing themselves largely among Dissenters.t Some of their Ministers are feeling deeply the heavy burden of having to produce every Sunday, in addition to sermons, suitable prayers, presumed to be extemporaneous. We hear too of liturgical tendencies spreading among the Presbyterians of New York. In Scotland we know * That letter of the venerable ex- President of the Wesleyan Body, which has been read lately in the newspapers, is certainly an important document. The word " Eioiscopalians," too, as ap- plied to the Church of England in that quarter, has a new sound. The change may have partly been provoked by some words which were used in the last meeting of the Northern Convocation at Yorlc : and it is not certain tliat the " Conference," which consists entirely of Ministers, represents the feeling of the more influential Wesleyan Laymen. t While the Church Congress was being held in York, another Conference of some interest and importance was going on at Sheffield. In the speeches at the Congregational Union, it was suggested that some kind of liturgy might be desirable "both for the help of the people and the relief of the Min- ister ; that stated services for worship, without sermons, might be useful ; and that the people should be encouraged to respond." One speaker said that there was too much of the " one man " system in the existing services ; another said that he twice made the attempt to " realise his idea of helping the people a little more in public worship, but altogether avoiding the Prayer-Book, on account of the prejudice against it ;" that each time he had consigned the result to the flames, and, " at last, after going to every other available source, he found that he coiild find no lan- guage so fitted to carry out his idea as that of the Book of Common Prayer." At the same time similar discussions on the same subject were going on in the Baptist Union at Liverpool. There it was urged that the Lord's Supper should be celebrated every Sunday : reasons were given in favour of a modi- fied liturgy : prayer, it was remarked, should not always be dependent on the mood of the Minister : undue prominence was now given to the Sermon. Another indication of the same tendencies is to be found in a volume of ' Common Prayer for Evangelical Churches' (1867 \ with an explanatory " Introduction " printed separately. Essay X.] PARTIES AND PARTY SPIRIT. 379 that extemporaneous prayer is a point of honour. To meddle with Scotland on a point of honour is dangerous. Yet even there considerable changes of opinion are taking place in regard to this matter ;* and if irritating circumstances were avoided, and time were given for those who cannot easily be convinced to come gradually round, an assimilation of views, not without very happy consequences, might by degrees take place among those who have hitherto widely differed. On our part the obvious duties are to avoid approximations to distinctively Koman usages, and to be willing to make adaptations according to the exigencies of the times, " keeping," in the words of Bishop Sanderson's Preface, "the mean between too much stiffness in refusing, and too much easiness in admitting variations in things once advisedly established." This leads to another concluding remark of a general kind. Nothing has been said in these pages which is hostile to that great idea of the Reunion of Christendom, which, in various directions and under various forms, has recently laid hold of many minds. Weariness of controversy — a sense of the weakness caused by division — with the spread of cosmopolitan feelings, a consciousness that all nations have a common interest, and a more familiar acquaintance with other countries acquired through travel — all these things have conspired to help the more purely religious desires for union. Sometimes this whole idea is derided as fanciful and absurd. Yet, when we think of our Saviour's words concerning the evidence to be supplied by a United Church,t when we see how divisions once established have a tendency to stereotype themselves, we must come to the conclusion that the cause of Eeunion is worthy of some effort and some sacrifice. But here Religious Party Spirit comes in once more, even among those who have such feelings, and com- plicates the problem. The wish for union with the Church of Rome has surely its good side as well as its bad side; but some are made so angry by the very mention of that Church, — * The late Dr. Lee's influence may not have been extensive ; and his book on ' The Eeform of the Church of Scot- land in Worship' (1864) is not alto- gether written in a kindly spuit; but it is an indication of a new and grow- ing school of thought. A reference may be made also to a book published in 1867 at Edinburgh, entitled ' Euchologium, or Book of Prayers : being Forms of Worship issued by the Church Service Society.' f John xvii. 21. 380 PEINCIPLES AT STAKE. [Essay X. they are so thoroughly convinced that Christianity ran under- ground from Augustine to Luther, — that they cannot look over the barrier which their passion has raised, to see if there is anything good on the other side. Another form of party prejudice is to group together the Greek Church and the Eoman Church, as though they were equally and in the same sense corrupt, and in controversy to be treated in the same way. Now certainly no one can have travelled among the Churches of the East without becoming aware that they are sunk in much super- stition. Moreover it is obvious to find the same fault with their Service Books which we find with those of the Eoman Church. But when we turn to dogmatic standards of Doctrine, the two Communions very sensibly diverge. The Catechisms of the Greek Church might be used, with very few alterations, among our- selves. Throughout the Papal part of Western Europe there is, on the other hand, the one great hindrance presented by the decrees of the Council of Trent. No such imperative statement of wrong doctrine exists in the Greek Church ; and with the possibility of Eeformation are obviously bound up some possi- bihties of Eeunion. We must add, too, that the Greeks share all our English repugnance to the Papacy, and that their feeling towards ourselves is very different from the feeling of the Latins. But turning towards this question from a different starting point, we see the exclusive spirit at work in another way. In some quarters Eeunion is most warmly advocated, but in such a manner as absolutely to exclude all Dissenters at home and all Foreign Protestants from any consideration. They are simply treated as if they did not exist. Now this view is utterly unreal and quite inconsistent with the facts of the case. The question indeed of an authorised and continuous Ministry is of essential importance. But this is not the only question in a matter of this kind. The large amount of true religious life among Dissenters should make some Controversialists and Eeunionists pause, and consider whether they be not really postponing the greater to the less. Can any reasonable man say that there is more spiritual religion in an average Greek or Spaniard than in an average Baptist or Methodist in England ? We seem happily now to be at a turn of the tide in regard to consideration of our Nonconforming countrymen. But the great impediment to Essay X.] PARTIES AND PAETY SPIRIT. 381 reunion with them is our own disunion through Party Spirit. In the most religious minds among them there may be many desires for the healing of old wounds ; but what have we to ofier, if we are so divided into parties ourselves ? The close consideration of this subject is strongly in-ged upon us by the circumstances of the whole of Christendom. The Church of England is in a most remarkable position in the midst of the Churches of the world. Among the various feelings which are found within its enclosure, and which might be amicably and harmoniously combined, if Party Spirit were absent, are affinities with Ancient Hierarchies, with German thought, and with Pro- testant independence. Meantime great religious changes are probably impending elsewhere. Theology will not stand still on the Continent. Such men as Dollinger and Passaglia represent very serious movements. Who knows what results may follow from the extreme tension under which the whole Papal Church is placed by the preparations for a so-called Q^^cumenical Council ? What is the best course for us to follow now, in the hope of being made usefid to other communities hereafter? Surely it is to hold our own ground firmly, to be true to our own principles, while still cherishing wide sympathies in our hearts. The Church of England seems providentially furnished with singular facilities for promoting Eeunion, when God's time shall have come. Great opportunities may present themselves sooner than we expect. In order to use them aright we must be true to our own history, and we must foster mutual love among om-- selves. Some severe things have been said in this Essay, and there is no doubt that the religious crisis through which we are beginning to pass is very serious. But still the subject has a bright side. There are many hopeful circumstances among us that may well inspire the trust that the Divine blessing is with us, and that better times will come. " Ponamus nimios gemitus : flagrantior fequo Non debet dolor esse viri, nee vulnere major." The standard of work among the Clergy is higher than at any former period. The Lay-people, both men and women, are dis- playing an increased willingness to give of their service and then- time, as well as of their money, in furtherance of Christian cuds. 382 PRINCIPLES AT STAKE. [Essay X. There is indeed an abundance of reckless and lawless thought in matters of Eeligion; but anything is better than indifference and stagnation. And perhaps the most hopeful symptoms of all are those which indicate the presence of a devotional spirit in conjunction with activity. Hence it is a great satisfaction to note the remarkable growth of a love for Hymns which has characterised the last few years, and this in all sections of the Church. Sacred Poetry and Sacred Music may truly be viewed both as manifestations of unity of feeling and as means for promoting it. The expressions of Prayer and Praise in a rhythmical form, which began to come into existence during the earliest days of the Church, and which have been accumulating through the ages ever since, are treasures of inestimable value, if considered only as bonds of union between one community and another. Sacred Hymns have this characteristic, that they present to us Christian life on that side where there is the greatest unanimity. In going over the course of Church History from century to century we encounter sad scenes of angry controversy. It is not meant that this controversy has been unnecessary. But in such scenes it is at least true that we do not see Christian life in its most attractive and winning aspect. And we gladly turn from them to that undercurrent of devotional thought which has often been a real bond of union among those who have appeared the most sharply divided. True Christian experience is everywhere the same. Hence the utterance of it in words — especially when they take a form which satisfies the taste and excites the imagination — can easily be transferred and adapted from one age to another, from one nation to another, from language to language, from Church to Church. Large streams of holy poetry have diffused themselves from Hebrew sources into all parts of modern Christendom. The two classical languages, themselves Christianised, have made their contributions to this treasure. Every modern language too has its own hymns ; and every age is making its contributions, as well as every tongue. And the point on which stress is here laid is this, that whenever and wherever a really good hymn has been composed and published, it becomes thenceforward the rightful property of the Universal Church. The Christian mind never hesitates to adopt it, from whatever source it comes. The controversial barriers fade away Essay X.] PAETIES AND PAETY SPIRIT. 383 for the moment before this unanimity of religious feeling. Our Church Collections contain, almost side by side, hymns of the Puritan Baxter, and of Ken, the Nonjuring Bishop; but no want of harmony between these sacred poems is percep- tible. We love them both, and thankfully use them both. Wesley and Toplady, at a later period, were hotly engaged on different sides of a vehement debate; but who thinks of this now, when their hymns are read in private or sung in public ? And what Churchman is so stiff as to repel any really good Nonconformist Hymn? He would certainly not be in harmony with the ordinary editions of our Book of Common Prayer, though it may not be universally known that the lines which are printed at the end of the Metrical Psalms, and which we constantly use on Communion Sundays, were composed by Philip Doddridge. It may truly be said that the divided Church, in this gradual accumulation of Hymns, has been storing up medicine for its own wounds. Nor is this medicine a mere anodyne. When it was remarked above that Sacred Poetry and Sacred Song are delight- fully contrasted with the passions of angry debate, it was not meant that Doctrine was a matter of indifference : not so — but that in this devotional language and liarmony we have the most soothing, most elevating, exponents of "sound Doctrine."* Such a train of thought as this, at the close of our own reflections on Parties and Party Spirit, ought to make us feel that, if we were living more truly according to the mind of Christ, we might have the benefits of the former without the harm of the latter — that we might have combination without contention, and animated discussion without malice — and that our diver- gences might rather stimulate than mar the spirit of general charity. Is it not strange that any Christians should prefer the acrid taste of partizau controversy, when they might have, in all their sweetness, the milk and the honey of mutual trust and generous love ? John S. Howson. * Wherever there seems to be a dis- position to obscure ovir Lord's Divinity in Hymns, this tendency ought to be most carefully watched. Such dete- rioration in public expressions of Prayer and Praise was closely connected with other marks of religious decay in German Protestantism during the last centiu-y. LONDON: PRINTED BY W. CLOWES AND SONS, DUKE STREET, STAMFORD SIEEET, AND CHARING CROSa Albesiarle Steeet, London*, April, 1868. MR. MURRAY'S GENERAL LIST OF WORKS. ALBERT'S (Prince) SPEECHES AND ADDRESSES 01^ PUBLIC OCCASIONS; with an Introduction givins; some Outlines of his Character. Portrait. 8vo. 10s. 6i/!. ; or Popular Edition. Portrait. Fcap. 8vo. Is. ABBOTT'S (Rev. J.) Philip Musgrave ; or, Memoirs of a Church of England Missionary in the North American Colonies. 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