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Laa diagrammea auivanta illuatrent la m*thoda. 1 2 3 1 2 3 4 5 6 nvW &-^h'^{MA^ VOXBEIAUTVOXPOPULL U % A REVIEMT OF THR PRIMA IIY CHAR'iE OF THE BISHOP OF HURON, AND OF A COR- RESP')NDENCE BETWEEN SUNDRY LAYMEN OF TORONTO, AND THE LORD BISHOP OF THAT DIOCESE, ON THE TEACHING OF THE CHURCH OF ENGLAND AS ' TO THE DOCTRINES OF THE ADORABLE SACRIFICE OF THE MASS, THE IN- VOCATION OF SAINTS AND ANGELS, AND PRAYERS FOR THE FAITHFUL DEPARTED. B TT A. T, A. ^Sr Ts/L A. TST " A theology that is afraiil of possible cunaequeiices is sure to err. We must »t*t(i the absolute truth and leave (!onse(iuences with aoi."—Bi$liop of lireithin. oMKo CANADA : JOHN DURIB ft SON, OTTAWA. ENGLAND : J. T. HAYES, LYALL PfvACB. BATON SQUARE, LONDON, 8. W. 1874. A ao4- \ TEACT8 BY CAJVADIAK LAYMEN. To he h(nl froin Menrx. Joht JJvrie and Sort, OtUnva ; Messrs. Dawtion Brothem, Monfrenf ; mi J Mesttrg. Willivy d- Williavtson, Toronto. No. I.-THE DARK AGES. Ko. II.-PEOTESTANT SIMPLICITY. Further ti-ncts are in courae of |)rej>aration en " Catliolic Unity," "The Onianients Eubiic," " Hymns A. and M.," and other subjects. Tlie promoters of this Series aim at supplying a -want for which the Canadian Clergy, either through timidity or ignorance, fails to provide : the exceptions to this assertion comprising perhaps a dozen faithful priests scattered uj) and down the Dominion ; " but what arc these among so many {" To those " safe " men, who believe in a progress so gradual as to be almost imperceptible, we would recommend the fact that they fail to win the confidence of tnie Chiirehmen, and incur the suspicion of so-called Jesuitry more readily than the most advanced Catholics. The mere Anglican oflTers substantially as great an obstruction to the Faith as the mere Puritan. 'y' I -ooj^io NOTICES OF THE PRESS ON "THE DARK AGES," "The opinions are stated with a vigour which almost amounts to audacity." — Toronto Mail. "Protestants should endeavour by some means to counteract the evil effects which mast result from the circulation of such poisonous literature. The tract is remarkably well written." — Ottawa Free Pretut. "The tract before ns is written with a Uck of moderation which is to be regretted. "--0«a«»a Citizen. -^^ vox DEI AUT VOX POPULI. A REVIE^AT OF THE u rRIMARY CHARGE OF THE BISHOP OF HURON, AND OF A COR- RESPONDENCE BETWEEN SUNDRY LAYMEN OF TORONTO, AND THE LORD BISHOP OF THAT DIOCESE, ON THE TEACHING OF THE CHURCH OF ENGLAND AS TO THE DOCTRINES OF THE ADORABLE SACRI- FICE OF THE MASS, THE INVOCATION OF SAINTS AND ANGELS, AND PRAYERS FOR THE FAITHFUL DEPARTED. 1 i B "S- -A. Xi .A- -ST IwC -A. IJT . "A theology that is afraid of possible consequences is sure to err. We must state tlie absolute truth, and leave co)iser|uencc8 with God." Bi«hop of Brechin. DOMINION OF CANADA. 1874, P'Hi^Jf " We celebrate in the churches the Unbloody Sacrijicc. And so we approach the mystic Etuharist and are sancti- fied, having become partakers of the Holy Flesh and Precious Blood of Christ, which is the Saviour of us all. And not as common flesh do luc receive It. God forbid r — 8. Cyril, Patriarch of Aleiandria. " // is not to be denied that the souls of the dead arc relieved by the piety of their living friends, when the Sacrifice of the Mediator is offered., or alms done in the Church for them. But these things are profitable to them who, when alive, deserved that these things might hereafter profit them.'' — S. Augusline, Bishop of Hippo. ''Not on this Festival only, but on other days too, let us be at their side, let us invoke them ; let us beg them to be our patronesses. . . . Since they have such poiver and friendship with God, let us, making ourselves tJicir familiars by constant attention and coming to than con- tinually, draw on us, through them, the loving kindness ' of Gody — S. Chrysoslom, Archbishop of ConstantiDople. " For though that inebriation which is amongst us is taken in bad part, and is immoderate repletion, by which we destroy both body and soul, inebriation in God is taken in better part, nor is otherzvise to be understood than as the most full immensity of all good things." — 8. Diinysins the Areopagite. PREFACE. It Ih not iniaginod tliiifc this will bo -wluit is commonly termed & I)oi)ular work, for popular works arc works of Fiction, and as thia book deals with Truth instead of Fiction, it will necessarily suffer as the Truth generally does wheu in conflict with the World. That it will be assailed and condtimned by those in high [)laces as ■well as the general jnddic is also exj>ected. The same truths that it advocates met with a like fate eighteen centiiries ago, at the hands of Jews and Heathens, and as far as reverence for tilings unseen, religious toleration, or the concession of liberty of conscience is concerned, Protestantism is not an imin-ovement upon either Judaism or Pagan- ism. Thus history is ever repeating itself. Doctrines, opinions, and expressions distasteful to Protestant ears will here be freely advocated and used without apology. A Catholic j)rotest couched in Protestant phraseology would be as much an .anomaly as a Catholic exposition of the Truth without the whole Truth beiug given. Hence the dishonest doctrine of " Anglican Reserve " will find no place in these pages. As the writer of these pages, like so many of those interested in the Catholic Revival, has come up from the lowest depths of Protestantism, to a full realization of the blessedness of Catholic Doctrine and Ritual, he feels that it would be selfish to deny a helping hand to those still groping in that darkness, out of which, by God's grace, he has happily been lifted. For this reason the writer lijxa not confined himself closely to the subjects selected for review, but has added notes and remarks suitable for the present distress; which, it is hoped, will lead some to enquire more fully "if these things be so." To the inevitable question, "Why don't these people go over to Rome ] " one only answer is vouchsafed — that popular Popery is no more to be reconciled to Catholic Truth than popular Protestantism VI. iH. An acn-rtion to'tlin DiviiiP doposit of Tnith in no more to ho tuloratwd tliiiii iliiniiiiitioii ufit. From UltriiinonfaniHni to PuHitiviHTi) Ih tlio iiKM-o Kvriu;; of the ponduliiiii, for iu butli cuueH tlte Ftiith ia ■warpptl to suit inrayer!», and pray the " Gospel Sermon " to a congre* gation who Consider that sitting and reclining are the only positions to be maintained, he will very probably get on with his tlock, and live in peace and quietness^ If, however, he manifests a desire for extreme Ritualistic practices, such as preaching in his surplice, or saying the prayer for the Church Militant, at the next Vestry- meeting an indignant and outraged congregation will Cut down his pew-rents, and the Vestry will resolve that the Bishop be requested to remove the minister, either on the ground of "popish practices" or "priestly intolerance," as the case may be 5 and if very naturally the Bishop objects to do so, they will make the poor Parson's life about as pleasant as that ofaHindu who has lost caste •, for if they pay their Minister, have not they the right to dictate what he shall do, say, or even think? It) If Tlii» i» tlic popular view of "The Faith and Worship ©four beloved Church" — the "Faith " being any heresy which commends itself to a majority of the parishioners. It may be Calvinism, or Antinomianiam, or Plymouth Brethrenism, and at any rate is sure to contain a leaven of Zwinglianism ; and if the poor parson preaches against any of these views he is doomed, for people. Hiust have comfortable "Gospel sermons," and it is easier for him to change his doctrines than for theiB to mend their lives. The "Worship" is- the "use" in vogue in some parish perhaps in the heart cf Berkshire, or mayhap in some bog district in the North of Ireland, and imported by the people's Churchwarden fifty years, ago, when he played the clarionet in the choir, and was accustomed to see a wash-hand basin used as- a font, and a pewter- pot for a chalice. "Our beloved Church*' is a kind of Joint Stock Company (Limited), established in the 16th Century by that chaste and holy m^onarch Henry Vlfl., in conjunction with Cranmer, Calvin, Luther, Zwingli, William of Orange, and Fox the Marty rologist, who were all supposed to have met together, and as their views were all identical on matters of faith, and as thev all loved God and each other (J\ote jl)^ they caused the Blessed Reformation, and gave us a pure Church, perhaps not so sound doctrinal ly as the Baptist Church, or the Presbyterian Church, but rather more respect- able, and therefore to be encouraged by people " in society," and people who want to get into "society.'' The word "Church," besides signifying a phace in which people meet to hear sermons, means also differ- ent bodies of people, not necessarily Christian, and is used to designate religious societies ; being merely an imaginary phrase, devoid of any signification beyond that of classification. In direct opposition to this view, and widely difl[ering from the Vox Populi,exi^t8 the Vox Dei — the One Holy Catholic and Apostolic Church, the Bride of Christ, the Infallible Guide, the Pillar and Ground of the Truth, not looking to Wittcnburg or Geneva for its origin, but 11 fcKinded at the Incarnation of the God-man Christ Jesus, and which, with its threefold order of Bishops, Priests, and Deacons, Its Seven Sacraments Its Creeds, liturgies, traditions, and rites, will exist until His coming again. This great Body is One. It comprises the Dead as well as the Living. It knows no social distinctions : the King and the Peasant join in the same worship, and kneel at the same Altar. The frail infant in hischrisom robe is as much a member as the hoary philosopher in his study — the dusky catechumen in Zululand as the peer of the realm with a dozen quarterings to his escutcheon. Those who have attained the Beatific Vision, the Apostles, Saints and Martyrs — those in I'aradise who "will go from strength to strength" untii ** unto the God of Gods appeareth everyone of them in Syon," and the Church Militant here in earth, are all One. They pray for each other, and hold sweet com- munion together. As the Church is "the Pillar and Ground of the Truth," it necessarily follows that It cannot err, and must be Infallible 5 and in Its corporate capacity be the ultimate nuthoiity in matters of Doctrine and Ritual. If It is the Pillar and Ground of the Truth, as S. Paul tells us, it tollows of course that all Truth must rest on It, and that It can be subordinate to nothing. It is a common l^rotestant error that the Church is inferior to the Bible in authority, that the Book is superior to the Catholic Society which has pronounced its canonicity, and this fundamental mistake has been productive of ill! the Heresies and Schisms that oppress and torment the Cliurch. As our Blessed Lord, as far as we are aware, never wrote a line of the New^ Testament, nor gave any instructions to His Apostles to compile it — as the first book was not written for probably twenty years after His Ascension, and the latter book for some sixty years sul>sequent to that, and as there elapsed some two hundred and fifty years afterwards before the Church decreed what was the Canon of Scripture, and what was not, it cleaily follows that the Divine Society gave tlie Book, and n-ot the Book the Church, and that. Il '! "\ 12 with perhaps the excepiion of the GospeU of SS. Mat- thew and Mark, all the New Testament was addressed to those already grounded in the Faith — "To the Saints » *'To the Church of God," *'Tothe Elect Lady," "To the Seven Churches in Asia." Side by side with the Bible, and handed down from generation to generation, are the Creeds, liturgies, rites and ceremonies •, and as they were in some instances prior to the Bible, and instituted by those who wrote the Bible, it naturally follows that what is commonly called Tradition is equally binding with Holy Scripture on a Christian man, or as the Keforined Church has declared, "All those things which were taught by the Apostles, and have been- by a whole universal consent of the Church of Christ ever since that time taught continually, and taken always tor true, ouglit to be received, accepted, and kept, as a perfect Doctrine Apostolic." Taking the Church, and the two channels through which It has handed down Divine Truth, it will be an easy matter to see that It has authority in matters of Faith, and that for any roan to exercise his private judgment in opposition to the voice of the Church is practically to deny Christianity •, for our Saviour, when speaking of the Church, says : " Whoso heareth you, heareth Me •," and again, " If he neglect to hear the Church, let him be unto thee as an heathen man and a publican." On these grounds, any doctrine or ceremony which can be proved to have been handed down and believed or practised always, everywhere, and by all, cannot be cast aside without extreme peril ; and, no matter how a branch of the Church mav ignore or obscure any one dogma or rite, \\ does not bind the whole Church to its views, any more than it does an individual member in its communion, who is at perfect liberty to repudiate any denial or gloss on the Faith once for all delivered to the Saints, just as much as an educated Catholic is bound to ignore the heathenism of Dr. Colenso, or the Protestant deliverances of the late IS Brsliops Cummins and Mcllvaine, the 'brnier of wliom, in spite of the Church's Ordinal and hi» own prieatly vows, denied the prie8thood, and the latter ignored the Church altogether, in the face of our Saviour's declara- tion that the gates of Hell shall not prevail against It. If this Faith' will not admit of any diminution, neither will it allow any accretion to the Deposit of Divine Truth •, and if any Branch or private member builds upon the One Foundation any opinion which the Church does not teach, it is perfectly competent for any other Branch or member to protest against the heresy, even though a majority may believe in it. This is undoubtedly the view set forth by the Lam- beth blncy ileal, which does not instruct us to look to the H9 Articles for the Kule or Faith, and is equally silent as to the Protestant Truth handed down from the " Blessed Reformation," but tells us to " Hold fast the Creeds and the pure worship and order which of God's grace ye have inherited from the l^rimitive Church. Beware of causing divisions contrary to the Doctrine ye have received. Fray and seek for unity among yourselves, and amongst all the faithful in Jesus Christ.^' In this the Church of England is perfectly Catholic. In protesting against the supremacy of the Bishop of Rome, She is at one with the Eastern Church, which equally denies such authority : and in warning Her . members against the '" practical exaltation of the Blessed Virgin in the place of her Divine Son," she does not derogate Irom the glories and attributes of Our Lady, hut speaks against that Marian devotion which asks of Mary that which only Jesus can give •, and which by Newman and other pious members of the Roman obedience is spoken of as seeming like a '^bad dream." As the Anglican Bishops accept the Rule of Faith as ** affirmed by the undisputed General Councils'' amd deprecate the giving of latria to the Ever Blessed Virgin, they must hold with the Canon of Ephesus, " If any one does not confess Emmanuel to be True God, and that, therefore, the Holy Virgin was the Mother of ill 14 God, insomuch as she brought forth, according to the flesh, the Word of God, who was made Flesh, let him i)e Anathema." (JVo/e /?.) No earnest Churchman can be blind to the fact that we live in perilous times, and that the Church of Christ IB menaced both from within and without by treacher- ous friends and avowed enemies, and that those she has nursed in Her bosom, Jilas ! that it should be so, are often more determined in their opposition to Her teaching and more anxious to dismember Her, than those who are aliens to Her Fold. Great truths are either denied or obscured, Her authority is questioned, Her Sacraments neglected, or openly explained away, Her Ritual minimized to even below decency and order, and Her Mission derided •, and all this is acquiesced in by professing Churchmen who attend Her services and ignore Her Teaching, and, in place, of the glorious doctrines of Primitive Christianity, seek to introduce the vagaries of the lecherous Zwingli, the gloomy fanaticism of Calvin, or the immoral and soul-destroy- ing Solifidianism of the heresiarch Luther. (JSTote C) Churches are closed from Sunday to Sunday j dull and .cheerless services are succeeded by sermons devoid of all teaching, and often mere attempts at rhetoric, or explaining away of vital truth •, children are unbaptized, adults unhouseled, and the aged die without the la^t offices of the Church, merely because priests are care- less, unfaithful, or afraid to do their duty, and laymen embrace the easy popular religion of the day. And what is the cause of this? Because a spurious counterfeit of Church principle is enunciated, a soi- disant Evangelicanism is vaunted forth as the Tnith, and the Holy Catholic Church is sought to be denuded of her Sacraments, and reduced to a mere sect; while the bewildered Churchman asks with Pilate, " What is Truth?" and either lapses into infidelity, accepts the nostrums of some Ecclesiastical quack, or else remains in his Mother's bosom to sting and torment Her. Shall this thing continue ? No, no ! a thousand times no ! Every faithful son of the Church must resist the common ■\fc W!F?BiHWWM5>fSWI«l«WW*»'^ 15 foe. As a learned priest of the American Ciiurcli ha» remarked, "The day is past for us longer to talk of 'High Church' and 'Low Church.' The battle has widened out, on to a larger field — the real struggle has a larger scope. IVe have to come out of mere Jiniriicamsm to the higher standard of Catholicism. As Protestantism is mere incipient Rationalism, the first duty of Catholi- cism is to throttle it , we must clear the field first, that the grand, the only real struggle, may be set between Catiiolicity and Rationalism itself" To this end the Church herself must be heard. She must speak with authority, and tell Her children what is right, and what is wrong', and in place of continental "censure," or that phase of belief which a learned Bishop in our Communion styles "a theology which is afraid of possible consequences," She must appeal to Primitive use, and insist that the Truth, the whole Truth, and nothing but the l^ruth shall be held : and then shall the " . . . Clmrch, awaking from her sleep, come glorious forth at length, Ami in sight of Angels and of men, display her hidden strengtli ; And Her sons shall mourn the unhappy breach which now they make their vaunt. And men shall loathe, as now they love, the name of Protestant." Instead of the immoral gloss of Justification by Faith, or the wretched figment of private judgment, She must make the belief in the Real Objective Presence ot Christ in the Sacrament of the Altar the Articulvs Ecclesia Stantis vel Cadentis; and in place of Protestant taste, or Anglican Expediency in matters of Doctrine or Ritual must accept in its entirety the golden axiom of S. Vincent of Lerins, " Quod semper, quod idtique^ quod ab omnibus trnditum est." Looking from our stand-point as Laymen we must confess that the Evangelical party will have a very difficult task if they think they can crush out Catholic teaching from the Church, or " suppress this crying evil," as they are pleased to term any religious thought that does not coincide with their nothing-at-all-ism. Doubtless the Catholic party is small, but it is in earnest, and is a compact body, with a more powerful bond of I 1(5 sympathy than a croedless, inditTerent, worldly opposi* tion. or an ignorint fanaticism can boast of. The great reason of this is, that as a general rule Protestants do not believe in anything* at all beyond their own personal infallibility, except, perhaps, in some little heresies they nurse and keep warm, and as their reading is confined to their own narrow theology, the conse- quence is that they never improve, but keep in the same rut, unable to extricate themselves from the slough, and with no idea beyond throwing mud li those who would assist them to emerge from it. On the other hand, the Catholic party believes one thing. It has not to adapt itself to any platform in order to conciliate conflicting views. It has One Hope and One Faith, and' presents a serried phalanx against the Cohorts of Doubt and Di.sbelief, and it daily accumulates in the Armoury weapons suited for offen* sive and defensive warfare-, confident that God will " Grant us patience, grant uh courage, Grant us this true one iiitijnt, If we take hard blows to deal them, Both to spend and to he spent." If there is one thing in which the Evangelical party has shown its weakness, it is in trying to crush down and writedown Catholicism. What has been the result? " Phires efficiinur, quotics tnetinnir a vohis." It tried thirty years ago through the Parker Society to bring Patristic and post-Reformntion authority against the Tractarian movement— with what effect? Merely to play into the enemy's hands • and these works when not required to confute some Evangelical sophistry, lie unopened on shelves, or are Sold as waste paper. It has tilled columns of noniinallv Church papers with the doings of these "horrible Hitualists," only to make converts for those they oppose, and keep those already converted informed in Church work and progress. The ''Rule of Life" was suppressed, and in *"A Protestant is a man that believes nothing." — Monod. 17 place of the two copies " burked," the whole Dominion was flooded with it, accompanied by a pamphlet vindi- catkng Catholic doctrine and ritual -, and the late attacks on Hymns Ancient and Modern and the 'Manual" are not likely to make the doctrines they advocate less known or less talked about. In fact, Evangelicanism is unconsciously doing our work for us, for it is bringing Protestantism face to face with its most deadly enemy, the Truth. As a great deal of virtuous indignation has been simulated over the fact that a few lay-communicants met for prayer and mutual edification in a private house, it will be well to take the Directory for the Province of Ontario, and see how the names of several of the thirty-three signatories are represented in half-a-dozen Societies wholly extern to the Church, and in some instances directly hostile to it, — how these parties attend meetings, and join in "religious exercises" which the Church most certainly condemns. If this thing is allowed — if proselytizing communities of non- conformists are openly encouraged to detach our serious young men from the Church's teaching, and are aided and abetted, as notoriously they are, by traitorous priests and laymen — if pseudo-evangelical alliances are formed, in which the only bond of sympa- thy is a sacrifice of Church principle, — if priests are allowed to travel out of their own parishes, and lecture on Martin Luther or some other heretic, to the great scandal of Churchmen ; and if laymen can meet in secret conclave, arrogate to themselves the dictatorship of doctrine and ritual, distribute the tracts of the Irish Prayer-book revisionists \ place themselves en rapport with the Cumminsite schismatics, and even in an under- hand and disgraceful manner pack the Provincial Synod, and prevent the admission of the Nova Scotian dele- gates, because their truly Catholic Bishop and Clergy, aided by faithful laymen, would oppose to the bitter e id their dishonest views and notorious malfeasance ; if, we say, all these things can be done without public episcopal rebuke, it is time that those who care for ii'l u t ■ IP III 18 their Church should ask if this shall continue. All that we claim is that the same toleration be extended to reverence that there is to irreverence, — to religion that there is to irreligion, — to Catholic truth that there is to Protestant error, and that those who hold "the Faith which was once delivered unto the Saints" shall he equally protected with those who look to Geneva for their Church. We wish to be in perfect charity with those who differ from us, either in or out of the Church. We readily admit the individual piety, and evident desire to extend God's Kingdom among our non-conforming brethren. We respect their convictions, believing them to bo honest in their views, and, as a general thing, right in what they affirm and wrong in what they deny ; and though we cannot think as they do, we hold that ** He who snecra at any living lio])e, Or aspimtion of a human heart, Is just so many stages less than God, That Universal and All-Sided Love." In all schemes of practical benevolence we are happy to co-operate with them, when no surrender of principle is involved ; and, in any allusions made in this book we mean no disparagement to them, but only our disap- proval of the dishonesty of members of our own Com- munion who are seeking to introduce their system, and trying to graft into the Body of Christ a plan of discipline and doctrine which the Church distinctly repudiates. It is to be hoped that in the majority of cases this scheme of comprehension arises more from ignorance than from wilful perversity, for if dogmatic teaching is ftot heard in Low Church pulpits, and laymen will not learn theology, it cannot be otherwise than that they must be unacquainted with the doctrines of the Church. And so they lull themselves to sleep with that syren song — too often, alas! the burden of Evangelical deliverances, " Doin^ is a deadly thing, iXoing ends in death.*' 19 and settle down to n life of luxurious ease, here,ivith a couitortablo assurance of salvation hereafter, either that they are too good to be damned, or that God is too merciful to punish j and so, relying on Luther's command, " Sin boldly, but have greater utith," a vague wish for eternal happiness at the end of a life, for the present to bo devoted to passion and pleasure, is made identical with its fruition — a desire that all may be well with the soul hereafter, when earth has lost its charms, is taken as un actual possession of eternal happiness, which no present or future sin can interfere with or destroy. For does not the great modern apostle bid them to " Drink, play, luugh, and do some sin even as an act of defiance and contempt to the devil," for "he who has faith commits just as great sins as he who ha« uot, but in him they are all pardoned. There is only one mortal sin, and that is, want of faith." And has he not also remarked that "There is no scandal greater, nor more dangerous, nor more venomous, than a good life manifested exteriorly by good works and a pious conduct. It is the carriage gate to damnation." The inevitable corollary of such a system of teaching is, that its disciples cither remain in the Church and infect Her with these pernicious heresies, or else more hon- estly (as several members of the Evangelical congrega- tion of the quasi-Cathedral ofS. James, Toronto, have done,) leave their Church for the more congenial atmosphere of Mymouth-Brethrenism, where their feelings will not be outraged by a priest assuming the carnal distinction of being vested in a black popish preaching gown \ and periodically reading that "Epistle of Straw" of S. James, or "that blear-eyed, stammering Moses and his law," as the arch-heretic Luther irrev- erently styles the "Catholic Epistle" and the sacred writer of the Pentateuch. It is a sad thing that such noxious heresies should be poisoning the wells of Truth in the Church, but it is a sadder sight to see no hand raised with authority to crush them in this Dominion, (all honor to the Bishop of Ontario for his manly protest against such teaching,) 20 t i .. '* wlion Episcopal power is invoked to crush n belief in that Sacramental system which is the only antidote to the deadly poison of Solatidianisni. Hut it has always been so since the Reformation. Poor John Wesley could feel that public opinion would weigh down Epis- copal regard for the Truth, when the populace cried " Hey for the Romans •, down with the heretic dog !" and, as he says, " the good I'rotestant mob marched in grand procession, and burnt me in etfigy," jusi because he held the same views that we do. And when the Uishop of London sought to n^strain serious young men, who were seeking to evangelize the masses, and contemptu- ously asked, "A few young, raw heads ! what can they pretend to do ? they are only a few !" Wesley answers as it were prophetically, "1 cannot but observe here, that great pains have been taken to keep them /ct^ " Simeon, the pious leader of the Evangelical party, felt it later, and the learned Dr. Pusey has lived through it •, but ah ! how much truth there is in these saddest of lines over penned by a Churchman, who, like the hunted son of Atreus, could see what others were too blind to behold : " Ye indeed see not these, but I do see them, and I am driven away, and can stay no longer." Hear what John Henry Newman says of that Mother, who, at the instigation of Bishops, drove him out of Her Bosom, " O my Mother, whence is this unto thee, that thou hast good things poured upon thee, and canst not keep them, and bearest children, and darest not own them? Why hast thou not the skill to use their services, nor the heart to rejoice in their love ? How is it that whatever is generous in purpose, and tender or deep in devotion, thy flower and thy promise, falls from thy bosom, and finds no home within thine arms ? Who hath put this note upon thee, to have a miscarry- ing womb and dry breasts, to be a stranger to thine own flesh, and thine eye cruel towards thy little ones ? Thine own offspring, the fruit of thy womb, who love thee and would toil for thee, thou dost gaze upon with fear as though a portent, or thou dost loathe as an offence — at best thou dost but endure, as if they had 31 no claim luit- on thy patience, ^elf-poHsesnion and vigil- ance, to be rid uf tlicni as ('a>npt and to the cry not ceased ng over ty have abjured le ; and estants S. Paul better ^ iMed ei ted ; none gainst n who 23 We cheerfully concede that among the remonstrants are men distinguished in their several professions, of irreproachable moral character, and active benevolence. Some have the advantage of wealth an! position, and " have done the State some service :" ethers are indi- viduals whose voices are listened to with respect, when they speak ex cathedra on subjects of finance, political economy, jurisprudence, or the belles leltres ; and all are men who would on no account commit themselves to any statement, except on Church matters, unless they had made themselves certain of its accuracy. Here we must join issue with them, and as their voice is not the voice of the Church, we must not heed what they say, but oppose them to the bitter end. For this reason, among others enumerated, we come out with no uncertain sound. When a Catholic term could be used loyally in preference to a Protestant shibboleth, we have used it. In place of that wretched system of Anglican reserve, which is afraid to say what it thinks is true, and is content to let what it knows is true be assailed without reply, we have boldly stated what we believe, and that we will not be hindered in teaching others what we know to be The Faith. We may speak plainly, and hurl great truths against Protestant idols, not caring where or how they hit so long as they are effective •, but if we have been blunt at any rate we have been straightforward, and cannot be accused of beinff underhand or Jesuitical. What we have written has been humblv done in the service of God and His Church, and if we have His blessing it makes very little diiference if the world treats us with contumely. The assaults on the Manual and the Hymnal in the cases under review, are briefly on these points: the Adoration due to Christ Really, Objectively, and Actually Present in the Sacrament of the Altar; Prayers for the Dead •, the use of certain pious expres- sions-, and the Invocation of Saints and Angels. These subjects we have taken up in the order named. '■i!' i 24 THE ADORATION DUE TO CHRIST REALLY, ACTUAL LY, AND OBJECTIVELY PRESENT IN THE SACRI- FICE OF THE MASS.^'^ There is no doctrine which demands less exphina- tion, or a more child like, simple faith, than that of the Real Presence. Unlike the Doctrine of Invocation of Saints and Angels, it rests on the simple words of Jesus Himself-, and if all the Holy Scriptures had been destroyed except those recording His words on this subject, no further instruction would have been necessary •, for He gave His precious Body and Blood to be our spiritual food. '• If) suprcii'ic noctc cnen.-c, Rccumbeiis cum Iratiibus, Obscrvata loge plciic, Cibis in leualibus. Cibmii tuibgi duoderuic Sc dat SuLs Manibus." Those "Holy Hands, which in a Sacramental manner, bare His Own Body, and gave It to be the food and refreshment of elect souls," as the great Jeremy Tay- lor so beautifully says. He ordered that the Rite should be continued until His coping again-, and as that Glorified Body still retams Its Humanity in heaven, it is a necessary corollary that It is given, taken, and received, not carnally or locally, but supra-locally and ineffably, yet not the less really or substantially, and that the communicant may, as the Autun inscription of the Second Century avers, " Eat, drink, holding in thy palm Jesus Christ, the Son of God, the Saviour," *This old English namo for the Holy Eucharist is used without apology. That in the height of an acrimonious controversy with the Papacy it should have boon (leliberatcly retained in the first Prayer- book of Edward the VI. sufficiently divests it of any doctrinal objection ; and its frequent employment in the terms Christmas, Michaelmas, Candlemas, and Martinmas, is a plea against any charge of pedantry. 65 believing with ^. Ambrose, "ubi Corpus ejus, ibi Christus est," for to believe that when Christ's Body 18 present His Soul and Divinity may be absent, would be to affirm absolute Nestorianism. it is well expressed by a late learned Divine of our Church, " Glorjf he to God on hujh. Even though here, He, in His great humiliation conceals His Diviiiity under the form of Bread and Wine, on high still ; uil high as He was during the greatest humiliation of His Passioii. " 'the Son of God, p»-oceeding forth. Yet leaving not His leather's side,* Atid going to His wol-k on earth, Had i'eached at length life's e\'Rntide.' " It can be confidently asserted that no doctrine of the Church which rests upon such a thoroughly Evangelical basis, has been, since that Reformation, bv men called Blessed, so doubted, obscured or ignored, as the Doc- trine of the Real, Presence •, a doctrine so plainly set forth and commanded by our Blessed Saviour Himself, and for fifteen centuries the united belief of all Chris- tendom. For a thousand years the simple literal acceptance of our Saviour's words was held, no definition of the manner of the Presence was mooted, and although a heresy made its appearance, it was at once crushed, and the Church had peace, until a disreputable de* bauchee, the self-confessed libertine, Ulrick Zwingli, {J\rote D), invented the doctrine of Bare Commemora- tion, and in company with other fanatics, many of them men of loose theology and looser morals, made " This Banquet pi-ove A saci'anient of war and not of love." It is not our intention to quote Calvin or Luther as authorities on sacred subjects, especially on Sacramental truth j but as this doctrine is generally denied both by professed Churchmen and those who arc supposed to follow the teachings of the Continental reformers, it Nvill be well to show what their views were, and that there was a depth to which even they did not descend. *Cf S. J*?]iu iii. IX 26 11 will be seen that the faith they held contrasts very strongly with that now professed by their followers, who in common with all who leave the Church have drifted from their moorings, and, like the Methodists, repudiate nearly every doctrine their founder held. Luther states, "If you l)elieve and teacli that in the Lord's Supper the true Both/ and Blood of Christ is given and received, and not the Bread, aiul Wine only ; and tliat this giving and receiving is Beal and not imaginary, we are agreed, and we own you for dear brethren in the Lord." Bucer affirms, " Tliat together with the Sacrament we Tridi/ and Substantially receive the Body of Christ." Calvin is even more explicit and outspoken in his belief in the Real Presence : " I assert that the Body of Christ is Benlly, (as the usual expres- sion is,) tliat is fndi/ given to t(s in the Sacrament, to be tlie saving food of our souls." Also, "That Word cannot He, neither can it mock us; and except one presumes to call Ciod a deceiver, he will never dare to say, that the Symbols ai-e empty, and that Christ is not t?ithem." Again he says, "Christ, in His Holy Supper, gives us the true and proper Sub- stance of His Body and BFood, that It being wholly ours, we may be made partakers of all His benefits and graces." "The Son of God offers daily to us in the Holy Sacrament, the Bame Body wliich He once oflR^red in Sacrifice to His Father, that It may be our Spiritual Food." And lastly, " If any one ask me concerning tlie manner, I will not be ashamed *o confess that it is a secret too high for my reason to comprehend, or my tongue to express ; or to speak more properly, I rather feel than understand it ; therefore without disputing, I embrace the truth of God, and confidently repose on it. He declares that His Flesh is the Food, and His Blood the Drink of my Soul, and my , soul I ofter to Him to be fed by such uouriKhment. He bids me take, eat, and drink. His Body and Blood, which in His Holy Sujiper He offers me under the symbols of Bread and Wine ; I make no scruple but He doth reach them to me, and I receive them." If these were the convictions of these representative men, and the fact cannot be denied, the question ob- trudes itself on the mind, What do (heir followers believe? 37 If within eighty years, since the death of John Wesley, the religious body which bears his name has repudiated Episcopacy, the Priesthood, and Sacramental grace, not to mention confession, penance, and prayers for the dead, (which their Founder undoubtedly held and prac- tised,) what must those three hundred years of separa- tion have done — not alone in the matter of positive belief, but in sapping the foundations of morality itself. Ask New England, the home of the Pilgrim Fathers, with its Spiritualism, Communism, practical infidelity and foeticide. Ask Protestant Wurtemburg, with its 16 per cent, of illegitimate children j or Calvinistic Scotland, with its intemperance, and in some districts as high as 20 per cent, of base-born children, and this in a shire where the majority communicate regularly at the stated periods, and where the "Sabbath"* is kept with Puritanical strictness. Well may one who sees that wherever Protestantism flourishes religion and morality decay, exclaim with one of the best and gentlest of Reformers, the pious Melancthon, *'A11 the waters of the Elbe would not yield me tears sufficient to weep for the miseries caused by the Reformation." (JSTote E.) Amongst these "miseries caused by the Reformation" are the conflicting views held by Churchmen, who believe in the Real Presence, but who leaven their belief with some heresy. Some hold with Calvin that only a Virtue of Christ is received •, others that the Elements become the Body and Blood of Christ only to those who with faith receive them •, others still that there is a Real and Objective Presence of Christ, apart from His Divinity, and therefore not adorable, a dissolution of the Hypostatic Union being predicated — a view which, as a learned Bishop of our Church says, "has only found favor with those, who, unwilling to *Tlie first day of the week is properly termed Sunday, or the lord's Day. Saturday is the Sabbath (dies Sabbati.) According to Disraeli, in his Commentaries on the Life of Charles I., the term Sabbath was first used to designate the Lord's Day during the reign of Elizabeth, in the year lf)6i, when the Puritan party changed ii from a feast into a fast day. ! M '; 2S accept the profound Mystery of the Holy Eucharist with all its consequences, are unable to bring themselves to an absolute denial of any Presence of Christ, and, therefore, in this formula find a sop to the cravings of an intellect which dreads to carry to conclusions the premisses which in reason only lead to the acceptance of the Catholic doctrine." With these views, however, we have nothing to do. They are an outcome of the theology of English writers, not the teaching of the Catholic Church. The Holy Catholic Church has ever taught that the Sacrifice of the Mass is propitiatory and impetratory, both for the living and the faithful departed, and that to the Real Presence of the Incarnate Son of God, latria^ or the highest worship is due. Volume upon volume of extracts from the Fathers, from S. Ignatius, the pupil of S. John the Divine, from Justin Martyr, S. Augustine, and S. Chrysostom, could be given in support of this, but as in the present complaint "Our forefathers at the Reformation" and "the Twenty-eighth Article of our Church " alone are called into Court as witnesses, it will be only necessary to see what they have to say, as our "Blessed Martyrs" or "the Thirty -nine Articles" are higher authority on these points than those who " fought with beasts at Ephesus," or even our Blessed Saviour Himself, if we may judge the Evangelical party by their constant appeal to the Reformation. We will now take the few quotations from the Manual which are objected to, and see how far their terminology will agree with what Ridley and other post- Reformation writers say on the same subject. The " several passages which excite unfeigned alarm and apprehension" in the minds of the Protestant remonstrants, and are regarded by the Bishop as "unsound and untenable," and which they "mutually regard as unsound and pernicious" are as follow^ : " Jesu, our wonderful God, who vouchsafes to be present upon the Altar Tvhen the Priest pronounces the words of consecration." " JesH, the Lamb without spot, who, once sacrificed, art contin- ually offeryd, yet art alive for evermore, who art continually consumed, jot still reraainest perfect." 29 HI our quo- "A sacretl Victim, consumed on the Altai* by iis, and for us." "That a Sacritice should be offered on the Altar by thy prietits. " Here meditate devoutly on the Real Presence of His sacred Body and Blood in the Holy Eucharist — on the holy Sacrifice of Himself therein continually ofl'ered before the Father!" In these passages the italics are theirs tations we shall take the same liberty. We will first take Bishop Ridley, who, as all Protest- ants know, was burned in the reign of Mary, for his opposition to Popish teaching and practices. In answer to the question : " What say you to that Council, where it Ls said that the Priest doth offer an unbloody Sacrifice of the Body of Clirisf!" Ridley — " I say it be well said if it be rightly understood. It is called unbloody, and is offered after a certain manner, and in a mystery, and as a representation of that bloody Sacrifice ; and he doth not lie who saith Christ to be offered.'^ " The unhloodjf Sacrifice of the Church is the sacrifice of praif^e and thanksgiving, and the commemoration, the shewing fortli, and Sacramental representation of that one only bloody Sacrifice, offered up once for all." " I grant the Bread to be converted, and turned, into the Flesh of Christ, ijut not by Trausubstantiation but by sacramental converting or turning. It is transformed by a mystical benediction, and by the accession or coming of the Holy Ghost into the Flesh of Christ." " He that sitteth in Heaven is here present in mystery, and by grace, and is holden of the godl}', such as communicate Him, not only with the hand, of the body, but much more wholesomely with the liand of the heai-t." " We worship the symbols, when reverently we handle them. We worship Chnst wheresoever we i>erceive His benefits, but we understand His benefits to be greatest in the Sacrament." ")Fe adore and loorship Christ in the Eucharist, and if you mean the external Sacrament, I say that also is to be worshipped* as a Sacrament." Archbishop Cranmer, another of the Marian '^Mar- tyrs," is equally strong- " For Christ's Flesh and Blood be in the Sacrament truly pre^evt, but spiritually and sacramen tally, not carnally and corporally. And, as He is truly present, so is He tndy eaten and drunken, and assisteth and He is the same to us that He ivas to them that saw Him with us their bodily eyes." " It is but one Christ that was ofiered then, and is offered now" which words, if placed in juxtaposition with the follow- * Latvia is not meant here, but reverence. The term is used in -the same sense as it is in the Marriage Service. — " With this body I thee worship." Pi' ;' i ing assertion of Ridley, ought to fill the minds of the remonstrants with "unfeigned alarm and apprehension'* that they know very little what the Blessed Reformers taught. Ridley, in answer to his examiners at Oxford, states (just as Latimer did in 1554,) his belief in the Real Presence in the following words : " For both yon and I agree herein, that in the Sacrament is the vert/ True and Xatiiral Bodij and Mood of Christ, even that which was born of the Virgin Mary, which ascended into heaven, which sitteth on the right hand of God the Father, which shall come from thence to judge the quick and the dead." Having sufficiently cited the opinions of " our Fore- fathers of the Reformation," the compilers of "our incomparable Liturgy," we will now proceed to " the twenty-eighth Article of our Church," the last of the two authorities quoted in support of the Zwinglian heresy by the Toronto Protestants, and see what the Author of that Article says. In quoting from the Canon of the Mass, they have, it seems to us, most dishonestly italicised the words " in remembrance of His death and passion," as if the bare commemoration of the Sacrifice on Calvary were all that was designed to be thought of, and that to be " partakers of His most Blessed Body and Blood " formed no part of our Lord's command. How any honest man can accept both this suppressio veri and suggestin falsi in the face of the con- cluding words of the Canon, and the words of adminis- tration which immediately follow, is more than we can conceive ; still less can we do so when we think of those awful words of Jesus : "Verily, verily, I say unto you, except ye eat the Flesh of the Son of Man, and drink His Blood, ye have no life in you. Whoso eateth My Flesh and drinketh My Blood hath eternal life, and I will raise him up at the last day •, for My Flesh is meat indeed, and My Blood is drink indeed. He that eateth My Flesh and drinketh My Blood dwelleth in Me, and I in him." The priest, whilst administering the Host, says : "The Body of our Lord Jesus Christ, . . . . Take and eat This" not " the sign of the Lord's Body," but the Body Itself, in exact compliance Is of the heiision'* eformers t Oxford, f in the ent is the hat Avhich v^eu, which ome from ir Fore- of "our to "the of the ^inglian hat the 3m the 8, most of His lion of ned to 3 most Lord's th this e con- minis- '^e can ink of i unto 1, and iateth J, and »sh is that th in Bring brist, rthe iance 31 ' with the words of Jesus Himself, who said, *' This is My Body," and " Do This (or offer This ^) in remem- bra nee of Me." We will now quote the clause in the 28th Article which is supposed to favor the Zwinglinn heresy, and then see what the author of it, Edmund Geste, Bishop of Rochester, had to say about it. " The Body of Christ is given, taken and eaten in the Supper, only after an heavenly and spiritual manner. And the mean whereby the Body of Christ is received and eaten in the Supper is Faith." In a letter to Cecil, dated Dec. 22nd, 1556, explain- ing the objection that Cheney, the Bishop of Gloucester, found to the word " only," he thus writes : *' I suppose you have hard how ye Bisshop of Glocestre found him selue greoved with ye placynge of this adverbe onely in this Article, 'The Bodye of Christ is gyven, taken, and eaten in ye Supper after an heavenly and spiritual manner onely^ because it did take awaye ye Presence of Christis Bodye in ye Sacmment ; and prively noted me take his pai'te therein, and yeasterdaye in myn absence vouched me for ye same. Whereas betwene him and me, I told him plainelye, that this word onehf in ye foi-esjiid Article did not exclude ye Presence of Christis Boidy fro the Sacrament, but onely the ffrosseneo and aensiblenea in ye receavinge thereof ; for I said unto him, 'though he tooke ChriHts Body* in his hand, receaved it vnth hiif inouthe, and that corporaUy, naturally, renllye, substantially, and ramnlly, ns ye doctors doe write, yet did he not for all that, see it, feel it, smelle it, nor taste it.' And therefore I told him I wold speak against him herein, and ye leather because ye Article teas of myn own pennynge. And yet I wold not, for all that, denye therebye anything that I had spoken for ye Presence. And this was the some of our talk. " And this I saied is so true by all sortes of men, that even D. Hardinge writeth the same, as it appeareth most evidently by his wordes reported in ye Bisshoppe of Salisburie's (Jewel's) booke, pagina 325, wich be thees, 'Then we maye saye, yt in ye Sacrament His verye Body is present, yea, really, t/tat is to saye, in deed, substan- tially, t\a' is, in substance, and corporafy, carnally, and naturally ; by wich words is ment that His verye Bodye, His very Ffcsh, and His very human nature, is there, not after corporall, camall. or natural! wise; but invisibly, unspeakably, supernaturally, spiritually, divinely, and bv waye unto Him only knowen." " This I thought good to write to your honour, for myne owne purgation." *The Greek word translated "do" is used sacrificially for "offer" in the LXX. version of the Old Testament some seventy times. (See Exodus xxix. 38, 39 ; Lev. xix. 7 ; Numb, xxviii. 24.) See also the use of " do for him" in S. Luke ii. 27, and cf with vv. 22 and 24. 82 Comment on Ihis U usclesa. If the English language U supposed to mean what it plainly says, the Reformers expressed their belief in the Real Presence •, the Liturgy they compiled expressly declares it •, and the XXVUIth Article, which was levelled against the gross Capernaite theory of transaccidentation, equally condemned by the Council of Trent, expresses a Catholic view of the subject, which is fully borne out by the Author's explanation of it. As the Bishop of Toronto hd» expressed his opinion that the "views of that Presence embodied in the Manual" are '* going beyond reasonable and Scriptural limits," and speaks of the "XXVIIIth Article, the Church Catechism, and the Exhortation to Communi- cants'* as being "so explicit," wc will take up the two latter authorities in turn. The Catechism states in reply to the question, "What is the inward part or thing specified?" A.— The Body and Blood of Christ, which are verily and indeed taken and received by the faithful in the Lord's Supper." This, at any rate, is " explicit " enough, and we will now produce a few questions from the writings of Bishop Overall, the author of the Sacramental por- tion of the Catechism, as the mere fact of his being authorized to compile it should be a guerdon that ha is a safe authority on such subjects. Speaking of the Sacrifice on Calvary, he says : " It has power in itself to aliolish all sin whatsoever ; but it does not abolish any man's sins for all that tinless it be applied. And the) ways for applying it are divers : by Faith, by Good Works, by the Unbloody Offering up of the same S'lcrijice, by the receiving of His most precious Body and Blood." " This is a plain Oblation of Christ's death once offered, and A representative Sacrifice of it, for the sins, and for the benefit of the whole world, of the whole Church ; that both those which are here on earth, and those that rest in the aleeji of peace, being departed in the Faith of Christ, may find the effect and virtue of it And in this sense it is not only an Euchansticnl but a Propitiatory Sacrifice ; and to [)i'ove it a Sacrifice propitiatory, always so acknow' ledged by the ancient Church, there can be no better argument than that it was offered up not only for the living hut for the dead.'' As the "Exhortation" speaks of those that "come 88 to the Holy Curnniunion of the Body and Blood of Christ," and spiritually " Eat the Flesh of Christ, and Drink His Blood," it follows that the Real Presence is admitted ; and the objection of the Bishop to any loving expressions of reverence or devotion on the ground of *' going beyond reasonable and Scriptural limits " would equally apply to the Catholic definition of the Doctrine of the Trinity, and may be classed with that of Colenso, who withholds prayers to our Saviour on exactly simi- lar grounds. As a learned writer says : " The Real Presence is denied to*day ; the Incarnation will be denied to-morrow. The Rationalism which cannot believe that He who sitteth at the right hand of God can be Sacramentally present on every altar in the World: how shall it believe that the "One incompre- hensible God " can be contained, " God and Man " in Christ?" As we wish, as far as space will allow, to accept the authorities cited against us as our authority in repelling the attack, and have the Protestant "hoist with his own petard," we will now add a few quotations from the Savoy Commissioners, the re^ isers of our present book of Common Prayer, before w>^ give the views of Jeremy Taylor and other distinguished men, whom the Church of England has loved to honor and esteem, and as to whose loyalty and orthodoxy no question has ever been raised. The Commissioners we cite are Bishops Cosin and Sparrow, Dr. Heylin, and Herbert Thorndike. Bishop Cosin. " 'That we and all Thy whole Church may obtain amission of ovir sins, and all other benefits of His Passion," whereby all 'the whole Church' is to be understood, as well those who have been heretofore, and those who shall be hereafter, as those that are now the present members of it. And hereupon my Lord of Win- chester, Bishop Andrewes, propounded his answer to Cardinal Perron, where he said, ' We have and offer this Sacrifice, both for the living and the dead ; as well for them that aie absent, as those that be present,' or words to this purpose, for I have not the book now by me." " We believe those words of Christ, ' This is My Body,' which was St. Austin's meaning when he said, ' Why dost thou prepare thy stomach and thy teeth ? Believe and thou hast eaten.' For in this i I! ii r Jliystical e«tiii>(, liy tho woiuUn-fiil |M»w«>r of the IIi)ly (UioHt, we (iff hiviHihly receive the mibstnuce of'VfiriMt'M /ioi/i/ ami Jilood, as much an we would eat and drink both vitiihlii" BiHHOP Sparrow. " But henidas thi'Hc Spiritiml HumiHceH iiien- tioned, the MiniHters of th(i Go.s|»p1 liavt* another Sacrifice to offer, viz ; The Unbloody Sacritick uh it wuh aiiciontly called, the commemora- tivo Sac'iitice of tho T)«»tli of Christ, which tlooH oh really and truly * Show forth the death of Christ,' as those Hacrifices under tho law did foreshow it ; and in respect of this Swcnfico of the Eucharist, the ancients ha^'e usually called tliose who otter it up, priests." " When tlje priest haith said at the deliTory of the Sacrament, The Body of our Lord Jesua Christ which wax given for thee, preserre thy body and soul unto everlteting life, the connnnnicanK is to answer. Amen ;: by this Amen professing his faith in the Presenck of Chrint's Body and Blood in that Sacranwnt." '* It is' to be given to the peojjle kneelhig; for a* sin it is not to adore when we receive this Sacrament." Dr. Heykin. "A Sacrifice there was among the Jews, showing forth Christ's dfeath unto them, Iwfore His coming in the Flesh ; « Sacrifice there must be among (christians to show forth the Ix)rd'H death till He come in judgment. Antl if a Sacrifi4X there must be^ t^iere must be also Priests to do it, and Altars whereupon to do it." Herbert Thorndike. "For having maintained that the Ele- ments are realli/ changed from ordinary bread and wine iitto the Body and Blood of Clirist, mystically p'esent, as in a Sacrament ; and that in virtue of the Consecration, not by the faith of him that receives,- I am to admit and maintain whatsoever appears duly consequent to this truth, namely, that the elements so consecrated are tndy the Sacrifice of Christ upon the Cross, in as mucli as the Body and Blood of Christ crucified are contained in them It is thei-eforc enough that the Eucharist is the Sacrifice of Christ upon the Cross, as the Sacrifice of Christ upon the Cross is represented, renewed, revived^ and restored by it." " It cannot be denied that the Sacrament of the Eucharist, in as much as it is the same Sacrifice of Christ upon the Cross (as that which representeth is trufy said to be thing which it representeth), is also both propitatory and impetrafory by virtue of the Cbnsecration of it, wliereby it become^), the Sacrifice of Christ ttpon tfie Cross." "As for the sayings of the Fathers, whereby the Euchu- rist is declared to be a Sacrifice, in regai-d of the Consecration, I do no way doubt that they are utterly innumerable." " I suppose that the Body and Blood of Christ may be adored, tofteresoever they are, . , . . . and i.s not the presence thereof in the Sacrament of the Eucharist a just occasion presently to express by the bodily act of adoration that inward lienor which we always carry towards our Lord Christ as God ? I do believe that it was so practised and done in the ancient Church ; which I maintain from the beginning to have been the true Church of Christ, obliging all to conform to it in all things within the power of it." . . . " I do acknowledge the tes- timonies tliat are produced out of S. Ambrose, SI Augustine, S. Chry- ^t, wei (feoj)le ■'unent."^ N'lowing ^leNJi ; a lust be^ lo it." Iio Ele- li** Body lid that •ereivfis ;■ iient to 1 Blood lei-efoie- 'yosa, as pvived^ ■ of the on tlje lich it tue of t upon do no It the of the let of 8 our done have n all > tes- :!hry- •ostora, Theotloret, S. Oi-egory Naziunzen, H. Jflrome, Origen ; whe» \w teacheth me to ^\k'^ at the receiving of tlie 8»cmnient, 'Lord, I am not woithy that Tiiou sJiouldHt come under my roof.' " It would be a work of supererogation to multiplj passuges like these, uot only from these writers but iVoni other m< rubers of the Savoy Comraission -, enough has been brought forward to show what the mind ot the revisers ot the Book of Common Prayer was oi this subject', so we shtU content ourselves with some quotations from Jereany Taylor ami otlver standard writers. Jkkemv Taylor. "And for i)erH(m8 of the contrary perguanion who, to avoid the natural sense anirni it only to be figurative, since their deHign is to believe it to bo Christ'H Body only in thi sense of faith, and not oi philosophy, they may remember that itH being reaUif present does not hinder but all that reality may be spiritual." "I suppose it to be a mistake to think whatsoever is real must he natural." " In the sacrament that Body which is reignina in Hea^ven is exposed upon the table of blessing, and His Body which vas broken for ujj, is now braken again, and yet remains impassible. Every consecrated portion of bread does exhibit Christ entirely to the faithful receiver, and yet Christ renmins One while He is wholly ministerd in ten thou- «and portions." " Themistocles snatched up the son of King Admetus, and held him between himself and death, to mitigate the rage of the king, and prevailed accordingly. Our very htlding up the Sou of GhI and r<^- resenti)ig Him to His Father is the doing an act of mediation, and ad- vantage to oui-selves in the virtue and efficacy of the Mediator." "The celebration of this sacrifice is in its proportion an instru- ment ^/•oj9ty J. H. Wesley, 7th edition, 1776. Hymn 116. " Then let our faith adore the Lamb, To-day as yesterday the same. In Thy great offering join ; Partake the Sacrificial Food, And eat Thy Flesh and drink Thy Blood, And live forever Thine." Ibid, Hymn 3. He thus speaks of daily Communion, and contrasts the usage of the Primitive Church with the coldness and apathy of his day : "During the Octave I administered the Lord's Supper every morning, after the example of the primitive Church." Journal, Easterday, 1777. be onlj, [I'eat de- st, that many I appear Igh the iiistian m out- Sacn- 'hkist, temple, esently cloucl, lorioua lointed ol. 2;]. s Sup- rv^oi. 8. 1776. asts lesa verjf nal, 89 •' Why is the faithful seed deceased, The life of God extinct and dead ? The DuUy Sacrifice has ceased, " O wouldst thou to Tliy Church return. For which the ftiithful remnant sijj;hs, For which the droopinjj nations mourn, Restore the Daily Sacrifice." Hymn IGG — On the Lord's Supper. Many entries in his Journal show that he was in the habit of administering the Sacrament to children of six years or so, and he was equally strongly in favor of unleavened bread, the mixed chalice, and the choral service : and on a visit to the Moravians he re- cords in his journal with evident approval a service he attended, where a brass crucfix, altar lrght», and geni- flections formed a part of the service. In answer to these quotations people will aay " what right have you to appeal to the sayings of a man who left the Church of England and founded a Church himself? " We shall give some further quota- tions from his works, written within a few months of his death, which amply refute this objection, and show that he ever Irved and died a faithful priest in the communion of the Church of England, holding firmly the Faith once delivered to the Sarnts, and believing (we quote his own words), "The pretences' for separa- tion may be innumerable, but want of love is always the real cause." 175G. "My brother and I closed the Conference by a solemn declaration of our purpose never to sfparate from the Church, and all our brethren cheerfully concurred therein." Wesley's Works, 3rd Edit., London, 1829 : Vol. 12, p. 305. 1785. I openly declared in the evening that I had no more thought of separating from the Church than I had forty years ago." Ibid, Vol. 4, page 320. 1780. " We weighed what was satid about separating from the Church ; but we all determined to continue therein, without one dissenting voice." Idem, p. 343. 1789. "I'never saw such a number of preachers before so unani- mous on all points, particularly as to Imving the Chtirch, which none ©f them had the least thought of." Ibid, p. 4G4. 40 1780, A\t,:;ust 2Stl». About a liundnvl in-oaoliova woro prosont, aiul 110 ver was dui- jNlastor inoi-P oiiiiuciitlv l)roKCiit with ua. Tlio caso of sfiparofioit fi-oiii tho Chuioli was largely considered, luid wo were till uiidtiiinoiis mjaiiiM it." Ibid, j). 4(>(). Three months later, and within lifteen months of his death (he died on the 2d of March, 1701) he thus de* dares his faith : " / (hchire once, more, t/inf [ lire luul die n. inntiher of the Church of Eiujland, and th'lt NONK W-IO HKCMID MY .lumiMKNT OR ADVlci; WILL EVEH SEPARATE FROM IT." Tlid Anuiniau Metliodist Magazine, April, 1790. Havinii now jriven ample "Protestant" authority in favor of doctrines which Protestants repudiate, we shall proceed to view the suhject in its legal aspect ; for it is notorious that the Evangelical party is patient and law-abiding, adheres strictly to the rubrics, and when adecision has been arrived at on any controverted doctriFje or custom, accepts it gracefully and entirely as a solution of the dirticulty. One of the signatories proposed at the Synod in Torontn that the ruling of the English law courts in re Purchas should be extend* ed to that Diocese, and accepted by the Church, and as it is fair to assume that the party is a "happy family" with one fjulse and one purse, we may conclude that as the ruling on vestments was accepted, so that on matters of doctrine will be accepted also. As the Courts of Chancery, Queen's Bench, and Common Pleas ar'^ represented in the protest by their Judges, this appc.il to CflBsar has a particular significance, and cannot be overlooked by those who believe that the Law Courts can satisfactorily settle matters of doctrine or ritual. It is for those people that we make those remarks We Cathohcs cannot recognize an imperiwn in imperin, which most unmistakably the interference of any Court of law, civil or ecclesiastical, is, which pre- sumes to sit in judgment on things ecclesiastical, with- out the authority of the Church. We accept Sir Robert Piiilliniorc's rulin<; in re Bennett, not because he is Dean of the Court of vVrches, but because he has brought his great U^arning to bear on the matter, and has decided in the only way an impartial Judge could. "8. The 41 Wliat he has said accords with the voice of the Catho. lie Church, and on this ground we look on his judg- ment as good law J had the decision been dif}erent wo should ignore it, as we most certainly should that of the Judicial Committee if it found it expedient to decide in a different manner. As we believe with the XXth Article that "the Church has authority in Controversies of F'aith," we are not going to stultify ourselves by accepting any theological error which political ex- pediency, ignorant indifference, or fanatical partisanship may try to force upon the Church. We should treat it as so much waste paper, and appeal to a Tribunal more ancient and honorable than the Judicial Com- mittee of the Privy Council, and which will give its laws long after that is a thing of the past — the Holy C/atholic Church. We will not weary our readers with the long expo- sition of Mr. Bennett's teachings assailed by the so- called Church Association. The doctrines objected to were "The Real, Actual, and Objective Presence of Christ in the Sacrament-, "The Real, Living and Spirit- ual Oifering of Christ by the ministering priest," (i. c. the Eucharistic Sacrifice) and "The adoration of Christ veiled under the symbols of Bread and Wine." Sir Robert in his exhaustive and lucid judgment, clear- ly point-* out the change made in our present Book of Common Prayer, by which the Zvvinglian heresy of Edward the Sixth's second book, which found its ex- pression in the words of administration and the final rubric, was very properly cast out and the evil glamour thrown on our Liturgy by that weak and ill-pnncipled King and his unscrupulous advisers entirely dispolled. Speaking of the 2Sth Article and the Homily concern- ing the Sacrament, ho says : " The Doctrine con- tained in these formularies excludes the Zwinglian ac- count of the Sacraments. I hold it to have been the intention of the Formularies to exclude the Zwinglian doctrine of hare commemoration with respect to the Lord's Supper, although that error bo not expressly mentioned." 42 In samming up he remarks: "It is my duty to decide whether the words in which he now expresses himself, and which he professes to have since borrowed from a profound theologian, occupying one of the highest po- sitions in the University of Oxford, (Dr. Pusey) do or do not contravene the Formularies of our Faith." " Jf I were to pronounce that they did so, I should be passing sentence, in my opinion, upon a long roll of illustrious Divines, who have adorned our Universities and fought the good fight of our Church, from Ridley to Keble — from the Divine whose martyrdom the cross at Oxford commemorates, to the Divine in whose honour that University has just founded her last College. " I say that the Objective, Actual, and Real Pre»- EMCE, or the Spiritual, Real Presence, a Presence External to the act or the Communicant, appears to me to be the Doctrine which the Formularies of our Church, duly considered, and construed so as to be harmonious, intended to maintain. " With respect to the other charges, namely, those relating to Sacrifice and Worship, I pronounce that Mr. BenF>ett has not exceeded the liberty which the kw allows on these subjects." It may not be generally known that Mr. Bennett re- fused to appear in the case, preferring rather to plead before the Altar of Froome-lSelwood than to acknowl- edge that an earthly tribunal had jurisdiction in these dread mysteries. This judgment is therefore all the more crushing in its effect, the specious sophistries of four of the ablest ecclesiastical lawyers being employed to no avaiil, aind their subtle argurrents refuted by the very Protestant authorities they claimed as their wit- nesses : and the judgment has been confirmed by the Judicial Committee of the Privy Council j whose de- cision, divested of the obiter dicta introduced by the Archbishop of York as a coating to make the pill less nauseous to himself and his friends, practically places the matter in this position, that the State upholds the Church in teaching the Doctrine of the Adorable Sac- rifice of the Mass. 48 We now conclude our remarks oh these doctrines, so dear to any Catholic. As we before stated, the thirty -three Protestant remonstrants have cited post- Reformation authority for their unbeUef-, we have accepted these authorities, and it now rests with impartial minds to say on which side the witnesses testify. It is a duty we have most reluctantly takes up, and it is now gladly finished. "How can this Man give us His Flesh to eat?" Ah ! how little do these scoffers know what they say, when, like the unbelieving Jews of old they despise the richest mercies of a gentle Saviour's love. How little do they understand the fulness lind meaning of those mysterious words, " And I, if I be lifted up from the earth, will draw all men unto Me." Then on the Altar of the Cross, the "despised and rejected of meo," "the Man of Sorrows," but still the Great God Eternal, now by the hands of His priests under the form of Bread and Wine, but still the same God, Eternal in the Heavens, the Man Christ Jesus. Mysterious conde- scension of love ineffable, transcending all powers of human thought and imagination. Though an unbelieving world may scoff, shall not we when we repair " To the Sacred Altar Throne, Where Jesus* Heart d«th beat," and enter into the mysterious presence of Him who one day must be our Judge, seek to make reparation for the indignities which He in His voluntary humilia- tion under the forms of Bread and Wine — " a prisoner of love" — is subject to. If the world treats a dear friend with uncalled-for contumely and reproach, do we not seek by every delicate attention in our power to make compensation for that lack of love or respect which others show toward him \ or if we have wronged him, how eagerly do we try to make amends for our lack of faith or regard. Shall we do less to the Incar- nate Son of God than we should feel bound to do to a fellow creature? Daily, hourly, we are wanting ia 'I- 44 love to Him. Like Peter we deny Him before the world, and grieve Him with our self-seeking, our disregard of His Commandments, and our foolish vanities; and still when we confess that we have sinned He is ready to forgive us. Let us then cast ourselves before His Throne, and plead for those who withhold just reverence from Him ; and say, in His own loving words, "Father, forgive them, for they know not what they do." To all He still says : " Long have I waited here, And, tliough thou heedst not Me, The Heart of Mary's Son Beats ever on for thee. In the Womb of Maiy meek. In the manger, on the tree, Heart of undying love, It lived, loved, broke for me." "O come let us worship and fall down, and kneel before the Lord our Maker. liCt us come before His presence with thanksgiving." Let us show the world by our self-sacrifice, our love for His poor, and our re- verence in His House, that we have been with Jesus, and that " our life is hid with Him in God." For our Bakes He still humiliates Himself: let us rear gorgeous temples, let us lavish our gold, our substance on His Altar, let all that is beautiful in art and song be freely devoted to His honor, and let us in that august as- semblage of " Angels and Archangels, and with all the . Company of Heaven " try to imitate in our feeble man- ner that glorious Ritual in which the Church Trium- phant, the Church Expectant, and the Church Militant are One, until the veil is withdrawn from our eyes, and we behold Him in His beauty. Lovingly has a saint sung : " Jesu, dulcis memoria Dans vera cordis gaudia ; Sed super mel et omnia Ejus dulcis Prsesentia." The presence of Jesus! How eloquently writes one who has felt the indignities offered to our Blessed ^;j^BEWaWWW« 45 Lord, and has employed his powerful intellect to remove those barriers to Christian unity and love which unbelief has raised. "O! how unwelcome to the believer in the Real Presence is all this clamour of disputation which un- belief forces upon him ! How bitter is the task of de- fending polemically a truth in itself so peaceful, loving, and divine. How gladly, when his task is over, does he take refuge in the Sacramental Presence of his Saviour, and there, when the twin lights burn upon the Altar, or the soft glow of the Sacred lamp keeps watch before the Tabernacle, hold converse with Him whom his soul longeth after. There, wearied with the strife of tongues, he forgets all in sweet communion with the loving Son of Mary. There, argument is hushed in Adoration, and logic lost in love. There, all is still, save the beatings of an aching heart, as it pleads for those whose eyes are holden that they should not see, and hearts hardened that they should not feel the true personal presence of Jesus the Incarnate God, as He visits His faithful yet on earth in His own Sweet Sacrament of Love." 4C) PRAYERS FOR THE DEAD. ,':■■) If "the Bible, and the Bible only " is to be the touch- stone by which Catholic Doctrine or Ritual is to be tested, it will be extremely difficult to ascertain exactly what the Church, " the Pillar and the Ground of Truth," teaches: for, while, for instance, the New Testament is absolutely silent on the transfer of the moral obligation of the Sabbath to the Lord's Day, or in fact on any cht"ge in the day of rest — and, as Archbishop Whately has pouited out, is rather against it, it has been accepted by the legion of Protestant sects, who all differ from each other, and yet claim to found their infallibility on the same Book ; or, in fact, while they deny the Church and hold to the Bible, accept the Traditions of the former. It has been remarked by a deep thinker, that if an educated Heathen,totally ignorant of Catholic Theology and perfectly uiibiassed, was requested to read through the New Testament and fix upon what he considered the most prominent rite instituted by our Blessed Lord, he would very probably say that Washing of Feet was the practice most strenuously insisted on, and one that could not be disregarded without extreme peril •, for our Saviour told S. Peter, " If I wash thee not, thou hast no part with Me;" having first said, "What 1 do, thou knowest not now, but thou shalt know hereafter," and then adds, "If I, then, your Lord and Master, have washed your feet, ye also ought to wash one another's feet." This seems to imply that the rite procured fellowship with Him, and was ever to be commemo- rated,— yet it is notorious, that with the exception of the laving of feet by the Bishop of Rome on Maundy Thursday, the rite has fallen into disuse, and, like the Sacrament of Unction, (a rite that has the same Apos- 47 tolic authority as the Sacrament * of Confirmation,) is ijrnoied in our Branch of the Church Cathohc. There is no doubt that Holy Scripture gives no direct injunction to pray for the dead, and in this re- spect the doctrine stands on the same ground as the Baptism of Infants, which can be proved from Scripture, but is not expressly enjoined in so many words : yet, the absence of a plain command is no proof that the practice is superstitious and wrong : and, viewing it merely as a pious opinion, there is very much to be Raid in its favor. The Scriptures sny very little about Death, or the hour of the departure of the Soul from the Body — they more frequently speak of the Day of our Lord, and rather intimate that Death does not in- terfere with the work of grace in our souls, but that " they will all go on from strength to strength," and that " He which hath begun a good work in you will perform it until the Day of Jesus Christ; (Phil. i. 6.) and as S. Paul again states, "Waiting for the coming of our Loid Jesus Christ, who shall also confirm you unto the end, that you may be blameless in the Day o" our Lord Jesus Christ." 1 Cor. i. v. v, 7, 8. Viewing the custom from its historical aspect, it is an undoubted fact that one hundred and fifty years be- fore our Saviour's taking our humanity, the Jews pray- ed for the Dead, for we are told that Maccabeus " Made a gatheriiij^ tliroughoiit tlie coni])any, to the sum of two tliousaud drachnies of silver," and '* sent it to JeruHalem to offer a sin offering, doin bounty we. are hero brought up to piety and the ]')ur!-;uit of learning : and we pray Thee tliat wo, i-itrhtly using tlief e gilts for 1 by glory, may at length, with all tJie faithful departed, rise again to tho heavenly life, tlirough Christ our Lor4 ! I n afterwards he "Our Blessed BoswELL lufjnifur. " Wlmt do you tliink, sir, of purgatory, as Relieved by tlie Konmn Catholics?" Johnson. "Wliy, sir, it is a ve*-y harmless doctrine. They are of opinion that the geneiality of mankind are neither so obstinately wicked as to deserve everla.'-ting pujiishraent, nor so good as to merit being admitted into the society of bk'ssed spirits ; and therefore God is graciously pleased to allow of a middle state, where they may be purified by certain de- gi-ees of suffering. You .see, sir, there is nothing unreasonable in this." BoswELL. "But then, sir, their mu.sses for the drad?" Johnson. " Why, sir, if it be once established tliat there are souls in j)urgatory, it is as proper to pray for f/iem, as for our brethren of mankind who are yet in this life." Boswell. " The idolatry of the mass?" Johnson. Sir, there is no idolatry in the mats. They believe God to V)e there, and they adore him." Boswell. " The woi'ship of Saints ?" Johnson. " Sir, they do not worship Saints; they invoke them ; they only ask their pri\yers ." Boswell. " Confession I " Johnson. " Why I don't know but that it is a good thing." Boswell. " Do you think, sir, it is wrong for a man who holds the doctrine of purgatory to pray for tlie souls of his de- ceased friends?" Johnson. " Why, no, sir." In a conversation with Goldsmith pretty clearly gives his opinion ahout Martyrs." Goldsmith. " Our first reformers who were burnt foi- not be- lieving that bread ond wine was Christ — ." Johnson, (intori-ufttin." him. " Sir, they wei-e not bui-nt for not believing bread and wine, to be Christ, but for insulting tliose that did believe it. And, sir, when the first i-eformers b^gan they did not intend to be martyred ; as many of them ran away as could." ( HoHwelVs Life of Johnson, Pickenmja Editiov, Vol. '^ pages 8J,, JJO and 210, Edit. 1826.) It would take vohinries to bring forward the evidence that might be produced in favor of these prayers ; so we will merely quote from one more authority — John Wesley — who prayed for the dead himself^ taught others to do so, and provided prayers for them •, as witness the following examples. " O grant that wo, with those who are already dead in this ^aith and fear, may together partake of a joyful ressurection." ( Wesley h Works, Pine. JJiisiol, 177^',, Vol. 10, p. .^0.) " That we altogeil^r with those tliat now sleep in tliee, may awake to life everla.'-riii^. ' '^fi!d. p. 4^'.) " By thy infinite mercies vouchsiue to bring us, with those that • jare dead in thee, to rejoice together before Thee." (Ibid. p. 77.) In quoting the sufrages in the burial service for the ceiv| the M6\ Of) !?atory, as sir, it is a leiality of vei'laf-ting into the jleased to rtaiia de- iiable in df ad ? " aie souls ethren of »T o{ tlie They "The ^''-'aints ; :50S\VELL. it is a >i" a man his de- rds he 'lessed not be- ''iiptin// ' wine, n