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S Dailinf, in the church of the Holy Trinity, in defence of certain .'nnovavations he had introduced into that church. As I considered the points he advanceJ untenable and calculated to do much mischief, I fully expfcted to see a refutation of them ; hut having been disappointed, I venture to beg jou will grant me the ptiviiege of noticing some of thtm, with a view of guarding our members against the fallacies 1 conceive they eontaia. The first point that I sliall notice is his defence of proeemonal sieging, when entering the church at the comm"'- nmoU of Divine sermcc His argument talion from "the joyful occasiou cfmarriaije service" i-j. t j say the least, far fetched. " That is, (as ho sa.ys) " a joyful occasion ;" but the principle, on which our prayer book is constructed is. that we are deemed of unclean lips until we have made our ackoowledgement of guilt, implored God's pardon for it, and received the authoritative assur- ance, that he is willing to forgive tfie truly penitent believer. Then, not till then, should vr^ enteruponthe angelic work of praising Him in sacred Bong. The rubric of our Prayer Book directs us to begin morning or evening prayer thus :— At the begirniiug of morning prayer, the minister shall'read with a loud voice one or more of tl^se seatences of the scriptures that follow. I contend, therefore, that Mr. Darling's i.racticci:S coattary to the S[.iiit of the Prayer Book ; for he sings praises to Qod before he humbles himself before him in prayer ; and is also contrary to tlie rubric of the Prayer Book, which directs that morning and evening prayei' should commence with portions of scripture, read with a loud voice by the minister. It was not fair in Mr. Darling; to quote the procession in the marriage service in the defence of his practice ; for that procession is prescribed by the rubric, contravenes no principle of the Prayer Book ; but is reasonable and right in itself. The rubric directs that the espousals should take place in " the body of the church," so that the whole congregation may be witnesses of them. But the espousals being com- pleted—the contracts between the parties being made, the rubric directs that they should go to the Lord's table, where supplication and prayeis I oro to be offered up for the newly-maTi('cl pair, nnd where the rubric declares that It is deeiro.ble that they should icceivc the lioly communion Mr. Darling also cites, for his justificatiou, the procession ot the priests and clerks before the corpse, either into tlic church or towards the frrave. There is nothing incongruous— nothing contrary to the spirit of our prayer-book, in this ; but a manifest propriety in the min ster and clerks meeting at the entrance ot the church yard the corpse of a departed brother and preceding it into the church or to the grave. Besides, it is ordered by the Church. And Mr, Darling will find it difficult to justify his practice in the eyes of all thoughtful persons, unless he can show that it is in accordance with the directions of the Prayer book, and is not in contravention of the rubric for '• the order of morning and evening prayer." It won't do to say (as Mr. Darling does), that" its innate pro. priety should commend it toour adoption." The Church to which be belongs is a Church of order, and the rubrics of the Prayer-book, and not the minister's ideas of what is right and proper, much less what the poet tells us, ot " the saints singing in heaven," mustbe the rule for all who serve in her tabernacles. I would take the liberty of reminding Mr* Darling that his present practice is very contrary to what he and his friends taught years ago, when tiicy con 'earned, in unmeasured terms, the erroneous practice that then prevailed in some churches, of beginning Divine service with the "morning" or other hyinn. Against this they declamed mo'St vehemently, as contrary to the spirit of the Frailer Book and in direct contravention ol the letter of the rubric. This erroneous practice has been happily abandoned in those churchep, where it then prevailed ; bu^. we find Mr. Darling introducing it in a far more objection- able form, and coming out with a very plausible defence of it, ' !ore his congregation, and spreading that defence before liie world in your columns. (2.] I question Mr. Darling's right to interpret the term ** clerks " in the Prayer Book by his favorite term " choir." Of " clerks » Wheatly {w ho was a very high churtuman , though of the old school), says : "By 'clerks' mentioned in the rubric (which wns first inserted in the second book of king Edward), T suppose were meant such persons as were appointed, at the beginning of the Reformation to attend the incumbent in the perfoimauce of the offices ; and such as are still in some cathedral churches appointed to look out the lessons, name the anthem, set the psalm, and the like, of which sort I take our parish clerk to be, though we have now seldom more than one to a cliurch." It is possible that "the Director ium Anglicanum," which has many queer things in it, may be Mr. Dailing's authority. 8 II. Mr. Darling la somewliat ot a poet, and I suppose, entitled to claim •'a poet's license"; or surely be would never have ventured upon giving tbese reasons for bowing nl '• the Gloria patri," whenever it occurs iu the servic-^. " We are to worclyp in spirit and in trutli ; we pray tba* God's will may be done on eartb as it is done iu heaven. Now, the angels, who are spiiits, and tberolore must wortaip spiritually, filled with reverential awe, cover their faces with their wings, when tbcy cry one to another, Holy, Holy, IloJy, and the four and twenty elders, wiio, in heaven shall stand before the throne fall dowu upon their faces, when they cry Holy Father, Holy Sou, and Holy Ghost, one JLord God Almighty, which was, and is, and is to come. Surely, we are not wojsbiping as the cpirita worship, nor are we doing God's will on earth, as it is done in heaven, if we withhold from him the homage ot the bended head, which they do reverently present." Had the church, which is very full in her directions, thought as Mr. Darling does, we should have had in her rubncs, or at least in her canons, directions to do so ; but we look in vain lor them, and we are reduced to fanciful arguments for our authority lor doing as he does. His second reason is still richer. "We do so, because, in the second commandment we are expressly forbidden to bow down to a false God, which command, by direct implication, requires us to bow down to the true God. Now to bow down is an act ol bodily worsiiip, and no more fitting occasion can be desired for this act ot outward adoration, than when the whole congregation unite with one voice in ascribing glory to the tric^une Jehovah, Father, Son and Holy Ghost, BecausB we are e-x.^veBaly forbidden to bow down before & false Qod,wQ are there- fore commanded (according to Mr. Darling) to bosv down before the true God, whenever his august name is mentioned during divine service. Surely this is a new style of logic ! His third reason is the only one that has any argument in it. The 18th caaon directs that *' when, in the time of Divine service, the Lord Jesus shall be mentioned due and lowly revet" ence shall bo done by all peisons present." But 1 would remind Mr. Darling that the introduction of a series of canons into the Provincial Synod, by the committee on canons, with the full consent of all the members thereof, shows cleaily that the canons of the Church of England (except the 36th, to which all clergy have subscribed) are not considered as binding on the clergy, much less upon the laity of this country. Cut even granting that the 18th canon is binding upon Mr. Darling, d:e3 that require or direct people to turn to the east or to " the altar," aa Mr. Darling is pleased to call the Lord table, (though the word in that sense is not to be found in the Prayer Book,) and make lowly reverence aecordiug to the present practice of tbe Church of the Holy Trinit}', Toronto ? Mr. Darling's reason, " because in these evil days men are be- coming intolerant of mystery," leads me to ask, if two wrongs make a right? and whether, becausa the deposed Colenso went wrong in one direction, we should go wrong in another? " Th« I II[. Mr. Darling's reasons for his litany desk are novel to me : rubric before the 5l8t Psalm in the communati«n ofllce suggests a speda place for the saying of the litany, and in certain Royal injunctions of King Edward the VI. and Queen Elizazabeth— which tbe church has ac- cepted and acted upon from that day ti!l the present, and which jiro binding upon us at this liour— the litany 13 required to be said at a low desk, to bo placed opposite the gates." Now the rubric referred toby Mr. Dirling is this : " They shall kneel upon their knees, and tbe priests and tlie clerks kneeling in the i)lace, where they are acc-iistomei to say the lit&ny) shall say this Psalm." I cannot see how this rubric desii^nates in the least the place where the 111 any is to be said (as Mr. Darling alleges) ; but merely, tnat this 51st Psalm is to be said in the same place as tbat, in which the litany is said. To help him hx the place Mr. Darling refers t9 certain injunciions of King Edward the 0th and of Queen Elizabeth and which,'h;3 says, are binding upon ua at the present day This certainly is news to me, and to moat of my brethren in the clmrch. But Wlieatly throws a different light upon these injunctions from that thrown upon them by Mr. Darlinjj. He says that ''these injucctions referred t9 tho litany," lohen it loas a distinct service, tor, say a he "it was ordered by them, that, immediately before lliph Mass, or the time of the Communion of the Sacrament, tho priest, with others of tho choir, ehould kneel in the middle of" the church.^' Again he soys :—'■ Indeed until the last review, in 1661, the litany was defei^ned to be a distiLct service by itself, to be used some time aiter the morning prayer was over." But no;^-," (mark his words : lor they refer to our service as it i?, and not to what it was beforel651) " that the morning prayer and fitany aie used at one lime and the same service, there is evidently no provision made for changing the place, where they should be said, as was the case before the last revisionof the Prayer Book in 1661." We thus seethe leaning of the school, to which Mr. Darling has attached himself, and which prefers the Prayer Book, as it was before th* final version of it, to what it now is; for I think that he will find it impossible to adduce anything from he rubrics, as they are, to authorize the revival amongst us of an old practice, laid aside by competent authorities in 1661. 5 There aro many strange things in those injunctions, things utterly unsuitable tor our church in this day and in this country ; and if they are to be taken as of authority at all, they must be talien as a whoh> ; which even Mr. Darling would not he prepared for. But as Mr. Darling has promised confoimity to the Prayer Book.aud not to those injunctions, he has no right to make those changes on their authority. He says, that " the law of the Church of England is clear on this point." This I strongly doubt ; as the Prayer Book gives no such intimation ; but, since the year 1061, has been cleariy against any such practice. Mr. Dariing's second reason for his change in this particular ia equally unconvincing and very fanciful. " This is the law and it is founded upon the text of Holy Scripture which says, ' let the priests, the ministers of the Lord wait between the porch and the altar ;' in this position they were to say that litany of Divine prescription-' Spare thy people, O Lord, spare them and let not Thine heritage be brought to confusion.'" I deny that it is the law and I think I have proved the contrary upon the authority of one quite* as learned in such matters as the assistant minister of the Church of the Holy Trinity, Toronto. In one part of Mr. Dariing's sermon I fully concur, and that is where he says that "it surely in not a matter of grea consequence in itself whether the litany be read from a stall or from a desk three feet nearer the congregation ;" but I do not concur in think- ing that " the church has commanded the litany to be read from a desk ill front of the gates," and therefore I think it a pity that he should introduce a practice which is calculated to give offence, and which is not prescribed by the Prayer Book. IV. Mr. Dariing devotes considerabi «pace to a practice which he acknowledges, "gives great offence to some. viz. that in readin<.'the communioncfficehesokneelsas to face the east, and thereby turns his back upon the congregation;" and he gives for it the following reasons •- 1st. Because ic is the express law of the Church in this pariioular '(m many of her iearoed men read it.) 8nd. Because of her general mind as expressed in various places in the Prayer-book a.d elsewhere, 3rd Because, when properly understood, it is surely in itself useful to the 1 tliink this to be the case, and I ask your kind attention. Bv turning to the rubrie immediately before the communion office you will gee that the table at the communion time having a fair linen cloth upon i* and the priest standiufi: at the north side, shall say the Lord's Prayer and the collect following. Now, the question is, What is meant b^ the norths^def Many will say (being influenced by the practice to whicl. I they have been nccuatouied), that the north aid/> moans the north and ; but we mast not be too hasty in coming; to the conclusion. The word "fide" has tot usually the meaning of the word "end." One of tho moat learned wiiieraot the present day on liturgical matters is atchdeacen Freeman, Uig works on tho principles of divine service ar^» placed on the list ol books which almost all the bishojMS require to bo read by their candidates for holy orders. He is regarded by all as a very high authority. " There is no reasonable doubt whatever," says he. "as to tho intention ol the English Church about the position ot her celebrant in administering the holy communion." In or Jer to make this matter plain, it is to be observed that the elab, or eur/ace of the altar, or holy tabic was always conceived of as divided into three portions of about equal sizd. The centre stone, called " the midst of the altar." was exclusively used for for actual crlebration. The other portions were called " llie left or north side," and " the right or south side,"— the term '-'side" being used with leference to " the middlo portion." The most solemn parts of the rite, then were performed " at the middle of tho table ;" the Bubordinato parts at Hie northern portions. In all casesjt certainly mean with the face turned eastward. " The service says, ' the priest fetandiogat the north side of the table shall say the Lord's prayer. Now this could not possibly in those days, when this order was Jramed, be understood to mean anything else than facing the^lelt or northern portion of the table ; because '.he terms north Bide, midst of the altar and souih side were clearly understood as ritual terms, indicating special well known pans of the table.' Having by me Freeman's work, I was curious enough to cTiquire on what authorities he made these statements, and I found as euch ; " the Syrian Liturgy of St. James ," '• the anc'ent Eugllsa commuDion offlces by Maske," (who went over to tho Church of Rome many years ago, and the Roman " Ritus Celebrandi Missam." In order to estimate aright the W(?ight of Archdeacon Freeman's authority on this subject it should be known that, though he is described by Mr Parlingas a "strong opponent of that much abused body of men— the extreme ritualists," yet he was one o* the editors of the second edition of " The Directorium Auglicanum," which has been utterly repudiated by allsound churchmen. 1 am led to place little reliance upon Archdeacon Freeman's opinion, founded on such very questionable authorities, from the fact ,that whiUt the first Prayer Book following the Romish practice directed, that tho priest "standing before tho altar" should say tho opening prayers of the oommuaion oflBce, the rubricnow directs that they shall be said, "the *>i ;^L~ ^ prieit staading at the nortU side ; lor the former rubric, having beta perfectly clear and definite, it would not Imve been necessary to change it in rolerence to tliis matter, unlets a change of poaiHm, m» alto intended —a removal of tlia priest a little to tUo nortli of his former poBition, .jtlll facing to the east, could not fairly be inferred from the words ' atand" at tlie north side," as contrasted withstanding, afore the midst of the table, Standing at the north side must mean, in this case, standing at the north or ri«ht side of the table, so that it will be on tbepnest's left hand when facing llic people. It will not do to urge, as Mr. Darling does, that in this case i:.e word " end" would have been used ; for in the Scotch Prayer Book, in the corresponding rubric, both words are used as synonymous • " The presbyter standing at the north Fide or end of the holy table' shall say, etc." In this view of the case I am sustained by authorities of far greater weight than Archdeacon Freeman. Wheatly, in treating of this subject, says :--''Whe;'eever the Lord's table be placed, the priest is ob- liged to btaiid at the north bide or end, as the Scotch Prayer Book ex. presses it ; the design being, that the prieet may be the better seen and heard, wliich he cannot be but at ihe north side or end." With re gard to tto rubric, whicli directs the priest to stand before the Lord's table, when pieparing tba elements for consecration, Wheatly says, that •'when the priest says the prayer of consecration he is to stand, so that he may, with the more readiness and decency, break the bread before the people, and take the cup into his hands. As the rubric directs him to do this ho must bo on the north side, for if he stood before the table his body would hinder the ^people from seeing ; so that he must stand at the uorth side, there being no other place mentioneu inour rubric] for periorming any part of this office. In the Roman Catholic Church the priest stands before the altar ; as the rubricot 1549, in cur first Prayer Book, directed. lu the Greek Church, where there is no chancel- door to be closed, when the consecration of the elements takes place, a curtain is let down to put out of sight what is being done by the priest. The endent intention of our Prayer Book is, that the people should he witnesses of what is being done." Proctor, whose work on the Prayer Book is the one used at Trinity College, in the city of Toronto, says : "The rubric before the prayer of consecration was add'jd in 1661, to provide against ineonveniences which had been felt in reaching the elements, when they were placed in the middle of the table, and the table stood north and south. Some divinea have sought to remedy this by standing in front of the ♦able, according to Uie rubric of 1540, aforeside of the fable. The prie»t is now to stand I i. bchro the tablo, to order the broad and wico, placing them pothat hotnay convenltnt'7 reach thoni whon he is to " break the bread before t?ic people}' Blunt, whom A[r Darling quotes in another puvt ot his tvrmou, with great approbation, says, In hia Parish Priest : "The j)rie9t atJindinu before the tableis a veiy diflereut phrase from etandiusj at '• th»} uorih side of the table," and impheB a different thing, viz : that he aha.! stand In fiont of the table, with his back to the people till h« has ordere.l the elements and prepared theiu lor tha rite, interposiu^r his person between the tablo and the confrregatiou, till whatever is merely mtchanicjl in the act shall have been completed. This done he turns to the north side, and ' breaks the broad and takes tho cup before the people,' i.e., in their sight— the ^f hurch not wishing to make the mann. r of consecrntion, as the Romish church does, a mystery. So that they mistake this rubric altogether, and violate both its letter and its spirit, who consecrate the elements with their backs to the people, after the manner of the church of Rome " From these extracts it will be sc^m that those commentators; on the Prayer Book, who are coosideied ol the highest authority in the church, condemn practices like those ol Mr. Darling, and show that they are cdu- trary to the ./rinciples on which the liturgy is founded ; but (as Blunt sayfi) are in accordaLce with the practice ot "the Church of Rome." Mr. Darling lays great stress— in support of his practice of offering up the prayers in the communion office with his iace towards the east and hi. back towards the CDngregation— upon his quotation irom Cardwell "This IS no inference (he says) drawn bv those, who favor the practice'" fortius principle was expressly stated as the ground of their action by the revisers of the Prayer Book iu A. D. 1061. The Puritans demanded that the ministers should always face the people during prayer. The answer of the bishops to this demand is concluded in the following words which I quote exactly from Cardwell's history of the conference—' the ministers 'tinning to the peopL- is n^t the most convenient throughout the whole miuistration. When he speaks to them as in lessons, absolu- tion, and benediction, it is convenient that he turn to them. When he speaks for them to God, it is fit that they should all turn another way, as the ancient church ever did." Now, what does this amount to ? None of the cle!-'5y of the church in this country, that I am aware of, advocate the turning ot their faces to ihe i^eople ; nor did ^the bishops iu the conference, mentioned by Cardwell. The position of the officiating iriinisfer at the Lord's table, when offering up the prayers prescribed in the communion office, is alvrayp, amongst us. with his face towards the v> r \> I Lord's table ; and thero is nothing in the answer of tbc biahopg to tbe I^aritans, to forbid tbis being done, in dofence of tbe same practice Mr. Darling further says : *' The people siioulvl remember that what th® celebrant does in every celebration is to ititit&to, in his bumble mcaaare' and as Christ ordained, tbo action of Christ. "In ofder to this it is iinportant and has evor been the custom of the church," (which Wheatly, Proctor and Blunt po^!itivcIy deny.) ''that ho should stand at the midst of the holy table, as one Icadinj; ii commonnotion to all, pleadmg that one only sacrifice with the Saviour continually offered before the Father's throne in Heaven, and which, nccordinp; to this ordinance wo specially commemorate, present and plead in th(5 Jiighest rite of the church." I am quite willing to allow tiii3 ar-ument to go for what it is wortli^ wliich i3 very iittle; and am glad to find, that Mr. Dar- ling indignantly repudiates any idea of "adoration" ot the elements. No doubt he is quite sincere in this repudiation ; but he wi'' I triurt, excuse me, if I remind liim of the caution of St. Paul, '• Let liira that tliinketli he stundeth take heed lest befall" — and of the fact that one great em r of those, in whose footsteps he seems to mo and to many others, to be treading, is this very one — of the adoration ot the elements in the Lord's supper. Archdeacon Freeman, whom Mr. Darling so highly laud.?, and who has had tha advantage ot having i^een behind the scenes, and tlierefore know.s well whereo*' ho speaks, says: "Doctrines have been maintained — aud practices founded on them, about which, whatever defence nii»y bo &et up K)r them, this much, at least, is certain, and can ba pi-oved to a demou.st ration, that they find no recognition in the ritual ol the primitive a^es. I speak (says he) more purticularly of the tenet, that one i)urpose and a principal one, (to pay tl o least.) cl the Holy Ewcharist, 13 to provide for the chuich an object of Divine worship actually enshrined in the clemeutg, viz., iho LordJesus Christ— that the church ought to pay towards that supposed personal preseno3 on the alrar and towards the elements containing them that worship, which at other times she directs to Him, as seated on the right hand of God. Such is the i)Osition laid down and acted on" (by the extreme ritualists). '• The altar wo are told, is for the time being the majestic throne of God — the presence (I cite the language ol the upholders of this view) is of such a nature as to demand at our hands the same worship as we commonly payto the Holy Trinity in heaven." In " the Directorium Anglicanum" the consecrated wine is styled " the blood" — and the unlucky priest, who, through any inadvertence, drops any of it, is required to kneel down and lick it up with his tongue ; and, if he cannot by that process entirely eradicate it, he is to scrape it out with his knife, and having burnt the shavings, he la to put tbe ashes thereof on the altar* I ■ 10 and do pcnauco lor forty day?. TIio fair linen cloth, ou whiclx the consecrated elemeats have been placed, is called " the corpora), or that on which has lain the Lord's body ;" and laics are lorbir^ ^en to wash it, that oporation being confined to the priestft. This is the doctrine legiti- mately taught by that peculiar reverence, which has been ^ of late years in this country shown to the Lord's table ; and unless thoso who pay that peculiar reverence to it are not very much on their guard, they run veiy great risk of being led gradually, and probably imperceptibly, (as hundreds of clergymen in England have been led) to embiace this most dangerous doctrine. V. With regard to ths rtoouimendation ot Mr. Darling to his people, that they should &11 " rise when the oftertory is presented," it is unne' cessary to say very much. It may seem a very good and proper custom ; but 1. woidd simply ask, wht correspond with the practice, principles, and directions of the Prayer Book, and which are the only ones we are called upon to recognize in our day. A PRAYER BOOK CHURCHMAN. Diocese of Toronto, Oct, 1861. Hi