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 BV 181 .M23 1867 
 
 Malan, Solomon Caesar, 1812 
 
 1894. 
 On ritualism 
 
ON 
 
 RITUALISM. 
 
 BY THE 
 
 Rev. S. C^MALAN, M.A, 
 
 OF BALLIOL COLLEGE, OXFOBD J AND VICAE OF BBOADWINDSOB. 
 
 LONDON : 
 
 SAUNDERS, OTLEY, AND CO, 
 
 66, BROOK STREET, W. 
 
 MDCCCLXVII. 
 
 [All Rights Reserved.'] 
 
LONDON : 
 
 WILLIAM STEVENS, PRINTER, 37, BELL YARD, 
 TEMPLE BAR. 
 
CONTENTS. 
 
 Page 
 I. — The " Catholic Revival " . . . i 
 
 II.— Of Catholic Vestments . . . . 20 
 
 III.— Of the English Church, of the Re-union 
 OF Christendom, and of the Holy Eu- 
 charist . . . . .42 
 
 IV. — Of Incense, of Lights, and of the Eu- 
 
 charistic Sacrifice . . - > 7S 
 
 v.— Of the Priesthood, and of the Vest- 
 ments THEREOF . . . .101 
 
PREFACE. 
 
 
 AD I been aware that these articles on 
 Ritualism should ever be reprinted, I 
 would have bestowed on them greater 
 care than I did, when thinking them intended 
 only for the ephemeral columns of a newspaper. 
 As it is, however, I had no idea they were to 
 re-appear in this form, until I received the first 
 four sheets for correction ; so that I have not 
 had an opportunity of treating the whole subject 
 as I should have done, both more fully and In 
 better order ; even though in the opinion of 
 Ritualists, "theologians like me, be among the 
 worst enemies the Church has to contend with." 
 
vi Preface. 
 
 — Fancy my confessing to such judges ! — But 
 my Master is theirs also. 
 
 Such as I be, then, the following pages were 
 nevertheless written with honest and sincere love 
 for the Church to which, by the grace of God, I 
 belong. Thirty years in her Holy Orders, 
 added to a certain acquaintance with Fathers and 
 divines of more than one or two countries, and, 
 withal, a very varied experience of what the 
 " Holy Catholic and Apostolic Church " is in 
 general, and what the Roman section of it is in 
 particular, enable me, without consulting others, 
 to form my own judgment both of what is or 
 should be Anglican and Catholic, and of what is 
 nothing but Popery. So that, not only can I 
 draw the distinction between what would be an 
 Anglican Revival, and what may, perhaps, in the 
 end, turn out to be more like Rome stirring up 
 the embers of Ridley, Cranmer, and of their 
 fellows, though, for the present, it be with the 
 crosier, instead of the sword — but, also, shall I 
 not easily be persuaded, against the evidence of 
 my own senses, that this ado about " Cathol- 
 
Preface. vii 
 
 icism " embraces in the mind of those who make 
 it much more of " the Church Catholic " than 
 .Rome and Romanism. And, as the more they 
 resent this the more true it is, they had better at 
 once acquiesce in it. 
 
 No doubt that, in this RituaHstic excitement 
 — or, I should rather say, bewilderment — since 
 we are told that " Catholicism in England, after 
 having been moored 300 years, now finds itself 
 at sea, signalising for a pilot to steer it safe amid 
 the breakers of lace, incense, and satins ;" for 
 some Bona to settle the " Catholic " posture in 
 bowing, and the riteful number of noddings and 
 mutterings ; the standard length and colour of 
 stoles and chasubles, of copes and maniples, and 
 the weight and matter of tapers and taper-sticks 
 — there are men good and pious. But, as they 
 must appear, withal, weak and silly, if they can 
 busy themselves or even quarrel about such things 
 at a time when the Church and the State require 
 all the prayers, all the wisdom, and the most 
 matured judgment m.en can bring to bear on 
 them, and while millions of their fellow men at 
 
 ^\ 
 
vill Preface. 
 
 their own doors are dying in ignorance of 
 ^^righteousness, temperance, and judgment to 
 come" — one cannot but think there are also 
 among them a good many men, neither pious, 
 weak, nor silly — but designing. 
 
 For when, on the one hand, we see the utter 
 disregard shown by Ritualists for the episcopal 
 authority to which they pledged themselves 
 to obey, setting at naught everything but their 
 own will and whims, and, withal, splitting among 
 themselves on the most futile questions, being it 
 appears not only at sea, but, it would seem, also 
 in a fog, without chart, compass, or timekeeper, 
 going hither and thither, first using one ritual, 
 then another, then a mixture of both, then neither 
 the one nor the other — no man that is not either 
 foolish or misled by others can help drawing 
 from it the inference that if those men owe 
 allegiance to any one, it is not, assuredly, to their 
 Bishops and to the Church they still affect to call 
 their own ; but that this Divide et impera, simple 
 cause and effect, originates in Romanism : by 
 what name soever it may suit the Ritualists to 
 
Preface, ix 
 
 call it. Since, in the name of common sense, 
 what are we to think of a " Catholic ritual " that 
 differs in the several churches of the same city 
 in which it is said to be observed, or of a 
 " Catholicism " on which a handful of men 
 cannot agree ? 
 
 On the other hand, were this movement honestly 
 Anglican, whereby I mean kindled and fanned by 
 men who, one could think, did frankly love their 
 Church and nation, and without any Romish 
 inklings ; who had not only begun their work fairly 
 by paying courteous deference to their respec- 
 tive Bishops, but also tried to strengthen their 
 hands, and to encourage them in doing the work 
 of keeping order and of spreading sound teaching 
 and true religion among the people ; men, in 
 short, who, being "true Catholics," would think it 
 doing God and the people better service to bring 
 back to the Church even a few sheep gone astray 
 than to scare many more from the fold by 
 lengthening their stoles and trimiming their 
 maniples, and who would thus honestly and 
 aboveboard help to cement with union, love, 
 
 b 
 
X Preface. 
 
 earnestness and unity the framework of the 
 Comnionwealth, and with it the stones of the 
 Church that are loosened, and bid fair to crumble 
 away — I, for my part, would join in it heart and 
 soul. But, from the way it began, and from the 
 spirit of defiance in which it is carried on, it is 
 very plain that such arrogant independence in the 
 priests will never teach humility to their flocks ; 
 that so bitter a root will never bring forth any 
 fruit good for much ; and that the whole thing is 
 so un-English that it must be of foreign growth. 
 I will, therefore, keep aloof from it. None of 
 this " Ritualism " shall ever be seen in any of 
 my three churches as long as I have the charge of 
 them ; for I think it more to the glory of God, 
 and for the good of my parishioners, that these 
 should be made Christians by being brought to 
 church, taught and kept there, in the way to 
 which they have been accustomed, or at least in 
 a way that creates no offence, than that they 
 should be scared from it into dissent by some 
 crotchet of folly of my own. 
 
 As regards this Ritualism, then, and more. 
 
Preface. xi 
 
 perhaps, for what lies under than for what appears 
 on the surface, I would, in the vulgar tongue, say, 
 — Timeo Danaos, &c., but for the more elegant 
 idiom of that shrewd mouse, to which Greek was 
 not " weariness of the flesh," as it seems to be 
 to some of the Ritualistic Clergy — w 0^x09, Kav 
 Ov\a^ yeurj av, ov TrpocreXevcrofieOd aoL, the moral of 
 which is variously explained in most languages ; 
 but in Ethiopic, it reads, '^A man once bitten by 
 a snake is ware of a slip of willow-bark." 
 
 I may as well mention that I adopted the form 
 of dialogue only as more convenient, and not in 
 order to give both Ritualistic opinions and mine ; 
 except indeed, when I repeat expressions I have 
 heard used by Ritualists. For, in sooth, if they 
 have no better plea than what I put forth on 
 their behalf, it is little enough. 
 
 S. C. MALAN. 
 
 Broadwindsor, March 6th, 1867. 
 

 .^ 
 
 PIiII)fOETOIT 
 .^.lC. juiv1883 
 
 \ THEOLOGICAL 
 
 RITUALISM. 
 
 L— THE "CATHOLIC REVIVAL." 
 
 ITUALIST. You should have attended 
 High Mass at S yesterday; the vest- 
 ments worn there by the Clergy were 
 splendid; it quite revived me to see them. 
 Catholic. " High Mass," do you say } Not for me. 
 Besides, I was celebrating the Holy Communion in my 
 own church, and could not have gone. I see you 
 went to what you call a " Catholic Revival." 
 Ritualist. And what else would you call it } 
 Catholic. I } As a simple-minded, plain-spoken 
 man, I should call it a Romish or Popish Revival, 
 if it be a revival at all ; if not, a Romish service, or 
 something very much like it. 
 
 Ritualist. Well, but is not " Romish " the same as 
 "Catholic".? 
 
 Catholic. May be you think so. For my part, I 
 understand the term " Catholic " to mean " uni- 
 versal, everywhere the same ;" in the sense in which 
 
 B 
 
2 Ritualism, 
 
 Justin Martyr speaks of KaOokiKr] avda-raai,^ tmv 
 veKpwv Koi KplaL<i (Dial. c. Tryph. p. 308), " of the 
 universal or general resurrection of the dead and of 
 the universal judgment." 
 
 Ritualist. Well, quod semper, quod tcbique, quod ■ 
 
 Catholic, Exactly, but not as you seem to take 
 it. Thus, my idea of the Catholic Church is " the 
 blessed company of all faithful people," as I am 
 taught to call it, not only by the Church to which 
 I belong (Post-Com. Serv. 2nd coll.), but also by other 
 branches of the Church Catholic ; as, for instance, 
 by the Russian Church, that defines the Church 
 Catholic to be " the whole assembly (or multitude) 
 of believers — the Head of which is Christ " (Catech. 
 Moscow, 183 1, p. 52, et seq)\ by the Armenian 
 (Gregorian) Church, that says the Church consists of 
 ** all true Christians" (Catech. Constant. 1865, p. 27, 
 Moscow, 1850, p. 50) ; by the Georgian Church, that 
 styles it " a company instituted of GOD, wherein 
 men are joined together by one common orthodox 
 faith, and by an ordained Clergy and Sacraments — 
 with One Head, the Lord Jesus Christ" (Catech. 
 Tiflis, 1865, p. 88), wherein the confession of faith 
 of the Armenian (Gregorian) Church agrees, when 
 it says of the Church Catholic that " it consists in 
 the assembly of all orthodox Christians who were 
 baptised in the name of the Father and of the Son 
 and of the Holy Ghost," adding, "and who confess 
 the Faith of Christ according to the ancient 
 Fathers" (Confess, of Faith, Arm. 1667, p. 22). 
 
/. — The ^^ Catholic Revival^ % 
 
 Also by the Greek Church, that calls the Catholic 
 Church " an assembly of people, the Body of Christ, 
 called the Spouse of Christ, cleansed by the water 
 of baptism, and sprinkled with the Blood of Christ 
 — whose pearls are the Divine teachings of our 
 Saviour and of His disciples — whose Head is Christ 
 Himself" (German. Patr. in ^lepa fcarrj'^. irepl tt)? 
 *Ekk\7}(t. p. 31). l^ikewisQ, Tnarrevofiev TTjv Xeyofjievrjy 
 KaOoXticrjV iKKkTjalav tov<; iv XpLarS Tnarov^i KaOoKov 
 7r€pcex€iv — " We believe," says Cyril Lucar. (Confess. 
 Eccles. Or. cap. x.), " that the Church Catholic em- 
 braces in general (or wholly) the faithful in Christ." 
 (So also, word for word, Synod. Hieros. 1672, under 
 Patr. Dositheus, Decret. x.) KaOoXcKr] fiev ovv KoXeZ- 
 Tat Bia TO Kara irdarjf; etvai t?}? olKovpbevr]^, " the 
 Church is said to be Catholic," says S. Cyril of 
 Jerusalem (Catech. xviii.), " from her spreading all 
 over the habitable world ;" 17 Kara rrjv olKovfievrjv 
 KadoXiKT] iKKXrjo-La, " of which our Lord Jesus Christ, 
 the Saviour of our souls, and the Ruler of our bodies, 
 is, irotpbTjv, Shepherd " (Martyr. Polyc. viii. xix). Since 
 oirov av y XptcrTO<; ^Ir]aov<^, ifcel rj KaOoXiKrj iKKXrjcria, 
 "where Jesus Christ is, there is the Catholic Church," 
 says S. Ignatius (ad Eph. viii). 
 
 The Catholic Church, then, is the assembly of 
 those who believe in Christ, according to what the 
 holy Apostle says : that " whosoever believeth that 
 Jesus is the Christ is born of God" (i S. John v. i). 
 This is " the faith which was once delivered unto 
 the saints" (S. Jude 3), "which is always the samq 
 
 B 2 
 
'4 Ritualism. 
 
 and always new," says S. Cyril of Alexandria 
 (Ep. in Zoega Codd. Sahid. 278) ; " and that rests 
 not on men's inventions," says S. Cyril of Jerusalem, 
 " but is preserved whole only by proofs drawn from 
 the Holy Scriptures ;" Ik irddT)^ ^pa<^r\^ oyyp(si\jikvi]t 
 " borne out and fortified as it is by the whole Scrip- 
 ture" (Catech. iv. & v.) Concerning this S. Ephraem 
 speaks yet more positively, when he says (Adv. 
 Hseres. Serm. xxii.) "that, as the alphabet is a whole, 
 made up of letters from which not one is to be 
 taken out, so also is the Truth contained in the 
 letters of the Holy Gospel a full measure, from 
 which nothing may be taken, neither more nor 
 less." And this but agrees with S. Paul's words, 
 that " faith cometh by hearing, and hearing by the 
 Word of God" (Rom. x. 17). So that, this faith 
 in Christ is alone the bond of the Catholic Church, 
 being " the foundation than which none other caii 
 man lay" (i Cor iii. 11), since it is declared by 
 Christ Himself to be " the Rock upon which He 
 would build His Church" (S. Matt. xvi. 18). 
 
 With this definition of the Catholic Church the 
 Roman teaching stands in strange contrast, whether 
 we take the Tridentine Confession of Faith — 
 
 " Sanctam Catholicam et Apostolicam Romanam Ecclesiam, 
 
 omnium Ecclesiarum matrem, et magistram agnosco, Roma- 
 
 noque Pontifici, B. Petri Apostolorum principis successori, 
 
 ac Jesu Christi vicario, veram obedientiam spondeo ac juro " 
 
 Syllog. Confess. 5) 
 
 —or adopt the explanation given by Cardinal Bellar- 
 
/. — The "Catholic Revival." 5 
 
 mine, in answer to the question, What means " the 
 Church"? (Dottrina Crist. Roma. 1842, p. 54, etseq.) : 
 
 " The Church means a cojivocation and a congregation of 
 men^ who are baptised, who make profession of the Faith and 
 of the law of Christ in subjection to the sovereign Roman 
 Pontiff. It is said to be a convocation^ because we do not 
 come into the world Christians, as we do Italians or French ; 
 but we enter into this congregation through baptism, which 
 is, as it were, the door into the Church. But it is not enough 
 to be baptised in order to be members of the Church; a 
 man must believe and confess the holy Faith and the law of 
 Christ, as they are taught by the pastors and preachers of 
 the Church ; yet is not even this enough ; for a man must 
 also submit himself to the Sovereign Pontiff of Rome as to 
 the Vicar of Christ, that is, he must acknowledge and hold him 
 for {superior e Supremo in luogo di Cristo) his supreme lord 
 and master in the place of Christ." 
 
 Thisj at all events, is plain speaking ; for a com^ 
 ment on which I may refer you to Dr. Barrow's 
 treatise on the Pope's supremacy; while Hooker 
 sums up both the one side and the other, saying 
 (Eccl. Pol. bk. V. p. 471) : — , 
 
 " Because the only object which separateth ours frorn other 
 religions is Jesus Christ, in whom none but the Church doth 
 believe, and whom none but the Church doth worship, we 
 find that accordingly the Apostles do everywhere distinguish 
 hereby the Church from infidels and from Jews, accounting 
 them which call upon the name of our Lord Jesus Christ to 
 be His Church. 
 
 " If we go lower, we shall but add unto this certain casual 
 and variable accidents, which are not properly of the being, 
 but make only for the happier and better being of the Church 
 
6 Ritualism, 
 
 of God, either in deed or in men's opinions and conceits. 
 This is the error of all Popish definitions that hitherto have 
 been brought. They define not the Church by that which 
 the Church essentially is, but by that wherein they imagine 
 their own more perfect than the rest are." 
 
 Yet this does no more than say, in language 
 suited to our own times, what S. Clement of Alex- 
 andria already said in the second century, otl ^ap 
 fjuerayepearepa'^ t?}? Ka6oXi,Krj<i iKKXrja-la^; ra? av- 
 OpcoTrlva^; avvrfKvaei<i ireiroLrjKaaLVy ov ttoXXcjv Bel 
 Xoycov, namely, that "we need not be at the trouble 
 to show that men's conventicles are of later date 
 than the Church Catholic" — Kara re apxi^y Kara t6 
 i^o')(r}v, fjLovTjv elvai <l>a/jL€V ap')(aiav Kal KaOoXiKrjV 
 eKKXTjcrlav, eU ivorrjTa 7rl(7T€co<; p,La^ — " But, both as 
 regards origin and as regards excellence, we call 
 that Church alone primitive and Catholic which, 
 by the counsel of the One God, and through the 
 One Lord, brings together into the unity of one 
 Faith, that rests on her own testaments, or, rather, 
 on the testament which is one and the same during 
 different times, those whom God had ordained 
 and predestinated ; knowing as He did before the 
 foundation of the world, that they would be 
 righteous" (Stromat. lib. vii. p. 764, et seq). Al- 
 though here S. Clement evidently embraces the 
 whole of Christ's Church, both visible and invisible, 
 under the term " Catholic" or universal, yet his 
 meaning is plain as regards the visible Church on 
 earth, to which alone we now allude. In the words 
 
/. — The ''Catholic Revival!* f 
 
 of Lactantius (Divin. Inst. lib. iv. c. xxx.) : " Sola 
 igitur Catholica Ecclesia est, quae verum cultum 
 retinet." 
 
 Ritualist. Very good ; but in the course of time, 
 you see 
 
 Catholic. I know, the enemy sowed tares ; and 
 master-builders of various sorts built upon the 
 foundation, some with gold and silver, and many 
 others also with wood, hay, and stubble. Since, 
 therefore, a portion of the building of the Christian 
 Church on earth is made up of stones that will last, 
 while another portion is reared with materials that 
 will be destroyed, although they rest on the 
 foundation, you see yourself clearly, that no one 
 part of the human superstructure can be called 
 " Catholic, general, or universal ;" and that, strictly 
 speaking, no other part of the Church deserves that 
 name than the foundation, which is THE Faith IN 
 Christ in which alone all Christians agree. Whence 
 it follows (i) that a Church can call itself a part 
 of the Catholic Church, r^? KaOo\cK7]<; eK/cXrjcrla'i 
 nrapoLKia (Martyr. Polyc. Inscr.), only in so far as it 
 rests on the foundation and is one with it ; (2) that 
 the only " Catholic" element in all the several 
 branches of the Church Catholic consists in the 
 point or points upon which all those several 
 branches are, for the time being, agreed ; (3) that 
 everything else in them may be national, popular, 
 local, individual, or peculiar, but is not " Catholic," 
 since it is not common to all ; and (4) that none of 
 
8 ' Ritualism, 
 
 these branches of the Church can call its own 
 peculiarities "Catholic "except through ovenveening 
 assumption and ignorance. 
 
 Therefore, ere you can call the present religious 
 excitement in a small portion of the Church of 
 England a "Catholic revival," must you, like a 
 sensible man, first show that it is " a revival" at all ; 
 that is, a throb of real Christian and spiritual life ; 
 and, secondly, that it is a revival of faith, doctrine, 
 vestments, postures, and ceremonies, which, at any 
 time since the foundation of the Christian Church, 
 were universally held and adopted by that Church. 
 Failijig this, they can at best be but the revival of 
 such doctrines, vestments, postures, and ceremonies 
 as are either identical with those of some other sec- 
 tion of the Church, or akin to them, but are not 
 « Catholic." 
 
 However, not only shall you find some difficulty 
 in thus proving them to be " Catholic," but, ere you 
 try, it may save you trouble to know that you 
 never will succeed, inasmuch as at no time were 
 they Catholic ; that is, generally received in the 
 Church. But, may be, you will find they come to 
 you straight through the Romish Church, which is, 
 of course, only one branch of the Christian Church, 
 and is, so far from being itself "the Catholic Church," 
 whatever be the arrogant assumption with which it 
 claims that title, that, as you doubtless know per- 
 fectly well, it is simply hated, if not in many points 
 anathematised, by that far larger and more ancient 
 
/. — The ^^ Catholic Revival^ g 
 
 portion of the Church Cathohc which alone calls 
 
 itself " orthodox." 'O AUepco^; Ti'yaf; ttj^ 'Pw/it)?, 
 
 HaTra^ (f)r)/jLL' 6 6iro2o<; kovtcl ottov eivai iawTepLKo<i 
 
 Kol Kara irvevfJia ap'^iep€v<;, Oekei va elvai €^(OTepLKd<; 
 
 Koi Kara aoifia PaaCkev^; • va evKo^fj Kal va BavaToly 
 
 va Kparfi rrjv TroifiavTiKrjv ^anTqpiav^ Kal fid'^aipav. 
 
 rrjv (povevrplav. Ml^i^ d/jLLKTO<;, Kal repa? aWoKorov. 
 
 K.T.X. " I speak," says the Greek priest, " of that 
 
 Gigas Bicornis, the Pope of Rome, who, while being 
 
 of the inner world and High Priest in the Spirit, 
 
 wishes also to belong to the outer world and to be 
 
 king in the body ; to bless and to kill ; to hold the 
 
 pastoral staff, and to wield the sword in order to 
 
 smite with it. Unheard of confusion and hideous 
 
 monstrosity !" etc. (ipfirjv. rod Try. Kav. rcov dy. dir, 
 
 p. 6i. See also Council Laodic. p. 259, 260, and 
 
 sixth Council tdtd., p. 121, etc., published by 
 
 authority of the Holy Synod of Athens, 1 841). 
 
 Such amenities are but faint murmurs from the gulf 
 
 that yawns between the Eastern Church and that 
 
 of Rome, and which A. P. U. C. will have to bridge 
 
 over or to fill up ere their day-dream of the re-union 
 
 of Christendom can come to pass before the time 
 
 appointed for it. ' 
 
 Rititalist. But surely, setting aside the ques- 
 tion of what is, and of what is not, Catholic, 
 do you not think that a certain outward show in 
 Divine service is not only allowable, but necessary ? 
 
 Catholic. I do, most assuredly ; but this is 
 another question. We were speaking of the Church 
 
10 Ritiialisin. 
 
 Catholic, and we saw that, of that Church, the 
 foundation alone, laid by our Lord Himself, can 
 properly be called " Catholic," and that all the rest 
 of the superstructure is more or less human, and 
 therefore partakes more or less of the human will 
 and infirmities. 
 . Ritualist. What, then, do you call the Church ? 
 
 Catholic. The Church is Apostolic as well as 
 Catholic ; as the Abyssinian Church quaintly de- 
 fines it, "the House of Christians that consists of 
 every congregation that is of the Apostles," having 
 been founded by them among all nations, whither 
 they went in obedience to this command of their 
 Master, " Go ye, and teach all nations, baptising 
 them in the name of the Father, and of the Son, 
 and of the Holy Ghost : teaching them to observe 
 all things whatsoever I have commanded you" (S. 
 Matt, xxviii. 19, 20). This shows that the Apostles 
 received not only their mission, but also the very 
 doctrine they were to teach ; and which was to be 
 brought to their remembrance by the Spirit which 
 their Master would send over them, and through 
 which He promised " to be with them unto the end 
 of the world." 
 
 Ritualist. Well, but this would not prevent them 
 from ordering certain things, as occasion required, 
 and which are not left on record, but may have 
 been handed down through tradition. 
 
 Catholic. Quite so: thus Titus was left by S. 
 Paul in Crete that "he should set in order the 
 
/. — The ^^ Catholic Revival!* ii 
 
 things that were wanting." But, inasmuch as, even 
 in this case, Titus and the Apostle "walked in 
 the same steps, and had the same Spirit" that 
 reminded, and taught, and guided the other 
 Apostles during their mission, the result should 
 be everywhere the same, and those traditions, sup- 
 posing they did exist, should agree in all points, 
 since there could be no contradiction in the prompt- 
 ings of the self-same Spirit. 
 
 Such, however, is not the case. We have no 
 **Catholic," that is, no universal, traditions that we can 
 trace to the Apostles, On the other hand, we find 
 that, for all things necessary to the constitution and 
 to the welfare of the Churches they planted, they 
 left distinct precepts on record in their Acts and in 
 their Epistles. We find that they administered the 
 two Sacraments that were, the one used and con- 
 secrated, the other instituted by Christ ; and that 
 they ordained and appointed a clergy, consisting of 
 Bishops, Priests, and Deacons, to minister to the 
 laity some of the gifts they inherited from the 
 Apostles. Whence we see (i) that the Church be- 
 came Catholic in faith and spirit, at the same time 
 that she was Apostolic in form ; since the Apostles 
 founded her by teaching that Faith and imparting 
 those gifts ; (2) that, considering the teaching they 
 received from Christ and through His Spirit, and 
 their charge to the Bishops they ordained, " to hold 
 fast the form of sound words they had received 
 from them " (2 Tim. i. 1 3, etc.), being so fully per- 
 
12 ' Ritualism. 
 
 suaded of their own Divine commission as to judge 
 them accursed that should preach another gospel 
 than the one they taught (Gal. i. 8, 9), we may con- 
 clude (3) not only that their writings are our only 
 real authority for what is both Catholic and Apos- 
 tolic, but also that no Church can call itself both 
 " Catholic and Apostolic'' that does not hold the 
 Faith, does not administer the Sacraments, and does 
 not ordain the threefold ministry of Bishops, 
 Priests, and Deacons instituted by the Apostles. 
 Of course it is not for either you or me to limit the 
 grace of GOD to one particular outward form of 
 Church ; and good men may be found in all forms 
 thereof Nevertheless, as those forms differ one 
 from another, we may deem that the best, the most 
 Catholic and most Apostolic, that comes nearest 
 the pattern left us by the Apostles, with the 
 smallest proportion of human devices added to. 
 their teaching ; besides which teaching nothing can 
 be binding on us as an article of " Catholic and 
 ApostoHc" faith. So that, supposing you and I 
 agreed on other points, I would also join with you 
 in this matter of vestments, that seem of such im-» 
 portance in your eyes, if you could prove to me (i) 
 that they are " Catholic ;" that is, in use wherever the 
 Catholic Faith "that Jesus is the Christ" prevails, 
 and (2) that they are " Apostolic ;" that they were 
 first worn by the Apostles and then came down 
 to us from them. 
 
 Do you, then, believe that these vestments, with 
 
/. — The ^^ Catholic Revival^ 13 
 
 the genuflexions, postures, and ceremonies of this 
 so-called "Catholic revival," are "Catholic;" I mean, 
 exactly of the same form and meaning in the 
 Romish, the Greek, the Russian, the Georgian, 
 the Armenian, the Syrian, Maronite, Jacobite, and 
 :Nestorian, the Coptic, the Abyssinian, and other 
 Churches ? 
 
 Rititalist. I dare say not. 
 
 Catholic, You are right, as you shall see by-and- 
 by. Do you then believe they are "Apostolic ;'' either 
 that our Lord Himself wore something like them 
 at the Last Supper, or that the Apostles put them 
 on when ministering either at Troas or in the 
 house of Nymphas at Colossse ? 
 
 Ritualist. I could not say they did. 
 
 Catholic. Here, again, you are honest ; for your 
 own authorities, "after showing plainly that the 
 heads of the Church and the other ministers of the 
 altar wore, at the celebration of the Holy Mysteries, 
 a dress of the same shape as that worn by the 
 laity of the Roman Empire," go on to say, " Hence 
 arises the question — Did the Apostles and their 
 successors also, during the first three centuries, ad- 
 minister the Sacraments in their every-day dress, 
 or did they, when able, put on other vestments } 
 Some men hold one view, and others another." 
 As of course they must ; for who is to decide 
 since " quales autem hi ritus fuerint, quos ipsa 
 consecravit Apostolorum auctoritas, ob veterum 
 monumentorum inopiam, quis pro certo definiet ?" 
 
14 
 
 Ritualism. 
 
 says truly the same author, who, therefore, adds 
 candidly : " Fatemur quidem Apostolos, eorumque 
 primos successores ubi illud exegerint temporum 
 angustiae, aut alia necessitas, in commtmi eorum et 
 vulgari veste sacram peregisse Liturgiam" — We 
 are bound to admit that the Apostles, as well as 
 their immediate successors, whether owing to the 
 straitness of the times or to some other necessity, 
 did perform the Sacred Liturgy in their common 
 everyday dress. (Augustini Krazer De Liturgiis 
 Apostolicis, etc., liber singul. 1786, p. 261, § 2, 3.) 
 
 Ritualist. But did not S. Paul write to Timothy 
 about the cloak he had left with Carpus at 
 Troas ? 
 
 Catholic. He did ; if, indeed, the ^aCKovt] be not, 
 as some think, the case that contained his books 
 and parchments. Be it a cloak, however ; what of 
 that ? You might as well affirm that the books of 
 which he also wrote were " early editions," or that 
 his parchments were the plays of Sophocles, as 
 with certain men to say " You have no doubt" 
 that cloak was the robe S. Paul wore in his 
 ministrations ; a very bold assertion, you must 
 own. 
 
 But, besides the cloak of S. Paul, there is also 
 " si omnimodi possit adhiberi fides," if one could 
 only believe it anyhow, says the learned Augus- 
 tine, " vestis sacerdotalis Johannis Evangelistae," 
 the sacerdotal robes of S. John the Evangelist, 
 handed down to Gregory the Great, of which Joa. 
 
/. — The ^^ Catholic Revival'* 15 
 
 Diaconus speaks, " and Plaiteta Sacra Petri Apos- 
 toli," the consecrated chasuble of Peter the Apostle, 
 brought from Antioch to Paris, as Hugo Monachus 
 affirms ; and, again, " Sacra Tunica S. Jacobi," the 
 consecrated tunic or albe of S. James, mentioned 
 in the Acts of S. Sylvester ; " si, inquam, ejusmodi 
 historiis omnimoda posset adhiberi fides, res esset 
 confecta," if, only, as I say, one could anyhow believe 
 all this, the thing would be settled. So it would, 
 no doubt. '^ Ast rident ejusmodi historias moderni 
 critici," but modern critics laugh at such stories ; 
 and no wonder, since they are too much even for a 
 Cardinal, as the good Augustine says in despair : 
 *' nee magnam illis fidem adhibet ipse Card. Bona," 
 even Card. Bona does not think much of them, 
 whether from the remote antiquity in question, ot* 
 from the complete silence of all ancient writers on 
 the subject. The author of the 'le/ja KaTr]'yricn^ 
 (p. 23), a work for the Greek Clergy, published by 
 authority, tells the same stories, omitting, however, 
 S. James's tunic. But both authors seem ignorant 
 of our Saviour's coat, said to be preserved in the 
 ancient Cathedral of Mtzkhsetha, and worshipped 
 there as a relic. 
 
 Ritualist. Yet the Bishops and the Clergy of the 
 early Church must have worn some distinctive dress, 
 at least during the Liturgy. 
 
 Catholic. Possibly ; but what } You see your 
 own authorities cannot tell. Had we the well- 
 authenticated pattern of only one vestment worn 
 
1 6 ' Ritualism. 
 
 by the Apostles, or by their immediate successors, 
 that, I grant you, would be a sufficient guide for 
 us to follow. But we have nothing whatever of 
 the sort. The Apostles not only never call them- 
 selves " priests," te/^eZ?, in the sense of " sacerdos," 
 but they must have thought, either that the matter 
 of vestments was of no moment, or that the 
 spiritual service and the spiritual priesthood they 
 established, in the place of the Levitical types 
 under the law, could borrow nothing from that — 
 no more, in short, than light borrows from a shadow, 
 the day from the night, or the fulfilment of a 
 prophecy from the prophecy itself Were these 
 vestments and gestures now talked of, necessary 
 for the life of the Catholic and Apostolic Church, 
 the Apostles, who laid rules of faith, gave precepts 
 of order in so many things, would assuredly not 
 have overlooked the matter of priestly and of 
 pontifical attire. Whereas not only are they them- 
 selves silent on the subject, but there is no allusion 
 to it in their so-called Canons, that are of the 
 highest authority in the Greek Church ; neither 
 can I find any clue to th,e shape or to the colour of 
 priestly garments, properly so called, in the writings 
 of the Apostolic Fathers, nor yet in those of their 
 immediate successors. 
 
 For instance, Justin Martyr, who speaks in detail 
 of the Lord's Supper and of the manner in which 
 it was administered, does not give us to understand 
 that it was then done with greater pomp than 
 
/. — TJie ^^ Catholic Revival^ ij 
 
 when the Apostles "brake bread from house to 
 house," when he speaks of the bread, water, and 
 wine being brought rw Trpoearoiri, tcjv aSeXcpcov, "to 
 the president of the brethren," to be consecrated by 
 him, and to be distributed to the faithful alone, 
 €v^api(rTt](7avTo<; rov irpoearcbrof;, "after the president 
 had blessed those elements and had given thanks" 
 (Pro Christ. Apol. ii. p. 97). Even three hundred 
 years after, when the Church had already departed 
 from her first simplicity, and S. Cyril of Jerusalem, 
 speaking of the Holy Eucharist (Catech. Mystag. v.) 
 as being celebrated no longer by rov irpoearoiTa 
 rSiv aSeX(f)a)P, but now by rov lepea kol tou? KVKk6vTa<^ 
 TO dvcnao-TTjpLov TTpecrl^vTepov^y " by the priest cele- 
 brant and the presbyters around the altar," he says 
 nothing either in this or in any other place con- 
 cerning the vestments worn by those priests. But 
 I mention him only by the way ; for in a matter 
 of this kind, that should be both a Catholic and an 
 Apostolic institution, in order to deserve the im- 
 portance some men attach to it, I should think it 
 hardly fair to inquire into authorities later than the 
 first or the second century ; since the Church 
 Catholic dates from before that time. 
 
 Ritualist. But surely the Church has power 
 both to order rites and ceremonies and to sup- 
 press them if necessary ; and likewise vestments, 
 of course. 
 
 Catholic. No doubt, but this, you see, does not 
 make them " Catholic," unless they be universally 
 
 C 
 
1 8 Ritualism, 
 
 adopted, nor "Apostolic," if later than the Apostolic 
 times. 
 
 Ritualist . I see, you are a " Bible Christian." 
 Catholic. If you mean by this that I believe 
 " Holy Scripture containeth all things necessary to 
 salvation ; so that whatsoever is not read therein, 
 nor may be proved thereby, is not to be required 
 of any man that it should be believed as an article of 
 faith, or be thought requisite or necessary to 
 salvation " — I do hold this to be true and truly to 
 be the teaching of the Fathers, which I once sub- 
 scribed, as you also did at your ordination ; and 
 in this I agree with the host of Christ's holy con- 
 fessors and martyrs, who, like Archbishop Laud, 
 held that " the belief of Scripture to be the Word 
 of God and infallible, is an equal, or, rather, a pre- 
 ceding, prime principle of faith, with or to the whole 
 body of the Creed" (Relat. of Confer, p. 27, 28). In 
 matters, however, which are purely of rule or 
 government, I bow first to the authority of the 
 Church Catholic, and then to that of my own 
 Church. In the matter even of vestments and of 
 ceremonies, therefore, that are wholly of human 
 invention, and altogether arbitrary and optional, and, 
 as Hooker says, " indifferent," I should with him 
 also "judge it even at the first an impudent thing 
 for a man bred and brought up in the Church to be 
 of a contrary mind without a cause." For in this 
 case, nothing but the authority of the whole 
 Catholic Church could override that of a single 
 
/. — The ^^ Catholic Revival^ 19 
 
 branch of it. We see, however, that these vestments 
 and these ceremonies cannot honestly be called 
 either Catholic or Apostolic ; they must, therefore, 
 be more or less peculiar ; they are not exactly 
 Greek — whence then, do they come ? 
 
 Ritualist. But you have no better authority for 
 your surplice. Do you imagine that the Apostles, 
 S. Ignatius, or S. Polycarp, wore one ? 
 
 Catholic. Not one exactly like mine, perhaps; 
 but that they wore a garment of the same colour is 
 hardly to be questioned, as we shall see by-and-by, 
 when we speak of the symbolism of your vestments. 
 At all events, the voice of the primitive Church is 
 only in favour of a white priestly garment, all 
 coloured ones being later innovations. But of this 
 when we meet again. For the present, let it suffice 
 to have shown that, if you wish to speak correctly, 
 you cannot say of the present excitement, innova- 
 tions, or so-called revival, that it is " Catholic." 
 
 C 2 
 
IL— OF CATHOLIC VESTMENTS. 
 
 A THOLIC. We saw that your " revival" 
 is not " Catholic" ; now what about your 
 vestments ? 
 
 Ritualist. Setting aside for the present 
 the question of their being or not Catholic or Apos- 
 tolic, I must own, I like the pomp, the glitter, and 
 the outward show of them. Surely you cannot 
 object to something of the sort ; only think of the 
 splendour of God's service in the Temple at Jeru- 
 salem. I wonder you are not tired of your mono- 
 tonous surplice, stole, hood, and gown ; for my part, 
 I am ; I must, therefore, seek consolation in some- 
 thing else. 
 
 Catholic. I am sorry to find your faith is so weak 
 and your devotion so faint as to require such aids. 
 With you I deprecate the coldness, the carelessness, 
 and even the slovenliness often shown by certain 
 clergymen in the performance of God's service in 
 His house ; and with you, also, I have no opinion 
 of the public state o/ religion that can leave that 
 
//. — Of Catholic Vestments. 21 
 
 House in a dilapidated state. I also grant you, as 
 a matter of course, that, in sincere men, outward 
 demonstration is but the expression of their inward 
 piety and earnestness ; and that, in their private 
 devotions at home, they may adopt what form they 
 please. But you and I would differ as to the 
 nature and as to the amount of display required in 
 our public service of GoD ; seeing that our Chris- 
 tian worship, which is to be " in spirit and in truth,'* 
 can borrow little or nothing from the Jewish ritual 
 that was one (i) of pomp, as unto Him who was 
 both God and King of the nation, and also (2) 
 one of shadows of spiritual realities in which we 
 live. Therefore, as regards the outward form of 
 public worship, which every branch of the Catholic 
 Church has full right to choose for herself, it must 
 of necessity not only depend on good taste, but on 
 the national character of the people ; such things 
 being mere externals concerning which neither our 
 Lord nor His Apostles have left us any pattern or 
 directions ; things, therefore, that should be framed 
 according to that national taste and character, and 
 be suited thereto in order to promote edification. 
 " That which inwardly each man should be," says 
 Hooker (bk. v. ch. vi. 2), "the Church outwardly 
 ought to testify. And, therefore, the duties of our 
 religion which are seen must be such as that affection 
 which is unseen ought to be. Signs must resemble the 
 things they signify. If religion bear the greatest 
 sway in our hearts, our outward religious duties 
 
^2 Ritualism. 
 
 must show it as far as the Church hath outward 
 abiUty. Duties of religion, performed by whole 
 societies of men, ought to have in them, according 
 to our power, a sensible excellency, correspondent 
 to the majesty of Him whom we worship. Yea, 
 then are the public duties of religion best ordered 
 when the Militant Church doth resemble by sen- 
 sible means, as it may in such cases, that hidden 
 dignity and glory wherewith the Church triumphant 
 in heaven is beautified." 
 
 Ritualist. There ; that is just what I said. You 
 ^ee that Hooker agrees with me. 
 
 Catholic, He wrote this in answer to the Puritans, 
 who railed against even the use of the surplice, as 
 being Popish, and which you dislike as being 
 Anglican ; wherein both you and they show either 
 prejudice or ignorance. "Let our first demand be 
 therefore," says the same wise man, " that in the ex- 
 ternal form of religion such things as are apparently, 
 or can be sufficiently proved, effectual and generally 
 fit to set forward godliness, either as betokening the 
 greatness of GOD, or as beseeming the dignity of 
 religion, or as concurring with celestial impressions 
 in the minds of men, may be reverently thought 
 of ; some few, rare, casual, and tolerable, or other- 
 wise curable, inconveniences notwithstanding" {ibid. 
 p. 38). So that, since your present ritualistic 
 practices are a complete and sudden innovation 
 upon that which the sober taste and the good 
 sense of the nation have established by common 
 
//. — Of Catholic Vestmetits. 23 
 
 consent ever since the Reformation — that is, for 
 about three hundred years — unless you be prepared 
 to incur the blame of being injudicious, reckless, 
 may be, personally vain and willing rather to sacri- 
 fice the greater good of the many to the lesser 
 good of the few, or to some fancies and crotchets of 
 your own, you must first — and since these practices 
 are not "Catholic" — show proof that they are ( i ) signs 
 resembling that which they signify; (2) the necessary 
 outward expression of inward worship ; (3) that 
 the worship cannot be performed adequately and 
 worthily without them ; (4) that they are, therefore, 
 " effectual and generally fit to set forward godli- 
 ness ;" and (5) that the public worship of GOD, as 
 at present ordered and appointed, when duly per- 
 formed in the English Church, is insufficient to 
 promote godliness, and is, therefore, to be not only 
 modified and rectified, but even remodelled after 
 your own pattern, at all costs, even at that of creating 
 offence and scandal in the Church. And, therefore, 
 (6) that so urgent is the case as to justify you, who 
 profess to correct what is amiss, and to teach 
 obedience and humility, to act in defiance of your 
 Bishop's advice and authority, and of the opinion 
 of the more sober-minded men in the Church. 
 
 Ritualist. The Bishops say nothing ; and as to 
 the opinion of the Clergy, the Report of Convoca- 
 tion on Ritual left us free to do as we like. 
 
 Catholic. That Report always struck me as a rather 
 weak production ; as if the men engaged in it were 
 
24 Ritualism. 
 
 either unwilling or afraid, or, perhaps, did not know 
 how to grapple with the subject. And as to the 
 conduct of the Bishops in this matter, all I can say 
 is that I do not understand it. Some of them 
 speak plain enough, yet, as a body, they look to 
 me as if they were not agreed among themselves, 
 forgetting that, however much or little they may 
 differ in their personal convictions, they should, at 
 all events, agree together in the defence of their 
 Church. But, since you seem to set up the tribunal 
 of your own -self over and above all others — at least, 
 in the Church of England — look at the question of 
 change from the present customs three centuries old 
 on its own merits. 
 
 " That which wisdom did first begin," quoth 
 Hooker (bk. v., vii. 3), " and hath been with good 
 men long continued, challengeth allowance of 
 them that succeed, although it plead for itself 
 nothing. That which is new" — and your ritualistic 
 practices are new, at the present time, in this 
 country, say what you will of their antiquity — " if 
 it promise not much, doth fear condemnation before 
 trial ; till trial no man doth acquit or trust it, what 
 good soever it pretend and promise. So that, in 
 this kind, there are few things known to be good 
 till such time as they grow to be ancient." " In 
 which consideration there is cause why we should 
 be slow and unwilling to change, without very 
 urgent necessity, the ancient ordinances, rites, and 
 long approved customs of our venerable prede- 
 
//. — Of Catholic Vestments. 25 
 
 cessors." " Further, If it be a law which the custom 
 and continual practice of many ages or years hath 
 confirmed in the minds of men, to alter it must 
 needs be troublesome and scandalous. It amazeth 
 them ; it causeth them to stand in doubt whether 
 anything be in itself by nature either good or evil, 
 and not all things rather such as ipen at this or 
 that time agree to account of them, when they 
 behold even those things disproved, disannulled, 
 rejected, which use had made in a manner natural." 
 "But as for arbitrary alterations, when laws in 
 themselves not simply bad or unmeet, are changed 
 for better and more expedient ; if the benefit of 
 that which is newly better devised be but small, 
 sith the custom of easiness to alter and change is so 
 evil, no doubt but to bear a tolerable sore is better 
 than to venture on a dangerous remedy" {ibid.^ bk. 
 iv., xiv. I, 2). 
 
 Ritualist. Still I do not see why I am not at 
 liberty to adopt what vestments and what cere- 
 monies I like. 
 
 Catholic. In private you may do what you please; 
 but, as your public ministration is not your own, 
 but the property of the Church, which, for this reason, 
 not only placed you under rule and authority, in 
 order thereby to secure union and uniformity, and 
 to guard against the confusion and disorder that 
 would inevitably result from an arbitrary freedom 
 of action granted to every clergyman, but also pays 
 you to maintain that order, you cannot take upon 
 
26 Ritualism. 
 
 yourself alone, apart from the Church's leave and 
 authority, through her Bishops in Synod assembled, 
 and, in England, with the sanction of the State, to 
 bring in any change or material innovation, without 
 incurring the charge (i) of assuming what does not 
 belong to you, with greater audacity, if not effrontery, 
 than befits you as priest in the Church Catholic. 
 And (2) ofnot acting honestly by the Church to which 
 you profess to belong, and whose loaves you eat. 
 
 " Now," says Hooker, " where the Word of GOD 
 leaveth the Church to make choice of her own 
 ordinances, if against those things which have been 
 received with great reason, or against such ordi- 
 nances as the power and authority of that Church 
 under which we live hath itself devised for the 
 public good, or against the discretion of the Church 
 in mitigating sometimes, with favourable equity, 
 that rigour which otherwise the literal generality of 
 ecclesiastical laws hath judged to be more con- 
 venient and meet ; if, against all this, it should be 
 free for men to reprove, to disgrace, to reject, at 
 their own liberty, what they see done and practised 
 according to order set down ; if, in so great variety 
 of ways as the wit of man is easily able to find out 
 towards any purpose, and in so great liking as all 
 men especially have unto those inventions whereby 
 some one shall seem to have been more enlightened 
 from above than many thousands, the Church did 
 give every man license to follow what himself 
 imagineth that 'God's Spirit doth reveal' unto 
 
//. — Of Catholic Vestments. 27 
 
 him, or what he supposeth that GOD is Hkely to 
 have revealed to some special person whose virtues 
 deserve to be highly esteemed ; — what other eftect 
 could hereupon ensue but the utter confusion of 
 His Church under pretence of being taught, led, 
 and guided by His Spirit ? The gifts and graces 
 whereof do so naturally all tend to common peace, 
 that where such singularity is, they whose heart it 
 possesseth ought to suspect it the more, inasmuch 
 as if it did come of GoD, and should for that cause 
 prevail with others, either with miraculous opera- 
 tion or with strong and invincible remonstrance 
 and sound reason, such as whereby it might appear 
 that God would indeed have all men's judgments 
 give place unto it ; whereas now the error and 
 unsufficiency of their arguments do make it on the 
 contrary side against them a strong presumption that 
 God hath not moved their hearts to think such things 
 as He hath not enabled them to prove" (bk. v. 10). 
 
 I could not but give you the whole measure of this 
 transcendant good sense; what have you to say to it? 
 
 Ritualist. To say, why, that we can prove that 
 our vestments are ancient, and that they were worn 
 in these same Churches. 
 
 Catholic. Granted. But that is not the question. 
 It is, that the present vestments, rites, and cere- 
 monies commonly used in the English Church 
 having come to be ancient by the sanction of three 
 centuries, .you must, according to Hooker and to 
 common-sense, have very urgent reasons in order 
 
28 Ritualism. 
 
 to change them wholly or in part. Better, godlier, 
 and wiser men than either you or I, found not 
 only edification in the rites and ceremonies of the 
 Church as at present observed, but therein also trod 
 their pathway to heaven, using them as channels of 
 spiritual graces ; why, then, are they not good 
 enough for you also, and what is the urgent reason 
 that leads you to adopt these innovations contrary 
 to received custom ? 
 
 Ritualist. But you know our vestments are sym- 
 bolical ; your surplice is not. 
 
 Catholic. Excuse me, the only real symbolism, as 
 you shall see presently, is in the surplice. How- 
 ever, let your vestments be symbolical ; what 
 symbolism 1 
 
 Ritualist. I do not exactly remember; but I know 
 that one vestment of a certain colour means certain 
 things, and that another form of dress of another 
 colour means another thing, but I confess 
 
 Catholic. that I have forgotten my symbolism. 
 
 What sort of benefit or edification, then, think ye, 
 the congregation can possibly derive from fancies 
 and inventions which are difificult even for you to 
 remember } Since, however, that " signs must 
 resemble the things they signify " is, we saw, the 
 first requisite for an alteration in such signs, I must 
 leave you to show that all your ceremonies, atti- 
 tudes, postures, and genuflexions really represent 
 something which they mean, and are therefore 
 necessary ; for, as I neither know nor understand 
 
//. — Of Catholic Vestments. 29 
 
 them all, they are, to my mind, not only most 
 distracting from real worship, but little else than a 
 dumb show, and unmeaning to the congregation. 
 Meanwhile, I will help you a little about your sym- 
 bolism. As, however, I do not take the same 
 comfort you do in things which — forgive me for 
 saying so — seem, to say the least, frivolous and un- 
 manly, in connection with the majesty and with the 
 dignity of God's worship, I have not studied them, 
 and can only repeat, at second hand, what your 
 own authorities say on the subject; and yet, not 
 all of them, as I have not access to Goar, Habert, 
 Bona, and other such works. 
 
 But first about colours. 
 
 " De vestium sacrarum colore tribus primis Ec- 
 clesiai seculis usitato ob veterum monumentorum 
 inopiam multa dicere, nobis haud integrum est ; 
 Recentiorum autem testimoniis nemo nisi rerum 
 inter Christianos gestarum ignarus habebit fidem," 
 says the learned Augustine ; so that not only is it 
 impossible to speak positively of colour during the 
 first three centuries of the Church, but no one that 
 is not ignorant of Church matters will add faith to 
 what moderns say about it. " Saeculo IV. Vestes 
 Candidas in Liturgia adhibebant veteres, quod argu- 
 mento nobis est eamdem in antiqidoribus temporibus 
 obtinuisse consuetudinem, praesertim cum color 
 albiis omnibus in sacris fuerit usitatus, quod copiose 
 asque ac erudite P. Honoratus i c, torn. 2, 1. 4, 
 diss. 6, act 3, nobis commonstravit." But, since we 
 
30 Ritualism. 
 
 have positive proof that priests wore white gar- 
 ments in the fourth century, we infer from it 
 that those white vestments were in use before that 
 time. Thus S. Gregory of Nazianzus, in his vision 
 of the temple of Anastasia (tom. ii. oper. p. j'^) 
 represents deacons as clad in garments white as 
 snow while standing around the altar : " Niveis in 
 vestibiis, ait, adstabat Uirba viinistra splendorem 
 rcferens agminis angelici (Aug. Krazer. de Colore 
 Vest. Lit. p. 278, et seq. The italics are his 
 here and in all extracts from his work). Like- 
 wise does S. Jerome speak of his own time (Adv. 
 Pelag. Lib. i.) when he says, " Quce stint itiiinicitics 
 contra Deimi si Tnnicani Jiabnero mundiorem, si 
 Episcopns, Presbyter et reliqiius ordo ecclesiasticus in 
 administratione Sacramentornm Candida in veste 
 processerit. Chrysostomus in Matth. Homil. %"], c. 6, 
 ita sacros mystas admonet : Idcirco vos Dens tanto 
 voluit honore dccorare^ nt hcec diligentissime discer- 
 natis. H(EC est dignitas vestra, hcec stabilitas, hcec 
 corona, no7t 7it Tnnicain induti candidissimam per 
 Ecclesiam ambuletis. Voluit quippe Ecclesia, ut 
 altaris ministri et in vestibns imitarentur Angelos et 
 sanctos in coelis, qui amicti stolis albis ante Domi- 
 num assistant" (De Colore Vest. Liturgic. p. 278, 
 et seq). The intention of the Church having at all 
 times been that her priests should, like angels, be 
 clad in white robes while standing before the Lord. 
 Also quoted by Hooker, bk. v. 29, 3. 
 , To this our author adds " that even adversaries 
 
//. — Of Catholic Vestments. 31 
 
 do not dispute this ;" while Dallseus (De Cultu 
 Latin. Relig. 1. viii. c. 14), who thinks the variety 
 of colours in use now-a-days in the Romish Church 
 agreeable to the eye, declares, nevertheless, that it 
 was first introduced in the tenth century, being 
 unknown in the primitive Church, and is only a Latin 
 innovation. This our author attempts to disprove 
 by the fact that in the windows of S. John Lateran, 
 at Rome, erected in the seventh century, there 
 are priests represented in coloured garments. Of 
 this, however, others must judge ; I have neither 
 leisure nor mind for so unprofitable a pursuit. I 
 may just add, however, that, towards the end of the 
 twelfth century, there were four colours in use in 
 the Romish Church : white, as emblem of inno- 
 cence, for virgins ; red, for apostles and martyrs ; 
 green, for Sundays and holidays ; and black, for 
 fast-days. Advent and Lent. Then violet was used 
 twice in the year ; until, in the fourteenth century, 
 black was adopted exclusively for the service of the 
 dead, and violet for days of fasting and penitence 
 {ibid. De Col. Vestib. Lit. p. 278, et seq). "Let us, 
 however," adds to the purpose S. Clement Al, 
 " iaOfjTL ')(prjaOat rfj XLTrj, yjioa 8e t^ XevKrj, wear a 
 garment simple and white ; and, renouncing what 
 is artificial, deceitful, and untrue, let us embrace to 
 fLovoTpoiTov KoX /jLovoTTpocTcoTrov Trj<^ a\.7]d6La^, the art- 
 less manner and honest bearing of truth ; for, as we 
 show by our dress what we are, so also €lpr]VLKol(; 
 apa dv6pco7roc<; koI <pcoT€Lvol<; KardXkrjXov to XevKov, 
 
32 RitiLalisrn, 
 
 does white, in sooth, become men who love peace 
 and are without guile" (Paedag. lib. iii. p. 244). 
 Thus far, then, you see that I have both taste, 
 antiquity, authority, propriety, and Catholicity in 
 favour of my white garment called surplice. But 
 more of this anon. 
 
 Ritualist. And now about the vestments. 
 
 Catholic. As I said, I do not know much about 
 them ; I must, therefore, only repeat what your 
 own friends say. You cannot wish for better 
 authorities, or for fairer dealing. '' Primum vesti- 
 mentum nobis est amictics. Vestis veteribus incog- 
 nita, saeculo demum vii. et viii., sensim in Ecclesiam 
 inducta — ut Birretmn saeculo xiii. — cujus mysticcs et 
 symbolicce significationes hsec sunt — ut presbyteri 
 ponant ore suo custodiam ; et caput amiciant sacco 
 pcEuitentice ; vel potius spirituali galea cooperiant." 
 " The cope, then, was unknown to the ancient 
 Church," says our authority, and was gradually 
 introduced about the seventh, eighth, or perhaps 
 thirteenth century; but the mystical and symbolical 
 import thereof is (i) that the presbyters put a watch 
 on their lips ; or (2) that they cover themselves with 
 sackcloth ; or (3) that they wear a spiritual helmet. 
 
 The next sacerdotal vestment is " Tunica linea, 
 quam a colore albam Latini vocarunt. lUam pecu- 
 liare nobilium Romanorum fuisse ornamentum 
 Vopiscus tradit ; Ecclesia vero quae vestem hanc 
 candidam ministris sacris quam maxime convenire, 
 judicabat, jam ab antiquissimis temporibus illam 
 
//. — Of Catholic Vestments. 33 
 
 ex usu communi et profano ad sacrum traduxit, 
 voluitque altaris ministros alba hac veste non 
 tantum in foi'o, sed et in Ecclesia inter missarum 
 solemnia esse indutos " {ibid., p. 256). This white 
 tunic, then, albe, or surplice, according to the 
 Greek Church (lepa Karrj^. p. 24), is meant to 
 represent (i) the brightness of Christ's divine 
 nature ; (2) the innocence that becomes His priests; 
 (3) the white garment in which Herod sent Him to 
 Pilate ; and (4) the brightness of angels as minister- 
 ing servants of God around the altar ; quoting the 
 original of S. Gregory's N. words : — 
 
 ol S' ap VTToBprjo'Trjpe'^ iv rjixacTL ira/JLCpavococriv 
 earaaav, ayyeXcKr]'^ icKOvef; ar/kaiT]'^. 
 
 As regards the chasuble, " quemadmodum alba, 
 ita et casula sacerdotalis antiquitus profana erat 
 vestis," it was originally, like the albe, a secular 
 garment worn by the laity. " Saeculo viii. Eccle- 
 siorum prselatis nulla vestis gravitati et decentiae 
 Clericorum magis conveniens videbatur, quam 
 casula, hinc illam Presbyteris et Diaconis pro veste 
 ordinaria et communi ommno prsescripserunt." But 
 it came into general use only in the eighth century 
 {ib. p. 257). It is the same as the Greek Pla?ieta, and 
 of various forms (ib. p. 308, et seq) 
 
 " Sequitur cingulum, quod mystica significatione 
 non caret ; deinde manipulns qui sequiori demum 
 sevo inter vestes sacras suum obtinuit locum. 
 Alcuinus, Amalarius, aliique nobis unice testantur, 
 
 D 
 
34 Ritualism. 
 
 habuisse quondam minlstros Eccleslae sinistro bra- 
 chio linteum quoddam obligatum, quo vultus 
 sudorem etnarium sordes abstergerent ; etaliquando 
 siidarii nomen tulit, nee non sindojiis, mappiilcB^ 
 ete. Nihil aliud est nisi mamis ornamentum " 
 (id. p. 291, et seg.) 
 
 This maniple, then, originally used as a pocket- 
 handkerchief, afterwards became a mere ornament 
 of the hand, of various colours, and adorned with 
 jingles of gold and precious stones, that stand in 
 strange contrast as a symbol, " Moris et fietiis qui in 
 hac vita sustinendus, et manipulo quasi detergendus 
 est " {ib. p. 297), of the sorrow and weeping which 
 we have to endure in this life, and which are to be, 
 as it were, wiped off with the maniple. 
 
 Ritualist. Really I did not know that. 
 
 Catholic. I don't suppose you did. There would 
 yet be a great deal more to tell you about it ; but 
 time would fail. I only wonder any sensible man 
 can be in earnest about such trifles and frivolities, 
 especially in connection with the service of GOD 
 and of His Church. May I ask you one question 
 — are you in earnest } 
 
 Ritualist. What do you mean .'' 
 
 Catholic. Because I cannot think you are. Yet, 
 only to show you how little this symbolism is 
 " Catholic," and how far all those who put on this 
 apparel are from agreeing as to the meaning 
 thereof, hear what is the Greek symbolism of the 
 maniples {eTrcfjudvLKa and vTrofidvcKo), — " de quarum 
 
//. — Of Catholic Vestments. 35 
 
 forma inter Orientales Christianos nihil certi 
 affirmare possumus," says Renaudot (Lit. Or. vol. 
 ii. p. 55). Not a word is said by the Greek 
 Church about " sorrow and weeping ;" for these 
 maniples "are (i)-the symbol of vigilance, (2) of 
 diligence in performing the service of the altar, (3) 
 of the binding of our Saviour's hands, (4) of the 
 almighty power of GOD, who, with His hands, 
 made all things " (lepa KarT]-^. ib}j. 
 
 After such symbolism, I need go no further. I 
 will, however, say a few words on the stole, in order 
 to gratify you. " Vestes sacras ac liturgicas anti- 
 quitus ejusdein fuisse formcB, ac vestes laicorum 
 communes et usitatas, ex decreto Stephani I. Rom. 
 Pont, perspicue colligimus, qui anno 260 martyr 
 occubuit." (De Vestis. Liturg. in genere p. 250, et 
 seq) Ast stola veteribus fuit vestis manicatay 
 et talaris ad terrain usque dcfluens, Judseis, Graecis 
 et Romanis, imo omnibus gentibus usitatissima. 
 Sed de hac veste nobis in praesenti sermo non est ; 
 sed de orario, quod saeculo demum viii. et ix. 
 stolcE nomen accepit. Erat autem antiquitus 
 orariiim, linteolum, vel fascia linea urbanitatis 
 causa a civibus Romanis ad vultus sudorem deter- 
 gendum circa colliun vel Jmmeros gestari solita — 
 antiquitus humeros tegebat — et brevi singidare 
 Episcoporum, Presbyterorum et Diaconorum evasit 
 ornamentiim, dignitatis et jurisdictionis symbolitm^ 
 csepitque primo coloribics et aiiro ornari, dein non 
 amplius ex lino sed ex serico, aliaque pretiosa confici 
 
 D 2 
 
; 
 
 36 Ritualism . 
 
 materia." The stole, then, is, hke the other vest- 
 ments, a relic of the Roman laity, and was originally 
 worn with sleeves. But about the eighth and ninth 
 century the name of " stole " was given to the 
 orariiun^ or the present " stole," which was originally 
 a neck-handkerchief or scarf to wipe off the perspira- 
 tion, that was worn sometimes on the right and some- 
 times on the left shoulder; and by the 38th Canon 
 of the Synod of Toledo, it was to be plain, of no 
 bright colour, and not ornamented with gold. This, 
 too, had a mystical signification ; it was the robe of 
 immortality(/i^.DeVestib.Liturg.inspec.p.299 — 307). 
 Here, again, the same vestment seems to convey 
 a very different meaning in one part of the Catholic 
 Church from what it does in another; for, if the stole 
 be the a}jjLO(j)6ptov, then does it symbolise the " lost 
 sheep " which the Good Shepherd brought back on 
 His shoulders ; and also the Cross which our 
 Saviour carried, in order to remind those who wear 
 this (o/jLo<f>6pLov (or stole) of the Cross they are to bear 
 after Christ. So that West it is "a symbol of 
 authority and of jurisdiction," and East one of 
 'lowliness and of profound humility;" assuredly 
 symbolism is here at fault. If, however, the sto/a 
 answers to the e'TnTpa')(i'fKiov (you must forgive me 
 for not being more learned in the matter), then 
 does it symbolise "(i) the yoke of Christ, (2) the 
 cord with which our Saviour was led away to 
 Caiaphas, (3) the grace of the Holy Ghost coming 
 from above, and (4) the scourge with which Pilate 
 
//. — Of Catholic Vestments. 37 
 
 commanded our Lord to be scourged" ^lepa Kar. 
 ibid. p. 24, 26). In either case the sign is not like 
 the thing signified ; and you must see that it is idle 
 to talk of symbolism in connection with these vest- 
 ments, since it is so purely imaginary that the same 
 article of dress is made to be a symbol of opposite 
 qualities, virtues, or duties, in different quarters of 
 the Church. You may easily convince yourself of 
 this by looking into the matter, when you will see, 
 for instance, wherein the Armenian vestments differ 
 from the Greek, the Greek from the Syrian, these 
 from the Coptic, and these again from the Abys- 
 sinian, and all of them, more or less, from the 
 Roman. And you will then appreciate the truth 
 of what Renaudot says: "De vestimentorum illorum 
 variis appellationibus et forma; accuratius et pro^ 
 lixius inquirere nullius utilitatis est, cum nomina 
 ipsa varias interpretationes tulerint ab ^gptiis, 
 Syris et aliis — formam vero, quae tot saeculorum 
 decursu mutationem haud dubie passaest,delineare 
 ex conjecturis nihil juvat.'* Then as to what the 
 Greeks have written on the subject, and as to their 
 mysticism thereon, it bears in no wise on Oriental 
 vestments ; for neither is the form nor the colour of 
 vestments the same among them. Sometimes the 
 stole is one way, sometimes another ; the chasuble 
 also is of one or of many colours, with or without 
 the streamers common in the Greek Church. "Sed 
 in istis diutius immorari non videtur operse pretium, 
 cum antiqua forma ex autorum descriptionibus non 
 
38 Ritualism. 
 
 satis intelllgi possit" (Renaud. Lit. Or. vol. ii., 
 p. 55, and vol. i., p. 180, et seq., and Dulaur. Egl. 
 Arm. p. 182). No wonder, in sooth, if the honest 
 and sober-minded Hooker should speak of such 
 things, however much esteemed by certain men, 
 as " of things that have lately sprung up for com- 
 plements, rites, and ceremonies of Church actions, 
 and are, in truth, for the greatest part, such silly 
 things that very easiness doth make them hard 
 to be disputed of in a serious manner" (Ecc. Pol. 
 b. V. ded. 3). 
 
 As it must be evident to yourself that this sym- 
 bolism of your vestments is a myth, purely imagi- 
 nary, without a shadow of truth, and a fond inven- 
 tion to beguile certain weak and listless minds, you 
 will, I trust, allow me to consider sufficient what 
 I have just quoted about colours and symbolism, 
 both of which appear to me very trifling and very 
 unworthy of serious consideration. If either sub- 
 ject, or both, had been settled by the common con- 
 sent of the whole Church Catholic, it would, to say 
 the least, command the greatest respect ; but what 
 is a sensible and sober-minded man to do when 
 so much stress is laid on such apparent frivolities, 
 on which no two sections of the so-called Catholic 
 Church agree } I must therefore decline further 
 treating the subject in connection with the solemn 
 service of the Eucharist, as jarring with my feelings 
 of reverence for that Holy Sacrament. 
 
 Yet I will, for your own gratification, give you one 
 
//. — Of Catholic Vestments. 39 
 
 more bit of your favourite symbolism with refer- 
 ence, not to liturgical, but to episcopal vestments- 
 Thomas Aquinas, or his commentator, Gorcomius 
 writing on the subject, says (Supplem. Pt. III. 
 Q. 40, art. 7) — " Episcopus habet super Sacerdotem 
 nova vestimenta, quae suntCaligae, Sandalia,Succinc- 
 torium, Tunica, Dalmatica, Mitra, Chirotecae, 
 Annulus, et Baculus. By the hose (Caligae) is 
 meant an upright walk in life ; by the sandals 
 (Sandalia), or shoes, that cover the foot, is meant 
 contempt for earthly things ; by the girdle (Suc- 
 cinctorium), with which the stole is fastened with 
 the albe, is meant the love of what is honest ; by 
 the tunic (Tunica) is meant perseverance, inasmuch 
 as we read that Joseph wore a tunic that reached 
 down to his heels, that represent the end of life ; 
 by the dalmatic (Dalmatica) is meant liberality in 
 works of charity ; by the gloves (Chirotecae), cau- 
 tiousness in action ; by the mitre (Mitra), the know- 
 ledge of both the Old and New Testaments, 
 whence it has two horns (duo cornua) ; then the 
 staff (Baculus) betokens the shepherd's care, and 
 how he ought to recall the wandering, represented 
 by the crook at the top of the staff; how to sup- 
 port the weak, told by the staff itself; and how to 
 goad on the slothful, wherefore the staff is armed 
 with a spike at the end ; while his ring symbolises 
 the sacraments of Faith, wherewith the Church is 
 betrothed to Christ, for bishops hold in the Church 
 the place of Christ." You must agree with me 
 
40 Ritualism. 
 
 that probably few bishops know all they are sup- 
 posed to carry when arrayed in their robes. 
 
 Ritualist. Possibly. 
 
 Catholic. The less so as several of these articles 
 of dress are comparatively modern : the mitre, for 
 instance, was unknown before the tenth or twelfth 
 century (De Veste Episcop., pp. 321 — 333). But, as 
 I cannot give you credit for being in earnest in 
 this case, I begin to suspect there must be some 
 other reason to make you hold on to your " Ri- 
 tualism," which you see, and might yet see much 
 plainer, is neither "Catholic" nor "ApostoHc;" for 
 I cannot believe that you or any other sensible 
 English man could, in this nineteenth century of 
 light and knowledge, be in earnest about such 
 childish matters, offspring of the darkness and 
 superstition of the Middle Ages. If, as S. Paul 
 tells us, " the kingdom of GoD is not meat and 
 drink," much less is it copes and maniples, " but 
 righteousness and peace and joy in the Holy 
 Ghost ;" none of which good fruits your " revival 
 of vestments" has yet wrought. Seeing, then, that 
 we cannot speak seriously of this symbolism of 
 vestments and of colours, still less of their Catho- 
 licity, what else is there to make you thank GoD 
 you are a " Ritualist" and not as other men are .^ 
 
 Ritualist. I told you before that, without, as 
 you say, thanking GOD I am a Ritualist, I find 
 that outward show more conducive to devotion 
 than your cold, monotonous, Anglican services. 
 
//. — Of Catholic Vestments. 41 
 
 Catholic. I am sorry to find they produce such 
 different impression upon you from what they do 
 upon me ; and still more so, that your devotion 
 requires the help of meretricious ornaments and of 
 needless, if not altogether unmeaning, ceremonies. 
 But we have talked enough. We will further discuss 
 the matter at our next meeting. 
 
III. _ OF THE ENGLISH CHURCH, OF 
 
 THE RE-UNION OF CHRISTENDOM, 
 
 AND OF THE HOLY EUCHARIST. 
 
 \ATHOLIC. You were saying that your 
 vestments and ceremonies were more to 
 your mind as being more showy and more 
 demonstrative than the Anglican surpHce 
 and simple worship, 
 
 Ritualist. Yes ; I think that more pomp than 
 you like is best. 
 
 Catholic. I agree with you on principle that we 
 cannot show too much respect and veneration for 
 the service of God's Church, within due limits of 
 propriety, of good taste, and of good sense. In 
 building the house where " His honour dwelleth," 
 we ought to do it as an act of worship ; and, had 
 we the means, we might lay the floor of agate, rear 
 the pillars of jasper, carve the capitals of silver, 
 build the walls of alabaster, make the roof of cedar 
 and sandal wood, and frame the windows with 
 rubies and amethysts, with crystals, sapphires, and 
 
///. — Of the English Churchy &c, 43 
 
 emeralds set in a network of gold. Yet He who 
 inhabits eternity, and whom no house made with 
 hands can contain, needs none of these things 
 which Himself has made, even though He conde- 
 scend to accept them as offerings at our hands ; 
 since He promises " to be in the midst of two or 
 three that are met in His name." So also as 
 regards His worship. As no human pomp, no 
 costly array, no magnificence ever could reach up 
 to the footstool of His Majesty on high, did He, on 
 the one hand, with regard to the pompous ritual of 
 His sanctuary, command that, when the high 
 priest appeared before Him in the holiest, he should 
 strip himself of his robes of scarlet and purple, and 
 enter clad in his white tunic alone ; and, on the 
 other hand, under the new covenant, did He de- 
 clare that "He seeketh for His worshippers such as 
 worship in spirit and in truth," so that, when they 
 come together, " things be done decently and in 
 order;" for He is "not a GOD of confusion, but of 
 peace, as in all the churches of the saints." 
 
 Since, then. His public service cannot be per- 
 formed "decently and in order" without a definite 
 ritual strictly and uniformly observed by one 
 and the same company of men, how is it that 
 there is no " Catholic " ritual — no one set out- 
 line of outward form of worship for the whole 
 Church Catholic, defined and instituted by the 
 Apostles at the same time that they taught the 
 Church that there is only " one body and one 
 
0^ 
 
 
 ^^ o v^ 
 
 44 Ritualism. 
 
 Spirit, even as all her members are called in one 
 hope of their calling; one Lord, one faith, one 
 baptism ; one God and Father of all, who is above 
 all, and through all, and in them all" (Eph. iv. 
 4 — 6j ? Simply because, " as God is no respecter 
 of persons, but in every nation he that feareth 
 Him, and worketh righteousness, is accepted of 
 Him" (Acts X. 34, 35), so also did He leave the 
 externals of religion, the outward forms of His 
 worship, to these same men of all nations to settle, 
 according to their national habits, tastes, and ideas, 
 so long as these forms are in order, and so long as 
 the ceremonies have a meaning tending to edifica- 
 tion. For He gives us plainly to understand that 
 neither vain repetitions nor a service performed in 
 a language not understood of the people are agree- 
 able to Him, simply because neither the one nor 
 the other has any meaning at all. Therefore, were 
 it possible, it would be as much against wisdom 
 and common sense to thrust upon the English 
 people a foreign ritual and worship alien in form and 
 in spirit to the actual taste, ideas, and habits of the 
 nation, as it is absurd to make Bengalee converts 
 sit on benches and walk in shoes and stockings, as 
 if they could not listen far better while sitting at 
 ease on their own mats, according to custom, and 
 come, as they are wont, barefoot to their thatched 
 bungalows. 
 
 Ritualist. But you seem to forget that these 
 forms and ceremonies now called "Ritualism" are, 
 
///. — Of the English Churchy &c. 45 
 
 in fact, Anglican, and according to a law that 
 never was repealed. 
 
 Catholic. Are they Anglican ? and whence came 
 they to Anglia ? Under what circumstances, and 
 under what rule, did they continue in use ? and 
 how is it that for three hundred years they have 
 been forgotten ? Is it not because, being thoroughly 
 at variance with the plain good taste and innate 
 sober sense of the English character, that detests 
 the trappings and the frivolous show certain foreign 
 nations delight in, the moment the thraldom ceased 
 under which these foreign Romish vestments and 
 ceremonies were introduced and kept up, and 
 the people had an opportunity of following the 
 dictates of its own national taste, than these vest- 
 ments and ceremonies were abandoned and at 
 once, or nearly so, doomed to oblivion ; and the 
 real Anglican, or English service, that stands alone 
 for simplicity and decorum, for worship and re- 
 verence, when duly performed, was made to take 
 their place ? The very fact, then, that those foreign 
 vestments and ceremonies are obsolete, and have 
 ceased altogether for the last three hundred years, 
 must condemn them at once as un-EngHsh in the 
 opinion of every sensible man. Moreover, the fact 
 that the law that sanctioned them never was 
 repealed does not, assuredly, prove that it is still in 
 force, but rather that it was needless to repeal a 
 law which the common consent of the whole nation 
 and the daily usage of three centuries have, to all 
 
46 Ritualism. 
 
 intents and purposes, made a dead letter. There- 
 fore are those vestments and ceremonies not lawful, 
 even though in law they may be legal ; and, since 
 they are assuredly not expedient at the present 
 time, the revival of them shows neither wisdom nor 
 judgment on the part of those who work at it. 
 
 Speaking of his own days, Hooker says to the pur- 
 pose, " In regard to the great hurt which the 
 Church did receive by a number of things estab- 
 lished, the Reformers saw it best to cut off presently 
 such things as might in that sort be extinguished 
 without danger, leaving the rest to be abolished by 
 disusage through tract of time. For there is not 
 any positive law of men, whether it be general or 
 particular, received by formal express consent, as 
 in councils, or by secret approbation, as in custo.ms 
 it Cometh to pass, but the same may be taken 
 away if occasion serve. Even as we all know, that 
 many things generally kept heretofore are now, in 
 like sort, generally unkept and abolished every- 
 where " (bk. iv. 14, 3 — 5). In proof of this, what 
 say ye to putting now in force certain obsolete 
 Acts, as, e.g., the Act for preventing Popery and 
 other sects, passed in consequence of the doings 
 of friar Faithful Cummins, who was rewarded 
 by Pope Pius V. for having pretended to inveigh 
 against him and preached dissent out of spite against 
 the Church, in Queen Elizabeth's reign, " an Act 
 which enjoined all people, from ten years old 
 and upwards, not having lawful impediment, to 
 
///. — Of the English Churchy &c. 47 
 
 repair every Sunday to hear Divine service, under 
 penalty of forfeiting twelve pence for every default" 
 — that never was repealed, and still is as much law 
 as that on which you rest the legality of your 
 innovations ? 
 
 Ritualist. Yet, apart from all that, you must 
 grant me that one feels the want of something 
 more than is found in the Church of England as it 
 now is. 
 
 Catholic. I readily grant you much ; I grant you 
 that one's heart often sickens at the way in which 
 the Church is treated by the State, that seems to 
 take pleasure in insulting or in slighting her, and 
 in raising the arm of flesh, intended of GOD as a 
 protection to her, only to molest her, and not to 
 defend " the Faith once delivered to the saints " 
 which is her faith. I grant you that it is impossible to 
 love the Church without feeling at times aggrieved 
 at the apparently arbitrary, if not oppressive, mea- 
 sures whereby the civil power attempts to force 
 upon her Arianism, Socinianism, scepticism, and 
 infidelity, though, of course, in vain ; for gold is 
 not soiled by mud cast upon it. I also grant you 
 that the increasing immorality and want of principle 
 in the nation at large, the utter recklessness of 
 thought — or, I should rather say, of talk — and " the 
 love of many waxing cold, because of the iniquity 
 that abounds," seem to point to the time " when 
 the Son of man cometh, shall He find faith in the 
 earth ?" And it all leaves an aching void within, 
 
4^ Ritualism. 
 
 a feeling of isolation and of awe at the coming judg- 
 ments, that may lead one instinctively to look for 
 companionship and forgreater union with the Church 
 Catholic as a body. 
 
 But your copes and your maniples will not do it. 
 We want a better stay than that at a time when 
 " men's hearts fail them for fear " and many seem 
 "carried about with every wind of doctrine, by 
 the sleight of men and cunning craftiness whereby 
 they lie in wait to deceive," as in the days of the 
 Apostles, and when " the foundations of the earth 
 seem out of course," as in the time of David; for 
 the Church always was and always will be militant 
 here on earth. And this our stay is : " My grace is 
 sufficient for thee ; for my strength is made perfect 
 in weakness." This keeps our faith from failing, and 
 our love from dying; this nerves our arms for the 
 fight and our hearts for the conflict that we must 
 endure — if we be faithful. Whither, then, should 
 we go for greater union t To Rome } to Greece .-* 
 that hate each other with implacable hatred, and 
 both of which hold articles of faith and doctrines 
 which no " Catholic " Christian can receive. If we 
 join either — seeing we cannot join both — we shall 
 either not be on speaking terms with the other, or 
 at war with all the rest, and thus, in fact, far less at 
 peace and less united than we are even at present, 
 by belonging to neither. Better by far seek union 
 among our own selves, and be found doing our 
 duty when our Master comes. 
 
///. — Of the English Church, &c. 49 
 
 So that for you to leave the Anghcan branch of 
 the Church CathoHc, which is not only as Catholic 
 and as pure, but even purer than any other, only 
 because it has to struggle with the world — for the 
 vision of unity, and peace, and union in a Catholic 
 or universal abode of heavenly freedom and purity 
 here on earth, shows so little knowledge of things 
 as they really are, and such simplicity, that I must 
 either pity or excuse it in you, young as you are 
 and inexperienced. As I know more of it than 
 you do, let me guard you against what looks to me 
 like going or floundering after a will-o'-the-wisp, or, 
 if you like it better, like hankering after a day- 
 dream that must end in disappointment For 
 where on earth is there a Church free from human 
 infirmities, passions, and corruption ? and where 
 shall we find peace here below if we be soldiers of 
 Him who " came not to send peace, but a sword " ? 
 If Church history tells true, not only has the 
 Church always had to struggle with the world 
 around, but she has also been at war with herself. 
 So that no change will benefit you. 
 
 If, on the other hand, you object to a State 
 Church, only reflect, and, like a sensible man, you 
 will find that a Church should be national, and is 
 made such on the soundest principle ; so that what- 
 ever inconveniences result therefrom are defects 
 inseparable from everything human, but not the 
 real working of the system. For a national Church 
 is, in fact, a public and national acknowledgment on 
 
 E 
 
50 Ritualism. 
 
 the part of the Civil Power (i) that the State can- 
 not subsist without fellowship with the Church as 
 channel of God's blessings, and (2) that it is the 
 duty of the State to secure a knowledge of the Chris- 
 tian Faith to the people, as subjects of the realm. No 
 other principle is either safe or sound, and none other 
 can stand. It is the principle of the theocracy — not 
 of a civil power ruled by ecclesiastical laws, that 
 has brought the Roman State to decrepitude — but 
 the wedding of the civil and of the ecclesiastical 
 powers together for their mutual help and comfort. 
 This union has made England great ; to divorce it 
 will assuredly make her small. For to say, as some 
 do, that a " Liberal State" should have no national 
 Church and support all sects alike, is, you must 
 own, to say neither more nor less than that, as 
 regards the State, it need have no Church, no good 
 spirit to animate it, and, as regards GoD, that He 
 may be worshipped anyhow or not at all. You 
 must therefore excuse me for saying that I look 
 upon every Englishman who leaves his Church, 
 either for Rome or for Dissent, except it be for 
 some more cogent reason than I can understand, 
 as wanting in loyalty to his country. 
 
 Ritualist. Oh ! 
 
 CatJwlic. So it appears to me. When I see, on 
 the one hand, how entirely the welfare of this State 
 depends on God's blessing, and how the real pros- 
 perity and greatness of the nation rest on the 
 righteousness which has exalted it — for, without 
 
///. — Of the English Churchy &c. 5 1 
 
 contradiction or boasting, England is the most 
 religious country on earth — and not on the fleets 
 of ironclads or of merchantmen that are sent 
 to sea, I look upon every individual act of deser- 
 tion that tends to weaken the bonds of Church and 
 State as disloyal to the country. It may gratify 
 one's pride, one's self-will, one's bumptiousness 
 rashly to cut asunder these bonds in one's own 
 individual case ; but that, let me tell you, is neither 
 wise nor charitable ; neither for the glory of GOD, 
 nor for the good of men. As long as the pure gold 
 of the Catholic Faith in the Church is left un- 
 alloyed, as long as her Ritual is left intact in doc- 
 trine, and her Clergy are allowed freely to preach 
 the Gospel, there can be no reason for leaving her. 
 When, however, the gold of that Faith is put into 
 the crucible and alloyed, and the English Clergy 
 are made by law to teach error or heresy, then will 
 it be time to part. But that is not yet. As long 
 as the English Church has her pure and simple 
 Ritual — the purest and best of any — I speak know- 
 ingly — the soul of which is to promote the worship 
 of God " in spirit and in truth," and her Clergy are 
 not obliged to teach and to preach false doctrine 
 against their conscience, — it seems hasty, wrong, 
 and disloyal in any of the English Clergy to leave 
 their Church. If so be darkness around them 
 increase, let their light shine all the brighter ; if it 
 be true light, some few, or even many, will surely 
 come and rejoice at it, in a land like this, where the 
 
 E 2 
 
52 Ritualism. 
 
 instincts of the people, when let alone, are always 
 towards their Church. 
 
 Ritualist. You take a very different view of it 
 from what I do. 
 
 Catholic. Very likely. For this reason, among 
 others, can I feel no respect for the young brood 
 of unfledged papists among the Clergy called 
 Ritualists, who, in defiance of the very authority to 
 which they pledged themselves to obey, care not 
 what disturbance, what schism they create ; but, on 
 the contrary, rather glory in it so long as they can 
 gratify their own private and individual fancies and 
 oddities, and get others to follow them. No move- 
 ment can be for good that begins so badly. It may, 
 as it rolls along, gather numbers ; for when has it 
 been otherwise with revivals of gewgaws and page- 
 ants, that are sure to attract those who care for 
 such things } This, however, is not the life 
 of religion. You must prove to me why the 
 fumes of incense, coloured copes, and embroidered 
 maniples, with bowings and mutterings, set aside 
 for 300 years as useless, can all at once be- 
 come indispensable to the worship of GoD, and 
 to true and living religion, ere I give up my 
 own opinion of your " Ritualism," which appears 
 to me to be nothing less than an audacious piece 
 of arrogance on the part of some of the Clergy, 
 who, withal, strike one as not particularly nice 
 in their ideas of honesty, while they pretend to 
 be Anglicans in name, but in reality teach Romish 
 
///. — Of the English Churchy &c. 53 
 
 doctrines and, maybe, secretly give their allegiance 
 to the Church of Rome. Have you, then, received a 
 dispensation for pretending to be what you are not ? 
 
 Ritualist. I will not get angry, though I think 
 you smite rather hard. But you know, as well as 
 I do, that the Bishops, as a body, do little for the 
 Church. One, it is true, set to the whole bench 
 the example of earnestness and of single-mindedness 
 in the discharge of his duty, when he tried, at all 
 risks, and with fearful odds against him, to drive 
 heresy from his diocese. He failed, as, indeed, it 
 was likely he would ; but he got what was even 
 better than partial success in this case — the answer 
 of a good conscience that he had done his duty to 
 his Master and to his people. But he stands alone. 
 A few others may be active, harmless men, fair 
 scholars, and good preachers ; but, as a body, 
 where is their unanimity, their boldness, their ear- 
 nestness, and disinterestedness in the defence of the 
 Church — where } The spasmodic doings of your 
 Church look to me more like the jerks of a child's 
 toy than like the even working of the members 
 of the same body. Under such circumstances, 
 may we not take upon ourselves to do one thing as 
 well as another without consulting our Bishops } 
 
 Catholic. If I hit hard at your " Catholic sym- 
 bolism," you certainly give it back in kind. I own 
 all you say about the general state of things in the 
 Church. I feel, as you do, the jerks to which you 
 allude, and I should, indeed, wish it otherwise. 
 
54 Ritualism. 
 
 But, as the perfect union and linity of which you 
 are dreaming are only for the Church when Christ's 
 body perfected in heaven, I am prepared for those 
 "jerks" and for that "spasmodic action" which are 
 inevitable in a State Church, and in any Church on 
 earth. And I would rather bear them than sever 
 the Church from the State ; because, not only 
 would the State suffer from it, but also because 
 the Church, when left to herself, would be subject 
 to worse passions, and to yet more fitful jerks. At 
 least so does the history of the Church tell me. 
 While "of the Church Militant here in earth," I 
 must be ready to endure contradiction, and to 
 bear the heat and toil of the day, and, like a good 
 soldier, to fight, not as beating the air, but so that 
 I may please Him who has called me to be a 
 soldier. I do not, therefore, see how any of these 
 human infirmities which are inseparable from the 
 earthly state of the Church this side heaven can jus- 
 tify you in breaking the fifth commandment, which, 
 to my mind, is as binding in all ecclesiastical matters 
 between you and him whom you deliberately 
 chose for your spiritual Father, as between you and 
 your natural father ; let alone common courtesy. I 
 really cannot understand how you, who talk so much 
 about " Catholic Church and unity," can pretend to 
 begin your new life of " Catholic obedience " by 
 disobeying your spiritual Father, whose claim to 
 Catholicity is prior to your own. What, think ye, 
 would S. Ignatius have thought of you ? 
 
///. — Of the English Church, <^c. 55 
 
 Ritualist. But you always assume that I have 
 left the Anglican Church. I have done nothing of 
 the sort ; I still belong to it. 
 
 Catholic. Do you ? Then am I to understand 
 that you asked your Bishop's consent for all your 
 innovations, and that he granted it ? 
 
 Ritualist. At all events he has not said anything. 
 
 Catholic. And you construe that into approval 
 on his part, and obedience on yours ? How, then, 
 do you understand these words, said generally by 
 the Catholic and Apostolic Church, tov ovv eiriaKO' 
 irov BrjXov ore co? avrov tov Kvpcov Sel Trpoa^XeTreiV, 
 " It is, then, evident that you are to look upon the 
 Bishop as upon the Lord" (S. Ignat. ad Eph. vi., 
 and ad Trail, ii.) ; more definitely to the laity : 
 v/jL€2<; avev tov iinaKOTrov, kclI t^v 'jrpea^vTepcov firjSev 
 TrpdaaeTe' firjSe 7reipdcn]T6 evXoyov tc (fyaivecrOai iSla 
 vfuv, " Do nothing without the Bishop and the 
 Presbyters, neither do you of your own selves 
 attempt to think anything reasonable independently 
 of them" {ibid. 7) ; then more especially to deacons : 
 " Sotio the deacon, and my fellow-servant, of whom 
 I have joy, otl vrroTdaaeTai, tcd iTriaKoiTod co? '^dpiTi 
 ©eoO, KCii TO/ Trpea^uTepiw d)<; vo/jlcd ^Itjctov XpcaTOV, 
 because he submits himself to the Bishop as to 
 the grace of GoD, and to the presbytery as to the 
 law of Jesus Christ" (ibid. 2). As to the Presbyters, 
 that Father looked upon them as " the presbytery," 
 inseparable from the Bishop, without whom they 
 would, of course, do nothing ; he does not, there- 
 
56 Ritualism, 
 
 fore, give them individually the warning not to act 
 independently ; but the Thirty-ninth Canon of the 
 Apostles, that, come whence it will, is of authority 
 in the Catholic (Greek) Church, is explicit on this 
 point : 01 irpea^vTepoL, kol Alolkovol, avev jvcofjirjf; rod 
 ^ETncTfcoTTOv fMTjBev eTTLTekeLTwcrav. Avto<; yap iariv o 
 7r67rL(TT6viJL6VO(irov\aov rod KvploVyfcal UTre/? rwi^ -x/ru^coz/ 
 avTMV Xoyov aTraLTrjOrjao/jbevof;. " Let neither priests 
 nor deacons do aught without the Bishop s advice. 
 For he has in charge the people of the Lord, and 
 of him will the Lord ask an account." 
 
 Ritualist. Very good ; but that was in olden 
 times ; in these days of freedom 
 
 Catholic. of freedom — of license, you mean. 
 
 But I thought it was with you quod ubiquey quod 
 semper, quod ab omnibus ? 
 
 Ritualist. So it is, of course, but, don't you see, 
 by means of certain constructions — we may adapt it 
 to the times, and thus follow them. 
 
 Catholic. Follow them ! why, you are doing your 
 utmost to bring us back to some three hundred 
 years ago. 
 
 Ritualist. It is of no use going on like this ; you 
 know my meaning perfectly well. 
 
 Catholic. I really do not. How is it possible to 
 reconcile this qiwd 7tbique, quod semper, with a dis- 
 pensation from episcopal jurisdiction, when this 
 runs counter of your own wishes } 
 
 Ritualist. Well, how do you expect I can con- 
 tinue in the same fold with your Broad Church, 
 
///. — Of the English Church, &^c. 57 
 
 and Narrow Church, Low Church, and No Church ? 
 It is a perfect Noah's Ark. 
 
 Catholic. And, pray, what else is the Church on 
 earth but Noah's Ark ? I will not quote Greek 
 Fathers, whom you do not like so well as Latin ones ; 
 but have you forgotten S. Augustine's words, " Area 
 — procul dubio figura est peregrinantis in hoc saeculo 
 Civitatis Dei, hoc est, Ecclesiae, quae fit salva per lig- 
 num ;" "Et fieri quidem, potest, ut et nobis quispiam 
 et alius alio exponat haec aptius : dum tamen ea 
 quae dicuntur, ad hanc de qua loquimur, Dei civita- 
 tem, in hoc saeculo maligno tanquam in diluvio 
 peregrinante ne omnia referantur. Hoc etiam de 
 caeteris quae hie exponenda sunt, dixerim, quia 
 etsi non uno disserantur modo, ad unam tamen 
 Catholicae fidei concordiam revocanda sunt ?" (De. 
 Civ. Dei. lib. xv. c. xvi)., and those of S. Cyprian 
 (Epist. Ixix.) quoting S. Peter, " Quod et Petrus — 
 probans, et contestans unam arcam Noe typum fuisse 
 unius Ecclesiae ;" to which S. Ambrose (De Voc. 
 Gent. lib. c. 4), " Ilia mirandae capacitatis area uni- 
 versi generis animalium quantum reparationis 
 aderat, recepisse, congregatura ad se omne hominum 
 genus Ecclesia figuratur." I grant you that in this 
 Church things are not altogether as we might wish, 
 but where and when has the Church of Christ been 
 otherwise than mixed and militant .-* Her rest is not 
 here ; and not until her warfare is accomplished. At 
 all events, we of the Anglican Church have a pure 
 ritual ; we have neither error, heresy, nor quack doc- 
 
58 Ritualism. 
 
 trines forced upon us as articles of faith, or at least 
 as dogmas to teach our people, and we have the 
 protection of the law, and the goodwill and affection 
 of all the better and more sensible part of the 
 nation — so many privileges, that ought to be for us 
 incentives to the more faithful discharge of our 
 duty as servants of Christ, and as ministers of His 
 Church. 
 
 Ritualist. All very good ; but don't you think 
 THE Catholic Church is a grand idea — the re- 
 union of Christendom, the 
 
 Catholic. I agree with you that to look upon the 
 whole Church of Christ as washed in His Blood, 
 and purchased by Him at that inestimable price, is 
 a grand, the grandest idea we can dwell upon. 
 But what has that to do with copes, maniples, 
 incense, and symbolism ? Do you mean to tell me, 
 first, that we of the Anglican Church are not of 
 the Church Catholic ; and, secondly, that if you 
 joined the Church of Rome to-morrow — if you do 
 not already belong to it, for I cannot make you 
 out — you would be a whit nearer Catholic union and 
 unity, the communion of saints and happiness, than 
 you are at present, poor deluded man ? 
 
 Do look before you leap. From what you let 
 me guess, your idea of Catholicity seems to be a 
 kind of spiritual nirvana, or final emancipation into 
 an ideal world where neither human passions rule 
 nor dissension prevails, into a region of saints in 
 chasubles and virgins in white, and I know not 
 
///. — Of the English Church, &c. 59 
 
 what else. Ask, then, first some honest man who 
 joined the Church of Rome and then left it, to 
 tell you whether, on the whole, he was so very sure 
 he had reached the land of delights ; then ask a 
 Greek, also of the Church Catholic, what he thinks 
 of that of Rome ; then, again, take a Greek of 
 another section of the Greek Church, and ask him 
 in what sort of love and of union he lives with his 
 brethren of the opposite party. After that take a 
 Gregorian Armenian and a united one, and see how 
 they feel towards each other ; then step over among 
 the Jacobites, Nestorians, and Maronites of the 
 Syrian Church, who are at daggers drawn one with 
 another ; and at last question the Coptic Church, all 
 but anathematised on certain points by the rest ; 
 thence go down to Abyssinia and witness there 
 the lowest estate of the Catholic Church ; and at 
 last look into the utter disorder and arbitrary rule 
 of certain Reformed Churches. That will give you a 
 more correct idea of the Church Catholic than you 
 seem to have ; and if your feelings agree with mine, 
 you will then return from your Catholic excursion 
 a wiser and better man, more than ever thankful for 
 the light, for the knowledge, for the truth, for the 
 peace and quiet, even such as they are — for the 
 ritual, for the services, and for the really Catholic 
 spirit of the Anglican Church than ever you were 
 before your foreign trip. 
 
 And as to greater union and unity in the Church 
 of Rome than in what you are pleased to call 
 
6o Ritualism, 
 
 Noah'sArk—"Verum,ODEUSbone"— "Good God!" 
 says Bishop Jewell, "who, then, are those Papists 
 who reproach us with our dissensions ? Why, then, 
 is their own Albertus Pighius at loggerheads with 
 their Cajetan, Thomas with Lombardus ; Scotus 
 at war with Thomas, Ochamus opposed to Scotus, 
 and Alliensis to Ochamus ? and why are the Nomi- 
 nalists at daggers drawn with the Realists? Those 
 men never agree among themselves, except, per- 
 haps, like Herod and Pilate, or like the Pharisees 
 and the Sadducees of old against Christ. Let them 
 go home, then, and first make peace among them- 
 selves." Had things been half as bad in the Ark, 
 Noah would never have come out of it alive. But 
 Jewell, the brave Jewell, knew all about it; he 
 carried the day at Westminster Abbey, and helped 
 to free the Church of England from the same 
 trammels into which your party wish to bring her 
 back. Have you read his Apology .'' If not, do 
 read it ; and hearken to a lesson of homely but true 
 wisdom taught me by one of my poor labourers. 
 
 One day, while going through my parish, I met 
 a man leaning against a gate, with his hands in his 
 pockets, and looking very much, as they say, " down 
 in the mouth." 
 
 " What is the matter with you, Jem T said I ; 
 "you look out of sorts." 
 
 " Why, sir, wages be so low, and times be so 
 tir'ble 'ard." 
 
 " Why, then, don't you go abroad — to Australia ? 
 
///. — Of the English Church, &c. 6i 
 
 There you will find more work and better 
 wages." 
 
 " To Hastrela ? So I d' hear. But I'll tell you 
 what, sir : I d' know how it be here ; but I don't 
 know how it be there. So I'll bide here." 
 
 " You are right, my man. Here is a shilling for 
 your good sense." 
 
 Ritualist. Do you mean to apply this to my 
 going, as you think^ over to Rome } 
 
 Catholic. Believe that man, and " bide where you 
 be," and don't go to ** Hastrela," not even though 
 they offer you a free passage thither. You will not 
 better yourself by going anywhere away from the 
 Church of Whitgift, Laud, Barrow, Jewell, Taylor, 
 Lightfoot, Hooker, Beveridge, and other such wor- 
 thies. They were true Catholics, and are now 
 brilliant stars in the firmament of Heaven. 
 
 Ritualist. I am not yet gone. 
 
 Catholic. Not gone, perhaps ; but are you not 
 in reality going in your Popish ways } Bear with 
 me, however, yet a while, and hearken. 
 
 The Church here on earth is like the bow 
 drawn on the cloud, which is made up of bands 
 of various colours, distinct and defined, all of 
 which are of the light, though not one of them 
 be the light itself As the light comes from 
 heaven, so also does the Truth ; and as the light 
 refracted in the drops of rain produces these bands 
 of colour, so also does the Truth when refracted in 
 the minds of men of divers nations. Some of those 
 
62 Ritualism. 
 
 bands are of a warmer and brighter colour than 
 others, in proportion as the Hght in them is less 
 refracted. Thus red is warmer and brighter than 
 purple ; still, they are, one and all, only refracted 
 light, and not the light itself. So, also, is the pure 
 Truth among men. It must of necessity be more or 
 less refracted, since the human mind can neither 
 grasp nor hold it either pure or whole ; and, by 
 being thus refracted, it has formed the several 
 nationally distinct branches of the Church Catholic; 
 among which the Reformed Anglican Church is the 
 red ray, of purer, warmer, and of less refracted 
 light than the rest. But the very diversity of these 
 several bands of colour that agree together to form 
 a beautiful image, is an emblem of peace ; for green 
 does not strive to become red, but, with red and 
 purple, waits until they all again merge into the 
 pure light of the sunbeam. 
 
 So also with the Church Catholic ; that must 
 continue in separate branches as long as she is on 
 earth. As no two or three colours in the bow, nor 
 any number short of the full seven, if mixed to- 
 gether, would make light, but only create a dingy 
 mixture far worse than the original colours, so also 
 no two, no three, or four, or more of these national 
 sections or branches of the Church Catholic, joined 
 together, would create aught but confusion, and 
 would make of this partial reunion a mass worse 
 assorted, and also darker than were the several 
 branches or bands before they were mingled to- 
 
///. — Of the Eitglish Churchy ^c, 63 
 
 gether. This local and partial reunion would not 
 be a bit more Catholic, nor a bit more true — pro- 
 bably less so ; and this, simply because we shall 
 never have pure Catholic truth, like pure light, 
 until all the bands of Christ's Church on earth 
 become one with Him in heaven. There only — 
 not here below — shall we be " one with Him, even 
 as He and His Father are one;" for there and 
 then only shall we see Him even as He is, and 
 know Him as we are known of Him. 
 
 This, you see, bears upon " the re-union of Chris- 
 tendom," to which you alluded ; a good and pious 
 wish, indeed, as we are taught by our Saviour to 
 say, " Thy kingdom come," but, at the same time, 
 little else than a day-dream when taken In hand as 
 it is by men who think they can achieve it. " It Is 
 not for them to know the times and seasons which 
 the Father hath put in His own power." In His 
 own good time His Church shall be one in Him — 
 not until then. Meanwhile His servants will show 
 greater wisdom in giving heed, every man for him- 
 self, to his own daily work, so as to be found at his 
 post, with his loins girt about and his lamp burning, 
 when his Master comes. Not all our efforts will 
 hasten the day ; and, when that day comes, not 
 all our efforts could hinder it. 
 
 Ritualist. Perhaps not ; but you see 
 
 Catholic. Well, shall I tell you what I see } I 
 see that you are much too sensible and too sober- 
 minded a man, young though you be, to advocate 
 
64 Ritualism. 
 
 this Ritualism, these vain ceremonies and gaudy- 
 vestments, either because they are " Cathohc and 
 ApostoHc," since you know perfectly well that they 
 are neither the one nor the other, or on account of 
 their symbolical meaning, of which you also feel 
 you, as a sensible man, cannot speak seriously. 
 Therp must, then, be some other and more weighty 
 reason for your saying that you felt " revived " by 
 the display of vestments and by the fumes of 
 
 incense at S. . Is it, perhaps, that your 
 
 imagination gets the better of your judgment, and 
 that, in your mind, you connect these pontifical 
 vestments with " the daily sacrifice at the altar," 
 and thus work yourself up to think — for you can- 
 not believe it — that you eat and drink materially 
 the Body and Blood of Christ, there slain and con- 
 secrated for you ? 
 
 Ritualist. Do you not, then, believe in His Real 
 Presence in that Holy Sacrament ? 
 
 CatJiolic. I do ; because I believe in " reality" 
 apart from visible matter. I believe in the reality 
 of a spirit as I do in the person and real existence 
 of the Holy Ghost. I therefore believe in the 
 Real Presence of Christ in the Holy Eucharist, as 
 taught in the ritual of my Church, which is also 
 according to the light of my own common sense. 
 I believe "that the Body and Blood of Christ 
 are verily and indeed taken and received by 
 the faithful in the Lord's Supper ;" understanding 
 " verily and indeed" to mean " really and truly," 
 
///. — The Mystery of the Holy Eucharist. 65 
 
 but spiritually and not materially, through the 
 efficacy of the Holy Spirit, whom, we pray, in this 
 sacrament, as well as in that of Baptism, tov <pc\dv- 
 OpcoTTov Qeov — i^aTTOcTTelXaL eVt ra TrpoKelfieva, iva 
 iTOLrjar] tov fjuev aprov, acofia Xpccrrov, tov Be olvov alfia 
 XptaTovt " our benevolent GOD to send upon the 
 elements, that He (the Holy Spirit) may make 
 the bread the Body of Christ, and the wine 
 His Blood," says S. Cyril of Jerusalem (Catech. 
 Mystag. v.). 
 
 But this is entirely spiritual, and, as S. Chrysostom 
 says, " seen Bca tmv 6(f)6aXfjL(ov r?)? Tr/a-reo)?, with the 
 eyes of faith " (De Sacerd. lib. iii. 4) ; that is, " by 
 the faithful." And this, again, not by faith in the 
 dictates of this or of that teacher, but by one's own 
 faith in the Spiritual Presence of Christ, and thus, 
 also, in the efficacy of that Holy Sacrament, accord- 
 ing to the estimate of that Presence, and to the 
 proportion of faith in it — whether it be much or 
 little — of every individual "faithful" partaker of 
 the Lord's Supper. For it is evident that in this 
 Holy Mystery, which Joh. Maro says "has been 
 hidden from everlasting, and is out of the reach of 
 all human understanding" (Joh. M. in Lamy Diss, 
 p. 176) one man cannot see deeper than another; 
 for a Mystery is a Mystery to all men alike. So 
 that, after all, the benefit every " faithful " receives 
 from it, is only according to his own faith, and not 
 according to that of his priest ; whatever this one 
 may say, and by what means soever he may attempt 
 
 F 
 
66 Ritualism, 
 
 to determine the Real Presence of Christ in the 
 Eucharist. 
 
 So truly is it a Mystery, to be taken and enjoyed 
 only by faith and not by the intellect, that (i)ourcom- 
 munion one with another in that Sacrament is not 
 direct or immediate, but mediate through our indi- 
 vidual intercourse with Him who is the Head of us 
 members ; that (2) there is hardly one of the earlier 
 Fathers, whether Greek, Armenian, or Syrian, from 
 whose writings one may not either twist or deduce, 
 on the one hand, the bare memorial of Calvin's 
 school, or, on the other hand, the material doctrine 
 of the Church of Rome — so much did they feel on 
 that Mystery, and so little did they understand it. 
 Wherefore (3) even the Apostles did not venture 
 beyond calling themselves " ministers of Christ, and 
 stewards of the mysteries of God" (i Cor. iv. i, 2), 
 adding "that it is required in stewards that a man 
 be found faithful " in his management and dispens- 
 ing of property not his own. Now such Mysteries 
 as the Sacraments are not the priest's own ; he 
 holds them in trust, only to administer, and not 
 to make them; but they are deep, unsearchable 
 Mysteries ; the property of Him who alone ordered, 
 knows, and understands their whole bearing, mean- 
 ing, and working. 
 
 To all of us, men, they are Mysteries ; — and thus, 
 for any one to presume to define, and to draw a line 
 of what is or of what is not in them, is neither more 
 nor less than arrogance and presumption, if it be 
 
///. — The Mystery of the Holy Eucharist. 67 
 
 not downright imposture. For no man can pretend 
 to dogmatise on a subject which is unsearchable, 
 and therefore as much hidden from him as from 
 his fellows, without assuming a knowledge, and 
 thereby also an authority, which he does not and 
 cannot have. This is, however, what the Church of 
 Rome has done, cutting the matter short by her 
 doctrine of Transubstantiation ; and thereby assum- 
 ing a knowledge, and thus an authority, over the 
 simple and the ignorant which she neither has nor 
 can have, rather than make the confession, too 
 galling for her arrogance, that neither she, nor any 
 other Church, ever solved this Mystery, and that 
 the Church in heaven can alone solve it. Yet that is 
 what you. Ritualists, are trying to do ; your con- 
 science, all the while, rebuking you for asserting 
 that about which you feel you know nothing. For, 
 say what you will, so truly are we to walk by faith 
 here on earth, that we have no other stay, even in the 
 Bread and Wine that are the visible or outward part 
 of the Sacrament, through which, mysteriously and 
 mystically, our Saviour condescends to be more 
 especially present and to commune with us, not 
 visibly, but spiritually; as He is also, though in a 
 more general way, present " where two or three are 
 met together in His name ;" and with His Church 
 " always even unto the end of the world." 
 
 Therefore to invest this Holy Mystery with a 
 material form, and to teach against Scripture, 
 reason, and analogy that the bread we eat and the 
 
 F 2 
 
6S Ritualism, ^ C --t^^/r r>-w 'i 
 
 wine we drink are materially the Body and Blood 
 of Christ, is, to my mind, so gross and so derogatory 
 
 ^ from the unsearchable influences of the Holy 
 Spirit in that Sacrament, and from the Majesty 
 
 r ^ thereof, as to border on the sensual and profane. 
 As I cannot follow throughout the process by 
 which even the food I take is turned into blood, 
 and thus maintains life in my body, much less can 
 I pretend to trace the means by which God's 
 Holy Spirit works through the spiritual food of the 
 Body and Blood of my Saviour. But, as I feel that 
 nourishment keeps my body in life, by my own 
 consciousness of that life, so also does the Holy 
 Spirit bear witness with my own spirit, through that 
 Sacrament, of the life it imparts to my soul and 
 spirit. I therefore believe in the Real Presence of 
 Christ in that Holy Sacrament, while I shrink with 
 horror at the very thought of its being done in a 
 material form. 
 
 Ritualist. But our Saviour said, "Take, eat; this 
 is my body given for you." These words seem 
 plain enough in their natural sense. 
 
 Catholic. As I said, I hardly like to discuss so pro- 
 found a mystery, lest I should inadvertently tread on 
 holy and forbidden ground. I must, however, say — I 
 trust, as I mean it, most reverently — that I do not 
 understand how you can plead for a literal inter- 
 pretation of those words. A moment ago you 
 seemed to wonder that I did not stretch my imagi- 
 nation so far as to see in a maniple, originally used 
 
///. — The Mystery of the Holy Eucharist. 69 
 
 as a pocket-handkerchief, the cords with which our 
 Saviour was bound and led away to Caiaphas ; and 
 now you wish me to take our Saviour's words Hterally 
 and materially. His words, however, are spirit, and 
 they are life. And in this case, when He said, " This 
 is my body which is given for you" (S.Lukexxii. 19), 
 it is very plain that He could not mean them, and \ / 
 that His disciples could not take them — literally ; 
 for that bread could not be His Body, except 
 in thought, neither could it be the "body that 
 was given," for it was not yet " given" for the salva- ) 2, 
 tion of the world, except prospectively in the 
 counsel of GOD. Neither could the wine they . 
 drank visibly be His Blood, that was not yet shed. (0 
 
 And, as proof that, after the Lord had said, "Drink 
 ye all of this," the wine still continued the same in 
 substance, Clement of Alex. (Paedag., etc., b. ii. 
 c. ii. p. 158) remarks, otv he olvo<; rjv to evXoyrjOev 
 cLTreSec^e tt/^o? tov<; fjbaOrjra^; Xeycov ov fjirj irico 6k _tov 
 j ^pvrj fLaroi: Tri<^ a/jb7re\ov TavT7]<;, that the Saviour 
 spake of it as of " this fruit of the vine," inasmuch 
 as the elements after the consecration do not change 
 their nature, ov8e <yap fiera rov a^LaajMov ra fJLvarcfca 
 (TVfjL^oXa tt}? olK€la<; i^iararai, ^i/o-eo)?, says Theo- 
 doret (Evan. Dial. II.) ; "but they are reckoned and 
 worshipped for that which they are believed to be." 
 The doctrine of the Church of England, says Bishop 
 Jeremy Taylor (Real Pres. sect, i.4), being that "after 
 the minister of the holy mysteries has ritely prayed, 
 and blessed, and consecrated the bread and wine, 
 
 D> 
 
70 Ritualism, 
 
 the symbols become changed into the body and 
 blood of Christ after a sacramental, that is, in a 
 
 J ^spiritual real manner; so that all that worthily 
 
 } ^communicate do by_faith^ receive Christ really, 
 I effectually, to all the purposes of His passion." ** 
 ' ^It is therefore difficult to beHeve that the dis- 
 ciples, so far as they understood their Master's words, 
 did take them otherwise than figuratively, as they 
 often had taken them before. For instance, when 
 our Saviour said to Peter, " Thou art Satan," and 
 also, " Thou art a stone or rock," which is the in- 
 tended meaning of "Peter" in S. Matt. xvi. i8 ; or 
 when our Saviour said, " I am the door," " I am 
 the true vine," " I am the living bread ;" or when the 
 prophet spake of Him as of " the Sun of righteous- 
 ness," of " the Day Star," or when He is alluded to 
 as "the Lion of Judah," &c. — all these and like ex- 
 pressions were figurative. And, since the very words 
 f of our Saviour when He instituted the sacrament of 
 I His Body and Blood could not be taken as literally 
 I true in a material sense, but were prospectively 
 I true in a spiritual one, it is not easy to see by 
 
 I what means they should be taken literally and 
 materially ever after. 
 
 But such questions appear to me irrelevant, 
 and entirely out of keeping with the dignity and 
 unsearchable nature of this "most Holy Mystery,'^ 
 thus called by the Church, because, says Bishop 
 Jeremy Taylor, "it is a sacrament and a mystery," 
 '* a thing which by nature is an undiscernible 
 
III. — The Mystery of the Holy Eucharist. 7 1 
 
 secret," "which is impossible to be understood, 
 and therefore is not fit to be inquired after" 
 (Real Pres. sect. i. 2). It is a mystery which, 
 believe me, neither you nor I, nor any of your 
 friends, whatever they may say, can possibly un- 
 derstand. Therefore do not feel dissatisfied with 
 the English Church for an imaginary reason of this 
 kind; the less so as "the manner," says Jeremy 
 Taylor, "was defined but very lately; there is 
 no need at all to dispute it; no advantages by 
 it, and therefore it were better it were left at 
 liberty to every man to think as he please ; 
 for there was peace in the Church for a thousand ^^ 
 years, while they were satisfied with believing / 
 heartily without inquiring curiously." For, in 
 sooth, "if men would but do reason, there were 
 in all religion no article which might more easily 
 excuse us from meddling with questions about it 
 than this of the Holy Sacrament [ibid. i. 2, 4). 
 As I wish to " do reason," agreeing as I do with 
 Bishop Taylor on the subject, you will, I hope, 
 excuse me if I decline to carry the discussion of 
 it any further. 
 
 Ritualist. Well, but, even upon your own showing, 
 as we cannot pay too great honour to the Holy 
 Sacrament, so also may we not celebrate it with 
 too much pomp. 
 
 Catholic. Indeed, we may, for it depends entirely^, 
 on the view we take of it. Compare, if you please, 
 the lone . simplicity of the Last §upper, and the 
 
72 Ritualism, 
 
 garments worn by the Lord Himself and His 
 Apostles destined to sit with Him upon thrones 
 in the kingdom of heaven, with the pomp of 
 the Levitical service and sacrifices that were 
 shadows of the Sacrifice figured at that same 
 Supper and soon after accomplished on the Cross. 
 Surely, if pomp and show were necessary to the 
 due celebration of that Holy Sacrament, our Saviour 
 would have set the example, and His Apostles 
 would have enforced it. 
 
 But, on the contrary. While He brought together 
 
 the riches of all lands for the services of the temple, 
 
 that were meant as mere shadows of realities to be 
 
 found in Him alone. He yet Himself appeared in 
 
 the greatest humility, not at His birth only, not 
 
 1 - only during His life on earth, but even when He 
 
 "^^^ consecrated the symbol of His Blood as of the price 
 
 X paid for the redemption of man, and that of His 
 
 %J5 Body as "given for the life of the world. Because 
 
 *^ '^he first service was earthly and temporal, the 
 
 T second spiritual and heavenly, the first was of rites 
 
 ^ and ceremonies, the second was " in spirit and in 
 
 lJj^' truth." Therefore were neither rites nor ceremo- it 
 
 nies, neither pomp nor show prescribed for the latter \ I 
 
 service, which is spiritual. 
 
 For my part, therefore, when, on the one 
 hand, I think of that Last Supper in the upper 
 room at Jerusalem, of the heavy swell of coming 
 agony and of profound grief in my Saviour's 
 breast, of His parting words of comfort to His 
 
///. — The Mystery of the Holy Eucharist. 73 
 
 sorrowing disciples, and of His earnest prayer 
 to His Father; and when, on the other hand 
 I feel that the only offering I can bring to Him 
 thus suffering for me, is that of a broken and r^:^ 
 contrite heart, nothing but solemn simplicity seems 1/ 
 to me in harmony with those Holy Mysteries. But 
 the pomp, the pageant, and the ceremonies you 
 seem to love so well, look to me like a mockery, 
 if not like a parody of the whole thing, so little do 
 they agree' wi til' the still, soft, and soothing influ- 
 ences of the Holy Spirit whom we pray to come 
 down upon us at that solemn hour. 
 
 Therefore is it impossible for me to see in your 
 "Ritualism" a proof of real, heartfelt reverence and 
 worship, though it may suit you to give that as the 
 reason. For it seems to me that the nearer we 
 draw in spirit to what did actually take place at the 
 Last Supper, the more simple also will our ritual 
 and service be : becoming, solemn, and in order — 
 but no more. Whereas your ritualistic practices 
 look more like a niimicry of the Levitical service, 
 connected as they seem to be in your mind, with 
 your idea of Sacerdotalism, that pretends to repeat 
 the sacrifice, wrought once, and accomplished for 
 ever, " of the Lamb slain from before the foun- 
 dation of the world," though you do so against the 
 direct witness of Scripture, that " Christ, after he 
 had offered one sacrifice for sins, for ever sat \ 
 down on the right hand of God. For by one / 
 offering he hath perfected for ever them that are 
 
74 Ritualism. 
 
 sanctified" (Heb. x. 12, 14). Thus, then, while you 
 pretend to repeat the sacrifice ofifered once for ever 
 and for all, do I, with the Holy Apostle, and " as 
 often as I eat this bread and drink this cup," tov 
 QavaTov TOV Kvpiov KarayyeXXco, only, proclaim, an- 
 nounce, or "show the Lord's death until he come" 
 (i Cor. xi. 26). 
 
 
 ¥ 
 
 
 *'- '%> /^'liy 
 
 -f 
 

 IV.— OF INCENSE, OF LIGHTS, AND OF 
 THE EUCHARISTIC SACRIFICE. 
 
 \ITUALIST. You then would object to 
 incense at the Holy Eucharist ? 
 
 Catholic. Assuredly. What need is 
 there of it ? 
 
 Rititalist. But surely the use of it is of ancient 
 date. " Thuris usus, the use of incense," says 
 Card. Bona, " was a solemn rite among all nations, 
 even barbarous ones ;" so that, without incense, 
 " nullum sacrificium rite peragi, crediderint," no 
 sacrifice, in their opinion, could be ritely offered. 
 And the same authority adds (lib. i. c. xxv. s. 9), 
 " thuris usum in sacrificio ab apostolica descendisse 
 traditione, idque legis Mosaicce exemplo," that the 
 use of incense at the sacrifice of the Mass came 
 down through tradition from the Apostles, and 
 this, too, after the example of the Mosaic ritual. 
 
 Catholic, I thought so. The use of incense, or of 
 some mixed spices at sacrifices, is, we know, ancient ; 
 it was prescribed in the Tabernacle, and seems to 
 
76 Ritualism. 
 
 have been admitted thence into the Christian 
 Church at an early date, though we have no proof 
 of it before the middle of the fourth century. 
 Qvyulayja is, indeed, mentioned in the second Canon, 
 so called, of the Apostles ; but, whatever authority 
 be granted to it in the Greek Church, that of 
 Rome does not reckon very highly this " sic dictus 
 Canon Apostolicus," as Card. Bona calls it. In 
 vain, however, do I look for example or for 
 authority to use incense, either in the New Testa- 
 ment or in the early Church. 
 
 Ritualist. But did not the wise men offer incense 
 to our Saviour &)? ©ew, as unto GOD } 
 
 Catholic. That was \l^avo^, not your OviiLa^ia^ 
 You would not, however, quote that as a prece- 
 dent for the use of incense at the Holy Eucha- 
 rist, especially as some of the later authorities 
 warn you that those offerings were intended to 
 teach us to offer unto GOD &>? ')(pvcrov ttjv ttlo-tlv, 
 c»9 Se XljSavov ra? TT/oafet?, 0)9 Se afivpvav ttjv tov 
 G-cofjbaTo<; veKpcoaiVy " faith for gold, our works for 
 incense, and the mortification of the body for 
 myrrh" (Theophan. Hom. xiv. in Suicer. s. v.) 
 
 Ritualist. Yet do we not read, in the book of 
 Revelation, of the elders, and of the angel with a 
 golden censer with much incense } 
 
 Catholic. We read there of Ovfiiafia, which is 
 not " incense," since, in Rev. xviii. 13, it is there 
 used with Xlffavo^;, "incense" properly so called, 
 or "frank-incense," mentioned here only and in 
 
IV. — Of License. 'jy 
 
 S. Matt. ii*. II, in the New Testament. Let it be 
 incense, that is, perfume, however, for the sake of 
 argument, would you dare act here upon earth 
 things done in heaven ? If so, and supposing you 
 could do it without profaneness, or, at least, without 
 an amount of presumption from which one's feelings 
 of reverence and one's sober sense recoil, you should 
 be consistent and wear a crown, carry palms in 
 your hands, play upon the harp, and, assuredly, be 
 clad in white, and not in coloured garments. Yet it 
 is very possible that indiscretion may have gone so 
 far as to borrow the use of incense from the Apoca- 
 lypse ; since " forte patres nostri," says the learned 
 Augustine, "hunc morem q^ Apocalypsi didiCQvunt" 
 (De Sacr. Vas. p. 221) ; may be our fathers learnt 
 the use of incense from the Apocalypse, ch. viii. 3. 
 I do not know whether the practice be mentioned 
 earlier than the fourth century, as it is by S. 
 Ephraem, in his testament (Syr. Lat. ed. Assem. 
 S. Ephr. 0pp. Graec. L. vol. ii. p. 399 ; S. Ephraemi 
 S. Op. Selecta. Overbeck, p. 143, et Graec. L. 
 vol. ii. p. 237), fjLTjTe fjbrjv dpcofiaat [xe evTa^idaare 
 — aXkd hore drfilSa KaTTvccr/jiov evcoSlaf; iv OLKoyQeov, 
 KairviaaTe he v/jLcjv rd Ov/jud/iara ev olkm Qeov. I can, ^ 
 however, find no trace whatever of it in the Apos- ^ 
 tolic Fathers, after whose time I question if any -^ 
 ceremonies practised in the Church can fairly be 
 called " Catholic and Apostolic," since they then 
 began, more or less, to differ in different countries. 
 Even the most ancient liturgies we have, are no 
 
yS Ritualism. 
 
 safe guides on the subject; as their interpolations, 
 additions, and alterations from time to time are 
 a notorious fact. 
 
 On the contrary, such a passage as this from 
 Justin Martyr — " We are no Atheists for worship- 
 ping the Maker of the universe, avev'^er) aljJidTiov 
 KoX aTTOvBcov fcal dv/jLiafjLarwv, 009 ehiZd')^67]ixev, Xejovre^y 
 
 iraaLv, oar) Svva/JLt<; alvovvTe<^, saying, as we have 
 been taught, that He needs neither the blood of 
 victims, libations, nor incense, but praising Him 
 as we do, after our power, with words of prayers 
 and thanksgivings ("verbo enim sacrificari oportet 
 Deo," Lact. D. I. vi. 25), "at all our oblations" 
 (Pro Christ. Apol. H. p. 60) — seems to prove satis- 
 factorily that incense was not then used in the 
 Christian Church; for, had it been in use, Justin 
 Martyr could not have written in this wise. Neither 
 would S. Clement Al. express himself thus : *' We 
 must, then, offer unto God, not splendid and sump- 
 tuous sacrifices, but 6eo(^iX6h, such as He likes; 
 KoX TO 6v/jLLa/jba eKelvo to avvOeTOV to ev t& voyiw, to 
 6K ttoWmv fyXcocrachv re koX (pcovcov, /caTa ttjv ev-^rjv 
 (TvyKeifjuevov, and for the mixed incense mentioned 
 in the Law, raise unto Him^ in prayer the voices of 
 the multitude praising him in concord" (Strom, 
 vii. p. 719), if he had been in favour of incense. 
 
 Ritualist. But we saw just now that incense 
 formed part of the ceremonies connected with 
 sacrifices, whether heathen or Jewish. 
 
IV. — Of Incense. 79 
 
 Catholic. No doubt ; but I do not see what that 
 has to do with the use of it at the Lord's Supper, 
 (i) I cannot find that it formed part of that sacra- 
 ment, either when first instituted by our Lord 
 Himself or when administered by the Holy Apostles 
 during their lifetime ; and (2) I have yet to learn 
 that the Holy Eucharist is di sacrifice in the Levitical 
 and sacerdotal sense. 
 
 But even then, prayer is the incense God requires, 
 witness David (Ps. cxli. 2), " Let my prayer come 
 before thee as incense, and the lifting up of my 
 hands, as the evening sacrifice." For, as regards 
 the legal incense itself alone, Elias Cretensis (Comm. 
 in Greg. Naz. Or. I. p. 198), who refers the four 
 ingredients that made up the Ovjila^a, to the 
 constitution of Christ's Nature, quotes Isaiah to 
 show that incense under the law, "was an abomina- 
 tion to God." So that, unless you aim at con- 
 tinuing a symbolism which hardly two persons 
 explain alike — some referring it to holiness, and 
 others only to the smell of burnt sacrifices, as does 
 Maimonides, who, with other Rabbis, makes it to 
 consist of eleven spices, one of which, however, was 
 known of only one family — a symbolism which, if 
 it referred, under the law, to Christ, now no longer 
 exists — you see that you cannot use incense as a 
 sacrificial rite only, and that if you use it symboli- 
 cally, you must first settle what the ingredients 
 were ; and, secondly, what is the symbolism they 
 were intended to represent. 
 
So Rittialism. 
 
 Ritualist. If so with incense, what would you 
 say to Hghts on the altar by day ? 
 
 Catholic. I would refer you to S. Jerome, who, 
 writing to Vigilantius, scorns, as a calumny, such 
 an imputation; lighting them only at the Gospel. 
 
 Ritualist. But Paulinus, who wrote a little before, 
 speaks of lights burning night and day. 
 
 Catholic. Whereby he shows, at all events, that 
 the custom was not " Catholic," but local, even in 
 his day. 
 
 Ritualist. But did not the Western Church re- 
 ceive it from the Eastern, that had borrowed it from 
 the Mosaic ritual ? 
 
 Catholic. S. Ephraem did not think so ; for he 
 says expressly, in Exod. xxxvii., that, when the 
 daylight shone forth in the person of our Lord, the 
 use and service of lamps lighted before the veil was 
 done away. Nay, the origin of your lights, that 
 burn dim by day, as if to bear witness to the 
 absurdity of lighting them to the sun, may possibly 
 be found in the underground services in catacombs, 
 where incense or other spices were burnt on account 
 of the foul air of such places. But I cannot tarry 
 by this at present, beyond reminding you of what 
 Eusebius says of the Emperor Constantine (lib. iv. 
 c. xxii.) — that he lighted enormous wax tapers, yet 
 only by night, on Easter Eve, in order to bring 
 heathens to the Christian Faith ; a display of lights 
 being a heathen custom. 
 
 Ritualist. Well, but at all events, there must 
 
IV.— Of Lights. 8l 
 
 have been lights at the Last Supper; for "it was 
 night" when Judas Iscariot went out. 
 
 Catholic. Then, celebrate the Holy Eucharist at 
 night ; your lights will then be appropriate. Yet, 
 even then, they should not be placed upon the Altar 
 or Table : for, as it seems evident from S. Matt, 
 xxvi. 23; S. John xiii. 20, 25, that the Last Supper 
 was served in the Eastern, and not in the Roman, 
 fashion — our Lord and His disciples sitting on mats 
 spread on the ground, around a small table upon 
 which "the dish" was placed, into which every one 
 dipped his sop — the light, or the lights — lamps and 
 not tapers — must have been either on a lamp-stand 
 outside the circle of those that sat at meat, or on 
 ledges against the wall. So that your friends are 
 correct in saying, " Si autem velint adversarii, 
 lumina antiquitus in ipso altari non fuisse collocata, 
 nos omnino consentientes habebunt" — we agree 
 entirely with those who say that, at all events, lights 
 should not be placed upon the altar'* (A. K. De 
 Sacr. Vas. p. 218). 
 
 Ritualist. Well, but we light our lights, as 
 an emblem of Christ being the Light of the 
 World. 
 
 Catholic. By night, they would have a meaning ; 
 but, by day, they burn dim to the sun ; — a poor 
 emblem, you must own, and with nothing to re- 
 commend it ; since Christ is " the Light and the 
 Life," as being " the Sun of Righteousness, with 
 healing in his wings." Your lights would do in 
 
 G 
 
S2 Ritualism. 
 
 catacombs ; but lighting them to the sun himself, 
 is childish, and looks like a mockery. 
 
 No incense then, nor lights are needed for the 
 Eucharist, which is no Levitical sacrifice. "This do 
 in remembrance of me," tovto Trotetre et? rrjv ifirjv 
 avd[xv7](Tiv (S. Luke xxii. 19), said our Lord to His 
 disciples ; upon which S. Chrysostom remarks that, 
 as the Passover was in remembrance of the deliver- 
 ance of Israel from Egypt, so also was the Lord's 
 Supper instituted in remembrance of our deliverance 
 from sin through Him. He, therefore, calls it (ad 
 Hebr. Hom. xvii. 3) dvdfjivrjcnv 6vcrLa<; — ovk oXXtjv 
 dvalav, KaOdirep 6 dpy^iepevf; Tore, dWd ttjv avrrjv deu 
 iTOLOvfjuev, fJioXKov he dvdjivrjaiv ipya^ofieOa 6vaia<^. 
 " We do not offer a sacrifice always repeated, like 
 the high priest of old, but we always offer the same, 
 or, rather, we celebrate the commemoration or re- 
 membrance of that sacrifice." 
 
 RitiLalist. You see, ip^a^6fie6a,"\wQ work out," 
 "we make." 
 
 Catholic. No more than our Saviour's words^ 
 
 TOVTO 7rOL€LT6, " Do tllis." 
 
 Ritualist. UoLelTe, here, means a great deal 
 more. 
 
 Catholic. Does It .'* What then t 
 
 Ritualist. It means — It means 
 
 CatJiolic. It means this : ^fl. El Se Troielv, ov koX 
 ipyd^eaOal tl ; ITL. Nal. 
 
 Ritualist, Well, exactly; "to make," "to work out," 
 "to " 
 
IV. — Of the EtLcharistic Sacrifice. 83 
 
 Catholic, ^fl. ^Ap ovv ov iroLeiv ri eanro Oelv ; Is 
 not "to run," then, "to make," or " to do" somewhat ? 
 in. Tloielv jjbev ovv. By all means — to " make," 
 should you say, or to " do" ? 
 
 Ritualist. To " do," of course. 
 
 Catholic, ^fl. 'O KaKcb<; dpa Oecov kukov kol al(T')(^poy 
 iv Spo/jLO) Tovro ipyci^erat. So, then, he who runs 
 badly " does," or " makes" this in his race? (Hip. 
 Min. p. 20, ed. L.) 
 
 Ritualist. " Does," of course. 
 
 Catholic. So, also, when our Saviour said tovto 
 TTotetre, He did not say, " Make this," as you would 
 have us believe, but, "Do this;" do as I have just 
 done ; and take, eat my Body "which is [already] 
 given" (S.Luke xxii. 19) or [already] "broken" 
 (i Cor. xi. 24) "for you." "Given" and "broken," 
 by the Lord Himself from everlasting, and not by 
 you at the time. 
 
 You do not, I trust, imagine that the Lord's 
 Supper is the antitype of the lamb sacrificed daily, 
 morning and evening, in the Temple. Even if it 
 were so, you would have to show (i) the sense, 
 (2) the logic, and (3) the right of giving up the 
 reality of one rite, that of slaying the live lamb, 
 and the shedding of his blood, while you literally 
 retain other ceremonies, such as burning incense, 
 lighting lights, &c. If you wish to be consistent, 
 you must either retain the whole, or give up the 
 whole. But that you cannot retain it, and must 
 give it.up, as"old and done away," the Apostle 
 
 G 2 
 
84 Ritualism. 
 
 teaches you in the Ep. to the Hebrews (ch. vli. 12) ; 
 showing that '' the priesthood being changed, there 
 is made of necessity a change of the law." For that 
 " the law, having a shadow of good things to come, 
 and not the very image of the things, can never make 
 the comers thereunto perfect" — " the body of those 
 shadows being of Christ," as S. Paul says elsewhere. 
 Those rites and ceremonies, then, being the 
 mere shadow of the reality that is in Christ, I 
 cannot see how any one can consistently, that is, 
 sensibly, pretend (i) to continue the shadows 
 while professing to embrace the reality, and (2) to 
 retain the symbols only of some of those shadows 
 while he perpetuates others in their original out- 
 line. Surely, when the sun is risen, even the 
 morning star, harbinger of his coming, is lost in the 
 brightness of his beams, and ceases to shine. Now 
 that the Sun of Righteousness has risen and shines 
 upon us, what need have we of the stars that shone 
 in the night before His appearing .? Therefore do 
 we find that as complete a change took place at 
 His coming as ever we see at sunrise ; so com- 
 plete, indeed, from the shadows of the law to 
 realities found in Him, that He who is consecrated 
 our High Priest for evermore, though of the tribe 
 of Judah and not of that of Levi, never once went 
 into the sanctuary while He was on earth, not being 
 priest according to the Levitical priesthood ; neither 
 did He ever offer a sacrifice, not being Himself a 
 I I Levite; "for," says the Apostle (Heb. viii. 4), "if 
 
IV. — Of the Eiicharistic Sacrifice. 85 
 
 He were on earth He should not be a Priest ; seeing 
 that they are Priests that offer gifts according to 
 the Law." But He waited until He made His one 
 entrance into the Holiest abode of His eternal 
 Priesthood in the heavens. 
 
 Bear in mind, then, that the Holy Eucharist is 
 not a commemoration of that daily sacrifice, but 
 of the lamb slain once a year, and that, too, by 
 every Israelite, at the Passover. It was thus slain 
 and eaten by every man for himself, in token — if 
 types mean anything — not only (i) of "the chosen 
 generation and royal priesthood" of "those who 
 are to be priests unto GoD and Christ," Who, 
 in this sense, is " their High Priest for evermore ;" 
 but also (2) of the passing character of the 
 Levitical priesthood, as a service of types and 
 shadows. And especially, (3) of the death of the 
 Lamb, that could take place, and that did take 
 place only once ; after which followed the feast on 
 his flesh, {a) as food and sustenance for every 
 Israelite, and {b) in token as well as in remem- 
 brance of that death, — but assuredly, not in repe- 
 tition of it ; for the same lamb could only be slain 
 once. Yea, even when afterwards GOD ordained 
 the priesthood, and that the rites and ceremonies 
 relating thereto should be performed daily, but 
 especially at '^ the Feast" of the Passover, the 
 people did not therefore give up slaying and eating 
 the paschal lamb, every man for himself; since it 
 was at such a supper that the Lamb of GOD Him- 
 
86 Ritualism. ' 
 
 self taught His disciples the mystical union that 
 was henceforth to bind Him to them through the 
 spiritual eating and drinking of His Body and 
 Bloody under the form of Bread and Wine which 
 Himself consecrated ; and that was to be the bond 
 of the closest and holiest communion of every 
 member, not only with Him, the Head, but also 
 one with another, in Him and through Him. So 
 that, in fulfilment thereof, as the death and sacrifice 
 of the Son of Man could only happen once, and 
 did so take place, we now keep the feast of His 
 Body and Blood, in remembrance — but not in repe- 
 tition — of His death and passion until He come. 
 
 And so little did the Lord mean this sacrament 
 to be an " actual sacrifice" in the Levitical sense, to 
 be performed with all the sacerdotal pomp of the 
 Levitical service, that neither He nor His Apostles 
 ever once alluded to it by that name. So little, also, 
 did He mean His disciples to take His words literally 
 and materially, so as to believe they did actually eat 
 His flesh and drink His blood, and so fully did He 
 thereby only mean the mystical union He is pleased 
 to allow between Himself and His faithful disciple 
 in the Lord's Supper in the idea of Trvev^iariKr) 
 Tpo(j)rj, spiritual food and sustenance, as Origen calls 
 it (Hom. xviii. in Jerem. p. 178, ed. H.), through 
 His spiritual and not His material presence in that 
 sacrament — that He says of Himself, " I am the 
 bread of GOD ; the bread of life : He that cometh 
 to me shall never hunger ; and he that believeth 
 
IV. — Of the Eiicharistic Sacrifice. 8/ 
 
 on me shall never thirst." " I am the living bread 
 which came down from heaven : if any man eat of 
 this bread, he shall live for ever : and the bread 
 that I will give is my flesh, which I will give for the 
 life of the world." Whereon I may remark that 
 neither the Greek nor the English gives an adequate 
 and full sense of our Saviour's words. He spake 
 them in Syrlac, and in that language the same 
 word means "flesh" and "bread," thus combining the 
 idea of " support and nourishment," while the Greek 
 for " bread" also means " a loaf," of which many par- 
 take around the same table ; thus imparting the 
 idea of union and fellowship that " bread" does not 
 give. So that our Saviour did not say " my flesh," 
 but " my body, which I will give for the life of the 
 world :" and thus wherever " flesh " occurs in 
 S. John vi. ; the comparison being fuller and the 
 harmony far greater between " body" and " a loaf" 
 than between " flesh" and " bread." But especially, 
 does this bear on the idea of commtmion, fieTaXri-^i^ 
 and iieroyrj, not only with Him whose Body is 
 broken, but also one with another around His 
 table ; in one sense, the " Communion of saints," the 
 partaking together all over the world of the same 
 Body, and sharing the same loaf. 
 
 Ritualist. A grand idea, that of the Catholic 
 EucHARiSTic Sacrifice. 
 
 Catholic. Grand indeed, if it were true ; but 
 your idea of it is a dream. As in the Holy Catho- 
 lic Church, nothing is " Catholic " — that is, "one and 
 
S8 Ritualism. « 
 
 the same and universal," but the foundation upon 
 which the building rests, namely. Faith in Christ; 
 so also in this " Catholic Eucharistic Sacrifice," that 
 sounds so well, nothing is " Catholic" but THE 
 Spirit, through which every " faithful " partakes of 
 these Holy Mysteries according to his proportion 
 of faith in them— and not else. For, as regards the 
 form, we have seen (i) that neither the vestments nor 
 the ceremonies thereof are " Catholic ;" (2) we see 
 that it is no " sacrifice " in the Levitical sense ; and 
 (3) as to the ritual words in use, all I can say is, 
 that I have examined, it is true, only forty-nine 
 Liturgies of the Church Catholic, but, of these, no 
 two are alike. The only point on which they all 
 agree is — Faith in Christ, who made atonement for 
 the sins of the whole world. To my mind, then, 
 and to that of sober reflection, our Saviour, in a 
 way, prefigured this diversity in words, and this 
 oneness through the Spirit only, when, on the one 
 hand, He said to the Jews, who strove among them- 
 selves, saying, " How can this man give us his flesh 
 (his body) to eat }'' and, on the other hand, to some 
 of His disciples who were ofl"ended at it and said, 
 "This is an hard saying ; who can hear it T — '* It is 
 the Spirit that quickeneth ; the flesh profiteth no- 
 thing : the words that I speak unto you, they are 
 spirit, and they are life" (S. John vi.). 
 
 In all this I see no actual sacrifice^ that is, no 
 repetition, material and visible, though haply under 
 another form, of the slaying of the Paschal lamb. 
 
IV. — Of the Eticharistic Sacrifice. 89 
 
 But I do see the fulfilment of types and shadows of 
 Him who is that Lamb slain, also at the Passover, 
 and once for all — for Christ " died unto sin once," 
 "and now dieth no more" — whose Body after the 
 death and sacrifice of Himself on the Cross, serves 
 as spiritual food and sustenance for His people ; 
 and who is thus both the Lamb of GOD, without 
 spot or blemish, " that was slain from the founda- 
 tion of the world," and " the life," " the bread of 
 heaven" and " of life," all of which are to be un- 
 derstood typically and spiritually, like everything 
 else that concerns our mystical and mysterious 
 union with Him who is Spirit, and our life through 
 .Him who is the Bread of heaven. If, therefore, 
 His words, " I am the living bread which came 
 down from heaven," " I am the bread of GOD," 
 " I am the bread of life," must, of necessity, be 
 taken figuratively and spiritually, I do not see 
 by what process of analogous reasoning, when 
 He says, " This is my body," these words are to 
 be taken in any other sense than that of spiritual 
 food. Further, I maintain that to invest this Holy 
 Sacrament with anything material and gross is not 
 reverence, but a mockery; is not the worship of Him 
 " in spirit and in truth," but it is a vulgar and sen- 
 sual adoration of matter : it is not faith, but super- 
 stition ; not a spiritual worship, but idolatry. 
 
 Ritualist. Would you, then, have every man 
 celebrate the Holy Eucharist for himself, as the 
 Israelites did the Passover } 
 
go Ritualism. * 
 
 Catholic. What do you mean ? Among other 
 positive proofs that the service of the Eucharist 
 and that the Communion therein enjoyed are both 
 purely spiritual is (i) that, as our Saviour instituted 
 this sacrament in remembrance of Himself, and 
 told His Apostles to do it in memory of Him ; and 
 as they both continued to do so and delivered it unto 
 the bishops and priests they ordained, the elements 
 of Bread and Wine may not minister the graces of 
 the Spirit they are intended to impart "to the 
 faithful" only, without this consecration — that would 
 not be necessary if the spiritual service of this Sa- 
 crament were in any way like that of the Levitical 
 Passover. And (2) not only does dvaia, even where 
 rendered " sacrifice," not necessarily imply actual 
 slaughter — as, e.g., in our offering " our bodies a 
 living sacrifice," whereby is meant a thing, or action, 
 or life, viade sacred by being consecrated to GoD — 
 but, as the Lord's Supper is nowhere in the New 
 Testament alluded to as Ovaia, " sacrifice," nor yet 
 in any of the Apostolic Fathers, so also did the 
 Apostles, and the bishops and priests they ordained, 
 as being ministers of a new covenant, of a spiritual 
 service with spiritual sacrifices^ never arrogate to 
 themselves the title of lepev<^, sacerdos, in the sense 
 of " priest of the altar " under the Levitical priest- 
 hood, as if they were invested with like functions 
 and prerogatives. 
 
 Ritualist. In what sense, then, do you understand 
 " the Eucharistic sacrifice ?" 
 
/ V. — 0/ tJie Eucharistic Sacrifice. 9 1 
 
 Catholic. I understand ^'sacrifice" in this case, as 
 offered by the Christian priest or presbyter, to mean 
 a service or offering, a rite, sacrament or worship, 
 made sacred by being dedicated and offered to 
 God; but assuredly not a repetition of the sacrifice 
 of Christ. For even Porphyry (De Abst. hb. ii. 5) tells 
 us that the first Qvaiai, sacrifices or offerings, were 
 the herbs of the field; that dvfjbidiJiaTawQYQ the smoke 
 of the same when consumed, and that apco/jbara 
 were so called from apaaOai, being execrations on 
 those who first introduced animal sacrifices. Where- 
 fore rjfiel'i ft)9 Tr]v varepav TrXn^fi/niXeLav arjiiaivovra 
 ovfc 6p6o}<^ e^aKovofxev, rrjv Blo, tcov ^cocov hoKovaav 
 OepaTrelav KakovvT6<; Ovalav, " are we wrong in 
 calling dvala the service of animal sacrifices, as 
 applied to a later transgression," — inasmuch as 
 Cain offered unto GOD of the fruits of the earth, 
 Ovalav T(p Qew (Gen. iv. 3), and the first-fruits 
 and frankincense were also Ova la, an offering, 
 (Lev. ii. 14), while Ovala was also said of fine flour 
 (ibid. V. II, 12, vi. 15), of the same baked with oil 
 (ibid. 21, ed.), of wheat (i Chron. xxi. 23), of the 
 lifting up of the hands (Ps. cxli. 2) ; and of praise 
 (Heb. xiii. 13, etc.) 
 
 And I take "Eucharistic" to mean "of thanks" 
 or of " thanksgivings," according to the sense given 
 to it by Justin Martyr and by the Apostolic 
 Fathers ; a service in which " we praise, we bless, 
 we worship, we glorify, we give God thanks for 
 His great glory." (Comm. Serv. Doxol.) Thus 
 
92 Ritualism, 
 
 did S. Ignatius write to the Epheslans — crvv- 
 ep-)(ecr6ai eU ev^aptarlav Qeov koX eU ho^av (ad 
 Eph. 13), ''to gather together oftener for the 
 Eucharist, or thankoffering to GOD, and for His 
 praise." Again, aTrovBdaare fila ev')(api(TTia 
 ')(^pria6ai — "give dihgence to make use of one 
 Eucharist" (ad Philad. 4, ad Smyrn. 6 and 8), 
 called 6v'x^apL(TTLa, Justin Martyr tells us, by reason 
 of the 7rpo€aTOL><; twv dSeX(j>(ov, President of the 
 brethren, who, taking the Bread and Wine mixed 
 with water [KpdjjLa) alvov kol Bo^av tm irarpX rcov 
 oXcov Blcl tou 6v6fiaTo<^ rov viov koX rov irvevfiaro'; rod 
 djLOV, dvairepbireiy koX ev^apLcrrlav virep rod Kara- 
 ^LcoaOat TOVTcov Trap' avrov eTTiirdXv iroieiTaL — "sends 
 forth praise and glory to the Father of all things 
 in the name of the Son and of the Holy Ghost, 
 and gives thanks abundantly for being by Him 
 deemed worthy of this blessing" (J, M. Apol. ii. 97). 
 And again, "GOD says, ra? ev')(a<^ avrcjv 6vala<^ 
 Kokelvy that He calls their prayers oblations (or 
 sacrifices)." "On /nev ovv koX ev'^al kol eif^^^apLariat 
 VTTo Tcbv d^Lcov jcvo/JLevab Tekeiai fJLOvat kol evapecrrol 
 elcTi Tft) Sew Ovalai, koX avro^ (f^rjiic — " I therefore 
 declare that the prayers and the ' thank-offerings,' 
 or Eucharists, offered unto GOD by those who are 
 worthy of it, are the only oblations (or sacrifices) 
 that are both perfect and acceptable unto GoD " 
 (Justin M. Dial. c. Try ph. p. 344, et seq.) AvrUa 
 6v(Tiai fiev avrS €V)(ai re koX alvot, "prayers and 
 praises, then, are the sacrifices or oblations thatplease 
 
IV. — Of the Eiuhai'istic Sacrifice, 93 
 
 Him best,"says S. Clement Al. (Strom. lib. vii. p. 728). 
 Thus, too, is the Eucharist mentioned in eV tJ 
 e.iCKK7]orla Trape^coprjcrev 6 'AvIkt^to^; rrjv ev')(apicrr[av 
 TO) IIokvKdpirw — " Anicetus, while in the Church, 
 yielded (the consecration of) the Eucharist to 
 Polycarp" (Concil. Lugd. Reliq. Sacr. Routh. vol. i. 
 p. 393). Even later, S. Cyril of Jerusalem, speak- 
 ing of the Eucharist, Ev')(apiaTia, as of a Trveu/jbartKr) 
 OucTia, of a spiritual (sacrifice or) oblation, ascribes, 
 as we saw, the whole merit of it to the efficacy of 
 the Holy Ghost, saying that 7rdvT0)<; yap ov iav 
 icpd-ylraiTO to 'Ajlov Ilvevfjia, tovto riylaarac koL 
 /jLera/Se^rjraL, "whatsoever the Holy Ghost reaches 
 is both sanctified and transformed " (Catech. 
 Mystag. v.). 
 
 This is agreeable to Scripture, to truth, and to the 
 Anglican Church, whose faithful sons hold the Catho- 
 lic doctrine that the Eucharist is a service of thanks- 
 givings^ a sacrament instituted, administered, and 
 taken " in remembrance of our Saviour's death and 
 passion, wherein He offered Himself in sacrifice, 
 and made, once for all, a full, perfect, and sufficient 
 sacrifice, oblation, and satisfaction, for the sins of 
 the whole world," — ciTra^ irpoo-Tjve-^dr] koI et? to del 
 rjpK6<7€, "who was once offered," says S. Chrysostom, 
 " and made satisfaction for ever" (Hom. xvii. 
 in Hebr.). In the words of Justin Martyr, "we do 
 not bring sacrifices and oblations of blood and 
 other libations to the altar," dWa dXrjOivov^; koX 
 7rp6u/jLaTCKov<i alvovi koI ev-^apiaTLa^y " but real and 
 
94 Ritualism. 
 
 spiritual praises and thanksgivings (Eucharists)," 
 Triv apiarrjv koX dyccordrTjv OvalaVy " the best and 
 most sacred offering," as S. Clement Al. says of 
 praises and thanksgivings (Strom, viii. p. 717), 
 KoX ov fid'frjv 77/xct9 et9 tovtov ireirKTrevKafJiev, ovS' 
 i7r\av)]6r]/JL€v viro rcov ovtco<^ BcSa^avrcov ; and our 
 faith in this is not vain, neither have we been led 
 astray by those who taught us thus to believe" 
 (Dial. c. Tryph. p. 346). " Verbo enim sacrificari 
 oportet Deo," " Therefore must we offer unto GOD 
 our sacrifice in words," says Lactantius ("the calves 
 of our lips," " the sacrifice of praise and thanks- 
 givings," &c.), since GOD is the Word, as He de- 
 (X clares it. " Summis igitur colendi Dei ritus est, ex 
 ore justi hominis ad Deum directa laudatio — the 
 highest rite in the worship of GOD, then, is praise 
 offered unto Him straight from the mouth of a just 
 man, that is acceptable unto Him when sent up 
 from a humble heart, with fear and devotion.'' 
 
 We need not, therefore, embrace as " Catholic 
 doctrine" what Theophylact said a thousand years 
 after Justin Martyr, when the Church had sought 
 and already found many inventions in departing 
 from her primitive and simple faith, avro to aco/uLa 
 Tov KvpLOV iarlv 6 dpro^ 6 djLa^o/jievof; ev ra> Ovaiaa- 
 T7]pi(p, Koi ov'xi dvTLTviTov ', "the bread that is on the 
 altar is the very Body of the Lord, and not a figure 
 — because we are weak and could not eat Kpea<^ 
 cofjbov, raw meat and man's flesh, therefore does it 
 appear to us bread, but in reality it is flesh." This, 
 
IV. — Of the EiicJiaristic Sacrifice, 95 
 
 however, is of a piece with what follows ; namely, 
 " that our Saviour did not say ' Eat ye all of it,* 
 but only 'Drink ye all of it,' because of Judas 
 Iscariot, who took the bread, but hid it, and did 
 not eat it, in order to show the Jews what the Lord 
 had said was His Body ; but that he, however, 
 drank of the cup, though unwillingly, unable as he 
 was to hide it. Unless, indeed, it mean mystically 
 that bread, being the more solid food of the two, is 
 not for all, but only for the more perfect ; but that 
 the cup, being lighter food, is for all" (Theophyl. 
 ad Matt. c. xxvii.). 
 
 Ritualist. But we mix water with the wine in 
 the Holy Sacrament. What say ye to that } 
 
 Catholic. Simply that ye have no warrant for 
 it whatever. It is true that, as we saw, Justin 
 Martyr says that to Kpajjua, the wine and water, 
 was brought tco irpoearMTL, to the President of 
 the brethren, for consecration ; but as there is no 
 trace of this mixture in our Lord's institution of 
 that sacrament, we may doubtless refer the origin 
 of that custom to the Water and Blood that flowed 
 from His side. It is worthy of notice that the third 
 Canon of the Apostles, which is of Apostolic 
 authority in the Greek Church, forbids to bring to 
 the altar anything ' irapa rrjv rod Kvpiov Stdra^cv, 
 " besides what the Lord instituted ;" with which 
 agree the words of S. Ambrose : " Indignum dicit 
 Apostolus, esse Domino qui aliter mysterium cele- 
 brat, quam ab eo traditum est, non enim potest 
 
96 Ritualism. 
 
 devotus esse, qui aliter praesumit quam datum est 
 ab authore" (in i Cor. xi.). The Greek Canon, how- 
 ever, is explained in the popular commentary, to 
 mean dpTO<; koX olvo<;, ia fii^ jjuevo^ fie to vepov, 
 "bread and wine mixed with water;" as told on 
 the authority of S. James, in his Liturgy (p. 62, 
 ed. Neale), where the priest, taking the cup, says : 
 ocKTavTw^ fiera to SeiTTvrjaat, XafBoiV to TroT^ptov 
 xal Kepaaa^ i^ olvov koX vBaTO^;, koI dva^i^jraf; et? 
 Tov ovpavbv, etc., attributed to our Saviour. But 
 this savours of the later interpolations in all 
 the ancient liturgies, of which Renaudot speaks, 
 and which are notorious ; for instance, S. James's 
 Liturgy, in Greek, mentions this Kpa/ma ; but the 
 same Liturgy in Syriac (Ren. ii. 126) omits it, 
 and speaks of wine only. For no mention is 
 made of water in our Saviour's institution of this 
 sacrament. 
 
 And he would be a rash, as well as reckless, 
 critic, who would here refer us to Athenaeus, 
 Alciphron, Aristophanes, and others, for the Greek 
 custom of mixing the Kpdfia, *Svine and water," 
 at their meals ; for it was then called Kpafia, and 
 not oIw9, " wine," which our Saviour expressly styles 
 TO ryivvrjfjLa t?)? afiirekov, " the fruit of the vine." 
 The expression found in the Liturgy of S. James 
 occurs also in that of S. Clement (p. 103, ed. N.), 
 as it does in that of S. Mark (p. 25, ed. N.),. and 
 in a Coptic MS. of it I brought from Jerusalem ; 
 but it is with this as with other Coptic liturgies — 
 
IV. — Of the Eucharistic Sacrifice, 97. 
 
 half of them is written in Greek. Whether in Greek 
 or in any translation thereof, it is impossible to put 
 faith in them, adulterated as the original, or ori- 
 ginals, have been from the first, that may date 
 from the third or fourth century, if, indeed, so early. 
 Anyhow, wine and water in the sacrament is not 
 a " Catholic" custom, for the Armenian (Gregorian) 
 Church does not adopt it, and the Abyssinian 
 Church for some time used water only instead of 
 wine, from want of grapes in the country to make 
 wine withal. In the Apostolic Constitutions in 
 Coptic, no mention is made of water, but only of 
 bread and wine, being p-srnot, the figure or sem- 
 blance of the Body and Blood of Christ, with milk 
 and honey. — Besides, you must show reason why, 
 if the confusion of the two Sacraments of Water 
 and Blood be lawful in the one instance, it should 
 not be so in the other. Why then, if you mix 
 water with wine in the Lord's Supper, do you not 
 mix wine with the water of Baptism ; yea, even 
 though Our Saviour's first miracle in Cana of 
 Galilee, condemn such a confusion in either case t 
 
 Likewise, as regards the bread, some, like the 
 Romish and the Armenian Churches, use it un- 
 leavened, while the Syrian Church mixes salt 
 and oil with it ; and yet not generally, for the 
 Jacobites of Egypt quarrel with those of Syria 
 about the quantity thereof to be used. But how do 
 you mix water with the wine .'* 
 
 Ritualist, With a spoon : three drops only. 
 
 H 
 
98 
 
 Ritualism. 
 
 CatJiolic. Here, again, your custom is not 
 " Catholic," for some other Churches mix a third of 
 water either cold or warm ; while the Syrian Church 
 (S. Ephraem Op. Syr. Lat. ii. p. 30) uses the spoon 
 as an emblem of the tongs with which the seraph 
 took a live coal from the altar and touched Isaiah's 
 lips ; the coal itself being held as an emblem of the 
 Holy Sacrament. But the Liturgy of S. Matthew 
 has a prayer over the spoon, " per quod lancea 
 crucis significatur" (Fabr. Cod. N. T. iii. p. 214). So 
 much for " Catholic" symbolism. 
 
 But although I cannot expect to have altered 
 
 your opinion in any way, seeing your mind is 
 
 made up, yet, from what has been said, do I feel 
 
 convinced with Bishop Taylor " that the presence 
 
 of Christ in the sacrament is real and spiritual ;'* 
 
 and "that the spiritual is also a real presence, 
 
 and that they are hugely consistent, is easily 
 
 credible to them that believe that the gifts of the 
 
 Holy Ghost are real graces, and a spirit is a proper 
 
 substance. Therefore, when things spiritual are 
 
 signified by materials, the thing under the figure is 
 
 called true, and the material part is opposed to it 
 
 as less true or real " (Real. Pres. sect i. 5, 6). It is 
 
 therefore said to be a mystery, and a holy mystery. 
 
 " Mysterium est," says Bishop Taylor, airopprfTOVy 
 
 Kol Oav/jLaarov koX dyvoov/jievov, ineffable, wonderful, 
 
 and unknown, as Joh. Damascenus calls it (lepa 
 
 Kar. c. vi.) ; and so little understood, spiritual and 
 
 mysterious as it is, that, with Hooker, " it would be 
 
IV. — Of the Eticharistic Sacrifice. 99 
 
 best that men would more give themselves to medi- 
 tate with silence what we have by the sacrament, 
 and less to dispute of the manner how" (bk. v. 
 ch. 6j, 3, et seq.) " Faith," says Isaac, Presbyter of 
 Antioch, "beckons to thee to draw near and eat, 
 but in silence, and to drink, but without inquiry" 
 (Assem. Bib. Or. vol. i. p. 220). But it were no 
 mystery if Christ's presence therein were made 
 visible, and it were true that the bread we eat is 
 material flesh under the semblance of bread, and 
 the wine we drink material blood under the sem- 
 blance of wine, as taught by the Romish Church. 
 Therefore, also, is it no actual sacrifice, aiixa koX 
 <7(j)a'yr], no " blood and slaughter," or " blood and 
 victim," as Theophylact would have it; but it is 
 called Ovaia, oblation, or sacrifice, in order to spe- 
 cify the kind of oblation Christ made of Himself, 
 once, for ever, and for all. 
 
 But rather, and if so be, one may approach 
 to the definition of a mystery which no one can 
 understand, does S. Ephraem say more correctly: 
 " Thy bread hides the spirit which is not eaten, 
 and in Thy wine burns the fire that is not drunk. 
 The Spirit and the fire are two singular wonders '^ 
 that are perceived by our soul only " (S. Ephr. 
 Serm. de Fide X. et Assem. Bib. Or. vol. i. p. loi); 
 and as S. Macarius (Homil. xxvii. p. 386) says 
 plainly, that in the Church are offered the Bread 
 and the Wine, as avrlrvTrov r^? arapKo<^ avrov kol tov 
 ai^aro^, " as symbols of His Body and Blood ;" 
 
 H 2 
 
lOO Ritualism. 
 
 and they that partake Ik tov (pacvo/xevov cipTov, irvev- 
 fxaTiKO)^ TTjv adpKa tov Kvplou ecrOloucn, "of the bread 
 as it appears, spiritually eat the flesh of the Lord." 
 So that as the term Ovata, " sacrifice," is used for 
 this spiritual service only in commemoration of 
 the sacrifice of Christ before accomplished, and 
 is no more to be taken literally, as regards the 
 priest who offers it, than the expression 6v(TLa 
 ^(oaa, " the living sacrifice," in which he is told to 
 offer his body unto GOD, which is his reasonable 
 service, — I conclude that he is, and can be, no 
 priest in the Levitical sense, but that he is Trpea^v- 
 repo^, a " presbyter," who, according to his Catholic 
 and Apostolic ordination, has the power delegated 
 to him, as only "steward of the Mysteries of 
 God," to consecrate the elements of bread and 
 wine so as to make them the means of spiritual life 
 and growth, according to Christ's holy institution ; 
 and no more. " Wherefore," says S. Clement AL, 
 " do we not sacrifice to GOD, who is in need of 
 nothing — tov B^ virep tj/jlcov lepevOevTa So^d^ofiev (T<f)a<i 
 avTov^y lepevovTe^^y but we glorify Him who was 
 sacrificed for us, by offering our own selves in 
 sacrifice to Him ; for He taketh pleasure in nothing 
 but our salvation" (Strom, vii. p. 707). npecr^v- 
 Tepo9 — not lepeix; — Ovalav irpodipepeiaL, says the 
 ancient Church (Can. Ap. 3) ; the Presbyter, then, 
 brings or offers an oblation, rather than the Priest 
 a sacrifice. 
 
v.— OF THE PRIESTHOOD, AND OF THE 
 VESTMENTS THEREOF. 
 
 \ATHOLIC. As the term dvala is not 
 used for the Eucharist in the New Tes- 
 tament, nor in the ApostoHc Fathers, so 
 neither does the term te/jeu? occur in 
 them with reference to the Christian priesthood. 
 S. Clement mentions lepel^ (i Ep. ad Cor. 25, 32, 
 etc.) in connection with heathen customs and with 
 the Levitical priesthood; and S. Ignatius (Ep. ad 
 Philad. 9) makes use of the expression KciXoX koI 
 oi lepec^' Kpela-aov he 6 ap')(^b6pev^ 6 7r€7ri,crT€u/jL6V0<; 
 ra ayca rcov dyicov, 09 fi6vo<; ireirlaievTaL ra KpVTrra 
 Tov ©eov • auTO? mv Ovpa rod irarpo^, Bl rj<; el<Tep')(pvTai 
 *A^paa/Jb KoX ^IcraaK kol 'laKco^, Kal ol 7rpo<p7]Tat, 
 Kol ol aTTocTToXoi Kol T) eKKkrjcria • irdvTa ravra et? 
 evorrjra ©eov, whence it is clearly impossible to 
 affirm that S. Ignatius meant lepet^ of Christian 
 priests of his time, coupled as the term is with 
 dpxi^epeix;, the high priest, *' who is the door 
 of the Father, at which enter Abraham^ Isaac, 
 
102 Ritualism. " 
 
 Jacob, and the prophets, with the Apostles and the 
 Church." 
 
 But, rather, seeing, on the one hand, how con- 
 tinually the same Father speaks of the irpe^^vrepoi,, 
 " presbyters," and of the " presbytery/' as inse- 
 parable from the bishop, and, on the other 
 hand, how S. Clement mentions tepet? koX Xevtrat 
 Trai^re? ol Xeirovpyovvreq tS Ovaiaarr^picp, "the 
 priests and all the Levites who minister at the 
 altar" {ibid., 32), and elsewhere of the office ap- 
 pointed for the high priest, for the priests, for the 
 Levites, and for the laity {ibid., 40), as still exist- 
 ing in his time, it is far more according to reason 
 to take iepev^, " priest," in the same sense when 
 used by S. Ignatius ; the more so as, even in the 
 fifth century, X€v'lt7j<;, " a Levite," was taken in the 
 sense adopted by S. Clement ; thus — 6 Be tolovto^;, 
 elre Xeviryf; io-rlv, eure Trpea^vrepo^;, etre eVtcrAroTro? 
 K.T.X. (Synes. Epist. ad Episc. 58). So that the 
 frequent use of the term l€peu<i in the so-called early 
 liturgies of S. Clement, S. James, S. Matthew, 
 S. Mark, and others, seems sufficient either to 
 ascribe the liturgies themselves — or, at least, these 
 interpolations — to a much later date. 
 
 Ritualist. Do I understand you to say that the 
 term Upeix;, in the sense of " priest offering a sacri- 
 fice," as applied to Christians, was not used in the 
 first century after Christ ? 
 
 Catholic. It may have been used ; but I have 
 not yet seen an instance of it, nor of the term Qvala^ 
 
V. — Of the Priesthood. 103 
 
 which is sometimes said of the Eucharist — as, e.g.^ 
 in the Hturgy of S. Clement — taken in the sense of 
 a Levitical sacrifice offered by the priest, lepeu^. 
 
 The early Church only knew of eTrtWoTrot, Trpea-- 
 ^urepoL KoX BtaKovoi, "bishops, presbyters, and 
 deacons." Justin Martyr, indeed, says, ov Se^^erat 
 Be Trap* ovBevb^; Ovala^ 6 0eo9, et fir] Soa rthv lepeccv 
 avrov — "God does not accept sacrifices (or obla- 
 tions) from any one, except through his priests ;" 
 but he explains these words, (i) as regards lepec^; 
 here mentioned, by referring it to ap'^^LeparcKov to 
 oXtjOlvov <yevo<; iorfiev rod Geov — "the true race of 
 high priests we are unto GOD," laity as well as 
 clergy ; and (2) as regards Ovala^ by adding, 
 7ravTa<i ovv o'l Sia rod 6v6/jLaTO<; tovtov Ou(JLa<;, a? 
 7rapeBo)K6v ^Irjaov^ 6 XpcaTo<; yiveadai, tovt ecmv 
 iirl rfj evy^^apiCTTLa rod dprov koX tov TTorrjplov, ra? ev 
 Travrl tottw rr]<; ryrj<; yivo/jueva^ viro tmv XpccmavMV, 
 TTpoXa^cjv 6 0eo9, fiaprvpel evapearov^; V7rdp')(eiv 
 avTO} — " Therefore GoD, anticipating all those who, 
 in the name of Jesus Christ, present unto Him the 
 oblations prescribed and delivered unto us by 
 Christ Himself — that is, the Bread and Wine of 
 the Eucharist, that are offered everywhere by 
 Christians — declares them to be well pleasing unto 
 Him." 
 
 Whence it is evident that here Ouala is not "a 
 sacrifice " in the Levitical or sacerdotal sense, but 
 an oblation or offering of thanksgivings, a " thank- 
 offering." So that we may be prepared to find, as 
 
104 Ritualism. 
 
 we do in the so-called Canons of the Apostles 
 (Can. iii.), that the Qva'ia of the Eucharist is offered 
 by a irpeafivrepo^, and not by lepev^, a term that is 
 not once named in those Canons. " Ad testimonia 
 Patrum dico," says Card. Bellarmine, "primos 
 Christianos, propter recentem memoriam sacerdotii 
 Aaronici, abstinuisse non solum a vocabulo templi, 
 sed etiam sacerdotii ne viderentur adhuc durare 
 Judaicae caeremoniae. Itaque Apostoli, in suis Epis- 
 tolis pro sacerdotibitSy Episcopos, et Presbyteros, 
 pro templis ecclesias dicunt : et similiter loquuntur 
 Justinus, Ignatius, et caeteri antiquissimi Patres" 
 (De Cultu Sanct. cap. iv. in Suicer. Thes. s. v.) ; 
 words of your own friend, that stamp your " sacer- 
 dotalism " of an actual and continually repeated 
 sacrifice, etc., as an innovation. 
 
 Ritualist. " My sacerdotalism " — what do you 
 mean by that } 
 
 Catholic. I mean "Sacerdotalism and Leviticism," 
 that seems to be your idea, as contrasted with 
 " Christian priesthood," which is mine. 
 
 Ritualist. What then i* — do you mean about 
 Confession and Absolution } 
 
 Catholic. That, and other things besides. 
 
 Ritualist. Don't you then believe in the power of 
 the keys } 
 
 Catholic. Yes; but it is one of the things I 
 believe without understanding them. I am, of 
 course, ready to grant implicit faith alone, to mys- 
 terious matters of faith, unsearchable to the under- 
 
V. — Of the Priesthood, 105 
 
 standing", and taught me in the Word of God ; 
 but this is more a matter of persuasion than of 
 faith, wherein the understanding should be satisfied 
 by sufficient proofs. I can understand how one 
 gift — say that of loosing and binding on earth — 
 might be perpetuated, while other gifts — such as 
 healing the sick and working miracles — should be 
 discontinued. But as I do not yet quite under- 
 stand (i) why certain gifts granted to the Apostles 
 should necessarily be imparted to their successors, 
 and as (2) I see that many of those gifts were not 
 imparted either to Timothy or to Titus, and that 
 others granted unreservedly " to believers " in 
 general (S. Mark xvi. 16, 17) have long ceased 
 altogether — while I believe, in deference to my 
 betters, that S. Matth. xvi. 20, xviii. 18; S.John 
 XX. 23, may, in a manner, apply to presbyters 
 also — I yet understand it so little to my own satis- 
 faction, that I should for myself be very wary in 
 the exercise of this power ; lest I made a mistake. 
 For in a matter of this kind, the mere opinion of a 
 man, be he who he will, would go for nothing at 
 all, without proofs drawn from Holy Scripture ; 
 according to the good advice of S. Cyril of Jeru- 
 salem. 
 
 Ritualist. What then, would you do in case one 
 of your flock came to you to confess his sins, and 
 to seek absolution } 
 
 Catholic. I would not go beyond the words the 
 Church puts in my mouth, and which I, as her 
 
io6 Ritualism. * 
 
 servant, am safe in repeating. But I never could 
 bring myself to say, on my own authority, to my fel- 
 low-man : I absolve thee ; neither can I understand 
 how an honest and sincere man can say so without 
 a twitch of his conscience, crying from within : 
 Sinner, is thine own account settled, that thou 
 shouldest absolve thy brother? So that if that 
 or any other man offered me Absolution I would 
 not accept it ; but I would refer him to the tri- 
 bunal at which he and I shall answer, each of us 
 for himself. For "to my Master" in heaven, not 
 to my fellow-servant on earth, " do I stand or fall." 
 
 RitiLalist. No ! — you are not far advanced then. 
 
 Catholic. Quite far enough in this respect. In 
 the case of one coming to me " to open his grief, 
 that by the ministry of God's holy word he may 
 receive the benefit of absolution, together with 
 ghostly counsel and advice," I should encourage 
 him so to do ; and, giving him the best advice I 
 could, I should then direct him to " Him who alone 
 hath power to forgive sins," and " who delighteth 
 in showing mercy and pity." This, I should look 
 upon as only a part and duty of my office as priest ; 
 thus trying, as S. Paul says, to be " helper of my 
 brother's joy." But there is, I trow, a wide gap 
 between this and what I conceive your idea of 
 the same office to be ; at least, judging from the 
 use, or, may be, the abuse, of it, I have seen, 
 that makes Confession compulsory, and Absolution 
 conditional on certain degrees of sin, invented and 
 
V. — Of the Priesthood. 107 
 
 arranged by man and not by God ; one man thus 
 enslaving another man under the most tyrannical 
 thraldom, in a way to which no one, who is not 
 weak enough to resign all feeling of personal re- 
 sponsibility, would, for one moment, submit. That 1 
 is, to me, assuming to be " lords over God's heri- i 
 tage," which S. Peter forbids, and " to have do- I 
 minion over the faith of the flocV^ denounced 
 aHke by S. Paul and by S. Chrysostom. It is not _ 
 4iriesthood, the pattern of which I find in the Good 
 Shepherd, but it is priestcraft ; not a trace of which 
 can I find in Holy Scripture ; unless, indeed, it ori- 
 ginated with " Diotrephes, who loved to have the 
 pre-eminence." It is a net cast over society, 
 with a mesh of it on every family, to be hauled, if 
 it were possible, as of old, by the Inquisition ; for I 
 the spirit of the whole thing is unchanged, and only ' 
 waits for an opportunity to work out the same 
 results ; it brought many a Christian to the 
 stake, and would do so still, if it could. In short, 
 it takes man from the merciful embrace of his \ 
 Creator to the merciless judgment of his fellow, 
 no better, and possibly worse than himself; and, '^ 
 practically, it makes man "stand or fall" no longer ^ 
 " to his Master," but to his priest. Nowhere in the 
 Bible do I find anything of the sort. Unless, 
 indeed, you fancy yourself endued with the power 
 of the High Priest of old, and treat your penitent 
 brother as a leper. But, let me tell you, you are 
 the leper yourself, and not the High Priest ; and it 
 
 J 
 
Io8 Ritualism. 
 
 will be well with you if the touch and intercession 
 of your High Priest and mine be found, at the last, 
 to have cleansed both of us of our leprosy, that 
 " iniquity may not be our ruin ;" since even S. Paul 
 feared lest, " after having preached unto others " — 
 he says nothing there about absolving them — "him- 
 self should be a castaway." 
 
 Ritualist, The Bible, the Bible — irather say — THE 
 Church. 
 
 Catholic. I also say " the Church," as well as you ; 
 but whereas you see the Bible in the Church, I see 
 the Church in the Bible. A simple conversion of 
 terms, but a very important one, nevertheless. 
 
 Seeing, then, the real mind of the early Church 
 on the subject, and applying the term lepevq, sacer- 
 doSy that gradually came into use, either in general 
 to those that are lepcofievoi, in Holy Orders, or in 
 particular to the priest who celebrates the Lord's 
 Supper, we may understand the meaning of S. 
 Chrysostom's words, orav jap I'S?/? rov Kvpiov reOv- 
 fievov KoX K6l/jL€vov koX tov lepea e^ecrTwra to) OvjiaTi 
 KoX eirep'^^opLevoVy kol Traz^ra? eKeivco to, tljilw (pot- 
 vcaaofjL€vov^ aifian, "When thou seest the Lord 
 slain and lying, and the priest standing over the 
 victim and drawing near to it, and all (the assem- 
 bly) sprinkled with the precious Blood of that 
 victim, thinkest thou thyself still on earth, and not 
 rather in heaven T' &c. Wherein Kvpio^ redv- 
 fievo^ Kal Kelfxevof; simply states the fact of the Ov/Jia, 
 of the Lamb often mentioned in the New Testament 
 
V. — Of the Priesthood. 109 
 
 as slain even from the foundation of the world, 
 and as offering a sacrifice of Himself; and does 
 not imply that the Qvyi^a is wrought by the te/jeu? 
 at the time ; the less so as we are told to contem- 
 plate the congregation sprinkled with His Blood — 
 assuredly not literally and visibly — since S. Chry- 
 sostom adds, ttocovctl Be tovto 7rdvT€<; 80a tcov 
 6(pda\fi(ov Tr]<; iricrTea)^, " but all this is done with 
 eyes of faith" (De Sacerd. lib. iii, 4). 
 
 And still more to the point : ev aco/j^d ian koX 
 fjLia Ova la. 'O dp')(^L€pev(; rjfMMV iK€Lv6<; earop 6 rrjv 
 Ovaiav TTfv KaOalpovaav r)jjia<; irpoaeve^KOiv. ^EKelvrjv 
 Trpoacpepo/jLev koI vvv, rr]v t6t€ 'iTpoa6ve')(6elaav, ttjv 
 dvaXwTOV, Tovto eh dvdfjLvriaLV yiveraL rod Tore 
 ryevofMevov — " The Body is one, and the Sacrifice 
 (or oblation) is one. Our High Priest is He who 
 offers the sacrifice that cleanses us. The one 
 we now offer is that which was then offered, 
 that endures for evermore ; and this is done in 
 commemoration of that which was done at that 
 time " (ad Heb. Hom. xvii. 3). Wherein the Greek 
 Church of to-day agrees, when speaking of the 
 dyla irpoaKOfjiLh] of the holy oblation, so called 
 from there being at it bread and wine offered 
 to God, 6t9 dvdfjLV7]acv Tov XpLarov, 6aTL<;, ** Ovaiav 
 iavTov irpoai^jaye toS 0ea) Kal Uarpl Bid t^? 7rpoa<f)0' 
 pdf; TOV ^(ojjLaro^ avrov, o)? ^Ajjlvo^ dvo/xevo^;, Kai ax; 
 ^Ap')(i'epev<if Kal Tlo^ dvOpcoirov, irpoorcpepcov Kal Trpoa-' 
 <pep6fjLevo(;,d/jLaSelepo6vTovfi€vo<}, in "remembrance of 
 Christ, who brought Himself in sacrifice unto GOD 
 
no Ritualism. 
 
 the Father, through the oblation of His Body, as the 
 Lamb slain, as the High Priest, and as the Son of 
 Man, offering and being offered, and withal, in sacred 
 oblation" (lepa K.aTr)-)(. irepl irpoaKOfx, p. 35) ; lepoOv- 
 Tov/jLevo<; being here in the sense of lepodvra, 
 offerings sacred to GOD ; as lepoOvrov^ievo^ Kairvo^ 
 (Aristoph. Av. 1266), that explains, in a degree, the 
 offering and sacrifice of Himself unto GoD, " et? 
 ocTfirjv euoj^/a?, for a sweet-smelling savour/' 
 
 Ritualist. On these terms, then, what vestments 
 would you grant to the priest ? 
 
 Catholic. The only vestment given him by the 
 early Church — white, as the fittest and best for a 
 minister of a spiritual service under the New Cove- 
 nant. " Vestes igitur, gemmas," says Lactantius 
 (Div. Just. lib. vi. c. 25), "et caetera, quse habentur 
 in pretio, si quis putet Deo cara, is plane, quid sit 
 Deus, nescit, cui putat voluptati esse eas res, quas 
 etiam homo si contempserit, jure laudabitur — The 
 man who thinks that vestments, precious stones, and 
 other things of the kind called valuable, are agreeable 
 unto God, evidently does not know what GoD is ; 
 for he imagines that GOD cares for things which 
 men are wise to despise." And S. Seperian, Bishop 
 of Gabala, says, also to the purpose, in his Homily 
 on Baptism, p. 96 : " The vestments which GOD 
 commanded Moses to make for Aaron of different 
 materials and colours, and embroidered with gold 
 \ and precious stones, were so made because of the 
 \\ dulness or grossness of the people, that through 
 
V. — Of Vestments. ill 
 
 this pomp and outward show, they should learn to 
 venerate holy things. But the honour of the priest 
 is not in purple and crimson, in fine linen and 
 in vestments of blue, but it lies in righteousness. 
 Wherefore David says, * Let thy priests be clothed 
 with righteousness.' For GOD, in order to show 
 that these vestments were not made as being neces- 
 sary for the Divine service, but only on behalf of 
 the spectators — since He is not in want of such 
 display, but seeks singleness of spirit, and rejoices 
 in purity of heart, which are the regal purple He 
 loves, and the flowers of faith He admires and likes 
 to see outwardly blossoming in virtues — He com- 
 manded that, when Aaron went into the holiest of 
 all, he should put off his robes of fine linen, of 
 crimson, purple, and blue, and that he should enter 
 the sanctuary clad in his white tunic alone." 
 
 This, as being the symbol of the righteousness of 
 Christ our High Priest stripped of all Levitical vest- 
 ments, was perpetuated in the early Church as the 
 fittest garment for priests ministering at the Holy 
 Sacrament of the Supper of the Lord ; at least, 
 all we know of the first three or four centuries 
 goes to prove that the priests either wore this white 
 garment or their common dress, during Divine ser- 
 vice. Even in the days of Sapor, King of Persia, 
 S. Barbasemin, Archbishop of Seleucia, ordered his 
 clergy, who then wore no distinctive dress, to clad 
 themselves in white, in order to be known from the 
 rest, and thus to escape the king's wrath (Assem. 
 
4 
 
 112 Ritualism. 
 
 Bib. Or. vol. Iv., p. 336). And you, no doubt, 
 remember what Socrates says of the Novatian 
 bishop, Sisinnius, who, when going to pay his 
 respects to Arcadius, was taunted by some of the 
 court and asked why he wore white, and where it 
 was written that bishops should go in white, replied, 
 6 he (TV irporepov, etTre ttov 'yk'ypaiTTai fxeXaivav icrdrjra 
 ^opelv Tov eTrlcTKOTTov, Tell me, first, where it is 
 written that a bishop should be dressed in black ? 
 (Socrat. Hist. Eccles. lib. iv. c. 22). 
 
 Any how, the voice of the early Church has 
 been in favour of the white vestment alone ; and 
 this is the one which the national taste and the 
 sober sense of the English Church has adopted, 
 with full right to choose for herself what she likes 
 of such externals, as characteristic of her simple, 
 solemn, and spiritual service. " It is the Church 
 attire," says Hooker (bk. v. c. 29, 5), " which with 
 us for the most part is usual in public prayer ; our 
 ecclesiastical laws so appointing, as well as because 
 it hath been of reasonable continuance, and of 
 special choice was taken out of the number of those 
 holy garments which (over and besides their 
 mystical reference) served for * comeliness ' under 
 the law, and is in the number of those ceremonies 
 which may with choice and discretion be used to 
 that purpose in the Church of Christ, as also for 
 that it suiteth so fitly with that lightsome afifection 
 of joy wherein GoD delighteth when His saints 
 praise Him ; and so lively resembleth the glory of 
 
V. — 0/ Vestments. 113 
 
 the saints In heaven, together with the beauty 
 wherein angels have appeared unto men, that they 
 which are to appear for men In the presence of GoD 
 as angels. If they were left to their own choice and 
 would choose any, could not easily devise a garment 
 of more decency for such a service." 
 
 Ritualist. Well, It is a matter of taste, I suppose. 
 
 Catholic. No, Indeed ; as you see very well. It 
 is rather, and chiefly, a matter of common sense. 
 For, since, owing to the attitude of the Romish 
 Church and to the leanings of you Ritualists, a 
 change in the vestments implies also a change in 
 the doctrine, as we see It to be the case among 
 your friends ; therefore Is it plain common sense 
 honestly to keep to what is the established and 
 generally received outward badge of Anglican, and 
 not of Romish, doctrine and practices. 
 
 So far, English good taste chose the surplice, not 
 only as being the vestment most becoming a priest 
 in his public ministrations, but also as being of the 
 highest antiquity, as having the noblest origin and 
 the only symbolism worth naming, that of the 
 righteousness of our eternal High Priest, and of the 
 innocence and purity He seeks in His servants ; 
 and therefore also does English good taste keep to 
 the surplice, as to the vestment characteristic of the 
 National Church service, which, of all other such 
 services in the world, Is in itself at once the most 
 decorous, the most simple, and the most dignified. 
 Whereas your vestments, you see, can claim no 
 
 I 
 
 J 
 
114 Ritualism. 
 
 higher antiquity than the Roman Empire, no other 
 origin than the wardrobe of a Roman citizen ; and 
 no other symboHsm, some of them, than that of 
 neck and of pocket handkerchiefs, differently ex- 
 plained East and West; while your ceremonies, if the 
 truth were told, might probably for the most part 
 be found to have a Roman beginning, and, from 
 being Roman, to have become Romish, and as such, 
 enviable in your eyes. Yet, do tell me, on what 
 grounds that deserve either earnest consideration or 
 serious thought ? 
 
 Ritualist. As I said before, our vestments are 
 legal, and are worn at coronations. 
 
 Catholic. We settled the practical value of their 
 "legality" — that does not, however, make them 
 either lawful, loyal or expedient ; and as to coro- 
 nations — we do not attend them every Sunday. 
 
 Ritualist. Well, then, once for all, your service is 
 too tame for me; I myself like more excitement; 
 and as regards the use of vestments, incense, pos- 
 tures, &c., in public they are necessary in order to 
 keep men together. Did your plain Protestant ser- 
 vice ever do it } 
 
 Catholic. How, then, did the Church of the first 
 four centuries — THE MOTHER OF US ALL — keep 
 things and men together, without copes and chasu- 
 bles, incense or maniples, and with only one white 
 vestment, or perhaps even without that "^ Things 
 in those days were more real, and men were more 
 in earnest ; they lived by faith and died for it, and 
 
V. — Of Vestments. 115 
 
 were kept in the life of that faith by other and 
 better means than outward dress ; unless, indeed, 
 you think that the love of many waxing cold, is 
 owing to their wearing lighter apparel. Nay, the 
 very men of thirty years ago to whose earnest and 
 real piety we owe much, did infuse more life into 
 us all without either vestments or incense than ever 
 you will with these. You do not wish me to re- 
 mind you that "the cowl does not make the monk," 
 do you } 
 
 Ritualist. But we are the development of those men. 
 
 Catholic. Are you 1 as smoke is of fire, I suppose ; 
 the one a comfort, and the other an eye-sore. 
 
 Ritualist. You are not complimentary, certainly. 
 
 Catholic. No ; but I am in earnest ; I resent the 
 further disruption of all order and peace you create 
 in the Church, utterly regardless as you are of 
 aught but your own whims. Believe me, you would 
 do more good, and please God far more, if you 
 brought back to the Church a batch of " poor 
 publicans," such as Wesleyans, and other sheep gone 
 astray from her fold, than by widening your phylac- 
 teries and lengthening your stoles. 
 
 Ritualist. Wesleyans.'* Oh ! But it is no use going 
 on like that. The Church service should be 
 
 Catholic. What now } out with it. 
 
 Ritualist. Why — HISTRIONIC, of course. 
 
 Catholic. Do I hear right — "histrionic".^ The 
 Christian spiritual worship of the Church of 
 Christ "histrionic," as if it consisted in a dumb 
 
ii6 Ritualism. 
 
 show, and the congregations were Ignorant hea- 
 thens ! This is news to hear in this year of our 
 Lord eighteen hundred and sixty-seven, from men 
 who call themselves members of the English 
 Church. No wonder if you fill your churches with 
 your " Sunday theatricals " — the term is your own, 
 not mine — especially if you tell your congregations 
 that it is " Christian worship." I, too, went with 
 others, on Christmas Eve, to certain churches at 
 Rome, where people almost trod one upon another, 
 to see "histrionic worship;" bishops and archbishops, 
 arrayed in their robes of silver and gold, dandling 
 wax dolls on their knees; to the sound of beautiful 
 music, however, and amid a profusion of lights. I 
 stared, and wondered how that could be called 
 " Christian worship/^ and I came out thence dis- 
 gusted and ashamed of myself. 
 
 Ritualist. I knew I should astonish you. 
 
 Catholic. Astonish ? yes ! I take you at your word, 
 however ; let it be " histrionic," that is, " theatrical." 
 Do you abide by that .-* 
 
 Ritualist. Yes. 
 
 Catholic. Well, then, of course, not only does it 
 imply pomp and display, and scenic furniture, but 
 also, and especially, the acting upon a stage of 
 what is not true, by men, viroKpirah, who wear a 
 mask, a dress not their own, who say what they 
 neither mean nor believe, and pretend to be 
 what they are not. That is "histrionic" worship ; 
 is it what you mean ? 
 
V. — Of Vestments. iiy 
 
 Ritualist. Not altogether. 
 
 Catholic. I should hope not. No wonder, how- 
 ever, if you plead for your coloured vestments, koX 
 7] 7rop(f)upa, /cal ra apyvpco/juara, w? (prjacv 6 kojjllko^, 
 
 et? TOV'^ TpaycoSov'i '^(^prjcniJLa, koI ovk el<; rov /Slop. 
 "for purple and for silver stuffs, which, says the 
 Comic writer, are only fit for actors, but are of no 
 use for daily life," as S. Clement Al. reminds you 
 (Strom, ii. p. 201). But as Nestorianism spread in 
 the East through a change of priestly garments, so 
 also does Popery in the West. With S. Clement, 
 therefore, I say^ ov jap dep^u^ hoXepa eTiiara koX | 
 '^pLcrfiara eh rrjv aX7]9€La<; Trapeoaievac ttoXlv — " it is j^ 
 not lawful to bring in treacherous vestments and j\ 
 anointings into the City of Truth " (Strom, ii. 177). 
 You must therefore choose another expression, 
 than " histrionic," or, rather, and better still, give 
 up your extravagant ideas; for a "histrionic" 
 or "theatrical" acting of the Holy Sacrament is 
 nothing less than an insult to the awful solemnity 
 of that holy rite. Only think of what was the Last 
 Supper ! 
 
 Ritualist. How, then, would you have it ^ 
 
 Catholic. I would have things done " decently 
 and in order; for GOD is not a God of confusion, 
 but of peace, as in all the Churches of the Saints." 
 And since vestments are, as Hooker says, in them- 
 selves "indifferent," and important only for what 
 they betoken, while also, none but the Albe or 
 Surplice is " Catholic," and every Church has 
 
Ii8 Ritualism. 
 
 right to choose her own apparel — If the Bishops 
 do not act in the matter, all the truly Anglican 
 clergy might, at least, agree to wear the surplice, 
 hood and stole that are consecrated by Angli- 
 can use, during the whole of the morning 
 service, that should end with " the Prayer for the 
 Church Militant ;" preaching in the black gown of 
 their academical degree in the afternoon and evening 
 services. 
 
 Rittialist. In that case, would you have an offer- 
 tory every Sunday ? 
 
 Catholic. In all churches where it might be done, 
 I should. But, since the Rubric directs that even 
 " one sentence " only be said, at the discretion of 
 the priest, it seems to show that the collecting of 
 alms every Sunday, or when there is no Holy 
 Communion, was not contemplated by those who 
 framed the Rubric ; although they certainly seem 
 to have intended that, when there was no Sacra- 
 ment, the Morning Service should always end with 
 " the Prayer for the Church Militant." Or, failing 
 this, the Bishops in synod assembled might then 
 tell us what vestments to wear, and what to do, 
 all of us alike ; for diversity creates division and 
 scandal as you well know ; since you already begin 
 to split among yourselves, even in the matter of 
 bowings or noddings, and you confess you are "at 
 sea, after having been moored three hundred 
 years !" Poor men ! What more could you say 
 in derision of your" Catholicism V^ 
 
V. — Of Vestments. 119 
 
 I would, therefore, with Hooker, demand that, in 
 the external form of religion, " such things as are 
 apparently, or can be sufficiently proved, effectual 
 and generally fit to set forward godliness may be 
 reverently thought of" (bk. v. p. 38). All of which 
 may be found to a greater degree in the service of 
 the English Church, when duly performed according 
 to the spirit of the Prayer-book, and to the good 
 taste of the nation, than either in the Romish, 
 Greek, Armenian, Syrian, Abyssinian, Coptic, 
 Lutheran, Reformed, Presbyterian, Puritan, or 
 Independent services. Of all those forms of wor- 
 ship, the Anglican alone really tends to edification, 
 by avoiding the theatrical extreme of some of those 
 Churches, and the familiar, dull, irreverent or care- 
 less doings of the others. 
 
 But, farewell. It is now for you to show that 
 I am wrong and that you are right. You may, 
 of course, abuse me if you like ; but abuse is weak; 
 it is only the sting of conscience in a bad cause. 
 Or you may think my ignorance of Ritualistic lore 
 beneath notice ; but this would be neither charit- 
 able nor condescending on your part. The better 
 and the more manly way, if you are in earnest, 
 would be for you to disprove all my statements, one 
 by one, using the same weapons as myself — the 
 Bible, the early Fathers, and common sense — and 
 thus to show that, since your doings are, as you 
 say, " legal," they are honestly English and not 
 Romish, and thus also loyal to the realm, lawful 
 
120 Ritualism. 
 
 and tending to the greater good of the national 
 Church. 
 
 Had you acted Hke sensible and earnest men, more 
 anxious to raise the standard of public worship to 
 edification, than to make yourselves conspicuous by 
 your " histrionic " doings, you would have drawn up 
 a summary of the improvements you proposed in 
 vestments, in the order and time of the services, in 
 any thing, in short, that might contribute to the 
 increase of true religion among the people ; and 
 you would have asked the Bishops to consider it, 
 and to forward your views. Thus would you have 
 commended to all, not only your motive and inten- 
 tion, but also your actions, by your showing proper 
 deference to those whom you promised to obey ; 
 and in so doing you would have won thousands of 
 earnest and sensible men whom you have estranged. 
 Whereas the arrogant, insidious way in which you 
 have tried to bring in your innovations has stamped 
 your movement as Romish ; and your open defiance 
 of all episcopal authority makes you, of course, 
 appear in the light of schismatics. 
 
 Thus,while the men of another generation, of whom 
 only one is yet living, did stir up our very hearts, 
 even though we did not always agree with them, 
 do you convince neither judgment nor heart, but 
 only raise a smile and suspicion. And while doing 
 the work of your foes, you also do your best to 
 rend asunder into yet greater divisions the Church 
 of England, which will soon exist only in name and 
 
V. — Of Vestments. 121 
 
 in the tears and regrets of her sons; unless her 
 loyal Clergy and laity be up and doing, and her 
 Bishops exert themselves to defend her existence 
 and to secure her rights. 
 
 The above was already in print, when the Reso- 
 lutions of the Upper House of Convocation on 
 Ritualism were made public. The general satis- 
 faction they gave to all honest and loyal Church- 
 men, is great indeed. But greater will it yet be if 
 the Bishops having thus spoken out with one con- 
 sent and one mouth, really set to work to promote 
 greater order and uniformity in the services of the 
 Church, and thus, also, let us hope, greater union 
 and unanimity among the Clergy than there is at 
 present. 
 
 If they be in earnest, there is for them work 
 enough ready to hand. Not, indeed, that of strain- 
 ing at a few unoffending gnats, but of dealing with 
 camels that do not mind Bishops. The present 
 opportunity, therefore, would seem a fitting one 
 for the prelates of the realm to agree on some de- 
 finite outline or form of ritual and ceremonial in 
 public worship, distinctly and honestly Anglican, 
 and such as to satisfy, on the one hand, the reason- 
 
 K 
 
122 Rititalism, 
 
 able demands of Churchmen for what is reverent 
 and decorous, and on the other hand also, such as 
 to raise no insuperable difficulty in the way of those 
 who, having left the Church, and being accustomed 
 to a simpler form of worship, may wish to return to 
 her fold. 
 
 THE END. 
 
 fVILLlAlI STEVENS, PBIlfTEB, 3^, BELL XAED, TEMPLE BAB. 
 
THE REV. S. C. MALAN. 
 
 I7t the Press^ in One Vol. , Crown 2>vo, 
 
 SERMONS 
 
 BY 
 
 GABRIEL, BISHOP OF IMERETH. 
 
 ON 
 
 JFaitfj, Eternal ^um'sl^mEnts, anti ©tjet Subjects. 
 
 Translated from the Georgian 
 By the rev. S. C. MALAN, M.A., 
 
 TICAB OF BBOADWIirCSOB. 
 
 LONDON : 
 
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THE REV. S. C. MALAN. 
 
 In the Press, in One Vol.^Zvo, 
 
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 LONDON : 
 
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 From his own Memoranda. Edited by LADY ELLIS. 
 
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 Dedicated, by permission, to the Right Rev. the Lord Bishop of Oxford. — In 
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 By the Rev. HENRY ROWLEY. 
 
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3 
 
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In 1 vol. post 8vo. 
 
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 viewing things through the medium 
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 Chronicle. 
 
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 tale warm approval." — Dispatch. 
 
 " Mrs. Goi-don Smythies has given 
 us a rich feast of startling sensations." 
 — London Revietv. 
 
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 'Idols of Clay' with intense interest." 
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 Edited by CHARLES FELIX, Author of "Velvet Lawn," &c. 
 
In post 4to, 7s. 6d., with numerous Illustrations by E. Froment. 
 
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 By SELINA GAYE, 
 
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 In 1 vol., fcap. Svo, 2s. 6d. 
 
 The Last Crusader : 
 
 A POEM. 
 In Four Cantos. 
 
HISTORY, BIOGRAPHY, etc. 
 
 THE "ALABAM A." 
 
 Now ready, in 2 vols, post 8vo, Second Edition, 2is. 
 
 The Cruise of the "Alabama" and the "Sumter." 
 
 From the PRIVATE JOURNALS, &c., of CAPTAIN SEMMES, 
 C.S.N., AND OTHER OFFICERS. 
 
 With ILLUSTRATIONS, CORRESPONDENCE, &c. 
 
 Second Edition. 
 
 "They are useful less for the novelty of 
 the information which they convey than 
 for authenticating, sunimariziug, and me- 
 tliodizing numerous little histories that 
 have long since been notorious." — Times. 
 
 "The conduct and courage of Captain 
 Semmes in action were worthy of his cause 
 and of his reputation, but the qualities by 
 which he will be hereafter memorable will 
 rather be the judgment with which he exe- 
 cuted his plans. Whether that peace for 
 which Captain Semmes sighed during the 
 lonely hours of his cruise comes soon or 
 late, this at least is certain, that the flag 
 under which the 'Alabama' cruisedhas con- 
 tributed a memorable episode to the naval 
 history of the world." — Saturday Review. 
 
 "A simple, straightforward, and most 
 interesting narrative of a successful enter- 
 prise, which must always hold a prominent 
 place in the annals of naval warfare." — 
 Press. 
 
 "Captain Semmes' Journals will do 
 much not only to keep alive the fame of 
 the Alaban>a in our national records, but 
 
 to enable English men to appreciate the 
 character of her daring commander as a 
 true gentleman and patriot, as well as a 
 skilful and dashing sailor. The tale of the 
 gallant "Alabama" will not easily be for- 
 gotten in the memory of Englishmen."— 
 Joh7i Bull. 
 
 " We regard the volumes before us, 
 authentic as they may be deemed in the 
 source, as a very useful record of a very 
 memorable episode in naval warfare." — 
 Globe. 
 
 " An authentic account of the career of 
 Captain Semmes — at least so far as it has 
 been connected with the 'Alabama' and 
 ' Sumter,' — compiled from his private 
 journals and other papers, cannot fail to 
 be read with interest both by ft-iend and 
 foe. " — Dispatch. 
 
 "The name of Captain Semmes has gone 
 forth into all lands wherever printed news 
 can i>enetrate or the trumpet-tongue of 
 fame is heard. Henceforth the name of 
 Semmes is historic, and " 290 " is a charmed 
 number." — Illustrated London News. 
 
 In 1 vol. post 8vo, with Portrait of the Alabama, 6s. 
 
 The Log of the Alabama and the Sumter : 
 
 Abridged from the Library Edition of " THE CRUISE OF THE 
 
 ALABAMA." 
 
 "This volume will be read with great 
 interest. Written in a frank, manly, un- 
 affected style." — London Review. 
 
 " The Alabama's raid upon the ocean 
 is presented in a moderate sized volume, 
 which will be a favourite one in the library 
 of a man of war." — Churchman. 
 
 " In absorbing interest this volume is 
 
 not surpassed by any contemporaneous 
 publication." — Sunday Times. 
 
 "We welcome this remarkable narra- 
 tive in its present handsome and conve- 
 nient foim. It is abridged from the 
 library edition, but nothing essential is 
 omitted, and tlie circle of its pos.sessora 
 will now be greatly extended." — Dispatch. 
 
 A Iso a Cheap Edition in boards, 2S 
 
In 1 vol. post Svo, s. 6(1 • 
 
 The War in America. 1863 — 64. 
 
 By EDWARD POLLARD, 
 Late Editor of the " Richmond Examiner," now a Prisoner. 
 
 " The author has given us the only 
 connected account whicli we possess of a 
 campaign remarkable for the numbers 
 of those who have perished in its battles." 
 — Churchman. 
 
 " The details of the great conflict are 
 very instructive. " — Observer. 
 
 " The volume contains the best con- 
 nected account yet published of the 
 Western campaigns from the invasion of 
 Maryland and the battle of Gettysburg, 
 down to th'3 last actions before Peters- 
 burg, and of Grant's, Sherman's, and 
 Bank's campaigns in the West and South 
 West. " — Read^ir. 
 
 "Those who wish to have a bird's-ej-e 
 
 view of the past year's campaigns cannot 
 do better tlian peruse this volume." — 
 Dispatch. 
 
 "Mr. Pollard's volume takes a wide 
 scope. He writes, indeed chiefly of the 
 war, but he writes as a civilian, and deals 
 with many political matters which had an 
 undoubted if an indirect effect on the 
 campaigns. With all these subjects and 
 very much more, Mr. Pollard's book ably 
 deals with." — Standard. 
 
 "Of Mr. Pollard's .style it may be said 
 that it is tolerably clear. As a summary 
 of events, however, this volume may be 
 found not entirely useless or unaccept- 
 able." — Daily News, 
 
 COMPLETION OF MR. ARNOLD'S DALHOUSIE ADMINISTRATION. 
 In 2 vols. 8vo, 15s. each. 
 
 The Marquis of Dalhousie's Adminis- 
 tration of British India. 
 
 By EDWIN ARNOLD, M.A., University College, Oxford. 
 Late Principal, Poonah College ; and Fellow of the University of 
 
 Bombay. 
 
 Contents of Vol. L 
 
 The Acquisition and Administration of the Punjaub. 
 
 Contents of Vol. II. 
 
 The Annexation of Pegu, Nagpore, and Oude, and a General 
 
 Review of Lord Dalhousie's Rule in India. 
 
 "To those who look with interest on 
 Indian affairs this work will doubtless 
 afford considerable gratification. Un- 
 doubtedly the period of Lord Dalhousie's 
 administration in India was a brilliant 
 one." — Morning Advertiser. 
 
 "Of the work as a whole it would be 
 impossible to express any judgment 
 which was not highly favourable. It is 
 full of information ; it is almost every- 
 where guided by the calm and impartial 
 spirit of a true historian ; its style is 
 always vigorous and sometimes brilliant. 
 It is indeed a timely and a valuable con- 
 tribution to the History of British India." 
 — Morning Star. 
 
 *' Mr. Arnold does ample justice to the 
 
 gxasp of Lord Dalhousie's mind, the dig- 
 nity of his character, and the generosity 
 of his heart ; and the ' History' which 
 tells this strange conversion of scattered 
 barbarous, corrupt, and oppressed 
 heathen principalities into a British Em- 
 pire, stands forth with all the splendid 
 vividness of an historical epic." — Daily 
 Telegraph. 
 
 ' ' Mr. Arnold's work, however, while its 
 animated style cairies the reader on, is a 
 valuable contribution to the history of the 
 period with which it is concerned, and his 
 judgment of Lord Dalhousie's character, 
 as well as his public policy, seems to 
 have been formed with ^impartiality." — 
 Guardian. 
 
lO 
 
 Dedicated, by permission, to the Right Rev. the Lord Bishop of Oxford. — In 
 1 vol. Second and Cheaper Edition, post 8vo., with Portraits, Maps, and 
 Illustrations, price 9s., cloth. 
 
 The Universities Mission to East Central Africa, 
 
 From its Commencement to its Withdrawal from the Zambezi. 
 
 By the Rev. HENRY ROWLEY, 
 
 One of the Two Survivors of Bishop Matkenzie's Clerical 
 
 Staff. 
 
 '^ His (Mr. Rowley's) pm-pose is ap- 
 parently to vindicate the judgment of 
 those by whom it (the Mission) was 
 undertaken, and to presei've a fair re- 
 cord of the efforts which failed to ob- 
 tain a successful result. Probably he 
 will not materially alter the general 
 opinion as to the wisdom of the at- 
 tempt. He has indeed illustrated, by 
 a candid narrative the genuine hero- 
 ism of Bishop Mackenzie and his fol- 
 lowers ; and if heroism were the one 
 thing desirable in missionaries, there 
 would be little cause for complaint. 
 As it is, we are rather reminded of 
 the criticism, * It is magnificent, but 
 it is not war.' The missionaries 
 seem to have hurled themselves as 
 thoughtlessly against the heathenism 
 of Africa as the Light Brigade went 
 in against the Russian Artillery at 
 Balaclava." — Saturday Review. 
 
 "All our readers who have taken 
 any interest — and which of them has 
 not ? — in the Central African Mission, 
 or in the noble life and heroic death 
 of Bishop Mackenzie, should make a 
 point of reading this book. It will 
 probably modify in many respects 
 the opinions they may have formed 
 about that grand but calamitous en- 
 terprise from the imperfect and frag- 
 mentary information which is all that 
 has been hitherto in their hands. Mr. 
 Rowley is an excellent writer, simple, 
 and direct, he tells us exactly what 
 we want to know, in language which 
 nobody can mistake, while his des- 
 criptions of natives and scenery show 
 that he is a man of acute and accu- 
 rate observation, with a strong feeling 
 for the picturesque, and an unusual 
 power of communicating his impres- 
 sions." — Guardian. 
 
 " Those who look with the greatest 
 coldness on missionary efforts can 
 scarcely deny — if they will take the 
 pains to read this book — that Bishop 
 Mackenzie and his noble army of 
 
 martjTs did good service in Central 
 Africa. As a piece of literary work 
 Mr. Rowley's book is well done ; it is 
 free from the unskilful arrangement 
 and wearisome iteration which have 
 marred the value of several books of 
 African trrvel, The style is manly, 
 clear, and unaffected ; the author is 
 modest and reticent about his own 
 achievements, and writes with uni- 
 form good temper and forbearance. 
 The woodcuts, chiefly from Mr. Row- 
 ley's own sketches, form an attrac- 
 tive adjunct to the text." — Times. 
 
 " Mr. Rowley's volume is an excel- 
 lent account of a comer of the world 
 absolutely unknown except from Dr. 
 Livingstone having passed through 
 it." — Westminster Review. 
 
 " The volume is a readable and in- 
 teresting one. Mr. Rowley has told 
 the whole story well, showing judg- 
 ment, taste, snd feeling. His book is 
 much superior to the ordinary Mission 
 books." — A thenoeum. 
 
 "To those who delight to hear of 
 cheerful endurance of hardship — real 
 hardship, famine, war, and pestilence 
 — of honest endeavours to raise the 
 savage out of his degraded condition 
 —of steadfast faith rising over every 
 obstacle, — this book will be deeply 
 interesting."— Cuhrch Times. 
 
 " Mr. Rowley has done excellent 
 service in writing this book. In tone 
 and spirit it rises superior to any- 
 thing of the sort with which we are 
 acquainted ; and we shall be very 
 much mistaken if the nonsense that 
 has found favour on the subject of the 
 African race through the representa- 
 tions of mere travellers and men of 
 the world, and the cnide theories of 
 anthropologists and so-called " men 
 of science," does not receive its qui- 
 etus from the circulation of this intel- 
 ligent and undoubtedly truthful mis- 
 sionary hook.''— Churchman. 
 
II 
 
 " Written in a plain, scliolar- 
 like style, and beai'S tlie stamp of 
 high principle and intelligence. A 
 hook so written could not fail to he 
 interesting, and it is interesting." — 
 Church Jtevieio. 
 
 "It is impossible to peruse this 
 work without the deepest admiration 
 for the noble men who composed it 
 (the Mission) ; their constancy, their 
 hopefulness, their unwearied labour, 
 and the cheerfulness with which they 
 bore the terrible trials to which they 
 were exposed, are beyond all praise." 
 — Standard. 
 
 " It is impossible to read this book 
 without a feeling of pride at belong- 
 ing to the nation which sent forth 
 such brave and generous men, and of 
 regret that such valuable lives should 
 have been lost in so hopeless a cause. 
 And yet, as Mr. Rowley well says, 
 their lives have not been squandered 
 in vain. The book which he has writ- 
 ten is peculiarly valuable at the pre- 
 sent moment, when there is a dispo- 
 sition in high places to maintain that 
 black is the colour of the devil, and 
 that every thing black is evil. That 
 Africa abounds in wild beasts we 
 know — most savage countries do — 
 but that its inhabitants are not all 
 wild beasts, as some travellers would 
 have us believe, is more than proved 
 by the interesting story of the Uni- 
 versities Mission to Central Africa. " — 
 Pall Mall Gazette. 
 
 " In spite of the sad details with 
 which it abounds, the general impres- 
 sion which Mr. Rowley's book leaves 
 upon the mind, is that mission work 
 
 amongst the African races is as hope- 
 ful as amongst the heathen of any 
 other country." — Mission Life. 
 
 " Mr. Rowley's work is chiefly a 
 stirring account of travel and camp 
 life, but it has the additional harm 
 which the high motives of those en- 
 gaged in it naturally affords. The 
 many disasters, the famine, the sick- 
 ness, the frequent deaths which befel 
 them all are touchingly described ; 
 while the patience and courage of the 
 whole company are sufficiently evi- 
 dent ; the good and even beiJutiful 
 qualities which appear in many of the 
 natives receive full justice." — Mission 
 Field. 
 
 " Besides the interest which must 
 attach to the plain narrative by an 
 e3^e-witness, of facts which we have 
 so often discussed, the volume is in 
 itself one of no ordinary merit. It is 
 by far the most interesting and read- 
 able book of missionary tarvels which 
 has for a long time past met our eye. 
 The genial sympathy of the writer 
 with all nature, and more especially 
 with human nature — the judicious 
 omission of the mere details of every 
 day routine, which makes most books 
 of travel so wearisome — and the 
 breadth of view and gentle spirit 
 which pervade every page— all con- 
 tribute to this end; and it is alto- 
 gether so graphic, unpretending, and 
 natural, that at its close we can 
 scarce tell whether the skill of the 
 writer, or the tragic interest which 
 belongs to its subject, lends it the 
 greater cYiSiVxa.'' —Ecclesiastic. 
 
 In 1 vol. post 8vo, 3s. 6d. 
 
 The Right Hon. W. E. Gladstone, M.P., 
 
 A POLITICAL REVIEW. 
 By R. MASHEDER, B.A., Author of " Dissent and Democracy. 
 
 In 2 vols, post 8vo, 21s. 
 
 The Soldier of Three Queens. 
 
 A Narrative of Personal Adventure. 
 By CAPTAIN HENDERSON. 
 
12 
 
 In 1 vol. 8vo. 18s. 
 
 The History of the Cotton Famine, 
 
 FROM THE FALL OF SUMTER TO THE PASSING OF 
 
 THE PUBLIC WORKS ACT. 
 
 By R. ARTHUR ARNOLD. 
 
 "Mr. Arnold's 600 pages are filled with 
 facts and figures arranged in a lucid popu- 
 lar style, and from the great and perma- 
 nent importance of the subject will be read 
 with interest." — Times. 
 
 " The story of the cotton famine, as told 
 by Mr. Arnold, has all the interest of a 
 romance ; the statistics, the figures, the 
 reports of Mr. Farnall, the weekly returns 
 of the Board of Guardians, are all so many 
 threads of interest in the story. The book 
 is well put together, carefully, and with a 
 fairness and candour which entitle the 
 author to high praise." — Athence^im. 
 
 " It traces in a clear and succinct man- 
 ner the steps which were taken to meet a 
 national calamity, as soon as the prospects 
 of the cotton supply became darkened." — 
 Observer, 
 
 " Mr. Arnold has put together all the 
 facts with lucid minuteness, and enabled 
 
 his readers to recall all the details of a 
 struggle which reflected honour on Bri- 
 tish administration." — Spectator. 
 
 " We acknowledge the substantial merits 
 of Mr. Arnold's work. He discusses with 
 fairness, with temper, and we think with 
 substantial justice, the various question 
 which arose and became matter of contro- 
 versy during the famine." — London Review. 
 
 "We congratulate Mr. Arnold on his 
 having added a very valuable contribution 
 to contemporary history. He has evi- 
 dently bestowed very considerable pains 
 in the collection of his facts, and arranged 
 them in lucid order. His narrative has 
 the merit of fidelity and of being free from 
 partiality. It is complete in statement, 
 and will always remain a standard book of 
 reference with regard to the highly inte- 
 resting events which it records." — Herald. 
 
 Also a New and Cheaper Edition^ i vol. post Svo., $s. 6d. 
 
 *' Contains much valuable information." 
 —Star. 
 
 "A valuable and comprehensive work." 
 — Dispatch. 
 
 •'These authentic records are most in- 
 
 teresting, exhibiting as they do the un- 
 paralled success which attended the 
 proceedings adopted to meet what at one 
 time threatened to become an overwhelm- 
 ing calamity." — Observer. 
 
 In 1 vol. post Svo, Second Edition, 6s. 
 
 The Danes in Camp : 
 
 LETTERS FROM SONDERBORG. 
 By the Honourable AUBERON HERBERT. 
 
 " This is a pleasantly written book, be- 
 cause it is exactly what it professes to be. 
 Mr. Herbert's book is satisfactory to read, 
 because it presents so strange a contrast 
 to the average of the literary class to which 
 he belongs. Its merit is that it is written 
 because its author wishes to tell what he 
 has seen and felt, and not because he 
 wishes to produce an article that will sell. 
 There are many lively and striking pas- 
 sages. " — Saturday Review. 
 
 "The letters are well and gracefully 
 written ; they teem with interesting inci- 
 dents and narrations ; there is about them 
 an air of probity, which instantly im- 
 
 {•resses the reader with the conviction 
 hat they contain only the truth ; and all 
 
 this is mingled with a good htimour and 
 moderation that win our confidence and 
 deserve our respect." — Daily News. 
 
 "Mr. Herbert is an agreeable, manly 
 writer, and English readers will respond 
 gratefully to the generous sympathy and 
 adniiration which he expresses for the 
 inhabitants of the little kingdom." — 
 Athenceum. 
 
 " These interesting letters are dedicated 
 to the writer's mother, the Countess Dow- 
 ager of Carnarvon. They place the events 
 of the siege graphically before the reader, 
 in simple but forcible language. All that 
 Mr. Herbert says claims our most careful 
 attention."— iJead«r. 
 
13 
 
 Cheap Edition, in 1 vol. post 8vo, Is. 6d. 
 
 The Davenport Brothers : 
 
 A BIOGRAPHY OF IRA ERASTUS DAVENPORT AND 
 WILLIAM HENRY DAVENPORT, commonly known 
 as the "BROTHERS DAVENPORT." 
 With an Account of Eleven Years of Preternatural Pheno- 
 mena and Extraordinary Physical and Psychical 
 Manifestations. 
 By T. L. NICHOLS, M.D., 
 Author of " Forty Years in America,'' &c. 
 
 published is precisely what Is wanted. 
 Short, simple, and clear ; not pretending 
 to explain, hardly, indeed, discussing the 
 question as to whether explanation is 
 possible ; as fair a narrative written by a 
 believer could possibly be — this volume 
 commends itself to all. None can pos- 
 sibly find it dull." — Standard. 
 
 "The book is replete with adventures 
 calculated, we have no doubt, to produce 
 in England effects similar to those ex- 
 perienced in Xmev'ica.." — Observer. 
 
 "We commend tliis volume to our 
 readers. Dr. Nichols had a difficult task, 
 but it could not have been performed 
 better. " — Herald. 
 
 "The book which Dr. Nichols has 
 
 In 1 large vol. 8vo, the Second Edition, price 21s. 
 
 Australian Explorations. 
 
 JOHN McDOUALL STUART'S JOURNALS OF EXPLO- 
 RATIONS IN AUSTRALIA from 1858 to 1862. 
 
 Edited by WILLIAM HARDMAN, M.A., F.R.G.S., &c. 
 
 Illustrated with a Portrait of the author, and 12 page Engravings 
 
 on Wood, drawn by George French Angas, from Sketches 
 
 taken during the Expedition, and accompanied by a 
 
 carefully-prepared Map of the Explorer's Route across 
 
 the entire Continent. 
 
 •' A very large and valuable addition to 
 our geographical knowledge of Australia." 
 — Observer. 
 
 " Worthy of being ranked amongst the 
 most imjiortant in the Hi.story of Austra- 
 lian discovery." — Morning Advertiser. 
 
 "To dilate on the value of the work to 
 the very large number who are directly 
 or indirectly interested in Australian 
 progress is superfluous." — Dispatch. 
 
 "It is impossible to refrain from the 
 strongest admiration of the narrative, 
 given in his own Journal, in which so 
 much unpretending unconscious heroism 
 is evinced, such simple devotion to the 
 end of his enterprise ; thankfulness, not 
 , self-laudatiou at its accomplishment, hold 
 
 ing his life so lightly so that his duty 
 might be done." — Globe. 
 
 " These journals abound in interesting 
 information, and have a special charm as 
 living records of what the discoverer has 
 seen and done." — Etcaminer. 
 
 " We can commend the book to the 
 careful perusal of those who wish to 
 appreciate something of the future of 
 Australia." — Morning Star. 
 
 " The conductor of the expedition has 
 earned lasting fame for the sterling quali- 
 ties which he proved himself to possess. 
 Throughout the toilsome journeys, of 
 which he has given a minute and graphic 
 account, he evinced every qualification 
 which should characterise the leader 
 such expeditions." — Morniiuj Post. 
 
M 
 
 In 2 vols, post 8vo. with an Introduction and Appendices, 21s. 
 
 Secret History of a Polish Insurrection. 
 
 By H. SUTHERLAND EDWARDS, 
 Late Special Correspondent of the Times in Poland. 
 
 In 2 vols, post 8vo, with Portrait, 21s. 
 
 Belle Boyd in Camp and Prison. 
 
 Written by HERSELF. 
 With an INTRODUCTION by a FRIEND OF THE SOUTH. 
 
 " Her memoirs are very ably and graphi 
 cally written. They are useful so far as 
 they exemplify the difference between 
 American and English society." — Morning 
 Post. 
 
 "'Belle Boyd in Camp and Prison' is 
 one of those books into which the whole 
 soul and spirit of the writer has evidently 
 passed — which are too earnest for artistic 
 construction, too real and heartfelt either 
 for self concealment or self display." — 
 Saturday Review. 
 
 " To say that these volumes are inte- 
 resting would be far short of the truth. 
 They are perfectly thrilling, and we 
 strongly recommend all our readers 
 whichever side they take of the contro- 
 versy, to get them and judge for them- 
 selves." — Jolm Bull. 
 
 " Linked for ever with the stor}' of that 
 fatal American war is the name of Belle 
 Boyd, and this book, written by herself, 
 possesses such deep interest of wonder 
 and truth, that it cannot fail of general 
 acceptance and popularity. Belle Boyd 
 in Camp and Prison is the book of the 
 season." — Court Circular. 
 
 " Belle Boyd's book will be read with 
 interest, and will no doubt make a great 
 sensation." — Observer. 
 
 " The contents of these volumes are 
 extremely interesting." — Reader. 
 
 "It is pleasantly and on the whole 
 modestly written." — Index. 
 
 " Belle Boyd's adventures surpass the 
 ^est contrived fictions of our most popu- 
 lar writers." — Morning Advertiser. 
 
 "Will be read with avidity." — Su7iday 
 Times. 
 
 "Full of vivid glimpses of the late 
 war." — Glohe. 
 
 "In these volumes we have from her 
 own pen the story of her daring deeds, her 
 hairbreadth escapes and her unmerited 
 sufferings. A narrative of extreme in- 
 terest, all the more attractive because 
 natural and unaffected." — London Review. 
 
 "The book is one which is certain to 
 obtain popularity, and to be speedily in 
 
 the hands of most readers.' — Churchman. 
 
 " Possesses high claims to attention." — 
 Literary Gazette. 
 
 ' ' The book is undoubtedly a remarka- 
 ble one." — Dispatch. 
 
 "Miss Belle Boyd (now Mrs. Hardinge) 
 may fairly claim a niche beside those 
 earlier heroines ; having in one respect 
 even a better right to the name of warrior 
 than any of them, since she actually re- 
 ceived a regular commission as Captain 
 in the Confederate Armj', and was 
 attached to Stonewall Jackson's staff as 
 one of his aides-de camp." — Evening 
 Standard. 
 
 " The stoiy of the adventures, misfor- 
 tunes, imprisonments, and perseciitions of 
 Mrs. Hardinge, better known as Belle 
 Boyd, will do much to relieve the Federals 
 of the stigma under which they have been 
 labouring of treating their prisoners with 
 harshness and brutality." — Post. 
 
 "Belle Boyd niaj"" well be contented 
 with the recollection that in the fearful 
 struggle which is now terminated she 
 played no inglorious part." — Morning 
 Herald. 
 
 "Doubly attractive, not only as telling 
 a tale of deeds of daring skilfully exe- 
 cuted, and dangers and hardships cou- 
 rageously confronted and endured, far 
 surpassing in interest the Avildest imagi- 
 nation of the sensation novelist." — Stan- 
 dard. 
 
 "Modestly and simply written and we 
 think our readers will rise from the peru- 
 sal with a true S3ani)athy for its fair 
 wri ter. " — Guardian. 
 
 "The name of Belle Boyd is well known 
 to all who took an interest in the late 
 civil war in America." — London Review. 
 
 " There are few persons conversant 
 with the American correspondence of our 
 leading Journals during the Jate awful 
 struggle of the South against the North, 
 to whom the name of Belle Boyd, the 
 Rebel Spy, is not known." — Young Eng- 
 lishwoman. I 
 
IS 
 
 THEOLOGY. 
 
 Vol. III. 8vo, completing' the work, 21s. 
 
 The History of the Church of England, 
 
 From the DEATH OF ELIZABETH to the PRESENT TIME 
 By the Rev. GEORGE G. PERRY, M.A. 
 
 Rector of Waddington, late Fellow and Tutor of Lincoln College. 
 
 Oxford. 
 
 " "Written in an easy style, and in a 
 moderate, sensible spirit. Mr. Perry is, 
 apparently, a good Churchman, belonging 
 to no party, and desirous of doing justice 
 to Nonconformists as well as to opposing 
 schools in the Church." — Reader. 
 
 ' ' A most useful and ably written work. 
 The spirit in which the whole question of 
 Church history is treated is highly credi- 
 table to the author, and throughout exhi- 
 bits liberal, enlightened, and tolerant 
 views. " — Observer. 
 
 "The whole makes a pleasant and 
 readable history of the period chronicled. 
 Mr. Perry manifests a desire to maintain 
 
 the sound doctrine and discipline of the 
 Church. " — English Churchman. 
 
 " Our author never shirks any poition 
 of work which fairly belongs to him ; and 
 above all, he has no bias but for the broad 
 plain truth. Mr. Perry's work must take 
 its place as the companion of Southey 
 and Short, not only in the Library of 
 every theological student, but every 
 reader of history." — Herald. 
 
 "This valuable and important work is 
 now complete, and Mr. Perry has the 
 honour of filling up what has long been 
 wanting in our ecclesiastical literature." 
 — Clerical Journal. 
 
 By the Rev. S. 
 
 THE REV. S. C. MALAN. 
 In 1 vol. Crown 8vo. 4s. cloth 
 
 Ritualism. 
 
 C MALAN, M.A 
 and Vicar of Broadwindsor, 
 
 of Balliol College, 
 
 Oxford, 
 
 In 1 vol. Crown 8vo., 5s. 
 
 Sermons, 
 
 By GABRIEL, Bishop of IMERETH. 
 On Faith, Eternal Punishment, and other Subjects. To which are added, by 
 the same Author, an Exposition of the Lord's Prayer, and of the Beautitudes, 
 Translated and Edited from the Georgian, by the Rev. S. C. MALAN, M.A., 
 Vicar of Broadwindsor. 
 
 In 1 vol. crown 8vo. 6s. 
 
 A History of the Georgian Church. 
 
 Translated from the Russian of P. lOSELIAN, by the Rev. S. C. 
 MALAN, M.A., Vicar of Broadwindsor. 
 
i6 
 
 In 1 vol. post 8vo, bevelled edges, 9s,, cloth. 
 
 Thoughtful Moments. 
 
 By ONE OF THE PEOPLE. 
 
 " A thoughtful book, highly suggestive I " The author has the merit of stating 
 of importaut matter to both clergy and his views with clearness and ability." — 
 laity." — Clerical Journal. \ Star. 
 
 Price 8d. and Is. 
 
 Parish Hymn Book. 
 
 Edited by the Rev. H. W. Beadon, the Rev. Greville Phillimore, 
 and the Rev. James Russell Woodford. 
 
 1 vol. small 8vo, antique, 7s. 6d. 
 
 Sermons, 
 
 By the late Rev. C. T. ERSKINE, M.A. 
 
 Incumbent of St. Michael's, Wakefield. With a Memoir of his Life, 
 
 and a preface by the Bishop of Brechin. 
 
 " The Sermons are far above the average 
 of such compositions, and in many parts 
 they are remarkable for the originality of 
 thought which they possess. A devout 
 and reverent spirit, moreover, pervades 
 every sermon." — Observer. 
 
 "Mr. Erskine's Sermons are thirty-one 
 in number, and they are all interesting." 
 ' — Clerical Journal. 
 
 " A work of absorbing interest, and one 
 which none can well read without feeling 
 infinitely the better for it. The volume is 
 got up with singular neatness." — Church 
 Review. 
 
 "Mr. Erskine's stj'le is vigorous and 
 thoughtful. " — Literary Churchman. 
 
 " These Sermons will be treasured by 
 many, and pondered over by many, who 
 knew the sterling excellence of him by 
 whom they were written and preached. 
 The memoir of his life has evidently been 
 a labour of love, and affectionately depicts 
 a character Avhich no one can study with- 
 out deriving benefit from it." — Scottish 
 ihtardian. ^ 
 
 " The fervour, simplicity, and faith 
 evinced in these discourses are worthy of 
 the best age." — Globe. 
 
 " Of Mr. Erskine's Sermons we can 
 hardly speak in too high terms. Calm, 
 thoughtful, mild, and yet austere, they 
 are instinct with Catholic ti'uthaud Catho- 
 lic faith." — Churchman. 
 
 In 1 vol. Svo, post Svo, 6s. 6d. 
 
 Modern Scepticism in relation to Modern 
 
 Science ; 
 
 IN REFERENCE TO THE DOCTRINES OF COLENSO, 
 
 HUXLEY, LYELL, DARWIN, &c. 
 By J. R. YOUNG, Author of " Science Elucidative of Scripture," &c. 
 
 " Mr. Young brings to the discussion of 
 his subject a clear and elegant style — no 
 small advantage to the reader, when the 
 sirbject itself is recondite or little known. 
 The author argues like a philosopher and 
 writes like a gentleman." — Literary 
 Gazette. 
 
 "The book is well worthy the perusal 
 of those interested in the discussion of 
 these questions." — Press. 
 
 "The work is an admirable antidote to 
 the sceiiticism of the age." — HomiUst. 
 
 " Those who are pained at the assumed 
 antagonism between Science and Revela- 
 tion, will read Mr. Young's volume with 
 sincere pleasure, and will thank him for 
 having taken up the cause of truth so 
 successfully. " — Public Opinion. 
 
 " The author writes in a correct and 
 pleasing style, eschewing, as far as it is 
 possible, anything that might approach to 
 scientific pedantry of language." — London 
 
 Review. 
 
«7 
 
 MISCELLANEOUS. 
 
 In 8vo. price 10s. 6d., Second Edition. 
 
 The Cotton Trade: 
 
 Its Bearing upon the Prosperity of Great Britain and Commerce 
 
 of the American Repubhcs considered in Connection with the 
 
 System of Negro Slavery in the Confederate States. 
 
 By GEORGE McHENRY. 
 
 " Contains a mass of information on 
 most matters at all involved in the origin 
 
 of the disruption among the whilom 
 United States." — Glangow Courier. 
 
 "Tlie book is a contribution to the 
 subject which has lonsr been wanted, and 
 which reflects the greatest credit upon 
 the author for his composition, and the 
 publishers for their discrimination in 
 bringing it before the public in its present 
 attractive form." — Sporting Gazette. 
 
 "'Hunting Tours' will afford interest 
 and amusement to all classes of readers. 
 The work is admirably illustrated by E. 
 Corbet, and beautifully got up both as to 
 type and binding." — Sporting Review. 
 
 " There is scarcely any topic connected 
 with the hunting held which is not treated 
 with fulness and force, in 'Cecil's' pictu- 
 resque and animated sketches." — Morning 
 Post. 
 
 *' ' Cecil ' has performed the task he un- 
 dertook with ability and zeal, and his 
 •Hunting Tours' should be found on the li- 
 brary taljle of every sporting man." — Sun. 
 
 1 vol. post 8vo, illustrated, 12s. 
 
 Hunting Tours, 
 
 By "CECIL." 
 
 " A volume which cannot fail to prove 
 of much interest to sportsmen, and we 
 commend it to their especial attention." — 
 Oxford Journal. 
 
 " Contains an immense amount of 
 valuable information, such as only a 
 veteran fox hunter of the first order could 
 supply. ' Cecil's' pseudonym suffices to 
 guarantee the excellence of his book." — 
 Press. 
 
 " Written with a masterly knowledge of 
 its subject * * * ' Cecil' writes like a 
 gentleman : there is much that is very 
 exciting and interesting in his book." — 
 Daily Neivs. 
 
 " Gives particulars respecting the vari- 
 ous packs with which the author has 
 hunted, narrates the fortunes of their 
 several masters or whips, and chronicles 
 here and there the particulars of a re- 
 markably successful run. " — Sunday Times. 
 
 In 1 vol. 8vo, half bound, £2 5s. 
 
 The Kennel Stud Book, 
 
 Containing Lists of the most celebrated Packs of Foxhounds ; with the Pedigrees 
 
 of Stud Hounds. 
 By CORNELIUS TONGUE (''Cecil"), Author of "Hunting Tours," &c. 
 
 In 8vo, cloth, 3s. 6d. 
 
 Shakspere Weighed in an Even Balance. 
 
 By the Rev. ALFRED POWNALL, M.A., 
 Vicar of Trowse Newton and Fakenham, late Crosse's Theological 
 Scholar, Cambridge, &c. 
 
In Foolscap 8vo, cloth, Second Edition, 5s, 
 
 The History of a Bit of Bread. 
 
 Being Letters to a Child, on the Life of Man and of Animals. 
 
 By Jean Mac^. 
 
 Translated from the French and edited by Mrs. ALFRED GATTY, 
 
 Author of " Parables from Nature," &c. 
 
 PART I. MAN. 
 
 "Mrs. Gatty has here favoured the 
 public with a volume weighty in its matter, 
 fasciuating in its form, and in its moral 
 and religious tone above all praise." — 
 London Revieiv. 
 
 " This work, especially intended for the 
 use of the young, explains in a manner 
 both intelligible and interesting, ' the 
 history of life as sustained and supported 
 in the human race.' " — Dispatch. 
 
 " Written in a reverent spirit deserving 
 of commendation — a fact that the name of 
 the translator alone would guarantee." — 
 John Bull. 
 
 "■ To Mrs. Gatty great praise is due. * * 
 * * * The translation seems excellent. A 
 charming little hook."— Church Review. 
 
 "Let us commend this pleasant little 
 book to parents and guardians throughout 
 
 the length and breadth of the British 
 dominions, since it is one of the very best 
 of its class that we have met with." — Bell's 
 Messenger. 
 
 " It exhibits the honest pains, the desire 
 to please, the unmistakeable labour, which 
 characterise all Mrs. Gatty undertakes 
 for the acceptance of the public." — Press. 
 
 " This little book has reached its eighth 
 edition on the other side of the Channel, 
 having been adopted by the University 
 Commission of Paris among their prize 
 books." — Athenceum. 
 
 " Written for children, grown up people 
 will read it with proiit and pleasure. 
 Eight editions have made the French 
 public familiar with the original, and Mrs. 
 Gatty has conferred no slight boon on tlie 
 English by a translation which faithfully 
 preserves its best features." — Spectator. 
 
 Also, 
 In Foolscap 8vo, cloth, 4s. 6d. 
 
 PART II. ANIMALS. 
 
 Completing the Work. 
 
 "We had the pleasure of noticing the 
 first part some months ago. We can only 
 repeat our words of praise. The fact is 
 we cannot praise it enough. Everything 
 which can contribute to a most charming 
 and instructive book is here to be found. 
 Exquisite humour, a highly moral tone, 
 most useful instruction — what more can 
 be wanted to make up an acceptable 
 book ? The translator has done her work 
 so felicitously that the book reads like an 
 original production." — Church Revieio. 
 
 " A charming guide to many important 
 scientific subjects, necessary to be known 
 by all persons aspiring to be considered 
 well-educated. " — Clerical Journal. 
 
 " As in the first part of this work the 
 translator and editress, Mrs. Gatty has 
 
 now and then slightly altered the original, 
 with a view to rendering the illustrations 
 more intelligible and interesting to the 
 mind of an English child. We reiterate 
 the opinion we have already expressed 
 with regard to the first part of the present 
 work — that it is a valuable little treatise, 
 containing much that is interesting and 
 instructive not only to children but to 
 adults. " — London Review. 
 
 " Though especially meant for children, 
 and adapted to their capacity, it may 
 nevertheless be read by their elders with 
 profit ; and its compactness, lucidity of 
 arrangement, and absence of confusing 
 detail, combined with humorous illustra- 
 tion, makes it extremely readable." — 
 Dispatch. 
 
 Second and revised edition, post 8vo, 10s. 6d. 
 
 The Gouty Philosopher; 
 
 Or, THE OPINIONS, WHIMS, AND ECCENTRICITIES 
 
 OF JOHN WAGSTAFFE, ESQ., OF WILBYE GRANGE. 
 
 By CHARLES MACKAY. 
 
19 
 
 In 1 vol. post 8vo. 2.S. 
 
 Conyers Lea, 
 
 Or SKETCHES OF CHARACTER, MILITARY, MAGIST 
 RIAL, AND EPISCOPAL. 
 
 By CYRIL THORNTON, M.A. 
 
 Cheap Edition. 
 
 NOVELS. 
 
 In 3 vols, post 8vo, 
 
 Philo : 
 
 A ROMANCE OF LIFE IN THE FIRST CENTURY. 
 By JOHN HAMILTON, M.A., Cantab. 
 
 In 2 vols., post 8vo, 21s. 
 
 Hena : or Life in Tahiti. 
 
 A NOVEL. 
 
 By Mrs. ALFRED HORT. 
 
 A NEW NOVEL by the Author of ''THE UTTERMOST FARTHING." 
 
 THIRD, or " ATHENE UM" EDITION, with Preface and Correspondence. 
 
 In 3 vols, post 8vo, 
 
 VICTORY DEANE. 
 
 A NOVEL. 
 
 By CECIL GRIFFITH, 
 
 Author of '' The Uttermost Farthing." 
 
 "A book of power and of promise, 
 and its power is of a true kind." — 
 Standard. 
 
 "It arrests and fascinates the at- 
 tention of the reader." — Herald. 
 
 " Strongly reminds us of Charlotte 
 Bronte's best works." — Globe. 
 
 *' The charm lies in the treatment, 
 in the perfectly natural characters of 
 Brand and Margaret, in the pathetic 
 humility and simple lovingness of 
 
 Victory, and in the fresh and original 
 manner of relation. It is in the cha- 
 racter of Victory that we see the 
 traces of French influence. There is 
 a certain subtle tenderness of deline- 
 ation, a certain careful and minute 
 analysis, and a steadfast chronicling 
 of spiritual progress infinitely more 
 after the French school than the 
 English, and the story gains in in- 
 terest thereby." — Saturday Revievj. 
 
20 
 
 In 1 vol, post 8vo, 10s. 6d., bevelled boards. 
 
 The Romance of Mary Constant. 
 
 Written by Herself. 
 
 " A thorougbly healthy book like 
 this, equally pure in thought and dic- 
 tion, with ample interest, and with 
 almost every character drawn with a 
 
 firm and accurate hand, is a great 
 boon." — Church and State Review, 
 
 "The story is well written from 
 first to last." — Reader. 
 
 In 3 vols, post 8vo. 
 
 The Uttermost Farthing. 
 
 A NOVEL. 
 By CECIL GRIFFITH. 
 
 "The story is one of character, influ- 
 enced, by accident, and the psychology of 
 the thing is detailed and curious, and has, 
 no doubt, been studied from the life." — 
 Reader. 
 
 "A terrible prose tragedy ; but it pre- 
 sents remarkable materials for jiowerful 
 writing, and the author ha,s turned them 
 to the best possible account." — Court 
 Circular. 
 
 " A good and gracefully written novel ; 
 the plot being cleverly conceived and well 
 sustained. The strong, passionate, sisterly 
 love here pourtrayed for an erring and un- 
 fortunate brother is tenderly and faith- 
 fully rendered. The whole book abounds 
 in passages at once grand, pathetic, and 
 natural." — Juhyi Bull. 
 
 "A work of very unusual promise ; in- 
 deed, of more thau promise ; for it is 
 Itself, if not the best, decidedly one of the 
 best, novels of the day. The plot is good 
 and well worked out, and the characters 
 drawn with a firm and skilful hand." — 
 Church and State Reviev. 
 
 " How this, and much more is told, only 
 a perusal of the story which we have 
 
 barely indicated, will show ; the involu- 
 tions and perplexities of feeling and 
 action, and the revelation of the inner 
 struggle going on behind, what strikes us 
 as one of the most painful positions ever 
 penned. " — Globe. 
 
 " The author is certainly deserving of 
 praise for the novelty of plot in this book. " 
 — Observer. 
 
 "The author of 'The Uttermost Far- 
 thing' has written a novel which will 
 make its readers anxious for another pro- 
 duction of the same pen." — Star. 
 
 " Alan Valery's indolent, passionate 
 character is well drawn. May Valery is 
 ex'jellently conceived. " — Press. 
 
 " Of ' The Uttermost Farthing ' we may 
 conscientiously say, that taking story, 
 style, and the skilful manner in which the 
 plot is worked out together, there are few 
 existing novels in our language which may 
 justly be accorded a higher rank." — Sun. 
 
 "The book contains some touches of 
 real feeling." — Guardian. 
 
 "Told with considerable power. The 
 story is an interesting one." — Churchvian. 
 
 In 3 vols, post 8vo. 
 
 Angelo Lyons. 
 
 A NOVEL. 
 By WILLIAM PLATT, 
 
 Author of *' Yorke House," &:c. 
 
 In 3 vols, post 8vo. 
 
 Snooded Jessaline ; 
 
 Or, The Honour of a House. 
 
 A NOVEL. 
 By MRS. T. K. HERVEY. 
 
21 
 
 In 1 vol. post 8vo, 10s. 6d. 
 
 Donnington Hall. 
 
 A NOVEL. 
 By the Rev. F. TALBOT O'DONOGHUE, 
 Author of " St. Knighton's Keive," &c. 
 
 "This volume contains a very pleasing 
 story, thoroughly natural in its style and 
 admirably written. The characters are 
 well defined, and present a very charming 
 homely group to the reader's notice." — 
 Observer. 
 
 " A highly entertaining work, and one 
 in which the reader's interest will seldom 
 if ever flag. The material itself of Avhlch 
 the story is composed is not rich ; but the 
 embroidery with which it is overlaid is 
 tasteful. Many of the characters are hit 
 off with much skill and effect, and the 
 picture of the little child wife is singu- 
 larly pleasing. " — Sunday Times. 
 
 " The construction of the tale is simple ; 
 but its pleasant, unatfected style of narra- 
 
 tion makes it extremely readable." — 
 Dispatch. 
 
 " Mr. O'Donoghue has written a volume 
 which will be read with pleasure, more 
 for its sketches of every-day clerical life 
 than for any interest that gathers round it 
 as a novel." — Public Opinion. 
 
 " A quiet serious story. The tone of the 
 book throughout is kindly and genial." — 
 London Review. 
 
 " ' Donnington Hall ' is an amusing and 
 clever book." — Western Morning News. 
 
 " The society and scenery of the places 
 in which the story is laid are described 
 with the correctness of an artist who 
 draws from nature.' — Shipping nd Mer- 
 cantile Gazette. 
 
 In 3 vols, post 8vo. 
 
 Velvet Lawn. 
 
 A NOVEL. 
 By CHARLES FELIX, Author of "The Notting Hill Mystery." 
 
 " strong and pervading interest there 
 unquestionably is in the story. " — Observer. 
 
 "A straightforward and workmanlike 
 story, fairly interesting throughout. Mr. 
 Felix is evidently a man of ability." — 
 Reader. 
 
 "Such as admire an elaborately con- 
 trived plot, detailed in a fluent and easy 
 style, will derive much pleasure from the 
 perusal of the tale." — Dispatch. 
 
 " In character as well as incident, * Vel- 
 vet Lawn ' is singularly rich, and it will 
 unquestionably be a very popular novel." 
 Press. 
 
 "The plot appears to us to be original, 
 
 and is certainly remarkable for its inge- 
 nuity. " — A thenceum. 
 
 " The plot of ' Velvet Lawn ' is exceed- 
 ingly well conceived, and the interest never 
 flags. " — Index. 
 
 ' ' It will find many readers, having at- 
 tractions for the more thoughtful as well 
 as the mere devourers of sensationalism." 
 — Herald. 
 
 " There is a story, and that story is well 
 told, so that it will command many 
 readers." — Globe. 
 
 " It rises far above the ordinary run of 
 novels." — Daily News. 
 
 In 3 vols, post 8vo. 
 
 Rington Priory. 
 
 A NOVEL. By ETHEL HONE. 
 
 " The moral is unobjectionable." — Athe- 
 nceum. 
 
 " A very excellent novel of its class. 
 Written with a natural force which sug- 
 gests very little effort, it is free from affec- 
 tation or strained eff'ects. " — Reader. 
 
 "Reminds us of 'Emma', and 'Sense 
 and Sensibility,' 'Pride and Prejudice,' 
 and the rest of that mildly brilliant con- 
 stellation. "—Glqbe. 
 
 "'Rington Priory' is an interesting 
 story, with an air of truthfulness." — Press. 
 
 "The incidents, conversations, and plot 
 are eminently natural and interesting : 
 and the entire tone of the novel so perfectly 
 liealthy, that we consider it a positive relief 
 from the morbid works with which the 
 modern press so almost uniformly teems." 
 —Star. 
 
22 
 
 In 2 vols, post 8vo. 
 
 Mr. Christopher Katydid (of Casconia). 
 
 A TALE. 
 Edited by MARK HEYWOOD. 
 
 "There are marks of cleverness in this 
 tale. The author gives evidence of ability. " 
 — Athenceum. 
 
 •'The reader may derive much enter- 
 tainment from a series of clever sketches 
 relating to persons, customs, and scenery, 
 partly American, partly Euglish."— Ob- 
 server. 
 
 "Quaint in construction and singular in 
 manner, may be taken as a true definition 
 of this American story ; the plot is amus- 
 ng." — Bell's Messenger. 
 
 " There are some pleasant descriptions 
 of country scenery, and the story is very 
 amusing." — Star. 
 
 " Reveals to us some new and curious 
 habits of life. " — Daily News. 
 
 " The work has merits, and is not unde- 
 serving of perusal. It is a thoroughly 
 trans-Atlantic tale, and the heroes and 
 heroines whom it describes are refreshingly 
 different from those of our native romance. " 
 London Review. 
 
 1 vol. post 8vo. 
 
 Passages in the Life of an Old Maid. 
 
 " Certainly above the average " — Morn- 
 ing Post. 
 '' Full of interest and detailed in a lively 
 
 natural style." — Sun. 
 
 " The style of writing is easy, and often 
 amusing." — Illustrated News. 
 
 In 3 vols, post 8vo. 
 
 Percy Talbot. 
 
 A NOVEL. 
 
 By GEORGE GRAHAM. 
 
 Author of " Carstone Rectory," &c. 
 
 •' Mr. Graham's style is varied and 
 sparkling yet always clear and perspicuous. 
 His descriptions are easy and pleasing ; 
 his characters are well conceived, and all 
 live and breathe. There is a great fresh- 
 ness pervades the entire work, and it 
 possesses a literary merit which will 
 stand a comparison with almost any work 
 of the day. We unhesitatingly recommend 
 the book to our readers, and shall be glad 
 again to encounter its author in a field 
 in which he has already acquitted himself 
 so well, and in which we are prepared to 
 anticipate for him further and more 
 signal triumphs. " — Sunday Times. 
 
 "We have here a powerfully written 
 tale. There is no overcrowding of the 
 canvass, the secondary figures come in 
 as mere accessories to three principal ac- 
 tors in the terrible drama. The mixture 
 of good and evil in • Percy Talbot ' is well 
 chosen." — John Bull. 
 
 " ' Percy Talbot' is a novel that will, we 
 feel certain, find many warm admirers. 
 Mr. Graham has unquestionable talents 
 for making a successful novel-writer, and 
 produces quite a dramatic effect in 
 his descriptive passages. Some of his 
 characters, too, are excellent, both as to 
 
 the conception and carrying out, alto- 
 gether it is a story that will carry away 
 most readers by its somewhat impetuous 
 style and interesting well-sustained plot." 
 — Observer. 
 
 ' ' Written with a considerable knowledge 
 of character. The book has great and 
 growing interest, and the attention of the 
 reader is rivetted as he turns over the 
 pages. The dialogue throughout the book 
 is exceedingly well done, and it cannot 
 be doubted that the novel will be a great 
 favourite at all the libraries, and indeed 
 wherever it is read." — Morning Star. 
 
 "The style is vigorous and well sus- 
 tained throughout. The principles of this 
 book are unexceptionable, and its literary 
 execution verj' satisfactory. " — Athenceum. 
 
 " Written in a pleasant style, and with 
 the best intentions. The author never 
 sins against the laws of good manners, 
 and he is evidently well acquainted with 
 the usages of society. He appears to be 
 actuated by strong but kindly feelings, 
 and the book bears the impress of genuine 
 earnestness. It is one which may be 
 safely recommended to families, and it is 
 likely to become a favourite with an 
 immense class." — London Revieiv. 
 
23 
 
 Jn 1 vol. post 8vo, 10s. 6d. 
 
 The Netting Hill Mystery. 
 
 Compiled by CHARLES FELIX, 
 Author of "Velvet Lawn," etc. 
 
 " Much ingenuity is displaj'ed in fram- 
 ing .such of the circumstances as may 
 credibly be supposed to have actually 
 existed. " — Reader. 
 
 " The chain of evidence is traced 
 throughout with great minuteness, and 
 the whole narrative is well calculated to 
 awaken and sustain the interest of the 
 reader. " — Observer. 
 
 " This book is a singular and not wholly 
 unsuccessful attempt to enlist the atten- 
 tion of the reader by the simple yet subtle 
 analysis of crime. In doing so Mr. Felix 
 reminds us, not unfavourably, of some of 
 the prose writings of Edgar Poe. It is a 
 strange story strangely told." — Churchman. 
 
 " We have seldom read anything more 
 ingenious than the manner in which the 
 circumstantial detail of the crime or 
 crimes supposed to form the Netting 
 
 Hill Mystery are narrated. Few more 
 thoroughly mysterious, remarkable, and, 
 we may add, more tantalising works have 
 ever issued from the press." — Sunday 
 Times. 
 
 " Among narratives of the mj'sterious, 
 but circumstantial order, this is entitled 
 to high rank." — Dispatch. 
 
 "To all whom a chain of intricate and 
 peculiar evidence will interest v/e recom- 
 mend this book, which surpas.ses anytliing 
 in the same style we have met since Edgar 
 Poe presented the world with his tales of 
 the imagination." — Court Circular. 
 
 "It is a good specimen of the sensa- 
 tional story, of which the entire interest 
 consists, not in the characters — which are 
 scarcely indicated — but in the strangeness 
 of the incidents and the complication of 
 the plot." — Guardian. 
 
 In 3 vols, post 8vo, 
 
 Aubrey Court. 
 
 A NOVEL. 
 By FRANK LYFIELD. 
 
 " There are the makings of a good story 
 in * Aubrey Court. ' " — John Bull. 
 
 "Whoever wishes to "pass an agreeable 
 nour or two, under the influence of light 
 reading, free from violent spasmodic situa- 
 tions, may gratify his taste very largely 
 by taking up Mr. Lyfield's clever speci- 
 men of fiction. Not only will pleasant 
 writing be met with, but a plot will be 
 discovered which preserves its unities 
 throughout and terminates, as it had 
 proceeded, very naturally. We know not 
 whether ' Aubrey Court ' is a first speci- 
 men of authorship ; but if it be so, it 
 gives not a few indications of intelligence 
 and cleverness which may speedily be 
 turned to considerable advantage. " — Bell's 
 Messenger. 
 
 " Too much praise cannot be awarded 
 to the author of ' Aubrey Court ' for the 
 excessive care and attention he has shown 
 in working out his plot. The story never 
 flags from beginning to end ; and if this be 
 
 the first novel from Mr. Lyfield's pen. the 
 public may look forward to even a greater 
 treat when next he comes before them." 
 — Morning Post. 
 
 "We have read every page of it with 
 pleasure. It is a health}^ pure, interest- 
 ing novel, conveying jileasant scenes of 
 life at home and abroad, in good, plain, 
 idiomatic English ; and to say thus much 
 is to raise ' Aubrey Court ' to a height 
 immeasurably above that occupied by the 
 large majority of English works of fiction. ' 
 — Sunday Times. 
 
 "The moral tone of the book is un- 
 impeachable. ' Aubrey Court ' is of more 
 than average merit." — Churchman. 
 
 " The characters are so skilfully drawn, 
 and the style is at once so lively and so 
 genial, that the tale cannot fail to be 
 read with pleasure by such as possess 
 healthy literary taste, and recognise the 
 conscientiousness with which the author 
 strives to copy nature." — Dispatch. 
 
24 
 
 In 3 vols, post 8vo. 
 
 M a c a r i a. 
 
 A NOVEL. 
 
 By AUGUSTA J. EVANS, 
 
 Author of "Beulah,"&c. 
 
 '■'The tone is high, the language chaste 
 and pure, the characters noble, and the 
 purpose laudable." — Bell's Messenger. 
 
 "The work is written with much abi- 
 lity, and striking incidents follow each 
 other in such rapid succession that the 
 interest is sustained throughout." — 
 Mornincj Advertiser. 
 
 " In many respects the book is pleasing 
 and the style is often forcible, and the 
 moral tone is unobjectidnable." — Observer 
 
 " Written in an earnest and enthusiastic 
 tone. As another evidence of the strong 
 emotions which animate the hearts of the 
 women of the South, and which of them- 
 selves are sufficient to proclaim the 
 deathless endurance of the struggle for 
 Southern independence, ' Macaria' has 
 an interest peculiarly its own." — Sun. 
 
 " Much that is really noble and excel- 
 lent. The picture drawn by Miss Evans 
 
 of the heroic deeds, the self-abnegation, 
 of man and woman in tlie struggle, cannot 
 but excite our admiration, and there is 
 much power of actual description, espe- 
 cially in her account of the little vessel 
 which runs the blockade into Mobile." — 
 Globe. 
 
 *' The author's heart is evidently in her 
 work, and many portions of it are marked 
 by an eloquent earnestness which cannot 
 fail to enlist tlie sympathy of her readers. 
 No slight amount of artistic feeling also 
 is displayed ill it." — Dispatch. 
 
 " ' Macaria' is a remarkable book, and 
 one of undeniable power; full of the 
 impulsive, fiery, demonstrative spirit of 
 the Southern States. Passages of real 
 pathos and sublimity abound in it. The 
 book gives a vivid picture of the self- 
 sacrifice and patriotic devotion which 
 animate the Confederacy." — Guardian. 
 
 In 2 vols, post 8vo. 
 
 Uncle Angus. 
 
 A NOVEL. 
 By MARY S. G. NICHOLS. 
 Author of " Uncle John," " Agnes Morris," &c. 
 
 "Written in a kindly pleasant tone, 
 the characters are natural and well 
 drawn, and upon the whole there is much 
 to praise and little to find fault with, and 
 it is a book that may with confidence be 
 placed in the hands of youthful readers." 
 — Observer. 
 
 "A very pleasant, genial, and clever 
 story. We must leave our readers to 
 become acquainted with it themselves, 
 quite sure that they will not repent the 
 trouble. " — Dispatch. 
 
 "Genial, clever, and interesting." — 
 Bell's Messenger: 
 
 " The chief merit of this novel lies in 
 the delicate perception of character dis- 
 played by the author, and in the skill 
 with which the incidents of the story are 
 
 made to develope the peculiarities of the 
 actors. A book which is very charming 
 indeed." — Morning Post. 
 
 " Glimpses of feeling and indications of 
 character which show what the writer 
 might do." — Globe. 
 
 " A decidedly amusing novel." — Reader. 
 
 " A readable and a pleasant book." — 
 Sunday Times. 
 
 " ' Uncle Angus' will be read with 
 pleasure. Mrs. Nichols evidently knows 
 what she is about in novel-writing, and 
 very cleverly contrives to make a good 
 story out of simple materials. There is a 
 great deal of clever portraiture in the book." 
 " ' Uncle Angus ' has great interest, and 
 will doubless be favourably thought of 
 by all by whom it is read."— 5to?'. 
 
 1 vol. post 8vo. 5s. 
 
 Why Paul Ferroll Killed his Wife. 
 
 By the Author of "PAUL FERROLL." Fourth Edition. 
 
25 
 
 TALES, ETC. 
 
 Foolscap 8vo, with Illustrations, 2s. 6d. 
 
 Barefooted Birdie. 
 
 A SIMPLE TALE. 
 
 By T. O'T, 
 
 Edited by CHARLES FELIX, Author of "Velvet Lawn," &c. 
 
 " We cannot recommend a better pre- 
 sent than ' Barefooted Birdie,' a simple 
 tale for Christmas." — John Bull. 
 
 " We can give this tale our very highest 
 praise." — Church Review. 
 
 " The whole story is like a gleam of 
 bright sunshine and summer weather just 
 stealing in upon the cold fogs and winds 
 of Christmas, and telling of brighter days 
 to come in spring and summer, and of 
 brighter seasons still in the far-off golden 
 land, where ' they need no candle nor 
 light of the sun,' to which ' Birdie' and 
 her little brother Steevie won their happy 
 way. " — Standard. 
 
 " It is a story such as all little peoi)le 
 who rejoice in a book at the chimney 
 corner will find just to their heart's con- 
 tent, and in which older and graver 
 readers will find many a toucii of true 
 poetry and pathos. ' Birdie' will be read 
 by many, and must please all who are 
 worth pleasing and care to be pleased. 
 We have had nothing so good since 
 Andersen's ' Little Match Girl,' of whom 
 ' Birdie ' reminds us." — Herald. 
 
 " Full of true, hearty, Christian feeling, 
 thoroughly sound and healthy in tone, and 
 altogether a book which we can most cor- 
 dially recommend." — Church £ State Rev. 
 
 Or, 
 
 In 1 vol. post 8vo, bevelled edges, 6s., cloth. 
 
 The Staff Surgeon ; 
 
 LIFE IN ENGLAND AND CANADA. 
 A Story. By E. S. T. 
 
 " A pretty, interesting story, pleasantly 
 told, and distinguished by a quiet grace. 
 It is in another sense a charming book, 
 delightful to look at, to read or to touch." 
 — Court Circ^ilar. 
 
 " The tale is fluently written, and con- 
 tains some pleasant descriptive passages." 
 — Ditipatch. 
 
 "Pleasantly and genially written ; and 
 
 scattered through various parts of the 
 narrative are to be found some truthful 
 and life-like descriptions of scenes both 
 in this country and in Canada." — Observer. 
 " A' thoroughly readable novel. The 
 story is highly interesting, and some of 
 the characters exceedingly well drawn." — 
 Star. 
 
 In 1 vol. small 8vo, 3s. 6d. 
 
 Life's Paths. 
 
 A TALE OF OUR OWN DAY. 
 
 By the Author of " Gentle Influence," " Amy's Trials," &c. 
 With Frontispiece. 
 
 " We seldom remember coming across 
 a story with less " sensation" in it, and 
 yet so really interesting. Some very 
 valuable lessons are taught in an emi- 
 nently natural manner. The different 
 characters are very well drawn. We 
 suspect several are studies from real 
 life." — Church Review. 
 
 •"Life's Paths' may be safely recom- 
 
 mended, and that which it professes to 
 aim at it successfully works out, and that 
 is no slight thing to say of any book in 
 these days." — Churchman. 
 
 "A well iutentioned, conscientiously 
 written book, wherein it is impossible to 
 find anything objectionable."— il/rnsf.Pos<. 
 
 "The tale is pleasing and refined."— 
 Glohe. 
 
26 
 
 In 1 vol. post 8vo, elegantly bound, 7s. 6d. 
 
 Tales at the Outspan ; 
 
 Or, Adventures in the Wild Regions of Southern Africa. 
 
 By CAPTAIN A. W. DRAYSON, 
 
 Author of " Sporting Scenes in South Africa, &c. 
 
 New and Cheaper Edition, 
 
 Illustrated with numerous Woodcuts. 
 
 an 
 pu 
 
 ' ' To read about adventures with wild 
 beasts Is always pleasant ; in fact, there 
 is an idea in the youthful mind that 
 lions and tigers were created specially to 
 furnish material for exciting stories, and 
 in very truth Captain Drayson gives us 
 adventure enough and tells us as much 
 in one volume as we have a right to look 
 for, about lions and leopards, elephants 
 and buffaloes, not to speak of those more 
 savage animals called Kaffirs." — Herald. 
 
 ' ' ' Tales at the Outspan' will be found 
 an admirable Gift Book. — The binding is 
 so rich, the illustrations are so very good, 
 and above all the tales are so enthralling, 
 that every reader, be he man or boy, will 
 
 delight in the volume." — Standard. 
 
 " We are happy to see that this volume 
 has reached a second edition. It is a 
 boy's book of the very best kind, a book 
 of adventure, peril, and excitement, per- 
 vaded by a most healthful flavour of 
 exertion, and enterprise, and self danial." 
 — Spectator. 
 
 " Among the most pleasant books that 
 have been written on South African ad- 
 venture is this by Captain Drayson, 
 inasmuch as it is not a mere record of 
 wild beast butchery, but describes stir- 
 ring combats with these by no means 
 contemptible foes, and the savage native 
 trihes."— Dispatch. 
 
 In 1 vol., post 8vo, 10s. 6d. 
 
 Tangles and Tales. 
 
 Being the RECORD OF A TWELVEMONTH'S IMBROGLIO. 
 By E. C. MOGRIDGE. 
 
 " We have shown that Mr. Mogridge 
 knows how to tell a good story cleverly." 
 — John Bull. 
 
 "Written in a light and pleasant style. 
 Some of the tales have a romantic, others 
 somewhat of a tragic interest, and a fair 
 proportion of them have incidents of love 
 and mystery very gracefully interwoven 
 in the narrative." — Obsemer. 
 
 Mr. Mogridge possesses all the talent 
 necessary to eliminate a plot, with not a 
 little aptness of description, no small 
 power of observation, and a real sense of 
 humour, as his volume sufficiently proves. " 
 —Literary Gazette. 
 
 "It is highly to be praised for the 
 healthy tone it manifests." — Bell's Mes- 
 senger. 
 
 "This pleasant volume of 'Tales' is 
 by Mr. Mogridge, a son of 'Old Hum- 
 phrey,' whose useful and simple duode- 
 
 cimo volumes are so common in the pack 
 of the Diocesan book-hawker, and are so 
 appreciated by the purchasers from it 
 * * * * Some of these tales are of far 
 more than average merit, and they are all 
 of them very readable ; and any one who 
 wants a chatty, soothing story-book can- 
 not do better than invest in ' Tangles 
 and Tales.'" — Churchman. 
 
 "As the scene of several is laid in 
 foreign parts, a reasonable variety is se- 
 cured to the characters and their sur- 
 roundings." — London Review. 
 
 " The writer posseses no slight powers 
 of observation, and his descriptive pas- 
 sages give to the mind something of the 
 same effect as the sight of a carefully- 
 drawn picture. We have derived great 
 pleasure from the perusal of 'Tangles 
 and Tales.' " — Putlic Opinion. 
 
2? 
 
 POETRY. 
 
 In 1 vol. post 8vo., 10s. 6d. Third edition, revised. 
 
 The Greek Pastoral Poets. 
 
 Translated and Edited by Dr. M. J. CHAPMAN. 
 
 In 1 vol. post Svo., 10s. 6d. 
 
 Hebrew Idylls and Dramas. 
 
 By Dr. M. J. CHAPMAN. 
 Originally published in " Frazer's Magazine." 
 
 In 1 vol. Foolscap 8vo., 3s 6d. 
 
 Jersey Legends; 
 
 In VERSE. 
 By THOMAS WILLIAMS. 
 
 In 1 vol. post 8vo, bevelled edges, 6s. 
 
 Arno's Waters; 
 
 AND OTHER POEMS. 
 By FRANCES JANE FORSAYTH. 
 
 In Foolscap Svo, 2s. 6d. 
 
 The Alchymist: 
 
 PARABLES IN RHYME. 
 By Capt. C. N. TUCKER, late Bengal Cavalry. 
 
 " Much above the average of little | gross fanlts of any l^ind." Spectator. 
 books of this class, for it is free from 
 
28 
 
 RECENTLT PUBLISHED. 
 
 ARNOLD— THE MARQUESS OF DALHOU- 
 
 SIES ADMINISTRATION OF BRITISH INDIA. By EDWIN 
 ARNOLD, M.A., late Principal of Poona College, and Fellow of the 
 University of Bombay. Vol. I., containing the Acquisition and 
 Administration of the Punjab. 8vo, 15s. 
 
 BROMLEY— A WOMAN'S WANDERINGS 
 
 IN THE WESTERN WORLD. A Series of Letters addressed to 
 Sir Fitzroy Kelly, M.P. By his Daughter, Mrs. BROMLEY. 1 vol., 
 post 8vo, with Illustrations, 10s. 6d. 
 
 DENISON— REMARKS ON ESSAYS AND RE- 
 VIEWS. By Sir WILLIAM DENISON, K.C.B., F.R.S., F.A.S., 
 Colonel Royal Engineers. Svo, Is. 6d. 
 
 FAITH AND PEACE, 
 
 Being Answers to Essays and Reviews. By Several Writers, with 
 a Preface by the Venerable Archdeacon Denison. 1 vol., Svo, 12s. 
 
 FONBLANQUE— NIPHON AND PE-CHE-LI; 
 
 Or, Two Years in Japan and Northern China. By EDWARD 
 BARRINOTON DE FONBLANQUE, Assistant Commissary-Gene- 
 ral. 1 vol. 8vo. with Illustrations, 21s. 
 
 GODKIN— EDUCATION IN IRELAND. 
 
 Its History, Institutions, Systems, Statistics, and Progress, from the 
 Earliest Times to the Present. By JAMES GODKIN. Svo, 7s. 6d. 
 
 HANDBOOK OF TURNING, 
 
 Containing Instructions in Concentric, Elliptic, and Eccentric 
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 HARTLEY— A HANDY BOOK FOR RIFLE 
 
 VOLUNTEERS ; or, a Compendium of Instruction for Drill and the 
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 1 vol., fcap. Svo, 7s 6d. 
 
 HUGHES— BIBLIOLATRY, AN ESSAY. 
 
 By the Rev. JAMES HUGHES, M.A. 1 vol., fcap. Svo, 2s. 6d. 
 
29 
 
 JOYCE— ECCLESIA VINDICATA, 
 
 A Treatise on Appeals in Matters Spiritual. By JAMES MAY- 
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 LANGUAGE OF FLOWERS, 
 
 With Illustrative Poetry; to which are now added the Calendar of 
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 LAURIE— NORTHERN EUROPE 
 
 (Denmark, Sweden, Russia), Local, Social, and Political. By Captain 
 W. F. B. LAURIE, late Commissary of Ordnance, Kagjjore Force. 
 
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 LECTURES ON THE MOUNTAINS; 
 
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 2 vols., fcap. Svo, 10s. 
 
 LEE— ON MIRACLES. 
 
 An Examination of the Remarks "On the Study of the Evidences of 
 Christianity," in "Essays and Reviews." By WILLIAM LEE, 
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32 
 
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Princeton Theological Seminary-Speer Library 
 
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