T TT E PRIMITIVE AND CATHOLIO FAITH. PiECENT irOEKS BY THE SAJIE AUmoIi. LYRA .'^Af'RA: ok, IIYMXS AXC'TEXT axi. :\I0DT:I!X. Tliiril I'MiHoii. IjOXi.man-; axd Cn. THE TltUTH OF THF. iUBF.E : oit, EVIDEXCES riiOM Tiir: :M0SAK' and oxnr:!! EECORPS or CREATIOX. LONl.JIAXS ANT) fo, APPARITI0X8 : a XARRATIYE of FACTS. Pnc, is. L0NG5IAXS AST) Co. A FETTER to the Rev. W. MASKELL, in REPLY to l^^ ]>i;OTF..>^TAXT RITFALLSTS-." 7V«rl., M XlSllKT AND Co. T II E PRIMITIVE AND CATHOLIC FAITH, RELATION CHUECH OF ENGLAND. KEY. BOUPtCHIER WREY'sAYILE, J\I,A., RECTOR OP SHILl.INGFORD, EXETI H ; AI THOR OF THF. TKITII OF THE BIBLE," ETC., ETC. "Where Jesiis Christ is, 'there is the Catholic Church."— Ionatifs, Rtsiior or Axtioch, A.i). 107. " Evangelical teaching is grace by faith ; justification in Christ ; and sanctitication through the power of the Holy Ghost."— Cyril, Bishop of Ale>;axi)ria, a.d. 412. " .\d antiquitateni confugitc ; ad sacros Patres redite; ad Ecclcsiam Primitivam rcspieite."— Bishop Pfauson-, a,ii, 1115!). LONDON: LONGMANS, GREEN, AND CO. Digitized by tine Internet Archive in 2015 littps://arcliive.org/details/primitivecatlioliOOsavi PREFACE. The history of Cliristiauity, wlien viewed in one aspect, lias been a long-continued struggle against tliat spirit of priestcraft or sacerdotalism, which, germinating in the time of the apostles, (when they, speaking by the Holy Ciliosl, predicted the rise of that fearful power, variously described under the titles, "that ]\[au of Sin," "the Wicked One," " Babylon the Great," "the Mother of Harlots and Abominations of the Earth,") appears to have received its final accomplishment in our day, when a body of men, imder the high-sounding title of " the Vatican Council," have decreed the " Infallibility " of a poor aged sinner like ourselves, nialcing him tlureJby equal with God, oij to quote the exact words of Scripture, "as God sitting in the temple of God, showing himself to be a god." (2 Thess. ii. 4.) 13ut the spirit of sacerdotalism is not confined to that fallen Church, whose "faith" was once "spoken of throughout the whole world," (Rom. i. 8 ;) it has been vigorously struggling for existence during the last forty years within our own com- munion, and now appears to have reached its cuhuiuating point when the Shibboleth of the party, for which there will be found ample evidence in the following pages, is expressed in this formula, " one in faith and sacraments with the Church of VUEl'ACE. lloiiio;" or, u.'i one of the organs of tlie Kituulistic press clcelare.s, that the Avoik of the party is " a carefully organized attempt to bring our Church and country up to the full standard of the (Roman) Catholic faith, and eventually to plead for her union -with the see of St. Peter." Hence, says the author of the A7ss of Peace, " The Church of England holds prcmchj the same -v iew of the Sacrament of the Lord's Supper as the Church of Rome." The chief object of this present work is to .show the resem- blance between the doctrines of the Reformed Church of England, as interpreted by the " Evangelical" party, and those held and tauglit by tlic Primitive Church, in the earliest and purest days of Iicr existence ; as well as to urge upon all the duty of culti\-ating a closer comnumiou with other Protestant Churches who hold the same faith with ourselves, though, not under Episcopal government. In so doing the Author has been compelled to enlcr into a leiigthened consideration of the claims of the other school of religious thought, commonly termed " Ritualists," as to their being distinctive upholders of the I'rimitivc and Catholic Faith. Thus, in the early days of the Oxford mo\-emcnt, Dr. J. II. NcM man wrote, " I had a supreme confidence in our cause. We were upholding that priiiiifife C7/n'sfi(/niff/ which ^\•as delivered for all time by the early teachers of the Clmrch, and Avhich was regislei-ed and attested in the Anglican fovmularies and by the Anglican divines." Dr. Manning once wrote in a similar strain respecting the true Catholicity of the Church of England, though lie may pos- sibly regret his incautious words, now that he has received the full reward of his apostasy in the shape of a cardinal's hat from that power which assimies to be above all kings and princes of the earth, in accordance Avith the apostolic prediction of " that I'REFACE. Vii wicked," or " the lawless one," ■ meutioued in 2 TLiess. ii. 8. IIi« words arc us follows : — " I liumbly thunk God that He has permitted nie to be a member of a Churcli in which I am not worth}' to keep the door. . . . We rest upon a l)asis of facts, laid by the providence of our Divine Head ; and on that basis we believe tirmly that the Chnrch of Eiujliiml U a true and liv'uKj member of the UoJij Catholic Chiireh : neither heretical in dognni, nor schismatical in the unhappy breach of Christendom." {Chanje, July, 1845, p. 57. It is notorious that the liitualists of the present day are perpetually insisting upon their principles being exclusively Pn'mitiir and Catholic. Thus, at a large meeting of llic parly met to protest against the ruling of the Supreme Ordinary of the Church in the famous case of Blartin v. Jlackoiiochlr, not- withstanding tlicir solemn vows of obedience, it was resolved, among other things, " that that judgment disregards the Church of England's fundamental principle of connection with and reference to the practice of the Church Primitirc ami Catholic." In support of this theoi'y, a clergyman writes to the Church Rcriew, under the signature of " Village Parson," to express his ' Mr. Gladstone, in his admirable pamplilet on Vaticanism, p. 3G, hints at- a case which has been already mentioned in the Times, and which, he says, " maj' possibly again become the object of public notice," as a specimen of the Papal claim to be " above all law," and which is thus speeitied by a writer in Macmillairs ^^((;|,rJn^' for February, 1S75 : "Dr. :Mannius- will not deny that within the last few years a marriage has been celebrated in an English lloman Catholic Church, one of the parties to wliich was already law- fully married according to British law, and whose lawful wife (a I'rotestant) was and is still living ; nor can he deny that this scandalous art is stated to have been performed in accordance with the advice of ' religious persons learned in the law of marriage, as recognised in the lloman Catholic Church.' " opinion on the same caso in the following -way : — " I hope you are getting on in London, inahjre this ' Star Chamber ' affair. As for nic, I hold that the first six General Councils, and the rite of the whole Catholic Church as to lujlda and incense, to be quite sufficiently paramount for our guidance ; and woe be to those lawyers who would abolish tlie sign of our Lord's Dicinify .' Surely if the Queen endorses their ' opinions,' she Avill forfeit her title of ' nursing- mother ' of the Church of England, which is CafhoUc. And whoever would divest her of her Catholicity, sets up u new and unscriptural Church."!!! Seeing that "the Queen" did confirm the "opinions of those lawyers" who have " abolished the sign of our Lord's Divinity " in the Machonochie case, as Supreme Ordinary, thereby constituting that judgment the law of the Church, she must now be considered both as a schismatic and a heretic in the estimation of that party which is so well represented by a " Village Parson." But no one M ith a spark of loyaltj' or Christianity, or who is in any way acquainted with the rudiments of the " Primitive and Catholic Faith," will give a moment's heed to the ravings of such a fanatic, over whom we should rather mourn, and for whose conversion we should earnestly pray. Although adherence to the Primitive and Catholic Faith is very commonlj' and boastfully insisted upon by the Ritualists, when wc come lo examine their doctrines and their prac- tice, we see the wide gulf which separates them from the Primitive Christians, as the Author has endeavoured to show in the following pages. Respecting the differences between the two chief parties which unhappily divide the Church of England at this present time — the Evangelicals and the Ritualists, or Sacerdotalists, as they are sometimes termed — they may be sufficiently expressed under these three heads : — rilEKACE. Isl. The opinion entertained ic pecting- our Refurniers:. 2nd. The definition of Protestantism. 3rd. The inter^^retation of tlie Gospel. Respecting the.A'r-'^'' lieud, the Evangelical regards the Churcli Reformers of the sixteenth, century, such as Cranmer, Ridley, and Latimer, as " martyrs of Jesus" for the cause which they believed and knew to be the truth ; the Ritualist pronounces them to be "unredeemed villains," and declares that "in cruelty, impiety, and licentiousness," they far exceeded Robespierre, Dan ton, and Marat, the bloodthirsty monsters of the first French Revolution. Respecting the accond head, the Evangelical defines Pro- testantism to be a religious profession witnessing on hchaJf of the Primitive and Catholic Faith, and aijnimt the many fatal errors of the Church of Rome ; the Ritualist defines the religion of Protestants in the following terms : — as more suitable to the "pothouse" than to the Church, according to the Dean of Manchester ; " the poison of Protestant heresy," according to the Church Nexcs ; "the ulcerous cancer of Protes- tantism," according to the Church Tinier; "that cold, miserable, imloving, godless figment called Prolcsfaiifisui.," according to Mr. Mackonochie ; or, according to the language employed by one of the early leaders of the Oxford movement, " I say (inathcma to the principles of Protoitaiitiam, and to all its forms and sects and denominations. Likewise to all persons who knowingly and ^^'illingly, and understanding what they do, shall assert either for themselves or for the Church of England the principle of Protestantism, or maintain the Church of England to have one and the same common religion with one or all of the various forms and sects of Protestantism, or shall communicate themselves in the principles of Protestant X PREFACE. sects, or give the cominunioii to their members, or go about to establish any intercommuuiou between our Church, and. them." 2 As regards the tltinl head, the Evangelical interprets " the Gospel of the grace of God," as St. Paul termed it in his charge to the elders of the Church of Ephesvis, in accordance with the declaration of an eminent father of the fifth century, that the meaning of all " Evangelical teaching is grace by faith, justifi- cation in Christ, and .sanctihcation through the power of the Holy Ghost ;" the Ritualist teaches so many doctrines not to be found in Scripture, and totally unknown to the Primitive Cliurch, that we cannot but fear the Gospel thej' preach is of that character which is described by St. Paul, in his Ejnstlc to the Galatians, as " another Gospel," a " perversion of the Gospel of Christ" hy "false brethren imawares brought in," which we are commanded to reject, even though it were preached to us by an apostle or " an angel from heaven." It is quite true that the Ritualists are an active, zealous, hard-working party, with much boasting of what they have done and will do in their Romeward and Romanizing course ; but so were the riifirlxecH in ancient times, and so have been the Jesuits in }r.odcrn days ; to both of which they bear no little resemblance : for it may be tndy said of them, as it was of the former, that they are altogether self-righteous and despise others while their likeness to the latter is described in the words of the late Mr. Keble, when advocating the necessity of Auricular Coii/cs- ' W. Palmer's (Magdalene College, Oxford) Lcffei- to Golif/Jif/i/, p. 12, 1841. ' The Church Times of Feb. 23rd, 18G7, describes the Ritualists as " the party for energy, devotion and brains ;" while of the Evangelicals it is written, " Impudence seems to be the forte of this petty clique of Puritans and Free-thinkers." PKEt'ACK. fiioii. lie then said, " IFe (in; irorUiiuj in Ihc dftric" — a lilting emblem of that secret sj'stem, the quintessence of viltra- niontanisni, Avhich, whenever "touched by Ithnriel's spear," and brought into the light of day, has horrified and appalled mankind to a degree which no words can express. The zeal of our Ritualistic brethren is frankly admitted, but then we must consider it to be of that nature Avliich the apostle terms " not according to knowledge;" they have it is true "a form of godliness," but they cvidentl}- " deny the power thereof." It is from such that the faithful are commanded in Scripture to " turn away," as they are to "withdraw from every brother that walkcth disorderly," and to " avoid them which cause divisions and offences contrary to the doctrine which ye have learned " from the Word of God, and which are peculiarly pertinent to the practice and profession of that sect whose j)rin- cijilcs may be summed xip in these two sentences, " ahoi'c all law," and " l//e riyhf of prirate jailijmcHi icaryaiitK every act ichieli is proper in our own ei/es." The reader will be enabled to judge how far tliis is the case when he sees the evidence adduced in the following pages. The Author would add a few words in reference to the spirit in which all controversy, especially that which comes under the head of " theological," should be carried on hj professed dis- ciples of the meek and lowly Saviour. Having recently had some experience in private correspondence of the spirit dis- played by some who belong to the Ritualistic school, he gladly bears testimony to the fact of its being most Christian ; and he Avould fain express his sincere hope that in the course of this work there has been, while earnestly " contending for the faith once delivered to the saints," no infraction on the Author's part of that divine principle which is thus characterized in Holy xii TREl-ACE. AYrit, " Love sutferetli long and is kind ; lovo thinketh no evil ; love beareth all things, enduretli all things ; love never faileth." Conscious of the very serious differences between the two chief schools of religious thought in the present day, and which are fast rending our Reformed Church in twain, the Author, in memory of the exhortation given by Gregorj'- Nazianzen to Athanasius, " Be an adamant to them that strike you, and a loadstone to them that dissent from you," has endeavoured, when exi^osing the "offences" and "hard speeches" of those from whom he differs so much, to quote their qys'miiiia verba, so that each one may be allowed to speak for himself. It is by contending in such a spirit, the most effective weapon of all controversies, that we are enabled to enforce the advice of George Herbert : — " Be calm in arguing, for fierceness makes Error a fault, and truth discourtesy. "Why should I feel another man's mistakes More than his sickness or his poverty ? In love I should, but anger is not love, 'Nov wisdom neither ; therefore gently move." While, therefore, the Author has attempted in the present work to expose the fatal errors which prevail, alas ! with so laro-c a portion of the clergy of the Church of England in the present day, as he trusts in the spirit of true Christian charity, another apostolic command should not, at the same time, be forgotten, — " This witness is true. Thei'efore rebuke them sharply, that they may be sound in the faith ; not giving heed to Jewish fables, and commandments of men, that turn from the truth." (Titus i. 13, 14.) Nor may we forget what inspiration teaches respecting the test of all true discipleship, — " Marvel PKKFACK. not, my brethren, if the world hate you. We know tluit wo have passed from death unto life, because we love the brethren. . . . Whosoever believeth that Jesus is the Christ is born of God ; and every one that lovoth Him that begat loveth him also that is begotten of IHm. By this wc know that wc love the children of God, when wc love God and keep His command- ments. Beloved, now are we the sons of God, and it doth not yet appear what wo sliall lio : but wo know lliat when lie shall appear, wc shall bo like Him ; I'or wc shall sec Him as He is. .... He which testitieth these things saitli. Surely I come quickl}'. Amen. Even so, come. Lord Jesus." r>. w. s. Snii LiNGFOKD Recto itv, Ecisfcr, 1875. CONTENTS. CHAPTER PAOE I. Definition of terms ; Protestant and Catholie ] II. The Faith of the Primiti^-e Church 11 III. The Practice of the Primitive Church 20 IV. The Doctrine of the Primitive f'liurch 38 v. The Doctrine of the Lord's Supper 10 VI. The Christian " Altar " , r,H VII. The Doctrine of Sacrifice OS VIII. The Real Presence SO IX. Vestments 110 X. Lights 132 XT. Incense 137 XII. The Eastward Position 140 XIII. Auricular Confession 158 XIV. Priestly Absolution 179 XV. Prayer for the Dead 10,-, XVI. Pictures and Images 20') XVII. The Reformed Church of England 220 Appendix 200 Index 273 THE PRIMITIVE AND CATHOLIC FAITH. CHAPTER 1. DEFINITION OF TERMS — PROTESTANT AND CATHOLIC. An unkuown author lias recently asked tlie following question of those who cordially accept the Apostle's deter- mination to " know nothing but Jesus Christ and Him crucified," as their rule of faith and practice in their action towards God and man : — " Might it not tend greatly to strengthen the hands of Protestants of the Church of England, and advance the cause of Christ in the world, if a law were passed allowing clergymen, with the consent of their parishioners, to invite ordained ministers belonging to any of the other great Protestant Churches in our country to occupy their pulpits, and permitting clergymen to accept similar invitations from their Nonconformist brethren ? Would not the accomplishment of this give us the advantages of National Eeligion, without many of the present disadvantages of the Established Church ; banish in a great degree the pride of the Conformist, and the envy of the Nonconformist, and whilst allowing a healthy diversity of opinion on minor points, establish unity in essentials of religion on the broadest basis, and knit the Protestants of Britain and her colonies into one compact body ? " Cordially assenting to the above proposition, so far as it may be attempted to be " done decently and in order " according to the Apostolic command, and with a solemn sense of the issues DEl-IXniOX OF TEKMS involved in so important a change, we would remind our brethren of the Church of England, of the necessity which is laid upon us, especially at this time, of fulfilling the command of another Apostle by " earnestlj^ contending for the faith once for all (npax) delivered to the saints." But inasmuch as there are two prominent parties in the Church of England, who are commonly tenned "Ritualists" and "Evangelicals," or as at other times " Catholics" and "Pro- testants," and wishing to avoid at the outset giving offence by the adoption of party names, we content ourselves with attempt- ing a definition of those two last terms according to what we believe to be their true and ancient and proper meaning. As the terms "Catholic" and "Protestant" are so variously understood at the present time, it may be well to point out, that although the former name is exclusively assumed by, and too often conceded by unthinking Protestants to the Church of Rome, if we regard the teaching of the Primitive Church, to which all schools of religious thought profess their readiness to defer, we shall find a far more accurate and scriptural definition of that well-known term than many in the present day are willing to allow. The first time we meet with the term is to be found in the Epistle said to have been written to the Smyrnaoans by Ignatius, Bishop of Antioch, and martyred withiu a few years of St. John's death, and which, as it may have been composed within a century of the martyr's death, very naturally exhibits all the Christian simplicity' of those primitive times, as the term is thus beautifuUj' defined, '• Wheresoever Jesus Christ is, there is the CatJwlic CInircJi " ^ — A^hich is evidently the primitive inter^^retation of our Lord's declaration, " Where two or three are gathered together in my name there am I in the midst of them." ' Epistle to the Smyraa"'fins, chap. viii. This is the reading of the shorter recension. The longer reads — " Where Christ is, there does all the heavenly host stand by." Eut as this Epistle is not found among the three Epistles of ■which we have a Syria c version, many scholars hesitate about receiving it us a genuine writing of Ignatius. PROTESTANT AND CATHOLIC. 3 The earliest authentic use of the term, of ^yhicll the age of tlie composition is undoubted, is to be found in the circular Epistle addressed by the Churcb at Smyrna to the Churcli at Philomclium, and through that Church to the Avliolc Christian world, in order to give a succinct account of the circumstances attending the martyrdom of Polycarp, Bishop of that city, which commences in the following primitive vray : " The Church of God which sojourns at Smyrna to the Church of Grod sojourning in Philomclium, and to all the con- gregations of the hoi}' and Catholic Church in every place •. Mercy, peace, and love from God the Father, and our Lord Jesus Christ, be multiplied." The first authoritative definition of the term is to be seen in a decree of the Emperor Thcodosius made towards the close of the fourth century, wherein it was declared that " that Church should alone be called CnfJioItc which equall}' worshipped and glorified the three persons in the blessed Trinity."- By this we learn that according to the law of the Primitive Church the only thing required to constitute a true " Catholic " was a belief in the doctrine of the Trinity — which doctrine is embodied in that mediseval symbol erroneously termed in our Prayer Book " The Creed of Saint Athauasius " in these words, " The Catholic Faith is this : That we worship one God in Trinity, and Trinity in Unity." The Church of England appears to adopt this primitive definition of the term "Catholic" in her Prayer for all Conditions of Men, as she therein teaches her members to " pray for the good estate of the Catholic Church ; that all who profess and call themselves Christians may be led into the way of truth, and hold the faith in unity of spirit, in the bond of peace, and in righteousness of life ; " which alone can be applied to those who equally worship the ever blessed Trinity. The Church of Rome, on the other hand, while defiantly trampling upon the express definition of the Primitive Church in respect to equally worshipping the three persons in the ' Sozomen, Hist, Ecchs., lib. vii. c. 4. b2 4 DEFINITION OF TERMS Trinity, for she adds a fourth^ to share that glory which Jehovah pointedly declines " to give to another," (Isa. xlii. 8,) refuses to concede the title of Catholic to the two-thirds of Christendom who reject her claims to Supremacy and In- fallibility ; hut appears to be almost beside herself with anger at the presumption of the Church of England in adopting such a term, conveniently ignoring the historical fact, that from the time when the Gospel was first preached in Britain (probably by St. Paul himself) down to the present day — including the three periods, viz., of the first six centuries when the ancient British Church was entirely independent, then during the Roman usurpation from the sixth to the sixteenth centuries, and lastly the post-Reformation period of the last three cen- turies — the Church of Christ in this country has always claimed and had conceded to her by all whose judgment is worth having the title of " Catholic." Yet even so excellent and moderate a man as the late Count Montalembert could so far forget himself, as well as the notorious facts of history, as to write to the late Rev. J. Mason Neale, of the Cambridge Camden Society, in the following strain; though he must have felt some pangs of remorse on his death-bed when he heard of the bitter animosity exhibited by Pope Pius IX. towards him for the spark of independence which he had once displayed against the in- tolerable assumptions of the Papacy, and which so fully ^ The following " Prayer," publislied in Eome in 1825, tcith the License of the Superiors, will show how far the modern Church of Rome contradicts the teaching of the Ancient Catholic Church respecting the duty of cq'-.alli/ worshipping the three persons in the Trinity : — " I adore you, Eternal Father. " I adore you, Eternal Son. " I adore you, Most Holy Spii-it. " I adore you, Most Holy Virgin, Queen of the Heavens, Lady and Mistress of the Universe." So in the year 1840, Pope Gregory XVI. granted an indulgence of 100 years from purgatory for the recital of the following prayer : — " 0 immaculate Queen of Heaven and of Angels! I adore yon. It is you who have delivered me from hell. It is you from whom I look for aU my salvation." PROTESTANT ANP CATHOLIC. 5 justifies the Protestant interpretation of St. Paul's propliecj' concerning tliat "Man of Sin," or "tliat Wicked One wlioni the Lord shall consume with the spirit of His mouth, and shall destroy with the brightness of Ilis coming : " — "I protest," wrote Count Montalembert, "against tlie most unwarrant- able and unjustifiable assumption of tlie name Catholic by people and things belonging to the actual Church of England. The attempt to steal away from us, and appropriate to the use of a fraction of the Church of England the glorious title of Catholic, is proved to be an usiu'pation by every monument of the past and present. I protest, therefore, against the usurpation of a sacred name by the Camden Society as iniquitous ; and I next protest against the objects of this Society, and all such efforts in the Anglican Church as absurd." Passing by the not very courteous tone adopted by the writer of this letter, it may be well to remind ovir readers that he whom the members of the Church of Rome have regarded for so many ages as the vicegerent of the Most High God, aU the Protestant Churches, which were happily re- vigorated by the Holy Ghost at the Reformation of the sixteenth century, have with perfect unanimity proclaimed the Bishop of Rome, as head of that apostate community, to have fidfilled all the conditions of the inspired prediction respecting the Man of Sin. Thus, to quote only a few examples, we find that three eminent branches of Christ's Church in this kingdom — viz., the Churches of England, Scotland, and Ireland — have thus distinctly expressed themselves in reference to the Church of Rome fulfilling the divine prophecy : — "The Bishop of Rome," says the Church of England in her Homilies, which, as she justly declares, contain "good and wholesome doctrine," (Art. 35,) "ought rather to be called the Antichrist and the successor of the Scribes and Pharisees, than Christ's Vicar, or St. Peter's successor." (Homil3f X. pt. iii., On Obedience to Rulers.) And in the Preface to the Authorized Version of the Bible, he is emphatically called, " that Man of Sin." The Church of Scotland, in her Confession of Faith, solemnly declares that — " The Pope is that Man of Sin and Son of Perdition, that exalteth himself in the Church against Christ, and against all that is called God." 6 DEFINITION Ol' TEKMs The Church of Ireland speaks in the same strain in her Articles by affirming that — " The Bishop of Rome's work and doctrines plainly discover him to be that Man of Sin foretold in Holy Scriptui-e, whom the Lord shall consume with the spirit of His mouth, and destroy with the brightness of His coming." (Art. 80.) It was not only our martyred Reformers who held this view respecting the predicted " Man of Sin," but their successors, such as Bishops Jewell, Parker, Grindall, Andrews, and Hall also ; and last, but not least, the "judicious" Hooker shared tlicir opinion likcAvise. Hence we find an eminent divine of tlio Church of England in the last century justly remarking that — "The Papists see as little concerning Antichrist as the Jews saw concern- ing Christ : for as the latter stiU look for the Messiah who is already come, so the former expect an Antichrist, who hath been for a long time revealed, and is reverenced by them as a God. He who will not acknowledge the Papacy to be the kingdom of Antichrist hath great reason to suspect in his heart that if he had lived with our Saviour, he would have scarce have taken Him for the Messiah." * To turn to the proper meaning of that other term of such common tisc in our theological controversies. Few persons seem to be aware that the first occasion in which we meet with the term " Protestant " is in the Vulgate, i.e., the Roman Catholic version of the Bible, where it is mentioned in so peculiarly an instructive a manner, that it may be appropriately quoted as affording a true definition of the term " Protestant," as set forth in the infallible Word of God. Our authorized version of 2 Chron. xxiv. 19 reads thus : — " Yet He (God) sent prophets to them, (the Jewish people,) to bring them 4 Dr. Jackson On the Creed, b. iii. ch. viii. Any one wishing to see this subject handled in a masterly waj', cannot do better than study the works of the present Bishop (Wordsworth) of Lincoln, who has proved by an overwhelming weight of evidence that the application of the prophecies of the New Testament respecting the Man of Sin and the Apocalyptic Babylon to the Bishop and Church of Home, is as true as that the predictions in the Old Testament respecting the Messiah have been fullilled in the person of Jesus Chi'ist. PUm-ESTANT AXD CATHOLIC. 7 again unto the Lord ; and the}- testified against tliem ; but tliey wo\ild not give ear." Adopting a free paraphrase of tliis passage, \vc ma}^ luulcr- staucl it thus with the rendering of the term " Protestant," as it is used in the Roman Catholic version of Holy Scripture : — " Yet God scut pvopliets and Protestant preaohei's to the Jewisli people who had apostatized from the C'huich of their fathers, and had become ■worshippers of images and idols, in order to bring- them back again to the worship of Jehovah ; and tliesc Pruiestmits bore witness against the sin and folly of their brethren, who refused to give ear unto them," ( Qtios Frotcstantes Uli audire iiolehant. — VuJijate.) If -we consider the term " Protestant " under various aspects, we find that etyniologicallj- it must bo understood as a witness, either for or (i(jai)ist any person or matter. Theologically, we understand it as witnessing on behalf of Scripturid truth and against all Roman error. Conventionally, it is applied to all Christians (save the members of the Eastern Churches) who reject the novel claims of the Church of Pome. Its first application was on the 19th of April, 1529, when the Second Diet of Spiers passed a decree forbidding all reform until a General Council was summoned to decide the question, A minority of princes jirofcvfed against this decree, and appealed from the report of the Diet to the infallible "Word of God, and from the bigoted Emperor Charles V,, who had recently made his peace with Rome, to Jesus Christ, King of Kings and Lord of Lords, A declaration was drawn up to that efiect, and this was the famous Profed which henceforward gave the illustrious name of Protestant to the renovated Church of God."' It is interesting for Englishmen to remember that within two years of that memorable event, i.e., on the 10th of February, 1531, after a series of quibbles and evasions, which left no little disgrace upon the bishops and clergy of the unreformed Church, the Convocation of Canterbury, under the presidency of Primate Wareham, took the first step towards separating the Church of England from the apostate Church of Rome, by * D'Aubigne's History of tlie R(foriiiation, book xiii. ch. vi. ; Seebohm's Era of the Protestant Itecolution, p. 103. 8 DEFINITION OF TERMS decreeing that, "We recognise tlic King's Majesty to be our only SoA'ereigu Lord, the singular protector of the Church and clergy of England, and, as far as is allowed by the law of Christ, also as our supreme head." ^ When these words were read aloud to the Convocation by Archbishojo Wareham, they were received in silence. " Do you assent P " asked the primate. The House remained speechless. "Whoever is silent seems to consent," exclaimed the unhappy arclibishoi), who was strongly against breaking with Rome. A voice answered from the crowd of clergy, " Then are Ave all silent." And so the measure of separating from the Church of Rome, as far as the bishops and clergy were concerned, was passed ; and Convocation, as the historian Froude remarks, "was allowed to return to its usual occupations, and continue the prosecutions of the heretics." A state paper of the time portrays the character of the clergy, M'ho gave their unwilling consent to this grave measure, in the following graphic manner : — " Shrink to the clergy, and they be lions ; lay their faults roundly and charitably to them, and they be as sheep, and will lightly be reformed, for their consciences will not suffer them 1^. resist."'' It was not, however, until four years later that this happy measure, so blessed and prosperous to the welfare of England both in Church and State, became the law of the land, Avhen, on the 3rd of November, 1534, the memorable act was passed wherein it was declared that : — " Albeit the King's Majesty justly and rightfully is sought to be the Supreme Head of the Church of England, and so is recognised by the clergy of this realm in tlieir Convocation, yet, nevertheless, for corroboration and confirmation thereof, and to extirp all errors and heresies, &c. : Be it enacted, by authority of this present Parliament, that the King our Sovereign Lord, his heirs and successors, kings of this realm, shall be taken, accepted and reputed the only Supreme Head in earth of the Church of England, called AiKjUcana Ecclesia, &c., &c., any usage, custom, foreign lawes, foreign authority, prescription, or any other thing or things to the contrary hereof notwithstanding." » ^Burnet's History of the Reformation, pt. iii. book ii. ' Memoranda relating to the Clergy : Rolls House 3IS. 6 Act of Supremacy, 26 Hen. viii. cap. 1. TROTESTANT AND CATHOLIC. 9 A review of wliat has been considered will show that the title of "Catholic," according to the teaching of the Primitive Church, appertains to all who equally worshij) the three persons in the blessed Trinity ; and therefore rightfully belongs to all persons, whether Episcopalians, Presbyterians, or Protestant Nonconformists, who receive that inestimably precious doctrine in all its grace and fulness, which necessarily includes these three points, viz., the mightiness of God the Father begetting us to a new life ; the wisdom of God the Son building us up in our most holy faith ; and the love of God the Holy Sj^irit sanctifying us, and making us meet for the inheritance of the blessed above. While many have attempted to illustrate the great and mysterious doctrine of the Trinity, as, e.g., St. Augustine in ancient times, by the attempted definition of the principle and practice of love — " Behold," says he, "there are three things : he that loves, that which is loved, and love itself ; " ^ and as John Wesley in modern times, who observes, " Here are three candles, yet there is but one light : explain this, and I will explain the mj^stery of the Trinity ; " — it is utterly beyond the power of man to explain it. The well-known anecdote which St. Augustine records of himself "when engaged in composing his work On the Trinity tells its own tale : — " One day, while wandering along the sea-shore deep in meditation, suddenly he beheld a child, who, having dug a hole in the sand, appeared to be bringing water from the sea to fill it. Augustine inquired what was the object of his task. He replied, that he intended to empty into the cavitj' all the waters of the great deep. ' Impossible ! ' exclaimed Augustine. ' Not more impossible,' replied the child, ' than for thee, O Augustine, to explain the mystery on which thou art now meditating.'" The doctrine of the Trinity is indeed a great mystery, and so indeed are all the doctrines in the economy of grace. " Great is the mystery of godliness," taught the Apostle to the Gentiles ; and it is the new life implanted in the awakened ° Augustine On the Trinity, book viii. ch. x. § 14. 10 DEl'-IMTION <1V TEHMS. soul by the mightj^ agencj' of tlie IIolj' Ghost, -which alone enables us to understand in any measure the power of faith and the principles of grace. As holy Archbishop Loighton, in his Commentary on the First Epistle of Peter, observes, that " Christian brethren are united by a three-fold cord, two wreaths of which are common to all men ; but the third is the strongest, and it is theirs peculiarly. Their bodies are derived from the same man, and their souls have been created by the same God ; but their new life, by which they are most entirely brethren, is derived from the same Mediator, Jesus Christ." It is only those who have realized this " ncAv life " that can in any measure understand the spiritual nature of the Christian religion, and the grand distinction between it and that " form of godliness " which satisfies so many earnest, hardworking Christians in the present da j-, who knownot " the power thereof." He who is content with letting his faith and practice rest upon outward observances, a multitude of services, frequent com- munions, outward fastings, crucifixes, flowers, processions, and innumerable things of a like nature, which belong more to the pomps and vanities of the world than they do to the Church of the living God, and who is destitute all the time of the internal witness of the Spirit, bc;iring testimony to his own individual fellowship wilh the Father and His Son Jesus Christ, absolutely knows nothing Avhatever of the power of the Gospel, or its' overwhelmingly great and glorious design. Such an one may discuss its evidences, speculate about its doctrines, may rigidly observe every jot and tittle of its institutions, and the many inventions wliicli some in their unwisdom have devised for the furtherance of \\\v<\i tliey term " Catholic principles," but as long as lie knows nuliiiii^' of Evangelical teaching, which one of the Chi-istiaii I'athL rs of the fourth century has so truly defined as " grace by faith, justification in Christ, and sanctification through the power of the Holy Ghost," ' he can only be com- pared to a man amusing himself with the leaves, instead of feeding on the fruits of the tree of life. ' Cyril of Alexandria, Coinmcntary on Isaiah, book iii. 11 CHAPTER II. THE FAITH OF THE PRIMITIVE CHURCH. We have seen that our Lord's declaration, " "Wliere two or three are gathered together in my name, there am I in the midst of them," was understood by the Primitive Christians to implj', that whenever even two or three disciples were assembled for worship, Christ was spiritually present with them ; or to quote again the language attributed to Ignatius, the martyred Bishop of Antioch, " Wheresoever Jesus Christ is, there is the Catholic Church." But how was the Lord of glory — how was He who had ascended up into the heavens, and had sat down on the right hand of the Majesty on high, to be present in the midst of His people ? It could only be by His Spirit. Just before He laid down His life for the sins of the world, He promised that He would send the Comforter, which is the Holy Ghost and the Spirit of truth, to guide His people into all truth, and so bear witness to the coming glory. And we know how fully and literally this was accomplished by the outpouring of the Holy Ghost on the day of Pentecost, when the assembled brethren were filled with that divine person, who had taken the place of the departed Saviour, and were in consequence enabled " to speak with other tongues as the Spirit gave them utterance." Judging from its fruits, the most successful sermon ever preached to man on earth was the one which the Apostle Peter on that day delivered to his Hebrew brethren, who were then assembled from all parts of the earth in the city of Jerusalem, for it resulted in the conversion of no less than " 3,000 souls " from amongst the orthodox professors of the Jewish religion to the knowledge of the " truth as it is in Jesus." The two chief doctrines preached by the Apostle on that memorable occasion were "Repentance," and "Remission of 12 THE FAlTIt sins," tLrongh faith in Jcsiis Christ. The people were exhorted to save themselves from that " untoward generation," and to give themselves to God for an entire renovation of heart. The Apostle exhorted them to receive the grace offered, with a due submission to that ordinance of baptism which Christ had appointed as the sign of entrance into the new covenant, when He commanded His disciples to "Go into all the world and preach the Gospel to every creature, baptizing 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 com- manded you, and lo ! I am with you alway, even unto the end of the world." We know how this has been accomplished during the eighteen centuries' existence of the Christian Church, by the perpetual presence of the Holy Ghost in her midst, that which may be regarded as the polar star of doctrine to both the rriuiitive Christians as well as to that little flock which comprise the faithful of every age from that hour to the present day. From the record of what took place on the day of Pentecost, we discern the first appearance of the Primitive Church. The 3000 converted Jews were not Christians i^ name only, they understood and believed the doctrines concerning repentance and remission of sins in all their spiritual significance ; they continued united by the principle of loving obedience to the pastors whom God had made instruments of their conversion ; they partook every I.ord's-day of the ordinance of the Lord's Supper, in which they enjoj-ed the reality of their Saviour's spiritual presence in this Holy Communion with Him, which has been so happily expressed by the judicious Hooker, who writes on this point with deep spiritual precision : — " The real presence of Christ's most blessed body and blood is not to be sought for in the Sacrament . . . but only in the very heart and soul of him which receiveth them. "Why should any cogitation possess the mind of the faithful communicant but this, ' 0 my God, Thou art true ; 0 my soul, thou art happy ! "' 2 Moreover, the faithful confidence of these Primitive Christians 'Hooker's Ecch'S. Pulity, b. v. c. 67. OF THE PRIMITIVE CHURCH. 13 in God, and tlieir joyful apprehension of the doctrine of par- doned sin through faith in the atoning, blood of the Redeemer, were tempered with*a godly fear. Every soul must have been possessed more or less of this mixture of joy and fear. They had felt the jjangs of sin, and they had just learnt the only way by which that sin could be pardoned ; they had seen what a price was jDaid for their redemption ; they " rejoiced with trembling " at their escape from destruction ; and the same spirit which cried "Abba, Father," in their hearts, taught them to reverence His justice and His holiness, and to dread sin above all other evils. It may be gathered from the records of the New Testament, that the Apostles enjoyed much more of the power of spiritual religion than they had ever done while their Master was on earth. Such was the effect of the out-pouring of the Holy Ghost on the day of Pentecost. We no longer hear of the dreams of the AjDOstles after temporal power, which had manifested itself when the sons of Zebedee came to Jesus demanding the privilege of sitting " one on Thy right hand and the other on Thy left hand, in Thy glory," (Mark x. 37 ;) for one of the most blessed signs of discipleship in the Primitive Church was povertj^ in the things of this world, but craving after those unsearchable riches which rust and moth cannot corrupt, and which thieves cannot steal, as exemplified in Peter's reply to the lame man, " whom they laid daily at the gate of the temple which is called Beautiful" — "Silver and gold have I none ; but such as I have give I thee : in the name of Jesus Christ of Nazareth rise up and walk." Wherefore we must conclude that wherever the same quality of repentance, and faith, and hope, and love, and heavenly-mindedness appear amongst any body of men who equally worship and glorify the three persons in the Blessed Trinity, there is the true Primitive, Apostolic, and Catholic Church. And the assurance that " the Lord added to the Church daily such as should be saved," plainly intimates whose grace it was that effected all this, and that the hand of Him who had sent the Holy Ghost to convince the world of sin, and to convert men unto the truth of the 14 rii-E FAITH Q-ospel, ought ever to bo acknowledged as the only source of those spiritual truths which have been taught by the faithful of all ages and in all places, and which is summarily ex- pressed by St. Paul in these words : — " There is one body and one Spirit, . . . one Lord, one faith, one baptism, one God and Father of all, who is above all, and through all, and in j^ou all." 3 In matters of doctrine, the Primitive Christians were of one mind and one accord, though we find evidence in the New Testament that the germ of the foretold Apostasy existed even in Apostolic times, " for the mystery of iniquitj'- doth already work," as St. Paul taught the Thessalonians ; and that both heresies and love of temporal power, as in the case of Diotrephes, were rife amongst them, we learn from the writings of St. John.* The Primitive Christians all worshipped the one living and true God, who had revealed Himself to them in three persons, Father, Son, and Holy Ghost. They recognised the First Person as He who had created them, and chosen them before the foundation of the world, that they should be holy and with- out blame before Him in love ; the Second Person as He who had performed the grand sacrifice of Himself on the cross of Calvary once for all, never more to be repeated; who had wrought out for them that all perfect righteousness by which, as one of the ancients has well exj)ressed it, " their bad deeds were washed out and their good deeds washed clean," and who had left them an example that thcj' should follow His steps ; and the Third Person as the promised Comforter and Sanctifier, who alone could make them meet to be partakers of the inheritors of the saints in light. Such was the great canon of Catholicity, which however erroneously ajiplied in modern times by those who assume the name of " Catholic," while their doctrine and practice prove how little they are entitled to bear it, is nevertheless most true as expressed in the woixls of Vincent of Lerins, who speaks of the doctrines held and taught 'Eph. iv. 4—6. * Compare 2 John 7, and 3 John 9, 10, and Eev. ii. passim with 2 Tim. ii. 17, 18. Ol-" THE rRIMITIVE CHURCH. 15 by tlie Primitive Churcli as having been " believed in all places, at all times, and by all men." Thus the Primitive Cbrfstians, who are always spoken of in the New Testament as " saints," are described as sanctified by God the Father, i.e., set apart for His own glory ; by God the Son, i.e., presented without spot in His atoning blood and perfect righteousness, as so beautifully expressed in one of our modern hymns : — "Jesus, Thy blood and righteousness M3' beauty are, my glorious dress. Mid flaming workls, in these arrayed, "With joy shall I lift up my head ; " and by God the Holy Ghost, i.e., taught the penalty and hoinousness of sin, and the beauty of that holiness " without which no man shall see the Lord." Hence the aim of these Primitive Christians was to resemble their Master, who, when He walked on earth, was in heaven, and of whom it has been so truly said, "that He alwaj's repelled sin, though He touched it at every point." The most perfect instance of this privileged condition, of which we have ever read or heard in modern times, has been admirably described by the late Lady Powers- court, who, of all "saints" in our own age, has perhaps as nearly fulfilled in her own lovely character as it is possible for a poor sinner the high and holy standard which she herself had set up, and which the great day of judgment will alone reveal : — " Not one ic/io looks up from earth to heaven, hut one xeho looks donii from heaven on earth." Pass we on, therefore, to consider the picture which the early writers have drawn of the Primitive Christians, by selecting, in chronological order, a few extracts from the writings of the fathers of the first four centuries. 'The complete sentence reads thus: — "In the Catholic Church itself, great care must be taken that we hold that which has been believed in all places, at all times, and by all men ; for that is Catholic, as the word itself shows." Vincent of Lerins, Commonitorium, ca]). 'i. ° This hymn, commonly attributed to Charles Wesley, belongs in reality to Count Zinzendorf, the pious and devoted Moravian nobleman, who com- posed it on his voyage to Jamaica. 16 THE FAITH (1.) Thus Ignatius, Bisliop of Antioch, long tlie contemporary of the Apostle John, saj^s : — " Nothing is hid from us if we perfectly possess that faith and love towards Jesus Christ which arc the beginning and end of life ; for the be- ginning is faith, and the end is love. Now these two being inseparably joined together are of God; while all other things necessary for a holy life follow after them. No man professing a true faith sinneth ; nor does he that possesses love hate any one. The tree is more manifest by its fruit ; so those who profess to be Christians shall be known by their life ; for Christianity is not the work of mere profession ; but shows itself in the power of faith even unto the end." ' (2.) Justin Martyr, who flourished about half a century later, writes : — "Being inflamed with the desire of a pure and an eternal life, we breathe after a close converse with God, the great Parent and Creator of all, and hasten to confess our faith, convinced as we are that those who have per- suaded God by their lives that they follow Him, and love to abide with Him where there is no sin to cause disturbance, can obtain these things. This is what we expect and teach, having so learnt from Jesus Christ." * In another place Justin observes, in an epistle commonly attributed to him : — " Christians dwell in their own coiuitries, but as foreigners ; they have all things common with other men as fellow-citizens, and yet suffer all things as strangers ; every foreign country is theirs, and every country is foreign to them .... they are in the flesh, but do not live after the flesh ; they dwell upon earth, but theii- conversation is La heaven." ' (3.) Tatian, the disciple of Justin Martyr, who subsequently became the founder of an ascetic sect called " the Encratites," in his address to the Greeks, observes : — " Amongst us Christians there is no afi"ectation of vain glory, no diversity of sentiments and opinions ; for having separated ourselves from all worldly pomp and earthly things, and having yielded oui-selves entirely to the commands of God to be governed by His laws, we reject everything which seems to belong to human glory." ' (4.) Clemens Alexandrinus, once a pagan philosoiDher, but ' Ignatius to the Ephesians, ch. xiv. 8 Justin's First Apohijy, ch. viii. « Justin, Ejnst. to Diognetus, § 5. ' Tatian, Orat. Coiitr. Grcecos, ch. xxxii. OF THE I'KIMIXIVE CHURCH. 17 subsequently more famous in the better pliilosopliy, who flourished towards the close of the second century, speaks of his fellow-Christians of that age in the following joyous strains : — " As the fairest possession we give up ourselves entirely to God, loving Him with all our hearts, and reckoning this the chief business of our lives. No man with us is considered a Christian, or reckoned truly rich, unless he he truly religious and sincerely pious. So that this, in short, is the state of those who f oUow God. Such as are our desires, such are our discourses ; such as our discourses, such our actions ; such as our actions, such om- life ; so universally good is the entire life of (Primitive) Christians." And the same authoi-, in another work, when describing the difference between spiritual and earthly things, the latter being so lightly esteemed by the Primitive Christians, says : — " In the first place, the best beauty is that which is spiritual ; for when the soul is adorned with the Holy Spirit, and inspired with the excellent graces which proceed from Him, there is manifested in the Christian the brightest and most lovelj' ornament that the eye of man can behold, viz., justice, fortitude, and the love of goodness."^ And in another work attributed to the same author, he ob- serves of his fellow-Christians : — "Mankind know not wliat a treasure we bear about us in our earthly vessels— a treasure protected by the power of God the leather, by the blood of God the Son, and by the dew of God the Holy Ghost."* (5.) Origen, the most distinguished of the pupils of Clement of Alexandria, in his celebrated controversy with Celsus, points out that the Primitive Christians were so careful to avoid all sin, that they kept at a distance from everything which, however lawful in itself, seemed to bear an evil appearance. Hence he remarks : — " This is the reason why Christians refuse to do anything like paying houoiu- to an image, lest they should give occasion to others to think that they ascribed divinity to them. For this reason they shun all community with the rites and customs of the heathen, abstaining from things strangled or that had been offered to idols, from frequenting the public baths, or going » Clem. Alex., Cohort, ad Gentes, cap. xii. ' Idem, Pcedciff., lib, iii. cap. xi. • Idem, Quk ch'ccs saketiir? § 30. c 18 'lllE I'AITH to the theatres, because they seemed to owe their orirjin tv idolatry, and were the oecasioiL of many gross sins." ^ (6.) And so Arnobius, a Christian pliilosopher, who lived half a century after the time of Origcn, in replying to the false accusations Avhich ^ycre so frequently made by the heathen against the Primitive Christians, says : — " We are accused for introducing profane rites and an impious religion ; but tell me, 0 yc men of reason, liow dare you make so rash a charge ? To adore the miglity God, as the Lord of all, as occupying the highest place in heaven; to pray to Him with respectful submission in our distresses; to cling to Him witli all our senses ; to love Ilim and to look up to Him .... is this an execrable and unhallowed religion, polluting by the superstition of its novelty all ancient rites ? . . . . We Christians are nothing else than, worsliippers of tlie supi-cme King and Governor of the world, according as we have been taught by our Master Christ Jesus. Search, and you will iind nothing else in our religidu. This is the sum of all that we do ; this is the proposed end of our dut}' to God." ° These extracts will sufficiently show the nature of the doc- trines held by the Primitive Christians, according to the testiniony of those writers who immediately succeeded the age of the Apostles. The practical bearing of these doctrines may be summed up in the statement that they embodied that of the worshi^J of the Trinity in Unity as the sole object of the believer — that they required a complete surrender of the heart to God, avoiding as much as possible the pomps and vanities of the world, and shunning the faintest approach to idolatry, which was in those days " the prevailing sin of mankind, the great guilt of the age, and almost the sole cause of man being brought into judgment," as Tertullian expresses it in his great work on that special subject; for, as he explains — " Idolatry robs God, denying Him those honoiu's which are due to Him, and conferring them upon others ; so that at the same time it both defrauds and reproaches Grod." ' Hence the Church of England, as a faithful witness to » Origen, Contr. Cels., lib. vii. cap. 60. Arnobius, Adr. Gcntes, lib. i. §§ 25, 27. ' Tertullian, De Idolat., §§ 1 and 11. OF THE PRIMITIVE CHURCH. 19 primitive truth, thus bears her testimony to one species of idolatry into which multitudes of nominal Christians have fallen ever since the thirteenth centiiry, when the Church of Rome decreed that — " The body and blood of Christ are contaiucd really in the sacrament of the altar, under the species of bread and wine ; the bread being transub- stantiated into the body of Jesus Christ, and the wine into His blood, by the power of God." * Which doctrine of Transubstantiation the Church of Rome again confirmed three and a half centuries later, by decreeing that, in consequence of the bread and wine being transubstan- tiated into the body and blood of Christ, — " All the faithful, according to the custom ever received in the (Eoman) Catholic Church, exhibit in veneration the worship of Laiiua, which is due to the true God, to this most holy sacrament." ^ To this the Church of England faithfully replies by aflfirmino- authoratively — "That no adoration is intended, or ought to be done, either unto the Sacramental Bread or "Wine there bodily received, or unto any Corporal presence of Christ's natural Flesh and Blood. For the Sacramental Bread and Wine remain still in their very natural substances, and therefore may not be adored; for that were Idolatry, to be abhorred of all faithful Christians." ' 6 Decree of the Fourth Council of Lateran, c. i., held by Pope Innocent III., A.D. 1215. ° Council of Trent, sess. xiii. o. v. 1 Book of Common Prayer, llubric at the end of the Communion Service, or " The Order of the Administration of the Lord's Supper, or Holy Com- munion." It should be remembered that the words "unto any Corporal presence of Christ's natural Flesh and Blood," as they now stand in the Rubric, read before the revision of 1661 " unto any real and essential pre- sence of Christ there being." c2 20 CHAPTER III. THE PRACTICE OF THE PKIMITIVE CHURCH. "When we consider the practice of the Primitive Christians in respect to the mode and order of worship, we see at once not onlj^ how simple and becoming such worship was to those who had given up the world for the sake of Christ, and who by their mutual actions of kindness and charity amongst themselves had elicited from their heathen persecutors the common saying, "See how tlicsc Christians love one another;" but also how marked the distinction, how wide the gulf between the practice of these followers of the meek and lowly Jesus and that of the Church of Rome, or of those who delight in closely imitating her in all that relates to the pomps and vanities of this giddy Avorld. It is not many j'ears ago that the most powerful reflector of public opinion which the world has ever seen thus expressed itself respecting the mode of conducting worship as then prac- tised in many of our churches, and which have considerably increased, both in number and pomp, since the Times thoiight fit to call attention to the subject in the following way : — " Notwitlistanding the remonstrances of archbishops and bishops, the Ritualists still continue, and even increase, their extravagances. The churches which were so notorious last spring are equally notorious still, and a visit tosuch a place as St. Alban's, Holborn, on the occasion of what is called high service, is still sufficient to startle even the most tolerant of ordinary Churchmen. Priests, as they delight to call themselves, in defiance of the most judicious of English divines, are conspicuous in dresses unknown to the English eye for three hundred years. Three of these per- sonages, bedizened with green and gold and yellow, and covered with black stripes and crosses, stand with their backs to the congregation on the elevated steps at the east end of the church. The altar is overladen with gorgeous ornaments, and illuminated at noon-day with two great lighted THE PKACTICE OF THE PRIMITIVE CHURCH. 21 candles. Pyramids of tapers, siiuh as arc seen in Roman C'litliolic elmrelies, arc placed at each side. The chancel is emblazoned with tin.scl banners, and the wliite surplices of the choristers are the only thijigs In thf //audi/ sjicc- tacle which could remind one of the customary ritual of the English Church. Here, across an atmosphere which is faint with the odours of incense, the f/recn and f/ildcd prics/s are dimly discerned performing unintelligible manceuvres — bowing, and bending, and tiu-ning, and crossing from side to side, until the recitation of tlio words of the service becomes the smallest part of their functions. Two white-dressed attendants carry a silver censer, from which the fumes of the incense are incessantly tossed, now over the altar, now over the book from which the gospel is read, and now into the faces of all the performers in the chancel These glaring dresses and elaborate ceremonials are simply the relics of less civilized times, and the very vestments in which these ecclesiastical performers flaunt, and to which they attach such ridiculous importance, have been shown to be nothing but ornamented varieties of the usual garments of the time of the Eoman Empire. To make a point of reintroducing these gilded ornaments thi'ee centuries after they have been disused, would, in any other profession, be despicable childishness ; but to force them into prominence, and make them of importance amid the solemn realities of religion, is simply revolting to a reveicnt mind. It would be idle any longer to disguise the fact that these liitualists are openly teat'hing doctrines which are barely distinguish- able from extreme Roman Catholicism, and are in flat contradiction to the most cherished tenets of Anglicanism The all-but avowed object is to make the English Communion service as like the Roman Catholic mass as possible ; and, in point of fact, any one who has seen high mass in a Roman Catholic church, has seen the high service at St. Alban's. T/iis f/ilt giiujer-hread school, as it was long ago described by Dr. Newman, is deve- loping a systematic revival of that Romanizing movement which was cheeked by public indignation more than twenty years ago. The other ob- jectionable practices of Roman Catholicism are naturally introduced along with its leading tenet It is ridiculous to jdead that these new- fangled practices are popular. In point of fact, they are only popular among a class ; but if a clergyman were to preach Mohammedanism and declare it was Anglicanism, he would no doubt find followers, and have some ground for the customary excuse that he was meeting a want of the day. The supposed use of bishops and articles is to see that people are taught, not what they like, but what is good for them. It is time this per- nicious nonsense was stopped, and whatever the noise which these innovators might make, the authorities of the Church would have the general support of the English people, if they would but summon up resolution to do their duty." - ^ The Times, Oct. 19th, 1866, 22 THE rRAfTICE Now let any one contrast such practices by jjersons supposed to be engaged in the worship of that Unseen Being, who, as Revelation teaches, is a " Spirit," and who requires those that worship Him to do so " in spirit and in truth," with the simple practice of the Primitive Christian when similarly engaged. (1.) Clemens Romanus, who is mentioned by St. Paul in Philij^pians, (iv. 3,) and was, therefore, a contemporarj^ of the Apostles, is the earliest evidence we have of the practice of the Christians in thoir public services. The little he says on the subject is contained in tlic f(.)lIowiiig passage : — " Siuco wv lo'ilc into the depths of tho divine knowledge, it behoves us to do all tilings in oidri-, wliiili tlie Lord has commanded us to perform at stated times. For He requires ofierings and service to he performed, not thou'^ihtli ssly or in omilarly, hut at the appointed times and seasons. "Wliere and by wlKjm lie de^ires these things to be done, He Himself has fixed by Ilis own supreme will, in order that all things being piously done according to His good pleasure may be acceptable to Him." ^ (2.) Justin Martyr describes tho worship practised in the second century in the following simple terms : — " On the dny called Sunday, all who live in towns or the country assemble in one ; ' ■.•■c, where the memoirs of the Apostles and the writings of the Prophets are read, as long' as time permits; then, when the reader has ceased, the president verbally instructs and exhorts the people to prac- tise such good things. Then we all rise together and pray, and when prayer is ended, bread and wine and water are brought, and the president in like manner ofl'ers prayers and thanksgivings, as each one is able, to which the congregation say Aincii; and there is a distribution to every one present of the eonseerated food, while to the absent a portion is sent by the deacons. Those who are rieli and willing give what each thinks fit; and the collection is d( ]iosited with the president, who succours the orphans and widows, antl tlinsr \\\u<, tlirougli sickness or any other cause, are in want, and piisimeis innl siranj. rs sojourning amongst us ; in a word, he provides for all who are in nevd."' There are two things to note in Justin's account, showing a slight divergence, unhappily the commencement of far greater changes, on the part of those Christians of the second century ^ Clem. Eom., Epist. to Corinthians, eh. 40. * Justin Mar., Apology, i. ch. 66. OT- TTIE PRIMITIVE CHTtRCH. 23 from the practice of their predecessors, to wliom the name of " Primitive" more especially belongs, viz., in the mixing water with wine at the administration of the Lord's Supper ; and also in sending the consecrated elements to those who could not ho present at the assembly of the brethren. It is scared)^ neces- sary to say that oa these two points there is no scriptural warrant for such a practice, inasmuch as the New Testament is altogether silent on both subjects ; but inasmuch as some amongst ourselves are endeavouring to introduce these rites, we may appropriatel}^ consider if anything can be said in their favour. 1st. As regards mingling water with the wine at the Lord's Supper, commonly known by the term " the mixed chalice," some contend, that although it is true Scripture only mentions " bread and wine" at the institution, and again when St. Paul describes what he had " received of the Lord" in his account of the sacred rite, (1 Cor. xi. 23 — 26,) that '"'the cup" meant to include water as well as " wine," as it is said the Jews inva- riably mingled water witli the wine used at the Paschal feast, therefore it behoves all Christians to do the same. Passing by the very natural reply that this makes our blessed Redeemer's teaching and practice yield to what is supposed to have been the custom of the Jews at a feast vmder the old dispensation, and which was about to be abolished by the introduction of a new and better way, it is by no means certain that Dr. Pusey, who contends strongly for this custom, is correct in this state- ment. It appears from testimonies collected by ]3uxtorf, Schcittgen, and Lightfoot, that this was not necessarily the case. The latter, although concluding, contrary to the letter of Scripture, that our Lord mingled water with wine at the institution of the Lord's Supj^er, shows that all Jews, when partaking of the Paschal feast, men, women, and children alike, were compelled to drink a certain portion of unmixed pure red wine. Hence the saying found in the Talmud, " If any one drinks the wine pure, i.e., unmixed with water, he hath per- formed his duty." ''^ 5 Lightfoot's Hehreio and Talmudical Exercitations in St. Matthew, ch. xxvi. 27, § V. 24 THE PJi ACl K T. It is true that some Christians, with whom Ju^itiu worshipped in the middle of the second century, were accustomed to mix water with the cup at the Lord's Supper, possibly with the idea that it more exactlj' represented the "blood and water" which issued from our Lord's side, but we have no warrant for asserting that it was then a universal custom ; and there is reason to believe, from the controversy which arose about the same time as to the correct mode of keeping Easter,'' in which the Church of Rome differed materially from the custom of those Churches which had so long enjoyed the personal super- intendence of the Apostle John, that the Churches of Asia adhered to the primitive practice of using the unmixed cup at the Lord's Supper. This custom is most harmless in itself, so long as it is done by lawful authority, as in the case of the Greek and Latin Churches. There is, however, this diflFerence in their rules respecting it. In the Roman Churches, the mixing water at the Eucharist takes place onlj' once; in the Oriental Cluii'ches, it is done ftcicr. First, before the conse- cration of the elements with cold w ater ; secondly, after the consecration v. ith u-aiDt water, which is considered as the com- bined emblem ol the water from our Lord's side and the fire of the Holy Ghost. <^ Irenseus, when reproving Pope Victor, a.d. 180, for his haughty and schismatical conduct, mentions how differently was the action of his prede- cessor, Pope Anicetus, about thirty years before, when the Easter controversy first arose. His words are : — " When the blessed Polycarp went to Rome in the time of Anicetus, and they had a little difference among themselves respecting other matters, they were soon reconciled, not disputing much with one another. For neither could Anicetus persuade Polycarp to observe it as he did, because Poh/curp Itad rihcai/s ohscrred it iritfi Jolni, the (liscij)!^ of our Lord, and the rcsl of the Apostles u ith irhuiii lie nssocintrd ; but neither could Polycarp persuade Anicetus to observe it as he did, for Anicetus argued that he inis hound to maintiiiii the practice of the jircsbyters before him. "Which things being so, they held communion with each other; and in the Church, Anicetus yielded to Poli/carp, out of respect, no doubt, the office of consecrating, and they separated from each other in peace, all the Church being at peace ; both those that observed it, and those that did not observe it, maintaining peace." — Irenajus' Epistle to Victor, given by Eusebius, Eccles. Hist., lib. v. 2-i. OF THE PlUMirnK Cjn'KClI. 25 The Church, of England, however, after the example of our blessed Lord, and the practice of the Christians of the first century, only permits " wine," and forbids mixing' water with it at the celebration of the Lord's Sui)per. This has been decided by the authority of the Supreme Ordinary of our Church in the well-known case of Hebbert v. Purchas, that whatever early authority may be adduced in its favour, it is clearly not lawful according to the order of the lleformed Church of England, and this, which is really of such trifling moment, every loyal Churchman will readily obey. After the Purchas case had been argued in the lower court, and the Dean of Arches confined the prohibition of mixing water with the wine " during the celebration of the Holy Communion, and as part of the ceremonial thereof," it was thought by some that it might be lawfully done before the commencement of the service. But this was set aside by the judgment of the higher court, which very pointedly pronounced against such a practice in the following way : — " Their lordships are unable to arrive at the conclusion that if the min- gling and administering in the service water and wiue is an additional ceremony, and so unlawful, it becomes lawful by remo\ ing from the service the act of mingling, but keeping the mingled cup itself and administering it. But neither Eastern nor Western Church, so far as the committee is aware, has any custom of mixing the water with wine apart from and before the service." ^ As this opinion has been confirmed by the Supreme Ordi- nary,^ and is, therefore, and will continue so to be until ■ f-aw Journal Report, vol. xl. pt. 6, June, 1871, p. 49. ^ It has been nded by the law of England, in Grcndon's case, 18,19 Eliza- beth, (see Plowden, -19S,) that "the sovereign is Supreme Ordinary, as having received, by the Act of Henry VI II. 2G. c. 1, all the power which the Pope had before exercised as Supreme Ordinuri/. ' Hence the late Arch- deacon Hale, in his work on Tlie Sujireinaci/ i>f the Croirn, justly observed : " Ocer all the hishops the law of England has established a Supreme Ordinary in the person of the sovereign." And that every clergyman is pledged in the most solemn way to obey this "Supreme Ordinary," is evident from the vows which he makes when called upon to exercise his ministry in the Church of England, — " That the Queen's Majesty under God is the 26 THK PKACTICE reversed by the same authority, the law of both the land and the Church, it is with no little surprise that we find the Bishop of Newfoundland writing to the Guardian, a few months later, in the following way : — " One liardhj Jikcs to appciir lo sanclifin micli ii Kiiihii-sfion ; tut suppose, without enquiring into tlic ica-on or uliji i t, a litlli' w;it( r be put into the chalice hcforn it is curried to the huJij lahlc, tlie priest may pour wine into the cup for consecration. No one pave the person who put the water into the chalice, and the priest who poured wine into it, icould Inow that there teas any mixing or wiiting at all." Surely the bishop must have forgotten the Eye of Omni- science when penning so extraordinary an epistle, in support of what must appear to every candid Christian jiot imlikc that system of "deceit" against which the Apostle so earnestly warned the Primitive Clnistians at Rome. The Daih/ News appears to have taken this view, as it writes on this painful subject as follows : — "As there is a time so there is a place for all thing's, and to right- minded people we believe there are few thinf_>-s more repugnant than the introduction into sacred subjects of that extreme iii£;euuit_v of device which we pardon in a wretch ^vho is fighting for his life at the Old Baile}-. "Whether the ingenuity of a prelate of the Anglican f'hurch, whose communication appears in the current number of the Ouanlia/i, is of this type, we leave our readers to consider. "We oiv not sin jjrised that the bishop ' hardly likes to appear' to sanction such a su-ue^vcn," &c., showing that there must have been an antecedent. i\n_y one who care- fully compares the Septuagint Version of Isaiali lxi\ . 4, with the Greek of 1 Cor. ii. 9, will see that there is not a single word exactly alike in the two passages ; and also that Isaiah omits the word "which," just as our Authorised Version. But it is u fact that the exact words used by St. Paul, which he says is a quotation from some other writing, are to be fomid in the " Liturgjr of St. James " as it now stands ; from which we infer that a portion of it was composed by the Apostle whose name it bears as early as a.u. 59, when St. Paul's tirst Epistle was supposed to have been written. The words as they now stand in the liturgy termed that of St. James, read as a prayer, expressed in the following beautiful language : — " Beseeching Thee that Thou woiildest not deal with us after our sins, nor reward us according to our iniquities ; but according to Thy gentleness and measureless love passing over and blotting out tlie handwi-iting against us, Thy suppliants. Thou wouldcst bestow on lis Thy heavenly and eternal gifts, which eye hath not seen, nor ear heard, neither have entered into the heart of man the things which Thou, 0 God, hath prepared for them that love Thee." Thus much for the evidence we have respecting the worship of the early Christians of the first century. Of their immediate successors of the second century Pliny mentions, when recoi'ding the customs of Christians at the beginning of the second ^ Neale'a ItUroductton to the History of the Eastern Church, p. 319. 32 THK PRACTICE century, that they were accustomed to " meet on a certain day before light, and sing hymns alternately to Christ as God," {carmen diceve.) The expression used by Pliny is used by Latin authors to signify " a solemn form of prayer," as well as of praise. Hence Socrates,^ the ecclesiastical historian, speaks of Ignatius, Bishop of Antioch, at the very time of which Pliny was writing, as having introduced into the Church the mode of singing alternately to the praise and glory of the Divine Trinity. And so Eusebius,' when mentioning the heresj- of Artemon, says, " From the beginning there were psalms and hymns composed by the brethren and written by the faithful, setting forth the praises of Christ as the Word of God, and declaring the divinity of His person." (2.) AVe have already adduced the testimony of Justin Martyr ; and Irenocus,^ Bishop of Lyons, Avho lived in the close of the second century, takes notice of certain forms of prayer then in use amongst the Primitive Christians, And Clemens Alexandrinus,^ his contemporary', says, when speaking of the Church, that " It was the congregation of those who prostrated themselves in prayer, having as it were one common voice ;" which implies that their prayers were such as they could join vocally in them under a well-kno^ra form, either bj' repeating the whole, or at least by alternate responses. (3.) Origen, at the beginning of the thirteenth century, ex- pressly mentions one of the prayers in constant use amongst Christians, to the following cifcct : — " Grant us, 0 Almighty God, a part with Thy prophets ; grant us a part with the Apostles of Thy Christ ; grant that we may ever he foimd adoring Thy only begotten Sou." * (4.) And Cyprian, his contemporary, testifies not only that " Socrates, Eccles. Hist., lib. vi. cap. 8. ' Eusebius, i'cf ?t's. Hist., lib. v. cap. 28. Eusebius has preserved the frag- ments of Caius' (a Komau Presbyter) work, entitled The Labyrinth, written against Artemon, one of the first who denied Chi-ist's godhead. » Irenajus, Adv. Hur., lib. i. cap. 1. ^ Clem. Alex., Strommata, lib. vii. cap. G. * Origen, Hoinihi 11 in Jcicin. OF THE PRIMITIVE CHURCH. 33 " the Lord's Prayer " was in common use as a spiritual form most accei^table to God, but also specifies several forms of prayer in use amongst his fellow- Christians. Thus, as an instance, in the administration of the Lord's Supper, he men- tions that the officiating minister uses the following exhorta- tion, so familiar to the ears of members of the Church of England, "Lift up your hearts;" to which the congregation ^^Pb^ " We lift them up unto the Lord." The minister con- tinues, " Let us give thanks to our Lord God ;" to which they respond, " It is just and right so to do." Then followed the Consecration Prayer, and the Lord's Prayer ; and after that the salutation, " Peace be with you; " to which the people answered, " And with thy spirit." Then followed the administration of the Holy Communion, and the congregation departed.'^ But as well as forms of prayer or " liturgies " being in use amongst the Primitive Christians in their public assemblies, and to which we must suppose was added the privilege of " extempore prayer," as occasion required, we have ample evidence that the Holy Scrij^tures were also read publicly after a prescribed " lectionary," not unlike the order of our Reformed Church, as Augustine clearly shows.'' The Primitive Christians had the highest authority for regarding Scripture with the most profound reverence, for they not only had St. Paul's testimony that it was " able to make men wise unto salvation through faith which is in Christ," but they had been taught by the same authority that it was their bounden dutj^ to test everj'- thing they heard, whether preached by an angel from heaven, an inspired apostle, or a holy missionary, by the only infallible ' Theodoret, Hceret. FahuL, lib. iv. cap. i., when mentioning tlie form of prayer in the Baptismal service in use in his day, relates that Arius, " trans- gressing the ancient laws of giving glory to God, which had been handed down by those who lived and served in the ministry of the word from the beginning, introduced a new form of prayer, teaching those whom he deceived to say, Glory be to the Father, hy the Son, and in the IIolj- Ghost." ' Exjjosit. in Joan, in Prafat. ' 2 Tim. iii. lu. D 34 THE PRACTICE touchstone wliich God had given to man, viz., the Scriptures themselves ; and in which the way of life and holiness is so plainly revealed, that "the wayfaring men, though fools" in the world's estimation, "shall not err therein."* This is clearly revealed in the conduct of the noble Bereans, who had tested the preaching of the Apostle in that very way, and were highly commended for so doing. " These (Bereans) were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so."^ Here we have inspired authority and a divine command to exercise the right of private judgment, which all the pretended claims of the Church of Rome can never controvert. (1.) Thus, to quote a few extracts out of the multitude at hand 'on this point from the writings of the Primitive Christians, we see Irenaeus in the second century teaching as foUows : — " We liave known the method of oiu- salvation by no others than those by whom the Gospel came to us ; which Gospel the Apostles then truly preached ; but afterwards, by the will of God, they delivered it to us in the Scriptures, which then became the foundation and pillar of our faith." ' (2.) Tertullian, the contemporary of Ignatius, says on the same subject — "I adore the fulness of Scripture. Let the school of Hermogenes show that it is written. If it be not wi-itten, let them feai' that woe which is destined for them that add or take away therefi-om." * (3.) Origcn interprets the teaching of Scripture on this point in the following warning : — "Consider what imminent danger they are in who neglect to study the Scriptures, in which alone a knowledge of their condition can be ascer- tained." ' (4.) Eusebius, Bishop of Ca)sarea, delivered this solemn ^ Isa, XXXV. 8. 0 Acts xxvii. 11. Compare Gal. i. 6—9. ' Ircnajus, Adv. ILcr., lib. iii. cap. iii. § 1. ^ Tertullian, Adr. Ilennog., cap. xxii. ^ Origen, Homil. 25 in Mnit, OF THE PRIMITIVE CHURCH. 35 injunction, which as truly deserved the name of " Catholic" as any other in the annals of the Ancient Church, in the name of the three hundred and eighteen bishops assembled at the Council of Nice : — " Believe the things that are written in the Scriptures: the things that are not written, neither think upon nor enquire after." ^ (5.) Augustine very clearly points out the duty of Christians in respect to the infallible testimony of Scripture, and contrasts it with the uselessness of adducing the authority of any council, whether general or otherwise, in contrast to or in explanation of anything to be gathered from the revealed word of God, as so many in the present day appear inclined to do. His words are very important on this point, and therefore deserving of the closest consideration by those who wish to understand what Christians, as late as the close of the fourth century, held and taught on this point. He says : — " I ought not to adduce the Council of Nice, nor ought you to adduce the Council of Ariminum, for I am not bound by the one, nor you by the other. Let the question be determined by the authority of the Scriptures, which are witnesses peculiar to neither of us, but common to both." ^ And in another place the same author, after the example of St. Paul as he followed Christ, says distinctly : — "If an angel fi'om heaven shall have preached to you anything beyond what ye have received in the Scriptures of the Law and the Gospel, let him be accursed." « We may judge from these testimonies how fully the Primitive Christians realized this fine saying concerning Holy Scripture, that every sentence of it comes from Grod, and every individual is interested in the meaning thereof. Like the heathen fable of a golden chain suspending the world from the throne of Jove, every sentence of God's word is a link in that more precious chain of gold which binds all the faithful to the heart of God. 1 C'oncil. General at Prociiic, t. i. lib. ii. cap, 19. Colon. 1C18. 5 Augustine, Cv>itr. 3Iax., ii. 14. ^ Augustine, Vontr. Petit., iii. 6. d2 36 THE PRACTICE If we leave Scripture in order to take up with tlio writings of fallible men, however devout and earnest, it is like Adam's expulsion from Paradise to till the ground full of thorns and thistles, from which food can only be extracted with labour and toil. Thus these Holy Scriptures, the sacred oracles of the one only God, are the true golden mines in which alone the lasting treasures of eternity are to be found. How little do many readers of the Bible, in this present age of luxury, when every one is free to reject or accept its claims to our obedience, re- member what it cost the Primitive Christians, especially during tbe Diocletian persecution, merely to rescue and hide copies of the sacred Scriptures from the rage of the heathen. In that fresh morning hour of the Church there belonged to the sincere followers of Christ a fulness of faith in the realities of the unseen world, such as, in later days, has been reached only by a very few eminent individuals. As it has been well said of these Primitive Christians, " tJic jiuiui/ felt a persuasion, which is now only experienced hij f/ic/'eir." With the knowledge, therefore, that these Holy Scriptures contain everything necessary for man to know and by man to bo performed, one of the first signs of the movement of the Spirit in the Church of Christ during the darkness of the middle ages, when the grossest fables of superstition supplanted the Word of Life, and which culminated in the glorious Reformation of the sixteenth century, was the endeavour so universally made by all the Churches of Western Europe, which had been brought out from that worse than Egyptian darkness which had overspread so large a portion of Christendom, to provide the people with copies of the Scriptures, so that they might be enabled to read God's message of love to a lost world — "every man in our own tongue in which we were born." Hence our own favoured branch of Christ's Catholic Church on earth, first and foremost in this blessed work and labour of love, truly asserts in the Preface to the Authorised Version, that every fresh instance of spreading far and wide the know- ledge of Christ and Him crucified through the dissemination of the Scriptures is simply — " opening the window to let in the OF THE PRIMITIVE CHURCH. 37 light ; breaking the shell that we may eat the kernel ; putting aside the curtain that we may look into the most holy place ; removing the cover from the well that we may come and taste of the waters of life, and drink largely, and live for evermore." But it never should be forgotten that it is not the mere pos- session of these Holy Scriptures, nor even our diligent study of them, that constitutes our safety, without the guidance of the Holy Spirit to direct us to a right understanding thereof. The fatal mistake of the " wise of this world," as they are termed — of those who are content with natural in place of spiritual reli- gion — may be summed up in that expressive sentence, " With the heart man bolieveth, and with the mouth confession is made unto salvation." Those who arc unable to sec the fundamental doctrines of our religion, such as ruin by the foil, redemption by Christ, and regeneration by the Spirit, which the Primitive Christinns held so clearly and faithfully, place naturally the head and intellect as foremost in their standard of religious truth. But in order to make the wisdom of Scripture our wisdom, its spirit our spirit, and its language our best loved and best understood language, there must be a higher influence upon the soul than what lies in human skill or human explana- tion. Until this is brought to pass, the doctrine of conversion, and the doctrine of the atonement and the resurrection, and the doctrine of fellowship with the Father and the Son, and the doctrine of the believer's progressive holiness under the moral and spiritual power of the "truth as in Jesus," will, as to his own personal experience of its meaning, remain so many hidden mysteries, or so many hidden sounds. 38 CHAPTER IV. THE DOCTRINE OF THE PRIMITIVE CHURCH. In the last chapter we have omitted that important portion of public worship amongst the Primitive Christians, known by the familiar name of " the Sermon," because it wiU have to be noticed at length in this present chapter, which treats exclu- sively of the doctrine held and taught by them, upon the principle of the celebrated canon mentioned by Tertullian more than once in the course of his writings, to this effect : " Tliat irhich teas first is true; that tchich came after is fahe,"~ — a golden rule, which it behoves us ever to remember, esjaecially as in the present day we see it so comjiletelj' set aside by those who are never tired of boasting that their doctrines and practices are in accordauce with what they call, "Primitive and Catholic truth." All Christians, of all ages, are unanimous as to the duty of "preaching;" but the question to be considered is this : — What were the doctrines which the Primitive Christians believed and preached, and which it behoves us to do the same in the present day ? One word may be sufficient to express the fundamental truth on which all effectual preaching of the Gospel must rest, and concerning which St. Paul denounced such a woe against him- self if he preached it not, viz. : — The Doctrine of the Cross. But this very term is so misunderstood and misapplied by many in the present day, that it will require a careful analj-sis in order to see what it was that the Primitive Christians held and taught on this all-important truth. In Holy Scripture, the term " the Cross " is used in a two- fold sense — literallj^ and figuratively. In the former instance, it means the instrument for the capital punishment of the vilest ' Tertullian, Adr. Prax., §2, and Prmcrip, mlc. IZcr.,^ 31. THE DOCTRINE OF THE PHIMITIVK CHURCH. 39 of malefactors ; in the latter, it means the doctrine of atonement, which the Son of God once made when He died on the cross of Calvary. Literally, it signifies the most ignominious of gibbets ; figuratively, it is the most glorious of truths. We need not wonder then at finding how this term has been misunder- stood, when the word bears such very different meanings. On the one hand, the unbelieving Jews identifying the figurative with the literal — the doctrine of the Cross with the cross itself, have enlarged on the disgrace of the Crucified One, and thrown it contemptuously in the teeth of His disciples. On the other hand, superstitious and mistaken Christians, such as existed amongst the Galatians in Apostolic times, and amongst Komanists and Romanisers in our own day, identifying the literal Vi'ith the figurative — the cross with the doctrine, have elevated the material figure into the place of the spiritual truth ; and have gradually turned it into an object of idolatry, just as the faith- less Jews treated " the brazen serpent that Moses had made," when they "burnt incense " to what God had originally given as a blessing, which the pious King of Israel very righteously brake in pieces, and termed it in derision, Ne/ins/iiuii — " a piece of brass." It behoves us, therefore, to remember the vast distinction, the wide gulf, so powerful in its action, and so fatal in its results, between the doctrine of the Cross as understood by the Primitive Christians, and the material cross as paraded so publicly by the superstitious multitude in the present day. The teaching of St. Paul, as declared in his various Epistles, especially the First to the Corinthians and that to the Galatians, shows this in a most unmistakable way. The preaching of the Cross was to the Jew and to the Greek, who delighted in visible sacrifices — the former of which were commanded by Jehovah, and which were proper untO. the coming of Christ to make the one great sacrifice of Himself, which never could be repeated ; the latter in those useless sacrifices, which were the natural development of his unsanctified mind — while to the faithful Christian, not only of primitive times, but of all ages, it was essentially "the power of God unto salvation to everyone that bclieveth ; to the Jew 40 THE DOCTRINE first, and also to the Greek." ^ Hence St. Paid summarises the whole of this precious doctrine in that fine outburst of spiritual teaching : — " God forbid that I should glorj' save in the Cross of our Lord Jesus Christ, by whom the world is crucified to me, and I unto the world. For in Christ Jesus neither circum- cision availeth anything, nor uncircumcision, but a new creature."^ St. Paul here tells the Galatians what some " false brethren " amongst the Primitive Christians had "unawares brought in;" and he contrasts it with what he, as a teacher sent from God, was inspired to glorify in. They gloried in the old rites and ceremonies of the Jewish law, such as ornaments, and splendid decorations of their synagogues, gorgeous vestments, smoking incense, prostrations and genuflexions, elevations of consecrated things, much washings and unscriptural fastings,' a material altar and a daily sacrifice — all of which were but types and shadows of better things to come, and were done away by the promulgation of the Gospel ; while he gloried solely in the sitbsfaiice, i.e., in. Jesus Christ and Him crucified, as the only "Way, the Truth, and the Life. He knew it was an affront to his Master to con- tinue these shadows, alter the substance had appeared. There- fore, he condemned the unlawful practices of the Galatian Christians, zealous as they probably were, but certainly not according to knowledge ; at the same time he confined his own glorying to that one blessed object, which the eye of faith alone could discern, and to which all the shadows were designed to point, and exclaims in the exuberance of his spiritual joy, — " God forbid that I should glory, save in the Cross (not of any human manufacture, but) of our Lord Jesus Christ, by whom the world is crucified unto me, and I unto the world." Here the Apostle shows us both his high esteem of the Cross 8 Rom. i. 16. s Gal. vi. 14, 15. '■ Contrast what is said in the 58th chapter of Isaiah respecting a fast which is acceptable to God, and the practice of the superstitious J ews in ancient times, and their equally superstitious successors of the Komaa Church in the present day. OF THE PRIMITIVE CHURCH. 41 of Christ, and tlie powerful influence it had upon his mind in the crucifixion of self during his pilgrimage on earth. Thus the Cross of Christ spoken of by St. Paul denotes clearly the doctrines connected with the Cross, and flowing from it, — such as salvation obtainable solely through the one grand sacrifice once made by Christ and never to be repeated, justification by faith in the merits of Him who is the Lord our Eigh- teousness, willing obedience to His lawful commands as the test of faith, and sanctification by the Holy Ghost as the sole means by which we become " meet to be partakers of the inheritance of the saints in light." Although the Cross is occasionally used to denote our sufferings for Christ, it is chiefly employed, as St. Paul does in writing to the Galatians, to denote His sufierings for us. Hence the Apostle gloried in it to the exclusion of all other things, as it is this alone which mortifies our corruptions, and crucifies the world within our hearts. Hence his esteem of the Cross was great, and its influence upon his conduct in proportion. By it the world was crucified to him, and he to the" world. Here was a mutual crucifixion. His esteem for Christ was the reason why the world despised " the bald-patcd Galilean," as he was termed in mockery, and Avas desjaised by him. Not that the Ci'oss of Christ, with its life-giving power to all who spiritually under- stood its teaching, made him hate the men of the world, or refuse its lawful enjoyments ; it permitted the use of the latter, and compelled the love of the former. But the reason why the Apostle dwells so forcibly on this crucifixion of the world is, — as St. John preached, "Love not the world, neither the things that are in the world : for all that is in the world, the lust of the flesh, and the lust of the eyes, and the pride of life, is not of the Father, but is of the world," — because the inordinate love of worldly things is one of the chief sources of sin, and draws the mind away from Him whose service is perfect freedom. The Cross of Christ gave such a happy turn to the Apostle's aflec- tions, that the world was no longer the same thing to him which it was to others, and had once been to himself when under the dominion of the Jewish law. 42 THE DOCTRINE Thus the doctrine of the Cross, as understood by the PrimitivG Christians under the teaching of the great Apostle to the Grentiles, is in reality the doctrine of our redemption by the death and merits of God's only begotten Son ; which has ever been regarded as the marrow and essence of the Gospel, and the cardinal doctrine of our holy religion. Great, unspeakably great as was the work of creation, greater far was the work of redemp- tion. The creation was the work of God's fingers, so to speak ; redemption was the work of His arm. In creation, God gave us ourselves ; in redemption. He gave us Himself The most glorious truth known on earth, which constitutes the glory of heaven now, and will constitute it through all eternity as the fundamental verity of the Christian religion, is the doctrine of our redemption by the sacrifice of God's only begotten Son. For this precious truth embraces all that man can want, and, with duo reverence be it said, all that God could give ; for God has but one onlj^ Son, and Him He spared not, but delivered Him up for us, in order that, consistent with His justice as well as with His mere)''. He might " freely give us all things." The doctrine of the Cross as taught by St. Paul, or, in other words, the doctrine of our redemption by the blood of Him who was " delivered for our offences and raised again for our justifi- cation," is the most precious truth ever revealed to poor sinful man. The blood-stained Cross of Christ, as seen by the eye of faith, is an object of such incomparable brightness, that it has shed a halo of glory around it to all the ends of the earth, to all the generations of men, and to all the ages of eternity. The greatest events that ever happened in this world of sin and sorrow fill with their splendour only a moment of time, and overspread with their glory but a point of space. "Whereas the glory of redemption fills immensity, and shines throughout eternity ; for this event adorns the records of time, enlivens the history of the universe, bringing honour to the Creator and salvation to the creature, and forms the endless song of that blessed company above who are represented in the Apocalypse as singing a new song, saying, "Thou art worthy to take the book, and to open the seals thereof: for Thou wast OF THE PRIMITIVE CHURCH. 43 slain, and hast redeemed us to God by Thy blood out of every kindred, and tongue, and people, and nation ; and hast made us unto our God kings and priests : and we shall reign on tho earth." - Such was the doctrine of the Cross as received and taught by the Primitive Christians ; and inasmuch as the true doctrine of the Cross became gradually corrupted little by little by their unworthy successors, the material figure of the cross became more and more idolized ; until the language of Scripture, which connects a curse with it, was utterly rejected and contradicted, until the accursed tree camo to bo worshipped by members of the Church of Rome wiili tlie same npecics of worship irhich is due to God alone.^ And so fatal is the confusion in the minds of many amongst ourselves, whose hearts appear to be set Rome- wards, that the language of St. Paul as glorying in the Cross, to which we have already called attention, is ignorantly quoted in defence of the worship of the image. (1.) How different was the Primitive Christians, in respect to the material image of the cross, from that of many professing Churchmen in the present day, may be gathered from the reply which Tertullian makes to the false charges which the heathen were in the habit of bringing against the Christians of his time (the close of the second century) on this very point. Thus he speaks : — "I come now to another calumny «»/i*c/t blackens tis Christians tcith the adoration of the cross ; and liere I sliall be enabled to prove the calumniator himself to be a fellow- worshipper, or sharer in the scandal ; for he that worships any piece of timber is guilty of the very thing- falsely charged against us ; for what signifies the difference of dress and figure, while the matter and substance is the same ? Thci/ are two wooden gods at best."* 2 Rev. V. 9, 10. 3 This would be incredible were it not for the words of the Roman Ponti- Jical, " Restored and edited by order of Clement VIII. and Urban VIII., Supreme Pontiffs," wherein it is said that " the cross of the Pope's ambas- sador takes precedence of the emperor's sword, because the icorsliip of Lutria {i.e., the worship due to God alone) is due to the cross of the apostolic legate." * TertuUian, Apology, oh. xvi. 44 THE DOCTRINE (2.) In the same strain Minutius Felix speaks of his fellow- Christians in the following century, respecting the false accu- sations against them of paying honour to a senseless piece of wood : — " As for the adoration of the cross, which you object against us Christians, I must tell you frankly tliat we neither adore crosses nor desire them .... You certainly, who worship wooden gods, are the most likely people to adore wooden crosses." 5 From these testimonies we learn that to glory in the faith of the Crucified One, and to worship Him in spirit and in truth, is true Christianity such as tlie Primitive Church faithfully held and taught ; but to glory in the material image and to worship it, as the Church of Rome pretends to do, is senseless idolatrj' in the estimation of every sound member of the Church of England, as our Homily declares: "These two words, idol and image, differ only in soimd and language, but in meaning be indeed all one, specially in the Scriptures and matters of religion." Those who consider the material cross as a " religious emblem," forget that religious emblems may not be made except by God's immediate authority. Those who abuse it, as so many do in the present daj^ appear to fall under the con- demnation uttered by one of Israel's faithful prophets, inspired to declare the will of God respecting this very sin : — " Woe unto him that saith to the wood. Awake; to the dumb stone, Arise, it shall teach ! Behold, it is laid over with gold and silver, and there is no breath at all in the midst of it. But the Lord is in His holy temple : let all the earth keep silence before Him." ^ When we see churches in the present day filled with crosses, often "laid over with gold and silver," and not unfrequently with precious jewels besides, we may conclude that there is a wide departure from the doctrine and practice of the Primitive Christians respecting " the preaching of the Cross," which we know from the Apostle's solemn warning, " is to them that 5 Minutius Felix, Octav. dc Idol, Van., § 29. e Hab. ii. 20. OF THE PRIMITIVE CHURCH. 45 perish fooHsliness ; but unto us which are saved it is the power of God."''' Hence St. Paul's solemn command to Timothy : "I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at His appearing and His king- dom ; Preach the icord. Be instant in season, out of season ; rejjrove, rebuke, exhort with all long-suffering and doctrine."^ And what a different message it is which the minister of Christ, as the ambassador of God, has to deliver to the two classes which constitute the outward Church — to the believer, a word of unspeakable comfort ; to the nominal Chi-istian and worldly- minded, a word of most solemn warning. For though there is in all men a natural conscience which distinguishes between good and evil, there is nothing in the unconverted soul which corresponds with the Apostle's principle of " delighting in the law of God after the inward man." Here the charmer may chann " never so Avisely," but in vain ; the minstrel may exert his iiliuost skill, and pour forth strains sweet as the melodies of heaven, but there is no chord which vibrates to his touch when he appeals to sinners dead in trespasses and sins, — when he ajDpeals to those who are " dead in trespasses and sins," in praise of the beauty of holiness, and the loveliness of spiritual and Evangelical religion. In the book of the prophet Isaiah, God thus characterises His believing and faithful people : — " Hearken unto mc, ye that know righteousness, the people in whose hearts is my law." ' 1 Cor. i. 18. 8 2 Tim. iv. 1, 2. 46 CHAPTER V. THE DOCTRINE OF THE LORd's SUPPER. In treating on this important subject, and bearing in mind many of the practices which have lately crept into our Church, and are now strongly defended by a powerful party within our Zion, it may be well at the outset to state that our endeavour will be to show, by God's blessing, and with an earnest prayer for the Spirit's teaching that nothing but truth be set forth, that the Primitive Christians jMrtook of the Lord's Supper in the evening, after feasting ; that the elements used were bread and wine alone, and were invariably partaken of by all present ; that no adoration of the elements was ever thought of ; that there was no such a thing known as a 2>retended sacrifice, nor what is termed " « real oJ>Jectii-e presence ;" nor lights, unless required for giving light to the congregation ; nor incense ; nor the Eastward Position on the part of the officiating minister ; nor was any distinctive dress worn by him on the occasion ; and that the chief doctine which they held in connection with this sacred rite was to show their faith in the efficacy of the first Advent of the Saviour, as well as their confident assurance in the reality of the second Advent, in accordance with the teaching of St. Paul in his Epistle to the Corinthians, " As often as ye eat this bread and drink this cup, ye do show the Lord's death tiU He come." " This was the mode by which the Primitive Christians were Avont to realize the presence of their absent Lord. As regards the hour when the Primitive Christians were wont to partake of the Lord's Supper, it appears from the little which is said on the subject in Scripture that those of the » 1 Cor. X. 26. THE DOCTRINE OF THE I-ORd's SUITER. 47 earliest times, i.e., who lived during the first century in apostolic days, partook of the Lord's Supper, in accordance with their Master's example, after the evening meal and at nicjJd. For not only do the writers of the synoptic gospels unanimously declare that it was " in the evening after supper" that our Lord instituted the rite, but St. Paul emphatically confirms the same by thus addressing the Corinthians : — " For I have received of the Lord that which also I delivered xmio you, That the Lord Jesus the niyht in which Ho was betrayed took bread ; and when He had given thanks. He brake it and said, Take, eat : this is my body, which is broken for you : this do in remembrance of me. After the same manner also He took the cup, when He had supped, saying, This cup is the now testament in my blood : this do ye, as often as ye drink it, in remembrance of me." ' There is only one instance mentioned in the New Testament to show how literally the Primitive Christians followed our Lord's example, and obeyed the apostolic precept. In the account recorded in the Acts of St. Paul's visit to Troas, it is said : — "Upon the first day of the week, when the disciples came together to break bread, Paul preached unto them, ready to depart on the morrow ; and continued his speech until midnight." ^ As the "first day of the week" with the Jews commenced about six p.m. of what we call Saturday evening, and St. Paid's sermon continued until midnight, it is clear that the Christians at Troas on that occasion met to " break bread," I.e., to partake of the Lord's Supper, in the eceniufj, and consequently knew nothing of what the Church of Rome and her imitators fondly call " morning mem." And as St. Paul exhorted the Christians at Corinth, " Be ye followers (or imitators) of me, as I am of Christ," we see at once that those who adopt the practice of evening Communion have the order of their Master, the example of the Apostles, and the custom of the Primitive Church as their authority for so doing. But have we any evidence for asserting that the Christians ' ] Cor. xi. 23—25, ' Acts XX, 7. 48 THE DOCTRINE of the second century adopted the same rule as their prede- cessors, to whom belongs more ['particularly the name of " Primitive ? " Let the following testimony decide. (1.) Pliny, the heathen Governor of Bithynia, A.ix 103, on the occasion of some Christians having been brought before him, wrote to the Emperor Trojan to tell him that — " They were wont to meet together on a stated day before it was light, and sing among themselves a hymn to Christ, as God, and bind themselves by an oath against the commission of any wickedness, [scque sacramcnto nun in scehts aliquot vhstriiu/erc.) When these things were done it was their custom to separate, and then come together again to a }neal." ' As Pliny's mention of a "meal" can mean nothing else than f/ie Lorcl'.'i Supper, it is evident that the Christians of Pliny's time residing at Bithynia, like their predecessors at Troas half- a-century before, were in the habit of partaking of the Holy Communion at their second time of assembling on the Lord's- daj^ i.e., in the evening, and not as a " morning mass." (2.) Justin Martyr, who flourished about half-a-century later, has left a very full account of the Simday worship of the Christians in his day, specially noticing the Lord's Supper ; but as he does not mention the hour, his evidence on this point is of no value. But from the way in which he speaks of the assemblies of the brethren, we may infer that the custom then was, as it has been in the Church of England since the Reformation, to receive it after midday, or afternoon, when the hour of " evensong " is said to begin. (3.) TertuUian, who wrote at the very close of the second century, gives us some intimation of the change which appears ^ It betrays a want of scholarship to argue, as some have done, that Pliny, by using the word sacramenttim, means to assert that what we now call "the Sacrament," but which to the Primitive Christians was an un- known term subsequently adopted from the heathen, was administered in the morning assembly, forgetting that the " sacramenfuni" of a heathen writer of that period had a very different meaning from what it afterwards assumed in the Church of Christ. I doubt if the term " Sacrament of the Eucharist " was in use amongst Christians before the end of the second century. "We meet with it in Tertullian's De Corona, § 3. 0¥ THE 1'K1M^X1^'E CHUKCH. 49 to have taken place in his time, when the Chuvcli departed fi'om the example of Christ and the practice of the Primitive Christians. lie says, — " Our supper, wliich you accuse of luxury, shows its object in its very name. For it is called A(/cq}e, which among the Greeks Kignifies ' Lovi;.' . . . "We regale ourselves in such a manner, as to remind us tliat wc arc to worship God hi/ night. Wo preach in the presence of God, knowing thai Ho hoars us. Then after having washed our hands, and lights being brought in, every one joins in a hymn to God. Prayer agaiu concludes our feast." * Whether TertuUian means the AgajK as distinct from the Lord's Supper, is not quite clear, but it is universally admitted that the Agape, which was introduced in the Cliurch during the second century, ahcaij.i preceded the Lord's Supper, until suppressed altogether in consequence of abuses ; which shows that on such occasions the Lord's Supper must of a certainty have been partaken of at night. Moreover, the same author, in another of his works, says, — " The Sacrament of the Eucharist ordered by our Lord to ho taken at siq>per time, and by all, we have (dso partaken of in the assemblies held before daylight." = Thus we gather from Tertullian's words that it must have been towards the close of the second century when Christians began to depart from the customs of the Primitive Church, by partaking of the Lord's Supper, first in the morning as Avell as the evening, and then subsequently in the morning alone, though there is evidence that for several centuries certain Churches were accustomed to partake of the Lord's Supper on particular occasions in the evening.*^ 4 Tertullian, Apol., § 39. 5 Tertullian, De Corona, c. iii. As some have misinterpreted the meaning of the sentence in the text, 1 give Tertullian's words as follows :— " EucharistcB Sacrameittum, ct in tuinporc victns ct oinnihits mandtdum a Domino, Etiam antelucanis ccetihus." = Socrates tells us that " the Egj-ptian Christians intlie neighbom-hood of Alexandi-ia, and those of the Thcbais, hold their religious meetings on the Sabbath, {i.e., the Jewish, or seventh day of the week,) and do not par- E 50 THE DOCTRINE It is melanclioly to think, with such cleai' e\ idence as to the custom of the Primitive Christians in respect to evening Com- mmiion, that clergymen of our own Church can he found to cast rejiroaches on those who follow the example of Christ and the practice of the Apostles, in preference to that of the Church of Eome. Yet, to mention only one or two instances, we find Mr. Stanton, one of Mr. Mackonochie's curates, writing from St. Alban's Clergy-house, on the " Feast of the Circumcision," 18G8, to say, " In our eyes evening Communion is deadly sin. For we believe it to be contrary to the mind of the Catholic Church, which is the mind of the Holy Ghost, and any act deliberately done contrary to the mind of the Chui'ch is deadly sin." And so Mr. Bennett, when examined by the Ptitual Commission, in answer to a question by Earl Beauchamp respecting " Holy Communion in the evening," says, " I should consider it sacrilege to celebrate in the erening." ~ It is difficult to think how any professing Christian minister could allow himself to assert that it was " sacrilege" to follow the example of our heavenly Master. Surely, in this instance, pariy-pas:iion must have overstepped the bounds of reason. But Mr. Picnnett, in his earlier and more enlightened days, (mcc taught veiy differentlj^ as may be seen in a sermon on the Tjnril's Supper, which he published in 1837, from which I make the following extract, as it puts in a succinct form the vast gulf which separates our Reformed and Protestant branch take of the mysteries in tlie manner usual M"itli Christians in general ; for after having eaten of their ordinary evening meal, they make their oLlations, and then partake of the Lord's Supper. {Eccl. Hist., 1. v. c. 2.) Towards the close of the foiu'th century, when morning Communion had become the common practice of most Churches, the Third Council of Carthage (a.d. 397) decreed that on Thursday in Passion week the Communion was to be administered in the evening after supper. St. Augustine [Ejiist. 118 ad Jaiwar.) speaks of an evening Communion at that time with his fellow-believers, because it was " after the example of our Lord." And Ambrose, {Sermo. 8 on Psalm cxviii.,) writing in the same age, says dis- tinctly that the Milanese Christians used to partake of the Lord's Supper " at the end of the day during a fast." ' First Report of the Ititual Commission, Que. tion 2663. OF THE rillMITIVE CHURCH. 51 of Christ's Cliurcli in England from the fallen Church of Rome : — " For the first three centuries the Lord's Supper was observed ia its integrity, {i.e., partaken of in the evening, after the example of Christ;) for the next three it was gradually overladen with cumhrous ceremonies ; and for the succeeding nine centuries it was ntiirly lost in the covrujitions and ignorance of a designing priesthood and a superstitious people. Our great Reformers have nearl)^ restored the Sacrament to that plain and simple cere- mony of memorial and spiritual sacrifice which our blessed Lord intended, rather than a pompous pageant outraging common sense Onlj'' con- sider our Church restored to the primitive and apostolic purity of its early days. There is exacted of the Christian community no irrational profession of belief; and there is required now no credit in the fables of Papal ignorance ; there is demanded now no ivorsliip of the host, no fullinr/ down before the material element of our own creating," Contra.st Mr. Bennett's present teaching on the Lord's Supper — as set forth in his Fka for Toleration, in which he speaks of " the real, actual, and visible Presence of our Lord ujion the altars of our churches ; " and says, " Who myself (tdorc, and teach the people to adore the consecrated clemeuts, believing Christ to be in thoin ; believing that under their veil is the sacred Body and Blood of my Lord and Saviour Jesus Christ," (pp. 2 and 14, Editions 1 and 2,) — with that which he taught fortj' years ago, and then see how different are his jiroscnt views from those of the Primitive Christians, and the height from which he has fallen. Ubi lapsus, Quid feci/ It is now nearly half-a-century ago that Mr. Bennett inducted nic into AVcstiniuster School, and shortly before the publi- cation of the sermon just quoted I resided with him as a private pupil previous to going to college. Although I have no recol- 8 The result of Mr. Bennett's present teaching may be seen in the fact that, according to the R. C. Wecldy Hct/ister of November, 1874, out of thirty-one persons recently confirmed by the Popish Bishop of " Clifton" at Frome, eighteen had been once members of Mr. Bennett's congregation. We must not omit to mention that Mr. Bennett withdrew the word "visible " Presence from subsequent editions of his work, in order to avoid a legal condemnation, but then he took care to explain that he meant exactly the same thing. E 2 52 THE DOCTRINE lection of receiving tiny instruction whatever from him of a tlioologicnl nature, I may have imbibed something of the primitive spirit manifested in that sermon ; and I can truly and thankfully say that I have enjoyed deep spiritual pleasm-e in partaking of the Lord's Supper in our own church of an rrcniiHj, as well as in receiving the Holy Communion together with Nonconformist brethren, where the order was to receive it >uttiiuj and at midday ; and, what may surprise man3', once when I had the opportunitj' of receiving it in a church of an advanced Ritualistic type at an early hour in the morning, and where, although I was naturally shocked by the officiating minister being arrayed in a vestment of gorgeous array, and by the consecrated element of bread being offered to me in the form of a xcafor, I gladly acknowledge that the hymn in praise of our risen Saviour, (for it was on Easter morn,) sung by the congregation on their knees at the close of the service, though contrary to the order of our Church, was very beautiful, and conveyed solemn thoughts and deep spiritual joys to mj' soul. As regards "kneeling" or " sitting," it is a matter of simple indifference to the spirituallj- taught Christian. Our Church's order is to "kneel" at the reception of the bread and wine, which every loyal Churchman readily obeys ; but the practice of the Primitive Christians appears to have been to partake of the Lord's Supper either sitting or reclining, as Christ and His Apostles at the institution of the rite. Marriott's Vcniiarum Christ ianttin, Plate xvi., contains a representation of the Lord's Supper, of a date possibly as early as the second or third century, copied from the cemetery of JMarcellinus at Rome, in which the communicants are represented as seated. One reason why certain amongst us are so much in the habit of declaiming against evening Coiiimaiiion appears to be that they think it more convenient to receive the Lord's Supper fasting, in place of after a feast. But such reasoning seems to be put forth either in ignorance of our Lord's example and the practice of the Primitive Churc h, or something worse ; for if not caused by ignorance, it is simply equivalent to saj-ing that man's convenience, is superior to God's law. OF THE PRIMITIVE CHURCH. 53 It is scarcely necessary to point out tliat those who lay so much stress on what is termed " fasting Communion," contra- dict alike the letter and spirit of Scripture, as well as the prac- tice of the early Christians. For not only is it most certain that it was originally instituted qftcv the Faschnl feast, and therefore could not have been partaken of " fasting," but the whole tenor of spiritual teaching as declared in the New Testament is intended to show, as St. Paul expressed it, that " the kingdom of God is not meat and drink ; but righteousness, and peace, and joy in the Holy Ghost." ^ And as the Lord's Supper is essentially a time for feasting and rejoicing in place of fasting and mourning, we can only saj^ to those who laj' so much stress upon the necessity of partaking of it "fasting" after the manner of the Church of Rome, in the words of our Master, " "When ye fast, be not, as the hypocrites, of a sad countenance : for they disfigure their faces, that they may appear unto men to fast. Verily I say unto you, They have their reward." ^ An anecdote is related of Eobert Grosseteto, the famous Bishop of Lincoln in the thirteenth century, who enjoined a friar, much troubled with melancholy, to drink as a penance a cup full of the best wine ; and when it had been drunk very unwillingly by the faster, the good bishop said to him, " Dearest brother, if you frequently had such a penance you would have a much better regulated conscience."^ And so a worthy successor of Grossetete in our own day, Bishop Wordsworth, has justly denounced the sin and folly of laying any stress on fastin(/ CoDimuiiion. " Nothing," lie said, " was more childish than to lay down as a rule that the ancient Church did so and so, and therefore we must do the same ? Our blessed Lord reclined at Holy Communion. "Were they to do the same ? The Primitive Christians saluted each other with a holy kiss at the Com- munion. Was this to be practised also ? " &c. &c. 9 Rom. xiv. 17. ' Matt. vi. 16. 2 Luard's Preface to the Letters of Bishop Grossetete. The real scriptural mode of " fasting" in the way most pleasing to God Almighty is laid down VOiy okfU'lj' bj' Isainh, (Iviii, 'j—Ti) a'Vl thus uiKlfr-slnofl p.nd practiscrl by 54 THE DOCTRINE We have already seen that the Primitive Christians in their partaking of the Lord's Supper, whether in the evening or the morning, had before them two prominent doctrines of the newlj^-revealed religion, as St. Paul sets forth in his First Epistle to the Corinthians :— " As often as ye eat this bread and drink this cup, ye do show the Lord's death till He come." We have before noticed how they regarded the doctrine of the Cross, or redemption by the death of the Saviour of mankind ; and we may now profitably consider how they regarded the second of these doctrines alluded to by St. Paul, viz., the future coming of the same Saviour — no longer as the "Man of Sorrows," but as King of kings and Lord of lords, attended by His Bride, as said the prophet Zechariah : — " The Lord my God shall come, and all the saints with Thee." ^ This was the doc- trine very dear to the hearts of the Primitive Christians, and they gladly manifested their strong belief in the same by u-eehhj partaking of the Lord's Supper, thus finding comfort in the hope of His speedy return. This was the argument which St. Paul used with such effect in his First Epistle to the Thessalouiuns, when treating of the believer's " blessed hope in the glorious ajipearing of our great God and Saviour Jesus Christ," as he says, after directing their attention to the fact of the living as well as the dead saints being caught up " to meet their Lord in the air, and so shall be for ever with the Lord. Wherefore comfort one another with these words."* Now it is an interesting question to see how the Primitive Christians understood this important doctrine concerning their Master's future advent, in which they testified their belief every time that they partook of the Lord's Supper. (1.) Clement, the fellow-labourer of St. Paul, (Phil. iv. 3,) and who subsequently became chief pastor of the Christians residing at Rome, when " their faith was spoken of throughout Protestants in England, in direct contrast to the nominal system of fasting-, but in reality most hixurious fcastings off fish and all other luxuries save " meat" food, authorized and adopted by the Church of Home. 3 Zech. xiv. 5. 4 1 Thess. iv. 17, IS. OF THE PRIMITIVE CHURCH. 56 the whole world," (Rom. i. 8,) in his Second Epistle addressed to the believers at Corinth, exhorts them on the subject of Christ's future advent in the following words : — "Brethren, let us love one another, tliat we may attain to the kingdom of God. Let lis Jiour hy hour expect the kingdom of God in love and righteousness, because we luiow not the day of God's appearing." 5 (2.) Papias, Bishop of Ilierapolis, in the first century, says of Christ's coming : — " There will be a millennium after the out-resurrcction from amongst the dead ones, when the personal reign of Christ will be established on the earth." ° (3.) Justin Martyr (a.d. 166) has a verj^ explicit testimony on this subject in his Apology on behalf of his persecuted brethren, as he says : — " I and many others hold these opinions, and believe assuredly that thiTs it wiU come to pass, though I have intimated to you that sonic do not acknowledge it. But I and tliose Christians who are of orthodnx judj;ir-ent in all things, know that there will be a resurrection of the ilesli and one thousand years in Jerusalem ; and after this will be the universal resurrec- tion and general judgment of all." ' (4.) Trcna)us, Bisliop of Lyons, a.d. 200, in relating what the prophets had foretold respecting Christ's kingdom, Avrites : — "All these and other sayings of Isaiah are without controversy spoken of the resurrection of the just, which will take place after the coming of Antichrist and the destruction of all nations which are under him ; at which time Christians will reign upon earth, growing by the sight of the Lord, and through Ilim shall be habituated to receive the glory of God the Father ; and shall in the kingdom enjoy communion in spiritual tilings with the angels." s (6.) TertuUian, the contemporary of Irenacus, refers to this doctrine in several of his works, especially in his work against Marcion, wherein he refers to a work now lost, entitled. On the Hope of the Faithful, in which he had treated the subject more 6 Clem. Rom., 2 Epistle to Cor., ch. xii. " Fragments of Papias, No. VL, from Eusebius' Eccles, Hist., iii. 39. ' Justin, Dial, cum Trypho., cap. Ixxxi. ' Iran., Adv. H<^r., lib. v. cap. 86, § 1. 66 THE DOCTRINE fully than in any other work. And thus he speaks of the way in which the Primitive Christians of his time received this doctrine : — " We confess our belief in a kingdom promised to us on earth and before licavcn, but in a different state of being, viz., after the resurrection for one thousand years in Jerusalem, divinely built and brought down from heaven, which the Apostle calls our mother from above. This both Ezekiel knew and tlie Apostle John saw. . . . This Jerusalem, we say, is provided by Gml fur receiving the saints upon the resurrection, and refreshing them witli the abundance of all spiritual things." " Although during the two following centuries this doctrine was abused and perverted by some, owing to the immoderate carnality which had been creeping into the Church during that period, by which St. Augustine was subsequently led to doubt its truth, he nevertheless observes : — " That the opinion concerning it would at aU events be unobjectionable, if it were believed that the saints should during that Sabbath have spiritual joys through the presence of the Lord, for we likewise thought so once." Hence he says : — " That eighth day spoken of in John xx. 26 signifies the new life at the end of the world. The seventh day signifies the peaceful rest of the saints which shall be upon the earth. For the Lord ivill rtiyn on the earth u ith His saints, as the Scriptures teach, and will have a Church here below into which no evil shall enter." ' Such was the state of this doctrine as interpreted by the more orthodox among the Primitive Christians up to the close of the fourth century — held by most, though doubted by some, but by none during the first two and a half centuries of the Christian era whose name has been preserved to us. The first who openly impugned the doctrine, as far as is known, was Origen, who carried his system of allegorizing almost every- thing to such an extent, that at length he denied the doctrine of denial puiii^Jnnoit. The next person of note who questioned it was liiG pupil Dionysius, Bishop of Alexandria, who denied the godhead of the Holy Ghost. The third was Jerome, who rejected that fundamental doctrine of experimental religion, viz., 9 Tertiil., Adv. Marc, lib. iii. c. 24. , August., Sermon On the Lord's Day. •)F THE PRIJIITTVE CHURCH. 57 " Justification by Faitli ; " and who appears to have been sunk in that slough of superstition, which subsequently became so fully developed in the fallen Church of Rome ; yet Jerome candidly acknowledges that the mass of the faithful {pliirbna muUitiido) in his time, i.e., the same age as Augustine's, were believers in the personal reign of Christ with His saints on earth, and that those who denied it went " contrary to the opinion of the ancients, such as Tertullian, Victorinus, and Lactantius, amongst the Latins ; and of the Greeks, to pass over others, I will confine myself to the mention of one eminent person alone, viz., the illustrious and holy Irenacus of Lyons." Seeing, then, how clearly the doctrine of the Second Advent was held hy those who lived nearest the time of the Apostles, it may be well to remember the practical importance of a right reception of this most blessed truth. Whosoever is longing for that " rest (or keej)ing of the Sabbatic millennium) which remaineth unto the people of God," should, according to all Christian principle, be living to God, walking with God, and working for God. And it is not uninteresting for us to know what our Saxon ancestors thought on this subject just one thousand years ago. I find one of the old monkish chroniclers of the time, in his record of the year a.d. 871, says : — " The same year, after Easter, on the 9th of the calends of May, (April 23,) King Ethered (elder brother of 'Alfred the Great') went the way of all flesh, having governed the kingdom bravely, honourably, and in good repute for five years, through much tribulation : he was buried at Wimborne, where he awaits the coming of the Lord and the first resur- rection of the just."'^ 2 The Chronicle of Florence of Worcester, p. 04. Though this author lived as late as the time of Edward I., I have supposed that he faithfully represents the teaching of the Anglo-Saxon Church in the ninth century. 68 CHAPTER VI. THE CHRISTIAN ALTAR. At the Brighton Ckurch Congress of 1874 there was some contention as to the proper meaning to be attached to the words of Hebrews xiii. 10, " "We have an altar, whereof they have no right to eat which serve the tabernacle." On the one side it was contended, that in this passage we have Scripture authority for applying the term "altar" to the table on which the elements of bread and wine are placed at the Lord's Supper ; on the other, that it has nothing whatever to do with the material tabic, but can only be referred to Him who laid down Ilis life as a sacrifice for the sin of the world. That the latter view, in which the altar is figuratively put for the sacrifice on the altar, which to the Christian is Christ Him- self, who is alike our Altar, our Sacrifice, and our High Priest,' is the more correct interpretation of the Apostle's meaning may be judged for this reason. That the "altar " in its literal signi- fication refers to the sacrifice oflFered upon the altar is evident, because of this altar they were commanded to eat. And thus, those who eat of the Jewish sacrifices are termed by St. Paul, " partakers of the altar," (1 Cor. x. 18,) i.e., of the things offered at the altar ; and thus metaphorically it imports the body of our Lord offered up as a sacrifice once for all on the cross of Calvary ; by partaking of the memorials of whose body, in the bread and wine at the Lord's Supper, according to our Master's command, we testify our communion with Christ and 3 Bishop Ridley has well expressed the opinion of our Reformers on this point, when he says, — " There was but one only sacrifice, and that once offered, namely, upon the altar of the cross." [Bisputation at Oxford, Park Soc. Edit., p. 207.) THE CHKISTIAN ALTAR. His CLiurcli, as it is expressed : — " The bread wliicti wc break, is it not the communion of the body of Christ ? For we being many are one bread, and. one body ; for we are all partakers of that one bread,"* — and of tbis "altar" they had no right to partake who still adhered to the Mosaic obligations. Hence we see that the word " altar " in Hebrews xiii. 10, cannot refer to any material altar or table, but to things to be eaten or par- taken of whicli are placed on it ; in other words, not the offering of a sacrifice, (ohJatio sr/crificiij but as Tertullian very exactly terms it, pnrficipatio saci-ificii, " the partaking of that whicb has been sacrificed," — not the offering of something up to God upon an altar, but the eating of something which comes from God's altar, and is placed upon our tables. Dr. Cudworth, the learned author of The Infcllccfiial System, in a valuable sermon on the true nature of the Lord's Supper, observes on this point : — "Neither was it ever known among the Jews or heathen, that those tables, upon which they did eat their sacrifices, should be called by the name of altars. St. Paul, speaking of the feasts upon the idol sacrifices, calls the place on which they were eaten ' the tdhh- of devils,^ because the devil's meat was eaten upon them, not ' the altars of devils ;' and yet doubtless he spoke according to tlie true propriety of speech, and in those technical words that were then in use among them. Therefore, keeping the same analogy, we must needs call the Conirauuion-table by the name of the Lord's table, t.c, the table upon which God's meat is eaten ; not His altar upon which it is offered. It is true, an altar is nothing but a table ; but it is a table upon which God Himself eats, consuming the sacrifice by His lioly fire. But when the same meat is given from God unto us, the relation being changed, the place on which we eat is nothing but a table." (P. 28.) To be partakers of this Christian altar is to eat of the memo- rials of Christ's broken body and His shed blood in the bread and wine, according to His command; and it is by faith alone that true Christians, who form that " royal priesthood " spoken of by the Apostle Peter, are enabled to be partakers of those spiritual privileges which the Lord's Supper was designed to convey. As the Church of England truly teaches : — 1 1 Cor. X. IG, 17. 60 THE CHRISTIAN ALTAR. " In such only as worthily receive the Supper of the Lord, they have a wholesome effect or operation ; but they that receive it unworthily purchase to themselves damnation, as St. Paul saith. . . The body of Christ is given, taken, and eaten in the Supper, only after an heavenly and spiritual manner, and the means whereby the body of Christ is received and eaten in the Supper is Faith." ^ We now pasfs on to consider how the Primitive Christians understood the doctrine of what may be termed generally, "The Christian Alt-ar." It is not a little remarkable that in the whole range of writings belonging to the fathers of the first three centuries of the Christian era, i.e., the voice of the Ante-Nicene Church, which contain upwards of 26,243° texts of Scripture either quoted or referred to, there is not one single allusion of any hind to Hebrews xiii. 10, — " We have an altar," which could scarcely have been overlooked by them all, if the Primitive Christians had interpreted those words in the same sense which some amongst us in the present day seek to impose upon them. In order, however, that we may see in what sense the Ante- Nicene Church understood the term " altar," I propose to give some extracts from the writings of the fathers in chronological order, as a guide to us in our investigation : — (1.) Thus Ignatius is represented as writing to the Ephesians as follows : — " If any one be not within the altar, he is deprived of the bread of God. For if the prayer of one or two possesses such power that Christ stands in the midst of them, how much more that of the bishop and the whole Church." (Ch. V.) And in the Epistle to the Magncsians he is supposed to write : — 5 Articles 25 and 28. Hence in the celebrated " Stone Altar case," it was decided by the Dean of Arches, as representing the voice of the Church of England, by his judgment delivered Jan. 31st, 1845, " that a stone altar could not he legally erected in any church helongiyig to the EstahUshment." • In the Index to TertuUian's works, in which there are upwards of 8,000 texts referred to, the reader will find Heb. xiii. 10, entered once ; but upon turning to the passage, there is no reference to that passage of Scripture by Tertu.llian himself, but only a supposed allusion by the editor of his works, THE CHRISTIAN ALTAK. 61 " Do ye all, as one man, hasten to the house of God, as iiuto one altar, even Jesus Christ, the High Priest of the unbegotten God." (C'h. vii.)' (2.) Clemens Alexaudrinus, wlio flourislied in the second century, says : — " Our earthly altar is the assembly of such as join in praj'er, having as it were a common voice and mind.''^ (3.) Irenecus, Bishop of Lyons, towards tlie close of the second century, writes : — " It is the will of God that we should offer a gift at the altar fref[uently and without intermission. The altar, then, is in heaven ; for towards that place our prayers aud oblations arc directed ; and the temple is there like- wise, as John says in the Apocalypse, 'And the temple of God was opened.'"' (4.) In a similar strain his contemporary Tertulliau speaks : "The altar bri,/ht idth gold Denotes the heaven on hiijh, whither ascend Prayers holy, sent up without crime : the Lord This altar spake of," &c.' (5.) Cyprian, Bishop of Carthage, the devoted disciple of Tertulliau, appears to use " altar " and " table " as signifying the same thing, in his Epistle addressed to Ccecilius " On the Sacrament of the Cup of the Lord and in his work written against the Jews, he quotes Prov. ix. 2, — " Wisdom hath made ready her table," as typifying the Christian altar.^ (G.) Minutius Felix, in his Avork supposed to have been written a.d. 266, in reply to the question put to him by his opponent, " Why have the Christians no altars, no temples, and no images ?" admits that they had none such, but asks in ' As neither the portion quoted in the text from Ignatius' Epistle to the Ephesians, nor the Epistle to the Magnesians, occur in the Syriac version of the Ignatian Epistles, it is doubtful whether they are of an earlier date than the third century. But of whatever date they may be, it is clear that the writer uses the term " altar " only in its spiritual signification. 8 Clem. Alex., Stromata, lib. vii. 6. ' Ireneeus Adv. Jlceres,, lib. iv. cap. xviii. § 6. ' Tertulliau, or the Author of Five Books in Reply to Marcion, lib. iv, 239—241. ^ Cyprian's Epistles, Ixii,, and Treatise against tlie Jews, § 2. 62 THE CHRISTIAN ALTAE. return, " Do you think that we conceal what we worship, if we have no temples or altars?"^ (7.) Origon, who flourished in the third century, says in rejily to Celsus : — ' ' Clirisliaus, iu rcmcml)ranct; of the- C'oramandmcnts, ' Thou frhalt not make to tlij-self auy graven iniaffc,' — ' Thou shalt worship the Lord thy God, and nim ouly sluilt tl^ju hlvw,' aiul ;n;i!iy otlicr similar commands, cannot per- mit, when wor^hippiuf,^ the Divine B^-ing, either olturs or images, but ai-e ready to sufl'cr dtatli, if necessary, rather than debase by any act of wicked- ness the doctrines wliich they hold concerning the Most High God."* In another part of the same work Origen says : — " "Wo regard (he spirit of every good man as an altar, from which arises an incense, which is truly and spiritually sweet smelling, viz., the prayers ascending from a j)ure conscience All Christians strive to raise such altars as we have described them, and these not of a lifeless and senseless kind, but filled with the Spirit of God, who dwells in the soul of him who is conformed to the image of his ilaker. . . . "We do not object to the erec- tion of temples suited to the altars of which we have spoken ; for wc are taught that our bodies are the temple of God, and that if any one by sin dchk's the temple of God lie will himself be destroyed. Of all the temples mentioned in this sense, the best and most excellent was the pure and holy body of our Lord Jesus Christ." ^ (8.) Arnobius, in his work. Against ihe Geniiles, written at the beginning of the fourth centurj', admits the truth of the accusations commonly charged against the Christians, " because we do not rear temples for the ceremonies of worship, nor set up any graven image, and do not erect altars."^ , (9.) Lactantius, the tutor of the Emperor Constantino, writing about the same time, distinctly points to the well-known fact. ' Minut. Felix, Octavius, cap. xxxii. * Origen, Adc. Cclsum, lib. vii. cap. 64. ' Ibid., Idem, lib. viii. cap. 17, 18, 19. " Arnobius, Adc. Goites, lib. vi. § 1. The term employed is, non altaria, non aras, i.e., neither to the superior or inferior deities, — a reference to the practice of the heathen, who worshipped Jove as supreme, and also a number of deided men and women, in which they have been faithfully imitated by the Chiurch of Eome. THK CHRISTIAN ALTAK. 63 as showing tlie vast gulf between the religion of the Gospel and the vain superstitions of the heathen, that the Christians had neither "temples, altars, nor images."' (10.) Methodius, Bishop of Tj^re, martja-ed a.u. 312, after dwelling upon the spiritual nature of the law, and speaking of the typieal nature of tlic tabernacle as a symbol of the Church, as the Church was of heaven, says : — " It is fitting tliat the altars slioiild signify some things in the Church. And we have already compared the brazen altar to the company of widows, for they are a Uciiuj altar of God ; but the golden altar within the II0I3' of holies, on which it is forbidden to ofier sacrifice, has a reference to those who are pure virgins. This, then, I oiler to thee, 0 Arete, on the spur of the moment, according to the best of my ability."* The earliest mention of the term "altar," in the ;;onse in which it is used by the Church of Rome, and her faithful imitators of our own communion, is to be found in the early liturgies of the Church, speaking generally ; and the fact of the word " altar " being so employed is a proof that those parts could not have been introduced earlier than the fourth century, i.t'., alter the Council of Nice, A.D. 325, when the union of the Church and State proved so detrimental to the spiritual life and doctrine of the Church of the living God. It is interesting to trace the growth of error in these several liturgies. Thus, in the earliest of them all, that which is called " The Divine Liturgy of James," the germ of which, as we have already pointed out, may have been as early as the first century, we find "the priest" is described as " standing- before Thy holy altar," and saying "a prayer from the gates to the altar." So in another liturgy, which bears the misnomer of " The Liturgy of the Blessed Apostles, composed by St. Adams and St. Maris," probably as late as the fourth or fifth centurj^ the rubrical directions for the service of what the Primitive Christians called the Lord's Supper, read as follows : — " The priest draws near to celebrate, and thrice bows before the altar, the middle of which he kisses, then the right and left wings ; and bows to tlie 7 Lactantius, Divine Institutes, lib. ii. cap. 2. 8 Methodius, Banquet of the Ten Virgins, eh. viii. 64 THE CHRISTIAN ALTAK. higher portion of it, and says, ' Pray for me, fathers, brethren, and masters, &c., that God may accept this oblation, for myself, for you, for the whole body of thi^ holy Catholic Church,' &o. Presently the priest bows to the lotccr portion of the altar, and says, &c., &c. Then the priest rises up and uncovers the Sacraments, taking away the veil with ■which they were covered ; he blesses the incense, and saj^s a canon with aloud voice," &c., &c. Notwithstanding the late Rev. J. Mason Neale, who was deeply learned in liturgical lore, considers the Liturgy of Adacus and Marls'" " perhaps the very earliest of the many formularies of the Christian sacrifice," it is evident, as will be seen more fully as we pass onwards, that the Primitive Christians knew nothing whatever of " altars," or " bowing to " and " kissing" them, or of offering " incense " when partaking of what they knew to be the simple administrative rite of the Lord's Supper. Hence, when wo find a decree attributed to Pope Fabian, Bishop of Rome, a.d. 236 — 251, to the following effect — " We decree, that on each Lord's day the oblation of the altar should be made by all men and women in bread and wine, in order that hij means (f these sacrijices ihri/ may he released from the harden of their sins," we see instantly it could not have been composed by the Pope whose name it bears, and who flourished ages before the Clmrch of Rome apostatized from the primitive faith ; and we are not surprised at learning that the sole authority for this manifest forgery is in the False Decretals collected by the monk Gratiau, who lived as late as the twelfth century.^ After tlic Council of Nice we find the fathers of the fourth and following centuries beginning to use the words "table," ' Neale's General Introduction to a History of the Holy Eastern Church, p. 323. ^ The False Decretals, which contain the letters or edicts of the Bishops of Rome from a very early date, were known to be a forgeiy of the ninth century, of which a good account may be seen in Milmau's History of Latin Christianity, vol. iii. p. 193, who says, " the author or authors of this most audacious and elaborate of pious frauds are unknown." The quotation in the text from a supposed decree of Pope Fabian is to be found in Gratian's Decretals, lib. v. cap. 7. THE CHRISTIAN ALTAK. 65 on which the Lord's Supper was administered, and " altar," as bearing the same meaning', and which was probably owing to the large accession of heathen, who professed Christianity after the union of Church and State, without knowing anything of either its power or spiritual teaching. And thus both the nomenclature and customs of the heathen became gradually interwoven with those of the Christian Church. Augustine usually calls the Communion Table tneiisa Domini, which in his day was invariably made of wood ; as when he describes a great outrage upon a bishop by some Donatists when he was " ministering to the Lord, for they beat him cruelly with clubs and other weapons, and at length Avith the hrokeii pieces of the u-ood of tlie altar." Gregory Nyssen, brother of tlu' great Basil, who lived towards the close of the fourth ccnlury, appears to have been the first to mention a stone altar in a Christian church. He says, in his discourse on Christ's baptism, — " This altar wliereat we stand is by nature only cvminou stone : but after it is consecrated and dedicated to the service of God it becomes a holy table, (lit immaculate altar." About half-a-ccntury later, (a.d. 4-iO,) we find the ecclesias- tical historian Soci'ates employing the terms -''table" and "altar" as bearing tlic same ineaniiuj, when speaking of a person " going alone into the church, Irene, and approaching the altar, (to tliusiasterion,) he throws himself on his face beneath the holy table, (upo teen hicran trapezan,) and prays with tears." ^ The next step, clearly in a heathen, and consequently anti- Christian direction, was taken in the following century, when a decree was made hy a French Council at Epone, a.d. 509, that " no altars (altaria) should be consecrated, but such as were made of stone only." (Canon 26.) ^ August., Ep. oO ad Boiiifuc. ^ Socrat., Eccles. Hist., lib. i. cap. 37. 66 THE CHRISTIAN ALTAR. After this change in the material of the " altars," the form or fashion of them changed likewise. For -whereas before they were made in the form of tables, they now began to be erected like the altars of the heathen, either upon a single pedestal in the midst, or upon an edifice erected like a tomb, as was common in this coimtry until the Eeformation of the sixteenth century, when they were swept away, together with a multitude of other superstitious rites, which the Papal Church had so unhappily imbibed from its Pagan ancestry. But it is qxiite clear that the Primitive Christians knew nothing whatever of a material " altar " when commemorating the death of their Master at the Lord's Supper, save that spiritual one on which they gladly offered their hearts, devoted to the service of God. I have heard of a Ritualistic priest catechizing his Sunday school children in the following form : — " What does St. Paul say we Christians have?" — "An altar." "And an altar is for ? " — " Sacrifice." "And the person who oflfers sacrifice is called ?" — " A Priest." " Then what are the three things which St. Paul says m'c have P" — "An altar, a sacrifice, and a j))-ir.sf." Had this Ritualist been a little bit better acquainted M"ith tlie Word of God, he might more faithfully have taught the lambs of his flock as iollows : — " Where does St. Paul sav the priests always go to perform the services?" — "Into the first tabernacle." "Is the first tabernacle standing now?" — " No." " Why not ? " — " Because the way into the Holiest of all was not yet made manifest while the first tabernacle was standing." " Is the way into the Holiest of all made manifest to Christians ?" — " Yes ; we have, says the Apostle, 'boldness to enter in the Holiest by the blood of Jesus, by a new and livingway.'" "Then, what has become of the first tabernacle?"— " It has no standing now." " And where are the priests to minister ? " — " They have no place appointed on earth." "Then, if there be no place appointed for a priest on earth, there can be no ? " — " Altar." " And, if there is no altar, there can be no ?" — " Sacrifice." " Then what are the three things which St. Paul teaches Christians have not, and cannot have on earth?" — "No altar, no sacrifi(;e, and no priest." THE CHRISTIAN ALTAR. 67 It is lamentable to tliink how perfect is the resemblance between the Jewish priests in the days of Judah's apostasy, and that of the so-called Ritualistic "priests" in the present day. How applicable are the words of warning, which Jeremiah once littered towards fallen Israel, to our Church at this time : " The prophets propliesy falsely, and the priests bear rule by their means; and my people love to have it so : and what will ye do in the end thereof (Jer. V. 31.) 68 CHAPTER VII. SACRIFICE. The doctrine of Sacrifice, whether iu connexion with the Lord's Supper or not, wa« luiderstood by the Primitive Christians in the sense which is so admirably expressed by our Reformed Chiu-ch in her Commimion Service, when she teaches the officiating minister to pray — " Here we offer and present unto Thee, 0 Lord, ourselves, our souls and bodies, to be a reasonable, holy, and lively mcrifice unto Thee." This is the only sense in which a well-taught " Catholic " can apply the term " sacrifice " iu the economy of the Christian religion. Those who teach that in the Lord's Supper there is a rejjcftfion of the sacrifice, which Christ made once for all when He died on Calvary, on every occasion, assume that Sacrament and Sacrifice are convertible terms. "Whereas, as our Church truly teaches, the Sacrament is a visible sign of something which God has given us to use — a memorial of Christ's sacrifice of Himself to atone for our sins, without which salvation would be impossible, as salvation comes only through sacrifice. We eat the broken bread and drink the wine in remembrance of Christ's sacrifice, as He hath commanded us to do ; but to believe there is any repetition of that sacrifice at the Lord's Supper appears to be a most fatal and terrible nristake. Yet many amongst ourselves iu the present day seem to assert this doctrine in the most determined way. Thus a standard work of the Ritualistic school quotes with ajaproval a sentence from Bishop Cosin, (though without any reference to enable an enquirer to A-erify the quotation,) — ' ' We call tlie Eucharist a propitiatory sacrifice, both this and the Sacrifice on Calvar}-, because both of them have force and virtue to appease God's wi-ath against this sinful world." » « The Ritual Reason Why, No. 284, p. 109. SACRIFICK. 69 Another work of apparent autliorifj' with the same school teaches, — " In the celebration of the Holy Eucharist the four ends with which the sacrifice is offered to God are these : — I. As an act of adoration. 11. As a sacrifice of thanksgiving. III. As a sin offering, to plead for our pardon. IV. As an act of supplication for mercies." Canon Courtenay, Vicar of Bovey Tracey, asserts that, — " Whenever the Holy Sacrifice is ofi"ered, Jesus is Himself present on the altar of His Church as God and man." " Dr. Pusey, as the most distinguished leader of this school, although he refrains, as far as I have been enabled to discover in his writings, from asserting " the Eucharistic Sacrifice," as he terms it, in the same open way as in the passages already given, nevertheless asserts that, — " In the Holy Eucharist we do in act what in our prayers we do in words. I am persuaded that, on this point, the two Churches (of England and Rome) might be reconciled by explanation of the terms used. The Council of Trent, in laying down the doctrine of the sacrifice of the Mass, claims nothing for the Holj' Eucharist but an apjjliccdion of the One meritorious Sacrifice of the Cross. An (ipj)Iicrition of that sacrifice the Church of England believes also."" "With a similar object in view, of attempting to show the unity between the Churches of England and Rome on the sub- ject of " the Eucharistic Sacrifice," Mr. Bennett asks, with apparent doubt and regret, — " Is it really the case that the Chiu'oh of Eome is the only Communion in which men may hold the doctrines of the Real Presence and the Eucharistic Sacrifice, and be in proportion reverential in their devotions, and adore God in that blessed oflering ?" 5 The Altar Manual. Edited by a Committee of Clergy. P. 9. ^ The Presence of Jesus oil, the AUar. Preface. C. L. C. Bovey Tracey, May, 1872. ' An Eirenicon, by E. B. Pusey, D.D., p. 28. 8 Plea for Toleration in the Church of England, by the Rev. W. J. E. Bennett, p. 15. So in his examination before the Ritual Commission, when asked, ""What is the doctrine involved in your using the Chasuble?" he replied, " The doctrine of the Sacrifice." " Do you consider yourself a 70 SACRIFICE. As Dr. Pusey has elsewhere asserted that " tlie Council of Trent, whatever its look may be, and our Articles, whatever their look may be, each could be so explained as to be reconciled one with the other," ^ it will be right for us to consider what it is that the Church of Rome, especially by its authoritative Council of Trent, teaches on the subject of " the Eucharistic Sacrifice." These are her words : — " If any one shall say that a true and proper sacrifice is not offered to God in the mass, let him be aecm sed. . . If any shall say that the mass is only a service of praise and thanksgiving, or a mere commemoration of the sacri- fice made upon the cross, and not a propitiatory offering, or that it only benefits him who receives it, and ought not to be offered for the living and the dead, for sins, punishments, satisfactions, and other necessities, let him be accursed. ... In the divine sacrLtioe which is performed in the mass, the same Chi-ist is contained and bloodlessly immolated, who once offered Himself bloodily upon the cross. . . . There is one and the same victim, and the same person who now offers by the ministry of the priests, who then offered Himself on the cross, the mode of offering only being different." i Such is the authoritative teaching of the Church of Rome on the subject of " the Eucharistic Sacrifice ;" and inasmuch as Dr. Pusey considers there is no great difierence between that Church and our own, he explains the apparent discrepancy between the language of our Articles, which teach that — " The offering of Christ once made is the perfect redemption, propitiation, and satisfaction for all the sins of the whole world, both original and actual ; and there is none other satisfaction for sin, but that alone : wherefore the sacrificing priest ? " — " Distinctly so." " Then you think you offer a pro- pitiatory sacrifice?" — "Yes, I think I do offer a propitiatory sacrifice." [Evidence of the Rev. W. J. E. Bennett before the Bitual Commission, p. 72.) » English Church UuitJU Circular, July, 1866, p. 197. In the same way the Church News, of July 7, 1869, aflirmed that " the English Church was really one with the Church of Rome in faith, orders, and Sacraments." And the Church Times, of June 18th, in the same year, declared that "the differences between the authoritative documents of Rome and England are infinitesimal, the priesthood the same, the Liturgy virtually the same, and the doctrine the same." 1 Council of Trent, Sacrifice of the Mass, Sess. XXII, Canons 1 and 3 ; and Decree on the Sacrifice of the Mass, 5. SACRIFICE. 71 sacrifices of musses, in the which it was commonly said that the priest did ofter Christ for the quick and the dead, to have remission of pain or guilt, were blasphemous fables and dangerous deceits," - — in the following manner. After speaking of the " sacramental or hyperphysical change," which " no English Churchman could hesitate to accept," he says : — " The doctrine of the Eucharistic Sacrilioe depends upon the doctrine of the real objective Presence. The very strength of the expressions used of ' the sacrifices of masses,' that they were ' blasphemous fables and dan- gerous deceits,' the use of the plural, and the clause ' in the which it was commonly said,' show that what the Article speaks of is not ' the sacrifice of the mass,' but the habit (which, as one hears from time to time, stUl remains) of trusting to the purchase of masses when dying, to the neglect of a holy life, or repentance, and the grace of God and His mercy in Christ Jesus wliilo in health." 3 Shall we be doing injustice to Dr. Pusey if we paraphrase his reasoning in the following way : — J/rfss is right, but masses are wrong because the}- are the plural of Diass, which is right. "We do not exactly see the force of such reasoning ; but it may be from a deficiency on our own part to detect it. It seems to us as if it belonged to that system of non-natural interpretation which is so congenial to some minds, but which hardly becomes the candour of a believing Christian. Dr. Pusey dissents, of course, from this, for he continues to defend his mode of argu- ment, by reminding his readers that the celebrated Tract No. XC. — written by Dr. Xewman before his secession to the Church of Rome, with the view to show that it was possible to hold all Roman doctrine and yet remain a minister of the Church of England — " Has done good and lasting service, by breaking ofl' a mass of unauthori;;ed traditional glosses, which had encrusted over the Thirty-nine Articles. The interpretation which he then put forth, and which in him was blamed, was at the time vindicated by others without blame. Xo blame was attached either to my own vindication of the principles of Tract XC, or to that of the Rev. W. B. Heathcote. I vindicated it in my letter to Dr. Jelf, as the natm-al grammatical interpretation of the Articles ; Mr. Heathcote, as their- only admissible interpretation It teas misinterpreted in an extreme Roman 2 Article XXXI. ' Eirenicon, p. 25, 72 SACRIFICE. sense ly 3L: Wanl But the principle of Tract No. XC, viz., that we are not to bring into the Articles, out of any popular sj-stem, any meanings which are not contained in their words, rightly and accurately understood, was not and could not be condemned." ' As regards the propriety of appljnug tlie term " sacrifice" to anytliing save tlie surrender of the believer's heart to the service of God, Bishop AndrcAves perhaps uses the term in the least objectionable way, which some amongst us of his school in the present daj' might profitably follow. He says : — " This is it in the Eucharist tliat answcreth to the sacrifice in the passover, — the memorial to the figure. To them it was, ' Do this in prefiijuration of me.' To us it is, ' Do this in comincDinration of me.' Toihemfureshetciit;i, to us shewing forth. By the same rule that theirs was, by the same way ours is termed a sacrifice ; — in rigour of speech, neither of them. For (to speak after the exact manner of divinity) there is but one only sacrifice, properly so-called, that is, Christ's death ; and that sacrifice but once actually performed, at his death ; but ever before represented in figure from the beginning, and ever since repeated in memory to the world's end." ^ More decidedly has the "judicious Hooker expressed his opinion on the point, when recommending the use of the word " Presbj'ter " in preference to that of " Priest," as more agree- able "with the drift of the whole Gospel of Jesus Christ," because, as he emphatically declares, " Seeing that sacrifice is note no part of the Church )iiiitisfnj, how should the name of 2)ricsthood be tlicreuuto applied." The impossibility of acknow- ledging that there is anything of the nature of a " sacrifice" in the Lord's Supper accords with the teaching of Holy Scripture, as explained in the Epistle to the Hebrews. Thus it is written : — " Our High Priest needeth not daily to ofi'er up sacrifice, fii-st for His own sins, and then for the people's : for this He did once for all, when He offered up Himself. . . . Christ bt ing come an High Priest of good things to come ... by His own blood entered in once for all. And every priest standeth daily ministering and oftcring oftentimes the same sacrifices, ichich can never take atcinj sins ; but this man, after He had ofi'ered one sacrifice for i Eirenicon, pp. 30, 31. 6 Bishop Andrewes, Seventh Sermon, On the Resurrection, SACRIFICE. 73 ever, sat down on the right hand of God. For by one oflfering He hath per- fected for ever them that are sanctified." ° The word used in these passages, and thrice repeated, to .signify the impossibility of any repetition of the sacrifice which Christ made at Calvary, is a compound word,''' evidently designed to prove that there is no longer, in the Gospel dispensation, any " sacrifice" which man can offer or God accept, in the way of atoning for sin, as saith the Holy Ghost, " There remaineth no more sacrifice for sins."^ But those who contend that at every administration of the Lord's Supper there is something besides a sacrifice of ourselves, or a sacrifice of praise, contend that the command of our blessed Lord, ''Do this in remembrance of me," means in reality " Saci-ijicc this," &c.^ They argue that Christ employed " two distinctly sacrificial terms," and refer to Numbers x. 10, and Leviticus xxlv. 7, in support of their opinion.^ The word rendered "do" {poieitc) does not occur in either of the above passages of the Septuagint Version; nor does it, as I believe, ever have the signification of " sacrifice." Who ever read in a Greek author tliat snnin jwieiii meant to "sacrifice a body?" St. Paul, in 1 Corinthians xi. 25, uses exactly the same phrase in reference to the aij) — "Jesus took the cup, saying, This cup is the new testament in my blood : this do ye, as oft as ye drink it, in remembrance of me." Even Heb. vii. 26, 7 ; ix. 11, 12 ; x. 10—14. ' Epluqjux, from cjn " upon" or "at," and apax, "once." « Heb. X. 26. ' " By the Eucharistic Sacrifice is not meant merely a ' sacrifice of prayer and praise ;' nor does the Eucharistic Sacrifice merely mean the oftering- of ' ourselves, our souls and bodies, to be a reasonable, holy, and lively sacri- fice Tinto God ;' still less does it mean the oftering of bread and -n-ine for use in the Sacrament, which, nevertheless, because they are thus offered, are called 'oblations;' but the JEucharistic Sacrljicc is Chyist Iliinself, super- naturallij 2»'esent in the Sacrament, the victim slain once for all upon the Cross, but continually oflered before God in memory of that death, by His own natural presence in heaven, and hj His supernatural presence in the Sacrament here on earth." {Some Thoiu/hts on Zoic Masses, by the Rev, E. Stuart, Vicar of St. Mary Magdalene, London, p. 31.) » Letter in the Guardian of Aug. 5th, 1874, signed " H. L. Russell," 74 SACRIFICE. Romanists do not venture to contend that the cup is sacrificed, but only that it was consecrated by these words ; for the Lord's Supper, as we have already seen, was not a reiteration, but a commemoration of the sacrifice made by Christ once for all. Well, therefore, did Bishop Jewel ask : — "What father or doctor ever taught that hoc facite (do this) was the same as hoc sacrijicate (sacrifioe this) 't Christ did not by these words, ' Bo this in remembrance of me,'' erect a new succession of sacrificers, to offer Him up really imto His Father, nor ever did any ancient father so expound it." 2 Hence, when the late Dr. Vogan, whose valuable treatise on The True Doctrine of the Euchariftt will become a standard work for the future,^ endeavoured to bring the matter to a practical issue by courteously inviting both Dr. Pusey and Archdeacon Denison to defend their interpretation of our Lord's words at the institution of the rite, they were compelled absolutelj' to decline. Dr. Vogan also invited them to express their own views in the following categorical propositions, leaving a space to be filled up as they thought fit : — Our Lord then said : — "This is my body which is given for you." Dr. Pusev and Archdeacon Denison : — « This — " Our Lord said : — " This is my blood which is shed for you." Dr. Pusey and Archdeacon Denison : — " This " Dr. Vogan shows that his opponents cannot express their doctrine in propositions, the subject, the copula, and the predi- cate of which are the exact equivalents of our Lord's words. He gives an illustration of this in the following tabidar form : — * Jewel's Ansiver to Harding, p. 715. Parker Soc. Edit. 3 We must not forget to mention with equal approval the excellent works on the same subject by the late Dean Goode, and by the Rev. John Har- rison, D.D., Vicar of Fenwick. SACRIFICE. 75 (1.) This I is ... . m)^ body which is given for you. (2.) This has under its form the real presence of my glorified body. (3.) This is ... . my blood which is shed for you. (4.) This has under its form the real presence of my glorified body.* Nos. 1 and 3 are the irords of our Lord. Nos. 2 and 4 are the statements of those who hold what may be called the " corjMrnlist doctrine." And it surely betrays a conscious sense of weakness in their cause when such distinguished theological controver- sialists, as Archdeacon Denison and Dr. Pusey are known to be, are afraid or unwilling to accept so fair a challenge as that to which they have been invited. It has been said of the latter that he " has done more than any man in England to provoke controversy ;" and the fact of his admitted inability to defend the views Avhich he has so long held and so persistently advanced by every means in his power, reminds us of the way in which the celebrated challenge of Bishop Jewel, delivered at Paul's Cross on the Sunday before Easter, a.d. 1560, has been met by the Poman Church during the last three centuries. Prolonged silence is the virtual acknowledgment of defeat. Before considering what was the doctrine of the Primitive Christians on the subject of sacrifice, it may be well briefly to notice what our Reformed Church has authoritatively taught on the matter. * See Dr. Vegan's Letter to Archdeacon Deniso7i and Dr. Pusey, Longmans, 1874. This subject is admirably treated by Dr. Blakeney, in the Christian Advocate of Dec. 1874. Dr.Vogan's chief work originated with some lectures delivered at Chichester Cathedral, in 1849, which were subsequently embodied in his volume on The True Doctrine of the Eucharist, which con- tains a critical examination of the whole history of the Eucharistic contro- versy, a summary of which may be expressed in Dr. Vogan's own words as follows : — ' ' When our Lord took bread and wine for His Holy Supper, instead of sacrificing them, and so devoting them to destruction. He blessed with thanksgiving, and He spoke of no oblation or sacrifioe, but of Himself. The literal interpretation admits of no sacrifice to be offered by us in fulfilling His words that we should do as He did, but that which is comprehended in the sacrifice of thanksgiving. This is the true Eucharistic sacrifice." 76 SACRIFICE. In the Twenty- eightli Article, where the Lord's Supper is strictly defined, and where it is positively affirmed that " the Body of Christ is given, taken, and eaten in the Supper, onhj after an heavenhj and spiritual manner," there is no mention whatever of "sacrifice." In the Thirty-first Article, as we have already seen, " the sacrifices of Masses," one of the many grave abuses in the lloman Church, are properly described as "blasphemous fables, and dangerous deceits." In the Twentj'- seventh Homily of our Church the idea of a sacrifice in the Lord's Supper is indignantly repudiated ; as we read therein : — "Thou needest no other sacrifice than Christ's merits, because He hath made upon His cross a full and sufficient sacrifice for thee. . . . We must then take heed lest of a memory it be made a sacrifice." In the Twenty-eighth Homily it is charged as a crime against the Papists that — ■ " Whereas Christ commanded to His Church a Sacrament of His body and blood, they have changed it into a sacrifice for the quick and dead." In accordance with such fiiithful teaching on the subject of the Lord's Supper, our Reformers are unanimous in repudiating aU idea of a sacrifice in connection with that sacred rite. Thus, to quote only one, with the assurance, £x nno disce omnes, we find Cranmer speaking thus : — "All such priests as pretend to be Christ's successors iu making a sacrifice of Him, they be His most heinous and horrible adversaries. . . Wherefore all Popish priests that presume to make every day a sacrifice of Christ, either must they needs make Christ's sueriticc vain, imperfect, and unsufficient, or else is their sacrifice in vain which is added to the sacrifice which is abeady of itself sufficient and perfect Therefore, when the old fathers called the mass or Supper of the Lord (t sacrifice, they meant that it was a sacrifice of lauds and thanksgiving-, and so as well the people as the priest do sacrifice, or else that it was a remembrance of the very true sacrifice propitiatory of Christ ; but they meant in nowise that it is a very true sacrifice for sin, and applicable by the priest to the quick and dead." ^ And to quote one more testimony of a century later than the age of the Eeformation — that of Bishop Cosin, who is known to 5 Cranmer, On the Lnrd's Supjicr, pp. 3-18, 353, Parker Soc. Edit. ;acku-k:k. 77 ha\ e liacl mucli to do Avith tlie last revision of our Prayer Book iu 1661, and who is frequeutlj^ quoted as expressing the opinions of the extreme High Church party in his own day ; he says distinctly : — " Christ can be no more ofi'ered, as the doctors and priests of the Eomun liarty fancy Him to he, and vainly think that every time they say mass, they offer up and sacrifice Christ anew, as properly and truly as He offered up Himself in His sacrifice upon the cross. And this is one of the points of doctrine, and the chief one whereof the Popish mass consistcth, abrogated and reformed here by the Church of England, according to the express word of God." « To the above I would add the testimony of an eminent man of God, holy Bishop Beccrklijc, who flourished about half-a- century later than the time of Bishop Cosin. In his work On the Articles, when contending against any sacrifice in the Lord's Supper, he writes : — "As this doctrine is contrary to Scripture, so is it repugnant to reason too, there being so vast a difference betwixt a sacrament and a sacrifice : for in a sacrament God ofi'ereth something to man, but in a sacrifice man ofl'ereth something to God. What is ofi'ered in a sacrifice is wholly or in part destroyed, but what is ollcred in a sacrament still remaineth. And there being so great a difl'erence bi twixt one and the other, if it be a sacrament it is not a sacrifice, and if it be a sacrifice it is not a sacrament, it being impos- sible it should be both a sacrament and a sacrifice too." ' Such being the authoritative teaching of the Reformed Church of England on the subject of sacrifice, and in accordance with that of the best and greatest of her divines, we pass back through the vista of ages to take a retrosj^ective glance at what the Primitive Christians held and taught on this question, which is so much controverted amongst ourselves in the present day. The only " sacrifice" of which the Primitive Church knew anything is described in the following terms. ^ John Cosin, Bishop of Durham, El. Commr. of Savoy Conf., a.d. 1661. Notes 0)1 the Book j,S. " Arnobius, Adc. (,'eiites, lib. vi. §^ 1, 3. ' Canon Courtenay's Preface to The Presence of .Testis on the Altar. " The Kiss of Peace, by the Eev. Gerald Cobb, p. 108. G 82 SACRIFICE. liturgies in proof that the terms "priest," "altar," " sacrifice," " incense," &c., were terms early employed to denote the various customs iu the administration of the Lord's Supper, it is only a proof that those Hiurgies, or rather those pai'ts of the ancient liturgies employing such terms, must have been drawn up either in or later than the fourth century, when the imion of Church and State, by the influence of the great Emperor Constautine, had been the cause of introducing heathen customs amoug.st Christians, and the tide of error and heresy had set in with such a strong flow that it eventually culminated in mediaeval superstition and the apostate teaching of the Council of Trent. Nevertheless we find, in what is termed The Dii ine Lif'tryii of St. James, proofs that the sacrifice there spoken of Avas of the nature so consistently held by the Primitive Christians, as pertaining to prayer and praise. Thus the prayer numbered III. in that liturgy reads thus : — " Sovereign Lord Jesus Christ, 0 "Word of God, who didst freely offer Thyself (I hliiiucles^t sarrifi'cc upou the cross to God, even the Father, the coal of double natui-c, that didst touch the lips of the prophet with the tongs, and didst take away sius, touch also the hearts of us sinners, and purify us from every stain, and present us holy beside Thy holy altar, that we may offer to Thee a sacrifice of praise." Of those Christians who flourished after the time of the Coimcil of Nice, the two most eminent authorities are un- doubtedly C'lirysostom in the East, and St. Augustine in the West ; and in order to show how uncertain the sound which Ihcii' gospel trumpet gives, it may be shown of the former, that while iu one place he speaks of " the sacrifices which the Church possesses as being without blood or altars, which sacrifices are alone pure and acceptable to God,"' in other parts of his voluminous works it may be seen that he calls the Lord's Supper " a most awful sacrifice, in which Christ is sacrificed," and that then and there " the priest takes in his hand the Lord of the iiiiirersc" !!! So with regard to the latter, although St. Augustine is repre- ' Chiysostom, Homily in Psalm 96. SAClllFICK. 83 sented by Dr. Pusey as the voice of the aucient Church teaching in the following way, — " In the words of tlie ancient Church, he" (the penitent, in the language of Augustine) " ' drinks his ransom,' heeateth that 'the very Body and Blood of the Lord, the only sacrifice for sin,' God ' poureth out' for him j^et, ' the most precious blood of His Only-Begotten:' they (the penitents) are fed from the Cross of the Lord, because they cat His Body and Blood,' "* &c. &c., — yet have we other testimonies from the same author that the only sacrifice acceptable to God is of that spiritual nature of which the saints of both the Old and New Testament spake, and in which the voice of the Antc-Nicene Church has spoken with no uncertain sound. Thus, in his reply to Faustus the ]\Janicha?an, when speaking of Christ being the one Sacrifice, which was made once for all in His deatli on the cross, Augustine says, that " this sacrifice is also coinmeiiiorafed (not repeated, as some vainly teach in the present day) by Christians,"'' when they meet to partake of the Lord's Supper. So also in his greatest work, entitled The Citi/ of God, Augustine speaks out with the utmost clearness on the spiritual nature of the Christian sacrifice, when he thus speaks : — "True sacrifices are works of mercy to oiu-solvcs or others dune with reference to God, and since works of mercy have no other object than the relief of distress or the conferring of happiness, and since there is no hap- piness apart from that good of which it is said, ' It is good fur nic to be very near to God,' it follows that the whole community of the saiats is ufiered to God as our sacrifice through the great High Priest, V\'ho ofurcd Himself to God in His passion for us, that we might be members of this gloriuus head, according to the form uf a servant. Tliis is the sacrijiee of Vltristiaiis : we, being many, are one body in Christ. And this also is the sacrifice which the Church continually celebrates in the Sacrameut of the altar, known to the faithful, in which she teaches that she herself is oftered in the otFering that she makes to God." " * The Holy Eucharist a Comfort to the Penitent. A Sermon by the llev. E. B. Pusey, D.D., Oxford, 1843, pp. 18, 19, where all the references to Augustine's various works are given. ^ Augustine's Rephj to Faustus the Manichccan, lib. xx. § 18. Augustine's City of God, lib. x. § 6. g2 84 SACRIFICE. Can there be any doubt as to wbat was the nature of the sacrifice, as understood by the Primitive Christians who repre- sented the voice of the Ante-Nicene Church ? The idea of "sacrifice" as pertaining to Christian worship may possibly have originated, at least in England, from the desire to graft heathenish customs into the service of newly- formed Churches. Such appears to have been the aim of Pope Gregorj', at the commencement of the Roman usurpation in this country, when, towards the close of the sixth century, he sent missionaries to teach the Saxons the religion of Eome, then in a sort of transition state from Christianity to Popery. Although Gregory's aim and intentions were excellent, had he ordered the monk Avigustine to unite with the ancient British Church, which had existed in this country five centuries before, in place of helping the heathen to destroy it, besides manifesting that anti-Christian spirit of pride and hauteur towards its bishops and clergy which Bede, in his accoimt of the first interview between the two parties, describes him to have shewn, the history of Christianity in England might have been very diflferent, and the great Reformation of the sixteenth century might never have been needed. But as those whom Gregory sent here confined their work exclusively to the Saxon portion of the population, who had never received the Gospel, as the British portion had done, it was natural that Gregory should endeavour to advance what he believed to be the truth in the following way, as we may judge from the advice which he gave Abbot Mellitus, when going to join Augustine in Britain, in the year a.u. 601 : — "When Almighty God shall have brought you to Augustine, tell him what I have determined respecting the English people after mature deter- mination, viz., that the idol-tcmphs in that nation ought not to he dcstroijed, though the idols that are in them should be. Let, therefore, holy tcater be sprinkled in the said temples, let altars be erected therein, and relics placed thereon And because the people have been accustomed to slay oxen in sacrifices to their demons, there ought to be some solemn rites of a similar hind, the object of them ouli/ being changed."'' ' Bede's JEccles. Hist., lib. i. cap. 30. SACRIFICK. 85 It is evident from this extract that there was not much dif- ference between the religion which the Saxons held b3fore and after their possession of nominal Christianity ; and that the sacrificcii, which they as heathens had made to their " demons," i.e., their dead and deified heroes, were easily transferred to the "demon" worship of dead and deified saints, which was gradually creeping into the Church of Rome, according to the apostolic prediction that " some Christians should apostatize from the faith, giving heed to doctrines of demons," i.e., of the deified dead.^ 8 1 Tim. iv. 2. 86 CHAPTER VIII. THE KEAL PRESENCE. If the fathers of the Primitive Church knew nothing of the doctrine of sacrifice as pertaining to Christians, save of that spiritual nature described in the preceding chapter, no less decisive is their testimony against -what is called in the present day, as wc have no reason to believe the term was invented before thv. nineteenth century, T/ic Real Objective Presence of the Body rnid Blood of Chri-sf at the liord's Supper. And in order that we may do no injustice to the inventors and maintainors of this theory, the testimony of two of its most distinguished advocates will be adduced in order that it may be set forth in their own words. Thus Dr. Pusey, the eminent leader of the school which at one time bore his name, explains the doctrine in the following M'ay : — " The Cluu'cli of England tf,iif;ht not an undefined, but a Keal Objective Presence of Christ's Blessed Dudy and Blood She believes that the Eucharist is not a sign of an nliMiit body, and that those who partake of it receive not nu rchi lite fijnre, f.r sliadow, or sign of Christ's body, but the reality itself. And as ( lirist'.s (li\ino and human natures are inseparably imited, so she believes tliat -^ve reeei\ e in the Eucharist, nut only the fcsh (nidhloodof Chi ld, hut Christ Himself both God and man." Dr. Littledalc, cmc of the most distinguished scholars of Dr. Puscy'.s following, has defined the doctrine, in a tract entitled Tlie Real Presence, in these terms : — " The Christian ( hun h teaches, and has always taught, that in the Holy Communion, after eouseeration, the body and blood of our Lord Jesus 3 Dr. Pusey's Elri iilcmi, pp. 12:5, 24. Dr. Pusey has set forth this doctrine more fully in various sennous, and specially in a work entitled, Tlie Doctrine of the Itcul Presence as eo„/al,ic,! ni the Fathers, from the Death of St. John the Eram/elist to tlie Fo'uih (rem ral Conneil. The value of these testi- monies will be considered in the present chapter. THE REAL PRESENCE. 87 Christ are 'verily and indeed' ^JZ-esflHi on the altai-, under the forms of bread and wine. The Church also teaches that this presence depends on God's will, not on man's belief ; and, therefore, that bad and good people receive the very same thing in communicating, the good for their benefit, the bad for their condemnation. Further, that as Christ is both God and man, and as these two natures are for ever joined in His own person, His Godhead must be wherever His body is ; and therefore He is to be wor- shipped in His Sacrament. The body and blood present are that same body and blood which were conceived by the Holy Ghost, born of the Virgin Mary, siiflored under Pontius Pilate, ascended into heaven; but they arc not present in the same mnnncr as they were when Christ walked on earth. He, as man, is now iKitiinillij in licavon, there to bo till the last day ; yet He is supernatural, and just as truly present in the Holy Communion, in some waj- wliich we cannot ccplain, but only believe, knowing as we do that since He rose from the dead His body has nioie than luimau powers, as He showed by passing through closed doors. Tnis is tiii; doctkixe of THE Eeal Presence." Accepting these two statements as a faithful explanation of the doctrine of the Real Objective Presence of the Body and Blood of Christ in the Lord's Supper, as held by a large party in our Church, my object will be to shew that such was not the doctrine held and taught hy the Primitive Christians, nor is it the doctrine of the Reformed Church of England, but is essen- tially to all intents and purposes that of the Church of Rome. The great difference between those who hold and those who deny the doctrine of the Real Objective Presence may be sum- marily expressed as follows. The one party believes that our blessed Lord spoke figuraticclij, when lie said of the bread which Had just broken, This is my body," and of the cup which He had just blessed, "This is my blood of the new testament ;" and also when He told the Jews, " Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you." The other party understood all these expressions literalhj ; and affirm that "bad and good people receive the very same thing in communicating," as Dr. Littledale expresses it. In other words, the doctrine of the Real Presence is under- stood by its advocates to imply that Christ is received by all at the Lord's Supper, in place of being confined to the faithful alone. 88 THE REAL PRESENCE. reibaps we cannot do better than repeat the testimony (parth- given before) of the "judicious" Hooker, as one who is uni\ cr sally admitted to have expressed faithfully and plainly the true doctrine of the Church of England on this important subject. liis words are as follows : — '■llic real pt-cscnce of Clu'ist's most blessed body and blood is not to he sow/Jtt for in the Sun-aincnt, but in the worthy receiver of the Sacrament. And with tliis tlio very order of our Saviour's words agreeth. ... I see not wliich way it should be gathered by the words of Christ when and where the bread is His body or the cup Ilis blood, but only in the very heart and soul of him who receivcth Him." ' That Dr. Puscy feels Hooker's definition of the doctrine of the "Real Presence" to be contrary to his own, may be fairly concluded from the following fact. In the year 1843 he pub- lished his sermon, to which we have already referred, Tlie Holy EiiclidriHt a Cn)ii/ort to ilie Penitent : to which he has added a catena in the form of " Extracts from some writers in our later English Church on the doctrine of the Holy Eucharist." Amongst these extracts he has given lengthy passages from Hooker, both before and after the paragraph given above, viz., §^ 4, 5, 7, and 8, as they stand in Keble's edition of Hooker ; but for some reason he omits all notice of paragraph § 6, which contains, as plainly as words can express, Hooker's real meaning on the subject, and which certainly seem to show a diflPerence between the teaching of Hooker and Pusey on the subject of the Real Presence. This difference may be thus explained : Hooker holds the doctrine of the Real Spiritual Presence; Puscy of the Real Ohji ctire Presence — the one apprehended by faith, the other by the natural eye. It must be admitted that Dr. Pusey's catena scarcely affords a satisfactory view of Hooker's opinion upon the doctrine of the Real Presence. It rather confirms the force of a remark made by Bishop Thirl wall ' Hooker's L'rrlrx. Pel., b. V. c. Ixvii. §6; Keble's Edition, vol. ii. p. 4j0, Oxon. In:;.;. 111-. I'uscy's tuatment of Jeremy Taylor on the same point is just as uucandid and unfair ; e.g., when the bishop writes " Christ is present spirittutllij, i.e., by ellect and blessing,'' Dr. Pusey conveniently omits in his quotation those all-important words, TIIK REAL PRKSENCE. 89 in one of his charges, that "extracts" which pervert the author's real meaning arc simj^ly " compilations bringing the name of a catena into suspicion and disrepute, as equivalent to an organ of polemical delusion." There are some grounds, however, for believing that the doc- trine of the Real Presence, as explained by Drs. Pusey and Littledale, was not so held by the Tractarian party at the com- mencement of the Oxford movement nearly half-a-ccntury ago ; as we may conclude from the treatment of one of Keble's Hymns since the decease of their distinguished author. If we compare the hymn on " Gunpowder Treason," as it stands in the different editions of the Clirkfian Year, we shall find in the shortest possible compass the cardinal point of the whole con- troversy. For if the one be scriptural, primitive, Catholic, and true, the other, which teaches directly the reverse, must of necessity be anti-scriptural, mediaeval, non-Catholic, and untrue. In the early editions, i.e., all which were published during the lifetime of their celebrated author, the lines read one way ; in the later editions, i.e., those published since his decease, they read another way, and apparently quite the reverse. Eaely Editions. Later Editions. 0 come to our CommiXBion Feast, 0 come to our Communion Feast, There present in tlie heart, There present in the heart, Not in the hands, th' Eternal Priest As in the hands, th' Eternal Priest Will His true self impart. Will His true self impart. Mr. Keble's friends have sought to explain or to justify the alteration of the words of this hymn in the following waj'. Dr. Pusey, in a letter to the Times of Dec. 13th, 1866, says of the original reading, " Not in the hands," — "The words in their strict literal ineanin;/ contradict what had heen his (Mr. Keble's) belief so long as I have heard him speak on the subject. So taken, they affirm that oxu- Lord gives Himself to the soul of the receiver only, and is not present ohjecticclij. This was not John Keble's belief. He himself understood his own words in the same way, as when Holy Scripture says, ' I will have mercy and not sacrifice,' that the objective presence was of no avail unless our Lord was received within in the cleansed abode of the heart. . . . This is not the obvious meaning of the ivords, hut they satisfied liim," 90 THE REAL PRESENCE. Canon Liddon seeks to justify the alteration on the grounds that :— "In Mr. Keble's own judgment the words ^ not in the hands' did not deny the objective reality of Christ's presence in the Eucharist ; for Mr. Keble used to say that the ' no^ ' in the phrase referred to was employed in the scriptural sense of ' rather than,' instead of an ordinary sense of a direct negative." ^ "Whether these explanations will prove satisfactory to the general public I am unable to say ; but the difficulty of accepting them is enhanced by these facts, which can be easily rectified if wrongly stated. The first edition of the Christian Year was published in 1827. Fronde's Remains were published eight years later, in 1835 ; and we read in vol. i. p. 403, that Mr. Froude takes his friend Mr. Keble to task on this very point by asking him, amongst other questions of a similar kind, "Nest as to the Clirintian Year on the 5th of November, ' There present in the heart, not in the hands,' &c. How can we possibly know that it is true to say, ' Not in the hands ? ' " Surely this was the proper opportunity for Mr. Keble to set himself right with Mr. Froude, and all the world beside, if he had been so misunderstood, as Canon Liddon would have us believe. Moreover, as Keble's edition of Hooker was published in 1836, the year following the publication of Fronde's Remains, and we have just seen how cleai-ly Hooker denies Dr. Pusey's interpretation of the doctrine of the Real Presence, we have additional proof, if such were needed, that at that period of his life the author of the Christian Year knew nothing of this doc- * Canon Liddon's Letter to the Guardian, dated January 3rd, 1869. Mr. Burgon, a well-known High Churchman, after expressing his opinion on Mr. Keble's "singularly weak and unfortunate production," entitled Eiicharistic Adoration, remarks on the alteration alluded to in the text by observing, " In common with thousands, I hold that no greater wrong was ever done to the memory of the author of the Christian Year than by tampering witli his yreat worh after his death, and thereby making worse than nonsense one of the most faithful of his poems. Nor shall the dis- covery that others are of a different opinion persuade me either to withhold or alter mine." [Sei-mon on Romanizing icithin the Church of JEnghmd, hj John "W. Burgon, B.D., Vicar of St. Mary's, Oxford, p. 33.) THE REAL PKESENCK. 91 trine other tlian as it was so well expressed by Dr. A. Stephens at the Bennett trial in these words : — " Given hy God, not by the priest ; taken by faith, roid not hij the liand ; eaten by the soul, and not by the mouth." When we recollect that at the commencement of the Oxford movement Dr. Newman made the attempt, in the celebrated Tract No. XC.,^ to show that it was possible to hold doctrines belonging essentially to the Church of Eome, and at the same time retain the Htatiis of an English clergyman — when we remember how repeatedly Dr. Puscy, conjointly with various periodicals belonging to his school of religious thought, has endeavoured to show there is no difference between the doctrines of the Churches of England and Rome, especially on the subject of the Lord's Supper, and has justified such an interpretation of our Articles as to admit their teaching to be in accordance with the dogmatic decrees of the Council of Trent, we are enabled to understand Mhat Mr. Maskell, who seceded from 3 The testimony of two of our bishops, -who ;irc certainly most competent judges, respecting Tract XC, may be interesting at this crisis in the history of the Church of England. The iatc Bishop Phillpotts described it as " by far the most daring attempt ever yet made by a minister of the Church of England to neutralize the distinctive doctrines of our Church, and to make lis symbolize with Rome." (Preface to the new edition of his work, On the Inmipcnihle Diffcrenci'S ivhich separate the Church of E)ujhtnd from the Church of Eome.) The late Archbishop "Whateley wrote as follows concerning it: — "The Rev. John Kewman, in that famous tract No. XC, set such an example of hair splitting aud wire drawing, of shuffling equivocation, and dishonest garbling of quotations, as made the English people thoroughly ashamed that any man calling himself an Englishman, a gentleman, and a clergyman, should insult their understandings and consciences with suchmean sophistry." [Cautions for the Times, p. 3.51.) These Cautions were published in 1853 ; and twelve years later Dr. Pusey replied to the archepiscopal censure by assuring the world at large that Tract No. XC. " had done good and lasting service," and that "no blame was attached either to my own vindication of the principles of Tract XC, or to that of the Rev.W. B. Heathcoat." {Kirenicon, p. 30.) It is difficult to understand how what was so severely blamed in 18j3, should be undeserving of blame in 18()o, seeing that the doctrines of the Church of England and Rome remained exactly the same at both periods. 92 THE REAL PRESENCE. the Church of England smiiiltaneously with Dr. Ne-mnan, meant by saying :— " I have heard both clergy and laity of the Church of England declare that they accept and believe all Christian truth, as it is explained in the decrees and canons of the Council of Trent Let us take one question, concerning which, to the common run of minds, the Articles of the Reformed Church of England and the Canons of Trent do seem to differ. The one asserts that ' The Body of Christ is given, taken, and eaten in the Supper, onhj after an heavenly manner.' The other has this language, Sess. xiii. can. viii., 'If any one saith that Christ, given in the Eucharist, is eaten spiritually only, and not also sacramentally and really, let him be anathema.' "* Those who are imable to see the vast gulf which separates the teaching of the Church of England from that of Rome, as laid down in the formularies and authorized doctrines of each, especially in all that relates to the Lord's Supper, must be com- pared to the condition of those who in the region of science come under the description of svifFering from what is termed " colour blindness." Those of our clerg}' and laity who con- scientiously declare there is no dilference between the two, are thus described by Mr. Maskell in the pamphlet quoted above : — " It is curious, to say the least of it, and probably was never made by any one who had read and understood the Tridentine Canons. But as to clergy- men, ignorance cannot be supposed ; and for them, bound as they are by subscription to our formularies, thus to speak, has always seemed to me amongst the greatest of all achievements of human intellect. Subtle as we know the mind of man to be, and wide its range, I cannot but confess that the more I think of it, the more I am amazed at so wonderful an example of its power and capability." Mr. Maskell's sarcasm on those clergy who remain in com- munion with the Church of England while holding all Roman 4 A Second Letter on the Present Position of the High Church Party in the Church of Enyhnd, by the Rev. W. MaskeU, pp. 64, 65. 5 Professor Tyndal mentions that the Quaker Dalton, the modern reviver of the Atomic theorj", "could ouly distinguish by their form ripe red cherries from the yreen leaves of the tree. The defect is called colour blind' »ess, and sometimes Paltonism." {Xotes on Liyht, p. 41.) THE REAL PRESENCE. 93 doctrine, is supplemented by the sterner, but deserved rebuke of the late Bishop Phillpotts, who is reported by Mr. Maskell as having said : — " I cannot understand how any man can place himself, his aflections, and sympathies so totally in opposition to the authority which he has sworn to obey, and to the Church in which he ministers. When I look at the spirit and tone of the Church of England, I am at a loss to reconcile such a course of action with my sense of what is right, and true, and straightforward." Then alluding to a recent secession to the Church of Rome, he continued, — " I hope it will ho a lesson to those who use Roman Catholic hooks of devo- tion ; and I can only say, the sooner they follow such an example the better : thcijare d!sloi/al aii Cicero, De Naturd Deoriim, lib. iii. cap. 28. This sensible remark of the celebrated heathen philosopher agrees with a saying of a Christian philosopher of the primitive age, viz., Clement of Alexandria, who writes: " It were indeed ridiculous, as the philosophers themselves admit, for man, tlie plaything of God, to make Clod, and for God to be the plaything of art." {Stroinaiu, lib. vii. cap. 5.) - Augustine, On Christian Doctrine, lib. iii. cap. IG, §24. As Dr. Little- dale, in his tract on The Iteal Presence, appears to consider the Roman C^ardinal Cajetan, in the sixteenth century, to be the first who set aside John YI., as having nothing to do with the Lord's Supper, it is sufficient to point out that Augustine, twelve centui'ies before Cajetan's time, so considered it, especially as in his work on St. John's Gospel he sets forth the same THE REAL PRESENCE. 97 (1.) Hence we find the fathers of the Primitive Church speaking very decidedly on this point. Let Ignatius, or the author of the Epistle to the Trallians, attributed to him, be our first witness : — " Wherefore, putting on meekness, renew yourself in faith, which ts the Jlvsh of the Lord ; and in love, which is the blood of Jesus Christ." ^ (2.) Justin Martyr, writing against his Jewish opponent, says : — " The bread of the Eucharist was a ftiure, which Christ the Lord com- manded to be celebrated in memory of His passion." * (3.) Clemens Alexandrinus writes : — " Faith is our food .... Our Lord, in the Gospel of St. John, lias hy means of fy, ires set forth such food as this. For wheu He says, ' Eat my flesh and drink my blood. He is evidently uUcyorislnij the drinkablencss of faith." 5 (4.) TertuUIan speaks with still more distinctness on this point, for he writes : — ■ " The bread which Christ took and distributed to His disciples, He made Uisbodj-, by saying, 'This is my body,' i.e., thefujure of my body."'' (5.) Ireuixius relates, concerning the heathen, that they used to seize the servants of the Christians, and apply torture to them in order — "To extort from them the disclosure of some secret abomination of the Christians, these servants liaviug nothing to tell that would gratify tlieir tormentors, except that they hoard tlieir masters say, tJie //»/// ( 'iiiiiiiiiniioii was the body and blood of Clirist ; thinking it was really His body, they reported the same to the enijuirers. Accordingly those latter, supposing this was actually the Christian mystery, made the same report to the rest of the heathen, and forced the martyrs Sanctus and Blandina by torture to primitive doctrine most fully, summing it all up in this one emphatic sentence: Believe, ami thou hast eaten already." {Tractate XXV. §12.) Tliis is the doctrine of the Reformed Church of England. ^ Ignat., ad Trail., cap. viii. * Justin, Dial, cum Tryphu., § 41. = Clem. Alex., Tmlagoy, lib. i. cap. G. TertulL, Ade. Marcion, lib. iv. cap. 11. H 98 THE REAL PRESENCE. confession. To whom Blandina made answer well and bravely, ' How coukl we endure to do such an act, wlio in the practice of our Christian discipline abstain even from permitted food ?"' (6.) Origen, in reply to the lieresy of the Marcionites, writes : — " If, as the Marcionites affirm, Chiist had neither Hesh nor blocd, of what ilcsh, or bodj', or blood, are the cup, which He delivered, the imufjes. By these Jujuras He commended His memory to His disciples."^ Elsewhere Origen observes : — " We are said to drink the blood of Christ, not onl)' by way of the Sacra- ments, hut also ivheii we receive His u ord, wherein consislcth life, as He Himself says ; ' the words which I have spoken are spirit and life." ^ (7.) Eusebius, Bishop of Cscsarca, a.d. 325, says : — " Christ gave to His disciples tlie_/;V/;o-(.s of divine economy, commanding the image of His own body to be made. . . . The disciples of Christ received a command, according to the principles of the New Testament, to make a memorial of this sacrifice upon the table, hy the Ji(iiircs of His hudtj and saving blood." ' Thus much for the testimony of the Ante-Nieenc Church, to whom more peculiarly the title of " Primitive," in a liberal sense, may be said to belong ; and it will be sufficient to observe, that for centuries the great writers of the Post-Nicene Church, such as Macarius, (a bishop in Egypt,) Athauasius, Cyril of Jerusalem, Gregory'- Nazianzen, Ambrose, (Bishop of Milan,) Jerojue, St. Augustine, Chrysostom, Gelasius, (Bishop of Home, A.D. 49G,) Facundus, (Bishoj) of Ilermiana in Africa, A.D. 540,) and ollicrs, all with undcviating uniformity upheld this important truth, that at the Lord's Supper, to use the words of the great Augustine, "uttr Lord look and deHcen d to His discipks T Irenanis, Fray, de Perd. Ojwr., ah Oec. in Com. ad 1 Pet. Ep. cap. iii., Paris, 1716. ^ Origen, Dial. Coiitr. 3Iarcioii, iii, " Origen, in Ktwib., cap. 24. Homil. 10. ' Euseb., Hemonst. Evangel., lib. i, cap. ult ; and Mb. ^iii. cap. i. THE REAL PRESENCE. 99 the figure of His body and blood;"^ so that for Dr. Pusey or auy other writer in the present day to deny this evident fact, is a melancholy proof of the way in which strong partizanship is apt to obscure the spiritual vision of the most devoted of men when determined to support an untenable theory. But Dr. Pusey, apparently conscious of the difficulty that the Primitive Christians invariably explained Christ's words, " This is my body," in a fignralico sense, asserts "that they did not mean figures of an absent body ; but that there was a real visible substance, which was the image or symbol of the present spiritual invisible substance. TortuUiau says, 'In the bread is understood His body,'"^ and the meaning of the word "in" he explains in another work, thus : — " The word in, like the word of our BooJi of IIo)nilics, ' under the form of bread and wine,' only expresses a Real Presence under that outward veil." * In reply to what Dr. I'usoy pronounces to bo the teaching of the Church of England, in her Boolx of Homilies, respecting the force of the term, " under the form of bread and wine," there is this explanation, which he has omitted to give. In an adver- tisement which was appended -to the First Book of Homilies, printed in 1547, before the doctrine of Transubsiantialion had been formally repudiated by the Reformed Church of England, appeared the following words : " Hereafter shall follov>' sermons of fasting, &c., of the due receiving of His (Christ's) blessed body and blood, under the form of bread and wine," &c. Now this advertisement, though of course Jormij/>j no part of the Book of Homilies, was repeated by succeeding printers in all their editions of the First Book, and even after the Second Book had been added, in whicli a Homily had been given on the subject, maintaining a totally crifferent doctrine from that implied in « August, ill Psalm 3. Elsewhere Augustine says ; "The Lord hesitated not to say, 'This is my body,' when He gave a sii/n of His body." {Contra Ademais, cap. 12.) 3 The Presence of Christ in the Holy Eucharist. A Sermon by Dr. Pusey, pp. 39, 40. * The Doctrine of the Real Presence, by Dr. Pusey, p. 132. h2 100 THE REAL PRESENCE. the i)rinter's advertisement, as the first part of Ilomity XXVII. clearly shows hy these words : — "As St. Ambrose saith, he is iiiiworthj- of the Lord that otherwise doth cele- brate that mystery (the Lord's Supper) otherwise than it was delivered by Him. We must then tahc heed, lest, of the memory, it he made a sacrifice What hath been the eause of the ruin of God's religion but the ignorance hereof? i.e., profaning of the Lord's Supper by the Corinthians. What hath been the cause of this gross idolatry but the ignorance hereof ? What hath been the cause of this mummisli massiny hut the ignorance hereof ? Let us so understand the Lord's Supper, that there be no idolatry, no dumb massing. ' Therefore, (saith Cyprian) when we do these things, we need not to whet our teeth ; but with sincere faith we break and divide that holy bread.' It is well known that the meat we seek for in this Supper is spiritual food, the nourishment of our soul, a heavenly refection and not earthly, an invisible meat, and not bodily."^ I believe the late Archdeacon Wilberforce, who honestly seceded to Rome, when he learnt what the Reformed Church of England really taught concerning the Lord's Supper, was the first to put forth this misrepresentation of what the Book of Homilies reallj' taught on the subject of the " Real Objective Presence ; " for to assert that the Church of England teaches the doctrine of Christ's Presence at the Lord's Supper, " under the form of bread and wine," because a printer introduced the term in an advertisement to the First Book of Homilies before our Church imderwent that Reformation which was subse- quently vouchsafed to her, betrays, to say the least, a conscious weakness in the theory which its advocates are determined to uphold at all hazards. It is difficult to explain such reasoning 3 It would be far more apposite, in place of quoting a printer's advertise- ment as expressive of the doctrine of the Reformed Church of England, to notice the extracts from the Articles and Communion Service, and Bishop Jewel's Aj>oloyy, and Dean Nowell's Catechism, attached to some editions of the Book of Homilies at the end of HomUy XXYIL, part 2, which set forth the true doctrine of the Lord's Supper, as authoritatively taught by our Church, viz. : "The body of Christ is given, taken, and eaten, in the Supper, only after an heavenly and spiritual manner ; and the mean whereby the body of Christ is received and eaten in the Supper is Faith.'' (Article XXVIII.) THE REAL PRESENCE. 101 upon any other principle than that avowed by Dr. J. II. Newman, whose memorable definition of truth has been often quoted as follows : — ■ " The Christian both thinks and speaks the truth, except when considera- tion is necessary ; and then as a physician, for the good of his patients, ho ■will be false, or utter a falsehood, as the sophists say. Nothing, however, but his neighbour's good will lead him to do this. He (jives himself up for the Church:' This peculiar defence of untruthfulness, on behalf of what its advocates assimio to be " the Catholic Church," is more boldly defended by the founder of the Jesuits, who declares, " that wc may in all things attain to the truth, and not err in anytliing : wc ought to hold it as a fixed principle that what I see white I believe to bo black, if the hierarchial Church so defines it to be." " Very striking is the contrast which such ethics present to the Christian apothegm of Bacon, respecting the state of every well-regulated mind in its passage through life, as ho beauti- fully expresses it : " For certainly it is heaven upon earth to have a man's mind move in charity, rest in Providence, and turn upon the poles of Tuuxii."^ To returji, however, to the treatment of TertuUian. Dr. Pusey contends, as wo have already seen, that when TertuUian says, " /// the bread is understood His bodj^," he meant that " uiulcr the form of bread and wine," we have the doctrine of i/ic Real Ohjcctlrc Presence in the Lord's Supper as taught and believed by the Primitive Church. A reference, however, to Newman's Ariuns if the Fourth Vcnturij, p. 72. 7 Exercises of St. Ii/jiati'is Lmjola, edited by the late Cardinal Wiseman. As an instance of the similarity of teaching respecting " truth " between Rome and the heathen, the Abbe Hue, in his Trarch in China, relates an interesting conversation between himself and a literary mandarin, who remarked: " Your mandarins arc more fortunate than ours. Our emperor cannot know everything, yet he is judge of everything, and no one dares find fault with any of his actions. Our emperor says, ' That is white ; ' and we pros- trate ourselves, and say, ' Yes, it is white: He shows us the same object after- wards, and says, ' That is black ; ' and wc prostrate ourselves again and say, ' Yes, it is black: " s Bacon's Essai/s, I,— Of Truth. 102 THE KEAL PRESENCE. the context will sliow that Tertulllan's words will bear no such construction as Dr. Puscy endeavours to impose upon them. His Avords are : — "We shoiild rather undersl.nd 'Give i;s thi.; daj- onr daily bread,' spifHitalhj. For Christ is our bread, he can. c Christ is life and bread is life. ' I am,' saith He, ' the IJread of Life ;' and a little before, ' The bread is the word of the living God, who came down from the heavens.' Then, again, we find that His Jxuhj rcrhmit d to Iv in bread,' ' This is my body.' And so i!i praying for ' daily bread,' wc ai-k for perpetuity in Christ, and iii(li\ i.-il.ilily from His body. But because that Word is admissible in a ( ariKil ^ ( i^se likewise, it cannot be so used witliout the religions remembrance ot spiritual discipline ; for lie coiiimniuls that ' hrciid' be prayed for, which is the only food necessary for belie vers, as ' all other things the nations seek after.' The like lesson He both inculcates by examples, and repeatedly handles in parables." = When we remember that Tertullian, in another of his works, as we have already seen, declares that " the bread M-hich Christ gave to His disciples meant tlic fijurc of His loch/," we see how little support Dr. Puscy can really obtain for his theory of the " Real Objective Presence" from anj-thing which Tertullian has really stated ; and I cannot help thinlcing that any one who will give a candid and i;i!p:irtial examination of the passages adduced by Di-. Puscj' from the fathers of the Primitive Church in favour of his theory, will arrive at the same conclusion.^ It is true that Dr. Puscj' declares, respecting the patristic testi- mony which he has adduced in support of his ovm view, " I have siippresml nothing ; I have not Imowingly omitted anything ; I have given crcr// j;as$iu/r, as far as in me lay, irifh so much of the context as was necessary for the clear exhibition of its meaning;" 2 but I have given specimens of his treatment of Tertullian in ancient times and Hooker in modern, and » Tertullian, On JPrai/er, ch. vi. ' This has been done completely and exhaustively by Dr. Harrison, Vicar of Fenwick, in his very valuable works, entitled. An Answer to Dr. Pusey's Challcnrie Jiespcciiiir/ the Doctrine of the Ileal Presence ; The Fathers versus Dr. Pusey ; and An Ansiccr, in Seven Tracts, to the Eucharistic Doctrine of Romanists and PittiaHsls. - Pusey's Doctrine vf the Peal Presence, p. 715. THK REAI, PRESENCE. 103 Dr. Harrison has given many more, to show that such a broad statement must be received with some limitation ; as the least we can say is that Dr. Puscy docs not seem to be aware how very much his "omissions" tend to invalidate the force of his reasons. For example, in the case of Hooker, to which we have before alluded, what can be stronger than his words that " the real presence is not to be sought for in the iSacrament, but only in the very heart and soul of him which receiveth Christ," on one side of the question, as Dr. Pusey's are on the other? When, therefore, we sec Dr. Pusey, in his sermon entitled, JFill ije also go aicay ? asseriiiio- that if "it should bo decided by competent authority that either tlir 'Real Ohjcctive Prcmice,' or the ' Eucharistic mci'ijiee,' or the worship of Christ there present, were contrary to the doctrine held by the Church of England, I would resign my office," we can the easier understand why Dr. Pusey, in giving a catena of " some writers in our later English Church on the doctrine of the Holy Eucharist," Hooker among the number, shoidd have "omitted" that portion of Hooker's writings which speaks clearly against that doctrine which Dr. Pusey consistently upholds. It is scarcely necessary for me to add, what I believe I am right in asserting, that were it declared by "competent authority" that either of the three points, as enunciated by Dr. Pusej', were those of the Church of England, or, to use legal language, of the "Protestant Reformed Religion established by law"''' in this country, every Evangelical clergyman wovdd at once quit the Church of his forefathers, with the assured conviction that " I-dta-hod " was written on her walls, and that she liad departed from the Primitive and Catholic faith, and that in consequence " the glory (of Christ) had departed" from her. Those who know what the Apostle terms " the truth as in Jesus," cannot recognise any distinction between such teaching so formulated under the high sounding title of the " Real Objective Presence," and that more candid expression of 3 Coronation Oatli taken by every British Sovereign since the Revolution of 1C88. See Phillimore's Ecclesiastical Law, i. p. 1060. 104 THE HEAL I'KESEN'CE. " Transubstantiation," as employed by the Churcli of Rome, whicb Dr. Pusej',* with such painful ingenuity, endeavours to prove is in h;irniony with the doctrine of the Church of England, but ^^•hich every one, unbiassed by a peculiar species of theological training, knows to be wide as the poles asunder. For not only does the Church of England teach by her Articles that " the change of the substance of the bread and wine in the Supper of the Lord is repugnant to the plain words of Scripture, and overthrowcth the nature of a Sacrament ;" ^ but also that the only "Sacrifice" of Avhich our Church knows anything, as we have already pointed out, is that of " ourselves, our souls and bodies," and which she properly terms " a reasonable, holy and lively sacrifice unto Thee;" and as to any "worship of Christ present at the Eucharistic Sacrifice," as Dr. Pusej" con- tends, or " the real, actual, and visible Presence of our Lord upon the altars of our churches," as Mr. Bennett expresses it, the Church of England has emphatically and formally con- demned that doctrine as " Idolatry to be abhorred of all faithful Christians." And, as if to show how faithfully she adheres to the teaching of the Primitive Christians by affirming that it is " onlij after an heavenly and fLjurs is neitlier beneticial nor useful ; nor has it anj thiug for eoveiing m jit (lian any other clothing, except the opprobrium alone. And the attraction of culoured vestments afflicts greedy eyes, in- flaming them to senseless bliudncss. For those Christians who arc most faithful to their calling, simple garments of a white colour are most suitable to them ; as Daniel (vii. 9) and the Apocalypse (vi. 9, 11) alike declare that such was the garment of the Lord Himself, and of His mai-fyrs. And if it were necessary to seek for any other colom-, the natural coloiu' of truth VESTMENTS. 119 should suffice. But vestments, like coloured Jloicers, or variegated with gold zxiiLimrple, and that piece of money, which has its name from the mark of the least, are to be abandoned as suitable only to the tomfooleries of the priests of Bacchus." As a contrast to the teaching of the Primitive Church on the subject of "vestments," the DiredoriiDii Anglicanum, which is, I believe, a standard work with the Ritualists, describes " the cope" (the twenty-third specified vestment of an infinite number of costumes) as being made of " scarlet doth, lined with ermine, very rich u-ith figures of saints, the whole vestment being covered with diaper work, fastened across the breast by a clasp called a ^jwrsc " !!! If such a vestment as this was " suit- able only to the tomfooleries of the priests of Bacchus" in the second century, it would be equally suitable in the nineteenth century to a " priest" of that fallen Church who is described in Revelation as " arrayed in piirpk and searlet co/oiir," and as " drunken with the blood of the saints, and with the blood of the martyrs of Jesus," and upon whoso "forehead a name was written. Mystery, Babyj.on the Great, the Mother of Harlots and Ai!ominatioxs ok the Earth." But no loyal minister of the Church of Christ would ever think of defiling himself by wearing such an iruhallowed "Babylonish garment." The vestments worn by Roman priests at the sacrifice of the mass consist of five different colours, u-hite, red, green, purple, and Hack, used at the various festivals of the Church of Rome, in which she so completely fulfils the merited condemnation which Clemens Alexandrinus passed upon " the tomfooleries of the priests of Bacchus and in which heathen practice she is so closely imitated by the Ritualistic clergy in the present day. With this primitive testimony against the use of such Baccha- nalian vestments, it is difficult to understand how such a person as Dr. Pusey can have the confidence to assert, as he does in supporting the address of certain Ritualistic clergy at Oxford, who memorialized Convocation in favour of " Eucharistic vest- ments," notwithstanding the judicial condemnation passed upon 3 Clem. Alex., Pecdayog., lib. ii. cap. xi. 120 VESTMENTS. them by the Supreme Ordinary of the Church, that "the pro- hibition of the eastward position and the vestments, on the ground of doctrine reputed to be expressed by them, would be interjjreted as rvpudialing primitice doctrine held and taught by the Church of England." ! ! ! If we contrast the teaching of Clemens Alexandrinus in the second century with that of the Ritualistic doctors in the nine- teenth, on llie matter of "vestments" suitable to the Christian minister, we sliall discern the amazing gulf which exists between tlie Primitive Christians and those who so fondly and vainly pretend to be their successors in the present day. It reminds us of the boast of the Pharisees under the old dispensation, " The Temple of the Lord are m c;" which has been altered by their modern successors of the new dispensation into the well-known cry of " The Church, the Church are we" ! But as the epigram justly puts it : — A man may cry, Chiircli ! Church ! at every word, Without more piety than other people ; A (law's not reckoned a religious bird, licnause it keeps rcuc-cmclnij from the steeple ! In the early days of the Tractarian school, when advocating tlie duty of " more special decorations of churches on festival daj's — sueh as altar coverings of unusual richness; or the natural jtou-i r-s of the season, woven into wreaths, or placed according to primitive (?) custom on the altar," all of which have been adopted to a ludicrous extent by the Anglican TJltra- montancs in the present day — a professed teacher of Christianity, in contending lliat tliese floral decorations " should be chosen Avith especial reference to tlic subject of the festival," proceeds with infinite gravity to say: — " White JloH-ers are most proper on the days consecrated to the Virgin, as cmhlematie of siiifc.'.s pui il y ; purple or crimson upon the several saints' days, {('.rccpt St. Jnlm, and jnrliups St. Luke,) to signify the blood of martyrdom "Wi il, j ui alc /vi'/ flowers, which look artificial; but we believe tliat, iritlt u little iiuniiii/cneiit, natural flowers of the proper colours may be fovtud throiigliout the year. It is difficult to conecive a more VESTMENTS. 121 suitable occupation for the Christian population than that of cultivating iiowei's for such a purpose, and afterwards arranging them "II!' Although the religion of this doctor has a tendency to com- bine piety with market gardening, it is very difficult, to use his own language, to conceive anything more puerile than this miserable travestie of the Christian religion, and which, alas ! appears so very congenial to those who are content with the form of godliness without knowing the j^owcr thereof. This was made strikingly manifest by an ultra-rtitualist thinking it right, when adorning liis church for harvest festival, to place a boai'a head on the Lord's table, surrounded by a garland of flowers ! ! ! TertuUian in his work, On the Avccfic's Mcoitic, passim ; and in another work. On Femah' Dress, chapters viii., ix., and x., which contain an account of the ejyiijin of all these vestments and ornaments, and which appear to charm those minds, whether male or female, who sink their religion in the pomps and vani- ties of worldly splendour — as also Cyprian, in his Treafine on the Dress of Virgins, have some valuable remarks on the subject, which those Avho seem to regard the adoption of such ornaments to be of vital importance, would do well to take heed. For the "vestments," of which we hear so much in the present day, cannot boast of any very dignified descent or origin. " The alb " and " tuuiclu " arc nothing more or less than the shirt which the ancient Eomans were wont to wear, originally with- out sleeves, although afterwards adopted as a luxury by the wealtliy heathen. Livy (lib. i. 20) tells us that Numa appointed 12 priests for Mars, and distinguished tliem with embroidered tunics or shirts, which is the earliest mention of sucli garments in connection with pagan priests. Next we have the "dalmatic," a kind of undress toga, introduced from Dalmatia (whence its name) and worn out of doors, by the Emperor Ileliogabalus, so infamous for his gluttony and other vices, to the grave scandal of his subjects. When the material of the " painula " became stiff with rich embroidery, the sides ' BriiisJi Critic, No. 64, p. 277. 122 VESTMENTS. were cut away to give room for the arms, and it thus became the " chasuble," derived from the Latin camla, which means "a little cottage." Columella, a great authority on such matters, says that " casula is a garment with a hood, and means ' a little cottage,' because it covers the whole man." In reality it was an overcoat for the Roman peasant in bad weather, which he pleasantly termed his chmuhle, or little cottage. The "cope" was the phii'hOe to turn oiF the rain, which originally had a hood ; but the embroidery caused its dismissal. The " stole," or "oruriuiii " as it is sometimes termed, was originally a strip of linen to wipe the face, as our modern pocket-handkerchief performs the office in the present day. Such is the parentage of these " vestments," for which some of our clergy are so vigorously contending ; though we are at a loss to imagine how old clothes of pagan origin can be in any way si/mhoUcal, as it is commonly said, of the grand truths of the Christian religion.2 Now we know how certain clergy in the present day show their adherence to " Primitive and Catholic " usage, on the question of coloured vestments, when engaged in the service of the sanctuary. I select the testimonj^ of two persons, who say they have seen with their own eyes what is now the custom of two London churches, and assert with confidence that such is the general jiractice in those churches of an advanced type. E,r UHO (Usee omnes. A correspondent of the Dailtj Tclcrjraph, Nov. 1, 1872, thus writes : — 2 Jerome is supposed to be the earliest ■writer who speaks of any peculiar dress as pertaining- to the clergy of his time, (the close of the fourth cen- tury,) and he limits it to those " white linen garments," which are spoken of in Rev. xix. 8, 14, which constitute " the righteousness of saints," and which are alone authorized by the Church of England. In his treatise against the Pelagians, he says : — " You say that all splendour of dress or ornament is oflcnsive to God ; but I would like to know what offence there would be against God, if, in the administration of holy things, lisfiop, priest, and deacon, and the other officers of the Church, come fortcard dressed in white r/ar?ncnts." [Adverstis Pelayianos, lib. i.^yol. iv. p. 502.) VESTMENTS. 123 "A few minutes before 8 p.m. I was in All Saints', (Lambeth,) the church of Dr. Lee. Above the wooden screen of the chancel I noticed a cnii ifix, and on the altar a gilt cross with six lighted candles. The congrcn-ation rose when a procession entered, headed by a cross-bearer, attended bj- two youths bearing lighted candles, and clad in scarlet cassocks, with short wliitc over-tunics and scarlet C(ij>s. The dresses of the rest varied, Oiu' ^\ (ire a largo plum-coloured cloak and hood ; another wore a el'jak eovci'ed with hlae em- broidery. Dr. Lee wore a white satin enpe, ^\\[h a large cidss, splendidly worked in various colours, on tlie back. 'Wliile the ' ^lagiiilieat' was sung: the censer was lighted, and Dr. Lee ernsed the cross mi the ullur, and tlien all the ornaments, and then iiaiided the eeuser to an assistant with tjtue cape over liis surplice, wlio then eeiised ])!■, Lee, and afterwards all tl\o persons in the ehanoel. Dr. Lec delivered a short discourse, in which ho said that the faithful departed trcre not ijet in tlie presence of (iod," &c.^ A bishop's examining chaplain writes to the Record, April 25, 1874, as follows :— " I was walking past All Saints', Margaret-street, (Mr. Rerdmore Comp- ton's church,) this morning, about ]l.;iO, when I thought I would step in and sec the inside of the l)uilding, which I had never done before. I did so, and found divine sei \ iri- gninu- on. Rut, as soon as I entered, I could hardly believe that it was in a ehiircli belonging to the Church of England. Tlic f'omm union Service, or rather ' Mass,' was being performed. There were three // GoiTs: conniKiinJ, and therefore binding upon the faithful. It appears from St. Paul's Epistle to the Galatians, that when certain " false brethren, who were unawares brought ' Boniface's Letter to CutldHn-t is given by Spelman, CoiicH., p. 214, VESTMENTS. 125 in " to tlic "Churches of Galatia," sought to return to the ancient Jewish ritual, upon the .same plea, wc conclude, which is so much dwelt upon at the present time, of " Primitive and Catholic usage," St. Paul expressly declares that to such false brethren he " gave place by subjection, no, not for an hour ; that the truth of the Gospel might continue with you." And when some of the weaker brethren, like Peter and Parnabas, had been nearly "carried away with such dissimulation," the stronger and more faithful Apostle declares, " When Peter was come to Antioch, I withstood him to the face, hccauac he >cas to be blamed," — as indeed are all they who seek to set their own will above that of God or man. But does Scripture teach us any- thing respecting the use of gcorgeous vestments in the service of Ilim who is a S2)irit, and who requires His people to worship Him in spirit and in truth ? The only rcl'ercnce to such things, as in any way pertaining lo public service, is to be found in 2 Kings x., M'here we have an account of Jehu's con- test with the prophets of Baal, as it is written : — " And Jcliii said, Proclaim a solemn nsscmlily for Baal. And they pro- claimed it. And Jehu sent thruiigli all Israel ; and all the worshiiipers of Baal came ; and the house of ]5aal was full from one end to another. And he said imto him that was over the vestrj-, liriug forth rcstuiciiis for all the xcorshlppers of Baal. And he brought them forth \ estmtnts." (vcr. 20 — 22.) From what has been already shown, both from Scrijature and a high authoritj- in the Primitive Church, it would appear that the only parties entitled to the prescriptive right of wearing " vestments " when professing to serve their respec- tive deities, were " the trovsliijiprra of Baal," dio-iiig the old dkijcnsation, ixxiA " tJi( jirii -its of Jldcc/ni-'i," inidfr the iir/r. It maj', therefore, well excite alarnr in the minds of I'rotestant Churchmen, to find that one of the fir.st subjects discussed by the Upper House of the Convocation of Canterbury, after the reception of the Queen's Letter authorizing it to consider a Revision of the Rubrics, was a proposal to legalize the use of those vestments which the Archbishop of Canterbury ominously remarked were " associated in the minds of the wltole peopk of l26 VESTMENTS. Eu(jla]i(l irith tlic Mass, and not irifh the Comnntnion Service of the Cliurcli of England T The Episcopal Bencli appear to bo diviclcd on tliis momentous question. The Bishops of Lincoln, Salisbury, Lichfield, and Peterborough, favoured the use of these " vestments," wliicli wo have seen were so abhorrent to the mind of the Primitive Church. The Bishops of Winchester and Oxford appear to have been in favour of a via media course, the latter, in strange forgetfulness of the action of the Ritualists during tiic last few years, arguing tliat those who asked for the chiinge were " men free from ecceutricilies, and the types of what English clergymen ouglit to be." ! ! ! The Primate, in opposing this very dangerous jn'oposal, was supported by three of his suffragans, aiz., the Bishops of Bath and Wells, Gloucester, and London. The last of these very properly pointed out, that wliile the result of the insidious proposal " would be to legalize A^estments at present pronounced to be illegal," it was " not the business of a body of reverend and grave divines to act the part of ecclesiastical tailors, and devise vestments, however proper." The Bishojj of London added, with much justice, that " if, as they were told, there were 4000 clergj'mcn who desired the use of these vestments, there were 22,000 clergymen of the Church of England," implying that four-tilths were against their use. But I believe the rumour, to which the bishop alluded, is, like most other rumours, greatly exaggerated. I do not believe that half that number-^ could be found amongst the clergy, who Avould willingly adopt the Babylonian garment, which is, according to Scripture, one 6 I believe the exael numbers of those clergy who haA'e petitioned for and cujainst the two points of the " e;istfl-;u(l position," and a distinctive Eucha- I'istic dress, to be as follows ; — rather more than 1400 for; and 5300 against. Nevertbeless, a Ritualist in the Church JRericw of Jan. 30th, 1875, has tlie surprising hardihood to express his wonder that no more than 5300 signa- tures were obtained against legalizing sucli things, as in his estimation they are of no value whatever ; while as regards his own side, he confidently declares, " If only 1000 have signed the contrary petition, it will be no mean testimony as to what is in reality the liciiii/ mind of the Chiu'ch of England." ! I ! VESTMENTS. 12t of the characteristic marks of Antichrist,*" when engaged in the worship of Ilim who is a Spirit, and who requires of His wor- shippers reasonable service ; for it is surely most unreasonable to see ministers of Christ, who reject what our Prime Minister has justly termed, " the mass in masquerade," arrayed in fan- tastic dresses of all colours of the rainbow, which are suitable, as Clemens Alexandriuus says, " only to the priests of Bacchus." It is melancholy, however, to see that those whom the Bishop of London delights to honour, take so different a view from their diocesan on this momentous question. When the notorious Ail Saints', Margaret- street, was vacant about two years ago, certain of the faithful parishioners took the imusual step of petitioning the bishop not to appoint anj' but an honest Pro- testant pastor to the church. He, however, felt it his duty to reject the petition by nominating the Rev. Berdmore Compton, who, as we have already pointed out on the authority of a " Bishop's Chaplain," is doing his utmost, hj the aid of these " Bacchanalian " vestments, useless "lights," and other heathen accessories, to turn "the Communion Service " of the Church of England into " the Mass " of the Church of Rome ; for which The description of the Babylouian garments, as worn by the followers of " the great whore that sitteth upon manj' waters, with whom the kings of the earth have committed fornication," is thus given in the infallible words of Scripture : — " The woman was arraj'ed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations." (Rev. xvii. 1 — •!•) The newspapers have recently described a scene at the Roman "pro-cathedral" in London, wherein Dr. Manning, the chief agent in this country of the " man of sin," is de- scribed as being " vested in a magnificent cope of dark velvet purple, with a mitre on his head, addressing the congregation from the words, ' His eyes have seen the King in His beauty,' " and applying them to " His Holiness the Pope," whom he profanely affirmed to be " shut up in his palace a prisoner, though there were some men too wicked to admit this' " '. 1 1 Surely this must be another instance of what Mr. Gladstone has appropriately termed Dr. Manning's " usual hardihood ;" for he is evidently one of those who, like his prototype Loyola, can readily believe " black to be white, if the Roman Church so define it to be." 128 VESTMENTS. they were thus " sharplj^ rebuked " by the late Archbishop Loiiglcj^ in his posthumous charge of 18G7 : — " There are minihtcrs of our Church who think themselves at liberty to hold the doctrines of the Church of Rome, in relation to tJie sacrifice of the 3Iass, and yet retain their position within the pale of the Anglican Church, with tlic avowed purpose of eliminating from its formularies every trace of the lUformation, as regards its protest against Komish error ; the language which they hold with respect to it being entirely incompatible with loyalty to the Church to whicli they profess to belong. Theij re- main a-itlt IIS ill order that they may substitute the 3Iass fur the Commimioii ; tlir ohi ii, IIS iiiiii of our Reformers having heen to substitute the Communion for the Mossy AVhcu \\Q remember that the same high authority, when Bishop of Ripon, had in 1851 published a Letter to the Parishioners of Leeds, stating that he had ample evidence of many of liis clergy holding all the heresies and im-Catholic doctrines of the Churcli of Rome, and that in the previous year the disloyal clergy had "issued an invitation to yield suhnii'i'iion to the Fope, we can the more readily understand the meaning of tluit subtle controversialist, M. Capcl, who obtained such a signal victory over his semi-Ritualist opponent, Canon Liddon, in the controversy which occupied so many columns of The Times at the beginning of 187o, in speaking of "the organized dis- honesty of Ritualism, and its deleterious influence on English family life," as \^-elI as the tcstimonj^ which he bears to the fact tlitil there is no real difference between the teaching of the Ritualists ;u)d tliut of the Church of Rome. "The practical results,*' wrote M. Capel in reply to Canon Liddou, Jan. 22, 1870, " of s\ieli prayers (those found in the Vude-Mecum,) is to imbue the minds of Ititualists with our doctrines of the Ileal Presence and Trausubslautiation. Wliile tins discussion has been going on, I have made it a point to ask many of the couYcrfs from Kitualism, whether they are con- scious of any difference between (Iwir pnsrut and their former faith on this doctrine. The invariable answer has been, ' Xot the least ; T only perceive more clearly what is meant.' I need not say more." To which we maj- add, further comment is quite needless to any one who can distinguish between truth and error, or dark- ness and light. VESTMENTS. 129 In confirmation of our view, that the so-called " Eucharistic vestments " have no locti^i standi in the Reformed Church of England, we may adduce the testimony of the Ritual Commis- sion of 1867, which, as is well known, was formed under the skilful manipulation of the late Bishop Wilberforce,'' and there- fore, of necessity, as a body with anti-Evangelical leanings, j'et they were constrained by the weight of evidence to declare against these an ti- Christian and im- Catholic garments as pertaining to the minister of Christ when engaged in public sei'vicc. The following extract, which is taken from one of their reports, addressed " To the Queen's Most Excellent Majesty," dated August 19th, 1867, will sj^eak for itself:— " We, 3-our Jlajesty's Commissioners, have in accordance witli the terms of )-ouv Majesty's Commission, directed our first attention to the question of the vestments worn by ministers at the time of their ministrations, and espcciallj- to those the use of which lias been lately introduced into certain churches. "\Vc find that while thcae rc^lniriitu arc regarded by some wit- nesses as Ki/nihci/icd/ (if doctrine, and by others as a distinctive vesture, i\-hereby they desire to do huno\ir to the Iloh' Communion as the highest act of Christian worship, thoj arc hy none reijitrdcd ns essentia!, and they (jivc (/rare offence to inanij. We are of opinion, that it is expedient to re- strain in the public service of the Church all variatious in respect of vesture from that which has long been the established usage of the Church." Considering that this report was .signed by upwards of twenty- eight Royal Commissioners, amongst whom were the names of such pronounced Ritualists as Lord Bcauchamp, Mr. Bercsford Hope, Sir Robert Phillimore, amongst tlie laity, -witlt Canon Grregory and the Rev. T. Perry amongst the clergy, we may judge how strong must be the evidence against the legality ' Notwithstanding lUshop Wilberforce's strong llitualistic proclivities in general, once, when ho and the Archbishop of York thought it well to preach the Gospel in a Presbytei ian Church in Scotland, the chief organ of the llitualistic press, the CJnirch Times, defined the Apostolic prohibition against speaking evil of dignitaries by the following Clnistinu sentiment: — " We see no chance for I)r. Wilbcrforce, unless he shoiild have a touch of softening of the brain, whereby his sense of his own cleverness might suffer complete paralysis." K 130 ^•ESTMENTS. of these "Eucharistic vestment?," which our Ritualistic brethren are making such imheard-of efforts to possess, and which the Ultras seem determined to retain, notwithstanding their merited condemnation by the laws of God and man. It may be useful, in drawing this chapter to a close, to men- tion that Mr. Hotten, of Piccadilly, has recently published a work from MS. documents preserved among the miscellaneous papers in the Episcopal Registry at Lincoln, which prove beyond all question how the so-called " Eucharistic vestments" were rejected by the Church of England at the Reformation. In the eighth year of Elizabeth a Royal Commission was issued to the churchwardens of 150 parishes in the county of Lincoln, the object of which was to procure returns of such articles of church ornaments as had been used in the reign of " bloody Mary," but which in the year 1560 were considered supersti- tious, as contrary to the principles and practice of the Primitive Churcli. To give one or two extracts from this work, we find in page 72 the following admission : — " Itm. Two old rcsfmeiites and old cope, one erosse, two candlesticks, one pave of pensiiics, and one hollie water fatte, u ifJi all ot Iter monumetdes of siiperticon were tome and made awaie in the third vera of the (iuene's Majestic that now is, by "William "Watkinson and Johnne Bentley, then chnrehe wardens of tlie said Churche of Purhame." " Dunsbie. — ^Itm. iij. rr.s('»i(v(i'rs, two albes, one erosse clothe of canvis, two stoles, and one vale — >old to AVillm. Sknave, one of the churchwardens of this present tjnne, and he haith defaced and tome them in peces, and hathe made hangings lor beddes and painted cloth ther of." On every page of this volume, consisting of nearly 300 pages, we have frequent entries of " silk banners, lights, crucifixes, Acstmcnts stifi' with jewels, sacring bells, censers," &c., &c., Avhich were in use i)revious to the reign of Elizabeth, of which the Reformation made a clean sweep, and which some amongst us are so ignorantly craving for ; just as the Israelites in the wilderness lusted after the idolatrous practices of the Egyptians. These lists of the " monuments of superstition," at a time when England was in bondage to Rome, prove the extent to which the pure truth of the Gospel had been degraded. And it is to VESTMENT? 131 this system of PaganijiGd Chrlstianitj'- that our modern Ritualists, in their blindness and ignorance of all that is true, and noble, and spiritual, and holy in the Church of Christ, would force the people to accept, if they had the power. The drift of the Oxford movement, or as it is called by some " the Catholic re- vival," upon the principle we suppose of Liirns a iioii Lncciido, is to take iis back to the childish baubles and foolish mum- meries of the dark ages, when a corrupt and designing priesthood lorded it over an ignorant and superstitious people. Instead of the spiritual teaching of the Book of Common Praj'cr, which the pious Nonconformist, Robert Hall, so well defined in the memorable sentence, " The Evangelical puritj^ of its sentinicnts, the chastised fervour of its devotions, and the majestic simplicitj- of its language, have combined to place it in the very first rank of uninspired compositions," — in place of the life-giving power of Holy Scripture, the only infallible au- thority which God has been pleased to give to man, we are asked to substitute the meretricious vestments of the lady of the seven hills, the absurd and ludicrous legends of the Media:>val "Saints," the veneration of relics, priestly rule, and all the degrading ritual of the apostate Church of Romc.^ e The following reason is given l)y Gary, a diNtin-uished German Jesuit and Professor of Morals, in his Cusus Coiiscicntia-, as a justification for the Eoman missionaries in China adopting the symbols and vcMineiiix ot llic Pagans, in orderio induce them to turn Papists : " If tliey sho\ild be tlic vestments and symhols of the religion of the heathen, thc^• may helawfuUy worn by the missionaries, supposing the resfinciits are not exclusively dis- tinctive, for then their ^jj-wk?;-// use would be to cover the bodv, and their secondary use to distinguish the sect.'' (Vol. i. 12-1.) This will fully explain the action of the Church of Home in past ages, and the craving of our Ritualistic sect after these Babylonian garments in the present day. k2 132 CHAPTER X. LIGHTS. The practice of using lights in the public worship of God, Avhen not needed for the purpose of affording light to the wor- shippers, is another of those manj- senseless customs which later Christians have adopted from the heathen. It is scarcely necessary to observe, that the Primitive Christians knew nothing of such a practice ; and it shows a lamentable instance of a per- verted mind to argue that because lamps or candles are required for use at n'ujhi, therefore it is allowable to have them for orna- ment and for the honour of God diiriiKj the day ! A layman, who does not appear to be ver}' well acquainted with the sub- ject on which he writes, contends that because " the use of lights most certainly formed part of the original instituti(ni of the Lord's Supper,"^ Avhich took place at night, therefore it is necessary to have them by dai/ !!! Other Ritualists contend for them, because in the record of the Holy Communion at Trois it is said " there were iiianij liglits in the upper chamber where the disciples were gathered together," (Acts xx. 8 ;) but as in both these instances we have proof of the Primitive Christians partaking of the " evening Communion," it only shows that the lights thus mentioned were for use and not for ornament. The earliest sign of lights by daytime appears towards the close of the fourth ccnturj', that age when so many heathen customs had been engrafted into the service of the Christian Church. Jerome seems to intimate that in his time they were lighted by day as well as night ; and that was evidently an innovation upon the previous practice, which was only of neces- ' Lights Before the Sacrament, by J. P. Chambers, Recorder of Xew Saium, p. 13. LIGHTS. 133 sity when Cliristians were forced to meet in the darkness of night, or in their underground assemblies, when of course liglits were required for use. Nor does Jerome say that there ^A-as any order of the Church, or any general custom to authorize it; but only that it was tolerated in some places " to mfiufi/ the ignorance, and iccaknes-i, ami tiiiitplicltij of some of the tcorldly- minded men." ^ But it is certain that a centmy before the time of Jerome, both from the deserved ridicide which a great Christian authoritj' pours out on such a senseless custom, and also from the express prohibition which one of the early Councils made on the subject, the Primitive Christians knew nothing of such malpractices ; for the Council of Eliberis (a.tj. 305) decreed as follows: "Let no one presume to setup lif/hfn in the dai/tiiin' in aiiij ceincter// or charch." (Canon 34.) And Lactantius, "the Christian Cicero," as he was justly termed, thus speaks of heathen customs in the worship of their false gods : — " The heathen saci-itico victims to God as thoiigli He were hungry ; they pour wine to Him as though He were thirsty ; the;/ liiidle liyhts to Him as thom/h He were in diirJaii-ss. If they would but .contemplate that heavenly light which we Christians cull ' the sun,' they would at once see that God has no need of tlicir cdndlcH, who has Himself given so clear and bright a light for the use of man. Is he not therefore a madinun who presents the light of candles or lamps as nu ottering to Him who is the author and giver of light? .... The same sort of blindness everywhere oppresses these miserable heathen ; for as they know not who is the true God, so they know not what constitutes true worship." ' When, therefore, we find a Ritualist arguing in favour of lights in mid-da}', for ornament and not for use, because, as he says,— " King Edgar's canons enact that ' Lights should be always burning in the church when mass is singing ;' and by the constitution of Giles de ' Jerome, Co/dr.Tit/i/dHt., t. ii. p. 123. ' Lactantius, The Dirlne Lislituics, lib. vi. ch. 1 and 2. Lactantius is, I believe, the only writer of the tirst three centuries who speaks on the matter, for the very sufficient reason that the Christians of those early ages knew nothing whatever of " lights" in public worship, save when required for use, 184 LIGHTS. Bridport, Bishop of Salisbury, 1 236, the parsou was to provide the candle- stick and the parisliioners the candles at ' matins, vespers, and the mass throughout the j'ear, as vrell as blest bread with candles in every church' " ^ — it only proves tlie vast gulf between the doctrines of the MedisDval Church and those held and taught Ly Christians of the primitive age. The law of the Church of England since the Reformation lias been fully set forth in the judgment of the well-known case of Mnrtin v. Mackonochie, in which the judges nded as follows : — "The lighted candles are clearly not ' ornaments' within the words of the rubric, for they are not prescribed by the authority of Parliament therein mentioned, viz., the tirst Prayer Book ; nor is the injunction of 1547 the authority of Parliament with the meaning of the rubric. They are not sub- sidiary to the service, for they do not aid or facilitate — much less are they necessary to — the service. "The rubric, speaking in 1661, more than one hundred years subse- quently, has for reasons defined the class of ornaments to be retained by a reference, not to what was iu use dc facto, or to what was lawful in 1549, but to what was in the Church by authority of Parliament in that year, and in the Parliamentary authority, which this committee has held, and which their lordships hold to be indicated by these words, the ornaments in ques- tion are not found to be included. " Their lordships are of opinicju that the very general disuse of lights after the Reformation, roiitradt-d witli their normtil and prescribtd use j'revioiisli/, aftbrds a vei'v strong contemporaneous and continuous exposition of the law upon the sulijuct. " Their lordships will, therefore, humbly advise Her Majesty that the charges as to /ir/Jits has been sustained, and that the respondent (Mackonochie) should be admonished for the future to abstain from the use of them." ' Although the Ritualists have generallj' sho-sra a determination * Chambers' Lif/h's I'rfurc flic Sacrament, p. 35. It is curious to see what lengths some nuii will i;m in support of an untenable theory; but it is difficult to suppose that this writer can have seriously investigated the prac- tice of the Primitive ('lii i>tians when he declares that " the usage of lights is scrii)tural, ordaiurd liy Chi i-t Uiiusclf, Apostolic, Primitive, Catholic, and that it has, by tlu' euinniun cnnscnt uf all Christendom, been observed at the time of the celebration ..I' llir Lord's Supper." ! ! ! (Page 39.) Prirji Conmil Api>i,il ( '„srs, 1667—9, p. 392. Law Eeports, LIGIITH 186 to disobey the law of tlie Church on this as on many other points, when it conflicts with what they conceive to be a higher authority, viz., their ideal but mistaken private judgment of what the " Primitive and Catholic" Church held and taught on the subject, it is a remarkable fact, that when the Eiujlkh Church Union submitted a case on this very point to the judg- ment of certain lawyers, the answer given by such distinguished authorities as the late Sir William Bovill and the present Lord Coleridge was that lighted candles at the Communion service were " not lawful" in the Reformed Church of England. Nevertheless, at a meeting hold in L )ndon by the Ritualists after the judgment in the Mackonochie case, and attended by about fifty clergymen, who were then in the habit of burning what they term " altar-lights" in their respective churches, the following resolution was agreed to neni. con. : — " That this meeting deems it advisable to continue the use of altar lights, lea\-ing to those in authority to interfere or not, as they may think fit." I find a correspondent of the Church Review, under the signature of "Village Parson," writing at the same time in the following strain : — "I hold that the first sis General Councils, and the rite of the whole Catholic Church, as to lights and incense, to be quite sufliciently paramount for our guidance ; and woe be to those lawyers who would abolish the sign of our Lord's dicinitij ! Siu'ely if the Queen endorses their ' opinions' she forfeit her title of ' nursing mother' of the Church of England, which is Catholic. And whoever would divest her of her Catholicity sets up a nexo and unscriptural Church" ! Seeing that the Queen did "endorse" the opinions of the Judicial Committee respecting " liglitH and incense" in the Mackonochie case, thereby constituting it both the law of the Church and the land, which it was not before, it is to be regretted that " Village Parson" should expose himself, whether it be in his interpretation of the term " Catholic," or of the obligation of an oath in respect to the obedience due to the Supreme Ordinary of the Church, in the way he has done. There, is, however, great reason to fear that the Ritualists have been nauch encouraged in their determination to disobey 130 J.IGIIf the powers that be, which Scripture clearly shows to he one of the characteristic marks of the predicted apostasy, by the behaviour of the bishops generally towards the parties which now divide our Churcli iuto two camps of irreconcilable hostility. "With the excej^tion of two or three instances of bishops coming- nobly forward in defence of the great principles of the Picforniation, thej' have as a body displayed a paintul reluctance to condemn those who merit it so much, notwith- standing the imbridled license of language with which they have been assailed by the organs of the Ritualistic press. When we find the bishops generally expressing such anxiety that the rubrics should be closely adhered to ; and more severely censuring those who do not punctiliously keep the letter of the law, or " cleanse the outside of the cup and the platter," in the way which our modern Pharisees are so fond of doing, thej- remind us of the ch.arge of the late Bishop Blomfield, who, when in the diocese of London, expressed a wish that all his clergy should preach in n-Jiitc, while, when Bishop of Chester, he had enjoined his clergy there to preach in hhtcl; ; and who proved himself a master of illogical reasoning by affirming that there was "no harm" in two wax candles on the Lord's table, provided that they be " not lUjhtcdP '!! 137 CHAPTER XI. INCENSK. TiiK same arguments which prove the illegality of Lights, unless required for the purpose of giving light, in Christian worship, tell against the use of Incexse on similar occasions. Uo\\ Scripture shows that while it was commanded by God to tlie obedient Jewish priests under certain prescribed rules, to all else who attempted to offer " strange incense," whether Jews or Gentiles, the awful penalty was (/i-nf/i. Hence the stern lan- guage of the inspired prophet against the rebellious children of Israel, and M-hich is peculiarly ap[)licable to the sacerdotal party, ^\•he(her belonging to the Churches of England or Rome, in the present day : — " To what purpose is the miiltitiido of your sacrifiees ixnto mc ? saith tlie Lord Bring no more vain oblations ; incense is an abominatioa unto me ; it is iuiquitj', even the solemn meeting." (Isa. i. 11 — 13.) Incense was totally unknown to the Primitive Church ; it has been authoritatively forbidden in our Reformed Church ; and, consequently, those Ritualists, who disregard their vows of obe- dience, like as we have seen Dr. Lee and others of his school, who place their own unauthorized judgment above the law, adopt it, continue it, and glorify in luaking themselves a scandal and reproach to all who love the apostolic principle of obedience to the powers that be. The Ritualists have shown but small prac- tical regard to this principle which they profess as a prime article of their faith. It is true that the early founders of this sect discontinued the Tracfs for the Times at the wish of the then Bishop of Oxford ; but they have propagated the doctrines contained in those Tracts with undiminished zeal ; and the famous Tract No. XC, that singular luonument of logical petti- fogging, which has been justly described us tlie " Art of Perjury- 138 IXCEXSE. made Easy," has been openly adopted and defended by Dr. Pusey, in his message of peace to the Church of Rome.* Such is the mode of procedure respecting obedience on the part of those who make such high pretensions to regulate their worship according to the pattern of the "Primitive and Catholic " Church. The first thing that strikes a Protestant on entering a place of worship belonging either to the Chui-ch of Rome or to an advanced Ritualistic congregation, must be a perceptible sense of the use of incense or perfumes in the religious ceremonies practised therein. This custom is directly derived from the Pagans of old, as Virgil, in his description of the Paphian Venus, speaks of " Her liundred altars with garlands crown'd, And richest incense smoking, breathe around Sweet odours," &c. — ^neid, i. 577. In the descriptions of the heathen temples and altars, they are scarcely ever mentioned without the epithets perfumed or incensed. Under the Pagan emperors, tlie usg of iucghso for any religious service was considered so contrary to the obligations of Christianity, that in their persecutions the method of testing and convicting a Christian, was by requiring him only to throw the least grain of it on the altar or into the censer. While under the Christian emperors of the fourth centurj-, the use of inccim was regarded as a rite so peculiarly heathenish, that the very places or houses where it could be proved to have been employed were, by a law of Theodosius, (a.d. 378—395,) confiscated to the government. In the ancient sculptures, whenever heathen sacrifices are represented, a lad in a wliite garment is always represented as waiting on the priest, with a box in his hands, in which the incense was kept for tlie use of the altar ; just as in the Church of Rome a boy is employed, clad in a surplice, waiting on the priest at the altar, with the thurihiilum, or vessel of incense, which the priest, whether Dr. Pusey's Eirenicon, pp. 30, 31, INCENSE. 139 Roman or Ritualist, with many crossings and other bodily movements, Avaves several times, as it is smoking around, in different parts of the service. Now let IIS hear what the Primitive Christians thought and taught respecting the iise of incense and its concomitants in their religious services. (1.) Clemens Alexandrinus, in the second century, thus writes : — "The altar witli us t'liristians is the congregation of those who devote themselves to praj-ers, having' as it were one common voice and one mind. .... Now breatliiug out our prayers together is properly said of the Church. Hence the sacritice of the Church is the word breathing as incense from holy souls, the sacrifioe and the whole mind being at the same time unveiled before God. . . . "Wherefore we ought to oticr to God saoritices not costly, but such as He loves. And that compounded incense figui-atively mentioned in the law is that which consists of many tongues and voices in prayer, or rather of different nations brought together in the unity of the faith. "5 (2.) Athenagoras, the contemporarj^ of Clement, and pro- bably the ablest of all the early apologists, gives the following reasons why Christians neither sacrificed nor used incense in their religious services : — " Most of those who charge us with atheism, because they have not the most dreamy conception of what God really is, and are all utterly unacquainted with spiritual truth, are such as measure religion by a system of sacrifice. Now in reply to this grievous error respecting sacritice, the Creator of this universe does not need blood, nor the odour of burnt offerings, nor the fragrance of ilowors and incense, forasmuch as He Himself is perfect fragrance, ncuding nothing either within or without ; but the noblest sacrifice, and the most acceptable to God, is for us to know Him who made the lieavens and the earth. What has the Christian to do with burnt offerings, or sacriliccs, or incense, which God does not require ? though He does require us to ' present our bodies a living sacrifice, holy, acceptable unto Hira, which is our reasonable service.' " c The argument which Athenagoras here uses against the reproaches of the heathen, who unjustly charged the Christians 5 Clem. Alex., Stromuta or The Miscellanies, lib. vii. c. 6. Athenagoras' Apology for the Christians, oh. xiii, 140 INCENSE. with godlessness, because they did not worship their deities as the Pagans did, remind iis of the "hard sjjeeches" which certain brethren are in the habit of using against those Protestants who differ from them on the whole economy of Gospel truth. E.(j., the Church Nor.^, of May 5th, 18G9, speaking of the Evangelical clergy, says : — " The_y cany on schools, and are indefatigable in visiting the poor, and infusing into the veins of an ignorant and nnsnspieions populace the poiaon (if Prutcstd/it Iifrcai/," Tlie Chitrrh Tiiiu's, of Sept. 3rd, 1869, writes in a similar strain, observing : — " "We should mnch prefei- seeing attention centered on theological matters and qnestions of discipline, and extirpating that ulcerous cancer of Pro- tcstinitism, which must be fatal, sooner or later, to any Chureh that does not nse moral steel and lire upon it." Dean Cowie, of JManchester, is reported to have preached a sermon at St. John's, Ilnhnc, .June 20th, 1874, in which he defined tJic rcliyioii of Frufesft/jif.s as more suitable to tlie "pot- house" than to a church, and condemned it as "the vulgar, blatant, ignorant Protestantism of newspaper writers and plat- form speakers." " We have no thought or wish to retort such " revilings," remembering the example of the Primitive Chris- tians ; but we must lament that Dean Cowio does not view Evangelical men and Evangelical truth in the same way as Dr. Pusey and Canon Liddon have done. In the church where this sermon was preached, the congregation was shortly after ' It is quite evident that the object of the Oxford movement from the beginning (nearly half-a-century ago) was to endeavour to bring back the Reformed Church of England into subjection to the Church of Home. Its leaders appear to have been actuated by as blind a hatred of Protestantism then as the leading liitualists are now. Thus in Fronde's liemniiis, published in 183d, we arc taught " to hate the Reformation and the Reformers more and more." The L'rItisJ, Cri/i'c, of July, 1S41, declared that " the Protestant tone of doctrine is essentially anti-Christian," and that their object was " the iDi-Protc.s/diifiziiii/ (to use an oftensive but forcible word) of the National Church. As we go on we must recede more and more from the principles, if such there be, of the English Reformation,"' INCENSE. 141 compelled to appeal to tlieir bishop fov protection against tlio illegal and iinanthorized acts by wliich the minister of the parish was outraging the feelings of his Protestant parishioners. About the same time the chnrchwardcns of St. Mary's, Soho, in London, and a deputation, waited upon their diocesan, asking him to compel their newly-appointed Protestant minister vir- tually to " prrjiire" himself, by adopting the illegal acts of his predecessor, an ultra-Ritualist, hy compelling him to continue " the eastward position, vestments, and the altar lights." The Bishop of London pointed out to the deputation the meaning of their request, inasmuch as " the// aslrd Jiim to require a elergijman, who felt himself hound to oheij the law, not to obey the Idle;" and with this mild rebuke dismissed the astonished deputation. Had the Bishop of London only added, that they were not only endeavouring to compel tlieir minister to perjure himself, but also to commit certain heathenish, non-primitive, and anti-Christian acts, he would have done no more than his duty; as every bishop of our Protestant Church is pledged most solemnly at his consecration " lo banish and drive away all erroneous and strange doctrine contrary to God's "Word," as well as " all unquiet, disobedient, and criminous men to correct and punish." In 1873, Mr. Maekonochic, in an address to the congregation of St. Alban's, Tlolborn, describes Prote^itantinui as follows: — " I am sin-c yow have learnt to liatc with a growin<,' and ever- deepening intensity that cokl, miserable, unloving, i/odlcss Ji;/i)ieiit called Pro- t(ista)itism." These sayings, and much more could be added of a similar nature if irecessary, are sutficient to prove that the unsanctified heart of man, whether a heathen's of the second century or a Christian minister's of the nineteenth, is painfully at variance with the Apostolic precepts of " submitting yourselves one to another in the fear of God," and " in lowliness of mind let each esteem other better than themselves." (3.) Tertullian, in his Apologij, supposed to have been written A.D. 200, thus speaks on the subject of incense : — 142 INCENSE. " We do not forget the debt of gratitude we owe to God our Lord and Creator. We reject no creature at His hands, though we e.xercise restraint ui)ou ourselves, lest vro make any gift of His a sinful use. We certainly bu)- no iiireii.sc, though t!.i> Ai al.i:iii^ mny be assured that their costly merchan- dise is expended as Inr-i ly in tlie burying of Christians, as in the heathen practice of censing their gre certainlij huy incciisr'' in })laco of the negative; but whichever maybe tlic true reading, it is quite clear, both from the context and the drift of Tertullian's argument, that whenever Christians used " incense" it was for the purpose of cmhalmiiuj the dead, not for the worship of the living, as was the case with the heathen alone. I have recently met with A Liturgical Essay, by Dr. Littledale, written in defence of the Ritualistic use of incense in public worship, as was practised, he considers, by the Primitive Church. But the weakness of his arguments will be seen at a glance, when it is known that he adduces Athenagoras' o/jiission " of the Sacrament of the Lord's Supper" as decisive against his condemnation of the use of incense by Christians in public worship ! ! " ; as well as in quoting an expression of « Tertullian, Apohff., §§ 30, 42. " As a further specimen of Dr. Littledale's mode of proving that "incense" was emjiloyed in worship by the Primitive Church, he says, " the word used in the original of Revelation yi. 9 for altar, is ihustasferion, which of course is the Seventy's name for the altar of incense of the elder dispensation." 1 1 ! (p. 7.) It is difficult to see how the legality of incense in the Christian Chiu-ch is proved by St. John's vision of the martyrs' souls "under the altar," but it is not dilHcult to show that Dr. Littledale i3 wrong in assuming that the Greek fathers used the term thusiasterion as a Jewish altar in place of the holy table, whereat the Lord's Supper was administered. One quotation, already noticed, will be sufficient to expose his error. Socrates, the historian, has a passage which fully explains the meaning which the Greek Christians attached to the t«rm, " shutting INCENSE. 143 Augustine without giving the reference, " We do not journey into Arabia to obtain inceme. God asks from us a sacrifice of praise." For Dr. Littlcdalc argues that as "Augustine belonged to that African Church which differed in so many details from the rest of Christendom," therefore he is no autlioritij in the matter at all!!! (jd. 15.) If Dr. Littledale thinks by such arguments to uphold the lawfulness of incense iu public worship, we can only express our surprise at the simplicity of the Ritualistic mind, and say, " Peace to all such reasoners." (4.) The Sihijlline Oracles, however valueless they may be, as containing supposed prophecies inspired by God, arc a sufficient testimony of the practice of the Primitive Church on the subject of Images, Liyhts when not required, and Incense; all of which the heathen used in their religioiis services, and which the Church of Rome, and the Ritualists of the present time, have copied from them ; as they pronounce with no unfaltering voice what was unlanfiil for the Christians to do : — " It is )iot lawftd for us to enter the shrines of temples, Nor, where iinaf/es are, to worship with prayer and libations, Nor yet to honour the fanes with manifold fragrance of ilowers, Nor witli the shining of lamps, nor with the oflerings hung on columns; Nor that altars should flame emitting incense perfumed." ' (5.) And so Arnobius, at the beginning of the fourth century, argues thus against heathenism for their use of incense in their religious worship : — " We have now to say a few words about incense as connected with your himself up alone in the church called Irene, and approaching the altar, {fhusiastcriiiii,) throwing himself on his face beneath tJie holy table, he prays with tears." (Socr., Jiccl. JIist.,\. 37.) ' Sih. Orac, viii. 488—492. The Sibylline Oracles, which we now have in eight books, are not the same which were kept at Rome with so much care, and written long before the Christian era, but the production of some Christian writer during the second century, as Cave, Prideaux, and Lardner agree in supposing. They are mentioned by Justin Martyr, {Ajwl. Prim., ch. XX. ;) and often regarded as heathen fragments interpolated by unscru- pulous men in later times. 144 INCENSE. ritual, aud largely used in your religious acts. With respect to this incense so used, we ask you particularly to consider when you first became acquainted with it, or , whether it is Worthy to be offered to your deities. For it is almost a novelty ; and it is only lately that it has been known in these parts, and has won its way into the shrines of the gods. If, therefore, in olden times neither men nor gods souglit for this incense, it only proves that what you heathen ofl'cr usclessl}- and in vain, which the ancients did not believe necessary, you do it without any reason at all ! " 2 I think that .sufficient proof has been adduced to show that the use of incense in religious worship was confined exclusively to the heathen predecessors of the Church of Rome in olden times, as it was totally unknown to the Primitive Christians of those early daj's. As regards the law of the Church of England on the subject of Vestiitcnts, LUjltiR, and Inccmc, though they have one and all been pronounced illegal by the Supreme Oi'dinary of the Church, whom every clerg3'mau is pledged to obey, still as the Ritualistic clergy ha\-e consciences suflBciently elastic to allow them to set aside that judgment, upon various pleas, either that it was had lair, in the opinion of those who refused to abide by it ; or it was given in an undcfciulcd suit, as in the Piirc/ias case, and therefore might be safelj' disregarded ; or that it was given upon the advice of a certain number of laymoi, whose opinion, according to Mr. Bennett, was of no more value than "the first ten men picked out of the .street;" or that it was contrary to what they curiously call the teaching of the " Primitire and Catholic" Church ; — it behoves us to show how vain and useless all these j^leas are against the opinions of two such distinguished lawyers as the late aud present Lord Chancellor, who must surely be better judges of what the law of the Church of England really is than the angry replies of mere heated parti.saus, such as our Ritualistic brethren have too often proved themselves to be. In the year 1866, a case Avas submitted to counsel on behalf of the archbishops and bishops of England as to the legal meaning of what is commonly known as the " Ornaments ^ Arnob., Adv. Gentes., lib. vii. § 26. INCENSK. 145 Rubric," and this is the reply of the four lawyers consulted, two of the signatures being those of " Roundell Palmer," then Attorney-General, subsequently Lord Chancellor Selbournc, and of Sir " H. M. Cairns," the present Lord Chancellor : — " We are of opinion that a clergyman of the Established Church adminis- tering the Holy Commimion in a parish church habited in the vestmcnls prescribed by Edward the Sixth's First Prayer Bool;, lo49, infrmcjes the law, and commits an offence cognizable bij a legal tribunal. " We are of opinion that the use of tiro or more lights on the Communion table, not for giving light, but as an ingredient in the service itself, or the use of the incense or wafer bread, or the mixed cup, or hymns before or after consecration, is unauthorized and illegal.'' Will any rational man venture to contradict the opinions of such well- qualified judges, and such imbiassod laymen, on questions as to the legality of clergymen of the Church of England adopting the use of " vestments," " lights," or "incense" in the service of the sanctuary? — piitting aside for a moment the conclusive fact that the Supreme Ordinary of the Church, whom every clergyinan has most solemnly sworn to obey, has ruled with authority, which no loyal Churchman can for a moment question, that the aforesaid things, as accessories in the administration of the Lord's Sujaper, are illegal ? L 14G CHAPTEB XII. THE EASTWARD POSITION. It has long been the custom with certain members of the Church of England to turn towards what they suppose to be the East at the public recital of the Creeds, during divine service. This peculiarity has been carried further by the Ritualistic clergy, who teach and practise that it is the duty of the minister at the Lord's Supper to consecrate the elements witli his back to the people, or, as they prefer to term it, in the "eastward position," though of course most erroneously when- ever a church happens to stand otherwise than due east and west. While, therefore, the " eastward position " for the minister at the Lord's Supper is utterly without warrant of Holy Scrip- ture, or of the Primitive Christians, or of the Book of Common Praj'er, ^\heu interpreted hy the plain rules of reason and common sense, there can be no doubt that the custom of praying towards the catif was an ancient idolatroiis practice. We learn from tlie Old Testament that the Jews were obliged to worship towards tlic irc-sf, and the temple was so constructed that the Holy of Holies was placed at the western part. The reason was because the idolatrous Orientalists, such as the Babylonians, Egyptians, Phaaiicians, Persians, &c., worshipped the sun with their foces naturally turned towards the place of his rising, the edit? At the time of the Exodus, before taking possession of the promised land, when they were about to be bi-ought into close proximity with the surrounding idolatrous nations, the ■•' It is a curious fact, as Deau Stanley notices in the Contcniporanj lie r lew, that in their facings for worship " the Mussulmen turn to the east, the Pope to the loest, the Hindoos to the north, and old-fashioned Anglicans to the south." THE EASTWARD POSITION. 147 Jews were cautioned against worshipping the sun, the penalty of which form of idolatry was death ;^ and a thousand years later the prophet Ezekiel, in his description of the abominations with which his unhappy countrymen were mixed up, mentions specially that the greatest abominations of them all was the act of " about twenty-five men at the door of the temple of the Lord, between the porch and the altar, with tltcif backs toward the temple of the Lord, and their faces toward the east." ^ (1.) It was an item in the worship of pagan Rome at the time when the Gospel was first preached to mankind for idolaters to worship with their faces in " the eastward position," and when it was found that a fondness for this ancient custom facilitated the admission of conyerts, it was silently adopted and permitted in the Christian Church. Hence we find one of the early fathers teaching as follows : — " Since the dawn is an image of the day of birth, and from that point the light which has shone forth at first from the darkness increases, there has also dawned on those involved in darkness a day of the Icnowledgc of truth. In correspondence with the manner of tlu; sun's rising, jjrayers arc made looking towards the sunrise in the cust. "Whence also the most ancient heathen temples looked towards the east lohen fttcinf/ tin- ininf/cs." " (2.) Here we have an admission of the image worship of the heathen, and the position of their temples being the cause of prayer being ofi'ered in the " eastward position ; " but as Christian churches in primitive times were not built as they are in modern days, east and west, we have no guide for our modern practice in this respect. One of the earliest churches mentioned in history is the one at Tyre, built at the commence- ment of the fourth century, on which Eusebius has delivered himself of a long panegyric, comparing it for sijlendour to Solomon's Temple, and in his description he particularly speci- fies " the three gates on entrance towards the risiihj uf the sai)."'' And the same author, in his Life of Constantine, mentions a ^ Deut. iv. 10; xvii. 2—3. 5 Ezek. viii. 15, IG. ^ Clemens Alexandi'inus, Stromata, lib. vii. C. 7i ' Eusebius, Eccles, Hist,, lib. x. c. 4. l2 148 THE EASTWARD POSITION. beautiful cLurch. at Jerusalem, Avitli its '•' three gates suitably facing the rhuuj mn for the multitude to enter," ® wbich suffi- ciently proves that in those days the entrance to a church was on the eastern side, and the Communion table stood at the teed ; so that the officiating minister, if he had adopted the modern practice of our Ritualistic clergy at the administration of the Lord's Supper, -would have not only turned his back upon the congregation, where the Saviour's presence was more especially promised, but he would have been worshipping with his face towards tJw ircst. (3.) Another ecclesiastical historian, writing about a ccutuiy later, mentions an exception to the general rule in the case of a church built at Antioch in Syria, where the holy table faced eastward in place of westward, because, as he says, " the site of this church is inverted." ^ (4.) And so in the fifth century, as Archbishop Usher tells us on the authority of Jocelin, the biographer of St. Pati-ick, that the famoiis Irish saint, who was evidently a wise and not a superstitious man, when building a church near Down in Ulster, built it so that it stood neither east nor west, but norih and south. (5.) We have seen from Clemens Alexandrinus that the custom of worshipping towards the east was a very early practice amongst some Christians ; and it had the bad effect of causing them to be suspected of worshipping the sim, as Ter- tullian says, " The idea no doubt arose from our being known to turn to the east in prayer." ^ i> Eusebius, De Vita Const., lib. iii. c. 37. It is probable that the eaiiy Christians selected the " eastward position" for the gate of entrance to the church, in direct opposition to that of oru- uncatholie Ritualists, on account of the description given b}- Ezeldel of the future Millennial Temple and of the revelation of the glory of God. "Afterward he brought me to the gate that looketh toward the cast : and behold the glory of the God of Israel came from the icay of the east ; and the earth shined with His glory." (ch. xliii. 42.) = Socrates, Eccles. Hist, lib. v. c. 22. ' TertuU., Apol., c. xvi. THE I3AST\VA1{D POSITION. 149 (G.) Between two and three centuries after the time of Tcrtullian, we find Pope Leo I. (a.d. 440 — 4Gi) aUuding to this unwise toleration of heathen customs, as he saj's : — " From such institutions proceeds this impict}-, that the vising sun is worslii[)pe(l from the hills by some of the weaker sort of people, ichich soma ChriiiHanH ii/xn liiihl to he .sv; rcri/ rcJij for one another ; and if there be any authority from this text for the laity to confess to the clergy, there is exactly the same authority for the clergy to confess to the laity. But this would not accord with the "sacerdotal" theory which is now running counter to the laws of God and man. But inasmuch as the Ritualists are perpetually boasting of their adherence to the teaching and customs of the "Primitive and Catholic" Church, it will be for us to consider how far the teaching of the early Christians accords with what they assert to be the doctrine of auricular confession. The difference between the two may be summarily expressed as follows : — The teaching of the Primitive Church, and for many ages after, was, as our quotations will prove, that confession on the part of the penitent was to be made to Him who alone can hear prayer and pardon sin. The teaching of Romanists and Ritualists alike, as we must conclude from the petition of the latter, in number 480, to Convocation for a set of " duly qualified confessors, in accoi-d- ance with the provisions of canon law," on account of " the wide-spread and increasing use of sacramental confession," — is that confession should be made previous to the reception of the Lord's Sujjper to the car of a fellow- sinner, who claims to stand in the place of the Almighty and to pardon sin. Hence, as Archbishop Usher justly remarked two centuries ago, in his defence of the primitive practice against the accretions of Roman sujDerstition : — " The thing which we reject is that new picklock of sacramental confes- sion, obtruded upon men's consciences, as a matter necessary to salvation, by the canons of the late Conventicle of Trent, where those good fathers put their cui'se upon every one that either shall ' deny that sacramental confes- sion was ordained by divine right, and is by the same right necessary to salvation.' This doctrine we cannot but reject as repugnant to that which we have learned both from the Scriptures and from the fathers." ' This practice of " auricular confession" may be traced back, like so many other doctrines of the Chui-ch of Rome, to the ancient practices of the heathen, which formerly prevailed in ' Usher's Answer to a Jesuit, ch. iv. 160 AURICULAR CONFESSIOX. Babylon and Greece. It was the custom, wlien any one was admitted into the " Eleusinian mysteries," for the priest who admitted the candidate to propose certain questions, such as — " Are you fasting?" "Are you free from murder ? " "Are you chaste ?" &c. &c. ; and when these questions were satisfac- torily answered, " dulj^ qualified" priests, termed Aoe*', heard the confessions of the penitents, and absolved them of their sins. (1.) Now to consider the testimony of the Primitive Church on the question as to whom confession was due, we find Barnabas, the companion of St. Paul, when describing the icaij of lUjld which the penitent should pursue, saj^s, — " Thou shalt confess thy sins ; and not come to thy praijers with an e^il conscience. This is the way of light." ^ Here it is quite clear that as the writer meant to inculcate the duty of praj^er to Him who alone can hear and answer prayer, so must all confession be made to Him alone. (2.) The language of Clement of Eome, who is mentioned by St. Paul in Philijjpians, (iv. 3,) is still more decisive, for he says : — " The Lord, brethren, stands in need of nothing ; and He desires nothing of any one, except that confession he made to Him." 3 (3.) Clement of Alexandria, of the second centurj", shows that the Christians of his age knew nothing of the necessity of maldng confession to man previous to the reception of the Lord's Supper, as he says : — " In the dispensation of the Eucharist, some consider that every one indi- vidually should take his part. One's oicn conscience is best for choosing accurately or shunning. And its firm foundation is a right Ufe with proper instruction. But the imitation of those who are most upright in their lives, is most excellent for the understanding and practice of the Commandments. Therefore, as the Apostle says, Let a man examine himself, and so let him eat of the bread and drink of the cup."* ^ Epistle of Barnabas, ch. xis. ^ Clem. Eom., First Espist. to the Corinthians, c. iii. * Clem. Alex., Stromata, lib. i. c. 1. AURICULAR CONFESSION. 161 (4.) Origcn, in the third centuiy, thus speaks ou the sub- ject :— " Sec what DiTine Scriptm-c teaches us, that the (leclaration ofiniqtdli/ is the confession of sin. Wherefore look about thee diligentlj' to whom thou oughtest to confess thy sins. Try first the good Physician, who knoweth how to be weak with him that is weak, to weep with him that weepeth, and who being full of compassion can forgive iniquity and sin."i> (5.) Hilary, Bishop of Poitiers, in the fourth century, deckires the Catholic truth when writing : — " David teaches us to confess to none other hat the Lord, who hath made the olive fruitful with the hope of mercy." « (6.) Basil, Bishop of Cacsarea, of the same age, is no less clear in teaching that confession should alone be made to God, as his words arc as follows : — " I do not confess with my lips, that I may manifest unto many ; but inwardly in my heart, shutting my eyes. To Thee alone, who seest the tilings that are in secret, do I groan, mourning within myself; for the i/roaninr/s of my heart (ire sufficient for confession, and the lamentations poxu'ed forth to Thee, my God, from the depth of my soul." ' (7.) Ambrose, Bishop of Milan, the contemporary of Basil, speaks in the same strain : — " Tears wash away sin which men are ashamed to confess with the \oiw. Weeping provides at once both for pardon and bashf ulness ; tears speak our faith without horror ; tears confess our crimes without any ofl'encc to modesty or shamefacedness." 8 (8.) The great Augustine, who lived into the iifth century, in his celebrated work, condemns the whole sj^stcm of aitricular coifcsaioii, with this pertinent question : — "What have I to do with men, that they should hear my confessions, as if they could heal all my infirmities — a race curious to know the lives of others, but slothful to amend their own ? Why seek they to hear from me what I am, who will not hear from Thee what they themselves are ?" '■' = Origen, Homily 11 in Psalm 37. = Hilary, in Psalm o2. ' Basil, in Psalm 28. ^ Ambrose, in Luc. 23. » Augustine's Confessions, lib. x. c. 3. M AURICULAR CONFESSION. (9.) Chiysostom, tlic Patriarcla of Constantinople, tte con- temporary of Augii.stine, is still more positive in his teaching that ChridianH sJioithl confrfi^ to God alone ; as he says in one of his Homilies : — " I bid thee not to accuse t]i3 sclf to others ; but T advise thee to observe the prophet's direction, reveal thy way unto the Lord, — confess tliij sins before God; praying, if not -n-itli thy tongue, yet at least with thy memory, and so look to olituin incrcij." ' In another place Chrj'so.stom advices : — " I beseech yovi, nia?ce tjoiir cuifcs.si'on coutinually to God ; for I do not bring thee into the presence of thy fellow-servants, neither do I constrain to make thy sins known unto men: unfold thy conscience to God, and show Him thy wounds, and ask the cure of Him." " In a third place the same great authority says : — "It is not necessary that thou shouldst confess in the presence of wit- nesses. Let the inquiry after thy sins be made in thy otcn thoughts. Let this judgment he without any witness : let God only see thee confessing.^'' 3 There arc about t\\-enty passages in Chrysostom's writings to the same purpose, proving beyond the shadow of a doubt, in the mind of every Catholic Christian, that the Church, as late as the fifth century, had never heard of sucli a thing as auricular or sacramental confession. These passages have been collected by M. Daille i in his exhaustive work on that subject, where he not only vindicates these passages from the subtle evasions of Papal controversialists, but shows clearly what the Primitive Church held and taught on the subject oi confession to God alone. I take this opportunity of mentioning an incident in con- nection with the subject of auricular confession in general, and Chrysostom's teaching in particular. Having had occasion to quote some of the above-mentioned testimonies of the Primitive Christians against the system of confession as now practised, when speaking at the Exeter Anti-Confessional Meeting in the 1 Chrysos., Iloin. 31 i)i Hch., c. xii. t. iv. Savile's edit., p. 5S9. - Chrysos., Iloin. dc Incomprehen. Dei Natura. ^ Ibid., IIoiu. de Panitent. el Con fess. * Dail/e de Confess. Auricular., lib, iv. cap. xxv. AURICULAK CONFESSION. i63 year 1873, accompanied by the remark that none of the early Christians knew anything of the doctrine of sacramental con- fession, I was challenged by Mr. Hobson, a Eoman priest residing in Exeter, who asserted directly the contrary. Mr. Hobson supported his opinion by the following quotation, taken from what he called St. Clement's Epistle to St. James ; and so confident did this Roman priest feel on the occasion, that he " heartily invited Mr. Savile to verify the quotations for himself:" — " If any man have any care for the salvation of his soul, let him confess to him who presides — alwaj^s a bishop or priest;" and also a second quotation, taken from what he described as Chrysostom's De Saccrclotio, lib. iii., as follows : — "Let us not be ashamed to confess our faults to the priest. "Whoever is ashamed to declare his sins to man, and wiU not confess them, he shall be confounded in the day of judgment in the face of the whole world." After pointing out that there was no such Avork ever heard of as St. Clement'' s Epintlv to St. James; and asking Mr. Hobson to let the public know the chapter and verse from which his first quotation was taken, as well as the edition and place of publication of the work in question ; and requesting him also to give a more exact reference to the passage cited from the third book of Chrysostom's De Saecrdotio, and which I had been unable to discover after a careful cxaminulion of both the Greek and Latin versions of the eighteen chapters of which the said book consists ; — after a delay of some months, and after having had to repeat my questions no less than three times in the local journal in which our controversy was carried on, Mr. Hobson wrote at length, with commendable courage and with amusing naivete, as follows : — " I regret to say I quoted secoiul-haiuJ, and in one c;isc //wVfZ-liand. .Since writing the above I have discovered that, first, Uw J-Jj>is//r nj' S/, Ci"i.itiil fa St. James, from which ni)- lirst quotation was taken, is not a (jciniine ii ork of St. Clement, therefore that qirotation r/ocs nothiny ; and, second, the quotation from St. Chrysostom is from a work falsely attributed to St. Chrysostom — hence this quotation, too, [/ocsfor iiotliiii;/." Although the Church of Rome in past ages has not hesitated Ji 2 164 AURICULAR CONFESSION. to sanction forgeries, as in tlie well-known case of the " Dona- tion of Constantino," in order to obtain her own ends, it is remarkable that a Roman priest of the nineteenth century should betray such marvellous ignorance of the writings of the early fathers, or venture upon so bold and unfounded a state- ment as is disclosed in the above instance ; but it should be a lesson to hasty controversialists not to write on subjects with which they are imperfectly acquainted. In a similar way, Archdeacon Denison once attempted a defence of sacramental coiifessioii in a sermon preached at Wells Cathedral, a.d. 1873. He there quoted Craumer, like his prototype Mr. Hobson, upon second-hand authority, as a testimony to the Reformed Church of England, inculcating the doctrine of ■•iacraiia ntal cO)ifession ; apparently unaware of the fact, that whereas in 1538, to which period the archdeacon refers, Cranmer sanctioned it when he was, as he admits, under '•' the veil of darkness," i.e., having only just emancipated himself from the uucatholic teaching of the Church of Rome ; whereas, in 1551, when the glorious light of the Gospel had illuminated his soul, the primate pointedly and 'authoritatively excluded " sacramental confes- sion" from any place or standing in the Reformed and Protestant Church of England. The earliest known instance of compulsory sacramental con- fession, according to Cardinal Fleury, is to be found in the regulation of a monastery by Chrodegang, Bishop of Metz, A.D. 763, whose rule was that confession by the resident monks, or as they would be termed in our Protestant Church, " the canons residentiarj-," should be made twice a year, either to himself or to a priest appointed by him. " This," says the cardinal, " is the./?Vy^ time that I find confession commanded." It required, however, uearlj^ five centuries more of growing superstition and gradual departure from " Primitive and Catholic" truth, before the doctrine of sacramental confession was taught as an article of the faith, which ajipears to have been done by the individual authority of Pope Innocent III., A.u.1215. ° Fleury, Eccl. Hist., lib. xlii., t. ix. p. 425 : Paiis, 1703. AURICULAR CONFESSION. 16b (tlic memorable year of our Magna Charta,) according to the decree of the fourth Council of Lateran, as follows : — " Tliat every man and woman, after they come to years of discretion, should iirirutchj confess their sins to their own priest iit least once ii year, and endeavour faithfully to perform the penance enjoined on tliem ; and after this they should come to the Sacrament, at least at Easter, unless the priest, for some reasonable cause, judges it tit for them to abstain for a time. And whoever does not perform this is to be excommunicated from the Church ; and if he die, he is not to be allowed Christian burial." Thus it appears that nearly twelve centuries had jjassed after the Holy Ghost had been given on the day of Pentecost, for the purpose of guiding Christians into all truth, before " sacra- mental confession " became an article of the faith, and yet thei'o arc clergy of the Chnrch of England in the nineteenth century venturesome enough to assert that tlicir principles and practices in general, and that concerning " sacramental confession" in particular, have alone the ring of "Primitive and Catholic" truth : ! ! The Lateran decree of the thirteenth century, imposing "sacramental confession" on the Church of Christ, was further confirmed by the Council of Trent, which, in supreme contempt of all historj', whether as set forth in Holy Scripture or in the Avritings of tlic fathers of tlic Catholic Church, had the hardi- hood to decree as follows : — "Whoever shall deny that saercnnenldl confession iras instituted l>i/ Dirinc con\niand, or that it is necessary to salvation ; or shall affirm that tlie practice of seerell;/ eonfessinij to tlic priest (done, as it has ercr heeii ohserred from tin- Ijci/iniiiii;/ by the (Roman) Catholic Church, and is still observed, is foreign to the institution and command of Christ, and is a human invention ; let hint Ijc ((ceiirsed." In another decree it is stated : — " Whoever shall affirm that the confession of every sin, according to the custom of the Church, is impossible, and merely a human tradition, which the pious should reject; or tliat all Christians of both sexes are not bound to observe the same once a year, according to the constitution of the great » Cone. Lahb., t. xi. pars 1 ; Cone, Lot. iv. deeret, xsi, 166 AURICULAR CONFESSION. Council of Lateran, and, therefore, that the faithf vil in Christ are to be per- suaded not to confess in Lent ; h'l him he (u i iirsrd." ' It is interestiug for Englisli Christians to know that in the midst of the great spii'' 'ial darkness -which overwhelmed the Church between the times c f the Councils of Lateran and Trent, there were some who held that the "Primitive and Catholic" custom was coii/c-^sioii to God kJohc, -without the intervention of a poor fellow-sinner calling himself a "priest of God." The following extract from a prayer, found in an ancient roll among the miscellaneous records of the Tower of London, the writing of which belongs to the thirteenth century, and is supposed to have been the property of Edward I.,^ will sufficiently speak for itself : — "Therefore, I pray Thee, Jesu Chi'ist ! hear my confession, pardon all the -wickedness I have done, enable me to make -worthy satisfaction, and to do all true penance before death, for Thy name's sake, 0 Jesu ! " ^ Although there are certain terms in this prayer which no Christian well instructed in " Primitive and Catholic" truth would willingly employ A\'itliout explanation, there is much in it that is beautiful, spiritual, and true ; especially on that im- portant point which inculcates the duty of the penitent coii- fessing to God filoiir, in place of to a fellow- creature, according to the authorized requirements of the Church of Rome, and the unauthorized tc;iching of the Ritualistic clergy, calling them- selves " priests of the Church of England," in the present day. We must now consider what is the teaching of our "Pro- testant and Reformed" Church, whose aim has always been to uphold the principles of tlic "Primitive and Catholic" Church, on this momentous subject. During the reign of Henry VIIT., the only step taken in the way of reformation was the rejection of the Papal supremacy, ' Cone. Trid. Canon ct Decret., Sess. XIY. De P;enit. Saer. 6 and 8. s It should be remembered that Edward I., " the greatest of the Planta- genets," did more than any of our sovereigns to resist the pretensions and usurpations of the Cliurch of Rome diu-ing the darkness which overspread Christendom in the Middle Ages. Bentley's Eixerpta Historica, p. 408. AURICULAR CONFESSION. 167 which Rome liad for so many ages usurped over the Churches of Westoni Christendom. It is not generally remembered that fills action of the Churcli of England, one of the very few laudable acts of Convocation, was performed in the year 1531,^ during the primacy of Archbishop Warcham, and before Henry's rupture with the Papacy. The spiritual power then, though with a very bad grace, conceded the title of " Supremo Head" to the Sovereign of England; and virtually consented that the same power which the Pope had hitherto possessed should be henceforth vested in the crown. On flic accession of Edward VI., wLon the Reformation may be said to have taken the next step, we find the subject of mci-cvncnfal eoii/essioii thus treated in the first Prayer Book of that reign, a.d. 1549. It begins : " Edward, by the grace of God, King of England, France, and Ireland, Defender of the Eaith, and of the Church of England and Ireland, i)i eartli fJic Snpn'mn Head." The subject of sacramental confession is thus spoken of in the exhortation preceding the Communion service : — " If there be any of }'ou, whose conscience is troubled and grieved in any- thing, lacking- comfort or counsel, let him come to me, or to some otliet- discreet (Did learned priest, taught in the law of Grod, and confess and open his sin and grief secretly, that he maj^ receive such ghostly counsel, advice, and comfort, that liis conscience may be relieved, and that of us, as of the ministers of God and the Church, he may receive comfort and absolution, to the satisfaction of his mind, and avoiding of all scruple and doubtfulness : reipiiring such as shall be satisfied with a general confession, not to be offended with them that do use, to their furtlier satisfying, the iniricular and secret co/ifessiun to the priest." The reader will observe, that though " auricular and secret confession to the parish priest," or " to some other discreet and learned priest," is permitted, it was no longer compulsory pre- ' It is pitiable to read the account of the conduct of tte Anglo-Iloman clergy at the time when they were compelled to concede to the Crown the title of " Supreme Head," though they endeavoured to (lualif}' their behaviour and to satisfy their consciences by the saving clause, "as far as is allowed by the law of Christ," which, as Bishop Burnet sententiously observes, "the nature of things did require to be supposed." 168 AURICTLAR CONFESSIOX. vious to the reception of the Lord's SujDper, as had been the rule in the Roman Church ever since the decree of the fourth Council of Lateran, a.d. 1215. And a further step towards returning to the practice and principles of the " Primitive and Catholic " Church is seen in the rule laid down in the second Prayer Book of Edward, A.n. 1552, wherein the order respecting confession, in one of the exhortations to the Holy Communion, to he said occasionally, "at the discretion of the curate," is thus stated:— " BeeaTise it is requisite that no Dian should come to the Holy Communion 1>ut with a full trust in God's mercy, and with a quiet conscience : therefore, if there he any of you which by the means aforesaid cannot quiet his own con- science, but rcquireth further comfort or counsel ; then let him come to me, or some other discreet and learned minider of God's Word, and open his grief, that he may receive such ghostly counsel, advice, and comfort, as his conscience may be relieved; and that hy the iitinistry of God's Word he may receive comfort and the benefit of absolution, to the quieting of his conscience and avoiding of all scruple and doubtfulness." With some trifling and immaterial diflFerences, the order respecting sacramental confession, as it stood in the second Prayer Book of Edward, is the same as has been retained in our Book of Common Prayer down to the present day.^ It will be observed that here "secret" confession is no longer recom- mended, as in the Prayer Book of 1549 ; the word " priest" is exchanged for the more "Primitive and Catholic" title of minister ; and tlic penitent henceforth was to look for " comfort and the benefit oi (ilisolntioii,'^ not to any fellow-sinner or to any assumption of pretended priestly power, but solely to "the ministry of God's Word" — as the late Bishop Phillpotts justly ^ One of many proofs that tlie Reformed Church of England Icnows no distinction between clergy and laity in the general confession which each one must make to God, who alone can absoh'e a sinner, is seen in the mode of printing thi' '• A mj.ns"' in the Book of Common Prayer. When printed in ordinary rlKii ai'^i tluy are to be pronounced by the minister and those who have npeatcd the previous words ; when in Italics, only by the people. Now, in the general confession of sin in the Morning and Evening Service, as well as in the Communion Service, it will be seen that the " Amens" in both instances are printed in the ordinary characters, and not in Italics, showing thereby the sense of the Church on this question. AURICULAR CONFESSION. 169 vomarkod, "Not by the judicial sentence of tlie priest, Lut by the ii//iiisfr// o/God'n Holy Word, or an authoritative declaration of God's general promises." ^ It is important to notice these differences, however slight they may at first sight appear, simply on account of the abuse which certain clergy do not think it beneath them to make in order to promote the cause they have at heart, upon the prin- ciple, we must suppose, that the end sanctifies the means. Wo have a striking instance of this in Archdeacon Denison's treat- ment of the subject, to which we have before alluded. In his soniion, preached at Wells Cathedral in 1873, he says, " The f'liuveli encourages, directs, niiuirefs that a man go to a pn'csf, ' open Ins grief,' and «.s7,- lo receive the benefit of absolution." Now there are three mistakes in this short sentence, whereby Archdeacon Denison seeks to impose his theory of sacramental confession on those who are willing to receive it. The Church does not " require," but only periitifs, a person who cannot otherwise quiet his conscience to " open his grief," not " to a priest," but to a " iiimi-sfer " of God's word ; and so far from " asking to receive the benefit of absolution," evidently from some ideal priest of the archdeacon's imagination, the Church says nothing whatever about " asking," but says, without asking, the penitent may " receive the benefit of absolution h;/ fhr iiiiiiisfri/ of (zoc/'.s /lo/;/ icord." In short. Archdeacon Denison's mode of arguing this question reminds us of a well- known anecdote once current in Paris of the French Acadptin/ having sent a copy of a work on Natural History to M. Du]3in, ill wliich the crah was defined as " a rrd Ji.sh /r/iiclt ira/ls Ix/ck- irtD'd^." " Gentlemen," said the wit, in returning thanks for the present, " your definition would be admirable, but for the circumstance that the crab is not a fish, his colour is not red, and he does not walk backwards ! " When it is remembered that, according to the order of our Cliurch, a dencon is as much a " minister of God's word " as a 3 Letters to the late Charles Butler, p. 107, New Edition, 1866. 170 ArRICULAR rONFESSION. presbyter or priest, we see the apparent design of the arch- deacon's unfortimate misquotation. And as a further specimen of the Ritualists' skill in controversy on this subject, they have widely disseminated a four-page tract entitled, Information nhout ConfcsHioa, published by Palmer of Little Queen Street, in which they think to impose upon Protestants by a series of passages from Scripture, with portions Itnliciml, with a view to ensnare their readers. One specimen will sufEce. In quoting St. Luke's record of our Lord's cure of the lepers, it is thus given : " They lifted up their voices and said, Jesus, Master, have mercy on us. And when He saw them, He said imto them, Go, show yourselves unto the priests." The writer's meaning being evidently for the purpose of advocating " secret confes- sion to a priest," in order to voceixc absolution thereby ! ! ! In confirmation of our contention that the Reformers of the Church of England, when they were delivered from the bondage of that fearful power, which is represented in the Apocalypse as being both " drunken with the blood of the saints," as well as " making the inhabitants of the earth drunk with the wine " of her spiritual enticements,* rejected sncramental con- fession, as a doctrine contrary to the practice and precepts of the " Primitive and Catholic " Church, it should be remembered, that at the time of the Reformation the confessional boxes were removed, by lawful authority, from all the churches in the land ; since which period the clergy have received no orders or directions, such as exist in the Roman Church, as to the duty and manner of sacramental confession ; that it has been rejected alike by the clergy and laity for the last three centuries ; that the Reformers wrote against it ; and that the Papists have always denounced the Church of England for her rejection of the system of what is tei'med " auricular or sacramental con- fession." The doctrines taught by our Reformed Church on this subject may be judged by the following passage taken from the Komilii of Repentance, and which appears to be as applicable 4 Rev. xra. 2,4, AURICULAR CONFESSION. 171 to our "adversaries " of the Ritualistic order 7iow as it was to those of the Papal order ilicn : — " Whereas the mlvcrsrinces downward, mid out of it, such as perhaps has fallen to the lot of no other living man ; and my solemn conviction is, that a celibiate priestliood, organized like that of Rome, is in irreconcilable hostility icith all great human interests T have seen clerical inviolability made to mean nothing more than licence and impunity. I have read to the pure and simple-minded Cardinal-Prefect of the Propaganda a narrative, written to a pious lay-fi'iend by a respected Roman priest, of such enormities of lust in his fellow-priests around him, that the reading of them took away my breath, — to be answered 'Caro mio, I know it, I know it all and ?)iore, and icorse than all; htt tiothing can be done.'' .... I have known a priest, received and honoured at a prince- bishop's table, when the host knew him to have just seduced a member of his own family. But nothing could be done ! I have been mocked with false promises by dean and bishop in denouncing a young priest, in whose bed-room — and before there had been time for him to dress himself — in broad day, in England, under a convent roof, I had myseK found a young nun apparently as much at home as her confessor was himself. I have been, forced to let pass, vnthout even ecclesiastical rebuke, a priest's attempt upon the chastity of my own wife, the mother of my children, and to find instead, only sure means taken to prevent the communication to me of any similar attempt in future." ' Mr. Keble's threat of " working in the dark," in order to introduce the confessional into the Reformed Church of England, is fatally true, we fear, though in a different sense from what the author of the Christian Year intended. Alas ! that so im- moral and anti-Christian a system in every point of xiew should have the sanction of his well-known name. And we ha^-e a significant instance of what it reaUy means when we find the Ritualists, who are advocating the restoration of the confessional in the Church of England, sending forth such works as The Fried in Absolution ; — the first part of which was of such a nature that one of our bishops, who had inspected it, described it to the writer of this work as " reeking with obscenity." And the second part seems to have surpassed the first, according to a published letter of its author to the Rev. J. C. Chambers, late Vicar of St. Mary's, Soho, as he states that the book is not 1 A Letter to the Earl of Shrewsbury, by Pierce Connelly, A.M., formerlj- Rector of Trinity, Natchez, and late the Earl of Shrewsbury's Domestic Chaplain at Alton Towers ; 13th edition, pp. 17, 21. .VUKICULAK COXl'KSSI<)>i. 177 publicly sold, but "only delivered to such priests of the English Cliurch as arc in the babit of bearing confessions ; " from Avhicb we must conclude tbat tbese " workers in the dark " arc so ashamed of " the unspeakable abominations " contained in their books on Auricuhir Con/es.si'oii, that they fear if they were sold openly the authors would render themselves liable to a prosecu- tion by the " Society for the Suppression of Vice." - Under the feai-ful circumstances, then, in which our " Pro- testant " Church of England is now placed by the action of the treacherous foe within our Zion, I would earnestly counsel every head of a family living in a parish where the clergyman is attempting to introduce the system of sacramental confession, for the sake of himself, bis children, and the purity of bis domestic hearth, to forbid such an one ever to enter his house,^ in - The llitualistic or-ans are in the habit of asserting the superior morality of those wlio belie\-e in the " confessional " at the expense of those who reject it. Thus the Chiin /iuiaii'n SliilUiig Magazine, of February, 1875, in its blind hatred of " Luther" and the doctrine of "justification by faith in the merits of Christ," by a skilful and fraudulent misrepresentation of the Statistical SucicU/s publications, endeavours to make it appear that the morality of those countries where the confessional is set up is of a far higher order lliau those where it is not, specifying "Protestant" Scotland and Itoman " Catholic " .Spain as cases in point. Had the writer been a little more fair towards the Churcli of England, of which I suppose ho professes to be a mem- ber, and referred to Vol. 25 of the Statistical Socicti/s Transactions, p. 271, ho might have informed his readers that one year's bii'ths in Roman Catholic Paris gives this resrdt : — " Total 57,793," of which number " 15,230 were illegitimate ;" whereas in Protestant London, out of a "total of 65,884," only " 2,423 " were of the immoral order. And in that ultra- Roman Catholic city Vienna, where a Protestant was scarcely to be found, the returns for 1S51 disclose this appalling fact, that of the total births, amounting to 21,000, tlic illcijitiniate births exceed tlie legitimate ones by mure t/iiin 700 ! So much for the morality of the " confessional," and, we may add, of a Ritualistic writer determined to exalt his cause at the expense of truth. '■' A ver}' useful and excellent tract has lately been published by Alden of Oxford, entitled, "A True Narrative of a Real Penitent," extracted from Pei'C Chininuj-'s work. The Priest, the Woman, and the Confessional, which is replete with instruction, on the evils necessarily connected with the sy stem of auricular confession, whether in the fallen Chm-ch of Rome, or N 178 AURICULAR COKFESSION. accordance with tlic Apostolic prohibition, "Eeceive him not into your house, neither bid him God speed. For he that biddeth him God speed is partahey of his evil deah." For the doctrine of saciraiicnfal confession has neither scriptural nor " Primitive and Catholic " authority in its favour ; but is essen- tially heathenish in its origin, anti-Christian in its practice, and abominable and injurious to every one connected with it in the highest possible degree. tlic lleformed Cliurcli of England. Pere Chiniquy is a faithful witness to this in the former, as the present Bishop of Winchester, by his speech in Convocation two years ago, is in the latter, 179 CHAPTER XIV. PRIESTLY ABSOIATION. The theory of those Cliurclimen who adopt the practice of " auricular confession" to a priest, and of private " absolution" hij a priest, is made to rest upon that passage in the Ordination Service of the Book of Common Prayer, which the bishop says when any " receiveth the order of priesthood," and which reads as follows : — " Receive the Holy Ghost for the office aud woik of a imc^i iu the Church of God, now committed unto thee hy the Imposition of our hands. "Whose sins thou dost forgive, they are forgiven ; and whose sins thou dost retain, they are retained. Aud be thou a faithful dispenser of the Word of God, and of His holy Sacraments. In the nam.e of the Father, and of the Son, and of the Holy Ghost. Amen." Dr. Pusej--, writing to the Times, Nov. 2i)th, 1860, says : " So long as those words of our Lord, ' Whose sins thou dost forgive,' ' &c., are repeated over us when we are ordained, so long will there be confession in the Church of England." But he does not appear to be aware, or else he has studiously con- * Eomauists and Ritualists alike appear to forget that He who said to His chosen apostles, " Whose sins thou dost forgive," said likewise to them, " Heal the sick, cleanse the lepers, rdise the dead, cast out devils," &c. ; thereby proving the miraculous gifts bestowed upon thusu wlio pussossed power to forgive sins. When any one succeeds iu " raising the d( ad," wo may safely promise, with Lishop Jewel, to give over, and accept the imcatholic pretensions of the sacerdotal party throughout tlie world. It is true that the Brcciarij of the Itoman Church, in its service on the " Festival of Stanislaus, bishop and niiirtyr," May 7th, record;; an iusiani L' oi " a wit- ness, icIk) had hcoi thrvv i/car>; dead" being brought iuto court to testify on behalf of the bishop, wiio was falsely acuuscd by the King of Poland; but we can scarcel}' imagine that any rational being, whether Papist or Protestant, can believe so silly and absurd a legend. N 2 180 PRIESTLY ABSOIXTIOX. coaled tlie fact, what it Avill be my endeavour now to prove : — 1st. That the conf'eswional, as it now exists in the Church of Rome, and as it has been revived to a considerable extent in our Reformed Church hy the Eitualists of the present day, is radically different in all points from the system of confession and absolution of the early C'hurch, i.e., of the Church for nearly one thousand years alter the promulgation of the Gospel. 2nd. That the words of Christ quoted above, " Receive the Holy Ghost," &c., were introduced by the Church of Rome into the post-ofdinrifion part of the service for ordaining Pres- byters, in order that they might be able to comply with the decree of the foiirth Council of Lateran, (quoted in the previous chapter,) held a.d. 1216, which organized the modern system of the confessional throughout the Roman Catholic world. 3rd. That the Church of ]-]n gland, together with those Churches which ha-s e derived their orders from her, is the only Church in the whole world tliat iises these words as the form of conferring orders. Dr. Reichel has shown in his admirable pamphlet, Slia/l ice alfrr t/ie Ordinal as he proves by an amount of evidence which is simply over^vhelming, that — "P>3' no branch of tlie Eastern Church have the words ' Kceeive ye the Hoi}- Glwst,' &c., ever been thus used. Even the Latin Chiirch, -which introduced thcni, does not use them fi> confer orders, but only io confer the (supposed) puin r if graiitiiiu or refitsinij judicial ahsuhition. It has been reserved tor the Anglican Church to make them the very formula of ordina- tion, and in doing this she stands alone." (P. iv.) The vital difference between the system of confessing to God and of obtaining absolution from Him who alone can pardon sinners, as adopted by the Primitive Church, and that practised by the CHinrch of Rome during the last six centuries, and now attempted to be revived among ourselves, may be seen in the following facts. Amongst the Christians of the first three centuries, there cannot be found amongst the numerous writings of the fathers 5 See also the late Rev. M. Hobart Seymour's invaluable -vrork on The Confessioncd, PRIESTLY ABSOLUTION. 181 of that period tlic slightest sign that they had ever heard of suclia tiling- as cfl)i fe.ssioii to the car of n priciit, diul ahsoJiitioii (jiroi hi/ (I jii-ir.tf. In tlu" I'ourth contiuy, after the great influx of tlie heat lien on tlie forecd union of the Chureh and State by the ]']niperor Constantiiie, it appears to have bei u usual for persons who felt lli(ioJittioii af ail, which proves that up to the commencement of the seventh century the Church knew nothing of universal comjoulsorj^ sacramental confession to the ear of a fellow- sinner, and absolution granted at the will and option of a priest. The late Professor Blunt of Cambridge justly remarks that "the exoinolegesis, or confession, was evidently a pnhJic act;" and doubts " whether any passage can be produced from tlic early fathers which does not admit of public confession in the church, and in general which does not bear this meaning evidently on the face of it, except in cases of sickness." ® And 60 the Rev. W. J. E. Bennett, now Vicar of Rome, in his earlier and more enlightened days, taught on this subject, the exact converse of his present practice, as follows : — "The whole dispute as to the antiquity of confession to the priest will turn upon this point — whether the confession was private or public. All the Romanist writers, in advocating their private auricular confession, ground their arguments upon the ancient exomoloyesis, which wo all allow to have been the custom of the Church ; but then we assert in contradiction to them, that this exomologesis was always a public matter of Church discipline, and did not regard any secret communications of sins to a private priest." » The most ancient form of absolution, which had the sanction of the early Church, and which may possibly be dated in the third century, is that contained in the Apostolical Constifutions, « Blunt, On the Early Fathers, pp. 50, 51 . ' JSennet, On the Distinctive Errors of Romanism, p. 174. 184 rRIESTI.Y ABSOLUTION. which shows how entirely " priestly absolution " was unknown in those clays, and that il rested solely with Him who alone can hear and answer prayer. The precatory form reads as follows : — " Almighty and everlasting God, &c.— 0 Thou, who desii-est not the death of a sinner, l)ut ratlicr that lie shonhl turn from his evil way and live, look firiiciiiushj iijjoi) fhrsr TJii/ scrraiitx, v, ho here how themselves hefore Thee in humiliation and repentance. — Thou, who didst receive with a fatherly compassidu Thy prodigal son— i\'eLi\ e in like manner, we humhly heseech Thee, the sup[)li(MtioD of those who now turn to Thee with tears of repentance, for tluTC is ivme who sinnetli not a;;;iiii/ Odd give unto thee ahsohitiun and fonjicencss.' This only will I add, that as well in the ancient rituals in tlie new pontifical of the Church of liome, as in tlie present practice of the Greek Church, I find the absolution expressed in tlie thii'd person as attributed icholly to God ; and not in the first, as if it came from the priest himself Alexander of Hales, and Bonaventure, in the form of absolution used in their time, (thirteenth centur}^,) observe that ' prayer was premised in the optative, and absolution adjoined afterward in the indicative mode.' " s It is interesting and very instructive to remark in the ancient service-books of the Western Cliiirches the gradual and timorous changes, by which the precatory form which marked the early rite passed into the indicative or judicial form. The former began to be disused in the thirteenth century, and the latter is said to have been first enjoined by the Synod of London, held under Cardinal Ottoboni, a.d. 1268. And from that time to the present day amongst English Papists, as Dr. Newman in liis Apologia informs us, the form of absolution has been as follows : — " May our Lord Jesus Christ absolve thee. And by His authority I ab- solve thee from every bond of excommunication and interdict, so far as is in my power, and so far as you need. Therefore, I absolve thee from thy sins, in the name of tlie Father, and of the Son, and of the Holy Ghost. Amen." Dr. Newman has taken the opportunity of affixing to the above form a very singiilar defence of his famous Tract Xr?., which may bo noticed for the purpose of pointing out the grave mistake he has made in his interpretation of what the early Church really taught on the subject of absolution. lie writes : — "I challenge, in the sight of all England, Evangelical clergymen gene- rally to put on paper an interpretation of this form of words, consistent with their sentiments, which shall bo less forced than the most objectionable of the interpretations which Tract XG. puts on any passage in the Articles.'"'' ° Usher's Answer to a Jesuit, eh. v., On the Priest's poiver to furyive sins, 6 Newman's .<4^Jo%(a, p. 171, 188 PRIESTLY ABSOLUTIOX. Any one wishing to see tliis bold challenge taken up, and completely refuted, need only refer to tlie late Hobart Seymour's valuable work on The CotipmioiuiJ ; but it will be sufficient for our purpose if we point out that the distinction between ancient Catholic teaching and that of the modern Church of Rome on the doctrine of " absolulion," is that with the former, it \\a^ fJie forijirciu-^H of Goil, m\v^\ii for by the prayers of the Churcli on behalf of Ihc pc'iiitcut; with the latter, it is by the power claimed for llic priest staudiug in the place of God, and pronouncing the words over the penitent, after auricular con- fession, E(jo ic (ibHoIco, — " I absolve thee from thy sins." And the difference between the tLwliing of the Church of England and Rome on the same subject i-. — that whereas the former uses the same words only in a decl/iratori/ sense, (just as the Jewish priest of old declared the leper to be cleansed, when he saw that it was done,) as is proved by the praj'cr to God for pardon after the minister has pronounced those words tj any sick person, " troubled in his conscience, who shall humbly and heartily desire " such comfort, but to none other, the Church of Rome pronounces absolutely, that every sinner who shall confess his sins to a priest, can obtain human absolution thereby, and anathematizes all who shall consider the formula, " I absolve thee," merely as a ministerial or declaratory act. The Council of Trent speaks as follows on this point : — " Whosoever shall affirm, that the priest's sacramental absolution is not a judicial act, hid only a ministry to jyronounce and declare that the sins of the party confcssinij arc fonftvcn let him be accuiscd.''* " The voii o of thu priest, legitimately pardoning our sius, is to he heard even as of Christ the Lord, who said to the paralytic, 'Son, he of good cheer: thy sins arc forgiven thee' .... The absolution pronounced in the words of the priest, signifies thi- remission of .sins, which it accomplishes in the soul I'nlikc the authority given to the piie.->(s of the old law, merely to dfclin-e the leper vleausrd from his lejirosy, (!,:■ pou'L-r of the priests in the Church, is not simply to declare a persun ab.Mjlvt d from his sius, but, as the ministers of God, they really absolve." 'J ' Lev. xiv. 1 — 7. ^ Council of Trent, Sess. ^iv. 9. s Catechism of the Coimcil of Trent, eh. v. 2, 10, 11, li5. PRIESTLY ABSOLUTION. 189 (1.) ^yhcthel• the tcacliiug of tlie Chiii-cli of England or tliat of Rome is most in accordance with that of (lie Primitive Chris- tians, let the following extracts from the writings of some of the earlj^ fathers decide. We have seen in the preceding chapter that Clement of Rome declares the usclcssness of confession to any but God alone ; and his namesake, of Alexandria, ;is posi- tively declares against the need of " priestly absolution," by teaching that : — " He alone can absolve from sins who died for our sins.'' ' (2.) In the same sense Irenseus asserts : — " If none can forgive sins but God alouc, and our I>ord forgave them, and cured men, it is manifest that He was the word of God, made the Son of man."" (3.) And Tertullian says : — " "Wlien the Jews, only siein- Christ's humanify, and not being yet cer- tain of His deity, dcs^Tvully ixasuiird that uuue vmhl forgive sins but Uod, . . . . He, by dcc-larii!- that ' tliu Son ol' man hath authoiiiy to iWgive sins,' would have thcin know that lie was that only San of man pro[ihcsied in Daniel, who received power of judging, and thereby also of forgiving sins.""* (i.) And SO, in a subsequent age, taught Ililarj', Bishop of Poitiers :— " Xonc can forgive sins but God alone : and, therefore, He who absolves is God, because no one can absolve but God."' * (5.) St. Augustine teaches in the name strain against priestly assumption : — " The Lord was to give unto men the Holy Ghost, by which He meant, that through the Holy Ghost Himself sins phould be forgiven to men, and not by any human merits. For wliat art thou, 0 man, but a sick invalid, who needest healing':' Wilt thou be physician to me? Seek the good Physician together with me.'"-" ' Olem. Alex., Prrt^-//.. lib. i. cap. 8. - Ir. ii., Jdr. JLn-., lib. v. cap. 17, § .'5. TertulL, Adr. Man:, lib. iv. cap. 10. ' Hilary, Co)n. In 3Iatt., cap. viii. ' St. August., Horn. 38. 190 PKIESTLY ABSOLUTION. To come down to the time of the Reformation, Cranmer expresses liis opinion on the subject of "absolution," a few years after the Church of EngLand had separated from her fallen sister of E.ome. In a series of Questions and Answers con- coning the Sacraments and the Appointment and Power of Bishops and Priests, he thus discusses the question : — " Whether a man be liound hy authority of this Scripture, Quorum remi- seritis, and such like, to confess his secret deadly sins to a priest, if lie may have him or no ?" "A man is not bound by the authority of this Scripture, Quorum remi- seritis, and such like, to confess his deadly sins to a priest, although he may have him." " T. Cantuarieii, — This is mine opinion and sentence at this present."* Although it is quite certain that the Primitive Christians knew nothing whatever of the power of " priestly absolution " exercised in the way in which we have seen the Church of Rome claims to do on behalf of her priesthood, we have to meet the difficulty respecting the existence of the formula £(/o te alsoko, " I absolve thee," being retained in the ordination ser- vice of the Church of England, such as we meet with in the challenge of Dr. Newman, and the language of Dr. Pusey, which we have already quoted at the commencement of this present chapter. Dut tLej' both appear to be unconscious of the undoubted fact that the words of our Lord, " Receive ye the Holy Ghost, whose soever bins ye remit," &c., which accompany the commission to absoh e, iterer had any part in the ordination of the ministers of any one hra)ich of the Church of Christ for the first 1200 years of the Christian era. And thus as no ritual during twelve centuries in either the East or West of Christendom, contains the formula of any sacerdotal absolution, so no ordinal, or ordination service during the same period confers the power to one sinner of absoh ing another. The testimony of Morinus on this point is so very precise that we cannot avoid giving it in his own words. Morinus was a very learned member of the Church of Rome, and on this matter <• Cranmer's Works, Park. Soc. edit., p. 117. This work is proved to have been ■mitten between Sept. 17 and Dec. 29, 1540. PRIESTLY ABSOLUTION. 191 of ordination no one lias shown a more perfect mastery of the subject than himself. He says : — " Let us enquire whetlier that last laying on of hands, with which is joined the formula, "Receive ye the Holy Ghost, whose soever sins ye remit," &c., be indeed the true and ancient form of conferring the priesthood, or a part of that form which the Apostles and ancients have handed dowu to us. That whole rite, whether as to matter, or form, or details, was vnknotcn in the Church of God fur twelce hundred years. No ritual before this date commemorates it, although they are copious, and describe with minuteness all the ceremonies of small moment. Even some rituals of a far more recent date, and diffuse in themselves, omit it." ' Jacobus Goar, a Dominican friar of the sevcutcenth century at Paris, has investigated the same subject among the Eastern Churches in a like exhaustive way as Morinus has done in the West ; and with precisely similar results. His Eucliolufjiitiii contains a large number and variety of the forms of absolving the confessed and repentant sinner; and they all present the same leading characteristic, viz., of prayer to God, that He would Himself forgive the confessing penitent, and never in a single instance dealing with forgiveness as in any way belonging to the office of the Christian ministrJ^ One example of the forms of absolution in the Churches of the East will suffice : — " 0 Sovereign Lord God ! who, by Thy sufferings, hast broken every chain of our sins, and didst breathe upon the face of Thine Apostles, saying, ' lleceive ye the Holy Ghost, whose soever sins ye remit they are remitted,' &c. ; Thou, 0 liord, through Thine Apostles, didst grant to the ministers of Thy Holy Church the power of remitting sins, and of binding and loosing every bond of iniquity : we beseech Thee now for our brother before Thee, extend Thy compassion to him, and loose his chains ; and whatsoever, from ignorance or inadvertence, he has committed, do Thou, 0 Lord, good and merciful, funjice. It will be still more interesting for us as Jhiglish Christians to see the form of absolution adopted in this country in the purer days of the Anglo-Saxon Church, before being corrupted by her unhappy connection with the Church of Home. We select two, both given in Morinus' woi'k, one from the Peniten- " Morinus, Be Urdinat., p. 3. ' Gear's Eucholoyium, p. 6G2, 192 PRIESTLY ABSOLUTION. tiaiy of Theodore, Archbisliop of Canterbury, a.d. 670 ; aud tlie other from that of Egbert, Archbishop of York, a.d. 731, about sixty years later. The former reads thus : — " Christ, the Son of God, have compassion on you, and grant you to perform acceptable penitence. May he give you, moreover, a sound faith, a lively hope, a perfect charity, true humility and wisdom, sobriety and patience, perseverance in good works, and a happy end. God, of flis abundant mercy, pardon you all your sins, present, past, and future. May His Holy Spirit enlighten you. May He guide all your senses, inspire you with holy thoughts and purposes, save your soul, and finally bring you to life eternal." The form of absolution in tlio province of York ran as follows : — " Almighty and everlasting God, release, I beseech Thee, this Thy servant from the sin which he hath hero confessed before Thee, that the guilt of his conscience may call no longer for punishment than the pitifulncss of Thy mercy may plead for liis forgiveness. Through Jesus Christ." To which may be p.ddod a very beautiful prayer from the same office book of the eighth century, so well known to us by its retention in the Coniniination Service of the Book of Common Prayer in tlic present day : — ■ " 0 Lord, wo beseech Thee, mercifully hear our prayers, and spare all those who confess their sins unto Thee ; that they, whose consciences by sin are accused, hy Thy merciful jiiirdo)! may be ahsoh-cd ; through Christ our Lord. Amen." Such are the several forms of absolution which were in use in the Church of England twelve centuries ago.'* There is not in = It may be well to mention that the liturgy known as " the Salisbmy use," ill usum sanim ,^^-}\idl some umj^uiet sjvirits of our Church are unhappily attempting to revive in the present day, is of foreign extraction, and of a modern date compared with those ancient sc i vices given in the text. It was introduced into England liy the Xormans, possibly as early as the twelfth century ; became inter[)olatnl, and snbsetiuently enlarged ; and in its present state was used not quite three centuries ; thus claiming an existence of not so long a duration as our Informed Church's Book of Common Prayer. JN'evertheless, a pretended monk of the name " Lyne,'' calling himself by the high-sounding title of "Father Ignatius," once a deacon of the Chui'ch of England, had tlic impudence to dtclare in a lecture at the Marylebone Institution, in reply to the just stricture of M. Capel on the '• organized dis- honesty" of llitualism, that " The manuals of the Church of England are riilKhiTlA' ABSOLUTION. 193 any ouc of tlieiu ;i trace of that sacevclotal imposition, so evil a sign of modern times, under colour of Avliicli tlie Ilitualist in-o- nounccs his Uc/o te ahsolco, as if he were in the place of God Himself. They are, as we see, simply forms of prayer that God, not the priest, but God, to whom alone the penitent has made his confession, Avould accept his penitence, pardon his sins, and absolve him from their guilt. Let us never forget that in all these early Penitentiaries Avliicli have been handed down to us, confession of sin is in\ ariab]y made to God, and not to man. There is no instance in all Scripture, except that of Judas Iscariot, after betraying His Master for thirty pieces of silver, of a confession to the priests of any Church. The true penitent can only iiiid cuuilurt in the daily confes- sion of his sins to that Almighty Ueiug, who alone can hear the cry and i)ardon the sin. It is only the man that has tried and experienced it, who can conceive the amazing comfort and something of that inward peace which passeth all imderstanding that he iinds who habitually kneels before the mercy seat, and realizes something of what is so beautifully expressed in one of our well-known hymns : — tlie IStiniin ^lissal aud lli-n-iiirij. These are more Ritualistic than Komu herself, and were onlj' talceu away by Henry VITI. I see so much good in Itnmc, that I want tlie Church of England to have some of it. . . If I looked on the Church of England as represented in the Prayer Book, I would not remain in her ; but I go to the ante-llcformation period, before the Church was gagged by the Act of Supicmaey. Our duty is to undo the evil of the sixteentli century." [Daily Tckijnipli, May 27, 1«72.) Can we feel surprised that not uue English bishop could bo found so forgetful of his duty, as to give "priest's orders to so vain and silly a pretender as this dis- loyal young Koman ape " ]>eaeon" Eyne has proved himself to be ? His insane hatred of the lleformation is only to be ec^uallcd by his more honest Topish brother, the author of a Koman work, entitled J/y Clerical Friends, who writes with a similar apprehension of truth to that of "Father Ignatius," as follows :— " There is not an error in religion, not au evil principle in social or political science, for which modern society is not entitled to reproach the f^atanical fraud, which its contented victims still call the lleformation." u 194 TRIESTLY ABSOLUTION. Jwst as I am, without one plea, But that Thy blood was shed for me, And that Thou bidd'st me come to Thee, 0 Lamb of God, I come I Just as I am, Thou wilt receive, AVilt welcome, pardon, cleanse, relieve, Because Thy promise I believe, 0 Lamb of God, I come! and there, wlierc is no eye but that of the omnipresent God to witness the falling tear, and no ear to hear the crj' of the penitent but His whose ears are ever open to the prayer of His people, and thus unburdening the sorrows of his aching heart, pouring out, as it were, his whole soul, to experience with the Psalmist of old, " the blessedness of the man whose transgression is forgiven, and whose sin is covered, and unto whom the Lord imputeth no sin." ^ ' Ps.xxxii. 1, 2. 195 CHAPTER XV. VR VYK7; FOR THK PEAl). Prayer for the dcnd ]M'esiipp()scs pur ga fori/, was the argument of Dr. Karcliug-, in liis celebratcrl controversy w'lWx IJisliop Jewel three centuries ;igo. A simihir admission is made by another Roman controversialist, that "the custom of praying- for the dead evidently presupposes the belief of a middle place between heaven and hell ; fluif is, piinjr/for;/." ^ And a third, the well-known Dr. Miller, s:ivs: — " There is au inseparable connexion between tlie practice of praying for the dead, and the belief of im mtennedlafe stafr of soiih ; since it is evidently needless to pray for tlio saints in heaven, and useless to pray for the reprobates in hell." '■' It is M-ell that we should understand (he doctrine of the Church of Rome on tliis subject, that there is no distinction between the doctrine of "prayer for the dead" and that of " purgatory ; " as there is no doubt but that the former is now adopted by many of the Ritualistic clergy in the present day, as the precursor, we must suppose, for the full-blown advocacy of the latter, as soon as any clergyman perceives that his people are able to bear it. Thus Mr. Bennett, of Frome, tells us that — " The souls of the departed abiding in their place of rest may be the subjects of prayer to those who are still alive upon the earth," because "the souls that are departed are not in their perfection." * And Dr. Littledale, in the same work, teaches that — - Dr. Butler's TnMs of the CatlwUr Church, vol. ii. p. 242. = Dr. Miller's End of Coiitrofersi/, Letter iv. p. 308. » Church's Brol;cn Uiut,/ in tlic Church and Worid, bv the Kev. W. J. E. Bennett, p. 122. 0 2 196 PRAYER FOR THE DEAD. " The bebt and holiest men (and much more the average believers) leave this world bearing the stains of earthly sin and error, which must be cleansed somewhere before they can be fitted for heaven." And a writer in the Giiarduin, under the signature of " W. W. English," contends A ery warmly in favour of " prayer for the dead" being the doctrine of the Eeformed Church of England — speaks of tlie " loose and unscriptural teaching of the homily about going straight to heaven or hell" — admits that the present xirchbishop of Canterbury and the Bishop of Gloucester and Bristol have pronounced against the doctrine, but sets off against their judgment the opinion of Archbishop Usher and other bishops, whom he names, in its favour, and consequently more worthy of attention, and finishes his dissertation by saying, " In regard to Scripture, 2 Maccab. xii. 41 — 4-j contains a distinct account of praj-er for the dead; 2 Tim. i. 16 — 18 con- tains 8t. Paul's i)rayer for his dead friend (Jnesiphorus, accord- ing to some of tlie aforementioned bishops." ^ ^ Pnnjcrs for f/,c Dead in Church owl the World, by Dr. Littledale, p. 2. '' GiKirdiini^ Feb. 8, 1871. The late Arclukacon Freeman, whose sudden death oeciUTed subsequent to the wr iting of this Essay, in the same number of the Guardian justly remarks, that " It has over and over again been proved that the Church for two himdred years knew nothing, or certainly said nothing, of prayers for the departed. Mr. Gutch and the translator of the Sarum Missal have undertaken respectively the defence of prai/ers for the dead, and of elevation in order to divine worship. They base them- selves on the Liturgies and St. Augustine. Bat the defence breaks duini miserahlij in loth cases." As the Ritualists base their assumption of the Church of England sanctioning " prayers for tlie dead '' upon Sir H. Jeimer Just's decision in Breels v. Woolfrcy, that an insciiption for a tombstone in Carisbrook Churchyard, begging prayers for tlie soul of the deceased, was lawful — forgetting that it is one thing to allow such an inscription in a chureh3-ard, and another to allow pra3-ers for the dead to be used during the services of the Church — it is sufficient for every Catholic Churchman to know that prayers for the dead were included in the first Prayer Book of Edward VI., 1549, and are excluded from our present Book of 16G2. Hence upon the principle— now firmly established in the case of Westerton v. LiddeJl, by which " the mixed chalice " was proved illegal — that no omission from or addition to the prescribed form can be permitted, "prayer for the dead " is as clearly illegal in the Reformed Chiu-eh of England at the present time, as it was unknown and unpractised by the Primitive Christians in the days of the Apostles. PRAYER FOR THE DEAD. 197 It may be well for us to examine some of tliese statemenis, and see how far they agree with the doctrine which they are intended to support. Reversing the order of Mr. English's arguments, we may observe, in the tirst place, that his reference to the Book of Maccabees as "Scripture " authoritj' on the subject is simply beside the mark, inasmuch as Maccabees is not " Scripture," but one of the Books of the Ajjocrypha, which the Church of England " doth not apply to establish any doctrine," (Article YI. ;) and as for the reference to the case of Oncsiphorns, mentioned in 2 Tim. i. IG — 18, it only shows to what straits the advocates of the doctrine arc put, if this be the only instance in Scripture which supports, as they vainly imagine, their untenable and uncatholic theory. For this rests upon the supposition that Onesiphorus was dead -when St. Paul wrote the Epistle to Timothy, of M'hich there is not a shadow of proof either offered or to be found that such was the case ; and even if it were so, the language of the Apostle show.s, that he is only prajdng that Onesiphorus might " tind mercy at the great day " of recompence, as the Liturgy of our Church and all ancient Liturgies express it, " for delivoraiu c in the hour of death, and at the day of judgment ; " w iiicli is a very different thing from prayers made for souls supposed to be in purgatory, which, if they can do them any good at all, must be .supposed to do .so before that day. The reference to Archbishop Usher supporting the doc- trine of " prayer for the dead " is another of those mistakes which controversialists are apt to make who are not very well posted on the subject on which they write ; as may be seen by the following passage taken from his great work on the subject, and in wliich he shews that the meaning of " prayers for the dead " was of a very different nature from the Roman and modern teaching on that subject: — " For the Church, in her commemoratious aud prayers for the dead, had no relation at all unto those that had led their lives dissolutely, as appeareth plainly, both by the author of the Ecclesiastical Hierarchy, and by divers other evidences befuro alleged ; but unto those that did end their lives in such a godly manner as gave pregnant hope unto the living that their souls were at rest with God ; aud to such as thcsn alone did it wish 198 TRAYER FOR THE DEAD. the accomplisliment of that which remained of their redemption : to wit, their public justification and solemn acquittal at the last daj-, and their perfect consummation of bliss, both in body and soul, in the kingdom of heaven for ever after. Not that the event of these things was conceived to be any ways doubtful, (for we have been told that things may be prayed for, the event whereof is known to be most certain ;) but bec.iuse the com- memoration thereof was thought to serve for special use, not only in regard of the manifestation of the affection of the living towards the dead, but also iu respect of the consolation and instruction which the living might receive thereby." ' As ]\Ir. English quotes the Apocrijplia, which the Church rejects as having any authority on doctrinal points, in place of (Scripture, in order to support his own views, it was natural that he should talk about " the loose and unscriptural teaching of the homily " on the same subject, since the Church expressly declares that " the second Book of Homilies doth contain a (jodbj and ir/wlcsomc doctrine, and necessarj'- for these times." (Article XXXV.) Whether the charge of " loose and im.scrip- tural" is really applicable, let the following quotation from the second Book of Homilies decide : — " Now to entreat of that question, whether we ought to pray for them that are departed out of this world, or no. Wherein, (f tee in'll cleave only unto the word of God, thcu must we needs grant that ue have no cum- mandment so to do.' I'or the Scripture doth acknowledge but two places after this life : the one proper to the elect and blessed of God, the other to the reprobate and damned souls ; as may be well gathered by the parable of Lazarus and the rich man, (Luke xvi. 19 — 26;) which place St. Augustine expounding saith in this wise, ' That which Abraham speaketh unto the rich man in Luke's gospel, namely, that the just cannot go into those places where the wicked are tormented, what other things doth it signify but only this, that the just, by reason of God's judgment, which may not be revoked, can show no deed of mercj' in helping them wliich after this life iire cast into prison, until they pay the uttermost farthing ? ' These words, as they confound the opinion of helping the dead by prayer, so they do clean confute and take away the vain error of pufffatory, which is grounded uijon this sayiuji' of the Go.-pel, 'Thou shalt not depart thence until thou hast paid the vltermost farthinp.' (Matt. v. 20.) Xow doth St. Augustine say, that those men which are cast into prison after this life, on that condi- ' Usher's Answer to n Jauifs Challenrje — Of Prayer for the Bead, ch. vii. PRAYER FOR THE UEAI). 199 tion, may in no wise be liolpen, though we would help them ncx or so much. And why ? Because the sentence of God is unchangeable, and cannot bo revoked again. Therefore let us not deceive ourselves, thinking that either we may help other, or other may help us, by tluir good and charitable prayers in time to come. For as the preacher saith, l]'/ieit the tree falkih, vlict/icr it he toward the south or toward the north, in trhat plaee soerer the tree fa/icth, there it lieth, (Ecclcs. xi. 3 :) meaning thereby, that every mortal man doth, either in the state of salvation or damnation, ac- cording as the words of the Evangelist John do also plainly import, saying, 'He that helieceth on the Son of God hath eternal life ; hut he that helieceth not on the Son shall never see life, hut the wrath of God uhideth upon hint.' (John iii. IJG.) St. Augustine doth only acknowledge 1^0 places after tliis life, heaven and hell. As for the third place, he doth plainly deny there is any such to be found in all Sriipturc The only ptiri/atori/ wherein we must trust to bo saved, is the death and blood of Christ; which, we apprehend, with a true and steadfast faith, it piu'geth and cleanseth tis from all oiu- sins, even as well as if He were now hanging upon the cross. This, then, is that purgatory, wherein all Christian men put their whole trust and confidence, notliing doubting ; but if they truly repent them of their sins, and die in perfect faith, that they shall forthwith pass from death to life. Let us not, therefore, dream either of purgatory or oi prayer for the souls of them that he dead," (Horn. XIX,, Pt, iii.) The most daring defence of the lawfulness of " praying for the dead " which the Eitualists have put forth is to be found iu a work entitled Cuiec/iiimi on the Office of Holy Communion, compiled by "a Committee of Olcrgy." At p. 9 of this work the doctrine is thus taught : — " Q. What follows the Oblation ? A. The praj'er for the Church IMilitant. — AVhat does Church Militant mean ? All Christians who are still alive and fighting against sin in the world. — Do ire prj for amj olhevn in f/iis fjraijcr ? Yes, for aU tliose who hare dial in the faith and fear of God.— To what part of the Church do they belong ? To the Church Triumphant. — "Why do we pray i'or them? Because their ha2)piness is not yet complete, and we ask God to hasten the time when they shall enjoy all the blessings of heaven." Now, in reply to this monstrous false teaching, it will be suffi- cient to quote the iror(h of the " Prayer for the Church Militant " alluded to above, which reads in our Book of Common Prayer as follows : " And Ave also bkss Thy Holy Name for all Thy servants departed this life in Thy faith and fear : 200 I'UAVEU rOli TilK DKAn. beseeching Thee to give us grace so to follow their good ex- amples, that we Avith thcni may be partakers of Thy heavenly kingdom." Thus the words " i/csv Thy Ilohj Name for'" are craftily transformed into " prni/ for ; " and this is the way Avhich men calling themselves ministers of Christ think to advance the cause of religion in the community to which they profess to belong. Either this is done in ignorance or by design ; if the former, it is pitiable ; if the latter, it is disgraceful ; and we do not wonder at such men being ashamed to give their names to such a glaring instance of clerical dishonesty, and are content to go on burrowing in the dark mider the abused title of " Committee of Clergy." ! ! ! We leave our readers to judge how far the accusation of the teaching of the llomily couceruiug " Prayer for the Dead" ^ being " loose and unscriptural " can be sustained, or whether those very epithets do not with far more propriety belong to the accuser and defamcr of tlie Pieformed Church of England, as a faithful -witness in behalf of Primitive and Catholic truth in general, and on this subject in particular. That the Primitive Christians knew nothing of the modern doctrine of "prayc: I'or the dead," as taught by the Church of Rome, and as copied from her by certain professed members of the Church of England, is ca ident from the following testimonies which we select from the mass of extracts all pointing the same way, and bearing witness to this one great Catholic verity, that there can be no alteration in the condition of the departed after death, but as the tree leans, so it falls, and as it falls, so it lies ; so as man lives, he dies ; and as death leaves him, so the resiu-rection M ill find him. (1.) Justin Martyr, or the aiithor of a work attributed to him, speaks on this m ise relative to the uselessness of praying for the dead : — " The story of Dives ami Lazarus teaches us this doctrine, that after the departure of tlie soTil from the hod}" men cannot by any providence or care obtain any profit.'" ^ 8 Homily XIX., Part Third. A Sermon cuiiccniiiir/ Prayer. ■' Justm M., Vel Auctor Quasi, qt Jiesj)ous, ad Orthodox.^ § oO, PRAVKR I'HK DKAD. 201 (9.) Origen gives the reason why tliey commemorated the death of the faithful, but gives no intimation that the Primitive Christians ever prayed for the departed, lie says: — " "We observe the memorials of the saints, and devoutly keep the remem- hrance of our parents or friends who die in the faith, rejoicing as well for their refreshing as roq\iesting also for ourselves a godly consummation in the faith. Thus, thenjhrc, ire celebrate the death, not the day of the birth, because the}' which die shall live for ever." ' (■'■) Cyprian expressly teaches : — "When we are oneo departed fioni hence, f/u're /.v im further place for repcittdiHc ; no opportunity fur making satisfaction will remain. Here life is either lost or obtained. Here wo must provide for our eternal salvation by the worship of God, and the fruits of faith. "Whilst we are in this world, no repentance is too late." - So much for the tc-achiiig of the Ante-Niccne Christians on the subject of " pnncr for the dead;" and we have sufficient evidence that their successors in the faith of the Post-Nicene age was for centuries of a similar nature. (4) Epiphanius, l^isliop of Salamis, bears testimony to the doctrine of the Churches of the 7iV.s7 on this point as follows: — In the otlier world, after man's death, tlicre is no lu lp to he ohtuined, neither by godliness, nor by repentance After death the King shuts the door, and admits none. After our departure, we may not correct what was formerly amiss in us." ^ (5.) And Hilary, Bishop of Poitiers, expresses the teaching of the Churches of the West in a similar way. He says : — " As soon as this life is ended, there is no more deferring or delaj'. For the day of judgment is either an eternal payment of blessedness or of punishment ; every one has his own law at the time of death ; he is reserved for the day of judgment, cither in Abraham's bosom, or in a place of torment." ^ (6.) With this agreeth the positive assertion of Gregory Nazianzen : — " There is not any cleansing after the night of this world." '•• 1 Origen, Cominen. in Job, lib. iii. -' Cyprian, Ad Demrlr., § 2.). * Hilary, in Psalm 2. 5 Greg. Xaz., Oral. 32 in I'asch, 202 PRAYER FOR THE DEAD. (7.) And Augustin, in a multitude of passages -vvliich might be extracted from his writings, teaches the same doctrine : — "After we have passed from this life there remains no compunction or satisfaction There is no middle place for any, so that he can be nowhere except with the devil, who is not with Christ. ... Of a third place we are entii'ely ignorant, nor shall we find it in the Holy Scriptures." * (8.) As another witness for the Eastern Church we give that of Chrysostom, who speaks with the same precision as Augustine : — " Wlien wc shall have departed this life there is no room for repentance ; nor will it be in our power to wash out any spots we have contracted, or to purge away any of the evils we have committed."' ' (9.) And for the "Western Church of a later period we find Thcodoret confirming the same doctrine by declaring that — " After death the punishment of sin is without remedy." (10.) We close with the testimony of Gregory the Great, the last of the Popes before Rome fell from the faith, who distinctly teaches : — " Infidels and wicked men departed out of this life are no more to be prayed for than the devil and his angels, who are appointed unto everlasting punishment." ' As a contrast to sucli teaching on the part of one who pro- fesses to belong to the same Church as Gregory the Great, we may adduce the testimony of Cardinal Wiseman, as one speaking the mind of the modern Church of Rome on this subject, and which shows the gidf which exists between her teaching in the present day, and what it was in the days of Gregory the Great. "The two doctrines, viz.. Purgatory and Prtnjer for (he Dead," says Wiseman, " go so|completely together, that if one is demonstrated the other necessarily follows ; the practice of praying for the dead is essentially based on a belief in purgatory." ^ c Augustine, IIom. o in 1 Tim. iv. ; Dc Pcnnf. Merit., lil). i. c. 28 ; Jlypoy. Coiitr. Pahiij., v. ^ Chrysostom, Horn. 2 in Lazar. 8 Greg. Max., Moral in Job, lib. xxxiv. c. 10. 3 Lectures, by Cardinal "Wiseman, vol. ii. p. 53. PRAYER FOR THE DEAD. 203 And tliat belief in purgatorj^ is one of tlie fundamental articles in the Roman Church we know from its modern creed, which reads : — "I constantly hold that there is a piii-rintonj, and that thr souls therein detained are helped by the suftraR-cs of the faithful." ' This was .supported by the bold and utterly false .statement of Cardinal Bellarmine, that " aU the ancicnis, both Greek and Latin, from the very time of the apostles, did teach that there was a 7»f;'r/r//'or//." - The confidence with which this statement is made is a noteworthy instance of the temerity of ardent con- troversialists ; but the quotations we have already given will show how contrarj' to fact this broad statement really is, as other Roman authorities, who have a greater regard for truth, have distinctly admitted. Thus Otho Frisingensis, a Roman bi.shop of the twelfth century, in his Chronlcon, declares that — " The doctrine of purgatory was frst built upon the credit of those fabulous dialogues attributed to Gregory I., about the year 000." And Fisher, Bi.shop of Rochester, of the time of Henry VIII., affirmed that " the doctrine of purgatory was for a Jong time nnhnoiLii ; and even unto this day the Greek.s do not believe it." Alphonsus a Castro, in his work against heretics, says, — "In the ancient writers there is scurcchj any mention of purgatory, espe- cially in the Greek writers, and therefore by the Grecians it is not believed unto this day." The Jews knew nothing of such a doctrine, as appears from Rabbi David Kinichi, who, in his Commentary on Isaiah Iv. 6, says, " After death there is no conversion of the soul." Although it is sufficiently evident that the Primitive Chris- ' Creed of Pope Pius IV., authorized by a Bull, December 9th, 15G4 ; passed in contempt of two General Councils, viz., that of Ephesus, a.d. 431, by a canonical decree, as well as that of Chalcedon, a.d. 451, in its defini- tion of the faith, which prohibited under the severest penalties any attempt " to bring forward, or to write, or to compose, or to devise, or to teach any other creed besides that which was settled hy the holy fathers assembled in the city of Nice with the Holy Ghost." 2 Bellarm., De Puryat., lib. i. c. 1. 204 I'RAYER FOR THE DEAD. tians knew notlimg whatever of the doctrine of purgatory, or the duty of praying for the dead in the vain hope of altering the condition of the departed, such as the modern Church of Rome teaches, and such as our Ritualistic clergy are advocating at the present time, there can be little doubt that Papal Rome has inherited this doctrine, like so many others which separate her by an impassable gulf from the Catholic Church of Christ, from her Pagan ancestry. No such doctrine as a Piomish purgatory, nor the remotest grounds for it, is to be discovered in Scripture, as we have already seen. But in the Sixth Book of the -'l^neid Ave find the exact pattern of this anti-scriptural, irrational, but, to an unscrupulous priesthood, most lucrative imposture, so graphically described by Virgil : — " The ghosts rejected are the unhappy crew Deprived of sepulclu-es aud funeral due : A hundred years they wander on the shore ; At length, their penance done, are wafted o'er." The Church England very properly deals with this and other similar absurdities, hy authoritatively declaring that — " The Romish doctrine concerning purgatonj, pardons, &e., is a fond thing vainly invented, and grounded upon no warranty of Scripture, but rather repugnant to the Word of God." (Article XXII.) 205 CHAPTER XVI. I'lCTURES AND IMAGKS. Tjiat the Church of Homo is much given to thu use of I'/r/itn'ti aud Imatjcs, which are a.s closely connected with each other as are the doctrines of Pnrgator// and Prai/er fur the Dead, dis- cussed in the preceding chaptei", is too notorious to be denied. And the meaning which she places upon the introduction of such antiscriptural and uncatholic novelties amongst professing Christians, may be gathered from the following testimonies on the part of her attached members. It is nearly five centuries ago that a Council held at one of our English universities, which has given its name to the llitualistic practices of modern days, passed a decree on the subject, which runs as follows : — " Henceforth let it be commonly taught and preached bj- all that the cross and. the im(i(/c of the cruet fi.r, and the rest of the inuii/cs of the saints, in memory aud honour of them whom they represent, as also their places and relics, ought to he worshipjied with processions, hendim/ of the hncc, and hoic- imjs of the bodi/." ' "We shall presently see liow closely the promoters of the "Oxford movement" have followed in the steps of their spiritual ancestors, in complete contradiction of the rriniitive and Catholic Church. And much respecting the meaning which Romanists attach to the introduction of pictures and images representing the figures of Christ and dead saints, may be gathered from the following testimonies. Thomas Aquinas, a high authority in the Church of Rome, says : — ^ Constitutions of the Council at Oxford, a.d. 140S. Gu/, Li/nden-ode Prorinc, lib. v., de H(erct. 206 nCTURES AND IMAGES. " The same reverence is to be given to the image of Chi-ist, and to Christ Himself ; and consequently, since Christ is adored with the adoration of L\TfiiA, or divine] worship, His image is to be adored with the worship of LiTKIA."* Naclantus, Bisliop of Cluguira, explains this subject more fully, when he says : — " It must not only be confessed that the faithful in the Chnrch do adore before the images, as some would perhaps cautiously speak, but also adore the image itself, without any scruple ; moreover, they reverence it with the same worship wherewith they do to the thing that is represented therebj-."* The above lauguagc of this Roman bishop sufficiently refutes thereby the arguments of those who contend, that nothing more is meant than rendering due homage to persons to whom such images represent. Were such a modification of " image wor- ship " admissible, it would enable us to justify the heathen idolatry of all ages and all kinds. It was in this way, we may conclude, that the introduction of pictures and images amongst professing Christians by the Gnostic heretics originally occurred, as Epiphanius mentions that " they had images of gold and silver, which they said were reprcsenfafioiis of Christ, made under Pontius Pilate, when he was among men."'"' Carpocrates and his disciple are believed to have been the first who intro- duced the heresy at Rome in the days of Pope Anicetus, A.D. 153 — 1(3-3, as St. Augustine declares that, " having privately made images of Jesus, Paul, Homer, and Pythagoras, they worshipped them."'' Five centuries later, we find a remarkable historical statement of the way in which our ancient British ^ Thorn. Aqui. Sionm., pt. iii., Qu(rst. xxv. Art. 3. Cardinal Cajetan, in his comment on this teaching of Aquinas says: — "Representations of God and Christ, of saints and angels, are not only painted in order that they may be shown as the cherubims were of old in the Temple, but that they may he adored, as the frequent use of the Chiu-ch doth testify." ^ Jacob Kaclantus, Bishop of Clugium, in Epis. ad Rom., cap. i., fol. 42, Venet. Edit., 1559. " Epiphanius, Panarion, JLcres, § xxvii. ' Augustin., de Hares, cap. vii. PICTURES AND IMAGEt;. 207 Church rejected the attempt of the monk Augustine* and his co- emissaries from Rome, (of which fact all lovers of Primitive Christianity will justly be proud,) to introduce the worship of 2)ictures and images into this country, as the MS. records that :— " The lirytayus wold not after that nether eato nor drinke with them, nor yet salute them, hjcausc theij lorrupted with superstitius ijinagcs and ijdoUitrie, the true religion of C'hriste."" Two centuries later we rejoice to find Ilincniar, Archbishop of Rheims, aptly describing the vain and foolish respect which some ill-taught Christians of his day paid to picfiircH and i/iiciffes as "baby worship ;" and such appears to liavebeeu the opinion of the I'rimitive and Catholic Church froni the beginning. It is an old saying that history repeats itself; and if we remember the waj' in which the monk .Vugustine, as tiie emis- sary of the Church of Rome, presented himself to the King of ^ The pride which the monk Augustine displayed in his first interview with the bishops of the British Church, as recorded by so favourable a witness as Bede, is enough to prove how far removed from Primitive Chris- tianity were the doctrines and practices he came to set up, as the emissary of Rome, and the precursor of that long-continued Papal usurpation in this countrj', until the dawn of the glorious Pveformation in the sixteenth century. (Dede's Errh'S. Hist., lib. ii. cap. 2.) It would have been a happy thing for England, if the ancient British Church could have remem- bered the sound advice given by Taliessyn, the chief of the three Christian bards of Wales, about a century before the arrival of the monk Augustine iu England, as recorded in Archbishop Usher's Jteliijion of the Ancient Irish, ch. X ; — Woe be to the priest, y — born, That will not cleanly weed his corn, And preach his charge among ; Woe be to that shepherd, I say, That will not watch his foes away, As to his office doth belong : Woe be to him that doth not keep From liomish icolces his sheep, With staff and weapon strong. ■'' .Vucieut IIS. belonging to the library of Corjuis Christi College, Cam- bridge. 208 ]>KTURES AND IMAGK; Kent, with liis banners and pictures, and images and crucifixes, and then pass through the vista of the dark ages, and the more enlightened post-Reformation times, down to the present daj', we find the same thing repeated by the Ptitualistic clergy of the present day, not only in contempt of the teaching of all Primitive Christianity on the subject, but in direct violation of the Act of Parliament passed in the reign of Edward VI. I will only mention two out of an innumerable number of similar practices, which are surrejjtitioush^ creeping in amongst us in the present day, and Avhich are either winked at, or allowed, or passed over unreproved by the chief pastors of the Church, who hold their high office on the tenure of being — " Ready with all faithful diligence to hauisli and di-ive away all erroneous and strange doctrine contrary to God's "Word — as well as to correct and punish such as be unquiet, disobedient, and criminous within the diocese." ' In January, 1872, a display of the nature alluded to above took place at St. Paul's College, Stony Stratford, in the presence of the Bishop of Oxford, the bishop of the diocese. After a strong remonstrance on the part of the faithful against such heathenish follies, and the sanction which the bishop's presence was naturalh^ supposed to give, as well as a singularly weak defence on the part of the bishop himself, one of his presbyters — the Rev. F.Young, A'icar of Walton — with Christian courage, for which he is deserving of the highest praise, reproved his diocesan in the following faithful way :— " AVith the deepest possible respect for your lordship's high and sacred office, I will yet venture boldly to remind you, that you have been elevated to and hold that office simply as an administratoj' of clearly-defined Church truth and Church law, and not as an independent ruler. This being so, we arc af;grieved by the late Stony Stratford superstitious, and repeat our inquuy, ' How, when oltur lii/Iifs, and f/o.ssc.s or criici/i.ces, and fgure-puiiitvd haiincrt:, haw all been protested against or declared illegal, either by the Articles or Homilies, or authoritative interpretations of law, youi' lordship could allow, sanction, and encourage them r ' The sound Churchmen of England, my lord, expect their bishops, not to ' be thinking of or looking up at ' idolatrous hanncrs ' in time of divine service,' but (in the language of the second Homily against Peril of Idolatry,) as is ' the diily of vif/ilanf bisJwjJs, ' Service for the Consecration of Bishops in the Book of Common Prayer. PICTURES AND IMAGES. 209 to he careful that no imaijes he pennitted in the Church, for that they he no occasion of scruple and offence to the people committed to their charge.' It is idle, when flagrant breaches of the law, which you are set to administer, are brought to j-our notice, and you are asked to repress them, to allege your own individual \-iews of ' toleration,' as a bar to your doing so. As well might a civil magistrate, who also is but an administrator of existing law, refuse to sentence or reprimand a proved hnv-hreahcr on the ground of his private feelings about toleration." In August, 1873, a similar offence against tlie laws of God and the laud took place at tlic opening of St. Chad's College, Denstone, under the guidance of the Rev. Dr. Lowe, the first provost, and with the apparent approval and sanction of the Bishop of Lichfield, who was present during the whole of the proceedings. It was not merely the pompous processions which accompanied the opening, with its forbidden " birettas, ' and figures on " banners," in honour of the deified dead, and which naturally remind us of the description given by Apuleius and other heathen authors of the Pagan processions held at Rome in ancient times, which were so justly censured by Tcrlullian,'- who expressly mentions these processions as a proof of the blindness and corruption of the heathen ; but it is the incipient Mdriulah-ij, which is so fast creeping into the Church of England, as witnessed by the St. Chad procession, and which has naturalljr excited the alarm as well as the strongest con- demnation of every one who has the slightest regard for Primi- tive and Catholic truth. Among the many banners, " richly embroidered in silk," the account given in the Guardian states that, " the most resplendent was the banner of St. Nicholas' - TertuUian says : — " In the matter of idolatry, it makes no difference u-ith us under what name or title it is 2>raciised. If it is lawful to offer homage to the dead, it will be just as lawful to offer it to their gods ; you have the same origin in hoth cases ; there is the same idolatry on their part, and on ours the same renunciation of all idolatry." {I)e Spcctaculis, § 6.) And in his work On Idolatrij, oh. vii., he speaks specially of the grief of the faithful at the admission into the Church, and even into the ministry itself, of " Idol-artiiicers ; " proving thereby how rapidly some in the Primitive Church had declined from the Catholic faith by the beginning of the third century. P 210 riCTTJRLS AND IMAGES. College, the front of which was divided into two panels. In one was the figure of the Virgin Mary, with the inscription, 'Mater Dei;' and in the other, the figure of a bishop, with the words, ' Nicolas, Episc' " It is needless to remind any one, well read in the writings of the Primitive Christians, that there is not the slightest authority for ascribing this heretical and idolatrous term of Matek Dei to her, whom all nations agree to term "blessed;" but it may be well to consider how Ibis term came to be introduced into the Roman Church, as so many unfaithful Anglicans arc now so vigorously striWng to in- troduce it into ours. The first persons recorded as paying divine honours to the " blessed " Mary, were an heretical sect of Christians, called CuUyridiuns, so named from the colluridees, or " cakes," which they offered annually to " St. Mary " in sacrifice upon her festival day, when they worshipped her as a deified being, or "demon," as predicted by the Apostle Paul. This superstition originally came from Scythia and Arabia. While heathen they had boon accustomed to offer cakes in worshiji to " the Queen of Heaven." known to the Assyrians n's, Adartc, and to the Greeks and I\omans as Vcinis. On their profession of Christianity, they thought a similar honour might be given to " the Mother of Jesus ; " but their sin was promptlj- condemned hy Epipha- nius, Bishop of Salamis, one of the most eminent fiithers of that period, as if he had foreseen the idolatry which nominal Christians in after ages would pay to Marj"-. Hence he asks, with righteous indignation : — " Wlic'i o is this to be found ia Sciiptiu'C ? Which of the ])rophets have pcTmitti.d a iiitiii, much less a k-oiikiii, to he woi'shippcd r A choice vessel was j\IiUT indeed, hut oiilt/ a icoman. . . . The body of Maiy was holy, but not God ; not given to us for adoration, but one that did herself worship Him who was born of her in the flesh, and who came down from heaven out of the bosom of the Father." Then, after censuring the Collyridians at considerable length for their incipient idolatry in calling upon the " blessed " Mary in prayer, Epiphanius sums up the whole subject in these words : — PICTURES AND IMAGES, 211 " Let 3Ianj he in honour, hut let the Father, the Son, and the Hohj Spirit he icorshijiped. Let no one worship 3fart/." ^ It is to this great father that we are indebted for the most decisive testimony against the sin of having pictures as aids to worship in churches ; which, as the merest tyro in ecclesiastical lore knows, were not introduced until the latter end of the fourth century. It appears from an epistle which Epiphanius addressed to John, Bi^ihop of Jerusalem, and which has been translated by Jerome, that on one occasion, when he was passing through a village in Palestine, called Anablatha, he says : — " I found there a veil hanging- before the doors of the church, ulicrcin ■was painted the image of Christ or some saint, (for I did not well remem- ber which it was :) but seeing, however, the iniai/e of a man hanging in the church against the autlwrity of Scripture, I tore it in pieces, and advised the churchwardens to make a wiudiug-sheet of it, and to bury some poor man with it." Although heated controversialists, like Cardinals Bellarmine and Baronius, storm against this passage as an interpretation of some modern Greek iconoclast, the more honest Papal advocate Petavius admits its genuineness, as the overwhelming weight of evidence against " images and pictures " in churches before the fourth century compelled him to do. In the century following this condemnation of both Mariolatry and picture wor.sliip by the faithful Bishop of Salamis in the East, Leo, Bishop of Rome in the West, (a.u. 440—461,) issued his anathema against jN'estorius in these words : — " "We anathematize Nestorius, who believed the blessed Virgin Mary to be the bringor forth (genetricem) not of God, hut onhj ofnxin." Ephraim of Theopolis, translating these words of I'ope Leo into Greek, uses the Avord ii/cfccj' (o express tlie Latin (jcm trix, and observes that ''Leo was tlie firs! prrsoii wlio called the Holy Theotocos^ 'Mother of God,' wlii^li no,,,' of the Fathers had Epiphanius, Adv. Hares, lib. iii. § 79. * The term Tlicotocos was originally used b3-tho Greeks, not as a title of honour pertaining to Mary, but in order (o assert the true Deity of Christ, and that fundamental doctrine expressed by Hooker that " undoubtedly even the nature of God in the only person of the Son is incarnate, and hath takea r 2 212 PICTUEKS AKD IMAGFS. done before liim in theae words." ¥vom wkicli it. iipp.'uis that the Greeks first called the " blessed " Mary Tlmloeos : the Latins afterwards interpreted that phrase by the term Genetrix Dei : the Greeks rendered the expression by Metecr Theou, which being retranslated into Latin, became Muter Dei, " Mother of God," in the language of the Church of Rome and of all others who have followed her heresy ever since. To give " the mother of Jesus," as Scripture calls her, the title of "Mother of God," confounds the divine and human natures of Christ. The divine nature never was born, and therefore could never have had ma- ternity ; the human nature was born, and of this onlj' was Mary the mother; as the words of the so-called "Athanasian Creed"cxpress it — "God, of the substance of the Father, begotten he/ore the worlds ; and Man, of the substance of His mother, bom /« the world ; . . . One altogether ; not by confusion of substance, but by unity of person. For as the reasonable soul and flesh is one man, so God and Man is one Christ." As the Papists and llomanizers do not assert that Mary was the mother of the divine nature in Christ, it is strangely inconsistent as well as heretical to call her " the Mother of God." The depths of heresy to which the modern Church of Rome has now sunk in respect to Mariolatry, should be a warning to the Provost of St. Chad's College and all Ritualists in general of the sin of taking the fird dep, " the only one which counts," according to the well-known French proverb, by ascribing to the blessed Mary the forbidden title of " Mother of God." The following specimens of Roman Mariolatry taken from the authorized formularies of that Church, will enable us to fathom this depth at once : — "0 come let us sing- unto our Ladj', let us heartOy rejoice in Mary the Queen of our Salvation. For the dead shall not praise the Lady, neither they that are in the pit; but they who throttgh thy grace shall attain to itself flesh." It is quite clear to all who adhere to the "Primitive and Catholic " faith that the Bishop of Rome in his antichristian anathemas against Nestorius was more "heretical" than the person whom he so proudly and unrighteously condemned. PICTURES AND IMAGES. 213 everlasting salvation. According to thine ordinances the world contLnues, whose foundations thou, too, with God, didst lay from the heyinning. Who- soever will be saved, before all things it is necessary that he hold the right faith about 3Iarg." ^ " Hail, Mary, lady and mistress of the world, to whom all power has been given in heaven and earth All the blessed spirits in heaven do bless and praise you infinitely, for that gou are the great mediatrix between God and man, obtaining for sinners all they can ask or demand of the blessed Trinity." « This will suffice to show the lengths which the Chiu'ch of Rome has gone iu the worship of a woman, who, though rightly called " blessed among women," was a poor sinner needing her " Saviour " as much as ourselves. And in order to show how prepared the party in our Reformed Church, who have begun already to concede to her the uncatholic title of " Mother of God," are to go similar lengths, in their imitating a Church to which they really, though not nominally, belong, as they proudh' boast of being " one with her in faith, orders and sacraments," we quote the testimony of an eye-witness to what was exhibited last year in the church of Mr. Mackonochie of St. Alban's, London. The visitor, wlio appears to have seen in that eliureh one of those great hideous idols which are so common in all Roman churches, intended to represent " Mary the Mother of Jesus," writes as follows : — " On the occasion of the mission in February, 1874, wc were told of an ' Image of Jealoiisg, ' set up in ' .St. Alban's.' Wc went, and saw with our own eyes, an idol, hfc-si-.r, in front of the altar. Such blasphemous' pro- ceeding's ouyht to fire the indignation of the authorities to take such proceedings as would place the actors in such scenes either in Xewgate or Bedlam." ' 5 From the Psalter of Bonavenfara, Cardinal Bishop of Albano, who died in 1474, and was caiiouizod by the "Infallible" Pope Sextus Y., who declared in the decree of canonization, " "We have most attentively read the divine writings of this saint. Being confident that in this canonization God will not permit us to err, we decree that Bonaventura bo numbered in the list of the other saints of God." 0 The Devotion of the Sacred Heart of Marg, pp. 206, 293. One of the most popular works used by I'"n^li>h Itomanists iu the present day. ■ The Monthly Record of the Protestant Evangelical Mission, p. 115. 214 PlCTtJRES AND IMAGES. Seeing these things are done in the Church of England by men professing to be her ministers, we tiu'n back the page of history to see what the Primitive Christians thought and taught respect- ing the lawfulness of having pictures and images in places set apart for Him who is a Spirit, and who requires His worshippers to worship Him in spirit and in truth. "We shall confine our testimony to that of the fathers of the first three centuries, but we rejoice to know that many of the great writers of the foui'th century, such as Ambrose and Augustine, have expressed them- selves as strongly against j!;/c^»rf« and ijiiar/es, as we have already seen that Epiphanius did. (1.) Clement of Rome, or the author of the Chmentine Recog- nitions, condemns the whole system thus: — " The serpent, the devil, hxj the month of certain men, speahs thus : ' For the honour of the inrisihle God, ice worship visible images,' which is most false without doubt. For if you will truly honour the image of God, you ought by doing good to man, to honour the true image of God in him For what honour of God is this, to have images of wood and stone, or to honoiir any vain image of Him ? Know therefore that this is the sugrjeslion of the serpent Satan, tcho persuades i/qh that you are (jodhj tchen you honour senseless and dead images." s (2.) Athenagoras meets the excuses of image worshippers which the heathen made in former daj's, and which " false brethren" equally make now, in the following way : — "Images are but earth, wood and stone curiously figured. But this, I know, is granted by some persons who readily allow that they are in them- selves but mere images, though they will have them to be representatives of the gods ; and thence argue that all worship paid to them is really paid to the gods they represent, and that there is no other way by ichich ice can approach the Divine Nature." » " The Image of Jealousy," which was worshipped by apostate Jews under the title of "the Queen of Heaven," (Jer. vii. 18; Ezek. viii. 3, o,) has ensnared apostate Christians in a similar manner, as thej- equally worship "the Queen of Heaven," only under another name, which must be equally ' ' abominable " to the great Creator, who is so righteously jealous of allowing His glory, to be given to another, or His praise to graven images." (Isa. xUi. 8.) 8 Clem. Rom., Recognitions, lib. v. cap. 23. " Athenagoras, Pica for the Christians, chap. 17, 18. PICTURES AND IMAGES. 215 (•3.) TertuUian very properly points out that tile sin of inaliituj any figure or image to be set up as an object wbicli may possibly be worshipped, is equally great as that u-ovshippiiiii it. Hence he says : — "When the devil introduced images into the world, and representations of men, that sinful trafficking in human weakness derived both its name and its profit from idols. Hence every act which produces an idol, in whatever manner, becomes the head of idolatr}-. C'onsoi^uuntly, every picture or image must be called an idol ; God prohibiting as much the making of an idol, as the worshipping of it. Whorefo:e, in order to remove the very foundation of idolatry, the divine law proclaims. Ye shall not iiiaJce an iilo! ; and forth- with adds,. Kor the likeness of any tliimj in heaven or earth, or that is in the miter under the earth." ' (4.) Origen shows distinctly hoAv free the Christians of his day were from the sin and folly of worshipping pictures or images. " We deem those the most ignorant, who arc not ashamed to address life- less things, to petition the weak for help, to ask life from the dead, to pray for help from the most needy. And though some imi;/ an/iie that these imayes are not yods, hut only t/te Jiyures or rcprcstnlations of them, such persons fancying that imitations of the Godhead can be made by the hands of some mean artizan, are not a whit less ignorant and slavish and unin- structed. From this foolish stupidity the very lowest and least informed of u.i Christians are exempt." ^ (5.) In the dialogue of ]Minutius Felix, the Christian addresses his heathen o^jponent on this subject as follows :— " It is manifest that your gods were mere men, whom we know to have 1 Tertullian, De Idolatrid, §§ 3 and 4. Bingham observes that " though the case is clear that Christians for near four hundred years did not allow images in churches, Tertullian, indeed, once mentions the 2)icture of a shepherd bringing home his lost sheep upon a communion cup in some of the Catholic churches. But as this is a singular instance only of a sym- bolical representation or emblem, so it is the only instance Petavius pre- tends to find in all the three first ages. . . . They of the Romish Church have invented an apostolical council at Antioeh, wherein not only the use, but tlie tvorship of l)nayes is pretended to be authorized by the apostles. And the credit of this council is stiffly defended by Baronius and others. But Petavius and others give it up as a mere forycry." (Bingham's Antiquities, lib. viii. eh. 8.) ^ Origen, Centr. 'Celsum, lib. vii. ch, G'J— 6G. 216 VICTURES AND IMAGES. been horn and died. Yet who doubts but what the people adore and publicly worship their consecrated images ? How do any of these gods exist ? Why, first, he is east into a mould, or hewn from a block, or carved with a tool. However, he is not yet a god. When, lo ! he is hoisted up, and fairly set on his legs. Nevertheless not yet a god. At length he is ornamented, conse- crated, adored ! Now then he is a god at last ."'3 (6.) Arnobius replies to the folly of those who pretend that though they have images, that they do not worship them, but only the beings whom the images represent ; an excuse which is as common and useless with Christians now as it was when made by the heathen of old : — " You heathen allege that you worship the gods through the medium of images. What then ? Even if there were no images in existence, could the gods be ignorant that they were worshipped ; could the gods fancj- that you paid them no honours ? You tell us that they receive your prayers and supplications through a sort of go-between ; and before they know what worship is due to them, you make offerings to the images, and transmit as it were the remains of your devotion to the gods. Now what can be more injurious or insulting than to have the k)ioivledf/e of God, and yet to suppli- cate another thi)i(j ? to expect assistance from Deity, and yet to offer prayers to a sciiyi less imaye ? " ' (7.) Lactantius argues in the same way against the sin and folly of both making images as well as paying any respect to the work of men's hands : — " What madness it is for men either to make images, which they may afterwards fear, or to fear images which they themselves have made. They say, 'We do not fear the im;if;es, but the Being after whose likeness they are made.' Why, then, do not yuu lift up yowv eyes to heaven ? Why do you turn to figures, and pictures, and images, rather than look where you believe your God to be ? . . . If a man should make an image of his absent fi-iend, that he might comfort himself by looking at it during his absence, would he be deemed in liis right mind if he should persist in looking at the image after his friend liad returned ? Nay, if he would rather regard the image than the friend ': Certainly not. For tlie image of a man may appear necessary in contrast to the Divine Being, whose Spirit being every- where difl'used, can never be absent. Therefore an iinnye is ahvays tiseless." 5 Min. Felix, Octavias, cap. xxiii. * Arnobius, Adc. Gentcs, lib. v. c. 9. ' Lactantius, The Divine Institutes, lib, ji. § 2, PICTURES AND IMAGES. 217 It is thus quite evident what the teaching of the Primitive Christians was respecting the sin and folly of those, who with- out a revelation from on high, were guilty of making repre- sentations of any sort or kind, either of the Divine Being, or of any of the deified dead. And what was bad enough with the heathen is far worse amongst professing Christians. The poor heathen were guilty through ignorance ; those who with a revelation from God adopt similar practices, or in any way give their sanction to them, arc far more criminal, and incur a much greater amount of responsibility, for which they will have to give an account at the daj- of judgment. And so careful were the Primitive Christians ag-aiust the faintest approach to the heathen practice of having citlicr jiirhu'c^ or iiiiagrfs in their places of worship, that we find, in one of the councils held at the beginning of the fourth centuiy, when Christendom and heathendom were beginning to amalgamate Avith one another, a decree to the following effect : — "It is our pleasure that pictures oiiffht not to he in churclics, lest that which is worshipped or adored should be painted on the walls." We have seen at the commencement of this chapter how the Church of England, at the beginning of the fifteenth centurj', when she was allied to the fallen and corrupted Church of Rome, decreed by the mouth of her unfaithful clergy in a Con- vocation at Oxford, that " the cross, and imr/fji' of the crucifix, and the rest of the images of the saints, were to be vorshippcd with processions, heiiding of the hiiee, and boiriin/s of the bod//;" we rejoice to be enabled to point to the well- authenticated fact, that the Church of England, (then as now 1 Council of Eleheris, a.d. 305, Canon 36. Du Pin, an eminent Roman Catholic authority, in his Ecdes. Hist., cent. iv. vol. i. p. 243, observes that the decree of the Council Eliberi.s " 7»/s crtrcincit dirines much;" which is not to be wondered at, since it is quite impossible to reconcile it with the authorized practice of the Iioman Church for so many ages; and which, alas ! is now being imitated by many amongst ourselves who, although tlicy are perpetually talking about "Primitive and Catholic" truths, make a point of always disregarding them, wlicn they contiict with their own " private judgment" of what they deem lawful and right. 218 PICTURES AND IMAGES. the fairest branch of the true Catholic Church on earth,) in the middle of the sixteenth century, cast away those spiritual entice- ments by which that awful Communion, described, in the infal- lible Word as " Mystery, Babylon the Great, the Mother OF Harlots and Abominations of the Earth," ^ had for so many ages bewitched and enthralled the nations of Christen- dom ; having passed by means of her laity, more faithful to the commandments of God and the doctrines of Christ than their predecessors among the clergy of the preceding century, the celebrated Ad of Par/ia it/cut in the 3rd and 4th of King Edward VI., in which it was enacted that certain books, which had been used in churches by Popish priests, should be utterly abolished and destroyed, lest they shoidd lead Christians into the deadly sin of idolatry in the future as they had done in the past. These books are entitled : — " Antiphoners, Missailes, Grailes, Processionals, Manutls, Legends, Pics, Portuasses, Primers in Latin and English, Couchers Joiu-nals, Ordinals, or other hoohs ur irriUiKjs ichatsoever, heretofore used for the service of the Cluircli, other than such as shall be set forth by the King's Majesty, shall be utterly abolished, extinguished, and forbidden for ever to be used or kept in this realm, or elsetchere icithin the King's dominions." Having thus very righteously abolished all further use of the service books of the Church of England previous to the Reformation, which sanctioned the worship of images, and a multitude of other antichristian and superstitious observances, the second clause of the Act proceeds to deal with the vain and useless pictures and images themselves, which had heretofore been set up in churches for the people to worship : — " And be it further enacted by the authority aforesaid, that if any person or persons, of what degree, estate, or condition whatsoever he, she, or they be, bodies politic or corporate, that now have, or hereafter shall have in his, her, or theii- custody any of the books or writings of the sorts aforesaid, or any images of stone, timber, alabaster, or earth, graven, carved, or painted, which heretofore have been taken out of any church or chappel, or yet stand in any church or chajipel, and do not before the last day of June next ensuing deface and destroy, or cause to be defaced and destroyed, the said ' Kev. svii. 5, PICTURES AND IMAGES. 219 imaf/es every one of fhnn, or cause to be delivered all and every the same books, &c. &c., to the archbishop, bishop, chancellor or commissary of the same diocese, hy whom the books are to be immediately burnt or destroyed, .... they shall pay for the first oiFence a fine of 10(7. ; for the second oft'ence a tine of 80s. (er[ual to about £50 of present money ;) and for the third offence be imprisoned during the king's pleasiu-e.'' * Such was the wise provision which the faithful laity of the Reformed Church of England made against any return to that ahominahle system of idolatry wliich existed in our Church during the dark ages, by the setting- up of pictures and images as objects of wor.ylio has found the gunpowder and laid the train, but who THE REFORMED CHURCH OF ENGLAND. 229 seeks to obtain credit for having abstained from pulling the trigger. M. Capel's assertion that " the Ritualistic clergy are unintentionally, but none the less assuredly, disseminating our doctrines," which he has proved by an amount of evidence that is simply overwhelming, needs correction in just one syllable. When we find the Ritualistic organs loudly contending that their object is to " unprotestantise " the Church of England, that they are " one in faith, in orders, and in sacraments with the Church of Rome," and pleading for eventual corporate imion "with the see of Peter," surely M. Capel would have been more correct if he had written " Intentionally," in place of the unmean- ing negative. This opinion is confirmed by what he adds in his last letter ; "While this discussion has boon going on, I have made it a point to ask many of the converts from Ritualism whether they are conscious of any difference between their present and their former faith in this doctrine (of Transubstan- tiation). The invariable answer has been, ' Not the least, I only perceive more clearly what is meant.' T need not my more." To which we may add our cordial Amen. It is impossible to suppose, from the promise which our blessed Lord made to His disciples the niglit before lie was crucified, that he would send the Holy Ghost " to guide " His people " into all truth " and to " abide " with them for ever, that the Spirit of the living God can teach in suel/ (liatinctly op- posite direetion-s as the Evangelical and sacramental systems necessarily involve. We believe the one is faithful to the teaching of our Reformers, and consequently in accordance with that of the Primitive Church ; the other expoimds " another gospel, which is not another," and which, if carried out to its legitimate ends, must necessarily lead the honest upholder of the system into communion with the Church of Rome. This will be seen, not merely in the fact that of the three prominent leaders of the Oxford movement, whose names have been just mentioned, — two have honestly apostatized, while the third has made himself conspicuous by teaching, as Dr. Newman had before attempted to do in Tract No. XC, that " our Articles and the Council of Trent could be so explained as to be reconcilable 230 THE REFORMED CHURCH OF ENGLAND. one with the other," * and, therefore, ought in all honesty to have sought refuge in the Church of Rome long ago, — but also in another fact, that the whole tendency of the Oxford move- ment is a crafty attempt to set aside the distinctive principles of the Reformation, and to bring us again into subjection to Rome. It is as notorious as the noonday sim, not merely that the prin- ciples of the Oxford movement half-a-centurj' ago, as expressed in Fronde's Remains, " of hating the Reformation and the Re- foi-mcrs more and more," and that " the Reformation was a limb badly f-ot, which must be broken again in order to be righted," are similar to those expressed by the Ritualistic organs at the present time, viz. : — that " the English Church is really one with the Church of Rome in faith, orders, and sacraments," and that the differences between the two " are infinitesimal, — the priesthood the same, the liturgy virtually the same, and the doctrine the same," — but that these principles are also ht direct (iid(igo)iisiii to ihe Reformation of the sixteenth century, as carried out after the death of Edward VI., and the martj-rdom of our bishops, clergy, and people, during the reign of " bloody " Queen Mary. The Injunctions published at the commencement of Queen Elizabeth's reign required, amongst other things, " altars to be taken down," "all pictures and jniintinr/s in glass windows within churches to be destroyed," as well as " all other monu- ments of idolatry." Has not the practical result of the Oxford movement been, amongst many others of a similar tendency, to restore every one of these thin ffs ? It is a well-known historical fact, that when Queen EHzabeth, who Avas personally disposed to ceremonies, or what is now termed by the Ritualists as *' symbolical worship," manifested some intention to allow the use of images, crosses, and crucifixes in churches. Archbishop Parker with others presented an address to the Queen, de- claring they coiild not assent to this, as it tended to " error, 4 English Church Union Circular, July, 1866, p. 197. For Archbishop "Whateley's and Bishop Phillpott's opinion of this mode of preaching the Gospel, or, as Canon Liddon calls it, "the deeper truths "of the Oxford movement, see p. 91 . THE REFORMED CHURCH OF ENGLAND. 231 superstition, and idolatry, and finally to the ruin of souls." They protested also against the restoration of altars, saying : — • " Whereas your Majesty's principal purpose is utterly to abolish all tlio errors and abases vsocl about the Lord's Sapiier, especially to root out thu Popish mass and superstitious opinions concerning the same, the altar is a 7neans to work the contrari/." Their protest was successful ; and hence, we see that in the Book of Common Prayer no such word as "altar" is to be found; but the words, " holy table," " the Lord's board," have ever since been employed to denote the place suitable to the believer for receiving the Lord's Supj)er. We have already seen how the ■word " altar " has been recently revived and introduced into the nomenclature of the Ritualistic party, and indeed it may be regarded as one of the Shibboleths of their religious system ; but it is directly contrary to the terms employed by the Primitive Christians as well as by the Reformers of the sixteenth century. Even as late as the fourth century, when the post-Nicene Church was rapidly gliding into the predicted apostasy, we find so eminent a bishop as Chrysostom, when describing the "various sacrifices" of Christians, which, he says, "do not fall in with the law, but are suited to Evangelical grace," adds : — "And dost thou desire to be taught these sacritices which the Chxirch has, that without blood, without smoke, without altar, and other things, tho Gospel gift returns to God, and that sacrifice is piu-e and undefiled."' Nothing perhaps more aptly describes the vast gulf which seiDarates the Evangelical and Ritualistic systems, in the distinction between the spiritaal grace of the former and the sacramental grace of the latter, than this brief passage of the 5 Chrysostom, Ilomil. in Psal. 96. It may be noted that the term " Evangelical grace," of the Latin version, reads in the Greek, "Angelic," but the meaning is evidently the same. J ust as Cyril of Alexandria uses the term, which we have selected as our motto, " Evaagolical preaching is grace by faith, justification in Chi'ist, and sanctificatiou through the Holy Ghost." Comm. in Esaiam, lib. iii. Or, as his namesake, Cyril of Jeru- salem, says in a passage, which I have been unable to verify, but which doubtless represents the true sentiments of that great divine when he saj's very beautifully, " The coming of the Spirit is gentle ; most light is His biu-den ; lieams of light and knowledge gleam forth before His coming," 232 THE REFORMED CHURCH OF ENGLAND. " golden-mouth " Patriarcli of Constantinople, wliicli tliose who make such pretensions to follow " Primitive and Catholic truth" in the sacramental and sacerdotal sense, would do well to take heed. It may, therefore, be right to consider in as brief a compass as possible, some of the vital and widening diflfercnces between the two chief parties now existing in our Reformed Church. The public avowals of the sacerdotal party, whether Tractarian or Ritualistic, have been frauldy declared from the commencement of the Oxford movement nearly half-a-century ago, and consis- tently continued down to the present day. The object of this movement has been expressed over and over again in these terms, and practically carried out with the following results : — " To hate the Reformers and the Eeformation more and more — to \uipro- tcstantise tlie Church of England as far as we can — to hate Protestantism with an undying hatred — to affirm the entire unity in faith, orders, and sacraments, between the Churches of England and Rome— to show how a clergyman may hold all Roman doctrine while retaining his position in the English Church — to show how easily the law may he evaded — to revile the bishop'', and all opponents in general, and the Evangelicals in particular — to tre;it the judgments of the Sovereign, the Supreme Ordinary, with supreme contempt — and eventually to plead for corporate imion with the Church of Rome." The learned Dr. Littledale, one of the most cherished leaders of the Ritualistic school, has thought it compatible with Chris- tian charity to declare, not in the heat of debate, but as his calm and deliberate opinion, which opinion he has for several years most consistently defended, that though "the Jacobins, Robes- pierre, Danton, and Marat, sinned deeply in cruelty, impiety, and licentiousness, they were left far behind in all these particulars by Cranmcr, Ridley, and Latimer, the leaders of the English Reformation."'' In a similar strain the Church Times of March 14th, 1S68, speaks of the " English Reformation as an unmitigated disaster. It was simply a hypocritical pretence to veil an insurrection of lust and avarice against religion. The « Innovations, pp. 15, 31. I deem it only justice to Dr. Littledale to state, that I have found him to be in private a man of a very different spirit from what his publicly recorded sentiments would naturally seem to imply, I cannot attemjit to exjilain this mystery ; I merely record the fart, THE REFORJIED CHURCH OF ENGLAND. 233 Reformation of religion was taken in hand by a conspiracy of adulterers, murderers, and tliievcs." Perhaps nothing more strikingly displays the vast and fathomless gulf between the Evangelicals and Ritualists than the opinions entertained by them respectively of the Reformers of the sixteenth century. The former regard them as " martyrs of Jesus,'" put to a cruel death hy that terrible power described in Holy Writ as " drunken with the blood of the saints." The latter pronounce them to be " unredeemed villains," who far exceeded in cruelty and wickedness those who are universally considered to be the greatest monsters which the world has ever known. It is difficult to explain how a professed Christian minister could arrive at such a conclusion respecting men, who, however erroneous their theological views as Romanists and Romanizers must naturally deem them, nevertheless gave their lives, which they might have saved at the expense of their conscience, for tlic religion which thej' believed to be true. "We can only account for this surprising j^henomenon xi^on the principle of priestcraft, which may be said in some degree to belong to all men in general, but which has inoculated our Ritualistic brethren in particular to an extraordinary degree. It is possible, I am inclined to think, that this love of sacerdotalism may be the key to explain the innumerable differences which sejjarate by an impassable gulf the two chief parties in our Reformed Church at the present day. For if it has been the unceasing object of the Ritualists for the last half-century to minimise the differences between England and Rome, in order to show the possibility of remaining a clergyman of our Church while accepting and believing all the dogmas of the Papacy ; the Evangelicals, on tlie other hand, as loyal members of the Protestant Church, accept the teaching of the Second Book of Homilies, which our Articles declare " doth contain a good and Avholcsome doctrine," in their phun and literal meaning, and consequently regard " the Bishop of Rome as Antichrist, and the successor ol the scribes and Pharisees, I'athor than Christ's vicar or St, Peter's successor," (Ho/i>. X. pt. iii.) 234 THE REFORMED CHUKCH OF ENGLAND. These differences are further seen in the opposite opinions entertained by the two parties on the subject of " Grace." The Evangelical regards it fijnrituaJIy, the Ritualist mcramentully ; the one preaches, like the Apostle of old, " the gospel of ihe grace of God," which is " Christ crucified, unto the Jews a stumblingblock, and unto the Greeks foolishness, but unto them which are called, Christ the power of God, and the wisdom of God ; " the other sets forth " another gospel," and thereb)^ as St. Paul teaches, " perverts the gosjjel of Christ." Nowhere are such differences more apparent to those who look deeper than the mere outside of the cup and the platter, over which the storm is at present raging, than the treatment by the two parties of that great fundamental truth of the Catholic faith the doctrine of the Trinity in Unity. The Ritualist confines himself to the exoteric view of the doctrine, while the Evangelical penetrates deeper into its sjiiritual significance and makes niucli of the esoteric teaching to be found therein. In place of confining himself to viewing God the Father as the Almighty Creator of man and things, the Evangelical loves to dwell with St. Paul upon His character as the great Elector of those who have known " the truth as it is in Jesus," and who therefore delight to be enabled to say : — " Blessed be the God and Father of o^ir Lord Jesus Christ, who hath blessed us with all spiritual blessings in heavenly places in Christ : according as He hath chosen us in Him before the foundation of the world, that we should be holy and without blame before Him in love : having predestinated us unto the adoption of childi-en by Jesus Christ to Himself, according to the good pleasure of His will." ' So with regard to the Second Person of the Trinity, the Evan- gelical, in place of confining his teaching to the doctrine of Redemption, precious and important as that great truth ever must be in the economj' of grace, dives deeper into the subject, and loves to dwell upon that part of our Saviour's character revealed both in the Old and New Testament as the " Lord otir Righteousness." It is this blessed doctrine of Christ's righteous- 7 Eph, i, 3—,-), THE REFORMED CHURCH OF ENGLAND. 235 ness " imputed," as St. Paul teaches, * " unto all them that believe," which made holy Bishop Beveridge exclaim, as he writes in his Private Thoughts : — " I know not how it is with othors, but for my own part, I do not remember, neither do I believe, that I ever prayed in all my lifetime with that reverence, or heard with that attention, or received the sacrament with that faith, or did any other work wliatsoever, with that pure heart and single eye, as I ought to have done. Insomuch that I look upon all my righteous- ness as filthy rags ; and it is in the robes only of the rigliteousness of the Son of God that I dare appear before the Majesty of Heaven." So likewise respecting the esoteric doctrine concerning God the Holy Spirit. It is not merely as the perpetual guide of the Church according to the Saviour's promise that the Evangelical is content to dwell upon that j^ortion of the Spirit's work, but rather upon the Spirit's aid to obtain that personal meetness for " the inheritance of the saints in light," which the believer knows to be necessary for the enjoyment of heaven. Hence he loves to say, with that great master in Israel of ancient times, St. Augustine : — " Proceed, 0 my soul, in those most pleasing contemplations, and think of those retired pleasures, which th}' Lord entertains thee with in secret, and private conversation with Him. What delicious food He hath provided for the satisfying of thy spiritual hunger. AVhat inestimable treasures of mercy- He hath given thee richly to enjoy. What secret longings He inspires thee with, and how plentifully thou hast been made to drink of the ravishing cup of His love." In the same strain another great saint of modern times, Archbishop Leighton, teaches : — " Spu'itual things being once discerned by a spirituallight, the whole soul is carried after them, and the ways of holiness are never truly sweet till they be thoroughly embraced, with a full renunciation of all that is contrary to them. This were to walk with God indeed ; to go all the day long as in our Father's hand ; whereas, without this, our praying morning and evening looks but as a formal visit ; not delighting in that constant converse which is yet our happiness and honour, and makes all estates sweet. This would refresh us in the hardest labour ; as they that carry the spices from Arabia are refreshed with the smell of tliem in their journey ; and some observe, that it keeps then- strength and frees them from fainting." e Rom, iv. 11, 24, 236 THE REFORMED CHURCH OF ENGLAND. But, as well as in the interpretation" of the doctrine of the Trinity, very wide is the difference between the Evangelicals and the Ritualists on what is called the doctrine of Apostolical St:ccession. The latter confidently affirm that the spiritual blessings of the Gospel are confined to the channel of an epis- copally ordained ministry ; that ministers not so ordained have no right to preach the Gospel, and cannot efficaciously administer the sacraments, let them be as holy as they may ; that all who are ejjiscopally ordained may do both, let them be as unholy as tliey will ; and that accordingly Chalmers amongst the Presby- terians, or devoted missionaries like Williams and Moffatt amongst the Independents, were no true ministers of Christ, but that such men as Alexander Borgia of the Church of Rome, or the "bloody" Bonner of the Church of England, were. Hence some of the earlj^ tract writers go so far as to say : — " The Christian conKi'c-gations of the present day, who sit at the feet of ministers (hih/ (irdniiicil, have the smnr reason for reverencing in them the successors of the Ajjostles, as the Primitive Churches of Ephesus and Crete had for honouring in Timotliy and Titus the apostolic authority of hira who had appointed them Why should we talk so little oi a.n Apostolic s'ircessiun ? Why sho\ild we not seriously endeavour to impress oxu- people with this plain truth, that by separating themselves from our communion, the}' separate themselves not only from a decent, orderly, useful society, but from ///(' C/iiirc/i in /Iiix rciihn ichich has a viyht to he quite sure she has thr LonVs hn,h, to, live- t« Ills people" ! ! 1 '■' Passing by the profanity of this antichristian sentiment, whether we consider the palpable absurdity involved in such a doctrine, its utter destitution of liistoric evidence, or the outrage it implies on all charity, it is equally revolting to every one who has a spark of the spirit of Ilim who said, " Come unto me ; take wxy yoke upon you and learn of me, for I am meek and lowly in heart." We /^r/ in our inmost souls that if there were nothing else to say, there is nothing more certain, whether it be of faith, or reason or science, that a dogma which consigns everj'- non-Episcopalian, whether minister or layman, (embracing, by the way, fully three-fourths of the Christian world outside f Tracts for the I'/'mes, vol. i, o, 11, THE REFORMED C^RIRCH OF ENGLAND. 237 the Greek and Roman Churclics,) should be consigned practically to Avhat has been termed " the imcovenanted mercies of God," must be utterly alien to the Gospel of Jesus Christ ; and there- fore partaking of " that spirit of Antichrist, whereof ye have heard that it should come ; and even now already is in the world." ^ The Evangelical naturally shrinks with horror from such a daring assumption of power, which the Ritualist does not hesi- tate to describe in the following terms : — " I will suggest the cousideratiou of the vastnc-ss of the power claimed b}- the Chiu'cli — II power wluch jjIkcc's it almost on a IcccJ icitli God Iliinself- — the power of forgiving sins by wiping them out in baptism — of transfcrrimj souls from Iwll to heaven, without admitting a doubt of it."^ But he cordially accepts this undoubted truth that the Epis- copalian, Presbyterian, or Independent, who holds the essential doctrines of the Gospel, and is animated by its spirit, is a true member of the Church of Christ. He feels that the saying of Robert Hall connuends itself at once to common sense, to the highest reason, and to the noblest instincts of ovir better nature, "he who is good enough for Christ is good enough for me." Equally divergent are the views of Evangelicals and Ritualists respecting the efficacy of the Sacraments. We do not deny that the doctrine of " Baptismal Regeneration " is held by many who are far from approving of the Oxford movement. But the leaders and guides of this new school, in their consistent advocacy of sacerdotal principles, have carried out their A'iews respecting baptism to the utmost verge of extravagance, as Dr. Pusey writes : — " The Chiu'ch has no second baptism to give, and so she cannot pronounce him (who sins after baptism) altogether fi-ec from his past sins. There arc hat two 2'erio(ls of ahsolatc cleansin;/, baj>tism and the daij if Judi/nient.''^ Similar is their reasoning respecting the efficacy of the other sacrament, " the Lord's Supper." The change which takes place in the elements, when consecrated by an episcopally or- ' 1 John iv. 3. * Sewell's Christian Morals, p. 247. ' Dr. Pusey's Letter to the Bishop of Oxford, p. 93. 238 THE REFOKMED CHURCH OF KNOLAKIJ. dained minister, termed by the Romanist "Transubstantiation," and whicb is the warrant to the Ritualist for his " Eucharistic adoration," is placed on a par with the first miracle which our Lord performed during His ministry on earth. " Is the wonder," asks a writer in one of their periodicals, " wrought at the mar- riage of Cana a miracle, ami the chanyc nhich fhe hohj elemenh undergo, as comccratcd hy the priest, and received by the faithful, no miracle, simply because the one was perceptible to the natural eye, while the other is discerned by the spiritual alone?"* Pe rsons generally suppose that the very essence of a miracle consists in its appealing to the senses of those in whose presence it is wrought ; and such appears to be the opinion of the genuine Romanist, as witness Dr. Newman's admission on this important subject : — " Of the account of mcdia^-al miiacles, I said there was no extravaf/ance in their ;/eiieni/ ehurncfcr ; but I could not affirm there was always evidence for them. As to St. "Walburga, I made one exception— the fact of the medicinal oil, since for that miracle there was distinct and successive testimony. The oil still tiows ; I have had some of it in my possession ; it is medicinal ; some think it is so hy natural quality, others by a divine gift. Perhaps it is on the conjines of both. ... I think it is impossible to withstand the evidence which is brought for the liquefaction of the blood of St. Jauuarius, and for the motion of the eyes of the pictures of the Ma- donna in the Roman Stales. I believe that portions of the true cross are at Home and elsewhere, tliat the crib of Bethlehem is at Rome, and the bodies of St. Peter aud St. Paul also. Many men, when they hear an educated man so speak, will at once impute the avowal to insanity, or to an idiosyncracy, or to imbecility of juind, or to decrepitude of powers, or to fanaticism, or to hypocrisy. They have a right to say so, if they will ; and we have a right to ask them why Ihoy do not say it of those who bow down before the mystery of mysteries, the divine incarnation." ' 1 Urifish Critic, vol. 27, p. 260. 5 Newman's Apoloffia, App. pp. 43—57. The late Stanley Faber relates that Dr. Newman used to argue against the possibility of Rome being idolatrous, notwithstanding her worship of winking Madonnas, dead saints, and a wafer god, which the Church of England considers to be " Idolatry to be abhorred by all faithful Christians," in as logical a fashion as he reasons in behalf of mediasval miracles : " It is foretold," he says, "that imder the Gospel dispensation, the idols God shall utterly abolish. (Isa. ii. 18.) THE REFORMED f'HUKCH OF ENGLAND. 239 I have already said sufficient iu the chapter ou The Real Presence respecting the non-miraculous nature of that sacred rite, to make any further allusion to it unnecessary; but inas- much as the Ritualists contend very strongly in favour of the lawfulness of " Eucharistic adoration," I will adduce the testi- mony of two distinguished divines of different ages to show that such is nothing more or less than " the idolatry " which is so plainly condemned by the Reformed Church of England. Bishop Beveridge, when writing on this subject, fortifies his opinion with the authority of Gregory Nyssen, of the fourth century, hj observing : — " If the Primitive Church was against //«• rrscri-alliui, surely it was much iiiorc iii/(ii)iKf fjic adoration of fhf SiC fJiiiKjH were ho." ' It is on this point, as on so many others, that the Evangelicals and Ritualists are directly at issue. The latter mix tradition with Scripture, and deny to others virtually the right of private judgment, though they largely exercise it themselves, inasmuch. » Daille, On the Riyht Use of the Fathers, b. ii. c. ii. ' Acts xvii. 11. R 242 THE REFORMED CHl'RCH OF ENGLAND. as ttey declare their ideiil " Church to be the sole intei-preter of Scripture, and that thej' constitute " the Church." Whereas the former, faithful to the example of the Primitive Christians in the case of the " noble Bereans," and to the teaching of our favoured branch of Christ's Church, utterly reject every thing which may interfere with the only infallible guide which God has been pleased to give man to guide him on his way to heaven ; and, consequently, they regard the testimony of the I'atliers, even of the best and earliest, onlj' so far as it accords with tlie phiiu teaching of God's word. For thus the Church of England, in her Articles, rightly declares : — " Holy Scripture eontaineth all things necessary to salvatiou : so that whatsoever is not read therein, nor may be proved thereby, is not to be requii-ed of any man, that it should be believed as an article of the Faith, or be thought requisite or necessary to salvation." (Art. YI.) There are many other great and insuperable differences between Evangelicals and Ritualists besides those ah-eady men- tioned, such as the power of the priest, * the doctrine " of reserve," the mode of a sinner's "justification" in the sight of an all-righteous God, &c., which it is not necessary to dwell upon here. It will be sufficient if we remember that the cardinal point on which all our differences may be said to hinge and turn is the question, wliethcr icc are to ataitd lnj tlic priiicip/cs of the Rcfonnatioii, and to be ready to give our lives in their defence if called upon so to do ; or whether ire arc, as our Ritualistic brethren frankly avow, to do all that lien in our power to " tniprofcifantizi' the Church of Eixjland "—io assert our unity " in faith, orders, and sacraments" with the Papacv, and to plead ibr c\entual corporate union with the Church of Rome. ^ The growtli of " priestcraft,'' for which the Ritualists are now stri\'ing so hard, received a great impetus in the fourth century from Martin, Bishop of Tours, who is said to have converted many heathen in Gaul by his "miracles," and who himself taught that "the dignity of a priest was so great that the Emperor of Eome was inferior to one of that order ! " (Sdlpitius Scverus' I)r Vita Murtiiii, cap. sx.) Contrast such teaching with that of the Apostle Paul to the Primitive Christians of the first century I THE RE1<'0HMED CHURCH OF ENGLAND. 243 The Oxford movement is not the first attempt that has been made to undo the work of the Reformation of the sixteenth century. The movement, which commenced with the incoming of the Stuarts at the beginning of the seventeenth century, was of a precisely similar tendency as that of the Ritualistic party in the present day ; though with this difference — they were restrained from boldly avowing, as their successors have done, that their intention was to amalgamate eventually with the Church of Rome. Nevertheless, there is ample proof that " the Oxford movement " so perfectly resembles the sacerdotal acts and principles of Arcbbishop Laud, in the days of James I. and Charles I., that it must be considered as a fresh instance of history repeating itself. That it was so regarded by our an- cestors, who laid the foundation of England's freedom bj' their noble stand against the unbridled tyranny of tlie Stuarts, we may conclude, from the following extract of a speech made by the young and gifted Lord Falkland to the House of Commons, A.D. 1640, in which he drew a graphic picture of the sacerdotal party amongst the clergy of the Church of England at that period, who appear to be a perfect type of their Ritualistic successors in the present day. These are Tiord Falkland's words : — " It seemed their work was to try how much of a 2'fjiist might bo brought in without Poiicrii : and to destroy as mucli as they could of the Gospel without bringing thcni<:clYes into danger of being destroyed bj- the law. "Mr. Speaker, — To go yet further, some of them have so industriously laboured to deduce themseh^es from Home, that they have given great sus- picion that in gratitude they desire to return thither, or at least to meet it half waj'. Some have evidently laboured to bring in an -£'/»///.s/', though not a Eoiiiaii, Poperi/ ; I mean, not only the outside and ilrcss of it, but equally absolute, a blind dejiendenre of the peo2)le upon the i tenjij, mnl of the clergy upon theinsclrcs, and have opposed the Papacy beyond the sein, that they might settle one heijond the u:iiter : iia\, common fame is move than ordinarily false, if none of them have found a way to reconcile the opinions of Home to the preferments of England ; and to be so absolutely, directly, and cordially P«^«'s)', that it is all that £1500 « yeur cun do to keep them from confessing it,"" ^ Rushworth's Historical Collections, vol. i, part iii. r2 244 THE REFORMED f'HT'RCH OF ENGLAND. If .such be the teudencj- of both movements of tlie seventeenth and nineteenth centiirics, us the Ritualistic party of the present day are never tired of avowing, viz., to bring us eventually into subjection to the apostate Church of Rome, no language can be too severe in condemnation of those who are alike traitors to their God, their Church, and their country. And inasmuch as the authorised teaching of the Reformed Chui-ch of England is of a distinctly opposite nature, as Dr. Wordsworth, the present BishoiJ of Lincoln, has justly observed, " The Chui-ch of England, among all the Churches of Christendom, has the special advantage of being Catholic in the true sense of the term, mid aho Protcdanf,"'^ it becomes all true Protestant members of the Church to promote a much greater intercom- munion with other Reformed Churches than has hitherto been the case. Our insular position, together with the sacerdotal spirit ■\\liicli has TUihappily leavened too much of our Church since the days of Laud, has prevented that intercommunion with the Presbyterian Church of Scotland, on the one hand, and all other Nonconformist Churches, which ai-e equally entitled with ourselves to the name of " Catholic " according to the ancient canon, as worshipping the Fnity in Trinity and the Trinity in Unity, on the other. The time was when the Church of England recognised more openly the Church of Scotland as a sister-branch of the Catholic Church than some of her members are disposed now to allow ; as may be seen in the Canons of 1604, in Avhich there is contained the following form of prayer to be used by all preachers befoi'e their sermons : — " Ye shall pray for Cluist's hoi}- Catholic I'hiueh, that is, fur the u holc con- id,/ru„i 1555 (o 1842, pp. 8—10, THE REFORMED CHURCH OF ENGLAND. 247 few exceptions, of the long line of reig-ning Popes, but will hardly be accepted by any one who is capable of ap- plying a few grains of common sense to the subject in question. As if, moreover, to show how utterly futile is the reasoning of those who would deny Christianity,'* or something very like it, to the Presbyterian Church of Scotland, we have evidence that such Avas not the view of the High Church Bancroft, who, as Bishop of London, was President of the Convocation which passed the canons of 1604, and who subsequently became Archbishop of Canterbm-y and Primate of the Church of England ; for in the year 1610, when the Episcopal form of government become again dominant in Scotland, and certain presbyters came to England to be consecrated bishops, their jjrevious Presbyterian ordination was recognised by Archbishop Bancroft as valid and lawful ; and it is interesting for those who are honestly " Protestant" to see the reason of this recog- nition. Spottiswood, in his Hisforij of tlir Chnrch of Scotland, gives the following account of the transaction : — "A question, in tlie meantime, was moved by Dr. Andrewcs, Bishop of YAj, touching the consecration of the Scottish bishops, who, as he said, ' must first be ordained presbyters, as having received no ordination from a bishop.' The Archbishop of Canterbury, Dr. Bancroft, who was l)y, main- tained, ' that thereof there was no necessity, seeing, irJn rc hishojjx vaiihl imt he hl,l, the onVnnition fmi h,/ the jirrshi/tcrs ,„„sf he esteeiiieil Iniefiil : otherwise, that it might be ddubted if tliere were any lawful vocation in most of the Reformed Churches.' This was agreed to by the other bishops, Ely acquiesced, and at the day, and in the place appointed, the three Scottish bishops were consecrated." If any one wishes to see the subject learnedly considered and fully discussed, I wotild refer him to Dr. Harrison's Whoi^e are * This odious and utterly unfounded charge is frequently made by the organs of the Ritualistic press. To quote one specimen out of manj', I read in the Church Rcriciv of January 30th, 1S75, that " the Ritualists are now the sole (hfciiders of revealed truth. For to all intents and purposes the Evangelicals and the Broad Churchmen are united in their action against ii/l (hfiiile Chri.sfiidi fiiifh and practice." Ill • Spottiswood, book vii. p. 514, 248 THK REFORMED CHIRCH OF ENGLAND. the FcdJici-fi? chapter v., where the matter is treated with marked ability, aud Dean Hook's antagonism to the Church of Scotland exposed with not undue severity, as Dr. Harrison good-naturedly says that " the dean's common sense must for the moment have left him on some roving commission," when he "advances from wliat he calls u priori reasoning to what he designates historj\" At all events, it must be satisfactory to every one who is taught of God, and who believes the Church of England to be a favoured branch of the Church of Christ, to see that she recog- nises non-Episcopalian bodies to be as true Churches as herself. When it is remembered how small a portion of reformed Christendom acknowledges Episcopacj' to be the best fomr of government — certainly not one-third in point of numbers — it behoves every Evangelical to do all that lies in his power to promote the union between Episcopalians and non-Episcopalians which is so desirable, and we may add, so necessary at this time in the present distress. Tn the beginning of this M'ork I had occasion to call atten- tion 1(. the great advantage Avhich would accrue to the Church of England if she encouraged more intercommunion with Protestant Churches, especially in interchange of pulpits, than at present exists. Xow although a clergyman might occupy the pulpit of any brother-minister amongst Nonconformists, with spiritual profit to both, and wc rejoice to see that recently this has been done hj several clergj' in ditFerent parts of the countrj',^ a clergyman is precluded by km- from inviting a ' It is melanclioly to i\vak of tlie coudiu t of the Bishop of London in pro- liibitiag Mr. Fremautlc from preaching at Dr. Parker's church in London, as was done in the tirst v. cck of February, IsTo: espceially after the bishop's unhappy patronanc ot such Ititualists as ^[r. JtcrJiuore Compton and others of the same school. In this instance, hu\vcvcr, the Bishop of London has heen far exceeded by his brother of Lincoln in tmwisdom and tlic lack of that Christian charity which is so delightful to see exhibited, especially by the lordly prelate towards the humblest of Christ's ministers. But Bishop "Wordsworth's conduct in the matter of refusing to concede the coiu-tesy title of " Kev." to a pious "Wesleyan minister, who sought permission to have it recorded on the tombstone of a beloved child, not only shows how com- pletely blind he is to (lie spirit of C'hiistiauity, but proves how fatal the bar THK HEFOKMEIl CHURCH OF ENGLAND. 249 Nonconformist uiinister to occupy lii.s own in return, jnst as nnicli as ho is precluded by vell to boar in mind Mr. Gladstone's weighty words, wliich it i-^ nut teu much to say have sent a thrill of joy thruughout Ghristeiidom, as they have offended and alarmt.'d liis (jiioiulani allies the Papists throughout the world ; and whicli sIidw that he has taken a just measure of the evil designs of the Papacy auainsl tlic happiness and wel- fare of England. Mr. (Jladstoue says on this point : — " The question is whether a handful of the cka-gy arc or arc not engaged in an utterly hopeless and visionary crtort to Itoiuanisc the Church and people of England. At no time since tlie hloody reign of Jlary has such a scheme been possible. Uut if it had licen possible in the seventeenth or eighteenth centnries, it would still have become impossible in the nineteenth ; when Itome has substituted for the proud lioast of smijirj' fiidcia a jiolicy of violence and change in faith ; avIru she bas n furliishi d and paraded anew every rusty tojl slie was fondly thought to ha\e tlisusid ; ^vllen no one can become lier convert without rcmiuucing liis mural and mental freedom, and placing liis ci^ il loyalty and duty on another ; and when she has equally repudiated modern thought and ancient history, 1 canm.t persuade myself to feel alarm as to the final i-^ur nf lur crusidcs iu En-hmd ; and this although I do not undervalue her great powers of mischief." ' this love of sacerdotalism must be to any attempt at union with our Xonconformist brethren, wdiieh is so mueli to bo desired by all who love the Lord Jc >u^ diri I iu sincerity and truth. ■ Mr. ( lladstiiic 's article on liituaJUiit (iiid Itihiiil, in the ('f)/ifi'iiijjorari/ Review, October, 187-i, p. 674. In liis subsequent pamphlet on The Vatiean Decrees, Mr. Gladstone has fully sub^tanti itcd., l)y a masterly analysis of 250 TlIE REFORMED CHURCH OE ENGLAND. A long-continued study of the writings of the Primitive Christians, and a comparison of their doctrines and practices with those of the sacerdotal partj'^ in our Church at the present time, has slowly and sadly convinced the writer of this work that the differences in spiritual things between the Evangelicals and the ultra-Eitualists are too numerous to be detailed, and to deep to be overcome. And it is not a little significant that on the various points, amounting to nearly fifty in number, decided by tlie Supreme Ordinary in the two cases of Martin v. Madwiwchic, and ILhherf v. Fiur/n/s, almost all of them were decided in favour of the Evangelicals, and consequently against the Ritualists ; which must be considered as conclusive testimony that the former are the true representatives of the Reformed Church of England, and that the latter are, as indeed they so often and with such frankness declare, doing all they can to prepare the peojjle of England for returning to the allegiance of Rome. Nothing perhaps has proved their extreme disloyalty to the Church of England more than the Christian revilings M'hich the organs of the Ritualistic press are in the constant habit of pouring out upon those who happen to diflPer from them, whether their superiors, their equals, or their inferiors, and notably upon the bishops and rulers of the Church, to whom they ouglit in common decency, and in remembrance of their profession as Christians, to pay at least some slight tokens of respect. But Ave confidently appeal to any honest and candid man of any party, M-ho has made himself acquainted with their writings, to say whether we have overstated the very grave charge which we bring against the ultra-Ritualists on this head alone. We have scores and scores of passages from their recognised organs to this effect, but it Avill be sufficient if we tlie arts and devices of the Church Rome, the very serious charges which he l)rings against that apostate community, against which the kings of the earth are now happily directing their strength, in exact fulfilment of the prophetic word, which declared that they would "hate the whore, (of Babylon the Great,) and make her desolate and naked, and eat her flesh, and hum her with fire. For God hath put it into their hearts to fulfil His will," (Rev. xvii. 10, 17.) THE REFORMED CHURCH OF ENGLAND. 251 adduce two witnesses, in order to show the interpretation which the Ritualistic press places upon the apostolic prohibition against " speaking evil of dignities." Thus on Ihc occasion of the introduction of the Archbishop of Canterbury's bill, for the better regulation of public worship, into the House of Commons, the Church Ucrald of July 15th, 1874, spoke of the primate in the following terms : — "Mr. Gladstone's opportunitj- was propared fur him by the Orange bunglers, whose dense stupidity- and owlish blindness would be ballast enongh to sink any rational cause. His speech must have been gall and wormwood to the Bishop of Gloucester, who sat smirking- and admiring himself in the Peers' galler3-. The clergy have been largely alienated from the Tories by Br. Tait's odious bill — the blnndering, bungling and iloundering bill of the purblind Archbishop .... Archbishop Tait lectures and hectors his suffragans with pompous and rude expostulations, scarcely allowing them to maintain that their souls are theii' own. The cringing, abject, contemptible, slave-spirited manner in whicli they lick the dust of tlie fi-et of this Scotch Erastian and northern adventurer, is a sii^lit |(> make ///'' r/rr/As rcjotvc find (iii(/eh irccp. That the bill should beemne hiw tliis vear is ini/Missih/c. The onlyhi;//i-r/„s., papers which have ^iirvcssfulh, uppnsvil the hill,,,, pi-i„,:ipl,- have been the Mui-nn„j l'„st, the Ch,ii;'J, IL i;,!,!, (/.,-., ourselves,) and the Satttydaij li'ci ii'ic." If such be the permitted language of "high-class" Ritualistic journals, what must be that of a lower grade ? Nor is the Church Times very far behind its contemporary in " speaking evil of dignities," as the following brief extracts will show : — " The Qiircit't; ostentatious Xonconformity, and her scarcely less ostenta- tious slights to the Clnirch of England, have deprived her example of any religious weiglit with Churchrac 'n." (Jan. 2, IST-i.) " "With many of llie his/„ij,!<, we dotilit not, a desire of personal ease is at the bottom of their action a,-uiiist Ritualism .... Some of their lord- ships argue thus with themsch es : ' T/„- J-:,-,, „,/, i;,^,:l j,„,'/,/ Is ,„„l,,/ti,,i,l a/1,1 /■('l,-„llcss, (hat my only ehaucr of ([uiet, luy only hope ot escniiin- virulent enmity, is to yield to its demands, and deliver the Ritualists to be crucilied.' " (Oct. 31, 1873.) " When Dr. Ellicott and Dean Law (the Bishop and Dean of Gloucester) are discrediting their whole faction by dealing with the inteiesfs ..f the Church as if it were a Christmas pantomime, and I//,',/ ii,-rci;ill,/ vlnini ,,,,,1 pantaloon, burning their own Hngers witli tlie hot poker they intend for the police, we can have little to complain of the way our opponents, religious and irreligious alike, are acting." (Jan, 2, 1874.) 252 THE KEFORMED CHURCH OF ENGLAND. " We have had much pleasure in studying the reports of the Wolver- hampton meeting, (of the Church Association,) which show us the drunken Helots of Puritanism in fall dchaiich, and serve as a beacon to all decent folk to warn them from such companionship." (Dec. o, 1873.) " Protestantism, heaulea being the religion of unbelief, has also from its earliest origin been t/ie re/i;/ion of unchastity. The secret sects which were its feeders before the Reformation were sinks of profligacy. The difference between sins of impurity iu Protestant and (Roman) Catholic countries'' is this, that (Roman) Catliolicism recognises thc-ir sinfulness, as matter of religion and as matter of law ; but Protestantism, by civUly legalizing them, pretends to treat tliem as morally unobjectionable." (March 7, 1873.) ' ' Our martyred Iteformers are described as ' the profane and immoral lerellers of till- sixteeiifit crntiiri/ ; ' men whose characters and motives cannot stand the test of historical criticism, cowardly traitors like Cranmer ; coarse, illiterate persecuting bullies, lUie Latimer ; hardened and shameless liars, like Bale ; s In reply to this accusation of the Church Times against Protestantism, we may quote facts and figures on unquestionable authority which entirely rcrcrse the picture which tliat journal has painted of the comparative sinless- ness of Roman Catholic countries. In the late Hobart Seymour's valuable work on the ('(iiifi'Sfiional, there is a careful comparison of various %'ices made on the a\ithority of governmental returns, by which we may learn the pro- portion which criminals in Protestant England bear to those in Roman Catholic countries on the Continent. Thus in England murders were at the rate of 4 to the million. Ireland „ „ 19 „ France ,, ,, 31 ,, Austria ,, ,, 36 „ Italy „ ,, 78 ,, The Papal States „ „ 187 „ !!! This latter return of course refers to the condition of the Papal States before its happy union with the kingdom of Italy ; but think of that paradise, as Dr. ilanuiug would term it, when the whole government was in the hands of the priests, affording such a hecatomb as 187 murders to every million of souls, while poor benighted Protestant England could only attain to the number of 4 to every million ! So as regards the number oi illrf/itimate births, compare cities of Protestant England with cities of Roman Catholic countries in Europe. Thus in London the rate is 4 per cent. In Milan 32 per cent. Plymouth ,, <) ,, Brussels 35 ,, Liverpool ,, (i ,, Munich 48 ,, Manchester ,, 7 ,, Vienna 51 ,, Exeter ,, 8 „ Cfratz (55 „ Look on this picture and on that I THE KKFORMKn CHURCH OF ENGI,AND. 253 these are hard words, no doubt, but not one-tenth so hard as the deeds which make them deserved. " (Jan. .3, 1867.) " The Rev. William Grrislcj', one of the early leaders in the Oxford movement, tlius speaks of the langaiagc which the chief journal of his party thinks tit to employ towards those Avho differ from it. In a letter to the Vlmrvh 7i'rnfvr of March 2, 18G7, he says : — "Turn we now to the (.'Iinrrh Times. I will not express my opinion respecting it, but simply quote from its pages. I have by ehance two or three numbers by me. The first T glance at is that of Feb. 2, 1867. I turn to the leading article, ITchnniis r„ufhh-„fnn renim. The following are some of the expressions wliirli I Hud in mn- artirlr applied to their op- ponents : 'rancorous >iiii!i,/iiit i/,' ' frnii'iniiH cotniscl' ' nml'irc (iml l)iti[ED CHUR( II OF ENGLAND. 255 Mr. Gladstone went to the Bishops of Ely and Winchester, and told them ' if this question as to the archbishops is carried, then I am perfectly free as to Disestablishment.' Of course, this alarmed the bishops, and nrsrent telegrams ■were sent to the absent members of the Episcopat ■, ' {'ome up and vote on the appeal— Disestablishment touched by it.' " On this extraordinary .statement appearing in prini, the Bishop of Winchester, and other bishops, wrote at once to the public journals simply to state that it was " untrue." - Eut it was reserved for the Bishop of Peterborough to reply to this reverend slanderer of the bishoi")S of tlic Church to which he professes to belong, in a, way which, it is to be hoped, will effectually prevent him from ever appearing again in public as the "accuser of his brethren." Tlic Bishop of I'cterborough closes his correspondence with ]Mr. 11. T. West with these sig- nificant words : — " I have only, in concluding- our correspondence, to express my sincere regret that a clergyman of your character and standing;- in our Church should have placed himself in the humU'wtiiuj jinsitiiiii of having made a pidiJIc hcck- sutioii, couched in sfiidioiisli/ ojfciisirc terms, irhich he hud neither the ahiliiil to proce nor the candour to icithdraiv." Believing Mr. Temple West to be a true representative of the ultra-Ritualistic party, whose idiosyncracies may be described in brief as disloyal to the Crown, disrespectful to their sjDiritual .superiors, and utterly opposed to all " Primitive and Catholic" truth, we sum up, in conclusion, the vital and fundamental differences between the expressed principles of the two chief schools of religious thouglit as existing in our Church in the present day. The abiding principle of the Evangelical school is (o treat the work of Ihe ministry, as St. Paul described himself as doing in the first chapter of 1 Corinthians ; viz., to make 7; rrwA/^/r/ every- thing, and to treat what are called " the Sacraments" after the manner of the heathen, ai of secondary consideration. St. Paul never would have declared respecting " preaching " what he * The Bishop of Winchester subsequently wi'ote to sa}"^ that his " contra- diction of one portion of Mr. West's narrative was too unqualified, though on the general question his impressions were fully confirmed." 256 THE REFORMED CHURCJl OF EXGLAXU. does respecting " baptism." He thanked God tLat he baptized none save Crispus and Gains and the household of Stephanas ;" ■» hcreas, on the other hand, he boasts that Christ sent him " not to bajatize, but to preach the Gospel ; not with wisdom of words, lest the cross of Christ should be made of none effect." And this is the mainstay of the Evangelical system, its advocates Qwr bearing in mind the declaration of the infallible Word, that j)j'c(ic///ii(j, and not sacerdotalism, is " the power of God," and that "it pleased God by tlie foolishness of prcacldiHj to save them that believe." Whereas, on the other hand, the sacramental, or sacerdotal system is so overlaid with foims and ceremonies of human device, and not of God — with crossing and bowings and genu- flexions — " posture and imposture," as it has been wittily, but too truly said — that cither preaching is ignored altogether, or else it is made to assume a very different position in the Ritualistic economy from what it does in the unerring Word of God. The sacramental system, as now attempted to be carried out by our Ritualistic brethren, is nothing more or less than an endeavour to supplant " the ministers of the New Testament" of apostolic tinies by an order of sacrificing "priests " after the manner of the Je\^ s, which under the old dispensation was com- manded by God, and therefore at that time honest and just and true. And this attempt on the part of the Ritualists to return to Jewish ordinances, like the weak Peter at Antioch, when Paul, better taught in the truth of Evangelical religion, "withstood him to llie face because he was to be blamed," has no sujiport Avhatcver even from the customs of the old dispensa- tion ; lor Romanists and Romanizers alike admit that the " Eucharistic sacrifice," as they term it, was essentially an "unbloody" one, wllc^e;^-^ it is quite clear from Scripture that "it is flic hlood wliitli makt'th an atonement for the soul," (Levit. xvii. 11,) and that "without shedding of blood is no remission." (Heb. ix. 22.) Moreover, as the Jewish altar was made for hiiniinfj, and nothing that was laid on it was ever taken off, except in the form of ashes, it is manifest that the elements of bread and wine on the Lord's table have nothing THE RErORMED CHURCH ()!■' ENGLAND. 257 whatever to do witli that vain aud iiucatliolic couceit of the Ritualists, miscalled "the Eucharistic sacrifice." Ritualism, or sacerdotalism, for they mean the same thing, is in reality nothing more or less than " idolatry" and " priest- craft," veiled under the misleading and high-sounding terms of " the Catholic Faith ;" and which, in the estimation of all true Christians, is quite as dangerous, and far more niisLliic\ous, than the time-worn pretensions of the Church of Rome h<_r.->elf. No future relaxation of the present laws of our Church can divest " idolatry " of its heinousness. Legalized idolatry does not cease to be abominable in the sight of God. At the Reformation England " timied from dumb idols to serve the living and true God," and the nation is now happilj^ aroused " at the hopdc-^s attempt," as Mr. Gladstone has justly termed it, of a handful of unfaithful clergy^ ti'ying to bring our Church buck to communion with that apostate power, which is described in Re \ elation as The Mother of Harlots and Abomixations OF the Earth ! Let us, however, never forget that it is not the mere fact of making " preacliing " the cardinal point of the livangelical system, in contradistinction to the sacerdotal theory of the Ritualists, as it is the faithfulness of the message which wc have to give, and the way by which it may best be delivered, yt. Augustine has a quaint illustration of the various ways b}^ which ijrcaching Christ is accomj)lishcd, though all tending to the same blessed end. He says, that though the -^^-aters of a fountain may come from different shaped heads, one like that of an angel and another like that of a beast, the water equally refreshes the weary traveller — not because it comes from such a source, but because it is water. Our high function is to give ' These "unfaithful t-lcrfi-y,'' whose faces arc set liumewards, may be titly compared to that baud of " more than forty" eouspirators whu attempted to assassinate the Apostle Paul, because he " worsliipped the God of his fathers iu the way they called heresy," (Acts xxiii. 21 ;) as we have seen liow our martyred Reformers and their true disciples are subject to everj- species of calumny, from those who avow their determination to " unprotestantize the Church of England." 258 THE REFORMED CHURCH OF ENGLAND. the water of life ui all purity ; to preach Christ and Him crucified iu His person, His work, and His office, with the com- bined attractive power of the diamond and the loadstone, which the Holy Ghost alone can give, and which, like the lightning when it rends the oak, effectually enters the dark chambers of imagery in the sinner's soul, and brings down his idols to the ground. As a Chinese convert to the Gospel once happily remarked in conversation with a missionary, " "We want men with /lot heart!} to tell us of the love of Christ." This is what may be considered as experimental preaching of the highest order, when the preacher gives forth the testimony he has realized in his own soul, of the exceeding sinfulness of sin, and the exceeding preciousness of salvation solelj^ by faith in the blood of the Lamb slain from the foundation of the world. Such experimental preaching has been truly described to be as deep as the soul of God. An anecdote on record will afford a good illustration of the power of experunental preaching. It is related of an English merchant, who having occasion to visit ycotland in the year 16'30, was asked on his return ■\\ hathe had heard. To which he replied, " Rare things. I went to St. Andrew's, where I heard a majestic-looking man, (Blair ;) and he showed me the Diajesti/ of God. After him, I heard a little fair man, (Rutherford ;) and he showed me the loveliness of Christ. I then went to Irvine, where I heard an old man, (Dickson ;) and that man showed me mij oun heart.^' As well as preaching from the heart to the heart, the Evangelical has to preach the expulsive power of the new affection, and to teach that the Spirit is the sole efficient supplanter of the love of the world and the things of this world in which fallen man so naturallj' delights. For our new " life is hid with Christ with God," saj's the infallible "Word. It is not, therefore, sufficient to preach detachment from the world, unless an object of attachment is presented at the same time to supply its place. Attachment ranks first in the scale ; detachment follows after. Like the cell, in which the butterfly is imprisoned, does not burst and crunible away until the wings, which are formed on the insect inside, expand and open its dark THE REFORMED CHURCH OF ENGLAND. 269 flwelliug ; so tlic religion of the Evangelical believer, whose life is wrapped up in Christ, is not merely a religion of detach- ment from this world of sin and sorrow, but of attachment to Him who is " the Way, the Truth, and the Life." Hence the Evangelical, faithful to his calling, in delivering the message of love from God to man, and in the execution of his duty as an ambassador beseeching sinners to be reconciled with God, necessarily insists upon this fundamental truth, not merely that the foundation of his title to heaven is securely laid in heart- felt belief on the finished work of Christ, but also that he possesses, through the power of the Holy Ghost renewed day by day, and faithfully acting upon his awakened and penitent soul, a personal uicefness for " the inheritance of the saints in light." Cordially echoing the language adopted by the Evangelical brethren, in their Invitation to Members of the Church of England for the Conference held in London during the month of February, 1875 — " There arc surely richer expe- riences attainable by us all, a deeper devotedness to God, a brighter conformity to the image of our Lord Jesus Christ, a more careful walk in the Spirit, a more tender love for the brethren, a more intense longing for the salvation of men, a more earnest looking for the coming of the Lord " — I would close this "Work on T//c Primitive and Catholic Faith, which I venture to think is both suitable and necessary for these present ominous times, in the words of that great master in Israel, whose well-known " Confessions " have aiforded such comfort and instruction to believers of all ages and all climes, " 0 God, Thou hast formed us for Thyself, and our HEARTS ARE RESTLESS UNTIL THEY REST IN ThEE." AmeN. s2 APPENDIX. A. Pace 71. The 3IaiicJicsiei- Ej-aini)ifr of Januaiy .'30, l.sTu, records an instance uf a clergyman seeking to enforce doctrines -whicli the Church characterises as " blasphemous fables and dangerous deceits." It appears that the church- wardens of the Cathedral at Manchester felt it their dut}' to inform the bishop that in a sermon preached there on January 10 by Canon AVoodard, ^' the doctrine (if tlie iiiasa iras prcaclied rcithoiit any reservation." On this complaint, the bishop inyited Canon Woodard to submit his sermon to his diocesan's inspcctiou. This the canon, with that moral cowardice which is so marked a feature in the sacerdotal party, and conscious, as we must con- clude, that his teaching was essentially non-primitive and uncatholic, ab- solutely refused to do, so that the bishop had the mortification of having to inform the churchwardens that ho had ' ' no power to compel him to do an act which might have the effect of criminatini/ lumseif." jUthough the bishop endea\ ours to defend his guilty brother upon the plea, that " he has nexer atltiiipted to conceal that he is a High Churchman of a pronounced t^-pc," this fact only convicts the canon of flagrant inconsistency. His party are perpetually raising indignant protests against the chains in which the Chiu'ch is said by them to be held ; but the moment they are charged with preaching heietical doctrine, in place of yielding cheerful and ready acquiescence in every reasonable wish of their ecclesiastical superiors, they avail themselves of cverj- loophole to prevent the law from deciding whether the charge be true or false. No minister of Christ with a spark of conscious honesty would behave in such a way. The Examiner well remarks, that " the •\ erie>t Erastian that ever breathed could do nothing worse than flout his spiritual superior with the maxim of Ca;sar's court, and tell him in eflect that lie must be left to his legal remedies. Yet this is what Canon "Woodard has not scrupled to do. Insubordination is contagious. The exami)le set b}' a dignitarj' of the Chiu'ch is likely to find imitators." There is too much reason to fear that the Ritualistic clergy of the present day fall under the condemnation pronounced by Clement of Rome in the first century against a party in tlie Church of Corinth who were guilty of " that shameful and detestable sedition, utterly abhorrent to the elect of Grod, which a few rash and self-confldent persons have kindled to such a pitch of &-enzy," in APPENDIX. 261 striking contrast to the faithful who were fumed, he sa}-^, for their " godliness in Christ, and their willing obedience to tliose who have the rule over yon." {Clem. Rom., 1 Ep. to Cor., ch. i.) As it is possible that Canon Woodard's sermon, if published, would be found to contain the same lino of defence which Dr. Pusey has attempted of making a distinction between "mass" and " masses," referred to at page 71 of this work, we should remember that such was not the way which Dr. Ne'mnan acted, when defending a similar line of argument in his defence of Tract No. XC, as he .says in his Letter to Dr. .Je{f\ published in 18-11, " As to the mass, all that impairs or obscures the doctrine of the one atone- ment once oflered, which masses, as observed in tlie Church of Home, actually have (lo>ie," B. Page 114. In quoting Edward the Sixth's Praj'er Book of 1 .'H 9, 1 have omitted to notice the fact, that the rubric belonging to the Communion Office " appoints for that ministration, that the priest shall put upon him a white albe, plain with a restmeiit or rojie," and that tlie assistant "priests or deacons in the ministration shall have upon them ((/ir.s ?(■///( tun ides." One of the burning questions of the day is how far that rubric is binding upon the clergy of the Reformed Church of England at the present time. Tliis is argued most fully in one of the most lucid expositions of the Church law whicli has been wit- nessed in modern times, viz., in the case of Hehhert v. Parehus, as set forth in the judgment of the Judicial Committee, delivered February 23, 1871. It is notorious that tlio ultra- Ritualists have left no stone unturned to dis- parage tliis judgment, making many excuses for their apparent determina- tion to disobey it, notwithstanding the fact of the arguments m its support being those of two bishops as the representatives of the spirituality, and two eminent lawyers who have held the ofiice of Lord High Chancellor, and who are consequentlj" supposed to be unprejudiced and impartial persons, as representatives of the temporality or laity. But further, when it is recollected, that it is not their judgment, however valuable, which constitutes it the law, but the eorijirmation of that Judgment by the Sovereign, as Supreme Ordinary of the Church, to whom every clergyman of the Church of England has most solemnly sworn obedience, which renders it binding both morally and legally upon e\-ery one who values the sanctity of an oath, we see in those who deny the validity of the "Purchas" judgment, only another instance of imitating that lawless party in the Church of Corinth to which we have before alluded, and to whom Clement, in his condemnation of priest- craft, thus refers : " It is right and holy rather to obey Crod than to follow those who, through pride and sedition, have become the leaders of a detest- 262 APPENDIX, able emulation. We shall incur great danger if we rashly yield ourselves to the inclinations of men who cause strife and divisions hy their conduct.... Let us cleave to those, who cultivate peace with godliness, and not to those who hy|ioeritically profess to desire it. . . . Let us give honour to those who have the rule over us." {Clem. Rom., 1 Ep. to Cor., eh. xiv., xv., xxi.) What a contrast between the teaching of a Bishop of Rome in the first century and his nominal successor Pope Pio Nono in the nineteenth ! It would be well if those lawless clergy who are now making such a loud outcry against the " Purchas " judgment were only to read it, and try to understand the arguments by which it is supported. On the rightful interpretation of the " Ornaments Paibrio " every unprejudiced person would be convinced that the Act of Uniformity of 1 662, which enforces that rubric, can only be inter- preted by the canons of 1604, which confine the legal vestments of the minister at the time of Holy Communion to a "comely surplice with sleeves ; " and, therefore, forbid all those georgeous vestments, which the ultra- Ritualistic clergy of to-day in general, and the late Mr. Purchas in particu- lar, delight to flaunt before the eyes of their astonished followers, in wilful disobedience to the laws of God and men ; thereby falling under the merited condemnation of Clement, Bishop of Alexandria, for arraying themselves in garments "suitable onli/ tu the tomfooleries of the jjriests of Bacchus." {Clem. Alex., Padaq. 1. ii., cap. xi.) It has been well said that the Union Jack is only a piece of bunting, but when it is made a symbol of the power and might of England, it is no more a rag but a national emblem. Even so the " Euoharistic Vestments," now worn by the sacerdotalists in the Church of England in defiance of all law and order, are a true emblem of that party whose shibboleth is openly declared to be " one in faith and sacraments with the Church of Rome," C. Page 153. The Illustrated Catechism alluded to as the work of Bishop Gauden, would be more exactly described as the joint work of that and many other bishops besides, chiefly of the High Church party of the day. Its title reads as follows : A Course of Cateehlsinf/ ; heing the Marrow of all Orthodox and Practical Expositions upon the Church Catechism ; and it purports to be gathered from the works of Bishops Gauden, Andrewes, Jeremy Taylor, Usher, and many others, Dean Xowell, Richard Hooker, and other "reve- rend authors." Besides the reason given in the text for the minister's proper place being at the north side of the t(Me,in order to " avoid the Popish superstition of standing towards the east," there is a pictorial representation of the way in which the Lord's Supper was administered by the High Church clergy in the year 1674, i.e., witljiu a few years after the last versioii APPENDIX. 263 of the Prayer Book and the Act of Uniformity. The table is represented as standing not altarwisc, but tablewise. The officiating minister is represented as consecrating the bread at the north side of the table before the people, -wha are seen kneeling around. Both the officiating minister and his assistant are each vested in something which looks more like a black gown than a comely surplice. And the following sensible explanation of the "Ycstment" controversy is thus given in reply to the question, " "What think you of the minister's habit, as his gown, surplice, and tippit ? Can you hear him in them ? " — " It's no more to me what habit he prayeth or preacheth in, than it is to him what habit I hear him in ; all our cloaths should be decent and comely : but the Word of God doth not depend \ipon the deaths of men ; bis garments can no more hinder his preaching, than mine do my hearing." (P. 300.) And so Ivioholls, in his Commentary on the Book of Common Prai/er, published at the beginning of the last centiuy, after describing the Popish practice of turning the " back to the people," says : " Our Church enjoins the direct ronfrari/, and that for a direct contrary reason. The mi- nister is to stand bcfnvo tlio table indeed just so long as he is ordering the bread and wine ; but after tliat he is to go to some place where he may break the bread before tlic people, ich/rh must be the north side, there being in our present rubric no other place mentioned for performing any part of this sacrament." D. Page 226. "We should bear in mind the great distinction between the old High Cjiurchman and the advanced school of Ritualists in the present day. The Bishop of Ripon, in the York Convocation of 187o, justly declared that when the " advanced school " taught the doctrine of the Eucharistic Sacrifice, they were " in perfect agreement with the apostate Church of Rome." For m.aking this statement a clergyman of the " advanced school," as he described himself, of the name of Gray, after some quibbling on the word " repeat " and " re-present," proved his religion by reviling the bishop in a way which none but a Ritualist would have had the indecency to attempt. I have given abundant evidence in the course of this work in proof, first, of the heretical teaching of the Church of Rome on the subject of " Sacrifice; " and secojid, of the advanced school being in perfect agreement with that apostate community ; as, e.f/., Canon Courteney's teaching in his Presence of Jesus on the Altar ; or the Rev. G. Cobb's Kiss of Peace, in which he says, <'the Church of England prcciselii Ihc same rieii- of the Lord's Supper as the Church of Rome." The distinction between the Ritualists of the " advanced school " and " the High Church party " has been well defined in two recent pamphlets which have attracted some attention, viz., Quousque ? by a High Churchman of the old school ; and Romanizing within the Church of Eneilnnd, by the Rev. John Burgon, Vicar of St. Mary's, Oxford ; 2C4 AIM'EKJJIX. the latter of whom quotes with just severity the conduct of the advanced school for their " disloyal and dishonest adoption of tenets and practices from which our Church purged herself at the era of the lleformation." The present prime minister alluded to this distinction in his speech in the House of Commons on the Puhlic Worship Bill. In answer to the question, "What is Ritualism ? he said : " I mean by Pdtualism the practice by a certain portion of the clergy of tlie Church of England of ceremonies, which they themselves confess are symbolical of doctrines which they are pledged by every solemn compact that can bind men to their sovereign and their country to renounce and repudiate. And of all fhe false pretences of this body of men, there is, in m\j opinion, none more f/I/irin// and pernicious, than their prefeiid- ing that they arc a portion (f the i/rcat IIijs, and they have endeavoured to affiliate themselves accordingly." "We are not surprised at a Ritualistic journal using such a worldly argument, with a view to support the end it has in. view, of closely following the practices of that fallen Church, one of whose special marks is noted in Scripture as making " merchandize of the souls of men ; " but it is a mistake to say that such is applicable to the Evangelical party ; whether it be viewed as regards the mercenary principles of the Ritualists towards others not of their own sect, or in relation to the support which they are now receiving from their ecclesiastical superiors, notwith- standing the anti-Christian rancour which they display towards them — e.g., I have read of an advertisement in the Chiinh Times, asking for "fifty pounds to rescue 200 souls from Dissent," which, as a critic points out, is the very moderate sum of "just 5s. a-piece ; " but no one, with a spark of religious principle within him, would ever think of adopting such unholy tratlc in souls, save an honest Papist or a dishonest Ritualist. Or, regarding this subject from another point of view, viz., the mode of meteing out patronage by our bishops to the two chief parties in our Church at this pre- sent time ; I liavc now before me two letters on this subject, addressed to the ])ublie journals, pointing out the very different measure meted out by the Bit.hops of Exeter and Oxford, who may be regarded as fair representa- tives of two diftlreut schools, the High and the Broad Church, towards the Evangelical clergy, compared ^dth the favoiu- which they show to others. Of the former, it is said that since his coming into the diocese, five years ago, there is only one instance of an Evangelical clergyman having been promoted, and that not to a benefice, but to a small proprietary chapel in Exeter, which no Ritualist would deign to accept. Of the Bishop of Oxford, who received his promotion at the same time with the Bishop of Exeter, it is said that " out of the forty clergymen whom the bishop has presented to livings in his gift since he has been in the diocese, twenty-nine, according to the Clergy Directory, signed the remonstrance on the Purchas judgment, and the other eleven are all extreme men." And yet the Bishop of Oxford signed the Bishop's Allocution, intended or supposed to represent the mind of the Episcopate against Ritualism. The public naturally expect a little more consistency even from bishops, who, though placed in a very trying pos,itiou, and surrounded with much worldly pomp, and often misled by bad ad\ iscrs, arc nevertheless bound by their consecration vows " with all faithful diligence to banish and drive away all erroneous and strange doctrine contrary to God's word," as well as " to correct and punish such as be unquiet, disobedient, and criminous within the diocese," instead of pro- moting them to places of honour and "pay," according to the boast of the Church Times. It would be a happy thing for the Church of England if every one of her bishops had the courage to speak and act as the Bishop of Dm-ham has done, especially when declining to sign the imperfect protest of his brother-bishops against Ritualism. APPENDIX . 271 I. Page 255. In summing up the specialities of Eitualism, we must not forget the many attempts made by Dr. Pusey and his disciples to promote union between the Churches of England and Rome, and to show how a cL if;vmau may liold the doctrines of the one while retaining the status and ciU ilumcnN o" the other — the conduct of Mr. Orby Shipley and his allies iji sanjt '- the name of Protestantism, so that it may redound to the praise and honour and glory of Pome— the unbridled license of the llitualistic press towards all who happen to ditier from them, of which we have given many specimens in the course of this work: c.t/., the Queen, in consequence uf her rulinn- in the Piirchtis case, is compared by the Rev. Thomas \V. Mossman, Rector of East and "SVest Torrington, in a letter to the C/ixri// Xt /rs of April, 1868, to "Nero, Domitian, and Diocletian," the three noted persecutors of the early Christians — the Reformers, because they rejected the Papal Anti- clu-ist, and gave their lives for what they believed to be the truth, are termed " unredeemed villains " — the bishops, who are most consistent in condemning the non-primitive, uncatholic, and in many respects anti- 272 APPENDIX. christian teuets of Ititualism, are condemned with a vituperative coarseness of hmguage which no one who has proper respect either for himself or the religion of which he professes to he a minister would employ. I will give one specimen of the "hard speeches," to xise the language of St. Jude, which " ungodly sinners " will utter, even in the house of God, in support of their own cause. Mr. Stautou, one of the curates at St. Allan's, in a sermou preached after Mr. Mackouochie's merited condemnation, thus characterised the action of liis o'mi diocesan for allowing the matter even to he brought to trial. After the usual torrents of abuse, so congenial to the Ritualistic mind, describing the trial as "a burning shame," " a blow on the clicek," and " an insult," this professed minister of Christ explained his text, JLni slmll not livn h;/ hnail ii/onc, as applicable to the Bishop of London, in the following way ; — "The prelate who had condemned their incumbent never had kept and never intended to keep the regulations of the Prayer Book, and although he received £10,000 a-year, he did not, or ought not, to lire hij hrcud ulutie ; and tliis same prelate must take cai-e that he (li'J nut go down to the grave dishonottreil and certainly iniloced ;" — the uuturiuus insincerity and lawlessness which characterize their pro- ceedings, as, <'.(/., in the present controversy concerning "vestments" and " tlie eastward position ; " at one time denying their importance, at another affirming that they sj'mbolise their character of " sacrificing priests," and always disobedient to the ruling of the Supreme Authority in our Church, which has decided that both these things are illegal — the frequent instances of disloyalty to " the powers that be," whether exhibited towards their Sov ereign, their Church, or their country— their unrighteous attempt to abolisli " tlie Thirty-nine Articles," as the standard of doctrinal truth in the Kefurmed Church of England — the fact of the Ititualistic creed being one with that of Home is proved h\ M. Capel's admission that all of his numerous converts declare they were taught precisely the same doctrines when professed members of the Church of England ; — all these things, and many more of a like nature which we have not space to recount, confirm the belief that the religion professed by the members of the " advanced school" in the present day is no better than a human mixture of Judaism, Heathenism, and Eomanism, which has been faithfully defined by an eminent bishop of the Protestant Church in America in the following terms; — "The whole system of Bitualism," said the saintly Bishop JlcUvaine, " /v one of Church instead of Christ— priest instead of the (■'osjicl — rnncedlineiit (f truth instead of manifestation of truth — ignorant sii/icrst/tioii instead if e)ili(ilitcned faith— bondage tcherein lie are promised lihertii—all tciidinii to load us a:ith u hatever is odious in the icorst meaning if priestcraft, in place if lite free, affectionate, enlarging, elevating, and eheerfal lihcrtij of a child of God:' AsiEX. INDEX. A. Absolutio.v, priestly, 179; unknown to Primitive Christians, 180, 189 ; adopted at Trent, 189; rejected by Cranmer, 190 Absolution, the earliest form precatory, 181 ; form of, in Englisli Church in the eighth century, 192 Agape, tlic, 19 Altar, the term, explained by Bishop llidley, 58 ; by the early Christians, 60—62 ; when first used, 63 ; heresy of Pope Fabian respecting it, 64 ;— of stone first known in the sixth century, 65 iVndrewes, Bishop, on Eueharistie sacrifice, 72 ; acknowledges Presb)-- torian ordination, 247 Antichi-ist, title of, how applicable to the Church of Eomo according to Pope Gregory I. ; how understood by Church of England, o, 233 ; marks of, 6, 124, 224 Apostolical succession, explained by the Ritualistic school, 23G Arian doctrine, described by Theodorct, Athanasius on the eastward position, 149 Augustine, the monk, his lUtichristian conduct on arriving in England, 84 Augustine, St., on the Trinity, 9 ; on the supremacy of Holy Scripture, 35 ; on the millennium, 50 ; on the identity of the Lord's table with the term altar, Go ; ^explains the Chris- tian's sacrifice, 83 ; language when figurative, 96 ; reasons why some worshipped towards the cast, 149 ; condemns auricular confession, IGl ; God alone can absolve, 189; his deep spiritual teaching, 23') Becou on vestments, 112 Bellarminc, Cardinal, on purgatory, 203 ; as a controversialist, 211 Bennett, Rev. J.W., on the " reserved" Sacrament, 28 ; change of \-iews re- pecting the Lord's Supper, .3 1 ; ad- vocates Sacramentil adoration, 69 ; the "visible" presence, 102; once against auricular confession, 183 ; advocates prayers for the dead, 195 Bevcridge, Bishop, denies a ' ' sacri- fice " in the Lord's Supper, 77 ; aginst Sacramental adoration, 239 ; on righteousness, 235 Blomfield, Bishop, condemns auricular confession, 173 Bonaventura, Cardinal, his idolatry, 213 Boniface, missionary to Germany, con- siders vestments a sign of Anti- christ, 113, 124 Browne, Harold, Bishop, on the evil results of the confessional, 173 Burgon; Rev. J., on the treatment of j " Keble" by the Romanizers, 90 ; on I the dishonesty of the Ritualists, 204 INDEX. C. Canon of Catholicity, 15 Capol, M., on the identity of Eomanism and Ritualism, 128; on "the or- ganized dishonesty" of the Ritual- ists, 192 Catholic, the teim, defined, 1, 2 Chalice, the mixed, 23, 24 Chambers, Ecv. J. C. , his work on the confessional, 17" Church Times, the, quoted, 1-29, HO, 251, 252, 268 Churches, early, with entrances cast- ward, 148 Cicero and Clement of Alcxandi-ia, on making God, 96 Clement of Alexandria on vestments, 118 Clement of Home, on sacerdotal arro- gance, 261 Communion, cvLning, partaken of by Primitive Christians, 48 ; fasting, unknown in the early Chui-ch, 53 Confession, auricular, unkno-mi to the Primitive Christians, 158 — 162; con- troversy ^^^th a priest, 163; ad- mitted to have been introduced in the eighth century, 164; established in the thirteenth centurj-, 165 ; re- jected by Convocation, 171 ; con- demned by English bishops, 172; evil results admitted by various Popes, 174; and Roman priests, 175 ; how abused at Constantinople, 182 ; advocated by the late Mr. Keeble, 175 Connelly, Pierce, Eev., his exposui'c of the confessional, 176 Convocation of 1531 rejects tho Papal supremacy, 8, 167 Cosin, Bishop, quoted, 68, 77, 153 Courtena)', Canon, on the Sacrament of the Lord's Supper, 69 Cranmor, on auricular confession, 171 Creed of Pope Pius IV. uucathoUc and antiscriptural, 203 Cross, doctrine of the, how understood by the Primitive Christians, 38—43 D. DaQle, on auricular confession, 162 ; on the right use of the fathers, 241 Decretals, false, date of, 64 Denison, Archdeacon, on auricular confession, 164, 169 DLrectorium Anglicanmu, on vest- ments, 119 Di-ummond, Mr., in contiovcrsy ■with the general of the Jesuits, 109 Durandus, on the eastward position, 149 E. Eastward position, unknown to the Primitive Church, 147 ; commanded by Pope VigiUus, 149; forbidden by the Church of England, 151 ; de- clared by High Churchmen to be " a Popish superstition," 153 Edward I., prayer concerning confes- sion in his time, 166 Edward XI., his first Prayer Book on auricular confession, 167 ;' his se- cond Book on the same, 168; on vestments, 261 F. Figurative interpretation of Lord's Supper taught by the early fathers, 97, 98; by the Chuixh of England, 105 ; by Jeremy Taylor, 106 Freeman, Archdeacon, condemns praj'er for the dead, 196 Froudc's Remains concerning Kcblc's teaching, 90 G. Cralton, Ecv. J., his attack upon Messrs. Moody and Sankey, 265 Gladstone, Eight Hon. W. E., on the hopeless attempt to Eomanizc the Chur ch of England, 249 INDEX. 275 Goar, Jacobus, on absolution in the East, 191 Gown, blaclc, when introduced into England, 117 Grossetete, Bishop, on fasting, 53 H, Homilies of Church of England quoted, 27, 100 Hooker, on the Real Presence, 12, 100 I. Idolatry, defined by Tertullian, IS ; in Spain, 27; of the Church of Home respecting the cross, 43 ; con- demned by the Church of England, 44; practised at St. Alban's, Hoi- born, 213 Images, allowed by the Council of Oxford in the fifteenth century, 20.5 ; adored with the worship due to God, 206 ; how introduced into the Church of Rome, 20G ; rejected by the ancient British Church, 207 ; de- scribed as " baby - -worship " by Archbishop Hincmar, 207 ; creeping into the Church of England, 209 ; condemned by the early fathers, 214—216 ; by the Council of Elibcri.^ 217; by the Church of England, 218 Incense, used by the heatlren and the Church of Rome, 138 ; rejected by the Primitive Christians save for burials, 139, 142 J. Jerome, on the dress of the clergy, 122 Jewel, Bishop, on sacrifice, 74 ; on auricular confession, 171 ; justifica- tion by faith, taught by the Church of England, 223 K. Keble, Rev. John, concerning ' ' not in the hands," 89; advocates auricular confession, 175 T Kiss of Peace, author of, on the iden- tity of doctrine between England and Rome, 81 L. Lawlcssnts.=, distinction botv.'oen Evan^ gelie.als and Ritualists regarding, 268 Lelghton, Archbishop, on Christian unity, 10 ; on holiness, 2 3 5 Leo, Pope, tolerates heathen customs, 149 ; liis heresy respecting the " blessed" Mary, 211 Liddon, Canon, quoted, 90; his opinion of the Evangelical movement, 227 Lightfoot, Dr. John, on the mixed cup, 23 Lightfoot, Canon, on Episcopacy, 215 " Lights," useless, unknown to Primi- tive Christians, 133; described by Laotantius as employed only by mad- men, 133; forbidden in the Church of England, 134; pronounced illegal by two Lord Chancellors, 145 Littledale, Dr., on the Real Pre- sence, 87 ; on ineenso, 142 ; on pur- gatory, 196 ; his opinion of tlio Reformers, 232 ; on histrionic wor- ship, 265 Liturgies, Jewish, 29; of the Church of Antioch, 29 ; of St. James, 29 ; containing false doctrines, 63 Longley, Archbishop, on the Ro- manizing clergy of the Church of England, 128 Lord's Supper, how understood by the Primitive Christians, 46 — 48 M. Mackonochie, Rsv. A. H., his hatred of Protestantism, 141 ; sots up a life- sizo idol in St. Alban's, 213 ; defies the law, 26 Manning, T r. , specimen of his profanity, 127 ; his eulogy on the Chm-ch of England previous to his apostasy, vii O 276 INDEX. " Man of Sin," title applied to the Papacy by the Churches of England, Scotland, and Ireland, 5 ; and by Bishop Wordsworth, G lilariolatry of the Church of Rome, 210—213 Martyrs, the, of the second and six- teenth centuries reviled by the heathen and Ritualists alike, 266 Maskell, Rev. W., on the dishonesty of the Ritualistic clergy, 92 " Mother of God," term first heard in the fifth century, 212 Millennium, doctrine of, taught by the early fathers, 5'), 56 ; by Florence of Worcester, 57 Minton, the Rev. S., accused by the Bishop of London of lawlessness, 267 Montalembert, Count, on the term "Catholic," 5; his opinion of the Church of England, 222 Morality, higher standard of, in Pro- testant than in Popish coxmtries, 177, 2.52 Morinus, on early forms of absolution, 186 ; admits priestly absolution to have been unknown in the Church for twelve centuries, 191 Mossman, the Rev. T. W., compares the Queen to Nero and other per- secutors, 271 N. Newfoundland, Bishop of, suggests a mode of evading the law, 26 Newman, Dr. J. H., author of Tract XC, 91 ; his definition of truth, 101 ; challenges the Evangelical clergy, 188 ; on miracles, 238 ; his proof on behalf of the Church of Rome, 238 No altar, no sacrifice, no priest, among the Primitive Christians, 66 Nonconformists, union with, advocated, 1, 248 "North side," the, how understood in the twelfth century, 155 ; and in the eighteenth century, 263 ; ruling of Bishop Phillpotts on the subject, 155; explained by Professor Blunt, 156 ; rejected by the disobedient clergj', 156 0. Orby Shipley, Rev., his treachery to the Chiu-ch of England, 93 ; recom- mends evasion, 267 Ornaments rubric, the, explained, 114, 116 P. Pictures in churches, introduced by heretics, 210; condemned by Epipha- nius, 211 Phillpotts, Bishop, on Tract XC, 91 ; on the dishonesty of the Ritualists, 93 ; on the Lord's Supper, 95; on the eastward position, 155 ; against priestly absolution, 169 Powcrscourt, Ladj-, respecting the believer's standing, 15 Prayer for the dead, same as purgatory, 195 ; unknown to the Primitive Christians, 200, 202; condemned by the Church of England, 199; advo- cated by Ritualists, 199 ; copied by the Church of Rome, 203, 204 Presbyterian orders, acknowledged by the Church of England, 244—247 Priestcraft, growth of, 242 Primitive Faith, the, defined by the early fathers, 16 — 18 Protestants, term used in the YiJ- gate, 7 Protestantism, described by Ritualists, 140, 193 Pusey, Dr., on sacrifice, 69 ; identi- fies the Churches of England and Rome, 70, 106 ; on the distinction between " mass" and " masses," 71 ; declines Dr. Yogan's challenge, 75 ; misrepresents St. Augustine, 83; INDEX. 277 Hooker, 88 ; Keble, 89 ; Boole of Homilies, 99 ; and Tci-tuUian, 102 ; Latimer, 105 ; on the Eeal Presence, 86 ; vindicates Tract XC, 91 ; denies the "figurative" interpretation, 99; threatens to resign his office, 103; i author's respect for him, 104 ; as a controversialist, 107 ; on vestments, I 119; the Eucharist, 154; auricular confession, 179; his love for the Evangelicals, 225 ; his views on baptism, 237 Purchas' case, the, 25, 2G1 Q. Queen of heaven, the " blessed " Mary so termed, by the Church of Rome and other false Chiistians, 4, 214 R. Real Presence, doctrine of the, as I taught by the liitualistic clergy, [ 86—9 Reformation, the, described by Ritual- i ists and Papists, 140, 193, 2 32 Reichel, Dr., on absolution, 180 j Ridley, Bishop, on sacrifice, 5S j Piipon, the Bishop of, reviled by a RituaUst, 263 Ritual, Royal Commission of, on vest- ments, 129 Ritualism described by the Times, 21 ; and by Mr. Disraeli, 264 ; identified ■with Romanism, 70, 81, 94, 128, 192; its speciaHties, 271, 272 Ritualistic press, revilings of the, 129, 140, 247, 251, 253, 263 Ritualists, their reason for vestments, 126; and for useless lights, 135; abuse of Protestants, 140, 193, 232 ; their lawlessness, 26, 154, 207 ; ad- vocate prayer for the dead, 196 ; claim equality with God, 237; con- demned by Mr. Gladstone, 249 ; of the seventeenth century, described by Lord Falkland, 243 Rock, Dr., on vestments, 110; re- specting the eastward position, 157 , Rome, Church of, idolatrous and un- catholic, 4 S. Sacrifice, Eucharistic, taught equally by Romanists and Ritualists, 69, 70, 73 ; spiritually taught by the early fathers, 78 — 82 ; how introduced into England, 84 ; qrubble between re- present and repeat, 263 Salisbury use, explained, 192 Savoy Conference, 117 iSeymour, Rev. Hobart, replies to New- man's challenge, 188 ; work on the Confessional, 180 Sharp, Archbishop, on the Real Pre- sence, 220 SibyDine Oracles, respecting incense, 143 Supremacy of Scripture, 34, 35 Supremacy of the Crown, 26 Supreme Head of the Church, title granted to the Crown before the Reformation, 167 Supreme Ordinary, the, in the Church of England, 25 Stuart, i;c!v. K., on the Eucharistic sacrifice, 73 Swainson, Canon, on vestments, IIG T. Taliessyn, chief of the Welsh bards, respecting the Church of Rome, I 207 i Tertullian, quoted, 18, 28, 43, 49, 55, ' 79, 97, 102, 142, 148, 189, 215 Tract No. XC, condemned by Arch- ! bishop Whateley and Bishop Phill- potts, 9 1 ; vindicated by Dr. Pusey, 91 Transubstantiation, doctrine of, con- demned by Cicoro and Clement of Alexandria, 96 Trinity, doctrine of, defined by St. Augustine, 9 278 Truth, explained by various authors, 101 Tyndall, Professor, on colour blind- ness, 92 r. Union Review, on identity of doctrine between England and Rome, 94 Universal Bishop, title of, declared by Pope Gregory I. to be a mark of Antichi-ist, 224 Usher, Ai-chbishop, condemns auri- cular confession, 1.39 ; and prayer for the dead, 197 ; concerning the religion of the ancient Irish, 207 V. " Vestments," unknown to the Primi- tive Christian?, Ill, 118; suitable to the priests of Bacchus, 119 ; -worn by the heathen, 122; by the Ritualistic clergy, 123; by the priests of Baal, 125; described in Scripture as Babylonian gaj-ments, 127 ; rejected at the Reformation, 130; adapted by the Jesuits in China to the practice of the heathen, 131 Victor, Pope, reproved by IrenaDus, 24 Vogan, Dr., his ( hallege to Dr. Pusey, 71 W. Walafridus Strabo, on vestments, 113 West, Temple, Rev. 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